T12n0375_大般涅槃經
大正藏第 12 冊 No. 0375 大般涅槃經
No. 375 [No. 374]
大般涅槃經卷第一
宋代沙門慧嚴等依泥洹經加之
序品第一
如是我聞：
一時佛在拘尸城力士生地阿夷羅跋提河邊娑羅雙樹間。
爾時，世尊與大比丘八十億百千人俱前後圍繞。二月十五日臨涅槃時，以佛神力出大音聲。其聲遍滿乃至有頂，隨其類音普告眾生：「今日如來、應供、正遍知——憐愍眾生、覆護眾生、等視眾生如羅睺羅、為作歸依、為世間舍——大覺世尊將欲涅槃。一切眾生若有所疑，今悉可問，為最後問。」
爾時，世尊于晨朝時，從其面門放種種光，其明雜色——青、黃、赤、白、頗梨、馬瑙——光遍照此三千大千佛之世界；乃至十方亦復如是。
其中所有六趣眾生遇斯光者，罪垢、煩惱一切消除。是諸眾生見聞是已，心大憂惱，同時舉聲悲號啼哭：「嗚呼，慈父！痛哉，苦哉。」舉手拍頭，捶胸大叫，其中或有身體戰慄、涕泣哽咽。爾時，大地、諸山、大海皆悉震動。
時諸眾生共相謂言：「且各裁抑，莫大愁苦。當共疾往詣拘尸城力士生處，至如來所頭面禮敬，勸請如來莫般涅槃，住世一劫、若減一劫。」互相執手，復作是
【現代漢語翻譯】 現代漢語譯本 如是我聞： 一時，佛陀在拘尸城（Kushinagar）力士（Malla）的出生地，阿夷羅跋提河（Ajiravati River）邊的娑羅雙樹（Sal trees）之間。 當時，世尊與八十億百千大比丘一同，前後圍繞。在二月十五日臨近涅槃時，以佛的神力發出巨大的聲音。這聲音遍滿乃至有頂天（the highest heaven），隨著各種不同的聲音普遍告知眾生：『今日如來（Tathagata）、應供（Arhat）、正遍知（Samyaksambuddha）——憐憫眾生、覆護眾生、平等看待眾生如同羅睺羅（Rahula）、為眾生作歸依、為世間舍——大覺世尊將要涅槃。一切眾生若有任何疑問，現在都可以提問，這是最後一次提問。』 當時，世尊在早晨時，從面門放出各種光芒，其光芒顏色雜糅——青色、黃色、紅色、白色、頗梨（crystal）、馬瑙（agate）——光芒遍照這三千大千佛的世界；乃至十方世界也是如此。 其中所有六道眾生遇到這光芒的，罪惡、污垢、煩惱全部消除。這些眾生見到聽到這些后，心中非常憂愁煩惱，同時舉聲悲號啼哭：『嗚呼，慈父！痛哉，苦哉！』舉手拍頭，捶胸大叫，其中有的身體戰慄、涕泣哽咽。當時，大地、諸山、大海都震動起來。 當時，眾生互相說道：『大家先抑制一下，不要過於悲傷。應當一起快速前往拘尸城力士的出生地，到如來那裡頭面禮敬，勸請如來不要般涅槃，住世一劫，或者少於一劫。』互相執手，又這樣說。
【English Translation】 English version Thus have I heard: At one time, the Buddha was in Kushinagar, at the birthplace of the Mallas, between the twin Sal trees by the Ajiravati River. At that time, the World-Honored One was surrounded by eighty billion hundred thousand great Bhikkhus. On the fifteenth day of the second month, nearing Nirvana, with the Buddha's divine power, he emitted a great sound. This sound filled all the way to the highest heaven, universally proclaiming to all beings with various sounds: 'Today, the Tathagata, the Arhat, the Samyaksambuddha—who has compassion for all beings, protects all beings, regards all beings equally like Rahula, is a refuge for all beings, and is a relinquisher for the world—the Greatly Awakened World-Honored One is about to enter Nirvana. If any beings have any doubts, they may ask now, for this is the last opportunity to ask.' At that time, in the morning, the World-Honored One emitted various lights from his face, the colors of which were mixed—blue, yellow, red, white, crystal, and agate—the light illuminated the three thousand great thousand Buddha-worlds; and the same was true for the ten directions. Among them, all beings in the six realms who encountered this light had their sins, defilements, and afflictions completely eliminated. Upon seeing and hearing this, these beings were greatly distressed and sorrowful, and they cried out in lamentation: 'Alas, compassionate father! How painful, how bitter!' They raised their hands to strike their heads, beat their chests, and cried out loudly, some trembling, weeping, and choking with sobs. At that time, the earth, the mountains, and the great oceans all shook. At that time, the beings said to each other: 'Let us restrain ourselves for a moment, and not be too sorrowful. We should quickly go together to the birthplace of the Mallas in Kushinagar, and pay our respects to the Tathagata, and implore him not to enter Nirvana, but to remain in the world for a kalpa, or less than a kalpa.' They held each other's hands and spoke thus.
言：「世間虛空，眾生福盡，不善諸業增長出世。仁等今當速往速往，如來不久必入涅槃。」復作是言：「世間虛空，世間虛空。我等從今無有救護、無所宗仰，貧窮孤露。一旦遠離無上世尊，設有疑惑，當復問誰？」
時有無量諸大弟子——尊者摩訶迦旃延、尊者薄俱羅、尊者優波難陀，如是等諸大比丘，遇佛光者，其身戰掉，乃至大動不能自持、心濁迷悶、發聲大叫，生如是等種種苦惱。
爾時，復有八十百千諸比丘等——皆阿羅漢，心得自在，所作已辦，離諸煩惱，調伏諸根，如大龍王有大威德，成就空慧，逮得己利，如栴檀林栴檀圍繞、如師子王師子圍繞，成就如是無量功德，一切皆是佛之真子——各于晨朝日初出時離常住處，方用楊枝，遇佛光明，更相謂言：「仁等宜速澡漱清凈。」作是言已，舉身毛豎，遍體血現如波羅奢花，涕泣盈目，生大苦惱。為欲利益安樂眾生、成就大乘第一空行、顯發如來方便密教、為不斷絕種種說法、為諸眾生調伏因緣故，疾至佛所稽首佛足，繞百千匝，合掌恭敬，卻坐一面。
爾時，復有拘陀羅女、善賢比丘尼、優波難陀比丘尼、海意比丘尼，與六十億比丘尼等——一切亦是大阿羅漢，諸漏已盡，心得自在，所作已辦，離諸煩惱，調伏諸根猶如大龍，有大
【現代漢語翻譯】 現代漢語譯本：他們說：『世間空虛，眾生福報已盡，不善的業力增長，即將出世。諸位仁者，現在應當趕快前往，如來不久將入涅槃。』又說：『世間空虛，世間空虛。我們從今以後沒有救護，沒有依靠，貧窮孤苦。一旦遠離無上的世尊，即使有疑惑，又該問誰呢？』 當時有無數的大弟子——尊者摩訶迦旃延（Mahākātyāyana，佛陀十大弟子之一，以論議第一著稱）、尊者薄俱羅（Bakkula，佛陀弟子，以長壽著稱）、尊者優波難陀（Upananda，佛陀弟子），像這樣的各位大比丘，遇到佛光時，身體戰慄，甚至劇烈顫抖不能自持，心緒混亂迷茫，大聲叫喊，產生種種苦惱。 那時，又有八十百千位比丘等——他們都是阿羅漢（Arhat，佛教修行者所能達到的最高境界之一），內心自在，該做的都已完成，脫離了各種煩惱，調伏了諸根，如同大龍王一樣具有強大的威德，成就了空慧，獲得了自身的利益，如同栴檀林被栴檀圍繞，如同獅子王被獅子圍繞，成就瞭如此無量的功德，他們都是佛陀真正的弟子——各自在早晨太陽初升時離開常住的地方，正要使用楊枝，遇到佛光，互相說道：『諸位仁者，應當趕快洗漱清凈。』說完，全身汗毛豎立，全身血脈顯現如同波羅奢花（Palasha，一種紅色花），眼淚盈眶，產生巨大的苦惱。爲了利益安樂眾生，成就大乘第一空行，顯發如來的方便密教，爲了不斷絕種種說法，爲了諸眾生調伏的因緣，他們迅速來到佛陀面前，頂禮佛足，繞佛百千匝，合掌恭敬，退坐一旁。 當時，又有拘陀羅女（Kudala，比丘尼的名字）、善賢比丘尼（Subhadra，比丘尼的名字）、優波難陀比丘尼（Upananda，比丘尼的名字）、海意比丘尼（Samudramati，比丘尼的名字），以及六十億比丘尼等——她們也都是大阿羅漢，各種煩惱都已斷盡，內心自在，該做的都已完成，脫離了各種煩惱，調伏了諸根，如同大龍一樣，具有強大的威德。
【English Translation】 English version: They said, 'The world is empty, the blessings of sentient beings are exhausted, and unwholesome karmas are increasing, about to manifest in the world. Benevolent ones, you should go quickly, for the Tathagata will soon enter Nirvana.' They further said, 'The world is empty, the world is empty. From now on, we have no protection, no refuge, we are poor and orphaned. Once we are separated from the supreme World Honored One, if we have doubts, whom shall we ask?' At that time, there were countless great disciples—Venerable Mahākātyāyana (one of the ten great disciples of the Buddha, known for his skill in debate), Venerable Bakkula (a disciple of the Buddha, known for his longevity), Venerable Upananda (a disciple of the Buddha), and other great Bhikkhus. When they encountered the Buddha's light, their bodies trembled, even shaking violently, unable to control themselves. Their minds were confused and bewildered, they cried out loudly, and experienced various kinds of suffering. At that time, there were also eighty hundred thousand Bhikkhus—all of whom were Arhats (one of the highest attainments in Buddhism), their minds were free, they had done what needed to be done, they were free from all afflictions, they had subdued their senses, like great dragon kings with great power and virtue, they had achieved the wisdom of emptiness, and had attained their own benefit. Like a sandalwood forest surrounded by sandalwood trees, like a lion king surrounded by lions, they had achieved such immeasurable merits. They were all true disciples of the Buddha—each of them left their usual dwelling place at the first light of dawn, just as they were about to use their toothpicks, they encountered the Buddha's light, and said to each other, 'Benevolent ones, we should quickly wash and purify ourselves.' Having said this, the hair on their bodies stood on end, their blood vessels became visible like Palasha flowers (a type of red flower), tears filled their eyes, and they experienced great suffering. For the sake of benefiting and bringing peace to sentient beings, for the sake of achieving the first emptiness practice of the Mahayana, for the sake of revealing the Tathagata's expedient secret teachings, for the sake of not cutting off the various teachings, and for the sake of the conditions for subduing sentient beings, they quickly went to the Buddha, bowed at his feet, circumambulated him hundreds of thousands of times, joined their palms in reverence, and sat to one side. At that time, there were also Kudala (a Bhikkhuni's name), Bhikkhuni Subhadra (a Bhikkhuni's name), Bhikkhuni Upananda (a Bhikkhuni's name), Bhikkhuni Samudramati (a Bhikkhuni's name), and sixty billion Bhikkhunis—all of whom were also great Arhats, their outflows were exhausted, their minds were free, they had done what needed to be done, they were free from all afflictions, they had subdued their senses, like great dragons, with great power and virtue.
威德，成就空慧——亦于晨朝日初出時舉身毛豎，遍體血現如波羅奢花，涕泣盈目，生大苦惱。亦欲利益安樂眾生、成就大乘第一空行、顯發如來方便密教、為不斷絕種種說法、為諸眾生調伏因緣故，疾至佛所稽首佛足，繞百千匝，合掌恭敬，卻坐一面。
于比丘尼眾中復有諸比丘尼，皆是菩薩，人中之龍，位階十地，安住不動，為化眾生現受女身，而常修集四無量心，得自在力，能化作佛。
爾時，復有一恒河沙菩薩摩訶薩——人中之龍，位階十地，安住不動，方便現身——其名曰：海德菩薩、無盡意菩薩，如是等菩薩摩訶薩而為上首。其心皆悉敬重大乘、安住大乘、深解大乘、愛樂大乘、守護大乘，善能隨順一切世間，作是誓言：「諸未度者當令得度。」已於過世無數劫中修持凈戒，善持所行，解未解者，紹三寶種使不斷絕；于未來世當轉法輪，以大莊嚴而自莊嚴；成就如是無量功德，等觀眾生如視一子。亦于晨朝日初出時遇佛光明，舉身毛豎，遍體血現如波羅奢花，涕泣盈目，生大苦惱。亦為利益安樂眾生、成就大乘第一空行、顯發如來方便密教、為不斷絕種種說法、為諸眾生調伏因緣故，疾至佛所稽首佛足，繞百千匝，合掌恭敬，卻坐一面。
爾時，復有二恒河沙諸優婆塞，受持五戒，威
【現代漢語翻譯】 現代漢語譯本：威德（指具有威嚴和德行的人），在成就空性智慧時——也會在清晨太陽初升時，全身汗毛豎立，全身血液呈現出像波羅奢花（一種紅色花）一樣的顏色，眼淚盈眶，產生巨大的苦惱。他們也爲了利益和安樂眾生，成就大乘第一空性修行，顯發如來的方便秘密教法，爲了不間斷地宣說各種佛法，爲了調伏眾生的因緣，迅速來到佛陀面前，頂禮佛足，繞佛百千圈，合掌恭敬，退坐在一旁。 在比丘尼眾中，還有一些比丘尼，她們都是菩薩，是人中的龍，位階十地（菩薩修行的最高階段），安住不動，爲了教化眾生而示現女身，但她們常常修習四無量心（慈、悲、喜、舍），獲得自在的力量，能夠化現成佛。 這時，又有一恒河沙數（數量極多）的菩薩摩訶薩（大菩薩）——他們是人中的龍，位階十地，安住不動，爲了方便教化而示現各種身形——他們的名字是：海德菩薩、無盡意菩薩等等，這些菩薩摩訶薩為首。他們的心都敬重大乘佛法，安住于大乘佛法，深刻理解大乘佛法，喜愛大乘佛法，守護大乘佛法，善於隨順一切世間，發誓說：『要讓那些尚未得度的眾生都得到解脫。』他們已經在過去無數劫中修持清凈的戒律，善於保持自己的行為，開解那些尚未開解的人，繼承三寶（佛、法、僧）的種子使之不絕；在未來世將要轉動法輪（宣說佛法），以大莊嚴來莊嚴自己；成就如此無量的功德，平等看待眾生如同看待自己的孩子。他們也會在清晨太陽初升時遇到佛陀的光明，全身汗毛豎立，全身血液呈現出像波羅奢花一樣的顏色，眼淚盈眶，產生巨大的苦惱。他們也爲了利益和安樂眾生，成就大乘第一空性修行，顯發如來的方便秘密教法，爲了不間斷地宣說各種佛法，爲了調伏眾生的因緣，迅速來到佛陀面前，頂禮佛足，繞佛百千圈，合掌恭敬，退坐在一旁。 這時，又有二恒河沙數的優婆塞（在家男居士），受持五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒），威
【English Translation】 English version: Those with great virtue, upon achieving the wisdom of emptiness—also, at the time when the morning sun first rises, their body hair stands on end, their entire body shows blood like the color of a palasha flower (a red flower), tears fill their eyes, and they experience great distress. They also, for the benefit and happiness of sentient beings, to achieve the supreme practice of emptiness in the Mahayana, to reveal the expedient secret teachings of the Tathagata, to continuously expound various teachings, and for the sake of the conditions for subduing sentient beings, quickly arrive at the Buddha's place, bow their heads to the Buddha's feet, circumambulate the Buddha hundreds of thousands of times, join their palms in reverence, and sit to one side. Among the Bhikkhunis (female monastics), there are also some Bhikkhunis who are all Bodhisattvas, dragons among humans, who have reached the tenth stage (the highest stage of Bodhisattva practice), abiding in immovability, manifesting female bodies to transform sentient beings, but they constantly cultivate the four immeasurable minds (loving-kindness, compassion, joy, and equanimity), obtaining the power of freedom, able to transform into Buddhas. At that time, there were also as many Bodhisattva Mahasattvas (great Bodhisattvas) as the sands of the Ganges River—dragons among humans, who have reached the tenth stage, abiding in immovability, manifesting various forms for the sake of expedient teaching—their names are: Bodhisattva Haide, Bodhisattva Inexhaustible Intent, and so on, with these Bodhisattva Mahasattvas as their leaders. Their minds all revere the Mahayana Dharma, abide in the Mahayana Dharma, deeply understand the Mahayana Dharma, love the Mahayana Dharma, protect the Mahayana Dharma, are skilled in adapting to all worldly conditions, and make the vow: 'We shall liberate those who have not yet been liberated.' They have already cultivated pure precepts in countless past kalpas, are skilled in maintaining their conduct, enlighten those who have not yet been enlightened, and continue the lineage of the Three Jewels (Buddha, Dharma, Sangha) so that it does not cease; in the future, they will turn the Dharma wheel (expound the Dharma), adorn themselves with great splendor; they achieve such immeasurable merits, and regard all sentient beings as if they were their own children. They also, at the time when the morning sun first rises, encounter the Buddha's light, their body hair stands on end, their entire body shows blood like the color of a palasha flower, tears fill their eyes, and they experience great distress. They also, for the benefit and happiness of sentient beings, to achieve the supreme practice of emptiness in the Mahayana, to reveal the expedient secret teachings of the Tathagata, to continuously expound various teachings, and for the sake of the conditions for subduing sentient beings, quickly arrive at the Buddha's place, bow their heads to the Buddha's feet, circumambulate the Buddha hundreds of thousands of times, join their palms in reverence, and sit to one side. At that time, there were also two times as many Upasakas (male lay practitioners) as the sands of the Ganges River, who uphold the five precepts (not killing, not stealing, not engaging in sexual misconduct, not lying, and not consuming intoxicants), with great
儀具足。其名曰：威德無垢稱王優婆塞、善德優婆塞等，而為上首。深樂觀察諸對治門，所謂：苦、樂，常、無常，凈、不凈，我、無我，實、不實，歸依、非歸依，眾生、非眾生，恒、非恒，安、非安，為、無為，斷、不斷，涅槃、非涅槃，增上、非增上。常樂觀察如是等法對治之門，亦欲樂聞無上大乘；如所聞已，能為他說。善持凈戒，渴仰大乘，既自充足，復能充足余渴仰者。善能攝取無上智慧，愛樂大乘、守護大乘；善能隨順一切世間，度未度者、解未解者。紹三寶種使不斷絕，于未來世當轉法輪，以大莊嚴而自莊嚴，心常深味清凈戒行。悉能成就如是功德，于諸眾生生大悲心，平等無二，如視一子。亦于晨朝日初出時，為欲阇毗如來身故，人人各取香木萬束，栴檀、沉水、牛頭栴檀、天木香等，是一一木文理及附皆有七寶微妙光明，譬如種種雜彩畫飾，以佛力故有是妙色，青、黃、赤、白，為諸眾生之所樂見。諸木皆以種種香涂，鬱金、沉水及膠香等，散以諸花而為莊嚴，優缽羅花、拘物頭花、波頭摩花、分陀利花。
諸香木上懸五色幡，柔軟微妙，猶如天衣、憍奢耶衣、芻摩繒彩。是諸香木載以寶車。是諸寶車出種種光，青、黃、赤、白，轅輻皆以七寶廁填。是一一車駕以四馬，是一一馬駿疾如風
【現代漢語翻譯】 現代漢語譯本：他們儀容莊嚴，其中為首的有：威德無垢稱王優婆塞（具有威德、清凈、名號尊貴的在家修行者）、善德優婆塞（具有善德的在家修行者）等。他們深深喜愛觀察各種對治法門，例如：苦與樂，常與無常，凈與不凈，我與無我，真實與不真實，皈依與非皈依，眾生與非眾生，恒常與非恒常，安穩與不安穩，有為與無為，斷與不斷，涅槃與非涅槃，增上與非增上。他們常常樂於觀察這些對治法門，也渴望聽聞無上大乘佛法；聽聞之後，又能為他人宣說。他們善於持守清凈的戒律，渴求嚮往大乘佛法，既能自我滿足，又能滿足其他渴求佛法的人。他們善於攝取無上智慧，愛樂大乘佛法，守護大乘佛法；善於隨順一切世間，度化尚未得度的人，解開尚未解脫的人的迷惑。他們繼承三寶的種子，使之不致斷絕，在未來世將轉動法輪，以大莊嚴來莊嚴自身，內心常常深味清凈的戒行。他們都能成就這樣的功德，對一切眾生生起大悲心，平等無二，如同看待自己的獨生子。在早晨太陽初升時，爲了荼毗（火化）如來（佛陀）的遺體，他們每人各自取來一萬束香木，包括栴檀（一種香木）、沉水（一種香木）、牛頭栴檀（一種香木）、天木香（一種香木）等。每一根木頭的紋理和附著物都有七寶微妙的光明，如同各種色彩斑斕的圖畫裝飾，因為佛陀的加持而呈現出這種奇妙的色彩，青色、黃色、紅色、白色，為眾生所喜見。這些木頭都塗上了各種香料，如鬱金、沉水和膠香等，並散佈各種鮮花作為裝飾，如優缽羅花（青蓮花）、拘物頭花（紅蓮花）、波頭摩花（白蓮花）、分陀利花（白蓮花）。 這些香木上懸掛著五色幡，柔軟而微妙，如同天衣、憍奢耶衣（一種絲織品）、芻摩繒彩（一種絲織品）。這些香木被裝載在寶車上。這些寶車發出各種光芒，青色、黃色、紅色、白色，車轅和車輪輻條都用七寶裝飾。每一輛車都由四匹馬拉著，每一匹馬都像風一樣快速。
【English Translation】 English version: They were complete in their adornments. Among them, the leaders were the Upasaka (lay practitioner) named 'King of Majestic Virtue and Immaculate Renown' (one who has majestic virtue, is pure, and has a noble title), the Upasaka named 'Virtuous Merit' (one who has virtuous merit), and others. They deeply delighted in observing the various antidotal approaches, such as: suffering and pleasure, permanence and impermanence, purity and impurity, self and non-self, reality and unreality, refuge and non-refuge, sentient beings and non-sentient beings, constancy and inconstancy, peace and unease, conditioned and unconditioned, cessation and non-cessation, Nirvana and non-Nirvana, advancement and non-advancement. They were always delighted to observe these antidotal approaches, and they also desired to hear the unsurpassed Mahayana (Great Vehicle) teachings; having heard them, they could then explain them to others. They were skilled in upholding pure precepts, yearned for the Mahayana, and having fulfilled themselves, they could also fulfill others who yearned for it. They were skilled in acquiring unsurpassed wisdom, loved the Mahayana, and protected the Mahayana; they were skilled in conforming to all worldly matters, liberating those who were not yet liberated, and resolving the confusion of those who were not yet resolved. They continued the lineage of the Three Jewels (Buddha, Dharma, Sangha), ensuring it would not be cut off, and in future lives, they would turn the Dharma wheel, adorning themselves with great splendor, and their minds would always deeply savor pure precepts and conduct. They were all able to achieve such merits, and they generated great compassion for all sentient beings, being equal and without discrimination, like regarding their only child. Also, at the time when the morning sun first rose, in order to cremate the body of the Tathagata (Buddha), each person took ten thousand bundles of fragrant wood, including sandalwood, agarwood, ox-head sandalwood, heavenly fragrant wood, and others. Each piece of wood had a texture and attachments that possessed the subtle light of the seven treasures, like various colorful paintings and decorations, and because of the Buddha's power, they had these wonderful colors, blue, yellow, red, and white, which were pleasing to all sentient beings. All the wood was coated with various fragrances, such as turmeric, agarwood, and gum resin, and adorned with scattered flowers, such as utpala flowers (blue lotuses), kumuda flowers (red lotuses), padma flowers (white lotuses), and pundarika flowers (white lotuses). On these fragrant woods were hung five-colored banners, soft and subtle, like heavenly garments, kauseya garments (a type of silk), and chuma silk fabrics (a type of silk). These fragrant woods were loaded onto jeweled carriages. These jeweled carriages emitted various lights, blue, yellow, red, and white, and the shafts and spokes were all filled with the seven treasures. Each carriage was pulled by four horses, and each horse was as swift as the wind.
。一一車前豎立五十七寶妙幢，真金羅網彌覆其上。一一寶車復有五十微妙寶蓋。
一一車上垂諸花鬘，優缽羅花、拘物頭花、波頭摩花、分陀利花，其花純以真金為葉、金剛為臺。是花臺中多有黑蜂游集其中，歡娛受樂，又出妙音，所謂：無常苦、空、無我。是音聲中復說菩薩本所行道。復有種種歌舞伎樂、箏、笛、箜篌、簫、瑟、鼓吹，是樂音中復出是言：「苦哉，苦哉。世間虛空。」一一車前有優婆塞擎四寶案，是諸案上有種種花，優缽羅花、拘物頭花、波頭摩花、分陀利花，鬱金諸香及余薰香，微妙第一。
諸優婆塞為佛及僧辦諸食具，種種備足，皆是栴檀、沉水、香薪、八功德水之所成熟。其食甘美，有六種味：一、苦，二、醋，三、甘，四、辛，五、咸，六、淡。復有三德：一者、輕軟，二者、凈潔，三者、如法。作如是等種種莊嚴，至力士生處娑羅雙樹間。
復以金沙遍佈其地，以迦陵伽衣、欽婆羅衣及繒綵衣而覆沙上，周匝遍滿十二由旬。為佛及僧敷置七寶師子之座，其座高大如須彌山，是諸座上皆有寶帳垂諸瓔珞。諸娑羅樹悉懸種種微妙幡蓋，種種好香用以涂樹、種種名花以散樹間。
諸優婆塞各作是念：「一切眾生若有所乏，飲食、衣服、頭、目、支體，隨其所須皆悉
【現代漢語翻譯】 現代漢語譯本：每一輛車前都豎立著五十七個寶妙幢（一種裝飾性的旗幟），上面覆蓋著真金的羅網。每一輛寶車上還有五十個精美的寶蓋。 每一輛車上都垂掛著花鬘（花環），有優缽羅花（藍色蓮花）、拘物頭花（紅色蓮花）、波頭摩花（粉色蓮花）、分陀利花（白色蓮花），這些花的花瓣都是用真金製成，花蕊是用金剛製成。花蕊中有很多黑蜂在其中飛舞，歡快地享受快樂，並且發出美妙的聲音，內容是：『無常、苦、空、無我』。這些聲音中還講述著菩薩原本所修行的道路。還有各種各樣的歌舞伎樂，如箏、笛、箜篌、簫、瑟、鼓吹等，這些音樂聲中又發出這樣的聲音：『苦啊，苦啊。世間是虛空的。』每一輛車前都有優婆塞（在家男居士）舉著四寶案，這些案上有各種各樣的花，如優缽羅花、拘物頭花、波頭摩花、分陀利花，還有鬱金等各種香料，非常美妙。 這些優婆塞為佛陀和僧眾準備各種食物，各種器具都準備齊全，都是用栴檀（一種香木）、沉水香、香柴和八功德水烹製而成。食物甘甜美味，有六種味道：一、苦，二、酸，三、甜，四、辣，五、咸，六、淡。還有三種優點：一、輕軟，二、乾淨，三、如法。他們做了這些種種的莊嚴佈置，到達了力士（指佛陀）出生的地方，娑羅雙樹之間。 他們又用金沙鋪滿地面，用迦陵伽衣（一種細布）、欽婆羅衣（一種毛織品）和絲綢綵衣覆蓋在沙子上，周圍遍佈十二由旬（古印度長度單位）。為佛陀和僧眾鋪設七寶獅子座，這些座位高大如須彌山（佛教中的聖山），座位上都有寶帳垂掛著瓔珞。娑羅樹上都懸掛著各種精美的幡蓋，用各種好香塗抹樹木，各種名貴的花朵散落在樹間。 這些優婆塞各自想著：『一切眾生如果有所缺乏，無論是飲食、衣服、頭、眼睛、肢體，都應該隨他們的需要給予他們。』
【English Translation】 English version: In front of each chariot stood fifty-seven jeweled and wondrous banners, covered with nets of pure gold. Each jeweled chariot also had fifty exquisite jeweled canopies. On each chariot hung garlands of flowers, including Utpala flowers (blue lotuses), Kumuda flowers (red lotuses), Padma flowers (pink lotuses), and Pundarika flowers (white lotuses). The petals of these flowers were made of pure gold, and the stamens were made of diamond. In the stamens, many black bees swarmed, joyfully enjoying themselves and emitting wonderful sounds, saying: 'Impermanence, suffering, emptiness, non-self.' These sounds also spoke of the path originally practiced by the Bodhisattvas. There were also various kinds of singing, dancing, and musical performances with zithers, flutes, harps, panpipes, lutes, and drums. From these musical sounds came the words: 'Suffering, suffering. The world is empty.' In front of each chariot, there were Upasakas (lay male devotees) holding four-jeweled trays, on which were various flowers, such as Utpala flowers, Kumuda flowers, Padma flowers, and Pundarika flowers, as well as turmeric and other fragrances, all of which were exquisitely wonderful. These Upasakas prepared various foods for the Buddha and the Sangha, with all kinds of utensils fully prepared, all cooked with sandalwood, agarwood, fragrant firewood, and the water of the eight merits. The food was sweet and delicious, with six flavors: one, bitter; two, sour; three, sweet; four, spicy; five, salty; and six, bland. It also had three virtues: one, light and soft; two, clean; and three, in accordance with the Dharma. They made all these various decorations and arrived at the place where the Mighty One (referring to the Buddha) was born, between the twin Sala trees. They then spread golden sand over the ground, and covered the sand with Kalinga cloth (a fine fabric), Kimpala cloth (a woolen fabric), and silk fabrics, spreading them all around for twelve yojanas (an ancient Indian unit of distance). They set up seven-jeweled lion thrones for the Buddha and the Sangha, these thrones were as tall as Mount Sumeru (a sacred mountain in Buddhism), and on the thrones hung jeweled canopies with pendants. All the Sala trees were hung with various exquisite banners and canopies, and the trees were smeared with various fragrant perfumes, and various precious flowers were scattered among the trees. Each of the Upasakas thought: 'If all sentient beings are lacking anything, whether it be food, clothing, heads, eyes, or limbs, they should be given whatever they need.'
給與。作是施時，離欲、瞋恚、穢濁毒心，無餘思愿求世福樂，唯志無上清凈菩提。」
是優婆塞等皆已安住于菩薩道，復作是念：「如來今者受我食已當入涅槃。」作是念已，身毛皆豎，遍體血現如波羅奢花，涕泣盈目，生大苦惱。各各赍持供養之具，載以寶車、香木、幢幡、寶蓋、飲食，疾至佛所稽首佛足，以其所持供養之具欲供養如來，繞百千匝，舉聲號泣，哀動天地，捶胸大叫，淚下如雨。復相謂言：「苦哉，仁者！世間虛空，世間虛空。」便自舉身投如來前，而白佛言：「唯愿如來哀受我等最後供養。」
世尊知時，默然不受。如是三請悉皆不許。諸優婆塞不果所愿，心懷悲惱，默然而住。猶如慈父唯有一子卒病命終，殯送還歸，極大憂惱。諸優婆塞悲泣懊惱亦復如是，以諸供具安置一處，卻住一面，默然而坐。
爾時，復有三恒河沙諸優婆夷，受持五戒，威儀具足，其名曰：壽德優婆夷、德鬘優婆夷、毗舍佉優婆夷等，八萬四千而為上首。悉能堪任護持正法，為度無量百千眾生故現女身呵責家法。自觀己身如四毒蛇；是身常為無量諸蟲之所唼食；是身臭穢，貪慾獄縛；是身可惡，猶如死狗；是身不凈，九孔常流。是身如城，血、肉、筋、骨、皮裹其上，手、足以為卻敵樓櫓，目為竅孔
【現代漢語翻譯】 現代漢語譯本：給予時，應當遠離貪慾、嗔恚、污穢的毒心，不存任何希求世俗福樂的念頭，只一心向往無上清凈的菩提（覺悟）。 這些優婆塞（在家男居士）等都已安住于菩薩道，又想到：『如來（佛陀）今天接受我們的供養后就要入涅槃（圓寂）。』想到這裡，他們全身的汗毛都豎了起來，全身的血液顯現出來，如同波羅奢花（一種紅色花）一般，眼淚盈眶，心中生起巨大的苦惱。他們各自拿著供養的物品，用寶車、香木、幢幡、寶蓋、飲食等載著，快速來到佛陀所在之處，頂禮佛足，想要用他們所持的供養之物供養如來，繞佛百千圈，放聲痛哭，哀號之聲震動天地，捶胸頓足，淚如雨下。他們又互相說道：『苦啊，仁者！世間真是虛空，世間真是虛空。』他們便縱身投到如來面前，對佛說：『唯愿如來慈悲接受我們最後的供養。』 世尊（佛陀）知道時機已到，默然不接受。這樣請求了三次，世尊都未允許。這些優婆塞未能如願，心中悲傷苦惱，默默地站在那裡。就像慈愛的父親只有一個兒子，突然生病去世，送葬回家后，心中極其憂愁苦惱一樣。這些優婆塞悲傷哭泣，懊惱不已，也是如此。他們把供養的物品放在一處，退到一邊，默默地坐著。 這時，又有三恒河沙數（數量極多）的優婆夷（在家女居士），她們受持五戒，威儀具足，她們的名字是：壽德優婆夷、德鬘優婆夷、毗舍佉優婆夷等，以八萬四千人為首。她們都能擔當護持正法的重任，爲了度化無量百千眾生而示現女身，呵責世俗的家庭生活。她們自己觀察自己的身體，如同四條毒蛇；這個身體常常被無數的蟲子啃食；這個身體臭穢不堪，被貪慾的牢獄束縛；這個身體令人厭惡，如同死狗；這個身體不乾淨，九個孔竅常常流出污穢之物。這個身體就像一座城池，血、肉、筋、骨、皮包裹在外面，手和腳就像城墻上的敵樓，眼睛就像城墻上的孔洞。
【English Translation】 English version: When giving, one should be free from desire, anger, and the defiled mind of poison, without any thought of seeking worldly happiness, but only aspire to the supreme pure Bodhi (enlightenment). These Upasakas (male lay practitioners), having already settled on the Bodhisattva path, further thought: 'The Tathagata (Buddha), having received our offering today, will enter Nirvana (final liberation).' Upon thinking this, the hair on their bodies stood on end, their blood became visible all over their bodies like the Palasha flower (a red flower), tears filled their eyes, and great suffering arose in their hearts. Each of them, carrying offerings, loaded them onto jeweled carts, with fragrant wood, banners, canopies, and food, quickly arrived at the place where the Buddha was, bowed at his feet, and wished to offer the Tathagata with the offerings they had brought, circling him hundreds and thousands of times, crying out loudly, their wails shaking heaven and earth, beating their chests, and tears falling like rain. They then said to each other: 'Alas, good people! The world is truly empty, the world is truly empty.' They then threw themselves before the Tathagata and said to the Buddha: 'May the Tathagata compassionately accept our final offering.' The World Honored One (Buddha), knowing the time had come, remained silent and did not accept. After they had requested three times, the World Honored One still did not permit it. These Upasakas, their wishes unfulfilled, felt sorrow and distress in their hearts, and stood there silently. It was like a loving father who had only one son, who suddenly fell ill and died, and after the funeral procession returned home, feeling extreme grief and distress. These Upasakas, weeping and lamenting, were also like this. They placed the offerings in one place, retreated to one side, and sat silently. At that time, there were also three Ganges sands worth of Upasikas (female lay practitioners), who upheld the five precepts, and were complete in their deportment. Their names were: Upasika Shoudé, Upasika Deman, Upasika Visakha, etc., with eighty-four thousand as their leaders. They were all capable of upholding the Dharma, and for the sake of liberating countless hundreds and thousands of beings, they manifested in female form, rebuking worldly family life. They observed their own bodies as if they were four poisonous snakes; this body is constantly being eaten by countless insects; this body is foul and impure, bound by the prison of desire; this body is disgusting, like a dead dog; this body is unclean, with nine orifices constantly flowing with filth. This body is like a city, with blood, flesh, tendons, bones, and skin wrapped around it, with hands and feet as watchtowers, and eyes as openings in the wall.
，頭為殿堂，心王處中。如是身城，諸佛世尊之所棄捨，凡夫愚人常所味著，貪、淫、瞋恚、愚癡羅剎止住其中。是身不堅，猶如蘆葦、伊蘭、水沫、芭蕉之樹；是身無常，唸唸不住，猶如電光、暴水、幻炎；亦如畫水，隨畫隨合。是身易壞，猶如河岸臨峻大樹；是身不久，當爲狐、狼、鴟、梟、雕、鷲、烏、鵲、餓狗之所食啖。誰有智者當樂此身？寧以牛跡盛大海水，不能具說是身無常、不凈、臭穢；寧丸大地使如棗等，漸漸轉小猶葶藶子、乃至微塵，不能具說是身過患。是故當舍，如棄涕唾。
以是因緣，諸優婆夷以空、無相、無愿之法常修其心，深樂咨受大乘經典，聞已亦能為他演說。護持本願，毀呰女身甚可患厭、性不堅牢。心常修集如是正觀，破壞生死無際輪轉，渴仰大乘——既自充足，復能充足余渴仰者——深樂大乘、守護大乘。雖現女身，實是菩薩。善能隨順一切世間，度未度者、解未解者。紹三寶種使不斷絕，于未來世當轉法輪，以大莊嚴而自莊嚴，堅持禁戒。皆悉成就如是功德，于諸眾生生大悲心，平等無二，如視一子。
亦于晨朝日初出時各相謂言：「今日宜應至雙樹間。」諸優婆夷所設供具倍勝於前，持至佛所，稽首佛足，繞百千匝而白佛言：「世尊！我等今者為佛及僧辦諸供具
【現代漢語翻譯】 現代漢語譯本：身體如同城池，頭是殿堂，心王居於中央。這樣的身體之城，是諸佛世尊所捨棄的，卻是凡夫愚人常常貪戀執著的，貪慾、淫慾、嗔恚、愚癡等羅剎都住在這裡面。這個身體不堅固，就像蘆葦、伊蘭草、水泡、芭蕉樹一樣；這個身體是無常的，唸唸不停留，就像閃電、暴雨、幻影一樣；也像在水上作畫，畫完就消失。這個身體容易敗壞，就像河岸邊臨近懸崖的大樹；這個身體不久就會被狐貍、狼、鴟（chī，貓頭鷹）、梟（xiāo，一種兇猛的鳥）、雕、鷲（jiù，一種猛禽）、烏鴉、喜鵲、餓狗等吞食。哪個有智慧的人會貪戀這個身體呢？用牛蹄印可以盛滿大海的水，卻不能完全說盡這個身體的無常、不凈、臭穢；把大地揉成棗子大小，再逐漸變小如葶藶（tíng lì，一種草本植物）子，乃至微塵，也不能完全說盡這個身體的過患。所以應當捨棄它，就像丟棄鼻涕唾液一樣。 因為這個緣故，各位優婆夷（yōupóyí，在家女佛教徒）以空、無相、無愿的法門常常修習自己的心，深深地喜愛並接受大乘經典，聽聞后也能為他人演說。她們護持本願，認為女身非常可厭，本性不堅固。她們的心常常修習這樣的正觀，破除生死無盡的輪迴，渴望大乘——既能自我滿足，又能滿足其他渴望大乘的人——她們深深喜愛大乘，守護大乘。雖然現出女身，實際上是菩薩。她們善於隨順一切世間，度化未被度化的人，解脫未被解脫的人。她們繼承三寶的種子使之不斷絕，在未來世將轉動法輪，以大莊嚴來莊嚴自己，堅持戒律。她們都成就了這樣的功德，對一切眾生生起大悲心，平等無二，如同看待自己的獨生子。 她們也在每天早晨太陽初升時互相說道：『今天應該到雙樹（shuāngshù，指佛陀涅槃處的兩棵娑羅樹）之間去。』各位優婆夷所準備的供養器具比之前更加豐盛，她們帶著供品來到佛陀面前，頂禮佛足，繞佛百千圈，然後對佛說：『世尊！我們今天為佛陀和僧眾準備了各種供養器具。』
【English Translation】 English version: The body is like a city, the head is the palace, and the mind-king resides in the center. This body-city is abandoned by all Buddhas and World Honored Ones, yet it is constantly clung to by ordinary foolish people. Greed, lust, anger, and ignorance, like Rakshasas (evil spirits), dwell within it. This body is not firm, like reeds, elan grass, water bubbles, or banana trees; this body is impermanent, changing from moment to moment, like lightning, torrential rain, or illusions; it is also like drawing on water, disappearing as soon as it is drawn. This body is easily destroyed, like a large tree on a riverbank near a cliff; this body will soon be eaten by foxes, wolves, owls, vultures, eagles, crows, magpies, and hungry dogs. Which wise person would be attached to this body? One could fill the ocean with water using a cow's hoofprint, yet one could not fully describe the impermanence, impurity, and foulness of this body; one could knead the earth into the size of a date, then gradually reduce it to the size of a lepidium seed, and even to dust, yet one could not fully describe the faults of this body. Therefore, it should be discarded, like discarding snot and saliva. Because of this, the Upasikas (female lay Buddhist practitioners) constantly cultivate their minds with the Dharma of emptiness, signlessness, and wishlessness. They deeply love and receive the Mahayana scriptures, and after hearing them, they can also explain them to others. They uphold their original vows, considering the female body to be very detestable and inherently unstable. Their minds constantly cultivate such right views, breaking the endless cycle of birth and death, and yearning for the Mahayana—both fulfilling themselves and fulfilling others who yearn for the Mahayana—they deeply love the Mahayana and protect the Mahayana. Although they appear in female bodies, they are actually Bodhisattvas. They are skilled in adapting to all worldly situations, liberating those who have not been liberated, and freeing those who have not been freed. They continue the lineage of the Three Jewels, ensuring it does not become extinct. In future lives, they will turn the Dharma wheel, adorning themselves with great adornments, and upholding the precepts. They all achieve such merits, generating great compassion for all beings, treating them equally without discrimination, as if they were their only child. Also, each morning at sunrise, they say to each other, 'Today, we should go to the twin Sala trees (where the Buddha entered Nirvana).' The offerings prepared by the Upasikas are even more abundant than before. They bring the offerings to the Buddha, bow at his feet, circumambulate him hundreds of thousands of times, and then say to the Buddha, 'World Honored One! Today, we have prepared various offerings for the Buddha and the Sangha.'
，唯愿如來哀受我供。」如來默然而不許可。諸優婆夷不果所愿，心懷惆悵，卻坐一面。
爾時，復有四恒河沙毗舍離城諸離車等男女、大小、妻子、眷屬及閻浮提諸王、眷屬，為求法故，善修戒行，威儀具足，摧伏異學、壞正法者。常相謂言：「我等當以金銀倉庫為令甘露、無盡正法、深奧之藏久住於世，愿令我等常得修學。若有誹謗佛正法者，當斷其舌。」復作是愿：「若有出家毀禁戒者，我當罷令還俗、策使；有能深樂護持正法，我當敬重，如事父母；若有眾僧能修正法，我當隨喜，令得勢力。」常欲樂聞大乘經典，聞已亦能為人廣說。皆悉成就如是功德。其名曰：凈無垢藏離車子、凈不放逸離車子、恒水無垢凈德離車子，如是等各相謂言：「仁等今可速往佛所。」
所辦供養種種具足，一一離車各嚴八萬四千大象、八萬四千駟馬寶車、八萬四千明月寶珠，天木、栴檀、沉水、薪束，種種各有八萬四千。一一象前有寶幢幡蓋，其蓋小者，周匝縱廣滿一由旬；幡最短者，長三十三由旬；寶幢卑者，高百由旬。持如是等供養之具往至佛所，稽首佛足，繞百千匝而白佛言：「世尊！我等今者為佛及僧辦諸供具，唯愿如來哀受我供。」如來默然而不許可。諸離車等不果所愿，心懷愁惱，以佛神力去地七多羅
【現代漢語翻譯】 現代漢語譯本：'唯愿如來慈悲接受我的供養。' 如來沉默不語，沒有允許。眾優婆夷未能如願，心中惆悵，退坐一旁。 這時，又有四恒河沙數毗舍離城（Vaisali）的離車（Licchavi）人，包括男女老少、妻子眷屬，以及閻浮提（Jambudvipa）的諸位國王和眷屬，爲了求法，都善於修行戒律，威儀具足，能夠摧伏外道邪說，破斥那些破壞正法的人。他們常常互相說道：'我們應當以金銀倉庫來使甘露般的、無盡的正法、深奧的寶藏長久住世，愿我們能夠常常修學。如果有誹謗佛陀正法的人，我們應當割斷他們的舌頭。' 他們又發願說：'如果有出家人毀犯戒律，我們應當罷黜他們，令其還俗；如果有能夠深深喜愛護持正法的人，我們應當像對待父母一樣尊敬他們；如果有僧眾能夠修正法，我們應當隨喜讚歎，使他們得到力量。' 他們常常渴望聽聞大乘經典，聽聞之後也能為他人廣為宣說。他們都成就了這樣的功德。他們的名字是：凈無垢藏離車子、凈不放逸離車子、恒水無垢凈德離車子，等等。他們互相說道：'諸位，現在可以速速前往佛陀那裡。' 他們準備的供養品種類繁多，每位離車人各自準備了八萬四千頭大象、八萬四千輛駟馬寶車、八萬四千顆明月寶珠，以及天木、栴檀、沉水、薪柴等，每種都有八萬四千份。每頭大象前面都有寶幢、幡蓋，其中蓋子小的，周長縱橫也有一由旬（yojana）；幡最短的，也有三十三由旬長；寶幢矮的，也有百由旬高。他們帶著這些供養品來到佛陀所在之處，頂禮佛足，繞佛百千匝，然後對佛說：'世尊！我們現在為佛陀和僧眾準備了這些供養品，唯愿如來慈悲接受我們的供養。' 如來沉默不語，沒有允許。眾離車人未能如願，心中愁惱，憑藉佛陀的神力，退到離地七多羅（tala）高的地方。
【English Translation】 English version: 'May the Tathagata compassionately accept my offerings.' The Tathagata remained silent and did not grant permission. The Upasikas, their wishes unfulfilled, felt dejected and sat down to one side. At that time, there were also Licchavis (Licchavi) from the city of Vaisali (Vaisali), numbering four Ganges sands, including men and women, young and old, wives, relatives, and the kings and their families from Jambudvipa (Jambudvipa), who, seeking the Dharma, were skilled in practicing precepts, possessed dignified conduct, and were able to subdue heretical teachings and refute those who destroyed the true Dharma. They often said to each other, 'We should use our gold and silver storehouses to ensure that the nectar-like, inexhaustible true Dharma, the profound treasure, remains in the world for a long time, and may we always be able to study it. If there are those who slander the Buddha's true Dharma, we should cut off their tongues.' They also made the vow, 'If there are monks who violate the precepts, we should dismiss them and make them return to lay life; if there are those who deeply love and protect the true Dharma, we should respect them as we would our parents; if there are monks who can practice the true Dharma, we should rejoice in their merits and empower them.' They always desired to hear the Mahayana scriptures, and after hearing them, they could also widely explain them to others. They all achieved such merits. Their names were: Pure Immaculate Treasury Licchavi, Pure Non-negligent Licchavi, Constant Water Immaculate Virtue Licchavi, and so on. They said to each other, 'Friends, now you can quickly go to the Buddha.' The offerings they prepared were of various kinds, each Licchavi preparing eighty-four thousand elephants, eighty-four thousand four-horse jeweled carriages, eighty-four thousand bright moon jewels, as well as celestial wood, sandalwood, aloeswood, and firewood, each in eighty-four thousand portions. In front of each elephant were jeweled banners and canopies, the smaller canopies having a circumference and width of one yojana (yojana); the shortest banners were thirty-three yojanas long; and the shorter jeweled banners were one hundred yojanas high. Carrying these offerings, they went to where the Buddha was, bowed at his feet, circumambulated him hundreds of thousands of times, and then said to the Buddha, 'World Honored One! We have now prepared these offerings for the Buddha and the Sangha, may the Tathagata compassionately accept our offerings.' The Tathagata remained silent and did not grant permission. The Licchavis, their wishes unfulfilled, felt distressed, and by the Buddha's divine power, they retreated to a height of seven talas (tala) above the ground.
樹，于虛空中默然而住。
爾時，復有五恒河沙大臣長者——敬重大乘，若有異學謗正法者，是諸人等力能摧伏，猶如雹雨摧折草木——其名曰：日光長者、護世長者、護法長者，如是之等而為上首。所設供具五倍於前，俱共持往詣雙樹間，稽首佛足，繞百千匝而白佛言：「世尊！我等今者為佛及僧設諸供具，唯愿哀愍，受我等供。」如來默然而不受之。諸長者等不果所愿，心懷愁惱，以佛神力去地七多羅樹，于虛空中默然而住。
爾時，復有毗舍離王及其後宮夫人、眷屬，閻浮提內所有諸王——除阿阇世——並及城邑聚落人民。其名曰：月無垢王等，各嚴四兵，欲往佛所。是一一王各有一百八十萬億人民眷屬。是諸車兵駕以象馬，像有六牙，馬疾如風。莊嚴供具六倍於前，寶蓋之中，有極小者，周匝縱廣滿八由旬；幡極短者，十六由旬；寶幢下者，三十六由旬。是諸王等安住正法，惡賤邪法，敬重大乘、深樂大乘，憐愍眾生等如一子。所持飲食香氣流佈滿四由旬。亦于晨朝日初出時，持是種種上妙甘膳詣雙樹間，至如來所而白佛言：「世尊！我等為佛及比丘僧設是供具，唯愿如來哀愍，受我最後供養。」如來知時亦不許可。是諸王等不果所愿，心懷愁惱，卻住一面。
爾時，復有七恒河沙諸王夫
【現代漢語翻譯】 現代漢語譯本 樹，在虛空中寂靜地佇立著。
那時，又有五恒河沙數的大臣和長者——他們敬重和信奉大乘佛法，如果遇到有其他學說誹謗正法的人，這些人能夠像冰雹摧毀草木一樣將其擊敗——他們的名字是：日光長者、護世長者、護法長者，等等，這些人為首。他們準備的供品比之前多五倍，一同前往雙樹之間，向佛陀的腳稽首，繞佛百千圈，然後對佛說：『世尊！我們現在為佛陀和僧眾準備了這些供品，只希望您能慈悲接受我們的供養。』如來沉默不語，沒有接受他們的供養。這些長者們沒有實現願望，心中感到憂愁煩惱，憑藉佛陀的神力，他們升到離地七多羅樹高的虛空中，寂靜地佇立著。
那時，又有毗舍離國王和他的後宮夫人、眷屬，以及閻浮提內所有的國王——除了阿阇世王——還有各個城鎮鄉村的百姓。他們的名字是：月無垢王等，各自率領四種軍隊，想要前往佛陀所在之處。每一位國王都有一百八十萬億的民眾和眷屬。這些戰車上的士兵駕馭著大象和駿馬，大象有六根象牙，馬跑起來像風一樣快。他們準備的供品比之前多六倍，寶蓋之中，最小的也有八由旬的周長；幡旗最短的也有十六由旬；寶幢最低的也有三十六由旬。這些國王們安住于正法，厭惡邪法，敬重和信奉大乘佛法，深深地喜愛大乘佛法，憐憫眾生如同自己的孩子。他們所攜帶的食物香氣瀰漫了四由旬的範圍。也在早晨太陽初升的時候，帶著各種上等的美味佳餚來到雙樹之間，到達如來所在之處，對佛說：『世尊！我們為佛陀和比丘僧眾準備了這些供品，只希望如來慈悲，接受我們最後的供養。』如來知道時機未到，也沒有允許。這些國王們沒有實現願望，心中感到憂愁煩惱，退到一旁。
那時，又有七恒河沙數的國王的夫人
【English Translation】 English version The trees stood silently in the void.
At that time, there were also ministers and elders numbering five Ganges sands—they revered and believed in the Mahayana teachings, and if they encountered those of other schools who slandered the true Dharma, these people could defeat them like hailstones destroying grass and trees—their names were: Elder Sunlight, Elder Protector of the World, Elder Protector of the Dharma, and so on, with these as their leaders. The offerings they prepared were five times more than before, and together they went to the twin trees, bowed their heads to the Buddha's feet, circled the Buddha hundreds of thousands of times, and then said to the Buddha: 'World Honored One! We have now prepared these offerings for the Buddha and the Sangha, we only hope that you will compassionately accept our offerings.' The Tathagata remained silent and did not accept their offerings. These elders did not fulfill their wishes, and felt sorrow and distress in their hearts. By the Buddha's divine power, they rose to a height of seven Tala trees above the ground in the void, standing silently.
At that time, there was also King Vaisali and his palace ladies, family members, and all the kings within Jambudvipa—except for King Ajatasatru—as well as the people of various cities and villages. Their names were: King Moon Immaculate, etc., each leading four kinds of troops, wanting to go to where the Buddha was. Each king had one hundred and eighty million billion people and family members. The soldiers in these chariots rode elephants and horses, the elephants had six tusks, and the horses ran as fast as the wind. The offerings they prepared were six times more than before, among the jeweled canopies, the smallest had a circumference of eight yojanas; the shortest banners were sixteen yojanas; and the lowest jeweled streamers were thirty-six yojanas. These kings abided in the true Dharma, detested evil teachings, revered and believed in the Mahayana teachings, deeply loved the Mahayana teachings, and pitied all sentient beings as if they were their own children. The fragrance of the food they carried spread for four yojanas. Also, at the time when the morning sun first rose, they brought various superior delicacies to the twin trees, arrived at where the Tathagata was, and said to the Buddha: 'World Honored One! We have prepared these offerings for the Buddha and the Bhikshu Sangha, we only hope that the Tathagata will be compassionate and accept our last offerings.' The Tathagata knew that the time was not right, and did not permit it. These kings did not fulfill their wishes, and felt sorrow and distress in their hearts, and retreated to one side.
At that time, there were also the wives of kings numbering seven Ganges sands
人，唯除阿阇世王夫人。為度眾生現受女身，常觀身行，以空、無相、無愿之法薰脩其心。其名曰：三界妙夫人、愛德夫人，如是等諸王夫人。皆悉安住于正法中，修行禁戒，威儀具足，憐愍眾生等如一子。各相謂言：「今宜速往詣世尊所。」諸王夫人所設供養七倍於前，香花、寶幢、繒彩、幡蓋、上妙飲食，寶蓋小者，周匝縱廣十六由旬；幡最短者，三十六由旬；寶幢卑者，六十八由旬；飲食香氣周遍流佈滿八由旬。持如是等供養之具往如來所，稽首佛足，繞百千匝而白佛言：「世尊！我等為佛及比丘僧設是供具，唯愿如來哀愍，受我最後供養。」如來知時，默然不受。時諸夫人不果所愿，心懷愁惱，自拔頭髮，捶胸大哭，猶如慈母新喪愛子，卻住一面，默然而坐。
爾時，復有八恒河沙諸天女等，其名曰：廣目天女，而為上首。作如是言：「汝等諸姊！諦觀諦觀，是諸人眾所設種種上妙供具欲供如來及比丘僧。我等亦當如是嚴設微妙供具供養如來，如來受已當入涅槃。諸姊！諸佛如來出世甚難，最後供養亦復倍難。若佛涅槃，世間虛空。」是諸天女——愛樂大乘、欲聞大乘，聞已亦能為人廣說；渴仰大乘，既自充足，復能充足余渴仰者；守護大乘，若有異學憎嫉大乘，勢能摧滅，如雹摧草。護持戒行，威儀
【現代漢語翻譯】 現代漢語譯本：這些人中，只有阿阇世王（Ajatasattu，印度摩揭陀國國王）的夫人除外。她們爲了度化眾生而示現為女身，常常觀察自己的行為，用空、無相、無愿的法門來熏修自己的心。她們的名字是：三界妙夫人、愛德夫人，以及其他諸位王夫人。她們都安住在正法之中，修行戒律，威儀具足，憐憫眾生如同對待自己的孩子一樣。她們互相說道：『現在應該趕快去到世尊那裡。』諸位王夫人所準備的供養比之前增加了七倍，包括香花、寶幢、絲綢綵帶、幡蓋、上等的美味佳餚。寶蓋小的，周圍縱橫都有十六由旬（yojana，古印度長度單位）；幡最短的，也有三十六由旬；寶幢矮的，也有六十八由旬；飲食的香氣瀰漫流佈，充滿了八由旬的範圍。她們拿著這些供養的物品來到如來所在的地方，頂禮佛足，繞佛百千圈，然後對佛說：『世尊！我們為佛和比丘僧準備了這些供養，希望如來慈悲，接受我們最後的供養。』如來知道時機，默然不接受。這時，諸位夫人沒有達成所愿，心中愁苦惱怒，自己拔下頭髮，捶胸大哭，就像慈母新喪愛子一樣，退到一邊，默默地坐著。 這時，又有八恒河沙（Ganges，印度恒河）那麼多的天女等，其中廣目天女為首。她們說道：『各位姐妹！仔細看看，仔細看看，這些人眾所準備的各種上等供品，想要供養如來和比丘僧。我們也應當這樣莊嚴地準備微妙的供品來供養如來，如來接受后就會進入涅槃。各位姐妹！諸佛如來出世非常難得，最後的供養更是難得。如果佛陀涅槃，世間就空虛了。』這些天女——喜愛大乘佛法，想要聽聞大乘佛法，聽聞后也能為他人廣說；渴求大乘佛法，自己得到滿足后，也能滿足其他渴求的人；守護大乘佛法，如果有其他學派憎恨嫉妒大乘佛法，她們有能力摧毀，就像冰雹摧毀草木一樣。她們護持戒律，威儀
【English Translation】 English version: Among these, only the wives of King Ajatasattu (King of Magadha in India) were exceptions. They manifested as women to liberate sentient beings, constantly observing their own actions, and cultivating their minds with the teachings of emptiness, signlessness, and wishlessness. Their names were: Lady Wonderful of the Three Realms, Lady Beloved Virtue, and other royal wives. They all dwelled in the Right Dharma, practiced precepts, were complete in deportment, and had compassion for sentient beings as if they were their own children. They said to each other, 'Now we should quickly go to the World Honored One.' The offerings prepared by the royal wives were seven times greater than before, including fragrant flowers, jeweled banners, silk ribbons, canopies, and exquisite delicacies. The smaller jeweled canopies had a circumference of sixteen yojanas (an ancient Indian unit of length); the shortest banners were thirty-six yojanas; the lower jeweled banners were sixty-eight yojanas; and the fragrance of the food spread and filled an area of eight yojanas. They took these offerings to where the Tathagata was, bowed at the Buddha's feet, circumambulated him hundreds of thousands of times, and then said to the Buddha, 'World Honored One! We have prepared these offerings for the Buddha and the Sangha of monks. We hope that the Tathagata will have compassion and accept our final offering.' The Tathagata, knowing the time, remained silent and did not accept. At this time, the ladies did not achieve their wish, and their hearts were filled with sorrow and distress. They pulled out their hair, beat their chests, and cried loudly, like a loving mother who had just lost her beloved child. They retreated to one side and sat silently. At this time, there were also eight Ganges (a river in India) sands of heavenly women, with the heavenly woman of Wide Eyes as their leader. They said, 'Sisters! Look carefully, look carefully, these people have prepared various excellent offerings, wanting to offer them to the Tathagata and the Sangha of monks. We should also prepare exquisite offerings to offer to the Tathagata. After the Tathagata accepts them, he will enter Nirvana. Sisters! It is very rare for the Buddhas to appear in the world, and the final offering is even more rare. If the Buddha enters Nirvana, the world will be empty.' These heavenly women—loved the Mahayana teachings, wanted to hear the Mahayana teachings, and after hearing them, could also widely explain them to others; they thirsted for the Mahayana teachings, and after being satisfied themselves, could also satisfy others who thirsted; they protected the Mahayana teachings, and if there were other schools that hated and were jealous of the Mahayana teachings, they had the power to destroy them, like hail destroying grass. They upheld the precepts and deportment
具足，善能隨順一切世間，度未度者、脫未脫者。于未來世當轉法輪，紹三寶種使不斷絕。修學大乘，以大莊嚴而自莊嚴，成就如是無量功德，等慈眾生如視一子——亦于晨朝日初出時各取種種天木香等，倍於人間所有香木，其木香氣能滅人中種種臭穢。白車白蓋，駕四白馬，一一車上皆張白帳，其帳四邊懸諸金鈴。種種香花、寶幢、幡蓋、上妙甘膳、種種伎樂敷師子座。其座四足純紺琉璃，于其座后各各皆有七寶倚床，一一座前復有金機。復以七寶而為燈樹，種種寶珠以為燈明，微妙天花遍佈其地。
是諸天女設是供已，心懷哀感，涕淚交流，生大苦惱。亦為利益安樂眾生、成就大乘第一空行、顯發如來方便密教、亦為不斷種種說法，往詣佛所，稽首佛足，繞百千匝而白佛言：「世尊！唯愿如來哀受我等最後供養。」如來知時，默然不受。諸天女等不果所愿，心懷憂惱，卻在一面，默然而坐。
爾時，復有九恒河沙諸龍王等住於四方，其名曰：和修吉龍王、難陀龍王、婆難陀龍王，而為上首。是諸龍王亦于晨朝日初出時設諸供具——倍於人天——持至佛所，稽首佛足，繞百千匝而白佛言：「唯愿如來哀受我等最後供養。」如來知時，默然不受。是諸龍王不果所愿，心懷愁惱，卻坐一面。
爾時，
【現代漢語翻譯】 現代漢語譯本：他們具足一切功德，善於順應世間的一切，度化那些尚未被度化的人，解脫那些尚未解脫的人。在未來的世代，他們將轉動法輪（佛法的教義），延續佛、法、僧三寶的種子，使其永不中斷。他們修習大乘佛法，以偉大的莊嚴來莊嚴自身，成就如此無量的功德，以如同看待獨生子般的慈悲心對待眾生。他們也在清晨太陽初升時，各自取來各種天上的香木等，其香氣比人間所有的香木還要濃郁，這些木頭的香氣能夠消除人間的各種污穢。他們駕著白色車子，車上張著白色車蓋，由四匹白馬拉著，每輛車上都張著白色的帳篷，帳篷的四邊懸掛著金鈴。他們還準備了各種香花、寶幢、幡蓋、上等的美味佳餚、各種樂器，並鋪設了獅子座。獅子座的四足由純凈的紺琉璃製成，在獅子座的後面，各自都有七寶倚床，每個獅子座的前面還有金機。他們還用七寶製成燈樹，用各種寶珠作為燈光，將微妙的天花遍佈地面。 這些天女們佈置好供養后，心中充滿哀傷，淚流滿面，感到極大的苦惱。她們爲了利益和安樂眾生，成就大乘佛法的第一空性修行，顯發如來的方便秘密教義，也爲了不斷地宣說各種佛法，前往佛陀所在之處，頂禮佛足，繞佛百千圈，然後對佛說：『世尊！只願如來慈悲接受我們最後的供養。』如來知道時機，默然不接受。天女們沒有實現願望，心中憂愁煩惱，退到一旁，默默地坐著。 這時，又有九條恒河沙數那麼多的龍王等，住在四方，他們的名字是：和修吉龍王（Vasuki，蛇神）、難陀龍王（Nanda，歡喜龍王）、婆難陀龍王（Upananda，歡喜龍王），他們是這些龍王的首領。這些龍王也在清晨太陽初升時，準備了各種供養品——比人天所準備的還要多——帶到佛陀所在之處，頂禮佛足，繞佛百千圈，然後對佛說：『只願如來慈悲接受我們最後的供養。』如來知道時機，默然不接受。這些龍王沒有實現願望，心中愁苦煩惱，退到一旁坐著。 這時，
【English Translation】 English version: They are complete, well-versed in adapting to all worldly situations, guiding those who are not yet guided, and liberating those who are not yet liberated. In future generations, they will turn the Dharma wheel (teachings of Buddhism), continuing the lineage of the Three Jewels (Buddha, Dharma, Sangha) without interruption. They cultivate the Mahayana (Great Vehicle) path, adorning themselves with great splendor, achieving immeasurable merits, and treating all beings with compassion as if they were their only child. Also, at the first sunrise of the morning, they each bring various heavenly fragrant woods, etc., the fragrance of which is more intense than all the fragrant woods in the human realm, and the fragrance of these woods can eliminate all the foulness in the human world. They ride in white carriages with white canopies, drawn by four white horses, and each carriage has a white tent, with golden bells hanging on the four sides of the tent. They also prepare various fragrant flowers, jeweled banners, canopies, supreme delicacies, various musical instruments, and set up lion thrones. The four legs of the lion throne are made of pure lapis lazuli, and behind each throne, there is a seven-jeweled reclining chair, and in front of each throne, there is a golden table. They also make lamp trees with seven treasures, using various precious pearls as lights, and spread subtle heavenly flowers all over the ground. After these celestial maidens have arranged the offerings, their hearts are filled with sorrow, tears streaming down their faces, and they feel great distress. They also, for the benefit and happiness of all beings, to achieve the first emptiness practice of Mahayana Buddhism, to reveal the expedient secret teachings of the Tathagata (Buddha), and also to continuously expound various teachings, go to where the Buddha is, bow at the Buddha's feet, circumambulate the Buddha hundreds of thousands of times, and then say to the Buddha: 'World Honored One! May the Tathagata compassionately accept our last offering.' The Tathagata, knowing the time, remains silent and does not accept. The celestial maidens, not having their wish fulfilled, are filled with worry and distress, and retreat to one side, sitting silently. At this time, there were also nine Ganges River sands worth of Dragon Kings, etc., residing in the four directions, their names being: Vasuki (Vasuki, a serpent deity), Nanda (Nanda, the joyful dragon king), and Upananda (Upananda, the joyful dragon king), who were the leaders of these Dragon Kings. These Dragon Kings also, at the first sunrise of the morning, prepared various offerings—more than those prepared by humans and gods—and brought them to where the Buddha was, bowed at the Buddha's feet, circumambulated the Buddha hundreds of thousands of times, and then said to the Buddha: 'May the Tathagata compassionately accept our last offering.' The Tathagata, knowing the time, remained silent and did not accept. These Dragon Kings, not having their wish fulfilled, were filled with sorrow and distress, and retreated to one side, sitting. At this time,
復有十恒河沙諸鬼、神王，毗沙門王而為上首，各相謂言：「仁等！今者可速詣佛所。」
所設供具倍于諸龍，持往佛所，稽首佛足，繞百千匝而白佛言：「唯愿如來哀受我等最後供養。」如來知時，默然不許。是諸鬼王不果所愿，心懷愁惱，卻坐一面。
爾時，復有二十恒河沙金翅鳥王，降怨鳥王而為上首。復有三十恒河沙乾闥婆王，那羅達王而為上首。復有四十恒河沙緊那羅王，善見王而為上首。復有五十恒河沙摩睺羅伽王，大善見王而為上首。復有六十恒河沙阿修羅王，睒婆利王而為上首。復有七十恒河沙陀那婆王，無垢河水王、跋提達多王等而為上首。復有八十恒河沙羅剎王，可畏王而為上首，舍離噁心，更不食人，于怨憎中生慈悲心，其形醜陋，以佛神力皆悉端正。復有九十恒河沙樹林神王，樂香王而為上首。復有千恒河沙持咒王，大幻持咒王而為上首。復有一億恒河沙貪色鬼魅，善見王而為上首。復有百億恒河沙天諸婇女，藍婆女、郁婆尸女、帝路沾女、毗舍佉女而為上首。復有千億恒河沙等諸鬼王，白濕王而為上首。復有十萬億恒河沙等諸天子及諸天王、四天王等。復有十萬億恒河沙等四方風神，吹諸樹上，時、非時花散雙樹間。
復有十萬億恒河沙主雲雨神，皆作是念：「如來涅
【現代漢語翻譯】 現代漢語譯本 又有十恒河沙數（恒河沙：指恒河中的沙子，用來形容數量極多）的鬼神之王，以毗沙門王（毗沙門：佛教護法神，四大天王之一）為首，他們互相說道：『諸位！現在可以快速前往佛陀所在之處。』 他們準備的供品比眾龍的還要多，帶著前往佛陀那裡，向佛陀的腳稽首，繞佛百千圈，然後對佛陀說：『唯愿如來慈悲接受我們最後的供養。』如來知道時機，默然不許。這些鬼王沒有達成所愿，心中愁悶煩惱，退坐到一旁。 這時，又有二十恒河沙數的金翅鳥王（金翅鳥：佛教傳說中的神鳥），以降怨鳥王為首。又有三十恒河沙數的乾闥婆王（乾闥婆：佛教中的天神，負責奏樂），以那羅達王為首。又有四十恒河沙數的緊那羅王（緊那羅：佛教中的天神，擅長歌舞），以善見王為首。又有五十恒河沙數的摩睺羅伽王（摩睺羅伽：佛教中的天神，形似蟒蛇），以大善見王為首。又有六十恒河沙數的阿修羅王（阿修羅：佛教中的一種神，好戰），以睒婆利王為首。又有七十恒河沙數的陀那婆王（陀那婆：佛教中的一種神），以無垢河水王、跋提達多王等為首。又有八十恒河沙數的羅剎王（羅剎：佛教中的惡鬼），以可畏王為首，他們捨棄了噁心，不再吃人，在怨恨中生出慈悲之心，他們的形貌醜陋，因為佛陀的神力都變得端正。又有九十恒河沙數的樹林神王，以樂香王為首。又有一千恒河沙數的持咒王，以大幻持咒王為首。又有一億恒河沙數的貪色鬼魅，以善見王為首。又有百億恒河沙數的天界婇女，以藍婆女、郁婆尸女、帝路沾女、毗舍佉女為首。又有千億恒河沙數等的鬼王，以白濕王為首。又有十萬億恒河沙數等的天子以及諸天王、四天王等。又有十萬億恒河沙數等的四方風神，吹動樹上的花朵，在雙樹之間散落著時令花和非時令花。 又有十萬億恒河沙數的主雲雨神，他們都這樣想著：『如來將要涅槃（涅槃：佛教用語，指脫離生死輪迴的境界）。』
【English Translation】 English version Again, there were ten Ganges sands (Ganges sands: refers to the sands of the Ganges River, used to describe an extremely large number) of ghost and spirit kings, with King Vaisravana (Vaisravana: a Buddhist guardian deity, one of the Four Heavenly Kings) as their leader. They said to each other, 'Friends! Now we should quickly go to where the Buddha is.' The offerings they prepared were more than those of the dragons. They took them to the Buddha, bowed their heads to the Buddha's feet, circled the Buddha hundreds of thousands of times, and then said to the Buddha, 'We beseech the Tathagata to compassionately accept our final offerings.' The Tathagata, knowing the time, remained silent and did not accept. These ghost kings, not having their wish fulfilled, felt sorrow and distress, and retreated to sit on one side. At that time, there were also twenty Ganges sands of Garuda kings (Garuda: a mythical bird in Buddhism), with King Descending-Enmity-Bird as their leader. There were also thirty Ganges sands of Gandharva kings (Gandharva: celestial musicians in Buddhism), with King Narada as their leader. There were also forty Ganges sands of Kinnara kings (Kinnara: celestial musicians and dancers in Buddhism), with King Good-Sight as their leader. There were also fifty Ganges sands of Mahoraga kings (Mahoraga: serpent-like deities in Buddhism), with King Great-Good-Sight as their leader. There were also sixty Ganges sands of Asura kings (Asura: a type of deity in Buddhism, known for their combativeness), with King Shambara as their leader. There were also seventy Ganges sands of Danava kings (Danava: a type of deity in Buddhism), with King Immaculate-River-Water and King Bhadradatta as their leaders. There were also eighty Ganges sands of Rakshasa kings (Rakshasa: a type of demon in Buddhism), with King Fearful as their leader. They abandoned their evil intentions, no longer ate humans, and developed compassion in the midst of hatred. Their forms, once ugly, became beautiful due to the Buddha's divine power. There were also ninety Ganges sands of forest spirit kings, with King Joyful-Fragrance as their leader. There were also one thousand Ganges sands of mantra-holding kings, with King Great-Illusion-Mantra-Holder as their leader. There were also one hundred million Ganges sands of lustful ghosts, with King Good-Sight as their leader. There were also one hundred billion Ganges sands of celestial maidens, with Maidens Rambha, Urvashi, Tilottama, and Vishakha as their leaders. There were also one thousand billion Ganges sands of ghost kings, with King White-Moisture as their leader. There were also one hundred thousand billion Ganges sands of celestial princes, celestial kings, and the Four Heavenly Kings. There were also one hundred thousand billion Ganges sands of wind spirits from the four directions, blowing the flowers on the trees, scattering seasonal and non-seasonal flowers among the twin trees. There were also one hundred thousand billion Ganges sands of cloud and rain deities, all thinking, 'The Tathagata is about to enter Nirvana (Nirvana: a state of liberation from the cycle of birth and death in Buddhism).'
槃焚身之時，我當注雨令火時滅，眾中熱悶為作清涼。」
復有二十恒河沙大香象王，羅睺象王、金色象王、甘味象王、紺睺象王、欲香象王等而為上首，敬重大乘、愛樂大乘，知佛不久當般涅槃，各各拔取無量無邊諸妙蓮花來至佛所，頭面禮佛，卻住一面。
復有二十恒河沙等師子獸王，師子吼王而為上首，施與一切眾生無畏，持諸花果來至佛所，稽首佛足，卻住一面。
復有二十恒河沙等諸飛鳥王，鳧、雁、鴛鴦、孔雀諸鳥、乾闥婆鳥、迦蘭陀鳥、鴝鵒、鸚鵡、俱翅羅鳥、婆嘻伽鳥、迦陵頻伽鳥、耆婆耆婆鳥，如是等諸鳥，持諸花果來至佛所，稽首佛足，卻住一面。
復有二十恒河沙等水牛、牛、羊往至佛所，出妙香乳。其乳流滿拘尸那城所有溝坑，色、香、美味悉皆具足。成是事已，卻住一面。
復有二十恒河沙等四天下中諸神仙人，忍辱仙等而為上首，持諸香花及諸甘果來詣佛所，稽首佛足，繞佛三匝而白佛言：「唯愿世尊哀受我等最後供養。」如來知時，默然不許。時諸仙人不果所愿，心懷愁惱，卻住一面。
閻浮提中一切蜂王，妙音蜂王而為上首，持種種花來詣佛所，稽首佛足，繞佛一匝，卻住一面。
爾時，閻浮提中比丘、比丘尼一切皆集，唯除尊者摩訶
【現代漢語翻譯】 現代漢語譯本：當佛陀的身體被火焚燒時，我將降下雨水，熄滅火焰，使大眾從炎熱煩悶中得到清涼。 又有二十個恒河沙數的大象王，以羅睺象王（Rāhu，吞噬日月之象）、金色象王、甘味象王、紺睺象王、欲香象王等為首，他們敬重和喜愛大乘佛法，知道佛陀不久將要進入涅槃，各自拔取無量無邊的美妙蓮花來到佛陀所在之處，頭面頂禮佛陀，然後退到一旁站立。 又有二十個恒河沙數般的獅子獸王，以師子吼王為首，他們給予一切眾生無畏的勇氣，拿著各種花果來到佛陀所在之處，向佛陀的足部頂禮，然後退到一旁站立。 又有二十個恒河沙數般的飛鳥之王，包括鳧、雁、鴛鴦、孔雀等鳥類，以及乾闥婆鳥（Gandharva，天樂神鳥）、迦蘭陀鳥（Kalanda，一種美聲鳥）、鴝鵒、鸚鵡、俱翅羅鳥（Kokila，杜鵑鳥）、婆嘻伽鳥（Bhāṣika，一種善於鳴叫的鳥）、迦陵頻伽鳥（Kalaviṅka，美聲鳥）、耆婆耆婆鳥（Jīvajīva，一種雙頭鳥）等，它們拿著各種花果來到佛陀所在之處，向佛陀的足部頂禮，然後退到一旁站立。 又有二十個恒河沙數般的水牛、牛、羊來到佛陀所在之處，流出美妙的香乳。這些乳汁流滿了拘尸那城（Kuśinagara）所有的溝渠，顏色、香味、味道都非常完美。完成這些之後，它們退到一旁站立。 又有二十個恒河沙數般的四大部洲中的神仙，以忍辱仙等為首，他們拿著各種香花和甘甜的水果來到佛陀所在之處，向佛陀的足部頂禮，繞佛三圈，然後對佛陀說：『唯愿世尊慈悲接受我們最後的供養。』如來知道時機，默然不語，沒有允許。這時，眾仙人沒有達成所愿，心中感到憂愁煩惱，退到一旁站立。 閻浮提（Jambudvīpa，我們所居住的這個世界）中所有的蜂王，以妙音蜂王為首，拿著各種花朵來到佛陀所在之處，向佛陀的足部頂禮，繞佛一圈，然後退到一旁站立。 那時，閻浮提中的比丘、比丘尼都聚集在一起，唯獨尊者摩訶迦葉（Mahākāśyapa）沒有來。
【English Translation】 English version: When the Buddha's body is cremated, I will pour down rain to extinguish the fire, bringing coolness to the assembly suffering from heat and discomfort. There were also twenty Ganges River sands' worth of great elephant kings, led by Rāhu Elephant King (Rāhu, the elephant that devours the sun and moon), Golden Elephant King, Sweet Taste Elephant King, Dark Elephant King, and Desire Fragrance Elephant King, etc. They revered and loved the Mahayana teachings, knowing that the Buddha would soon enter Nirvana. Each of them plucked countless exquisite lotus flowers and came to where the Buddha was, bowed their heads to the Buddha, and then stood aside. There were also twenty Ganges River sands' worth of lion beast kings, led by Lion Roar King. They bestowed fearlessness upon all beings, bringing various flowers and fruits to where the Buddha was, bowed at the Buddha's feet, and then stood aside. There were also twenty Ganges River sands' worth of bird kings, including ducks, geese, mandarin ducks, peacocks, and other birds, as well as Gandharva birds (Gandharva, celestial musician birds), Kalanda birds (Kalanda, a bird with a beautiful voice), mynas, parrots, Kokila birds (Kokila, cuckoo birds), Bhāṣika birds (Bhāṣika, a bird that sings well), Kalaviṅka birds (Kalaviṅka, a bird with a beautiful voice), and Jīvajīva birds (Jīvajīva, a two-headed bird), etc. They brought various flowers and fruits to where the Buddha was, bowed at the Buddha's feet, and then stood aside. There were also twenty Ganges River sands' worth of water buffaloes, cows, and sheep that came to where the Buddha was, and they produced wonderful fragrant milk. The milk flowed and filled all the ditches in Kuśinagara, and its color, fragrance, and taste were all perfect. After completing this, they stood aside. There were also twenty Ganges River sands' worth of divine immortals from the four great continents, led by the Patience Immortal, etc. They brought various fragrant flowers and sweet fruits to where the Buddha was, bowed at the Buddha's feet, circumambulated the Buddha three times, and then said to the Buddha: 'May the World Honored One compassionately accept our last offerings.' The Tathagata, knowing the time, remained silent and did not permit it. At this time, the immortals did not achieve their wish, and with sorrow and distress in their hearts, they stood aside. All the bee kings in Jambudvīpa (Jambudvīpa, the world we live in), led by the Wonderful Sound Bee King, brought various flowers to where the Buddha was, bowed at the Buddha's feet, circumambulated the Buddha once, and then stood aside. At that time, all the monks and nuns in Jambudvīpa gathered together, except for the Venerable Mahākāśyapa.
迦葉、阿難二眾。
復有無量阿僧祇恒河沙等世界中間及閻浮提所有諸山，須彌山王而為上首。其山莊嚴，叢林蓊鬱，枝葉茂盛，廕庇日光，種種妙花周遍嚴飾，龍泉流水清凈香潔。諸天、龍、神、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、神仙咒術、作倡伎樂，如是等眾彌滿其中。是諸山神亦來詣佛，稽首佛足，卻住一面。
復有阿僧祇恒河沙等四大海神及諸河神，有大威德，具大神足，所設供養倍勝於前。諸神身光、伎樂燈明悉蔽日月令不復現，以占婆花散熙連河，來至佛所，稽首佛足，卻住一面。
爾時，拘尸那城娑羅樹林，其林變白，猶如白鶴。于虛空中自然而有七寶堂閣，雕紋、刻鏤、綺飾分明，周匝欄楯眾寶雜廁。堂下多有流泉浴池，上妙蓮花彌滿其中，猶如北方郁單越國，亦如忉利歡喜之園；爾時娑羅樹林中間種種莊嚴、甚可愛樂，亦復如是。是諸天、人、阿修羅等，咸睹如來涅槃之相，皆悉悲感，愁憂不樂。
爾時，四天王釋提桓因各相謂言：「汝等觀察諸天世人及阿修羅大設供養，欲于最後供養如來。我等亦當如是供養。若我最後得供養者，檀波羅蜜則為成就滿足不難。」爾時，四天王所設供養倍勝於前，持曼陀羅花、摩訶曼陀羅花、迦枳樓伽花、摩訶迦枳樓伽花、
【現代漢語翻譯】 現代漢語譯本：迦葉（Kāśyapa，佛陀十大弟子之一）和阿難（Ānanda，佛陀十大弟子之一）這兩類弟子。 又有無量阿僧祇（asaṃkhya，極大的數字單位）恒河沙數（gaṅgā-nadī-vālukā，比喻極多的數量）的世界中間，以及閻浮提（Jambudvīpa，我們所居住的這個世界）所有諸山，以須彌山王（Sumeru，佛教宇宙觀中的中心山）為首。這些山莊嚴美麗，叢林茂盛，枝葉繁密，遮蔽日光，各種美妙的花朵遍佈裝飾，龍泉流水清澈香潔。諸天（deva，天神）、龍（nāga，神龍）、神（deva，神祇）、乾闥婆（gandharva，天樂神）、阿修羅（asura，非天神）、迦樓羅（garuḍa，金翅鳥神）、緊那羅（kiṃnara，歌神）、摩睺羅伽（mahoraga，大蟒神）、神仙咒術、歌舞伎樂等眾，充滿其中。這些山神也來到佛陀面前，頂禮佛足，退到一旁站立。 又有阿僧祇恒河沙數四大海神以及諸河神，他們具有強大的威德和神通，所設的供養比之前更加殊勝。諸神的身光、伎樂、燈明遮蔽了日月，使其不再顯現，他們用占婆花（campaka，一種香花）散佈在熙連河（Hiraṇvatī，一條河流），來到佛陀面前，頂禮佛足，退到一旁站立。 當時，拘尸那城（Kuśinagara，佛陀涅槃之地）的娑羅樹林（śāla，一種樹木）變成了白色，猶如白鶴。在虛空中自然出現了七寶堂閣，雕刻精美，裝飾華麗，四周有欄桿，各種珍寶交錯。堂下有許多流泉浴池，其中盛開著上妙的蓮花，猶如北方的郁單越國（Uttarakuru，四大洲之一），也像忉利天（Trāyastriṃśa，欲界六天之一）的歡喜園；當時的娑羅樹林中間，各種莊嚴裝飾，非常可愛，也是如此。諸天、人、阿修羅等都看到了如來涅槃的景象，都感到悲傷，愁悶不樂。 當時，四天王（caturmahārājika，守護四方的天神）和釋提桓因（Śakra devānām indra，帝釋天）互相說道：『你們觀察諸天、世人以及阿修羅都在大設供養，想要在最後供養如來。我們也應當如此供養。如果我們最後能夠供養，那麼檀波羅蜜（dāna-pāramitā，佈施波羅蜜）就能夠成就圓滿，不會困難。』當時，四天王所設的供養比之前更加殊勝，他們拿著曼陀羅花（mandāra，天花）、摩訶曼陀羅花（mahāmandāra，大曼陀羅花）、迦枳樓伽花（kaṅkolaka，一種香花）、摩訶迦枳樓伽花（mahākaṅkolaka，大迦枳樓伽花）
【English Translation】 English version: The two groups of disciples, Kāśyapa (one of the ten great disciples of the Buddha) and Ānanda (one of the ten great disciples of the Buddha). Again, there were countless asaṃkhya (an immense number) of worlds, as many as the sands of the Ganges River (gaṅgā-nadī-vālukā, a metaphor for an extremely large quantity), and all the mountains in Jambudvīpa (the world we inhabit), with Mount Sumeru (the central mountain in Buddhist cosmology) as their head. These mountains were magnificent, with lush forests, dense foliage, shading the sunlight, adorned with various exquisite flowers, and clear, fragrant springs flowing. Devas (gods), nāgas (divine dragons), devas (deities), gandharvas (celestial musicians), asuras (demigods), garuḍas (mythical bird-like creatures), kiṃnaras (celestial musicians), mahoragas (great serpent deities), immortals with spells, and performers of music and dance filled these places. These mountain deities also came to the Buddha, bowed at his feet, and stood aside. There were also asaṃkhya of sea deities from the four great oceans and river deities, possessing great power and supernatural abilities, whose offerings were even more magnificent than before. The light from the deities, their music, and the lamps obscured the sun and moon, making them invisible. They scattered campaka flowers (a fragrant flower) in the Hiraṇvatī River (a river), came to the Buddha, bowed at his feet, and stood aside. At that time, the śāla (a type of tree) grove in Kuśinagara (the place of the Buddha's Parinirvana) turned white, like white cranes. In the sky, there naturally appeared seven-jeweled pavilions, exquisitely carved and decorated, with railings all around, and various treasures intermingled. Below the pavilions were many flowing springs and bathing pools, filled with exquisite lotuses, like the Uttarakuru (one of the four continents) in the north, and also like the Joyful Garden of the Trāyastriṃśa Heaven (one of the six heavens of the desire realm); the śāla grove at that time, with its various decorations, was very lovely and delightful, just like that. The devas, humans, asuras, and others all witnessed the scene of the Tathāgata's Parinirvana, and they all felt sorrow, grief, and unhappiness. At that time, the Four Heavenly Kings (caturmahārājika, gods who guard the four directions) and Śakra devānām indra (Indra, the king of the gods) said to each other: 'You observe that the devas, humans, and asuras are all making great offerings, wishing to make a final offering to the Tathāgata. We should also make such offerings. If we can make the final offering, then the dāna-pāramitā (perfection of giving) will be accomplished and fulfilled without difficulty.' At that time, the offerings made by the Four Heavenly Kings were even more magnificent than before. They held mandāra flowers (celestial flowers), mahāmandāra flowers (great mandāra flowers), kaṅkolaka flowers (a fragrant flower), and mahākaṅkolaka flowers (great kaṅkolaka flowers).
曼殊沙花、摩訶曼殊沙花、散多尼迦花、摩訶散多尼迦花、愛樂花、大愛樂花、普賢花、大普賢花、時花、大時花、香城花、大香城花、歡喜花、大歡喜花、發欲花、大發欲花、香醉花、大香醉花、普香花、大普香花、天金葉花、龍華、波利質多樹花、拘毗羅樹花，復持種種上妙甘膳來至佛所，稽首佛足。是諸天人所有光明能覆日月令不復現，以是供具欲供養佛。如來知時，默然不受。爾時，諸天不果所愿，愁憂苦惱，卻住一面。
爾時，釋提桓因及三十三天設諸供具亦倍勝前，及所持花亦復如是，香氣微妙甚可愛樂，持得勝堂並諸小堂，來至佛所，稽首佛足而白佛言：「世尊！我等深樂、愛護大乘，唯愿如來哀受我食。」如來知時，默然不受。時諸釋天不果所愿，心懷愁惱，卻住一面。
乃至第六天，所設供養展轉勝前，寶幢、幡蓋——寶蓋小者覆四天下、幡最短者周圍四海、幢最卑者至自在天，微風吹幢出妙音聲——持上甘膳來詣佛所，稽首佛足，白佛言：「世尊！唯愿如來哀受我等最後供養。」如來知時，默然不受。是諸天等不果所愿，心懷愁惱，卻住一面。
上至有頂、其餘梵眾，一切來集。爾時，大梵天王及余梵眾放身光明遍四天下，欲界人天日月光明悉不復現。持諸寶幢、繒彩、幡蓋
【現代漢語翻譯】 現代漢語譯本：他們拿著曼殊沙花（曼陀羅花）、摩訶曼殊沙花（大曼陀羅花）、散多尼迦花（一種白色香花）、摩訶散多尼迦花（大白色香花）、愛樂花（令人喜愛的花）、大愛樂花（更令人喜愛的花）、普賢花（象徵普賢菩薩的花）、大普賢花（更大的普賢花）、時花（應時而開的花）、大時花（更大的應時花）、香城花（散發香氣的花）、大香城花（更香的花）、歡喜花（令人歡喜的花）、大歡喜花（更令人歡喜的花）、發欲花（激發慾望的花）、大發欲花（更激發慾望的花）、香醉花（香氣醉人的花）、大香醉花（更醉人的花）、普香花（普遍散發香氣的花）、大普香花（更普遍散發香氣的花）、天金葉花（天界的金色葉片花）、龍華（龍樹開的花）、波利質多樹花（波利質多樹的花）、拘毗羅樹花（拘毗羅樹的花），又拿著各種上等的美味佳餚來到佛陀所在之處，頂禮佛足。這些天人所發出的光明能夠遮蔽日月，使其不再顯現，他們想用這些供品來供養佛陀。如來知道時機未到，默然不接受。當時，諸天未能如願，感到憂愁苦惱，退到一旁。 這時，釋提桓因（帝釋天）和三十三天（欲界第二天）準備的供品比之前更加精美，所持的花也同樣如此，香氣微妙，非常可愛，他們拿著勝堂（精美的殿堂）和各個小堂，來到佛陀所在之處，頂禮佛足，對佛陀說：『世尊！我們深深地喜愛和護持大乘佛法，只希望如來能夠慈悲接受我們的供養。』如來知道時機未到，默然不接受。當時，諸位釋天未能如願，心中感到憂愁煩惱，退到一旁。 乃至第六天（他化自在天），他們所準備的供養越來越勝過之前，寶幢、幡蓋——寶蓋小的可以覆蓋四天下（須彌山四周四大洲）、幡最短的也可以環繞四海、幢最矮的也可以到達自在天（他化自在天），微風吹動寶幢，發出美妙的聲音——他們拿著上等的美味佳餚來到佛陀所在之處，頂禮佛足，對佛陀說：『世尊！只希望如來能夠慈悲接受我們最後的供養。』如來知道時機未到，默然不接受。這些天人未能如願，心中感到憂愁煩惱，退到一旁。 上至有頂天（色界最高天），其餘的梵眾（色界諸天）都聚集而來。當時，大梵天王（色界初禪天之主）和其餘的梵眾放出自身的光明，遍照四天下，欲界的人天日月光明都無法顯現。他們拿著各種寶幢、絲綢綵帶、幡蓋
【English Translation】 English version: They held Māñjuṣaka flowers (mandala flowers), Mahā-māñjuṣaka flowers (large mandala flowers), Sandaṇikā flowers (a type of white fragrant flower), Mahā-sandaṇikā flowers (large white fragrant flowers), Ailaka flowers (lovely flowers), Mahā-ailaka flowers (more lovely flowers), Puṣpaka flowers (flowers symbolizing Samantabhadra Bodhisattva), Mahā-puṣpaka flowers (larger Puṣpaka flowers), seasonal flowers, large seasonal flowers, fragrant city flowers, large fragrant city flowers, joyful flowers, large joyful flowers, desire-arousing flowers, large desire-arousing flowers, fragrant intoxicating flowers, large fragrant intoxicating flowers, universally fragrant flowers, large universally fragrant flowers, heavenly golden leaf flowers, Dragon flowers, Pārijāta tree flowers, and Kovidāra tree flowers. They also brought various superior and delicious foods to where the Buddha was, and bowed at the Buddha's feet. The light emitted by these devas and humans could cover the sun and moon, making them no longer visible. They intended to use these offerings to make offerings to the Buddha. The Tathāgata, knowing the time was not right, remained silent and did not accept them. At that time, the devas did not achieve their wish, and felt sorrow and distress, retreating to one side. At this time, Śakra Devānām Indra (Indra, the ruler of the gods) and the Thirty-three Heavens (the second heaven of the desire realm) prepared offerings that were even more exquisite than before, and the flowers they held were also the same, with subtle and delightful fragrances. They held the superior halls and various small halls, came to where the Buddha was, bowed at the Buddha's feet, and said to the Buddha: 'World Honored One! We deeply love and protect the Mahāyāna Dharma, and we only wish that the Tathāgata would compassionately accept our offerings.' The Tathāgata, knowing the time was not right, remained silent and did not accept them. At that time, the Śakra devas did not achieve their wish, and felt sorrow and distress in their hearts, retreating to one side. Even up to the sixth heaven (Paranirmitavasavartin), the offerings they prepared became increasingly superior to the previous ones. The jeweled banners, canopies—the small jeweled canopies could cover the four continents (the four great continents around Mount Sumeru), the shortest banners could surround the four seas, and the lowest banners could reach the Paranirmitavasavartin heaven. A gentle breeze blew the banners, producing wonderful sounds. They brought superior and delicious foods to where the Buddha was, bowed at the Buddha's feet, and said to the Buddha: 'World Honored One! We only wish that the Tathāgata would compassionately accept our final offerings.' The Tathāgata, knowing the time was not right, remained silent and did not accept them. These devas did not achieve their wish, and felt sorrow and distress in their hearts, retreating to one side. Up to the Akaniṣṭha heaven (the highest heaven of the form realm), the rest of the Brahma assembly (the devas of the form realm) all gathered. At that time, the Great Brahma King (the lord of the first dhyana heaven of the form realm) and the rest of the Brahma assembly emitted light from their bodies, illuminating the four continents. The light of the sun and moon of the desire realm could no longer be seen. They held various jeweled banners, silk ribbons, and canopies.
——幡極短者，懸于梵宮至娑羅樹間——來詣佛所，稽首佛足，白佛言：「世尊！唯愿如來哀受我等最後供養。」如來知時，默然不受。爾時，諸梵不果所愿，心懷愁惱，卻住一面。
爾時，毗摩質多阿修羅王與無量阿修羅大眷屬俱，身諸光明勝於梵天，持諸寶幢、繒彩、幡蓋——其蓋小者覆千世界——上妙甘膳來詣佛所，稽首佛足而白佛言：「唯愿如來哀受我等最後供養。」如來知時，默然不受。諸阿修羅不果所愿，心懷愁惱，卻住一面。
爾時，欲界魔王波旬與其眷屬、諸天婇女、無量無邊阿僧祇眾，開地獄門，施清冷水，因而告曰：「汝等今者無所能為，唯當專念如來、應、正遍知，建立最後隨喜供養，當令汝等長夜獲安。」時魔波旬于地獄中悉除刀、劍、無量苦毒，熾然炎火注雨滅之。以佛神力復發是心：「令諸眷屬皆舍刀、劍、弓、弩、鎧、仗、鉾、槊、長鉤、金椎、鉞斧、斗輪、罥索。」所持供養倍勝一切人天所設——其蓋小者覆中千界——來至佛所，稽首佛足而白佛言：「我等今者愛樂大乘、守護大乘。世尊！若有善男子、善女人為供養故、為怖畏故、為誑他故、為財利故、為隨他故，受是大乘，或真、或偽，我等爾時當爲是人除滅怖畏，說如是咒：
「『侘枳 咤咤羅侘枳 盧呵
【現代漢語翻譯】 現代漢語譯本： 當時，一些幡旗非常短小的梵天（Brahma，印度教中的創造之神），從梵天宮殿到娑羅樹（sala tree，一種高大的樹木）之間，來到佛陀所在的地方，向佛陀的腳稽首頂禮，並對佛陀說：『世尊！我們懇請如來接受我們最後的供養。』如來知道時機未到，默然不接受。當時，這些梵天沒有實現願望，心中感到憂愁煩惱，退到一旁站立。 當時，毗摩質多阿修羅王（Vemacitrin，阿修羅之王，一種半神）與無數阿修羅（Asura，一種好戰的神）眷屬一起，他們身上的光明勝過梵天，拿著各種寶幢、絲綢綵帶、幡蓋——其中小的幡蓋也能覆蓋一千個世界——帶著上等的美味佳餚來到佛陀所在的地方，向佛陀的腳稽首頂禮，並對佛陀說：『我們懇請如來接受我們最後的供養。』如來知道時機未到，默然不接受。這些阿修羅沒有實現願望，心中感到憂愁煩惱，退到一旁站立。 當時，欲界魔王波旬（Mara，佛教中的魔王）和他的眷屬、天女以及無數無邊的阿僧祇（asamkhya，佛教中的一個極大數字）眾，打開地獄之門，施予清涼的水，並因此告誡說：『你們現在無能為力，只能專心念誦如來、應供、正遍知（Tathagata, Arhat, Samyaksambuddha，佛陀的三種稱號），建立最後的隨喜供養，這將使你們長夜獲得安樂。』當時，魔王波旬在地獄中消除了刀、劍等無數痛苦的刑具，用熾熱的火焰降雨將其熄滅。憑藉佛陀的神力，他又發起了這樣的心願：『讓所有眷屬都捨棄刀、劍、弓、弩、鎧甲、棍棒、長矛、標槍、長鉤、金錘、鉞斧、戰輪、繩索。』他們所持的供養勝過一切人天所設——其中小的幡蓋也能覆蓋中千世界——來到佛陀所在的地方，向佛陀的腳稽首頂禮，並對佛陀說：『我們現在愛樂大乘（Mahayana，佛教的一個主要流派），守護大乘。世尊！如果有善男子、善女人爲了供養、爲了恐懼、爲了欺騙他人、爲了財利、爲了隨順他人而接受大乘，無論是真誠還是虛偽，我們那時都將為這些人消除恐懼，並說出這樣的咒語：』 『侘枳 咤咤羅侘枳 盧呵』
【English Translation】 English version: At that time, some Brahmas (Brahma, the creator god in Hinduism) with very short banners, from the Brahma palace to the sala tree (a tall tree), came to where the Buddha was, bowed their heads to the Buddha's feet, and said to the Buddha: 'World Honored One! We beseech the Tathagata to accept our last offering.' The Tathagata, knowing the time was not right, remained silent and did not accept. At that time, these Brahmas did not fulfill their wishes, felt sorrow and distress in their hearts, and retreated to stand aside. At that time, Vemacitrin (Vemacitrin, the king of Asuras, a type of demigod), the Asura king, together with countless Asura (Asura, a warlike god) retinues, whose light on their bodies surpassed that of the Brahmas, holding various jeweled banners, silk ribbons, and canopies—the smaller of which could cover a thousand worlds—came to where the Buddha was with the finest delicacies, bowed their heads to the Buddha's feet, and said to the Buddha: 'We beseech the Tathagata to accept our last offering.' The Tathagata, knowing the time was not right, remained silent and did not accept. These Asuras did not fulfill their wishes, felt sorrow and distress in their hearts, and retreated to stand aside. At that time, Mara (Mara, the demon king in Buddhism), the king of the desire realm, and his retinue, celestial maidens, and countless asamkhya (asamkhya, a very large number in Buddhism) beings, opened the gates of hell, provided cool water, and thus admonished: 'You are now powerless, you can only focus on reciting the Tathagata, Arhat, Samyaksambuddha (Tathagata, Arhat, Samyaksambuddha, three titles of the Buddha), establish the final rejoicing offering, which will bring you peace and happiness for a long night.' At that time, Mara eliminated the knives, swords, and countless painful instruments of torture in hell, and extinguished them with a rain of blazing fire. By the power of the Buddha, he also initiated this wish: 'Let all retinues abandon their knives, swords, bows, crossbows, armor, clubs, spears, javelins, long hooks, golden hammers, axes, battle wheels, and ropes.' Their offerings surpassed all those made by humans and gods—the smaller of which could cover a middle thousand worlds—came to where the Buddha was, bowed their heads to the Buddha's feet, and said to the Buddha: 'We now love and protect the Mahayana (Mahayana, a major school of Buddhism). World Honored One! If there are good men or good women who accept the Mahayana for the sake of offering, for the sake of fear, for the sake of deceiving others, for the sake of wealth, or for the sake of following others, whether sincere or false, we will then eliminate their fears and recite this mantra:' 'Taki tata-ra-taki ruha'
隸摩訶盧呵隸阿羅 遮羅 多羅 莎呵』
「是咒能令諸失心者、怖畏者、說法者、不斷正法者，為伏外道故、護己身故、護正法故、護大乘故，說如是咒。若有能持如是咒者，無惡象怖，若至壙野空澤險處不生怖畏，亦無水、火、師子、虎、狼、盜賊、王難。世尊！若有能持如是咒者，悉能除滅如是等怖。
「世尊！持是咒者，我當護之，如龜藏六。世尊！我等今者不以諛諂說如是事。持是咒者，我當至誠益其勢力。唯愿如來哀受我等最後供養。」
爾時，佛告魔波旬言：「我不受汝飲食供養，我已受汝所說神咒，為欲安樂一切眾生、四部眾故。」佛說是已，默然不受。如是三請皆亦不受。時魔波旬不果所愿，心懷愁惱，卻住一面。
爾時，大自在天王與其眷屬、無量無邊及諸天眾所設供，具悉覆梵、釋、護世四王、人天八部及非人等所有供具，梵釋所設猶如聚墨在珂貝邊悉不復現，寶蓋小者能覆三千大千世界。持如是等供養之具來詣佛所，稽首佛足，繞無數匝，白佛言：「世尊！我等所奉微末供具，猶如蚊蚋供養於我；亦如有人以一掬水投于大海；然一小燈助百千日；春夏之月眾花茂盛，有持一花益於眾花；以葶藶子益須彌山，豈當有益大海、日明、眾花、須彌？世尊！我今所奉微末供
【現代漢語翻譯】 現代漢語譯本 『隸摩訶盧呵隸阿羅，遮羅，多羅，莎呵』
『這個咒語能使那些失去理智的人、感到恐懼的人、說法的人、不堅持正法的人，爲了降伏外道、保護自己、保護正法、保護大乘，而說出這樣的咒語。如果有人能持誦這個咒語，就不會害怕惡象，如果到了荒野空曠險惡的地方也不會感到恐懼，也不會有水災、火災、獅子、老虎、狼、盜賊、王難。世尊！如果有人能持誦這個咒語，就能消除所有這些恐懼。』
『世尊！持誦這個咒語的人，我將像烏龜藏起六根一樣保護他。世尊！我們現在不是用諂媚的言辭說這些事。持誦這個咒語的人，我將真誠地增加他的力量。只希望如來接受我們最後的供養。』
這時，佛告訴魔波旬說：『我不接受你的飲食供養，我已經接受了你所說的神咒，是爲了安樂一切眾生、四部大眾的緣故。』佛說完這些話，就默然不接受。這樣三次請求，佛都沒有接受。當時，魔波旬沒有達到願望，心中感到憂愁煩惱，退到一邊站著。
這時，大自在天王和他的眷屬、無量無邊的天眾所設的供養，完全覆蓋了梵天、帝釋天、護世四王、人天八部以及非人等所有的供具，梵天和帝釋天所設的供養就像一團墨在珂貝旁邊一樣完全消失不見，寶蓋小的也能覆蓋三千大千世界。他們拿著這些供養的物品來到佛的住所，向佛的腳稽首，繞了無數圈，對佛說：『世尊！我們所奉獻的微薄供品，就像蚊子供養我一樣；也像有人用一捧水投入大海；又像一盞小燈幫助千百個太陽；春夏之月百花盛開，有人拿一朵花來增加花朵的數量；用葶藶子來增加須彌山的高度，難道會對大海、太陽的光明、眾花、須彌山有益處嗎？世尊！我今天所奉獻的微薄供品，』
【English Translation】 English version 'li mo he lu he li a luo, zhe luo, duo luo, suo he'
'This mantra can enable those who have lost their minds, those who are afraid, those who preach, and those who do not uphold the Dharma, to speak this mantra in order to subdue external paths, protect themselves, protect the Dharma, and protect the Mahayana. If anyone can hold this mantra, they will not fear evil elephants. If they go to desolate, empty, and dangerous places, they will not be afraid. They will also be free from water disasters, fire disasters, lions, tigers, wolves, thieves, and royal troubles. World Honored One! If anyone can hold this mantra, they can eliminate all such fears.'
'World Honored One! I will protect those who hold this mantra, like a turtle hiding its six senses. World Honored One! We are not speaking these things with flattery. For those who hold this mantra, I will sincerely increase their power. I only hope that the Tathagata will accept our final offering.'
At that time, the Buddha said to Mara Papiyas: 'I do not accept your food offerings. I have already accepted the divine mantra you spoke, for the sake of bringing peace and happiness to all sentient beings and the four assemblies.' After the Buddha said these words, he remained silent and did not accept. Even after three requests, the Buddha did not accept. At that time, Mara Papiyas did not achieve his wish, and with a troubled heart, he retreated to one side.
At this time, the Great Free Heavenly King and his retinue, countless heavenly beings, offered their offerings, which completely covered all the offerings of Brahma, Indra, the Four Guardian Kings, the eight divisions of humans and non-humans, etc. The offerings made by Brahma and Indra completely disappeared, like a drop of ink next to a white shell. Even a small jeweled canopy could cover the three thousand great thousand worlds. They came to the Buddha's place with these offerings, bowed their heads to the Buddha's feet, circled countless times, and said to the Buddha: 'World Honored One! The meager offerings we present are like mosquitoes offering to me; or like someone throwing a handful of water into the ocean; or like a small lamp helping thousands of suns; in the spring and summer months when hundreds of flowers bloom, someone brings one flower to add to the number of flowers; using a mustard seed to increase the height of Mount Sumeru, how could it benefit the ocean, the light of the sun, the flowers, or Mount Sumeru? World Honored One! The meager offerings I present today,'
具亦復如是。若以三千大千世界滿中香花、伎樂、幡蓋供養如來，尚不足言。何以故？如來為諸眾生常于地獄、餓鬼、畜生諸惡趣中受諸苦惱。是故，世尊！應見哀愍，受我等供。」
爾時，東方去此無量無數阿僧祇恒河沙微塵等世界，彼有佛土名意樂美音，佛號虛空等如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。爾時，彼佛即告第一大弟子言：「善男子！汝今宜往西方娑婆世界。彼土有佛，號釋迦牟尼如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。彼佛不久當般涅槃。善男子！汝可持此世界香飯——其飯香美，食之安隱——可以奉獻彼佛世尊。世尊食已，入般涅槃。善男子！並可禮敬，請決所疑。」
爾時，無邊身菩薩摩訶薩即受佛教，從座而起，稽首佛足，右繞三匝，與無量阿僧祇大菩薩眾俱從彼國發來至此娑婆世界。
應時此間三千大千世界大地六種震動。於是眾中梵釋四王、魔王波旬、摩醯首羅，如是大眾見是地動，舉身毛豎，喉舌枯燥，驚怖戰慄，各欲四散，自見其身無復光明，所有威德悉滅無餘。是時，文殊師利法王子即從座起，告諸大眾：「諸善男子！汝等勿怖，汝等勿怖。何以故？東方去此無量無
【現代漢語翻譯】 現代漢語譯本：供養的道理也是這樣。如果用充滿三千大千世界的香花、音樂、幡蓋來供養如來，還不足以表達心意。為什麼呢？因為如來爲了眾生，常常在地獄、餓鬼、畜生等惡道中承受各種苦惱。所以，世尊！您應該憐憫我們，接受我們的供養。 當時，在東方，距離這裡有無量無數阿僧祇（無數）恒河沙微塵數的世界之外，有一個佛土名叫意樂美音，那裡的佛號是虛空等如來（如實而來者）、應供（應受供養者）、正遍知（真正遍知一切者）、明行足（智慧和德行圓滿者）、善逝（善於逝去者）、世間解（瞭解世間一切者）、無上士（無上之人）、調御丈夫（調伏眾生的大丈夫）、天人師（天人和人的導師）、佛（覺悟者）、世尊（受人尊敬者）。當時，那位佛就告訴他的第一大弟子說：『善男子！你現在應該前往西方的娑婆世界。那個世界有佛，號釋迦牟尼如來（如實而來者）、應供（應受供養者）、正遍知（真正遍知一切者）、明行足（智慧和德行圓滿者）、善逝（善於逝去者）、世間解（瞭解世間一切者）、無上士（無上之人）、調御丈夫（調伏眾生的大丈夫）、天人師（天人和人的導師）、佛（覺悟者）、世尊（受人尊敬者）。那位佛不久將要般涅槃（進入涅槃）。善男子！你可以帶著這個世界的香飯——這飯香美，吃了能使人安穩——去供奉那位佛世尊。世尊吃完后，就會進入般涅槃。善男子！你還可以禮敬他，請他解答你的疑惑。』 當時，無邊身菩薩摩訶薩（大菩薩）就接受了佛的教誨，從座位上站起來，向佛的腳稽首，右繞三圈，與無量阿僧祇的大菩薩們一起從那個佛國出發，來到這個娑婆世界。 當時，這個三千大千世界的大地發生了六種震動。於是，大眾中的梵天、帝釋天、四大天王、魔王波旬、摩醯首羅（大自在天）等，看到這種地動，都感到毛骨悚然，喉嚨乾澀，驚恐戰慄，各自想要四散逃開，他們看到自己身上失去了光明，所有的威德都消失殆盡。這時，文殊師利法王子（菩薩）就從座位上站起來，告訴大眾說：『各位善男子！你們不要害怕，你們不要害怕。為什麼呢？因為東方距離這裡有無量無數'
【English Translation】 English version: It is the same with offerings. If one were to offer the Tathagata with fragrant flowers, music, banners, and canopies filling the three thousand great thousand worlds, it would still be insufficient. Why? Because the Tathagata, for the sake of all sentient beings, constantly endures various sufferings in the hells, among hungry ghosts, and in the animal realms. Therefore, O World Honored One! You should have compassion and accept our offerings. At that time, in the east, beyond countless asamkhya (innumerable) Ganges river sand-like dust particle worlds, there was a Buddha land named Delightful Sound, and the Buddha there was named Emptiness-like Tathagata (One who has thus come), Arhat (Worthy of offerings), Samyaksambuddha (Perfectly Enlightened One), Vidyacharana-sampanna (Perfect in Knowledge and Conduct), Sugata (Well-gone), Lokavid (Knower of the World), Anuttara (Unsurpassed), Purushadamyasarathi (Tamer of Men), Shastha Devamanushyanam (Teacher of Gods and Humans), Buddha (Enlightened One), Bhagavan (Blessed One). At that time, that Buddha told his foremost disciple, 『Good man! You should now go to the western Saha world. In that land, there is a Buddha named Shakyamuni Tathagata (One who has thus come), Arhat (Worthy of offerings), Samyaksambuddha (Perfectly Enlightened One), Vidyacharana-sampanna (Perfect in Knowledge and Conduct), Sugata (Well-gone), Lokavid (Knower of the World), Anuttara (Unsurpassed), Purushadamyasarathi (Tamer of Men), Shastha Devamanushyanam (Teacher of Gods and Humans), Buddha (Enlightened One), Bhagavan (Blessed One). That Buddha will soon enter Parinirvana (final Nirvana). Good man! You can take this world's fragrant rice—this rice is fragrant and delicious, and eating it brings peace—to offer to that Buddha, the World Honored One. After the World Honored One has eaten, he will enter Parinirvana. Good man! You can also pay homage to him and ask him to resolve your doubts.』 At that time, Bodhisattva Mahasattva Boundless Body (Great Bodhisattva) received the Buddha's teaching, rose from his seat, bowed at the Buddha's feet, circumambulated him three times to the right, and together with countless asamkhya great Bodhisattvas, departed from that Buddha land and came to this Saha world. At that time, the earth of this three thousand great thousand world shook in six ways. Then, the Brahma, Indra, the Four Heavenly Kings, Mara Papiyas (Demon King), Maheshvara (Great Lord), and such a great assembly, seeing this earthquake, had their hair stand on end, their throats dry, and trembled in fear, each wanting to scatter in all directions. They saw that their bodies had lost their light, and all their power and virtue had vanished. At this time, Manjushri Dharma Prince (Bodhisattva) rose from his seat and told the assembly, 『Good men! Do not be afraid, do not be afraid. Why? Because in the east, beyond countless'
數阿僧祇恒河沙微塵等世界，有世界名意樂美音，佛號虛空等如來、應供、正遍知，十號具足。彼有菩薩名無邊身，與無量菩薩欲來至此供養如來。以彼菩薩威德力故，令汝身光悉不復現。是故，汝等應生歡喜，勿懷恐怖。」
爾時，大眾悉皆遙見彼佛大眾，如明鏡中自觀己身。時文殊師利復告大眾：「汝今所見彼佛大眾如見此佛；以佛神力，復當如是得見九方無量諸佛。」
爾時，大眾各相謂言：「苦哉，苦哉。世間虛空，如來不久當般涅槃。」
是時大眾一切悉見無邊身菩薩及其眷屬。是菩薩身一一毛孔各各出生一大蓮花。一一蓮花各有七萬八千城邑，縱廣正等如毗舍離城，墻壁諸塹七寶雜廁，多羅寶樹七重行列。人民熾盛，安隱豐樂，閻浮檀金以為卻敵。一一卻敵各有種種七寶林樹，花果茂盛，微風吹動出微妙音。其聲和雅猶如天樂，城中人民聞是音聲即時得受上妙快樂。是諸塹中妙水盈滿，清凈香潔如真琉璃。是諸水中有七寶船，諸人乘之，遊戲、澡浴，共相娛樂，快樂無極。
復有無量雜色蓮花、優缽羅花、拘物頭花、波頭摩花、分陀利花，其花縱廣猶如車輪。其塹岸上多有園林，一一園中有五泉池。是諸池中復有諸花，優缽羅花、拘物頭花、波頭摩花、分陀利花。其花縱廣亦如
【現代漢語翻譯】 現代漢語譯本 在如同恒河沙數般微塵數量的世界之外，有一個名為『意樂美音』的世界，那裡的佛名為『虛空等如來』（如來十號之一，意為如實而來，成就正覺者）、應供（應受人天供養）、正遍知（真正普遍知曉一切真理者），具備十種尊號。彼處有一位菩薩名為『無邊身』，他與無數菩薩想要來到這裡供養如來。由於那位菩薩的威德力量，使得你們身上的光芒都無法顯現。因此，你們應當心生歡喜，不要感到恐懼。」 當時，大眾都遙遙看見了那尊佛及其眷屬，如同在明鏡中看見自己的身影一般。這時，文殊師利菩薩又告訴大眾：『你們現在所見的那尊佛及其眷屬，如同看見此佛一樣；憑藉佛的神力，你們還將能夠見到九方無量諸佛。』 當時，大眾互相說道：『苦啊，苦啊。世間虛空，如來不久將要般涅槃（佛教術語，指佛陀的圓寂）。』 這時，大眾都看見了無邊身菩薩及其眷屬。這位菩薩的每一個毛孔都各自生出一朵巨大的蓮花。每一朵蓮花中都有七萬八千座城邑，其縱橫廣闊都與毗舍離城（古印度城市）相等，城墻和護城河都用七寶裝飾，多羅寶樹（一種棕櫚樹）排列成七重行列。人民繁榮昌盛，安穩富足，用閻浮檀金（一種黃金）作為防禦工事。每一個防禦工事都有各種各樣的七寶林樹，花果茂盛，微風吹動發出美妙的聲音。那聲音和諧優雅，如同天上的音樂，城中的人民聽到這聲音，立刻就能感受到無上的快樂。護城河中充滿了美妙的水，清澈香潔如同真正的琉璃。這些水中漂浮著七寶船，人們乘坐著它們，嬉戲、沐浴，共同娛樂，快樂無比。 還有無數雜色的蓮花、優缽羅花（青蓮花）、拘物頭花（紅蓮花）、波頭摩花（粉紅蓮花）、分陀利花（白蓮花），這些花朵的縱橫廣闊都如同車輪一般。護城河岸上有很多園林，每一個園林中都有五個泉池。這些池中也有各種花朵，優缽羅花、拘物頭花、波頭摩花、分陀利花。這些花朵的縱橫廣闊也如同
【English Translation】 English version Beyond worlds as numerous as the sands of the Ganges River, there exists a world named 『Joyful Sound of Delight,』 where the Buddha is known as 『Tathagata Equal to Space』 (one of the ten titles of a Tathagata, meaning one who has come as the truth, having achieved perfect enlightenment), Arhat (worthy of offerings from gods and humans), Samyaksambuddha (one who has truly and universally knows all truths), possessing all ten titles. There, a Bodhisattva named 『Boundless Body』 and countless other Bodhisattvas wish to come here to make offerings to the Tathagata. Due to the majestic power of that Bodhisattva, the light from your bodies will no longer be visible. Therefore, you should rejoice and not be afraid.」 At that time, the assembly all saw from afar that Buddha and his retinue, as if seeing their own reflections in a clear mirror. Then, Manjushri Bodhisattva further addressed the assembly: 『What you now see of that Buddha and his retinue is like seeing this Buddha; through the Buddha's divine power, you will also be able to see countless Buddhas in the nine directions.』 At that time, the assembly said to one another: 『Alas, alas. The world is empty, and the Tathagata will soon enter Parinirvana (a Buddhist term referring to the passing away of a Buddha).』 Then, the assembly all saw the Bodhisattva Boundless Body and his retinue. From each pore of this Bodhisattva』s body, a large lotus flower emerged. Within each lotus flower were seventy-eight thousand cities, each as vast as the city of Vaishali (an ancient Indian city), with walls and moats adorned with seven treasures, and rows of Tala palm trees (a type of palm tree) arranged in seven layers. The people were prosperous and peaceful, using Jambudana gold (a type of gold) for fortifications. Each fortification had various kinds of seven-treasure trees, with lush flowers and fruits, and a gentle breeze would produce wonderful sounds. The sounds were harmonious and elegant, like heavenly music, and the people in the cities, upon hearing these sounds, would immediately experience supreme joy. The moats were filled with wonderful water, clear and fragrant like true crystal. In these waters were seven-treasure boats, and people would ride them, playing, bathing, and enjoying themselves together, experiencing boundless joy. There were also countless lotuses of various colors, Utpala flowers (blue lotuses), Kumuda flowers (red lotuses), Paduma flowers (pink lotuses), and Pundarika flowers (white lotuses), each as wide as a chariot wheel. On the banks of the moats were many gardens, and in each garden were five spring-fed ponds. In these ponds were also various flowers, Utpala flowers, Kumuda flowers, Paduma flowers, and Pundarika flowers. These flowers were also as wide as
車輪，香氣馚馥，甚可愛樂。其水清凈，柔軟第一，鳧、雁、鴛鴦遊戲其中。其園各有眾寶宮宅，一一宮宅縱廣正等滿四由旬，所有墻壁四寶所成——所謂金、銀、琉璃、頗梨——真金窗牖、周匝欄楯，玟瑰為地，金沙布上。
是宮宅中多有七寶流泉浴池，一一池邊各有十八黃金梯陛，閻浮檀金為芭蕉樹——如忉利天歡喜之園。是一一城各有八萬四千人王，一一諸王各有無量夫人、婇女，共相娛樂，歡喜受樂。其餘人民亦復如是，各于住處共相娛樂。是中眾生不聞餘名，純聞無上大乘之聲。
是諸花中一一各有師子之座，其座四足皆紺琉璃，柔軟素衣以布座上——其衣微妙出過三界。一一座上有一王坐，以大乘法教化眾生，或有眾生書、持、讀誦、如說修行，如是流佈大乘經典。
爾時，無邊身菩薩安止如是無量眾生於自身已，令舍世樂，皆作是言：「苦哉，苦哉。世間虛空，如來不久當般涅槃。」
爾時，無邊身菩薩與無量菩薩周匝圍繞，示現如是神通力已，持是種種無量供具及以上妙香美飲食。若有得聞是食香氣，煩惱、諸垢皆悉消滅。以是菩薩神通力故，一切大眾悉皆得見如是變化。無邊身菩薩身大無邊、量同虛空，唯除諸佛，余無能見是菩薩身其量邊際。
爾時，無邊身菩薩
【現代漢語翻譯】 現代漢語譯本：車輪散發著芬芳的香氣，非常可愛和令人愉悅。那裡的水清澈純凈，柔軟無比，野鴨、大雁、鴛鴦在其中嬉戲。每個園林都有用各種珍寶建造的宮殿宅邸，每一座宮殿宅邸的縱深和寬度都相等，佔滿四由旬（古印度長度單位，約合56公里）。所有的墻壁都由四種珍寶構成——即黃金、白銀、琉璃和水晶——窗戶是純金的，周圍有欄桿，地面鋪著玫瑰，上面撒著金沙。 這些宮殿宅邸中有很多七寶流泉和浴池，每一個池邊都有十八級黃金臺階，閻浮檀金（一種金色，產于閻浮樹）製成的芭蕉樹——就像忉利天（欲界六天之一）的歡喜園一樣。每一座城市都有八萬四千位國王，每一位國王都有無數的夫人和宮女，他們一起娛樂，享受快樂。其餘的人民也一樣，各自在自己的住所一起娛樂。這裡的眾生聽不到其他任何聲音，只聽到無上大乘佛法的聲音。 在這些花朵中，每一朵都有一張獅子座，座子的四足都是深藍色的琉璃，柔軟的素色布鋪在座子上——這布料非常精美，超越了三界（欲界、色界、無色界）。每一張座子上都有一位國王坐著，用大乘佛法教化眾生，有的眾生書寫、受持、讀誦、按照所說的修行，這樣流傳大乘經典。 那時，無邊身菩薩安置瞭如此無量的眾生在自己身邊后，讓他們捨棄世俗的快樂，都說：『苦啊，苦啊。世間是虛空的，如來不久將要般涅槃（佛陀的圓寂）。』 那時，無邊身菩薩與無量菩薩周匝圍繞，示現了這樣的神通力后，拿著各種無量的供品和上等的香美飲食。如果有誰聞到這些食物的香氣，煩惱和各種污垢都會全部消滅。因為這位菩薩的神通力，一切大眾都能夠看到這樣的變化。無邊身菩薩的身體廣大無邊，大小如同虛空，除了諸佛，沒有人能夠看到這位菩薩身體的邊際。 那時，無邊身菩薩
【English Translation】 English version: The wheels emit a fragrant aroma, which is very lovely and delightful. The water there is clear and pure, supremely soft, with ducks, geese, and mandarin ducks playing in it. Each garden has palaces and mansions built with various treasures, each palace and mansion having equal depth and width, filling four yojanas (an ancient Indian unit of length, approximately 56 kilometers). All the walls are made of four kinds of treasures—namely gold, silver, lapis lazuli, and crystal—the windows are of pure gold, surrounded by railings, the ground is covered with roses, and gold sand is scattered on top. In these palaces and mansions, there are many seven-treasure flowing springs and bathing pools, each pool having eighteen golden steps, and banana trees made of Jambu-dana gold (a type of gold, produced from the Jambu tree)—like the Joyful Garden of Trayastrimsa Heaven (one of the six heavens of the desire realm). Each city has 84,000 kings, and each king has countless consorts and palace women, who enjoy themselves together, experiencing happiness. The rest of the people are also the same, each enjoying themselves together in their own dwellings. The beings here do not hear any other sounds, only the sound of the unsurpassed Mahayana Dharma. Among these flowers, each one has a lion's seat, the four legs of the seat are all dark blue lapis lazuli, and soft plain cloth is spread on the seat—this cloth is extremely exquisite, surpassing the three realms (the desire realm, the form realm, and the formless realm). On each seat sits a king, who teaches sentient beings with the Mahayana Dharma, and some sentient beings write, uphold, recite, and practice according to what is said, thus spreading the Mahayana scriptures. At that time, the Bodhisattva Boundless Body, having settled such immeasurable sentient beings by his side, made them abandon worldly pleasures, and they all said: 'Suffering, suffering. The world is empty, and the Tathagata will soon enter Parinirvana (the Buddha's passing away).' At that time, the Bodhisattva Boundless Body, surrounded by immeasurable Bodhisattvas, having manifested such miraculous powers, held various immeasurable offerings and supreme fragrant and delicious food. If anyone smelled the fragrance of this food, their afflictions and various defilements would all be eliminated. Because of the Bodhisattva's miraculous power, all the assembly was able to see such transformations. The Bodhisattva Boundless Body's body was vast and boundless, its size like the void, and except for the Buddhas, no one could see the limits of this Bodhisattva's body. At that time, the Bodhisattva Boundless Body
及其眷屬所設供養倍勝於前，來至佛所，稽首佛足，合掌恭敬白佛言：「世尊！唯愿哀愍，受我等食。」如來知時，默然不受。如是三請悉亦不受。爾時，無邊身菩薩及其眷屬卻住一面。
南、西、北方諸佛世界亦有無量無邊身菩薩，所持供養倍勝於前，來至佛所，乃至卻住一面皆亦如是。
爾時，娑羅雙樹吉祥福地縱廣三十二由旬，大眾充滿，間無空缺。爾時，四方無邊身菩薩及其眷屬所坐之處或如錐頭、針鋒、微塵。十方如微塵等諸佛世界諸大菩薩悉來集會，及閻浮提一切大眾亦悉來集——唯除尊者摩訶迦葉、阿難二眾，阿阇世王及其眷屬——乃至毒蛇視能殺人，蛣、蜣、蝮、蝎及十六種行惡業者，一切來集。陀那婆神、阿修羅等悉舍惡念，皆生慈心，如父、如母、如姊、如妹；三千大千世界眾生慈心相向亦復如是，除一闡提。
爾時，三千大千世界，以佛神力故地皆柔軟，無有丘墟、土沙、礫石、荊棘、毒草，眾寶莊嚴猶如西方無量壽佛極樂世界。是時大眾悉見十方如微塵等諸佛世界，如於明鏡自觀己身，見諸佛土亦復如是。
爾時，如來面門所出五色光明，其光明曜覆諸大會，令彼身光悉不復現。所應作已，還從口入。
時諸天人及諸會眾阿修羅等，見佛光明還從口入，皆大
【現代漢語翻譯】 現代漢語譯本 他們的眷屬所準備的供養比之前更加豐盛，來到佛陀所在之處，頂禮佛足，合掌恭敬地對佛陀說：『世尊！懇請您慈悲憐憫，接受我們的供養。』如來知道時機未到，默然不接受。這樣請求了三次，佛陀都未接受。這時，無邊身菩薩（意為具有無量身相的菩薩）及其眷屬退到一旁。 南方、西方、北方各個佛世界也有無量無邊的無邊身菩薩，他們所持的供養比之前更加豐盛，來到佛陀所在之處，乃至退到一旁，情況都和之前一樣。 當時，娑羅雙樹（佛陀涅槃之處）的吉祥福地，縱橫三十二由旬（古印度長度單位），大眾充滿，沒有空隙。這時，四方無邊身菩薩及其眷屬所坐之處，有的像錐子的尖端、針尖、微塵一般。十方如微塵般多的佛世界的大菩薩都來了，以及閻浮提（我們所居住的世界）的一切大眾也都聚集而來——唯獨尊者摩訶迦葉（佛陀十大弟子之一）、阿難（佛陀的侍者）二眾，阿阇世王（古印度國王）及其眷屬沒有來——甚至毒蛇，只要看一眼就能殺人，蛣（一種小蟲）、蜣（屎殼郎）、蝮（一種毒蛇）、蝎子以及十六種行惡業的人，都聚集而來。陀那婆神（一種神）、阿修羅（一種神）等都捨棄了惡念，都生起了慈悲之心，如同對待父親、母親、姐姐、妹妹一樣；三千大千世界（佛教宇宙觀中的一個世界）的眾生也彼此以慈悲之心相待，也是如此，除了斷善根的一闡提（指不信佛法的人）。 當時，三千大千世界，因為佛陀的神力，地面都變得柔軟，沒有丘陵、沙土、礫石、荊棘、毒草，用各種珍寶裝飾得如同西方無量壽佛（阿彌陀佛）的極樂世界。這時，大眾都看見十方如微塵般多的佛世界，如同在明鏡中看到自己的身影一樣，看到各個佛土也是如此。 這時，如來面門所發出的五色光明，其光芒覆蓋了所有大會，使得他們的身光都無法顯現。該做的已經做完，光明又從口中進入。 當時，諸天人以及大會中的阿修羅等，看到佛陀的光明又從口中進入，都感到非常驚奇。
【English Translation】 English version Their families prepared offerings that were even more abundant than before, and they came to where the Buddha was. They bowed at the Buddha's feet, joined their palms respectfully, and said to the Buddha, 'World Honored One! We beseech you to have compassion and accept our offerings.' The Tathagata, knowing the time was not yet right, remained silent and did not accept. They requested three times in this manner, and each time he did not accept. At that time, the Bodhisattva Boundless Body (meaning a Bodhisattva with limitless forms) and his retinue withdrew to one side. In the southern, western, and northern Buddha worlds, there were also countless Bodhisattvas Boundless Body, whose offerings were even more abundant than before. They came to where the Buddha was, and even withdrew to one side, just as before. At that time, the auspicious land of the Sala twin trees (where the Buddha entered Nirvana), was thirty-two yojanas (an ancient Indian unit of length) in length and width, and was filled with the multitude, with no space in between. At that time, the places where the Bodhisattvas Boundless Body and their retinues from the four directions sat were like the tip of a cone, the point of a needle, or a speck of dust. The great Bodhisattvas from the Buddha worlds as numerous as dust particles in the ten directions all came, and all the multitudes of Jambudvipa (the world we inhabit) also gathered—except for the Venerable Mahakasyapa (one of the Buddha's ten great disciples), Ananda (the Buddha's attendant), King Ajatasatru (an ancient Indian king) and his retinue—even poisonous snakes that could kill with a glance, beetles, dung beetles, vipers, scorpions, and the sixteen kinds of people who commit evil deeds, all gathered. The Dhanava gods (a type of god), Asuras (a type of god), and others all abandoned their evil thoughts and generated compassionate hearts, like those towards a father, mother, elder sister, or younger sister; the beings of the three thousand great thousand worlds (a world in Buddhist cosmology) also treated each other with compassionate hearts, and it was the same, except for the icchantikas (those who have cut off their roots of goodness). At that time, the ground of the three thousand great thousand worlds became soft due to the Buddha's divine power, with no hills, sand, gravel, thorns, or poisonous weeds, and was adorned with various treasures, like the Western Pure Land of the Buddha of Immeasurable Life (Amitabha Buddha). At that time, the multitude all saw the Buddha worlds as numerous as dust particles in the ten directions, as if seeing their own reflections in a clear mirror, and they saw the various Buddha lands in the same way. At that time, the five-colored light emitted from the Tathagata's face covered the entire assembly, causing their own body lights to disappear. Having done what was to be done, the light then re-entered his mouth. At that time, the gods, humans, and Asuras in the assembly, seeing the Buddha's light re-enter his mouth, were all greatly amazed.
恐怖，身毛為豎。復作是言：「如來光明出已還入，非無因緣，必於十方所作已辦，將是最後涅槃之相。何其苦哉！何其苦哉！如何世尊一旦舍離四無量心，不受人天所奉供養？聖慧日光從今永滅，無上法船於斯沉沒。嗚呼痛哉！世間大苦。」舉手捶胸，悲號啼哭，支節戰動不能自持，身諸毛孔流血灑地。
大般涅槃經卷第一 大正藏第 12 冊 No. 0375 大般涅槃經
大般涅槃經卷第二
宋代沙門慧嚴等依泥洹經加之
純陀品第二
爾時，會中有優婆塞，是拘尸𨚗城工巧之子，名曰純陀，與其同類十五人俱。為令世間得善果故，捨身威儀，從座而起。偏袒右肩，右膝著地，合掌向佛，悲感流淚，頂禮佛足而白佛言：「唯愿世尊及比丘僧哀受我等最後供養，為度無量諸眾生故。世尊！我等從今無主、無親、無救、無護、無歸、無趣，貧窮飢困，欲從如來求將來食。唯愿哀受我等微供，然後涅槃。世尊！譬如剎利，若婆羅門、毗舍、首陀，以貧窮故，遠至他國役力農作。得好調牛，良田平正，無諸沙鹵、惡草、荒穢，唯悕天雨。言調牛者，喻身、口七；良田平正，喻于智慧；除去沙鹵、惡草、荒穢，喻除煩惱。世尊！我今身有調牛、良田、耘除眾穢，唯悕如來甘露法雨。
【現代漢語翻譯】 現代漢語譯本 驚恐萬分，汗毛都豎了起來。又說道：『如來的光明出現后又消失，這並非沒有原因，必定是他在十方所做的事情已經完成，這將是最後涅槃的徵兆。多麼痛苦啊！多麼痛苦啊！世尊怎麼能一旦捨棄四無量心（慈、悲、喜、舍），不再接受人天的供養呢？聖慧的光芒從今以後將永遠熄滅，無上的法船也將在此沉沒。嗚呼，悲痛啊！世間真是太苦了。』他們舉起手捶打胸膛，悲號啼哭，四肢顫抖不能自持，全身的毛孔都流出血來灑在地上。
《大般涅槃經》卷第一 大正藏第 12 冊 No. 0375 《大般涅槃經》
《大般涅槃經》卷第二
宋代沙門慧嚴等依據《泥洹經》增補
純陀品第二
當時，會中有一位優婆塞（在家男居士），是拘尸那迦（Kushinagar）城一位工匠的兒子，名叫純陀（Chunda），與他同行的還有十五人。爲了使世間得到善果，他們捨棄了威儀，從座位上站起來。袒露右肩，右膝跪地，合掌向佛，悲傷地流著眼淚，頂禮佛足后對佛說：『唯愿世尊和比丘僧（出家僧眾）慈悲接受我們最後的供養，爲了度化無量眾生。世尊！我們從今以後無主、無親、無救、無護、無歸、無趣，貧窮飢困，想要從如來這裡求得未來的食糧。唯愿您慈悲接受我們微薄的供養，然後涅槃。世尊！譬如剎帝利（統治階級）、婆羅門（祭司階級）、吠舍（商人階級）、首陀羅（奴隸階級），因為貧窮，遠到其他國家去勞作耕種。得到了好調教的牛，平整肥沃的良田，沒有沙土、鹽堿、雜草、荒蕪，只盼望天降雨水。所說的調教好的牛，比喻身、口七支；平整肥沃的良田，比喻智慧；除去沙土、鹽堿、雜草、荒蕪，比喻去除煩惱。世尊！我現在身有調牛、良田，已經除去了各種污穢，只盼望如來降下甘露法雨。』
【English Translation】 English version They were terrified, and their body hair stood on end. They further said, 'The Tathagata's (如來) light appeared and then disappeared, it is not without cause. It must be that he has completed what he had to do in the ten directions, and this will be the sign of his final Nirvana (涅槃). How painful! How painful! How can the World Honored One (世尊) abandon the Four Immeasurables (四無量心) (loving-kindness, compassion, joy, and equanimity) and no longer accept the offerings of humans and gods? The light of sacred wisdom will be extinguished forever from now on, and the supreme Dharma boat will sink here. Alas, how painful! The world is in great suffering.' They raised their hands and beat their chests, wailing and crying, their limbs trembling uncontrollably, and blood flowed from all the pores of their bodies, sprinkling the ground.
The Mahāparinirvāṇa Sūtra (大般涅槃經), Volume 1 Taisho Tripitaka Volume 12, No. 0375, The Mahāparinirvāṇa Sūtra
The Mahāparinirvāṇa Sūtra, Volume 2
Added by the Śramaṇa (沙門) Huiyan (慧嚴) and others of the Song Dynasty based on the Nirvāṇa Sūtra (泥洹經)
Chapter 2: Chunda (純陀)
At that time, there was an Upasaka (優婆塞) (layman) in the assembly, the son of a craftsman from the city of Kushinagar (拘尸𨚗城), named Chunda (純陀), along with fifteen of his companions. In order to bring good results to the world, they abandoned their dignified demeanor and rose from their seats. They bared their right shoulders, knelt on their right knees, joined their palms towards the Buddha, weeping with sorrow, and prostrated themselves at the Buddha's feet, saying to the Buddha, 'May the World Honored One and the Sangha (比丘僧) (monastic community) compassionately accept our final offering, for the sake of liberating countless sentient beings. World Honored One! From now on, we are without a master, without relatives, without a savior, without protection, without refuge, without direction, poor and hungry, and we wish to seek future sustenance from the Tathagata (如來). May you compassionately accept our humble offering, and then enter Nirvana. World Honored One! For example, a Kshatriya (剎利) (ruling class), a Brahmin (婆羅門) (priestly class), a Vaishya (毗舍) (merchant class), or a Shudra (首陀) (laborer class), because of poverty, goes to another country to work and farm. They obtain well-trained oxen, fertile and level fields, without sand, salt, weeds, or barrenness, and only hope for rain from the sky. The well-trained oxen are a metaphor for the seven aspects of body and speech; the fertile and level fields are a metaphor for wisdom; removing sand, salt, weeds, and barrenness is a metaphor for removing afflictions. World Honored One! Now I have well-trained oxen, fertile fields, and have removed all impurities, and I only hope that the Tathagata will bestow the nectar of the Dharma (甘露法雨).'
貧四姓者，即我身是，貧于無上法之財寶。唯愿哀愍，除斷我等貧窮困苦，拯及無量苦惱眾生。我今所供雖復微少，冀得充足如來大眾。我今無主、無親、無歸，愿垂矜愍如羅睺羅。」
爾時，世尊——一切種智、無上調御——告純陀曰：「善哉，善哉！我今為汝除斷貧窮，無上法雨雨汝身田，令生法芽。汝今於我欲求壽命、色、力、安樂、無礙辯才，我當施汝常命、色、力、安、無礙辯。何以故？純陀！施食有二，果報無差。何等為二？一者、受已得阿耨多羅三藐三菩提，二者、受已入于涅槃。我今受汝最後供養，令汝具足檀波羅蜜。」
爾時，純陀即白佛言：「如佛所說二施果報無差別者，是義不然。何以故？先受施者，煩惱未盡，未得成就一切種智，亦未能令眾生具足檀波羅蜜；后受施者，煩惱已盡，已得成就一切種智，能令眾生普得具足檀波羅蜜。先受施者猶是眾生；后受施者是天中天。先受施者，是雜食身、煩惱之身、是後邊身、是無常身；后受施者，無煩惱身、金剛之身、法身、常身、無邊之身。云何而言二施果報等無差別？先受施者，未能具足檀波羅蜜乃至般若波羅蜜，唯得肉眼，未得佛眼乃至慧眼；后受施者，已得具足檀波羅蜜乃至般若波羅蜜，具足佛眼乃至慧眼。云何而言二施果報等
【現代漢語翻譯】 現代漢語譯本：我們這些貧困的四姓之人，就如同我自身一樣，在無上佛法的財寶上是貧乏的。只希望您能慈悲憐憫，消除我們這些人的貧窮困苦，救濟無量受苦的眾生。我今天所供養的雖然微薄，但希望能夠充足如來大眾的需求。我今天無依無靠，沒有親人，沒有歸宿，希望您能像憐憫羅睺羅（佛陀之子）一樣憐憫我。 當時，世尊——擁有一切智慧、無上調御者——告訴純陀說：『好啊，好啊！我現在為你消除貧窮，用無上的佛法甘露滋潤你的心田，使之生出佛法的幼苗。你現在如果向我求壽命、容貌、力量、安樂、無礙的辯才，我都會賜予你常久的壽命、容貌、力量、安樂和無礙的辯才。為什麼呢？純陀！佈施食物有兩種，果報沒有差別。哪兩種呢？一種是接受供養后證得阿耨多羅三藐三菩提（無上正等正覺），另一種是接受供養後進入涅槃（寂滅）。我現在接受你最後的供養，讓你圓滿佈施波羅蜜（到達彼岸的佈施）。』 當時，純陀立即對佛說：『如佛所說兩種佈施的果報沒有差別，這個道理是不對的。為什麼呢？先接受佈施的人，煩惱還沒有斷盡，沒有成就一切智慧，也不能使眾生圓滿佈施波羅蜜；後接受佈施的人，煩惱已經斷盡，已經成就一切智慧，能夠使眾生普遍圓滿佈施波羅蜜。先接受佈施的人仍然是眾生；後接受佈施的人是天中之天。先接受佈施的人，是雜食之身、煩惱之身、是後邊之身、是無常之身；後接受佈施的人，是無煩惱之身、金剛之身、法身、常身、無邊之身。怎麼能說兩種佈施的果報沒有差別呢？先接受佈施的人，沒有圓滿佈施波羅蜜乃至般若波羅蜜（到達彼岸的智慧），只得到肉眼，沒有得到佛眼乃至慧眼；後接受佈施的人，已經圓滿佈施波羅蜜乃至般若波羅蜜，具足佛眼乃至慧眼。怎麼能說兩種佈施的果報相等呢？』
【English Translation】 English version: We, the poor of the four castes, are like myself, impoverished in the treasures of the unsurpassed Dharma. We only wish that you would have compassion and eliminate our poverty and suffering, and rescue the immeasurable suffering beings. Although my offerings today are meager, I hope they will be sufficient for the needs of the Tathagata's assembly. Today, I am without support, without relatives, and without refuge. I hope you will have compassion on me as you had on Rahula (Buddha's son). At that time, the World Honored One—the one with all wisdom, the unsurpassed tamer—said to Chunda: 'Excellent, excellent! I will now eliminate your poverty, and with the unsurpassed Dharma rain, I will nourish your field of mind, causing the sprouts of Dharma to grow. If you now seek from me longevity, beauty, strength, peace, and unimpeded eloquence, I will grant you lasting longevity, beauty, strength, peace, and unimpeded eloquence. Why is that? Chunda! There are two kinds of giving of food, and the results are not different. What are the two? One is that after receiving it, one attains Anuttara-samyak-sambodhi (unexcelled complete enlightenment), and the other is that after receiving it, one enters Nirvana (extinction). I now accept your final offering, so that you may fulfill the Paramita of Dana (perfection of giving).' At that time, Chunda immediately said to the Buddha: 'As the Buddha said, the results of the two kinds of giving are not different, this principle is not correct. Why is that? The one who receives the offering first has not yet exhausted their afflictions, has not achieved all wisdom, and cannot enable beings to fulfill the Paramita of Dana; the one who receives the offering later has already exhausted their afflictions, has already achieved all wisdom, and can enable beings to universally fulfill the Paramita of Dana. The one who receives the offering first is still a sentient being; the one who receives the offering later is the god of gods. The one who receives the offering first has a body of mixed food, a body of afflictions, a body of the latter end, a body of impermanence; the one who receives the offering later has a body without afflictions, a diamond body, a Dharma body, a permanent body, a boundless body. How can it be said that the results of the two kinds of giving are not different? The one who receives the offering first has not fulfilled the Paramita of Dana up to the Paramita of Prajna (perfection of wisdom), and has only obtained the physical eye, not the Buddha eye up to the wisdom eye; the one who receives the offering later has already fulfilled the Paramita of Dana up to the Paramita of Prajna, and possesses the Buddha eye up to the wisdom eye. How can it be said that the results of the two kinds of giving are equal?'
無差別？世尊！先受施者，受已食之，入腹消化，得命、得色、得力、得安、得無礙辯；后受施者，不食、不消，無五事果。云何而言二施果報等無差別？」
佛言：「善男子！如來已於無量無邊阿僧祇劫無有食身、煩惱之身，無後邊身，常身、法身、金剛之身。善男子！未見佛性者，名煩惱身、雜食之身，是後邊身。菩薩爾時受飲食已入金剛三昧，此食消已即見佛性，得阿耨多羅三藐三菩提。是故，我言二施果報等無差別。菩薩爾時破壞四魔，今入涅槃亦破四魔。是故，我言二施果報等無差別。菩薩爾時雖不廣說十二部經，先已通達，今入涅槃，廣為眾生分別演說。是故，我言二施果報等無差別。
「善男子！如來之身已於無量阿僧祇劫不受飲食，為諸聲聞說言：『先受難陀、難陀波羅二牧牛女所奉乳糜，然後乃得阿耨多羅三藐三菩提。』我實不食。我今普為此會大眾，是故受汝最後所奉，實亦不食。」
爾時，大眾聞佛世尊普為大會哀受純陀最後供養，歡喜踴躍，同聲贊言：「善哉，善哉。希有，純陀！汝今立字，名不虛稱。言純陀者，名解妙義。汝今建立如是大義，是故依實從義立名，故名純陀。汝今現世得大名利，德愿滿足。甚奇，純陀！生在人中，復得難得無上之利。善哉，純陀！如優
【現代漢語翻譯】 現代漢語譯本： 「世尊，這難道沒有差別嗎？先接受供養的人，接受后食用，進入腹中消化，從而獲得生命、容貌、力量、安樂和無礙的辯才；後接受供養的人，不食用，不消化，沒有這五種果報。怎麼能說這兩種佈施的果報是相等沒有差別的呢？」
佛說：「善男子！如來在無量無邊的阿僧祇劫（佛教時間單位，表示極長的時間）中，已經沒有需要飲食的身體、煩惱的身體，沒有後世的身體，是常住的身體、法身、金剛不壞的身體。善男子！沒有見到佛性的人，稱為煩惱的身體、雜食的身體，是後世的身體。菩薩在接受飲食後進入金剛三昧（一種禪定狀態），這食物消化后就能見到佛性，獲得阿耨多羅三藐三菩提（無上正等正覺）。因此，我說這兩種佈施的果報是相等沒有差別的。菩薩在接受供養時能破除四魔（煩惱魔、五陰魔、死魔、天魔），現在進入涅槃（佛教的最高境界）也能破除四魔。因此，我說這兩種佈施的果報是相等沒有差別的。菩薩在接受供養時雖然沒有廣泛宣說十二部經（佛教經典分類），但早已通達，現在進入涅槃，廣泛地為眾生分別演說。因此，我說這兩種佈施的果報是相等沒有差別的。」
「善男子！如來的身體在無量阿僧祇劫中已經不再需要飲食，爲了讓聲聞（佛教修行者）相信，才說：『先接受難陀（Nanda）、難陀波羅（Nandabala）兩位牧牛女所供奉的乳糜，然後才證得阿耨多羅三藐三菩提。』我實際上並沒有食用。我現在普遍爲了在場的各位大眾，所以接受你最後供奉的食物，實際上也沒有食用。」
這時，大眾聽到佛世尊普遍爲了大會接受純陀（Cunda）最後的供養，歡喜踴躍，同聲讚歎說：「太好了，太好了。稀有啊，純陀！你現在的名字，名副其實。說純陀，意思是解開微妙的意義。你現在建立了如此偉大的意義，所以依據事實從意義上立名，因此叫做純陀。你現在在世間獲得巨大的名利，功德和願望都圓滿。真是奇妙啊，純陀！生在人中，又獲得如此難得的無上利益。太好了，純陀！就像優
【English Translation】 English version: 「World Honored One, is there no difference? The one who receives the offering first, after receiving it, eats it, it enters the stomach and is digested, thus obtaining life, appearance, strength, peace, and unimpeded eloquence; the one who receives the offering later, does not eat it, does not digest it, and does not have these five results. How can it be said that the rewards of these two offerings are equal and without difference?」
The Buddha said, 「Good man! The Tathagata (Buddha) has, for countless asamkhya kalpas (Buddhist time unit, meaning extremely long time), no body that needs food, no body of afflictions, no body of a later existence, but a permanent body, a Dharma body, a diamond body. Good man! Those who have not seen the Buddha-nature are called bodies of afflictions, bodies that eat mixed food, and bodies of a later existence. When a Bodhisattva receives food and enters the Vajra Samadhi (a state of meditation), this food, once digested, allows them to see the Buddha-nature and attain Anuttara-samyak-sambodhi (supreme enlightenment). Therefore, I say that the rewards of these two offerings are equal and without difference. When a Bodhisattva receives an offering, they destroy the four maras (demons: the Mara of afflictions, the Mara of the five skandhas, the Mara of death, and the Mara of the devas), and now, entering Nirvana (the highest state in Buddhism), they also destroy the four maras. Therefore, I say that the rewards of these two offerings are equal and without difference. When a Bodhisattva receives an offering, although they do not extensively expound the twelve divisions of scriptures (Buddhist scripture classification), they have already understood them, and now, entering Nirvana, they extensively explain them for all beings. Therefore, I say that the rewards of these two offerings are equal and without difference.」
「Good man! The Tathagata』s body has not needed food for countless asamkhya kalpas, but to make the Sravakas (Buddhist practitioners) believe, I said: 『First, I received the milk porridge offered by the two cowherd girls, Nanda and Nandabala, and then I attained Anuttara-samyak-sambodhi.』 I did not actually eat it. Now, I am accepting your last offering for the sake of everyone in this assembly, but I am not actually eating it.」
At that time, the assembly, hearing that the World Honored One Buddha had universally accepted Cunda』s last offering for the sake of the assembly, rejoiced and praised in unison, saying, 「Excellent, excellent. Rare, Cunda! Your name now is truly fitting. The name Cunda means one who understands subtle meanings. You have now established such great meaning, therefore, based on the truth and the meaning, your name is established, hence you are called Cunda. You have now obtained great fame and profit in this world, and your merits and wishes are fulfilled. How wonderful, Cunda! Born among humans, you have obtained such rare and supreme benefits. Excellent, Cunda! Like the
曇花世間希有，佛出於世亦復甚難；值佛生信、聞法，復難；佛臨涅槃最後供養，能辦此事復難於是。南無純陀！南無純陀！汝今已具檀波羅蜜。猶如秋月十五日夜，清凈圓滿，無諸雲翳，一切眾生無不瞻仰。汝亦如是，而為我等之所瞻仰。佛已受汝最後供養，令汝具足檀波羅蜜。南無純陀！是故說汝如月盛滿，一切眾生無不瞻仰。南無純陀！雖受人身，心如佛心。汝今純陀真是佛子，如羅睺羅，等無有異。」
爾時，大眾即說偈言：
「汝雖生人道， 已超第六天， 我及一切眾， 今故稽首請。 人中最勝尊， 今當入涅槃， 汝應愍我等， 唯愿速請佛， 久住於世間， 利益無量眾， 演說智所贊， 無上甘露法。 汝若不請佛， 我命將不全， 是故應見為， 稽請調御師。」
爾時，純陀歡喜踴躍，譬如有人父母卒喪，忽然還活；純陀歡喜亦復如是。復起禮佛而說偈言：
「快哉！獲己利， 善得於人身， 蠲除貪、恚等， 永離三惡道。 快哉！獲己利， 遇得金寶聚， 值遇調御師， 不懼墮畜生。 佛如優曇花， 值遇生信難； 遇已種善根， 永滅餓鬼苦， 亦復能損減， 阿修羅種類。 芥子投針鋒， 佛出
【現代漢語翻譯】 現代漢語譯本 曇花在世間非常稀有，佛陀出現在世間也同樣非常難得；能夠值遇佛陀並生起信心、聽聞佛法，更是難上加難；在佛陀臨近涅槃時做最後的供養，能夠做到這件事更是難上加難。南無純陀（Namo Chunda，意為禮敬純陀）！南無純陀！你現在已經圓滿了檀波羅蜜（Dānapāramitā，佈施的圓滿）。就像秋天十五的夜晚，月亮清凈圓滿，沒有一絲雲彩遮蔽，一切眾生無不瞻仰。你也像這樣，為我們所瞻仰。佛陀已經接受了你最後的供養，使你圓滿了檀波羅蜜。南無純陀！所以說你像滿月一樣圓滿，一切眾生無不瞻仰。南無純陀！雖然受生為人身，心卻像佛心一樣。你現在的純陀真是佛子，就像羅睺羅（Rāhula，佛陀的兒子）一樣，沒有任何差別。
這時，大眾就說了偈頌：
『你雖然生在人道，已經超越了第六天（指欲界第六天，他化自在天），我們以及一切眾生，現在都向你稽首請求。人中最尊貴的佛陀，現在將要進入涅槃，你應該憐憫我們，只希望你趕快請佛陀，長久住留在世間，利益無量眾生，演說智慧所讚歎的，無上的甘露妙法。你如果不請佛陀住世，我們的生命將不保全，所以應該看到，稽首請求調御師（佛陀的別稱）。』
這時，純陀歡喜踴躍，就像有人父母突然去世，又忽然復活一樣；純陀的歡喜也像這樣。又起身向佛陀禮拜，並說了偈頌：
『太好了！獲得了自身的利益，善於得到了人身，能夠去除貪、嗔等煩惱，永遠脫離三惡道。太好了！獲得了自身的利益，遇到了金銀財寶的聚集，值遇了調御師，不再害怕墮入畜生道。佛陀就像優曇花（udumbara，一種稀有的花）一樣，值遇並生起信心非常難得；遇到后種下善根，永遠滅除餓鬼的痛苦，也能夠減少阿修羅（Asura，一種非天神）的種類。芥子投向針尖，佛陀出現在世間，比這還要難。』
【English Translation】 English version The udumbara flower is rare in the world, and it is also very difficult for a Buddha to appear in the world; it is even more difficult to encounter a Buddha and generate faith, and to hear the Dharma; to make the final offering when the Buddha is about to enter Nirvana, it is even more difficult to accomplish this. Namo Chunda (Namo Chunda, meaning Homage to Chunda)! Namo Chunda! You have now perfected the Dana Paramita (Dānapāramitā, the perfection of giving). Just like the night of the fifteenth of autumn, the moon is pure and full, without a single cloud obscuring it, all beings cannot help but look up to it. You are also like this, and are looked up to by us. The Buddha has accepted your final offering, enabling you to perfect the Dana Paramita. Namo Chunda! Therefore, it is said that you are as full as the full moon, and all beings cannot help but look up to you. Namo Chunda! Although you are born as a human, your heart is like the heart of a Buddha. You, Chunda, are truly a son of the Buddha, just like Rahula (Rāhula, the Buddha's son), there is no difference.
At that time, the assembly spoke in verses:
'Although you are born in the human realm, you have already surpassed the sixth heaven (referring to the sixth heaven of the desire realm, Paranirmitavasavartin), we and all beings now bow our heads and request you. The most honored Buddha among humans, is now about to enter Nirvana, you should have compassion for us, we only hope that you quickly invite the Buddha, to stay in the world for a long time, to benefit countless beings, to expound the unsurpassed nectar Dharma, praised by wisdom. If you do not invite the Buddha to stay in the world, our lives will not be preserved, therefore it should be seen, that we bow our heads and request the Tamer (another name for the Buddha).'
At this time, Chunda was overjoyed, just like someone whose parents had suddenly died, and then suddenly came back to life; Chunda's joy was also like this. He then rose and bowed to the Buddha, and spoke in verses:
'Wonderful! I have obtained my own benefit, I have skillfully obtained a human body, I am able to remove greed, anger, and other afflictions, and I am forever free from the three evil paths. Wonderful! I have obtained my own benefit, I have encountered a gathering of gold and jewels, I have encountered the Tamer, and I am no longer afraid of falling into the animal realm. The Buddha is like the udumbara flower (udumbara, a rare flower), it is very difficult to encounter and generate faith; after encountering it, planting good roots, forever eliminating the suffering of hungry ghosts, and also being able to reduce the number of Asuras (Asura, a type of non-divine being). It is more difficult for a Buddha to appear in the world than for a mustard seed to land on the tip of a needle.'
難於是。 我以具足檀， 度人天生死。 佛不染世法， 如蓮花處水， 善斷有頂種， 永度生死流。 生世為人難、 值佛世亦難， 猶如大海中， 盲龜遇浮孔。 我今所奉食， 愿得無上報， 一切煩惱結， 摧破無堅固。 我今於此處， 不求天人身； 設使得之者， 心亦不甘樂。 如來受我供， 歡喜無有量， 猶如伊蘭花， 出於栴檀香。 我身如伊蘭， 如來受我供， 如出栴檀香， 是故我歡喜。 我今得現報， 最勝上妙處， 釋、梵、諸天等， 悉來供養我。 一切諸世間， 悉生大苦惱， 以知佛世尊， 今欲入涅槃。 高聲唱是言： 『世間無調御。』 不應舍眾生， 應視如一子。 如來在僧中， 演說無上法， 如須彌寶山， 安處於大海； 佛智慧善斷， 我等無明闇， 猶如虛空中， 云起得清涼； 如來能善除， 一切諸煩惱， 猶如日出時， 除云光普照。 是諸眾生等， 戀慕增悲慟， 悉皆為生死， 苦水之所漂。 以是故，世尊！ 應長眾生信， 為斷生死苦， 久住於世間。」
佛告純陀：「如是，如是。如汝所說：『佛出世難
【現代漢語翻譯】 現代漢語譯本 難得啊！ 我憑藉圓滿的佈施（檀，指佈施），度脫人天眾生，脫離生死輪迴。 佛陀不沾染世俗的法則，如同蓮花生長在水中而不被沾染。 佛陀善於斷除有頂天（有頂，指三界之頂，即非想非非想處天）的種子，永遠度脫生死的河流。 轉生為人是困難的，遇到佛陀住世也同樣困難，就像在大海中，盲龜遇到浮木的孔洞一樣。 我今天所奉獻的食物，愿能得到無上的果報，一切煩惱的束縛，都能被摧毀而不再堅固。 我今天在這裡，不求天人的身體；即使得到了，內心也不會感到快樂。 如來接受我的供養，歡喜無量，就像伊蘭花，散發出栴檀的香味。 我的身體如同伊蘭花，如來接受我的供養，如同散發出栴檀的香味，因此我感到歡喜。 我今天得到現世的果報，處於最殊勝美好的地方，釋提桓因（釋，指帝釋天）、梵天（梵，指大梵天）等諸天，都來供養我。 一切世間眾生，都生起極大的苦惱，因為知道佛世尊，即將進入涅槃（涅槃，指寂滅，不生不滅的境界）。 他們高聲呼喊：『世間沒有了調御者（調御，指調伏眾生，引導向善的人）。』 佛陀不應該捨棄眾生，應該把他們看作自己的孩子一樣。 如來在僧團中，演說無上的佛法，如同須彌寶山（須彌，指佛教中的世界中心）安穩地矗立在大海中； 佛陀的智慧能夠善巧地斷除，我們無明的黑暗，如同在虛空中，雲彩散去而得到清涼； 如來能夠善巧地去除，一切的煩惱，如同太陽升起時，驅散雲霧，光明普照。 這些眾生，因為戀慕佛陀而更加悲傷，都被生死的苦水所漂流。 因此，世尊！您應該增長眾生的信心，爲了斷除生死的痛苦，長久地住留在世間。」 佛陀告訴純陀（純陀，人名）說：「是的，是的。正如你所說：『佛陀出世是困難的』。
【English Translation】 English version It is difficult indeed. Through the perfection of giving (dana), I have helped beings in heavens and the human realm to transcend the cycle of birth and death. The Buddha is not tainted by worldly laws, like a lotus flower that grows in water without being soiled. The Buddha skillfully cuts off the seeds of the highest realm (the peak of existence, referring to the realm of neither perception nor non-perception), and forever crosses the stream of birth and death. It is difficult to be born as a human, and it is equally difficult to encounter a Buddha in the world, like a blind turtle in the vast ocean encountering a floating plank with a hole. May the food I offer today bring about supreme retribution, and may all the bonds of afflictions be shattered and no longer be firm. Here and now, I do not seek the body of a deva or human; even if I were to obtain it, my heart would not find joy. May the Tathagata (Tathagata, an epithet of the Buddha) accept my offering, and may his joy be immeasurable, like the fragrance of sandalwood that emanates from the Eranda flower. My body is like the Eranda flower, and the Tathagata accepts my offering, like the fragrance of sandalwood that emanates from it, therefore I am joyful. Today I receive immediate retribution, in the most excellent and sublime place, and Sakra (Sakra, referring to Indra), Brahma (Brahma, referring to the Great Brahma), and all the devas come to make offerings to me. All beings in the world are experiencing great suffering, because they know that the World Honored One, the Buddha, is about to enter Nirvana (Nirvana, referring to the state of cessation, non-birth and non-death). They cry out loudly: 『The world is without a tamer (tamer, referring to one who tames beings and guides them towards goodness).』 The Buddha should not abandon beings, but should regard them as his own children. The Tathagata, in the midst of the Sangha (Sangha, referring to the Buddhist monastic community), expounds the supreme Dharma, like Mount Sumeru (Sumeru, referring to the center of the world in Buddhist cosmology) standing firmly in the great ocean. The wisdom of the Buddha can skillfully cut off the darkness of our ignorance, like the clouds dispersing in the sky, bringing coolness; The Tathagata can skillfully remove all afflictions, like the sun rising, dispelling the clouds and shining its light everywhere. These beings, because of their longing for the Buddha, are even more sorrowful, and are all being swept away by the bitter waters of birth and death. Therefore, World Honored One! You should increase the faith of beings, and for the sake of ending the suffering of birth and death, remain in the world for a long time.」 The Buddha said to Cunda (Cunda, a personal name): 「So it is, so it is. As you have said: 『It is difficult for a Buddha to appear in the world.』
，如優曇花；值佛生信亦復甚難；佛臨涅槃最後施食能具足檀，倍復甚難。』汝今，純陀！莫大愁苦，應當歡喜，深自慶幸得值最後供養如來，成就具足檀波羅蜜；不應請佛久住於世。汝今當觀諸佛境界悉皆無常；諸行性相亦復如是。」
即為純陀而說偈言：
「一切諸世間， 生者皆歸死， 壽命雖無量， 要必有終盡。 夫盛必有衰、 合會有別離、 壯年不久停、 盛色病所侵、 命為死所吞， 無有法常住。 諸王得自在， 勢力無等雙， 一切皆遷滅； 壽命亦如是。 眾苦輪無際， 流轉無休息， 三界皆無常， 諸有悉非樂， 有道本性相， 一切皆空無。 可壞法流轉， 常有憂患等、 恐怖、諸過惡、 老、病、死、衰惱， 是諸無有邊， 易壞怨所侵， 煩惱所纏裹， 猶如蠶處繭。 何有智慧者， 而當樂是處？ 此身苦所集， 一切皆不凈， 扼縛、癰瘡等， 根本無義利； 上至諸天身， 皆亦復如是。 諸欲皆無常， 故我不貪著， 離欲善思惟， 而證真實法。 究竟斷有者， 今日當涅槃。 我度有彼岸， 出過一切苦， 是故於今者， 惟受上妙樂。」
爾時，純
【現代漢語翻譯】 現代漢語譯本 『就像優曇花（udumbara，一種稀有的花），值遇佛陀並生起信心也非常困難；佛陀臨近涅槃時，最後一次施食能圓滿佈施（dana），更是難上加難。』你現在，純陀（Cunda）！不要過於悲傷，應當歡喜，深深地為自己慶幸，能夠值遇最後供養如來，成就圓滿的佈施波羅蜜（dana paramita）；不應該請求佛陀長久住世。你現在應當觀察諸佛的境界都是無常的；諸行的本性也都是如此。」 於是為純陀說了偈語： 『世間一切眾生，生下來最終都要歸於死亡，壽命即使無量，也必定會有終結。盛極必衰，相合必有離別，壯年不會長久停留，美好的容顏會被疾病侵擾，生命會被死亡吞噬，沒有什麼是永恒不變的。諸王擁有自在的權力，勢力無比強大，一切都會遷滅；壽命也是如此。眾苦的輪轉沒有邊際，流轉不息，三界都是無常的，一切存在都不是真正的快樂，有為法的本性，一切都是空無的。可壞的法在流轉，常常伴隨著憂患等，恐怖、各種過錯、衰老、疾病、死亡、衰敗和煩惱，這些都沒有盡頭，容易被怨恨侵擾，被煩惱纏繞，就像蠶被困在繭中。有智慧的人，怎麼會貪戀這樣的地方呢？這個身體是痛苦的集合，一切都是不凈的，束縛、癰瘡等，根本沒有意義和利益；上至諸天的身體，也都是如此。諸欲都是無常的，所以我不會貪戀執著，遠離慾望，善於思惟，從而證得真實的法。究竟斷除有為法的人，今天將要涅槃。我已經度過生死彼岸，超越一切痛苦，所以現在，唯有享受最上妙的快樂。』 當時，純陀
【English Translation】 English version 'Like the udumbara flower (a rare flower), it is very difficult to encounter the Buddha and generate faith; it is even more difficult to be able to fully perform dana (giving) by offering the last meal when the Buddha is about to enter nirvana.' Now, Cunda! Do not be too sorrowful, you should rejoice and deeply congratulate yourself for being able to encounter the last offering to the Tathagata, accomplishing the perfection of dana paramita; you should not ask the Buddha to live in the world for a long time. Now you should observe that the realms of all Buddhas are impermanent; the nature of all phenomena is also like this.」 Then, he spoke the following verses for Cunda: 'All beings in the world, those who are born will eventually return to death, even if life is immeasurable, it will surely come to an end. Prosperity must decline, union must have separation, youth will not last long, beautiful appearances will be invaded by disease, life will be swallowed by death, nothing is permanent. Kings possess free power, their power is unparalleled, everything will perish; life is also like this. The cycle of suffering is boundless, it flows without rest, the three realms are all impermanent, all existence is not true happiness, the nature of conditioned phenomena, everything is empty and without substance. The destructible dharma flows, often accompanied by worries, etc., fear, various faults, old age, sickness, death, decay and afflictions, these have no end, easily invaded by resentment, entangled by afflictions, like a silkworm trapped in a cocoon. How can a wise person be attached to such a place? This body is a collection of suffering, everything is impure, bondage, sores, etc., have no meaning or benefit at all; even the bodies of the gods are like this. All desires are impermanent, so I do not crave or cling to them, I am free from desire, I contemplate well, and thus realize the true dharma. One who has completely cut off conditioned existence will enter nirvana today. I have crossed the shore of birth and death, transcending all suffering, therefore now, I only enjoy the most sublime bliss.' At that time, Cunda
陀白佛言：「世尊！如是如是，誠如聖教。我今所有智慧微淺，猶如蚊蚋，何能思議如來涅槃深奧之義？世尊！我今已與諸大龍象菩薩摩訶薩——斷諸結漏——文殊師利法王子等。世尊！譬如幼年初得出家，雖未具戒即墮僧數。我亦如是，以佛、菩薩神通力故，得在如是大菩薩數。是故，我今欲令如來久住於世，不入涅槃。譬如饑人終無變吐。唯愿世尊亦復如是，常住於世，不入涅槃。」
爾時，文殊師利法王子告純陀言：「純陀！汝今不應發如是言：『欲使如來常住於世，不般涅槃，如彼饑人無有變吐。』汝今當觀諸行性相，如是觀行具空三昧，欲求正法應如是學。」
純陀問言：「文殊師利！夫如來者，天上人中最尊、最勝。如是如來豈是行耶？若是行者，為生滅法。譬如水泡，速起、速滅，往來流轉猶如車輪；一切諸行亦復如是。我聞諸天壽命極長。云何世尊是天中天，壽命更促，不滿百年？如聚落主勢得自在，以自在力能制他人。是人福盡，其後貧賤，人所輕蔑，為他策使。所以者何？失勢力故。世尊亦爾，同於諸行。同諸行者，則不得稱為天中天。何以故？諸行即是生死法故。是故，文殊！勿觀如來同於諸行。
「複次，文殊！為知而說、不知而說，而言：『如來同於諸行』？設使如來
【現代漢語翻譯】 現代漢語譯本：純陀對佛說：『世尊！是這樣的，是這樣的，確實如您所教導的。我現在的智慧非常淺薄，就像蚊子一樣微小，怎麼能夠思量如來涅槃深奧的意義呢？世尊！我現在已經和諸位大龍象菩薩摩訶薩——斷除一切煩惱——文殊師利（智慧第一的菩薩）法王子等在一起了。世尊！譬如一個剛出家的幼年人，雖然還沒有受具足戒，也算在僧團之中。我也是這樣，因為佛和菩薩的神通力量，才得以列入這樣的大菩薩行列。因此，我現在希望如來能夠長久住世，不要進入涅槃。就像飢餓的人不會吐出食物一樣。只希望世尊也能夠這樣，常住於世，不要進入涅槃。』 當時，文殊師利（智慧第一的菩薩）法王子對純陀說：『純陀！你現在不應該說這樣的話：『希望如來長久住世，不要進入涅槃，就像飢餓的人不會吐出食物一樣。』你現在應當觀察諸法的性相，這樣觀察修行，具足空三昧（一種禪定），想要尋求正法就應該這樣學習。』 純陀問道：『文殊師利（智慧第一的菩薩）！如來是天上人間最尊貴、最殊勝的。這樣的如來難道是諸行（一切有為法）嗎？如果是諸行，就是生滅之法。譬如水泡，迅速生起，迅速滅去，往來流轉就像車輪一樣；一切諸行也是這樣。我聽說諸天的壽命非常長。為什麼世尊是天中之天，壽命反而更短，不滿百年呢？就像聚落的首領，勢力強大，能夠控制他人。這個人福報用盡之後，就會貧窮卑賤，被人輕視，被他人驅使。這是為什麼呢？因為失去了勢力。世尊也是這樣，和諸行一樣。和諸行一樣，就不能被稱為天中之天。為什麼呢？因為諸行就是生死之法。所以，文殊（智慧第一的菩薩）！不要認為如來和諸行一樣。 『再者，文殊（智慧第一的菩薩）！是知道而說，還是不知道而說，說：『如來和諸行一樣』？如果如來
【English Translation】 English version: Cunda spoke to the Buddha, 『World Honored One! It is so, it is so, truly as the Holy Teachings. My present wisdom is very shallow, like that of a mosquito, how can I fathom the profound meaning of the Tathagata's Nirvana? World Honored One! I am now with the great dragon-elephant Bodhisattva Mahasattvas—those who have severed all fetters—such as Manjushri (Bodhisattva of Wisdom) Dharma Prince. World Honored One! It is like a young person who has just left home, although not yet fully ordained, is counted among the Sangha. I am also like that, by the power of the Buddha and Bodhisattvas, I am able to be among such great Bodhisattvas. Therefore, I now wish that the Tathagata may abide in the world for a long time, and not enter Nirvana. Just as a hungry person will not vomit food. I only wish that the World Honored One may also be like this, always abide in the world, and not enter Nirvana.』 At that time, Manjushri (Bodhisattva of Wisdom) Dharma Prince said to Cunda, 『Cunda! You should not utter such words: 『Wishing that the Tathagata may abide in the world for a long time, and not enter Nirvana, like a hungry person will not vomit food.』 You should now observe the nature of all phenomena, and by observing and practicing in this way, you will be endowed with the Samadhi of Emptiness (a state of meditative absorption). If you wish to seek the true Dharma, you should learn in this way.』 Cunda asked, 『Manjushri (Bodhisattva of Wisdom)! The Tathagata is the most honored and supreme among gods and humans. Is such a Tathagata a conditioned phenomenon (Samskara)? If it is a conditioned phenomenon, it is subject to birth and death. Like a water bubble, it arises quickly and disappears quickly, flowing back and forth like a wheel; all conditioned phenomena are also like this. I have heard that the lifespan of the gods is very long. Why is it that the World Honored One, the God of Gods, has an even shorter lifespan, not even a hundred years? Like a village chief who has power and can control others. When this person's blessings are exhausted, he becomes poor and lowly, despised by others, and is made to serve others. Why is this? Because he has lost his power. The World Honored One is also like this, the same as conditioned phenomena. If he is the same as conditioned phenomena, then he cannot be called the God of Gods. Why is that? Because conditioned phenomena are the law of birth and death. Therefore, Manjushri (Bodhisattva of Wisdom)! Do not view the Tathagata as the same as conditioned phenomena.』 『Furthermore, Manjushri (Bodhisattva of Wisdom)! Is it with knowledge or without knowledge that you say, 『The Tathagata is the same as conditioned phenomena』? If the Tathagata
同諸行者，則不得言：『於三界中為天中天、自在法王。』譬如人王有大力士，其力當千，更無有能降伏之者，故稱此士一人當千。如是力士王所愛念，偏賜爵祿、封賞自然，所以得稱當千人者。是人未必力敵于千，但以種種伎藝所能能勝千故，故稱當千。如來亦爾，降煩惱魔、陰魔、天魔、死魔，是故，如來名三界尊。如彼力士一人當千，以是因緣成就具足種種無量真實功德，故稱如來、應、正遍知。文殊師利！汝今不應憶想分別，以如來法同於諸行。譬如巨富長者生子，相師佔之有短壽相。父母聞已，知其不任紹繼家嗣，不復愛重，視之如草。夫短壽者，不為沙門、婆羅門等男女大小之所敬念。若使如來同諸行者，亦復不為一切世間人天眾生之所奉敬，如來所說不變不異真實之法亦無受者。是故，文殊！不應說言：『如來同於一切諸行。』
「複次，文殊！譬如貧女，無有居家救護之者，加復病苦、飢渴所逼，遊行乞丐。止他客舍寄生一子，是客舍主驅逐令去。攜抱是兒欲至他國，于其中路遇惡風雨，寒苦並至，多為蚊、虻、蜂螫、毒蟲之所唼食。經由恒河，抱兒而渡，其水漂疾而不放舍，於是母子遂共俱沒。如是女人慈念功德，命終之後生於梵天。文殊師利！若有善男子欲護正法，勿說：『如來同於諸行
【現代漢語翻譯】 現代漢語譯本：如果（你認為）如來與所有修行者一樣，那就不能說：『在三界中，如來是天中之天，是自在的法王。』譬如一個國王有大力士，他的力量能抵擋一千人，沒有人能降伏他，所以稱這個人能抵擋一千人。這個大力士被國王所喜愛，特別賜予爵位和俸祿，自然而然地得到封賞，所以被稱為能抵擋一千人。這個人未必真的能與一千人對抗，只是因為他有各種技藝能夠勝過一千人，所以被稱為能抵擋一千人。如來也是如此，降伏了煩惱魔（klesa-mara）、陰魔（skandha-mara）、天魔（deva-mara）、死魔（mrtyu-mara），因此，如來被稱為三界至尊。就像那個大力士一人能抵擋一千人一樣，因為這些因緣，成就了種種無量真實的功德，所以被稱為如來（Tathagata）、應（Arhat）、正遍知（Samyaksambuddha）。文殊師利（Manjusri）！你現在不應該憶想分別，認為如來的法與所有修行者相同。譬如一個巨富長者生了一個兒子，相士占卜說他有短壽之相。父母聽了之後，知道他不能繼承家業，就不再愛重他，把他看得像草一樣。短壽的人，不被沙門（sramana）、婆羅門（brahmana）等男女老少所尊敬。如果如來與所有修行者相同，也不會被一切世間的人天眾生所尊敬，如來所說的不變不異的真實之法也不會有人接受。所以，文殊！不應該說：『如來與一切修行者相同。』 再者，文殊！譬如一個貧窮的女子，沒有家可以依靠，又被病痛、飢渴所逼迫，到處乞討。她寄居在別人的客舍，生了一個兒子，客舍的主人卻驅趕她離開。她抱著孩子想去其他國家，在路上遇到了惡劣的風雨，寒冷和痛苦一起來臨，還被蚊子、牛虻、蜜蜂叮咬，被毒蟲啃食。經過恒河時，她抱著孩子渡河，河水湍急，她卻不肯放手，於是母子一起被淹死了。這個女人的慈悲心和功德，使她在死後轉生到梵天（Brahma）。文殊師利！如果有善男子想要守護正法，不要說：『如來與所有修行者相同。』
【English Translation】 English version: If (you think) the Tathagata is the same as all practitioners, then it cannot be said: 『In the three realms, the Tathagata is the supreme among gods, the sovereign Dharma king.』 For example, a king has a great warrior whose strength can withstand a thousand men, and no one can subdue him, so this person is called capable of withstanding a thousand men. This great warrior is loved by the king, and is specially granted titles and salaries, and naturally receives rewards, so he is called capable of withstanding a thousand men. This person may not actually be able to fight against a thousand men, but because he has various skills that can surpass a thousand men, he is called capable of withstanding a thousand men. The Tathagata is also like this, having subdued the klesa-mara (demon of afflictions), skandha-mara (demon of aggregates), deva-mara (demon of gods), and mrtyu-mara (demon of death), therefore, the Tathagata is called the supreme of the three realms. Just like that great warrior who can withstand a thousand men, because of these causes and conditions, he has achieved all kinds of immeasurable true merits, so he is called Tathagata, Arhat, and Samyaksambuddha. Manjusri! You should not now recall and discriminate, thinking that the Tathagata's Dharma is the same as all practitioners. For example, a very wealthy elder has a son, and a fortune teller predicts that he has a short life. After the parents hear this, they know that he cannot inherit the family business, so they no longer love him and look at him like grass. A short-lived person is not respected by sramanas (ascetics), brahmanas (priests), or people of all ages. If the Tathagata were the same as all practitioners, he would not be respected by all the beings in the world, and the unchanging and non-different true Dharma spoken by the Tathagata would not be accepted by anyone. Therefore, Manjusri! You should not say: 『The Tathagata is the same as all practitioners.』 Furthermore, Manjusri! For example, a poor woman has no home to rely on, and is also forced by illness, hunger, and thirst, begging everywhere. She lives in someone else's guesthouse and gives birth to a son, but the owner of the guesthouse drives her away. She carries her child and wants to go to another country, but on the way she encounters severe wind and rain, and cold and suffering come together. She is also bitten by mosquitoes, horseflies, and bees, and eaten by poisonous insects. When crossing the Ganges River, she carries her child to cross, the river is rapid, but she refuses to let go, and so mother and child are drowned together. This woman's compassion and merit cause her to be reborn in the Brahma heaven after death. Manjusri! If there are good men who want to protect the true Dharma, do not say: 『The Tathagata is the same as all practitioners.』
、不同諸行。』唯當自責：『我今愚癡、未有慧眼，如來正法不可思議。』是故，不應宣說：『如來定是有為、定是無為。』若正見者，應說：『如來定是無為。』何以故？能為眾生生善法故、生憐愍故。如彼貧女在於恒河為愛念子而捨身命。
「善男子！護法菩薩亦應如是，寧捨身命，不說：『如來同於有為。』當言：『如來同於無為。』以說如來同無為故，得阿耨多羅三藐三菩提，如彼女人得生梵天。何以故？以護法故。云何護法？所謂說言：『如來同於無為。』善男子！如是之人，雖不求解脫，解脫自至，如彼貧女不求梵天，梵天自應。
「文殊師利！如人遠行，中路疲極，寄止他舍。臥寐之中，其室忽然大火卒起。即時驚寤，尋自思惟：『我於今者定死不疑。』具慚愧故，以衣纏身，即便命終生忉利天。從是已后滿八十返作大梵王、滿百千世生於人中為轉輪王，是人不復生三惡趣，展轉常生安樂之處。以是緣故，文殊師利！若善男子有慚愧者，不應觀佛同於諸行。
「文殊師利！外道邪見可說如來同於有為，持戒比丘不應如是于如來所生有為想。若言如來是有為者，即是妄語，當知是人死入地獄，如人自處於己舍宅。
「文殊師利！如來真實是無為法，不應復言是有為也。汝從今日
【現代漢語翻譯】 現代漢語譯本：『諸行』（一切現象）是不同的。』你應當責備自己：『我現在愚癡，沒有智慧的眼睛，如來的正法是不可思議的。』因此，不應該宣說：『如來必定是有為（有生滅變化的）的，必定是無為（無生滅變化的）的。』如果具有正見的人，應該說：『如來必定是無為的。』為什麼呢？因為這樣能使眾生生起善法，生起憐憫之心。就像那個貧窮的女人在恒河邊，因為愛念自己的孩子而捨棄生命一樣。 『善男子！』護法菩薩也應該這樣，寧可捨棄生命，也不說：『如來和有為法相同。』應當說：『如來和無為法相同。』因為說如來和無為法相同，就能證得阿耨多羅三藐三菩提（無上正等正覺），就像那個女人得以往生梵天一樣。為什麼呢？因為這是護持正法。如何護持正法呢？就是說：『如來和無為法相同。』『善男子！』像這樣的人，即使不求解脫，解脫也會自然到來，就像那個貧窮的女人不求生梵天，梵天也會自然降臨一樣。 『文殊師利！』就像一個人遠行，中途疲憊不堪，寄宿在別人的家中。在睡覺的時候，那間房子忽然起火。他立刻驚醒，心想：『我今天必定會死無疑。』因為有慚愧心，就用衣服裹住身體，隨即死去，往生到忉利天（欲界第二天）。從那以後，他滿了八十次做大梵天王，滿了百千世在人間做轉輪王，這個人不再墮入三惡道，輾轉常生在安樂的地方。因為這個緣故，『文殊師利！』如果善男子有慚愧心，就不應該認為佛和諸行相同。 『文殊師利！』外道邪見可以說如來和有為法相同，持戒的比丘不應該這樣對如來產生有為的想法。如果說如來是有為的，那就是妄語，應當知道這個人死後會墮入地獄，就像一個人自己待在自己的房子里一樣。 『文殊師利！』如來真實是無為法，不應該再說是有為的了。你從今天開始
【English Translation】 English version: 『The various actions』 (all phenomena) are different.』 You should blame yourself: 『I am now foolish and do not have the eyes of wisdom. The Tathagata's true Dharma is inconceivable.』 Therefore, it should not be declared: 『The Tathagata is definitely conditioned (subject to birth and death), and definitely unconditioned (not subject to birth and death).』 If one has right view, one should say: 『The Tathagata is definitely unconditioned.』 Why? Because this can cause sentient beings to generate good dharmas and compassion. It is like that poor woman by the Ganges River who gave up her life because of her love for her child. 『Good man!』 A Dharma-protecting Bodhisattva should also be like this, rather give up their life than say: 『The Tathagata is the same as conditioned dharmas.』 One should say: 『The Tathagata is the same as unconditioned dharmas.』 Because saying that the Tathagata is the same as unconditioned dharmas, one can attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment), just like that woman was reborn in the Brahma Heaven. Why? Because this is protecting the Dharma. How does one protect the Dharma? It is by saying: 『The Tathagata is the same as unconditioned dharmas.』 『Good man!』 A person like this, even if they do not seek liberation, liberation will come naturally, just like that poor woman did not seek rebirth in the Brahma Heaven, but the Brahma Heaven came naturally. 『Manjushri!』 It is like a person traveling far away, who becomes exhausted on the way and lodges in someone else's house. While sleeping, the house suddenly catches fire. He immediately wakes up, thinking: 『I will surely die today.』 Because he has a sense of shame, he wraps his body in his clothes, and then dies, being reborn in the Trayastrimsha Heaven (the second heaven of the desire realm). From then on, he becomes a Great Brahma King eighty times, and a Wheel-Turning King in the human realm for hundreds of thousands of lifetimes. This person will no longer fall into the three evil realms, and will always be reborn in places of happiness. For this reason, 『Manjushri!』 If a good man has a sense of shame, he should not view the Buddha as the same as the various actions. 『Manjushri!』 Heretics with wrong views may say that the Tathagata is the same as conditioned dharmas, but a precept-holding Bhikshu should not have such a conditioned thought about the Tathagata. If one says that the Tathagata is conditioned, that is a false statement. One should know that this person will fall into hell after death, just like a person staying in their own house. 『Manjushri!』 The Tathagata is truly an unconditioned dharma, and it should not be said that he is conditioned. From today on,
于生死中，應舍無知、求于正智，當知如來即是無為。若能如是觀如來者，具足當得三十二相，疾成阿耨多羅三藐三菩提。」
爾時，文殊師利法王子贊純陀言：「善哉，善哉。善男子！汝今已作長壽因緣，能知如來是常住法、不變異法、無為之法。汝今如是善覆如來有為之相。如被火人為慚愧故以衣覆身，以是善心生忉利天，復為梵王、轉輪聖王，不至惡趣，常受安樂。汝亦如是，善覆如來有為相故，于未來世必定當得三十二相、八十種好，具足十八不共之法，無量壽命，不在生死，常受安樂，不久得成應正遍知。
「純陀！如來次後自當廣說，我之與汝，俱亦當覆如來有為。有為、無為且共置之，汝可隨時速施飯食，如是施者諸施中最。若比丘、比丘尼、優婆塞、優婆夷遠行疲極，所須之物應當清凈，隨時給與，如是速施即是具足檀波羅蜜根本種子。純陀！若有最後施佛及僧——若多、若少，若足、不足——宜速及時，如來正爾當般涅槃。」
純陀答言：「文殊師利！汝今何故貪為此食，而言多、少、足與不足，令我時施？文殊師利！如來昔日苦行六年尚自支援，況於今日須臾間耶？文殊師利！汝今實謂如來正覺受斯食耶？然我定知：如來身者即是法身，非為食身。」
爾時，佛告文殊
【現代漢語翻譯】 現代漢語譯本：在生死輪迴中，應當捨棄無知，追求正確的智慧，應當知道如來就是無為的境界。如果能夠這樣觀察如來，就能具足三十二相，迅速成就阿耨多羅三藐三菩提（無上正等正覺）。 當時，文殊師利法王子讚歎純陀說：『太好了，太好了。善男子！你現在已經種下長壽的因緣，能夠知道如來是常住不變的法，是無為的法。你現在這樣善於遮覆如來的有為之相，就像被火燒傷的人因為慚愧而用衣服遮蓋身體一樣，憑藉這種善心，你會生到忉利天（欲界六天之一），還會成為梵王（色界初禪天之主）、轉輪聖王（統治世界的理想君主），不會墮入惡道，常常享受安樂。你也像這樣，因為善於遮覆如來的有為之相，在未來世必定能夠得到三十二相、八十種好，具足十八不共之法（佛獨有的十八種功德），擁有無量的壽命，不在生死輪迴之中，常常享受安樂，不久就能成就應正遍知（佛的智慧）。』 『純陀！如來之後會親自詳細解說，我和你，也應當一起遮覆如來的有為之相。有為和無為暫且放在一邊，你可以隨時快速地佈施飯食，這樣的佈施是所有佈施中最殊勝的。如果比丘、比丘尼、優婆塞（男居士）、優婆夷（女居士）遠行疲憊，他們所需要的物品應當清凈，隨時給予他們，這樣快速的佈施就是具足檀波羅蜜（佈施的完美）的根本種子。純陀！如果有最後一次佈施佛和僧眾——無論多少，無論足夠與否——都應該快速及時地進行，如來馬上就要般涅槃（佛的最終寂滅）。』 純陀回答說：『文殊師利！你現在為什麼貪求這些食物，說多、少、足夠與否，讓我及時佈施呢？文殊師利！如來過去苦行六年尚且能夠支援，何況今天這短暫的時間呢？文殊師利！你真的認為如來正覺會接受這些食物嗎？我確信：如來的身體是法身，不是需要食物的身體。』 當時，佛告訴文殊
【English Translation】 English version: In the cycle of birth and death, one should abandon ignorance and seek right wisdom, and should know that the Tathagata (the thus-gone one, an epithet of the Buddha) is the unconditioned. If one can observe the Tathagata in this way, one will be endowed with the thirty-two marks and quickly attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). At that time, the Dharma Prince Manjushri praised Chunda, saying: 'Excellent, excellent. Good man! You have now created the cause for longevity, being able to know that the Tathagata is the permanent and unchanging Dharma, the unconditioned Dharma. You now so skillfully conceal the conditioned aspect of the Tathagata, just as a person burned by fire covers their body with clothing out of shame. With this good intention, you will be born in the Trayastrimsha Heaven (one of the six heavens of the desire realm), and will also become a Brahma King (lord of the first dhyana heaven of the form realm), a Chakravartin King (an ideal monarch who rules the world), and will not fall into evil realms, always enjoying happiness. You are also like this, because you skillfully conceal the conditioned aspect of the Tathagata, in the future you will surely attain the thirty-two marks, the eighty minor marks, be endowed with the eighteen unique qualities (eighteen unique virtues of the Buddha), have immeasurable life, not be in the cycle of birth and death, always enjoy happiness, and soon attain perfect and complete enlightenment.' 'Chunda! The Tathagata will later explain in detail, and you and I should also together conceal the conditioned aspect of the Tathagata. Let the conditioned and unconditioned be set aside for now, you can quickly offer food at any time, such an offering is the most excellent of all offerings. If monks, nuns, upasakas (male lay devotees), and upasikas (female lay devotees) are tired from traveling far, the things they need should be pure, and give them at any time. Such a quick offering is the fundamental seed for fulfilling Dana Paramita (perfection of giving). Chunda! If there is a final offering to the Buddha and the Sangha (monastic community) - whether much or little, whether sufficient or insufficient - it should be done quickly and in a timely manner, as the Tathagata is about to enter Parinirvana (the final extinction of the Buddha).' Chunda replied: 'Manjushri! Why are you now greedy for this food, saying much, little, sufficient, or insufficient, and asking me to give it in time? Manjushri! The Tathagata was able to sustain himself during six years of ascetic practice, how much more so today for this short time? Manjushri! Do you really think that the Tathagata, the perfectly enlightened one, will receive this food? I am certain that the body of the Tathagata is the Dharma body, not a body that needs food.' At that time, the Buddha said to Manjushri
師利：「如是如是，如純陀言。善哉，純陀！汝已成就微妙大智，善入甚深大乘經典。」
文殊師利語純陀言：「汝謂如來是無為者，如來之身即是長壽。若作是知，佛所悅可。」
純陀答言：「如來非獨悅可於我，亦復悅可一切眾生。」
文殊師利言：「如來於汝及以我等一切眾生皆悉悅可。」
純陀答言：「汝不應言：『如來悅可。』夫悅可者，則是倒想；若有倒想則是生死；有生死者，即有為法。是故，文殊！勿謂如來是有為也。若言如來是有為者，我與仁者俱行顛倒。文殊師利！如來無有愛念之想。夫愛念者，如彼乳牛愛念其子，雖復飢渴，行求水草若足、不足，忽然還歸。諸佛世尊無有是念，等視一切如羅睺羅，如是念者即是諸佛智慧境界。文殊師利！譬如國王調御駕駟，欲馳驢乘令及之者，無有是處。我與仁者亦復如是，欲盡如來微密深奧亦無是處。文殊師利！如金翅鳥，飛昇虛空無量由旬下觀大海，悉見水性——魚、鱉、黿、鼉、龜、龍之屬——及見己影，如於明鏡見諸色像，凡夫少智不能籌量如是所見。我與仁者亦復如是，不能籌量如來智慧。」
文殊師利語純陀言：「如是如是，如汝所說。我於此事非為不達，直欲試汝諸菩薩事。」
爾時，世尊從其面門出
【現代漢語翻譯】 現代漢語譯本 師利（Śāriputra）：『是這樣的，是這樣的，正如純陀（Cunda）所說。善哉，純陀！你已經成就了微妙的大智慧，善於深入甚深的大乘經典。』 文殊師利（Mañjuśrī）對純陀說：『你認為如來（Tathāgata）是無為的，如來的身體就是長壽。如果這樣理解，佛會感到欣悅。』 純陀回答說：『如來不僅對我感到欣悅，也對一切眾生感到欣悅。』 文殊師利說：『如來對你以及我們一切眾生都感到欣悅。』 純陀回答說：『你不應該說：『如來感到欣悅。』 感到欣悅，這是一種顛倒的想法；如果有顛倒的想法，那就是生死；有生死，那就是有為法。所以，文殊！不要認為如來是有為的。如果說如來是有為的，我和你都陷入了顛倒。文殊師利！如來沒有愛念的想法。愛念，就像母牛愛念它的孩子，即使飢渴，也會去尋找水草，無論是否足夠，都會忽然返回。諸佛世尊沒有這樣的念頭，平等看待一切眾生如同羅睺羅（Rāhula），有這樣的念頭才是諸佛的智慧境界。文殊師利！譬如國王駕馭馬車，想要讓驢車追上馬車，這是不可能的。我和你也是這樣，想要窮盡如來微妙深奧的境界也是不可能的。文殊師利！就像金翅鳥（Garuda），飛昇虛空無量由旬，向下觀察大海，能看到水中的一切——魚、鱉、黿、鼉、龜、龍等——也能看到自己的影子，就像在明鏡中看到各種影像，凡夫少智無法衡量所見。我和你也是這樣，無法衡量如來的智慧。』 文殊師利對純陀說：『是這樣的，是這樣的，正如你所說。我對於此事並非不瞭解，只是想試探你作為菩薩的境界。』 這時，世尊從他的面門放出
【English Translation】 English version Śāriputra: 'It is so, it is so, as Cunda has said. Well done, Cunda! You have achieved subtle great wisdom and are skilled in entering the profound Mahāyāna scriptures.' Mañjuśrī said to Cunda: 'You consider the Tathāgata to be unconditioned, and the body of the Tathāgata to be long-lived. If one understands this, the Buddha is pleased.' Cunda replied: 'The Tathāgata is not only pleased with me, but also with all sentient beings.' Mañjuśrī said: 'The Tathāgata is pleased with you and all of us sentient beings.' Cunda replied: 'You should not say, 『The Tathāgata is pleased.』 To be pleased is a distorted thought; if there is a distorted thought, there is birth and death; if there is birth and death, there is conditioned existence. Therefore, Mañjuśrī! Do not think that the Tathāgata is conditioned. If you say the Tathāgata is conditioned, both you and I are in delusion. Mañjuśrī! The Tathāgata has no thought of affection. Affection is like a cow's affection for its calf; even when hungry and thirsty, it seeks water and grass, and whether it finds enough or not, it suddenly returns. The Buddhas, the World Honored Ones, do not have such thoughts; they regard all beings equally, like Rāhula. Such a thought is the realm of the wisdom of the Buddhas. Mañjuśrī! It is like a king who controls a chariot drawn by horses; it is impossible to make a donkey cart catch up with it. It is the same with you and me; it is impossible to fathom the subtle and profound realm of the Tathāgata. Mañjuśrī! Like the Garuda bird, soaring into the sky for countless yojanas, looking down at the ocean, it sees all the aquatic life—fish, turtles, gavials, crocodiles, tortoises, dragons—and also sees its own reflection, like seeing various images in a clear mirror. Ordinary people with little wisdom cannot comprehend what is seen. It is the same with you and me; we cannot fathom the wisdom of the Tathāgata.' Mañjuśrī said to Cunda: 'It is so, it is so, as you have said. I am not ignorant of this matter; I merely wanted to test your bodhisattva practice.' At that time, the World Honored One emitted from his face
種種光，其光明曜照文殊身。文殊師利遇斯光已，即知是事，尋告純陀：「如來今者現是瑞相，不久必當入于涅槃。汝先所設最後供養宜時奉獻佛及大眾。純陀當知：如來放是種種光明非無因緣。」純陀聞已，悲塞默然。
佛告純陀：「汝所奉施佛及大眾今正是時，如來正爾當般涅槃。」第二、第三亦復如是。
爾時，純陀聞佛語已，舉聲啼哭，悲咽而言：「苦哉，苦哉。世間虛空。」復白大眾：「我等今者一切當共五體投地，同聲勸佛莫般涅槃。」
爾時，世尊復告純陀：「莫大啼哭、自亂其心，當觀是身猶如芭蕉、熱時之炎、水泡、幻化、乾闥婆城、壞器、電光，亦如畫水、臨死之囚、熟果、段肉，如織經盡、如碓上下。當觀諸行猶雜毒食，有為之法多諸過患。」
於是純陀復白佛言：「如來不欲久住於世，我當云何而不啼泣？苦哉，苦哉。世間虛空。唯愿世尊憐愍我等及諸眾生，久住於世，勿般涅槃。」
佛告純陀：「汝今不應發如是言：『哀愍我故，久住於世。』我以哀愍汝及一切，是故今日欲入涅槃。何以故？諸佛法爾，有為亦然。是故，諸佛而說是偈：
「『有為之法， 其性無常。 生已不住， 寂滅為樂。』
「純陀！汝今當觀一切行雜，諸法無我
【現代漢語翻譯】 現代漢語譯本：
各種光芒，它們的光輝照耀著文殊（Manjusri，菩薩名）的身體。文殊師利（Manjusri，菩薩名）遇到這些光芒后，立刻知道此事，隨即告訴純陀（Cunda，人名）說：『如來（Tathagata，佛的稱號）現在顯現這種瑞相，不久必定會進入涅槃（Nirvana，寂滅）。你先前準備的最後供養，應該及時奉獻給佛陀和大眾。純陀應當知道：如來放出這些各種各樣的光明，並非沒有原因。』純陀聽后，悲傷哽咽，沉默不語。 佛陀告訴純陀：『你所奉獻給佛陀和大眾的供養，現在正是時候，如來馬上就要進入涅槃。』第二、第三次也是這樣說。 這時，純陀聽到佛陀的話后，放聲大哭，悲傷地說道：『苦啊，苦啊。世間真是空虛。』又對大眾說：『我們現在應當一起五體投地，同聲勸請佛陀不要進入涅槃。』 這時，世尊（Bhagavan，佛的稱號）又告訴純陀：『不要大聲啼哭，擾亂自己的心，應當觀察這個身體，就像芭蕉樹、熱時的火焰、水泡、幻化、乾闥婆城（Gandharva-city，海市蜃樓）、破損的器皿、閃電的光芒，也像在水上作畫、臨死的囚犯、成熟的果實、被切斷的肉，像織布的經線用盡、像舂米的碓上下運動。應當觀察一切行為就像摻雜毒藥的食物，有為法（Samskrta-dharma，因緣和合而成的法）有很多過患。』 於是純陀又對佛陀說：『如來不願長久住世，我怎麼能不哭泣呢？苦啊，苦啊。世間真是空虛。只願世尊憐憫我們和一切眾生，長久住世，不要進入涅槃。』 佛陀告訴純陀：『你現在不應該說這樣的話：『爲了憐憫我，長久住世。』我正是因為憐憫你和一切眾生，所以今天才要進入涅槃。為什麼呢？諸佛都是這樣，有為法也是這樣。所以，諸佛說了這首偈：
『有為之法，其性無常。生已不住，寂滅為樂。』 『純陀！你現在應當觀察一切行為都是雜染的，諸法無我（Anatman，無自性）。』
【English Translation】 English version:
Various lights, their radiance illuminated Manjusri's (a Bodhisattva) body. Upon encountering these lights, Manjusri immediately knew what was happening and told Cunda (a person's name), 'The Tathagata (an epithet of the Buddha) is now manifesting these auspicious signs, and soon he will surely enter Nirvana (the state of enlightenment). The final offering you prepared earlier should be presented to the Buddha and the assembly at the appropriate time. Cunda should know: the Tathagata's emission of these various lights is not without cause.' Upon hearing this, Cunda was filled with sorrow, choked with emotion, and remained silent. The Buddha said to Cunda, 'The offering you are about to present to the Buddha and the assembly is now the right time, as the Tathagata is about to enter Nirvana.' The second and third times were the same. At this time, upon hearing the Buddha's words, Cunda cried out loudly, lamenting, 'Alas, alas. The world is truly empty.' He then said to the assembly, 'We should all prostrate ourselves with our five limbs touching the ground and together implore the Buddha not to enter Nirvana.' At this time, the Bhagavan (an epithet of the Buddha) again said to Cunda, 'Do not cry loudly and disturb your mind. You should observe this body as being like a banana tree, the flames of heat, a water bubble, an illusion, a Gandharva-city (a mirage), a broken vessel, the flash of lightning, like drawing on water, a prisoner facing death, a ripe fruit, a piece of cut meat, like the warp threads of weaving being used up, like the up and down movement of a pestle. You should observe all actions as being like food mixed with poison, and conditioned dharmas (Samskrta-dharma, phenomena arising from causes and conditions) have many faults.' Then Cunda said to the Buddha, 'If the Tathagata does not wish to remain in the world for long, how can I not weep? Alas, alas. The world is truly empty. I only wish that the Bhagavan would have compassion on us and all sentient beings, remain in the world for a long time, and not enter Nirvana.' The Buddha said to Cunda, 'You should not say such words as, 『Out of compassion for me, remain in the world for a long time.』 It is precisely because of my compassion for you and all sentient beings that I wish to enter Nirvana today. Why is that? This is the way of all Buddhas, and it is the way of conditioned dharmas. Therefore, the Buddhas spoke this verse:
『Conditioned dharmas, their nature is impermanent. Having arisen, they do not abide, and cessation is bliss.』 『Cunda! You should now observe that all actions are impure, and all dharmas are without self (Anatman).』
、無常、不住，此身多有無量過患，猶如水泡。是故，汝今不應啼泣。」
爾時，純陀復白佛言：「如是如是，誠如尊教。雖知如來方便示現入于涅槃，而我不能不懷憂惱；覆自思惟，復生慶悅。」
佛贊純陀：「善哉，善哉。能知如來示同眾生方便涅槃。純陀！汝今當聽：如娑羅娑鳥，春陽之月皆共集彼阿耨達池；諸佛亦爾，皆至是處。純陀！汝今不應思惟諸佛長壽、短壽，一切諸法皆如幻相，如來在中以方便力無所染著。何以故？諸佛法爾。純陀！我今受汝所獻供養，為欲令汝度脫生死諸有漏故。若諸人天於此最後供養我者，悉皆當得不動果報，常受安樂。何以故？我是眾生良福田故。汝若復欲為諸眾生作福田者，速辦所施，不宜久停。」
爾時，純陀為諸眾生得度脫故，低頭飲淚而白佛言：「善哉，世尊！我若堪任為福田時則能了知如來涅槃及非涅槃。我等今者及諸聲聞、緣覺，智慧猶如蚊蚋、實不能量如來涅槃及非涅槃。」爾時，純陀及其眷屬愁憂啼泣，圍繞如來，燒香散華，盡心敬奉，尋與文殊從座而去，供辦食具。
大般涅槃經哀嘆品第三
純陀去已，未久之頃，是時此地六種震動，乃至梵世亦復如是。地動有二：或有地動、或大地動。小動者，名為地動；大動者，名大
【現代漢語翻譯】 現代漢語譯本：'無常、不住，此身有無量過患，猶如水泡。因此，你不應該哭泣。' 那時，純陀（Chunda，佛陀的在家弟子）再次對佛說：'是的，是的，正如您所教導的。雖然我知道如來（Tathagata，佛陀的稱號）方便示現進入涅槃（Nirvana，佛教的最高境界），但我不能不感到憂愁；但當我進一步思考時，又感到慶幸。' 佛陀讚歎純陀：'好啊，好啊。你能理解如來爲了度化眾生而示現涅槃的方便。純陀！你現在應當聽著：就像娑羅娑鳥（Sarasa bird，一種鳥）在春陽之月都聚集在阿耨達池（Anavatapta Lake，傳說中的聖湖）一樣；諸佛也是如此，都會來到這裡。純陀！你不應該思量諸佛的長壽或短壽，一切諸法都如幻象，如來在其中以方便之力不執著任何事物。為什麼呢？因為這是諸佛的法性。純陀！我現在接受你所供養的食物，是爲了讓你能從生死輪迴的束縛中解脫出來。如果人天眾生最後供養我，他們都將獲得不動搖的果報，永遠享受安樂。為什麼呢？因為我是眾生良善的福田。如果你還想為眾生做福田，就儘快準備佈施，不宜久留。' 那時，純陀爲了讓眾生得到解脫，低頭飲泣，對佛說：'善哉，世尊！如果我能堪任成為福田，就能瞭解如來的涅槃和非涅槃。我們現在以及所有的聲聞（Sravaka，佛陀的弟子）、緣覺（Pratyekabuddha，獨自覺悟者），他們的智慧就像蚊蚋一樣微小，實在無法衡量如來的涅槃和非涅槃。'那時，純陀和他的眷屬愁眉苦臉，哭泣著圍繞在如來身邊，燒香散花，盡心敬奉，隨即與文殊（Manjusri，菩薩名）從座位上離開，去準備食物。 《大般涅槃經·哀嘆品》第三 純陀離開后不久，這時大地發生了六種震動，乃至梵天世界也是如此。地動有兩種：一種是地動，一種是大地動。小震動稱為地動；大震動稱為大地動。
【English Translation】 English version: 'Impermanence, non-abiding, this body has countless faults, like a water bubble. Therefore, you should not weep.' At that time, Chunda (a lay disciple of the Buddha) again said to the Buddha, 'Yes, yes, it is as you have taught. Although I know that the Tathagata (title of the Buddha) has expediently shown entering Nirvana (the highest state in Buddhism), I cannot help but feel sorrow; but when I think further, I feel joy again.' The Buddha praised Chunda, 'Good, good. You are able to understand the Tathagata's expedient display of Nirvana for the sake of liberating sentient beings. Chunda! You should now listen: Just as the Sarasa birds (a type of bird) all gather at Anavatapta Lake (a legendary sacred lake) in the spring months; so too do all Buddhas come to this place. Chunda! You should not contemplate the long or short lives of the Buddhas, all dharmas are like illusions, and the Tathagata, through the power of skillful means, is not attached to anything. Why? Because this is the nature of all Buddhas. Chunda! I now accept the offerings you have made, in order to liberate you from the bonds of birth and death. If humans and devas make this final offering to me, they will all attain the unshakeable fruit, and forever enjoy bliss. Why? Because I am a field of merit for the good of sentient beings. If you wish to be a field of merit for sentient beings, quickly prepare the offerings, and do not delay.' At that time, Chunda, in order to liberate sentient beings, lowered his head, weeping, and said to the Buddha, 'Excellent, World Honored One! If I am capable of being a field of merit, then I can understand the Tathagata's Nirvana and non-Nirvana. We now, as well as all Sravakas (disciples of the Buddha) and Pratyekabuddhas (those who attain enlightenment on their own), our wisdom is as small as mosquitoes, and we are truly unable to measure the Tathagata's Nirvana and non-Nirvana.' At that time, Chunda and his family were sorrowful, weeping, and surrounded the Tathagata, burning incense, scattering flowers, and respectfully making offerings, and then left their seats with Manjusri (a Bodhisattva) to prepare food. The Great Parinirvana Sutra, Chapter 3: Lamentation Not long after Chunda left, at that time, the earth shook in six ways, and even the Brahma world was the same. There are two types of earth tremors: one is an earth tremor, and the other is a great earth tremor. A small tremor is called an earth tremor; a great tremor is called a great earth tremor.
地動。有小聲者，名曰地動；有大聲者，名大地動。獨地動者，名曰地動；山、林、河、海，一切動者，名大地動。一向動者，名曰地動；週迴旋轉，名大地動。動，名地動；動時能令眾生心動，名大地動。菩薩初從兜率天下閻浮提時，名大地動；從初生、出家、成阿耨多羅三藐三菩提、轉於法輪及般涅槃，名大地動。今日如來將入涅槃，是故，此地如是大動。
時諸天、龍、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人及非人聞是語已，身毛皆豎，同聲哀泣而說偈言：
「稽首調御師， 我等今勸請， 遠離於人仙， 永無有救護。 今見佛涅槃， 我等沒苦海， 悲戀懷憂惱， 如犢失其母。 貧窮無救護， 猶如困病人， 無醫隨自心， 食所不應食。 眾生煩惱病， 常為諸見害， 遠離法醫王， 服食邪毒藥。 是故佛世尊， 不應見遺舍。 如國無君主， 人民皆饑饉； 我等亦如是， 失蔭及法味。 今聞佛涅槃， 我等心迷亂， 如彼大地動， 迷失於諸方。 大仙入涅槃， 佛日墜于地， 法水悉枯涸， 我等定當死。 如來般涅槃， 眾生極苦惱， 譬如長者子， 新喪于父母。 如來入涅槃， 如其不
【現代漢語翻譯】 現代漢語譯本 地震。有輕微的震動，稱為地動；有劇烈的震動，稱為大地動。只有地面震動，稱為地動；山、林、河流、海洋，一切都震動，稱為大地動。向一個方向震動，稱為地動；周圍旋轉震動，稱為大地動。震動，稱為地動；震動時能使眾生心生動搖，稱為大地動。菩薩最初從兜率天（Tusita Heaven）降臨到閻浮提（Jambudvipa）時，稱為大地動；從初生、出家、成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）、轉法輪以及般涅槃（Parinirvana，完全的涅槃），都稱為大地動。今天如來將要進入涅槃，因此，這大地如此劇烈地震動。 當時諸天（Devas）、龍（Nagas）、乾闥婆（Gandharvas，天上的音樂家）、阿修羅（Asuras，好戰的神）、迦樓羅（Garudas，金翅鳥）、緊那羅（Kinnaras，半人半鳥的樂神）、摩睺羅伽（Mahoragas，大蟒神）、人和非人聽到這些話后，都毛骨悚然，同聲哀哭，並說偈頌道： 『頂禮調御師（佛陀的尊稱），我們現在懇請您，遠離了人間的仙人，我們將永遠失去救護。 現在看到佛陀涅槃，我們都沉沒在苦海中，悲傷戀慕，心中充滿憂愁煩惱，就像小牛失去了母親一樣。 我們貧窮無助，就像困病的病人，沒有醫生，只能隨自己的心意，吃不該吃的東西。 眾生的煩惱病，常常被各種見解所傷害，遠離了法醫王（佛陀），服用了邪惡的毒藥。 所以佛世尊，不應該捨棄我們。如同國家沒有君主，人民都會飢餓睏乏；我們也是這樣，失去了庇護和法味。 現在聽到佛陀涅槃，我們心神迷亂，就像大地震動一樣，迷失了方向。 大仙進入涅槃，佛陀的太陽墜落於地，法水全部枯竭，我們必定會死去。 如來般涅槃，眾生極其苦惱，就像長者的兒子，剛剛失去了父母一樣。 如來進入涅槃，就像不...
【English Translation】 English version The earth quaked. A slight tremor is called an earth tremor; a great tremor is called a great earth tremor. When only the ground shakes, it is called an earth tremor; when mountains, forests, rivers, and seas all shake, it is called a great earth tremor. When it shakes in one direction, it is called an earth tremor; when it shakes in a circular motion, it is called a great earth tremor. A tremor is called an earth tremor; when the tremor causes the minds of sentient beings to tremble, it is called a great earth tremor. When a Bodhisattva first descends from Tusita Heaven to Jambudvipa, it is called a great earth tremor; from the time of birth, renunciation, the attainment of Anuttara-samyak-sambodhi, the turning of the Dharma wheel, and Parinirvana, all are called great earth tremors. Today, the Tathagata is about to enter Nirvana, therefore, the earth is shaking so greatly. At that time, the Devas, Nagas, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, humans, and non-humans, upon hearing these words, all had their hair stand on end, and they wept in unison, reciting these verses: 'We bow our heads to the Tamer of Beings (an epithet for the Buddha), we now beseech you, having departed from the immortals of the human realm, we will forever be without protection. Now seeing the Buddha's Nirvana, we are all submerged in the sea of suffering, grieving and longing, our hearts filled with sorrow and distress, like a calf that has lost its mother. We are poor and helpless, like a sick person in distress, without a doctor, we can only follow our own minds, eating what we should not eat. The sickness of sentient beings' afflictions is often harmed by various views, having departed from the Dharma King of Physicians (the Buddha), we take in evil poisons. Therefore, O World Honored One, you should not abandon us. Just as a country without a ruler, the people will all be hungry and destitute; we are also like this, having lost our shelter and the taste of the Dharma. Now hearing of the Buddha's Nirvana, our minds are confused, like the earth shaking, we have lost our direction. The Great Sage enters Nirvana, the sun of the Buddha falls to the earth, the waters of the Dharma all dry up, we will surely die. The Tathagata's Parinirvana, sentient beings are in extreme distress, like the son of a wealthy man, who has just lost his parents. The Tathagata enters Nirvana, like not...
還者， 我等及眾生， 悉無有救護。 如來入涅槃， 乃至諸畜生， 一切皆愁怖， 苦惱焦其心。 我等於今日， 云何不愁惱？ 如來見放舍， 猶如棄涕唾。 譬如日初出， 光明甚暉炎， 既能還自照， 亦滅一切闇。 如來神通光， 能除我苦惱， 處在大眾中， 譬如須彌山。
「世尊！譬如國王，生育諸子，形貌端正，心常愛念。先教伎藝，悉令通利，然後棄之，付旃陀羅。世尊！我等今日為法王子，蒙佛教誨以具正見，愿莫放舍，如其放舍則同王子。唯愿久住，不入涅槃。世尊！譬如有人善學諸論，復於此論而生怖畏。如來亦爾，通達諸法而於諸法復生怖畏。若使如來久住於世，說甘露味充足一切，如是，眾生則不復畏、墮于地獄。
「世尊！譬如有人初學作務，為官所收，閉之囹圄。有人問之：『汝受何事？』答曰：『我今受大憂苦。』若其得脫則得安樂。世尊亦爾，為我等故修諸苦行，我等今者猶未得免生死苦惱，云何如來得受安樂？
「世尊！譬如醫王善解方藥，偏以秘方教授其子，不教其餘外受學者。如來亦爾，獨以甚深秘密之藏偏教文殊，遺棄我等，不見顧愍。如來於法應無秘吝。如彼醫王偏教其子、不教外來諸受學者，彼醫
【現代漢語翻譯】 現代漢語譯本 再說，我們和所有眾生，都沒有真正的救護者。 如來（Tathagata，佛的稱號）將要進入涅槃（Nirvana，佛教的最高境界），乃至包括畜生在內的一切眾生，都感到憂愁和恐懼，內心充滿痛苦和焦慮。 我們今天，怎麼能不感到憂愁和煩惱呢？ 如來將要捨棄我們，就像丟棄鼻涕和唾沫一樣。 譬如太陽初升，光芒非常明亮，既能照亮自身，也能驅散一切黑暗。 如來的神通光明，能夠消除我們的痛苦和煩惱，他處在大眾之中，就像須彌山（Sumeru，佛教中的聖山）一樣巍峨。
『世尊（Bhagavan，佛的尊稱）！譬如國王，生育許多兒子，他們容貌端正，國王常常愛念他們。先教他們各種技藝，使他們都精通，然後卻拋棄他們，把他們交給旃陀羅（Chandala，印度社會中的賤民）。世尊！我們今天作為佛的法王子，蒙受佛的教誨，具備了正確的見解，希望您不要捨棄我們，如果捨棄我們，就如同拋棄王子一樣。我們只希望您能長久住世，不要進入涅槃。世尊！譬如有人精通各種論典，卻又對這些論典感到恐懼。如來也是如此，通達一切法，卻又對這些法感到恐懼。如果如來能夠長久住世，宣說甘露妙味，使一切眾生都得到滿足，這樣，眾生就不會再畏懼墮入地獄了。
『世尊！譬如有人剛開始學習做事，卻被官府抓捕，關進監獄。有人問他：『你遭受了什麼？』他回答說：『我現在遭受巨大的憂愁和痛苦。』如果他能被釋放，就能得到安樂。世尊也是如此，爲了我們而修行各種苦行，我們現在還沒有擺脫生死的痛苦和煩惱，如來怎麼能獨自享受安樂呢？』
『世尊！譬如一位醫王，精通各種藥方，卻只把秘方傳授給自己的兒子，不教給其他外來的學徒。如來也是如此，只把甚深秘密的法藏傳授給文殊（Manjusri，佛教菩薩名），遺棄我們，不顧念我們。如來對於佛法，應該沒有秘密和吝嗇。就像那位醫王只教自己的兒子，不教外來的學徒一樣，那位醫王
【English Translation】 English version Furthermore, we and all sentient beings have no true protector. The Tathagata (Buddha's title) is about to enter Nirvana (the highest state in Buddhism), and all beings, even including animals, are filled with sorrow and fear, their hearts consumed by pain and anxiety. How can we not feel sorrow and distress today? The Tathagata is about to abandon us, like discarding snot and spit. It is like the sun rising, its light very bright, able to illuminate itself and dispel all darkness. The Tathagata's divine light can remove our pain and suffering. He stands among the assembly like Mount Sumeru (the sacred mountain in Buddhism).
'Bhagavan (Buddha's respectful title)! It is like a king who has many sons, handsome in appearance, whom he always loves and cherishes. First, he teaches them various skills, making them all proficient, and then he abandons them, handing them over to the Chandala (outcasts in Indian society). Bhagavan! Today, we are the Dharma princes of the Buddha, having received the Buddha's teachings and possessing correct views. We hope you will not abandon us. If you abandon us, it would be like abandoning princes. We only wish that you would remain in the world for a long time and not enter Nirvana. Bhagavan! It is like someone who is proficient in various treatises but is also afraid of these treatises. The Tathagata is also like this, understanding all dharmas but also being afraid of these dharmas. If the Tathagata could remain in the world for a long time, proclaiming the sweet taste of nectar, satisfying all beings, then beings would no longer fear falling into hell.'
'Bhagavan! It is like someone who has just begun to learn to work but is arrested by the authorities and imprisoned. Someone asks him, 'What have you suffered?' He replies, 'I am now suffering great sorrow and pain.' If he is released, he will find peace. The Tathagata is also like this, practicing various austerities for our sake. We have not yet escaped the suffering and distress of birth and death. How can the Tathagata enjoy peace alone?'
'Bhagavan! It is like a king of medicine who is proficient in various prescriptions but only teaches the secret formulas to his own son, not to other external students. The Tathagata is also like this, only teaching the profound secret treasury of Dharma to Manjusri (a Buddhist Bodhisattva), abandoning us, and not caring for us. The Tathagata should have no secrets or stinginess regarding the Dharma. Just like that king of medicine who only teaches his own son and not external students, that king of medicine'
所以不能普教，情存勝負故有秘惜。如來之心終無勝負，何故如是不見教誨？唯愿久住，莫般涅槃。
「世尊！譬如老、少、病苦之人，舍遠夷涂而行險道，險道多難，備受眾苦。更有異人見而愍之，即便示以平坦好路。世尊！我亦如是。所言少者，喻未增長法身之人；所言老者，喻重煩惱；所言病者，譬未脫生死；所言險道者，喻二十五有。唯愿如來示導我等甘露正道，久住於世，勿入涅槃。」
爾時，世尊告諸比丘：「汝等比丘莫如凡夫、諸天人等愁憂啼哭，當勤精進，繫心正念。」
時諸天、人、阿修羅等，聞佛所說，止不啼哭，猶如有人喪其愛子，殯送已訖，抑止不哭。
爾時，世尊為諸大眾說是偈言：
「汝等當開意， 不應大愁苦， 諸佛法皆爾， 是故當默然。 樂不放逸行， 守心正憶念， 遠離諸非法， 自慰受歡樂。
「複次，比丘！若有疑惑，今皆當問。若空、不空，若常、無常，若苦、不苦，若依、非依，若去、不去，若歸、非歸，若恒、非恒，若斷、若常，若眾生、非眾生，若有、若無，若實、不實，若真、不真，若滅、不滅，若密、不密，若二、不二，如是等種種法中有所疑者，今應咨問，我當隨順為汝斷之，亦當為汝先說甘露，然後
【現代漢語翻譯】 現代漢語譯本：所以不能普遍教導，因為心中存有勝負之念，所以才會有秘而不宣的珍惜。如來的心境最終是沒有勝負之分的，為什麼會這樣不顯現教誨呢？唯愿您能長久住世，不要進入涅槃。 『世尊！譬如年老、年少、身患病苦的人，捨棄平坦的道路而行走在險峻的道路上，險峻的道路充滿艱難，遭受各種痛苦。更有其他人看到他們而憐憫他們，就為他們指引平坦的好路。世尊！我也是這樣。所說的年少，比喻那些沒有增長法身（Dharmakaya）的人；所說的年老，比喻那些被煩惱所困擾的人；所說的病，比喻那些沒有脫離生死輪迴的人；所說的險峻道路，比喻二十五有（二十五種存在狀態）。唯愿如來為我們指引甘露正道，長久住世，不要進入涅槃。』 這時，世尊告訴各位比丘：『你們這些比丘不要像凡夫、諸天人那樣愁眉苦臉、啼哭，應當勤奮精進，將心繫于正念。』 當時，諸天、人、阿修羅（Asura）等，聽到佛所說，停止了啼哭，就像有人失去了自己心愛的孩子，安葬完畢后，抑制住不再哭泣。 這時，世尊為大眾說了這首偈語： 『你們應當敞開心扉，不應該如此悲傷痛苦，諸佛的法都是如此，所以應當保持沉默。樂於不放逸的修行，守護內心正念，遠離各種非法，接受快樂。 『再者，比丘！如果你們有任何疑惑，現在都可以提問。無論是空還是不空，無論是常還是無常，無論是苦還是不苦，無論是依還是非依，無論是去還是不去，無論是歸還是非歸，無論是恒還是非恒，無論是斷還是常，無論是眾生還是非眾生，無論是有還是無，無論是實還是不實，無論是真還是不真，無論是滅還是不滅，無論是密還是不密，無論是二還是不二，像這樣種種法中有所疑惑的，現在都應該提問，我將隨順你們的疑問為你們解答，也會先為你們宣說甘露，然後』
【English Translation】 English version: Therefore, it cannot be universally taught, because the mind harbors thoughts of victory and defeat, hence the secrecy and cherishing. The Tathagata's (如來) mind ultimately has no victory or defeat, why is it that the teachings are not revealed in this way? We only wish that you would dwell long in this world, and not enter Nirvana. 'World Honored One! It is like those who are old, young, or suffering from illness, abandoning the flat road and walking on a dangerous path. The dangerous path is full of difficulties, and they endure all kinds of suffering. There are others who see them and have compassion, and they immediately show them a flat and good road. World Honored One! I am also like that. The so-called young ones are like those who have not grown their Dharmakaya (法身); the so-called old ones are like those who are burdened by afflictions; the so-called sick ones are like those who have not escaped the cycle of birth and death; the so-called dangerous path is like the twenty-five existences (二十五有). We only wish that the Tathagata would guide us to the path of nectar, dwell long in this world, and not enter Nirvana.' At that time, the World Honored One told the Bhikkhus (比丘): 'You Bhikkhus should not be like ordinary people, Devas (諸天), and others who are sorrowful and weeping. You should diligently strive forward, and keep your minds on right mindfulness.' At that time, the Devas, humans, Asuras (阿修羅), and others, hearing what the Buddha said, stopped weeping, just like someone who has lost their beloved child, after the funeral, they restrain themselves from crying. At that time, the World Honored One spoke this verse for the assembly: 'You should open your minds, you should not be so sorrowful and distressed, the Dharma of all Buddhas is like this, therefore you should remain silent. Be joyful in practicing non-negligence, guard your mind with right mindfulness, stay away from all that is unlawful, and receive joy.' 'Furthermore, Bhikkhus! If you have any doubts, you should ask now. Whether it is empty or not empty, whether it is permanent or impermanent, whether it is suffering or not suffering, whether it is dependent or not dependent, whether it is going or not going, whether it is returning or not returning, whether it is constant or not constant, whether it is annihilation or permanence, whether it is sentient beings or not sentient beings, whether it is existence or non-existence, whether it is real or not real, whether it is true or not true, whether it is extinction or non-extinction, whether it is secret or not secret, whether it is dual or non-dual, if you have any doubts about these various Dharmas, you should ask now, and I will answer your questions accordingly, and I will first speak the nectar for you, and then'
乃當入于涅槃。
「諸比丘！佛出世難，人身難得；值佛生信，是事亦難；能忍難忍，是亦復難；成就禁戒，具足無缺，得阿羅漢果，是事亦難，如求金沙、優曇缽花。汝諸比丘！離於八難得人身難，汝等遇我不應空過。我于往昔種種苦行，今得如是無上方便。為汝等故，無量劫中捨身、手、足、頭、目、髓、腦。是故，汝等不應放逸。
「汝等比丘！云何莊嚴正法寶城？具足種種功德珍寶，戒、定、智慧以為墻塹。汝今遇是佛法寶城，不應取此虛偽之物。譬如商主遇真寶城，取諸瓦礫而便還家。汝亦如是，值遇寶城取虛偽物。
「汝諸比丘勿以下心而生知足，汝等今者雖得出家，於此大乘不生貪慕。汝諸比丘身雖得服袈裟染衣，心猶未染大乘凈法。汝諸比丘雖行乞食經歷多處，初未曾求大乘法食。汝諸比丘雖除鬚髮，未為正法除諸結使。
「汝諸比丘！今當真實教敕汝等。我今現在，大眾和合，如來法性真實不倒。是故，汝等應當精進攝心，勇猛摧諸結使。十力慧日既潛沒已，汝等當爲無明所覆。諸比丘！譬如大地，諸山、藥草為眾生用。我法亦爾，出生妙善甘露法味，而為眾生種種煩惱病之良藥。我今當令一切眾生及我諸子四部之眾，悉皆安住秘密藏中；我亦復當安住是中，入于涅槃。
何等名為秘密之藏？猶如伊字，三點若並則不成伊，縱亦不成；如摩醯首羅面上三目乃得成伊，三點若別亦不得成。我亦如是，解脫之法亦非涅槃、如來之身亦非涅槃、摩訶般若亦非涅槃、三法各異亦非涅槃。我今安住如是三法，為眾生故名入涅槃，如世伊字。」
爾時，諸比丘聞佛世尊定當涅槃，皆悉憂愁，身毛為豎，涕淚交流，稽首佛足，繞無量匝白佛言：「世尊！快說無常苦、空、無我。世尊！譬如一切眾生跡中，像跡為上。是無常想亦復如是，于諸想中最為第一。若有精勤修習之者，能除一切欲界貪愛、色無色愛、無明、憍慢及無常想。世尊！如來若離無常想者，今則不應入于涅槃；若不離者，云何說言修無常想，離三界愛、無明、憍慢及無常想？
「世尊！譬如農夫于秋月時深耕其地能除穢草。是無常想亦復如是，能除一切欲界貪愛、色無色愛、無明、憍慢及無常想。世尊！譬如耕田，秋耕為上；如諸跡中，像跡為勝；于諸想中，無常為最。世尊！譬如帝王知命將終，恩赦天下獄囚繫閉悉令得脫，然後捨命。如來今者亦應如是度諸眾生一切無知、無明系閉，皆令解脫，然後涅槃。我等今者皆未得度，云何如來便欲放舍，入于涅槃？
「世尊！譬如有人為鬼所持，遇良咒師以咒力故便得除
【現代漢語翻譯】 現代漢語譯本： 什麼叫做秘密之藏呢？就像『伊』字，三點如果並在一起就不能成為『伊』字，分開也不行；如同摩醯首羅（Maheshvara，印度教神祇，濕婆的別名）面上的三隻眼睛才能構成『伊』字，三點如果分開也不能構成。我也是這樣，解脫的方法不是涅槃，如來的身體也不是涅槃，摩訶般若（Mahaprajna，大智慧）也不是涅槃，這三法各自不同，也都不是涅槃。我現在安住于這三法之中，爲了眾生的緣故，才說進入涅槃，就像世間的『伊』字一樣。 當時，各位比丘聽到佛世尊決定要進入涅槃，都感到憂愁，汗毛豎立，眼淚直流，他們向佛陀的腳稽首，繞佛無數圈，然後對佛說：『世尊！請您快說無常、苦、空、無我。世尊！譬如一切眾生的足跡中，像的足跡最為殊勝。無常的觀念也是這樣，在所有觀念中最為第一。如果有人精勤修習無常觀，就能去除一切欲界的貪愛、色界和無色界的貪愛、無明、驕慢以及對無常的執著。世尊！如果如來離開了無常的觀念，現在就不應該進入涅槃；如果如來沒有離開無常的觀念，又怎麼能說修習無常觀，就能離開三界的貪愛、無明、驕慢以及對無常的執著呢？』 『世尊！譬如農夫在秋天的時候深耕土地，能夠去除雜草。無常的觀念也是這樣，能夠去除一切欲界的貪愛、色界和無色界的貪愛、無明、驕慢以及對無常的執著。世尊！譬如耕田，秋耕最為重要；如同各種足跡中，像的足跡最為殊勝；在各種觀念中，無常的觀念最為重要。世尊！譬如帝王知道自己將要去世，會恩赦天下所有的囚犯，讓他們獲得自由，然後才捨棄生命。如來現在也應該這樣，度化一切眾生，讓他們從無知、無明的束縛中解脫出來，然後才進入涅槃。我們現在都還沒有得到度化，為什麼如來就要捨棄我們，進入涅槃呢？』 『世尊！譬如有人被鬼附身，遇到好的咒師，用咒語的力量就能驅除鬼怪。』
【English Translation】 English version: What is called the secret treasury? It is like the letter 'I'. If the three dots are together, it does not form 'I', nor does it if they are separate. It is like the three eyes on Maheshvara's (a Hindu deity, another name for Shiva) face that form the letter 'I'; if the three dots are separate, it cannot be formed. It is the same with me. The method of liberation is not Nirvana, the body of the Tathagata is not Nirvana, Mahaprajna (Great Wisdom) is not Nirvana, these three dharmas are different and none of them are Nirvana. I now abide in these three dharmas, and for the sake of sentient beings, I say I enter Nirvana, just like the letter 'I' in the world. At that time, the Bhikkhus, hearing that the World Honored One was determined to enter Nirvana, were all sorrowful, their hair stood on end, and tears flowed. They bowed at the Buddha's feet, circled him countless times, and then said to the Buddha: 'World Honored One! Please quickly speak about impermanence, suffering, emptiness, and no-self. World Honored One! Just as among all the footprints of sentient beings, the elephant's footprint is the most superior, so too is the concept of impermanence the foremost among all concepts. If one diligently cultivates the contemplation of impermanence, one can eliminate all attachments to the desire realm, the form and formless realms, ignorance, arrogance, and attachment to impermanence. World Honored One! If the Tathagata has abandoned the concept of impermanence, then he should not enter Nirvana now; if the Tathagata has not abandoned the concept of impermanence, how can it be said that by cultivating the contemplation of impermanence, one can abandon the attachments to the three realms, ignorance, arrogance, and attachment to impermanence?' 'World Honored One! Just as a farmer plows the land deeply in autumn, he can remove weeds. The concept of impermanence is also like this, it can remove all attachments to the desire realm, the form and formless realms, ignorance, arrogance, and attachment to impermanence. World Honored One! Just as plowing the field, autumn plowing is the most important; just as among all footprints, the elephant's footprint is the most superior; among all concepts, the concept of impermanence is the most important. World Honored One! Just as an emperor, knowing that he is about to die, will pardon all the prisoners in the world, allowing them to be free, and then give up his life. The Tathagata should also do the same now, liberating all sentient beings from the bondage of ignorance and delusion, and then enter Nirvana. We have not yet been liberated, why does the Tathagata want to abandon us and enter Nirvana?' 'World Honored One! Just as a person possessed by a ghost, when encountering a good mantra master, can be rid of the ghost by the power of the mantra.'
差。如來亦爾，為諸聲聞除無明鬼，令得安住摩訶般若、解脫等法，如世伊字。
「世尊！譬如香象為人所縛，雖有良師，不能禁制，頓絕羈鎖，自恣而去。我未如是脫五十七煩惱繫縛，云何如來便欲放舍，入于涅槃？
「世尊！如人病瘧，值遇良醫，所苦得除。我亦如是，多諸患苦、邪命、熱病。雖遇如來，病未除愈，未得無上安隱常樂。云何如來便欲放舍，入于涅槃。
「世尊！譬如醉人不自覺知，不識親疏、母女、姊妹，迷荒淫亂，言語放逸，臥不凈中。時有良師與藥令服。服已即吐，還自憶識，心懷慚愧，深自克責：『酒為不善諸惡根本，若能除斷則遠眾罪。』世尊！我亦如是，往昔已來輪轉生死，情色所醉，貪嗜五欲，非母母想、非姊姊想、非女女想、于非眾生生眾生想，是故輪轉受生死苦，如彼醉人臥不凈中。如來今當施我法藥，令我還吐煩惱惡酒。而我未得醒寤之心，云何如來便欲放舍，入于涅槃？
「世尊！譬如有人嘆芭蕉樹以為堅實，無有是處。世尊！眾生亦爾，若嘆我、人、眾生、壽命、養育、知見、作者、受者是真實者，亦無是處。我等如是修無我想。
「世尊！譬如漿滓無所複用；是身亦爾，無我、無主。世尊！如七葉花無有香氣；是身亦爾，無我、無主。
【現代漢語翻譯】 現代漢語譯本： 「就像這樣，如來也是如此，為所有的聲聞弟子去除無明的迷惑，讓他們能夠安住在摩訶般若（偉大的智慧）、解脫等法中，就像世間的『伊』字一樣（指筆畫簡單，容易理解）。 「世尊！譬如一頭香象被人捆綁，即使有好的馴象師，也不能立刻解開它的束縛，讓它自由自在地離去。我還沒有像這樣脫離五十七種煩惱的束縛，如來怎麼就要捨棄我，進入涅槃呢？ 「世尊！譬如一個人得了瘧疾，遇到了好醫生，病痛就能被去除。我也是這樣，有很多的痛苦、邪命（不正當的謀生方式）、熱病。雖然遇到了如來，病還沒有被治好，還沒有得到無上安穩的常樂。如來怎麼就要捨棄我，進入涅槃呢？ 「世尊！譬如一個醉酒的人，自己沒有知覺，不認識親疏，分不清母親、女兒、姐妹，迷亂放縱，言語無度，躺在不乾淨的地方。這時有好的醫生給他藥吃。吃下藥后就吐了出來，恢復了記憶，心中感到慚愧，深深地責備自己：『酒是不善和各種罪惡的根源，如果能夠戒除，就能遠離各種罪過。』世尊！我也是這樣，從過去到現在，在生死輪迴中，被**所迷惑，貪戀五欲，把不是母親的當成母親，把不是姐妹的當成姐妹，把不是女兒的當成女兒，把不是眾生的當成眾生，因此在輪迴中遭受生死的痛苦，就像那個醉酒的人躺在不乾淨的地方一樣。如來現在應當給我法藥，讓我吐出煩惱的惡酒。而我還沒有得到清醒的心，如來怎麼就要捨棄我，進入涅槃呢？ 「世尊！譬如有人讚嘆芭蕉樹是堅實的，這是不可能的。世尊！眾生也是這樣，如果讚歎我、人、眾生、壽命、養育、知見、作者、受者是真實的，也是不可能的。我們應當這樣修習無我的思想。 「世尊！譬如酒糟沒有什麼用處；這個身體也是這樣，無我、無主。世尊！就像七葉花沒有香氣；這個身體也是這樣，無我、無主。」
【English Translation】 English version: 『Just so, the Tathagata is also like this, removing the darkness of ignorance for all the Shravakas, enabling them to abide in Mahaprajna (great wisdom), liberation, and other dharmas, just like the 『I』 character in the world (referring to a simple stroke, easy to understand).』 『World Honored One! It is like a fragrant elephant being bound by someone; even with a good trainer, it cannot immediately break free from its shackles and go freely. I have not yet broken free from the bonds of the fifty-seven afflictions like that, how can the Tathagata want to abandon me and enter Nirvana?』 『World Honored One! It is like a person suffering from malaria, who, upon encountering a good doctor, can have their suffering removed. I am also like that, with many sufferings, wrong livelihood, and feverish illnesses. Although I have encountered the Tathagata, my illness has not yet been cured, and I have not yet attained the supreme peace and constant joy. How can the Tathagata want to abandon me and enter Nirvana?』 『World Honored One! It is like a drunk person who is unaware of themselves, not recognizing relatives, unable to distinguish between mother, daughter, and sisters, confused and unrestrained, speaking without restraint, and lying in unclean places. At this time, a good doctor gives them medicine to take. After taking the medicine, they vomit it out, regain their memory, feel ashamed in their heart, and deeply reproach themselves: 『Alcohol is the root of all evils and wrongdoings; if one can abstain from it, one can stay away from all sins.』 World Honored One! I am also like that, from the past until now, in the cycle of birth and death, I have been deluded by ** , craving the five desires, thinking of non-mothers as mothers, non-sisters as sisters, non-daughters as daughters, and non-sentient beings as sentient beings. Therefore, I suffer the pain of birth and death in the cycle of rebirth, just like that drunk person lying in unclean places. The Tathagata should now give me the medicine of Dharma, so that I can vomit out the evil wine of afflictions. And since I have not yet attained a clear mind, how can the Tathagata want to abandon me and enter Nirvana?』 『World Honored One! It is like someone praising a banana tree as being solid, which is not possible. World Honored One! Sentient beings are also like that; if they praise the self, person, sentient being, lifespan, nurturing, knowledge, creator, and receiver as being real, it is also not possible. We should cultivate the thought of no-self in this way.』 『World Honored One! It is like the dregs of wine being useless; this body is also like that, without self, without a master. World Honored One! Just like the seven-leaf flower has no fragrance; this body is also like that, without self, without a master.』
我等如是，心常修習無我之想。如佛所說：『一切諸法無我、我所，汝諸比丘應當修習。如是修已則除我慢，離我慢已便入涅槃。』世尊！譬如鳥跡，空中現者無有是處。有能修習無我想者而有諸見，亦無是處。」
爾時，世尊贊諸比丘：「善哉，善哉。汝等善能修無我想。」
時諸比丘即白佛言：「世尊！我等不但修無我想，亦更修習其餘諸想，所謂苦想、無常等想。世尊！譬如人醉，其心眩亂，見諸山川、城廓、宮殿、日月星辰皆悉迴轉。世尊！若有不修苦、無常想、無我等想，如是之人不名為聖，多諸放逸，流轉生死。世尊！以是因緣，我等善修如是諸想。」
爾時，佛告諸比丘言：「諦聽諦聽！汝向所引醉人喻者，但知文字，未達其義。何等為義？如彼醉人見上日月，實非迴轉，生迴轉想。眾生亦爾，為諸煩惱、無明所覆，生顛倒心，我計無我、常計無常、凈計不凈、樂計為苦。以為煩惱之所覆故，雖生此想，不達其義，如彼醉人于非轉處而生轉想。我者，即是佛義；常者是法身義；樂者是涅槃義；凈者是法義。
「汝等比丘！云何而言有我想者憍慢、貢高、流轉生死？汝等若言：『我亦修習無常、苦、無我等想。』是三種修無有實義。我今當說勝三修法。苦者計樂、樂者計苦，是
【現代漢語翻譯】 現代漢語譯本 我們也是這樣，心中常常修習無我的觀念。正如佛所說：『一切諸法都是無我的，沒有我所擁有的東西，你們這些比丘應當修習。這樣修習之後就能去除我慢，離開我慢就能進入涅槃。』世尊！譬如鳥的足跡，在空中顯現是不可能的。如果有人修習無我想，卻還存在各種見解，這也是不可能的。」
這時，世尊讚歎眾比丘說：『好啊，好啊。你們很善於修習無我想。』
當時，眾比丘就對佛說：『世尊！我們不僅修習無我想，還修習其他的各種觀念，比如苦想、無常想等等。世尊！譬如一個人喝醉了，他的心神昏亂，看到山川、城郭、宮殿、日月星辰都好像在旋轉。世尊！如果有人不修習苦、無常、無我等觀念，這樣的人不能稱為聖人，會放縱自己，在生死中流轉。世尊！因為這個原因，我們才好好修習這些觀念。』
這時，佛告訴眾比丘說：『仔細聽，仔細聽！你們剛才引用的醉人的比喻，只是知道文字的表面意思，沒有理解其中的真正含義。什麼是真正的含義呢？就像那個醉漢看到天上的日月，實際上並沒有旋轉，卻產生了旋轉的想法。眾生也是這樣，被各種煩惱和無明所矇蔽，產生了顛倒的心，把無我當成有我，把無常當成常，把不凈當成凈，把苦當成樂。因為被煩惱所矇蔽，雖然產生了這些想法，卻不明白其中的真正含義，就像那個醉漢在沒有旋轉的地方卻產生了旋轉的想法。我，就是佛的含義；常，是法身的含義；樂，是涅槃的含義；凈，是法的含義。
『你們這些比丘！怎麼能說有我執的人就會驕慢、貢高、在生死中流轉呢？你們如果說：『我也修習無常、苦、無我等觀念。』這三種修習並沒有真正的意義。我現在要說勝過這三種修習的方法。把苦當成樂，把樂當成苦，這是顛倒的。』
【English Translation】 English version We are the same, our minds constantly cultivate the thought of non-self. As the Buddha said, 'All dharmas are without self, without anything belonging to self. You bhikkhus should cultivate this. Having cultivated this, you will eliminate self-conceit, and having abandoned self-conceit, you will enter Nirvana.' World-Honored One! It is like the footprints of birds, it is impossible for them to appear in the sky. If someone cultivates the thought of non-self but still has various views, that is also impossible.」
At that time, the World-Honored One praised the bhikkhus, saying, 'Excellent, excellent. You are very good at cultivating the thought of non-self.'
Then the bhikkhus said to the Buddha, 'World-Honored One! We not only cultivate the thought of non-self, but also cultivate other thoughts, such as the thought of suffering, the thought of impermanence, and so on. World-Honored One! It is like a person who is drunk, their mind is confused, and they see mountains, cities, palaces, the sun, moon, and stars all spinning around. World-Honored One! If someone does not cultivate the thoughts of suffering, impermanence, and non-self, such a person cannot be called a sage, they will be indulgent and will transmigrate in birth and death. World-Honored One! For this reason, we diligently cultivate these thoughts.'
At that time, the Buddha said to the bhikkhus, 'Listen carefully, listen carefully! The analogy of the drunk person that you just cited only understands the literal meaning of the words, but does not understand the true meaning. What is the true meaning? It is like that drunk person who sees the sun and moon in the sky, which are not actually spinning, but they have the thought that they are spinning. Sentient beings are also like this, covered by various afflictions and ignorance, they have a reversed mind, considering non-self as self, considering impermanence as permanence, considering impurity as purity, and considering suffering as happiness. Because they are covered by afflictions, although they have these thoughts, they do not understand the true meaning, just like that drunk person who has the thought of spinning in a place that is not spinning. 'Self' is the meaning of the Buddha; 'permanence' is the meaning of the Dharmakaya; 'happiness' is the meaning of Nirvana; 'purity' is the meaning of the Dharma.
'You bhikkhus! How can you say that those who have the attachment to self are arrogant, conceited, and transmigrate in birth and death? If you say, 'I also cultivate the thoughts of impermanence, suffering, and non-self,' these three cultivations have no real meaning. I will now speak of the method of cultivation that surpasses these three. To consider suffering as happiness, and happiness as suffering, this is a reversal.'
顛倒法；無常計常、常計無常，是顛倒法；無我計我、我計無我，是顛倒法；不凈計凈、凈計不凈，是顛倒法。有如是等四顛倒法，是人不知正修諸法。汝諸比丘！于苦法中而生樂想、于無常中而生常想、于無我中而生我想、于不凈中而生凈想。
「世間亦有常、樂、我、凈；出世亦有常、樂、我、凈。世間法者，有字無義；出世間者，有字有義。何以故？世間之法有四顛倒，故不知義。所以者何？有想顛倒、心倒、見倒。以三倒故，世間之人樂中見苦、常見無常、我見無我、凈見不凈，是名顛倒。以顛倒故，世間知字而不知義。
「何等為義？無我者，即生死；我者，即如來。無常者，聲聞、緣覺；常者，如來法身。苦者，一切外道；樂者即是涅槃。不凈者即有為法；凈者，諸佛菩薩所有正法。是名不顛倒。以不倒故，知字知義。若欲遠離四顛倒者，應知如是常、樂、我、凈。」
時諸比丘白佛言：「世尊！如佛所說：『離四倒者則得了知常、樂、我、凈。』如來今者永無四倒，則已了知常、樂、我、凈。若已了知常、樂、我、凈，何故不住一劫、半劫，教導我等令離四倒，而見放舍，欲入涅槃？如來若見顧念教敕，我當至心頂受修習。如來若當入涅槃者，我當云何與是毒身同共止住，修于梵行
【現代漢語翻譯】 現代漢語譯本 顛倒法：將無常視為常，將常視為無常，這是顛倒法；將無我視為我，將我視為無我，這是顛倒法；將不凈視為凈，將凈視為不凈，這是顛倒法。存在這樣的四種顛倒法，使人不能正確地修行諸法。你們這些比丘！在苦的法中產生樂的念頭，在無常中產生常的念頭，在無我中產生我的念頭，在不凈中產生凈的念頭。 『世間』（指凡俗世界）也有常、樂、我、凈；『出世』（指超越世俗的世界）也有常、樂、我、凈。世間法，有文字而無意義；出世間法，有文字也有意義。為什麼呢？因為世間法有四種顛倒，所以不瞭解其意義。原因是什麼呢？有想顛倒、心顛倒、見顛倒。由於這三種顛倒，世間的人在樂中看到苦，在常中看到無常，在無我中看到我，在凈中看到不凈，這叫做顛倒。因為顛倒，世間的人知道文字卻不知道意義。 『什麼是意義呢？』無我，指的是生死；我，指的是如來（Tathagata，佛的稱號）。無常，指的是聲聞（Sravaka，聽聞佛法而修行的人）、緣覺（Pratyekabuddha，靠自己覺悟的人）；常，指的是如來法身（Dharmakaya，佛的法性之身）。苦，指的是一切外道（Tirthika，佛教以外的修行者）；樂，指的是涅槃（Nirvana，解脫的境界）。不凈，指的是有為法（Samskrta dharma，因緣和合而生的法）；凈，指的是諸佛菩薩所擁有的正法。這叫做不顛倒。因為不顛倒，所以知道文字也知道意義。如果想要遠離四種顛倒，應當知道這樣的常、樂、我、凈。 這時，眾比丘對佛說：『世尊！正如佛所說：『遠離四種顛倒就能瞭解常、樂、我、凈。』如來現在永遠沒有四種顛倒，那麼就已經瞭解了常、樂、我、凈。如果已經瞭解了常、樂、我、凈，為什麼不住世一劫、半劫，教導我們遠離四種顛倒，卻要捨棄我們，想要進入涅槃呢？如果如來能夠顧念教導我們，我們一定會至心頂受並修行。如果如來將要進入涅槃，我們又該如何與這個充滿毒害的身體一同居住，修行梵行（Brahmacarya，清凈的修行）呢？』
【English Translation】 English version The inverted views: considering impermanence as permanence, and permanence as impermanence, these are inverted views; considering no-self as self, and self as no-self, these are inverted views; considering impurity as purity, and purity as impurity, these are inverted views. There exist these four inverted views, which prevent people from correctly practicing the Dharma. You monks! In the Dharma of suffering, you generate the thought of pleasure; in impermanence, you generate the thought of permanence; in no-self, you generate the thought of self; in impurity, you generate the thought of purity. The 『world』 (referring to the mundane world) also has permanence, pleasure, self, and purity; the 『transcendent』 (referring to the world beyond the mundane) also has permanence, pleasure, self, and purity. The worldly Dharma has words but no meaning; the transcendent Dharma has both words and meaning. Why is this so? Because the worldly Dharma has four inversions, thus it does not understand the meaning. What is the reason? There are inversions of thought, inversions of mind, and inversions of view. Because of these three inversions, people in the world see suffering in pleasure, see impermanence in permanence, see no-self in self, and see impurity in purity, this is called inversion. Because of inversion, people in the world know the words but do not know the meaning. 『What is the meaning?』 No-self refers to birth and death; self refers to the Tathagata (the title of the Buddha). Impermanence refers to Sravakas (those who practice by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own); permanence refers to the Dharmakaya (the Dharma body of the Buddha). Suffering refers to all Tirthikas (non-Buddhist practitioners); pleasure refers to Nirvana (the state of liberation). Impurity refers to conditioned dharmas (Samskrta dharma, phenomena that arise from causes and conditions); purity refers to the true Dharma possessed by all Buddhas and Bodhisattvas. This is called non-inversion. Because of non-inversion, one knows both the words and the meaning. If one wishes to be free from the four inversions, one should understand such permanence, pleasure, self, and purity. At that time, the monks said to the Buddha: 『World Honored One! As the Buddha has said: 『Those who are free from the four inversions will understand permanence, pleasure, self, and purity.』 The Tathagata now is forever free from the four inversions, and thus has already understood permanence, pleasure, self, and purity. If you have already understood permanence, pleasure, self, and purity, why do you not remain in the world for a kalpa (an eon) or half a kalpa, teaching us to be free from the four inversions, but instead abandon us, desiring to enter Nirvana? If the Tathagata would consider and teach us, we would wholeheartedly accept and practice. If the Tathagata is about to enter Nirvana, how shall we live together with this poisonous body, practicing Brahmacarya (pure conduct)?』
？我等亦當隨佛世尊入于涅槃。」
爾時，佛告諸比丘：「汝等不應作如是語。我今所有無上正法悉以付囑摩訶迦葉。是迦葉者，當爲汝等作大依止。猶如如來為諸眾生作依止處；摩訶迦葉亦復如是，當爲汝等作依止處。譬如大王多所統領，若遊巡時，悉以國事付囑大臣。如來亦爾，所有正法亦以付囑摩訶迦葉。
「汝等當知，先所修習無常、苦、想，非是真實。譬如春時，有諸人等在大池浴乘船遊戲，失琉璃寶沒深水中。是時諸人悉共入水求覓是寶，競捉瓦石、草木、沙礫，各各自謂得琉璃珠，歡喜持出乃知非真。是時寶珠猶在水中，以珠力故，水皆澄清。於是大眾乃見寶珠故在水下，猶如仰觀虛空月形。是時眾中有一智人，以方便力安徐入水即便得珠。汝等比丘不應如是修習無常、苦、無我想、不凈想等以為實義，如彼諸人各以瓦石、草木、沙礫而為寶珠。汝等應當善學方便，在在處處常修我想、常、樂、凈想，復應當知先所修習四法相貌悉是顛倒。欲得真實修諸想者，如彼智人巧出寶珠，所謂我想、常、樂、凈想。」
爾時，諸比丘白佛言：「世尊！如佛先說：『諸法無我，汝當修學；修學是已則離我想；離我想者則離憍慢；離憍慢者，得入涅槃。』是義云何？」
佛告諸比丘：「善
【現代漢語翻譯】 現代漢語譯本：『我們也將跟隨佛陀世尊進入涅槃。』
那時，佛陀告訴眾比丘：『你們不應該這樣說。我現在將所有無上的正法都囑託給摩訶迦葉（Mahakasyapa，佛陀十大弟子之一，以頭陀苦行著稱）。這位迦葉，將作為你們的大依止。就像如來為眾生作依止處一樣；摩訶迦葉也同樣如此，將作為你們的依止處。譬如大王統治眾多領土，當他巡遊時，會將所有國事囑託給大臣。如來也是這樣，所有正法也囑託給摩訶迦葉。
『你們應當知道，先前所修習的無常、苦、想，並非真實。譬如春天時，有些人等在大池塘里沐浴，乘船嬉戲，丟失了琉璃寶珠，沉入深水中。這時，眾人一起入水尋找寶珠，爭相抓取瓦片、石頭、草木、沙礫，各自認為得到了琉璃珠，歡喜地拿出來，才知道不是真的。這時，寶珠仍然在水中，因為寶珠的力量，水都變得清澈。於是大眾才看到寶珠仍然在水下，就像仰望虛空中的月亮。這時，人群中有一位智者，用方便的方法慢慢入水，就得到了寶珠。你們這些比丘不應該像這樣修習無常、苦、無我相、不凈相等，認為它們是真實的意義，就像那些人各自把瓦片、石頭、草木、沙礫當作寶珠。你們應當好好學習方便法門，在任何地方都要常常修習我想、常、樂、凈想，還應當知道先前所修習的四種法相都是顛倒的。想要真實地修習諸想，就像那位智者巧妙地取出寶珠一樣，也就是修習我想、常、樂、凈想。』
那時，眾比丘對佛說：『世尊！如佛先前所說：『諸法無我，你們應當修學；修學之後就離開我想；離開我想就離開驕慢；離開驕慢，就能進入涅槃。』這個道理是什麼呢？』
佛陀告訴眾比丘：『很好！』
【English Translation】 English version: 'We also shall follow the World Honored One, the Buddha, into Nirvana.'
At that time, the Buddha said to the Bhikkhus: 'You should not speak like this. I have now entrusted all the unsurpassed Dharma to Mahakasyapa (one of the ten great disciples of the Buddha, known for his ascetic practices). This Kasyapa will be your great refuge. Just as the Tathagata is a refuge for all beings; Mahakasyapa is also the same, he will be your refuge. For example, a great king rules over many territories, and when he goes on tour, he entrusts all state affairs to his ministers. The Tathagata is also like this, all the Dharma is entrusted to Mahakasyapa.'
'You should know that the impermanence, suffering, and thought you have previously practiced are not real. For example, in spring, some people bathe in a large pond, playing on boats, and lose a crystal jewel, which sinks into the deep water. At this time, everyone enters the water to search for the jewel, vying to grab tiles, stones, grass, wood, and gravel, each thinking they have found the crystal jewel, and happily take it out, only to realize it is not real. At this time, the jewel is still in the water, and because of the jewel's power, the water becomes clear. Then the crowd sees the jewel still under the water, like looking up at the moon in the empty sky. At this time, there is a wise person in the crowd, who slowly enters the water with skillful means and obtains the jewel. You Bhikkhus should not practice impermanence, suffering, non-self, and impurity in this way, thinking they are the real meaning, just like those people who each take tiles, stones, grass, wood, and gravel as jewels. You should learn skillful means well, and in every place, you should always practice the thought of self, permanence, bliss, and purity, and you should also know that the four aspects of the Dharma you have previously practiced are all inverted. If you want to truly practice the thoughts, it is like that wise person who skillfully takes out the jewel, which is to practice the thought of self, permanence, bliss, and purity.'
At that time, the Bhikkhus said to the Buddha: 'World Honored One! As the Buddha previously said: 'All dharmas are without self, you should practice; after practicing this, you will leave the thought of self; leaving the thought of self, you will leave arrogance; leaving arrogance, you will enter Nirvana.' What is the meaning of this?'
The Buddha said to the Bhikkhus: 'Excellent!'
哉，善哉。汝今善能咨問是義，為自斷疑。譬如國王闇鈍少智。有一醫師性復頑嚚，而王不別，厚賜俸祿。療治眾病純以乳藥，亦復不知病起根原。雖知乳藥，復不善解風、冷、熱病，一切諸病悉教服乳。是王不別是醫知乳好、丑、善、惡。復有明醫，曉八種術，善療眾病，知諸方藥，從遠方來。是時舊醫不知咨受，反生貢高、輕慢之心。彼時明醫即便依附，請以為師，咨受醫方秘奧之法。語舊醫言：『我今請仁以為師範，唯愿為我宣暢解說。』舊醫答言：『卿今若能為我給使四十八年，然後乃當教汝醫法。』時彼明醫即受其教：『我當如是，我當如是，隨我所能當給走使。』
「是時舊醫即將客醫共入見王。是時客醫即為王說種種醫方及余伎藝：『大王當知，應善分別，此法如是可以治國、此法如是可以療病。』爾時國王聞是語已，方知舊醫癡闇無智，即便驅逐，令出國界，然後倍復恭敬客醫。是時客醫作是念言：『欲教王者今正是時。』即語王言：『大王！於我實愛念者，當求一愿。』王即答言：『從此右臂及余身份，隨意所求，一切相與。』彼客醫言：『王雖許我一切身份，然我不敢多有所求。今所求者，愿王宣令一切國內：「從今已往不得復服舊醫乳藥。」所以者何？是藥毒害，多傷損故。若故服者，
【現代漢語翻譯】 現代漢語譯本：太好了，太好了。你現在很善於詢問這個道理，是爲了自己斷除疑惑。譬如一個國王愚昧遲鈍，缺少智慧。有一個醫生，性情又頑固愚蠢，而國王不能分辨，給予他豐厚的俸祿。他治療各種疾病都只用乳藥，也不知道疾病產生的根源。雖然知道乳藥，卻又不善於理解風、冷、熱病，一切疾病都教人服用乳藥。這個國王不能分辨這個醫生知道的乳藥是好、是壞、是善、是惡。又有一個明醫，通曉八種醫術，善於治療各種疾病，知道各種藥方，從遠方來。這時，舊醫生不知道請教學習，反而產生貢高、輕慢之心。那時，明醫就依附舊醫，請求他做老師，請教他醫方秘奧的法則。對舊醫生說：『我現在請您做我的老師，只希望您能為我宣講解釋。』舊醫生回答說：『你現在如果能為我做四十八年的僕役，然後我才教你醫術。』那時，明醫就接受了他的教導：『我應當這樣做，我應當這樣做，盡我所能為您奔走效力。』 這時，舊醫生就帶著客醫一起去見國王。這時，客醫就為國王講述各種醫方和其它技藝：『大王應當知道，應該善於分辨，這個方法可以用來治理國家，這個方法可以用來治療疾病。』那時，國王聽了這些話后，才知道舊醫生愚癡闇昧，沒有智慧，就驅逐了他，讓他離開國境，然後更加恭敬客醫。這時，客醫心想：『想要教導國王，現在正是時候。』就對國王說：『大王！如果真的愛念我，就應該答應我一個願望。』國王就回答說：『從這右臂到其餘身體部分，你隨意所求，我都給你。』客醫說：『大王雖然答應給我一切身體部分，但我不敢多求。現在所求的，希望大王下令全國：『從今以後，不得再服用舊醫的乳藥。』為什麼呢？因為這種藥有毒害，多有損傷。如果故意服用，
【English Translation】 English version: Excellent, excellent. You are now very good at inquiring about this principle, in order to resolve your own doubts. For example, a king is foolish and dull, lacking wisdom. There is a physician who is stubborn and ignorant, and the king cannot distinguish, giving him generous salaries. He treats all kinds of diseases with only milk medicine, and does not know the root cause of the diseases. Although he knows milk medicine, he is not good at understanding wind, cold, and heat diseases, and teaches people to take milk medicine for all diseases. This king cannot distinguish whether the milk medicine this physician knows is good, bad, beneficial, or harmful. There is also a wise physician, who is proficient in eight medical arts, good at treating all kinds of diseases, and knows various prescriptions, coming from afar. At this time, the old physician does not know to ask for advice and learn, but instead develops arrogance and contempt. At that time, the wise physician attached himself to the old physician, requesting him to be his teacher, and asking him about the secret principles of medical prescriptions. He said to the old physician: 'I now ask you to be my teacher, and I only hope that you can explain and interpret for me.' The old physician replied: 'If you can serve me for forty-eight years, then I will teach you medicine.' At that time, the wise physician accepted his teaching: 'I should do this, I should do this, and I will do my best to serve you.' At this time, the old physician took the guest physician to see the king together. At this time, the guest physician told the king about various medical prescriptions and other skills: 'Your Majesty should know that you should be good at distinguishing, this method can be used to govern the country, and this method can be used to treat diseases.' At that time, after the king heard these words, he realized that the old physician was foolish and ignorant, without wisdom, so he drove him away, letting him leave the country, and then became even more respectful to the guest physician. At this time, the guest physician thought: 'If I want to teach the king, now is the right time.' He said to the king: 'Your Majesty! If you truly love and care for me, you should grant me one wish.' The king replied: 'From this right arm to the rest of my body, whatever you ask for, I will give it to you.' The guest physician said: 'Although Your Majesty has promised to give me all parts of your body, I dare not ask for much. What I ask for now is that Your Majesty should order the whole country: 'From now on, no one should take the old physician's milk medicine again.' Why? Because this medicine is poisonous and harmful. If one deliberately takes it,
當斬其首。斷乳藥已，終無復有橫死之人，常處安樂，故求是愿。』時王答言：『汝之所求蓋不足言。』尋為宣令一切國內：『凡諸病人皆悉不聽以乳為藥，若為藥者當斬其首。』
「爾時，客醫和合眾藥——謂辛、苦、咸、甜、醋等味——以療眾病，無不得差。其後不久，王復得病，即命是醫：『我今病困，當云何治？』醫占王病應用乳藥，尋白王言：『如王所患應當服乳。我于先時所斷乳藥是非實語，今若服者最能除病。王今患熱，正應服乳。』時王語醫：『汝今狂耶？為熱病乎？而言：「服乳能除此病。」
「『汝先言毒，今云何服？欲欺我耶？先醫所贊，汝言是毒，令我驅遣。今復言好，最能除病。如汝所言，我本舊醫定為勝汝。』是時客醫復語王言：『王今不應作如是語。如蟲食木有成字者，此蟲不知是字非字。智人見之，終不唱言：「是蟲解字。」亦不驚怪。大王當知，舊醫亦爾，不別諸病，悉與乳藥，如彼蟲道偶得成字。是先舊醫不解乳藥好、丑、善、惡。』時王問言：『云何不解？』客醫答王：『是乳藥者，亦是毒害、亦是甘露。云何是乳複名甘露？若是乳牛不食酒糟、滑草、麥䴬，其犢調善，放牧之處不在高原、亦不下濕，飲以清水，不令馳走，不與特牛同共一群，飲食調適，行住得
【現代漢語翻譯】 現代漢語譯本：『就應當斬他的頭。』（如果）斷絕了用乳汁做藥，最終就不會再有橫死的人，（人們）常常處於安樂之中，所以（我）請求這個願望。』當時國王回答說：『你所請求的實在不值得一提。』隨即向全國頒佈命令：『所有病人都不允許用乳汁做藥，如果用乳汁做藥的，就應當斬首。』 『那時，客醫調配各種藥物——包括辛、苦、咸、甜、醋等味道——來治療各種疾病，沒有不痊癒的。』不久之後，國王又得了病，就命令那位醫生說：『我現在病得很重，應當如何治療？』醫生占卜國王的病癥應該用乳汁做藥，隨即稟告國王說：『像您所患的病應當服用乳汁。我先前所說的斷絕乳汁做藥是不真實的，現在如果服用乳汁最能消除疾病。您現在患的是熱病，正應該服用乳汁。』當時國王對醫生說：『你現在是瘋了嗎？還是得了熱病？竟然說：「服用乳汁能消除這種病。」』 『你先前說（乳汁）是毒藥，現在又說服用（乳汁）？想要欺騙我嗎？先前的醫生所讚許的，你說它是毒藥，讓我把他們趕走。現在又說（乳汁）好，最能消除疾病。按照你所說的，我原來的醫生一定比你強。』這時客醫又對國王說：『您現在不應該說這樣的話。就像蟲子吃木頭，有的會形成文字，這蟲子不知道是字還是不是字。有智慧的人看見了，最終不會說：「這蟲子懂得文字。」也不會感到驚奇。大王您應當知道，原來的醫生也是這樣，不辨別各種疾病，都用乳汁做藥，就像那蟲子偶然形成文字一樣。先前的醫生不瞭解乳汁藥的好、壞、善、惡。』當時國王問道：『怎麼是不瞭解呢？』客醫回答國王說：『這乳汁藥，既是毒害，也是甘露。為什麼說乳汁又叫甘露呢？如果這乳牛不吃酒糟、滑草、麥麩，它的小牛調養得很好，放牧的地方不在高原，也不在低窪潮濕的地方，飲用清水，不讓它奔跑，不與公牛同群，飲食調和，行走坐臥都適宜，
【English Translation】 English version: 'Then his head should be cut off.' If the use of milk as medicine is stopped, there will ultimately be no more people dying violent deaths, and (people) will always be in peace and happiness, therefore (I) request this wish.' At that time, the king replied: 'What you ask for is really not worth mentioning.' Immediately, he issued an order to the entire country: 'All patients are not allowed to use milk as medicine, and if they use milk as medicine, their heads should be cut off.' 'At that time, the visiting physician mixed various medicines—including spicy, bitter, salty, sweet, and vinegar flavors—to treat various diseases, and none failed to recover.' Not long after, the king fell ill again and ordered the physician, saying: 'I am now very ill, how should I be treated?' The physician divined that the king's illness required milk as medicine, and immediately reported to the king: 'Your illness should be treated with milk. What I said earlier about stopping the use of milk as medicine was not true. Now, if you take milk, it will be most effective in eliminating the disease. You are now suffering from a heat-related illness, and you should take milk.' At that time, the king said to the physician: 'Are you crazy now? Or are you suffering from a heat-related illness? How can you say, "Taking milk can eliminate this disease?"' 'You said earlier that (milk) was poison, and now you say to take (milk)? Do you want to deceive me? The previous doctors praised it, and you said it was poison, causing me to drive them away. Now you say (milk) is good and can best eliminate the disease. According to what you say, my original doctors must be better than you.' At this time, the visiting physician again said to the king: 'You should not say such things now. Just like insects eating wood, some may form characters, but the insect does not know whether it is a character or not. When a wise person sees it, they will not say, "This insect understands characters." Nor will they be surprised. Your Majesty should know that the original doctors were also like this, not distinguishing between various diseases, and using milk as medicine for all of them, just like the insect accidentally forming characters. The previous doctors did not understand the good, bad, beneficial, and harmful aspects of milk as medicine.' At that time, the king asked: 'How is it that they did not understand?' The visiting physician replied to the king: 'This milk medicine is both poison and nectar. Why is it said that milk is also called nectar? If the cow does not eat wine dregs, slippery grass, or wheat bran, and its calf is well-cared for, and the grazing place is not on high ground or in low-lying damp areas, and it drinks clean water, and is not allowed to run around, and is not in the same herd as bulls, and its diet is balanced, and its walking, standing, and sitting are all appropriate,
所。如是乳者能除諸病，是則名為甘露妙藥。除是乳已，其餘一切皆名毒害。』爾時，大王聞是語已，贊言：『大醫！善哉，善哉。我從今日始知乳藥善、惡、好、丑。』即便服之，病得除愈。尋時宣令一切國內，從今已往當服乳藥。
「國人聞之皆生瞋恨，咸相謂言：『大王！今者為鬼所持，為是狂耶？而誑我等復令服乳。』一切人民皆懷瞋恨，悉集王所。王言：『汝等不應於我而生瞋恨，如此乳藥服與不服悉是醫教，非是我咎。』爾時，大王及諸人民踴躍歡喜，倍共恭敬供養是醫。一切病者皆服乳藥，病悉除愈。
「汝等比丘！當知如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊亦復如是，為大醫王出現於世，降伏一切外道邪醫，諸四眾中唱如是言：『我為醫王。』欲伏外道故唱是言：『無我、無人、眾生、壽命、養育、知見、作者、受者。』
「比丘當知，是諸外道所言我者，如蟲食木偶成字耳。是故，如來於佛法中唱言無我，為調眾生故、為知時故，如是無我。有因緣故，亦說有我。如彼良醫善知于乳是藥、非藥，非如凡夫所計吾我。凡夫愚人所計我者，或有說言大如拇指、或如芥子、或如微塵。如來說我，悉不如是，是故說言諸法無我，實非無我。何
【現代漢語翻譯】 現代漢語譯本：『如果這種乳汁能夠去除各種疾病，那麼它就被稱為甘露妙藥。除了這種乳汁之外，其餘一切都被稱為毒害。』當時，大王聽了這話，讚歎道：『大醫！說得好，說得好。我從今天開始才知道乳汁的藥性有善、惡、好、丑之分。』隨即就服用了乳汁，病就痊癒了。立刻下令全國，從今以後都要服用乳汁這種藥。 國人聽了這話都生起嗔恨，都互相說道：『大王！現在是被鬼附身了嗎，還是瘋了？竟然欺騙我們，又讓我們服用乳汁。』所有人民都懷著嗔恨，都聚集到大王那裡。大王說：『你們不應該對我生起嗔恨，服用這種乳汁藥與不服用，都是醫生的教導，不是我的過錯。』當時，大王和所有人民都歡喜踴躍，更加恭敬地供養那位醫生。所有病人也都服用乳汁藥，病都痊癒了。 『你們這些比丘！應當知道如來（Tathagata，佛的稱號之一）、應（Arhat，值得受供養的人）、正遍知（Samyaksambuddha，完全覺悟的人）、明行足（Vidyacharana-sampanna，具有智慧和德行的人）、善逝（Sugata，善於解脫的人）、世間解（Lokavid，瞭解世間的人）、無上士（Anuttara，無與倫比的人）、調御丈夫（Purushadamyasarathi，調御眾生的人）、天人師（Shasta devamanushyanam，天人和人類的導師）、佛（Buddha，覺悟者）、世尊（Bhagavan，受尊敬的人）也是如此，作為大醫王出現在世間，降伏一切外道邪醫，在四眾（比丘、比丘尼、優婆塞、優婆夷）中宣說：『我是醫王。』爲了降伏外道，所以宣說：『無我（anatman，沒有永恒不變的自我）、無人（no person）、眾生（sattva，有情生命）、壽命（jiva，生命）、養育（posha，滋養）、知見（jnana-darshana，知識和見解）、作者（kartar，行為者）、受者（bhoktar，承受者）。』 『比丘應當知道，這些外道所說的我，就像蟲子啃食木頭偶然形成的字一樣。因此，如來在佛法中宣說無我，是爲了調伏眾生，爲了知道時機，所以說無我。因為有因緣，也說有我。就像那位良醫善於知道乳汁是藥還是非藥一樣，不像凡夫所執著的我。凡夫愚人所執著的我，有的說大如拇指，有的說如芥子，有的說如微塵。如來說的我，完全不是這樣，所以說諸法無我，實際上並非沒有我。』
【English Translation】 English version: 『If this milk can remove all diseases, then it is called the nectar of wonderful medicine. Apart from this milk, everything else is called poison.』 At that time, the great king, having heard these words, praised, saying: 『Great physician! Well said, well said. From today, I know the milk medicine has good, bad, right, and wrong properties.』 Immediately, he took the milk, and his illness was cured. He then proclaimed throughout the country that from now on, they should take milk as medicine. The people of the country, upon hearing this, all became angry and said to each other: 『Is the great king now possessed by a ghost, or is he mad? He is deceiving us and making us take milk again.』 All the people, harboring anger, gathered at the king』s place. The king said: 『You should not be angry with me. Whether to take this milk medicine or not is the doctor』s teaching, not my fault.』 At that time, the great king and all the people rejoiced and were even more respectful in their offerings to the doctor. All the sick people also took the milk medicine, and their illnesses were cured. 『You monks! You should know that the Tathagata (one of the titles of the Buddha), Arhat (one who is worthy of offerings), Samyaksambuddha (the fully enlightened one), Vidyacharana-sampanna (one who possesses wisdom and conduct), Sugata (the one who has gone well), Lokavid (the one who understands the world), Anuttara (the unsurpassed one), Purushadamyasarathi (the tamer of beings), Shasta devamanushyanam (the teacher of gods and humans), Buddha (the awakened one), and Bhagavan (the revered one) are also like this. They appear in the world as the great king of medicine, subduing all the heretical doctors of other paths. Among the four assemblies (monks, nuns, laymen, and laywomen), they proclaim: 『I am the king of medicine.』 To subdue the heretics, they proclaim: 『No self (anatman, no permanent self), no person, sentient beings (sattva, living beings), life (jiva, life), nourishment (posha, sustenance), knowledge and views (jnana-darshana, knowledge and views), the doer (kartar, the agent), and the receiver (bhoktar, the experiencer).』 『Monks, you should know that the 『self』 that these heretics speak of is like a word formed by a worm eating wood by chance. Therefore, the Tathagata proclaims no self in the Dharma, to tame sentient beings, and to know the right time, thus speaking of no self. Because of conditions, he also speaks of self. Just like that good doctor knows well whether milk is medicine or not, it is not like the self that ordinary people cling to. The self that ordinary foolish people cling to, some say it is as big as a thumb, some say it is like a mustard seed, and some say it is like a speck of dust. The self that the Tathagata speaks of is not like this at all. Therefore, it is said that all dharmas are without self, but in reality, it is not without self.』
者是我？若法是實、是真、是常、是主、是依，性不變易，是名為我。如彼大醫善解乳藥；如來亦爾，為眾生故說諸法中真實有我。汝等四眾應當如是修習是法。」
大般涅槃經卷第二 大正藏第 12 冊 No. 0375 大般涅槃經
大般涅槃經卷第三
宋代沙門慧嚴等依泥洹經加之
長壽品第四
佛復告諸比丘：「汝于戒律有所疑者，今恣汝問。我當解說，令汝心喜。我已修學一切諸法本性空寂，明瞭通達。汝等比丘莫謂如來唯修諸法本性空寂。」復告比丘：「若於戒律有所疑者，今悉可問。」
時諸比丘白佛言：「世尊！我等無有智慧能問如來、應供、正遍知。所以者何？如來境界不可思議、所有諸定不可思議、所演教誨不可思議，是故，我等無有智慧能問如來。
「世尊！譬如老人年百二十，身嬰長病，寢臥牀蓆，不能起居，氣力虛劣，余命無幾。有一富人緣事欲行，當至他方。以百斤金寄彼老人而作是言：『我今他行，以是寶物持用相寄。或經十年、或二十年，事畢當還，還時歸我。』是老病人即便受之，而此老人復無繼嗣，其後不久病篤命終，所寄之物悉皆散失。財主行還，求索無所。如是癡人不知籌量所寄可否，是故行還求索無所，以是因緣喪失
【現代漢語翻譯】 現代漢語譯本：『誰是「我」？如果有一個法是真實的、是真諦、是永恒的、是主宰的、是依靠的，其性質不可改變，那才可稱之為「我」。就像一位偉大的醫生善於調配乳藥一樣；如來也是如此，爲了眾生的緣故，宣說在諸法中真實存在著「我」。你們四眾弟子應當如此修習這個法。』
佛陀又告訴眾比丘：『你們如果對戒律有任何疑問，現在可以隨意發問。我將為你們解答，讓你們心生歡喜。我已經修習通達了一切諸法的本性空寂。你們這些比丘不要認為如來只是修習諸法本性空寂。』佛陀又告訴比丘：『如果對戒律有任何疑問，現在都可以提問。』
當時，眾比丘對佛陀說：『世尊！我們沒有智慧能夠向如來（Tathagata，如實而來者）、應供（Arhat，值得供養者）、正遍知（Samyaksambuddha，正等覺者）提問。這是為什麼呢？因為如來的境界不可思議，所有的禪定不可思議，所宣說的教誨不可思議。因此，我們沒有智慧能夠向如來提問。』
『世尊！譬如一位老人，年過一百二十歲，身患重病，臥床不起，氣力虛弱，壽命將盡。有一位富人因為有事要遠行，將要到其他地方去。他將一百斤黃金寄託給那位老人，並說：『我現在要遠行，把這些寶物寄存在你這裡。或許十年，或許二十年，事情辦完后我會回來，回來時請把東西還給我。』那位老病人就接受了，而這位老人又沒有後代，不久之後就因病重去世了，所寄託的財物全部散失。財主回來后，索要財物卻一無所獲。像這樣愚癡的人，不知道衡量所寄託的東西是否可靠，所以回來后索要無果，因此喪失了財物。』
【English Translation】 English version: 'Who is 「I」? If there is a dharma that is real, true, eternal, sovereign, and reliable, whose nature is unchangeable, then it can be called 「I.」 Just like a great physician who is skilled in preparing milk medicine; the Tathagata (如來, one who has thus come) is also like this, for the sake of sentient beings, he speaks of the real existence of 「I」 in all dharmas. You fourfold disciples should cultivate this dharma in this way.'
The Buddha further told the bhikkhus (比丘, monks): 'If you have any doubts about the precepts, you may ask now. I will explain them to you, so that your hearts may be joyful. I have already cultivated and understood the emptiness of the nature of all dharmas. You bhikkhus should not think that the Tathagata only cultivates the emptiness of the nature of all dharmas.' The Buddha further told the bhikkhus: 'If you have any doubts about the precepts, you may ask now.'
At that time, the bhikkhus said to the Buddha: 'World Honored One! We do not have the wisdom to ask the Tathagata (如來, one who has thus come), the Arhat (應供, worthy of offerings), the Samyaksambuddha (正遍知, fully enlightened one). Why is that? Because the realm of the Tathagata is inconceivable, all the samadhis (禪定, meditative absorptions) are inconceivable, and the teachings he expounds are inconceivable. Therefore, we do not have the wisdom to ask the Tathagata.'
'World Honored One! For example, an old man, one hundred and twenty years old, is seriously ill, bedridden, weak, and nearing the end of his life. A rich man, because of some business, wants to travel far away to another place. He entrusts one hundred pounds of gold to that old man and says: 「I am going away now, and I am entrusting these treasures to you. Perhaps in ten years, perhaps in twenty years, when my business is done, I will return, and when I return, please return them to me.」 The old sick man accepts them, but this old man has no descendants, and soon after, he dies of his illness, and all the entrusted property is lost. When the rich man returns, he seeks his property but finds nothing. Such a foolish person does not know how to assess whether what he entrusts is reliable, so when he returns, he finds nothing, and thus loses his property.'
財寶。世尊！我等聲聞亦復如是，雖聞如來慇勤教戒，不能受持令得久住，如彼老人受他寄付。我今無智，于諸戒律當何所問？」
佛告比丘：「汝等今者若問於我，則能利益一切眾生，是故告汝：『諸有疑網，恣隨所問。』」
時諸比丘白佛言：「世尊！譬如有人年二十五，盛壯端正，多有財寶、金、銀、琉璃，父母、妻子、眷屬、宗親悉皆具存。時有人來寄其寶物，語其人言：『我有緣事欲至他處，事訖當還，還時歸我。』是時壯夫守護是物如自己有。其人遇病，即命家屬：『如是金寶是他所寄，彼若來索悉皆還之。』智者如是善知籌量，行還索物皆悉得之，無所亡失。世尊亦爾，若以法寶付囑阿難及諸比丘，不得久住。何以故？一切聲聞及大迦葉悉當無常，如彼老人受他寄物。是故，應以無上佛法付諸菩薩。以諸菩薩善能問答，如是法寶則得久住，無量千世增益熾盛，利安眾生，如彼壯人受他寄物。以是義故，諸大菩薩乃能問耳。我等智慧猶如蚊蚋，何能咨請如來深法？」時諸聲聞默然而住。
爾時，佛贊諸比丘言：「善哉，善哉。汝等善得無漏之心、阿羅漢心。我亦曾念：『以此二緣，應以大乘付諸菩薩，令是妙法久住於世。』」
爾時，佛告一切大眾：「善男子！善女人！我之壽
【現代漢語翻譯】 現代漢語譯本：『財寶。世尊！我們這些聲聞弟子也是如此，雖然聽聞如來您慇勤的教誨和告誡，卻不能領受並保持，使其長久住世，就像那位老人接受他人寄託的財物一樣。我現在沒有智慧，對於各種戒律，我應該向您請教什麼呢？』 佛陀告訴比丘們：『你們現在如果向我提問，就能利益一切眾生，所以告訴你們：『凡有疑惑不解的地方，儘管隨意發問。』 當時，眾比丘對佛說：『世尊！譬如有一個人，年紀二十五歲，正值壯年，相貌端正，擁有許多財寶，如金、銀、琉璃，父母、妻子、眷屬、宗親都健在。這時，有人來寄放他的寶物，對他說：『我因為有事要到別的地方去，事情辦完就回來，回來時會取回我的東西。』這時，這個壯年人守護這些財物就像守護自己的東西一樣。後來這個人得了病，就囑咐家人：『這些金銀財寶是別人寄放的，如果他來索取，都要全部還給他。』有智慧的人像這樣善於籌劃，寄放的人來索取財物時，都能全部拿回，沒有絲毫損失。世尊也是如此，如果把佛法寶藏託付給阿難（佛陀的十大弟子之一）和各位比丘，就不能長久住世。為什麼呢？因為所有的聲聞弟子和大迦葉（佛陀的十大弟子之一）都會經歷無常，就像那位老人接受他人寄放的財物一樣。因此，應該把無上的佛法託付給各位菩薩。因為各位菩薩善於提問和回答，這樣佛法寶藏才能長久住世，在無量千世中增長興盛，利益安樂眾生，就像那位壯年人接受他人寄放的財物一樣。因為這個緣故，各位大菩薩才能發問。我們這些人的智慧就像蚊子一樣微小，怎麼能請教如來您深奧的佛法呢？』當時，各位聲聞弟子都沉默不語。 這時，佛陀讚歎各位比丘說：『好啊，好啊。你們已經很好地獲得了無漏之心、阿羅漢之心。我也曾想過：『因為這兩個原因，應該把大乘佛法託付給各位菩薩，讓這微妙的佛法長久住世。』 這時，佛陀告訴所有大眾：『善男子！善女人！我的壽命』
【English Translation】 English version: 『Treasures. World Honored One! We, the Śrāvakas (hearers), are also like that. Although we hear the Tathāgata』s (Buddha』s) earnest teachings and admonitions, we cannot receive and uphold them, causing them to abide long in the world, just like that old man who receives another』s entrusted goods. I am now without wisdom, what should I ask about the various precepts?』 The Buddha told the Bhikṣus (monks), 『If you now ask me, you will be able to benefit all sentient beings. Therefore, I tell you: 『If there are any doubts or confusions, feel free to ask.』 At that time, the Bhikṣus said to the Buddha, 『World Honored One! It is like a person who is twenty-five years old, in his prime, handsome, and has many treasures such as gold, silver, and lapis lazuli. His parents, wife, relatives, and clan are all alive. At this time, someone comes to entrust their treasures to him, saying, 『I have some business to attend to elsewhere, and when it is done, I will return and take back my things.』 At this time, this strong man guards these things as if they were his own. Later, this person becomes ill and instructs his family, 『These gold and silver treasures are entrusted to me by another person. If he comes to claim them, return them all.』 A wise person is like this, good at planning. When the person who entrusted the goods comes to claim them, he can get them all back without any loss. The World Honored One is also like this. If the Dharma treasures are entrusted to Ānanda (one of the Buddha』s ten great disciples) and the Bhikṣus, they cannot abide long in the world. Why? Because all the Śrāvakas and Mahākāśyapa (one of the Buddha』s ten great disciples) will experience impermanence, just like that old man who receives another』s entrusted goods. Therefore, the unsurpassed Buddha Dharma should be entrusted to the Bodhisattvas. Because the Bodhisattvas are good at asking and answering, the Dharma treasures can abide long in the world, increasing and flourishing for countless thousands of kalpas (eons), benefiting and bringing peace to sentient beings, just like that strong man who receives another』s entrusted goods. For this reason, the great Bodhisattvas are able to ask. The wisdom of us is like that of mosquitoes, how can we inquire about the profound Dharma of the Tathāgata?』 At that time, all the Śrāvakas remained silent. At this time, the Buddha praised the Bhikṣus, saying, 『Excellent, excellent. You have well attained the mind free from outflows, the mind of an Arhat (one who has attained enlightenment). I have also thought: 『Because of these two reasons, the Mahāyāna (Great Vehicle) Dharma should be entrusted to the Bodhisattvas, so that this wonderful Dharma may abide long in the world.』 At this time, the Buddha told all the assembly, 『Good men! Good women! My lifespan』
命不可稱量、樂說之辯亦不可盡，汝等宜可隨意咨問，若戒、若歸。」第二、第三亦復如是。
爾時，眾中有一童子菩薩摩訶薩——是多羅聚落，婆羅門種，姓大迦葉——以佛神力即從座起，偏袒右肩，繞百千匝，右膝著地，合掌向佛而白佛言：「世尊！我於今者欲少咨問，若佛聽者乃敢發言。」
佛告迦葉：「如來、應供、正遍知恣汝所問，當爲汝說，斷汝所疑，令汝歡喜。」
爾時，迦葉菩薩復白佛言：「世尊！如來哀愍，已垂聽許，今當問之。然我所有智慧微少猶如蚊蚋。如來、世尊道德巍巍，純以栴檀，師子難伏，不可壞眾而為眷屬。如來之身猶真金剛，色如琉璃，真實難壞，復為如是大智慧海之所圍繞。是眾會中諸大菩薩摩訶薩等，皆悉成就無量無邊深妙功德，猶如香象。于如是等大眾之前豈敢發問？為當承佛神通之力及因大眾善根威德少發問耳。」
即于佛前以偈問曰：
「云何得長壽， 金剛不壞身？ 復以何因緣， 得大堅固力？ 云何於此經， 究竟到彼岸？ 愿佛開微密， 廣為眾生說。 云何得廣大， 為眾作依止， 實非阿羅漢， 量與羅漢等？ 云何知天魔， 為眾作留難？ 如來、波旬說， 云何分別知？ 云何諸調御，
【現代漢語翻譯】 現代漢語譯本：佛陀的壽命不可估量，他雄辯的說法也無窮無盡，你們可以隨意提問，無論是關於戒律還是皈依。』第二和第三次也是這樣說的。 當時，大眾中有一位童子菩薩摩訶薩（菩薩中的大菩薩）——他來自多羅聚落（地名），是婆羅門種姓，姓大迦葉（人名）——他憑藉佛陀的神力，立即從座位上站起來，袒露右肩，繞佛百千圈，右膝跪地，合掌向佛說道：『世尊！我現在想請教一些問題，如果佛陀允許，我才敢發言。』 佛陀告訴迦葉：『如來（佛的稱號）、應供（值得供養的人）、正遍知（完全覺悟的人）允許你提問，我將為你解答，消除你的疑惑，讓你歡喜。』 當時，迦葉菩薩又對佛說：『世尊！如來慈悲憐憫，已經允許我提問，我現在就提問。然而我的智慧非常微小，就像蚊子一樣。如來、世尊的道德高尚偉大，純潔如栴檀（一種香木），像獅子一樣難以征服，以不可摧毀的僧團為眷屬。如來的身體如同真正的金剛，顏色像琉璃（一種寶石），真實不壞，又被如此廣大的智慧之海所圍繞。這法會中的各位大菩薩摩訶薩等，都成就了無量無邊深奧微妙的功德，如同香象（一種神聖的象）。在如此眾多的大眾面前，我怎敢發問？我只是憑藉佛陀的神通之力以及大眾的善根威德，才敢稍微提問。』 於是，他在佛前用偈語提問： 『如何才能獲得長壽，擁有金剛不壞之身？又是什麼因緣，才能獲得強大的堅固力量？如何才能通過這部經典，最終到達彼岸？愿佛陀開啟這深奧的秘密，為眾生廣為宣說。如何才能獲得廣大的力量，成為眾生的依靠，實際上不是阿羅漢（已證悟的聖者），卻能與阿羅漢相等？如何才能識別天魔（阻礙修行的魔），為眾生製造障礙？如來和波旬（魔王）所說的話，如何才能分辨？如何才能使諸位調御（佛的稱號）』
【English Translation】 English version: 'The Buddha's lifespan is immeasurable, and his eloquent discourse is also inexhaustible. You may ask whatever you wish, whether it concerns precepts or refuge.' The second and third times were also like this. At that time, among the assembly, there was a young Bodhisattva Mahasattva (a great Bodhisattva) – he was from the Tarapulaka (place name) settlement, of the Brahmin caste, and his name was Mahakasyapa (person name) – by the power of the Buddha, he immediately rose from his seat, bared his right shoulder, circumambulated the Buddha hundreds of thousands of times, knelt on his right knee, and with palms joined, said to the Buddha: 'World Honored One! I now wish to ask some questions, and only if the Buddha permits, will I dare to speak.' The Buddha said to Kasyapa: 'The Tathagata (title of Buddha), Arhat (worthy of offerings), Samyaksambuddha (perfectly enlightened one) allows you to ask, and I will answer you, dispel your doubts, and make you happy.' At that time, Bodhisattva Kasyapa again said to the Buddha: 'World Honored One! The Tathagata is compassionate and has already permitted me to ask, so I will now ask. However, my wisdom is very small, like a mosquito. The Tathagata, World Honored One, has noble and great virtue, is as pure as sandalwood (a fragrant wood), is as difficult to subdue as a lion, and has an indestructible Sangha (monastic community) as his retinue. The Tathagata's body is like true diamond, its color like lapis lazuli (a gemstone), truly indestructible, and is surrounded by such a vast ocean of wisdom. All the great Bodhisattva Mahasattvas in this assembly have attained immeasurable, boundless, profound, and subtle merits, like fragrant elephants (a sacred elephant). In front of such a great assembly, how dare I ask? I only dare to ask a little by relying on the Buddha's power and the virtuous power of the assembly's good roots.' Then, in front of the Buddha, he asked in verse: 'How can one obtain longevity and an indestructible body like diamond? What causes one to obtain great and firm strength? How can one, through this sutra, ultimately reach the other shore? May the Buddha reveal these profound secrets and widely explain them for all beings. How can one obtain great power and become a refuge for all beings, not actually being an Arhat (an enlightened being), yet equal to an Arhat? How can one recognize the heavenly demons (demons that hinder practice) who create obstacles for beings? How can one distinguish between the words of the Tathagata and Mara (the demon king)? How can all the tamers (title of Buddha)'
心喜說真諦， 正善具成就， 演說四顛倒？ 云何作善業？ 大仙今當說。 云何諸菩薩， 能見難見性？ 云何解滿字， 及與半字義？ 云何共聖行， 如娑羅娑鳥、 迦鄰提、日、月、 太白與歲星？ 云何未發心， 而名為菩薩？ 云何于大眾， 而得無所畏， 猶如閻浮金， 無能說其過？ 云何處濁世， 不污如蓮華？ 云何處煩惱， 煩惱不能染， 如醫療眾病， 不為病所污？ 生死大海中， 云何作船師？ 云何捨生死， 如蛇脫故皮？ 云何觀三寶， 猶如天意樹？ 三乘若無性， 云何而得說？ 猶如樂未生， 云何名受樂？ 云何諸菩薩， 而得不壞眾？ 云何為生盲， 而作眼目導？ 云何示多頭？ 唯愿大仙說。 云何說法者， 增長如月初？ 云何復示現， 究竟於涅槃？ 云何勇進者， 示人、天、魔道？ 云何知法性， 而受於法樂？ 云何諸菩薩， 遠離一切病？ 云何為眾生， 演說于秘密？ 云何說畢竟， 及與不畢竟？ 如其斷疑網， 云何不定說？ 云何而得近， 最勝無上道？ 我今請如來， 為諸菩薩故， 愿為說甚深，
【現代漢語翻譯】 現代漢語譯本 心懷喜悅之人宣說真諦， 真正善良且具足成就者，如何闡述四種顛倒？ 如何才能行善業？大仙請您現在為我解說。 諸位菩薩如何才能見到難以見到的自性？ 如何理解圓滿字和半字的含義？ 如何與聖者同行，如同娑羅娑鳥（一種鳥）、 迦鄰提（一種鳥）、太陽、月亮、太白星和歲星一樣？ 如何在尚未發菩提心時，就被稱為菩薩？ 如何在眾人之中，獲得無所畏懼的膽量， 如同閻浮金（一種純金），無人能指出其瑕疵？ 如何在污濁的世間，保持清凈不染，如同蓮花一般？ 如何在煩惱之中，不被煩惱所污染， 如同醫生治療各種疾病，卻不被疾病所感染？ 在生死大海之中，如何成為擺渡的船師？ 如何捨棄生死，如同蛇蛻去舊皮一般？ 如何看待三寶（佛、法、僧），如同天意樹（能滿足願望的樹）？ 如果三乘（聲聞乘、緣覺乘、菩薩乘）沒有自性，又如何能夠被宣說？ 如同快樂尚未產生，又如何能說感受快樂？ 諸位菩薩如何才能獲得不壞的眷屬？ 如何為天生的盲人，指引方向，成為他們的眼睛？ 如何示現多頭？唯愿大仙為我解說。 說法之人如何才能像初升的月亮一樣增長？ 如何再次示現，最終進入涅槃？ 如何讓勇猛精進之人，示現人道、天道和魔道？ 如何了解法性，並享受法樂？ 諸位菩薩如何才能遠離一切疾病？ 如何為眾生，宣說秘密的教義？ 如何闡述究竟的道理和不究竟的道理？ 如果斷除了疑惑之網，為何還要說不確定的道理？ 如何才能接近最殊勝無上的道？ 我今天懇請如來，爲了諸位菩薩的緣故， 愿您為我們宣說甚深的道理。
【English Translation】 English version The one with a joyful heart speaks the truth, The truly virtuous and accomplished one, how does he explain the four inversions? How does one perform good deeds? Great sage, please explain this now. How can the Bodhisattvas see the self-nature that is difficult to see? How to understand the meaning of the full letter and the half letter? How to walk with the saints, like the Saras bird (a type of bird), Kalindi (a type of bird), the sun, the moon, Venus, and Jupiter? How can one be called a Bodhisattva when the Bodhi mind has not yet arisen? How can one obtain fearlessness in the midst of the crowd, like Jambu gold (a type of pure gold), which no one can point out its flaws? How can one remain pure and undefiled in the turbid world, like a lotus flower? How can one not be defiled by afflictions in the midst of afflictions, just as a doctor treats various diseases but is not infected by them? In the sea of birth and death, how does one become a ferryman? How does one abandon birth and death, like a snake shedding its old skin? How does one view the Three Jewels (Buddha, Dharma, Sangha) like a wish-fulfilling tree? If the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) have no self-nature, how can they be spoken of? Just as happiness has not yet arisen, how can one say one is experiencing happiness? How can the Bodhisattvas obtain an indestructible retinue? How to guide the blind from birth, becoming their eyes? How to manifest multiple heads? May the great sage explain this. How can the one who speaks the Dharma grow like the rising moon? How to manifest again, ultimately entering Nirvana? How to show the path of humans, gods, and demons to the courageous and diligent? How to understand the nature of Dharma and enjoy the bliss of Dharma? How can the Bodhisattvas be free from all diseases? How to explain the secret teachings to sentient beings? How to explain the ultimate and the non-ultimate? If the net of doubt is cut off, why speak of uncertain truths? How can one approach the most supreme and unsurpassed path? I now beseech the Tathagata, for the sake of all Bodhisattvas, May you explain the profound truths to us.
微妙諸行等。 一切諸法中， 悉有安樂性， 唯愿大仙尊， 為我分別說。 眾生大依止、 兩足尊妙藥， 今欲問諸陰， 而我無智慧。 精進諸菩薩， 亦復不能知， 如是等甚深， 諸佛之境界。」
爾時，佛贊迦葉菩薩：「善哉，善哉。善男子！汝今未得一切種智——我已得之——然汝所問甚深密藏，如一切智之所咨問，等無有異。善男子！我坐道場菩提樹下初成正覺，爾時，無量阿僧祇恒河沙等諸佛世界有諸菩薩亦曾問我是甚深義，然其所問句義功德亦皆如是等無有異。如是問者則能利益無量眾生。」
爾時，迦葉菩薩復白佛言：「世尊！我無智力能問如來如是深義。世尊！譬如蚊蚋不能飛過大海彼岸、周遍虛空。我亦如是，不能咨問如來如是智慧大海法性虛空甚深之義。世尊！譬如國王髻中明珠付典藏臣。藏臣得已，頂戴恭敬，增加守護。我亦如是，頂戴恭敬，增加守護如來所說方等深義。何以故？令我廣得深智慧故。」
爾時，佛告迦葉菩薩：「善男子！諦聽諦聽，當爲汝說如來所得長壽之業。菩薩以是業因緣故而得長壽，是故應當至心聽受。若業能為菩提因者，應當誠心聽受是義；既聽受已，轉為人說。善男子！我以修習如是業故，得阿耨多羅三
【現代漢語翻譯】 現代漢語譯本 諸行微妙難測。 一切諸法之中，都具有安樂的本性， 唯愿大德仙尊，為我分別解說。 您是眾生最大的依靠，是兩足尊的無上妙藥， 如今我想請問關於諸陰（五蘊）的道理，但我自己卻沒有智慧。 即使是精進的菩薩，也不能完全瞭解， 這些都是如此深奧，是諸佛的境界。
這時，佛讚歎迦葉菩薩說：『好啊，好啊。善男子！你現在雖然還沒有得到一切種智（佛的智慧），而我已經得到了，但你所問的深奧秘密，和一切智者所詢問的，沒有任何差別。善男子！我當初在菩提樹下成道時，無量阿僧祇（無數）恒河沙數等諸佛世界中的菩薩，也曾問過我這些深奧的道理，他們所問的語句和意義功德，也都像你這樣，沒有任何差別。像這樣提問的人，就能利益無量眾生。』
這時，迦葉菩薩又對佛說：『世尊！我沒有智慧和能力來詢問如來如此深奧的道理。世尊！譬如蚊子不能飛過大海的彼岸，也不能周遍虛空。我也是這樣，不能詢問如來如此智慧大海般、法性虛空般深奧的道理。世尊！譬如國王把髻中的明珠交給典藏大臣保管。典藏大臣得到后，會頂戴恭敬，更加小心地守護。我也是這樣，頂戴恭敬，更加小心地守護如來所說的方等（大乘）深奧教義。為什麼呢？爲了讓我能廣泛獲得深厚的智慧。』
這時，佛告訴迦葉菩薩：『善男子！仔細聽，仔細聽，我將為你講述如來所得到的長壽之業。菩薩因為修習這種業的因緣，所以能得到長壽，因此應當至誠地聽受。如果某種業能成為菩提（覺悟）的因，就應當誠心聽受這個道理；聽受之後，還要轉告他人。善男子！我因為修習這樣的業，所以得到了阿耨多羅三藐三菩提（無上正等正覺）。』
【English Translation】 English version The subtle actions are immeasurable. In all dharmas, there exists the nature of peace and joy, I beseech the great sage to explain them to me. You are the great refuge of all beings, the supreme medicine of the two-legged honored one, Now I wish to inquire about the skandhas (aggregates), but I lack wisdom. Even diligent Bodhisattvas cannot fully understand, Such profound matters are the realm of the Buddhas.
Then, the Buddha praised Bodhisattva Kasyapa, saying: 'Excellent, excellent. Good man! You have not yet attained all-knowing wisdom (Buddha's wisdom) – which I have attained – yet your questions about these profound secrets are no different from those asked by the all-knowing ones. Good man! When I first attained enlightenment under the Bodhi tree, Bodhisattvas from countless asankhyeya (innumerable) Ganges river sand-like Buddha worlds also asked me about these profound meanings, and their questions, words, and merits were all the same as yours. Those who ask such questions can benefit countless beings.'
Then, Bodhisattva Kasyapa said to the Buddha: 'World Honored One! I do not have the wisdom or ability to ask the Tathagata about such profound meanings. World Honored One! Just as a mosquito cannot fly across the ocean or pervade the void, so too, I cannot inquire about the Tathagata's wisdom, which is like a vast ocean, or the profound meaning of the Dharma nature, which is like the void. World Honored One! It is like a king entrusting a jewel from his crown to a treasurer. The treasurer, having received it, will respectfully wear it on his head and guard it with utmost care. Likewise, I will respectfully wear on my head and guard with utmost care the profound teachings of the Vaipulya (Mahayana) spoken by the Tathagata. Why? So that I may widely attain profound wisdom.'
Then, the Buddha said to Bodhisattva Kasyapa: 'Good man! Listen carefully, listen carefully, I will tell you about the deeds of longevity attained by the Tathagata. Bodhisattvas attain longevity because of the causes and conditions of these deeds, therefore, you should listen with utmost sincerity. If a deed can be the cause of Bodhi (enlightenment), you should sincerely listen to this meaning; having listened, you should then explain it to others. Good man! Because I have cultivated such deeds, I have attained Anuttara-samyak-sambodhi (unexcelled, complete, and perfect enlightenment).'
藐三菩提，今復為人廣說是義。善男子！譬如王子犯罪繫獄，王甚憐愍愛念子故，躬自回駕至其系所。菩薩亦爾，欲得長壽，應當護念一切眾生同於子想，生大慈、大悲、大喜、大舍，授不殺戒、教修善法，亦當安止一切眾生於五戒、十善。復入地獄、餓鬼、畜生、阿修羅等一切諸趣，拔濟是中苦惱眾生，脫未脫者、度未度者、未涅槃者令得涅槃、安慰一切諸恐怖者。以如是等業因緣故，菩薩則得壽命長遠，于諸智慧而得自在，隨所壽終生於天上。」
爾時，迦葉菩薩復白佛言：「世尊！菩薩摩訶薩等視眾生同於子想，是義深隱，我未能解。世尊！如來不應說言：『菩薩于諸眾生修平等心，同於子想。』所以者何？于佛法中有破戒者、作逆罪者、毀正法者，云何當於如是等人同子想耶？」
佛告迦葉：「如是如是，我于眾生實作子想如羅睺羅。」
迦葉菩薩復白佛言：「世尊！昔十五日僧布薩時，曾於具戒清凈眾中有一童子不善修習身、口、意業，在隱屏處盜聽說戒。密跡力士承佛神力，以金剛杵碎之如塵。世尊！是金剛神極成暴惡，乃能斷是童子命根。云何如來視諸眾生同於子想如羅睺羅？」
佛告迦葉：「汝今不應作如是言。是童子者，即是化人，非真實也。為欲驅遣破戒、毀法，令出
【現代漢語翻譯】 現代漢語譯本： 關於無上正等正覺（anuttara-samyak-sambodhi），我現在再為你們廣泛宣說這個道理。善男子！譬如王子犯了罪被關在監獄裡，國王非常憐憫愛念自己的兒子，親自迴轉車駕到他被關押的地方。菩薩也是這樣，想要獲得長壽，應當護念一切眾生如同自己的孩子一樣，生起大慈、大悲、大喜、大舍之心，授予不殺生戒，教導他們修習善法，也應當使一切眾生安住於五戒、十善之中。還要進入地獄、餓鬼、畜生、阿修羅等一切諸道，救拔這些地方受苦惱的眾生，使那些沒有解脫的得到解脫，沒有度化的得到度化，沒有涅槃的得到涅槃，安慰一切恐懼的人。因為這樣的業因緣，菩薩就能得到長遠的壽命，在各種智慧上獲得自在，隨其壽命終結而生於天上。
這時，迦葉菩薩又對佛說：『世尊！菩薩摩訶薩（bodhisattva-mahasattva）看待眾生如同自己的孩子一樣，這個道理深奧隱晦，我不能理解。世尊！如來不應該說：『菩薩對於一切眾生修習平等心，如同看待自己的孩子一樣。』為什麼呢？在佛法中，有破戒的人、造作逆罪的人、毀壞正法的人，怎麼能對這樣的人也像看待自己的孩子一樣呢？』
佛告訴迦葉：『是這樣的，是這樣的，我對眾生確實像看待自己的孩子一樣，如同羅睺羅（Rahula）。』
迦葉菩薩又對佛說：『世尊！以前在十五日僧團布薩（uposatha）的時候，曾經在持戒清凈的僧眾中，有一個童子沒有好好修習身、口、意三業，在隱蔽的地方偷聽戒律。密跡力士（Vajrapani）承佛的神力，用金剛杵把他打得粉碎。世尊！這個金剛神非常暴惡，竟然能斷絕那個童子的性命。如來怎麼能看待一切眾生如同看待自己的孩子羅睺羅一樣呢？』
佛告訴迦葉：『你現在不應該這樣說。那個童子，是變化出來的人，不是真實的。是爲了驅逐那些破戒、毀壞佛法的人，讓他們離開。』
【English Translation】 English version: Regarding the unsurpassed, complete, and perfect enlightenment (anuttara-samyak-sambodhi), I will now further explain this meaning to you extensively. Good man! It is like a prince who commits a crime and is imprisoned. The king, out of great compassion and love for his son, personally turns his carriage to the place where he is confined. Bodhisattvas are also like this. If they wish to attain longevity, they should protect and cherish all sentient beings as if they were their own children, generating great loving-kindness, great compassion, great joy, and great equanimity. They should bestow the precept of not killing, teach them to cultivate good deeds, and also settle all sentient beings in the five precepts and ten virtues. They should also enter all realms such as hell, hungry ghosts, animals, and asuras, rescuing the suffering beings within them, liberating those who have not been liberated, guiding those who have not been guided, leading those who have not attained nirvana to nirvana, and comforting all those who are terrified. Because of such karmic causes and conditions, bodhisattvas will attain long lives, gain mastery over all wisdoms, and upon the end of their lives, be reborn in the heavens.
At that time, Bodhisattva Kasyapa again said to the Buddha, 'World Honored One! The idea that Bodhisattva-Mahasattvas (bodhisattva-mahasattva) view all sentient beings as their own children is profound and hidden, and I cannot understand it. World Honored One! The Tathagata should not say, 'Bodhisattvas cultivate equanimity towards all sentient beings, viewing them as their own children.' Why is that? Within the Dharma, there are those who break precepts, commit heinous crimes, and destroy the true Dharma. How can we view such people as our own children?'
The Buddha told Kasyapa, 'It is so, it is so. I truly view all sentient beings as my own children, just like Rahula (Rahula).'
Bodhisattva Kasyapa again said to the Buddha, 'World Honored One! In the past, during the Sangha's uposatha (uposatha) on the fifteenth day, there was a young boy among the pure, precept-holding Sangha who did not properly cultivate his body, speech, and mind. He was secretly listening to the precepts in a hidden place. Vajrapani (Vajrapani), relying on the Buddha's divine power, crushed him to dust with his vajra. World Honored One! This Vajra deity is extremely violent, and he was able to end that boy's life. How can the Tathagata view all sentient beings as his own child, Rahula?'
The Buddha told Kasyapa, 'You should not speak like this now. That boy was a transformation, not a real person. It was to drive away those who break precepts and destroy the Dharma, to make them leave.'
眾故，金剛密跡示是化耳。迦葉！譭謗正法及一闡提——或有殺生、乃至邪見、及故犯禁——我於是等悉生悲心，同於子想如羅睺羅。
「善男子！譬如國王，諸群臣等有犯王法，隨罪誅戮而不捨置。如來世尊不如是也，于毀法者與驅遣羯磨、呵責羯磨、置羯磨、舉罪羯磨、不可見羯磨、滅羯磨、未舍惡見羯磨。善男子！如來所以與謗法者作如是等降伏羯磨，為欲示諸行惡之人有果報故。善男子！汝今當知，如來即是施惡眾生無恐畏者。若放一光、若二、若五，或有遇者，悉令遠離一切諸惡。如來今者具有如是無量勢力。
「善男子！未可見法，汝欲見者，今當爲汝說其相貌。我涅槃后，隨其方面，有持戒比丘威儀具足、護持正法，見壞法者即能驅遣、呵責、糾治，當知是人得福無量，不可稱計。
「善男子！譬如有王專行暴惡，會遇重病。有鄰國王聞其名聲，興兵而來，將欲滅之。是時病王無力勢故，方乃恐怖改心修善，而是鄰王得福無量。持法比丘亦復如是，驅遣呵責壞法之人，令行善法，得福無量。
「善男子！譬如長者所居之處，田宅、屋舍生諸毒樹。長者知已，即便斫伐，悉令永盡。又如少壯首生白髮，愧而剪拔，不令生長。持法比丘亦復如是，見有破戒、壞正法者即應驅遣、呵
【現代漢語翻譯】 現代漢語譯本： 因此，金剛密跡（Vajrapāṇi，佛教護法神）所顯現的只是化身罷了。迦葉（Kāśyapa，佛陀十大弟子之一）！對於那些誹謗正法和一闡提（icchantika，斷絕善根的人），或者殺生、乃至持有邪見、以及明知故犯戒律的人，我對於他們都生起悲憫之心，如同對待自己的孩子羅睺羅（Rāhula，佛陀之子）一樣。
『善男子！譬如一個國王，他的臣子們如果觸犯了王法，就會根據罪行被處決，不會被放過。如來世尊不是這樣的，對於那些誹謗佛法的人，會施以驅遣羯磨（pravāsaniya-karma，驅逐出僧團的羯磨）、呵責羯磨（tajjaniya-karma，責備的羯磨）、置羯磨（nissāraṇīya-karma，令其離開的羯磨）、舉罪羯磨（ukkhepaniya-karma，舉發罪行的羯磨）、不可見羯磨（apaṭikarma-karma，不與其交往的羯磨）、滅羯磨（pāṃśukūlika-karma，令其滅罪的羯磨）、以及未舍惡見羯磨（anapakarṣaṇa-karma，不捨棄惡見的羯磨）。善男子！如來之所以對誹謗佛法的人施以這些降伏的羯磨，是爲了讓那些作惡的人知道有果報。善男子！你現在應當知道，如來是給予作惡眾生無畏的。如果放出一點光明，或者兩點、或者五點，凡是遇到這些光明的眾生，都會遠離一切惡行。如來現在具有這樣無量的力量。
『善男子！你想要見到那些不可見的法，我現在就為你描述它們的相貌。我涅槃之後，無論在哪個地方，如果有持戒的比丘，威儀具足、護持正法，看到破壞佛法的人，就能夠驅逐、呵責、糾正他們，應當知道這個人得到的福報是無量的，無法計算的。
『善男子！譬如有一個國王，專門施行暴政，後來得了重病。有一個鄰國的國王聽說了他的惡名，就興兵前來，想要滅掉他。這時，生病的國王因為沒有力量，才感到恐懼，改變心意，開始修善，而這個鄰國的國王得到的福報是無量的。持法的比丘也是這樣，驅逐呵責那些破壞佛法的人，讓他們行善，得到的福報也是無量的。
『善男子！譬如一個長者所居住的地方，田地、房屋裡長出了各種毒樹。長者知道后，就立刻砍伐，讓它們永遠消失。又如年輕人頭上長出了白髮，感到羞愧就把它剪掉，不讓它繼續生長。持法的比丘也是這樣，看到有破戒、破壞正法的人，就應該驅逐、呵責他們。
【English Translation】 English version: Therefore, Vajrapāṇi (a Buddhist guardian deity) manifests only as an emanation. Kāśyapa (one of the Buddha's ten great disciples)! Towards those who slander the Dharma and the icchantikas (those who have severed their roots of goodness), or those who kill, or even hold wrong views, and those who knowingly violate precepts, I feel compassion for them, just as I do for my own son, Rāhula (the Buddha's son).
'Good man! It is like a king whose ministers, if they violate the king's law, are punished according to their crimes and not let go. The Tathāgata, the World Honored One, is not like that. For those who slander the Dharma, he applies the pravāsaniya-karma (the act of expelling from the Sangha), the tajjaniya-karma (the act of reprimanding), the nissāraṇīya-karma (the act of causing to leave), the ukkhepaniya-karma (the act of exposing faults), the apaṭikarma-karma (the act of not associating with), the pāṃśukūlika-karma (the act of causing to extinguish sins), and the anapakarṣaṇa-karma (the act of not abandoning wrong views). Good man! The reason why the Tathāgata applies these subjugating karmas to those who slander the Dharma is to show those who do evil that there are consequences. Good man! You should know now that the Tathāgata is the one who gives fearlessness to evil beings. If he emits a single ray of light, or two, or five, those who encounter these lights will be able to stay away from all evil deeds. The Tathāgata now possesses such immeasurable power.
'Good man! If you wish to see the invisible dharmas, I will now describe their appearance for you. After my Parinirvana, wherever there are monks who uphold the precepts, are complete in their deportment, and protect the Dharma, if they see those who destroy the Dharma, they will be able to expel, reprimand, and correct them. You should know that such a person will obtain immeasurable and incalculable merit.
'Good man! It is like a king who is tyrannical and cruel, and later falls seriously ill. A neighboring king, having heard of his evil reputation, raises an army and comes to destroy him. At this time, the sick king, because he has no power, becomes fearful, changes his mind, and begins to cultivate goodness. And this neighboring king obtains immeasurable merit. The Dharma-holding monk is also like this. By expelling and reprimanding those who destroy the Dharma, and causing them to do good, he obtains immeasurable merit.
'Good man! It is like a place where an elder lives, where poisonous trees grow in the fields, houses, and dwellings. When the elder knows this, he immediately cuts them down, causing them to disappear forever. Also, like a young man who grows white hair on his head, feels ashamed, and cuts it off, not allowing it to continue to grow. The Dharma-holding monk is also like this. When he sees those who break the precepts and destroy the Dharma, he should expel and reprimand them.'
責舉處。若善比丘見壞法者置不驅遣、呵責、舉處，當知是人佛法中怨；若能驅遣、呵責、舉處，是我弟子真聲聞也。」
迦葉菩薩復白佛言：「世尊！如佛所言，則不等視一切眾生同於子想如羅睺羅。世尊！若有一人以刀害佛、復有一人栴檀涂佛，佛於二人若生等心，云何復言當治毀禁？若治毀禁，是言則失。」
佛告迦葉：「善男子！譬如國王、大臣、宰相產育諸子，顏貌端正，聰明黠慧。若二、三、四，將付嚴師而作是言：『君可為我教詔諸子，威儀、禮節、伎藝、書數悉令成就。我今四子就君受學，假使三子由杖而死，余有一子必當苦治，要令成就。雖喪三子，我終不恨。』迦葉！是父及師得殺罪不？」
「不也。世尊！何以故？以愛念故為欲成就，無有噁心，如是教誨得福無量。」
「善男子！如來亦爾，視壞法者等如一子。如來今以無上正法付囑諸王、大臣、宰相、比丘、比丘尼、優婆塞、優婆夷，是諸國王及四部眾，應當勸勵諸學人等，令得增上戒、定、智慧。若有不學是三品法、懈怠破戒、毀正法者，國王、大臣、四部之眾應當苦治。善男子！是諸國王及四部眾當有罪不？」
「不也。世尊！」
「善男子！是諸國王及四部眾尚無有罪，何況如來？善男子！如
【現代漢語翻譯】 現代漢語譯本：佛說：『對於那些應該被責備的行為，如果一位善良的比丘看到有人做了壞事，卻不加以驅逐、呵責、或懲處，那麼這個人就是佛法中的怨敵。如果他能夠驅逐、呵責、或懲處，那才是我的真弟子，真正的聲聞（Sravaka，指聽聞佛法教誨而修行的人）。』 迦葉菩薩（Kasyapa Bodhisattva，佛教中一位重要的菩薩）再次對佛說：『世尊！如果像您所說的那樣，那就不能平等地看待一切眾生，把他們都像羅睺羅（Rahula，佛陀的兒子）一樣視為自己的孩子了。世尊！如果有一個人用刀傷害佛，另一個人用栴檀（candana，一種香木）塗抹佛，如果佛對這兩人都抱持平等的心，又怎麼能說要懲治那些毀壞戒律的人呢？如果懲治毀壞戒律的人，那您之前所說的話就自相矛盾了。』 佛告訴迦葉：『善男子！譬如國王、大臣、宰相生養了許多兒子，這些兒子容貌端正，聰明伶俐。如果他們有兩、三個或四個兒子，就把他們交給嚴厲的老師，並對老師說：『請您教導我的兒子們，讓他們在威儀、禮節、技藝、算術等方面都達到精通。我把這四個兒子交給您學習，即使有三個兒子因為您的管教而死，只要剩下一個兒子能夠學有所成，我也會對他嚴加管教，一定要讓他有所成就。即使失去了三個兒子，我也不會怨恨。』迦葉！這位父親和老師會因此而犯下殺人的罪過嗎？』 『不會的，世尊！為什麼呢？因為他們是出於愛護，爲了讓孩子有所成就，並沒有惡意。這樣的教誨會帶來無量的福報。』 『善男子！如來也是如此，看待那些破壞佛法的人，就像看待自己的孩子一樣。如來現在把無上的正法囑託給各位國王、大臣、宰相、比丘（bhiksu，出家受戒的男性佛教徒）、比丘尼（bhiksuni，出家受戒的女性佛教徒）、優婆塞（upasaka，在家修行的男性佛教徒）、優婆夷（upasika，在家修行的女性佛教徒）。這些國王和四部眾（指比丘、比丘尼、優婆塞、優婆夷）應當勸勉那些正在學習的人，讓他們在戒、定、慧（sila, samadhi, prajna，佛教修行的三個重要方面）方面有所增進。如果有人不學習這三品法，懈怠破戒，毀壞正法，國王、大臣和四部眾應當嚴加懲治。善男子！這些國王和四部眾會有罪過嗎？』 『不會的，世尊！』 『善男子！這些國王和四部眾尚且沒有罪過，更何況是如來呢？善男子！如來視一切眾生如羅睺羅，但對於那些破壞佛法的人，如來會以慈悲心加以懲治，就像父親爲了讓孩子成材而嚴加管教一樣。』
【English Translation】 English version: The Buddha said, 'Regarding those who deserve censure, if a good bhiksu (monk) sees someone doing wrong and does not expel, rebuke, or punish them, know that this person is an enemy of the Dharma. If he can expel, rebuke, or punish them, then he is my true disciple, a true Sravaka (one who hears and practices the teachings).' Kasyapa Bodhisattva (a significant Bodhisattva in Buddhism) then said to the Buddha, 'World Honored One! If it is as you say, then one cannot regard all beings equally, considering them all as one's own children like Rahula (the Buddha's son). World Honored One! If one person harms the Buddha with a knife, and another person anoints the Buddha with candana (sandalwood), if the Buddha holds an equal mind towards these two, how can you then say that those who break the precepts should be punished? If those who break the precepts are punished, then your previous words are contradictory.' The Buddha told Kasyapa, 'Good man! It is like a king, minister, or prime minister who has many sons, and these sons are handsome and intelligent. If they have two, three, or four sons, they would entrust them to a strict teacher, saying to the teacher, 'Please teach my sons, so that they become proficient in deportment, etiquette, skills, and mathematics. I entrust these four sons to you for learning. Even if three of them die because of your discipline, as long as the remaining one can achieve something, I will discipline him strictly to ensure his success. Even if I lose three sons, I will not resent it.' Kasyapa! Would this father and teacher be guilty of murder?' 'No, World Honored One! Why not? Because they do it out of love and for the sake of their children's success, without any malice. Such teaching brings immeasurable blessings.' 'Good man! The Tathagata (Buddha) is also like this, regarding those who destroy the Dharma as if they were his own children. The Tathagata now entrusts the supreme Dharma to all kings, ministers, prime ministers, bhiksus (monks), bhiksunis (nuns), upasakas (male lay practitioners), and upasikas (female lay practitioners). These kings and the four assemblies (bhiksus, bhiksunis, upasakas, and upasikas) should encourage those who are learning, so that they may progress in sila (morality), samadhi (concentration), and prajna (wisdom). If there are those who do not learn these three aspects of the Dharma, are lazy, break the precepts, and destroy the Dharma, the kings, ministers, and the four assemblies should punish them severely. Good man! Would these kings and the four assemblies be guilty?' 'No, World Honored One!' 'Good man! These kings and the four assemblies are not guilty, let alone the Tathagata? Good man! The Tathagata regards all beings as Rahula, but for those who destroy the Dharma, the Tathagata will punish them with compassion, just as a father disciplines his child strictly to ensure his success.'
來善修如是平等，于諸眾生同一子想。如是修者，是名菩薩修平等心於諸眾生同一子想。善男子！菩薩如是修習此業，便得長壽，亦能善知宿世之事。」
迦葉菩薩復白佛言：「世尊！如佛所說：『菩薩若有修平等心，視諸眾生同於子想，便得長壽。』如來不應作如是言。何以故？如知法人能說種種孝順之法，還至家中以諸瓦石打擲父母。而是父母是良福田，多所利益，難遭難遇，應好供養，反生惱害，是知法人言行相違。如來所言亦復如是，菩薩修習等心眾生同子想者，應得長壽，善知宿命，常住於世，無有變易。今者世尊以何因緣壽命極短，同人間耶？如來將無于諸眾生生怨憎想？世尊！昔日作何惡業、所害幾命，得是短壽，不滿百年？」
佛告迦葉：「善男子！汝今何緣于如來前發是粗言？如來長壽，于諸壽中最上最勝，所得常法于諸常中最為第一。」
迦葉菩薩復白佛言：「世尊！云何如來得壽無量？」
佛告迦葉：「善男子！如八大河：一名、恒河，二名、閻摩羅，三名、薩羅，四名、阿夷羅跋提，五名、摩訶，六名、辛頭，七名、博叉，八名、悉陀。是八大河及諸小河悉入大海。迦葉！如是，一切人中、天上、地及虛空壽命大河，悉入如來壽命海中，是故如來壽命無量。
【現代漢語翻譯】 現代漢語譯本：
『應當善修這種平等心，對待一切眾生都像對待自己的孩子一樣。這樣修行的人，才稱得上是菩薩，修習平等心，視一切眾生如己子。善男子！菩薩如果這樣修習這種行為，就能獲得長壽，也能清楚地知道自己過去世的事情。』 迦葉菩薩又對佛說：『世尊！正如佛所說：『菩薩如果修習平等心，看待一切眾生如同自己的孩子，就能獲得長壽。』如來不應該這樣說。為什麼呢？就像一個知道佛法的人，能說出各種孝順父母的道理，回到家中卻用瓦片石頭打父母。而父母是良田福地，能帶來很多利益，很難遇到，應該好好供養，反而去惱害他們，這說明知法的人言行不一致。如來所說也是這樣，菩薩修習平等心，視眾生如己子，應該獲得長壽，清楚知道宿命，常住世間，不會有變化。現在世尊您為什麼壽命如此短暫，和普通人一樣呢？如來難道是對眾生生起了怨恨之心嗎？世尊！您過去做了什麼惡業，傷害了多少生命，才導致壽命如此短暫，不滿百年呢？』 佛告訴迦葉：『善男子！你為什麼在如來面前說出如此粗俗的話？如來是長壽的，在一切壽命中是最上最殊勝的，所獲得的常法在一切常法中是第一的。』 迦葉菩薩又對佛說：『世尊！如來是如何獲得無量壽命的呢？』 佛告訴迦葉：『善男子！就像八大河流：第一條叫恒河（Ganga），第二條叫閻摩羅（Yamuna），第三條叫薩羅（Sarayu），第四條叫阿夷羅跋提（Aciravati），第五條叫摩訶（Mahi），第六條叫辛頭（Sindhu），第七條叫博叉（Vaksu），第八條叫悉陀（Sita）。這八大河流和所有小河流都流入大海。迦葉！就像這樣，一切人、天上、地上以及虛空的壽命大河，都流入如來的壽命海中，所以如來的壽命是無量的。』
【English Translation】 English version:
'One should cultivate such equanimity, regarding all sentient beings as if they were one's own children. One who practices in this way is called a Bodhisattva, cultivating equanimity and viewing all beings as one's own children. Good man! If a Bodhisattva cultivates this practice, they will attain longevity and also be able to clearly know their past lives.' Kasyapa Bodhisattva then said to the Buddha, 'World Honored One! As the Buddha has said, 『If a Bodhisattva cultivates equanimity, viewing all beings as their own children, they will attain longevity.』 The Tathagata should not say such a thing. Why is that? It is like a person who knows the Dharma, who can speak of various ways to be filial to parents, yet returns home and throws tiles and stones at their parents. And these parents are fields of merit, bringing much benefit, difficult to encounter, and should be well cared for, yet they are harmed instead. This shows that the Dharma-knowing person's words and actions are contradictory. What the Tathagata says is also like this. A Bodhisattva who cultivates equanimity, viewing all beings as their own children, should attain longevity, clearly know their past lives, and remain in the world without change. Now, why is it that the World Honored One's lifespan is so short, like that of ordinary people? Could it be that the Tathagata has developed resentment towards sentient beings? World Honored One! What evil deeds did you commit in the past, how many lives did you harm, that you have such a short lifespan, less than a hundred years?' The Buddha told Kasyapa, 'Good man! Why do you utter such coarse words before the Tathagata? The Tathagata has longevity, the most supreme and excellent among all lifespans, and the eternal Dharma attained is the foremost among all eternal Dharmas.' Kasyapa Bodhisattva then asked the Buddha, 'World Honored One! How does the Tathagata attain immeasurable lifespan?' The Buddha told Kasyapa, 'Good man! It is like the eight great rivers: the first is called the Ganga (the Ganges), the second is called the Yamuna, the third is called the Sarayu, the fourth is called the Aciravati, the fifth is called the Mahi, the sixth is called the Sindhu (Indus), the seventh is called the Vaksu, and the eighth is called the Sita. These eight great rivers and all the small rivers flow into the great ocean. Kasyapa! Just like that, the great rivers of lifespan of all humans, heavens, earth, and empty space all flow into the Tathagata's ocean of lifespan, therefore the Tathagata's lifespan is immeasurable.'
「複次，迦葉！譬如阿耨達池出四大河；如來亦爾，出一切命。迦葉！譬如一切諸常法中，虛空第一；如來亦爾，于諸常中最為第一。迦葉！譬如諸藥，醍醐第一；如來亦爾，于眾生中壽命第一。」
迦葉菩薩復白佛言：「世尊！如來壽命若如是者，應住一劫、若減一劫，常宣妙法，如霔大雨。」
「迦葉！汝今不應于如來所生滅盡想。迦葉！若有比丘、比丘尼、優婆塞、優婆夷，乃至外道五通神仙得自在者，若住一劫、若減一劫，經行空中坐臥自在，左脅出火、右脅出水，身出煙炎猶如火聚。若欲住壽能得如意，于壽命中修短自在。如是五通尚得如是隨意神力，豈況如來於一切法得自在力，而當不能住壽半劫、若一劫、若百劫、若百千劫、若無量劫？以是義故，當知如來是常住法、不變易法。如來此身是變化身，非雜食身，為度眾生示同毒樹，是故現舍，入于涅槃。迦葉當知，佛是常法、不變易法。汝等於是第一義中應勤精進，一心修習；既修習已，廣為人說。」
爾時，迦葉菩薩白佛言：「世尊！出世之法與世間法有何差別？如佛所言：『佛是常法、不變易法。』世間亦說：『梵天是常、自在天常，無有變易；我常、性常、微塵亦常。』若言如來是常法者，如來何故不常現耶？若不常現，有
【現代漢語翻譯】 現代漢語譯本： 「再者，迦葉（佛陀弟子名）！譬如阿耨達池（傳說中的大湖）流出四大河流；如來（佛陀的稱號）也是如此，流出一切生命。迦葉！譬如一切常法之中，虛空第一；如來也是如此，在一切常法中最為第一。迦葉！譬如各種藥物，醍醐（最上等的乳製品）第一；如來也是如此，在眾生中壽命第一。」
迦葉菩薩又對佛說：「世尊！如果如來的壽命是這樣的話，應該住世一劫（佛教時間單位）或者減少一劫，經常宣說微妙的佛法，如同降下大雨。」
「迦葉！你現在不應該對如來產生生滅的念頭。迦葉！如果有比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾），乃至外道五通神仙（具有五種神通的仙人）得到自在的，如果住世一劫或者減少一劫，在空中行走、坐臥自在，左脅放出火焰、右脅放出水流，身體冒出煙火如同火堆。如果想要住世，能夠如意，在壽命長短上能夠自在。像這樣的五通尚且能夠得到這樣的隨意神通，何況如來對於一切法都得到自在的力量，怎麼會不能住世半劫、或者一劫、或者百劫、或者百千劫、或者無量劫呢？因為這個道理，應當知道如來是常住的法、不變易的法。如來的這個身體是變化之身，不是雜食之身，爲了度化眾生，示現如同毒樹（指身體會衰老死亡），所以示現捨棄，進入涅槃（佛教的最高境界）。迦葉應當知道，佛是常法、不變易法。你們對於這第一義諦（佛教的最高真理）應當勤奮精進，一心修習；修習之後，廣泛地為他人宣說。」
這時，迦葉菩薩對佛說：「世尊！出世間的法和世間的法有什麼差別？如同佛所說：『佛是常法、不變易法。』世間也說：『梵天（印度教主神）是常、自在天（印度教神）是常，沒有變易；我（靈魂）是常、自性是常、微塵也是常。』如果說如來是常法的話，如來為什麼不經常顯現呢？如果不經常顯現，有
【English Translation】 English version: 「Furthermore, Kashyapa (name of a Buddha's disciple)! Just as the Anavatapta Lake (a legendary great lake) gives rise to four great rivers; so too is the Tathagata (title of the Buddha), the source of all life. Kashyapa! Just as among all constant dharmas (laws, principles), space is the foremost; so too is the Tathagata, the foremost among all constants. Kashyapa! Just as among all medicines, ghee (clarified butter, considered the finest dairy product) is the best; so too is the Tathagata, the foremost in longevity among all beings.」
Bodhisattva Kashyapa then said to the Buddha, 「World Honored One! If the Tathagata』s lifespan is like this, he should remain for one kalpa (an eon in Buddhist cosmology), or less than one kalpa, constantly proclaiming the wonderful Dharma (Buddhist teachings), like a great rain.」
「Kashyapa! You should not now conceive of the Tathagata as subject to birth and death. Kashyapa! If there are bhikshus (Buddhist monks), bhikshunis (Buddhist nuns), upasakas (male lay followers), upasikas (female lay followers), or even non-Buddhist five-power immortals (immortals with five supernatural powers) who have attained freedom, if they remain for one kalpa or less than one kalpa, walking in the air, sitting and lying down freely, emitting fire from their left side and water from their right side, their bodies emitting smoke and flames like a fire. If they wish to remain alive, they can do so at will, and have control over the length of their lifespan. Such five-power beings can attain such supernatural powers at will, how much more so the Tathagata, who has attained mastery over all dharmas, how could he not remain for half a kalpa, or one kalpa, or a hundred kalpas, or a thousand kalpas, or countless kalpas? For this reason, you should know that the Tathagata is a constant dharma, an unchanging dharma. This body of the Tathagata is a transformation body, not a body of mixed food, in order to liberate sentient beings, he appears like a poisonous tree (referring to the body's susceptibility to aging and death), therefore he appears to relinquish it and enter Nirvana (the highest state in Buddhism). Kashyapa, you should know that the Buddha is a constant dharma, an unchanging dharma. You should diligently strive in this ultimate truth, cultivate it with one mind; having cultivated it, widely proclaim it to others.」
At that time, Bodhisattva Kashyapa said to the Buddha, 「World Honored One! What is the difference between the dharma of the world and the dharma beyond the world? As the Buddha said, 『The Buddha is a constant dharma, an unchanging dharma.』 The world also says, 『Brahma (Hindu creator god) is constant, Ishvara (Hindu god) is constant, without change; the self (soul) is constant, nature is constant, and even atoms are constant.』 If it is said that the Tathagata is a constant dharma, why does the Tathagata not always appear? If he does not always appear, there is
何差別？何以故？梵天乃至微塵、世性亦不現故。」
佛告迦葉：「譬如長者多有諸牛，色雖種種，同共一群，付放牧人令逐水草，唯為醍醐，不求乳酪。彼牧牛者構已自食。長者命終，所有諸牛悉為群賊之所抄掠。賊得牛已，無有婦女，即自構捋得已而食。爾時，群賊各相謂言：『彼大長者畜養此牛，不期乳酪，唯為醍醐。我等今者當設何方而得之耶？夫醍醐者，名為世間第一上味。我等無器，設使得乳無安置處。』復共相謂：『唯有皮囊可以盛之。』雖有盛處，不知攢搖，漿猶難得，況復生酥？爾時，諸賊以醍醐故加之以水。以水多故，乳酪、醍醐一切俱失。凡夫亦爾，雖有善法，皆是如來正法之餘。何以故？如來世尊入涅槃后，竊盜如來遺余善法，若戒、定、慧，如彼諸賊劫掠群牛。諸凡夫人雖復得是戒、定、智慧，無有方便，不能解脫。以是義故，不能獲得常戒、常定、常慧解脫，如彼群賊不知方便，亡失醍醐。又如群賊為醍醐故，加之以水。凡夫亦爾，為解脫故，說我、眾生、壽命、士夫、梵天、自在天、微塵、世性、戒、定、智慧及與解脫、非想非非想天即是涅槃，實亦不得解脫涅槃，如彼群賊不得醍醐。是諸凡夫有少梵行、供養父母，以是因緣得生天上，受少安樂，如彼群賊加水之乳。而是凡夫
【現代漢語翻譯】 現代漢語譯本：有什麼差別呢？是什麼原因呢？因為梵天（Brahma，印度教的創造神）乃至微塵（極小的物質單位）、世性（宇宙的本性）都不顯現的緣故。」 佛陀告訴迦葉（Kasyapa，佛陀的十大弟子之一）說：『譬如一位富有的長者，有很多牛，顏色各不相同，但同屬一群。他把牛交給牧人，讓他們逐水草放牧，只爲了得到醍醐（Ghee，澄清的奶油），不求牛奶和乳酪。那些牧人擠出牛奶后自己食用。後來，長者去世了，他所有的牛都被一群強盜搶走了。強盜們得到牛後，因為沒有婦女，就自己擠奶食用。這時，強盜們互相說道：『那位大長者養這些牛，不求牛奶和乳酪，只爲了得到醍醐。我們現在該用什麼方法才能得到呢？醍醐是世間第一美味。我們沒有容器，即使得到牛奶也沒有地方安置。』他們又互相說道：『只有皮囊可以盛放。』雖然有了盛放的地方，但不知道如何攪拌，漿液都難以得到，更何況是生酥呢？這時，強盜們爲了得到醍醐，就往牛奶里加水。因為水加得太多，牛奶、乳酪和醍醐都全部失去了。凡夫也是這樣，雖然有善法，但都是如來正法（Tathagata Dharma，佛陀的教法）的剩餘。為什麼呢？因為如來世尊（Tathagata，佛陀的稱號）入涅槃（Nirvana，佛教的最高境界）后，他們盜取如來遺留的善法，如戒（Sila，道德規範）、定（Samadhi，禪定）、慧（Prajna，智慧），就像那些強盜搶劫牛群一樣。這些凡夫雖然得到了戒、定、慧，但沒有方便法門，不能解脫。因為這個原因，他們不能獲得常戒、常定、常慧的解脫，就像那些強盜不知道方法，失去了醍醐一樣。又像強盜爲了得到醍醐，往牛奶里加水。凡夫也是這樣，爲了解脫，說我（Atman，靈魂）、眾生（Sattva，有情眾生）、壽命（Ayus，生命）、士夫（Purusha，精神實體）、梵天、自在天（Isvara，自在的神）、微塵、世性、戒、定、智慧以及解脫、非想非非想天（Neither perception nor non-perception，佛教禪定中的一種境界）就是涅槃，實際上也得不到解脫涅槃，就像那些強盜得不到醍醐一樣。這些凡夫有少許梵行（Brahmacarya，清凈的行為）、供養父母，因為這些因緣得以生到天上，享受少許安樂，就像那些強盜加水后的牛奶一樣。而這些凡夫
【English Translation】 English version: What is the difference? And what is the reason? It is because neither Brahma (the Hindu god of creation) nor even the smallest dust particle, nor the nature of the world appears.』 The Buddha told Kasyapa (one of the Buddha's ten principal disciples), 『For example, a wealthy elder has many cows, of various colors, but all belonging to the same herd. He entrusts the cows to herdsmen to graze them by the water and grass, seeking only ghee (clarified butter), not milk or cheese. The herdsmen milk the cows and eat the milk themselves. Later, the elder dies, and all his cows are plundered by a group of thieves. The thieves, having no women, milk the cows themselves and eat the milk. Then, the thieves say to each other, 『That great elder kept these cows, not for milk or cheese, but only for ghee. How can we obtain it now? Ghee is the finest flavor in the world. We have no containers, and even if we get milk, we have nowhere to store it.』 They say to each other again, 『Only leather bags can hold it.』 Although they have a place to store it, they do not know how to churn it, and even the liquid is difficult to obtain, let alone fresh butter. Then, the thieves, in order to get ghee, add water to the milk. Because too much water is added, the milk, cheese, and ghee are all lost. Ordinary people are also like this. Although they have good dharmas, they are all remnants of the Tathagata Dharma (the Buddha's teachings). Why is this? Because after the Tathagata (the Buddha) enters Nirvana (the highest state of enlightenment), they steal the remaining good dharmas of the Tathagata, such as Sila (moral conduct), Samadhi (meditation), and Prajna (wisdom), just like those thieves who plunder the herd of cows. Although these ordinary people obtain Sila, Samadhi, and Prajna, they have no skillful means and cannot attain liberation. For this reason, they cannot obtain the liberation of constant Sila, constant Samadhi, and constant Prajna, just like those thieves who do not know the method and lose the ghee. Also, like the thieves who add water to the milk in order to get ghee, ordinary people are also like this. For the sake of liberation, they say that Atman (the soul), Sattva (sentient beings), Ayus (lifespan), Purusha (the spiritual entity), Brahma, Isvara (the sovereign god), dust particles, the nature of the world, Sila, Samadhi, Prajna, and liberation, and the realm of Neither perception nor non-perception (a state of meditation in Buddhism) are Nirvana. In reality, they do not attain liberation or Nirvana, just like those thieves who do not get the ghee. These ordinary people have a little Brahmacarya (pure conduct) and make offerings to their parents. Because of these causes, they are born in the heavens and enjoy a little happiness, like the milk with water added by those thieves. And these ordinary people
實不知因修少梵行、供養父母得生天上，又不能知戒、定、智慧、歸依三寶。以不知故，說常、樂、我、凈，雖復說之而實不知。是故，如來出世之後乃為演說常、樂、我、凈。
「如轉輪王出現於世，福德力故，群賊退散，牛無損命。時轉輪王即以諸牛付一牧人多巧便者。牧人方便，即得醍醐。以醍醐故，一切眾生無有患苦。法輪聖王出現世時，諸凡夫人不能演說戒、定、慧者即便棄捨，如賊退散。爾時，如來善說世法及出世法。為眾生故，令諸菩薩隨人演說。菩薩摩訶薩既得醍醐，復令無量無邊眾生普得無上甘露法味，所謂如來常、樂、我、凈。以是義故，善男子！如來是常、不變易法，非如世間凡夫愚人謂梵天等是常法也。此常法稱要是如來，非是余法。迦葉！應當如是知如來身。
「迦葉！諸善男子、善女人常當繫心修此二字，佛是常住。迦葉！若有善男子、善女人修此二字，當知是人隨我所行、至我至處。善男子！若有修習如是二字為滅相者，當知如來則于其人為般涅槃。善男子！涅槃義者，即是諸佛之法性也。」
迦葉菩薩白佛言：「世尊！佛法性者，其義云何？世尊！我今欲知法性之義，唯愿如來哀愍廣說。夫法性者即是捨身。捨身者，名無所有。若無所有，身云何存？身若存者，
【現代漢語翻譯】 現代漢語譯本：實在不知道因為修行少許梵行（清凈的行為）、供養父母就能往生天上，又不能瞭解戒（道德規範）、定（禪定）、智慧（般若智慧）、皈依三寶（佛、法、僧）。因為不瞭解這些，就說常（永恒）、樂（快樂）、我（真我）、凈（清凈），即使說了，實際上也不明白。因此，如來（佛陀）出世之後才為眾生演說常、樂、我、凈的真諦。 就像轉輪王（擁有統治世界的理想君主）出現在世間，因為他的福德力量，盜賊都會退散，牛也不會受到傷害。這時，轉輪王就會把牛交給一個非常能幹的牧人。牧人通過方便的方法，就能得到醍醐（最上等的乳製品，比喻佛法的精髓）。因為有了醍醐，一切眾生就沒有痛苦和煩惱。法輪聖王（佛陀）出現在世間時，那些不能演說戒、定、慧的凡夫俗子就會像盜賊一樣捨棄佛法。這時，如來善巧地宣說世間法和出世間法。爲了眾生，讓菩薩們隨順眾生的根器來演說佛法。菩薩摩訶薩（偉大的菩薩）得到醍醐后，又讓無量無邊的眾生普遍得到無上的甘露法味（佛法的滋味），這就是如來所說的常、樂、我、凈。因為這個緣故，善男子！如來是常住、不變易的法，不像世間凡夫愚人所認為的梵天（印度教的創造神）等是常住的法。這個常法才真正稱得上是如來，而不是其他的法。迦葉（佛陀的弟子）！應當這樣認識如來之身。 迦葉！各位善男子、善女人應當常常繫念於心，修習這兩個字，『佛是常住』。迦葉！如果有善男子、善女人修習這兩個字，應當知道這個人是隨順我的教導而行，到達我所到達的境界。善男子！如果有人修習這兩個字，卻認為這是滅相（空無的境界），應當知道如來對於這個人來說就是般涅槃（佛陀的最終寂滅）。善男子！涅槃的意義，就是諸佛的法性（佛法的本質）。 迦葉菩薩對佛說：『世尊！佛的法性，它的意義是什麼呢？世尊！我現在想知道法性的意義，希望如來慈悲地為我詳細解說。法性就是捨身。捨身，就是指無所有。如果無所有，身體怎麼能存在呢？如果身體存在，
【English Translation】 English version: Truly, it is not known that by practicing a little Brahmacarya (pure conduct) and making offerings to parents, one can be reborn in heaven, nor can one understand Sila (moral discipline), Samadhi (meditative concentration), Prajna (wisdom), and taking refuge in the Three Jewels (Buddha, Dharma, Sangha). Because of this lack of understanding, they speak of Nitya (permanence), Sukha (bliss), Atman (self), and Subha (purity), and even though they speak of them, they do not truly understand. Therefore, after the Tathagata (Buddha) appears in the world, he expounds the true meaning of Nitya, Sukha, Atman, and Subha. It is like when a Cakravartin (ideal universal monarch) appears in the world, due to his meritorious power, thieves scatter, and cattle are unharmed. At that time, the Cakravartin entrusts the cattle to a very skillful herdsman. Through skillful means, the herdsman obtains the best ghee (clarified butter, symbolizing the essence of the Dharma). Because of this ghee, all beings are free from suffering and affliction. When the Dharma King (Buddha) appears in the world, those ordinary people who cannot expound Sila, Samadhi, and Prajna abandon the Dharma like scattered thieves. At that time, the Tathagata skillfully teaches both worldly and transcendental Dharma. For the sake of sentient beings, he instructs Bodhisattvas to expound the Dharma according to the capacities of the people. After the Bodhisattva Mahasattvas (great Bodhisattvas) obtain the ghee, they enable countless beings to universally obtain the supreme nectar of the Dharma, which is the Tathagata's teaching of Nitya, Sukha, Atman, and Subha. For this reason, good man! The Tathagata is the permanent and unchanging Dharma, not like the worldly foolish people who think that Brahma (Hindu creator god) and others are permanent. This permanent Dharma is truly called the Tathagata, not any other Dharma. Kasyapa (Buddha's disciple)! You should understand the Tathagata's body in this way. Kasyapa! Good men and good women should always keep in mind and cultivate these two words, 'The Buddha is permanent.' Kasyapa! If there are good men and good women who cultivate these two words, know that these people are following my teachings and will reach the place where I have reached. Good man! If someone cultivates these two words but thinks of them as a sign of extinction (emptiness), know that for that person, the Tathagata is in Parinirvana (Buddha's final passing away). Good man! The meaning of Nirvana is the Dharmata (nature of Dharma) of all Buddhas. Bodhisattva Kasyapa said to the Buddha, 'World Honored One! What is the meaning of the Buddha's Dharmata? World Honored One! I now wish to know the meaning of Dharmata, I beseech the Tathagata to compassionately explain it in detail. Dharmata is the abandonment of the body. Abandonment of the body means non-existence. If there is non-existence, how can the body exist? If the body exists,
云何而言身有法性？身有法性，云何得存？我今云何當知是義？」
佛告迦葉菩薩：「善男子！汝今不應作如是說：『滅是法性。』夫法性者，無有滅也。善男子！譬如無想天成就色陰而無色想，不應問言：『是諸天等云何而住歡娛受樂？云何行想？云何見聞？』善男子！如來境界非諸聲聞、緣覺所知。善男子！不應說言：『如來身者是滅法也。』善男子！如來滅法是佛境界，非諸聲聞、緣覺所及。善男子！汝今不應思量如來何處住、何處行、何處見、何處樂。善男子！如是之義亦非汝等之所知，及諸佛法身種種方便不可思議。
「複次，善男子！應當修習佛、法及僧而作常想。是三法者，無有異想、無無常想、無變異想。若於三法修異想者，當知是輩清凈三歸則無依處，所有禁戒皆不具足，終不能證聲聞、緣覺菩提之果。若能於是不可思議修常想者，則有歸處。善男子！譬如因樹則有樹影。如來亦爾，有常法故則有歸依，非是無常。若言如來是無常者，如來則非諸天世人所歸依處。」
迦葉菩薩白佛言：「世尊！譬如闇中有樹無影。」
「迦葉！汝不應言：『有樹無影。』但非肉眼之所見耳。善男子！如來亦爾，其性常住，是不變異，無智慧眼不能得見，如彼闇中不見樹影。凡夫之人于佛
【現代漢語翻譯】 現代漢語譯本： 「如何說身體具有法性（Dharmata，事物本性）？如果身體具有法性，又如何能夠存在？我現在如何才能理解這個道理呢？」
佛陀告訴迦葉菩薩：「善男子！你不應該這樣說：『滅是法性。』法性是沒有滅的。善男子！譬如無想天（Asamjnika-deva，無思想的禪定天）成就了色陰（Rupa-skandha，物質的聚合）而沒有色想（Rupa-samjna，對物質的感知），不應該問：『這些天人如何安住、歡娛受樂？如何進行思想？如何見聞？』善男子！如來的境界不是聲聞（Sravaka，通過聽聞佛法而證悟的人）、緣覺（Pratyekabuddha，獨自證悟的人）所能瞭解的。善男子！不應該說：『如來的身體是滅法。』善男子！如來的滅法是佛的境界，不是聲聞、緣覺所能達到的。善男子！你現在不應該思量如來住在哪裡、行走在哪裡、看見什麼、樂於什麼。善男子！這樣的道理也不是你們所能瞭解的，以及諸佛法身（Dharmakaya，佛的法性之身）的種種方便不可思議。
「再者，善男子！應當修習佛、法（Dharma，佛法）及僧（Sangha，僧團）而作常想（Nitya-samjna，永恒的觀念）。這三法，沒有異想（Viparita-samjna，顛倒的觀念）、沒有無常想（Anitya-samjna，無常的觀念）、沒有變異想（Vikara-samjna，變化的觀念）。如果對三法修習異想，應當知道這些人清凈的三歸（Trisarana，皈依佛、法、僧）就沒有依靠之處，所有的禁戒都不具足，最終不能證得聲聞、緣覺菩提（Bodhi，覺悟）的果位。如果能對這不可思議的三法修習常想，就有歸依之處。善男子！譬如因為有樹就有樹影。如來也是這樣，因為有常法（Nitya-dharma，永恒的法）所以有歸依，不是無常。如果說如來是無常，如來就不是諸天世人所歸依之處。」
迦葉菩薩對佛說：「世尊！譬如黑暗中有樹卻沒有影子。」
「迦葉！你不應該說：『有樹沒有影子。』只是肉眼看不見罷了。善男子！如來也是這樣，其性常住，是不變異的，沒有智慧眼（Prajna-caksu，智慧之眼）不能得見，如同在黑暗中看不見樹影。凡夫之人對於佛
【English Translation】 English version: 「How can it be said that the body has Dharmata (the nature of things)? If the body has Dharmata, how can it exist? How should I now understand this meaning?」
The Buddha said to Bodhisattva Kasyapa: 「Good man! You should not say, 『Extinction is Dharmata.』 Dharmata has no extinction. Good man! For example, the Asamjnika-devas (devas of non-perception) achieve the Rupa-skandha (aggregate of form) but have no Rupa-samjna (perception of form). It should not be asked, 『How do these devas dwell, enjoy pleasure, think, see, and hear?』 Good man! The realm of the Tathagata is not known by Sravakas (hearers) or Pratyekabuddhas (solitary realizers). Good man! It should not be said, 『The body of the Tathagata is a Dharma of extinction.』 Good man! The extinction of the Tathagata is the realm of the Buddha, not attainable by Sravakas or Pratyekabuddhas. Good man! You should not now contemplate where the Tathagata dwells, where he walks, what he sees, or what he enjoys. Good man! Such meanings are also not known by you, and the various expedient means of the Dharmakaya (Dharma body) of all Buddhas are inconceivable.
「Furthermore, good man! One should cultivate the Buddha, Dharma, and Sangha with the thought of permanence (Nitya-samjna). These three Dharmas have no Viparita-samjna (perverted perception), no Anitya-samjna (perception of impermanence), and no Vikara-samjna (perception of change). If one cultivates perverted perceptions towards these three Dharmas, know that such people have no refuge in the pure Three Refuges (Trisarana), all precepts are incomplete, and they will ultimately not attain the fruit of Bodhi (enlightenment) of Sravakas or Pratyekabuddhas. If one can cultivate the thought of permanence towards these inconceivable three Dharmas, then there is a refuge. Good man! For example, because there is a tree, there is a shadow. The Tathagata is also like this; because there is Nitya-dharma (permanent Dharma), there is refuge, not impermanence. If it is said that the Tathagata is impermanent, then the Tathagata is not a refuge for devas and humans.」
Bodhisattva Kasyapa said to the Buddha: 「World Honored One! It is like a tree in the darkness without a shadow.」
「Kasyapa! You should not say, 『There is a tree without a shadow.』 It is just that it is not seen by the physical eye. Good man! The Tathagata is also like this; his nature is permanent and unchanging. Without the Prajna-caksu (eye of wisdom), it cannot be seen, just as a tree shadow cannot be seen in the darkness. Ordinary people regarding the Buddha
滅后，說言：『如來是無常法。』亦復如是。若言如來異法、僧者，則不能成三歸依處。如汝父母各各異故，故使無常。」
迦葉菩薩復白佛言：「世尊！我從今始當以佛、法、眾僧三事常住啟悟父母，乃至七世皆令奉持。甚奇，世尊！我今當學如來、法、僧不可思議；既自學已，亦當為人廣說是義。若有諸人不能信受，當知是輩久修無常，如是等人我當爲其而作霜雹。」
爾時，佛贊迦葉菩薩：「善哉，善哉。汝今善能護持正法，如是護法不欺於人。以不欺人善業緣故，而得長壽、善知宿命。」
大般涅槃經金剛身品第五
爾時，世尊復告迦葉：「善男子！如來身者，是常住身、不可壞身、金剛之身，非雜食身，即是法身。」
迦葉菩薩白佛言：「世尊！如佛所說如是等身我悉不見，唯見無常、破壞、塵土、雜食等身。何以故？如來今當入涅槃故。」
佛告迦葉：「汝今莫謂如來之身不堅、可壞、如凡夫身。善男子！汝今當知，如來之身，無量億劫堅牢難壞，非人天身、非恐怖身、非雜食身。如來之身非身，是身不生、不滅，不習、不修，無量、無邊，無有足跡，無知、無形，畢竟清凈，無有動搖，無受、無行，不住、不作，無味、無雜，非是有為，非業、非果，非行、非滅
【現代漢語翻譯】 現代漢語譯本：如果有人在佛陀滅度后說：『如來是無常的法。』這也是錯誤的。如果說如來與法、僧不同，那就不能構成三歸依之處。就像你的父母各自不同，所以才會有無常。」 迦葉菩薩又對佛說：『世尊！我從今以後，將以佛、法、僧三事常住的道理來開導我的父母，乃至七世都讓他們奉持。真是太奇妙了，世尊！我現在應當學習如來、法、僧不可思議的境界；自己學成之後，也要為他人廣泛宣說這個道理。如果有人不能信受，應當知道這些人是長期修習無常的，對於這樣的人，我將為他們降下霜雹。』 這時，佛讚歎迦葉菩薩說：『好啊，好啊。你現在能夠很好地護持正法，這樣護持正法不會欺騙他人。因為不欺騙他人的善業緣故，你會得到長壽，並且能夠知道自己的宿命。』 《大般涅槃經》金剛身品第五 這時，世尊又告訴迦葉：『善男子！如來的身體是常住的身體、不可破壞的身體、金剛的身體，不是雜食的身體，就是法身。』 迦葉菩薩對佛說：『世尊！像佛所說的這些身體，我都沒有見到，我只見到無常、破壞、塵土、雜食等身體。為什麼呢？因為如來現在將要進入涅槃的緣故。』 佛告訴迦葉：『你不要認為如來的身體不堅固、可以破壞，像凡夫的身體一樣。善男子！你現在應當知道，如來的身體，經過無量億劫都堅固難以破壞，不是人天的身體，不是恐怖的身體，不是雜食的身體。如來的身體不是一般的身體，這個身體不生、不滅，不習、不修，無量、無邊，沒有足跡，無知、無形，畢竟清凈，沒有動搖，沒有感受、沒有行為，不住留、不造作，沒有味道、沒有雜質，不是有為法，不是業、不是果，不是修行、不是滅度。』
【English Translation】 English version: 『If, after the Tathagata's (如來) (the one who has thus gone) extinction, someone says, 「The Tathagata is a dharma (法) (law, teaching) of impermanence,」 that is also incorrect. If one says that the Tathagata is different from the Dharma and the Sangha (僧) (community), then one cannot establish the three refuges. Just as your parents are each different, that is why there is impermanence.』 Kasyapa Bodhisattva (迦葉菩薩) again said to the Buddha (佛), 『World-Honored One (世尊)! From this day forward, I will use the three matters of the Buddha, Dharma, and Sangha as permanent principles to enlighten my parents, and even for seven lifetimes, I will cause them to uphold these principles. It is truly marvelous, World-Honored One! I should now learn the inconceivable realms of the Tathagata, Dharma, and Sangha; having learned them myself, I will also widely proclaim this meaning to others. If there are people who cannot believe and accept it, know that these people have long cultivated impermanence, and for such people, I will create frost and hail.』 At that time, the Buddha praised Kasyapa Bodhisattva, saying, 『Excellent, excellent. You are now able to well protect and uphold the true Dharma, and such protection of the Dharma does not deceive people. Because of the good karma of not deceiving people, you will attain longevity and be able to know your past lives.』 The Mahaparinirvana Sutra (大般涅槃經), Chapter 5 on the Vajra Body (金剛身品) At that time, the World-Honored One again told Kasyapa, 『Good man! The body of the Tathagata is a permanent body, an indestructible body, a vajra (金剛) (diamond) body, not a body of mixed food, it is the Dharma body.』 Kasyapa Bodhisattva said to the Buddha, 『World-Honored One! Such bodies as the Buddha has described, I have not seen at all. I only see bodies of impermanence, destruction, dust, and mixed food. Why is this? Because the Tathagata is now about to enter Nirvana (涅槃).』 The Buddha told Kasyapa, 『You should not think that the Tathagata's body is not firm, destructible, like the body of an ordinary person. Good man! You should now know that the Tathagata's body is firm and difficult to destroy for immeasurable eons, it is not a body of humans or gods, not a body of terror, not a body of mixed food. The Tathagata's body is not a body, this body does not arise, does not cease, does not practice, does not cultivate, is immeasurable, boundless, without footprints, without knowledge, without form, ultimately pure, without movement, without feeling, without action, does not abide, does not create, without taste, without mixture, is not a conditioned dharma, is not karma, is not a result, is not practice, is not extinction.』
，非心、非數，不可思議、常不可議，無識離心亦不離心，其心平等，無有亦有，無有去來而亦去來，不破、不壞，不斷、不絕，不出、不滅，非主亦主，非有、非無，非覺、非觀，非字、非不字，非定、非不定，不可見、了了見，無處亦處，無宅亦宅，無闇、無明，無有寂靜而亦寂靜，是無所有，不受、不施，清凈無垢，無諍、斷諍，住無住處，不取、不墮，非法、非非法，非福田、非非福田，無盡、不盡、離一切盡，是空、離空，雖不常住、非唸唸滅，無有垢濁，無字、離字，非聲、非說，亦非修習，非稱、非量，非一、非異，非像、非相，諸相莊嚴，非勇、非畏，無寂、不寂，無熱、不熱，不可睹見、無有相貌。
「如來度脫一切眾生，無度脫故；能解眾生，無有解故；覺了眾生，無覺了故；如實說法，無有二故，不可量、無等等。平如虛空，無有形貌，同無生性，不斷、不常。常行一乘，眾生見三。不退、不轉，斷一切結，不戰、不觸，非性、住性，非合、非散，非長、非短，非圓、非方，非陰入界、亦陰入界，非增、非損，非勝、非負，如來之身成就如是無量功德。
「無有知者、無不知者，無有見者、無不見者，非有為、非無為，非世、非不世，非作、非不作，非依、非不依，非四大、非不
【現代漢語翻譯】 現代漢語譯本：它非心，非數，不可思議，恒常不可議論，無識，離心卻也不離心，其心平等，無有卻也有，無有去來卻也去來，不破不壞，不斷不絕，不出不滅，非主宰卻也是主宰，非有非無，非覺非觀，非字非不字，非定非不定，不可見卻又了了可見，無處卻又處處都在，無宅卻又處處是宅，無黑暗也無光明，無寂靜卻也寂靜，是無所有，不接受也不施與，清凈無垢，無爭端，斷絕爭端，安住于無所住之處，不執取也不墮落，非法也非非法，非福田也非非福田，無盡卻也不盡，脫離一切盡頭，是空卻也脫離空，雖不常住卻也非唸唸滅，沒有污垢，無字卻也離字，非聲也非說，也非修習，非稱量也非度量，非一也非異，非像也非相，諸相莊嚴，非勇猛也非畏懼，無寂靜也非不寂靜，無熱惱也非不熱惱，不可睹見，沒有相貌。 如來度脫一切眾生，卻無度脫之實；能解眾生，卻無有解脫之實；覺了眾生，卻無覺了之實；如實說法，卻無有二元對立之實，不可衡量，無與倫比。平如虛空，沒有形貌，同於無生之性，不斷也不常。常行一乘（唯一解脫之道），眾生卻見三乘（聲聞乘、緣覺乘、菩薩乘）。不退轉，斷一切煩惱結縛，不戰不觸，非自性卻也安住于自性，非合也非散，非長也非短，非圓也非方，非陰入界（五蘊、十二入、十八界）卻也陰入界，非增也非損，非勝也非負，如來之身成就如此無量功德。 沒有知者，也沒有不知者，沒有見者，也沒有不見者，非有為（有生滅變化）也非無為（無生滅變化），非世間也非非世間，非造作也非不造作，非依也非不依，非四大（地、水、火、風）也非不四大。
【English Translation】 English version: It is not mind, not number, inconceivable, constantly beyond discussion, without consciousness, separate from mind yet not separate from mind, its mind is equal, non-existent yet also existent, without coming and going yet also coming and going, not broken or destroyed, not continuous or discontinuous, not arising or ceasing, not a master yet also a master, neither existent nor non-existent, neither awareness nor observation, neither a word nor not a word, neither fixed nor unfixed, invisible yet clearly visible, nowhere yet everywhere, no dwelling yet everywhere is a dwelling, no darkness and no light, no stillness yet also stillness, it is without anything, neither receiving nor giving, pure and without defilement, without strife, ending strife, dwelling in no dwelling place, not grasping and not falling, neither dharma nor non-dharma, neither a field of merit nor not a field of merit, endless yet not endless, beyond all ends, it is emptiness yet beyond emptiness, though not permanent, it is not ceasing moment by moment, without impurity, without words yet beyond words, neither sound nor speech, nor is it practice, neither measurable nor quantifiable, neither one nor different, neither image nor form, adorned with all forms, neither courageous nor fearful, without stillness and not without stillness, without heat and not without heat, cannot be seen, without any appearance. The Tathagata liberates all sentient beings, yet there is no liberation; is able to understand sentient beings, yet there is no understanding; is aware of sentient beings, yet there is no awareness; speaks the truth, yet there is no duality, immeasurable, without equal. Flat like space, without form, the same as the nature of non-birth, neither continuous nor permanent. Constantly practices the One Vehicle (the only path to liberation), yet sentient beings see three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). Not retreating, cutting off all fetters, not fighting or touching, not self-nature yet dwelling in self-nature, neither combined nor scattered, neither long nor short, neither round nor square, neither skandhas, āyatanas, dhātus (aggregates, sense bases, elements) nor not skandhas, āyatanas, dhātus, neither increasing nor decreasing, neither winning nor losing, the body of the Tathagata is accomplished with such immeasurable merits. There is no knower, nor is there a non-knower, there is no seer, nor is there a non-seer, neither conditioned (with arising and ceasing) nor unconditioned (without arising and ceasing), neither worldly nor unworldly, neither doing nor not doing, neither dependent nor not dependent, neither the four great elements (earth, water, fire, wind) nor not the four great elements.
四大，非因、非不因，非眾生、非不眾生，非沙門、非婆羅門，是師子、大師子，非身、非不身，不可宣說，除一法相不可算數，般涅槃時不般涅槃，如來法身皆悉成就如是無量微妙功德。迦葉！唯有如來乃知是相，非諸聲聞、緣覺所知。
「迦葉！如是功德成如來身，非是雜食所長養身。迦葉！如來真身功德如是，云何復得諸疾患苦，危脆不堅如壞器乎？迦葉！如來所以示病苦者，為欲調伏諸眾生故。善男子！汝今當知，如來之身即金剛身。汝從今日常當專心思惟此義，莫念食身，亦當為人說如來身即是法身。」
迦葉菩薩白佛言：「世尊！如來成就如是功德，其身云何當有病苦、無常破壞？我從今日常當思惟如來之身是常、法身、安樂之身，亦當為人如是廣說。唯然，世尊！如來法身金剛不壞，而未能知所因云何。」
佛告迦葉：「以能護持正法因緣故，得成就是金剛身。迦葉！我于往昔護法因緣，今得成就是金剛身，常住不壞。善男子！護持正法者，不受五戒、不修威儀，應持刀、劍、弓箭、鉾槊守護持戒清凈比丘。」
迦葉菩薩白佛言：「世尊！若有比丘離於守護，獨處空閑冢間樹下，當說是人為真比丘。若有隨逐守護者行，當知是輩是禿居士。」
佛告迦葉：「莫作是語，
【現代漢語翻譯】 現代漢語譯本 四大（地、水、火、風），既不是因，也不是非因；既不是眾生，也不是非眾生；既不是沙門（出家修行者），也不是婆羅門（古印度祭司）；是師子（獅子，比喻佛的威猛），是大師子；既不是身，也不是非身；不可用言語宣說，除了一個法相（佛法的本質）之外，不可用數量計算；般涅槃（佛的最終寂滅）時，既不般涅槃，也不非般涅槃；如來（佛）的法身（佛的真身）都成就了這樣無量微妙的功德。迦葉（佛陀的弟子）！只有如來才能知道這些相狀，不是所有聲聞（聽聞佛法而修行的人）、緣覺（靠自己領悟佛法的人）所能知道的。 迦葉！這樣的功德成就瞭如來的身體，不是靠雜食所滋養的身體。迦葉！如來的真身功德是這樣的，怎麼還會得各種疾病痛苦，像脆弱不堅固的壞器物一樣呢？迦葉！如來之所以示現病苦，是爲了調伏各種眾生。善男子！你現在應當知道，如來的身體就是金剛身（堅不可摧的身體）。你從今天起應當常常專心思考這個道理，不要執著于肉身，也應當為他人說如來的身體就是法身。 迦葉菩薩（佛陀的弟子）對佛說：『世尊！如來成就了這樣的功德，他的身體怎麼會有病苦、無常敗壞呢？我從今天起應當常常思考如來的身體是常住的、法身、安樂的身體，也應當為他人這樣廣泛宣說。是的，世尊！如來的法身金剛不壞，但是還未能知道是什麼原因造成的。』 佛告訴迦葉：『因為能夠護持正法的因緣，所以成就了這樣的金剛身。迦葉！我過去護持佛法的因緣，現在成就了這樣的金剛身，常住不壞。善男子！護持正法的人，不必受持五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒）、不必修習威儀，應當持刀、劍、弓箭、矛槊來守護持戒清凈的比丘（出家修行者）。』 迦葉菩薩對佛說：『世尊！如果有比丘離開守護，獨自在空閑的墳地、樹下修行，應當說這個人是真正的比丘。如果有跟隨守護者一起行動的，應當知道這些人是光頭的居士（在家修行者）。』 佛告訴迦葉：『不要這樣說，'
【English Translation】 English version The four great elements (earth, water, fire, and wind) are neither causes nor non-causes; neither sentient beings nor non-sentient beings; neither Sramanas (monastics) nor Brahmins (ancient Indian priests); they are lions, great lions; neither bodies nor non-bodies; they cannot be described, except for one Dharma-characteristic (the essence of the Dharma), they cannot be counted; at the time of Parinirvana (Buddha's final passing), they neither enter Parinirvana nor not enter Parinirvana; the Dharmakaya (Buddha's true body) of the Tathagata (Buddha) has accomplished such immeasurable and subtle merits. Kashyapa (Buddha's disciple)! Only the Tathagata knows these characteristics, not all Sravakas (those who hear and practice the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own). Kashyapa! Such merits have formed the body of the Tathagata, not a body nourished by miscellaneous foods. Kashyapa! The true body of the Tathagata has such merits, how could it still suffer from various diseases and pains, being as fragile and unstable as a broken vessel? Kashyapa! The reason why the Tathagata manifests illness and suffering is to tame all sentient beings. Good man! You should now know that the body of the Tathagata is the Vajra body (indestructible body). From today onwards, you should always contemplate this meaning with a focused mind, do not be attached to the physical body, and you should also tell others that the body of the Tathagata is the Dharmakaya. Bodhisattva Kashyapa (Buddha's disciple) said to the Buddha: 'World Honored One! The Tathagata has accomplished such merits, how could his body have illness, impermanence, and decay? From today onwards, I should always contemplate that the body of the Tathagata is permanent, the Dharmakaya, a body of bliss, and I should also widely proclaim this to others. Yes, World Honored One! The Dharmakaya of the Tathagata is indestructible like Vajra, but I still do not know what the cause is.' The Buddha told Kashyapa: 'Because of the causes and conditions of being able to protect the true Dharma, this Vajra body is accomplished. Kashyapa! Because of my past causes and conditions of protecting the Dharma, I have now accomplished this Vajra body, which is permanent and indestructible. Good man! Those who protect the true Dharma do not need to observe the five precepts (not killing, not stealing, not committing sexual misconduct, not lying, not drinking intoxicants), nor do they need to practice proper conduct; they should hold swords, bows, arrows, spears, and lances to protect the Bhikkhus (monastics) who uphold the precepts purely.' Bodhisattva Kashyapa said to the Buddha: 'World Honored One! If there are Bhikkhus who leave protection and practice alone in empty graveyards or under trees, it should be said that these are true Bhikkhus. If there are those who follow protectors, it should be known that these are bald laymen (householders who practice).' The Buddha told Kashyapa: 'Do not say such things,'
言：『禿居士。』若有比丘隨所至處供身取足，讀誦經典，思惟坐禪，有來問法即為宣說，所謂佈施、持戒福德、少欲知足。雖能如是種種說法，然故不能作師子吼、不為師子之所圍繞、不能降伏非法惡人。如是比丘不能自利及利眾生，當知是輩懈怠懶惰。雖能持戒、守護凈行，當知是人無所能為。
「若有比丘供身之具亦常豐足，復能護持所受禁戒，能師子吼廣說妙法，謂修多羅、祇夜、受記、伽陀、優陀那、伊帝目多伽、阇陀伽、毗佛略、阿浮陀達磨，以如是等九部經典為他廣說。利益安樂諸眾生故，唱如是言：『《涅槃經》中制諸比丘不應畜養奴婢、牛、羊、非法之物，若有比丘畜如是等不凈之物應當治之。如來先於異部經中說有比丘畜如是等非法之物，某甲國王如法治之，驅令還俗。』若有比丘能作如是師子吼時，有破戒者聞是語已，咸共瞋恚害是法師。是說法者設覆命終，故名持戒自利利他。以是緣故，我聽國主、群臣、宰相、諸優婆塞護說法人。若有欲得護正法者，當如是學。迦葉！如是破戒、不護法者，名禿居士；非持戒者得如是名。
「善男子！過去久遠無量無邊阿僧祇劫，於此拘尸那城有佛出世，號歡喜增益如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、
【現代漢語翻譯】 現代漢語譯本：說：『禿居士。』如果有的比丘，無論到哪裡都能滿足自己的生活所需，誦讀經典，思考禪定，有人來請教佛法就為他們宣說，內容包括佈施、持戒的福德、少欲知足。雖然能夠這樣宣說種種佛法，但仍然不能發出獅子吼（比喻說法有力，能震懾人心），不被大眾圍繞，不能降伏那些不守法的惡人。這樣的比丘不能夠自利也不能利益眾生，應當知道他們是懈怠懶惰的。雖然能夠持戒、守護清凈的行為，應當知道這樣的人沒有什麼作為。 『如果有的比丘，生活所需常常很充足，又能守護所受的戒律，能夠發出獅子吼，廣泛宣說微妙的佛法，包括修多羅（Sutra，經）、祇夜（Geya，偈頌）、受記（Vyakarana，授記）、伽陀（Gatha，諷誦偈）、優陀那（Udana，自說偈）、伊帝目多伽（Itivuttaka，本事）、阇陀伽（Jataka，本生）、毗佛略（Vaipulya，方廣）、阿浮陀達磨（Adbhuta Dharma，未曾有法），用這九部經典為他人廣泛宣說。爲了利益安樂一切眾生，宣說這樣的話：『《涅槃經》中規定，比丘不應該蓄養奴婢、牛、羊等非法之物，如果有比丘蓄養這些不凈之物，應當加以懲治。如來先前在其他經典中說過，有比丘蓄養這些非法之物，某甲國王依法懲治他們，驅逐他們還俗。』如果有比丘能夠發出這樣的獅子吼，那些破戒的人聽到這些話后，都會嗔恨，想要加害這位法師。這位說法的人即使因此而死，也稱得上是持戒、自利利他。因為這個緣故，我允許國王、大臣、宰相、各位優婆塞（Upasaka，在家男居士）保護說法的人。如果有人想要守護正法，應當這樣學習。迦葉（Kasyapa，佛陀弟子名）！像這樣破戒、不護法的人，叫做禿居士；不是持戒的人才得到這樣的稱呼。 『善男子！在過去久遠無量無邊的阿僧祇劫（Asankhyeya Kalpa，極長的時間單位），在這個拘尸那城（Kusinagara，古印度城市名）有佛出世，號歡喜增益如來（Ananda-vardhana Tathagata）、應供（Arhat）、正遍知（Samyaksambuddha）、明行足（Vidya-carana-sampanna）、善逝（Sugata）、世間解（Lokavid）、無上士（Anuttara）、調御丈夫（Purusadamyasarathi）、天人師（Sasta deva-manusyanam）、
【English Translation】 English version: Saying, 'Bald layman.' If there are monks who, wherever they go, can provide for their needs, recite scriptures, contemplate in meditation, and when asked about the Dharma, explain it, including the merits of giving, keeping precepts, having few desires, and being content. Although they can explain the Dharma in various ways, they still cannot roar like a lion (a metaphor for powerful and awe-inspiring teaching), are not surrounded by the masses, and cannot subdue those who are unlawful and evil. Such monks cannot benefit themselves or others; it should be known that they are lazy and indolent. Although they can keep precepts and guard their pure conduct, it should be known that such people are incapable of doing anything. If there are monks whose necessities are always abundant, who can also uphold the precepts they have received, who can roar like a lion and widely expound the wonderful Dharma, including Sutra, Geya (verses), Vyakarana (prophecies), Gatha (stanzas), Udana (spontaneous utterances), Itivuttaka (sayings), Jataka (birth stories), Vaipulya (extensive teachings), and Adbhuta Dharma (miraculous teachings), using these nine divisions of scriptures to widely explain to others. For the benefit and happiness of all beings, they proclaim such words: 'In the Nirvana Sutra, it is stipulated that monks should not keep slaves, cattle, sheep, or other unlawful things. If there are monks who keep such impure things, they should be punished. The Tathagata previously said in other scriptures that there were monks who kept such unlawful things, and a certain king punished them according to the law, expelling them to return to lay life.' If there are monks who can roar like a lion in this way, those who have broken the precepts, upon hearing these words, will all become angry and want to harm the Dharma teacher. Even if this Dharma teacher dies because of this, he is still considered to be keeping the precepts, benefiting himself and others. For this reason, I allow kings, ministers, prime ministers, and all Upasakas (male lay practitioners) to protect those who preach the Dharma. If anyone wants to protect the true Dharma, they should learn in this way. Kasyapa! Those who break the precepts and do not protect the Dharma are called bald laymen; those who keep the precepts do not receive such a name. Good man! In the past, for countless, immeasurable Asankhyeya Kalpas (extremely long periods of time), in this city of Kusinagara, a Buddha appeared in the world, named Ananda-vardhana Tathagata (the Thus-Gone One of Increasing Joy), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), Vidya-carana-sampanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone One), Lokavid (Knower of the World), Anuttara (Unsurpassed One), Purusadamyasarathi (Tamer of Men), Sasta deva-manusyanam (Teacher of Gods and Humans),
佛、世尊。爾時，世界廣博嚴凈，豐樂安隱，人民熾盛，無有飢渴，如安樂國諸菩薩等。彼佛世尊住世無量，化眾生已，然後乃于娑羅雙樹入般涅槃。佛涅槃后，遺法住世無量億歲。餘四十年佛法未滅，爾時有一持戒比丘名曰覺德，多有徒眾眷屬圍繞，能師子吼，頒宣廣說九部經典，制諸比丘不得畜養奴婢、牛、羊、非法之物。爾時，多有破戒比丘，聞作是說皆生噁心，執持刀杖逼是法師。
「是時國王名曰有德，聞是事已，為護法故，即便往至說法者所，與是破戒諸惡比丘極共戰鬥，令說法者得免危害。王時被槍舉身周遍。爾時，覺德尋贊王言：『善哉，善哉。王今真是護正法者，當來之世此身當爲無量法器。』王於是時得聞法已心大歡喜，尋即命終生阿閦佛國，而為彼佛作第一弟子。其王將從、人民、眷屬——有戰鬥者、有隨喜者——一切不退菩提之心，命終悉生阿閦佛國。覺德比丘卻後壽終，亦得往生阿閦佛國，而為彼佛作聲聞眾中第二弟子。若有正法欲滅盡時，應當如是受持擁護。
「迦葉！爾時王者則我身是；說法比丘，迦葉佛是。迦葉！護正法者得如是等無量果報。以是因緣，我於今日得種種相以自莊嚴，成就法身、不可壞身。」
迦葉菩薩復白佛言：「世尊！如來常身猶如畫石。」
【現代漢語翻譯】 現代漢語譯本：佛陀、世尊。當時，世界廣闊而莊嚴清凈，富饒安樂，人民興盛，沒有飢餓和乾渴，如同安樂世界（極樂世界）的諸位菩薩一樣。那位佛陀世尊住世無量的時間，教化眾生之後，才在娑羅雙樹（兩棵娑羅樹）之間入般涅槃（佛陀的最終寂滅）。佛陀涅槃后，遺留的佛法住世無量億年。在佛法即將滅盡前的四十年，當時有一位持戒的比丘，名叫覺德（覺悟的德行），他有很多徒弟和眷屬圍繞，能夠像獅子吼一樣宣講，廣泛地講述九部經典，並禁止比丘蓄養奴婢、牛羊等非法之物。當時，有很多破戒的比丘，聽到這些話都心生惡意，拿著刀杖逼迫這位法師。 當時有一位國王，名叫有德（擁有德行），聽到這件事後，爲了護持佛法，就立刻前往說法者那裡，與那些破戒的惡比丘展開激烈的戰鬥，使說法者免受危害。國王當時被槍刺傷，全身都是傷口。當時，覺德立刻讚歎國王說：『太好了，太好了。大王您真是護持正法的人，將來您的身體將成為無量的法器。』國王當時聽聞佛法后，心中非常歡喜，隨即就去世，往生到阿閦佛（不動佛）的佛國，併成為那位佛陀的第一弟子。他的隨從、人民、眷屬——有參與戰鬥的，也有隨喜讚歎的——所有人都不會退轉菩提之心，去世后都往生到阿閦佛的佛國。覺德比丘之後也壽終正寢，也往生到阿閦佛的佛國，成為那位佛陀聲聞眾中的第二弟子。如果正法將要滅盡的時候，應當像這樣受持和擁護。 迦葉（佛陀的十大弟子之一）！當時的國王就是我的前身；說法比丘就是迦葉佛（過去七佛之一）。迦葉！護持正法的人會得到如此無量的果報。因為這個因緣，我今天才能得到種種殊勝的相貌來莊嚴自身，成就法身（佛陀的真身）、不可壞的身軀。 迦葉菩薩又對佛說：『世尊！如來的常身就像畫在石頭上一樣永恒不變。』
【English Translation】 English version: Buddha, World Honored One. At that time, the world was vast, adorned, and pure, prosperous and peaceful, with people flourishing, free from hunger and thirst, like the Bodhisattvas in the Land of Bliss (Sukhavati). That Buddha, the World Honored One, lived for immeasurable time, and after having converted sentient beings, then entered Parinirvana (the final passing away of a Buddha) between the twin Sala trees. After the Buddha's Parinirvana, the Dharma he left behind remained in the world for countless eons. Forty years before the Dharma was about to perish, there was a Bhikkhu (Buddhist monk) named Juede (Virtue of Awakening) who upheld the precepts. He had many disciples and followers surrounding him, and he was able to proclaim the Dharma like a lion's roar, widely expounding the nine divisions of scriptures, and prohibiting Bhikkhus from keeping slaves, cattle, sheep, and other unlawful possessions. At that time, many Bhikkhus who had broken the precepts, upon hearing these words, all harbored evil intentions, and holding swords and staffs, they threatened this Dharma teacher. At that time, there was a king named Youde (Possessing Virtue), who, upon hearing of this matter, went to the Dharma teacher to protect the Dharma, and engaged in fierce battles with those evil Bhikkhus who had broken the precepts, so that the Dharma teacher could be spared from harm. The king was pierced by spears all over his body. At that time, Juede immediately praised the king, saying: 'Excellent, excellent. Your Majesty is truly a protector of the Right Dharma, and in the future, this body of yours will become an immeasurable vessel of the Dharma.' The king, upon hearing the Dharma at that time, was greatly delighted, and immediately passed away, and was reborn in the Buddha-land of Akshobhya (Immovable Buddha), and became the first disciple of that Buddha. His attendants, people, and followers—those who had fought and those who had rejoiced—all did not regress from the Bodhi mind, and upon passing away, were all reborn in the Buddha-land of Akshobhya. Bhikkhu Juede also passed away later, and was also reborn in the Buddha-land of Akshobhya, and became the second disciple among the Shravakas (hearers) of that Buddha. If the Right Dharma is about to perish, one should uphold and protect it in this way. Kashyapa (one of the ten great disciples of the Buddha)! The king at that time was my former self; the Dharma-preaching Bhikkhu was Kashyapa Buddha (one of the past seven Buddhas). Kashyapa! Those who protect the Right Dharma will receive such immeasurable rewards. Because of this cause and condition, I am able today to adorn myself with various excellent marks, and achieve the Dharmakaya (the true body of the Buddha), an indestructible body. Bodhisattva Kashyapa then said to the Buddha: 'World Honored One! The Tathagata's (Buddha's) eternal body is like a painting on stone, unchanging forever.'
佛告迦葉：「善男子！以是因緣故，比丘、比丘尼、優婆塞、優婆夷應當勤加護持正法，護法果報廣大無量。善男子！是故，護法優婆塞等應執刀杖擁護如是持法比丘。若有受持五戒具者，不得名為大乘人也。不受五戒，為護正法，乃名大乘。護正法者，應當執持刀、劍、器仗侍衛法師。」
迦葉白佛言：「世尊！若諸比丘與如是等諸優婆塞持刀杖者共為伴侶，為有師耶？為無師乎？為是持戒？為是破戒？」
佛告迦葉：「莫謂是等為破戒人。善男子！我涅槃后，濁惡之世國土荒亂，互相抄掠，人民飢餓。爾時，多有為飢餓故發心出家，如是之人名為禿人。是禿人輩見有持戒、威儀具足、清凈比丘護持正法，驅逐令出，若殺、若害。」
迦葉菩薩復白佛言：「世尊！是持戒人、護正法者，云何當得遊行村落城邑教化？」
「善男子！是故，我今聽持戒人依諸白衣持刀杖者以為伴侶。若諸國王、大臣、長者、優婆塞等為護法故雖持刀杖，我說是等名為持戒。雖持刀杖，不應斷命。若能如是，即得名為第一持戒。
「迦葉！夫護法者，謂具正見、能廣宣說大乘經典，終不捉持王者寶蓋、油瓶、穀米、種種果蓏，不為利養親近國王、大臣、長者。于諸檀越心無諂曲，具足威儀，摧伏
【現代漢語翻譯】 現代漢語譯本：佛陀告訴迦葉：『善男子！因為這個緣故，比丘（男性出家人）、比丘尼（女性出家人）、優婆塞（在家男居士）、優婆夷（在家女居士）應當勤奮地護持正法，護持正法的果報廣大無量。善男子！因此，護法的優婆塞等應當拿著刀杖來擁護像這樣持法的比丘。如果有人受持五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒）具足，就不能稱為大乘人。不受五戒，爲了護持正法，才稱為大乘。護持正法的人，應當拿著刀、劍、器械侍衛法師。』 迦葉問佛說：『世尊！如果那些比丘和拿著刀杖的優婆塞等人結為伴侶，他們是有師父的嗎？還是沒有師父的呢？是持戒的嗎？還是破戒的呢？』 佛陀告訴迦葉：『不要認為這些人是破戒的人。善男子！我涅槃后，在污濁的惡世，國土荒亂，互相搶掠，人民飢餓。那時，會有很多人因為飢餓而發心出家，這樣的人稱為禿人。這些禿人看到有持戒、威儀具足、清凈的比丘護持正法，就會驅逐他們，甚至殺害他們。』 迦葉菩薩又問佛說：『世尊！這些持戒的人、護持正法的人，要怎樣才能在村落城邑教化呢？』 『善男子！因此，我現在允許持戒的人依靠那些拿著刀杖的白衣（在家俗人）作為伴侶。如果那些國王、大臣、長者、優婆塞等爲了護持佛法而拿著刀杖，我說這些人是持戒的。雖然拿著刀杖，但不應該殺生。如果能夠這樣，就可以稱為第一持戒。 『迦葉！所謂護法的人，是指具有正見、能夠廣泛宣說大乘經典的人，他們絕對不會拿取國王的寶蓋、油瓶、穀米、各種水果，不會爲了利益供養而親近國王、大臣、長者。對於施主，他們心中沒有諂媚，具足威儀，能夠摧伏
【English Translation】 English version: The Buddha told Kāśyapa, 『Good man! Because of this reason, bhikṣus (male monastics), bhikṣuṇīs (female monastics), upāsakas (male lay practitioners), and upāsikās (female lay practitioners) should diligently uphold the Dharma. The merit of protecting the Dharma is vast and immeasurable. Good man! Therefore, the upāsakas who protect the Dharma should wield swords and staffs to protect the bhikṣus who uphold the Dharma in this way. If someone fully observes the five precepts (not killing, not stealing, not committing sexual misconduct, not lying, and not taking intoxicants), they cannot be called a Mahāyāna practitioner. Not observing the five precepts, but protecting the Dharma, is what is called Mahāyāna. Those who protect the Dharma should hold swords, weapons, and instruments to guard the Dharma masters.』 Kāśyapa asked the Buddha, 『World Honored One! If those bhikṣus and upāsakas who wield swords and staffs become companions, do they have a teacher or not? Are they observing the precepts or breaking them?』 The Buddha told Kāśyapa, 『Do not think of these people as breakers of the precepts. Good man! After my nirvāṇa, in the turbid and evil world, the lands will be chaotic, with mutual plundering, and the people will be hungry. At that time, many will take the tonsure out of hunger, and such people are called bald people. These bald people, seeing bhikṣus who uphold the precepts, are dignified, and pure, and who protect the Dharma, will drive them away, or even kill them.』 Kāśyapa Bodhisattva again asked the Buddha, 『World Honored One! How can these precept-observing people, who protect the Dharma, teach in villages and cities?』 『Good man! Therefore, I now allow precept-observing people to rely on white-clothed (lay) people who wield swords and staffs as companions. If kings, ministers, elders, upāsakas, etc., hold swords and staffs to protect the Dharma, I say that these people are observing the precepts. Although they hold swords and staffs, they should not take life. If they can do this, they can be called the foremost precept-observers.』 『Kāśyapa! Those who protect the Dharma are those who have right view, can widely expound the Mahāyāna scriptures, and will never take the king's jeweled canopy, oil bottles, grains, or various fruits. They will not approach kings, ministers, or elders for the sake of profit and offerings. Towards donors, they have no flattery in their hearts, are full of dignity, and can subdue
破戒諸惡人等，是名持戒護法之師。能為眾生真善知識，其心弘廣譬如大海。
「迦葉！若有比丘以利養故為他說法，是人所有徒眾眷屬亦效是師貪求利養，是人如是便自壞眾。
「迦葉！眾有三種：一者、犯戒雜僧，二者、愚癡僧，三者、清凈僧。破戒雜僧則易可壞；持戒凈僧，利養因緣所不能壞。云何破戒雜僧？若有比丘，雖持禁戒，為利養故與破戒者坐起行來，共相親附同其事業，是名破戒、亦名雜僧。云何愚癡僧？若有比丘在阿蘭若處，諸根不利，闇鈍𧄼瞢，少欲乞食，于說戒日及自恣時教諸弟子清凈懺悔，見非弟子多犯禁戒不能教令清凈懺悔，而便與共說戒自恣，是名愚癡僧。云何名清凈僧？有比丘僧，百千億魔所不能壞，是菩薩眾本性清凈，能調如上二部之眾，悉令安住清凈眾中，是名護法無上大師、善持律者。
「為欲調伏利眾生故，知諸戒相若輕、若重，非是律者則不證知，若是律者則便證知。云何調眾生故？若諸菩薩為化眾生常入聚落，不擇時節，或至寡婦及淫女舍與同住止經歷多年。若是聲聞所不應為，是名調伏利益眾生。云何知重？若見如來因事制戒，汝從今日慎莫更犯。如四重禁，出家之人所不應作，而故作者非是沙門、非釋種子，是名為重。云何為輕？若犯輕事，如是
【現代漢語翻譯】 現代漢語譯本 那些破戒作惡的人，被稱為持戒護法的導師。他們能成為眾生真正的善知識，他們的心胸像大海一樣寬廣。 「迦葉！如果有的比丘爲了獲得供養而為他人說法，這個人所有的徒眾眷屬也會效仿他的老師貪求供養，這個人這樣做就會自己毀壞僧團。 「迦葉！僧團有三種：第一種是犯戒的雜僧，第二種是愚癡的僧，第三種是清凈的僧。破戒的雜僧很容易被破壞；持戒清凈的僧，不會因為利益供養的緣故而被破壞。什麼是破戒的雜僧呢？如果有的比丘，雖然持守戒律，但爲了利益供養，與破戒的人一起坐臥行走，互相親近，做同樣的事情，這就叫做破戒，也叫做雜僧。什麼是愚癡的僧呢？如果有的比丘在寂靜處修行，諸根遲鈍，愚昧昏聵，少欲知足，乞食為生，在說戒日和自恣日教導弟子清凈懺悔，看到不是弟子的其他人犯了很多戒律，卻不能教導他們清凈懺悔，反而和他們一起說戒自恣，這就叫做愚癡的僧。什麼是清凈的僧呢？有的比丘僧團，即使百千億魔也不能破壞，他們是菩薩眾，本性清凈，能夠調伏以上兩種僧團，使他們都安住在清凈的僧團中，這就叫做護法無上的大師，善於持守戒律的人。 「爲了調伏和利益眾生，他們知道各種戒律的輕重，不是持律的人就不能瞭解，如果是持律的人就能瞭解。如何調伏眾生呢？如果菩薩爲了教化眾生，經常進入村落，不選擇時間，甚至到寡婦和妓女的住所與她們同住多年。這是聲聞所不應該做的，這就叫做調伏利益眾生。如何知道戒律的輕重呢？如果看到如來因為某事制定戒律，說『你從今天起不要再犯』。比如四重禁，出家的人不應該做，如果做了就不是沙門，不是釋迦的後代，這就叫做重戒。什麼是輕戒呢？如果犯了輕微的事情，比如...
【English Translation】 English version Those who break the precepts and do evil are called teachers who uphold the precepts and protect the Dharma. They can become true good advisors for sentient beings, and their hearts are as vast as the ocean. 『Kāśyapa! If a Bhikṣu preaches the Dharma for the sake of gain, all his disciples and dependents will also follow their teacher in seeking gain. Such a person will thus destroy his own Sangha.』 『Kāśyapa! There are three kinds of Sangha: the first is the mixed Sangha of those who break the precepts, the second is the ignorant Sangha, and the third is the pure Sangha. The mixed Sangha of those who break the precepts is easily destroyed; the pure Sangha of those who uphold the precepts cannot be destroyed by the cause of gain. What is the mixed Sangha of those who break the precepts? If a Bhikṣu, although upholding the precepts, for the sake of gain, sits, stands, walks, and comes together with those who break the precepts, associating closely with them and doing the same things, this is called breaking the precepts and is also called a mixed Sangha. What is the ignorant Sangha? If a Bhikṣu is in a secluded place, with dull faculties, ignorant and confused, with few desires, begging for food, and on the day of reciting the precepts and the day of self-surrender, teaches his disciples to purify and repent, but sees that those who are not his disciples have broken many precepts and cannot teach them to purify and repent, and yet recites the precepts and self-surrenders with them, this is called the ignorant Sangha. What is called the pure Sangha? There is a Sangha of Bhikṣus that cannot be destroyed even by hundreds of thousands of millions of demons. They are the Bodhisattva assembly, pure in nature, able to subdue the above two kinds of Sangha, and cause them all to abide in the pure Sangha. This is called the supreme master who protects the Dharma, and one who is good at upholding the Vinaya.』 『For the sake of subduing and benefiting sentient beings, they know the aspects of all precepts, whether light or heavy. Those who are not upholders of the Vinaya cannot know them, but those who are upholders of the Vinaya can know them. How do they subdue sentient beings? If Bodhisattvas, for the sake of teaching sentient beings, often enter villages, not choosing the time, and even go to the residences of widows and prostitutes, living with them for many years. This is something that Śrāvakas should not do, and this is called subduing and benefiting sentient beings. How do they know what is heavy? If they see that the Tathāgata has established a precept because of some matter, saying, 『From today on, you must not commit this again.』 Such as the four heavy prohibitions, which those who have left home should not do, and if they do them, they are not Śramaṇas, not descendants of Śākya, this is called a heavy precept. What is a light precept? If they commit a light matter, such as...
三諫，若能捨者，是名為輕。非律不證者，若有贊說不清凈物應受用者，不共同止。是律應證者，善學戒律，不近破戒，見有所行隨順戒律心生歡喜。如是能知佛法所作，善能解說，是名律師。善解一字、善持契經，亦復如是。如是，善男子！佛法無量，不可思議；如來亦爾，不可思議。」
迦葉菩薩白佛言：「世尊！如是如是，誠如聖教。佛法無量，不可思議；如來亦爾，不可思議。故知如來常住、不壞、無有變異。我今善學，亦當為人廣宣是義。」
爾時，佛贊迦葉菩薩：「善哉，善哉。如來身者即是金剛不可壞身，菩薩應當如是善學，正見正知。若能如是了了知見，即是見佛金剛之身、不可壞身，如於鏡中見諸色像。」
大般涅槃經名字功德品第六
爾時，如來複告迦葉：「善男子！汝今應當善持是經文字、章句、所有功德。若有善男子、善女人聞是經名生四趣者，無有是處。何以故？如是經典乃是無量無邊諸佛之所修習，所得功德我今當說。」
迦葉菩薩白佛言：「世尊！當何名此經？菩薩摩訶薩云何奉持？」
佛告迦葉：「是經名為『大般涅槃』，上語亦善、中語亦善、下語亦善。義味深邃，其文亦善。純備具足清凈梵行，金剛寶藏滿足無缺。汝善諦聽，我今當說。
【現代漢語翻譯】 現代漢語譯本：三次勸諫，如果能夠捨棄（貪慾等），這被稱為『輕』（指不執著）。對於那些不符合戒律、不證悟的人，如果有人贊同或宣說不清凈之物應該受用，就不要與他們同住。對於那些符合戒律、能夠證悟的人，要好好學習戒律，不接近破戒之人，看到有人行為符合戒律就心生歡喜。這樣能夠了解佛法所作所為，善於解釋佛法，這樣的人被稱為律師（指精通戒律的僧人）。善於理解一個字、善於持守契經（佛經），也是如此。像這樣，善男子！佛法是無量的，不可思議的；如來（佛）也是如此，不可思議。」 迦葉菩薩對佛說：『世尊！正是這樣，正如您所教導的。佛法是無量的，不可思議的；如來也是如此，不可思議。因此可知如來是常住的、不壞的、沒有變異的。我現在好好學習，也應當為他人廣泛宣揚這個道理。』 這時，佛讚歎迦葉菩薩說：『好啊，好啊。如來的身體就是金剛不壞之身，菩薩應當這樣好好學習，要有正確的見解和認識。如果能夠這樣清楚地瞭解和認識，就是見到了佛的金剛之身、不壞之身，就像在鏡子里看到各種影像一樣。』 《大般涅槃經》名字功德品第六 這時，如來又告訴迦葉：『善男子！你現在應當好好持守這部經的文字、章句和所有功德。如果有善男子、善女人聽到這部經的名字而墮入四惡道（地獄、餓鬼、畜生、阿修羅），這是不可能的。為什麼呢？因為這部經典是無量無邊的諸佛所修習的，所獲得的功德我現在將要說。』 迦葉菩薩對佛說：『世尊！這部經應當叫什麼名字？菩薩摩訶薩（大菩薩）應當如何奉持？』 佛告訴迦葉：『這部經名為《大般涅槃》，開頭的語句也好，中間的語句也好，結尾的語句也好，都很好。它的意義深邃，文辭也很好。它純粹具備清凈的梵行，如同金剛寶藏一樣圓滿無缺。你好好聽著，我現在將要說。』
【English Translation】 English version: 'Three times of admonishment, if one can relinquish (greed, etc.), this is called 『light』 (meaning non-attachment). For those who do not conform to the precepts and are not enlightened, if someone praises or proclaims that impure things should be enjoyed, do not dwell with them. For those who conform to the precepts and are capable of enlightenment, one should diligently study the precepts, not associate with those who break them, and feel joy when seeing others act in accordance with the precepts. In this way, one can understand the actions of the Buddha's teachings, and be skilled in explaining them; such a person is called a Vinaya master (referring to a monk proficient in precepts). Being skilled in understanding a single word and in upholding the sutras (Buddhist scriptures) is also the same. Thus, good man! The Buddha's teachings are immeasurable and inconceivable; the Tathagata (Buddha) is also the same, inconceivable.' Kasyapa Bodhisattva said to the Buddha, 'World Honored One! It is so, just as you have taught. The Buddha's teachings are immeasurable and inconceivable; the Tathagata is also the same, inconceivable. Therefore, it is known that the Tathagata is permanent, indestructible, and without change. I will now study diligently and also widely proclaim this principle to others.' At that time, the Buddha praised Kasyapa Bodhisattva, saying, 'Excellent, excellent. The body of the Tathagata is the indestructible Vajra body. Bodhisattvas should study diligently in this way, and have correct views and understanding. If one can clearly understand and perceive in this way, one has seen the Vajra body, the indestructible body of the Buddha, just like seeing various images in a mirror.' The Sixth Chapter, 'Merit of the Name' of the Mahaparinirvana Sutra At this time, the Tathagata again told Kasyapa, 'Good man! You should now diligently uphold the words, phrases, and all the merits of this sutra. If any good man or good woman, upon hearing the name of this sutra, were to fall into the four evil realms (hell, hungry ghosts, animals, asuras), it is impossible. Why? Because this sutra is cultivated by immeasurable and boundless Buddhas, and I will now speak of the merits obtained.' Kasyapa Bodhisattva said to the Buddha, 'World Honored One! What should this sutra be called? How should Bodhisattva Mahasattvas (great Bodhisattvas) uphold it?' The Buddha told Kasyapa, 'This sutra is called the 'Mahaparinirvana Sutra'. The beginning words are good, the middle words are good, and the ending words are good. Its meaning is profound, and its language is also good. It is purely endowed with pure Brahma conduct, like a Vajra treasure, complete and without deficiency. Listen carefully, I will now speak.'
善男子！所言大者，名之為常。如八大河悉歸大海；此經如是，降伏一切諸結煩惱及諸魔性，然後要于大般涅槃放捨身命，是故名曰大般涅槃。
「善男子！又如醫師有一秘方悉攝一切所有醫術。善男子！如來亦爾，所說種種妙法、秘密深奧藏門，悉皆入此大般涅槃，是故名為大般涅槃。
「善男子！譬如農夫，春月下種常有悕望，既收果實，眾望都息。善男子！一切眾生亦復如是，修學余經常悕滋味，若得聞是大般涅槃，悕望諸經所有滋味悉皆永斷。是大涅槃能令眾生度諸有流。
「善男子！如諸跡中，像跡為最；此經如是，于諸經三昧最為第一。善男子！譬如耕田，秋耕為勝；此經如是，諸經中勝。善男子！如諸藥中，醍醐第一，善治眾生熱惱亂心；是大涅槃為最第一。
「善男子！譬如甜酥，八味具足；大般涅槃亦復如是，八味具足。云何為八？一者、常，二者、恒，三者、安，四者、清涼，五者、不老，六者、不死，七者、無垢，八者、快樂，是為八味。具足八味，是故名為大般涅槃。若諸菩薩摩訶薩等安住是中，復能處處示現涅槃，是故名為大般涅槃。
「迦葉！善男子、善女人若欲於此大般涅槃而涅槃者，皆作是學，如來常住，法、僧亦然。」
迦葉菩薩復白佛言
【現代漢語翻譯】 現代漢語譯本： 『善男子！』所說『大』的含義，是指『常』。就像所有八大河流都歸入大海一樣；這部經也是如此，它能降伏一切的煩惱結縛和各種魔性，最終導向在大般涅槃中放下身命，所以稱為大般涅槃（Mahāparinirvāṇa，偉大的最終涅槃）。 『善男子！』又如醫生擁有一張秘方，能涵蓋所有醫術。『善男子！』如來也是如此，所說的種種微妙法門、秘密深奧的藏門，都包含在這大般涅槃之中，所以稱為大般涅槃。 『善男子！』譬如農夫，在春天播種時常懷有希望，一旦收穫果實，所有的期望都停止了。『善男子！』一切眾生也是如此，修學其他經典時常懷有對滋味的期望，如果聽聞到這部大般涅槃，對其他經典所有滋味的期望都會永遠斷絕。這大涅槃能使眾生度脫各種有漏的生死輪迴。 『善男子！』就像所有足跡中，像的足跡最大一樣；這部經也是如此，在所有經典和三昧（samādhi，禪定）中最為第一。『善男子！』譬如耕田，秋耕最好；這部經也是如此，在所有經典中最為殊勝。『善男子！』就像所有藥物中，醍醐（ghṛta，一種精煉的乳製品）最好，能很好地治療眾生的熱惱和混亂的心；這大涅槃也是最為第一。 『善男子！』譬如甜酥，具備八種味道；大般涅槃也是如此，具備八種味道。哪八種呢？第一是常，第二是恒，第三是安，第四是清涼，第五是不老，第六是不死，第七是無垢，第八是快樂，這就是八種味道。具備這八種味道，所以稱為大般涅槃。如果諸位菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）安住於此，又能處處示現涅槃，所以稱為大般涅槃。 『迦葉（Kāśyapa，佛陀的弟子）！』善男子、善女人如果想要在這大般涅槃中涅槃，都應當這樣學習，如來是常住的，法（dharma，佛法）、僧（saṃgha，僧團）也是如此。」 迦葉菩薩又對佛說：
【English Translation】 English version: 'Good man! The term 'great' refers to 'eternal'. Just as all the eight great rivers flow into the ocean; this sutra is also like that, subduing all the knots of afflictions and all demonic natures, and then ultimately leading to the abandonment of body and life in the Great Parinirvana, therefore it is called the Great Parinirvana (Mahāparinirvāṇa).' 'Good man! Furthermore, it is like a physician who has a secret formula that encompasses all medical arts. Good man! The Tathagata (如來, thus-gone one) is also like this, all the various wonderful teachings, secret and profound hidden doors, all enter into this Great Parinirvana, therefore it is called the Great Parinirvana.' 'Good man! It is like a farmer who, in the spring month, always has hope when sowing seeds, and once the fruits are harvested, all hopes cease. Good man! All sentient beings are also like this, when studying other sutras, they always have hope for flavors, but if they hear of this Great Parinirvana, the hope for all flavors of other sutras will be forever cut off. This Great Parinirvana can enable sentient beings to cross over all the streams of existence.' 'Good man! Just as among all footprints, the elephant's footprint is the greatest; this sutra is also like that, being the foremost among all sutras and samadhi (禪定, meditative absorption). Good man! It is like tilling the field, autumn tilling is the best; this sutra is also like that, being the most excellent among all sutras. Good man! Just as among all medicines, ghee (醍醐, clarified butter) is the best, able to well treat the hot afflictions and confused minds of sentient beings; this Great Parinirvana is also the foremost.' 'Good man! It is like sweet ghee, possessing eight flavors; the Great Parinirvana is also like this, possessing eight flavors. What are the eight? First is eternal, second is constant, third is peace, fourth is coolness, fifth is non-aging, sixth is non-death, seventh is stainless, and eighth is happiness, these are the eight flavors. Possessing these eight flavors, therefore it is called the Great Parinirvana. If the Bodhisattva-Mahasattvas (菩薩摩訶薩, great bodhisattvas) abide in this, they can also manifest parinirvana everywhere, therefore it is called the Great Parinirvana.' 'Kāśyapa (迦葉, a disciple of the Buddha)! Good men and good women, if they wish to attain parinirvana in this Great Parinirvana, they should all learn in this way, that the Tathagata is eternal, and so are the Dharma (佛法, the teachings) and the Sangha (僧團, the monastic community).' Bodhisattva Kāśyapa then spoke to the Buddha again:
：「甚奇，世尊！如來功德不可思議；法、僧亦爾，不可思議；是大涅槃亦不可思議。若有修學是經典者，得正法門，能為良醫；若未學者，當知是人盲無慧眼，無明所覆。」
大般涅槃經卷第三 大正藏第 12 冊 No. 0375 大般涅槃經
大般涅槃經卷第四
宋代沙門慧嚴等依泥洹經加之
四相品第七之一
佛復告迦葉：「善男子！菩薩摩訶薩分別開示大般涅槃有四相義。何等為四？一者、自正，二者、正他，三者、能隨問答，四者、善解因緣義。
「迦葉！云何自正？若佛如來見諸因緣而有所說。譬如比丘見大火聚，便作是言：『我寧抱是熾然火聚，終不敢於如來所說十二部經及秘密藏，謗言：「此經是魔所說。」若言：「如來、法、僧無常。」如是說者，為自侵欺、亦欺於人。』寧以利刀自斷其舌，終不說言：『如來、法、僧是無常也。』若聞他說亦不信受，於此說者應生憐愍。如來、法、僧不可思議應如是持，自觀己身猶如火聚，是名自正。
「迦葉！云何正他？佛說法時，有一女人乳養嬰兒，來詣佛所，稽首佛足，有所顧念，心自思惟，便坐一面。爾時，世尊知而故問：『汝以愛念多唅兒酥，不知籌量消與不消。』爾時，女人即白佛言：『甚奇
【現代漢語翻譯】 現代漢語譯本：『真是太奇妙了，世尊！如來的功德真是不可思議；佛法、僧團也是如此，不可思議；這大涅槃也是不可思議。如果有人修學這部經典，就能得到正法之門，成為良醫；如果還沒有學習的人，應當知道這個人就像盲人一樣沒有智慧的眼睛，被無明所覆蓋。』
《大般涅槃經》卷第三 大正藏第12冊 No. 0375 《大般涅槃經》
《大般涅槃經》卷第四
宋代沙門慧嚴等依據《泥洹經》增補
四相品第七之一
佛陀再次告訴迦葉（佛陀的弟子）：『善男子！菩薩摩訶薩（偉大的菩薩）分別開示大般涅槃有四種相義。是哪四種呢？第一，自己端正；第二，端正他人；第三，能夠隨順問答；第四，善於理解因緣的意義。』
『迦葉！什麼是自己端正呢？如果佛陀如來看到各種因緣而有所說法。譬如比丘（出家人）看到一大堆火，就說：『我寧願擁抱這熾熱的火堆，也終究不敢對如來所說的十二部經（佛教經典）和秘密教義，誹謗說：「這部經是魔所說的。」』如果說：『如來、佛法、僧團是無常的。』這樣說的人，是自己欺騙自己，也欺騙他人。』寧願用鋒利的刀割斷自己的舌頭，也終究不說：『如來、佛法、僧團是無常的。』如果聽到別人這樣說，也不相信接受，對於這樣說的人應該生起憐憫之心。如來、佛法、僧團是不可思議的，應該這樣堅持，自己觀察自身就像火堆一樣，這叫做自己端正。
『迦葉！什麼是端正他人呢？佛陀說法的時候，有一個女人正在用乳汁餵養嬰兒，來到佛陀這裡，向佛陀的腳稽首（頂禮），有所顧慮，心中自己思量，就坐在一旁。這時，世尊知道她的心思，故意問道：『你因為愛念孩子，餵他吃了很多乳汁，卻不知道衡量他是否能消化。』這時，女人就對佛陀說：『真是太奇妙了，世尊！』
【English Translation】 English version: 'It is truly marvelous, World Honored One! The merits of the Tathagata (Buddha) are inconceivable; the Dharma (teachings) and the Sangha (community) are also inconceivable; and this Great Nirvana is also inconceivable. If there are those who study this scripture, they will attain the gate of the true Dharma and become good physicians; if there are those who have not yet studied, they should know that such people are like the blind, without the eyes of wisdom, covered by ignorance.'
The Great Nirvana Sutra, Volume 3 Taisho Tripitaka Volume 12, No. 0375, The Great Nirvana Sutra
The Great Nirvana Sutra, Volume 4
Added by the Shramanas (monks) Huiyan and others of the Song Dynasty, based on the Nirvan Sutra
Chapter 7, Part 1: The Four Characteristics
The Buddha further told Kasyapa (a disciple of the Buddha): 'Good man! The Bodhisattva Mahasattva (great Bodhisattva) explains and reveals that the Great Nirvana has four characteristics. What are these four? First, self-rectification; second, rectifying others; third, being able to answer questions accordingly; and fourth, being skilled in understanding the meaning of causality.'
'Kasyapa! What is self-rectification? If the Buddha Tathagata sees various causes and conditions and speaks accordingly. For example, if a Bhikshu (monk) sees a large pile of fire, he would say: 「I would rather embrace this blazing fire than ever dare to slander the twelve divisions of scriptures (Buddhist texts) and secret teachings spoken by the Tathagata, saying: 『This scripture was spoken by Mara (demon).』」 If one says: 「The Tathagata, the Dharma, and the Sangha are impermanent,」 such a person deceives himself and also deceives others. He would rather cut off his own tongue with a sharp knife than ever say: 「The Tathagata, the Dharma, and the Sangha are impermanent.」 If he hears others say this, he would not believe or accept it, and he should have compassion for those who say such things. The Tathagata, the Dharma, and the Sangha are inconceivable, and one should uphold this. One should observe oneself as if one were a pile of fire; this is called self-rectification.'
'Kasyapa! What is rectifying others? When the Buddha was teaching, a woman who was breastfeeding her infant came to the Buddha, bowed at the Buddha's feet, had some concerns, and pondered in her heart, then sat to one side. At that time, the World Honored One, knowing her thoughts, deliberately asked: 「Because of your love for your child, you have fed him a lot of milk, but you do not know whether he can digest it.」 At that time, the woman said to the Buddha: 「It is truly marvelous, World Honored One!」'
，世尊！善能知我心中所念，唯愿如來教我多少。世尊！我於今朝多與兒酥，恐不能消，將無夭壽。唯愿如來為我解說。』佛言：『汝兒所食尋即消化，增益壽命。』女人聞已，心大踴躍，復作是言：『如來實說，故我歡喜。』世尊如是為欲調伏諸眾生故，善能分別說消、不消，亦說諸法無我、無常。若佛世尊先說常者，受化之徒當言：『此法同彼外道。』即便捨去。
「復告女人：『若兒長大能自行來，凡所食啖——能消、難消——本所與酥則不供足。』我之所有聲聞弟子亦復如是，如汝嬰兒不能消是常住之法，是故，我先說苦、無常。若我聲聞諸弟子等功德已備，堪任修習大乘經典，我於是經為說六味。云何六味？說苦醋味、無常鹹味、無我苦味、樂為甜味、我為辛味、常為淡味。彼世間中有三種味，所謂無常、無我、無樂，煩惱為薪、智慧為火，以是因緣成涅槃食，謂常、樂、我，令諸弟子悉皆甘嗜。
「復告女人：『汝若有緣欲至他處，應驅惡子令出其舍，悉以寶藏付示善子。』女人白佛：『實如聖教，珍寶之藏應示善子，不示惡子。』『姊！我亦如是。般涅槃時，如來微密無上法藏不與聲聞諸弟子等，如汝寶藏不示惡子；要當付囑諸菩薩等，如汝寶藏委付善子。何以故？聲聞弟子生變異想，謂
【現代漢語翻譯】 現代漢語譯本：『世尊！您善於瞭解我心中所想，只希望如來能教導我一些。世尊！我今天早上給了孩子很多酥油，恐怕他不能消化，會不會因此夭折。只希望如來能為我解釋。』佛說：『你的孩子所吃的食物很快就能消化，還會增長壽命。』女人聽了，心中非常高興，又說：『如來所說真實不虛，所以我很歡喜。』世尊爲了調伏眾生，善於分別說能消化和不能消化，也說諸法無我、無常。如果佛世尊先說常，接受教化的人就會說：『這個法和外道一樣。』就會立刻離開。 『又告訴女人：『如果孩子長大能自己行走，凡是所吃的食物——能消化的、難消化的——原本給的酥油就不夠了。』我的聲聞弟子也是這樣，像你的嬰兒不能消化常住之法，所以，我先說苦、無常。如果我的聲聞弟子功德已經具備，能夠修習大乘經典，我就會在這部經中說六味。什麼是六味？說苦是醋味、無常是鹹味、無我是苦味、樂是甜味、我是辛味、常是淡味。世間有三種味道，就是無常、無我、無樂，煩惱是柴火，智慧是火焰，因為這個因緣成就涅槃的食物，就是常、樂、我，讓弟子們都喜歡品嚐。 『又告訴女人：『如果你有事要到別的地方去，應該把壞孩子趕出家門，把所有的寶藏都給好孩子看。』女人對佛說：『確實如聖教所說，珍寶的寶藏應該給好孩子看，不應該給壞孩子看。』『姊姊！我也是這樣。我般涅槃的時候，如來秘密無上的法藏不給聲聞弟子們，就像你的寶藏不給壞孩子看一樣；一定要囑託給菩薩們，就像你的寶藏委託給好孩子一樣。為什麼呢？聲聞弟子會產生變異的想法，認為』
【English Translation】 English version: 『World Honored One! You are skilled at knowing what I think in my heart, I only wish that the Tathagata would teach me a little. World Honored One! This morning I gave my child a lot of ghee, I am afraid he cannot digest it, and will die young because of it. I only wish that the Tathagata would explain it for me.』 The Buddha said: 『The food your child eats will quickly be digested, and will increase his lifespan.』 The woman heard this, and her heart was very joyful, and she said again: 『What the Tathagata says is true, therefore I am very happy.』 The World Honored One, in order to tame all sentient beings, is skilled at distinguishing between what can be digested and what cannot, and also speaks of all dharmas as being without self and impermanent. If the Buddha World Honored One had first spoken of permanence, those who receive the teachings would say: 『This dharma is the same as that of the heretics.』 And they would immediately leave. 『He further told the woman: 『If the child grows up and can walk on his own, whatever food he eats—whether it is easy or difficult to digest—the ghee that was originally given will not be enough.』 My Shravaka (hearer) disciples are also like this, like your infant who cannot digest the dharma of permanence, therefore, I first speak of suffering and impermanence. If my Shravaka disciples have already accumulated enough merit, and are capable of studying the Mahayana (Great Vehicle) sutras, I will then speak of the six flavors in this sutra. What are the six flavors? To say that suffering is the flavor of vinegar, impermanence is the flavor of salt, no-self is the flavor of bitterness, joy is the flavor of sweetness, self is the flavor of spice, and permanence is the flavor of blandness. In the world there are three flavors, namely impermanence, no-self, and no-joy, with afflictions as firewood and wisdom as fire, and because of this cause and condition, the food of Nirvana is achieved, which is permanence, joy, and self, causing all disciples to enjoy tasting it. 『He further told the woman: 『If you have a reason to go elsewhere, you should drive the bad child out of the house, and show all the treasures to the good child.』 The woman said to the Buddha: 『Indeed, as the holy teachings say, the treasure of jewels should be shown to the good child, and not to the bad child.』 『Sister! I am also like this. When I enter Parinirvana (final nirvana), the Tathagata』s secret and supreme dharma treasure will not be given to the Shravaka disciples, just like your treasure is not shown to the bad child; it must be entrusted to the Bodhisattvas, just like your treasure is entrusted to the good child. Why is this? The Shravaka disciples will have thoughts of change, thinking that』
佛如來真實滅度，然我真實不滅度也。如汝遠行未還之頃，汝之惡子便言汝死，汝實不死。諸菩薩等說言：「如來常、不變易。」如汝善子不言汝死。以是義故，我以無上秘密之藏付諸菩薩。』
「善男子！若有眾生謂佛常住、不變異者，當知是家則為有佛，是名正他。
「迦葉！云何能隨問答者？若有人來問佛世尊：『我當云何不捨錢財而得名為大施檀越？』佛言：『若有沙門、婆羅門等，少欲知足，不受、不畜不凈物者，當施其人奴婢、僕使；修梵行者，施與女色；斷酒肉者，施以酒肉；不過中食，施過中食；不著花香，施以花香。如是施者，施名流佈、聲聞天下，未曾損己一毫之費。』是則名為能隨問答。」
爾時，迦葉菩薩白佛言：「世尊！食肉之人不應施肉。何以故？我見不食肉者有大功德。」
佛贊迦葉：「善哉，善哉。汝今乃能善知我意，護法菩薩應當如是。善男子！從今日始，不聽聲聞弟子食肉。若受檀越信施之時，應觀是食如子肉想。」
迦葉菩薩復白佛言：「世尊！云何如來不聽食肉？」
「善男子！夫食肉者，斷大慈種。」
迦葉又言：「如來何故先聽比丘食三種凈肉？」
「迦葉！是三種凈肉隨事漸制。」
迦葉菩薩復白佛言：「
【現代漢語翻譯】 現代漢語譯本：佛陀如來雖然示現真實的滅度，但我實際上並沒有滅度。就像你遠行未歸的時候，你的惡子會說你死了，但你實際上並沒有死。諸位菩薩會說：『如來是常住的，不會改變。』就像你的善子不會說你死了。因為這個道理，我將無上秘密的寶藏交付給諸位菩薩。 『善男子！如果有的眾生認為佛陀是常住的，不會改變的，應當知道這個家庭是有佛的，這叫做正見。』 『迦葉（佛陀弟子名）！怎樣才能算是善於隨順問答呢？如果有人來問佛世尊：『我應當怎樣才能不捨棄錢財而被稱為大施主呢？』佛陀說：『如果有沙門（出家修行者）、婆羅門（古印度祭司）等，少欲知足，不接受、不積蓄不乾淨的東西，應當把奴婢、僕人施捨給他們；對於修行梵行（清凈行為）的人，施捨女色；對於斷絕酒肉的人，施捨酒肉；對於不過午吃飯的人，施捨過午的食物；對於不佩戴花香的人，施捨花香。像這樣施捨的人，施捨的名聲會流傳開來，傳遍天下，而自己沒有絲毫的損失。』這就可以稱為善於隨順問答。』 當時，迦葉菩薩對佛說：『世尊！吃肉的人不應該施捨肉。為什麼呢？我看到不吃肉的人有很大的功德。』 佛陀讚歎迦葉說：『好啊，好啊。你現在能夠很好地理解我的意思，護持佛法的菩薩應當像你這樣。善男子！從今天開始，不允許聲聞弟子（小乘佛教修行者）吃肉。如果接受施主的供養時，應當把這些食物看作是自己孩子的肉一樣。』 迦葉菩薩又對佛說：『世尊！為什麼如來不允許吃肉呢？』 『善男子！吃肉的人，會斷絕大慈悲的種子。』 迦葉又問：『如來為什麼先前允許比丘吃三種清凈肉呢？』 『迦葉！這三種清凈肉是隨著情況逐漸制定的。』 迦葉菩薩又對佛說：
【English Translation】 English version: The Tathagata (Buddha) appears to have truly entered Nirvana (death), but in reality, I have not entered Nirvana. It is like when you travel far away and have not returned, your wicked son will say that you are dead, but you are not actually dead. The Bodhisattvas (enlightened beings) say, 'The Tathagata is permanent and unchanging.' Just like your good son would not say that you are dead. Because of this principle, I entrust the supreme secret treasure to the Bodhisattvas. 'Good man! If there are sentient beings who believe that the Buddha is permanent and unchanging, know that this family has the Buddha, and this is called right view.' 'Kasyapa (name of a Buddha's disciple)! How can one be considered skilled in answering questions? If someone comes to ask the World Honored One (Buddha), 'How can I not give up my wealth and still be called a great benefactor?' The Buddha says, 'If there are Sramanas (ascetics), Brahmins (ancient Indian priests), etc., who are content with little desire, do not accept or accumulate impure things, one should give them servants and maids; to those who practice Brahmacharya (celibacy), give women; to those who abstain from alcohol and meat, give alcohol and meat; to those who do not eat after noon, give food after noon; to those who do not wear flowers and fragrances, give flowers and fragrances. Those who give in this way will have their reputation spread and heard throughout the world, without losing a single bit of their own wealth.' This can be called being skilled in answering questions.' At that time, Bodhisattva Kasyapa said to the Buddha, 'World Honored One! Those who eat meat should not give meat. Why? I see that those who do not eat meat have great merit.' The Buddha praised Kasyapa, saying, 'Excellent, excellent. You are now able to understand my intention well. A Bodhisattva who protects the Dharma (Buddhist teachings) should be like you. Good man! From today onwards, the Sravaka disciples (followers of Hinayana Buddhism) are not allowed to eat meat. When receiving offerings from benefactors, they should regard the food as if it were the flesh of their own child.' Bodhisattva Kasyapa again asked the Buddha, 'World Honored One! Why does the Tathagata not allow the eating of meat?' 'Good man! Those who eat meat sever the seeds of great compassion.' Kasyapa further asked, 'Why did the Tathagata previously allow the Bhikkhus (Buddhist monks) to eat three kinds of pure meat?' 'Kasyapa! These three kinds of pure meat were gradually restricted according to circumstances.' Bodhisattva Kasyapa again said to the Buddha,
世尊！何因緣故十種不凈乃至九種清凈而復不聽？」
佛告迦葉：「亦是因事漸次而制，當知即是現斷肉義。」
迦葉菩薩復白佛言：「云何如來稱讚魚肉為美食耶？」
「善男子！我亦不說魚肉之屬為美食也。我說甘蔗、粳米、石蜜、一切穀麥及黑石蜜、乳酪、蘇油以為美食。雖說應畜種種衣服，所應畜者要是壞色，何況貪著是魚肉味？」
迦葉復言：「如來若制不食肉者，彼五種味，乳酪、酪漿、生酥、熟酥、胡麻油等，及諸衣服、憍奢耶衣、珂貝、皮革、金銀盂器，如是等物亦不應受。」
「善男子！不應同彼尼干所見。如來所制一切禁戒各有異意，異意故，聽食三種凈肉；異想故，斷十種肉；異想故，一切悉斷及自死者。迦葉！我從今日製諸弟子不得復食一切肉也。迦葉！其食肉者——若行、若住、若坐、若臥——一切眾生聞其肉氣悉生恐怖。譬如有人近師子已，眾人見之，聞師子臭亦生恐怖。
「善男子！如人啖蒜，臭穢可惡，餘人見之，聞臭捨去。設遠見者猶不欲視，況當近之？諸食肉者亦復如是，一切眾生聞其肉氣悉皆恐怖，生畏死想，水、陸、空行、有命之類悉舍之走，咸言：『此人是我等怨。』是故，菩薩不習食肉，為度眾生示現食肉，雖現食之，其實不食
【現代漢語翻譯】 現代漢語譯本： 世尊！是什麼因緣導致之前允許十種不凈之物，乃至九種清凈之物，而現在又不允許了呢？ 佛陀告訴迦葉：『這也是因為事情逐漸發展而制定的戒律，應當知道這正是爲了逐漸斷除吃肉的意義。』 迦葉菩薩又問佛陀：『為什麼如來您之前稱讚魚肉是美味呢？』 『善男子！我並沒有說過魚肉之類是美味。我說甘蔗、粳米、石蜜（一種糖）、一切穀物麥類以及黑石蜜、乳酪、酥油才是美味。雖然說應該儲存各種衣服，但所應該儲存的必須是壞色（指不鮮艷的顏色），更何況貪戀魚肉的味道呢？』 迦葉又說：『如來如果制定不吃肉的戒律，那麼那五種味道，乳酪、酪漿、生酥、熟酥、胡麻油等，以及各種衣服、憍奢耶衣（一種絲綢）、珂貝（一種貝殼）、皮革、金銀器皿等，這些東西也不應該接受。』 『善男子！不應該像那些尼干（外道）的見解一樣。如來所制定的所有戒律都有不同的意義。因為意義不同，所以允許吃三種凈肉；因為想法不同，所以斷除十種肉；因為想法不同，所以一切肉都斷除，包括自然死亡的動物。迦葉！我從今天開始制定，所有弟子都不得再吃一切肉。迦葉！那些吃肉的人，無論是行走、站立、坐著、躺著，一切眾生聞到他們身上的肉味都會感到恐懼。就像有人靠近獅子，其他人看到他，聞到獅子的氣味也會感到恐懼一樣。』 『善男子！就像人吃了大蒜，臭穢可惡，其他人看到他，聞到臭味就會躲開。即使遠遠看到，也不想看他，更何況靠近他呢？那些吃肉的人也是這樣，一切眾生聞到他們身上的肉味都會感到恐懼，產生畏懼死亡的想法，水裡、陸地、空中行走的有生命的動物都會躲避他們，都說：『這個人是我們的仇敵。』因此，菩薩不應該習慣吃肉，爲了度化眾生而示現吃肉，雖然示現吃肉，但實際上並沒有吃。'
【English Translation】 English version: World Honored One! What is the reason that the ten kinds of impure things, and even the nine kinds of pure things, were previously allowed, but now are not allowed? The Buddha told Kasyapa: 'This is also because the precepts were gradually established as things developed. You should know that this is precisely to gradually cut off the meaning of eating meat.' Bodhisattva Kasyapa again asked the Buddha: 'Why did the Tathagata previously praise fish and meat as delicious?' 'Good man! I did not say that fish and meat are delicious. I said that sugarcane, japonica rice, rock candy (a type of sugar), all grains and wheat, as well as black rock candy, milk curd, and ghee are delicious. Although it is said that various clothes should be stored, what should be stored must be of dull colors (referring to non-bright colors), let alone being greedy for the taste of fish and meat?' Kasyapa again said: 'If the Tathagata establishes the precept of not eating meat, then those five flavors, milk curd, whey, raw ghee, cooked ghee, sesame oil, etc., as well as various clothes, Koseya clothes (a type of silk), cowrie shells, leather, gold and silver utensils, etc., should also not be accepted.' 'Good man! You should not have the same views as those of the Nigantas (non-Buddhists). All the precepts established by the Tathagata have different meanings. Because the meanings are different, it is allowed to eat three kinds of pure meat; because the ideas are different, ten kinds of meat are cut off; because the ideas are different, all meat is cut off, including animals that died naturally. Kasyapa! From today onwards, I establish that all disciples must not eat any meat again. Kasyapa! Those who eat meat, whether walking, standing, sitting, or lying down, all sentient beings will feel fear when they smell the meat odor on them. Just like someone who is close to a lion, others see him and smell the lion's odor, they will also feel fear.' 'Good man! Just like a person who has eaten garlic, which is smelly and disgusting, others see him and smell the odor, they will avoid him. Even if they see him from afar, they do not want to look at him, let alone get close to him? Those who eat meat are also like this, all sentient beings will feel fear when they smell the meat odor on them, and they will have the thought of fearing death. The living beings that walk in water, on land, and in the air will all avoid them, and they will all say: 'This person is our enemy.' Therefore, Bodhisattvas should not be accustomed to eating meat, and they show eating meat in order to liberate sentient beings. Although they show eating meat, they do not actually eat it.'
。善男子！如是，菩薩清凈之食猶尚不食，況當食肉？
「善男子！我涅槃后無量百歲，四道聖人悉復涅槃。正法滅后，于像法中，當有比丘，貌像持律，少讀誦經，貪嗜飲食，長養其身，身所被服粗陋醜惡，形容憔悴，無有威德，放畜牛、羊，擔負薪草，頭、須、發、爪悉皆長利。雖服袈裟猶如獵師，細視徐行如貓伺鼠，常唱是言：『我得羅漢。』多諸病苦，眠臥糞穢，外現賢善、內懷貪嫉，如受啞法婆羅門等。實非沙門，現沙門像，邪見熾盛，誹謗正法。如是等人破壞如來所制戒律、正行、威儀，說解脫果，離不凈法及壞甚深秘密之教，各自隨意反說經律，而作是言：『如來皆聽我等食肉。』自生此論，言是佛說，互共諍訟，各自稱是沙門釋子。
「善男子！爾時，復有諸沙門等貯聚生谷，受取魚肉，手自作食，執持油瓶、寶蓋、革屣，親近國王、大臣、長者，占相星宿，勤修醫道，畜養奴婢、金、銀、琉璃、車𤦲、馬瑙、頗梨、真珠、珊瑚、虎珀、璧玉、珂貝、種種果蓏，學諸技藝、畫師、泥作、造書、教學、種植根栽、蠱道、咒幻、和合諸藥、作倡伎樂、香花治身、摴蒲圍棋、學諸工巧。若有比丘能離如是諸惡事者，當說是人真我弟子。」
爾時，迦葉復白佛言：「世尊！諸比丘、比丘尼
【現代漢語翻譯】 現代漢語譯本：『善男子！』就像這樣，菩薩連清凈的食物尚且不吃，更何況是吃肉呢？ 『善男子！』我涅槃后，經過無量百歲，四道聖人（指聲聞、緣覺、菩薩、佛）都將入涅槃。正法滅亡后，在像法時期，將會有一些比丘，外表像持戒律的人，卻很少讀誦佛經，貪圖飲食，滋養身體，身上穿的衣服粗陋醜惡，形容憔悴，沒有威儀和德行，放養牛羊，揹負柴草，頭髮、鬍鬚、指甲都長得很長。雖然穿著袈裟，卻像獵人一樣，小心翼翼地行走，像貓伺機捕捉老鼠一樣，常常說：『我已證得阿羅漢果。』他們多病多苦，睡在糞穢之中，外表裝作賢善，內心卻懷有貪婪和嫉妒，就像接受啞法（不說話的修行方式）的婆羅門一樣。他們實際上不是沙門（出家人），卻顯現出沙門的形象，邪見熾盛，誹謗正法。這樣的人破壞如來所制定的戒律、正行和威儀，宣說解脫的果位，遠離不凈的法，並且破壞甚深秘密的教義，各自隨意地反駁經律，還說：『如來允許我們吃肉。』他們自己產生這種論調，說是佛說的，互相爭論，各自稱自己是沙門釋子（佛陀的弟子）。 『善男子！』那時，還會有一些沙門等，貯藏生谷，接受魚肉，親手做飯，拿著油瓶、寶蓋、革履，親近國王、大臣、長者，占卜星象，勤奮地研究醫術，畜養奴婢，擁有金、銀、琉璃、車渠、瑪瑙、頗梨、珍珠、珊瑚、琥珀、璧玉、珂貝、各種水果蔬菜，學習各種技藝，如畫師、泥瓦匠、造書、教學、種植根栽、蠱術、咒語、調和各種藥物、從事歌舞表演、用香花裝飾身體、玩摴蒲圍棋、學習各種工巧技藝。如果有比丘能夠遠離這些惡事，就可以說這個人是真正的我的弟子。」 這時，迦葉又對佛說：『世尊！那些比丘、比丘尼』
【English Translation】 English version: 『Good man! It is like this, a Bodhisattva does not even eat pure food, how much less would they eat meat?』 『Good man! After my Nirvana, after countless hundreds of years, all the four noble ones (referring to Sravakas, Pratyekabuddhas, Bodhisattvas, and Buddhas) will also enter Nirvana. After the extinction of the True Dharma, during the semblance Dharma period, there will be some Bhikkhus who appear to uphold the precepts, but rarely read and recite the scriptures, are greedy for food and nourish their bodies, wear coarse and ugly clothes, look haggard, have no dignity or virtue, raise cattle and sheep, carry firewood, and have long hair, beards, and nails. Although they wear the Kasaya robe, they are like hunters, walking cautiously like cats stalking mice, and often say: 『I have attained Arhatship.』 They suffer from many illnesses and pains, sleep in filth, outwardly appear virtuous, but inwardly harbor greed and jealousy, like the Brahmins who practice the dumb method (a practice of not speaking). They are not actually Sramanas (monastics), but appear as Sramanas, their wrong views are rampant, and they slander the True Dharma. Such people destroy the precepts, right conduct, and deportment established by the Tathagata, proclaim the fruit of liberation, deviate from impure practices, and destroy the profound and secret teachings. They each arbitrarily contradict the scriptures and precepts, and say: 『The Tathagata allows us to eat meat.』 They themselves create this argument, claiming it is what the Buddha said, argue with each other, and each claim to be a Sramana, a disciple of the Buddha. 『Good man! At that time, there will also be some Sramanas and others who store raw grains, accept fish and meat, cook food themselves, carry oil bottles, jeweled canopies, and leather shoes, associate with kings, ministers, and elders, practice astrology, diligently study medicine, raise slaves, possess gold, silver, lapis lazuli, carnelian, agate, crystal, pearls, coral, amber, jade, cowrie shells, various fruits and vegetables, learn various skills such as painting, masonry, writing, teaching, planting roots, sorcery, incantations, compounding various medicines, engaging in singing and dancing performances, adorning themselves with fragrant flowers, playing dice and chess, and learning various crafts. If there are Bhikkhus who can stay away from these evil deeds, then it can be said that this person is truly my disciple.』 At that time, Kasyapa again said to the Buddha: 『World Honored One! Those Bhikkhus and Bhikkhunis』
、優婆塞、優婆夷因他而活，若乞食時得雜肉食，云何得食——應清凈法？」
佛言：「迦葉！當以水洗，令與肉別，然後乃食。若其食器為肉所污，但使無味，聽用無罪。若見食中多有肉者則不應受。一切現肉悉不應食，食者得罪。我今唱是斷肉之制，若廣說者則不可盡，涅槃時到是故略說，是則名為能隨問答。
「迦葉！云何善解因緣義？如有四部之眾來問我言：『世尊！如是之義，如來初出，何故不為波斯匿王說是法門深妙之義，或時說深、或時說淺，或名為犯、或名不犯？』」
「云何名墮？云何名律？云何名波羅提木叉義？」
佛言：「波羅提木叉者，名為知足，成就威儀，無所受畜，亦名凈命。墮者，名四惡趣。又復，墮者，墮于地獄乃至阿鼻，論其遲速過於暴雨，聞者驚怖，堅持禁戒，不犯威儀，修習知足，不受一切不凈之物。又復，墮者，長養地獄、畜生、餓鬼。以是諸義，故名曰墮。波羅提木叉者，離身、口、意不善邪業。律者，入戒、威儀，深經善義，遮受一切不凈之物及不凈因緣，亦遮四重、十三僧殘、二不定法、三十捨墮、九十一墮、四悔過法、眾多學法、七滅諍等。
「或復有人破一切戒。云何一切？謂四重法乃至七滅諍法。或復有人誹謗正法、甚深經典
【現代漢語翻譯】 現代漢語譯本：優婆塞（在家男居士）、優婆夷（在家女居士）依靠他人生活，如果乞食時得到混雜肉類的食物，應該如何食用——才能符合清凈的佛法呢？ 佛陀說：『迦葉（佛陀弟子名）！應當用水清洗，使肉與食物分離，然後才能食用。如果餐具被肉污染，只要沒有肉味，就可以使用，沒有罪過。如果看到食物中有很多肉，就不應該接受。一切現成的肉都不應該吃，吃了就會有罪。我現在宣說的是斷絕肉食的規定，如果詳細解說，那就說不完了，涅槃（佛教術語，指解脫）的時間快到了，所以簡略地說，這就可以稱為能夠隨問而答。』 『迦葉！如何才能善解因緣的意義？如果有四部弟子（比丘、比丘尼、優婆塞、優婆夷）來問我：『世尊！像這樣的道理，如來（佛陀的稱號）最初出現時，為什麼不為波斯匿王（古印度國王）宣說這種深奧的法門，有時說深奧的，有時說淺顯的，有時說犯戒，有時說不犯戒呢？』 『什麼叫做墮落？什麼叫做律？什麼叫做波羅提木叉（戒律的總稱）的意義？』 佛陀說：『波羅提木叉，就是知足，成就威儀，不接受任何蓄積，也叫做清凈的生命。墮落，指的是四惡趣（地獄、餓鬼、畜生、阿修羅）。而且，墮落，是墮入地獄，乃至阿鼻地獄（最痛苦的地獄），論其速度比暴雨還快，聽聞的人會感到驚恐，所以要堅持禁戒，不犯威儀，修習知足，不接受一切不凈之物。而且，墮落，會增長地獄、畜生、餓鬼的苦難。因為這些意義，所以叫做墮落。波羅提木叉，是遠離身、口、意的不善邪業。律，是進入戒律、威儀，深入經文的善義，遮止接受一切不凈之物和不凈的因緣，也遮止四重戒（比丘、比丘尼最重的四條戒律）、十三僧殘（比丘、比丘尼犯的較重戒律）、二不定法（比丘、比丘尼犯的性質不確定的戒律）、三十捨墮（比丘、比丘尼犯的需要捨棄財物的戒律）、九十一墮（比丘、比丘尼犯的較輕的戒律）、四悔過法（比丘、比丘尼犯的需要懺悔的戒律）、眾多學法（比丘、比丘尼需要學習的戒律）、七滅諍（解決僧團內部爭端的七種方法）等。』 『或者有人破壞一切戒律。什麼叫做一切？就是指四重法乃至七滅諍法。或者有人誹謗正法、甚深經典。』
【English Translation】 English version: 'If Upasakas (male lay devotees) and Upasikas (female lay devotees) live by relying on others, and if they receive food mixed with meat when begging, how should they eat—in accordance with the pure Dharma?' The Buddha said, 'Kasyapa (name of a Buddha's disciple)! You should wash it with water, separating the meat from the food, and then eat it. If the utensils are contaminated by meat, as long as there is no meat taste, it is permissible to use them without fault. If you see a lot of meat in the food, you should not accept it. All visible meat should not be eaten; eating it incurs sin. I am now proclaiming the rule of abstaining from meat. If I were to explain it in detail, it would be endless. The time for Nirvana (Buddhist term, referring to liberation) is approaching, so I will speak briefly. This can be called being able to answer questions as they arise.' 'Kasyapa! How can one understand the meaning of dependent origination well? If the four assemblies (monks, nuns, male lay devotees, female lay devotees) come to ask me: 'World Honored One! Regarding such a principle, when the Tathagata (title of the Buddha) first appeared, why did you not explain this profound Dharma to King Prasenajit (an ancient Indian king), sometimes speaking profoundly, sometimes superficially, sometimes saying it is a transgression, sometimes saying it is not a transgression?' 'What is called falling? What is called the Vinaya (monastic rules)? What is the meaning of the Pratimoksha (code of monastic rules)?' The Buddha said, 'Pratimoksha is called contentment, accomplishing dignified conduct, not accepting any accumulation, and also called pure living. Falling refers to the four evil realms (hell, hungry ghosts, animals, asuras). Moreover, falling means falling into hell, even Avici hell (the most painful hell), and its speed is faster than a torrential rain. Those who hear this will be terrified, so they must uphold the precepts, not violate dignified conduct, practice contentment, and not accept any impure things. Moreover, falling increases the suffering of hell, animals, and hungry ghosts. Because of these meanings, it is called falling. Pratimoksha is to abstain from unwholesome and evil actions of body, speech, and mind. Vinaya is to enter into precepts, dignified conduct, and the good meaning of the deep scriptures, to prohibit the acceptance of all impure things and impure causes, and also to prohibit the four major precepts (the four heaviest precepts for monks and nuns), the thirteen Sanghavasesa (serious offenses for monks and nuns), the two Aniyata (offenses of uncertain nature for monks and nuns), the thirty Nissaggiya Pacittiya (offenses requiring forfeiture for monks and nuns), the ninety-one Pacittiya (minor offenses for monks and nuns), the four Patidesaniya (offenses requiring confession for monks and nuns), the many Sekhiya (rules of training for monks and nuns), and the seven Adhikarana-samatha (seven methods for settling disputes within the monastic community), etc.' 'Or some people break all the precepts. What is meant by all? It refers to the four major precepts up to the seven Adhikarana-samatha. Or some people slander the true Dharma and the profound scriptures.'
，及一闡提具足成就、盡一切相、無有因緣，如是等人自言：『我是聰明利智，輕重之罪悉皆覆藏。』覆藏諸惡如龜藏六，如是眾罪長夜不悔；以不悔故，日夜增長。是諸比丘所犯眾罪終不發露，是使所犯遂復滋漫。是故，如來知是事已，漸次而制，不得一時。」
爾時，有善男子、善女人白佛言：「世尊！如來久知如是之事，何不先制？將無世尊欲令眾生入阿鼻獄？譬如多人慾至他方，迷失正路，隨逐邪道。是諸人等不知迷故，皆謂是道，復不見人可問是非。眾生如是迷於佛法，不見正真，如來應為先說正道，敕諸比丘：『此是犯戒、此是持戒，當如是制。』何以故？如來正覺是真實者，知見正道，唯有如來天中之天能說十善增上功德及其義味。是故啟請，應先制戒。」
佛言：「善男子！若言：『如來能為眾生宣說十善增上功德。』是則如來視諸眾生如羅睺羅。云何難言：『將無世尊欲令眾生入于地獄？』我見一人有墮阿鼻地獄因緣，尚為是人住世一劫、若減一劫。我于眾生有大慈悲，何緣當誑如子想者令入地獄？善男子！如王國內有納衣者，見衣有孔然後乃補。如來亦爾，見諸眾生有入阿鼻地獄因緣，即以戒善而為補之。善男子！譬如轉輪聖王先為眾生說十善法，其後漸漸有行惡者，王即隨事以漸
【現代漢語翻譯】 現代漢語譯本：還有一種人叫一闡提（斷絕善根的人），他們自認為具足成就，通曉一切表象，沒有任何因緣（指善因），這些人會說：『我聰明又敏銳，無論輕重罪過都能全部掩蓋。』他們掩蓋罪惡就像烏龜藏起六根（眼、耳、鼻、舌、身、意），這樣眾多的罪過長久不懺悔；因為不懺悔，罪過日夜增長。這些比丘所犯的眾多罪過最終不暴露出來，使得所犯的罪過更加蔓延。因此，如來知道這些事後，才逐漸制定戒律，而不是一下子全部制定。 當時，有善男子、善女人對佛說：『世尊！如來早就知道這些事，為什麼不先制定戒律？難道世尊是想讓眾生墮入阿鼻地獄嗎？就像很多人想去遠方，卻迷失了正路，跟隨邪道。這些人因為迷失而不知道，都以為那是正道，又找不到人可以詢問對錯。眾生也是這樣迷失於佛法，看不見真正的道理，如來應該先說正道，告誡比丘們：『這是犯戒，這是持戒，應當這樣制定。』為什麼呢？如來是真正的覺悟者，知道真正的道路，只有如來這樣的天中之天才能說出十善的增上功德及其意義。所以我們請求，應該先制定戒律。』 佛說：『善男子！如果說：『如來能為眾生宣說十善的增上功德。』那麼如來看待眾生就像看待羅睺羅（佛陀的兒子）一樣。怎麼能說：『難道世尊是想讓眾生墮入地獄？』我看到一個人有墮入阿鼻地獄的因緣，尚且爲了這個人住世一劫，或者減少一劫。我對眾生有大慈悲，怎麼會欺騙像兒子一樣的眾生讓他們墮入地獄呢？善男子！就像國王的國內有縫補衣服的人，看到衣服有破洞然後才補。如來也是這樣，看到眾生有墮入阿鼻地獄的因緣，就用戒律和善行來彌補。善男子！譬如轉輪聖王先為眾生說十善法，之後漸漸有人做惡，國王就根據情況逐漸制定法律。』
【English Translation】 English version: Furthermore, there are those called Icchantikas (those who have severed their roots of goodness), who consider themselves fully accomplished, understanding all appearances, and without any causes (referring to good causes). Such people say, 'I am intelligent and sharp, and I can conceal all sins, whether light or heavy.' They conceal their evils like a turtle hiding its six senses (eyes, ears, nose, tongue, body, and mind). Thus, these numerous sins are not repented for a long time; because of not repenting, the sins grow day and night. The many sins committed by these monks are ultimately not revealed, causing the committed sins to spread further. Therefore, the Tathagata, knowing these things, gradually established precepts, rather than establishing them all at once. At that time, some virtuous men and women said to the Buddha, 'World Honored One! The Tathagata has long known these things, why not establish precepts earlier? Is it that the World Honored One intends to let sentient beings fall into Avici Hell? It is like many people wanting to go to a distant place, but they lose the right path and follow the wrong path. These people do not know because they are lost, and they all think that is the right path, and they cannot find anyone to ask about right and wrong. Sentient beings are also lost in the Buddha's teachings, unable to see the true principles. The Tathagata should first speak of the right path, and warn the monks: 'This is breaking the precepts, this is keeping the precepts, and it should be established like this.' Why? The Tathagata is the true enlightened one, knowing the true path, and only the Tathagata, the supreme among the heavens, can speak of the increasing merits of the ten virtues and their meanings. Therefore, we request that precepts should be established first.' The Buddha said, 'Virtuous men! If it is said that 'the Tathagata can proclaim the increasing merits of the ten virtues to sentient beings,' then the Tathagata views sentient beings as he views Rahula (Buddha's son). How can it be said, 'Is it that the World Honored One intends to let sentient beings fall into hell?' When I see a person with the causes to fall into Avici Hell, I would still stay in the world for a kalpa, or less than a kalpa, for that person. I have great compassion for sentient beings, how could I deceive sentient beings who are like my own children and let them fall into hell? Virtuous men! It is like in a king's country, there are those who mend clothes, and they only mend the clothes after seeing the holes. The Tathagata is also like this, seeing that sentient beings have the causes to fall into Avici Hell, he uses precepts and good deeds to mend them. Virtuous men! For example, a Wheel-Turning Sage King first speaks of the ten virtues to sentient beings, and then gradually there are those who do evil, and the king gradually establishes laws according to the situation.'
斷之，斷諸惡已，然後自行聖王之法。善男子！我亦如是，雖有所說，不得先制，要因比丘漸行非法然後方乃隨事制之。樂法眾生隨教修行，如是等眾乃能得見如來法身。如轉輪王所有輪寶不可思議；如來亦爾，不可思議；法、僧二寶亦不可思議；能說法者及聞法者皆不可思議。是名善解因緣義也。
「菩薩如是分別開示四種相義，是名大乘大涅槃中因緣義也。
「複次，自正者，所謂得是大般涅槃。正他者，我為比丘說言：『如來常存不變。』隨問答者，迦葉！因汝所問，故得廣為菩薩摩訶薩、比丘、比丘尼、優婆塞、優婆夷說是甚深微妙之義。因緣義者，聲聞、緣覺不解如是甚深之義，不聞伊字三點而成解脫涅槃，摩訶般若成秘密藏。我今於此闡揚分別，為諸聲聞開發慧眼。假使有人作如是言：『如是四事，云何為一？非虛妄耶？』即應反質：『是虛空，無所有、不動、無礙，如是四事有何等異？是豈得名為虛妄乎？』」
「不也。世尊！如是諸句即是一義，所謂空義。」
「自正、正他、能隨問答、解因緣義亦復如是，即大涅槃，等無有異。」
佛告迦葉：「若有善男子、善女人作如是言：『如來無常。云何當知是無常耶？如佛所言：「滅諸煩惱名為涅槃。」猶如火滅，悉無所
【現代漢語翻譯】 現代漢語譯本：斷除，斷除一切惡行之後，然後才能實行聖王之道。善男子！我也是這樣，雖然有所說法，但不能事先制定，必須等到比丘們逐漸做出非法行為之後，才能根據具體情況制定戒律。樂於佛法的眾生，依照教導修行，這樣的人才能得見如來的法身。如同轉輪聖王（Chakravartin，擁有統治世界的輪寶的理想君主）所擁有的輪寶不可思議；如來也是如此，不可思議；佛法（Dharma）、僧伽（Sangha）二寶也同樣不可思議；能夠說法的人和聽法的人都不可思議。這被稱為善解因緣的意義。 菩薩這樣分別開示四種相的意義，這被稱為大乘大涅槃中因緣的意義。 其次，『自正』是指自己證得大般涅槃（Mahaparinirvana，佛教的最高境界）。『正他』是指我對比丘們說：『如來是常存不變的。』根據提問者的不同，迦葉！因為你的提問，我才能廣泛地為菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）、比丘、比丘尼、優婆塞（Upasaka，男居士）、優婆夷（Upasika，女居士）宣說這甚深微妙的意義。因緣的意義是，聲聞（Sravaka，聽聞佛陀教誨而修行的人）、緣覺（Pratyekabuddha，靠自己覺悟的人）不理解這樣甚深的意義，不明白『伊』字三點（指佛法的三種境界）就能成就解脫涅槃，摩訶般若（Mahaprajna，大智慧）成為秘密的寶藏。我現在在這裡闡揚分別，是爲了給聲聞們開發智慧之眼。假設有人這樣說：『這四件事，怎麼能說是一件事呢？難道不是虛妄的嗎？』就應該反問：『虛空（Akasha），無所有、不動、無礙，這四件事有什麼不同？難道能稱之為虛妄嗎？』 『不是的，世尊！這些句子表達的是同一個意義，就是空（Sunyata）的意義。』 『自正、正他、能隨問答、理解因緣的意義也是如此，就是大涅槃，完全沒有差別。』 佛告訴迦葉：『如果有善男子、善女人這樣說：『如來是無常的。』怎麼知道是無常的呢？就像佛所說：『滅除一切煩惱稱為涅槃。』就像火熄滅一樣，什麼都沒有了。』
【English Translation】 English version: Having cut off, having cut off all evils, then one practices the way of a holy king. Good man! I am also like this, although there is something to say, I cannot make rules beforehand, it must be after the Bhikkhus gradually commit illegal acts, then I can make rules according to the specific situation. Sentient beings who are fond of the Dharma, practice according to the teachings, such beings can then see the Dharmakaya (Dharma Body) of the Tathagata. Just like the wheel treasure of a Chakravartin (ideal monarch with a wheel treasure that rules the world) is inconceivable; the Tathagata is also like this, inconceivable; the Dharma and Sangha (monastic community) two treasures are also inconceivable; those who can preach the Dharma and those who hear the Dharma are all inconceivable. This is called the meaning of understanding the causes and conditions well. The Bodhisattva thus separately explains the meaning of the four aspects, this is called the meaning of causes and conditions in the Mahayana Mahaparinirvana. Furthermore, 'self-rectification' refers to attaining the Mahaparinirvana (the ultimate state of Nirvana). 'Rectifying others' refers to me saying to the Bhikkhus: 'The Tathagata is eternal and unchanging.' Depending on the questioner, Kashyapa! Because of your question, I can widely explain this profound and subtle meaning to the Bodhisattva-Mahasattvas (great Bodhisattvas), Bhikkhus, Bhikkhunis, Upasakas (male lay followers), and Upasikas (female lay followers). The meaning of causes and conditions is that Sravakas (hearers of the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own) do not understand such profound meaning, they do not understand that the three dots of the letter 'I' (referring to the three realms of Dharma) can achieve liberation and Nirvana, and Mahaprajna (great wisdom) becomes a secret treasure. I am now expounding and explaining here, in order to open the eyes of wisdom for the Sravakas. Suppose someone says: 'How can these four things be said to be one thing? Isn't it false?' Then one should ask back: 'Akasha (space), nothingness, immobility, and unobstructedness, what is the difference between these four things? Can they be called false?' 'No, World Honored One! These sentences express the same meaning, which is the meaning of Sunyata (emptiness).' 'Self-rectification, rectifying others, being able to answer questions, and understanding the meaning of causes and conditions are also like this, they are the Mahaparinirvana, there is no difference at all.' The Buddha told Kashyapa: 'If there are good men and good women who say: 'The Tathagata is impermanent.' How do we know that it is impermanent? Just as the Buddha said: 'Extinguishing all afflictions is called Nirvana.' Just like a fire is extinguished, there is nothing left.'
有；滅諸煩惱亦復如是，故名涅槃。云何如來為常住法，不變易耶？如佛言曰：「離諸有者乃名涅槃。」是涅槃中無有諸有，云何如來為常住法，不變易耶？如衣壞盡，不名為物；涅槃亦爾，滅諸煩惱不名為物。云何如來為常住法，不變易耶？如佛言曰：「離欲寂滅名曰涅槃。」如人斬首則無有首；離欲寂滅亦復如是，空無所有故名涅槃。云何如來為常住法，不變易耶？如佛言曰：「『「
譬如熱鐵， 捶打星流， 散已尋滅， 莫知所在。 得正解脫， 亦復如是， 已度淫慾、 諸有淤泥， 得無動處， 不知所至。」
「『云何如來為常住法，不變易耶？』迦葉！若有人作如是難者，名為邪難。
「迦葉！汝亦不應作是憶想，謂如來性是滅盡也。迦葉！滅煩惱者不名為物。何以故？永畢竟故，是故名常。是句寂靜，為無有上，滅盡諸相，無有遺余；是句鮮白，常住無退。是故，涅槃名曰常住；如來亦爾，常住無變。言星流者，謂煩惱也。散已尋滅，莫知所在者，謂諸如來煩惱滅已，不在五趣。是故，如來是常住法，無有變易。複次，迦葉！諸佛所師，所謂法也。是故如來恭敬供養。以法常故，諸佛亦常。」
迦葉菩薩復白佛言：「若煩惱火滅，如來亦滅，
【現代漢語翻譯】 現代漢語譯本 有（存在）的滅除，諸煩惱的滅除也是如此，所以稱為涅槃（佛教術語，指解脫生死的狀態）。為什麼說如來（佛的稱號）是常住不變的法呢？如佛所說：『離開一切存在才能稱為涅槃。』這涅槃中沒有任何存在，為什麼說如來是常住不變的法呢？就像衣服壞了，不能稱之為物；涅槃也是這樣，滅除一切煩惱，不能稱之為物。為什麼說如來是常住不變的法呢？如佛所說：『離開慾望的寂滅稱為涅槃。』就像人被斬首就沒有頭一樣；離開慾望的寂滅也是如此，空無所有，所以稱為涅槃。為什麼說如來是常住不變的法呢？如佛所說： 『譬如燒紅的鐵，被捶打時火星四濺，散開后立即熄滅，不知去向。獲得真正解脫的人也是如此，已經度過淫慾和各種存在的污泥，到達不動搖的境界，不知去向。』 『為什麼說如來是常住不變的法呢？』迦葉（佛陀的弟子）！如果有人這樣發問，這是邪見。』 『迦葉！你不應該這樣想，認為如來的本性是滅盡的。迦葉！滅除煩惱不能稱為物。為什麼呢？因為是永遠究竟的，所以稱為常。這句話是寂靜的，是無上的，滅盡一切現象，沒有遺留；這句話是鮮明的，常住不退。因此，涅槃稱為常住；如來也是如此，常住不變。所說的火星四濺，是指煩惱。散開后立即熄滅，不知去向，是指諸如來煩惱滅盡后，不在五趣（地獄、餓鬼、畜生、人、天）。因此，如來是常住的法，沒有變易。再者，迦葉！諸佛的老師，就是法。因此如來恭敬供養法。因為法是常住的，所以諸佛也是常住的。』 迦葉菩薩又對佛說：『如果煩惱之火滅了，如來也滅了，
【English Translation】 English version The cessation of existence, the cessation of all afflictions is also like this, therefore it is called Nirvana (a Buddhist term referring to the state of liberation from the cycle of birth and death). Why is it said that the Tathagata (an epithet of the Buddha) is a permanent and unchanging Dharma? As the Buddha said: 'Only by being free from all existence can it be called Nirvana.' In this Nirvana, there is no existence, why is it said that the Tathagata is a permanent and unchanging Dharma? Just as clothes are worn out and cannot be called a thing; Nirvana is also like this, the cessation of all afflictions cannot be called a thing. Why is it said that the Tathagata is a permanent and unchanging Dharma? As the Buddha said: 'The extinction of desire is called Nirvana.' Just as a person who is beheaded has no head; the extinction of desire is also like this, empty and without anything, therefore it is called Nirvana. Why is it said that the Tathagata is a permanent and unchanging Dharma? As the Buddha said: 'It is like hot iron, when hammered, sparks fly, and after scattering, they immediately extinguish, and their whereabouts are unknown. Those who attain true liberation are also like this, having passed through the mire of lust and all existence, reaching an unshakeable state, and their whereabouts are unknown.' 'Why is it said that the Tathagata is a permanent and unchanging Dharma?' Kashyapa (a disciple of the Buddha)! If someone asks this question, it is a wrong view.' 'Kashyapa! You should not think like this, believing that the nature of the Tathagata is extinction. Kashyapa! The cessation of afflictions cannot be called a thing. Why? Because it is eternal and ultimate, therefore it is called permanent. This statement is peaceful, it is supreme, it extinguishes all phenomena, without any remainder; this statement is clear, permanent and unretreating. Therefore, Nirvana is called permanent; the Tathagata is also like this, permanent and unchanging. The sparks flying refer to afflictions. After scattering, they immediately extinguish, and their whereabouts are unknown, which means that after the afflictions of the Tathagatas are extinguished, they are not in the five realms (hell, hungry ghosts, animals, humans, and gods). Therefore, the Tathagata is a permanent Dharma, without change. Furthermore, Kashyapa! The teacher of all Buddhas is the Dharma. Therefore, the Tathagata respects and makes offerings to the Dharma. Because the Dharma is permanent, so are all Buddhas.' Bodhisattva Kashyapa then said to the Buddha: 'If the fire of afflictions is extinguished, then the Tathagata is also extinguished,
是則如來無常住處。如彼迸鐵，赤色滅已，莫知所至；如來煩惱亦復如是，滅無所至。又如彼鐵熱與赤色滅已無有；如來亦爾，滅已無常，滅煩惱火便入涅槃，當知如來即是無常。」
「善男子！所言鐵者，名諸凡夫。凡夫之人雖滅煩惱，滅已復生，故名無常。如來不爾，滅不復生，是故名常。」
迦葉復言：「如鐵赤色滅已，還置火中赤色復生。如來若爾，應還生結；若結還生，即是無常。」
佛言：「迦葉！汝今不應作如是言：『如來無常。』何以故？如來是常。善男子！如彼燃木，滅已有灰；煩惱滅已便有涅槃。壞衣、斬首、破瓶等譬亦復如是，如是等物各有名字，名曰壞衣、斬首、破瓶。迦葉！如鐵冷已可使還熱；如來不爾，斷煩惱已畢竟清涼，煩惱熾火更不復生。迦葉當知，無量眾生猶如彼鐵，我以無漏智慧熾火燒彼眾生諸煩惱結。」
迦葉復言：「善哉，善哉。我今諦知如來所說諸佛是常。」
佛言：「迦葉！譬如聖王處在後宮，或時遊觀在於後園。王雖不在諸婇女中，亦不得言：『聖王命終。』善男子！如來亦爾，雖不現於閻浮提界，入涅槃中，不名無常。如來出於無量煩惱，入于涅槃安樂之處，游諸覺華，歡娛受樂。」
迦葉復問：「如佛言曰：『我已久度煩
【現代漢語翻譯】 現代漢語譯本：如果這樣說，如來就沒有常住的地方了。就像那燒紅的鐵塊，紅色消失後，不知道它去了哪裡；如來的煩惱也像這樣，滅盡后無處可去。又像那鐵塊，熱度和紅色消失後就不存在了；如來也是這樣，滅盡后就無常了，滅盡煩惱之火就進入涅槃，應當知道如來就是無常的。 善男子！所說的鐵，是指那些凡夫俗子。凡夫之人雖然滅除了煩惱，但滅除后還會再生，所以稱為無常。如來不是這樣，滅除后不會再生，所以稱為常。 迦葉又說：『就像鐵的紅色消失後，再放到火中紅色又會產生。如果如來也是這樣，應該還會再生煩惱；如果煩惱再生，那就是無常了。』 佛說：『迦葉！你不應該說：『如來是無常的。』為什麼呢？因為如來是常。善男子！就像燃燒的木頭，熄滅後會有灰燼；煩惱滅盡后就會有涅槃。像壞掉的衣服、被砍下的頭、破碎的瓶子等比喻也是這樣，這些東西都有各自的名字，叫做壞衣服、砍下的頭、破碎的瓶子。迦葉！就像鐵冷卻後可以再加熱；如來不是這樣，斷除煩惱后就徹底清涼，煩惱的火焰不會再產生。迦葉應當知道，無量眾生就像那鐵塊，我用無漏智慧的火焰燒掉他們所有的煩惱結。』 迦葉又說：『太好了，太好了。我現在確實明白瞭如來所說的諸佛是常。』 佛說：『迦葉！譬如聖王住在後宮，有時到後花園遊玩。即使國王不在眾妃嬪之中，也不能說：『聖王已經去世了。』善男子！如來也是這樣，即使不在閻浮提世界，進入涅槃之中，也不能稱為無常。如來從無量的煩惱中解脫出來，進入涅槃安樂的地方，在覺悟之花中游玩，歡喜快樂。』 迦葉又問：『如佛所說：『我已經很久度脫了煩惱，』
【English Translation】 English version: If that is the case, then the Tathagata has no permanent abode. Like a piece of heated iron, when its red color disappears, one does not know where it has gone; the afflictions of the Tathagata are also like this, when extinguished, they go nowhere. Also, like that iron, when its heat and red color disappear, it no longer exists; the Tathagata is also like this, when extinguished, he is impermanent, and when the fire of afflictions is extinguished, he enters Nirvana, one should know that the Tathagata is impermanent.』 『Good man! The iron that is spoken of refers to ordinary people. Although ordinary people extinguish their afflictions, they are reborn after being extinguished, therefore they are called impermanent. The Tathagata is not like this, he is not reborn after being extinguished, therefore he is called permanent.』 Kasyapa further said, 『Like the red color of iron, when it disappears, if it is placed in the fire again, the red color will reappear. If the Tathagata is like this, he should be reborn with afflictions; if afflictions are reborn, then he is impermanent.』 The Buddha said, 『Kasyapa! You should not say, 『The Tathagata is impermanent.』 Why? Because the Tathagata is permanent. Good man! Like a burning piece of wood, when it is extinguished, there is ash; when afflictions are extinguished, there is Nirvana. The metaphors of a broken garment, a severed head, and a broken bottle are also like this, these things each have their own names, called a broken garment, a severed head, and a broken bottle. Kasyapa! Like iron that has cooled can be heated again; the Tathagata is not like this, having cut off afflictions, he is completely cool, and the fire of afflictions will not be reborn. Kasyapa should know that countless beings are like that iron, and I use the fire of non-outflow wisdom to burn away all the afflictions of those beings.』 Kasyapa further said, 『Excellent, excellent. Now I truly understand that the Buddhas spoken of by the Tathagata are permanent.』 The Buddha said, 『Kasyapa! For example, a holy king resides in the inner palace, and sometimes goes to the rear garden for sightseeing. Even though the king is not among the concubines, one cannot say, 『The holy king has passed away.』 Good man! The Tathagata is also like this, even though he is not present in the Jambudvipa world, having entered Nirvana, he cannot be called impermanent. The Tathagata has emerged from countless afflictions, entered the peaceful place of Nirvana, and is enjoying himself among the flowers of enlightenment, rejoicing in happiness.』 Kasyapa further asked, 『As the Buddha said, 『I have long since crossed over afflictions,』
惱大海。』若佛已度煩惱海者，何緣復納耶輸陀羅、生羅睺羅？以是因緣，當知如來未度煩惱諸結大海。唯愿如來說其因緣。」
佛告迦葉：「汝不應言：『如來久度煩惱大海，何緣復納耶輸陀羅、生羅睺羅？以是因緣，當知如來未度煩惱諸結大海。』善男子！是大涅槃能建大義，汝等今當至心諦聽，廣為人說，莫生驚疑。若有菩薩摩訶薩住大涅槃，須彌山王如是高廣悉能取令入于芥子。其諸眾生依須彌者亦不迫迮，無往來想，如本不異。唯應度者見是菩薩以須彌山納芥子中，復還安止本所住處。
「善男子！復有菩薩摩訶薩住大涅槃，能以三千大千世界入于芥子。其中眾生亦無迫迮及往來想，如本不異。唯應度者見是菩薩以此三千大千世界納芥子中，復還安止本所住處。
「善男子！復有菩薩摩訶薩住大涅槃，能以三千大千世界納一毛孔，乃至本處亦復如是。
「善男子！復有菩薩摩訶薩住大涅槃，斷取十方三千大千諸佛世界置於針鋒如貫棗葉，擲著他方異佛世界。其中所有一切眾生不覺往返、為在何處，唯應度者乃能見之，乃至本處亦復如是。
「善男子！復有菩薩摩訶薩住大涅槃，斷取十方三千大千諸佛世界置於右掌如陶家輪，擲置他方微塵世界。無一眾生有往來想，唯應度者
【現代漢語翻譯】 現代漢語譯本：迦葉問道：『如果佛陀已經度過了煩惱的大海，為什麼還要娶耶輸陀羅（Yaśodharā，佛陀的妻子），生下羅睺羅（Rāhula，佛陀的兒子）呢？由此因緣，應當知道如來並沒有度過煩惱的結縛大海。唯愿如來說明其中的因緣。』 佛陀告訴迦葉：『你不應該說：『如來已經度過煩惱的大海，為什麼還要娶耶輸陀羅，生下羅睺羅？由此因緣，應當知道如來沒有度過煩惱的結縛大海。』善男子！大涅槃能夠建立偉大的意義，你們現在應當專心諦聽，廣為他人宣說，不要產生驚疑。如果有菩薩摩訶薩安住于大涅槃，能夠將須彌山王（Sumeru，佛教宇宙觀中的中心山）如此高廣的山全部取來放入芥子之中。那些依附須彌山的眾生也不會感到擁擠，沒有往來的想法，和原來一樣沒有差別。只有應該被度化的人才能看到這位菩薩將須彌山放入芥子中，又將其放回原來的地方。 『善男子！又有菩薩摩訶薩安住于大涅槃，能夠將三千大千世界（Trisāhasra-mahāsāhasra-lokadhātu，佛教宇宙觀中的一個大世界）放入芥子之中。其中的眾生也不會感到擁擠，沒有往來的想法，和原來一樣沒有差別。只有應該被度化的人才能看到這位菩薩將三千大千世界放入芥子中，又將其放回原來的地方。 『善男子！又有菩薩摩訶薩安住于大涅槃，能夠將三千大千世界放入一個毛孔之中，乃至放回原來的地方也是如此。 『善男子！又有菩薩摩訶薩安住于大涅槃，能夠擷取十方三千大千諸佛世界，放在針尖上，如同串棗葉一樣，然後投擲到其他佛的世界。其中所有一切眾生都不會感覺到往返，也不知道自己在哪裡，只有應該被度化的人才能看到，乃至放回原來的地方也是如此。 『善男子！又有菩薩摩訶薩安住于大涅槃，能夠擷取十方三千大千諸佛世界，放在右手上，如同陶工的輪子一樣旋轉，然後投擲到其他微塵世界。沒有一個眾生有往來的想法，只有應該被度化的人才能看到。'
【English Translation】 English version: Kāśyapa asked: 『If the Buddha has already crossed the ocean of afflictions, why did he still take Yaśodharā (Buddha's wife) and give birth to Rāhula (Buddha's son)? Because of this, it should be known that the Tathāgata has not crossed the great ocean of the bonds of afflictions. I wish the Tathāgata would explain the reasons for this.』 The Buddha told Kāśyapa: 『You should not say: 『The Tathāgata has already crossed the ocean of afflictions, why did he still take Yaśodharā and give birth to Rāhula? Because of this, it should be known that the Tathāgata has not crossed the great ocean of the bonds of afflictions.』 Good man! Great Nirvāṇa can establish great meaning. You should now listen attentively and explain it widely to others, do not be surprised or doubtful. If there is a Bodhisattva Mahāsattva abiding in Great Nirvāṇa, he can take Mount Sumeru (Sumeru, the central mountain in Buddhist cosmology), which is so high and vast, and put it entirely into a mustard seed. The beings who rely on Mount Sumeru will not feel crowded, nor will they have any thought of coming or going, and they will be no different from before. Only those who are to be liberated will see this Bodhisattva put Mount Sumeru into a mustard seed and then return it to its original place.』 『Good man! There is also a Bodhisattva Mahāsattva abiding in Great Nirvāṇa who can put the Trisāhasra-mahāsāhasra-lokadhātu (a great world system in Buddhist cosmology) into a mustard seed. The beings within it will not feel crowded, nor will they have any thought of coming or going, and they will be no different from before. Only those who are to be liberated will see this Bodhisattva put the Trisāhasra-mahāsāhasra-lokadhātu into a mustard seed and then return it to its original place.』 『Good man! There is also a Bodhisattva Mahāsattva abiding in Great Nirvāṇa who can put the Trisāhasra-mahāsāhasra-lokadhātu into a single pore, and it will be the same when it returns to its original place.』 『Good man! There is also a Bodhisattva Mahāsattva abiding in Great Nirvāṇa who can cut off the Buddha worlds of the Trisāhasra-mahāsāhasra-lokadhātu in the ten directions, place them on the tip of a needle like threading jujube leaves, and then throw them into other Buddha worlds. All the beings within will not feel any coming or going, nor will they know where they are. Only those who are to be liberated will see this, and it will be the same when it returns to its original place.』 『Good man! There is also a Bodhisattva Mahāsattva abiding in Great Nirvāṇa who can cut off the Buddha worlds of the Trisāhasra-mahāsāhasra-lokadhātu in the ten directions, place them on his right palm like a potter's wheel, and then throw them into other worlds of dust particles. Not a single being will have any thought of coming or going, only those who are to be liberated will see it.』
乃見之耳，乃至本處亦復如是。
「善男子！復有菩薩摩訶薩住大涅槃，斷取一切十方無量諸佛世界悉納己身。其中眾生悉不迫迮、亦無往返及住處想，唯應度者乃能見之，乃至本處亦復如是。
「善男子！復有菩薩摩訶薩住大涅槃，以十方世界內一塵中。其中眾生亦無迫迮、往返之想，唯應度者乃能見之，乃至本處亦復如是。
「善男子！是菩薩摩訶薩住大涅槃，則能示現種種無量神通變化，是故名曰大般涅槃。是菩薩摩訶薩所可示現如是無量神通變化，一切眾生無能測量，汝今云何能知如來習近愛慾，生羅睺羅？
「善男子！我已久住是大涅槃，種種示現神通變化，於此三千大千世界百億日月、百億閻浮提種種示現，如《首楞嚴經》中廣說。我於三千大千世界或閻浮提示現涅槃，亦不畢竟取于涅槃。或閻浮提示入母胎，令其父母生我子想，而我此身畢竟不從愛慾和合而得生也。我已久從無量劫來離於愛慾，我今此身即是法身，隨順世間示現入胎。
「善男子！此閻浮提林微尼園示現從母摩耶而生，生已即能東行七步，唱如是言：『我於人、天、阿修羅中最尊最上。』父、母、人、天見已驚喜，生希有心。是諸人等謂是嬰兒，而我此身無量劫來久離是法。如是身者即是法身，非是肉
【現代漢語翻譯】 現代漢語譯本：
然後他們才能看見，甚至回到原來的地方也是如此。
『善男子！』又有一些菩薩摩訶薩安住于大涅槃，他們能夠斷除執著，將十方無量諸佛世界都納入自身。其中的眾生不會感到擁擠，也沒有往來和居住的想法，只有那些應該被度化的人才能看見，甚至回到原來的地方也是如此。
『善男子！』又有一些菩薩摩訶薩安住于大涅槃，他們可以將十方世界放入一粒微塵之中。其中的眾生也不會感到擁擠，沒有往來的想法，只有那些應該被度化的人才能看見，甚至回到原來的地方也是如此。
『善男子！』這些安住于大涅槃的菩薩摩訶薩，能夠示現種種無量的神通變化，所以被稱為大般涅槃。這些菩薩摩訶薩所能示現的無量神通變化，一切眾生都無法衡量。你現在怎麼能知道如來（Tathagata）會習近愛慾，生下羅睺羅（Rahula）呢？
『善男子！』我早已安住于大涅槃，示現種種神通變化，在這三千大千世界（Trisahasra-Mahasahasra-lokadhatu）的百億日月、百億閻浮提（Jambudvipa）中示現種種形象，正如《首楞嚴經》（Surangama Sutra）中詳細描述的那樣。我在這三千大千世界或者閻浮提中示現涅槃，但並非真的進入涅槃。或者在閻浮提中示現進入母胎，讓父母產生我生為他們兒子的想法，而我的這個身體實際上並非從愛慾結合而生。我從無量劫以來就已遠離愛慾，我現在的這個身體就是法身（Dharmakaya），爲了順應世間而示現入胎。
『善男子！』在這個閻浮提的藍毗尼園（Lumbini Garden）中，我示現從母親摩耶（Maya）而生，出生后就能向東走七步，並說：『我在人、天、阿修羅（Asura）中最尊貴、最至上。』父母、人和天看到后都感到驚喜，生起稀有的想法。這些人認為我是一個嬰兒，而我的這個身體從無量劫以來就早已遠離這種狀態。這樣的身體是法身，不是肉身。 English version:
Then they can see it, and it is the same even when returning to their original place.
『Good man!』 Furthermore, there are Bodhisattva-Mahasattvas who dwell in the Great Nirvana, who can sever attachments and contain all the immeasurable Buddha worlds of the ten directions within their own bodies. The beings within do not feel crowded, nor do they have thoughts of coming and going or dwelling. Only those who are to be delivered can see it, and it is the same even when returning to their original place.
『Good man!』 Furthermore, there are Bodhisattva-Mahasattvas who dwell in the Great Nirvana, who can place the worlds of the ten directions within a single mote of dust. The beings within do not feel crowded, nor do they have thoughts of coming and going. Only those who are to be delivered can see it, and it is the same even when returning to their original place.
『Good man!』 These Bodhisattva-Mahasattvas who dwell in the Great Nirvana can manifest all kinds of immeasurable supernatural transformations. Therefore, they are called the Great Nirvana. The immeasurable supernatural transformations that these Bodhisattva-Mahasattvas can manifest are beyond the measure of all beings. How can you now know that the Tathagata (如來) would engage in love and desire and give birth to Rahula (羅睺羅)?
『Good man!』 I have long dwelt in the Great Nirvana, manifesting all kinds of supernatural transformations. In this Trisahasra-Mahasahasra-lokadhatu (三千大千世界) with its hundreds of billions of suns and moons, and hundreds of billions of Jambudvipa (閻浮提), I have manifested various forms, as described in detail in the Surangama Sutra (首楞嚴經). I manifest Nirvana in this Trisahasra-Mahasahasra-lokadhatu or in Jambudvipa, but I do not truly enter Nirvana. Or, in Jambudvipa, I manifest entering a mother's womb, causing the parents to think that I am born as their son, but this body of mine is not actually born from the union of love and desire. I have long been free from love and desire since countless kalpas (劫). This body of mine now is the Dharmakaya (法身), and I manifest entering the womb in accordance with the world.
『Good man!』 In this Jambudvipa, in the Lumbini Garden (林微尼園), I manifested being born from my mother Maya (摩耶), and after being born, I could walk seven steps to the east and proclaim: 『I am the most honored and supreme among humans, gods, and Asuras (阿修羅).』 My parents, humans, and gods were all delighted and had rare thoughts. These people thought I was an infant, but this body of mine has long been free from such a state since countless kalpas. Such a body is the Dharmakaya, not a physical body.
【English Translation】 Then they can see it, and it is the same even when returning to their original place. 『Good man!』 Furthermore, there are Bodhisattva-Mahasattvas who dwell in the Great Nirvana, who can sever attachments and contain all the immeasurable Buddha worlds of the ten directions within their own bodies. The beings within do not feel crowded, nor do they have thoughts of coming and going or dwelling. Only those who are to be delivered can see it, and it is the same even when returning to their original place. 『Good man!』 Furthermore, there are Bodhisattva-Mahasattvas who dwell in the Great Nirvana, who can place the worlds of the ten directions within a single mote of dust. The beings within do not feel crowded, nor do they have thoughts of coming and going. Only those who are to be delivered can see it, and it is the same even when returning to their original place. 『Good man!』 These Bodhisattva-Mahasattvas who dwell in the Great Nirvana can manifest all kinds of immeasurable supernatural transformations. Therefore, they are called the Great Nirvana. The immeasurable supernatural transformations that these Bodhisattva-Mahasattvas can manifest are beyond the measure of all beings. How can you now know that the Tathagata (如來) would engage in love and desire and give birth to Rahula (羅睺羅)? 『Good man!』 I have long dwelt in the Great Nirvana, manifesting all kinds of supernatural transformations. In this Trisahasra-Mahasahasra-lokadhatu (三千大千世界) with its hundreds of billions of suns and moons, and hundreds of billions of Jambudvipa (閻浮提), I have manifested various forms, as described in detail in the Surangama Sutra (首楞嚴經). I manifest Nirvana in this Trisahasra-Mahasahasra-lokadhatu or in Jambudvipa, but I do not truly enter Nirvana. Or, in Jambudvipa, I manifest entering a mother's womb, causing the parents to think that I am born as their son, but this body of mine is not actually born from the union of love and desire. I have long been free from love and desire since countless kalpas (劫). This body of mine now is the Dharmakaya (法身), and I manifest entering the womb in accordance with the world. 『Good man!』 In this Jambudvipa, in the Lumbini Garden (林微尼園), I manifested being born from my mother Maya (摩耶), and after being born, I could walk seven steps to the east and proclaim: 『I am the most honored and supreme among humans, gods, and Asuras (阿修羅).』 My parents, humans, and gods were all delighted and had rare thoughts. These people thought I was an infant, but this body of mine has long been free from such a state since countless kalpas. Such a body is the Dharmakaya, not a physical body.
、血、筋、脈、骨、髓之所成立，隨順世間眾生法故示為嬰兒。
「南行七步，示現欲為無量眾生作上福田；西行七步，示現生盡，永斷老死，是最後身；北行七步，示現已度諸有生死；東行七步，示為眾生而作導首。四維七步，示現斷滅種種煩惱、四魔種性，成於如來、應供、正遍知。上行七步，示現不為不凈之物之所染污，猶如虛空；下行七步，示現法雨，滅地獄火，令彼眾生受安隱樂。毀禁戒者，示作霜雹。
「于閻浮提生七日已，示現剃髮，諸人皆謂我是嬰兒，初始剃髮。一切人、天、魔王波旬、沙門、婆羅門，無有能見我頂相者，況有持刀臨之剃髮？若有持刀至我頂者，無有是處。我已久于無量劫中剃除鬚髮，為欲隨順世間法故示現剃髮。
「我既生已，父母將我入天祠中，以我示彼摩醯首羅。摩醯首羅即見我時，合掌恭敬立在一面。我已久于無量劫中舍離如是入天祠法，為欲隨順世間法故示現如是。
「我于閻浮提示現穿耳，一切眾生實無有能穿我耳者，隨順世間眾生法故示現如是。復以諸寶作師子珰莊嚴其耳，然我已於無量劫中離莊嚴具，為欲隨順世間法故作是示現。
「示入學堂修學書䟽，然我已於無量劫中具足成就，遍觀三界所有眾生無有堪任為我師者，為欲隨順
【現代漢語翻譯】 現代漢語譯本：由血、筋、脈、骨、髓構成，爲了順應世間眾生的習俗，示現為嬰兒。 向南方行走七步，示現要為無量眾生作最上的福田；向西方行走七步，示現生命終結，永遠斷絕衰老和死亡，這是最後一次投生；向北方行走七步，示現已經度脫一切有生死的輪迴；向東方行走七步，示現為眾生作引導者。向四維方向行走七步，示現斷滅種種煩惱、四魔（煩惱魔、蘊魔、死魔、天魔）的種性，成就如來（tathāgata）、應供（arhat）、正遍知（samyak-saṃbuddha）。向上行走七步，示現不被不凈之物所染污，猶如虛空；向下行走七步，示現降下法雨，熄滅地獄之火，使那裡的眾生得到安穩快樂。對於毀壞戒律的人，示現為霜雹。 在閻浮提（Jambudvīpa，人世間）出生七天後，示現剃髮，人們都認為我是嬰兒，初次剃髮。一切人、天、魔王波旬（Māra Pāpīyas）、沙門（śramaṇa）、婆羅門（brāhmaṇa），沒有誰能看到我的頭頂，更何況用刀來剃髮？如果有人用刀碰到我的頭頂，那是不可能的。我早已在無量劫中剃除鬚髮，爲了順應世間習俗才示現剃髮。 我出生后，父母帶我進入天祠，讓我拜見摩醯首羅（Maheśvara，大自在天）。摩醯首羅見到我時，合掌恭敬地站在一旁。我早已在無量劫中捨棄了進入天祠的習俗，爲了順應世間習俗才示現如此。 我在閻浮提示現穿耳，一切眾生實際上沒有誰能穿我的耳朵，爲了順應世間眾生的習俗才示現如此。又用各種寶物製作獅子珰來裝飾耳朵，然而我早已在無量劫中遠離裝飾品，爲了順應世間習俗才作此示現。 示現進入學堂學習書寫，然而我早已在無量劫中圓滿成就，遍觀三界所有眾生，沒有誰堪任做我的老師，爲了順應
【English Translation】 English version: Formed by blood, sinews, veins, bones, and marrow, I manifested as an infant to accord with the ways of sentient beings in the world. Walking seven steps to the south, I demonstrated my intention to become the supreme field of merit for countless beings; walking seven steps to the west, I demonstrated the end of birth, the eternal cessation of old age and death, this being my last life; walking seven steps to the north, I demonstrated having transcended all cycles of birth and death; walking seven steps to the east, I demonstrated being a guide for all beings. Walking seven steps in the four cardinal directions, I demonstrated the severing of all kinds of afflictions, the nature of the four Māras (affliction Māra, aggregate Māra, death Māra, and celestial Māra), and the attainment of the Tathāgata (Thus Gone One), Arhat (Worthy One), and Samyak-saṃbuddha (Perfectly Enlightened One). Walking seven steps upwards, I demonstrated being undefiled by impure things, like the void; walking seven steps downwards, I demonstrated the rain of Dharma, extinguishing the fires of hell, bringing peace and joy to those beings. For those who break precepts, I manifested as frost and hail. Seven days after being born in Jambudvīpa (the human world), I demonstrated the shaving of my head, and people thought I was an infant having my hair cut for the first time. Among all humans, gods, Māra Pāpīyas (the Evil One), śramaṇas (ascetics), and brāhmaṇas (priests), none could see the top of my head, let alone cut my hair with a blade. If anyone were to touch my head with a blade, it would be impossible. I had already shaved my head and beard in countless kalpas (eons), and I demonstrated shaving my head to accord with the ways of the world. After my birth, my parents took me to a temple and presented me to Maheśvara (the Great Lord). When Maheśvara saw me, he respectfully stood to one side with his palms together. I had already abandoned the practice of entering temples in countless kalpas, and I demonstrated this to accord with the ways of the world. In Jambudvīpa, I demonstrated the piercing of my ears, though in reality, no being could pierce my ears. I demonstrated this to accord with the ways of sentient beings in the world. I also adorned my ears with lion-shaped earrings made of various jewels, but I had already been free from adornments in countless kalpas, and I demonstrated this to accord with the ways of the world. I demonstrated entering a school to learn writing, but I had already achieved complete mastery in countless kalpas. Looking throughout the three realms, there was no one capable of being my teacher. I did this to accord with
世間法故示入學堂，故名如來、應供、正遍知。習學乘象、槃馬、捔力、種種技藝，亦復如是。
「于閻浮提而復示現為王太子，眾生皆見我為太子，於五欲中歡娛受樂，然我已於無量劫中舍離如是五欲之樂，為欲隨順世間法故示如是相。
「相師佔我：『若不出家，當爲轉輪聖王，王閻浮提。』一切眾生皆信是言，然我已於無量劫中舍轉輪王位，為法輪王。
「于閻浮提現離婇女、五欲之樂，見老、病、死及沙門已，出家修道。眾生皆謂：『悉達太子初始出家。』然我已於無量劫中出家學道，隨順世法故示如是。
「我于閻浮示現出家，受具足戒，精勤修道，得須陀洹果、斯陀含果、阿那含果、阿羅漢果。眾人皆謂：『是阿羅漢果易得不難。』然我已於無量劫中成阿羅漢果。
「為欲度脫諸眾生故，坐于道場菩提樹下以草為座，摧伏眾魔。眾皆謂我始於道場菩提樹下降伏魔宮，然我已於無量劫中久降伏已，為欲降伏剛強眾生故現是化。
「我又示現大小便利、出息、入息，眾皆謂我實有便利、出息、入息，然我是身所得果報無是諸患，隨順世間故示如是。
「我又示現受人信施，然我是身都無飢渴，隨順世法故示如是。
「我又示同諸眾生故現有睡眠，然我已於
【現代漢語翻譯】 現代漢語譯本：爲了順應世間法，我示現進入學堂，因此被稱為如來（Tathagata，意為「如實而來者」）、應供（Arhat，意為「值得供養者」）、正遍知（Samyaksambuddha，意為「正等覺者」）。我學習騎象、駕馭馬匹、摔跤、以及各種技藝，也是同樣的道理。 在閻浮提（Jambudvipa，指我們所居住的這個世界）示現為王太子，眾生都看到我是一個太子，在五欲（色、聲、香、味、觸）中享受快樂，然而我早已在無量劫中捨棄了這樣的五欲之樂，爲了順應世間法才示現這樣的形象。 相師預言我：『如果不出家，將會成為轉輪聖王（Chakravartin，擁有統治世界的輪寶的理想君主），統治閻浮提。』一切眾生都相信這個預言，然而我早已在無量劫中捨棄了轉輪聖王的地位，成爲了法輪王（Dharmaraja，以佛法統治的王者）。 在閻浮提，我示現離開婇女和五欲之樂，看到衰老、疾病、死亡以及沙門（Sramana，指修行者）后，出家修行。眾生都認為：『悉達太子（Siddhartha，佛陀的俗名）剛剛出家。』然而我早已在無量劫中出家學道，爲了順應世間法才示現如此。 我在閻浮提示現出家，受具足戒（Upasampada，佛教僧侶的正式戒律），精勤修行，證得須陀洹果（Srotapanna，預流果）、斯陀含果（Sakrdagamin，一來果）、阿那含果（Anagamin，不還果）、阿羅漢果（Arhat，無學果）。眾人都認為：『阿羅漢果很容易證得。』然而我早已在無量劫中成就阿羅漢果。 爲了度脫一切眾生，我坐在道場菩提樹下，以草為座，降伏眾魔。眾人都認為我才開始在道場菩提樹下降伏魔宮，然而我早已在無量劫中降伏了魔，爲了降伏剛強的眾生才示現這樣的變化。 我又示現大小便、出息、入息，眾人都認為我真的有大小便、出息、入息，然而我的身體已經沒有這些患難，爲了順應世間法才示現如此。 我又示現接受人們的供養，然而我的身體根本沒有飢渴，爲了順應世間法才示現如此。 我又示現和眾生一樣有睡眠，然而我早已在無量劫中沒有睡眠。
【English Translation】 English version: To accord with worldly customs, I demonstrated entering school, hence the names Tathagata (meaning 'the one who has thus come'), Arhat (meaning 'worthy of offering'), and Samyaksambuddha (meaning 'perfectly enlightened one'). Learning to ride elephants, drive horses, wrestle, and various other skills is also the same principle. In Jambudvipa (referring to the world we inhabit), I manifested as a crown prince. All beings saw me as a prince, enjoying pleasures in the five desires (form, sound, smell, taste, and touch). However, I had already relinquished such pleasures of the five desires in countless kalpas (eons). I manifested this appearance to accord with worldly customs. Soothsayers predicted of me: 'If he does not renounce the world, he will become a Chakravartin (an ideal monarch with a wheel of power), ruling Jambudvipa.' All beings believed this prediction. However, I had already relinquished the position of a Chakravartin in countless kalpas, becoming a Dharmaraja (a king who rules by Dharma). In Jambudvipa, I manifested leaving behind consorts and the pleasures of the five desires. Upon seeing old age, sickness, death, and Sramanas (ascetics), I renounced the world to practice the path. All beings thought: 'Prince Siddhartha (Buddha's given name) has just renounced the world.' However, I had already renounced the world and practiced the path in countless kalpas. I manifested this to accord with worldly customs. In Jambudvipa, I manifested renouncing the world, receiving full ordination (Upasampada, the formal monastic vows), diligently practicing the path, and attaining the fruits of Srotapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), and Arhat (worthy one). All people thought: 'The fruit of Arhat is easy to attain.' However, I had already attained the fruit of Arhat in countless kalpas. To liberate all beings, I sat under the Bodhi tree at the place of enlightenment, using grass as a seat, and subdued all demons. All people thought that I had just begun to subdue the demon palace under the Bodhi tree at the place of enlightenment. However, I had already subdued demons in countless kalpas. I manifested this transformation to subdue stubborn beings. I also manifested having bowel movements, exhalation, and inhalation. All people thought that I truly had bowel movements, exhalation, and inhalation. However, my body is free from these afflictions. I manifested this to accord with worldly customs. I also manifested receiving offerings from people. However, my body has no hunger or thirst. I manifested this to accord with worldly customs. I also manifested having sleep like other beings. However, I have not slept in countless kalpas.
無量劫中具足無上深妙智慧，遠離三有，進止威儀。
「頭、目、腹、背舉身疾痛、木槍償對、𤃗洗手足、澡面漱口、楊枝自凈，眾皆謂我有如是事，然我是身都無此也，手足清凈猶如蓮花、口氣凈潔如優缽羅香。一切眾生謂我是人，我實非人。
「我又示現受糞掃衣、𣴟濯縫治，然我久已不須是衣。
「眾人皆謂羅睺羅者是我之子、輸頭檀王是我之父、摩耶夫人是我之母，處在世間受諸快樂，舍如是事出家學道。眾人復言：『是王太子瞿曇大姓，遠離世樂，求出世法。』然我久離世間愛慾，如是等事悉是示現。一切眾生咸謂是人，然我實非。
「善男子！我雖在此閻浮提中數數示現入于涅槃，然我實不畢竟涅槃。而諸眾生皆謂如來真實滅盡，而如來性實不永滅，是故當知是常住法、不變易法。
「善男子！大涅槃者，即是諸佛如來法界。我又示現閻浮提中出於世間，眾生皆謂我始成佛，然我已於無量劫中所作已辦，隨順世法故，復示現於閻浮提初出成佛。
「我又示現於閻浮提不持禁戒、犯四重罪，眾人皆見謂我實犯，然我已於無量劫中堅持禁戒，無有漏缺。
「我又示現於閻浮提為一闡提，眾人皆見是一闡提，然我實非一闡提也。一闡提者，云何能成阿耨多羅三藐三
【現代漢語翻譯】 現代漢語譯本：在無量劫中，我已具足無上深妙的智慧，遠離了三有（欲有、色有、無色有），舉手投足都充滿威儀。 『我的頭、眼睛、腹部、背部，全身都可能出現劇痛，甚至被木槍刺傷。我可能需要洗手洗腳、洗臉漱口、用楊枝清潔牙齒。人們都認為我會有這些事情，但實際上我的身體並沒有這些。我的手腳清凈如蓮花，口氣清新如優缽羅花香。一切眾生都認為我是人，但我實際上不是人。』 『我又示現穿著糞掃衣，自己洗滌縫補，但我早已不需要這樣的衣服。』 『眾人認為羅睺羅（佛陀的兒子）是我的兒子，輸頭檀王（凈飯王，佛陀的父親）是我的父親，摩耶夫人（佛陀的母親）是我的母親。我身處世間享受各種快樂，然後捨棄這一切出家修行。人們又說：『這位是王太子瞿曇（佛陀的姓），他捨棄世俗的快樂，追求出世的佛法。』但我早已遠離世間的愛慾，這些都只是示現。一切眾生都認為我是人，但我實際上不是。』 『善男子！我雖然在這閻浮提（我們所居住的世界）中多次示現進入涅槃，但我實際上並沒有真正進入涅槃。而眾生都認為如來（佛陀）真實滅盡了，但如來的本性實際上不會永遠消滅，所以應當知道這是常住不變的法。』 『善男子！大涅槃就是諸佛如來的法界。我又示現在閻浮提中出現於世間，眾生都認為我才剛剛成佛，但我早已在無量劫中完成了一切修行，只是爲了順應世間的法則，才又示現在閻浮提初次成佛。』 『我又示現在閻浮提不持守戒律，犯下四重罪（殺、盜、淫、妄），眾人都看到認為我真的犯了罪，但我早已在無量劫中堅持戒律，沒有絲毫缺失。』 『我又示現在閻浮提成為一闡提（斷善根的人），眾人都看到認為我是一闡提，但我實際上不是一闡提。一闡提怎麼可能成就阿耨多羅三藐三菩提（無上正等正覺）呢？』
【English Translation】 English version: Throughout countless kalpas, I have been fully endowed with supreme and profound wisdom, having transcended the three realms of existence (the desire realm, the form realm, and the formless realm), and my every movement is filled with dignified grace. 'My head, eyes, abdomen, and back, my whole body might appear to suffer severe pain, even being pierced by wooden spears. I might need to wash my hands and feet, wash my face and rinse my mouth, and clean my teeth with a twig. People would think that these things happen to me, but in reality, my body does not experience these things. My hands and feet are as pure as lotuses, and my breath is as fragrant as the scent of an utpala flower. All beings think I am a human, but I am not actually a human.' 'I also manifest wearing discarded rags, washing and mending them myself, but I have long since had no need for such clothing.' 'People think that Rahula (Buddha's son) is my son, Suddhodana (King Suddhodana, Buddha's father) is my father, and Maya (Buddha's mother) is my mother. I dwell in the world enjoying various pleasures, and then I abandon all of this to leave home and practice the Dharma. People then say: 『This is Prince Gautama (Buddha's family name), who has abandoned worldly pleasures to seek the Dharma of liberation.』 But I have long since been free from worldly desires; these are all just manifestations. All beings think I am a human, but I am not actually a human.' 'Good man! Although I repeatedly manifest entering Nirvana in this Jambudvipa (the world we inhabit), I do not actually enter Nirvana completely. And beings think that the Tathagata (Buddha) has truly passed away, but the nature of the Tathagata does not actually perish forever, so you should know that this is the permanent and unchanging Dharma.' 'Good man! The Great Nirvana is the Dharmadhatu of all Buddhas and Tathagatas. I also manifest appearing in the world in Jambudvipa, and beings think that I have just attained Buddhahood, but I have already completed all practices in countless kalpas. It is only to accord with the laws of the world that I manifest attaining Buddhahood for the first time in Jambudvipa.' 'I also manifest in Jambudvipa not upholding the precepts, committing the four grave offenses (killing, stealing, sexual misconduct, and lying). People all see and think that I have truly committed offenses, but I have long since upheld the precepts in countless kalpas, without any deficiency.' 'I also manifest in Jambudvipa as an icchantika (one who has severed their roots of goodness). People all see and think that I am an icchantika, but I am not actually an icchantika. How could an icchantika possibly attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment)?'
菩提？
「我又示現於閻浮提破和合僧，眾生皆謂我是破僧，我觀人天無有能破和合僧者。
「我又示現於閻浮提護持正法，眾人皆謂我是護法，悉生驚怪。諸佛法爾，不應驚怪。
「我又示現於閻浮提為魔波旬，眾人皆謂我是波旬，然我久于無量劫中離於魔事，清凈無染猶如蓮花。
「我又示現於閻浮提女身成佛，眾人見之皆言：『甚奇，女人能成阿耨多羅三藐三菩提。』如來畢竟不受女身，為欲調伏無量眾生故現女像。憐愍一切諸眾生故，而復示現種種色像。
「我又示現閻浮提中生於四趣，然我久已斷諸趣因，以業因故墮於四趣，為度眾生故生是中。
「我又示現閻浮提中作梵天王，令事梵者安住正法，然我實非，而諸眾生咸皆謂我為真梵天；示現天像遍諸天廟亦復如是。
「我又示現於閻浮提入淫女舍，然我實無貪慾之想，清凈不污猶如蓮花。為諸貪淫著色眾生於四衢道宣說妙法，然我實無慾穢之心，眾人謂我守護女人。
「我又示現於閻浮提入青衣舍，為欲誘化令住正法，然我實無如是惡業墮在青衣。
「我又示現閻浮提中而作教師，開化童蒙令住正法。
「我又示現於閻浮提入諸酒會、博弈之處，示現種種勝負諍訟，為欲拔濟彼諸眾生。
【現代漢語翻譯】 現代漢語譯本 菩提（bodhi，覺悟）？ 『我又在閻浮提（Jambudvipa，人世間）示現，破壞僧團的和合，眾生都認為我是破壞僧團的人，但我觀察人天之中，沒有誰能真正破壞僧團的和合。 『我又在閻浮提示現，護持正法，眾人皆認為我是護法者，都感到驚奇。諸佛的法則是如此，不應感到驚奇。 『我又在閻浮提示現為魔波旬（Mara Papiyas，魔王），眾人皆認為我是波旬，然而我早已在無量劫中遠離魔事，清凈無染，猶如蓮花。 『我又在閻浮提示現為女身成佛，眾人見之都說：『太奇怪了，女人竟然能成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』如來（Tathagata，佛的稱號）實際上不受女身，爲了調伏無量眾生才示現女像。憐憫一切眾生，所以又示現種種色像。 『我又在閻浮提中示現生於四趣（gati，四種輪迴的去處），然而我早已斷絕了諸趣的因，因為業力的緣故墮入四趣，爲了度化眾生才生於其中。 『我又在閻浮提中示現為梵天王（Brahma，色界天之主），令事奉梵天的人安住于正法，然而我實際上不是梵天王，但眾生都認為我是真正的梵天；示現天像遍佈諸天廟也是如此。 『我又在閻浮提示現進入妓院，然而我實際上沒有貪慾的想法，清凈不染，猶如蓮花。爲了那些貪淫執著於色欲的眾生，我在四通八達的道路上宣說妙法，然而我實際上沒有淫穢之心，眾人卻認為我是在守護女人。 『我又在閻浮提示現進入青衣（妓女）的住所，爲了誘導他們安住于正法，然而我實際上沒有這樣的惡業，墮落為青衣。 『我又在閻浮提中示現為教師，開導啓蒙兒童，讓他們安住于正法。 『我又在閻浮提示現進入各種酒會、賭博場所，示現種種勝負爭訟，爲了救拔那些眾生。
【English Translation】 English version Bodhi (enlightenment)? 'I also appear in Jambudvipa (the human world), disrupting the harmony of the Sangha (monastic community), and all beings think I am a disruptor of the Sangha, but I observe that among humans and gods, no one can truly disrupt the harmony of the Sangha.' 'I also appear in Jambudvipa, upholding the Dharma (Buddhist teachings), and everyone thinks I am a protector of the Dharma, and they are all amazed. Such is the nature of the Buddhas; there should be no amazement.' 'I also appear in Jambudvipa as Mara Papiyas (the demon king), and everyone thinks I am Papiyas, but I have long been free from demonic affairs for countless kalpas (eons), pure and undefiled like a lotus flower.' 'I also appear in Jambudvipa as a woman attaining Buddhahood, and when people see this, they say, 『How strange, a woman can attain Anuttara-samyak-sambodhi (supreme perfect enlightenment).』 The Tathagata (the Buddha) does not actually take on a female body, but appears as a woman to tame countless beings. Out of compassion for all beings, I manifest various forms and appearances.' 'I also appear in Jambudvipa, born into the four destinies (gati, realms of rebirth), but I have long severed the causes of these destinies. Due to karmic causes, I fall into the four destinies, but I am born there to liberate beings.' 'I also appear in Jambudvipa as Brahma (the lord of the Brahma heaven), causing those who worship Brahma to abide in the true Dharma, but I am not actually Brahma, yet all beings think I am the true Brahma; the same is true when I manifest as a celestial being in various temples.' 'I also appear in Jambudvipa entering brothels, but I have no thoughts of lust, pure and undefiled like a lotus flower. For those beings who are greedy and attached to sensual desires, I proclaim the wonderful Dharma on the main roads, but I have no lustful thoughts, yet people think I am protecting women.' 'I also appear in Jambudvipa entering the dwelling of a prostitute, to guide them to abide in the true Dharma, but I have no such evil karma to fall into the state of a prostitute.' 'I also appear in Jambudvipa as a teacher, enlightening and guiding children to abide in the true Dharma.' 'I also appear in Jambudvipa entering various drinking parties and gambling places, showing various wins, losses, and disputes, to liberate those beings.'
而我實無如是惡業，而諸眾生皆謂我作如是之業。
「我又示現久住冢間，作大鷲身度諸飛鳥。而諸眾生皆謂我是真實鷲身，然我久已離於是業，為欲度彼諸鳥鷲故示現如是。
「我又示現閻浮提中作大長者，為欲安立無量眾生住于正法。
「又復示作諸王、大臣、王子、輔相，於是眾中各為第一，為修正法故處王位。
「我又示現閻浮提中疫病劫起，多有眾生為病所惱，先施醫藥，然後為說微妙正法，令其安住無上菩提，眾人皆謂是病劫起。
「又復示現閻浮提中飢餓劫起，隨其所須供給飲食，然後為說微妙正法，令其安住無上菩提。
「又復示現閻浮提中刀兵劫起，即為說法令離怨害，使得安住無上菩提。
「又復示現，為計常者說無常想、計樂想者為說苦想、計我想者說無我想、計凈想者說不凈想。若有眾生貪著三界，即為說法，令離是處。度眾生故，為說無上微妙法藥；為斷一切煩惱樹故，種植無上法藥之樹；為欲拔濟諸外道故，演說正法。雖復示現為眾生師，而心初無眾生師想。
「為欲拔濟諸下賤故，現入其中而為說法，非是惡業受是身也。
「如來正覺如是安住大般涅槃，是故名為常住無變；如閻浮提，東弗于逮、西瞿耶尼、北郁單越亦復如
【現代漢語翻譯】 現代漢語譯本：而我實際上並沒有做過這樣的惡業，但所有眾生都認為我做了這樣的業。 我又示現長久地住在墳墓之間，變成大鷲的身體來度化各種飛鳥。而所有眾生都認為我是真實的鷲身，但我早就已經脫離了這種業，爲了度化那些鳥鷲才示現成這樣。 我又示現在閻浮提（Jambudvipa，人世間）中做大長者，爲了安立無量眾生安住于正法。 我又示現做諸王、大臣、王子、輔相，在這些人群中都成為第一，爲了修正正法而處在王位。 我又示現在閻浮提中發生瘟疫災難時，很多眾生被疾病所困擾，我先施予醫藥，然後為他們宣說微妙的正法，讓他們安住于無上菩提（Anuttara-samyak-sambodhi，無上正等正覺），眾人皆認為這是瘟疫災難的發生。 我又示現在閻浮提中發生飢餓災難時，我隨他們所需供給飲食，然後為他們宣說微妙的正法，讓他們安住于無上菩提。 我又示現在閻浮提中發生刀兵災難時，我即為他們說法，讓他們遠離怨恨和傷害，使得他們安住于無上菩提。 我又示現，為執著于常的人宣說無常的道理，為執著于快樂的人宣說痛苦的道理，為執著於我的人宣說無我的道理，為執著于清凈的人宣說不凈的道理。如果有眾生貪戀三界（欲界、色界、無色界），我就為他們說法，讓他們離開這些地方。爲了度化眾生，我宣說無上微妙的法藥；爲了斷除一切煩惱之樹，我種植無上法藥之樹；爲了救拔那些外道，我演說正法。雖然示現為眾生的導師，但心中從沒有作為眾生導師的想法。 爲了救拔那些地獄眾生，我示現進入其中而為他們說法，並非是因為惡業而受此身。 如來正覺（Tathagata，佛的稱號）就是這樣安住于大般涅槃（Maha-parinirvana，大解脫），所以被稱為常住不變；就像閻浮提一樣，東弗于逮（Purva-videha，東勝身洲）、西瞿耶尼（Apara-godaniya，西牛貨洲）、北郁單越（Uttarakuru，北俱盧洲）也是如此。
【English Translation】 English version: But I have not actually committed such evil deeds, yet all sentient beings believe that I have done such deeds. I also manifest dwelling long in the charnel grounds, taking the form of a great eagle to deliver various birds. And all sentient beings believe that I am a real eagle, but I have long since been free from such karma. I manifest in this way to deliver those birds and eagles. I also manifest as a great elder in Jambudvipa (the human world), in order to establish countless sentient beings in the Right Dharma. I also manifest as kings, ministers, princes, and advisors, becoming the foremost among these groups, holding the throne for the sake of rectifying the Right Dharma. I also manifest in Jambudvipa when plagues arise, with many sentient beings afflicted by illness. I first provide medicine, and then preach the subtle Right Dharma to them, enabling them to abide in Anuttara-samyak-sambodhi (supreme perfect enlightenment). People all believe that this is the arising of a plague. I also manifest in Jambudvipa when famines arise, providing food and drink according to their needs, and then preach the subtle Right Dharma to them, enabling them to abide in Anuttara-samyak-sambodhi. I also manifest in Jambudvipa when wars arise, immediately teaching the Dharma to help them depart from hatred and harm, enabling them to abide in Anuttara-samyak-sambodhi. I also manifest, for those who cling to permanence, I preach the concept of impermanence; for those who cling to pleasure, I preach the concept of suffering; for those who cling to self, I preach the concept of no-self; for those who cling to purity, I preach the concept of impurity. If there are sentient beings who are attached to the three realms (the desire realm, the form realm, and the formless realm), I preach the Dharma to them, enabling them to leave these places. For the sake of delivering sentient beings, I preach the supreme and subtle Dharma medicine; to cut off all the trees of afflictions, I plant the tree of supreme Dharma medicine; to rescue those of other paths, I expound the Right Dharma. Although I manifest as a teacher of sentient beings, my mind has never had the thought of being a teacher of sentient beings. To rescue those in hell, I manifest entering into it and preach the Dharma to them, not because of evil karma that I receive this body. The Tathagata (the title of Buddha) thus abides in Maha-parinirvana (great liberation), therefore it is called permanent and unchanging; just like Jambudvipa, so too are Purva-videha (East Videha), Apara-godaniya (West Godaniya), and Uttarakuru (North Kuru).
是；如四天下，三千大千世界亦爾。二十五有如《首楞嚴經》中廣說。以是故名大般涅槃。若有菩薩摩訶薩安住如是大般涅槃，能示如是神通變化而無所畏。
「迦葉！以是緣故，汝不應言：『羅睺羅者是佛之子。』何以故？我于往昔無量劫中已離欲有。是故，如來名曰常住，無有變易。」
迦葉復言：「如來云何名曰常住？如佛言曰：『如燈滅已，無有方所。』如來亦爾，既滅度已，亦無方所。」
佛言：「迦葉！善男子！汝今不應作如是言：『燈滅盡已，無有方所；如來亦爾，既滅度已，無有方所。』善男子！譬如男女然燈之時，燈器大小悉滿中油。隨有油在，其明猶存；若油盡已，明亦俱盡。其明滅者，譬煩惱滅，明雖滅盡，燈器猶存。如來亦爾，煩惱雖滅，法身常存。善男子！于意云何？明與燈器為俱滅不？」
迦葉答言：「不也。世尊！雖不俱滅，然是無常。若以法身譬燈器者，燈器無常；法身亦爾，應是無常。」
「善男子！汝今不應作如是難。如世間言器，如來世尊無上法器。彼器無常，非如來也。一切法中，涅槃為常。如來體之，故名為常。
「複次，善男子！言燈滅者，是阿羅漢所證涅槃，以滅貪愛、諸煩惱故，譬之燈滅。阿那含者，名曰有貪。以有貪故，
【現代漢語翻譯】 現代漢語譯本：是的；如同四大部洲（四天下），三千大千世界也是如此。二十五有（三界中的二十五種存在狀態）的情況，如《首楞嚴經》中廣為闡述。因此，這被稱為大般涅槃（偉大的完全寂滅）。如果有菩薩摩訶薩（偉大的菩薩）安住于這樣的大般涅槃，就能展現這樣的神通變化而無所畏懼。 「迦葉（佛陀的弟子名）！因為這個緣故，你不應該說：『羅睺羅（佛陀的兒子）是佛的兒子。』為什麼呢？我在過去無量劫中已經脫離了慾望的束縛。因此，如來被稱為常住，沒有變化。」 迦葉又說：「如來為什麼被稱為常住呢？如佛所說：『如同燈熄滅后，沒有去處。』如來也是這樣，既然滅度了，也沒有去處。」 佛說：「迦葉！善男子！你現在不應該這樣說：『燈熄滅后，沒有去處；如來也是這樣，既然滅度了，也沒有去處。』善男子！譬如男女點燈的時候，燈器的大小都裝滿了油。只要有油在，燈光就存在；如果油用盡了，燈光也隨之熄滅。燈光熄滅，譬如煩惱滅盡，燈光雖然熄滅，燈器仍然存在。如來也是這樣，煩惱雖然滅盡，法身（佛的真身）卻常存。善男子！你認為如何？燈光和燈器是一起熄滅的嗎？」 迦葉回答說：「不是的。世尊！雖然不是一起熄滅，但燈光是無常的。如果用法身比作燈器，燈器是無常的；法身也應該如此，應該是無常的。」 「善男子！你現在不應該這樣發難。如同世間所說的器皿，如來世尊是無上的法器。那個器皿是無常的，但不是如來。一切法中，涅槃是常住的。如來證悟了涅槃，所以被稱為常住。 「再者，善男子！說燈熄滅，是指阿羅漢（已證悟的聖者）所證得的涅槃，因為滅除了貪愛和各種煩惱，所以比作燈滅。阿那含（不還果）被稱為有貪。因為有貪，
【English Translation】 English version: Yes; it is like the four continents (four under-heavens), and the three thousand great thousand worlds are also like that. The twenty-five existences (the twenty-five states of being in the three realms) are extensively explained in the 'Surangama Sutra'. Therefore, it is called the Great Nirvana (the great complete extinction). If a Bodhisattva Mahasattva (a great Bodhisattva) dwells in such a Great Nirvana, they can manifest such supernatural powers and transformations without fear. 「Kasyapa (name of Buddha's disciple)! For this reason, you should not say: 『Rahula (Buddha's son) is the son of the Buddha.』 Why? In the past countless kalpas, I have already been free from the bondage of desire. Therefore, the Tathagata (Buddha) is called permanent, without change.」 Kasyapa further said: 「Why is the Tathagata called permanent? As the Buddha said: 『Like a lamp that has been extinguished, there is no place to go.』 The Tathagata is also like that; since he has passed into extinction, there is also no place to go.」 The Buddha said: 「Kasyapa! Good man! You should not say: 『When a lamp is extinguished, there is no place to go; the Tathagata is also like that, since he has passed into extinction, there is also no place to go.』 Good man! For example, when men and women light a lamp, the lamp container, whether large or small, is filled with oil. As long as there is oil, the light remains; if the oil is used up, the light also goes out. The extinguishing of the light is like the extinction of afflictions; although the light is extinguished, the lamp container remains. The Tathagata is also like that; although afflictions are extinguished, the Dharma body (the true body of the Buddha) remains permanent. Good man! What do you think? Do the light and the lamp container extinguish together?」 Kasyapa replied: 「No, World Honored One! Although they do not extinguish together, the light is impermanent. If the Dharma body is compared to the lamp container, the lamp container is impermanent; the Dharma body should also be like that, it should be impermanent.」 「Good man! You should not raise such a question. Like the vessel spoken of in the world, the Tathagata, the World Honored One, is the supreme Dharma vessel. That vessel is impermanent, but not the Tathagata. Among all dharmas, Nirvana is permanent. The Tathagata has realized Nirvana, therefore he is called permanent. 「Furthermore, good man! Saying that the lamp is extinguished refers to the Nirvana attained by an Arhat (an enlightened saint), because they have extinguished greed, love, and all afflictions, so it is compared to the extinguishing of a lamp. An Anagami (a non-returner) is called having greed. Because they have greed,
不得說言同於燈滅。是故，我昔覆相說言喻如燈滅，非大涅槃同於燈滅。阿那含者，非數數來，又不還來二十五有，更不復受臭身、蟲身、食身、毒身，是則名為阿那含也。若更受身，名為那含；不受身者，名阿那含。有去、來者，名曰那含；無去、來者，名阿那含。」
大般涅槃經卷第四 大正藏第 12 冊 No. 0375 大般涅槃經
大般涅槃經卷第五
宋代沙門慧嚴等依泥洹經加之四相品之餘
爾時，迦葉菩薩白佛言：「世尊！如佛所說：『諸佛世尊有秘密藏。』是義不然。何以故？諸佛世尊唯有密語，無有密藏。譬如幻主機關木人，人雖睹見屈伸俯仰，莫知其內而使之然。佛法不爾，咸令眾生悉得知見。云何當言諸佛世尊有秘密藏？」
佛贊迦葉：「善哉，善哉。善男子！如汝所言，如來實無秘密之藏。何以故？如秋滿月處空顯露，清凈無翳，人皆睹見。如來之言亦復如是，開發顯露，清凈無翳。愚人不解，謂之秘藏；智者了達，則不名藏。
「善男子！譬如有人多積金銀至無量億，其心慳吝，不肯惠施拯濟貧窮，如是積聚乃名秘藏。如來不爾，于無邊劫積聚無量妙法珍寶，心無慳吝，常以惠施一切眾生。云何當言如來秘藏？
「善男子！譬如有人身
【現代漢語翻譯】 現代漢語譯本：不能說阿羅漢的涅槃如同燈火熄滅一樣。因此，我過去曾用燈火熄滅來比喻，但那不是指大涅槃如同燈火熄滅。阿那含（不還果）不會再來，也不會再回到二十五有（三界中的二十五種存在狀態），更不會再承受臭穢的身體、蟲的身體、以食物為生的身體、有毒的身體，這才能稱為阿那含。如果再次受生，就稱為那含（一來果）；不再受生，才稱為阿那含。有去、來，稱為那含；沒有去、來，稱為阿那含。
當時，迦葉菩薩（釋迦牟尼佛的十大弟子之一）對佛說：『世尊！如您所說：諸佛世尊有秘密的寶藏。』這個說法是不對的。為什麼呢？諸佛世尊只有秘密的語言，沒有秘密的寶藏。譬如幻術師操縱機關木人，人們雖然看到木人屈伸俯仰，卻不知道是什麼在裡面使它這樣動。佛法不是這樣，它讓所有眾生都能知道和看到。怎麼能說諸佛世尊有秘密的寶藏呢？』
佛讚歎迦葉說：『說得好，說得好。善男子！正如你所說，如來確實沒有秘密的寶藏。為什麼呢？就像秋天的滿月在空中顯露，清凈無雲翳，人們都能看到。如來的教誨也是這樣，開顯明露，清凈無礙。愚昧的人不理解，就認為那是秘密的寶藏；有智慧的人通達了，就不認為那是寶藏。
『善男子！譬如有人積聚了無數的金銀，但他心懷吝嗇，不肯佈施救濟貧窮，這樣的積聚才稱為秘密的寶藏。如來不是這樣，在無量劫中積聚了無量的妙法珍寶，心中沒有吝嗇，常常佈施給一切眾生。怎麼能說如來有秘密的寶藏呢？』
『善男子！譬如有人身體
【English Translation】 English version: It should not be said that the Arhat's (one who has attained Nirvana) Nirvana is the same as the extinguishing of a lamp. Therefore, I used the analogy of a lamp being extinguished in the past, but that does not mean that Great Nirvana is the same as a lamp being extinguished. An Anagami (Non-Returner) will not come again, nor will they return to the twenty-five realms of existence (the twenty-five states of being in the three realms), and will no longer receive a foul body, an insect body, a body that lives on food, or a poisonous body. This is what is called an Anagami. If one receives a body again, they are called a Sakadagami (Once-Returner); if one does not receive a body, they are called an Anagami. Having coming and going is called a Sakadagami; having no coming and going is called an Anagami.
At that time, Bodhisattva Kasyapa (one of the ten great disciples of Sakyamuni Buddha) said to the Buddha, 'World Honored One! As you have said, 「The World Honored Ones have secret treasures.」 This is not correct. Why? The World Honored Ones only have secret words, not secret treasures. For example, a magician manipulates a mechanical wooden puppet. Although people see the puppet bending and stretching, they do not know what is inside that makes it move. The Buddha's Dharma is not like this; it allows all sentient beings to know and see. How can it be said that the World Honored Ones have secret treasures?'
The Buddha praised Kasyapa, saying, 'Excellent, excellent. Good man! As you have said, the Tathagata (Buddha) truly has no secret treasures. Why? Like the full moon in autumn, which is revealed in the sky, clear and without clouds, and everyone can see it. The Tathagata's teachings are also like this, open and clear, pure and without obstruction. Ignorant people do not understand and think it is a secret treasure; wise people understand and do not consider it a treasure.'
'Good man! For example, someone accumulates countless gold and silver, but they are stingy and unwilling to give to help the poor. Such accumulation is called a secret treasure. The Tathagata is not like this. In countless kalpas (eons), the Tathagata has accumulated countless wonderful Dharma treasures, and there is no stinginess in the heart. The Tathagata always gives to all sentient beings. How can it be said that the Tathagata has secret treasures?'
'Good man! For example, someone's body'
根不具，或無一目、一手、一足。以羞恥故，不令人見。人不見故，名為秘藏。如來不爾，所有正法具足無缺，令人睹見。云何當言如來秘藏？
「善男子！譬如貧人多負人財，怖畏債主，隱不欲現，故名為藏。如來不爾，不負一切眾生世法，雖負眾生出世之法而亦不藏。何以故？恒于眾生生一子想，而為演說無上法故。
「善男子！譬如長者，多有財寶，唯有一子，心甚愛重，情無舍離，所有珍寶悉用示之。如來亦爾，視諸眾生同於一子。
「善男子！如世間人，以男女根醜陋鄙惡，以衣覆蔽，故名為藏。如來不爾，永斷此根；以無根故，無所覆藏。
「善男子！如婆羅門所有語論，終不欲令剎利、毗舍、首陀等聞。何以故？以此論中有過惡故。如來正法則不如是，初、中、后善。是故，不得名為秘藏。
「善男子！譬如長者唯有一子，心常憶念，憐愛無已。將詣師所欲令受學，懼不速成，尋便將還。以愛念故，晝夜慇勤教其半字，而不教誨毗伽羅論。何以故？以其幼稚，力未堪故。善男子！假使長者教半字已，是兒即時能得了知毗伽羅論不？」
「不也。世尊！」
「如是長者於是子所有秘藏不？」
「不也。世尊！何以故？以子年幼故不為說，不以秘吝而不
【現代漢語翻譯】 現代漢語譯本： 『如果有人身體殘缺，比如缺少眼睛、手或腳，因為感到羞恥，不願讓人看見，不讓人看見就稱為「秘藏」。如來不是這樣，他所擁有的正法圓滿無缺，讓人都能看見。怎麼能說如來有秘藏呢？』 『善男子！比如一個窮人欠了很多債，害怕債主，躲藏起來不願露面，所以稱為「藏」。如來不是這樣，他不欠眾生任何世俗的債，即使欠了眾生出世的債，也不會隱藏。為什麼呢？因為他總是把眾生看作自己的孩子，為他們演說無上的佛法。』 『善男子！比如一個富有的長者，有很多財寶，只有一個兒子，他非常愛重這個兒子，不願離開他，所有的珍寶都拿給兒子看。如來也是這樣，看待所有眾生都像自己的孩子一樣。』 『善男子！比如世間的人，因為男女的生殖器官醜陋，用衣服遮蓋起來，所以稱為「藏」。如來不是這樣，他永遠斷絕了這種根源；因為沒有這種根源，所以沒有什麼需要遮藏的。』 『善男子！比如婆羅門（Brahman，古印度祭司階層）的言論，他們絕對不希望剎帝利（Kshatriya，古印度武士階層）、吠舍（Vaishya，古印度商人階層）、首陀羅（Shudra，古印度奴隸階層）等聽到。為什麼呢？因為這些言論中有過錯和惡行。如來的正法不是這樣，它從開始到中間到最後都是美好的。因此，不能稱為秘藏。』 『善男子！比如一個長者只有一個兒子，他常常思念著他，憐愛他沒有止境。他把兒子帶到老師那裡想讓他學習，又怕他不能很快學會，就馬上把他帶回家。因為愛念的緣故，白天黑夜都勤奮地教他半個字，而不教他毗伽羅論（Vyakarana，古印度語法）。為什麼呢？因為他年紀還小，能力還不夠。善男子！假如長者教了半個字，這個孩子就能立刻理解毗伽羅論嗎？』 『不能，世尊！』 『那麼，這個長者對他的兒子有所隱瞞嗎？』 『沒有，世尊！為什麼呢？因為兒子年紀還小，所以不給他講，而不是因為吝嗇而不講。』
【English Translation】 English version: 'If someone has a physical defect, such as lacking an eye, a hand, or a foot, they feel ashamed and do not want to be seen, and this not being seen is called 'secretive'. The Tathagata is not like this; all the true Dharma he possesses is complete and without deficiency, allowing everyone to see it. How can it be said that the Tathagata has secrets?' 'Good man! For example, a poor person owes a lot of money and, fearing the creditors, hides and does not want to appear, so this is called 'hiding'. The Tathagata is not like this; he does not owe any worldly debts to sentient beings, and even if he owes them transcendental debts, he does not hide them. Why? Because he always regards sentient beings as his own children and expounds the supreme Dharma for them.' 'Good man! For example, a wealthy elder has many treasures and only one son, whom he loves very much and does not want to leave. He shows all his treasures to his son. The Tathagata is also like this, regarding all sentient beings as his own children.' 'Good man! For example, worldly people cover their male and female reproductive organs with clothing because they are considered ugly and shameful, and this is called 'hiding'. The Tathagata is not like this; he has forever severed this root cause. Because there is no such root, there is nothing to hide.' 'Good man! For example, the discourses of the Brahmins (Brahman, the priestly class in ancient India) are never intended to be heard by the Kshatriyas (Kshatriya, the warrior class in ancient India), Vaishyas (Vaishya, the merchant class in ancient India), or Shudras (Shudra, the servant class in ancient India). Why? Because these discourses contain faults and evils. The Tathagata's true Dharma is not like this; it is good in the beginning, middle, and end. Therefore, it cannot be called a secret.' 'Good man! For example, an elder has only one son, whom he constantly thinks of and loves without end. He takes his son to a teacher, wanting him to learn, but fearing that he will not learn quickly, he immediately takes him back home. Because of his love, he diligently teaches him half a letter day and night, but does not teach him Vyakarana (Vyakarana, ancient Indian grammar). Why? Because he is still young and his abilities are not yet sufficient. Good man! If the elder teaches him half a letter, will the child immediately understand Vyakarana?' 'No, World Honored One!' 'Then, does this elder have any secrets from his son?' 'No, World Honored One! Why? Because the son is still young, so he does not teach him, not because he is stingy and does not want to teach him.'
現示。所以者何？若有嫉妒、秘吝之心乃名為藏。如來不爾，云何當言如來秘藏？」
佛言：「善哉，善哉。善男子！如汝所言：『若有瞋心、嫉妒、慳吝，乃名為藏。如來無有瞋心、嫉妒，云何名藏？』善男子！彼大長者，謂如來也。言一子者，謂一切眾生。如來等視一切眾生猶如一子。教一子者，謂聲聞弟子。半字者，謂九部經。毗伽羅論者，所謂方等大乘經典。以諸聲聞無有慧力，是故如來為說半字九部經典，而不為說毗伽羅論方等大乘。
「善男子！如彼長者子既長大，堪任讀學，若不為說毗伽羅論，可名為藏。若諸聲聞有堪任力能受大乘毗伽羅論，如來秘惜不為說者，可言如來有秘密藏。如來不爾，是故，如來無有秘藏。如彼長者教半字已，次為演說毗伽羅論。我亦如是，為諸弟子說於半字九部經已，次為演說毗伽羅論，所謂如來常存不變。
「複次，善男子！譬如夏月興大云雷，降注大雨，令諸農夫下種子者多獲果實，不下種者無所收穫。無所獲者，非龍王咎，而此龍王亦無所藏。我亦如是，降大法雨《大涅槃經》，若諸眾生種善子者得慧芽果，無善子者則無所獲。無所獲者，非如來咎，然佛如來實無所藏。」
迦葉復言：「我今定知如來世尊無所秘藏。如佛所說：『毗伽羅論
【現代漢語翻譯】 現代漢語譯本：現在顯示出來。為什麼呢？如果存在嫉妒、吝嗇的心，那才叫做隱藏。如來不是這樣，怎麼能說如來有秘密隱藏呢？ 佛說：『好啊，好啊。善男子！正如你所說：『如果存在嗔恨心、嫉妒、慳吝，那才叫做隱藏。如來沒有嗔恨心、嫉妒，怎麼能叫做隱藏呢？』善男子！那位大長者，指的是如來。說一個兒子，指的是一切眾生。如來平等看待一切眾生，就像看待一個兒子一樣。教導一個兒子，指的是聲聞弟子。半字，指的是九部經。毗伽羅論（廣大的論述），指的是方等大乘經典。因為聲聞弟子沒有智慧的力量，所以如來為他們說半字九部經典，而不為他們說毗伽羅論方等大乘。 『善男子！就像那位長者的兒子已經長大，能夠讀書學習，如果還不為他說毗伽羅論，那才叫做隱藏。如果聲聞弟子有能力接受大乘毗伽羅論，如來卻秘藏不為他們說，那才能說如來有秘密隱藏。如來不是這樣，所以，如來沒有秘密隱藏。就像那位長者教完半字之後，接著為他演說毗伽羅論。我也是這樣，為弟子們說完半字九部經之後，接著為他們演說毗伽羅論，也就是如來常存不變的道理。 『再者，善男子！譬如夏天興起大云雷，降下大雨，讓那些播種的農夫獲得豐收，不播種的就一無所獲。沒有收穫，不是龍王的過錯，而這位龍王也沒有隱藏什麼。我也是這樣，降下大法雨《大涅槃經》，如果眾生種下善的種子，就能得到智慧的芽果，沒有善種子的就一無所獲。沒有收穫，不是如來的過錯，然而佛如來確實沒有什麼隱藏。』 迦葉又說：『我現在確定知道如來世尊沒有什麼秘密隱藏。正如佛所說：『毗伽羅論（廣大的論述）』
【English Translation】 English version: Now it is revealed. Why is that? If there is a mind of jealousy and stinginess, that is called concealment. The Tathagata is not like that, how can it be said that the Tathagata has a secret concealment? The Buddha said: 'Excellent, excellent. Good man! As you said: 『If there is a mind of anger, jealousy, and miserliness, that is called concealment. The Tathagata has no anger or jealousy, how can it be called concealment?』 Good man! That great elder refers to the Tathagata. The one son refers to all sentient beings. The Tathagata regards all sentient beings equally, like a single son. Teaching one son refers to the Sravaka disciples. The half-word refers to the nine divisions of scriptures. The Vaipulya Sutras (extensive discourses) refer to the Vaipulya Mahayana scriptures. Because the Sravaka disciples do not have the power of wisdom, the Tathagata speaks the half-word nine divisions of scriptures for them, and does not speak the Vaipulya Sutras of the Mahayana. 'Good man! Just like that elder's son has grown up and is capable of reading and learning, if he is not taught the Vaipulya Sutras, that is called concealment. If the Sravaka disciples have the ability to receive the Vaipulya Sutras of the Mahayana, and the Tathagata keeps it secret and does not teach them, then it can be said that the Tathagata has a secret concealment. The Tathagata is not like that, therefore, the Tathagata has no secret concealment. Just like that elder, after teaching the half-word, then explains the Vaipulya Sutras. I am also like this, after speaking the half-word nine divisions of scriptures for the disciples, then I explain the Vaipulya Sutras, which is the principle that the Tathagata is eternally existent and unchanging. 'Furthermore, good man! For example, in the summer, great clouds and thunder arise, and heavy rain falls, causing the farmers who sow seeds to reap a bountiful harvest, while those who do not sow seeds gain nothing. Those who gain nothing, it is not the fault of the Dragon King, and this Dragon King has not concealed anything. I am also like this, I send down the great Dharma rain, the 'Mahaparinirvana Sutra'. If sentient beings plant good seeds, they will obtain the sprout of wisdom, and those without good seeds will gain nothing. Those who gain nothing, it is not the fault of the Tathagata, yet the Buddha Tathagata truly has nothing concealed.' Kasyapa then said: 'I now know for certain that the World Honored Tathagata has no secret concealment. Just as the Buddha said: 『Vaipulya Sutras (extensive discourses)』
謂佛如來常存不變。』是義不然。何以故？佛昔說偈：
「『諸佛與緣覺、 聲聞弟子眾， 猶舍無常身， 何況諸凡夫？』
「今者乃說常存無變。是義云何？」
佛言：「善男子！我為一切聲聞弟子教半字故而說是偈。
「又，善男子！波斯匿王其母命終，悲號戀慕，不能自勝。來至我所，我即問言：『大王！何故悲苦懊惱乃至於此？』王言：『世尊！國大夫人某日命終，假使有能令我母命還如本者，我當舍國、象、馬、七珍及以身命，悉以報之。』我復語言：『大王！且莫愁惱、憂悲、啼哭。一切眾生壽命盡者名之為死。諸佛、緣覺、聲聞弟子尚舍此身，況復凡夫？』善男子！我為波斯匿王教半字故而說是偈。我今為諸聲聞弟子說毗伽羅論，謂如來常存，無有變易。若有人言：『如來無常。』云何是人舌不墮落？」
迦葉復言：「如佛所說：
「『無所積聚， 于食知足， 如鳥飛空， 跡不可尋。』
「是義云何？世尊！於此眾中誰得名為無所積聚？誰復得名于食知足？誰行於空，跡不可尋？而此去者為至何方？」
佛言：「迦葉！夫積聚者，名曰財寶。善男子！積聚有二種：一者、有為，二者、無為。有為積聚者即聲聞行，無為積聚者即如來行
【現代漢語翻譯】 現代漢語譯本：有人說『佛陀如來是常住不變的』，這種說法是不對的。為什麼呢？佛陀過去說過偈語： 『諸佛、緣覺（辟支佛）、聲聞弟子們，尚且會捨棄無常的身體，更何況是凡夫俗子呢？』 現在卻說佛陀是常住不變的，這又是什麼道理呢？』 佛陀說：『善男子！我爲了教導一切聲聞弟子理解「半字」的道理，才說了這個偈語。 還有，善男子！波斯匿王（Kosala國王）的母親去世后，他悲傷哭泣，無法自拔。他來到我這裡，我便問他：『大王！你為何如此悲痛懊惱？』國王說：『世尊！我的國母某日去世了，假如有誰能讓我母親的生命恢復如初，我願意捨棄我的國家、象、馬、七寶以及我的生命，全部用來報答他。』我再次說道：『大王！請不要悲傷、憂愁、哭泣。一切眾生壽命終結都叫做死亡。諸佛、緣覺、聲聞弟子尚且會捨棄這個身體，更何況是凡夫俗子呢？』善男子！我爲了教導波斯匿王理解「半字」的道理，才說了這個偈語。我現在為諸位聲聞弟子講說毗伽羅論（Vyakarana，解釋、論述），說如來是常住的，沒有變化。如果有人說：『如來是無常的。』，為什麼這個人不會舌頭掉落呢？』 迦葉（Kasyapa，佛陀的十大弟子之一）又說：『正如佛陀所說： 『不積聚財物，對食物知足，如同鳥兒飛過天空，軌跡難以尋覓。』 這是什麼意思呢？世尊！在這些人中，誰能被稱為不積聚財物？誰又能被稱為對食物知足？誰能像鳥兒一樣在空中行走，軌跡難以尋覓？而這些人離去後又會去向何方呢？』 佛陀說：『迦葉！所謂積聚，指的是財寶。善男子！積聚有兩種：一種是有為的，一種是無為的。有為的積聚指的是聲聞的修行，無為的積聚指的是如來的修行。
【English Translation】 English version: Someone says, 『The Tathagata (Buddha) is permanent and unchanging.』 This is not correct. Why? The Buddha once spoke a verse: 『The Buddhas, Pratyekabuddhas (Solitary Buddhas), and Sravaka (Hearer) disciples, even they relinquish their impermanent bodies, how much more so ordinary beings?』 Now it is said that the Buddha is permanent and unchanging. What does this mean?』 The Buddha said, 『Good man! I spoke that verse to teach all Sravaka disciples the meaning of the 「half-word」.』 Furthermore, good man! When King Prasenajit (Kosala King) lost his mother, he grieved and mourned, unable to control himself. He came to me, and I asked him, 『Great King! Why are you so sorrowful and distressed?』 The king said, 『World Honored One! My queen mother passed away on a certain day. If there were anyone who could restore my mother』s life to its original state, I would give up my kingdom, elephants, horses, seven treasures, and even my own life to repay them.』 I said again, 『Great King! Please do not be sad, worried, or cry. The end of all beings』 lives is called death. The Buddhas, Pratyekabuddhas, and Sravaka disciples even relinquish this body, how much more so ordinary beings?』 Good man! I spoke that verse to teach King Prasenajit the meaning of the 「half-word」. Now I am explaining the Vyakarana (explanation, discourse) to the Sravaka disciples, saying that the Tathagata is permanent and unchanging. If someone says, 『The Tathagata is impermanent,』 why does that person』s tongue not fall out?』 Kasyapa (one of the Buddha』s ten great disciples) said again, 『As the Buddha said: 『Not accumulating possessions, content with food, like a bird flying in the sky, its tracks cannot be found.』 What does this mean? World Honored One! Among these people, who can be called not accumulating possessions? Who can be called content with food? Who can walk in the sky like a bird, with no tracks to be found? And where do these people go after they leave?』 The Buddha said, 『Kasyapa! What is called accumulation refers to wealth and treasures. Good man! There are two kinds of accumulation: one is conditioned, and the other is unconditioned. Conditioned accumulation refers to the practice of the Sravakas, and unconditioned accumulation refers to the practice of the Tathagatas.』
。善男子！僧亦二種：有為、無為。有為僧者，名曰聲聞。聲聞僧者，無有積聚，所謂奴婢、非法之物、庫藏谷、米、鹽、豉、胡麻、大小諸豆。若有說言：『如來聽畜奴婢、僕使如是之物。』舌則捲縮。我諸所有聲聞弟子名無積聚，亦得名為于食知足。若有貪食，名不知足；不貪食者，是名知足。跡難尋者，則近無上菩提之道，我說是人雖去無至。」
迦葉復言：「若有為僧尚無積聚，況無為僧？」
「無為僧者即是如來，如來云何當有積聚？夫積聚者，名為藏匿。是故，如來凡有所說無所匿惜，云何名藏？跡不可尋者，所謂涅槃。涅槃之中無有日、月、星辰諸宿、寒、熱、風、雨、生、老、病、死、二十五有，離諸憂苦及諸煩惱。如是涅槃如來住處，常、不變易。以是因緣，如來至是娑羅樹間，于大涅槃而般涅槃。」
佛告迦葉：「所言大者，其性廣博。猶如有人壽命無量，名大丈夫。是人若能安住正法，名人中勝。如我所說八大人覺，為一人有、為多人有，若一人具八則為最勝。所言涅槃者，無諸瘡疣。
「善男子！譬如有人為毒箭所射，多受苦痛。值遇良醫，為拔毒箭，涂以妙藥，令其離痛，得受安樂。是醫即便游于城邑及諸聚落，隨有患苦瘡疣之處即往其所為療眾苦。善男子！如
【現代漢語翻譯】 現代漢語譯本： 「善男子！僧人也有兩種：有為和無為。有為的僧人，稱為聲聞（Sravaka，指聽聞佛陀教誨而修行的人）。聲聞僧人，不應有任何積蓄，例如奴婢、非法所得之物、倉庫里的穀物、米、鹽、豆豉、芝麻、各種大小豆子。如果有人說：『如來允許蓄養奴婢、僕人以及這些東西。』那他的舌頭就會捲縮（表示說謊）。我的所有聲聞弟子都稱為無積蓄，也可以稱為對食物知足。如果貪圖食物，就稱為不知足；不貪圖食物的，就稱為知足。行跡難以尋覓的人，就接近無上菩提（Anuttara-samyak-sambodhi，指無上正等正覺）之道，我說這種人雖然離去卻如同未曾離去。」 迦葉（Kasyapa，佛陀的十大弟子之一）又說：「如果有為的僧人尚且沒有積蓄，何況無為的僧人呢？」 「無為的僧人就是如來（Tathagata，佛陀的稱號之一），如來怎麼會有積蓄呢？所謂積蓄，就是藏匿。因此，如來凡有所說，都毫無隱瞞，怎麼能稱為藏匿呢？行跡不可尋覓的，就是涅槃（Nirvana，指解脫生死輪迴的境界）。涅槃之中沒有日月星辰、寒冷、炎熱、風雨、生、老、病、死、二十五有（指三界中的二十五種存在形式），遠離一切憂愁痛苦和煩惱。這樣的涅槃是如來所住之處，是常住不變的。因為這個緣故，如來到娑羅樹（Sala tree）之間，進入大涅槃而般涅槃（Parinirvana，指佛陀的最終涅槃）。」 佛告訴迦葉：「所謂大，是指其性質廣博。就像有人壽命無量，稱為大丈夫。這個人如果能夠安住于正法，就稱為人中之勝。就像我所說的八大人覺（指八種覺悟），是為一人所有，還是為多人所有？如果一人具足這八種覺悟，就是最殊勝的。所謂涅槃，是沒有一切瘡疣（指煩惱）的。」 「善男子！譬如有人被毒箭射中，遭受極大的痛苦。遇到良醫，為他拔出毒箭，塗上妙藥，使他脫離痛苦，得到安樂。這位醫生就遊走于城市和村落，哪裡有患有瘡疣痛苦的地方，就到那裡為他們治療各種痛苦。善男子！如來也是這樣，為一切眾生拔除煩惱的毒箭，給予安樂。」
【English Translation】 English version: 『Good man! Monks are also of two kinds: conditioned and unconditioned. Conditioned monks are called Sravakas (those who hear and practice the Buddha's teachings). Sravaka monks should not have any accumulation, such as slaves, illegal possessions, stored grains, rice, salt, fermented beans, sesame, and various kinds of beans. If someone says, 『The Tathagata (one of the titles of the Buddha) allows the keeping of slaves, servants, and such things,』 their tongue will curl up (indicating they are lying). All my Sravaka disciples are called non-accumulators, and they can also be called content with food. If they are greedy for food, they are called discontent; those who are not greedy for food are called content. Those whose traces are difficult to find are close to the path of Anuttara-samyak-sambodhi (supreme perfect enlightenment), and I say that such people, though they depart, are as if they have not departed.』 Kasyapa (one of the Buddha's ten great disciples) further said, 『If conditioned monks have no accumulation, how much more so the unconditioned monks?』 『Unconditioned monks are the Tathagata. How can the Tathagata have accumulation? What is called accumulation is hiding. Therefore, whatever the Tathagata says, there is no concealment. How can it be called hiding? That whose traces cannot be found is Nirvana (the state of liberation from the cycle of birth and death). In Nirvana, there are no sun, moon, stars, constellations, cold, heat, wind, rain, birth, old age, sickness, death, or the twenty-five existences (referring to the twenty-five forms of existence in the three realms). It is free from all sorrow, suffering, and afflictions. Such Nirvana is the dwelling place of the Tathagata, which is permanent and unchanging. For this reason, the Tathagata came to the Sala trees and entered Parinirvana (the final Nirvana of the Buddha) in the great Nirvana.』 The Buddha told Kasyapa, 『What is called great refers to its vast and extensive nature. It is like a person with immeasurable life, who is called a great man. If this person can abide in the Dharma (the teachings of the Buddha), he is called the best among men. Like the eight great awakenings I have spoken of, are they for one person or for many? If one person possesses all eight awakenings, he is the most excellent. What is called Nirvana is without all blemishes (referring to afflictions).』 『Good man! It is like a person who is shot by a poisoned arrow and suffers great pain. He meets a good doctor who removes the poisoned arrow, applies a wonderful medicine, and relieves him of his pain, allowing him to receive comfort. This doctor then travels to cities and villages, and wherever there is suffering from sores and pain, he goes there to heal all kinds of suffering. Good man! The Tathagata is also like this, removing the poisoned arrows of afflictions for all sentient beings and giving them comfort.』
來亦爾，成等正覺，為大醫王。見閻浮提苦惱眾生，無量劫中被淫、怒、癡煩惱毒箭，受大苦切，為如是等說大乘經甘露法藥。療治此已，復至他方有諸煩惱毒箭之處示現作佛，為其療治。是故，名曰大般涅槃。大般涅槃者，名解脫處，隨有調伏眾生之處，如來於中而作示現。以是真實甚深義故，名大涅槃。」
迦葉菩薩復白佛言：「世尊！世間醫師悉能療治一切眾生瘡疣病不？」
「善男子！世間瘡疣凡有二種：一者、可治，二、不可治。凡可治者，醫則能治；不可治者則不能治。」
迦葉復言：「如佛言者，如來則為于閻浮提治眾生已。若言治已，是諸眾生其中雲何復有未能得涅槃者？若未悉得，云何如來說言治竟，欲至他方？」
「善男子！閻浮提內眾生有二：一者、有信，二者、無信。有信之人則名可治。何以故？定得涅槃，無瘡疣故。是故，我說治閻浮提諸眾生已。無信之人名一闡提。一闡提者，名不可治。除一闡提，余悉治已，是故涅槃，名無瘡疣。」
「世尊！何等名涅槃？」
「善男子！夫涅槃者，名為解脫。」
迦葉復言：「所言解脫，為是色耶？為非色乎？」
佛言：「善男子！或有是色、或非是色。言非色者，即是聲聞、緣覺解脫；言是色
【現代漢語翻譯】 現代漢語譯本：如來成就正等正覺，成為偉大的醫王。他看到閻浮提（Jambudvipa，指我們所處的世界）的苦惱眾生，在無量劫中被淫慾、嗔怒、愚癡的煩惱毒箭所傷，遭受巨大的痛苦，因此為他們宣說大乘經典甘露法藥。治癒這些眾生后，佛陀又到其他地方，在那些有煩惱毒箭的地方示現成佛，為他們療治。所以，這被稱為大般涅槃（Mahaparinirvana，指佛陀的最終寂滅）。大般涅槃，意味著解脫之處，如來會根據需要調伏眾生的地方而示現。因為這個真實而深遠的意義，所以稱為大涅槃。 迦葉菩薩（Kasyapa Bodhisattva）再次問佛陀：『世尊！世間的醫生能夠治癒所有眾生的瘡和疾病嗎？』 佛陀回答說：『善男子！世間的瘡和疾病有兩種：一種是可以治癒的，另一種是不可治癒的。凡是可以治癒的，醫生就能治好；不可治癒的，醫生就無法治好。』 迦葉菩薩又問：『如果像佛陀所說，如來已經治癒了閻浮提的眾生。如果說已經治癒，那麼這些眾生中為什麼還有未能得到涅槃的呢？如果不是所有眾生都得到涅槃，如來怎麼能說已經治癒，而要到其他地方去呢？』 佛陀說：『善男子！閻浮提內的眾生有兩種：一種是有信心的，另一種是沒有信心的。有信心的人可以被治癒。為什麼呢？因為他們必定能得到涅槃，沒有瘡和疾病。所以，我說已經治癒了閻浮提的眾生。沒有信心的人被稱為一闡提（Icchantika，指斷絕善根的人）。一闡提，意味著不可治癒。除了那些一闡提，其餘的眾生都已被治癒，所以涅槃被稱為沒有瘡和疾病。』 迦葉菩薩問：『世尊！什麼是涅槃？』 佛陀回答說：『善男子！涅槃，意味著解脫。』 迦葉菩薩又問：『所說的解脫，是色（Rupa，指物質）嗎？還是非色呢？』 佛陀說：『善男子！解脫有時是色，有時是非色。說非色，指的是聲聞（Sravaka，指聽聞佛法而修行的人）和緣覺（Pratyekabuddha，指獨自覺悟的人）的解脫；說是色
【English Translation】 English version: The Tathagata, having attained perfect enlightenment, becomes the great physician. Seeing the suffering beings of Jambudvipa (the world we inhabit), afflicted by the poisonous arrows of lust, anger, and ignorance for countless eons, enduring great pain, he proclaims the great vehicle scriptures, the nectar of Dharma, as medicine. Having healed these beings, the Buddha then goes to other places, manifesting as a Buddha in those places where there are poisonous arrows of afflictions, to heal them. Therefore, this is called the Mahaparinirvana (the final passing away of the Buddha). Mahaparinirvana means the place of liberation, where the Tathagata manifests according to the need to tame beings. Because of this true and profound meaning, it is called the Great Nirvana. Kasyapa Bodhisattva then asked the Buddha, 『World Honored One! Can the physicians of the world cure all the sores and diseases of all beings?』 The Buddha replied, 『Good man! There are two kinds of sores and diseases in the world: one that can be cured and one that cannot be cured. Those that can be cured, the physician can heal; those that cannot be cured, the physician cannot heal.』 Kasyapa Bodhisattva further asked, 『If, as the Buddha says, the Tathagata has already healed the beings of Jambudvipa, and if it is said that they have been healed, then why are there still beings among them who have not attained Nirvana? If not all beings have attained Nirvana, how can the Tathagata say that he has healed them and is going to other places?』 The Buddha said, 『Good man! There are two kinds of beings in Jambudvipa: those who have faith and those who do not have faith. Those who have faith can be healed. Why? Because they will surely attain Nirvana, having no sores or diseases. Therefore, I say that I have healed the beings of Jambudvipa. Those who do not have faith are called Icchantikas (those who have cut off their roots of goodness). Icchantikas mean those who cannot be healed. Except for the Icchantikas, all the other beings have been healed, so Nirvana is called the absence of sores and diseases.』 Kasyapa Bodhisattva asked, 『World Honored One! What is Nirvana?』 The Buddha replied, 『Good man! Nirvana means liberation.』 Kasyapa Bodhisattva further asked, 『Is this liberation that is spoken of, Rupa (form or matter), or is it non-Rupa?』 The Buddha said, 『Good man! Sometimes liberation is Rupa, and sometimes it is non-Rupa. When it is said to be non-Rupa, it refers to the liberation of Sravakas (those who hear the Dharma and practice) and Pratyekabuddhas (those who attain enlightenment on their own); when it is said to be Rupa
者，即是諸佛如來解脫。善男子！是故，解脫亦色、非色。如來為諸聲聞弟子說為非色。」
「世尊！聲聞、緣覺若非色者，云何得住？」
「善男子！如非想非非想天亦色非色，我亦說為非色。若人難言：『非想非非想天若非色者，云何得住去、來、進、止？』如是之義諸佛境界，非諸聲聞、緣覺所知。解脫亦爾，亦色非色，說為非色；亦想非想，說為非想。如是之義諸佛境界，非諸聲聞、緣覺所知。」
爾時，迦葉菩薩復白佛言：「世尊！唯愿哀愍，重垂廣說大般涅槃行解脫義。」
佛贊迦葉：「善哉，善哉。善男子！真解脫者，名曰遠離一切繫縛。若真解脫，離諸繫縛，則無有生亦無和合。譬如父母和合生子；真解脫者則不如是。是故，解脫名曰不生。
「迦葉！譬如醍醐，其性清凈；如來亦爾，非因父母和合而生，其性清凈。所以示現有父母者，為欲化度諸眾生故。真解脫者即是如來。如來、解脫，無二、無別。
「譬如春月下諸種子，得暖潤氣尋便出生；真解脫者則不如是。又，解脫者名曰虛無。虛無即是解脫，解脫即是如來。如來即是虛無，非作、所作。凡是作者，如城郭、樓觀；真解脫者則不如是。是故，解脫即是如來。
「又，解脫者即無為法。譬如陶
【現代漢語翻譯】 現代漢語譯本：『這』，就是諸佛如來的解脫。善男子！因此，解脫既是色，又非色。如來為聲聞弟子們說解脫是非色。 『世尊！』聲聞和緣覺如果不是色，如何能夠安住呢？』 『善男子！就像非想非非想天既是色又非色一樣，我也說它是非色。如果有人質疑說：『非想非非想天如果不是色，如何能夠安住、去、來、進、止？』這樣的道理是諸佛的境界，不是聲聞和緣覺所能理解的。解脫也是如此，既是色又非色，說它非色；既是有想又非想，說它非想。這樣的道理是諸佛的境界，不是聲聞和緣覺所能理解的。』 這時，迦葉菩薩又對佛說：『世尊！唯愿您慈悲，再次詳細地解說大般涅槃的修行和解脫的意義。』 佛讚歎迦葉說：『好啊，好啊。善男子！真正的解脫，叫做遠離一切束縛。如果真正的解脫，遠離一切束縛，那麼就沒有生，也沒有和合。譬如父母和合而生子；真正的解脫不是這樣。因此，解脫叫做不生。 『迦葉！譬如醍醐（最上等的乳酪），其性清凈；如來也是這樣，不是因為父母和合而生，其性清凈。之所以示現有父母，是爲了教化度脫眾生。真正的解脫就是如來。如來和解脫，沒有二，沒有分別。 『譬如春天下種子，得到溫暖和滋潤的氣息就立刻生長；真正的解脫不是這樣。而且，解脫叫做虛無。虛無就是解脫，解脫就是如來。如來就是虛無，不是造作，也不是被造作。凡是造作的，就像城郭、樓觀；真正的解脫不是這樣。因此，解脫就是如來。 『而且，解脫是無為法。譬如陶
【English Translation】 English version: 'This' is the liberation of all Buddhas, the Tathagatas. Good man! Therefore, liberation is both form and non-form. The Tathagata speaks of liberation as non-form for the Shravaka disciples. 'World Honored One!' If the Shravakas and Pratyekabuddhas are non-form, how can they abide?' 'Good man! Just as the Heaven of Neither Perception nor Non-Perception is both form and non-form, I also say it is non-form. If someone questions, 'If the Heaven of Neither Perception nor Non-Perception is non-form, how can it abide, go, come, advance, and stop?' Such a principle is the realm of the Buddhas, not known by the Shravakas and Pratyekabuddhas. Liberation is also like this, both form and non-form, said to be non-form; both perception and non-perception, said to be non-perception. Such a principle is the realm of the Buddhas, not known by the Shravakas and Pratyekabuddhas.' At that time, Bodhisattva Kasyapa again said to the Buddha, 'World Honored One! I beseech you to have compassion and explain in detail again the meaning of the practice and liberation of the Great Nirvana.' The Buddha praised Kasyapa, saying, 'Excellent, excellent. Good man! True liberation is called the separation from all bonds. If true liberation is separated from all bonds, then there is no birth and no union. For example, parents unite to give birth to a child; true liberation is not like this. Therefore, liberation is called non-birth.' 'Kasyapa! For example, the nature of ghee (the finest form of clarified butter) is pure; the Tathagata is also like this, not born from the union of parents, its nature is pure. The reason for showing the existence of parents is to teach and liberate all sentient beings. True liberation is the Tathagata. The Tathagata and liberation are not two, not different.' 'For example, when seeds are sown in the spring, they immediately grow when they receive warmth and moisture; true liberation is not like this. Moreover, liberation is called emptiness. Emptiness is liberation, and liberation is the Tathagata. The Tathagata is emptiness, not created, nor is it something that is created. All that is created is like a city wall or a tower; true liberation is not like this. Therefore, liberation is the Tathagata.' 'Moreover, liberation is the unconditioned dharma. For example, a potter'
師，作已還破；解脫不爾，真解脫者，不生、不滅。是故，解脫即是如來。如來亦爾，不生、不滅，不老、不死，不破、不壞，非有為法。以是義故，名曰如來。
「入大涅槃，不老、不死，有何等義？老者，名為遷變，發白面皺；死者，身壞命終。如是等法解脫中無，以無是事故名解脫。如來亦無發白面皺有為之法，是故，如來無有老也。無有老故，則無有死。又，解脫者名曰無病。所謂病者，四百四病及餘外來侵損身者。是處無故，故名解脫。無病疾者即真解脫，真解脫者即是如來。如來無病，是故，法身亦無有病。如是，無病即是如來。死者，名曰身壞命終。是處無死，即是甘露。是甘露者即真解脫，真解脫者即是如來。如來成就如是功德，云何當言如來無常？若言無常，無有是處。是金剛身云何無常？是故，如來不名命終。如來清凈無有垢穢，如來之身非胎所污。如分陀利，本性清凈；如來解脫亦復如是。如是解脫即是如來，是故，如來清凈無垢。
「又，解脫者，諸漏瘡疣永無遺余；如來亦爾，無有一切諸漏瘡疣。
「又，解脫者無有斗諍。譬如饑人，見他飲食生貪奪想；解脫不爾。
「又，解脫者名曰安靜。凡夫人言：『夫安靜者，謂摩醯首羅。』如是之言即是虛妄。真安靜者
【現代漢語翻譯】 現代漢語譯本：
老師，所作之法會壞滅；而解脫則不然，真正的解脫是不生不滅的。因此，解脫即是如來（Tathagata，佛的稱號）。如來也是如此，不生不滅，不老不死，不破不壞，不是有為法（Samskrta-dharma，由因緣和合而生的法）。因為這個緣故，稱為如來。
『進入大涅槃（Mahaparinirvana，佛的最終寂滅），不老不死，有什麼意義呢？』老，指的是遷變，頭髮變白，面容起皺；死，指的是身體壞滅，生命終結。這些法在解脫中都沒有，因為沒有這些事故稱為解脫。如來也沒有頭髮變白、面容起皺等有為之法，因此，如來沒有老。沒有老，也就沒有死。而且，解脫被稱為沒有疾病。所謂的疾病，指的是四百四病以及其他外來的損害身體的因素。這些在解脫中都沒有，所以稱為解脫。沒有疾病就是真正的解脫，真正的解脫就是如來。如來沒有疾病，因此，法身（Dharmakaya，佛的法性之身）也沒有疾病。這樣，沒有疾病就是如來。死，指的是身體壞滅，生命終結。解脫中沒有死，就是甘露（Amrita，不死之藥）。這甘露就是真正的解脫，真正的解脫就是如來。如來成就了這樣的功德，怎麼能說如來是無常的呢？如果說無常，這是不可能的。這金剛身（Vajrakaya，堅固不壞之身）怎麼會是無常的呢？因此，如來不稱為命終。如來清凈沒有垢穢，如來的身體不是胎所污染的。如同分陀利（Pundarika，白蓮花），本性清凈；如來的解脫也是如此。這樣的解脫就是如來，因此，如來清凈無垢。
而且，解脫的人，各種煩惱的瘡疣永遠不會留下；如來也是如此，沒有一切煩惱的瘡疣。
而且，解脫的人沒有鬥爭。譬如飢餓的人，看到別人的食物會生起貪婪搶奪的想法；解脫的人不會這樣。
而且，解脫被稱為安靜。凡夫俗子說：『所謂的安靜，指的是摩醯首羅（Mahesvara，大自在天）。』這種說法是虛妄的。真正的安靜 English version:
Teacher, what is made is subject to destruction; but liberation is not like that. True liberation is neither born nor dies. Therefore, liberation is the Tathagata (Buddha's title). The Tathagata is also like that, neither born nor dies, neither old nor dies, neither broken nor destroyed, not a conditioned dharma (Samskrta-dharma, a dharma that arises from causes and conditions). For this reason, it is called the Tathagata.
'Entering into the Great Nirvana (Mahaparinirvana, the final extinction of the Buddha), neither old nor dies, what does it mean?' Old age refers to change, hair turning white, face wrinkling; death refers to the destruction of the body, the end of life. These dharmas do not exist in liberation, and because these things do not exist, it is called liberation. The Tathagata also does not have conditioned dharmas such as hair turning white and face wrinkling, therefore, the Tathagata does not have old age. Without old age, there is no death. Moreover, liberation is called without disease. The so-called disease refers to the four hundred and four diseases and other external factors that harm the body. These do not exist in liberation, so it is called liberation. Without disease is true liberation, and true liberation is the Tathagata. The Tathagata has no disease, therefore, the Dharmakaya (Buddha's Dharma body) also has no disease. Thus, without disease is the Tathagata. Death refers to the destruction of the body, the end of life. There is no death in liberation, which is Amrita (the nectar of immortality). This Amrita is true liberation, and true liberation is the Tathagata. The Tathagata has achieved such merits, how can it be said that the Tathagata is impermanent? If it is said to be impermanent, it is impossible. How can this Vajrakaya (diamond body) be impermanent? Therefore, the Tathagata is not called the end of life. The Tathagata is pure and without defilement, the Tathagata's body is not defiled by the womb. Like the Pundarika (white lotus), its nature is pure; the Tathagata's liberation is also like this. Such liberation is the Tathagata, therefore, the Tathagata is pure and without defilement.
Moreover, for those who are liberated, all the sores and boils of afflictions are completely gone; the Tathagata is also like that, without all the sores and boils of afflictions.
Moreover, those who are liberated have no strife. For example, a hungry person, seeing another's food, will have greedy thoughts of seizing it; those who are liberated are not like that.
Moreover, liberation is called quiet. Ordinary people say: 'The so-called quiet refers to Mahesvara (the great god).' Such a statement is false. True quiet
【English Translation】 Teacher, what is made is subject to destruction; but liberation is not like that. True liberation is neither born nor dies. Therefore, liberation is the Tathagata (Buddha's title). The Tathagata is also like that, neither born nor dies, neither old nor dies, neither broken nor destroyed, not a conditioned dharma (Samskrta-dharma, a dharma that arises from causes and conditions). For this reason, it is called the Tathagata. 'Entering into the Great Nirvana (Mahaparinirvana, the final extinction of the Buddha), neither old nor dies, what does it mean?' Old age refers to change, hair turning white, face wrinkling; death refers to the destruction of the body, the end of life. These dharmas do not exist in liberation, and because these things do not exist, it is called liberation. The Tathagata also does not have conditioned dharmas such as hair turning white and face wrinkling, therefore, the Tathagata does not have old age. Without old age, there is no death. Moreover, liberation is called without disease. The so-called disease refers to the four hundred and four diseases and other external factors that harm the body. These do not exist in liberation, so it is called liberation. Without disease is true liberation, and true liberation is the Tathagata. The Tathagata has no disease, therefore, the Dharmakaya (Buddha's Dharma body) also has no disease. Thus, without disease is the Tathagata. Death refers to the destruction of the body, the end of life. There is no death in liberation, which is Amrita (the nectar of immortality). This Amrita is true liberation, and true liberation is the Tathagata. The Tathagata has achieved such merits, how can it be said that the Tathagata is impermanent? If it is said to be impermanent, it is impossible. How can this Vajrakaya (diamond body) be impermanent? Therefore, the Tathagata is not called the end of life. The Tathagata is pure and without defilement, the Tathagata's body is not defiled by the womb. Like the Pundarika (white lotus), its nature is pure; the Tathagata's liberation is also like this. Such liberation is the Tathagata, therefore, the Tathagata is pure and without defilement. Moreover, for those who are liberated, all the sores and boils of afflictions are completely gone; the Tathagata is also like that, without all the sores and boils of afflictions. Moreover, those who are liberated have no strife. For example, a hungry person, seeing another's food, will have greedy thoughts of seizing it; those who are liberated are not like that. Moreover, liberation is called quiet. Ordinary people say: 'The so-called quiet refers to Mahesvara (the great god).' Such a statement is false. True quiet
畢竟解脫，畢竟解脫即是如來。
「又，解脫者名曰安隱。如多賊處不名安隱，清夷之處乃名安隱。是解脫中無有怖畏，故名安隱。是故，安隱即真解脫，真解脫者即是如來，如來者即是法也。
「又，解脫者無有等侶。有等侶者，如諸國王有鄰國等；真解脫者則不如是。無等侶者，謂轉輪聖王，無能與等；解脫亦爾，無有等侶。無等侶者即真解脫，真解脫者即是如來、轉法輪王。是故，如來無有等侶，有等侶者無有是處。
「又，解脫者名無憂愁。有憂愁者，譬如國王畏難強鄰而生憂愁。夫解脫者則無是事。譬如壞怨則無憂慮；解脫亦爾，是無憂畏。無憂畏者即是如來。
「又，解脫者名無憂喜。譬如女人，唯有一子從役遠行。卒得兇問，聞之愁苦，后復聞活便生歡喜。夫解脫中無如是事。無憂喜者即真解脫，真解脫者即是如來。
「又，解脫者無有塵垢。譬如春月，日沒之後風起塵霧。夫解脫中無如是事。無塵霧者喻真解脫，真解脫者即是如來。
「譬如聖王髻中明珠無有垢穢；夫解脫性亦復如是，無有垢穢。無垢穢者喻真解脫，真解脫者即是如來。
「如真金性，不雜沙石乃名真寶，有人得之生於財想。夫解脫性亦復如是，如彼真寶。彼真寶者喻真解脫，真解脫者
【現代漢語翻譯】 現代漢語譯本：究竟的解脫，究竟的解脫就是如來（Tathagata）。
『此外，解脫被稱為安穩。如同多盜賊的地方不叫安穩，清凈平坦的地方才叫安穩。這解脫中沒有恐懼和畏懼，所以稱為安穩。因此，安穩就是真正的解脫，真正的解脫就是如來，如來就是法（Dharma）。』
『此外，解脫沒有同等者。有同等者，如同諸國王有鄰國等；真正的解脫則不是這樣。沒有同等者，是指轉輪聖王（Chakravartin），沒有人能與他相等；解脫也是這樣，沒有同等者。沒有同等者就是真正的解脫，真正的解脫就是如來、轉法輪王。因此，如來沒有同等者，有同等者是不可能的。』
『此外，解脫被稱為沒有憂愁。有憂愁的人，譬如國王畏懼強大鄰國而產生憂愁。而解脫的人則沒有這樣的事情。譬如消除了怨恨就沒有憂慮；解脫也是這樣，是沒有憂愁和畏懼的。沒有憂愁和畏懼的就是如來。』
『此外，解脫被稱為沒有憂愁和喜悅。譬如一個女人，只有一個兒子去遠方服役。突然聽到兇訊，聽到後感到悲傷痛苦，後來又聽到兒子還活著就感到歡喜。而解脫中沒有這樣的事情。沒有憂愁和喜悅的就是真正的解脫，真正的解脫就是如來。』
『此外，解脫沒有塵垢。譬如春天的夜晚，太陽落山後風起塵霧。而解脫中沒有這樣的事情。沒有塵霧的比喻是真正的解脫，真正的解脫就是如來。』
『譬如聖王頭髻中的明珠沒有污垢；解脫的性質也是這樣，沒有污垢。沒有污垢的比喻是真正的解脫，真正的解脫就是如來。』
『如同真金的性質，不摻雜沙石才稱為真寶，有人得到它會產生財富的想法。解脫的性質也是這樣，如同那真寶。那真寶的比喻是真正的解脫，真正的解脫就是如來。』
【English Translation】 English version: Ultimately, liberation, ultimate liberation is the Tathagata (Thus Come One).
'Furthermore, liberation is called peace and security. A place with many thieves is not called peace and security, but a clean and level place is called peace and security. In this liberation, there is no fear or dread, therefore it is called peace and security. Thus, peace and security is true liberation, true liberation is the Tathagata, and the Tathagata is the Dharma (Law).'
'Furthermore, liberation has no equal. Those who have equals, like kings who have neighboring countries, are not like true liberation. Having no equal refers to the Chakravartin (Wheel-Turning King), no one can be equal to him; liberation is also like this, having no equal. Having no equal is true liberation, true liberation is the Tathagata, the King who turns the Wheel of Dharma. Therefore, the Tathagata has no equal, it is impossible to have an equal.'
'Furthermore, liberation is called without sorrow. Those who have sorrow, like a king who fears a strong neighbor and thus has sorrow. But those who are liberated do not have such things. For example, if resentment is eliminated, there is no worry; liberation is also like this, it is without sorrow and fear. That which is without sorrow and fear is the Tathagata.'
'Furthermore, liberation is called without sorrow or joy. For example, a woman who has only one son who goes far away to serve. Suddenly hearing bad news, she feels sad and distressed, and then later hearing that her son is alive, she feels joy. But in liberation, there are no such things. That which is without sorrow or joy is true liberation, true liberation is the Tathagata.'
'Furthermore, liberation has no dust or defilement. For example, in the spring night, after the sun sets, wind rises and creates dust and mist. But in liberation, there are no such things. That which is without dust and mist is a metaphor for true liberation, true liberation is the Tathagata.'
'Like the bright pearl in the crown of a holy king, which has no defilement; the nature of liberation is also like this, without defilement. That which is without defilement is a metaphor for true liberation, true liberation is the Tathagata.'
'Like the nature of true gold, which is not mixed with sand and stones, it is called a true treasure, and someone who obtains it will have thoughts of wealth. The nature of liberation is also like this, like that true treasure. That true treasure is a metaphor for true liberation, true liberation is the Tathagata.'
即是如來。
「譬如瓦瓶，破而聲㽄；金剛寶瓶則不如是。夫解脫者亦無㽄破。金剛寶瓶喻真解脫，真解脫者即是如來。是故，如來身不可壞。
「其聲㽄者，如蓖麻子置盛熱中爆裂出聲。夫解脫者無如是事。如彼金剛真寶之瓶無㽄破聲，假使無量百千人眾悉共射之，無能壞者。無㽄破聲喻真解脫，真解脫者即是如來。
「如貧窮人負他物故，為他所繫，枷鎖、杖罰、受諸苦毒。夫解脫中無如是事，無有負債。
「猶如長者，多有財寶無量億數，勢力自在，不負他物。夫解脫者亦復如是，多有無量法財珍寶，勢力自在，無有所負。無所負者喻真解脫，真解脫者即是如來。
「又，解脫者名無逼切。如春涉熱、夏日食甜、冬日觸冷；真解脫中無有如是不適意事。無逼切者喻真解脫，真解脫者即是如來。
「又，無逼切者，譬如有人飽食魚肉而復飲乳，是人則為近死不久。真解脫中無如是事。是人若得甘露良藥，所患得除；真解脫者亦復如是。甘露良藥喻真解脫，真解脫者即是如來。
「云何逼切、不逼切耶？譬如凡夫，我慢、自高，而作是念：『一切物中誰能害我？』即便捉持蛇、虎、毒蟲。當知是人不盡壽命則便橫死。真解脫中無如是事。
「不逼切者，如轉輪王
【現代漢語翻譯】 現代漢語譯本 即是如來（Tathagata，佛的稱號）。 『譬如瓦瓶，破裂時會發出破碎的聲音；金剛寶瓶則不會這樣。解脫（vimoksha，佛教術語，指從束縛中解脫出來）的人也不會有破碎。金剛寶瓶比喻真正的解脫，真正的解脫就是如來。因此，如來的身體是不可毀壞的。』 『那破碎的聲音，就像蓖麻子放在熱鍋中爆裂發出的聲音。解脫的人不會有這樣的事情。就像那金剛真寶的瓶子不會有破碎的聲音，即使有無數百千人一起射它，也不能損壞它。沒有破碎的聲音比喻真正的解脫，真正的解脫就是如來。』 『就像貧窮的人因為欠別人的東西，被別人束縛，戴上枷鎖，遭受鞭打，承受各種痛苦。解脫中沒有這樣的事情，沒有負債。』 『就像長者，擁有無數的財富，勢力強大，自由自在，不欠別人的東西。解脫的人也是這樣，擁有無數的法財珍寶，勢力強大，自由自在，沒有任何負債。沒有負債比喻真正的解脫，真正的解脫就是如來。』 『還有，解脫被稱為沒有逼迫。就像春天感到炎熱，夏天吃甜食，冬天感到寒冷；真正的解脫中沒有這樣不適意的事情。沒有逼迫比喻真正的解脫，真正的解脫就是如來。』 『還有，沒有逼迫，就像有人吃飽了魚肉又喝牛奶，這個人很快就會死去。真正的解脫中沒有這樣的事情。這個人如果得到甘露良藥，所患的病就會消除；真正的解脫也是這樣。甘露良藥比喻真正的解脫，真正的解脫就是如來。』 『什麼是逼迫，什麼是不逼迫呢？就像凡夫，傲慢自大，認為：『一切事物中誰能傷害我？』就去抓蛇、老虎、毒蟲。要知道這個人不是壽命盡了就會橫死。真正的解脫中沒有這樣的事情。』 『不逼迫，就像轉輪王（chakravartin，擁有統治世界的理想君主）』
【English Translation】 English version That is the Tathagata (Buddha's title). 'For example, an earthenware pot, when broken, makes a cracking sound; a vajra (diamond) treasure pot is not like that. Those who are liberated (vimoksha, a Buddhist term referring to liberation from bondage) also do not have breaking. The vajra treasure pot is a metaphor for true liberation, and true liberation is the Tathagata. Therefore, the body of the Tathagata is indestructible.' 'That cracking sound is like the sound of castor seeds bursting when placed in a hot pan. Those who are liberated do not have such things. Like that vajra true treasure pot, which does not have a cracking sound, even if countless hundreds and thousands of people were to shoot at it, they could not damage it. The absence of a cracking sound is a metaphor for true liberation, and true liberation is the Tathagata.' 'Like a poor person who, because they owe something to others, is bound by them, wearing shackles, suffering beatings, and enduring all kinds of pain. In liberation, there are no such things, there is no debt.' 'Like an elder, who possesses countless wealth, has great power, is free and at ease, and owes nothing to others. Those who are liberated are also like this, possessing countless treasures of Dharma, having great power, being free and at ease, and owing nothing. Having no debt is a metaphor for true liberation, and true liberation is the Tathagata.' 'Furthermore, liberation is called without oppression. Like feeling hot in spring, eating sweets in summer, and feeling cold in winter; in true liberation, there are no such unpleasant things. Without oppression is a metaphor for true liberation, and true liberation is the Tathagata.' 'Furthermore, without oppression, it is like someone who, having eaten their fill of fish and meat, then drinks milk, that person will soon die. In true liberation, there are no such things. If that person were to obtain the nectar of good medicine, their illness would be cured; true liberation is also like this. The nectar of good medicine is a metaphor for true liberation, and true liberation is the Tathagata.' 'What is oppression, and what is not oppression? Like ordinary people, arrogant and conceited, thinking: 『Who among all things can harm me?』 and then they go and grab snakes, tigers, and poisonous insects. Know that this person will either not live out their lifespan or will die a violent death. In true liberation, there are no such things.' 'Without oppression, it is like a Chakravartin (an ideal monarch who rules the world)'
所有神珠能伏蛣、蜣九十六種諸毒蟲等。若有聞是神珠香者，諸毒消滅。真解脫者亦復如是，皆悉遠離二十五有。毒消滅者喻真解脫，真解脫者即是如來。
「又，不逼切者譬如虛空；解脫亦爾。彼虛空者喻真解脫，真解脫者即是如來。
「又，逼切者，如近乾草燃諸燈火，近則熾燃；真解脫中無如是事。
「又，不逼切者，譬如日月不逼眾生；解脫亦爾，于諸眾生無有逼切。無有逼切喻真解脫，真解脫者即是如來。
「又，解脫者名無動法。猶如怨親，真解脫中無如是事。
「又，不動者如轉輪王，更無聖王以為親友，若更有親則無是處；解脫亦爾，更無有親，若有親者亦無是處。彼王無親喻真解脫，真解脫者即是如來。如來者，即是法也。
「又，無動者，譬如素衣易受染色；解脫不爾。又，無動者如婆師花，欲令有臭及青色者無有是處；解脫亦爾，欲令有臭及諸色者亦無是處。是故，解脫即是如來。
「又，解脫者名為希有。譬如水中生於蓮花非為希有，火中生者是乃希有，有人見之便生歡喜。真解脫者亦復如是，其有見者心生歡喜。彼希有者喻真解脫，真解脫者即是如來，其如來者即是法身。
「又，希有者，譬如嬰兒，其齒未生，漸漸長大然後乃生。解
【現代漢語翻譯】 現代漢語譯本 所有的神珠能夠降伏蛣（一種甲蟲）、蜣（屎殼郎）等九十六種毒蟲。如果有人聞到這種神珠的香味，各種毒素都會消散。真正的解脫也是如此，能夠完全遠離二十五有（三界中的二十五種存在形式）。毒素消散比喻真正的解脫，真正的解脫就是如來（佛的稱號）。 「此外，不逼迫就像虛空一樣；解脫也是如此。那虛空比喻真正的解脫，真正的解脫就是如來。 「此外，逼迫就像靠近乾燥的草點燃燈火，靠近就會燃燒起來；真正的解脫中沒有這樣的事情。 「此外，不逼迫就像日月不逼迫眾生一樣；解脫也是如此，對於眾生沒有逼迫。沒有逼迫比喻真正的解脫，真正的解脫就是如來。 「此外，解脫被稱為無動法。就像怨恨和親近一樣，真正的解脫中沒有這樣的事情。 「此外，不動就像轉輪王（擁有統治世界的理想君主），沒有其他聖王作為親友，如果有親友就不可能成為轉輪王；解脫也是如此，沒有親近，如果有親近也不可能成為解脫。那轉輪王沒有親近比喻真正的解脫，真正的解脫就是如來。如來，就是法（佛法）本身。 「此外，不動就像白色的衣服容易被染色；解脫不是這樣。此外，不動就像婆師花（一種香花），想要讓它有臭味或青色是不可能的；解脫也是如此，想要讓它有臭味或各種顏色也是不可能的。因此，解脫就是如來。 「此外，解脫被稱為稀有。就像水中生長蓮花不是稀有，火中生長蓮花才是稀有，有人見到會感到歡喜。真正的解脫也是如此，見到的人會心生歡喜。那稀有比喻真正的解脫，真正的解脫就是如來，如來就是法身（佛的真身）。 「此外，稀有就像嬰兒，牙齒還沒有長出來，漸漸長大后才會長出來。解
【English Translation】 English version All divine pearls can subdue ninety-six kinds of poisonous insects such as the 'ji' (a type of beetle) and 'qiang' (dung beetle). If anyone smells the fragrance of these divine pearls, all poisons will be eliminated. True liberation is also like this, completely distancing oneself from the twenty-five existences (the twenty-five forms of existence in the three realms). The elimination of poison is a metaphor for true liberation, and true liberation is the Tathagata (the title of a Buddha). 「Furthermore, non-coercion is like empty space; liberation is also like this. That empty space is a metaphor for true liberation, and true liberation is the Tathagata.」 「Furthermore, coercion is like lighting a fire near dry grass, it will ignite when close; there is no such thing in true liberation.」 「Furthermore, non-coercion is like the sun and moon not coercing sentient beings; liberation is also like this, there is no coercion towards sentient beings. Non-coercion is a metaphor for true liberation, and true liberation is the Tathagata.」 「Furthermore, liberation is called the unmoving dharma. Just like resentment and closeness, there is no such thing in true liberation.」 「Furthermore, the unmoving is like a Chakravartin King (an ideal monarch who rules the world), there are no other holy kings as friends, if there were friends, it would not be possible to be a Chakravartin King; liberation is also like this, there is no closeness, if there were closeness, it would not be possible to be liberation. That king without closeness is a metaphor for true liberation, and true liberation is the Tathagata. The Tathagata is the Dharma (Buddhist teachings) itself.」 「Furthermore, the unmoving is like white clothes that easily take on color; liberation is not like this. Furthermore, the unmoving is like a 'po shi' flower (a fragrant flower), it is impossible to make it have a foul smell or be blue; liberation is also like this, it is impossible to make it have a foul smell or various colors. Therefore, liberation is the Tathagata.」 「Furthermore, liberation is called rare. Just like a lotus growing in water is not rare, but a lotus growing in fire is rare, and someone who sees it will feel joy. True liberation is also like this, those who see it will feel joy in their hearts. That rarity is a metaphor for true liberation, and true liberation is the Tathagata, and the Tathagata is the Dharmakaya (the true body of the Buddha).」 「Furthermore, rarity is like a baby, whose teeth have not yet grown, they will gradually grow as they get older. Lib
脫不爾，無生、不生。
「又，解脫者名曰虛寂，無有不定。不定者，如一闡提究竟不移，犯重禁者不成佛道，無有是處。何以故？是人若於佛正法中心得凈信，爾時即便滅一闡提；若復得作優婆塞者，是亦得能滅一闡提。犯重禁者滅此罪已則得成佛，是故，若言畢定不移、不成佛道，無有是處。真解脫中都無如是滅盡之事。
「又，虛寂者墮於法界。如法界性即真解脫，真解脫者即是如來。
「又，一闡提若盡滅者則不得稱一闡提也。何等名為一闡提耶？一闡提者，斷滅一切諸善根本、心不攀緣一切善法，乃至不生一念之善。真解脫中都無是事。無是事故即真解脫，真解脫者即是如來。
「又，解脫者名不可量。譬如谷聚，其量可知；真解脫者則不如是。
「譬如大海不可度量；解脫亦爾，不可度量。不可量者即真解脫，真解脫者即是如來。
「又，解脫者名無量法。如一眾生多有業報；解脫亦爾，有無量報。無量報者即真解脫，真解脫者即是如來。
「又，解脫者名為廣大。譬如大海無與等者；解脫亦爾，無能與等。無與等者即真解脫，真解脫者即是如來。
「又，解脫者名曰最上。譬如虛空最高無比；解脫亦爾，最高無比。高無比者即真解脫，真解脫者即是
【現代漢語翻譯】 現代漢語譯本 『脫不爾』（Tuo Bu Er），意為無生，即不生不滅。
『又，解脫』（vimoksha）的含義是虛寂，沒有固定不變的狀態。所謂『不定』，就像『一闡提』（icchantika，指斷絕善根的人）最終無法改變，犯下重罪的人不能成佛，這是不可能的。為什麼呢？因為如果這個人對佛陀的正法生起清凈的信心，那時他就能滅除『一闡提』的身份；如果他能成為『優婆塞』（upasaka，在家男居士），也能滅除『一闡提』的身份。犯下重罪的人，如果能消除罪業，也能成佛。因此，如果說『一闡提』是絕對不變的，不能成佛，這是不合理的。真正的解脫中，根本沒有這種徹底滅絕的情況。
『又，虛寂』的狀態是融入法界（dharma-dhatu）的。法界的本性就是真正的解脫，真正的解脫就是如來（tathagata）。
『又，如果一闡提』完全滅絕，那就不能再稱之為『一闡提』了。那麼，什麼叫做『一闡提』呢？『一闡提』是指斷絕一切善的根本，內心不執著于任何善法，甚至連一念善心都不生起。真正的解脫中，根本沒有這種情況。因為沒有這種情況，所以才是真正的解脫，真正的解脫就是如來。
『又，解脫』的含義是不可度量的。比如穀物堆積，它的數量是可以知道的；但真正的解脫卻不是這樣。
比如大海是無法度量的；解脫也是如此，無法度量。無法度量的就是真正的解脫，真正的解脫就是如來。
『又，解脫』的含義是無量法。比如一個眾生會有多種業報；解脫也是如此，有無量的果報。有無量果報的就是真正的解脫，真正的解脫就是如來。
『又，解脫』的含義是廣大。比如大海沒有可以與之相比的；解脫也是如此，沒有可以與之相比的。沒有可以與之相比的就是真正的解脫，真正的解脫就是如來。
『又，解脫』的含義是最上的。比如虛空是最高無上的；解脫也是如此，最高無上。最高無上的就是真正的解脫，真正的解脫就是如來。
【English Translation】 English version 'Tuo Bu Er' (脫不爾), means non-arising, that is, neither arising nor ceasing.
'Furthermore, liberation' (vimoksha) is called emptiness and stillness, without any fixed state. 'Not fixed' means that, like an 'icchantika' (一闡提, a person who has severed their roots of goodness) who ultimately cannot change, or someone who commits grave offenses cannot attain Buddhahood, this is not possible. Why? Because if this person develops pure faith in the Buddha's true Dharma, then they can eradicate the state of being an 'icchantika'; if they can become an 'upasaka' (優婆塞, a male lay practitioner), they can also eradicate the state of being an 'icchantika'. Those who commit grave offenses, if they can eliminate their sins, can also attain Buddhahood. Therefore, if it is said that an 'icchantika' is absolutely unchangeable and cannot attain Buddhahood, this is not reasonable. In true liberation, there is no such thing as complete annihilation.
'Furthermore, the state of emptiness and stillness' is merged into the dharma-dhatu (法界, the realm of Dharma). The nature of the dharma-dhatu is true liberation, and true liberation is the Tathagata (如來).
'Furthermore, if an icchantika' is completely annihilated, then they cannot be called an 'icchantika' anymore. So, what is called an 'icchantika'? An 'icchantika' refers to one who has severed all roots of goodness, whose mind does not cling to any good dharmas, and who does not even generate a single thought of goodness. In true liberation, there is no such thing. Because there is no such thing, it is true liberation, and true liberation is the Tathagata.
'Furthermore, liberation' is called immeasurable. For example, a pile of grains, its quantity can be known; but true liberation is not like that.
For example, the ocean cannot be measured; liberation is also like that, immeasurable. That which is immeasurable is true liberation, and true liberation is the Tathagata.
'Furthermore, liberation' is called limitless dharmas. For example, one sentient being may have many karmic retributions; liberation is also like that, having limitless retributions. That which has limitless retributions is true liberation, and true liberation is the Tathagata.
'Furthermore, liberation' is called vast and great. For example, the ocean has nothing comparable to it; liberation is also like that, with nothing comparable to it. That which has nothing comparable to it is true liberation, and true liberation is the Tathagata.
'Furthermore, liberation' is called the supreme. For example, space is the highest and incomparable; liberation is also like that, the highest and incomparable. That which is the highest and incomparable is true liberation, and true liberation is the Tathagata.
如來。
「又，解脫者名無能過。譬如師子所住之處，一切百獸無能過者；解脫亦爾，無有能過。無能過者即真解脫，真解脫者即是如來。
「又，解脫者名為無上。譬如北方，諸方中上；解脫亦爾，為無有上。無有上者即真解脫，真解脫者即是如來。
「又，解脫者名無上上。譬如北方之於東方為無上上；解脫亦爾，無有上上。無上上者即真解脫，真解脫者即是如來。
「又，解脫者名曰恒法。譬如人天身壞命終是名曰恒，非不恒也；解脫亦爾，非是不恒。非不恒者即真解脫，真解脫者即是如來。
「又，解脫者名曰堅實。如佉陀羅栴檀沉水，其性堅實；解脫亦爾，其性堅實。性堅實者即真解脫，真解脫者即是如來。
「又，解脫者名曰不虛。譬如竹葦，其體空疏；解脫不爾。當知解脫即是如來。
「又，解脫者名不可污。譬如墻壁未被涂治，蚊虻在上止住遊戲。若以涂治、彩畫、雕飾，蟲聞彩香即便不住。如是不住喻真解脫，真解脫者即是如來。
「又，解脫者名曰無邊。譬如聚落皆有邊表；解脫不爾。譬如虛空無有邊際；解脫亦爾，無有邊際。如是解脫即是如來。
「又，解脫者名不可見。譬如空中鳥跡難見。如是難見喻真解脫，真解脫者即是如來。
【現代漢語翻譯】 現代漢語譯本 如來（Tathagata）。 『此外，解脫被稱為『無能過』。譬如獅子所居住的地方，一切野獸都不能超越；解脫也是如此，沒有任何事物可以超越。『無能過』即是真正的解脫，真正的解脫即是如來。 『此外，解脫被稱為『無上』。譬如北方，在所有方位中是最高的；解脫也是如此，是無上的。『無上』即是真正的解脫，真正的解脫即是如來。 『此外，解脫被稱為『無上上』。譬如北方相對於東方是無上上的；解脫也是如此，沒有比它更高的。『無上上』即是真正的解脫，真正的解脫即是如來。 『此外，解脫被稱為『恒法』。譬如人天身體壞滅、生命終結，這被稱為『恒』，而不是『不恒』；解脫也是如此，不是『不恒』。『非不恒』即是真正的解脫，真正的解脫即是如來。 『此外，解脫被稱為『堅實』。如同佉陀羅（khadira，一種樹木）、栴檀（candana，一種香木）、沉水（agaru，一種香木），它們的性質堅實；解脫也是如此，其性質堅實。性質堅實即是真正的解脫，真正的解脫即是如來。 『此外，解脫被稱為『不虛』。譬如竹葦，其內部空疏；解脫不是這樣。應當知道解脫即是如來。 『此外，解脫被稱為『不可污』。譬如墻壁沒有被塗抹修飾，蚊蟲可以在上面停留嬉戲。如果用塗料、彩繪、雕飾來裝飾，蟲子聞到彩繪的香味就會不再停留。這樣不再停留比喻真正的解脫，真正的解脫即是如來。 『此外，解脫被稱為『無邊』。譬如村落都有邊界；解脫不是這樣。譬如虛空沒有邊際；解脫也是如此，沒有邊際。這樣的解脫即是如來。 『此外，解脫被稱為『不可見』。譬如空中鳥的軌跡難以看見。這樣難以看見比喻真正的解脫，真正的解脫即是如來。
【English Translation】 English version The Tathagata. 『Furthermore, liberation is called 『insurpassable』. Just as where a lion dwells, all beasts cannot surpass it; so too is liberation, there is nothing that can surpass it. 『Insurpassable』 is true liberation, and true liberation is the Tathagata. 『Furthermore, liberation is called 『supreme』. Just as the north is supreme among all directions; so too is liberation, it is supreme. 『Supreme』 is true liberation, and true liberation is the Tathagata. 『Furthermore, liberation is called 『most supreme』. Just as the north is most supreme relative to the east; so too is liberation, there is nothing more supreme than it. 『Most supreme』 is true liberation, and true liberation is the Tathagata. 『Furthermore, liberation is called 『constant dharma』. Just as when the bodies of humans and gods break down and life ends, this is called 『constant』, not 『inconstant』; so too is liberation, it is not 『inconstant』. 『Not inconstant』 is true liberation, and true liberation is the Tathagata. 『Furthermore, liberation is called 『solid』. Like khadira (a type of tree), candana (sandalwood), and agaru (agarwood), their nature is solid; so too is liberation, its nature is solid. 『Solid nature』 is true liberation, and true liberation is the Tathagata. 『Furthermore, liberation is called 『not empty』. Like bamboo and reeds, their insides are hollow; liberation is not like that. Know that liberation is the Tathagata. 『Furthermore, liberation is called 『untainted』. Just as when a wall is not plastered and decorated, mosquitoes and flies can stay and play on it. If it is decorated with plaster, paint, and carvings, insects will not stay upon smelling the fragrance of the paint. Such not staying is a metaphor for true liberation, and true liberation is the Tathagata. 『Furthermore, liberation is called 『boundless』. Just as villages all have boundaries; liberation is not like that. Just as space has no boundaries; so too is liberation, it has no boundaries. Such liberation is the Tathagata. 『Furthermore, liberation is called 『invisible』. Just as the tracks of birds in the sky are difficult to see. Such difficulty in seeing is a metaphor for true liberation, and true liberation is the Tathagata.』
「又，解脫者名曰甚深。何以故？聲聞、緣覺所不能入。不能入者即真解脫，真解脫者即是如來。
「又，甚深者，諸佛、菩薩之所恭敬。譬如孝子供養父母，功德甚深。功德甚深喻真解脫，真解脫者即是如來。
「又，解脫者名不可見。譬如有人不自見頂；解脫亦爾，聲聞、緣覺所不能見。不能見者即真解脫，真解脫者即是如來。
「又，解脫者名無舍宅。譬如虛空，無有舍宅；解脫亦爾。言舍宅者，喻二十五有。無有舍宅者喻真解脫，真解脫者即是如來。
「又，解脫者名不可取。如阿摩勒果，人可取持；解脫不爾，不可取持。不可取持即真解脫，真解脫者即是如來。
「又，解脫者名不可執。譬如幻物不可執持；解脫亦爾，不可執持。不可執持即真解脫，真解脫者即是如來。
「又，解脫者無有身體。譬如有人體生瘡癩及諸癰疽，顛狂乾枯；真解脫中無如是病。無如是病喻真解脫，真解脫者即是如來。
「又，解脫者名為一味。如乳一味；解脫亦爾，唯有一味。如是一味即真解脫，真解脫者即是如來。
「又，解脫者名曰清凈。如水無泥，澄渟清凈；解脫亦爾，澄渟清凈。澄渟清凈即真解脫，真解脫者即是如來。
「又，解脫者名曰一味。如
【現代漢語翻譯】 現代漢語譯本 『此外，解脫被稱為甚深（shen shen，指深奧難測）。為什麼呢？因為聲聞（sheng wen，指聽聞佛法而修行的人）、緣覺（yuan jue，指通過觀察因緣而覺悟的人）都無法進入。無法進入的即是真解脫，真解脫即是如來（ru lai，指佛的稱號）。』 『此外，甚深是指諸佛、菩薩所恭敬的。譬如孝順的子女供養父母，功德非常深厚。功德深厚比喻真解脫，真解脫即是如來。』 『此外，解脫被稱為不可見。譬如有人無法看見自己的頭頂；解脫也是如此，聲聞、緣覺都無法看見。無法看見的即是真解脫，真解脫即是如來。』 『此外，解脫被稱為沒有住所。譬如虛空，沒有住所；解脫也是如此。所說的住所，比喻二十五有（er shi wu you，指三界中的二十五種存在狀態）。沒有住所比喻真解脫，真解脫即是如來。』 『此外，解脫被稱為不可取。如阿摩勒果（a mo le guo，一種果實），人可以拿取；解脫不是這樣，無法拿取。無法拿取的即是真解脫，真解脫即是如來。』 『此外，解脫被稱為不可執。譬如幻化的事物無法執持；解脫也是如此，無法執持。無法執持的即是真解脫，真解脫即是如來。』 『此外，解脫沒有身體。譬如有人身體生瘡、長癩以及各種癰疽，癲狂乾枯；真解脫中沒有這樣的疾病。沒有這樣的疾病比喻真解脫，真解脫即是如來。』 『此外，解脫被稱為一味。如牛奶只有一種味道；解脫也是如此，只有一種味道。這樣的一味即是真解脫，真解脫即是如來。』 『此外，解脫被稱為清凈。如水沒有泥沙，澄清清凈；解脫也是如此，澄清清凈。澄清清凈即是真解脫，真解脫即是如來。』 『此外，解脫被稱為一味。如』
【English Translation】 English version 'Furthermore, liberation is called profound (shen shen, referring to being deep and unfathomable). Why is that? Because Sravakas (sheng wen, those who hear the Dharma and practice) and Pratyekabuddhas (yuan jue, those who awaken through observing conditions) cannot enter it. That which cannot be entered is true liberation, and true liberation is the Tathagata (ru lai, an epithet of the Buddha).' 'Furthermore, profound refers to that which is revered by all Buddhas and Bodhisattvas. It is like a filial child's offering to their parents, the merit is very profound. Profound merit is a metaphor for true liberation, and true liberation is the Tathagata.' 'Furthermore, liberation is called invisible. It is like a person cannot see the top of their own head; liberation is also like this, Sravakas and Pratyekabuddhas cannot see it. That which cannot be seen is true liberation, and true liberation is the Tathagata.' 'Furthermore, liberation is called without a dwelling. It is like space, which has no dwelling; liberation is also like this. The so-called dwelling is a metaphor for the twenty-five existences (er shi wu you, referring to the twenty-five states of existence in the three realms). That which has no dwelling is a metaphor for true liberation, and true liberation is the Tathagata.' 'Furthermore, liberation is called ungraspable. Like the Amalaka fruit (a mo le guo, a type of fruit), which people can pick up; liberation is not like this, it cannot be picked up. That which cannot be picked up is true liberation, and true liberation is the Tathagata.' 'Furthermore, liberation is called unholdable. It is like an illusion that cannot be held; liberation is also like this, it cannot be held. That which cannot be held is true liberation, and true liberation is the Tathagata.' 'Furthermore, liberation has no body. It is like a person whose body has sores, leprosy, and various carbuncles, who is mad and withered; in true liberation, there is no such illness. The absence of such illness is a metaphor for true liberation, and true liberation is the Tathagata.' 'Furthermore, liberation is called one flavor. Like milk, which has only one flavor; liberation is also like this, it has only one flavor. This one flavor is true liberation, and true liberation is the Tathagata.' 'Furthermore, liberation is called pure. Like water without mud, clear and pure; liberation is also like this, clear and pure. Clear and pure is true liberation, and true liberation is the Tathagata.' 'Furthermore, liberation is called one flavor. Like'
空中雨，一味清凈。一味清凈喻真解脫，真解脫者即是如來。
「又，解脫者名曰除卻。譬如滿月，無諸雲翳；解脫亦爾，無諸雲翳。無諸雲翳即真解脫，真解脫者即是如來。
「又，解脫者名曰寂靜。譬如有人熱病除愈，身得寂靜；解脫亦爾，身得寂靜。身得寂靜即真解脫，真解脫者即是如來。
「又，解脫者即是平等。譬如野田，毒蛇、鼠、狼俱有殺心；解脫不爾，無有殺心。無殺心者即真解脫，真解脫者即是如來。
「又，平等者，譬如父母等心於子；解脫亦爾，其心平等。心平等者即真解脫，真解脫者即是如來。
「又，解脫者名無異處。譬如有人唯居上妙清凈屋宅，更無異處；解脫亦爾，無有異處。無異處者即真解脫，真解脫者即是如來。
「又，解脫者名曰知足。譬如饑人值遇甘饌，食之無厭。解脫不爾，如食乳糜，更無所須。更無所須喻真解脫，真解脫者即是如來。
「又，解脫者名曰斷絕。如人被縛，斷縛得脫；解脫亦爾，斷絕一切疑心結縛。如是斷疑即真解脫，真解脫者即是如來。
「又，解脫者名到彼岸。譬如大河，有此、彼岸；解脫不爾，雖無此岸而有彼岸。有彼岸者即真解脫，真解脫者即是如來。
「又，解脫者名曰默然。譬如大
【現代漢語翻譯】 現代漢語譯本 空中降下的雨，是純凈無染的。純凈無染象徵著真正的解脫，真正的解脫就是如來（Tathagata）。 『此外，解脫的含義是去除。就像滿月，沒有云彩遮蔽；解脫也是如此，沒有煩惱的遮蔽。沒有煩惱的遮蔽就是真正的解脫，真正的解脫就是如來。 『此外，解脫的含義是寂靜。就像一個人熱病痊癒，身體感到平靜；解脫也是如此，身體感到平靜。身體感到平靜就是真正的解脫，真正的解脫就是如來。 『此外，解脫的含義是平等。就像荒野，毒蛇、老鼠、狼都懷有殺心；解脫不是這樣，沒有殺心。沒有殺心就是真正的解脫，真正的解脫就是如來。 『此外，平等就像父母對子女的平等之心；解脫也是如此，內心平等。內心平等就是真正的解脫，真正的解脫就是如來。 『此外，解脫的含義是沒有其他之處。就像一個人只住在最美好清凈的房屋裡，沒有其他地方可去；解脫也是如此，沒有其他之處。沒有其他之處就是真正的解脫，真正的解脫就是如來。 『此外，解脫的含義是知足。就像飢餓的人遇到美味佳餚，吃起來沒有厭倦。解脫不是這樣，就像吃了乳粥，不再需要其他東西。不再需要其他東西象徵著真正的解脫，真正的解脫就是如來。 『此外，解脫的含義是斷絕。就像被束縛的人，斷開束縛就得到解脫；解脫也是如此，斷絕一切疑心和束縛。這樣斷絕疑惑就是真正的解脫，真正的解脫就是如來。 『此外，解脫的含義是到達彼岸。就像大河，有此岸和彼岸；解脫不是這樣，雖然沒有此岸卻有彼岸。有彼岸就是真正的解脫，真正的解脫就是如來。 『此外，解脫的含義是沉默。就像大
【English Translation】 English version Rain falling from the sky is pure and undefiled. Pure and undefiled symbolizes true liberation, and true liberation is the Tathagata (如來). 'Furthermore, liberation means removal. Just like the full moon, without any clouds obscuring it; liberation is also like that, without any obscurations of afflictions. Without obscurations of afflictions is true liberation, and true liberation is the Tathagata. 'Furthermore, liberation means tranquility. Just like a person recovering from a fever, their body feels peaceful; liberation is also like that, the body feels peaceful. The body feeling peaceful is true liberation, and true liberation is the Tathagata. 'Furthermore, liberation means equality. Just like in the wilderness, snakes, rats, and wolves all harbor murderous intent; liberation is not like that, it has no murderous intent. Having no murderous intent is true liberation, and true liberation is the Tathagata. 'Furthermore, equality is like the equal mind of parents towards their children; liberation is also like that, the mind is equal. The mind being equal is true liberation, and true liberation is the Tathagata. 'Furthermore, liberation means having no other place. Just like a person who only lives in the most wonderful and pure house, having no other place to go; liberation is also like that, having no other place. Having no other place is true liberation, and true liberation is the Tathagata. 'Furthermore, liberation means contentment. Just like a hungry person encountering delicious food, eating it without satiety. Liberation is not like that, like having eaten milk porridge, needing nothing else. Needing nothing else symbolizes true liberation, and true liberation is the Tathagata. 'Furthermore, liberation means severance. Just like a person who is bound, breaking the bonds they are liberated; liberation is also like that, severing all doubts and bonds. Thus severing doubts is true liberation, and true liberation is the Tathagata. 'Furthermore, liberation means reaching the other shore. Just like a great river, having this shore and the other shore; liberation is not like that, although there is no this shore, there is the other shore. Having the other shore is true liberation, and true liberation is the Tathagata. 'Furthermore, liberation means silence. Just like a great
海，其水泛漲，多諸音聲；解脫不爾。如是解脫即是如來。
「又，解脫者名曰美妙。譬如眾藥雜呵梨勒，其味則苦；解脫不爾，味如甘露。味如甘露喻真解脫，真解脫者即是如來。
「又，解脫者除諸煩惱。譬如良醫，和合諸藥，善療眾病；解脫亦爾，能除煩惱。除煩惱者即真解脫，真解脫者即是如來。
「又，解脫者名曰無迮。譬如小舍不容多人；解脫不爾，多所容受。多所容受即真解脫，真解脫者即是如來。
「又，解脫者名滅諸愛，不雜淫慾。譬如女人多諸愛慾；解脫不爾。如是解脫即是如來。如來如是，無有貪慾、瞋恚、愚癡、憍慢等結。
「又，解脫者名曰無愛。愛有二種：一、餓鬼愛，二者、法愛。真解脫者，離餓鬼愛，憐愍眾生，故有法愛。如是法愛即真解脫，真解脫者即是如來。
「又，解脫者離我、我所。如是解脫即是如來，如來者即是法也。
「又，解脫者即是滅盡，離諸有貪。如是解脫即是如來，如來者即是法也。
「又，解脫者即是救護，能救一切諸怖畏者。如是解脫即是如來，如來者即是法也。
「又，解脫者即是歸處。若有歸依如是解脫，不求余依。譬如有人依恃于王，不求余依。雖復依王則有動轉，依解脫者無有動轉。無
【現代漢語翻譯】 現代漢語譯本 大海，當其水漲潮時，會發出各種各樣的聲音；而解脫（moksha）並非如此。這樣的解脫就是如來（Tathagata）。
『此外，解脫被稱為美妙。比如，各種藥物混合訶梨勒（haritaki，一種藥材），其味道是苦的；解脫並非如此，它的味道像甘露（amrita）。味道像甘露象徵著真正的解脫，真正的解脫就是如來。
『此外，解脫能夠去除各種煩惱。比如，良醫調配各種藥物，能夠很好地治療各種疾病；解脫也是如此，能夠去除煩惱。去除煩惱的就是真正的解脫，真正的解脫就是如來。
『此外，解脫被稱為無狹隘。比如，小房子容不下很多人；解脫並非如此，它能容納很多。能容納很多的就是真正的解脫，真正的解脫就是如來。
『此外，解脫意味著滅除各種愛慾，不摻雜淫慾。比如，女人有很多愛慾；解脫並非如此。這樣的解脫就是如來。如來就是這樣，沒有貪慾（raga）、瞋恚（dvesha）、愚癡（moha）、憍慢（mana）等束縛。
『此外，解脫被稱為無愛。愛有兩種：一是餓鬼（preta）的愛，二是法愛（dharma-raga）。真正的解脫，是遠離餓鬼的愛，憐憫眾生，因此有法愛。這樣的法愛就是真正的解脫，真正的解脫就是如來。
『此外，解脫是遠離我（atman）和我所（atmiya）。這樣的解脫就是如來，如來就是法（dharma）。
『此外，解脫就是滅盡，遠離各種有（bhava）的貪慾。這樣的解脫就是如來，如來就是法。
『此外，解脫就是救護，能夠救護一切恐懼的人。這樣的解脫就是如來，如來就是法。
『此外，解脫就是歸宿。如果有人皈依這樣的解脫，就不會尋求其他的依靠。比如，有人依靠國王，就不會尋求其他的依靠。雖然依靠國王會有變動，但依靠解脫則不會有變動。』
【English Translation】 English version The sea, when its waters rise, produces many sounds; liberation (moksha) is not like that. Such liberation is the Tathagata (Tathagata).
'Furthermore, liberation is called wonderful. For example, when various medicines are mixed with haritaki (a type of medicinal fruit), their taste is bitter; liberation is not like that, its taste is like nectar (amrita). The taste like nectar symbolizes true liberation, and true liberation is the Tathagata.'
'Furthermore, liberation removes all afflictions. For example, a good physician, combining various medicines, can effectively cure various diseases; liberation is also like that, it can remove afflictions. The removal of afflictions is true liberation, and true liberation is the Tathagata.'
'Furthermore, liberation is called non-narrow. For example, a small house cannot accommodate many people; liberation is not like that, it can accommodate many. Being able to accommodate many is true liberation, and true liberation is the Tathagata.'
'Furthermore, liberation means the extinction of all desires, without being mixed with lust. For example, women have many desires; liberation is not like that. Such liberation is the Tathagata. The Tathagata is like this, without greed (raga), hatred (dvesha), delusion (moha), arrogance (mana), and other fetters.'
'Furthermore, liberation is called without attachment. There are two kinds of attachment: one is the attachment of hungry ghosts (preta), and the other is attachment to the Dharma (dharma-raga). True liberation is to be free from the attachment of hungry ghosts, and to have compassion for all beings, thus having attachment to the Dharma. Such attachment to the Dharma is true liberation, and true liberation is the Tathagata.'
'Furthermore, liberation is to be free from self (atman) and what belongs to self (atmiya). Such liberation is the Tathagata, and the Tathagata is the Dharma (dharma).'
'Furthermore, liberation is the extinction, being free from all desires for existence (bhava). Such liberation is the Tathagata, and the Tathagata is the Dharma.'
'Furthermore, liberation is protection, able to protect all those who are fearful. Such liberation is the Tathagata, and the Tathagata is the Dharma.'
'Furthermore, liberation is the refuge. If one takes refuge in such liberation, one will not seek other refuge. For example, if one relies on a king, one will not seek other reliance. Although relying on a king may have changes, relying on liberation will not have changes.'
動轉者即真解脫，真解脫者即是如來，如來者即是法也。
「又，解脫者名曰屋宅。譬如有人行於曠野則有險難；解脫不爾，無有險難。無險難者即真解脫，真解脫者即是如來。
「又，解脫者是無所畏。如師子王于諸百獸不生怖畏；解脫亦爾，于諸魔眾不生怖畏。無怖畏者即真解脫，真解脫者即是如來。
「又，解脫者無有迮狹。譬如隘路，乃至不受二人並行；解脫不爾。如是解脫即是如來。
「又有不迮，譬如有人畏虎墮井；解脫不爾。如是解脫即是如來。
「又有不迮，如大海中舍壞小船得堅牢船，乘之渡海，至安隱處，心得快樂；解脫亦爾，心得快樂。得快樂者即真解脫，真解脫者即是如來。
「又，解脫者拔諸因緣。譬如因乳得酪、因酪得酥、因酥得醍醐；真解脫中都無是因。無是因者即真解脫，真解脫者即是如來。
「又，解脫者能伏憍慢。譬如大王慢于小王；解脫不爾。如是解脫即是如來，如來者即是法也。
「又，解脫者伏諸放逸。謂放逸者多有貪慾；真解脫中無有是名。無是名者即真解脫，真解脫者即是如來。
「又，解脫者能除無明。如上妙酥，除諸滓穢乃名醍醐；解脫亦爾，除無明滓，生於真明。如是真明即真解脫，真解脫者即是如
【現代漢語翻譯】 現代漢語譯本 動轉（指修行）的人就是真正解脫的人，真正解脫的人就是如來（Tathagata，佛的稱號），如來就是法（Dharma，宇宙真理）。
『此外，解脫（Moksha，從束縛中解脫）被稱為屋宅。譬如有人行走在曠野中會有危險和困難；解脫不是這樣，沒有危險和困難。沒有危險和困難就是真正的解脫，真正的解脫就是如來。
『此外，解脫是無所畏懼。如同獅子王對於各種野獸不會產生恐懼；解脫也是這樣，對於各種魔眾不會產生恐懼。沒有恐懼就是真正的解脫，真正的解脫就是如來。
『此外，解脫沒有狹窄。譬如狹窄的道路，甚至不能容納兩個人並行；解脫不是這樣。這樣的解脫就是如來。
『還有不狹窄，譬如有人害怕老虎掉進井裡；解脫不是這樣。這樣的解脫就是如來。
『還有不狹窄，如同在大海中捨棄破舊的小船得到堅固的船，乘坐它渡過大海，到達安全的地方，心中感到快樂；解脫也是這樣，心中感到快樂。感到快樂就是真正的解脫，真正的解脫就是如來。
『此外，解脫拔除各種因緣（Hetu-pratyaya，事物產生的條件）。譬如從牛奶得到酪，從酪得到酥，從酥得到醍醐（Ghee，最純凈的乳製品）；真正的解脫中完全沒有這些因。沒有這些因就是真正的解脫，真正的解脫就是如來。
『此外，解脫能夠降伏驕慢。譬如大王對小王驕慢；解脫不是這樣。這樣的解脫就是如來，如來就是法。
『此外，解脫降伏各種放逸。所謂放逸的人多有貪慾；真正的解脫中沒有這些名稱。沒有這些名稱就是真正的解脫，真正的解脫就是如來。
『此外，解脫能夠去除無明（Avidya，無知）。如同上等的酥，去除各種雜質才稱為醍醐；解脫也是這樣，去除無明的雜質，產生真正的光明。這樣的真光明就是真正的解脫，真正的解脫就是如來。
【English Translation】 English version The one who moves (referring to practice) is the truly liberated one, the truly liberated one is the Tathagata (Buddha's title), and the Tathagata is the Dharma (universal truth).
'Furthermore, liberation (Moksha, freedom from bondage) is called a dwelling. For example, if someone walks in a wilderness, there will be dangers and difficulties; liberation is not like that, there are no dangers and difficulties. The absence of dangers and difficulties is true liberation, and true liberation is the Tathagata.'
'Furthermore, liberation is fearlessness. Just as a lion king does not fear any beasts; liberation is also like that, it does not fear any demonic hordes. The absence of fear is true liberation, and true liberation is the Tathagata.'
'Furthermore, liberation has no narrowness. For example, a narrow road cannot even accommodate two people walking side by side; liberation is not like that. Such liberation is the Tathagata.'
'There is also no narrowness, like someone who is afraid of a tiger falling into a well; liberation is not like that. Such liberation is the Tathagata.'
'There is also no narrowness, like abandoning a broken small boat in the sea and obtaining a sturdy boat, riding it across the sea, reaching a safe place, and feeling happy in the heart; liberation is also like that, feeling happy in the heart. Feeling happy is true liberation, and true liberation is the Tathagata.'
'Furthermore, liberation uproots all causes and conditions (Hetu-pratyaya, conditions for the arising of things). For example, from milk comes curd, from curd comes butter, from butter comes ghee (the purest form of dairy); in true liberation, there are none of these causes. The absence of these causes is true liberation, and true liberation is the Tathagata.'
'Furthermore, liberation can subdue arrogance. For example, a great king is arrogant towards a small king; liberation is not like that. Such liberation is the Tathagata, and the Tathagata is the Dharma.'
'Furthermore, liberation subdues all indulgence. Those who are indulgent often have greed; in true liberation, there are no such names. The absence of such names is true liberation, and true liberation is the Tathagata.'
'Furthermore, liberation can remove ignorance (Avidya). Just as the finest butter, after removing all impurities, is called ghee; liberation is also like that, removing the impurities of ignorance and giving rise to true light. Such true light is true liberation, and true liberation is the Tathagata.'
來。
「又，解脫者名為寂靜純一無二。如空野象獨一無侶；解脫亦爾，獨一無二。獨一無二即真解脫，真解脫者即是如來。
「又，解脫者名為堅實。如竹葦、蓖麻，莖幹空虛而子堅實；除佛如來，其餘人天皆不堅實。真解脫者遠離一切諸有漏等，如是解脫即是如來。
「又，解脫者名能覺了增益於我。真解脫者亦復如是，如是解脫即是如來。
「又，解脫者名舍諸有。譬如有人食已而吐；解脫亦爾，舍于諸有。舍諸有者即真解脫，真解脫者即是如來。
「又，解脫者名曰決定。如婆師花香七葉中無；解脫亦爾。如是解脫即是如來。
「又，解脫者名曰水大。譬如水大於諸大勝，能潤一切草木種子；解脫亦爾，能潤一切有生之類。如是解脫即是如來。
「又，解脫者名曰為入。如有門戶則通入路；金性之處，金則可得。解脫亦爾，如彼門戶，修無我者則得入中。如是解脫即是如來。
「又，解脫者名曰為善。譬如弟子隨逐于師，善奉教敕得名為善；解脫亦爾。如是解脫即是如來。
「又，解脫者名出世法，於一切法最為出過。如眾味中酥乳最勝；解脫亦爾。如是解脫即是如來。
「又，解脫者名曰不動。譬如門閫，風不能動；真解脫者亦復如是。如
【現代漢語翻譯】 現代漢語譯本 『此外，解脫被稱為寂靜、純一、無二。如同空曠原野上的獨象，沒有同伴；解脫也是如此，獨一無二。獨一無二即是真正的解脫，真正的解脫就是如來（Tathagata）。』 『此外，解脫被稱為堅實。如同竹葦、蓖麻，莖幹空虛而果實堅實；除了佛如來，其餘的人天都不堅實。真正的解脫遠離一切有漏（Samsara）等，這樣的解脫就是如來。』 『此外，解脫被稱為能覺悟並增益於我。真正的解脫也是如此，這樣的解脫就是如來。』 『此外，解脫被稱為捨棄諸有。譬如有人吃完東西后吐出來；解脫也是如此，捨棄諸有。捨棄諸有就是真正的解脫，真正的解脫就是如來。』 『此外，解脫被稱為決定。如同婆師花（Vasika flower）的香氣在七葉中找不到；解脫也是如此。這樣的解脫就是如來。』 『此外，解脫被稱為水大（Ap-dhatu）。譬如水大在諸大中最為殊勝，能滋潤一切草木種子；解脫也是如此，能滋潤一切有生命的種類。這樣的解脫就是如來。』 『此外，解脫被稱為進入。如有門戶則有進入的道路；在金子的地方，就能得到金子。解脫也是如此，如同那門戶，修習無我（Anatman）的人就能進入其中。這樣的解脫就是如來。』 『此外，解脫被稱為善。譬如弟子跟隨老師，善於奉行教誨，就被稱為善；解脫也是如此。這樣的解脫就是如來。』 『此外，解脫被稱為出世法（Lokuttara-dhamma），在一切法中最為殊勝。如同眾味中酥油最為殊勝；解脫也是如此。這樣的解脫就是如來。』 『此外，解脫被稱為不動。譬如門檻，風不能動搖；真正的解脫也是如此。』
【English Translation】 English version 『Furthermore, liberation is called peaceful, pure, and unique. Like a lone elephant in an empty field, without a companion; liberation is also like that, unique and without a second. Being unique and without a second is true liberation, and true liberation is the Tathagata (Thus Gone One).』 『Furthermore, liberation is called solid. Like bamboo reeds and castor plants, whose stems are hollow but whose seeds are solid; except for the Buddha Tathagata, all other humans and gods are not solid. True liberation is far from all defiled existences (Samsara), and such liberation is the Tathagata.』 『Furthermore, liberation is called that which can awaken and benefit the self. True liberation is also like that, and such liberation is the Tathagata.』 『Furthermore, liberation is called the abandonment of all existences. Just as someone eats and then vomits; liberation is also like that, abandoning all existences. Abandoning all existences is true liberation, and true liberation is the Tathagata.』 『Furthermore, liberation is called decisive. Just as the fragrance of the Vasika flower cannot be found in its seven leaves; liberation is also like that. Such liberation is the Tathagata.』 『Furthermore, liberation is called the water element (Ap-dhatu). Just as the water element is the most superior among the elements, able to nourish all seeds of plants and trees; liberation is also like that, able to nourish all living beings. Such liberation is the Tathagata.』 『Furthermore, liberation is called entry. If there is a gate, there is a way to enter; where there is gold, gold can be obtained. Liberation is also like that, like that gate, those who cultivate non-self (Anatman) can enter it. Such liberation is the Tathagata.』 『Furthermore, liberation is called good. Just as a disciple who follows a teacher and diligently obeys the teachings is called good; liberation is also like that. Such liberation is the Tathagata.』 『Furthermore, liberation is called the transcendental dharma (Lokuttara-dhamma), the most superior among all dharmas. Just as ghee is the most superior among all flavors; liberation is also like that. Such liberation is the Tathagata.』 『Furthermore, liberation is called unmoving. Just as a door sill cannot be moved by the wind; true liberation is also like that.』
是解脫即是如來。
「又，解脫者名無濤波。如彼大海，其水濤波；解脫不爾。如是解脫即是如來。
「又，解脫者譬如宮殿；解脫亦爾。當知解脫即是如來。
「又，解脫者名曰所用。如閻浮檀金多有所任，無有能說是金過惡；解脫亦爾，無有過惡。無有過惡即真解脫，真解脫者即是如來。
「又，解脫者舍嬰兒行。譬如大人舍小兒行；解脫亦爾，除舍五陰。除舍五陰即真解脫，真解脫者即是如來。
「又，解脫者名曰究竟。如被系者從系得解，洗浴清凈，然後還家；解脫亦爾，畢竟清凈。畢竟清凈即真解脫，真解脫者即是如來。
「又，解脫者名無作樂。無作樂者，以吐貪慾、瞋恚、癡故。譬如有人誤飲毒藥，為除毒故即服吐藥。既得吐已，毒即除愈，身得安樂。解脫亦爾，吐諸煩惱結縛之毒，身得安樂，名無作樂。無作樂者即真解脫，真解脫者即是如來。
「又，解脫者名斷四種毒蛇煩惱。斷煩惱者即真解脫，真解脫者即是如來。
「又，解脫者名離諸有，滅一切苦，得一切樂，永斷貪慾、瞋恚、愚癡，拔斷一切煩惱根本。拔根本者即真解脫，真解脫者即是如來。
「又，解脫者名斷一切有為之法，出生一切無漏善法，斷塞諸道，所謂若我、無我、非
【現代漢語翻譯】 現代漢語譯本：解脫就是如來。
『此外，解脫被稱為無波濤。就像大海，其水有波濤；解脫不是這樣。這樣的解脫就是如來。』
『此外，解脫就像宮殿；解脫也是這樣。應當知道解脫就是如來。』
『此外，解脫被稱為所用。就像閻浮檀金（Jambudvipa gold，一種珍貴的金色）有很多用途，沒有人能說這金子有什麼過錯；解脫也是這樣，沒有過錯。沒有過錯就是真正的解脫，真正的解脫就是如來。』
『此外，解脫捨棄嬰兒的行為。就像大人捨棄小孩的行為；解脫也是這樣，去除捨棄五陰（五蘊，構成個體存在的五種要素）。去除捨棄五陰就是真正的解脫，真正的解脫就是如來。』
『此外，解脫被稱為究竟。就像被束縛的人從束縛中解脫，洗浴清凈，然後回家；解脫也是這樣，畢竟清凈。畢竟清凈就是真正的解脫，真正的解脫就是如來。』
『此外，解脫被稱為無作樂。無作樂，是因為吐出貪慾、瞋恚、愚癡的緣故。就像有人誤飲毒藥，爲了去除毒素就服用吐藥。吐出之後，毒素就被清除，身體得到安樂。解脫也是這樣，吐出各種煩惱結縛的毒素，身體得到安樂，稱為無作樂。無作樂就是真正的解脫，真正的解脫就是如來。』
『此外，解脫被稱為斷除四種毒蛇般的煩惱。斷除煩惱就是真正的解脫，真正的解脫就是如來。』
『此外，解脫被稱為遠離諸有（存在），滅除一切苦，得到一切樂，永遠斷除貪慾、瞋恚、愚癡，拔除一切煩惱的根本。拔除根本就是真正的解脫，真正的解脫就是如來。』
『此外，解脫被稱為斷除一切有為之法（因緣和合而生的法），出生一切無漏善法（沒有煩惱的善法），斷絕各種道路，所謂若我、無我、非我非無我。斷絕道路就是真正的解脫，真正的解脫就是如來。』
【English Translation】 English version: Liberation is the Tathagata.
'Furthermore, liberation is called 'without waves.' Like the great ocean, its water has waves; liberation is not like that. Such liberation is the Tathagata.'
'Furthermore, liberation is like a palace; liberation is also like that. It should be known that liberation is the Tathagata.'
'Furthermore, liberation is called 'that which is used.' Like Jambudvipa gold (a precious type of gold) which has many uses, and no one can say that this gold has any faults; liberation is also like that, without faults. Without faults is true liberation, and true liberation is the Tathagata.'
'Furthermore, liberation abandons the actions of an infant. Like an adult abandoning the actions of a child; liberation is also like that, removing and abandoning the five skandhas (the five aggregates that constitute an individual's existence). Removing and abandoning the five skandhas is true liberation, and true liberation is the Tathagata.'
'Furthermore, liberation is called 'ultimate.' Like a person who is bound, being released from bondage, bathing and becoming pure, and then returning home; liberation is also like that, ultimately pure. Ultimately pure is true liberation, and true liberation is the Tathagata.'
'Furthermore, liberation is called 'non-action bliss.' Non-action bliss is because of expelling greed, hatred, and delusion. Like a person who mistakenly drinks poison, and to remove the poison takes an emetic. Once the poison is expelled, the poison is removed, and the body attains peace. Liberation is also like that, expelling the poison of various afflictions and bonds, the body attains peace, and is called non-action bliss. Non-action bliss is true liberation, and true liberation is the Tathagata.'
'Furthermore, liberation is called the severing of the four poisonous snake-like afflictions. Severing afflictions is true liberation, and true liberation is the Tathagata.'
'Furthermore, liberation is called being apart from all existences, extinguishing all suffering, attaining all bliss, eternally severing greed, hatred, and delusion, and uprooting the root of all afflictions. Uprooting the root is true liberation, and true liberation is the Tathagata.'
'Furthermore, liberation is called the severing of all conditioned dharmas (phenomena that arise from causes and conditions), giving rise to all unconditioned wholesome dharmas (wholesome phenomena without afflictions), and cutting off all paths, namely, self, non-self, and neither self nor non-self. Cutting off the paths is true liberation, and true liberation is the Tathagata.'
我、非無我，唯斷取著、不斷我見，我見者名為佛性。佛性者即真解脫，真解脫者即是如來。
「又，解脫者名不空空。空空者名無所有。無所有者，即是外道尼犍子等所計解脫，而是尼犍實無解脫，故名空空。真解脫者則不如是，故不空空。不空空者即真解脫，真解脫者即是如來。
「又，解脫者名空不空。如水、酒、乳酪、酥蜜等瓶，雖無水、酒、酪、酥蜜時猶故得名為水等瓶，而是瓶等不可說空及以不空。若言空者，則不得有色、香、味、觸；若言不空，而復無有水、酒等實。解脫亦爾，不可說色及以非色、不可說空及以不空。若言空者，則不得有常、樂、我、凈；若言不空，誰受是常、樂、我、凈者？以是義故，不可說空及以不空。空者，謂無二十五有及諸煩惱、一切苦、一切相、一切有為行；如瓶無酪則名為空。不空者，謂真實善色，常、樂、我、凈，不動、不變；猶如彼瓶色、香、味、觸，故名不空。是故，解脫喻如彼瓶。彼瓶遇緣則有破壞；解脫不爾，不可破壞。不可破壞即真解脫，真解脫者即是如來。
「又，解脫者名曰離愛。譬如有人愛心悕望釋提桓因、大梵天王、自在天王；解脫不爾，若得成於阿耨多羅三藐三菩提已，無愛、無疑。無愛、無疑即真解脫，真解脫者即是如來。
【現代漢語翻譯】 現代漢語譯本： 我既不是『無我』，也不是『有我』，而是斷除對『我』的執著，但不否定『我見』，持有『我見』者被稱為佛性（Buddha-nature）。佛性即是真正的解脫，真正的解脫即是如來（Tathagata）。
此外，解脫被稱為『不空空』。『空空』指的是『一無所有』。『一無所有』是外道尼犍子（Nigantha）等人所認為的解脫，但尼犍子實際上並沒有解脫，所以稱為『空空』。真正的解脫不是這樣，所以稱為『不空空』。『不空空』即是真正的解脫，真正的解脫即是如來。
此外，解脫被稱為『空不空』。例如，水瓶、酒瓶、乳酪瓶、酥油瓶、蜂蜜瓶等，即使裡面沒有水、酒、乳酪、酥油、蜂蜜時，仍然可以被稱為水瓶等，但這些瓶子不能說是空也不能說是不空。如果說是空，那麼就不應該有色、香、味、觸；如果說是不空，又沒有水、酒等實質。解脫也是如此，不能說是色或非色，不能說是空或不空。如果說是空，那麼就不應該有常、樂、我、凈；如果說是不空，那麼誰來承受這常、樂、我、凈呢？因此，不能說是空或不空。『空』指的是沒有二十五有（twenty-five realms of existence）以及各種煩惱、一切苦、一切相、一切有為行；就像瓶子沒有乳酪就稱為空。『不空』指的是真實的善色，常、樂、我、凈，不動、不變；就像瓶子的色、香、味、觸，所以稱為不空。因此，解脫可以比作那個瓶子。那個瓶子遇到因緣就會被破壞；解脫不是這樣，不會被破壞。不會被破壞即是真正的解脫，真正的解脫即是如來。
此外，解脫被稱為『離愛』。例如，有人愛慕並希望成為釋提桓因（Sakra devanam Indra）、大梵天王（Mahabrahma）、自在天王（Isvara）；解脫不是這樣，如果成就了阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi），就不會有愛和疑惑。沒有愛和疑惑即是真正的解脫，真正的解脫即是如來。
【English Translation】 English version: I am neither 『non-self』 nor 『self,』 but rather the cessation of attachment to 『self,』 without denying the 『view of self.』 One who holds the 『view of self』 is called Buddha-nature. Buddha-nature is true liberation, and true liberation is the Tathagata.
Furthermore, liberation is called 『not-empty emptiness.』 『Empty emptiness』 refers to 『nothingness.』 『Nothingness』 is the liberation conceived by the Niganthas and other heretics, but the Niganthas do not actually have liberation, hence it is called 『empty emptiness.』 True liberation is not like this, therefore it is called 『not-empty emptiness.』 『Not-empty emptiness』 is true liberation, and true liberation is the Tathagata.
Furthermore, liberation is called 『empty non-emptiness.』 For example, a water jar, a wine jar, a cheese jar, a ghee jar, a honey jar, etc., even when they do not contain water, wine, cheese, ghee, or honey, can still be called water jars, etc., but these jars cannot be said to be empty or non-empty. If they are said to be empty, then there should be no form, smell, taste, or touch; if they are said to be non-empty, then there is no substance of water, wine, etc. Liberation is also like this; it cannot be said to be form or non-form, nor can it be said to be empty or non-empty. If it is said to be empty, then there should be no permanence, bliss, self, or purity; if it is said to be non-empty, then who experiences this permanence, bliss, self, and purity? Therefore, it cannot be said to be empty or non-empty. 『Empty』 refers to the absence of the twenty-five realms of existence, all afflictions, all suffering, all characteristics, and all conditioned phenomena; just as a jar without cheese is called empty. 『Non-empty』 refers to true good form, permanence, bliss, self, purity, immovability, and unchangeability; like the form, smell, taste, and touch of the jar, hence it is called non-empty. Therefore, liberation is likened to that jar. That jar is subject to destruction when it encounters conditions; liberation is not like this, it cannot be destroyed. That which cannot be destroyed is true liberation, and true liberation is the Tathagata.
Furthermore, liberation is called 『freedom from desire.』 For example, someone may desire and hope to become Sakra devanam Indra, Mahabrahma, or Isvara; liberation is not like this. If one achieves Anuttara-samyak-sambodhi, there will be no desire or doubt. The absence of desire and doubt is true liberation, and true liberation is the Tathagata.
若言解脫有愛、疑者，無有是處。
「又，解脫者斷諸有貪、斷一切相、一切繫縛、一切煩惱、一切生死、一切因緣、一切果報。如是解脫即是如來，如來即是涅槃。
「一切眾生怖畏生死、諸煩惱故，故受三歸。譬如群鹿怖畏獵師，既得免離，若得一跳則喻一歸；如是，三跳則喻三歸，以三跳故，得受安樂。眾生亦爾，怖畏四魔惡獵師故，受三歸依；三歸依故則得安樂；受安樂者即真解脫；真解脫者即是如來。
「如來者即是涅槃；涅槃者即是無盡；無盡者即是佛性；佛性者即是決定；決定者即是阿耨多羅三藐三菩提。」
迦葉菩薩白佛言：「世尊！若涅槃、佛性、決定、如來是一義者，云何說言有三歸依？」
佛告迦葉：「善男子！一切眾生怖畏生死，故求三歸。以三歸故，則知佛性決定涅槃。善男子！有法名一義異、有法名義俱異。名一義異者，佛常、法常、比丘僧常，涅槃、虛空皆亦是常，是名名一義異。名義俱異者，佛名為覺、法名不覺、僧名和合、涅槃名解脫、虛空名非善、亦名無礙，是為名義俱異。
「善男子！三歸依者亦復如是，名義俱異，云何為一？是故，我告摩訶波阇波提憍曇彌：『莫供養我，當供養僧；若供養僧，則得具足供養三歸。』摩訶波阇波提即
【現代漢語翻譯】 現代漢語譯本：如果說解脫還存在愛戀和疑惑，那是不可能的。 此外，解脫是指斷除一切對存在的貪戀，斷除一切表象，一切束縛，一切煩惱，一切生死，一切因緣，一切果報。這樣的解脫就是如來（Tathagata），如來就是涅槃（Nirvana）。 一切眾生因為畏懼生死和各種煩惱，所以皈依三寶。譬如一群鹿畏懼獵人，一旦得以逃脫，如果跳一下就比喻一次皈依；這樣，跳三下就比喻三次皈依，因為這三次跳躍，就獲得了安樂。眾生也是如此，因為畏懼四魔（Four Maras）這些惡獵人，所以皈依三寶；因為皈依三寶，就獲得了安樂；獲得安樂的人就是真正的解脫；真正的解脫就是如來。 如來就是涅槃；涅槃就是無盡；無盡就是佛性（Buddha-nature）；佛性就是決定；決定就是阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）。 迦葉菩薩（Kasyapa Bodhisattva）對佛說：『世尊！如果涅槃、佛性、決定、如來是一個意思，為什麼說有三皈依呢？』 佛告訴迦葉：『善男子！一切眾生因為畏懼生死，所以尋求三皈依。因為三皈依，就認識到佛性是決定涅槃。善男子！有的法是名稱相同而意義不同，有的法是名稱和意義都不同。名稱相同而意義不同的是，佛（Buddha）是常住的，法（Dharma）是常住的，比丘僧（Bhiksu Sangha）是常住的，涅槃和虛空也都是常住的，這叫做名稱相同而意義不同。名稱和意義都不同的是，佛名為覺悟，法名為不覺悟，僧名為和合，涅槃名為解脫，虛空名為非善，也名為無礙，這叫做名稱和意義都不同。 善男子！三皈依也是如此，名稱和意義都不同，怎麼會是一個意思呢？所以，我告訴摩訶波阇波提·喬答彌（Mahaprajapati Gautami）：『不要供養我，應當供養僧；如果供養僧，就等於具足供養了三皈依。』摩訶波阇波提立即
【English Translation】 English version: If it is said that liberation has love or doubt, that is not possible. Furthermore, liberation means cutting off all craving for existence, cutting off all appearances, all bonds, all afflictions, all birth and death, all causes and conditions, and all karmic retributions. Such liberation is the Tathagata, and the Tathagata is Nirvana. All sentient beings, because they fear birth and death and various afflictions, therefore take refuge in the Three Jewels. For example, a herd of deer fears hunters, and once they escape, if they jump once, it is like one refuge; thus, three jumps are like three refuges, and because of these three jumps, they obtain peace and happiness. Sentient beings are also like this, because they fear the four Maras, these evil hunters, they take refuge in the Three Jewels; because of taking refuge in the Three Jewels, they obtain peace and happiness; those who obtain peace and happiness are truly liberated; true liberation is the Tathagata. The Tathagata is Nirvana; Nirvana is endless; endless is Buddha-nature; Buddha-nature is definite; definite is Anuttara-samyak-sambodhi. Kasyapa Bodhisattva said to the Buddha: 'World Honored One! If Nirvana, Buddha-nature, definiteness, and the Tathagata are of one meaning, why is it said that there are three refuges?' The Buddha told Kasyapa: 'Good man! All sentient beings, because they fear birth and death, therefore seek the Three Refuges. Because of the Three Refuges, they come to know that Buddha-nature is definite Nirvana. Good man! Some dharmas have the same name but different meanings, and some dharmas have different names and different meanings. Those with the same name but different meanings are that the Buddha is permanent, the Dharma is permanent, the Bhiksu Sangha is permanent, Nirvana and space are also permanent, this is called having the same name but different meanings. Those with different names and different meanings are that the Buddha is called enlightenment, the Dharma is called non-enlightenment, the Sangha is called harmony, Nirvana is called liberation, space is called non-good, and also called unobstructed, this is called having different names and different meanings.' Good man! The Three Refuges are also like this, with different names and different meanings, how can they be one meaning? Therefore, I told Mahaprajapati Gautami: 'Do not make offerings to me, you should make offerings to the Sangha; if you make offerings to the Sangha, then you have fully made offerings to the Three Refuges.' Mahaprajapati immediately
答我言：『眾僧之中無佛、無法，云何說言供養眾僧則得具足供養三歸？』我復告言：『汝隨我語則供養佛，為解脫故即供養法，眾僧受者則供養僧。』善男子！是故，三歸不得為一。
「善男子！如來或時說一為三、說三為一，如是之義諸佛境界，非是聲聞、緣覺所知。」
迦葉復言：「如佛所說畢竟安樂名涅槃者，是義云何？夫涅槃者，捨身、舍智。若捨身、智，誰當受樂？」
佛言：「善男子！譬如有人食已心悶，出外欲吐。既得吐已而復回還。同伴問之：『汝今所患竟為差不而復來還？』答言：『已差，身得安樂。』如來亦爾，畢竟遠離二十五有，永得涅槃安樂之處，不可動轉，無有盡滅，斷一切受，名無受樂。如是無受名為常樂。若言如來有受樂者，無有是處。是故，畢竟樂者即是涅槃。涅槃者即真解脫，真解脫者即是如來。」
迦葉復言：「不生、不滅，是解脫耶？」
「如是如是，善男子！不生、不滅即是解脫，如是解脫即是如來。」
迦葉復言：「若不生、滅是解脫者，虛空之性亦無生、滅，應是如來。如如來性即是解脫。」
佛告迦葉：「善男子！是事不然。」
「世尊！何故不然？」
「善男子！如迦蘭伽及命命鳥，其聲清妙，寧可同
【現代漢語翻譯】 我回答他說：『僧眾之中沒有佛、沒有法，怎麼能說供養僧眾就等同於具足供養三歸（佛、法、僧）呢？』我再次告訴他：『你如果遵從我的教導，就是供養佛；爲了解脫而修行，就是供養法；僧眾接受供養，就是供養僧。』善男子！因此，三歸不能視為一體。 『善男子！如來有時說一為三，有時說三為一，這樣的道理是諸佛的境界，不是聲聞（聽聞佛法而修行的人）、緣覺（靠自己領悟佛法的人）所能理解的。』 迦葉又問：『如佛所說，究竟安樂名為涅槃（佛教的最高境界，指脫離輪迴的寂靜狀態），這道理是什麼呢？涅槃是指捨棄身體和智慧。如果捨棄了身體和智慧，誰來享受快樂呢？』 佛說：『善男子！譬如有人吃東西后感到心悶，出去想要嘔吐。吐完之後又回來了。同伴問他：『你現在的病是好了嗎，怎麼又回來了？』他回答說：『已經好了，身體感到安樂。』如來也是這樣，徹底遠離二十五有（三界中的二十五種存在狀態），永遠得到涅槃安樂的境界，不可動搖，沒有終結，斷絕一切感受，稱為無受之樂。這種無受之樂稱為常樂。如果說如來有感受快樂，那是不可能的。所以，究竟的快樂就是涅槃。涅槃就是真正的解脫，真正的解脫就是如來。』 迦葉又問：『不生、不滅，就是解脫嗎？』 『是的，是的，善男子！不生、不滅就是解脫，這樣的解脫就是如來。』 迦葉又問：『如果說不生、不滅就是解脫，那麼虛空的性質也是不生不滅的，應該也是如來。如果如來的性質就是解脫。』 佛告訴迦葉：『善男子！事情不是這樣的。』 『世尊！為什麼不是這樣呢？』 『善男子！就像迦蘭伽（一種鳥）和命命鳥（一種鳥），它們的聲音清脆美妙，難道能說它們
【English Translation】 I answered him, 『Among the Sangha (monastic community), there is no Buddha, no Dharma (teachings), how can it be said that offering to the Sangha is equivalent to fully offering to the Three Refuges (Buddha, Dharma, and Sangha)?』 I further told him, 『If you follow my teachings, that is offering to the Buddha; practicing for liberation is offering to the Dharma; the Sangha receiving offerings is offering to the Sangha.』 Good man! Therefore, the Three Refuges cannot be considered as one. 『Good man! The Tathagata (Buddha) sometimes speaks of one as three, and sometimes speaks of three as one. Such meanings are the realm of the Buddhas, not something that Sravakas (disciples who hear the teachings) or Pratyekabuddhas (those who achieve enlightenment on their own) can understand.』 Kasyapa (a disciple of the Buddha) further asked, 『As the Buddha said, ultimate bliss is called Nirvana (the highest state of enlightenment, liberation from the cycle of rebirth), what is the meaning of this? Nirvana means abandoning the body and wisdom. If the body and wisdom are abandoned, who will experience the bliss?』 The Buddha said, 『Good man! It is like a person who feels discomfort after eating, goes out to vomit. After vomiting, he returns. His companion asks him, 『Is your illness cured now that you have returned?』 He replies, 『It is cured, and my body feels at ease.』 The Tathagata is also like this, completely abandoning the twenty-five existences (the twenty-five states of being in the three realms), eternally attaining the state of Nirvana, which is immovable, without end, and cuts off all sensations, called the bliss of no sensation. This bliss of no sensation is called eternal bliss. If it is said that the Tathagata experiences bliss, that is not possible. Therefore, ultimate bliss is Nirvana. Nirvana is true liberation, and true liberation is the Tathagata.』 Kasyapa further asked, 『Is non-birth and non-death liberation?』 『Yes, yes, good man! Non-birth and non-death is liberation, and such liberation is the Tathagata.』 Kasyapa further asked, 『If non-birth and non-death is liberation, then the nature of space is also non-birth and non-death, it should also be the Tathagata. If the nature of the Tathagata is liberation.』 The Buddha told Kasyapa, 『Good man! That is not the case.』 『World Honored One! Why is it not so?』 『Good man! Like the Kalavinka (a mythical bird with a beautiful voice) and the Jivajiva bird (another mythical bird), their voices are clear and beautiful, can it be said that they
于烏鵲音不？」
「不也。世尊！烏鵲之聲比命命等，百千萬倍不可為比。」迦葉復言：「迦蘭伽等其聲微妙，身亦不同。如來云何比之烏鵲？無異芥子比須彌山。佛與虛空亦復如是，迦蘭伽聲可喻佛聲，不可以喻烏鵲之音。」
爾時，佛贊迦葉菩薩：「善哉，善哉。善男子！汝今善解甚深難解。如來有時以因緣故，引彼虛空以喻解脫，如是解脫即是如來。真解脫者，一切人天無能為譬，而此虛空實非其喻。為化眾生故，以虛空非喻為喻。當知解脫即是如來，如來之性即是解脫。解脫、如來，無二、無別。
「善男子！非喻者，如無比之物不可引喻，有因緣故可得引喻。如經中說：『面貌端正，如月盛滿。』『白象鮮潔，猶如雪山。』滿月不得即同於面、雪山不得即是白象。善男子！不可以喻喻真解脫，為化眾生故作喻耳；以諸譬喻知諸法性皆亦如是。」
迦葉復言：「云何如來作二種說？」
佛言：「善男子！譬如有人執持刀劍，以瞋恚心欲害如來。如來和悅，無恚恨色。是人當得壞如來身，成逆罪不？」
「不也。世尊！何以故？如來身界不可壞故。所以者何？以無身聚，唯有法性。法性之性理不可壞，是人云何能壞佛身？直以噁心，故成無間。以是因緣，引諸譬喻得知實
【現代漢語翻譯】 現代漢語譯本 『烏鴉和喜鵲的聲音可以用來比喻嗎？』 『不能，世尊！烏鴉和喜鵲的聲音與迦陵頻伽（一種鳥，其聲音美妙）等相比，相差百千萬倍，無法相提並論。』迦葉又說：『迦陵頻伽的聲音非常微妙，身形也不同。如來怎麼能用烏鴉和喜鵲來比喻呢？這無異於用芥子來比須彌山。佛與虛空也是如此，迦陵頻伽的聲音可以用來比喻佛的聲音，但不能用烏鴉的聲音來比喻。』 這時，佛讚歎迦葉菩薩說：『善哉，善哉！善男子！你現在很好地理解了這甚深難解的道理。如來有時因為因緣的緣故，引用虛空來比喻解脫，這樣的解脫就是如來。真正的解脫，一切人天都無法比喻，而這虛空實際上也不是它的比喻。爲了教化眾生，才用虛空這個非比喻來作為比喻。應當知道解脫就是如來，如來的本性就是解脫。解脫和如來，沒有二樣，沒有分別。』 『善男子！非比喻的意思是，像無可比擬的事物，不能用比喻來表達，但因為因緣的緣故，可以勉強用比喻。比如經中說：『面容端正，像滿月一樣。』『白象潔白，猶如雪山。』滿月不能等同於面容，雪山也不能等同於白象。善男子！不能用比喻來比喻真正的解脫，只是爲了教化眾生才用比喻罷了；通過各種比喻，可以知道一切法的本性也是如此。』 迦葉又問：『為什麼如來會作兩種不同的說法呢？』 佛說：『善男子！譬如有人拿著刀劍，以嗔恨心想要傷害如來。如來卻和悅平靜，沒有嗔恨的表情。這個人能破壞如來的身體，犯下逆罪嗎？』 『不能，世尊！為什麼呢？因為如來的身體是不可破壞的。這是為什麼呢？因為如來沒有身體的聚合，只有法性。法性的道理是不可破壞的，這個人怎麼能破壞佛的身體呢？只是因為他的噁心，才犯下無間地獄的罪業。因為這個因緣，引用各種比喻，才能得知實相。』
【English Translation】 English version 'Can the sound of crows and magpies be used as a comparison?' 'No, World Honored One! The sound of crows and magpies, compared to the sound of a Kalavinka (a bird with a beautiful voice), is a hundred thousand times incomparable. 'Kasyapa further said, 'The sound of a Kalavinka is very subtle, and its form is also different. How can the Tathagata compare it to crows and magpies? It is no different than comparing a mustard seed to Mount Sumeru. The Buddha and space are also like this; the sound of a Kalavinka can be used to compare the Buddha's voice, but the sound of a crow cannot.' At that time, the Buddha praised Bodhisattva Kasyapa, saying, 'Excellent, excellent! Good man! You now understand this profound and difficult-to-understand principle very well. The Tathagata sometimes, due to causes and conditions, uses space as a metaphor for liberation, and such liberation is the Tathagata. True liberation cannot be compared by all humans and gods, and this space is actually not its metaphor. For the sake of teaching sentient beings, space, which is not a metaphor, is used as a metaphor. It should be known that liberation is the Tathagata, and the nature of the Tathagata is liberation. Liberation and the Tathagata are not two, and there is no difference.' 'Good man! The meaning of non-metaphor is that, like incomparable things, they cannot be expressed by metaphors, but because of causes and conditions, metaphors can be used reluctantly. For example, it is said in the scriptures: 'The face is upright, like a full moon.' 'The white elephant is pure, like a snow mountain.' The full moon cannot be equated with the face, and the snow mountain cannot be equated with the white elephant. Good man! True liberation cannot be compared with metaphors; it is only for the sake of teaching sentient beings that metaphors are used; through various metaphors, one can know that the nature of all dharmas is also like this.' Kasyapa further asked, 'Why does the Tathagata make two different statements?' The Buddha said, 'Good man! For example, if someone holds a sword, with hatred in their heart, wanting to harm the Tathagata. The Tathagata is peaceful and calm, without any expression of hatred. Can this person destroy the Tathagata's body and commit a heinous crime?' 'No, World Honored One! Why is that? Because the Tathagata's body is indestructible. Why is that? Because the Tathagata does not have an aggregation of a body, but only Dharma nature. The principle of Dharma nature is indestructible; how can this person destroy the Buddha's body? It is only because of his evil intention that he commits the crime of the Avici hell. Because of this cause and condition, various metaphors are used to understand the true reality.'
法。」
爾時，佛贊迦葉菩薩：「善哉，善哉。善男子！我所欲說，汝今已說。又，善男子！譬如惡人欲害其母。住於野田，在谷𧂐下，母為送食。其人見已，尋生害心，便前磨刀。母時知已，逃入𧂐中。其人持刀繞𧂐邊斫。斫已歡喜，生已害想。其母尋出，還至家中。于意云何？是人成就無間罪不？」
「世尊！不可定說。何以故？若說有罪，母身應壞。身若不壞，云何言有？若說無罪，生已殺想，心懷歡喜，云何言無？是人雖不具足逆罪，而亦是逆。以是因緣，引諸譬喻得知實法。」
佛贊迦葉：「善哉，善哉。善男子！以是因緣，我說種種方便譬喻，以譬解脫。雖以無量阿僧祇喻，而實不可以喻為比；或有因緣亦可喻說、或有因緣不可引譬。是故，解脫成就如是無量功德。趣涅槃者，涅槃如來亦有如是無量功德。以如是等無量功德成就滿故，名大涅槃。」
迦葉菩薩白佛言：「世尊！我今始知如來至處為無有盡。處若無盡，當知壽命亦應無盡。」
佛言：「善哉，善哉。善男子！汝今善能護持正法。若有善男子、善女人慾斷煩惱諸結縛者，當作如是護持正法。」
大般涅槃經卷第五 大正藏第 12 冊 No. 0375 大般涅槃經
大般涅槃經卷第六
【現代漢語翻譯】 現代漢語譯本 這時，佛陀讚歎迦葉菩薩說：『好啊，好啊。善男子！我想要說的，你現在已經說出來了。還有，善男子！譬如一個惡人想要加害他的母親。他住在野外，在山谷的懸崖下，母親給他送食物。那人看見后，立刻生起加害之心，便上前磨刀。母親當時知道了，就逃入懸崖中。那人拿著刀在懸崖邊砍。砍完后很高興，生起了已經加害的想法。他的母親隨即出來，回到家中。你認為如何？這個人是否犯了無間罪呢？』 『世尊！不能確定地說。為什麼呢？如果說有罪，母親的身體應該壞掉。身體如果沒有壞掉，怎麼能說有罪呢？如果說沒有罪，他生起了殺害的想法，心中歡喜，怎麼能說沒有罪呢？這個人雖然不完全具備逆罪，但也算是逆罪。因為這個因緣，引用各種比喻來得知真實的佛法。』 佛陀讚歎迦葉說：『好啊，好啊。善男子！因為這個因緣，我說種種方便的比喻，用比喻來解釋解脫。雖然用無量阿僧祇（梵語，意為無數）的比喻，但實際上不能用比喻來相比；或者有些因緣可以用比喻來說，或者有些因緣不能用比喻來引證。因此，解脫成就瞭如此無量的功德。趣向涅槃的人，涅槃如來也有如此無量的功德。因為像這樣無量的功德成就圓滿，所以稱為大涅槃。』 迦葉菩薩對佛說：『世尊！我現在才知道如來所到的地方是沒有窮盡的。如果所到的地方沒有窮盡，應當知道壽命也應該是沒有窮盡的。』 佛說：『好啊，好啊。善男子！你現在很善於護持正法。如果有善男子、善女人想要斷除煩惱的各種束縛，應當像這樣護持正法。』 《大般涅槃經》卷第五 《大正藏》第 12 冊 No. 0375 《大般涅槃經》 《大般涅槃經》卷第六
【English Translation】 English version At that time, the Buddha praised Bodhisattva Kasyapa, saying: 'Excellent, excellent. Good man! What I wanted to say, you have already said. Furthermore, good man! It is like an evil person wanting to harm his mother. He lives in the wilderness, at the bottom of a cliff in a valley, and his mother brings him food. When that person sees her, he immediately develops the intention to harm her and proceeds to sharpen his knife. His mother, knowing this, flees into the cliff. The person, holding the knife, chops around the edge of the cliff. After chopping, he is happy, having the thought that he has already harmed her. His mother then comes out and returns home. What do you think? Has this person committed an unpardonable sin?' 'World Honored One! It cannot be definitively said. Why? If it is said that there is sin, the mother's body should be destroyed. If the body is not destroyed, how can it be said that there is sin? If it is said that there is no sin, he has generated the thought of killing and is happy in his heart, how can it be said that there is no sin? Although this person does not fully possess the heinous crime, he is still considered to be committing a heinous act. Because of this cause, various metaphors are used to understand the true Dharma.' The Buddha praised Kasyapa: 'Excellent, excellent. Good man! Because of this cause, I speak of various expedient metaphors to explain liberation through metaphors. Although countless asamkhya (Sanskrit, meaning countless) metaphors are used, in reality, they cannot be compared with metaphors; or some causes can be explained with metaphors, or some causes cannot be proven with metaphors. Therefore, liberation achieves such immeasurable merits. Those who strive for Nirvana, the Nirvana Tathagata also has such immeasurable merits. Because such immeasurable merits are achieved and fulfilled, it is called Great Nirvana.' Bodhisattva Kasyapa said to the Buddha: 'World Honored One! Now I understand that the place where the Tathagata arrives is without end. If the place where he arrives is without end, it should be known that his lifespan should also be without end.' The Buddha said: 'Excellent, excellent. Good man! You are now very good at upholding the true Dharma. If there are good men and good women who want to cut off the various bonds of afflictions, they should uphold the true Dharma in this way.' The Nirvana Sutra, Volume Five Taisho Tripitaka, Volume 12, No. 0375, The Nirvana Sutra The Nirvana Sutra, Volume Six
宋代沙門慧嚴等依泥洹經加之
四依品第八
佛復告迦葉：「善男子！是大涅槃微妙經中，有四種人能護正法、建立正法、憶念正法，能多利益、憐愍世間，為世間依，安樂人天。何等為四？有人出世具煩惱性，是名第一；須陀洹人、斯陀含人，是名第二；阿那含人，是名第三；阿羅漢人，是名第四。是四種人出現於世，能多利益、憐愍世間，為世間依，安樂人天。
「云何名為具煩惱性？若有人能奉持禁戒，威儀具足，建立正法。從佛所聞，解其文義，轉為他人分別宣說，所謂少欲是道、多欲非道，廣說如是八大人覺。有犯罪者，教令發露，懺悔滅除。善知菩薩方便所行秘密之法，是名凡夫，非第八人。第八人者，不名凡夫，名為菩薩，不名為佛。
「第二人者，名須陀洹、斯陀含。若得正法、受持正法，從佛聞法，如其所聞，聞已書寫、受持、讀誦、轉為他說。若聞法已，不寫、不受、不持、不說，而言：『奴婢、不凈之物，佛聽畜。』者，無有是處。是名第二人。如是之人未得第二、第三住處，名為菩薩已得受記。
「第三人者，名阿那含。阿那含者，誹謗正法、若言：『聽畜奴婢、僕使、不凈之物。』受持外道典籍書論、及為客塵煩惱所障、諸業煩惱之所覆蓋、若藏如來
【現代漢語翻譯】 現代漢語譯本：宋代沙門慧嚴等依據《泥洹經》增補。
四依品第八
佛陀再次告訴迦葉：『善男子！在這部微妙的《大涅槃經》中，有四種人能夠守護正法、建立正法、憶念正法，能夠為世間帶來許多利益，憐憫世間，成為世間的依靠，使人天安樂。是哪四種人呢？第一種是具有煩惱習性的人，這是第一種；須陀洹（初果）和斯陀含（二果）的人，這是第二種；阿那含（三果）的人，這是第三種；阿羅漢（四果）的人，這是第四種。這四種人出現在世間，能夠為世間帶來許多利益，憐憫世間，成為世間的依靠，使人天安樂。』
『什麼叫做具有煩惱習性呢？如果有人能夠奉持戒律，威儀具足，建立正法。從佛陀那裡聽聞佛法，理解其中的文義，然後為他人分別解說，例如少欲是正道，多欲不是正道，廣泛宣說如是八大人覺。如果有人犯了戒，就教導他發露懺悔，使其罪業滅除。善於瞭解菩薩所修行的方便秘密之法，這樣的人稱為凡夫，而不是第八地菩薩。第八地菩薩不稱為凡夫，而稱為菩薩，不稱為佛。』
『第二種人，稱為須陀洹和斯陀含。如果他們得到正法、受持正法，從佛陀那裡聽聞佛法，按照所聽聞的，聽聞后書寫、受持、讀誦、轉為他人解說。如果聽聞佛法后，不書寫、不受持、不讀誦、不解說，反而說：『奴婢、不凈之物，佛陀允許蓄養。』，這是不合理的。這稱為第二種人。這樣的人還沒有得到第二、第三住處，稱為已經得到授記的菩薩。』
『第三種人，稱為阿那含。阿那含如果誹謗正法，或者說：『允許蓄養奴婢、僕人、不凈之物。』，受持外道的典籍書論，被客塵煩惱所障礙，被諸業煩惱所覆蓋，如果藏匿如來
【English Translation】 English version: The Śramaṇa Huìyán and others of the Song Dynasty added this based on the Nirvāṇa Sūtra.
Chapter Eight: The Four Reliances
The Buddha further told Kāśyapa: 『Good man! In this subtle Mahāparinirvāṇa Sūtra, there are four kinds of people who can protect the Dharma, establish the Dharma, remember the Dharma, bring much benefit to the world, have compassion for the world, become a refuge for the world, and bring peace and happiness to humans and devas. What are the four? The first is a person who is born with afflictions, this is the first; the Śrotāpanna (stream-enterer) and Sakṛdāgāmin (once-returner), this is the second; the Anāgāmin (non-returner), this is the third; and the Arhat, this is the fourth. These four kinds of people appear in the world, can bring much benefit to the world, have compassion for the world, become a refuge for the world, and bring peace and happiness to humans and devas.』
『What is meant by having afflictions? If someone can uphold the precepts, have complete deportment, and establish the Dharma. Having heard the Dharma from the Buddha, they understand its meaning and then explain it to others, such as saying that having few desires is the right path, and having many desires is not the right path, and extensively explain the Eight Great Awakenings. If someone has committed an offense, they are taught to confess and repent, so that their karmic offenses are extinguished. They are skilled in understanding the expedient and secret practices of the Bodhisattvas. Such a person is called an ordinary person, not an eighth-stage Bodhisattva. An eighth-stage Bodhisattva is not called an ordinary person, but a Bodhisattva, and not a Buddha.』
『The second kind of person is called a Śrotāpanna and Sakṛdāgāmin. If they obtain the Dharma, uphold the Dharma, hear the Dharma from the Buddha, and according to what they have heard, after hearing it, they write it down, uphold it, recite it, and explain it to others. If, after hearing the Dharma, they do not write it down, do not uphold it, do not recite it, do not explain it, and instead say: 『Slaves and impure things, the Buddha allows to be kept,』 this is not reasonable. This is called the second kind of person. Such a person has not yet attained the second or third abode, and is called a Bodhisattva who has already received a prediction.』
『The third kind of person is called an Anāgāmin. If an Anāgāmin slanders the Dharma, or says: 『It is permissible to keep slaves, servants, and impure things,』 upholds the scriptures and treatises of external paths, is obstructed by the defilements of the dust of the senses, is covered by the defilements of various karmas, if they conceal the Tathāgata』s
真實舍利及為外病之所惱害、或為四大毒蛇所侵、論說我者，悉無是處。若說無我，斯有是處；說著世法，無有是處。若說大乘相續不絕，斯有是處；若所受身有八萬蟲，亦無是處。永離淫慾，乃至夢中不失不凈，斯有是處；臨終之日生怖畏者，亦無是處。阿那含者，為何謂也？是人不還。如上所說，所有過患永不能污，往返周旋，名為菩薩已得受記，不久得成阿耨多羅三藐三菩提，是則名為第三人也。
「第四人者，名阿羅漢。阿羅漢者，斷諸煩惱，舍于重擔，逮得己利，所作已辦，住第十地，得自在智。隨人所樂，種種色像悉能示現；如所莊嚴，欲成佛道即能得成。能成如是無量功德，名阿羅漢。
「是名四人，出現於世能多利益、憐愍世間，為世間依，安樂人天，於人天中最尊、最勝，猶如如來，名人中勝，為歸依處。」
迦葉白佛言：「世尊！我今不依是四種人。何以故？如《瞿師羅經》中，佛為瞿師羅說：『若天、魔、梵為欲破壞變為佛形，具足莊嚴三十二相、八十種好。圓光一尋，面部圓滿，猶月盛明；眉間毫相白逾珂雪。如是莊嚴來向汝者，汝當撿挍定其虛實。既覺知已，應當降伏。』世尊！魔等尚能變作佛形，況不能變作羅漢等四種之身，坐臥空中、左脅出水、右脅出火、身出煙
【現代漢語翻譯】 現代漢語譯本：如果說真實的舍利會受到外在疾病的困擾，或者被四大毒蛇侵擾，那麼說我（有實體）的觀點，是完全沒有道理的。如果說無我（沒有實體），這才是正確的觀點；如果執著於世俗的法則，那也是沒有道理的。如果說大乘的傳承不會斷絕，這才是正確的觀點；如果說所受的身體里有八萬種蟲子，那也是沒有道理的。如果能永遠斷絕淫慾，甚至在夢中也不會失去不凈，這才是正確的觀點；如果臨終時產生恐懼，那也是沒有道理的。阿那含（Anagamin，不還果）是什麼意思呢？意思是這個人不再返回欲界。就像上面所說的，所有的過患都不能再污染他，他往返周旋于生死之間，被稱為菩薩，已經得到了授記，不久就能成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），這就是所謂的第三種人。 第四種人，叫做阿羅漢（Arhat，應供）。阿羅漢的意思是，斷除了所有的煩惱，放下了沉重的負擔，獲得了自身的利益，該做的事情已經做完，安住在第十地，獲得了自在的智慧。他可以隨眾生的喜好，示現各種各樣的形象；就像他所莊嚴的那樣，想要成就佛道就能立即成就。能夠成就如此無量的功德，就叫做阿羅漢。 這四種人，出現在世間能夠帶來很多利益，憐憫世間眾生，是世間的依靠，使人天安樂，在人天之中最尊貴、最殊勝，就像如來（Tathagata，佛）一樣，被稱為人中的勝者，是歸依之處。 迦葉（Kasyapa）對佛說：『世尊！我現在不依止這四種人。為什麼呢？就像《瞿師羅經》（Ghosila Sutra）中，佛陀對瞿師羅說：『如果天、魔、梵爲了破壞佛法而變化成佛的形象，具足三十二相（32 marks of a great man）、八十種好（80 minor marks of a great man），圓光一尋，面部圓滿，像滿月一樣明亮；眉間的白毫相潔白如珂雪。如果這樣莊嚴的形象來接近你，你應當仔細觀察，確定其虛實。一旦覺察到是虛假的，就應當降伏它。』世尊！魔等尚且能夠變化成佛的形象，更何況不能變化成羅漢等四種人的身體，在空中坐臥，左脅出水，右脅出火，身體冒煙呢？』
【English Translation】 English version: If it is said that real relics are troubled by external diseases, or are invaded by the four great poisonous snakes, then the view that I (have a substance) is completely unreasonable. If it is said that there is no self (no substance), this is the correct view; if one clings to worldly laws, that is also unreasonable. If it is said that the lineage of Mahayana will not be broken, this is the correct view; if it is said that the body one receives has eighty thousand worms, that is also unreasonable. If one can forever cut off lust, and not lose impurity even in dreams, this is the correct view; if one feels fear at the time of death, that is also unreasonable. What does Anagamin (non-returner) mean? It means that this person will not return to the desire realm. As mentioned above, all faults can no longer defile him, he travels back and forth between life and death, is called a Bodhisattva, has already received the prediction, and will soon achieve Anuttara-samyak-sambodhi (unexcelled complete enlightenment), this is what is called the third type of person. The fourth type of person is called an Arhat (worthy one). An Arhat means that he has cut off all afflictions, laid down the heavy burden, obtained his own benefit, done what needs to be done, dwells in the tenth stage, and has obtained the wisdom of freedom. He can manifest various forms according to the preferences of sentient beings; just as he is adorned, he can immediately achieve Buddhahood if he wishes. Being able to achieve such immeasurable merits is called an Arhat. These four types of people, appearing in the world, can bring many benefits, have compassion for sentient beings, are the reliance of the world, bring peace and happiness to humans and gods, are the most noble and supreme among humans and gods, just like the Tathagata (Buddha), and are called the victors among humans, the place of refuge. Kasyapa said to the Buddha: 'World Honored One! I do not rely on these four types of people now. Why? Just like in the Ghosila Sutra, the Buddha said to Ghosila: 'If gods, demons, or Brahmas transform into the form of a Buddha in order to destroy the Dharma, possessing the thirty-two marks of a great man, the eighty minor marks of a great man, a halo of one fathom, a perfect face, as bright as the full moon; the white hair between the eyebrows as white as snow. If such an adorned form approaches you, you should carefully observe and determine its truthfulness. Once you realize it is false, you should subdue it.' World Honored One! Demons and others can even transform into the form of a Buddha, let alone transform into the bodies of the four types of people such as Arhats, sitting and lying in the air, water coming out of the left side, fire coming out of the right side, and smoke coming out of the body?'
炎猶如火聚？以是因緣，我於是中心不生信、或有所說不能稟受，亦無敬念而作依止。」
佛言：「善男子！於我所說若生疑者尚不應受，況如是等？是故，應當善分別知是善、不善，可作、不可作。如是作已，長夜受樂。
「善男子！譬如偷狗，夜入人舍。其家婢使若覺知者，即應驅罵：『汝疾出去，若不出者當斷汝命。』偷狗聞之即去不還。汝等從今亦應如是降伏波旬，應作是言：『波旬！汝今不應作如是像。若故作者，當以五繫系縛于汝。』魔聞是已，便當還去，如彼偷狗更不復還。」
迦葉白佛言：「世尊！如佛為瞿師羅長者說：『若能如是降伏魔者，亦可得近大般涅槃。』如來何必說是四人為依止處？如是四人所可言說未必可信。」
佛告迦葉：「善男子！如我所說亦復如是，非為不爾。善男子！我為聲聞、有肉眼者說言降魔，不為修學大乘人說。聲聞之人雖有天眼，故名肉眼；學大乘者雖有肉眼，乃名佛眼。何以故？是大乘經名為佛乘，如此佛乘最上、最勝。
「善男子！譬如有人勇健威猛，有怯弱者常來依附。其勇健人常教怯者：『汝當如是持弓、執箭，修學槊道、長鉤、罥索。』又復告言：『夫鬥戰者雖如履刃，不應自生怖畏之念，當視人天生輕弱想，應自生心作勇
【現代漢語翻譯】 現代漢語譯本：『如同火焰聚集嗎？因為這個原因，我內心不會產生信任，或者對於所說的不能接受，也沒有恭敬的心而作為依靠。』 佛說：『善男子！對於我所說的如果產生懷疑尚且不應該接受，何況是像這樣的情況？因此，應當好好分別知道什麼是善，什麼是不善，什麼是可以做的，什麼是不可以做的。像這樣做了之後，長久地享受安樂。』 『善男子！譬如偷狗的人，夜晚進入別人家。如果這家裡的婢女僕人發現了，就應該驅趕責罵：『你快出去，如果不出就斷你的命。』偷狗的人聽了就離開不再回來。你們從今以後也應該這樣降伏波旬（魔王），應該這樣說：『波旬！你現在不應該做這樣的形象。如果故意這樣做，就用五種束縛來束縛你。』魔聽到這些，就應當回去，像那偷狗的人一樣不再回來。』 迦葉（佛陀弟子名）對佛說：『世尊！就像佛為瞿師羅長者（人名）說的那樣：『如果能夠這樣降伏魔，也可以接近大般涅槃（佛教最高境界）。』如來（佛的稱號）為什麼一定要說這四個人是依靠之處？這四個人所說的話未必可信。』 佛告訴迦葉：『善男子！我所說的也是這樣，不是不如此。善男子！我為聲聞（佛教修行者）中，有肉眼的人說降伏魔，不是為修學大乘（佛教教義）的人說。聲聞之人雖然有天眼，仍然稱為肉眼；學習大乘的人雖然有肉眼，卻稱為佛眼。為什麼呢？因為大乘經典稱為佛乘，這樣的佛乘是最上、最殊勝的。』 『善男子！譬如有一個人勇敢強壯，有膽怯的人常常來依附他。那勇敢的人常常教導膽怯的人：『你應該這樣拿著弓、拿著箭，學習使用長矛、長鉤、繩索。』又告訴他說：『戰鬥的人即使像走在刀刃上，也不應該自己產生恐懼的念頭，應當把人和天都看作是輕弱的，應該自己生起勇敢的心。』
【English Translation】 English version: 'Is it like a gathering of flames? Because of this reason, I do not generate faith in my heart, or cannot accept what is said, nor do I have a respectful mind to rely on.' The Buddha said, 'Good man! If doubts arise about what I have said, it should not be accepted, let alone such situations? Therefore, one should carefully discern what is good and what is not good, what can be done and what cannot be done. Having done so, one will enjoy happiness for a long time.' 'Good man! It is like a dog thief who enters someone's house at night. If the maids and servants of the house discover him, they should drive him away and scold him: 'You quickly get out, if you don't, we will take your life.' The dog thief, upon hearing this, will leave and not return. From now on, you should also subdue Mara (the demon king) in this way, and say: 'Mara! You should not take such a form now. If you deliberately do so, I will bind you with five fetters.' Upon hearing this, the demon should leave, just like that dog thief who does not return.' Kasyapa (name of a Buddha's disciple) said to the Buddha, 'World Honored One! Just as the Buddha said to the elder Ghosila (name of a person): 'If one can subdue the demon in this way, one can also approach Great Nirvana (the highest state in Buddhism).' Why does the Tathagata (title of the Buddha) necessarily say that these four people are places of reliance? What these four people say may not be credible.' The Buddha told Kasyapa, 'Good man! What I have said is also like this, it is not otherwise. Good man! I speak of subduing demons for the Sravakas (Buddhist practitioners) who have physical eyes, not for those who study Mahayana (Buddhist doctrine). Although Sravakas have heavenly eyes, they are still called physical eyes; those who study Mahayana, although they have physical eyes, are called Buddha eyes. Why? Because the Mahayana scriptures are called the Buddha Vehicle, and this Buddha Vehicle is the highest and most excellent.' 'Good man! It is like a person who is brave and strong, and a timid person often relies on him. The brave person often teaches the timid person: 'You should hold the bow and arrow like this, learn to use spears, long hooks, and ropes.' He also tells him: 'Those who fight, even if they are walking on the edge of a blade, should not generate fear in their minds, they should regard humans and gods as weak, and they should generate a brave heart.'
健意。或時有人無有膽勇，詐作健相，執持弓、刀、種種器仗以自莊嚴，來至陣中勵聲大呼。汝於是人亦復不應生於憂怖。如是輩人若見汝等不怖畏者，當知是人不久散壞。』如彼偷狗，善男子！如來亦爾，告諸聲聞：『汝等不應畏魔波旬。若魔波旬化作佛身至汝所者，汝當精勤堅固其心，令彼降伏。時魔即當愁憂不樂，複道而去。』
「善男子！如彼健人不從他習。學大乘者亦復如是，得聞種種深密經典，其心欣樂，不生驚怖。何以故？如是修學大乘之人，已曾供養、恭敬、禮拜過去無量萬億佛故，雖有無量億千魔眾欲來侵嬈，於是事中終不驚畏。
「善男子！譬如有人得阿竭陀藥，不畏一切毒蛇等——畏是藥力故——亦能消除一切諸毒。是大乘經亦復如是，如彼藥力不畏一切諸魔惡毒，亦能降伏，令不復起。
「複次，善男子！譬如有龍，性甚憋惡，欲害人時，或以眼視、或以氣噓。是故，一切師子、虎、豹、豺、狼、狗犬皆生怖畏。是等惡獸聞聲見形、或觸其身，無不喪命。有善咒者，以咒力故，能令如是諸惡毒龍、金翅鳥等、惡象、師子、虎、豹、豺、狼柔善調順，悉任乘御。如是等獸見彼善咒即便調伏。聲聞、緣覺亦復如是，見魔波旬皆生恐怖，而魔波旬亦復不生畏懼之心，猶行魔業。
【現代漢語翻譯】 現代漢語譯本： 『健意（菩薩名）！有時有人沒有膽量和勇氣，卻假裝勇敢的樣子，拿著弓、刀等各種武器來裝飾自己，來到戰場上大聲叫喊。你對於這樣的人也不應該感到憂慮和害怕。像這樣的人如果看到你們不害怕，就會知道他們很快就會潰散。』就像偷狗的人一樣，善男子！如來（佛的稱號）也是這樣，告訴各位聲聞（聽聞佛法教誨的弟子）：『你們不應該害怕魔波旬（欲界第六天的魔王）。如果魔波旬化作佛身來到你們面前，你們應當精進努力，堅定自己的心，使他降伏。那時魔就會感到憂愁不樂，然後退走。』 『善男子！就像勇敢的人不從別人那裡學習（勇敢），學習大乘（佛教的一種教義）的人也是這樣，聽到各種深奧的經典，內心歡喜，不感到驚恐。為什麼呢？因為這樣修學大乘的人，已經曾經供養、恭敬、禮拜過過去無量萬億的佛，所以即使有無量億千的魔眾想要來侵擾，對於這些事也終究不會感到驚畏。 『善男子！譬如有人得到了阿竭陀藥（一種能解百毒的藥），就不害怕一切毒蛇等——因為畏懼這藥的威力——也能消除一切毒。大乘經典也是這樣，就像那藥的威力一樣，不害怕一切魔的惡毒，也能降伏它們，使它們不再興起。 『再次，善男子！譬如有一條龍，性情非常暴躁兇惡，想要害人的時候，有時用眼睛看，有時用氣息噴。因此，一切獅子、老虎、豹子、豺狼、狗等都會感到害怕。這些惡獸聽到龍的聲音，看到龍的形體，或者觸碰到龍的身體，沒有不喪命的。有善於持咒的人，因為咒語的力量，能夠使這些兇惡的毒龍、金翅鳥等、惡象、獅子、老虎、豹子、豺狼變得柔順調和，任人騎乘駕馭。這些野獸看到善於持咒的人就會被調伏。聲聞、緣覺（佛教中修行者的兩種果位）也是這樣，看到魔波旬都會感到恐懼，而魔波旬卻不會感到畏懼，仍然繼續進行魔的勾當。
【English Translation】 English version: 'Good Intent (a Bodhisattva's name)! Sometimes, there are those who lack courage and bravery, yet they pretend to be brave, holding bows, swords, and various weapons to adorn themselves, coming to the battlefield shouting loudly. You should not feel worried or afraid of such people. If these people see that you are not afraid, they will know that they will soon collapse.' Just like a dog thief, good man! The Tathagata (an epithet of the Buddha) is also like this, telling all the Shravakas (disciples who hear the Buddha's teachings): 'You should not fear Mara Papiyas (the king of demons in the sixth heaven of the desire realm). If Mara Papiyas transforms into the body of a Buddha and comes to you, you should diligently strengthen your mind and subdue him. Then the demon will feel sorrow and displeasure, and then retreat.' 'Good man! Just as a brave person does not learn (bravery) from others, those who study the Mahayana (a major branch of Buddhism) are also like this. Upon hearing various profound scriptures, their hearts are joyful and they do not feel fear. Why is that? Because those who study the Mahayana have already made offerings, revered, and bowed to countless billions of Buddhas in the past, so even if countless billions of demons want to come and harass them, they will ultimately not feel fear in these matters.' 'Good man! For example, if someone obtains the Agada medicine (a medicine that can cure all poisons), they will not fear any poisonous snakes, etc. - because they fear the power of this medicine - and it can also eliminate all poisons. The Mahayana scriptures are also like this, just like the power of that medicine, they do not fear all the evil poisons of demons, and can also subdue them, preventing them from arising again.' 'Furthermore, good man! For example, there is a dragon, whose nature is very irritable and vicious. When it wants to harm people, it sometimes looks with its eyes, and sometimes exhales with its breath. Therefore, all lions, tigers, leopards, jackals, wolves, and dogs will feel fear. These evil beasts, upon hearing the dragon's voice, seeing its form, or touching its body, will all lose their lives. There are those who are skilled in mantras, and because of the power of the mantras, they can make these vicious poisonous dragons, garudas (mythical birds), evil elephants, lions, tigers, leopards, jackals, and wolves become gentle and harmonious, allowing people to ride and control them. These beasts, upon seeing the skilled mantra practitioners, will be subdued. The Shravakas and Pratyekabuddhas (two types of practitioners in Buddhism) are also like this, they will feel fear upon seeing Mara Papiyas, while Mara Papiyas will not feel fear, and will continue to engage in demonic activities.'
學大乘者亦復如是，見諸聲聞怖畏魔事，於此大乘不生信樂，先以方便降伏諸魔，悉令調善，堪任為乘，因為廣說種種妙法。聲聞、緣覺見調魔已，不生怖畏，於此大乘無上正法方生信樂，作如是言：『我等從今不應於此正法之中而作障礙。』
「複次，善男子！聲聞、緣覺于諸煩惱而生怖畏，學大乘者都無恐懼，修學大乘有如是力。以是因緣，先所說者為欲令彼聲聞、緣覺調伏諸魔，非為大乘。是大涅槃微妙經典不可消伏，甚奇甚特。若有聞者，聞已信受，能信如來是常住法，如是之人甚為希有，如優曇花。我涅槃后，若有得聞如是大乘微妙經典、生信敬心，當知是等於未來世百千億劫不墮惡道。」
爾時，佛告迦葉菩薩：「善男子！我涅槃后，當有百千無量眾生誹謗、不信是大涅槃微妙經典。」
迦葉菩薩復白佛言：「世尊！是諸眾生於佛滅后久近便當誹謗是經？世尊！復有何等純善眾生當能拔濟是謗法者？」
佛告迦葉：「善男子！我般涅槃后四十年中於閻浮提廣行流佈，然後乃當隱沒于地。
「善男子！譬如甘蔗、稻米、石蜜、酥酪、醍醐，隨有之處，其土人民皆言：『是味，味中第一。』或復有人純食粟米及稊稗子，是人亦言：『我所食者最為第一。』是薄福人受業報故。
【現代漢語翻譯】 現代漢語譯本：學習大乘佛法的人也是這樣，看到那些聲聞乘的修行者畏懼魔事，就對大乘佛法不產生信心和喜悅。所以，他們先用方便法門降伏各種魔障，使它們都變得調順善良，能夠堪任作為修行的工具，然後才為他們廣泛宣說各種微妙的佛法。聲聞乘和緣覺乘的修行者看到魔障被調伏后，不再感到恐懼，對這大乘無上的正法才產生信心和喜悅，並這樣說：『我們從今以後不應該再對這正法制造障礙。』 「再者，善男子！聲聞乘和緣覺乘的修行者對各種煩惱產生畏懼，而學習大乘佛法的人卻毫無恐懼，修學大乘佛法有這樣的力量。因為這個原因，之前所說的降伏魔障是爲了讓那些聲聞乘和緣覺乘的修行者調伏魔障，而不是爲了大乘佛法。這部《大涅槃經》是微妙的經典，不可被消滅，非常奇特。如果有人聽聞這部經典，聽聞后能夠信受，能夠相信如來是常住的法身，這樣的人非常稀有，就像優曇花一樣。我涅槃后，如果有人能夠聽聞這樣的大乘微妙經典，併產生信心和敬畏之心，應當知道這樣的人在未來世百千億劫都不會墮入惡道。」 當時，佛陀告訴迦葉菩薩（Kasyapa Bodhisattva）：『善男子！我涅槃后，將會有成百上千無量的眾生誹謗、不相信這部《大涅槃經》是微妙的經典。』 迦葉菩薩又問佛陀：『世尊！這些眾生在佛陀滅度后多久會開始誹謗這部經典？世尊！又有哪些純善的眾生能夠救拔這些誹謗佛法的人呢？』 佛陀告訴迦葉：『善男子！我般涅槃后四十年中，這部經典將在閻浮提（Jambudvipa，指我們所居住的這個世界）廣泛流傳，然後才會隱沒于地下。 『善男子！譬如甘蔗、稻米、石蜜、酥酪、醍醐（ghrta-mandas，指從牛奶中提取的精華），無論在哪裡有這些東西，當地的人民都會說：『這是美味，是美味中的第一。』或者有些人只吃小米和稗子，這些人也會說：『我所吃的才是最好的。』這是因為那些福報淺薄的人受到業報的緣故。
【English Translation】 English version: Those who study the Mahayana (Great Vehicle) are also like this. Seeing the Sravakas (Hearers) fearing demonic events, they do not develop faith and joy in this Mahayana. Therefore, they first use expedient means to subdue all demons, making them all docile and virtuous, capable of being used as tools for practice. Then, they widely proclaim various wonderful Dharmas (teachings) to them. When the Sravakas and Pratyekabuddhas (Solitary Buddhas) see that the demons have been subdued, they no longer feel fear. They then develop faith and joy in this supreme Dharma of the Mahayana, saying, 'From now on, we should not create obstacles to this righteous Dharma.' Furthermore, good man! The Sravakas and Pratyekabuddhas are fearful of various afflictions, while those who study the Mahayana have no fear at all. The practice of the Mahayana has such power. For this reason, what was said earlier about subduing demons was to help those Sravakas and Pratyekabuddhas subdue their demons, not for the sake of the Mahayana. This 'Great Nirvana Sutra' is a subtle and wonderful scripture that cannot be destroyed, and it is extremely extraordinary. If anyone hears this scripture, and after hearing it, believes and accepts it, and can believe that the Tathagata (Thus Come One) is the eternal Dharma body, such a person is very rare, like the Udumbara flower. After my Nirvana, if anyone can hear such a subtle and wonderful scripture of the Mahayana and develop faith and reverence, know that such a person will not fall into evil realms for hundreds of thousands of billions of kalpas (eons) in the future. At that time, the Buddha told Kasyapa Bodhisattva: 'Good man! After my Nirvana, there will be hundreds of thousands of countless beings who will slander and disbelieve that this 'Great Nirvana Sutra' is a subtle and wonderful scripture.' Kasyapa Bodhisattva then asked the Buddha: 'World Honored One! How long after the Buddha's passing will these beings begin to slander this scripture? World Honored One! What pure and virtuous beings will be able to rescue those who slander the Dharma?' The Buddha told Kasyapa: 'Good man! For forty years after my Parinirvana, this scripture will be widely circulated in Jambudvipa (the world we live in), and then it will disappear into the earth.' 'Good man! For example, sugarcane, rice, rock candy, ghee, and the essence of ghee (ghrta-mandas), wherever these things are found, the local people will say, 'This is delicious, the best of all flavors.' Or some people only eat millet and barnyard grass, and these people will also say, 'What I eat is the best.' This is because those with shallow blessings are subject to the retribution of their karma.'
若是福人，耳初不聞粟、稗之名，所食唯是粳糧、甘蔗、石蜜、醍醐。是大涅槃微妙經典亦復如是，鈍根薄福不樂聽聞，如彼薄福憎惡粳糧及石蜜等。二乘之人亦復如是，憎惡無上《大涅槃經》。或有眾生其心欣樂聽受是經，聞已歡喜，不生誹謗，如彼福人食于粳糧。
「善男子！譬如有王居在深山險難惡處，雖有甘蔗、粳糧、石蜜，以難得故，貪惜積聚，不敢啖食，懼其有盡，唯食粟、稗。有異國王聞而愍之，即以車載粳糧、甘蔗而送與之。其王得已，即便分佈舉國共食。民既食已，皆生歡喜，咸作是言：『因彼王故，令我得是希有之味。』
「善男子！是四種人亦復如是，為此無上大法之將。
「是四種中或有一人見於他方無量菩薩，雖學如是大乘經典——若自書寫、若令他書，為利養故、為稱譽故、為解法故、為依止故、為用貿易其餘經故——不能廣為他人宣說。是故持是微妙經典送至彼方與彼菩薩，令發無上菩提之心，安住菩提。而是菩薩得是經已，即便廣為他人演說，令無量眾得受如是大乘法味，皆悉是此一菩薩力，所未聞經悉令得聞，如彼人民因王力故得希有食。
「又，善男子！是大涅槃微妙經典所流佈處，當知其地即是金剛，是中諸人亦如金剛。若有能聽如是經者，即不退
【現代漢語翻譯】 現代漢語譯本 如果是有福報的人，他們從小就沒聽過粟米、稗子這些名字，他們吃的都是粳米、甘蔗、石蜜（一種糖）、醍醐（精煉的乳酪）。這部《大涅槃經》微妙經典也是如此，根基遲鈍、福報淺薄的人不喜歡聽聞，就像那些福薄的人厭惡粳米和石蜜等食物一樣。二乘（聲聞乘和緣覺乘）之人也是這樣，厭惡無上的《大涅槃經》。但也有眾生，他們內心歡喜聽受這部經，聽了之後感到高興，不生誹謗，就像那些有福報的人食用粳米一樣。 「善男子！譬如有一位國王住在深山險惡之地，雖然有甘蔗、粳米、石蜜，但因為難以獲得，所以貪婪地積聚起來，不敢食用，害怕用完，只吃粟米、稗子。有另一位國王聽說了這件事，很憐憫他，就用車載著粳米、甘蔗送給他。那位國王得到后，就分發給全國人民一起食用。人民吃了之後，都感到歡喜，都說：『因為那位國王的緣故，我們才能得到這種稀有的美味。』 「善男子！這四種人也是如此，是這無上大法的使者。 「這四種人中，或許有人見到其他地方的無量菩薩，雖然學習這樣的大乘經典——無論是自己書寫，還是讓別人書寫，都是爲了利益供養、爲了名聲讚譽、爲了理解佛法、爲了有所依止、爲了用它交換其他經典——卻不能廣泛地為他人宣說。因此，他將這部微妙經典送到那個地方給那些菩薩，讓他們發起無上的菩提之心，安住于菩提。而那些菩薩得到這部經后，就廣泛地為他人演說，讓無量眾生得到這樣的大乘法味，這一切都是這位菩薩的力量，使他們聽聞了以前沒有聽聞的經典，就像那些人民因為國王的力量而得到稀有的食物一樣。 「又，善男子！這部《大涅槃經》微妙經典所流佈的地方，應當知道那個地方就是金剛（堅固不壞），那裡的人也像金剛一樣。如果有能聽聞這部經的人，就不會退轉。
【English Translation】 English version If people are blessed, they have never heard of the names of millet or barnyard grass. What they eat is only polished rice, sugarcane, rock candy (a type of sugar), and ghee (clarified butter). The wonderful classic of the Great Nirvana is also like this. Those with dull roots and little merit do not like to hear it, just as those with little merit hate polished rice and rock candy. The two vehicles (Śrāvakayāna and Pratyekabuddhayāna) are also like this, hating the unsurpassed 'Great Nirvana Sutra'. But there are also sentient beings who are happy to hear and receive this sutra. After hearing it, they are happy and do not slander it, just like those blessed people who eat polished rice. 「Good man! It is like a king living in a deep mountain, a dangerous and evil place. Although he has sugarcane, polished rice, and rock candy, because they are difficult to obtain, he greedily hoards them, not daring to eat them, fearing they will run out, and only eats millet and barnyard grass. Another king heard about this and took pity on him, so he sent him carts loaded with polished rice and sugarcane. After the king received them, he distributed them to the people of the whole country to eat together. After the people ate them, they were all happy and said: 『Because of that king, we were able to obtain this rare delicacy.』 「Good man! These four types of people are also like this, they are the messengers of this unsurpassed great Dharma. 「Among these four types of people, perhaps there is someone who sees countless Bodhisattvas in other places. Although they study such Mahayana classics—whether they write them themselves or have others write them, for the sake of offerings, for the sake of fame and praise, for the sake of understanding the Dharma, for the sake of having something to rely on, or for the sake of trading them for other classics—they cannot widely proclaim them to others. Therefore, they send this wonderful classic to that place to those Bodhisattvas, so that they may arouse the unsurpassed Bodhi mind and abide in Bodhi. And after those Bodhisattvas receive this sutra, they widely proclaim it to others, allowing countless sentient beings to receive the taste of this Mahayana Dharma. All of this is due to the power of this one Bodhisattva, enabling them to hear the sutras they had not heard before, just as those people obtained rare food because of the power of the king. 「Also, good man! Wherever this wonderful classic of the Great Nirvana is disseminated, you should know that that place is like diamond (indestructible), and the people there are also like diamonds. If there are those who can hear this sutra, they will not regress.
轉于阿耨多羅三藐三菩提，隨其所愿悉得成就，如我今日所可宣說。汝等比丘應善受持。若有眾生不能聽聞如是經典，當知是人甚可哀愍。何以故？是人不能受持如是大乘經典甚深義故。」
迦葉菩薩白佛言：「世尊！如來滅后四十年中，是大乘典《大涅槃經》于閻浮提廣行流佈。過是已后沒于地者，卻後久如復當還出？」
佛言：「善男子！若我正法餘八十年，前四十年是經復當於閻浮提雨大法雨。」
迦葉菩薩復白佛言：「世尊！如是經典，正法滅時、正戒毀時、非法增長時、無如法眾生時，誰能聽受、奉持、讀誦、令其通利、供養恭敬、書寫、解說？唯愿如來哀愍眾生，分別廣說，令諸菩薩聞已受持，持已即得不退阿耨多羅三藐三菩提心。」
爾時，佛贊迦葉：「善哉，善哉。善男子！汝今善能問如是義。
「善男子！若有眾生於熙連河沙諸如來所發菩提心，乃能於是惡世受持如是經典，不生誹謗。
「善男子！若有眾生於一恒河沙諸如來所發菩提心，然後乃能于惡世中不謗是法，愛樂是典，不能為人分別廣說。
「善男子！若有眾生於二恒河沙諸如來所發菩提心，然後乃能于惡世中不謗是法，正解、信樂、受持、讀誦，亦復不能為人廣說。
「若有眾生於
【現代漢語翻譯】 現代漢語譯本 爲了證得阿耨多羅三藐三菩提（無上正等正覺），隨其所愿都能成就，就像我今天所能宣說的那樣。你們這些比丘應當好好地接受並奉持。如果有眾生不能聽聞這樣的經典，應當知道這個人是十分可悲可憐的。為什麼呢？因為這個人不能接受並奉持這樣的大乘經典所蘊含的甚深義理。 迦葉菩薩（釋迦牟尼佛的十大弟子之一）對佛說：『世尊！如來（佛的稱號）滅度后四十年中，這部大乘經典《大涅槃經》將在閻浮提（我們所居住的這個世界）廣泛流傳。過了這段時間后，如果這部經消失在地底下，那麼經過多久才會再次出現呢？』 佛說：『善男子！如果我的正法還剩下八十年，那麼前四十年這部經將再次在閻浮提降下大法雨（比喻佛法廣為流傳）。』 迦葉菩薩又對佛說：『世尊！像這樣的經典，在正法衰落時、正戒毀壞時、非法增長時、沒有如法眾生時，誰能夠聽受、奉持、讀誦、使其通達理解、供養恭敬、書寫、解說呢？唯愿如來慈悲憐憫眾生，詳細分別解說，讓各位菩薩聽聞后能夠接受並奉持，奉持后就能得到不退轉的阿耨多羅三藐三菩提心。』 這時，佛讚歎迦葉說：『好啊，好啊。善男子！你現在很善於問這樣的道理。』 『善男子！如果有眾生在像熙連河沙（極多的意思）那樣多的如來那裡發過菩提心，才能在這個惡世中接受並奉持這樣的經典，不產生誹謗。』 『善男子！如果有眾生在一個恒河沙（極多的意思）那樣多的如來那裡發過菩提心，然後才能在這個惡世中不誹謗這部法，喜愛這部經典，但不能為他人詳細分別解說。』 『善男子！如果有眾生在兩個恒河沙那樣多的如來那裡發過菩提心，然後才能在這個惡世中不誹謗這部法，正確理解、信受、喜愛、接受並奉持、讀誦，但也不能為他人廣泛解說。』 『如果有眾生在』
【English Translation】 English version Towards attaining Anuttara-samyak-sambodhi (supreme perfect enlightenment), all wishes are fulfilled, just as I can proclaim today. You monks should receive and uphold it well. If there are sentient beings who cannot hear such scriptures, know that these people are very pitiful. Why? Because these people cannot receive and uphold the profound meaning of such great vehicle scriptures. Bodhisattva Kasyapa (one of the ten great disciples of Sakyamuni Buddha) said to the Buddha, 'World Honored One! In the forty years after the Tathagata (an epithet of the Buddha) passes away, this great vehicle scripture, the 'Mahaparinirvana Sutra,' will be widely circulated in Jambudvipa (the world we live in). After this period, if this scripture disappears underground, how long will it be before it reappears?' The Buddha said, 'Good man! If my true Dharma remains for eighty years, then in the first forty years, this scripture will again rain down great Dharma rain (a metaphor for the widespread dissemination of the Dharma) in Jambudvipa.' Bodhisattva Kasyapa again said to the Buddha, 'World Honored One! Such a scripture, when the true Dharma declines, when the true precepts are broken, when the non-Dharma increases, when there are no Dharma-abiding beings, who will be able to hear, receive, uphold, recite, understand, make offerings, respect, write, and explain it? May the Tathagata have compassion on sentient beings and explain it in detail, so that all Bodhisattvas, upon hearing it, can receive and uphold it, and upon upholding it, they will attain the non-retrogressing mind of Anuttara-samyak-sambodhi.' At that time, the Buddha praised Kasyapa, saying, 'Excellent, excellent. Good man! You are now very good at asking such a question.' 'Good man! If there are sentient beings who have generated the Bodhi mind in the presence of as many Tathagatas as the sands of the Ganges River (an extremely large number), they will be able to receive and uphold such scriptures in this evil world without giving rise to slander.' 'Good man! If there are sentient beings who have generated the Bodhi mind in the presence of as many Tathagatas as one Ganges River of sand, then they will be able to not slander this Dharma in this evil world, love this scripture, but not be able to explain it in detail for others.' 'Good man! If there are sentient beings who have generated the Bodhi mind in the presence of as many Tathagatas as two Ganges Rivers of sand, then they will be able to not slander this Dharma in this evil world, correctly understand, believe, love, receive, uphold, and recite it, but also not be able to explain it widely for others.' 'If there are sentient beings who have generated the Bodhi mind in the presence of'
三恒河沙諸如來所發菩提心，然後乃能于惡世中不謗是法，受持、讀誦、書寫經卷，雖為他說，未解深義。
「若有眾生於四恒河沙諸如來所發菩提心，然後乃能于惡世中不謗是法，受持、讀誦、書寫經卷，為他廣說十六分中一分之義，雖復演說亦不具足。
「若有眾生於五恒河沙諸如來所發菩提心，然後乃能于惡世中不謗是法，受持、讀誦、書寫經卷，廣為人說十六分中八分之義。
「若有眾生於六恒河沙諸如來所發菩提心，然後乃能于惡世中不謗是法，受持、讀誦、書寫經卷，為他廣說十六分中十二分義。
「若有眾生於七恒河沙諸如來所發菩提心，然後乃能于惡世中不謗是法，受持、讀誦、書寫經卷，為他廣說十六分中十四分義。
「若有眾生於八恒河沙諸如來所發菩提心，然後乃能于惡世中不謗是法，受持、讀誦、書寫經卷，亦勸他人令得書寫。自能聽受，復勸他人令得聽受、讀誦、通利、擁護、堅持；憐愍世間諸眾生故，供養是經，亦勸他人令其供養；恭敬、尊重、讀誦、禮拜亦復如是。具足能解，盡其義味，所謂如來常住不變，畢竟安樂。廣說眾生悉有佛性，善知如來所有法藏。供養如是諸佛等已，建立如是無上正法，受持擁護。若有始發阿耨多羅三藐三菩提心，當知是
【現代漢語翻譯】 現代漢語譯本 如果眾生在三恒河沙（恒河中的沙粒數量，形容極多）諸佛如來處發起了菩提心（覺悟之心），然後才能在惡劣的世道中不誹謗這部佛法，接受、持守、讀誦、書寫這部經卷，即使為他人宣說，也未能理解其中深刻的含義。 如果眾生在四恒河沙諸佛如來處發起了菩提心，然後才能在惡劣的世道中不誹謗這部佛法，接受、持守、讀誦、書寫這部經卷，為他人廣泛宣說其中十六分之一的含義，即使宣說也並不完整。 如果眾生在五恒河沙諸佛如來處發起了菩提心，然後才能在惡劣的世道中不誹謗這部佛法，接受、持守、讀誦、書寫這部經卷，廣泛地為他人宣說其中十六分之八的含義。 如果眾生在六恒河沙諸佛如來處發起了菩提心，然後才能在惡劣的世道中不誹謗這部佛法，接受、持守、讀誦、書寫這部經卷，為他人廣泛宣說其中十六分之十二的含義。 如果眾生在七恒河沙諸佛如來處發起了菩提心，然後才能在惡劣的世道中不誹謗這部佛法，接受、持守、讀誦、書寫這部經卷，為他人廣泛宣說其中十六分之十四的含義。 如果眾生在八恒河沙諸佛如來處發起了菩提心，然後才能在惡劣的世道中不誹謗這部佛法，接受、持守、讀誦、書寫這部經卷，也勸導他人令其書寫。自己能夠聽聞接受，又勸導他人令其聽聞接受、讀誦、通達、護持、堅持；因為憐憫世間一切眾生的緣故，供養這部經典，也勸導他人令其供養；恭敬、尊重、讀誦、禮拜也是如此。能夠完全理解，窮盡其中的意義，也就是如來常住不變，畢竟安樂。廣泛宣說眾生都具有佛性，善於瞭解如來所有的法藏。供養了這些諸佛之後，建立起這樣無上的正法，接受並護持。如果有人剛剛發起阿耨多羅三藐三菩提心（無上正等正覺之心），應當知道這個人是
【English Translation】 English version If sentient beings have generated the Bodhi mind (the mind of enlightenment) at the places of three 'Ganges River sands' (an immeasurable number) of Tathagatas (Buddhas), then they are able to not slander this Dharma (Buddhist teachings) in an evil world, to receive, uphold, recite, and write this scripture, though when they explain it to others, they do not understand its profound meaning. If sentient beings have generated the Bodhi mind at the places of four 'Ganges River sands' of Tathagatas, then they are able to not slander this Dharma in an evil world, to receive, uphold, recite, and write this scripture, and to widely explain one-sixteenth of its meaning to others, though even when they explain it, it is not complete. If sentient beings have generated the Bodhi mind at the places of five 'Ganges River sands' of Tathagatas, then they are able to not slander this Dharma in an evil world, to receive, uphold, recite, and write this scripture, and to widely explain eight-sixteenths of its meaning to others. If sentient beings have generated the Bodhi mind at the places of six 'Ganges River sands' of Tathagatas, then they are able to not slander this Dharma in an evil world, to receive, uphold, recite, and write this scripture, and to widely explain twelve-sixteenths of its meaning to others. If sentient beings have generated the Bodhi mind at the places of seven 'Ganges River sands' of Tathagatas, then they are able to not slander this Dharma in an evil world, to receive, uphold, recite, and write this scripture, and to widely explain fourteen-sixteenths of its meaning to others. If sentient beings have generated the Bodhi mind at the places of eight 'Ganges River sands' of Tathagatas, then they are able to not slander this Dharma in an evil world, to receive, uphold, recite, and write this scripture, and also encourage others to write it. They themselves are able to listen and receive, and also encourage others to listen and receive, recite, understand, protect, and uphold it; because of compassion for all sentient beings in the world, they make offerings to this scripture, and also encourage others to make offerings; they are respectful, reverent, recite, and bow to it, and so on. They are able to fully understand, exhaust its meaning, which is that the Tathagata is eternally abiding and unchanging, ultimately peaceful and blissful. They widely explain that all sentient beings possess Buddha-nature, and are skilled in understanding all the Dharma treasures of the Tathagata. Having made offerings to these Buddhas, they establish such supreme and righteous Dharma, and receive and protect it. If someone has just generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, right, and complete enlightenment), know that this person is
人未來之世必能建立如是正法，受持擁護。是故，汝今不應不知未來世中護法之人。何以故？是發心者于未來世必能護持無上正法。
「善男子！有惡比丘聞我涅槃不生憂愁：『今日如來入般涅槃，何其快哉。如來在世遮我等利，今入涅槃，誰復當有遮奪我者？若無遮奪，我則還得如本利養。如來在世禁戒嚴峻，今入涅槃，悉當放舍所受袈裟，本為法式，今當廢壞，如木頭幡。』如是等人誹謗、拒逆是大乘經。
「善男子！汝今應當如是憶持。若有眾產生就具足無量功德乃，能信是大乘經典，信已受持。其餘眾生有樂法者，若能廣為解說此經，其人聞已，過去無量阿僧祇劫所作惡業皆悉除滅。
「若有不信是經典者，現身當爲無量病苦之所惱害，多為眾人所見罵辱。命終之後，人所輕賤，顏貌醜陋，資生艱難，常不供足。雖復少得粗澀弊惡，生生常處貧窮下賤、誹謗正法邪見之家。若臨終時，或值荒亂、刀兵競起、帝王暴虐、怨家仇隙之所侵逼。雖有善友而不遭遇，資生所需求不能得。雖少得利，常患飢渴，唯為凡下之所顧識。國王、大臣悉不齒錄。設復聞其有所宣說，正使是理終不信受。如是之人不至善處。如折翼鳥不能飛行；是人亦爾，于未來世不能得至人天善處。
「若復有人能信如
【現代漢語翻譯】 現代漢語譯本： 『未來世的人必定能夠建立這樣的正法，接受並擁護它。因此，你現在不應該不知道未來世中護持正法的人。為什麼呢？因為發心修行的人在未來世必定能夠護持無上的正法。』 『善男子！有些惡比丘聽到我（如來）涅槃不會感到憂愁，反而會說：『今天如來入般涅槃，真是太好了。如來在世時阻礙了我們的利益，現在他入涅槃了，誰還會來阻礙我們呢？如果沒有阻礙，我們就能恢復原本的利益供養。如來在世時戒律嚴厲，現在他入涅槃了，我們都應當捨棄所受的袈裟，原本作為法式的袈裟，現在應當廢棄，就像木頭做的幡一樣。』像這樣的人誹謗、抗拒大乘經典。 『善男子！你現在應當這樣記住。如果有眾生能夠成就具足無量功德，才能相信這部大乘經典，相信之後會接受並奉持。其餘喜歡佛法的人，如果能夠廣泛地為他人解說這部經典，這個人聽聞之後，過去無量阿僧祇劫所造的惡業都將全部消除。』 『如果有人不相信這部經典，今生就會被無量的病痛所困擾，常常被眾人謾罵侮辱。命終之後，會被人輕賤，容貌醜陋，生活艱難，常常得不到足夠的供養。即使偶爾得到一些粗糙低劣的食物，生生世世都會處於貧窮卑賤、誹謗正法、邪見的家庭。如果臨終時，可能會遇到動亂、戰爭、暴虐的帝王、怨家仇敵的侵擾。即使有善友也無法相遇，生活所需的物資也求之不得。即使稍微得到一些利益，也常常感到飢渴，只能被凡夫俗子所認識。國王、大臣都不會把他放在眼裡。即使聽到他所宣說的道理，即使是真理也不會相信接受。這樣的人不會去到善處。就像折斷翅膀的鳥不能飛行一樣；這個人也是如此，在未來世不能去到人天善處。』 『如果有人能夠相信如』
【English Translation】 English version: 'People in the future will surely be able to establish such a true Dharma, accept and uphold it. Therefore, you should not be unaware of those who will protect the Dharma in the future. Why? Because those who have made the aspiration will surely be able to protect the supreme true Dharma in the future.' 'Good man! Some evil monks, upon hearing of my (Tathagata's) Nirvana, will not feel sorrow. Instead, they will say: 'Today the Tathagata enters Parinirvana, how wonderful! When the Tathagata was alive, he hindered our benefits. Now that he has entered Nirvana, who will hinder us? If there is no hindrance, we will regain our original benefits and offerings. When the Tathagata was alive, the precepts were strict. Now that he has entered Nirvana, we should all discard the robes we have received. The robes, which were originally a form of Dharma, should now be discarded, like a wooden banner.' Such people slander and resist the Mahayana scriptures. 'Good man! You should remember this. If there are sentient beings who can achieve immeasurable merits, they will be able to believe in this Mahayana scripture. After believing, they will accept and uphold it. If other people who love the Dharma can widely explain this scripture to others, after hearing it, all the evil karma they have created in countless asamkhya kalpas will be completely eliminated.' 'If there are people who do not believe in this scripture, in this life they will be troubled by immeasurable illnesses, and they will often be scolded and insulted by others. After death, they will be despised, have an ugly appearance, live a difficult life, and often not receive enough offerings. Even if they occasionally receive some coarse and inferior food, they will be in a poor and lowly state, in families that slander the true Dharma and hold wrong views, life after life. If they are near death, they may encounter turmoil, war, tyrannical rulers, and the invasion of enemies. Even if they have good friends, they will not be able to meet them, and they will not be able to obtain the necessities of life. Even if they receive some benefits, they will often feel hungry and thirsty, and they will only be recognized by ordinary people. Kings and ministers will not take them seriously. Even if they hear the principles they proclaim, even if it is the truth, they will not believe or accept it. Such people will not go to a good place. Just like a bird with broken wings cannot fly; such a person is also like that, in the future they will not be able to go to the good realms of humans and gods.' 'If there are people who can believe in such'
是大乘經典，本所受形雖復粗陋，以經功德即便端正，威顏色力日更增多。常為人天之所樂見，恭敬愛念，情無舍離。國王、大臣及家親屬，聞其所說悉皆敬信。若我聲聞弟子之中欲行第一希有事者，當爲世間廣宣如是大乘經典。
「善男子！譬如霧露，勢雖欲住，不過日出。日既出已，消滅無餘。善男子！是諸眾生所有惡業亦復如是，住世勢力不過得見大涅槃日。是日既出，悉能除滅一切惡業。
「複次，善男子！譬如有人出家剃髮，雖服袈裟，故未得受沙彌十戒。或有長者來請眾僧，未受戒者即與大眾俱共受請；雖未受戒，已墮僧數。善男子！若有眾生髮心始學是大乘典《大涅槃經》，書、持、讀、誦亦復如是，雖未具足位階十住，則已墮於十住數中。或有眾生——是佛弟子、或非弟子，若因貪吝、或因利養——聽受是經、乃至一偈，聞已不謗，當知是人則為已近阿耨多羅三藐三菩提。善男子！以是因緣，我說四人為世間依。
「善男子！如是四人若以佛說言非佛說，無有是處。是故，我說如是四人為世間依。善男子！汝應供養如是四人。」
「世尊！我當云何識知是人而為供養？」
佛告迦葉：「若有建立、護持正法，如是之人應從啟請，當捨身命而供養之。
「如我于
【現代漢語翻譯】 現代漢語譯本 這是大乘經典，即使所受的形體粗陋，也會因為經典的功德而變得端正，威儀容貌和力量日益增長。常被天人和人們所喜愛，恭敬愛念，情意不願舍離。國王、大臣以及家親眷屬，聽到他所說的都會敬重信服。如果我的聲聞弟子中有人想要修行第一稀有的事，應當為世間廣為宣說這樣的大乘經典。 『善男子！譬如霧露，雖然想要停留，也超不過太陽升起。太陽一旦升起，就會消散無餘。善男子！這些眾生所有的惡業也是如此，在世間的勢力超不過見到大涅槃之日。這太陽一旦升起，就能消除一切惡業。』 『再者，善男子！譬如有人出家剃髮，雖然穿上袈裟，但還沒有受沙彌十戒。或者有長者來邀請眾僧，沒有受戒的人也和大眾一起接受邀請；雖然沒有受戒，也已經列入僧眾之數。善男子！如果有眾生髮心開始學習這部大乘經典《大涅槃經》，書寫、受持、讀誦，也是如此，雖然沒有具足十住的位階，也已經列入十住之數。或者有眾生——是佛弟子，或者不是佛弟子，如果因為貪吝，或者因為利益供養——聽受這部經典，乃至一個偈子，聽了之後不誹謗，應當知道這個人就已經接近阿耨多羅三藐三菩提（無上正等正覺）。善男子！因為這個因緣，我說這四種人是世間的依靠。』 『善男子！這四種人如果說佛所說的不是佛所說，沒有這樣的道理。所以，我說這四種人是世間的依靠。善男子！你應該供養這四種人。』 『世尊！我應當如何識別這些人而供養他們呢？』 佛告訴迦葉：『如果有人建立、護持正法，這樣的人應當去請教，應當捨棄身命來供養他們。 『就像我于'
【English Translation】 English version This is a Mahayana scripture. Even if the form one has received is crude and base, through the merit of this scripture, it will become upright, and one's majestic appearance and strength will increase daily. One will always be loved and seen by humans and devas, respected and cherished, with affection that does not wish to depart. Kings, ministers, and family members, upon hearing what one says, will all respect and believe. If among my Shravaka disciples there is one who wishes to practice the foremost rare thing, they should widely proclaim such a Mahayana scripture to the world. 'Good man! It is like mist and dew, though they wish to remain, they cannot last beyond the sunrise. Once the sun has risen, they will vanish without a trace. Good man! The evil karma of all these sentient beings is also like this; its power in the world cannot surpass the day of seeing Great Nirvana. Once that sun has risen, it can eliminate all evil karma.' 'Furthermore, good man! It is like someone who leaves home and shaves their head, though they wear the kasaya robe, they have not yet received the ten precepts of a Shramanera. Or if an elder comes to invite the Sangha, those who have not received the precepts also join the assembly in accepting the invitation; though they have not received the precepts, they are already counted among the Sangha. Good man! If there are sentient beings who begin to study this Mahayana scripture, the 'Maha Nirvana Sutra', writing, upholding, reading, and reciting it, it is also like this; though they have not fully attained the stage of the Ten Abodes, they are already counted among the Ten Abodes. Or if there are sentient beings—whether they are disciples of the Buddha or not—if, due to greed or for the sake of gain and offerings, they listen to this scripture, even a single verse, and after hearing it, do not slander it, know that this person is already close to Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Good man! Because of this reason, I say that these four types of people are the reliance of the world.' 'Good man! If these four types of people say that what the Buddha has said is not what the Buddha has said, there is no such reason. Therefore, I say that these four types of people are the reliance of the world. Good man! You should make offerings to these four types of people.' 'World Honored One! How should I recognize these people in order to make offerings to them?' The Buddha told Kasyapa: 'If there are those who establish and uphold the Dharma, such people should be approached for guidance, and one should give up one's life to make offerings to them.' 'Just as I in'
是大乘經說：
「『有知法者， 若老、若少， 故應供養、 恭敬、禮拜， 猶如事火、 婆羅門等； 有知法者， 若老、若少， 故應供養、 恭敬、禮拜， 亦如諸天， 奉事帝釋。』」
迦葉菩薩白佛言：「世尊！如佛所說，供養師長正應如是。今有所疑，唯愿廣說。若有長宿護持禁戒，從諸年少咨受未聞，云何是人當禮敬不？若當禮敬，是則不名為持戒也。若是年少護持禁戒，從諸宿舊破戒之人咨受未聞，復應禮不？若出家人從在家人咨受未聞，復當禮不？然出家人不應禮敬在家之人。然佛法中年少幼小應當恭敬耆舊長宿，以是長宿先受具戒、成就威儀，是故應當供養恭敬。如佛言曰：『其破戒者是佛法中所不容受，猶如良田多有稊、稗。』又如佛說：『有知法者——若老、若少——故應供養——如事帝釋。』如是二句其義云何？將非如來虛妄說耶？如佛言曰：『持戒比丘亦有所犯。』何故如來而作是說？世尊亦于余經中說聽治破戒，如是所說其義未了。」
佛告迦葉：「善男子！我為未來諸菩薩等學大乘者說如是偈，不為聲聞弟子說也。善男子！如我先說：正法滅已毀正戒時、增長破戒非法盛時、一切聖人隱不現時、受畜奴婢不凈物時，是四人中當有一人
【現代漢語翻譯】 現代漢語譯本 大乘經典中說： 『如果有人通曉佛法，不論年長或年少，都應當供養、恭敬、禮拜，如同對待火神、婆羅門等一樣；如果有人通曉佛法，不論年長或年少，都應當供養、恭敬、禮拜，也如同諸天奉事帝釋（Indra，天神之王）一樣。』
迦葉菩薩（Kasyapa Bodhisattva）對佛說：『世尊！正如您所說，供養師長理應如此。但我現在有些疑惑，希望您能詳細解釋。如果一位年長的修行者持守戒律，卻向年輕的修行者請教自己未曾聽聞的佛法，那麼這個人應該禮敬年輕的修行者嗎？如果應該禮敬，那就不算是持戒了。如果一位年輕的修行者持守戒律，卻向年長的破戒之人請教自己未曾聽聞的佛法，那麼又應該禮敬嗎？如果出家人向在家人請教自己未曾聽聞的佛法，又應該禮敬嗎？然而，出家人不應該禮敬在家人。然而，在佛法中，年輕的修行者應當恭敬年長的修行者，因為年長的修行者先受具足戒、成就威儀，所以應當供養恭敬。正如佛所說：『破戒的人在佛法中是不被容許的，就像良田里長滿了稗草。』又如佛所說：『如果有人通曉佛法——不論年長或年少——都應當供養——如同奉事帝釋。』這兩句話是什麼意思呢？難道如來（Tathagata，佛的稱號）說的是虛妄之言嗎？正如佛所說：『持戒的比丘（bhikkhu，佛教出家男眾）也會犯戒。』為什麼如來要這樣說呢？世尊您也在其他經典中說過要懲治破戒之人，這些說法的意思我還不明白。』
佛告訴迦葉：『善男子！我為未來學習大乘的菩薩（Bodhisattva）們說這樣的偈頌，不是為聲聞弟子（Sravaka，聽聞佛法而修行的弟子）說的。善男子！正如我先前所說：當正法衰落、戒律被毀壞、破戒的非法行為盛行、一切聖人隱沒不現、受用奴婢等不凈之物時，這四種人中會有一個人出現。
【English Translation】 English version It is said in the Mahayana Sutra: 'Those who know the Dharma, whether old or young, should be offered to, respected, and bowed to, just like serving the fire god, Brahmins, etc.; those who know the Dharma, whether old or young, should be offered to, respected, and bowed to, just like the gods serving Indra (the king of gods).'
Kasyapa Bodhisattva said to the Buddha: 'World Honored One! As you have said, offering to teachers should be done in this way. But now I have some doubts, and I hope you can explain them in detail. If an elder practitioner upholds the precepts, but asks a younger practitioner about the Dharma he has not heard, should this person pay respect to the younger practitioner? If he should pay respect, then he is not considered to be upholding the precepts. If a younger practitioner upholds the precepts, but asks an elder who has broken the precepts about the Dharma he has not heard, should he pay respect? If a monastic asks a layperson about the Dharma he has not heard, should he pay respect? However, monastics should not pay respect to laypersons. However, in the Dharma, younger practitioners should respect elder practitioners, because elder practitioners have received the full precepts first and have achieved dignified conduct, so they should be offered to and respected. Just as the Buddha said: 'Those who break the precepts are not tolerated in the Dharma, just like weeds growing in good fields.' Also, as the Buddha said: 'Those who know the Dharma—whether old or young—should be offered to—just like serving Indra.' What do these two sentences mean? Is the Tathagata (the title of the Buddha) speaking falsely? As the Buddha said: 'Bhikkhus (Buddhist monks) who uphold the precepts also commit offenses.' Why did the Tathagata say this? World Honored One, you have also said in other sutras that those who break the precepts should be punished, and I do not understand the meaning of these statements.'
The Buddha told Kasyapa: 'Good man! I spoke this verse for future Bodhisattvas (enlightenment beings) who study the Mahayana, not for Sravaka (disciples who practice by hearing the Dharma) disciples. Good man! As I said before: when the true Dharma declines, the precepts are destroyed, the illegal acts of breaking the precepts are rampant, all the saints are hidden and do not appear, and impure things such as slaves are used, one of these four types of people will appear.'
出現於世，剃除鬚髮，出家修道。見諸比丘各各受畜奴婢、僕使、不凈之物，凈與不凈一切不知、是律非律亦復不識。是人為欲調伏如是諸比丘故，與共和光，不同其塵。自所行處及佛行處善能別知，雖見諸人犯波羅夷默然不舉。何以故？我出於世為欲建立、護持正法，是故，默然而不糾治。善男子！如是之人為護法故，雖有所犯，不名破戒。
「善男子！譬如國王遇病崩亡，儲君稚小，未任紹繼。有旃陀羅豐饒財寶，巨富無量，多有眷屬，遂以強力乘國虛弱篡居王位。治化未久，國人、居士、婆羅門等亡叛逃走，遠投他國。雖有在者，乃至不欲眼見是王。或有長者、婆羅門等不離本土，譬如諸樹隨其生處即是中死。旃陀羅王知其國人逃叛者眾，尋即還遣諸旃陀羅守邏諸道。復於七日擊鼓唱令：『諸婆羅門有能為我作灌頂師者，當分半國以為封賞。』諸婆羅門雖聞是語悉無來者，各作是言：『云何當有婆羅門種作如是事？』旃陀羅王復作是言：『婆羅門中若無一人為我師者，我要當令諸婆羅門與旃陀羅共住食宿、同其事業。若有能來灌我頂者，半國之封，此言不虛。咒術所致三十三天上妙甘露不死之藥亦當共分而服食之。』
「爾時，有一婆羅門子，年在弱冠，修治凈行，長髮為相，善知咒術。往至王所
【現代漢語翻譯】 現代漢語譯本：他（指佛陀）出現於世間，剃除了鬚髮，出家修行。他看到那些比丘們各自蓄養奴婢、僕人，以及不清凈的物品，對於什麼是清凈、什麼是不清凈，什麼是符合戒律、什麼是不符合戒律，都一概不知。這個人（指佛陀）爲了調伏這些比丘，與他們和光同塵，但又不同流合污。他清楚地知道自己所行之處和佛陀所行之處的區別，即使看到有人犯了波羅夷（根本重罪），也保持沉默，不予揭發。為什麼呢？因為我（指佛陀）出現於世間是爲了建立和護持正法，所以才保持沉默，不加以糾正。善男子！像這樣的人爲了護持正法，即使有所觸犯，也不能稱為破戒。 善男子！譬如一個國王生病去世，太子年幼，還不能繼承王位。有一個旃陀羅（賤民）擁有大量的財富，極其富有，有很多眷屬，於是就憑藉強大的力量，趁著國家虛弱的時候篡奪了王位。他統治的時間不長，國內的百姓、居士、婆羅門等紛紛逃亡，跑到其他國家。即使有留下的，也不願意看到這個國王。有些長者、婆羅門等沒有離開故土，就像樹木一樣，在生長的地方就枯死了。旃陀羅王知道逃亡的百姓很多，就派旃陀羅人守衛各個要道。他又在七天之內擊鼓宣告：『如果有婆羅門能為我做灌頂師，我就分一半國土作為封賞。』那些婆羅門聽了這話，沒有一個人前來，他們都說：『怎麼會有婆羅門做出這樣的事呢？』旃陀羅王又說：『如果婆羅門中沒有一個人做我的老師，我就要讓所有的婆羅門和旃陀羅人一起居住、吃飯、從事相同的工作。如果有人能來為我灌頂，我分一半國土的承諾絕不虛假。用咒術求來的三十三天（欲界天）上的甘露不死之藥，我也要和他一起分享。』 當時，有一個婆羅門子，年紀剛過弱冠，修行清凈的行為，留著長髮作為標誌，精通咒術。他前往國王那裡。
【English Translation】 English version: He (referring to the Buddha) appeared in the world, shaved his head and beard, and left home to practice the Way. He saw that the Bhikkhus (monks) each kept slaves, servants, and impure things, and they did not know what was pure and what was impure, what was in accordance with the Vinaya (monastic rules) and what was not. This person (referring to the Buddha), in order to tame these Bhikkhus, lived among them but did not become defiled by them. He clearly knew the difference between his own practice and the Buddha's practice. Even when he saw people committing Parajika (major offenses), he remained silent and did not expose them. Why? Because I (referring to the Buddha) appeared in the world to establish and protect the Dharma (teachings), therefore I remained silent and did not correct them. Good man! Such a person, for the sake of protecting the Dharma, even if he commits some offenses, cannot be called a breaker of precepts. Good man! It is like a king who dies of illness, and the crown prince is young and unable to inherit the throne. There was a Chandala (outcaste) who possessed great wealth, was extremely rich, and had many dependents. He then used his power to usurp the throne when the country was weak. His rule did not last long, and the people, lay followers, Brahmins, etc., fled and escaped to other countries. Even those who remained did not want to see this king. Some elders and Brahmins did not leave their homeland, like trees that die where they grow. The Chandala king, knowing that many people had fled, sent Chandala guards to patrol the roads. He also beat a drum for seven days and proclaimed: 'If any Brahmin can be my consecration teacher, I will give half of the country as a reward.' The Brahmins, upon hearing this, did not come, saying, 'How could a Brahmin do such a thing?' The Chandala king then said: 'If there is not a single Brahmin to be my teacher, I will make all the Brahmins live, eat, and work with the Chandalas. If anyone can come and consecrate me, my promise of half the country is not false. I will also share with him the nectar of immortality from the Thirty-Three Heavens (desire realm heaven), obtained through incantations.' At that time, there was a Brahmin youth, just past his youth, who practiced pure conduct, wore long hair as a sign, and was skilled in incantations. He went to the king.
，白言：『大王！王所敕使我悉能為。』爾時，大王心生歡喜，受此童子作灌頂師。諸婆羅門聞是事已，皆生瞋恚責此童子：『汝婆羅門云何乃作旃陀羅師？』爾時，其王即分半國與是童子，因共治國，經歷多時。爾時，童子語彼王言：『我舍家法來作王師，悉教大王微密咒術，而今大王猶不見親。』時王答言：『我今云何不親汝耶？』童子答言：『先王所有不死之藥猶未共食。』王言：『善哉，善哉。大師！我實不知，師若須者愿便持去。』是時童子聞王語已，即持歸家，請諸大臣而共食之。諸臣食已即共白王：『快哉，大師有是甘露不死之藥。』王既知已，語其師言：『云何大師獨與諸臣服食甘露而不見分？』爾時，童子即更以余雜毒之藥與王令服。王既服已，須臾藥發，悶亂躄地，無所覺知猶如死人。爾時，童子立本儲君還以為王，作如是言：『師子御座，法不應令旃陀羅升，我從昔來未曾聞見旃陀羅種而為王者。若旃陀羅治國理民，無有是處。大王今應還紹先王，正法治國。』爾時，童子經理是已，復以解藥與旃陀羅，令其醒寤。既醒寤已，驅令出國。是時，童子雖為是事，猶故不失婆羅門法。其餘居士、婆羅門等聞其所作，嘆未曾有，贊言：『善哉，善哉。仁者！善能驅遣旃陀羅王。』
「善男子！
【現代漢語翻譯】 現代漢語譯本：他回答說：『大王！您命令我做的，我都能做到。』當時，大王心中非常高興，就接受這個童子作為自己的灌頂師。那些婆羅門聽到這件事後，都非常生氣，責備這個童子說：『你身為婆羅門，怎麼能做旃陀羅（賤民）的老師呢？』當時，國王就把一半的國土分給這個童子，一起治理國家，經過了很長一段時間。當時，童子對國王說：『我放棄了在家修行的方式來做您的老師，把秘密的咒術都教給了您，可是現在您還是不信任我。』國王回答說：『我怎麼會不信任你呢？』童子回答說：『先王遺留下來的不死之藥，我們還沒有一起吃過。』國王說：『好啊，好啊。大師！我真的不知道，如果您需要，就拿去吧。』當時，童子聽了國王的話，就把藥拿回家，請各位大臣一起吃了。大臣們吃完后，就一起告訴國王說：『太好了，大師有這種甘露不死之藥。』國王知道后，就對他的老師說：『為什麼大師您自己和各位大臣吃了甘露，卻不分給我呢？』當時，童子就又拿了其他的毒藥給國王吃。國王吃下後，一會兒藥性發作，就昏迷倒地，什麼都不知道，就像死人一樣。當時，童子就擁立原來的儲君重新當國王，並說：『獅子寶座，按照法理不應該讓旃陀羅（賤民）坐，我從古至今都沒有聽說過旃陀羅種姓的人當國王的。如果讓旃陀羅治理國家，管理百姓，這是不應該的。大王現在應該繼承先王的遺志，用正法治理國家。』當時，童子處理完這些事情后，又把解藥給旃陀羅（賤民），讓他醒過來。他醒過來后，就把他趕出了國家。當時，童子雖然做了這些事，但仍然沒有失去婆羅門的身份。其他的居士、婆羅門等聽到他所做的事情，都讚歎說：『真是前所未有啊，太好了，太好了。仁者！您真能驅逐旃陀羅國王。』 『善男子！』
【English Translation】 English version: He replied, 『Great King! Whatever you command me, I am capable of doing.』 At that time, the Great King was very pleased and accepted this boy as his initiation teacher. When the Brahmins heard of this, they were all very angry and rebuked the boy, saying, 『You are a Brahmin, how can you be a teacher to a Chandala (outcaste)?』 At that time, the king divided half of his kingdom to this boy, and they ruled the country together for a long time. Then, the boy said to the king, 『I gave up my home life to be your teacher, and I have taught you all the secret mantras, but now you still do not trust me.』 The king replied, 『How can I not trust you?』 The boy replied, 『We have not yet shared the immortal medicine left by the former king.』 The king said, 『Excellent, excellent. Master! I truly did not know, if you need it, please take it.』 At that time, the boy, upon hearing the king』s words, took the medicine home and invited all the ministers to eat it together. After the ministers had eaten, they all told the king, 『Wonderful, the master has this nectar of immortality.』 When the king found out, he said to his teacher, 『Why did you and the ministers eat the nectar without sharing it with me?』 At that time, the boy then gave the king other poisonous medicine to take. After the king took it, the effects of the medicine took hold, and he fell into a coma, unconscious, like a dead man. At that time, the boy installed the original crown prince as the new king, and said, 『The lion throne, according to the Dharma, should not be occupied by a Chandala (outcaste). I have never heard of a Chandala being a king. If a Chandala rules the country and governs the people, it is not right. Great King, you should now inherit the will of the former king and rule the country with the righteous Dharma.』 At that time, after the boy had dealt with these matters, he gave the antidote to the Chandala, and he woke up. After he woke up, he was driven out of the country. At that time, although the boy had done these things, he still did not lose his Brahmin status. The other lay people and Brahmins, upon hearing what he had done, praised him, saying, 『It is unprecedented, excellent, excellent. Noble one! You are truly able to drive out the Chandala king.』 『Good man!』
我涅槃后，護持正法諸菩薩等亦復如是，以方便力與彼破戒、假名、受畜一切不凈物僧同其事業。爾時，菩薩若見有人雖多犯戒，能治毀禁諸惡比丘，即往其所恭敬禮拜、四事供養，經書、什物悉以奉上。如其自無，要當方便從諸檀越求乞與之。為是事故，應畜八種不凈之物。何以故？是人為治諸惡比丘，如彼童子驅旃陀羅故。爾時，菩薩雖復恭敬禮拜是人、受畜八種不凈之物，悉無有罪。何以故？以是菩薩為欲擯治諸惡比丘，令清凈僧得安隱住、流佈方等大乘經典、利益一切諸天人故。
「善男子！以是因緣，我于經中說是二偈，令諸菩薩皆共讚歎護法之人，如彼居士、婆羅門等稱讚童子：『善哉，善哉。護法菩薩正應如是。』若有人見護法之人與破戒者同其事業，說有罪者，當知是人自受其殃，是護法者實無有罪。
「善男子！若有比丘犯禁戒已，憍慢心故，覆藏不悔，當知是人名真破戒。菩薩摩訶薩為護法故，雖有所犯，不名破戒。何以故？以無憍慢、發露、悔故。善男子！是故，我于經中覆相說如是偈：
「『有知法者， 若老、若少， 故應供養、 恭敬、禮拜， 猶如事火、 婆羅門等； 如第二天， 奉事帝釋。』
「以是因緣，我亦不為學聲聞人，但為菩薩
【現代漢語翻譯】 現代漢語譯本： 『我涅槃后，護持正法的諸菩薩也應如此，以方便之力與那些破戒、徒有虛名、接受和持有各種不凈之物的僧人做相同的事業。那時，菩薩如果看到有人雖然多次犯戒，但能治理那些毀壞戒律的惡比丘，就應該前往其處恭敬禮拜，並以衣食、臥具、醫藥、湯藥等四事供養，經書和各種物品都應奉上。如果自己沒有，也應當想辦法從施主那裡乞求來給予他。爲了這個緣故，應該持有八種不凈之物。為什麼呢？因為這個人是爲了治理那些惡比丘，就像那個童子驅趕旃陀羅（賤民）一樣。那時，菩薩雖然恭敬禮拜這個人，並持有八種不凈之物，都沒有罪過。為什麼呢？因為這位菩薩是爲了驅逐治理那些惡比丘，使清凈的僧團能夠安穩地居住，弘揚方等大乘經典，利益一切諸天和人。』 『善男子！因為這個緣故，我在經中說了這兩句偈語，讓諸菩薩都共同讚歎護法之人，就像那些居士、婆羅門等稱讚童子一樣：『善哉，善哉。護法菩薩正應該這樣做。』如果有人看到護法之人與破戒者做相同的事業，就說他有罪，應當知道這個人自己會遭受災殃，而護法之人實際上沒有罪過。』 『善男子！如果有比丘犯了戒律，因為驕慢的緣故，隱瞞而不懺悔，應當知道這個人是真正的破戒。菩薩摩訶薩爲了護持正法，即使有所觸犯，也不能稱為破戒。為什麼呢？因為沒有驕慢之心，並且能夠發露懺悔。善男子！因此，我在經中用隱晦的方式說了這樣的偈語：』 『有知法者，無論是年老的還是年少的，都應該供養、恭敬、禮拜，就像侍奉火神、婆羅門等一樣；如同第二天人，侍奉帝釋天一樣。』 『因為這個緣故，我也不為學習聲聞乘的人說這些，只是爲了菩薩而說。』
【English Translation】 English version: 'After my Nirvana, the Bodhisattvas who protect the Dharma should also act in this way, using skillful means to engage in the same activities as those monks who have broken the precepts, are merely nominal, and accept and possess all kinds of impure things. At that time, if a Bodhisattva sees someone who, although having broken many precepts, is able to discipline those evil monks who destroy the precepts, they should go to that person, respectfully bow, and offer the four requisites (clothing, food, bedding, and medicine), as well as scriptures and various items. If they do not have these things themselves, they should find a way to beg from donors to give to that person. For this reason, they should possess the eight impure things. Why? Because this person is disciplining those evil monks, just like that child driving away the Chandala (outcast). At that time, even though the Bodhisattva respectfully bows to this person and possesses the eight impure things, they are without fault. Why? Because this Bodhisattva is trying to expel and discipline those evil monks, so that the pure Sangha can live in peace, propagate the Vaipulya Mahayana scriptures, and benefit all gods and humans.' 'Good man! Because of this reason, I have spoken these two verses in the scriptures, so that all Bodhisattvas will together praise the person who protects the Dharma, just like those lay people and Brahmins praise the child: 『Excellent, excellent. A Bodhisattva who protects the Dharma should act in this way.』 If someone sees a person who protects the Dharma engaging in the same activities as those who have broken the precepts, and says that they are at fault, they should know that this person will suffer the consequences, while the person who protects the Dharma is actually without fault.' 'Good man! If a monk has broken the precepts and, because of arrogance, conceals it without repentance, you should know that this person is truly a breaker of precepts. A Bodhisattva Mahasattva, for the sake of protecting the Dharma, even if they have committed some transgression, cannot be called a breaker of precepts. Why? Because they do not have arrogance and are able to reveal and repent. Good man! Therefore, in the scriptures, I have spoken these verses in a veiled way:' 'Those who know the Dharma, whether old or young, should be offered to, respected, and bowed to, just like serving the fire god, Brahmins, etc.; like the second heavenly beings, serving Indra.' 'For this reason, I do not speak these things for those who are learning the Sravaka vehicle, but only for the Bodhisattvas.'
而說是偈。」
迦葉菩薩白佛言：「世尊！如是等菩薩摩訶薩于戒縱緩，本所受戒為具在不？」
佛言：「善男子！汝今不應作如是說。
「何以故？本所受戒如本不失，設有所犯即應懺悔，悔已清凈。
「善男子！如故堤塘穿決有孔，水則淋漏。何以故？無人治故。若有人治，水則不出。菩薩亦爾，雖與破戒共作布薩，受戒自恣，同其僧事，所有戒律，不如堤塘穿決淋漏。何以故？若無清凈持戒之人，僧則損減縱緩，懈怠日有增長；若有清凈持戒之人，即能具足，不失本戒。
「善男子！于乘緩者乃名為緩，于戒緩者不名為緩。菩薩摩訶薩於此大乘心不懈慢，是名奉戒。為護正法，以大乘水而自澡浴。是故，菩薩雖現破戒，不名為緩。」
迦葉菩薩白佛言：「眾僧之中有四種人，如庵羅果生熟難知，破戒、持戒云何可識？」
佛言：「善男子！因大涅槃微妙經典則易可知。云何因是《大涅槃經》可得知耶？譬如田夫種殖稻穀，耘除莠稗，以肉眼觀，名為凈田。至其成實，草、谷各異。如是八事能污染僧，若能除卻，以肉眼觀則知清凈。若持戒、若破戒，不作惡時，以肉眼觀難可分別。若惡彰露則易可知，如彼莠稗易可分別。僧中亦爾，若能遠離八種不凈毒蛇之法，是名
【現代漢語翻譯】 現代漢語譯本 於是（佛）說了偈語。 迦葉菩薩對佛說：『世尊！像這樣的菩薩摩訶薩，在戒律上有所鬆懈，他們原本所受的戒律還算存在嗎？』 佛說：『善男子！你不應該這樣說。 『為什麼呢？原本所受的戒律就像原本一樣不會失去，即使有所違犯，也應該懺悔，懺悔之後就清凈了。 『善男子！就像舊的堤壩出現缺口，有了孔洞，水就會滲漏。為什麼呢？因為沒有人修補。如果有人修補，水就不會流出。菩薩也是這樣，即使和破戒的人一起做布薩（Upavasatha，佛教僧團每半月舉行的集會，懺悔和誦戒），受戒自恣（Pravāraṇā，僧團在雨季安居結束時舉行的儀式），參與僧團的事務，他們所持的戒律，不像堤壩有缺口會滲漏。為什麼呢？如果沒有清凈持戒的人，僧團就會衰減，鬆懈，懈怠會日益增長；如果有清凈持戒的人，就能使戒律圓滿具足，不會失去原本的戒律。 『善男子！在修行上懈怠才叫做懈怠，在戒律上懈怠不叫做懈怠。菩薩摩訶薩對於這大乘佛法心不懈怠，這叫做奉持戒律。爲了守護正法，用大乘法水來洗滌自己。因此，菩薩即使示現破戒，也不叫做懈怠。』 迦葉菩薩對佛說：『僧團中有四種人，就像庵羅果（Āmra，芒果）一樣，生熟難以分辨，破戒和持戒的人，要如何才能識別呢？』 佛說：『善男子！通過《大涅槃經》（Mahāparinirvāṇa Sūtra）這部微妙的經典，就容易知道了。為什麼說通過這部《大涅槃經》就可以知道呢？譬如農夫種植稻穀，除掉雜草，用肉眼看，叫做乾淨的田地。等到稻穀成熟，草和谷就各不相同了。像這樣有八種事情會污染僧團，如果能夠去除，用肉眼看就知道清凈了。持戒的人和破戒的人，在沒有作惡的時候，用肉眼看難以分辨。如果惡行顯露出來就容易知道了，就像雜草容易分辨一樣。僧團中也是這樣，如果能夠遠離八種不凈的毒蛇之法，這就叫做清凈。』
【English Translation】 English version And then (the Buddha) spoke in verse. Bodhisattva Kāśyapa said to the Buddha, 『World Honored One! Such Bodhisattva Mahāsattvas, who are lax in precepts, do they still possess the precepts they originally received?』 The Buddha said, 『Good man! You should not speak like this.』 『Why? The precepts originally received are like the original, they are not lost. Even if there is a violation, one should repent, and after repentance, one is pure.』 『Good man! It is like an old embankment with a breach, having holes, water will leak. Why? Because no one repairs it. If someone repairs it, the water will not leak out. Bodhisattvas are also like this. Even if they do the Upavasatha (a fortnightly gathering of the Buddhist monastic community for confession and recitation of precepts), receive the Pravāraṇā (a ceremony held at the end of the rainy season retreat), and participate in the affairs of the Sangha with those who have broken precepts, their precepts are not like a leaking embankment. Why? If there are no pure precept-holders, the Sangha will decline, become lax, and laziness will increase daily. If there are pure precept-holders, they can make the precepts complete and not lose the original precepts.』 『Good man! Being lax in practice is called lax, but being lax in precepts is not called lax. If a Bodhisattva Mahāsattva is not lax in mind towards this Mahayana Dharma, this is called upholding the precepts. To protect the Dharma, they bathe themselves with the water of the Mahayana. Therefore, even if a Bodhisattva appears to have broken precepts, it is not called lax.』 Bodhisattva Kāśyapa said to the Buddha, 『There are four kinds of people in the Sangha, like the Āmra (mango) fruit, it is difficult to know whether they are ripe or unripe. How can one distinguish between those who have broken precepts and those who uphold them?』 The Buddha said, 『Good man! It is easy to know through the subtle scripture of the Mahāparinirvāṇa Sūtra. Why is it said that it can be known through this Mahāparinirvāṇa Sūtra? For example, a farmer plants rice, removes weeds, and with the naked eye, it is called a clean field. When the rice matures, the grass and the grain are different. In this way, there are eight things that can pollute the Sangha. If they can be removed, it can be known to be pure with the naked eye. Those who uphold precepts and those who have broken precepts, when they do not commit evil, are difficult to distinguish with the naked eye. If evil deeds are revealed, it is easy to know, just like weeds are easy to distinguish. It is the same in the Sangha. If one can stay away from the eight impure poisonous snake dharmas, this is called pure.』
清凈聖眾福田，應為人天之所供養。清凈果報非是肉眼所能分別。
「複次，善男子！如迦羅迦林，其樹眾多，於是林中唯有一樹名鎮頭迦。是迦羅迦樹、鎮頭迦樹，二果相似，不可分別。其果熟時，有一女人悉皆拾取，鎮頭迦果才有一分、迦羅迦果乃有十分。是女不識，赍來詣市而炫賣之。凡愚小兒復不別故，買迦羅迦果，啖已命終。有智人輩聞是事已，即問女人：『姊！於何處得是果來？』是時女人即示方所。諸人即言：『如是方所多有無量迦羅迦樹，唯有一根鎮頭迦樹。』諸人知已，笑而捨去。
「善男子！大眾之中八不凈法亦復如是，於是眾中多有受用如是八法，唯有一人清凈持戒、不受如是八不凈法，善知諸人受畜非法而與同事不相舍離，如彼林中一鎮頭迦樹。有優婆塞見是諸人多有非法，並不恭敬供養是人。若欲供養，應先問言：『大德！如是八事為受畜不？佛所聽不？若言佛聽，如是之人得共布薩、羯磨、自恣不？』是優婆塞如是問已，眾皆答言：『如是八事如來憐愍，皆悉聽畜。』優婆塞言：『祇洹精舍有諸比丘，或言金銀佛所聽畜、或言不聽。有言聽者，是不聽者不與共住、說戒、自恣，乃至不共一河飲水、利養之物悉不共之。汝等云何言佛聽許？』佛天中天雖復受之，汝等眾僧亦不
【現代漢語翻譯】 現代漢語譯本 清凈的聖眾是福田，應當接受人天供養。清凈的果報不是肉眼所能分辨的。
『再者，善男子！譬如迦羅迦林（一種樹林），其中樹木眾多，在這片樹林中只有一棵樹名叫鎮頭迦（另一種樹）。迦羅迦樹和鎮頭迦樹，它們的果實相似，難以分辨。當果實成熟時，有一個女人把它們都撿起來，鎮頭迦果只佔一分，迦羅迦果佔十分。這個女人不認識，就拿到市場上叫賣。愚笨的小孩也分辨不出，買了迦羅迦果，吃了就喪命。有智慧的人聽到這件事後，就問那個女人：『大姐！你從哪裡得到這些果子？』這時女人就指明地方。眾人就說：『那個地方有很多迦羅迦樹，只有一棵鎮頭迦樹。』眾人知道后，笑著離開了。
『善男子！大眾中的八種不清凈法也是如此，在這大眾中，很多人都受用這八種不清凈法，只有一個人清凈持戒，不受這八種不清凈法，他清楚地知道這些人受用非法，卻與他們共事不分離，就像那片樹林中的一棵鎮頭迦樹。有優婆塞（在家男居士）看到這些人大多有非法行為，就不恭敬供養這些人。如果想要供養，應該先問：『大德！這八件事你們是否受用？是佛允許的嗎？如果說佛允許，這樣的人可以一起布薩（說戒）、羯磨（僧團會議）、自恣（僧眾自我檢討）嗎？』這位優婆塞這樣問了之後，大眾都回答說：『這八件事如來（佛）憐憫，都允許受用。』優婆塞說：『祇洹精舍（佛陀常住的精舍）的那些比丘，有的說金銀是佛允許受用的，有的說不允許。說允許的，不和不允許的同住、說戒、自恣，甚至不一起在一條河裡飲水，利益供養的物品都不一起享用。你們怎麼說佛允許呢？』佛天中天（佛的尊稱）即使接受了，你們這些僧眾也不應該接受。'
【English Translation】 English version The pure and holy assembly is a field of merit, worthy of offerings from humans and gods. The pure karmic results cannot be discerned by the physical eye.
'Furthermore, good man! It is like the Karaka forest (a type of forest), where there are many trees. In this forest, there is only one tree named Jentuka (another type of tree). The Karaka trees and the Jentuka tree have similar fruits, which are indistinguishable. When the fruits are ripe, a woman gathers them all. The Jentuka fruits make up only one part, while the Karaka fruits make up ten parts. The woman, not knowing the difference, takes them to the market to sell. Foolish children, also unable to distinguish them, buy the Karaka fruits, eat them, and die. Wise people, upon hearing of this, ask the woman: 'Sister! Where did you get these fruits?' The woman then points out the place. The people say: 'That place has many Karaka trees, but only one Jentuka tree.' Knowing this, the people laugh and leave.
'Good man! The eight impure practices within the assembly are also like this. In this assembly, many people engage in these eight impure practices. Only one person keeps the precepts purely, not engaging in these eight impure practices. He clearly knows that these people are engaging in unlawful practices, yet he works with them without separating, like the one Jentuka tree in that forest. An Upasaka (a male lay practitioner) sees that many of these people are engaging in unlawful practices, and does not respectfully make offerings to them. If he wishes to make offerings, he should first ask: 'Venerable ones! Do you engage in these eight practices? Are they permitted by the Buddha? If you say they are permitted by the Buddha, can such people participate in Posadha (recitation of precepts), Karma (assembly meetings), and Pravāraṇā (self-criticism)?' After the Upasaka asks this, the assembly all reply: 'The Tathagata (Buddha), out of compassion, has permitted these eight practices.' The Upasaka says: 'The Bhikkhus (monks) in Jeta Grove (a monastery where the Buddha often stayed), some say that gold and silver are permitted by the Buddha, while others say they are not. Those who say they are permitted do not live, recite precepts, or participate in self-criticism with those who say they are not. They do not even drink water from the same river, and do not share any offerings. How can you say that the Buddha permits it?' Even if the Buddha, the Teacher of Gods and Humans (an epithet for the Buddha), were to accept it, you, the Sangha (monastic community), should not accept it.'
應畜。若有受者，乃至不應與共說戒、自恣、羯磨、同其僧事。若共說戒、自恣、羯磨、同僧事者，命終即當墮于地獄，如彼諸人食迦羅果已而便命終。
「複次，善男子！譬如城市有賣藥人，有妙甘藥出於雪山，亦復多賣其餘雜藥，味甘相似。時有諸人咸皆欲買而不識別，至賣藥所問言：『汝有雪山藥不？』其賣藥人即答言：『有。』是人欺詐，以余雜藥語買者言：『此是雪山甘好妙藥。』時買藥者以肉眼故不能善別，即買持歸，便作是念：『我今已得雪山甘藥。』迦葉！若聲聞僧中有假名僧、有真實僧、有和合僧，若持戒、若破戒，於是眾中等應供養、恭敬、禮拜。是優婆塞以肉眼故不能分別——譬如彼人不能分別雪山甘藥——誰是持戒、誰是破戒，誰是真僧、誰是假僧，有天眼者乃能分別。迦葉！若優婆塞知是比丘是破戒人，不應給施禮拜供養。若知是人受畜八法，亦復不應給施所須、禮拜供養。若於僧中有破戒者，不應以被袈裟因緣恭敬禮拜。」
迦葉菩薩復白佛言：「世尊！善哉，善哉。如來所說真實不虛，我當頂受，譬如金剛、珍寶異物。如佛所說：是諸比丘當依四法。何等為四？依法不依人、依義不依語、依智不依識、依了義經不依不了義經，如是四法應當證知，非四種人。」
佛
【現代漢語翻譯】 現代漢語譯本 如果有人接受（不應接受的財物），乃至不應該和他一起說戒、自恣、羯磨（僧團的儀式）、參與僧團的事務。如果和他一起說戒、自恣、羯磨、參與僧團的事務，此人命終后就會墮入地獄，就像那些人吃了迦羅果（一種有毒的果實）后就立刻死去一樣。
『再者，善男子！譬如城市裡有賣藥的人，有一種美妙的甘藥產自雪山，他也賣很多其他味道相似的雜藥。當時有很多人都想買藥，但不能分辨真假，就到賣藥的地方問：『你有雪山藥嗎？』賣藥的人就回答說：『有。』這個人欺騙他們，用其他的雜藥告訴買藥的人說：『這是雪山出產的甘甜好藥。』當時買藥的人因為肉眼凡胎，不能很好地分辨，就買回家，心裡想著：『我現在已經得到了雪山的甘藥。』迦葉（佛陀的弟子）！如果聲聞僧團中有假名僧、有真實僧、有和合僧，無論持戒還是破戒，都應該在僧團中平等地接受供養、恭敬、禮拜。這些優婆塞（在家男居士）因為肉眼凡胎，不能分辨——就像那些人不能分辨雪山的甘藥一樣——誰是持戒的、誰是破戒的，誰是真僧、誰是假僧，只有擁有天眼的人才能分辨。迦葉！如果優婆塞知道這個比丘是破戒的人，就不應該給他佈施、禮拜、供養。如果知道這個人接受和畜養八種不應接受的財物，也不應該給他佈施所需之物、禮拜供養。如果在僧團中有破戒的人，不應該因為他披著袈裟就恭敬禮拜。』
迦葉菩薩（佛陀的弟子）又對佛說：『世尊！太好了，太好了。如來所說的真實不虛，我應當頂戴奉受，就像金剛、珍寶等稀有之物一樣。正如佛所說：這些比丘應當依據四法。哪四法呢？依法不依人、依義不依語、依智不依識、依了義經不依不了義經，這四法應當證知，而不是四種人。』
佛
【English Translation】 English version If there are those who accept (what should not be accepted), they should not even participate in the recitation of precepts, the self-surrender ceremony, the karma (rituals of the monastic community), or engage in the affairs of the Sangha. If they participate in the recitation of precepts, the self-surrender ceremony, the karma, or engage in the affairs of the Sangha, upon death, they will fall into hell, just like those who eat the Kara fruit (a poisonous fruit) and immediately die.
'Furthermore, good man! It is like in a city there is a seller of medicine, and there is a wonderful sweet medicine that comes from the Snowy Mountains. He also sells many other mixed medicines that taste similar. At that time, many people all want to buy medicine but cannot distinguish the real from the fake. They go to the medicine seller and ask: 『Do you have Snowy Mountain medicine?』 The medicine seller then replies: 『Yes.』 This person deceives them, using other mixed medicines and telling the buyers: 『This is the sweet and wonderful medicine produced from the Snowy Mountains.』 At that time, the buyers, because of their physical eyes, cannot distinguish well, so they buy it and take it home, thinking: 『I have now obtained the sweet medicine from the Snowy Mountains.』 Kashyapa (a disciple of the Buddha)! If in the Sangha of the Shravakas (disciples who hear the teachings) there are monks who are monks in name only, true monks, and harmonious monks, whether they uphold the precepts or break them, they should all be equally offered to, respected, and bowed to within the Sangha. These Upasakas (lay male practitioners) because of their physical eyes, cannot distinguish—just like those people cannot distinguish the sweet medicine of the Snowy Mountains—who is upholding the precepts, who is breaking the precepts, who is a true monk, and who is a false monk. Only those with divine eyes can distinguish. Kashyapa! If an Upasaka knows that a certain Bhikshu (monk) is a person who has broken the precepts, he should not give him offerings, bow to him, or make offerings. If he knows that this person accepts and keeps the eight things that should not be accepted, he should also not give him what he needs, bow to him, or make offerings. If there are those who have broken the precepts in the Sangha, one should not respect or bow to them because they are wearing the Kasaya (monk's robe).』
Bodhisattva Kashyapa (a disciple of the Buddha) then said to the Buddha: 『World Honored One! Excellent, excellent. What the Tathagata (Buddha) has said is true and not false. I shall accept it with the top of my head, just like diamonds, precious jewels, and other rare things. Just as the Buddha has said: These Bhikshus should rely on four dharmas. What are the four? Rely on the Dharma, not on the person; rely on the meaning, not on the words; rely on wisdom, not on consciousness; rely on the definitive sutras, not on the non-definitive sutras. These four dharmas should be realized, not four kinds of people.』
Buddha
言：「善男子！依法者，即是如來大般涅槃。一切佛法即是法性，是法性者即是如來。是故，如來常住不變。若復有言：『如來無常。』是人不知、不見法性。若不知見是法性者，不應依止。如上所說，四人出世護持法者，應當證知而為依止。何以故？是人善解如來微密深奧藏故，能知如來常住不變，若言：『如來無常、變易。』無有是處。如是四人即名如來。何以故？是人能解如來密語及能說故。若有人能了知如來甚深密藏及知如來常住不變，如是之人若為利養，說言：『如來是無常。』者，無有是處。如是之人尚可依止，何況不依是四種人？依法者即是法性，不依人者即是聲聞。法性者即是如來，聲聞者即是有為。如來者即是常住，有為者即是無常。善男子！若人破戒，為利養故，說言：『如來無常、變易。』如是之人所不應依。善男子！是名定義。
「依義不依語者：義者，名曰覺了；覺了義者，名不羸劣；不羸劣者，名曰滿足；滿足義者，名曰如來常住不變；如來常住不變義者，即是法常；法常義者，即是僧常。是名依義不依語也。何等語言所不應依？所謂：諸論綺飾文辭如佛所說無量諸經，貪求無厭、奸巧、諛諂、詐現親附、現相求利、經理白衣為其執役。又復唱言：『佛聽比丘畜諸奴婢、不凈之物
【現代漢語翻譯】 現代漢語譯本：佛說：『善男子！所謂依法，就是如來的大般涅槃（Mahāparinirvāṇa，指佛陀的最終寂滅）。一切佛法都源於法性（Dharmatā，指諸法的真實本性），而法性就是如來。因此，如來是常住不變的。如果有人說：『如來是無常的。』這個人就是不瞭解、不明白法性。如果不能瞭解和明白法性，就不應該依止他。正如前面所說，有四種人出世護持佛法，應當去驗證他們的說法並依止他們。為什麼呢？因為這些人善於理解如來微妙深奧的教義，能夠知道如來是常住不變的。如果說：『如來是無常的、會變化的。』這是不可能的。這四種人可以被稱為如來。為什麼呢？因為這些人能夠理解如來的秘密教誨並能宣說。如果有人能夠了解如來甚深的秘密教義，並且知道如來是常住不變的，這樣的人如果爲了利益，說：『如來是無常的。』這是不可能的。這樣的人尚且可以依止，更何況不依止這四種人呢？依法就是依止法性，不依止人就是依止聲聞（Śrāvaka，指聽聞佛陀教誨而修行的人）。法性就是如來，聲聞就是有為法（Saṃskṛta，指因緣和合而生的事物）。如來是常住的，有為法是無常的。善男子！如果有人破戒，爲了利益，說：『如來是無常的、會變化的。』這樣的人是不應該依止的。善男子！這叫做定義。』 『依義不依語』的意思是：義，指的是覺悟；覺悟的意義，指的是不衰弱；不衰弱，指的是圓滿；圓滿的意義，指的是如來常住不變；如來常住不變的意義，就是法常；法常的意義，就是僧常。這叫做依義不依語。哪些語言是不應該依止的呢？就是那些論典中華麗的辭藻，就像佛陀所說的無量經典，貪求無厭、奸詐狡猾、阿諛奉承、虛假親近、表面上求取利益、為白衣（在家信徒）管理事務、為他們服務。又宣稱：『佛允許比丘蓄養奴婢、不凈之物。』
【English Translation】 English version: The Buddha said: 'Good man! To rely on the Dharma is to rely on the Tathāgata's Mahāparinirvāṇa (the final extinction of the Buddha). All Buddhist teachings originate from Dharmatā (the true nature of all phenomena), and Dharmatā is the Tathāgata. Therefore, the Tathāgata is permanent and unchanging. If someone says, 'The Tathāgata is impermanent,' that person does not understand or perceive Dharmatā. If one cannot understand and perceive Dharmatā, one should not rely on them. As mentioned earlier, there are four types of people who appear in the world to uphold the Dharma; one should verify their teachings and rely on them. Why? Because these people are skilled in understanding the subtle and profound teachings of the Tathāgata and know that the Tathāgata is permanent and unchanging. If one says, 'The Tathāgata is impermanent and subject to change,' that is impossible. These four types of people can be called Tathāgatas. Why? Because these people can understand the secret teachings of the Tathāgata and can proclaim them. If someone can understand the profound secret teachings of the Tathāgata and knows that the Tathāgata is permanent and unchanging, and yet, for the sake of gain, says, 'The Tathāgata is impermanent,' that is impossible. Such a person is still worthy of reliance, how much more so should one rely on these four types of people? To rely on the Dharma is to rely on Dharmatā; not relying on a person is to rely on a Śrāvaka (a disciple who hears the Buddha's teachings). Dharmatā is the Tathāgata, and a Śrāvaka is a Saṃskṛta (conditioned phenomenon). The Tathāgata is permanent, and Saṃskṛta is impermanent. Good man! If someone breaks the precepts and, for the sake of gain, says, 'The Tathāgata is impermanent and subject to change,' such a person should not be relied upon. Good man! This is called definition.' 'Relying on the meaning, not on the words' means: meaning refers to enlightenment; the meaning of enlightenment refers to non-weakness; non-weakness refers to completeness; the meaning of completeness refers to the Tathāgata being permanent and unchanging; the meaning of the Tathāgata being permanent and unchanging is the Dharma being permanent; the meaning of the Dharma being permanent is the Sangha being permanent. This is called relying on the meaning, not on the words. What kind of words should not be relied upon? Those are the ornate and embellished words in treatises, like the countless scriptures spoken by the Buddha, those who are insatiably greedy, deceitful, flattering, falsely intimate, superficially seeking gain, managing affairs for lay followers, and serving them. And also those who proclaim: 'The Buddha allows monks to keep slaves and impure things.'
，金、銀、珍寶、穀米倉庫、牛、羊、象、馬販賣求利。于饑饉世憐愍子故，復聽比丘儲貯陳宿、手自作食、不受而啖。』如是等語所不應依。
「依智不依識者：所言智者即是如來。若有聲聞不能善知如來功德，如是之識不應依止。若知如來即是法身，如是真智所應依止。若見如來方便之身，言：『是陰界諸入所攝、食所長養。』亦不應依。是故知識不可依止。若復有人作是說者及其經書，亦不應依。
「依了義經、不依不了義經者：不了義者謂聲聞乘，聞佛如來深密藏處悉生疑怪，不知是藏出大智海，猶如嬰兒無所別知，是則名為不了義也。
「了義者，名為菩薩真實智慧，隨其自心無礙大智，猶如大人無所不知，是名了義。
「又，聲聞乘名不了義；無上大乘乃名了義。若言：『如來無常、變易。』名不了義；若言：『如來常住不變。』是名了義。聲聞所說應證知者，名不了義；菩薩所說應證知者，名爲了義。若言：『如來食所長養。』是不了義；若言：『常住，不變易。』者，是名了義。若言：『如來入于涅槃，如薪盡火滅。』名不了義；若言：『如來入法性。』者，是名了義。聲聞乘法則不應依。何以故？如來為欲度眾生故，以方便力說聲聞乘，猶如長者教子半字。善男子！聲聞
【現代漢語翻譯】 現代漢語譯本 『買賣金、銀、珍寶、穀米倉庫、牛、羊、象、馬以求取利益。在饑荒的年代，因為憐憫弟子的緣故，又允許比丘儲存陳舊的食物，自己製作食物，不接受供養而食用。』像這樣的話語是不應該依賴的。
『依智不依識』的意思是：所說的『智』就是指如來（Tathagata，佛的稱號）。如果有聲聞（Sravaka，佛陀的弟子）不能正確理解如來的功德，這樣的『識』是不應該依賴的。如果知道如來就是法身（Dharmakaya，佛的真身），這樣的真『智』是應該依賴的。如果看到如來的方便之身（Upaya-kaya，佛爲了教化眾生而示現的化身），說：『這是由五蘊、十二處、十八界所構成，由食物所滋養的。』也是不應該依賴的。所以，『識』是不可依賴的。如果有人這樣說，或者有這樣的經書，也是不應該依賴的。
『依了義經、不依不了義經』的意思是：『不了義』指的是聲聞乘（Sravakayana，小乘佛教），他們聽到佛如來深奧秘密的教義，都會產生懷疑和怪異的想法，不知道這些教義是從大智慧海中流出的，就像嬰兒一樣沒有分辨能力，這就被稱為『不了義』。
『了義』指的是菩薩（Bodhisattva，追求成佛的修行者）的真實智慧，能夠隨順自己的心意，擁有無礙的大智慧，就像成年人一樣無所不知，這被稱為『了義』。
此外，聲聞乘被稱為『不了義』；無上大乘（Mahayana，大乘佛教）才被稱為『了義』。如果說：『如來是無常的，會變化的。』這被稱為『不了義』；如果說：『如來是常住不變的。』這被稱為『了義』。聲聞所說的應該被證知的，被稱為『不了義』；菩薩所說的應該被證知的，被稱為『了義』。如果說：『如來是由食物所滋養的。』這是『不了義』；如果說：『如來是常住不變的。』這是『了義』。如果說：『如來進入涅槃（Nirvana，佛教的最高境界），就像柴火燒盡火焰熄滅一樣。』這被稱為『不了義』；如果說：『如來進入法性（Dharmata，諸法的真實本性）。』這是『了義』。聲聞乘的法則不應該依賴。為什麼呢？如來爲了度化眾生，用方便之力宣說聲聞乘，就像長者教孩子識字一樣。善男子！聲聞
【English Translation】 English version 'Selling gold, silver, precious gems, grain stores, cattle, sheep, elephants, and horses for profit. In times of famine, out of compassion for the disciples, it is also permitted for monks to store old food, prepare food themselves, and eat without receiving offerings.' Such words should not be relied upon.
'Rely on wisdom, not on consciousness' means: the 'wisdom' referred to is the Tathagata (the title of the Buddha). If a Sravaka (a disciple of the Buddha) cannot properly understand the merits of the Tathagata, such 'consciousness' should not be relied upon. If one knows that the Tathagata is the Dharmakaya (the true body of the Buddha), such true 'wisdom' should be relied upon. If one sees the Tathagata's Upaya-kaya (the manifested body of the Buddha for the purpose of teaching) and says, 'This is composed of the five skandhas, the twelve ayatanas, and the eighteen dhatus, and is nourished by food,' that should also not be relied upon. Therefore, 'consciousness' is not to be relied upon. If someone says this, or if there are scriptures that say this, they should also not be relied upon.
'Rely on the definitive sutras, not on the provisional sutras' means: 'provisional' refers to the Sravakayana (the Hinayana Buddhism), who, upon hearing the profound and secret teachings of the Buddha Tathagata, will have doubts and strange ideas, not knowing that these teachings come from the great ocean of wisdom, like infants who have no ability to discern, this is called 'provisional'.
'Definitive' refers to the true wisdom of the Bodhisattva (a practitioner who seeks Buddhahood), who can follow their own mind and possess unobstructed great wisdom, like an adult who knows everything, this is called 'definitive'.
Furthermore, the Sravakayana is called 'provisional'; the unsurpassed Mahayana (the Mahayana Buddhism) is called 'definitive'. If it is said, 'The Tathagata is impermanent and subject to change,' this is called 'provisional'; if it is said, 'The Tathagata is permanent and unchanging,' this is called 'definitive'. What the Sravakas say should be realized is called 'provisional'; what the Bodhisattvas say should be realized is called 'definitive'. If it is said, 'The Tathagata is nourished by food,' this is 'provisional'; if it is said, 'The Tathagata is permanent and unchanging,' this is 'definitive'. If it is said, 'The Tathagata enters Nirvana (the highest state of Buddhism), like a fire extinguished when the firewood is burned out,' this is called 'provisional'; if it is said, 'The Tathagata enters Dharmata (the true nature of all phenomena),' this is 'definitive'. The teachings of the Sravakayana should not be relied upon. Why? Because the Tathagata, in order to liberate sentient beings, uses skillful means to teach the Sravakayana, like an elder teaching a child to read. Good man! Sravaka
乘者猶如初耕，未得果實，如是名為不了義也。是故，不應依聲聞乘。大乘之法則應依止。何以故？如來為欲度眾生故，以方便力說于大乘，是故應依，是名了義。
「如是四依應當證知。
「複次，依義者，義名質直；質直者，名曰光明；光明者，名不羸劣；不羸劣者，名曰如來。又，光明者，名為智慧；質直者，名為常住。
「如來常者，名為依法。法者名常，亦名無邊、不可思議、不可執持、不可繫縛，而亦可見。若有說言不可見者，如是之人所不應依。是故依法不依於人。若復有人以微妙語宣說無常，如是之言所不應依。是故依義，不依于語。
「依智者，眾僧是常、無為、不變，不畜八種不凈之物。是故依智，不依于識。若有說言：『識作、識受。無和合僧。何以故？夫和合者，名無所有。無所有者，云何言常？』是故此識不可依止。
「依了義者，了義者名為知足，終不詐現威儀、清白、憍慢、自高、貪求利養，亦于如來隨宜方便所說法中不生執著，是名了義。若有能住如是等中，當知是人則為已得住第一義。是故名為依了義經、不依不了義。
「不了義者，如經中說：『一切燒燃、一切無常、一切皆苦、一切皆空、一切無我。』是名不了義。何以故。以不能瞭如
【現代漢語翻譯】 現代漢語譯本 『乘』就像剛開始耕種，尚未獲得果實，這樣稱為不了義。因此，不應依賴聲聞乘（Sravakayana，小乘）。大乘（Mahayana）的法則應當依止。為什麼呢？如來（Tathagata，佛的稱號）爲了度化眾生，以方便之力宣說大乘，所以應當依止，這稱爲了義。 『應當證知這四種依止。』 其次，依止『義』，『義』的意思是質直；質直的意思是光明；光明的意思是不羸弱；不羸弱的意思是如來。又，光明的意思是智慧；質直的意思是常住。 如來是常住的，這稱為依法。法是常住的，也稱為無邊、不可思議、不可執持、不可繫縛，但也是可以見到的。如果有人說不可見，這樣的人不應依止。所以，依止法而不依止人。如果有人用微妙的語言宣說無常，這樣的話不應依止。所以，依止義而不依止語言。 依止『智』，眾僧（Sangha，佛教僧團）是常住、無為、不變的，不持有八種不凈之物。所以，依止智而不依止識。如果有人說：『識產生、識感受。沒有和合僧。為什麼呢？和合的意思是無所有。無所有，怎麼能說是常住呢？』所以，這種識不可依止。 依止『了義』，『了義』的意思是知足，終不虛假地表現威儀、清白、驕慢、自高、貪求利養，也不對如來隨宜方便所說的法產生執著，這稱爲了義。如果有人能安住于這些之中，應當知道這個人已經獲得了第一義。所以稱為依止了義經，不依止不了義。 『不了義』，就像經中所說：『一切都在燃燒、一切都是無常、一切都是苦、一切都是空、一切都是無我。』這稱為不了義。為什麼呢？因為不能瞭解如
【English Translation】 English version 'Vehicle' is like the beginning of plowing, not yet having obtained the fruit; this is called provisional meaning. Therefore, one should not rely on the Sravakayana (the Hearer Vehicle). The principles of the Mahayana (the Great Vehicle) should be relied upon. Why? Because the Tathagata (the Thus-Gone One, an epithet of the Buddha), in order to liberate sentient beings, expounds the Mahayana through skillful means, therefore one should rely on it; this is called definitive meaning. 'These four reliances should be understood.' Furthermore, relying on 'meaning,' 'meaning' signifies straightforwardness; straightforwardness signifies light; light signifies not being weak; not being weak signifies the Tathagata. Also, light signifies wisdom; straightforwardness signifies permanence. The Tathagata is permanent, this is called relying on the Dharma. The Dharma is permanent, also called boundless, inconceivable, ungraspable, unbindable, yet also visible. If someone says it is invisible, such a person should not be relied upon. Therefore, rely on the Dharma and not on the person. If someone uses subtle words to proclaim impermanence, such words should not be relied upon. Therefore, rely on meaning and not on words. Relying on 'wisdom,' the Sangha (the Buddhist monastic community) is permanent, unconditioned, unchanging, and does not possess the eight impure things. Therefore, rely on wisdom and not on consciousness. If someone says: 'Consciousness arises, consciousness experiences. There is no harmonious Sangha. Why? Harmonious means non-existent. If non-existent, how can it be said to be permanent?' Therefore, this consciousness is not to be relied upon. Relying on 'definitive meaning,' 'definitive meaning' signifies contentment, never falsely displaying dignified conduct, purity, arrogance, self-importance, or greed for gain, nor becoming attached to the teachings expounded by the Tathagata through skillful means; this is called definitive meaning. If someone can abide in these, it should be known that this person has already attained the ultimate meaning. Therefore, it is called relying on scriptures of definitive meaning, and not relying on scriptures of provisional meaning. 'Provisional meaning' is like what is said in the scriptures: 'Everything is burning, everything is impermanent, everything is suffering, everything is empty, everything is without self.' This is called provisional meaning. Why? Because it cannot understand the true nature of
是義故，令諸眾生墮阿鼻獄。所以者何？以取著故，于義不了。一切燒者，謂：『如來說涅槃亦燒。』一切無常者，涅槃亦無常；苦、空、無我亦復如是。是故名為不了義經，不應依止。
「善男子！若有人言：『如來憐愍一切眾生，善知時宜。以知時故，說輕為重、說重為輕。』如來觀知所有弟子，有諸檀越供給所須令無所乏，如是之人，佛則不聽受畜奴婢、金、銀、財寶、販賣市易不凈物等。若諸弟子無有檀越供給所須，時世饑饉，飲食難得，為欲建立護持正法，我聽弟子受畜奴婢、金、銀、車乘、田宅、穀米，賣易所須。雖聽受畜如是等物，要當凈施，篤信檀越。如是四法所應依止，若有戒律、阿毗曇、修多羅不違是四，亦應依止。若有說言：『有時、非時，有能護法、不能護法，如來悉聽一切比丘受畜如是不凈物。』者，如是之言不應依止。若有戒律、阿毗曇、修多羅中有同是說，如是三分亦不應依。
「我為肉眼諸眾生等說是四依，終不為于有慧眼者。是故，我今說是四依——法者，即是法性；義者，即是如來常住不變；智者，知一切眾生悉有佛性；了義者，了達一切大乘經典。」
大般涅槃經卷第六 大正藏第 12 冊 No. 0375 大般涅槃經
大般涅槃經卷第七
【現代漢語翻譯】 現代漢語譯本： 因為執著于這種錯誤的理解，導致眾生墮入阿鼻地獄（Avici hell，佛教中最底層的地獄）。這是為什麼呢？因為他們執著于自己的見解，不明白真正的含義。他們認為一切都是在燃燒的，所以說：『如來說的涅槃（Nirvana，佛教的最高境界，指脫離輪迴的狀態）也是在燃燒的。』他們認為一切都是無常的，所以說涅槃也是無常的；苦、空、無我（dukkha, sunyata, anatman，佛教的三種基本教義）也是如此。因此，這樣的經典被稱為不了義經，不應該依止。
『善男子！如果有人說：『如來（Tathagata，佛的稱號）憐憫一切眾生，善於瞭解時機和適宜的方法。因爲了解時機，所以會把輕的說成重的，把重的說成輕的。』如來觀察到有些弟子，有施主供養他們所需，使他們不缺乏任何東西，對於這樣的人，佛不允許他們蓄養奴婢、金銀財寶、進行買賣交易等不凈的行為。如果有些弟子沒有施主供養所需，正值饑荒年代，食物難以獲得，爲了建立和護持正法，我允許弟子蓄養奴婢、金銀、車乘、田宅、穀米，買賣所需之物。雖然允許蓄養這些東西，但必須清凈地施捨給篤信的施主。這四種法是應該依止的。如果有戒律（Vinaya，佛教的戒律）、阿毗曇（Abhidhamma，佛教的論藏）、修多羅（Sutra，佛教的經藏）不違背這四種法，也應該依止。如果有人說：『有時、非時，有能護法、不能護法，如來允許一切比丘（bhikkhu，佛教的出家男眾）蓄養這些不凈之物。』這樣的話不應該依止。如果戒律、阿毗曇、修多羅中有相同的說法，這三部分也不應該依止。
我為肉眼凡胎的眾生宣說這四種依止，而不是為那些有智慧之眼的人。因此，我現在說這四種依止——法，就是法性（Dharmata，諸法的本性）；義，就是如來常住不變；智，就是知道一切眾生都有佛性（Buddha-nature，成佛的可能性）；了義，就是通達一切大乘經典（Mahayana sutras，大乘佛教的經典）。」
《大般涅槃經》卷第六 大正藏第 12 冊 No. 0375 《大般涅槃經》
《大般涅槃經》卷第七
【English Translation】 English version: Because of this wrong understanding, it causes sentient beings to fall into Avici hell (the lowest level of hell in Buddhism). Why is this so? Because they are attached to their own views and do not understand the true meaning. They think that everything is burning, so they say: 'The Nirvana (the ultimate state of liberation in Buddhism) spoken of by the Tathagata (an epithet of the Buddha) is also burning.' They think that everything is impermanent, so they say that Nirvana is also impermanent; suffering, emptiness, and no-self (dukkha, sunyata, anatman, three basic doctrines of Buddhism) are also like this. Therefore, such scriptures are called provisional teachings and should not be relied upon.
'Good man! If someone says: 'The Tathagata is compassionate to all sentient beings and is skilled in understanding the right time and appropriate methods. Because he understands the right time, he will say that the light is heavy and the heavy is light.' The Tathagata observes that some disciples have donors who provide for their needs, so that they lack nothing. For such people, the Buddha does not allow them to keep slaves, gold, silver, treasures, engage in buying and selling, or other impure activities. If some disciples do not have donors to provide for their needs, and it is a time of famine when food is difficult to obtain, in order to establish and protect the Dharma, I allow disciples to keep slaves, gold, silver, vehicles, land, houses, and grains, and to buy and sell what is needed. Although it is allowed to keep these things, they must be given purely to faithful donors. These four principles are what should be relied upon. If there are Vinaya (Buddhist monastic rules), Abhidhamma (Buddhist philosophical texts), or Sutras (Buddhist scriptures) that do not contradict these four principles, they should also be relied upon. If someone says: 'Sometimes, at other times, whether one can protect the Dharma or not, the Tathagata allows all bhikkhus (Buddhist monks) to keep these impure things.' Such words should not be relied upon. If there are similar statements in the Vinaya, Abhidhamma, or Sutras, these three parts should also not be relied upon.
I speak of these four reliances for sentient beings with physical eyes, not for those with the eye of wisdom. Therefore, I now speak of these four reliances—Dharma is the nature of Dharma (Dharmata, the true nature of all phenomena); meaning is the Tathagata's constant and unchanging nature; wisdom is knowing that all sentient beings have Buddha-nature (the potential to become a Buddha); definitive meaning is understanding all Mahayana sutras (scriptures of Mahayana Buddhism).'
The Great Parinirvana Sutra, Volume 6 Taisho Tripitaka Volume 12, No. 0375, The Great Parinirvana Sutra
The Great Parinirvana Sutra, Volume 7
宋代沙門慧嚴等依泥洹經加之
邪正品第九
爾時，迦葉白佛言：「世尊！如上所說四種人等，應當依止耶？」
佛言：「如是，如是。善男子！如我所說，應當依止。何以故？有四魔故。何等為四？如魔所說諸餘經律能受持者。」
迦葉菩薩白佛言：「世尊！如佛所說有四種魔。若魔所說及佛所說，我當云何而得分別？有諸眾生隨逐魔行、復有隨順佛所教者，如是等輩復云何知？」
佛告迦葉：「我般涅槃七百歲后，是魔波旬漸當壞亂我之正法。譬如獵師身服法衣。魔王波旬亦復如是，作比丘像、比丘尼像、優婆塞像、優婆夷像，亦復化作須陀洹身，乃至化作阿羅漢身及佛色身。魔王以此有漏之形作無漏身，壞我正法。是魔波旬壞正法時，當作是言：『菩薩昔于兜率天上沒，來在此迦毗羅城白凈王宮，依因父母愛慾和合生育是身。』若言：『有人生於人中，為諸世間天人大眾所恭敬。』者，無有是處。又復說言：『往昔苦行種種佈施，頭、目、髓、腦、國城、妻子，是故今者得成佛道。以是因緣，為諸人、天、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽之所恭敬。』若有經律作是說者，當知悉是魔之所說。
「善男子！若有經律作如是言：『如來正覺久已成佛，今
【現代漢語翻譯】 現代漢語譯本 宋代沙門慧嚴等依據《泥洹經》增補。
邪正品第九
當時，迦葉（Kasyapa，佛陀的十大弟子之一）對佛說：『世尊！像上面所說的四種人，我們應當依止他們嗎？』
佛說：『是的，是的。善男子！正如我所說，應當依止他們。為什麼呢？因為有四種魔。哪四種呢？就是那些能夠接受並奉行魔所說的其他經律的人。』
迦葉菩薩（Bodhisattva Kasyapa）對佛說：『世尊！正如佛所說有四種魔。如果魔所說的和佛所說的相似，我應當如何分辨呢？有些眾生跟隨魔的行徑，有些眾生順從佛的教導，我們又如何知道他們呢？』
佛告訴迦葉：『我涅槃（Parinirvana，佛陀的最終寂滅）七百年後，魔王波旬（Mara Papiyas，佛教中的魔王）會逐漸破壞我的正法。就像獵人穿著僧侶的衣服一樣，魔王波旬也會化作比丘（bhiksu，男性僧侶）的形象、比丘尼（bhiksuni，女性僧侶）的形象、優婆塞（upasaka，在家男居士）的形象、優婆夷（upasika，在家女居士）的形象，甚至會化作須陀洹（Srotapanna，佛教四果位中的初果）的身形，乃至化作阿羅漢（Arhat，佛教四果位中的最高果位）的身形以及佛的色身。魔王用這種有漏（asrava，指有煩惱的）之身偽裝成無漏（anasrava，指無煩惱的）之身，來破壞我的正法。當魔王波旬破壞正法時，會這樣說：『菩薩（Bodhisattva）過去在兜率天（Tusita，欲界六天之一）去世，來到這迦毗羅城（Kapilavastu，釋迦牟尼的故鄉）白凈王（Suddhodana，釋迦牟尼的父親）的宮殿，依靠父母的愛慾結合而生下這個身體。』如果說：『有人生在人間，受到世間天人大眾的恭敬。』，這是不可能的。又會說：『過去苦行，做了種種佈施，包括頭、目、髓、腦、國城、妻子，所以現在才得以成佛。因為這個因緣，才受到人、天、乾闥婆（Gandharva，天上的樂神）、阿修羅（Asura，非天神）、迦樓羅（Garuda，金翅鳥神）、緊那羅（Kinnara，歌神）、摩睺羅伽（Mahoraga，大蟒神）的恭敬。』如果有的經律這樣說，應當知道這都是魔所說的。
『善男子！如果有的經律這樣說：『如來正覺（Tathagata，佛的稱號）早就已經成佛，現在才示現成佛。』，應當知道這都是魔所說的。』
【English Translation】 English version Supplemented by the monk Huiyan and others of the Song Dynasty based on the Nirvana Sutra.
Chapter Nine on Right and Wrong
At that time, Kasyapa (one of the ten great disciples of the Buddha) said to the Buddha: 'World Honored One! Should we rely on the four types of people mentioned above?'
The Buddha said: 'Yes, yes. Good man! As I have said, you should rely on them. Why? Because there are four demons. What are the four? They are those who can accept and uphold the other sutras and precepts spoken by the demons.'
Bodhisattva Kasyapa said to the Buddha: 'World Honored One! As the Buddha has said, there are four kinds of demons. If what the demons say is similar to what the Buddha says, how should I distinguish them? Some beings follow the ways of the demons, and some beings follow the teachings of the Buddha. How do we know them?'
The Buddha told Kasyapa: 'Seven hundred years after my Parinirvana (the final passing away of the Buddha), Mara Papiyas (the king of demons in Buddhism) will gradually corrupt my true Dharma. Just as a hunter wears the clothes of a monk, Mara Papiyas will also transform into the image of a bhiksu (male monk), a bhiksuni (female monk), an upasaka (male lay follower), an upasika (female lay follower), and even transform into the form of a Srotapanna (the first of the four stages of enlightenment), and even transform into the form of an Arhat (the highest of the four stages of enlightenment) and the physical form of a Buddha. The demon king uses this form of asrava (with outflows, referring to defilements) to disguise himself as an anasrava (without outflows, referring to purity) form to destroy my true Dharma. When Mara Papiyas destroys the true Dharma, he will say: 'The Bodhisattva (enlightenment being) passed away in the Tusita Heaven (one of the six heavens of the desire realm) and came to the palace of King Suddhodana (father of Shakyamuni) in Kapilavastu (the hometown of Shakyamuni), and was born through the union of his parents' love and desire.' If it is said: 'Someone is born in the human realm and is revered by the masses of gods and humans in the world,' this is not possible. It will also be said: 'In the past, he practiced asceticism and made various offerings, including his head, eyes, marrow, brain, kingdom, and wife, and therefore he has now attained Buddhahood. Because of this cause, he is revered by humans, gods, Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical bird-like creatures), Kinnaras (mythical beings with human bodies and horse heads), and Mahoragas (great serpent deities).' If any sutras or precepts say this, you should know that they are all spoken by demons.'
'Good man! If any sutras or precepts say: 'The Tathagata (a title of the Buddha) has long since attained Buddhahood, and is only now manifesting Buddhahood,' you should know that they are all spoken by demons.'
方示現成佛道者，為欲度脫諸眾生故，示有父母依因愛慾和合而生，隨順世間作是示現。』如是經律當知真是如來所說。若有隨順魔所說者，是魔眷屬；若能隨順佛所說者，即是菩薩。
「若有說言：『如來生時於十方面各行七步不可信。』者，是魔所說。
「若復有說：『如來出世於十方面各行七步，此是如來方便示現。』是名如來所說經律。若有隨順魔所說者，是魔眷屬；若能隨順佛所說者，即是菩薩。
「若有說言：『菩薩生已，父王使人將詣天祠。諸天見已，悉下禮敬，是故名佛。』復有難言：『天者先出，佛在其後。云何諸天禮敬于佛？』作是難者，當知即是波旬所說。
「若有經言：『佛到天祠，是諸天等，摩醯首羅、大梵天王、釋提桓因，皆悉合掌敬禮其足。』如是經律是佛所說。若有隨順魔所說者，是魔眷屬；若能隨順佛所說者，即是菩薩。
「若有經律說言：『菩薩為太子時，以欲心故四方娉妻，處在深宮五欲自娛，歡悅受樂。』如是經律波旬所說。
「若有說言：『菩薩久已舍離欲心、妻息之屬，乃至不受三十三天上妙五欲，如棄涕唾。何況人慾？剃除鬚髮，出家修道。』如是經律是佛所說。若有隨順魔經律者，是魔眷屬；若有隨順佛經律者，即是菩薩。
【現代漢語翻譯】 現代漢語譯本：『爲了度脫一切眾生，那些示現成佛道的人，會示現自己有父母，因愛慾結合而生，這是順應世間的示現。』這樣的經律應當知道是真正的如來所說。如果有人順從魔所說的，那就是魔的眷屬；如果有人能夠順從佛所說的，那就是菩薩。 『如果有人說：「如來出生時在十個方向各走了七步」是不可信的，』這是魔所說的。 『如果有人說：「如來出世時在十個方向各走了七步，這是如來方便的示現。」』這才是如來所說的經律。如果有人順從魔所說的，那就是魔的眷屬；如果有人能夠順從佛所說的，那就是菩薩。 『如果有人說：「菩薩出生后，父王讓人帶他去天祠。諸天看到后，都下來禮敬，因此被稱為佛。」』又有人質疑說：『天是先出現的，佛在後出現。為什麼諸天要禮敬佛呢？』提出這種質疑的人，應當知道是波旬（Mara，魔王）所說的。 『如果有經文說：「佛到天祠時，諸天，包括摩醯首羅（Mahesvara，大自在天）、大梵天王（Mahabrahma）、釋提桓因（Sakra devanam Indra，帝釋天），都雙手合十，恭敬地禮拜他的腳。」』這樣的經律是佛所說的。如果有人順從魔所說的，那就是魔的眷屬；如果有人能夠順從佛所說的，那就是菩薩。 『如果有經律說：「菩薩作為太子時，因為貪慾之心，在四方娶妻，住在深宮中享受五欲之樂，歡快地接受享樂。」』這樣的經律是波旬所說的。 『如果有人說：「菩薩早就捨棄了貪慾之心、妻子兒女等，甚至不接受三十三天（Trayastrimsa，欲界六天之一）上的美妙五欲，如同丟棄唾液一樣。更何況是人間的慾望呢？他剃除鬚髮，出家修行。」』這樣的經律是佛所說的。如果有人順從魔的經律，那就是魔的眷屬；如果有人順從佛的經律，那就是菩薩。
【English Translation】 English version: 'Those who manifest the path to Buddhahood, in order to liberate all sentient beings, show themselves as having parents, born from the union of love and desire, thus conforming to the world's appearances.' Such scriptures and precepts should be known as the true words of the Tathagata (如來, Thus Come One). If someone follows what Mara (魔, demon) says, they are a member of Mara's retinue; if someone can follow what the Buddha says, they are a Bodhisattva. 'If someone says: 「It is unbelievable that when the Tathagata was born, he walked seven steps in each of the ten directions,」' this is what Mara says. 'If someone says: 「When the Tathagata appeared in the world, he walked seven steps in each of the ten directions, this is a skillful manifestation of the Tathagata.」' This is the scripture and precept spoken by the Tathagata. If someone follows what Mara says, they are a member of Mara's retinue; if someone can follow what the Buddha says, they are a Bodhisattva. 'If someone says: 「After the Bodhisattva was born, his father, the king, had him taken to the heavenly shrine. When the gods saw him, they all came down to pay homage, therefore he is called Buddha.」' And someone else questions: 「The gods appeared first, and the Buddha appeared later. How could the gods pay homage to the Buddha?」' Those who raise such questions should know that it is what Mara (波旬) says. 'If there is a scripture that says: 「When the Buddha arrived at the heavenly shrine, all the gods, including Mahesvara (摩醯首羅, Great Lord), Mahabrahma (大梵天王, Great Brahma King), and Sakra devanam Indra (釋提桓因, Indra, King of the Gods), all joined their palms and respectfully bowed at his feet.」' Such scriptures and precepts are what the Buddha said. If someone follows what Mara says, they are a member of Mara's retinue; if someone can follow what the Buddha says, they are a Bodhisattva. 'If there are scriptures and precepts that say: 「When the Bodhisattva was a prince, due to his desire, he married wives from all four directions, lived in a deep palace, indulged in the pleasures of the five desires, and joyfully received enjoyment.」' Such scriptures and precepts are what Mara said. 'If someone says: 「The Bodhisattva had long ago abandoned the desire, wives, and children, and even did not accept the wonderful five desires of the Trayastrimsa (三十三天, Heaven of Thirty-Three) heaven, as if discarding spittle. How much less would he desire human pleasures? He shaved his head and beard, left home, and practiced the path.」' Such scriptures and precepts are what the Buddha said. If someone follows Mara's scriptures and precepts, they are a member of Mara's retinue; if someone follows the Buddha's scriptures and precepts, they are a Bodhisattva.
「若有說言：『佛在舍衛祇陀精舍聽諸比丘受畜奴婢、僕使、牛、羊、象、馬、驢、騾、雞、豬、貓、狗、金、銀、琉璃、真珠、頗梨、車𤦲、馬瑙、珊瑚、虎珀、珂貝、璧玉、銅、鐵、釜鍑、大小銅盤。所須之物，耕田種植，販賣市易，儲積穀米。如是眾事，佛大慈故，憐愍眾生，皆聽畜之。』如是經律悉是魔說。
「若有說言：『佛在舍衛祇陀精舍那梨樓鬼所住之處。爾時，如來因婆羅門字羖羝德及波斯匿王說言：「比丘不應受畜金、銀、琉璃、頗梨、真珠、車𤦲、馬瑙、珊瑚、虎珀、珂貝、璧玉、奴婢、僕使、童男、童女，牛、羊、象、馬、驢、騾、雞、豬、貓、狗等獸，銅、鐵、釜鍑、大小銅盤、種種雜色床敷臥具。資生所須，所謂屋宅、耕田種植、販賣市易，自手作食，自磨、自舂。治身咒術、調鷹方法、仰觀星宿、推步盈虛、占相男女、解夢吉兇——是男是女、非男非女——六十四能，復有十八惑人咒術、種種工巧。或說世間無量俗事，散香、末香、涂香、薰香、種種花鬘、治發方術。奸偽諂曲，貪利無厭，愛樂憒鬧，戲笑談說。貪嗜魚肉，和合毒藥，治壓香油，捉持寶蓋及以革屣、造扇、箱篋、種種畫像。積聚谷、米、大小麥、豆及諸果蓏。親近國王、王子、大臣及諸女人，高聲大笑、
【現代漢語翻譯】 現代漢語譯本 『如果有人說：『佛陀在舍衛城的祇陀精舍（Jetavana Vihara）允許比丘們蓄養奴婢、僕人、牛、羊、象、馬、驢、騾、雞、豬、貓、狗、金、銀、琉璃（一種寶石）、珍珠、水晶、車渠（一種貝殼）、瑪瑙、珊瑚、琥珀、硨磲（一種大型貝殼）、璧玉、銅、鐵、鍋、大小銅盤。以及一切生活所需，如耕田種植，買賣交易，儲藏穀米。』像這樣的事情，是因為佛陀大慈大悲，憐憫眾生，所以都允許他們蓄養。』這樣的經文和戒律，全部都是魔說的。 『如果有人說：『佛陀在舍衛城的祇陀精舍，在那梨樓鬼（Naliru ghost）居住的地方。當時，如來因為婆羅門羖羝德（Gudhideva）和波斯匿王（King Pasenadi）而說：「比丘不應該蓄養金、銀、琉璃、水晶、珍珠、車渠、瑪瑙、珊瑚、琥珀、硨磲、璧玉、奴婢、僕人、童男、童女，牛、羊、象、馬、驢、騾、雞、豬、貓、狗等動物，銅、鐵、鍋、大小銅盤、各種顏色的床鋪臥具。以及生活所需，如房屋、耕田種植、買賣交易，自己動手做飯，自己磨米、舂米。治療疾病的咒術、馴鷹的方法、仰觀星象、推算日月盈虧、占卜男女相貌、解夢吉兇——是男是女、非男非女——六十四種技能，還有十八種迷惑人的咒術、各種工巧技藝。或者說世間無量俗事，散香、末香、涂香、薰香、各種花環、治療頭髮的方法。奸詐虛偽、諂媚奉承、貪圖利益沒有厭足，喜愛喧鬧，嬉笑談論。貪吃魚肉，調配毒藥，製作香油，拿著寶蓋和皮鞋、製作扇子、箱子、各種畫像。積聚穀物、米、大小麥、豆類和各種瓜果。親近國王、王子、大臣和各種女人，高聲大笑、」』
【English Translation】 English version 『If someone says: 『The Buddha, while at the Jetavana Vihara (Jetavana Monastery) in Shravasti, allowed the monks to keep slaves, servants, cattle, sheep, elephants, horses, donkeys, mules, chickens, pigs, cats, dogs, gold, silver, lapis lazuli (a type of gemstone), pearls, crystal, tridacna (a type of shell), agate, coral, amber, cowrie (a type of large shell), jade, copper, iron, pots, and large and small copper basins. And all necessities of life, such as cultivating fields, trading, and storing grain. Such things, because the Buddha is greatly compassionate and pities all beings, he allows them to keep them.』 Such scriptures and precepts are all the words of Mara (demon).』 『If someone says: 『The Buddha, while at the Jetavana Vihara in Shravasti, at the place where the Naliru ghost (Naliru ghost) resided. At that time, the Tathagata, because of the Brahmin Gudhideva and King Pasenadi, said: 「Monks should not keep gold, silver, lapis lazuli, crystal, pearls, tridacna, agate, coral, amber, cowrie, jade, slaves, servants, young boys, young girls, cattle, sheep, elephants, horses, donkeys, mules, chickens, pigs, cats, dogs, and other animals, copper, iron, pots, large and small copper basins, and various colored bedding. And necessities of life, such as houses, cultivating fields, trading, cooking food themselves, grinding and pounding rice themselves. The magic arts of healing, the methods of training hawks, observing the stars, calculating the waxing and waning of the moon, divining the appearance of men and women, interpreting dreams of good and bad fortune—whether male or female, neither male nor female—sixty-four skills, and eighteen kinds of deceptive magic arts, various crafts. Or speaking of countless worldly affairs, scattering incense, powdered incense, scented ointment, fumigating incense, various garlands, methods of treating hair. Deceitful and flattering, greedy for profit without satisfaction, loving noise, laughing and talking. Greedy for fish and meat, mixing poisons, making scented oils, holding jeweled canopies and leather shoes, making fans, boxes, various paintings. Accumulating grains, rice, wheat, beans, and various fruits. Being close to kings, princes, ministers, and various women, laughing loudly,」』
或復默然。于諸法中多生疑惑，多語妄說長、短，好、丑，或善、不善。好著好衣，如是種種不凈之物于施主前躬自讚嘆。出入遊行不凈之處，所謂沽酒、淫女、博弈。如是之人我今不聽在比丘中，應當休道，還俗役使，譬如莠稗悉滅無餘。」』當知是等經律所制悉是如來之所說也。若有隨順魔所說者，是魔眷屬；若有隨順佛所說者，即是菩薩。
「若有說言：『菩薩為欲供養天神故入天祠，所謂梵天、大自在天、違陀天、迦旃延天。所以入者，為欲調伏諸天人故。若言不爾，無有是處。』若言：『菩薩不能入于外道邪論，知其威儀、文章、伎藝，僕使斗諍不能和合，不為男女、國王、大臣之所恭敬，又亦不知和合諸藥。以不知故，乃名如來。如其知者，是邪見輩。』又復：『如來於怨、親中其心平等，如以刀割及香涂身，於此二人不生增益、損減之心，唯能處中，故名如來。』如是經律當知是魔之所說也。
「若有說言：『菩薩如是示入天祠、外學法中出家修道。示現知其威儀、禮節，能解一切文章、伎藝。示入書堂、伎巧之處，能善和合僕使斗諍。于諸大眾，童男、童女、後宮妃后、人民、長者、婆羅門等王及大臣、貧窮等中，最尊、最上，復為是等之所恭敬。亦能示現如是等事：雖處諸見，不生愛
【現代漢語翻譯】 現代漢語譯本：或者保持沉默。對於各種法理產生諸多疑惑，多說虛妄之語，論長道短，評判好壞，或者說善與不善。喜歡穿著華麗的衣服，像這樣種種不潔凈的東西，在施主面前親自讚嘆。出入不潔凈的場所，比如賣酒的地方、賭博的場所、博弈的場所。像這樣的人，我現在不允許他們待在比丘僧團中，應當讓他們停止修行，還俗去做勞役，就像雜草一樣全部清除乾淨。』應當知道這些經律所制定的都是如來所說的。如果有人隨順魔所說的，就是魔的眷屬；如果有人隨順佛所說的，就是菩薩。 現代漢語譯本：『如果有人說：『菩薩爲了供養天神而進入天祠，比如梵天（Brahma，創造之神）、大自在天（Maheshvara，濕婆神）、違陀天（Veda，吠陀神）、迦旃延天（Katyayana，印度聖哲）。他們進入天祠的原因，是爲了調伏諸天人。如果說不是這樣，那就沒有道理。』如果說：『菩薩不能進入外道的邪論，不能瞭解他們的威儀、文章、技藝，不能調和僕人之間的爭鬥，不被男女、國王、大臣所尊敬，也不知道如何調和各種藥物。因為不知道這些，才被稱為如來。如果知道這些，那就是邪見之輩。』又說：『如來對於怨恨和親近的人，內心平等，就像用刀割和用香涂身一樣，對於這兩種人，不產生增加或減少的念頭，只是保持中立，所以被稱為如來。』像這樣的經律，應當知道是魔所說的。 現代漢語譯本：『如果有人說：『菩薩這樣示現進入天祠、外道學法中出家修行。示現瞭解他們的威儀、禮節，能夠理解一切文章、技藝。示現進入書堂、技藝場所，能夠很好地調和僕人之間的爭鬥。在各種大眾中，童男、童女、後宮妃后、人民、長者、婆羅門等國王和大臣、貧窮的人中，最為尊貴、最為至上，又被這些人所尊敬。也能示現這樣的事情：雖然處於各種見解之中，不生愛著。』
【English Translation】 English version: Or remain silent. In regard to all dharmas, they generate many doubts, speak many false words, discussing length and shortness, judging good and bad, or saying good and not good. They like to wear fine clothes, and praise such unclean things in front of donors. They go in and out of unclean places, such as places that sell wine, gambling places, and places of games. Such people, I now do not allow to remain in the Bhikshu Sangha, they should cease their practice, return to lay life and perform labor, like weeds that are completely eradicated.』 You should know that these precepts and rules are all spoken by the Tathagata. If someone follows what Mara says, they are Mara's retinue; if someone follows what the Buddha says, they are a Bodhisattva. English version: 『If someone says: 『Bodhisattvas enter heavenly shrines to make offerings to gods, such as Brahma (the creator god), Maheshvara (Shiva), Veda (Vedic gods), and Katyayana (Indian sage). The reason they enter is to subdue the gods and humans. If it is said otherwise, there is no reason.』 If it is said: 『Bodhisattvas cannot enter into the heretical doctrines of outsiders, cannot understand their deportment, writings, and skills, cannot reconcile the disputes of servants, are not respected by men and women, kings, and ministers, and do not know how to harmonize various medicines. Because they do not know these things, they are called Tathagatas. If they know these things, they are of heretical views.』 Furthermore: 『The Tathagata is equal in mind towards enemies and loved ones, like being cut with a knife and being smeared with fragrance, towards these two people, they do not generate thoughts of increase or decrease, but only remain neutral, therefore they are called Tathagatas.』 Such precepts and rules, you should know, are spoken by Mara. English version: 『If someone says: 『Bodhisattvas thus demonstrate entering heavenly shrines and practicing the Dharma of outsiders. They demonstrate understanding their deportment and etiquette, and are able to understand all writings and skills. They demonstrate entering writing halls and places of skill, and are able to reconcile the disputes of servants well. Among all the masses, young boys and girls, palace consorts, people, elders, Brahmins, kings and ministers, and the poor, they are the most honored and supreme, and are respected by these people. They can also demonstrate such things: although they are in various views, they do not generate attachment.』
心，猶如蓮花不受塵垢。為度一切諸眾生故，善行如是種種方便，隨順世法。』如是經律，當知即是如來所說。若有隨順魔所說者，是魔眷屬；若能隨順佛所說者，是大菩薩。
「若有說言：『如來為我解說經律。若惡法中輕重之罪及偷蘭遮，其性皆重，我等律中終不為之。我久忍受如是之法，汝等不信，我當云何自捨己律就汝律耶？汝所有律是魔所說。我等經律是佛所制，如來先說九部法印。如是九印印我經律，初不聞有方等經典一句、一字。如來所說無量經律，何處有說方等經耶？如是等中未曾聞有十部經名。如其有者，當知必定調達所作，調達惡人以滅善法造方等經。我等不信如是等經，是魔所說。何以故？破壞佛法相是非故。如是之言，汝經中有，我經中無。我經律中，如來說言：「我涅槃后，惡世當有不正經律，所謂大乘方等經典。未來之世當有如是諸惡比丘。」』
「我又說言：『過九部經有方等典，若有人能了知其義，當知是人正了經律，遠離一切不凈之物，微妙清凈猶如滿月。』若有說言：『如來雖為一一經律演說義味如恒沙等，我律中無，將知為無。如其有者，如來何故於我律中而不解說？是故，我今不能信受。』當知是人則為得罪。是人復言：『如是經律我當受持。何以故？當爲我
【現代漢語翻譯】 現代漢語譯本 『心，就像蓮花一樣不沾染污垢。爲了度化一切眾生，善行會採取各種方便法門，順應世俗的規律。』這樣的經律，應當知道是如來所說的。如果有人順從魔所說的，就是魔的眷屬；如果能夠順從佛所說的，就是大菩薩。 『如果有人說：『如來為我解釋經律。如果惡法中輕重之罪以及偷蘭遮（一種罪名），其性質都是嚴重的，我們律中絕對不會這樣做。我長期忍受這樣的法則，你們不相信，我怎麼能捨棄自己的律而遵循你們的律呢？你們的律是魔所說的。我們的經律是佛所制定的，如來先說了九部法印。這九印印證了我們的經律，最初沒有聽說過方等經典（大乘經典）的一句、一個字。如來說了無量的經律，哪裡有說過方等經呢？像這樣的經典中，從來沒有聽說過十部經的名字。如果真的有，那一定是提婆達多（佛陀的堂弟，後背叛佛陀）所作，提婆達多這個惡人爲了滅絕善法而製造了方等經。我們不相信這樣的經典，是魔所說的。為什麼呢？因為它破壞了佛法的真相。』像這樣的話，你們的經中有，我們的經中沒有。我們的經律中，如來說過：『我涅槃后，末世會有不正的經律，所謂大乘方等經典。未來世會有這樣的惡比丘。』 『我又說：『超過九部經之外還有方等經典，如果有人能夠了解其中的含義，應當知道這個人真正瞭解了經律，遠離一切不凈之物，微妙清凈如同滿月。』如果有人說：『如來雖然為每一部經律演說義理，多如恒河沙數，但我的律中沒有，就認為沒有。如果真的有，如來為什麼不在我的律中解釋呢？因此，我現在不能相信接受。』應當知道這個人就犯了罪。這個人又說：『這樣的經律我應當受持。為什麼呢？爲了我』
【English Translation】 English version 'The mind is like a lotus, undefiled by dust. To liberate all sentient beings, good deeds employ various skillful means, conforming to worldly ways.' Such scriptures and precepts, know that they are spoken by the Tathagata. If one follows what Mara (demon) says, they are Mara's retinue; if one can follow what the Buddha says, they are a great Bodhisattva. 'If someone says: 'The Tathagata explains the scriptures and precepts for me. If the light and heavy offenses and sthulatyaya (a type of offense) in evil dharmas are all serious in nature, we will never do them in our precepts. I have long endured such laws, and you do not believe, how can I abandon my precepts and follow yours? Your precepts are spoken by Mara. Our scriptures and precepts are established by the Buddha, and the Tathagata first spoke of the nine seals of Dharma. These nine seals verify our scriptures and precepts, and initially, not a single phrase or word of the Vaipulya Sutras (Mahayana Sutras) has been heard. The Tathagata has spoken countless scriptures and precepts, where is it said that there are Vaipulya Sutras? Among such scriptures, the names of ten sutras have never been heard. If there are any, know that they must be made by Devadatta (Buddha's cousin who later betrayed him), Devadatta, the evil person, created the Vaipulya Sutras to destroy the good Dharma. We do not believe in such scriptures, they are spoken by Mara. Why? Because they destroy the true nature of the Buddha's Dharma.' Such words are in your scriptures, but not in ours. In our scriptures and precepts, the Tathagata said: 'After my Nirvana, in the degenerate age, there will be incorrect scriptures and precepts, the so-called Mahayana Vaipulya Sutras. In the future, there will be such evil Bhikkhus.' 'I also say: 'Beyond the nine divisions of scriptures, there are Vaipulya Sutras. If someone can understand their meaning, know that this person truly understands the scriptures and precepts, is far from all impure things, and is subtle and pure like the full moon.' If someone says: 'Although the Tathagata has expounded the meaning of each scripture and precept as numerous as the sands of the Ganges, if it is not in my precepts, then it is considered non-existent. If it truly exists, why did the Tathagata not explain it in my precepts? Therefore, I cannot believe and accept it now.' Know that this person has committed an offense. This person also says: 'I should uphold such scriptures and precepts. Why? For my sake'
作知足少欲、斷除煩惱、智慧涅槃、善法因故。』如是說者，非我弟子。
「若有說言：『如來為欲度眾生故，說方等經。』當知是人真我弟子。若有不受方等經者，當知是人非我弟子。不為佛法而出家也，即是邪見外道弟子。如是經律是佛所說；若不如是，是魔所說。若有隨順魔所說者，是魔眷屬；若有隨順佛所說者，即是菩薩。
「複次，善男子！若有說言：『如來不為無量功德之所成就，無常、變異。以得空法，宣說無我，不順世間。』如是經律名魔所說。
「若有人言：『如來正覺不可思議，亦為無量阿僧祇等功德所成。是故常住，無有變異。』如是經律是佛所說。若有隨順魔所說者，是魔眷屬；若有隨順佛所說者，即是菩薩。
「復有人言：『或有比丘實不毀犯波羅夷罪。』眾人皆謂犯波羅夷如斷多羅樹，而是比丘實無所犯。何以故？我常說言：『四波羅夷若犯一者，猶如析石不可還合。』若有自說得過人法，是則名為犯波羅夷。何以故？實無所得詐現得相故，如是之人退失人法，是名波羅夷。
「所謂：若有比丘少欲知足，持戒清凈，住空閑處。若王、大臣見是比丘，生心念言謂得羅漢，即前讚歎、恭敬、禮拜。復作是言：『如是大師舍是身已，當得阿耨多羅三藐三菩提
【現代漢語翻譯】 現代漢語譯本 如果有人說：『修行是爲了知足少欲，斷除煩惱，獲得智慧涅槃，以及成就善法。』這樣說的人，不是我的弟子。 如果有人說：『如來爲了度化眾生，宣說了方等經典。』應當知道這個人才是我的真弟子。如果有人不接受方等經典，應當知道這個人不是我的弟子。他們不是爲了佛法而出家，而是邪見外道的弟子。像這樣的經典和戒律是佛所說的；如果不是這樣，那就是魔所說的。如果有人隨順魔所說的，就是魔的眷屬；如果有人隨順佛所說的，那就是菩薩。 再者，善男子！如果有人說：『如來不是由無量功德成就的，是無常、會變化的。因為證得了空性，所以宣說無我，不順應世間。』這樣的經典和戒律是魔所說的。 如果有人說：『如來的正覺不可思議，也是由無量阿僧祇等功德成就的。所以是常住的，不會變化。』這樣的經典和戒律是佛所說的。如果有人隨順魔所說的，就是魔的眷屬；如果有人隨順佛所說的，那就是菩薩。 又有人說：『或許有比丘實際上沒有犯波羅夷罪（根本重罪）。』眾人卻都認為他犯了波羅夷罪，就像砍斷多羅樹一樣無法復原，而這個比丘實際上並沒有犯。為什麼呢？我常說：『四波羅夷罪如果犯了一條，就像石頭被劈開一樣無法再合攏。』如果有人自己說自己得到了超越常人的法，這就叫做犯了波羅夷罪。為什麼呢？因為實際上沒有得到卻假裝得到的樣子，這樣的人就會失去人法，這就叫做波羅夷罪。 所謂：如果有個比丘少欲知足，持戒清凈，住在空閑的地方。如果有國王、大臣看到這個比丘，心裡想他已經證得阿羅漢果，就上前讚歎、恭敬、禮拜。又說：『像這樣的大師捨棄這個身體后，應當會證得阿耨多羅三藐三菩提（無上正等正覺）。』
【English Translation】 English version If someone says, 'Practicing is for being content with little desire, eliminating afflictions, attaining wisdom and nirvana, and for the sake of good dharmas,' such a person is not my disciple. If someone says, 'The Tathagata, for the sake of liberating sentient beings, expounded the Vaipulya Sutras,' know that this person is truly my disciple. If someone does not accept the Vaipulya Sutras, know that this person is not my disciple. They have not left home for the sake of the Buddha's Dharma, but are disciples of heretical views and external paths. Such sutras and precepts are spoken by the Buddha; if they are not like this, they are spoken by Mara. If someone follows what Mara speaks, they are Mara's retinue; if someone follows what the Buddha speaks, they are Bodhisattvas. Furthermore, good man! If someone says, 'The Tathagata is not accomplished by immeasurable merits, is impermanent and subject to change. Having attained emptiness, he proclaims no-self and does not conform to the world,' such sutras and precepts are said by Mara. If someone says, 'The Tathagata's perfect enlightenment is inconceivable and is also accomplished by immeasurable asamkhya (countless) merits. Therefore, he is permanent and does not change,' such sutras and precepts are spoken by the Buddha. If someone follows what Mara speaks, they are Mara's retinue; if someone follows what the Buddha speaks, they are Bodhisattvas. Furthermore, someone might say, 'Perhaps there is a Bhikshu who has not actually violated a Parajika (major offense).' The crowd all think he has committed a Parajika, like a Tala tree that has been cut down and cannot be restored, but this Bhikshu has actually not committed any offense. Why is that? I often say, 'If one of the four Parajikas is violated, it is like a stone that has been split and cannot be rejoined.' If someone claims to have attained a dharma beyond ordinary people, this is called committing a Parajika. Why is that? Because they have not actually attained it but pretend to have attained it, such a person loses the dharma of a human, and this is called a Parajika. That is to say: If there is a Bhikshu who is content with little desire, keeps the precepts purely, and lives in a secluded place. If a king or minister sees this Bhikshu, they think in their mind that he has attained Arhatship, and they go forward to praise, respect, and bow to him. They also say, 'Such a great master, after abandoning this body, should attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment).'
。』比丘聞已即白王言：『我實未得沙門道果，王莫稱我已得道果。唯愿大王！勿為我說不知足法。不知足者，乃至謂得阿耨多羅三藐三菩提皆默然受。我今若當默然受者，當爲諸佛之所呵責。知足之行，諸佛所贊。是故，我欲終身歡樂奉修知足。又，知足者，我定自知未得道果，王稱我得，我今不受，故名知足。』時王答言：『大師實得阿羅漢果，如佛無異。』爾時，其王普皆宣告內外人民、中宮妃后，悉令皆知得沙門果。是故，咸令一切聞者心生敬信，供養尊重。如是比丘真是梵行清凈之人，以是因緣，普令諸人得大福德。而是比丘實不毀犯波羅夷罪。何以故？前人自生歡喜之心讚歎供養故，如是比丘當有何罪？若有說言是人得罪，當知是經是魔所說。
「復有比丘說佛秘藏甚深經典：『一切眾生皆有佛性，以是性故，斷無量億諸煩惱結即得成於阿耨多羅三藐三菩提，除一闡提。』若王、大臣作如是言：『比丘！汝當作佛、不作佛耶？有佛性不？』比丘答言：『我今身中定有佛性，成以不成未能審之。』王言：『大德！如其不作一闡提者，必成無疑。』比丘言：『爾。實如王言。』是人雖言定有佛性，亦復不犯波羅夷罪。
「復有比丘即出家時作是思惟：『我今必定成阿耨多羅三藐三菩提。』如是之
【現代漢語翻譯】 現代漢語譯本 比丘聽了這話，就對國王說：『我實在沒有得到沙門道果，國王不要說我已經得到道果。只希望大王！不要對我講不知足的法。不知足的人，乃至說得到阿耨多羅三藐三菩提（無上正等正覺）也會默然接受。我如果現在默然接受，就會被諸佛所呵責。知足的行為，是諸佛所讚歎的。所以，我想要終身快樂地奉行知足。而且，知足的人，我一定自己知道沒有得到道果，國王說我得到，我現在不接受，所以叫做知足。』當時國王回答說：『大師確實得到了阿羅漢果（斷盡煩惱的聖者），和佛沒有什麼不同。』當時，國王就普遍宣告內外人民、後宮妃子，都讓他們知道這位比丘得到了沙門果。因此，讓所有聽到的人都心生敬信，供養尊重。這樣的比丘真是梵行清凈的人，因為這個因緣，普遍讓人們得到大福德。而這位比丘實際上沒有觸犯波羅夷罪（斷頭罪）。為什麼呢？因為是別人自己生起歡喜心讚歎供養的緣故，這樣的比丘有什麼罪呢？如果有人說這個人有罪，應當知道這部經是魔所說的。 『又有一位比丘宣說佛的秘密深奧經典：『一切眾生都有佛性（成佛的可能性），因為這個佛性，斷除無量億的煩惱結就能成就阿耨多羅三藐三菩提，除了斷善根的一闡提（沒有成佛可能性的人）。』如果國王、大臣這樣說：『比丘！你將要成佛，還是不成佛呢？有佛性嗎？』比丘回答說：『我現在的身體中一定有佛性，至於能否成就，還不能確定。』國王說：『大德！如果不是一闡提，必定會成就無疑。』比丘說：『是的，確實如國王所說。』這個人雖然說一定有佛性，也同樣不犯波羅夷罪。 『又有一位比丘在剛出家的時候這樣思惟：『我今必定成就阿耨多羅三藐三菩提。』像這樣的
【English Translation】 English version The monk, having heard this, said to the king: 『I have not truly attained the fruit of the path of a Śramaṇa (ascetic), O king, do not say that I have attained the fruit of the path. I only wish, great king, that you would not speak to me of the law of not being content. One who is not content, even if they were said to have attained Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment), would silently accept it. If I were to silently accept it now, I would be rebuked by all the Buddhas. The practice of contentment is praised by all the Buddhas. Therefore, I wish to joyfully practice contentment throughout my life. Moreover, one who is content, I certainly know myself that I have not attained the fruit of the path, but the king says I have attained it, and I do not accept it, therefore it is called contentment.』 At that time, the king replied: 『Master, you have truly attained the fruit of an Arhat (one who has destroyed all defilements), and are no different from a Buddha.』 At that time, the king universally proclaimed to the people inside and outside the palace, and to the concubines of the inner palace, that they should all know that the monk had attained the fruit of a Śramaṇa. Therefore, he caused all who heard it to have faith and respect, and to make offerings. Such a monk is truly a person of pure conduct, and because of this cause, he universally causes people to obtain great merit. And this monk has not actually violated the Pārājika (defeat) offense. Why is that? Because it was others who spontaneously generated joy and praised and made offerings, what offense does such a monk have? If anyone says that this person has committed an offense, you should know that this sutra is spoken by a demon. 『Furthermore, there is a monk who speaks of the secret and profound sutras of the Buddha: 『All sentient beings have Buddha-nature (the potential to become a Buddha), and because of this nature, by cutting off countless billions of fetters of afflictions, one can attain Anuttarā-samyak-saṃbodhi, except for the Icchantika (one who has cut off their roots of goodness).』 If the king or ministers were to say: 『Monk! Will you become a Buddha or not? Do you have Buddha-nature?』 The monk would reply: 『In my present body, I certainly have Buddha-nature, but whether I will achieve it or not, I cannot be certain.』 The king would say: 『Great Virtue! If you are not an Icchantika, you will undoubtedly achieve it.』 The monk would say: 『Yes, it is indeed as the king says.』 Although this person says that they certainly have Buddha-nature, they also do not violate the Pārājika offense. 『Furthermore, there is a monk who, at the time of their ordination, thinks: 『I will certainly attain Anuttarā-samyak-saṃbodhi.』 Such a
人雖未得成無上道果，已為得福無量無邊不可稱計。假使有人當言：『是人犯波羅夷。』一切比丘無不犯者。何以故？我于往昔八十億劫常離一切不凈之物，少欲知足，威儀成就，善修如來無上法藏，亦自定知身有佛性。是故，我今得成阿耨多羅三藐三菩提，得名為佛，有大慈悲。如是經律是佛所說。若有不能隨順是者，是魔眷屬；若能隨順，是大菩薩。
「復有說言：『無四波羅夷、十三僧殘、二不定法、三十捨墮、九十一墮、四懺悔法、眾多學法、七滅諍等，無偷蘭遮、五逆等罪及一闡提。若有比丘犯如是等墮地獄者，外道之人悉應生天。何以故？諸外道等無戒可犯，此是如來示現怖人故說斯戒。』
「若言：『佛說我諸比丘若欲行淫，應舍法服，著俗衣裳，然後行淫。復應生念：「淫慾因緣非我過咎。」如來在世亦有比丘習行淫慾得正解脫，或命終後生于天上。古今有之，非獨我作。或犯四重、或犯五戒、或行一切不凈律儀，猶故得具真正解脫。如來雖說犯突吉羅如忉利天日月歲數八百萬歲墮在地獄，是亦如來示現怖人。』
「言：『波羅夷至突吉羅，輕重無差。』是諸律師妄作此言。言是佛制，畢定當知非佛所說。如是言說是魔經律。
「若復說言：『于諸戒中，若犯小戒、乃至細
【現代漢語翻譯】 現代漢語譯本：即使有人尚未證得無上道果，他所獲得的福德也已是無量無邊，無法稱量計算。假設有人說：『這個人犯了波羅夷（根本重罪）。』那麼一切比丘都無不犯此罪。為什麼呢？因為我在過去八十億劫中，常常遠離一切不凈之物，少欲知足，威儀具足，善修如來無上的法藏，也自己確知自身具有佛性。因此，我今天才能成就阿耨多羅三藐三菩提（無上正等正覺），得名為佛，具有大慈悲。像這樣的經律是佛所說的。如果有人不能隨順這些教導，那就是魔的眷屬；如果能夠隨順，那就是大菩薩。 又有人說：『沒有四波羅夷（四種根本重罪）、十三僧殘（十三種僧團殘毀罪）、二不定法（兩種不確定罪）、三十捨墮（三十種捨棄墮罪）、九十一墮（九十一種單墮罪）、四懺悔法（四種懺悔罪）、眾多學法（眾多應學習的戒律）、七滅諍（七種平息爭端的規則）等，也沒有偷蘭遮（粗罪）、五逆（五種逆罪）等罪以及一闡提（斷善根者）。如果有比丘犯了這些罪而墮入地獄，那麼外道之人就都應該昇天了。為什麼呢？因為外道等人沒有戒律可犯，這些戒律是如來爲了警示世人而示現說的。』 又有人說：『佛說如果我的比丘想要行淫，就應該捨棄法服，穿上俗人的衣服，然後再行淫。還應該這樣想：「淫慾的因緣不是我的過錯。」如來在世時也有比丘習行淫慾而得到正解脫，或者命終后升到天上。古今都有這樣的例子，不是隻有我這樣做。或者犯了四重罪、或者犯了五戒、或者行一切不凈的律儀，仍然可以獲得真正的解脫。如來說犯突吉羅（輕罪）如同忉利天日月歲數八百萬年墮入地獄，這也是如來爲了警示世人而示現說的。』 又有人說：『從波羅夷到突吉羅，輕重沒有差別。』這些律師妄作此言。說這是佛制定的，一定要知道這不是佛所說的。像這樣的言論是魔的經律。 又有人說：『在所有的戒律中，如果犯了小戒，乃至細微的戒律，都應該墮入地獄。』像這樣的言論是魔的經律。
【English Translation】 English version: Even if a person has not yet attained the supreme enlightenment, the merit they have gained is already immeasurable and beyond calculation. Suppose someone were to say, 'This person has committed a Pārājika (a major offense leading to expulsion).' Then all monks would be guilty of this offense. Why is that? Because in the past eighty billion kalpas, I have always been far from all impure things, content with little, complete in deportment, diligently cultivated the Tathāgata's supreme Dharma treasury, and also knew for certain that I possessed Buddha-nature. Therefore, today I have attained Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment), am called a Buddha, and possess great compassion. Such sutras and vinayas are spoken by the Buddha. If there are those who cannot follow these teachings, they are the retinue of Mara; if they can follow, they are great Bodhisattvas. Furthermore, some say, 'There are no four Pārājikas (four major offenses), thirteen Saṃghādisesas (thirteen offenses requiring formal meetings), two Aniyatas (two uncertain offenses), thirty Nissaggiyas (thirty offenses requiring forfeiture), ninety-two Pācittiyas (ninety-two offenses requiring confession), four Prātideśanīyas (four offenses requiring acknowledgment), numerous Śaikṣas (rules of training), seven Adhikaraṇa-śamathas (seven ways to settle disputes), etc., nor are there Thullaccayas (serious offenses), five Anantaryas (five heinous crimes), or Icchantikas (those who have cut off their roots of goodness). If there are monks who commit these offenses and fall into hell, then all non-Buddhists should ascend to heaven. Why is that? Because non-Buddhists have no precepts to violate; these precepts are spoken by the Tathāgata as a demonstration to frighten people.' Furthermore, some say, 'The Buddha said that if my monks wish to engage in sexual activity, they should discard their monastic robes, put on lay clothes, and then engage in sexual activity. They should also think, 「The cause of sexual desire is not my fault.」 In the Buddha's time, there were also monks who practiced sexual activity and attained true liberation, or were reborn in heaven after death. This has happened in the past and present, and it is not unique to me. Whether one commits the four major offenses, or violates the five precepts, or practices all impure conduct, one can still attain true liberation. Although the Tathāgata said that committing a Dukkaṭa (minor offense) is like falling into hell for eight million years, the number of years of the sun and moon in the Trayastriṃśa heaven, this is also a demonstration by the Tathāgata to frighten people.' Furthermore, some say, 'From Pārājika to Dukkaṭa, there is no difference in severity.' These lawyers are making false statements. They say this is established by the Buddha, but you must know that this is not what the Buddha said. Such statements are the scriptures and vinayas of Mara. Furthermore, some say, 'Among all the precepts, if one violates a minor precept, even a subtle one, one should fall into hell.' Such statements are the scriptures and vinayas of Mara.
微，當受苦報，無有齊限。』如是知已，防護自身如龜藏六。若有律師復作是言：『凡所犯戒都無罪報。』如是之人不應親近。如佛所說：
「『若過一法， 是名妄語， 不見後世， 無惡不造。』
「是故，不應親近是人。
「我佛法中清凈如是，況復有犯偷蘭遮罪、或犯僧殘及波羅夷而非罪耶？是故，應當深自防護如是等法。若不守護，更以何法名為禁戒？
「我于經中亦說有犯四波羅夷，乃至微細突吉羅等，應當苦治。眾生若不護持禁戒，云何當得見於佛性？一切眾生雖有佛性，要因持戒然後乃見；因見佛性，得成阿耨多羅三藐三菩提。九部經中無方等經，是故不說有佛性耳。經雖不說，當知實有。若作是說，當知是人真我弟子。」
迦葉菩薩白佛言：「世尊！如上所說：『一切眾生有佛性』者，九部經中所未曾聞。如其說有，云何不犯波羅夷耶？」
佛言：「善男子！如汝所說，實不毀犯波羅夷罪。善男子！譬如有人說言：『大海唯有七寶，無八種。』者，是人無罪。若有說言：『九部經中無佛性。』者，亦復無罪。何以故？我于大乘大智海中說有佛性，二乘之人所不知見，是故說無，無有罪也。如是境界諸佛所知，非是聲聞、緣覺所及。
「善男子！若
【現代漢語翻譯】 現代漢語譯本 『即使是微小的罪過，也會遭受無盡的苦報。』 明白了這個道理后，要像烏龜藏起六根一樣保護自己。如果有的律師又說：『凡是犯戒都沒有罪報。』 這樣的人不應該親近。正如佛所說： 『如果違犯了一條戒律，就叫做妄語，這樣的人不會看到來世，沒有惡事不會去做。』 所以，不應該親近這樣的人。 我的佛法是如此清凈，更何況是犯了偷蘭遮罪（一種較輕的罪）、僧殘罪（一種較重的罪）以及波羅夷罪（最重的罪，斷絕僧籍）而沒有罪呢？因此，應當深深地自我防護這些戒律。如果不守護這些戒律，又用什麼來稱作禁戒呢？ 我在經典中也說過，犯了四波羅夷罪，乃至微細的突吉羅罪（輕微的過失），都應當受到懲罰。眾生如果不護持禁戒，又怎麼能見到佛性呢？一切眾生雖然有佛性，但必須依靠持戒才能見到；因為見到佛性，才能成就阿耨多羅三藐三菩提（無上正等正覺）。九部經中沒有方等經，所以沒有說有佛性。經典雖然沒有說，應當知道實際上是有的。如果這樣說，應當知道這個人才是真正的我的弟子。」 迦葉菩薩（佛陀的十大弟子之一）對佛說：「世尊！像您上面所說的：『一切眾生都有佛性』，這在九部經中從未聽說過。如果說有佛性，為什麼不算犯波羅夷罪呢？」 佛說：「善男子！像你所說的，實際上沒有毀犯波羅夷罪。善男子！譬如有人說：『大海只有七寶，沒有八種。』，這個人沒有罪。如果有人說：『九部經中沒有佛性。』，也沒有罪。為什麼呢？我在大乘大智慧海中說有佛性，二乘（聲聞乘和緣覺乘）的人不知道，所以說沒有，沒有罪。這樣的境界是諸佛所知道的，不是聲聞、緣覺所能達到的。 「善男子！如果
【English Translation】 English version 'Even the slightest offense will result in endless suffering.' Having understood this, one should protect oneself like a turtle withdrawing its six senses. If a lawyer were to say, 'All violations of precepts have no karmic consequences,' such a person should not be approached. As the Buddha said: 'If one transgresses a single precept, it is called a lie. Such a person will not see the next life and will commit any evil.' Therefore, one should not associate with such a person. My Dharma is so pure, how much more so would it be that committing a thullaccaya offense (a minor offense), a sanghavasesa offense (a serious offense), or a parajika offense (the most serious offense, leading to expulsion from the monastic order) would not be a sin? Therefore, one should deeply protect oneself from such precepts. If these precepts are not guarded, what else can be called precepts? In the scriptures, I have also said that those who commit the four parajika offenses, even the slightest dukkrta offense (a minor transgression), should be punished. If sentient beings do not uphold the precepts, how can they see the Buddha-nature? Although all sentient beings have Buddha-nature, they must rely on upholding the precepts to see it; because of seeing the Buddha-nature, one can attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). The Vaipulya Sutras are not included in the nine divisions of scriptures, therefore, it is not mentioned that there is Buddha-nature. Although the scriptures do not mention it, one should know that it actually exists. If one speaks in this way, know that this person is truly my disciple.」 Bodhisattva Kasyapa (one of the Buddha's ten great disciples) said to the Buddha, 「World Honored One! As you said above, 『All sentient beings have Buddha-nature,』 this has never been heard in the nine divisions of scriptures. If it is said that there is Buddha-nature, why is it not considered a parajika offense?」 The Buddha said, 「Good man! As you said, it is actually not a violation of the parajika offense. Good man! For example, if someone says, 『The ocean only has seven treasures, not eight,』 that person is not guilty. If someone says, 『There is no Buddha-nature in the nine divisions of scriptures,』 that is also not a sin. Why? In the great ocean of Mahayana great wisdom, I say there is Buddha-nature, which those of the two vehicles (Sravakayana and Pratyekabuddhayana) do not know or see, therefore, it is said there is none, and there is no sin. Such a realm is known by all Buddhas, not attainable by Sravakas or Pratyekabuddhas. 「Good man! If
人不聞如來甚深秘密藏者，云何當知有佛性耶？何等名為秘密之藏？所謂方等大乘經典。
「善男子！有諸外道，或說我常、或說我斷。如來不爾，亦說有我，亦說無我，是名中道。若有說言：『佛說中道。一切眾生悉有佛性，煩惱覆故，不知、不見。是故，應當勤修方便，斷壞煩惱。』若有能作如是說者，當知是人不犯四重；若有不作如是說者，是則名為犯波羅夷。若有說言：『我已成就阿耨多羅三藐三菩提。何以故？以有佛性故。有佛性者，必定當成阿耨多羅三藐三菩提。以是因緣，我今已得成就菩提。』當知是人則名為犯波羅夷罪。何以故？雖有佛性，以未修習諸善方便，是故未見；以未見故，不能得成阿耨多羅三藐三菩提。善男子！以是義故，佛法甚深不可思議。」
迦葉菩薩白佛言：「世尊！有王問言：『云何比丘墮過人法？』」
佛告迦葉：「若有比丘，為利養故、為飲食故，作諸諛諂、奸偽、欺詐。『云何當令諸世間人定實知我是真乞士？以是因緣，令我大得利養、名譽。』如是比丘多愚癡故，長夜常念：『我實未得四沙門果，云何當令諸世間人謂我已得？復當云何令諸優婆塞、優婆夷等咸共指我，作如是言：「是人福德，真是聖人。」』如是思惟專為求利，非為求法。行來出入進
【現代漢語翻譯】 現代漢語譯本：如果有人不瞭解如來甚深秘密的寶藏，又怎麼能知道有佛性呢？什麼叫做秘密的寶藏呢？就是所謂的方等大乘經典。 善男子！有些外道，有的說『我』是常住的，有的說『我』是斷滅的。如來不是這樣，既說有『我』，也說無『我』，這叫做中道。如果有人說：『佛說中道。一切眾生都有佛性，因為被煩惱覆蓋，所以不知道、看不見。因此，應當勤奮修習方便法門，斷除煩惱。』如果有人能這樣說，應當知道這個人沒有犯四重戒；如果有人不這樣說，就叫做犯了波羅夷罪。如果有人說：『我已經成就了阿耨多羅三藐三菩提（無上正等正覺）。為什麼呢？因為有佛性。有佛性的人，必定會成就阿耨多羅三藐三菩提。因為這個原因，我現在已經得到了菩提。』應當知道這個人就叫做犯了波羅夷罪。為什麼呢？雖然有佛性，但因為沒有修習各種善巧方便，所以沒有見到；因為沒有見到，所以不能成就阿耨多羅三藐三菩提。善男子！因為這個道理，佛法是甚深不可思議的。 迦葉菩薩問佛說：『世尊！如果有國王問：『比丘如何會墮入過人法（未證言證）的罪過？』』 佛告訴迦葉：『如果有比丘，爲了利益供養、爲了飲食，做出各種諂媚、奸詐、欺騙的行為。『要怎樣才能讓世間人確實知道我是真正的乞士呢？因為這個原因，讓我能得到大量的供養和名譽。』這樣的比丘因為愚癡，長久以來常常想著：『我實際上還沒有得到四沙門果（須陀洹果、斯陀含果、阿那含果、阿羅漢果），要怎樣才能讓世間人認為我已經得到了呢？又要怎樣才能讓優婆塞（男居士）、優婆夷（女居士）等都指著我說：「這個人有福德，真是聖人。」』這樣思惟只是爲了求取利益，而不是爲了求法。行走、出入、進退
【English Translation】 English version: If a person does not hear of the Tathagata's (如來) profound and secret treasury, how can they know that there is Buddha-nature? What is called the secret treasury? It is the so-called Vaipulya (方等) Mahayana (大乘) scriptures. Good man! There are some non-Buddhists who either say that the 'self' is permanent or that the 'self' is annihilated. The Tathagata is not like that; he speaks of both the existence and non-existence of 'self,' which is called the Middle Way. If someone says, 'The Buddha speaks of the Middle Way. All sentient beings have Buddha-nature, but because it is covered by afflictions, they do not know or see it. Therefore, one should diligently practice skillful means to destroy afflictions.' If someone can say this, know that this person does not violate the four major precepts; if someone does not say this, then it is called committing a Parajika (波羅夷) offense. If someone says, 'I have already attained Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment). Why? Because there is Buddha-nature. Those with Buddha-nature will certainly attain Anuttara-samyak-sambodhi. For this reason, I have now attained Bodhi (菩提, enlightenment).' Know that this person is called committing a Parajika offense. Why? Although there is Buddha-nature, because one has not practiced various skillful means, one has not seen it; because one has not seen it, one cannot attain Anuttara-samyak-sambodhi. Good man! For this reason, the Buddha's Dharma is profound and inconceivable. Bodhisattva Kasyapa (迦葉菩薩) said to the Buddha, 'World Honored One! If a king asks, 'How does a Bhiksu (比丘, monk) fall into the transgression of claiming to have attained what they have not?' The Buddha told Kasyapa, 'If there is a Bhiksu who, for the sake of gain and sustenance, engages in flattery, deceit, and fraud, thinking, 'How can I make the people of the world truly know that I am a genuine mendicant? For this reason, I can obtain great gain and fame.' Such a Bhiksu, due to ignorance, constantly thinks, 'I have not actually attained the four fruits of a Sramana (沙門果, ascetic), how can I make the people of the world think that I have attained them? And how can I make the Upasakas (優婆塞, male lay devotees) and Upasikas (優婆夷, female lay devotees) all point at me and say, 「This person has merit, truly a sage.」' Such thinking is solely for the sake of seeking gain, not for seeking the Dharma. In walking, entering, exiting, advancing,
止安詳，執持衣缽不失威儀，獨坐空處如阿羅漢，令世間人咸作是言：『如是比丘善好第一，精勤苦行修寂滅法。』『以是因緣，我當大得門徒弟子，諸人亦當大致供養衣服、飲食、臥具、醫藥，令多女人敬念愛重。』若有比丘及比丘尼作如是事，墮過人法。
「復有比丘為欲建立無上正法住空閑處，非阿羅漢而欲令人謂是羅漢、是好比丘、是善比丘、寂靜比丘，令無量人生於信心。『以此因緣，我得無量諸比丘等以為眷屬，因是得教破戒比丘及優婆塞，悉令持戒。以是因緣，建立正法，光揚如來無上大義，開顯方等大乘法化，度脫一切無量眾生，善解如來所說經律輕重之義。』復言：『我今亦有佛性。有經名曰如來秘藏，於是經中我當必定得成佛道，能盡無量億煩惱結。』廣為無量諸優婆塞說言：『汝等盡有佛性，我與汝等俱當安住如來道地，成阿耨多羅三藐三菩提，盡無量億諸煩惱結。』作是說者，是人不名墮過人法，名為菩薩。
「若言有犯突吉羅者，忉利天上日月歲數八百萬歲墮地獄中受諸罪報。何況故犯偷蘭遮罪？此大乘中，若有比丘犯偷蘭遮，不應親近。何等名為大乘經中偷蘭遮罪？若有長者造立佛寺，以諸花鬘用供養佛。有比丘見花貫中縷，不問輒取，名偷蘭遮。若知、不知，亦如是犯。
【現代漢語翻譯】 現代漢語譯本：
『安詳地停止一切活動，執持衣缽時保持威儀，獨自坐在空曠之處，如同阿羅漢（已證悟的聖者），讓世間的人都說：「這樣的比丘真是最好，精勤苦行，修習寂滅之法。」』『因為這個緣故，我將能得到眾多門徒弟子，人們也會大量供養我衣服、飲食、臥具、醫藥，讓許多女人敬佩愛慕。』如果有比丘或比丘尼這樣做，就屬於犯了過人法。
『又有比丘爲了建立無上正法，住在空閑之處，自己不是阿羅漢，卻想讓別人認為他是阿羅漢、是好比丘、是善比丘、是寂靜比丘，讓無數人生起信心。』『因為這個緣故，我能得到無數比丘等作為眷屬，因此能教導破戒的比丘和優婆塞（在家男居士），讓他們都持守戒律。因為這個緣故，建立正法，弘揚如來無上的大義，開顯方等大乘的教化，度脫一切無量的眾生，善於理解如來所說的經律輕重之義。』又說：『我現在也有佛性。有一部經名叫如來秘藏，在這部經中我必定能成就佛道，能斷盡無量億的煩惱結。』廣泛地對無數優婆塞說：『你們都有佛性，我和你們都將安住于如來道地，成就阿耨多羅三藐三菩提（無上正等正覺），斷盡無量億的煩惱結。』這樣說的人，不屬於犯過人法，稱為菩薩。
『如果說有人犯了突吉羅（輕罪），在忉利天（欲界六天之一）上日月歲數八百萬歲後會墮入地獄中遭受各種罪報。何況是故意犯偷蘭遮罪（中等罪）呢？』在大乘中，如果有比丘犯了偷蘭遮罪，不應該親近。什麼叫做大乘經中的偷蘭遮罪呢？如果有長者建造佛寺，用各種花鬘供養佛。有比丘看見花鬘中的線，不問就拿走，就叫做偷蘭遮。不論知道還是不知道，都犯了同樣的罪。
【English Translation】 English version:
'To cease all activity in tranquility, to maintain dignified bearing while holding the robe and bowl, to sit alone in an empty place like an Arhat (an enlightened being), causing people in the world to say: 「Such a Bhikkhu (monk) is truly the best, diligently practicing asceticism and cultivating the Dharma of cessation.」』 『Because of this, I will gain many disciples, and people will generously offer me clothing, food, bedding, and medicine, causing many women to admire and respect me.』 If a Bhikkhu or Bhikkhuni (nun) does such things, they are considered to have transgressed the Dharma of the superior person.
'Furthermore, there are Bhikkhus who, in order to establish the unsurpassed Right Dharma, dwell in secluded places. Though not Arhats, they wish to be regarded as Arhats, as good Bhikkhus, as virtuous Bhikkhus, as tranquil Bhikkhus, thereby inspiring faith in countless beings.』 『Because of this, I will gain countless Bhikkhus as my retinue, and thus be able to teach the Bhikkhus who have broken precepts and the Upasakas (male lay practitioners), causing them all to uphold the precepts. Because of this, I will establish the Right Dharma, propagate the unsurpassed great meaning of the Tathagata (Buddha), reveal the Vaipulya Mahayana (Great Vehicle) teachings, liberate all countless beings, and be skilled in understanding the light and heavy meanings of the Sutras and Vinaya (monastic rules) spoken by the Tathagata.』 They also say: 『I also possess Buddha-nature now. There is a Sutra called the Tathagata's Secret Treasury, and in this Sutra, I will surely attain Buddhahood, able to exhaust countless billions of afflictions.』 They widely say to countless Upasakas: 『You all possess Buddha-nature, and I and you will all abide in the Tathagata's path, attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), and exhaust countless billions of afflictions.』 Those who speak in this way are not considered to have transgressed the Dharma of the superior person; they are called Bodhisattvas.
'If it is said that someone who commits a Dukkrta (minor offense) will fall into hell after eight million years of the sun and moon in the Trayastrimsa Heaven (one of the six heavens of the desire realm) and suffer various retributions, how much more so for one who intentionally commits a Sthulatyaya (medium offense)?』 In the Mahayana, if a Bhikkhu commits a Sthulatyaya, one should not associate with them. What is called a Sthulatyaya in the Mahayana Sutras? If an elder builds a Buddhist temple and uses various flower garlands to make offerings to the Buddha, and a Bhikkhu sees the thread in the flower garland and takes it without asking, this is called a Sthulatyaya. Whether one knows or does not know, one commits the same offense.
若以貪心破壞佛塔，犯偷蘭遮。如是之人不應親近。若王、大臣見塔朽故，為欲修補供養舍利，於是塔中或得珍寶，即寄比丘。比丘得已，自在而用。如是比丘名為不凈，多起斗諍。善優婆塞不應親近、供養、恭敬。如是比丘名為無根、名為二根、名不定根。不定根者，欲貪女時身即為女、欲貪男時身即為男。如是比丘名為惡根，不名為男、不名為女，不名出家、不名在家。如是比丘不應親近、供養、恭敬。
「于佛法中沙門法者，應生悲心覆育眾生，乃至蟻子應施無畏，是沙門法；遠離飲酒乃至嗅香，是沙門法；不得妄語乃至夢中不念妄語，是沙門法；不生欲心乃至夢中亦復如是，是沙門法。」
迦葉菩薩白佛言：「世尊！若有比丘夢行淫慾，是犯戒不？」
佛言：「不也。應于淫慾生臭穢想，乃至不生一念凈想，遠離女人、煩惱、愛想。若夢行淫，寤應生悔。比丘乞食受供養時，應如饑世食子肉想。若生淫慾應疾舍離。如是法門當知是佛所說經律。若有隨順魔所說者，是魔眷屬；若能隨順佛所說者，是名菩薩。
「若有說言：『佛聽比丘常翹一腳、寂默不言、投淵、赴火、自墜高巖、不避險難、服毒斷食、臥灰土上、自縛手足、殺害眾生、方道咒術、旃陀羅子、無根、二根及不定根、身
【現代漢語翻譯】 現代漢語譯本：如果有人因為貪心而破壞佛塔，就犯了偷蘭遮罪（一種較輕的罪）。這樣的人不應該親近。如果國王或大臣看到佛塔破舊，爲了修繕和供奉舍利，在塔中得到珍寶，就寄存在比丘那裡。比丘得到后，隨意使用。這樣的比丘被稱為不清凈，常常引起爭鬥。善良的優婆塞（在家男居士）不應該親近、供養、恭敬這樣的比丘。這樣的比丘被稱為無根、二根、不定根。所謂不定根，就是當他貪戀女人時，身體就變成女人；當他貪戀男人時，身體就變成男人。這樣的比丘被稱為惡根，既不是男人，也不是女人，既不是出家人，也不是在家人。這樣的比丘不應該親近、供養、恭敬。 在佛法中，沙門（出家人）的修行方法是，應該生起悲憫之心，覆蓋養育眾生，甚至對螞蟻也應該施予無畏的保護，這是沙門法；遠離飲酒，甚至不聞香氣，這是沙門法；不應該說妄語，甚至在夢中也不應該有妄語的念頭，這是沙門法；不應該生起淫慾之心，甚至在夢中也應該如此，這是沙門法。 迦葉菩薩（佛陀的弟子）問佛陀：『世尊！如果有比丘在夢中行淫慾，這算是犯戒嗎？』 佛陀說：『不算犯戒。應該對淫慾生起污穢的想法，甚至不應該生起一絲清凈的想法，遠離女人、煩惱和愛慾的想法。如果在夢中行淫，醒來后應該感到後悔。比丘乞食接受供養時，應該像飢餓的人吃自己孩子的肉一樣。如果生起淫慾，應該迅速捨棄。這樣的法門，應當知道是佛陀所說的經律。如果有人隨順魔所說的，就是魔的眷屬；如果能夠隨順佛所說的，就稱為菩薩。』 『如果有人說：『佛陀允許比丘常常單腳站立、寂默不語、投身深淵、跳入火中、從高處墜落、不避危險、服毒斷食、睡在灰土上、自己捆綁手腳、殺害眾生、使用方道咒術、成為旃陀羅（賤民）之子、成為無根、二根和不定根、身體』
【English Translation】 English version: If someone, out of greed, destroys a stupa (Buddhist shrine), they commit a thullaccaya (a minor offense). Such a person should not be approached. If a king or minister sees that a stupa is dilapidated and, in order to repair it and make offerings to the relics, obtains treasures from within the stupa, they should entrust them to a bhikkhu (monk). If the bhikkhu, having received them, uses them freely, such a bhikkhu is called impure and often causes disputes. A good upasaka (lay male devotee) should not approach, make offerings to, or respect such a bhikkhu. Such a bhikkhu is called rootless, two-rooted, or of indeterminate root. The so-called indeterminate root is that when he is greedy for a woman, his body becomes a woman; when he is greedy for a man, his body becomes a man. Such a bhikkhu is called an evil root, neither a man nor a woman, neither a renunciate nor a householder. Such a bhikkhu should not be approached, made offerings to, or respected. In the Buddha's Dharma, the practice of a sramana (renunciate) is that one should generate a compassionate heart, covering and nurturing all beings, even offering fearlessness to ants; this is the practice of a sramana. To abstain from drinking alcohol, even from smelling fragrances, is the practice of a sramana. One should not speak falsely, not even in dreams should one have the thought of speaking falsely; this is the practice of a sramana. One should not generate lustful thoughts, even in dreams; this is the practice of a sramana. Kasyapa Bodhisattva (a disciple of the Buddha) asked the Buddha: 'World Honored One! If a bhikkhu engages in sexual activity in a dream, is that considered a violation of the precepts?' The Buddha said: 'No, it is not. One should generate the thought of impurity towards sexual desire, and not even generate a single thought of purity, and stay away from women, afflictions, and thoughts of love. If one engages in sexual activity in a dream, upon waking, one should feel remorse. When a bhikkhu begs for food and receives offerings, he should think of it as a hungry person eating the flesh of their own child. If lustful desires arise, one should quickly abandon them. Such teachings should be known as the sutras and vinaya (monastic rules) spoken by the Buddha. If one follows what the demons say, they are the demons' retinue; if one can follow what the Buddha says, they are called a Bodhisattva.' 'If someone says: 'The Buddha allows bhikkhus to stand on one foot, remain silent, throw themselves into abysses, jump into fire, fall from high cliffs, not avoid dangers, take poison and fast, sleep on ashes, bind their own hands and feet, kill living beings, use magical spells, become a candala (outcaste) child, become rootless, two-rooted, and of indeterminate root, and the body'
根不具，如是等輩如來悉聽出家為道。』是名魔說。
「佛先聽食五種牛味及以油、蜜、憍奢耶衣、革屣等物。除是之外，若有說言：『聽著摩訶楞伽，一切種子悉聽貯畜，草木之屬皆有壽命。佛說是已便入涅槃。』若有經律作是說者，當知即是魔之所說。
「我亦不聽常翹一腳。若為法故，聽行、住、坐、臥。又亦不聽服毒、斷食、五熱炙身、繫縛手足、殺害眾生、方道咒術、珂貝象牙以為革屣、儲畜種子、草木、有命、著摩訶楞伽。若言：『世尊作如是說。』當知是為外道眷屬，非我弟子。
「我唯聽食五種牛味及油、蜜等，聽著革屣、憍奢耶衣。我說四大無有壽命。若有經律作是說者，是名佛說。若有隨順佛所說者，當知是等真我弟子；若有不隨佛所說者，是魔眷屬；若有隨順佛經律者，當知是人是大菩薩。
「善男子！魔說、佛說差別之相，今已為汝廣宣分別。」
迦葉白佛言：「世尊！我今始知魔說、佛說差別之相，因是得入佛法深義。」
佛贊迦葉：「善哉，善哉。善男子！汝能如是曉了分別，是名黠慧。」
大般涅槃經四諦品第十
佛復告迦葉：「所言苦者，不名苦聖諦。何以故？若言：『苦是苦聖諦』者，一切畜生及地獄眾生應有聖諦。
【現代漢語翻譯】 現代漢語譯本 『根不具足的人，像這樣的人，如來都允許他們出家修行。』這叫做魔的說法。 『佛陀先前允許食用五種牛乳製品以及油、蜜、憍奢耶衣（一種絲綢衣物）、皮革鞋等物品。除此之外，如果有人說：『允許穿著摩訶楞伽（一種僧衣），一切種子都允許儲藏，草木之類都有生命。佛陀說完這些就入涅槃了。』如果有經典或戒律這樣說，應當知道這就是魔的說法。 『我也不允許常單腳站立。爲了修行，允許行、住、坐、臥。』我也不允許服用毒藥、斷食、用五種熱源炙烤身體、捆綁手腳、殺害眾生、使用方術咒語、用貝殼象牙製作鞋子、儲藏種子、草木等有生命的東西、穿著摩訶楞伽。如果有人說：『世尊是這樣說的。』應當知道這是外道的眷屬，不是我的弟子。 『我只允許食用五種牛乳製品以及油、蜜等，允許穿著皮革鞋、憍奢耶衣。我說四大（地、水、火、風）沒有生命。』如果有經典或戒律這樣說，這就是佛的說法。如果有人隨順佛所說的，應當知道這些人是真正的我的弟子；如果有人不隨順佛所說的，就是魔的眷屬；如果有人隨順佛的經典和戒律，應當知道這個人是大菩薩。 『善男子！魔的說法和佛的說法之間的差別，現在已經為你廣泛地宣說和分別清楚了。』 迦葉對佛說：『世尊！我現在才知道魔的說法和佛的說法之間的差別，因此得以進入佛法的深奧含義。』 佛讚歎迦葉說：『好啊，好啊。善男子！你能夠這樣明白地分辨，這叫做有智慧。』 《大般涅槃經》四諦品第十 佛又告訴迦葉：『所說的苦，不叫做苦聖諦。為什麼呢？如果說：『苦是苦聖諦』，那麼一切畜生和地獄眾生也應該有聖諦。
【English Translation】 English version 'Those who lack the roots of faculties, such as these, the Tathagata allows them all to leave home and practice the Way.' This is called the teaching of Mara (demon). 'The Buddha previously allowed the consumption of the five products of cows, as well as oil, honey, koshaya (a type of silk) clothing, leather shoes, and other items. Apart from these, if someone says: 'It is allowed to wear mahalingas (a type of monastic robe), all seeds are allowed to be stored, and plants and trees have life. The Buddha entered Nirvana after saying this.' If any sutra or vinaya (monastic code) says this, know that it is the teaching of Mara. 'I also do not allow standing on one foot constantly. For the sake of practice, walking, standing, sitting, and lying down are allowed.' I also do not allow taking poison, fasting, scorching the body with five sources of heat, binding hands and feet, killing living beings, using magical spells, making shoes from shells and ivory, storing seeds, plants, and other living things, or wearing mahalingas. If someone says: 'The World Honored One said this,' know that they are followers of external paths, not my disciples. 'I only allow the consumption of the five products of cows, as well as oil, honey, etc., and allow wearing leather shoes and koshaya clothing. I say that the four great elements (earth, water, fire, and wind) have no life.' If any sutra or vinaya says this, it is called the teaching of the Buddha. If someone follows what the Buddha has said, know that these are truly my disciples; if someone does not follow what the Buddha has said, they are followers of Mara; if someone follows the Buddha's sutras and vinaya, know that this person is a great Bodhisattva. 'Good man! The differences between the teachings of Mara and the teachings of the Buddha have now been widely explained and distinguished for you.' Kashyapa said to the Buddha: 'World Honored One! Now I understand the differences between the teachings of Mara and the teachings of the Buddha, and therefore I am able to enter the profound meaning of the Buddha's Dharma.' The Buddha praised Kashyapa, saying: 'Excellent, excellent. Good man! You are able to understand and distinguish in this way, this is called wisdom.' The Great Nirvana Sutra, Chapter Ten on the Four Noble Truths The Buddha further told Kashyapa: 'What is called suffering is not called the Noble Truth of Suffering. Why is that? If it is said: 'Suffering is the Noble Truth of Suffering,' then all animals and beings in hell should also have the Noble Truths.'
「善男子！若復有人不知如來甚深境界常住不變，微密法身謂是食身、非是法身，不知如來道德威力，是名為苦。何以故？以不知故，法見非法、非法見法，當知是人必墮惡趣、輪轉生死、增長諸結、多受苦惱。若有能知如來常住、無有變異，或聞常住二字音聲，若一經耳即生天上。后解脫時乃能證知如來常住，無有變易。既證知已，而作是言：『我于往昔曾聞是義，今得解脫方乃證知。我于本際以不知故輪轉生死，週迴無窮，始於今日乃得真智。』若如是知，真是修苦，多所利益；若不知者，雖復勤修，無所利益。是名知苦，名苦聖諦。若人不能如是修習，是名為苦，非苦聖諦。
「苦集諦者，于真法中不生真智，受不凈物，所謂奴婢，能以非法言是正法，斷滅正法不令久住。以是因緣，不知法性。以不知故，輪轉生死，多受苦惱，不得生天及正解脫。若有深智不壞正法，以是因緣得生天上及正解脫。若有不知苦集諦處，而言：『正法無有常住，悉是滅法。』以是因緣，于無量劫流轉生死，受諸苦惱。若能知法常住、不異，是名知集，名集聖諦。若人不能如是修習，是名為集，非集聖諦。
「苦滅諦者，若有多修習學空法，是為不善。何以故？滅一切法故、壞於如來真法藏故，作是修學是名修空。修苦
【現代漢語翻譯】 現代漢語譯本：『善男子！如果有人不知道如來甚深境界是常住不變的，把微妙秘密的法身認為是血肉之身，而不是法身，不知道如來的道德威力，這叫做苦。為什麼呢？因為不知道的緣故，把法看成非法，把非法看成法，應當知道這個人必定墮入惡道，在生死中輪迴，增長各種煩惱，承受許多苦難。如果有人能夠知道如來是常住的，沒有變異，或者聽到『常住』這兩個字的聲音，只要一入耳就能生到天上。後來解脫的時候才能證知如來是常住的，沒有變易。既然證知了，就說：『我過去曾經聽聞這個道理，現在得到解脫才證知。我從最初就因為不知道而輪迴生死，週而復始，沒有窮盡，直到今天才得到真正的智慧。』如果像這樣知道，才是真正的修苦，能帶來很多利益；如果不知道，即使勤奮修行，也沒有什麼利益。這叫做知苦，叫做苦聖諦。如果有人不能像這樣修習，這叫做苦，而不是苦聖諦。 『苦集諦』是指，在真正的佛法中不產生真正的智慧，接受不凈之物，比如奴婢，能夠用非法的言論說是正法，斷滅正法不讓它長久存在。因為這個原因，不知道法的本性。因為不知道的緣故，在生死中輪迴，承受許多苦難，不能生到天上和得到真正的解脫。如果有人有深刻的智慧，不破壞正法，因為這個原因能夠生到天上和得到真正的解脫。如果有人不知道苦集諦的道理，卻說：『正法沒有常住，都是會滅的法。』因為這個原因，在無量劫中流轉生死，承受各種苦難。如果能夠知道法是常住的，沒有差異，這叫做知集，叫做集聖諦。如果有人不能像這樣修習，這叫做集，而不是集聖諦。 『苦滅諦』是指，如果有人多修習空法，這是不好的。為什麼呢？因為滅一切法，破壞如來的真法寶藏，這樣修習叫做修空。修苦
【English Translation】 English version: 『Good man! If there is someone who does not know that the Tathagata's (如來) profound realm is permanent and unchanging, and considers the subtle and secret Dharma body (法身) to be a physical body (食身) rather than a Dharma body, and does not know the moral power of the Tathagata, this is called suffering. Why? Because of not knowing, they see what is Dharma as non-Dharma, and what is non-Dharma as Dharma. It should be known that such a person will surely fall into evil realms, revolve in the cycle of birth and death, increase various afflictions, and endure much suffering. If there is someone who can know that the Tathagata is permanent and unchanging, or hears the sound of the two words 『permanent』 (常住), even if it just enters their ear, they will be born in the heavens. Later, when they attain liberation, they will be able to realize that the Tathagata is permanent and unchanging. Once they have realized this, they will say: 『In the past, I heard this principle, and now I have attained liberation and realized it. From the beginning, because of not knowing, I have revolved in the cycle of birth and death, endlessly, and only today have I attained true wisdom.』 If one knows in this way, it is true cultivation of suffering, which brings many benefits; if one does not know, even if one cultivates diligently, there is no benefit. This is called knowing suffering, and it is called the Noble Truth of Suffering. If a person cannot cultivate in this way, this is called suffering, but not the Noble Truth of Suffering. The 『Noble Truth of the Cause of Suffering』 (苦集諦) refers to not generating true wisdom in the true Dharma, accepting impure things, such as slaves, and being able to use non-Dharma speech to say it is the true Dharma, cutting off the true Dharma and not allowing it to last long. Because of this reason, they do not know the nature of Dharma. Because of not knowing, they revolve in the cycle of birth and death, endure much suffering, and cannot be born in the heavens or attain true liberation. If there is someone with profound wisdom who does not destroy the true Dharma, because of this reason, they can be born in the heavens and attain true liberation. If there is someone who does not know the place of the Noble Truth of the Cause of Suffering, and says: 『The true Dharma is not permanent, it is all a Dharma that will perish.』 Because of this reason, they will transmigrate in the cycle of birth and death for countless kalpas, enduring all kinds of suffering. If one can know that the Dharma is permanent and unchanging, this is called knowing the cause, and it is called the Noble Truth of the Cause of Suffering. If a person cannot cultivate in this way, this is called the cause, but not the Noble Truth of the Cause of Suffering. The 『Noble Truth of the Cessation of Suffering』 (苦滅諦) refers to if someone cultivates the Dharma of emptiness (空法) a lot, this is not good. Why? Because it destroys all Dharmas, destroys the true Dharma treasury of the Tathagata, and such cultivation is called cultivating emptiness. Cultivating suffering
滅者，逆於一切諸外道等。若言：『修空是滅諦』者，一切外道亦修空法，應有滅諦。若有說言：『有如來藏，雖不可見，若能滅除一切煩惱爾乃得入。』若發此心一念因緣，于諸法中而得自在。若有修習如來密藏無我、空寂，如是之人于無量世在生死中流轉受苦。若有不作如是修者，雖有煩惱疾能滅除。何以故？因知如來秘密藏故，是名苦滅聖諦。若能如是修習滅者，是我弟子；若有不能作如是修，是名修空，非滅聖諦。
「道聖諦者，所謂佛、法、僧寶及正解脫。有諸眾生顛倒心，言：『無佛、法、僧及正解脫，生死流轉猶如幻化。』修習是見，以此因緣輪轉三有，久受大苦。若能發心，見於如來常住無變；法、僧解脫亦復如是。乘此一念，于無量世自在果報隨意而得。何以故？我于往昔以四倒故非法計法，受于無量惡業果報；我今已滅如是見故，成佛正覺。是名道聖諦。若有人言：『三寶無常。』修習是見是虛妄修，非道聖諦。若修是法為常住者，是我弟子。真見修習四聖諦法，是名四聖諦。」
迦葉菩薩白佛言：「世尊！我今始知修習甚深四聖諦法。」
大般涅槃經四倒品第十一
佛告迦葉：「善男子！謂四倒者，于非苦中生於苦想，名曰顛倒。非苦者，名為如來。生苦想者，謂諸
【現代漢語翻譯】 現代漢語譯本 『滅』的含義，是與一切外道等觀點相反的。如果有人說：『修習空性就是滅諦』，那麼一切外道也修習空法，他們也應該能達到滅諦。如果有人說：『存在如來藏，雖然看不見，但如果能滅除一切煩惱就能進入』。如果生起這樣的念頭，憑藉這一念的因緣，就能在諸法中獲得自在。如果有人修習如來密藏的無我、空寂，這樣的人會在無量世的生死輪迴中受苦。如果有人不這樣修習，即使有煩惱也能迅速滅除。為什麼呢？因為他知道如來秘密藏的緣故，這才是真正的苦滅聖諦。如果能這樣修習滅，就是我的弟子；如果不能這樣修習，那只是修習空，不是真正的滅聖諦。 『道聖諦』指的是佛、法、僧三寶以及真正的解脫。有些眾生心顛倒，說：『沒有佛、法、僧和真正的解脫，生死輪迴就像幻化一樣。』修習這種見解，會因此在三界中輪轉，長久遭受大苦。如果能發心，見到如來是常住不變的；法、僧和解脫也是如此。憑藉這一念，就能在無量世中自在地獲得果報。為什麼呢？我過去因為四種顛倒，把非法當成法，遭受了無量惡業的果報；我現在已經滅除了這種見解，成就了佛的正覺。這才是真正的道聖諦。如果有人說：『三寶是無常的。』修習這種見解是虛妄的修習，不是道聖諦。如果修習三寶為常住，就是我的弟子。真正修習四聖諦法，才是真正的四聖諦。」 迦葉菩薩對佛說：「世尊！我現在才明白修習甚深的四聖諦法。」 《大般涅槃經·四倒品第十一》 佛告訴迦葉：「善男子！所謂的四顛倒，是指在非苦中產生苦的念頭，這叫做顛倒。非苦指的是如來。產生苦的念頭，指的是諸
【English Translation】 English version 『Cessation』 means being contrary to all the views of external paths. If one says, 『Cultivating emptiness is the truth of cessation,』 then all external paths also cultivate emptiness, and they should also attain the truth of cessation. If one says, 『There is the Tathāgatagarbha (Buddha-nature), though invisible, if one can eliminate all afflictions, then one can enter it.』 If such a thought arises, by the cause of this one thought, one can attain freedom in all dharmas. If one cultivates the Tathāgata』s secret treasury of no-self and emptiness, such a person will transmigrate in the cycle of birth and death for countless eons, suffering. If one does not cultivate in this way, even with afflictions, one can quickly eliminate them. Why? Because one knows the Tathāgata』s secret treasury, this is called the noble truth of the cessation of suffering. If one can cultivate cessation in this way, one is my disciple; if one cannot cultivate in this way, it is called cultivating emptiness, not the noble truth of cessation. The 『noble truth of the path』 refers to the Buddha, Dharma, Sangha (the Three Jewels) and true liberation. Some beings have inverted minds, saying, 『There is no Buddha, Dharma, Sangha, or true liberation; the cycle of birth and death is like an illusion.』 Cultivating this view, one will transmigrate in the three realms because of this, enduring great suffering for a long time. If one can generate the mind to see that the Tathāgata is permanent and unchanging; the Dharma, Sangha, and liberation are also like this. By this one thought, one can freely obtain the results of actions in countless eons. Why? In the past, because of the four inversions, I considered what was not Dharma to be Dharma, and I suffered the results of countless evil deeds; now I have eliminated this view and attained the right enlightenment of Buddhahood. This is called the noble truth of the path. If someone says, 『The Three Jewels are impermanent,』 cultivating this view is a false practice, not the noble truth of the path. If one cultivates the Dharma as permanent, one is my disciple. Truly cultivating the four noble truths is the true four noble truths.」 Bodhisattva Kāśyapa said to the Buddha, 「World Honored One! Now I understand the profound practice of the four noble truths.」 The Mahāparinirvāṇa Sūtra, Chapter Eleven on the Four Inversions The Buddha told Kāśyapa, 「Good man! The so-called four inversions mean generating the thought of suffering in what is not suffering, this is called inversion. What is not suffering refers to the Tathāgata. Generating the thought of suffering refers to the various
如來無常、變異。若說如來是無常者，名大罪苦。若言：『如來舍此苦身入于涅槃，如薪盡火滅。』是名非苦而生苦想，是名顛倒。『我若說言如來常者，即是我見。以我見故，有無量罪。是故應說如來無常。如是說者，我則受樂。』如來無常即為是苦。若是苦者，云何生樂？以于苦中生樂想故，名為顛倒。
「樂生苦想，名為顛倒。樂者即是如來；苦者，如來無常。若說如來是無常者，是名樂中生於苦想。
「如來常住，是名為樂。『若我說言：「如來是常。」云何復得入于涅槃？若言如來非是苦者，云何捨身而取滅度？』以於樂中生苦想故，名為顛倒。是名初倒。
「無常常想、常無常想，是名顛倒。無常者，名不修空。不修空故，壽命短促。若有說言：『不修空寂得長壽』者，是名顛倒。是名第二顛倒。
「無我我想、我無我想，是名顛倒。世間之人亦說有我、佛法之中亦說有我，世間之人雖說有我，無有佛性，是則名為于無我中而生我想，是名顛倒。佛法有我即是佛性，世間之人說佛法無我，是名我中生無我想。若言：『佛法必定無我，是故如來敕諸弟子修習無我。』名為顛倒。是名第三顛倒。
「凈不凈想、不凈凈想，是名顛倒。凈者即是如來常住，非雜食身、非煩惱身、
【現代漢語翻譯】 現代漢語譯本： 『如來（Tathagata，佛的稱號）是無常的、會變化的。』如果說如來是無常的，這被稱為大罪大苦。如果說：『如來捨棄這痛苦的身體進入涅槃（Nirvana，佛教的最高境界），就像柴火燒盡火焰熄滅一樣。』這被稱為不是苦而生出苦的念頭，這被稱為顛倒。『如果我說如來是常住的，那就是我的見解。因為我的見解，會有無量的罪過。所以應該說如來是無常的。這樣說，我就會感到快樂。』如來無常即是苦。如果是苦，怎麼會產生快樂呢？因為在苦中產生快樂的想法，這被稱為顛倒。 『在快樂中產生痛苦的想法，這被稱為顛倒。』快樂就是如來；痛苦，就是如來無常。如果說如來是無常的，這被稱為在快樂中產生痛苦的想法。 『如來常住，這被稱為快樂。』『如果我說：「如來是常住的。」那又怎麼能進入涅槃呢？如果說如來不是苦，又怎麼會捨棄身體而進入滅度（Parinirvana，佛的最終寂滅）呢？』因為在快樂中產生痛苦的想法，這被稱為顛倒。這是第一種顛倒。 『把無常當成常，把常當成無常，這被稱為顛倒。』無常，指的是不修習空性（Sunyata，佛教的核心概念）。因為不修習空性，壽命就會短促。如果有人說：『不修習空寂也能得到長壽』，這被稱為顛倒。這是第二種顛倒。 『把無我當成有我，把有我當成無我，這被稱為顛倒。』世俗之人也說有我，佛法之中也說有我，世俗之人雖然說有我，卻沒有佛性（Buddha-nature，成佛的潛能），這被稱為在無我中產生有我的想法，這被稱為顛倒。佛法中的我就是佛性，世俗之人說佛法無我，這被稱為在有我中產生無我的想法。如果說：『佛法必定是無我的，所以如來教導弟子修習無我。』這被稱為顛倒。這是第三種顛倒。 『把清凈當成不清凈，把不清凈當成清凈，這被稱為顛倒。』清凈就是如來常住，不是雜食之身，不是煩惱之身，
【English Translation】 English version: 'The Tathagata (Buddha's title) is impermanent and subject to change.' If it is said that the Tathagata is impermanent, this is called a great sin and suffering. If it is said: 'The Tathagata abandons this suffering body and enters Nirvana (the highest state in Buddhism), just like a fire goes out when the firewood is exhausted,' this is called generating the thought of suffering where there is no suffering, and this is called a reversal. 'If I say that the Tathagata is permanent, that is my view. Because of my view, there will be immeasurable sins. Therefore, it should be said that the Tathagata is impermanent. If I say this, I will feel joy.' The impermanence of the Tathagata is suffering. If it is suffering, how can joy arise? Because the thought of joy arises in suffering, this is called a reversal. 'Generating the thought of suffering in joy is called a reversal.' Joy is the Tathagata; suffering is the impermanence of the Tathagata. If it is said that the Tathagata is impermanent, this is called generating the thought of suffering in joy. 'The Tathagata is permanent, this is called joy.' 'If I say: "The Tathagata is permanent," then how can one enter Nirvana? If it is said that the Tathagata is not suffering, then how can one abandon the body and enter Parinirvana (the final extinction of the Buddha)?' Because the thought of suffering arises in joy, this is called a reversal. This is the first reversal. 'Considering impermanence as permanence, and permanence as impermanence, this is called a reversal.' Impermanence refers to not cultivating emptiness (Sunyata, a core concept in Buddhism). Because one does not cultivate emptiness, one's lifespan will be short. If someone says: 'Not cultivating emptiness can also lead to longevity,' this is called a reversal. This is the second reversal. 'Considering no-self as self, and self as no-self, this is called a reversal.' Worldly people also say there is a self, and the Dharma also says there is a self. Although worldly people say there is a self, they do not have Buddha-nature (the potential to become a Buddha). This is called generating the thought of self in no-self, and this is called a reversal. The self in the Dharma is Buddha-nature. Worldly people say that the Dharma is no-self, this is called generating the thought of no-self in self. If it is said: 'The Dharma is definitely no-self, therefore the Tathagata instructs his disciples to cultivate no-self,' this is called a reversal. This is the third reversal. 'Considering purity as impurity, and impurity as purity, this is called a reversal.' Purity is the permanent abode of the Tathagata, not a body of mixed food, not a body of afflictions,
非是肉身、非是筋骨繫縛之身。若有說言：『如來無常，是雜食身，乃至筋骨繫縛之身；法、僧解脫是滅盡。』者，是名顛倒。不凈凈想，名顛倒者。若有說言：『我此身中無有一法是不凈者，以無不凈定當得入清凈之處，如來所說修不凈觀。』如是之言是虛妄說，是名顛倒。是則名為第四顛倒。」
迦葉菩薩白佛言：「世尊！我從今日始得正見。世尊！自是之前，我等悉名邪見之人。」
大般涅槃經卷第七 大正藏第 12 冊 No. 0375 大般涅槃經
大般涅槃經卷第八
宋代沙門慧嚴等依泥洹經加之
如來性品第十二
迦葉白佛言：「世尊！二十五有，有我不耶？」
佛言：「善男子！我者，即是如來藏義。一切眾生悉有佛性，即是我義。如是我義，從本已來常為無量煩惱所覆，是故眾生不能得見。
「善男子！如貧女人舍內多有真金之藏，家人大小無有知者。時有異人善知方便，語貧女言：『我今雇汝，汝可為我耘除草穢。』女即答言：『我今不能。汝若能示我子金藏，然後乃當速為汝作。』是人復言：『我知方便，能示汝子。』女人答言：『我家大小尚自不知，況汝能知？』是人復言：『我今審能。』女人答言：『我亦欲見，並可示我。』是
【現代漢語翻譯】 現代漢語譯本 『不是肉身，也不是筋骨束縛的身體。』如果有人說：『如來是無常的，是雜食的身體，甚至是筋骨束縛的身體；佛法和僧團的解脫是徹底的滅亡。』，這就是顛倒的見解。把不凈的視為清凈，這叫做顛倒。如果有人說：『我這個身體里沒有一樣東西是不清凈的，因為沒有不清凈的，所以一定能進入清凈的境界，如來所說的修不凈觀是錯誤的。』這樣的話是虛妄的，這叫做顛倒。這就是第四種顛倒。』 迦葉菩薩對佛說：『世尊！我從今天開始才有了正確的見解。世尊！在此之前，我們都可稱為有邪見的人。』
現代漢語譯本 迦葉問佛：『世尊！在二十五有（三界中的二十五種存在狀態）中，有「我」嗎？』 佛說：『善男子！「我」的意思就是如來藏（tathāgatagarbha）的含義。一切眾生都有佛性（buddhadhātu），這就是「我」的含義。這個「我」的含義，從根本上來說一直被無量的煩惱所覆蓋，所以眾生不能看見。』 『善男子！就像一個貧窮的女人，家裡有很多真金的寶藏，家裡人大小都不知道。這時有一個人很會用方法，對貧窮的女人說：『我雇你，你可以為我清除雜草。』女人回答說：『我現在不能。如果你能指示我金藏在哪裡，我才會很快為你做。』那個人又說：『我知道方法，能指示你。』女人回答說：『我家大小都不知道，何況你能知道？』那個人又說：『我現在確實能知道。』女人回答說：『我也想看看，你可以指給我看。』
【English Translation】 English version 'It is not a body of flesh, nor a body bound by sinews and bones.' If someone says: 'The Tathagata (如來) is impermanent, is a body that eats mixed foods, even a body bound by sinews and bones; the liberation of the Dharma (法) and the Sangha (僧) is complete annihilation,' this is called a reversed view. To perceive the impure as pure is called a reversed view. If someone says: 'In this body of mine, there is not a single thing that is impure, because there is nothing impure, one will certainly attain a state of purity, and the contemplation of impurity taught by the Tathagata is wrong,' such words are false, and this is called a reversed view. This is called the fourth reversed view.' Bodhisattva Kasyapa (迦葉菩薩) said to the Buddha: 'World Honored One! From today onwards, I have attained right view. World Honored One! Before this, we were all people with wrong views.'
English version Kasyapa (迦葉) asked the Buddha: 'World Honored One! In the twenty-five realms of existence (二十五有), is there a 'self' (我)?' The Buddha said: 'Good man! The meaning of 'self' is the meaning of the Tathagatagarbha (如來藏). All sentient beings have Buddha-nature (佛性), which is the meaning of 'self'. This meaning of 'self', from the beginning, has always been covered by immeasurable afflictions, therefore sentient beings cannot see it.' 'Good man! It is like a poor woman whose house has many treasures of real gold, but the family members, big and small, do not know about it. At this time, there is a person who is skilled in methods, who says to the poor woman: 'I will hire you, you can clear the weeds for me.' The woman replies: 'I cannot now. If you can show me where the gold is hidden, then I will quickly do it for you.' That person says again: 'I know the method, I can show you.' The woman replies: 'My family members do not know, how could you know?' That person says again: 'I can certainly know now.' The woman replies: 'I also want to see, you can show me.'
人即于其家掘出金藏。女人見已，心生歡喜，生奇特想，宗仰是人。
「善男子！眾生佛性亦復如是，一切眾生不能得見，如彼寶藏，貧人不知。善男子！我今普示一切眾生所有佛性為諸煩惱之所覆蔽，如彼貧人有真金藏不能得見。如來今日普示眾生諸覺寶藏，所謂佛性。一切眾生見是事已，心生歡喜，歸仰如來。善方便者，即是如來；貧女人者，即是一切無量眾生；真金藏者，即佛性也。
「複次，善男子！譬如女人生育一子。嬰孩得病，是女愁惱，求覓良醫。良醫既至，合三種藥——酥、乳、石蜜——與之令服。因告女人：『兒服藥已，且莫與乳。須藥消已，爾乃與之。』是時女人即以苦味用涂其乳，語其兒言：『我乳毒涂，不可復觸。』小兒渴乏欲得母乳，聞乳毒氣便遠捨去。至其藥消，母乃洗乳，喚子與之。是時小兒雖復飢渴，先聞毒氣是故不來。母復語言：『為汝服藥，故以毒涂。汝藥已消，我已洗竟，汝便可來飲乳無苦。』其兒聞已，漸漸還飲。
「善男子！如來亦爾，為度一切，教諸眾生修無我法。如是修已，永斷我心，入于涅槃。為除世間諸妄見故，示現出過世間法故，復示世間計我虛妄非真實故，修無我法清凈身故。譬如女人為其子故，以苦味涂乳。如來亦爾，為修空故，說言
【現代漢語翻譯】 現代漢語譯本 有人在他家裡挖出了金礦。一個女人看見了，心裡非常高興，產生了驚奇的想法，敬仰這個人。 『善男子！眾生的佛性也是這樣，一切眾生都不能看見，就像那個寶藏，窮人不知道。善男子！我現在普遍地向一切眾生顯示他們所擁有的佛性，被各種煩惱所覆蓋，就像那個窮人有真金寶藏卻不能看見。如來今天普遍地向眾生顯示各種覺悟的寶藏，也就是佛性。一切眾生看到這件事後，心裡非常高興，歸依敬仰如來。善於方便的人，就是如來；貧窮的女人，就是一切無量的眾生；真金寶藏，就是佛性。 『再者，善男子！譬如一個女人生了一個孩子。嬰兒生病了，這個女人很憂愁煩惱，到處尋找好醫生。好醫生來了之後，配了三種藥——酥油、牛奶、石蜜——給他服用。然後告訴女人：『孩子服藥后，暫時不要給他餵奶。等藥效消退後，你再給他喂。』這時，女人就用苦味的東西塗在自己的乳頭上，告訴她的孩子說：『我的乳頭塗了毒藥，不能再碰了。』小孩子又渴又餓想吃母乳，聞到乳頭的毒氣就遠遠地躲開了。等到藥效消退後，母親才把乳頭洗乾淨，叫孩子來吃。這時，小孩子雖然又飢又渴，但因為之前聞到過毒氣所以不敢過來。母親又說：『爲了給你治病，所以才塗了毒藥。現在你的藥效已經消退了，我也已經洗乾淨了，你就可以過來吃奶了，不會有痛苦了。』孩子聽了之後，就慢慢地回來吃奶。 『善男子！如來也是這樣，爲了度化一切眾生，教導眾生修習無我之法。這樣修習之後，永遠斷除我執，進入涅槃。爲了消除世間各種虛妄的見解，爲了顯示出超越世間法的境界，又爲了顯示世間執著於我的想法是虛妄不真實的，所以修習無我之法來清凈自身。譬如女人爲了她的孩子，用苦味的東西塗在乳頭上。如來也是這樣，爲了修習空性，所以說
【English Translation】 English version A person digs out a gold mine in their home. A woman sees it, her heart fills with joy, she has a peculiar thought, and she reveres this person. 'Good man! The Buddha-nature of sentient beings is also like this; all sentient beings cannot see it, like that treasure, which the poor do not know. Good man! I now universally show all sentient beings that their inherent Buddha-nature is covered by various afflictions, just like that poor person who has a real gold mine but cannot see it. Today, the Tathagata universally shows sentient beings the various treasures of enlightenment, which is the Buddha-nature. When all sentient beings see this, their hearts fill with joy, and they take refuge in and revere the Tathagata. The one who is skilled in expedient means is the Tathagata; the poor woman is all the immeasurable sentient beings; the real gold mine is the Buddha-nature. 'Furthermore, good man! It is like a woman who gives birth to a child. When the infant becomes ill, the woman is worried and distressed, and seeks a good doctor. When the good doctor arrives, he mixes three medicines—ghee, milk, and rock candy—and gives them to the child to take. Then he tells the woman: 『After the child takes the medicine, do not give him milk for now. Wait until the medicine has taken effect, then you can give it to him.』 At this time, the woman applies a bitter substance to her nipple and tells her child: 『My nipple is coated with poison, you cannot touch it anymore.』 The child is thirsty and hungry and wants to drink breast milk, but when he smells the poisonous odor of the nipple, he stays far away. When the medicine has taken effect, the mother washes her nipple clean and calls the child to come and drink. At this time, although the child is hungry and thirsty, he does not come because he smelled the poison before. The mother then says: 『I coated it with poison to treat your illness. Now that your medicine has taken effect, and I have washed it clean, you can come and drink milk without any pain.』 When the child hears this, he gradually comes back to drink. 'Good man! The Tathagata is also like this. In order to liberate all sentient beings, he teaches them to cultivate the Dharma of no-self. After cultivating in this way, they will forever cut off the attachment to self and enter Nirvana. In order to eliminate the various false views of the world, in order to reveal the state that transcends worldly dharmas, and in order to show that the worldly attachment to the idea of self is false and unreal, he cultivates the Dharma of no-self to purify himself. Just like the woman who coats her nipple with a bitter substance for the sake of her child, the Tathagata is also like this. In order to cultivate emptiness, he says
：『諸法悉無有我。』如彼女人凈洗乳已而喚其子，欲令還服。我今亦爾，說如來藏。是故，比丘不應生怖。如彼小兒，聞母喚已，漸還飲乳。比丘亦爾，應自分別如來秘藏不得、不有。」
迦葉菩薩白佛言：「世尊！實無有我。何以故？嬰兒生時無所知曉。若有我者，即生之日尋應有知。以是義故，定知無我。若定有我，受生已后應無終沒。若使一切皆有佛性，是常住者，應無壞相。若無壞相，云何而有剎利、婆羅門、毗舍、首陀，及旃陀羅、畜生差別？今見業緣種種不同，諸趣各異。若定有我，一切眾生應無勝負。以是義故，定知佛性非是常法。若言佛性定是常者，何緣復說有殺、盜、淫、兩舌、惡口、妄言、綺語、貪、恚、邪見？若我性常，何故酒後荒醉迷亂？若我性常，盲應見色、聾應聞聲、啞應能語、拘躄能行。若我性常，不應避於火坑、大水、毒藥、刀、劍、惡人、禽獸。若我常者，本所更事不應忘失。若不忘失，何緣復言：『我曾何處見是人耶？』若我常者，則不應有老少盛衰、憶念往事。若我常者，止住何處？為在涕唾青、黃、赤、白諸色中耶？若我常者，應遍身中，如胡麻油，間無空處。若斷身時，我亦應斷。」
佛告迦葉：「善男子！譬如王家有大力士，其人眉間有金剛珠。與餘力
【現代漢語翻譯】 現代漢語譯本：『一切法都沒有「我」的存在。』就像一位母親洗凈乳房后呼喚她的孩子，想讓他再吃奶一樣。我現在也是這樣，宣說如來藏（tathāgatagarbha，如來所具有的清凈佛性）。因此，比丘（bhikkhu，佛教出家男眾）不應該感到恐懼。就像小孩子聽到母親的呼喚后，逐漸回去吃奶一樣。比丘也應該這樣，自己分辨如來秘藏（tathāgataguhya，如來的秘密教義）是不可得、不存在的。
迦葉菩薩（Kāśyapa Bodhisattva，釋迦牟尼佛的十大弟子之一）對佛說：『世尊！確實沒有「我」的存在。為什麼呢？嬰兒出生時什麼都不知道。如果存在「我」，那麼在出生的那天就應該有知覺。因為這個道理，可以確定沒有「我」。如果確定有「我」，那麼在受生之後就不應該有終結和消亡。如果說一切眾生都有佛性（buddhatā，成佛的可能性），而佛性是常住不變的，那麼就不應該有壞滅的現象。如果沒有壞滅的現象，怎麼會有剎帝利（kṣatriya，古印度四大種姓之一，武士階層）、婆羅門（brāhmaṇa，古印度四大種姓之一，祭司階層）、吠舍（vaiśya，古印度四大種姓之一，商人階層）、首陀羅（śūdra，古印度四大種姓之一，奴隸階層），以及旃陀羅（caṇḍāla，古印度社會地位最低賤的階層）、畜生等差別呢？現在看到業緣（karma-hetu，行為和因果關係）種種不同，眾生所處的境遇也各不相同。如果確定有「我」，那麼一切眾生就不應該有勝負之分。因為這個道理，可以確定佛性不是常法。如果說佛性一定是常住不變的，那麼為什麼又說有殺生、偷盜、邪淫、兩舌（挑撥離間）、惡口（粗言惡語）、妄語（說謊）、綺語（花言巧語）、貪婪、嗔恨、邪見（錯誤的見解）呢？如果「我」的本性是常住不變的，為什麼喝醉酒後會神志不清、迷亂呢？如果「我」的本性是常住不變的，那麼盲人應該能看見顏色，聾子應該能聽見聲音，啞巴應該能說話，瘸子應該能行走。如果「我」的本性是常住不變的，就不應該躲避火坑、洪水、毒藥、刀劍、惡人、禽獸。如果「我」是常住不變的，那麼以前經歷過的事情就不應該忘記。如果不忘記，為什麼又會說：『我曾經在哪裡見過這個人呢？』如果「我」是常住不變的，那麼就不應該有老少盛衰、回憶往事。如果「我」是常住不變的，那麼它會停留在哪裡呢？是在涕唾、青、黃、赤、白等各種顏色中嗎？如果「我」是常住不變的，那麼它應該遍佈全身，就像胡麻油一樣，沒有空隙。如果身體斷滅的時候，「我」也應該斷滅。』
佛告訴迦葉：『善男子！譬如國王家有一位大力士，他的眉間有一顆金剛珠（vajra-ratna，堅硬無比的寶珠）。他與其他的力士
【English Translation】 English version: 『All dharmas (phenomena, teachings) are without a self.』 It is like a woman who has washed her breasts and then calls her child, wanting him to nurse again. I am the same now, speaking of the Tathāgatagarbha (the womb of the Tathāgata, the pure Buddha-nature within all beings). Therefore, bhikkhus (Buddhist monks) should not be afraid. Just as a small child, hearing his mother』s call, gradually returns to drink milk, so too should bhikkhus discern for themselves that the Tathāgataguhya (the secret teachings of the Tathāgata) is neither attainable nor existent.
Kāśyapa Bodhisattva (one of the ten major disciples of Shakyamuni Buddha) said to the Buddha, 『World Honored One! Truly, there is no self. Why is that? When a baby is born, it knows nothing. If there were a self, it should have knowledge from the day of its birth. Because of this reason, it is certain that there is no self. If there were a definite self, it should not end or perish after being born. If all beings have Buddha-nature (buddhatā, the potential to become a Buddha), and it is permanent, then there should be no destruction. If there is no destruction, how can there be differences between kṣatriyas (warrior caste), brāhmaṇas (priest caste), vaiśyas (merchant caste), śūdras (laborer caste), as well as caṇḍālas (outcastes) and animals? Now we see that karmic conditions (karma-hetu, the causes and effects of actions) are different, and the realms of existence are different. If there were a definite self, all beings should not have victory or defeat. Because of this reason, it is certain that Buddha-nature is not a permanent dharma. If it is said that Buddha-nature is definitely permanent, then why are killing, stealing, sexual misconduct, divisive speech, harsh speech, lying, idle chatter, greed, hatred, and wrong views spoken of? If the nature of the self is permanent, why does one become confused and disoriented after drinking alcohol? If the nature of the self is permanent, then the blind should see colors, the deaf should hear sounds, the mute should speak, and the lame should walk. If the nature of the self is permanent, one should not avoid fire pits, floods, poison, swords, evil people, or beasts. If the self is permanent, one should not forget what one has experienced before. If one does not forget, why does one say, 「Where have I seen this person before?」 If the self is permanent, there should be no old age, youth, prosperity, decline, or recollection of past events. If the self is permanent, where does it reside? Is it in the mucus, saliva, or the colors of blue, yellow, red, and white? If the self is permanent, it should pervade the entire body, like sesame oil, with no empty space. If the body is destroyed, the self should also be destroyed.』
The Buddha said to Kāśyapa, 『Good man! It is like a king』s household having a strong man, who has a vajra-ratna (diamond jewel) between his eyebrows. He and other strong men
士捔力相撲，而彼力士以頭觸之，其額上珠尋沒膚中，都不自知是珠所在。其處有瘡，即命良醫欲自療治。時有明醫善知方藥，即知是瘡因珠入體，是珠入皮即便停住。是時良醫尋問力士：『卿額上珠為何所在？』力士驚答：『大師醫王！我額上珠乃失去耶？是珠今者為何所在？將非幻化？』憂愁啼哭。是時良醫慰喻力士：『汝今不應生大愁苦。汝因斗時寶珠入體，今在皮里，影現於外。汝等斗時瞋恚毒盛，珠陷入體故不自知。』是時力士不信醫言：『若在皮里，膿血不凈，何緣不出？若在筋里，不應可見。汝今云何欺誑於我？』時醫執鏡以照其面，珠在鏡中明瞭顯現。力士見已，心懷驚怪，生奇特想。
「善男子！一切眾生亦復如是，不能親近善知識故，雖有佛性皆不能見，而為貪、淫、瞋恚、愚癡之所覆蔽，故墮地獄、畜生、餓鬼、阿修羅、旃陀羅、剎利、婆羅門、毗舍、首陀，生如是等種種家中。因心所起種種業緣，雖受人身，聾、盲、喑、啞、拘躄、癃跛。於二十五有受諸果報，貪、淫、瞋恚、愚癡覆心，不知佛性。如彼力士，寶珠在體謂呼失去。眾生亦爾，不知親近善知識故，不識如來微密寶藏，修學無我。譬如非聖，雖說有我，亦復不知我之真性。我諸弟子亦復如是，不知親近善知識故，修學無我
【現代漢語翻譯】 現代漢語譯本：有兩個力士互相角力相撲，其中一個力士用頭撞擊對方，他額頭上的寶珠隨即陷入面板之中，自己完全不知道寶珠在哪裡。他額頭受傷生瘡，就請來良醫想要治療。當時有一位明醫，精通醫術和方藥，立刻知道這瘡是因為寶珠進入體內所致，寶珠進入面板就停留在那裡。這時良醫就問力士：『你額頭上的寶珠在哪裡？』力士驚恐地回答：『大師醫王！我額頭上的寶珠難道是丟失了嗎？這寶珠現在在哪裡？難道是幻化消失了嗎？』他憂愁地哭了起來。這時良醫安慰力士說：『你現在不應該如此憂愁痛苦。你因為搏鬥時寶珠進入體內，現在就在面板裡面，影子顯現在外面。你們搏鬥時嗔恚的毒性很強，寶珠陷入體內所以自己不知道。』這時力士不相信醫生的話：『如果在面板裡面，膿血污穢，為什麼不出來？如果在筋里，不應該能看見。你現在怎麼欺騙我？』這時醫生拿著鏡子照他的臉，寶珠在鏡中清晰地顯現出來。力士看到后，心中感到驚奇怪異，產生了奇特的想法。 善男子！一切眾生也是這樣，不能親近善知識（指引正道的人）的緣故，雖然有佛性（覺悟的本性）都不能看見，而被貪慾、淫慾、嗔恚、愚癡所矇蔽，所以墮入地獄、畜生、餓鬼、阿修羅（非天）、旃陀羅（賤民）、剎利（武士）、婆羅門（祭司）、毗舍（商人）、首陀（奴隸）等各種家庭中。因為心中所產生的各種業緣，即使得到人身，也會有聾、盲、瘖啞、拘攣、跛足等殘疾。在二十五有（三界中的二十五種存在狀態）中承受各種果報，貪慾、淫慾、嗔恚、愚癡矇蔽內心，不知道佛性。就像那個力士，寶珠在體內卻說丟失了。眾生也是這樣，不知道親近善知識的緣故，不認識如來（佛陀）的秘密寶藏，修學無我。譬如不是聖人，雖然說有我，也不知道我的真性。我的弟子也是這樣，不知道親近善知識的緣故，修學無我。
【English Translation】 English version: Two wrestlers were grappling, and one of them struck the other with his head. The jewel on his forehead immediately sank into his skin, and he was completely unaware of where the jewel was. He developed a sore on his forehead and sought a skilled physician to treat it. At that time, there was a wise physician who was well-versed in medicine and prescriptions. He immediately knew that the sore was caused by the jewel entering the body, and that the jewel had lodged itself in the skin. The physician then asked the wrestler, 『Where is the jewel on your forehead?』 The wrestler replied in alarm, 『Great physician! Has the jewel on my forehead been lost? Where is it now? Has it vanished like an illusion?』 He wept with sorrow. The physician then comforted the wrestler, 『You should not be so distressed. The jewel entered your body during the fight, and it is now inside your skin, its shadow visible on the outside. During your fight, the poison of your anger was strong, and the jewel sank into your body, so you were unaware of it.』 The wrestler did not believe the physician, saying, 『If it were inside my skin, with pus and blood, why wouldn't it come out? If it were in the muscle, it shouldn't be visible. How are you deceiving me?』 The physician then held up a mirror to his face, and the jewel was clearly visible in the mirror. Upon seeing it, the wrestler was astonished and had a strange thought. Good man! All sentient beings are also like this. Because they cannot draw near to good teachers (those who guide on the right path), they cannot see their Buddha-nature (the nature of enlightenment), even though they possess it. They are obscured by greed, lust, anger, and ignorance, and therefore fall into various realms such as hell, the animal realm, the hungry ghost realm, the Asura (demigod) realm, the Chandala (outcast) class, the Kshatriya (warrior) class, the Brahmin (priest) class, the Vaishya (merchant) class, and the Shudra (servant) class. Due to the various karmic causes arising from their minds, even if they obtain a human body, they may be deaf, blind, mute, crippled, or lame. They experience various karmic retributions in the twenty-five realms of existence (the twenty-five states of being in the three realms). Greed, lust, anger, and ignorance obscure their minds, and they do not know their Buddha-nature. Like that wrestler, who had the jewel in his body but thought it was lost, sentient beings are also like this. Because they do not know to draw near to good teachers, they do not recognize the secret treasure of the Tathagata (Buddha), and they practice non-self. For example, those who are not saints, even if they speak of a self, do not know the true nature of the self. My disciples are also like this; because they do not know to draw near to good teachers, they practice non-self.
，亦復不知無我之處。尚自不知無我真性，況復能知有我真性？
「善男子！如來如是說諸眾生皆有佛性，譬如良醫示彼力士金剛寶珠。是諸眾生為無量億諸煩惱等之所覆蔽，不識佛性。若盡煩惱，爾時乃得證知明瞭，如彼力士于明鏡中見其寶珠。善男子！如來秘藏如是無量不可思議。
「複次，善男子！譬如雪山有一味藥名曰樂味，其味極甜，在深叢下人無能見，有人聞香即知其地當有是藥。過去世中有轉輪王，于彼雪山為此藥故，在在處處造作木筒以接是藥。是藥熟時，從地流出，集木筒中，其味真正。王既沒已，其後是藥或醋、或咸、或甜、或苦、或辛、或淡。如是一味，隨其流處有種種異，是藥真味停留在山猶如滿月。凡人薄福，雖以掘鑿加功苦至而不能得。復有聖王出現於世，以福因緣即得是藥真正之味。
「善男子！如來秘藏其味亦爾，為諸煩惱叢林所覆，無明眾生不能得見。藥一味者譬如佛性，以煩惱故，出種種味，所謂地獄、畜生、餓鬼、天、人、男、女、非男、非女、剎利、婆羅門、毗舍、首陀。佛性雄猛，難可毀壞，是故無有能殺害者。若有殺者則斷佛性，如是，佛性終不可斷。性若可斷，無有是處。如我性者即是如來秘密之藏。如是秘藏，一切無能毀壞燒滅。雖不可壞，然
【現代漢語翻譯】 現代漢語譯本：他們也不知道無我的境界。他們尚且不瞭解無我真實的本性，又怎麼可能瞭解有我真實的本性呢？ 『善男子！如來是這樣說的，一切眾生都有佛性（Buddha-nature），就像良醫向力士展示金剛寶珠一樣。這些眾生被無量億的煩惱等所遮蔽，不認識佛性。如果煩惱斷盡，那時才能證知明白，就像力士在明鏡中看到他的寶珠一樣。善男子！如來的秘密寶藏就是這樣無量不可思議。 『再者，善男子！譬如雪山有一種藥，名叫樂味，它的味道非常甜美，生長在深密的叢林下，人們無法看見。有人聞到香味，就知道那個地方應該有這種藥。過去世中，有一位轉輪王（Chakravartin, universal monarch），爲了得到這種藥，在雪山各處製作木筒來接取藥汁。當藥成熟時，會從地裡流出，聚集在木筒中，味道純正。國王去世后，這種藥有時變成酸味、有時變成鹹味、有時變成甜味、有時變成苦味、有時變成辣味、有時變成淡味。雖然只有一種味道，但隨著流出的地方不同，就會有各種不同的味道。這種藥的真味仍然停留在山上，就像滿月一樣。凡人福報淺薄，即使努力挖掘也無法得到。後來有聖王出現於世，憑藉福德因緣，就能得到這種藥的真正味道。 『善男子！如來的秘密寶藏的味道也是這樣，被煩惱的叢林所覆蓋，無明的眾生無法看見。藥只有一種味道，譬如佛性，因為煩惱的緣故，顯現出種種不同的味道，也就是地獄、畜生、餓鬼、天、人、男、女、非男、非女、剎帝利（Kshatriya, warrior caste）、婆羅門（Brahmin, priestly caste）、吠舍（Vaishya, merchant caste）、首陀羅（Shudra, laborer caste）。佛性剛強勇猛，難以毀壞，所以沒有能夠殺害它的人。如果有殺害佛性的人，那就等於斷絕佛性，但是佛性終究是不可斷絕的。如果佛性可以斷絕，那是不可能的。我的本性就是如來秘密的寶藏。這樣的秘密寶藏，一切都無法毀壞或燒滅。雖然不可毀壞，但是'
【English Translation】 English version: They also do not know the place of no-self. They do not even understand the true nature of no-self, how could they possibly understand the true nature of self? 'Good man! The Tathagata speaks thus, that all sentient beings have Buddha-nature, like a good physician showing a Vajra jewel to a strong man. These sentient beings are covered by countless billions of afflictions and do not recognize their Buddha-nature. If afflictions are exhausted, then they will be able to realize and understand it, just like the strong man seeing his jewel in a clear mirror. Good man! The Tathagata's secret treasury is thus immeasurable and inconceivable. 'Furthermore, good man! It is like there is a medicine on the Snowy Mountains called 'Pleasant Taste,' its taste is extremely sweet, and it grows under deep thickets where people cannot see it. Someone who smells its fragrance knows that there must be this medicine in that place. In the past, there was a Chakravartin (universal monarch) who, for the sake of this medicine, made wooden tubes in various places on the Snowy Mountains to collect the medicine. When the medicine is ripe, it flows out from the ground and gathers in the wooden tubes, its taste is pure. After the king passed away, this medicine sometimes becomes sour, sometimes salty, sometimes sweet, sometimes bitter, sometimes spicy, and sometimes bland. Although it has only one taste, it has various different tastes depending on where it flows. The true taste of this medicine remains on the mountain like a full moon. Ordinary people with little merit, even if they work hard to dig, cannot obtain it. Later, a holy king appears in the world, and through the cause of his merit, he can obtain the true taste of this medicine. 'Good man! The taste of the Tathagata's secret treasury is also like this, covered by the thickets of afflictions, and ignorant beings cannot see it. The medicine has one taste, which is like Buddha-nature. Because of afflictions, it manifests various different tastes, namely hell, animals, hungry ghosts, heavens, humans, male, female, neither male nor female, Kshatriya (warrior caste), Brahmin (priestly caste), Vaishya (merchant caste), and Shudra (laborer caste). Buddha-nature is strong and fierce, difficult to destroy, therefore there is no one who can kill it. If there is someone who kills Buddha-nature, it is equivalent to cutting off Buddha-nature, but Buddha-nature can never be cut off. If Buddha-nature could be cut off, that would be impossible. My nature is the secret treasury of the Tathagata. Such a secret treasury, nothing can destroy or burn it. Although it cannot be destroyed, yet'
不可見，若得成就阿耨多羅三藐三菩提，爾乃證知。以是因緣，無能殺者。」
迦葉菩薩復白佛言：「世尊！若無殺者，應當無有不善之業。」
佛告迦葉：「實有殺生。何以故？善男子！眾生佛性住五陰中，若壞五陰，名曰殺生。若有殺生即墮惡趣，以業因緣而有剎利、婆羅門等、毗舍、首陀、及旃陀羅、若男、若女、非男、非女，二十五有差別之相，流轉生死。非聖之人橫計於我，大小諸相猶如稗子、或如米豆、乃至母指，如是種種妄生憶想，妄想之相無有真實。出世我相名為佛性，如是計我是名最善。
「複次，善男子！譬如有人善知伏藏，即取利钁掘地直下，磐石、沙礫直過無難，唯至金剛不能穿徹。夫金剛者，所有刀斧不能破壞。善男子！眾生佛性亦復如是，一切論者，天、魔波旬及諸人天，所不能壞。五陰之相即是起作，起作之相猶如石沙，可穿、可壞。佛性真我譬如金剛，不可毀壞。以是義故，壞五陰者名為殺生。善男子！必定當知佛法如是不可思議。
「善男子！方等經者，猶如甘露、亦如毒藥。」
迦葉菩薩復白佛言：「如來何緣說方等經譬如甘露、亦如毒藥？」
佛言：「善男子！汝今欲知如來秘藏真實義不？」
迦葉白言：「我今實欲得知如來秘
【現代漢語翻譯】 現代漢語譯本 『不可見，若得成就阿耨多羅三藐三菩提（無上正等正覺），爾乃證知。以是因緣，無能殺者。』
迦葉菩薩復對佛說：『世尊！若無殺者，應當沒有不善的業。』
佛告訴迦葉：『確實有殺生。為什麼呢？善男子！眾生的佛性住在五陰（色、受、想、行、識）之中，如果破壞五陰，就叫做殺生。如果有殺生，就會墮入惡道，因為業的因緣，而有剎利（貴族）、婆羅門（祭司）、毗舍（商人）、首陀（奴隸）以及旃陀羅（賤民），或者男、女、非男非女，二十五種有差別的相，在生死中流轉。不是聖人的人橫生執著於我，大小諸相就像稗子、或者像米豆、乃至像拇指，像這樣種種虛妄的憶想，虛妄的相沒有真實。出世的我相叫做佛性，像這樣執著於我，是名為最善。』
『再者，善男子！譬如有人善於知道伏藏，就拿起鋒利的鋤頭直接向下挖掘，磐石、沙礫直接穿過沒有困難，只有到了金剛（最堅硬的物質）不能穿透。金剛，所有的刀斧都不能破壞。善男子！眾生的佛性也像這樣，一切論者，天、魔波旬（欲界第六天之魔王）以及諸人天，都不能破壞。五陰的相就是生起和造作，生起和造作的相就像石頭沙子，可以穿透、可以破壞。佛性真我譬如金剛，不可毀壞。因為這個緣故，破壞五陰叫做殺生。善男子！一定要知道佛法是這樣不可思議。』
『善男子！方等經（大乘經典）就像甘露，也像毒藥。』
迦葉菩薩又對佛說：『如來為什麼說方等經像甘露，也像毒藥呢？』
佛說：『善男子！你現在想知道如來秘密的真實義嗎？』
迦葉說：『我現在確實想知道如來的秘密。』
【English Translation】 English version 'It is invisible; if you attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), then you will know it. Because of this reason, there is no one who can kill.'
Bodhisattva Kasyapa again said to the Buddha, 'World Honored One! If there is no killer, there should be no unwholesome karma.'
The Buddha told Kasyapa, 'There is indeed killing. Why is that? Good man! The Buddha-nature of sentient beings dwells within the five skandhas (form, feeling, perception, mental formations, and consciousness). If one destroys the five skandhas, it is called killing. If there is killing, one will fall into evil realms. Because of the karmic causes, there are Kshatriyas (warriors), Brahmins (priests), Vaishyas (merchants), Shudras (laborers), and Chandalas (outcasts), or male, female, neither male nor female, twenty-five different forms, transmigrating in birth and death. Those who are not sages falsely cling to a self, with various forms, large and small, like weeds, or like rice grains, or even like a thumb. Such are all kinds of false thoughts and imaginings, and these false forms are not real. The self that transcends the world is called Buddha-nature. To cling to this self is called the most virtuous.'
'Furthermore, good man! It is like a person who is skilled in knowing hidden treasures. He takes a sharp pickaxe and digs straight down. He passes through bedrock and gravel without difficulty, but when he reaches diamond (the hardest substance), he cannot penetrate it. Diamond cannot be destroyed by any sword or axe. Good man! The Buddha-nature of sentient beings is also like this. All debaters, gods, Mara Papiyas (the demon king of the sixth heaven of the desire realm), and all humans and gods cannot destroy it. The forms of the five skandhas are arising and creating. The forms of arising and creating are like stones and sand, which can be penetrated and destroyed. The true self of Buddha-nature is like a diamond, indestructible. For this reason, destroying the five skandhas is called killing. Good man! You must know that the Buddha-dharma is thus inconceivable.'
'Good man! The Vaipulya Sutras (Mahayana scriptures) are like nectar, and also like poison.'
Bodhisattva Kasyapa again said to the Buddha, 'Why does the Tathagata say that the Vaipulya Sutras are like nectar, and also like poison?'
The Buddha said, 'Good man! Do you now wish to know the true meaning of the Tathagata's secret treasury?'
Kasyapa said, 'I truly wish to know the Tathagata's secret.'
藏之義。」
爾時，世尊而說偈言：
「或有服甘露， 傷命而早夭； 或復服甘露， 壽命得長存； 或有服毒生、 有緣服毒死。 無礙智甘露， 所謂大乘典， 如是大乘典， 亦名雜毒藥。 如酥、醍醐等， 及以諸石蜜， 服消則為藥、 不消則為毒。 方等亦如是， 智者為甘露； 愚不知佛性， 服之則成毒。 聲聞及緣覺， 大乘為甘露， 猶如諸味中， 乳最為第一。 如是勤進者， 依因於大乘， 得至於涅槃， 成人中象王。 眾生知佛性， 猶如迦葉等， 無上甘露味， 不生亦不死。 迦葉！汝今當， 善分別三歸， 如是三歸性， 則是我之性。 若能諦觀察， 我性有佛性， 當知如是人， 得入秘密藏； 知我及我所， 是人已出世。 佛、法三寶性， 無上第一尊， 如我所說偈， 其性義如是。」
爾時，迦葉復說偈言：
「我今都不知， 歸依三寶處， 云何當歸趣， 無上、無所畏？ 不知三寶處， 云何作無我？ 云何歸佛者， 而得於安慰？ 云何歸依法？ 唯愿為我說。 云何得自在？ 云何不自在？ 云何歸依僧， 轉得
【現代漢語翻譯】 現代漢語譯本 『藏』的含義。」
這時，世尊說了偈語：
『有人服用甘露，卻因傷身而早夭； 也有人服用甘露，壽命得以長久； 有人服用毒藥反而生存，也有人因緣際會服用毒藥而死。 無礙智慧的甘露，指的就是大乘經典， 這樣的大乘經典，也稱為雜毒藥。 如同酥油、醍醐等，以及各種石蜜， 消化了就成為良藥，不消化就成為毒藥。 方等經典也是如此，對智者來說是甘露； 愚昧的人不瞭解佛性，服用它就成了毒藥。 對聲聞和緣覺來說，大乘是甘露， 就像各種味道中，乳是最為第一。 像這樣勤奮精進的人，依靠大乘， 最終達到涅槃，成為人中的象王。 眾生了解佛性，就像迦葉（佛陀的十大弟子之一）等人一樣， 獲得無上的甘露味，不生也不死。 迦葉！你現在應當，好好分辨三歸依， 這樣的三歸依的性質，就是我的性質。 如果能夠仔細觀察，我的性質中有佛性， 應當知道這樣的人，得以進入秘密的寶藏； 瞭解我以及我所擁有的，這個人已經超越世俗。 佛、法、僧三寶的性質，是無上第一的尊貴， 就像我所說的偈語，它的性質意義就是這樣。』
這時，迦葉又說了偈語：
『我現在完全不知道，歸依三寶的處所， 應當如何歸向，無上、無所畏懼的境界？ 不知道三寶的處所，如何才能做到無我？ 如何歸依佛，才能得到安慰？ 如何歸依法？希望您能為我解說。 如何才能自在？如何又會不自在？ 如何歸依僧，才能轉而獲得』
【English Translation】 English version the meaning of 『hidden』.』
At that time, the World Honored One spoke in verse:
『Some, taking nectar, are harmed and die young; Others, taking nectar, have their lives prolonged; Some, taking poison, live; some, by fate, taking poison, die. The nectar of unobstructed wisdom, that is the Mahayana scriptures, Such Mahayana scriptures are also called mixed poison. Like ghee, clarified butter, and various rock candies, If digested, they become medicine; if not, they become poison. The Vaipulya sutras are also like this; for the wise, they are nectar; The foolish, not knowing Buddha-nature, taking them, they become poison. For Sravakas and Pratyekabuddhas, the Mahayana is nectar, Just as among all flavors, milk is the foremost. Those who are diligent and strive, relying on the Mahayana, Will reach Nirvana, becoming the king of elephants among men. Sentient beings knowing Buddha-nature, like Kasyapa (one of Buddha's ten great disciples) and others, Obtain the unsurpassed taste of nectar, neither born nor dying. Kasyapa! You should now, well distinguish the Three Refuges, The nature of these Three Refuges, is my nature. If one can carefully observe, my nature has Buddha-nature, One should know that such a person, can enter the secret treasury; Knowing me and what is mine, this person has transcended the world. The nature of the Three Jewels, Buddha, Dharma, and Sangha, is the unsurpassed and foremost venerable, Like the verses I have spoken, its nature and meaning are thus.』
At that time, Kasyapa again spoke in verse:
『I now do not know at all, the place of refuge in the Three Jewels, How should I turn to, the unsurpassed, fearless state? Not knowing the place of the Three Jewels, how can I achieve no-self? How can one take refuge in the Buddha, and obtain comfort? How can one take refuge in the Dharma? I wish you would explain it to me. How can one be free? How can one be not free? How can one take refuge in the Sangha, and then obtain』
無上利？ 云何真實說， 未來成佛道？ 未來若不成， 云何歸三寶？ 我今無預知， 當行次第依。 云何未懷妊， 而作生子想？ 若必在胎中， 則名為有子； 子若在胎中， 定當生不久， 是名為子義； 眾生業亦然。 如佛之所說， 愚者不能知； 以其不知故， 輪迴生死獄。 假名優婆塞， 不知真實義， 唯愿廣分別， 除斷我疑網。 如來大智慧， 唯垂哀分別， 愿說于如來， 秘密之寶藏。」 「迦葉！汝當知， 我今當爲汝， 善開微密藏， 令汝疑得斷。 今當至心聽： 汝于諸菩薩， 則與第七佛， 同其一名號。 歸依于佛者， 真名優婆塞， 終不更歸依， 其餘諸天神； 歸依於法者， 則離於殺害； 歸依聖僧者， 不求于外道。 如是歸三寶， 則得無所畏。」 迦葉白佛言： 「我亦歸三寶， 是名為正路， 諸佛之境界。 三寶平等相， 常有大智性， 我性及佛性， 無二、無差別。 是道佛所贊， 正進安止處， 亦名正遍見， 故為佛所稱。 我亦趣善逝， 所贊無上道， 是最為甘露， 諸有所無有。」
爾時，佛告迦
【現代漢語翻譯】 現代漢語譯本 「無上的利益是什麼？ 如何真實地說，未來能夠成就佛道？ 如果未來不能成就，又如何歸依三寶（佛、法、僧）？ 我現在沒有預知的能力，應當按照次第修行。 如何能在沒有懷孕的情況下，就產生生孩子的想法？ 如果必定在胎中，才能稱為有孩子； 孩子如果在胎中，必定不久就會出生， 這才是孩子的意義；眾生的業力也是如此。 正如佛所說，愚笨的人不能理解； 因為他們不理解，所以才在生死輪迴的牢獄中。 我雖名為優婆塞（在家男居士），卻不明白真實的意義， 唯愿您能廣為分別解說，消除我心中的疑惑。 如來您有大智慧，希望您能慈悲地為我分別解說， 愿您能講述如來您秘密的寶藏。」 「迦葉（佛陀弟子名）！你應該知道，我現在將為你， 好好地開啟這秘密的寶藏，讓你消除疑惑。 現在應當專心聽：你對於諸位菩薩來說， 就如同第七佛一樣，擁有相同的名號。 歸依佛的人，才真正稱為優婆塞， 永遠不再歸依其他的諸天神； 歸依法的人，就會遠離殺害； 歸依聖僧的人，就不會追求外道。 像這樣歸依三寶，就能得到無所畏懼。」 迦葉對佛說：「我也歸依三寶， 這是正確的道路，是諸佛的境界。 三寶的平等之相，常有大智慧的本性， 我的本性和佛的本性，沒有二樣，沒有差別。 這條道路是佛所讚歎的，是正向精進安住的地方， 也稱為正遍知見，所以被佛所稱讚。 我也要趣向善逝（佛的稱號），所讚歎的無上之道， 這是最甘甜的甘露，是所有存在和不存在的歸宿。」 這時，佛告訴迦葉
【English Translation】 English version What is the supreme benefit? How can it be truthfully said that one will achieve Buddhahood in the future? If one cannot achieve it in the future, how can one take refuge in the Three Jewels (Buddha, Dharma, Sangha)? I do not have the ability to foresee the future, and should practice according to the proper order. How can one have the thought of giving birth to a child when one is not pregnant? If it is necessary to be in the womb to be called a child; If a child is in the womb, it will surely be born soon, This is the meaning of a child; the karma of sentient beings is also like this. As the Buddha has said, the foolish cannot understand; Because they do not understand, they are trapped in the prison of the cycle of birth and death. I am called an Upasaka (lay male devotee), but I do not understand the true meaning, I only wish that you would explain it in detail, to remove the doubts in my mind. You, the Tathagata, have great wisdom, I hope you will compassionately explain it for me, I wish you would speak of the secret treasure of the Tathagata.」 「Kasyapa (name of Buddha's disciple)! You should know, I will now for you, Open this secret treasure well, so that you can dispel your doubts. Now you should listen attentively: for all the Bodhisattvas, You are like the seventh Buddha, having the same name. Those who take refuge in the Buddha are truly called Upasakas, And will never take refuge in other gods; Those who take refuge in the Dharma will be free from killing; Those who take refuge in the Sangha will not seek external paths. Taking refuge in the Three Jewels in this way, one will obtain fearlessness.」 Kasyapa said to the Buddha: 「I also take refuge in the Three Jewels, This is the correct path, the realm of all Buddhas. The equal nature of the Three Jewels always has the nature of great wisdom, My nature and the Buddha's nature are not two, there is no difference. This path is praised by the Buddha, it is the place of right progress and dwelling, It is also called right and complete knowledge, therefore it is praised by the Buddha. I also go towards the Sugata (epithet of the Buddha), the supreme path that is praised, This is the sweetest nectar, the destination of all that exists and does not exist.」 At that time, the Buddha told Kasyapa
葉菩薩：「善男子！汝今不應如諸聲聞、凡夫之人分別三寶。於此大乘無有三歸分別之相。所以者何？于佛性中即有法、僧，為欲化度聲聞凡夫故，分別說三寶異相。善男子！若欲隨順世間法者，則應分別有三歸依。
「善男子！菩薩應作如是思惟：『我今此身歸依于佛。』若即此身得成佛道，既成佛已，不當恭敬、禮拜、供養于諸世尊。何以故？諸佛平等，等為眾生作歸依故。
「若欲尊重法身舍利，便應禮敬諸佛塔廟。所以者何？為欲化度諸眾生故，亦令眾生於我身中起塔廟想，禮拜、供養。如是，眾生以我法身為歸依處。
「一切眾生皆依非真、邪偽之法，我當次第為說真法；又有歸依非真僧者，我當爲作依真僧處；若有分別三歸依者，我當爲作一歸依處，無三差別；于生盲眾為作眼目；復當爲諸聲聞、緣覺作真歸處。善男子！如是，菩薩為無量惡諸眾生等及諸智者而作佛事。
「善男子！譬如有人臨陣戰時即生心念：『我於是中最為第一，一切兵眾悉依恃我。』亦如大子如是思惟：『我當調伏其餘王子，紹繼大王帝王之業而得自在，令諸王子悉見歸依。』是故，不應生下劣心，如王，王子、大臣亦爾。
「善男子！菩薩摩訶薩亦復如是，作是思惟：『云何三事與我一體？』善
【現代漢語翻譯】 現代漢語譯本 葉菩薩說：『善男子！你現在不應該像那些聲聞（小乘佛教的修行者）、凡夫俗子那樣分別看待佛、法、僧三寶。在大乘佛教中，沒有分別三歸依的說法。為什麼呢？因為在佛性中就包含了法和僧，爲了教化聲聞和凡夫，才分別說三寶的不同之處。善男子！如果想要順應世俗的法則，就應該分別有三歸依。』 『善男子！菩薩應該這樣思考：『我現在以這個身體歸依佛。』如果這個身體最終成就佛道，既然已經成佛，就不應該再去恭敬、禮拜、供養其他的佛。為什麼呢？因為諸佛是平等的，平等地作為眾生的歸依之處。 『如果想要尊重法身舍利（佛的法身所化現的舍利），就應該禮敬諸佛的塔廟。為什麼呢？爲了教化眾生，也讓眾生在我身上產生塔廟的意象，從而禮拜、供養。這樣，眾生就以我的法身為歸依之處。』 『一切眾生都依賴於不真實、邪惡虛偽的法，我應當依次為他們宣說真正的佛法；又有歸依于不真實的僧團的人，我應當為他們建立真實的僧團作為歸依之處；如果有人分別執著於三歸依，我應當為他們建立一個歸依之處，沒有三者的差別；對於那些像盲人一樣的眾生，我應當為他們做眼睛；還應當為那些聲聞、緣覺（小乘佛教的修行者）建立真正的歸依之處。善男子！菩薩就是這樣為無量惡的眾生以及有智慧的人做佛事。』 『善男子！譬如有人在戰場上作戰時，心中會想：『我在這裡是最強大的，所有的士兵都依賴我。』又像王子會這樣想：『我應當調伏其他的王子，繼承大王的帝王事業，獲得自在，讓所有的王子都來歸依我。』所以，不應該產生低劣的心，就像國王、王子、大臣一樣。』 『善男子！菩薩摩訶薩（大菩薩）也是這樣，會思考：『為什麼佛、法、僧三者與我是一體的？』善
【English Translation】 English version Bodhisattva Ye said: 'Good man! You should not now, like those Śrāvakas (hearers, disciples of Hinayana Buddhism) and ordinary people, distinguish the Three Jewels (Buddha, Dharma, Sangha). In this Mahāyāna (Great Vehicle Buddhism), there is no concept of distinguishing the Three Refuges. Why is that? Because within the Buddha-nature, there are already the Dharma and the Sangha. It is for the purpose of converting Śrāvakas and ordinary people that the different aspects of the Three Jewels are explained. Good man! If one wishes to follow the worldly laws, then one should distinguish the Three Refuges.' 'Good man! A Bodhisattva should contemplate thus: 『I now take refuge in the Buddha with this body.』 If this body eventually attains Buddhahood, having already become a Buddha, one should not then respect, bow to, or make offerings to other Buddhas. Why is that? Because all Buddhas are equal, equally serving as a refuge for all beings.' 'If one wishes to respect the relics of the Dharmakāya (Buddha's Dharma body), then one should pay homage to the pagodas and temples of all Buddhas. Why is that? It is for the purpose of converting all beings, and also to cause beings to form the image of a pagoda or temple within my body, and thus pay homage and make offerings. In this way, beings take my Dharmakāya as their refuge.' 'All beings rely on untrue, evil, and false dharmas. I should sequentially explain the true Dharma to them. There are also those who take refuge in an untrue Sangha (Buddhist community). I should establish a true Sangha as a refuge for them. If there are those who cling to the distinctions of the Three Refuges, I should establish one refuge for them, without the distinctions of the three. For those beings who are like the blind, I should be their eyes. I should also establish a true refuge for the Śrāvakas and Pratyekabuddhas (solitary realizers, practitioners of Hinayana Buddhism). Good man! Thus, a Bodhisattva performs the work of a Buddha for countless evil beings and wise ones alike.' 'Good man! It is like a person who, when fighting on the battlefield, thinks: 『I am the strongest here, and all the soldiers rely on me.』 It is also like a prince who thinks: 『I should subdue the other princes, inherit the king's imperial work, and attain freedom, so that all the princes will take refuge in me.』 Therefore, one should not generate an inferior mind, just like a king, a prince, or a minister.' 'Good man! A Bodhisattva Mahāsattva (great Bodhisattva) is also like this, thinking: 『How are the three things (Buddha, Dharma, Sangha) one with me?』 Good
男子！我示三事即是涅槃。如來者，名無上士。譬如人身，頭最為上，非余支節、手、足等也。佛亦如是，最為尊上，非法、僧也。為欲化度諸世間故，種種示現差別之相，如彼梯橙。是故，汝今不應受持如凡愚人所知三歸差別之相，汝于大乘猛利決斷應如剛刀。」
迦葉菩薩白佛言：「世尊！我知故問，非為不知。我為菩薩大勇猛者問于無垢清凈行處，欲令如來為諸菩薩廣宣分別奇特之事、稱揚大乘方等經典。如來大悲今已善說，我亦如是安住其中。所說菩薩清凈行處即是宣說《大涅槃經》。
「世尊！我今亦當廣為眾生顯揚如是如來秘藏，亦當證知真三歸處。若有眾生能信如是《大涅槃經》，其人則能自然了達三歸依處。何以故？如來秘藏有佛性故。其有宣說是經典者，皆言：『身中盡有佛性。』如是之人則不遠求三歸依處。何以故？于未來世我身即當成就三寶。是故，聲聞、緣覺之人及餘眾生，皆依於我恭敬、禮拜。」
「善男子！以是義故，應當正學大乘經典。」
迦葉復言：「佛性如是不可思議，三十二相、八十種好亦不可思議。」
爾時，佛贊迦葉菩薩：「善哉，善哉。善男子！汝已成就深利智慧，我今當更善為汝說入如來藏。
「若我住者，即是常法，不離於苦
【現代漢語翻譯】 現代漢語譯本： 善男子！我所說的三件事就是涅槃的體現。如來（Tathagata，佛的稱號）被稱為無上士。譬如人的身體，頭是最重要的，不是其他肢體、手、腳等。佛也是如此，最為尊貴，不是法（Dharma，佛的教義）、僧（Sangha，佛教僧團）。爲了教化世間眾生，佛會示現各種不同的形象，就像階梯一樣。因此，你們現在不應該像凡夫俗子那樣理解三歸依（皈依佛、法、僧）的差別，你們應該以大乘的勇猛決斷，像剛刀一樣堅定。
迦葉菩薩（Kasyapa Bodhisattva，佛陀的十大弟子之一）對佛說：『世尊！我知道這些，所以才問，不是不知道。我爲了那些勇猛精進的菩薩，詢問關於無垢清凈的修行之處，希望如來能為菩薩們廣泛宣說各種奇特之事，讚揚大乘方等經典。如來您的大悲心已經很好地說明了，我也安住于其中。所說的菩薩清凈修行之處，就是宣說《大涅槃經》。』
『世尊！我現在也應當廣泛地為眾生宣揚如來這樣的秘密寶藏，也應當證知真正的三歸依之處。如果有眾生能夠相信這部《大涅槃經》，他們就能自然地明白三歸依的真正含義。為什麼呢？因為如來的秘密寶藏中蘊含著佛性。那些宣說這部經典的人都會說：『身體中都具有佛性。』這樣的人就不會向外尋求三歸依之處。為什麼呢？因為在未來世，我的身體就會成就三寶。因此，聲聞（Sravaka，聽聞佛陀教誨而修行的人）、緣覺（Pratyekabuddha，靠自己覺悟的人）以及其他眾生，都會依靠我，恭敬、禮拜。』
『善男子！因為這個道理，應當正確地學習大乘經典。』
迦葉又說：『佛性是如此不可思議，三十二相（佛陀的32種殊勝外貌）、八十種好（佛陀的80種細微特徵）也是不可思議的。』
這時，佛讚歎迦葉菩薩說：『好啊，好啊。善男子！你已經成就了深厚的智慧，我現在應當更詳細地為你講解如何進入如來藏（Tathagatagarbha，如來所藏的佛性）。』
『如果我（佛）住于（世間），那就是常法，不會脫離痛苦。』
【English Translation】 English version: Good man! The three things I demonstrate are Nirvana. The Tathagata (title of the Buddha) is called the unsurpassed one. For example, in the human body, the head is the most important, not the other limbs, hands, or feet. The Buddha is also like this, the most honored, not the Dharma (Buddha's teachings) or the Sangha (Buddhist monastic community). To transform and guide all beings in the world, the Buddha manifests various different forms, like a ladder. Therefore, you should not now understand the differences of the Three Refuges (taking refuge in the Buddha, Dharma, and Sangha) as ordinary people do. You should have the fierce determination of the Mahayana, as firm as a sharp knife.
Kasyapa Bodhisattva (one of the Buddha's ten great disciples) said to the Buddha, 'World Honored One! I know this, so I ask, not because I do not know. For those courageous Bodhisattvas, I ask about the place of immaculate and pure practice, hoping that the Tathagata can widely proclaim various extraordinary matters for the Bodhisattvas, and praise the Mahayana Vaipulya Sutras. The Tathagata's great compassion has already explained it well, and I also abide in it. The place of pure practice for Bodhisattvas that has been spoken of is the explanation of the 'Mahaparinirvana Sutra'.'
'World Honored One! Now I should also widely proclaim such secret treasures of the Tathagata for all beings, and I should also realize the true place of the Three Refuges. If there are beings who can believe in this 'Mahaparinirvana Sutra', they will naturally understand the true meaning of the Three Refuges. Why? Because the secret treasure of the Tathagata contains Buddha-nature. Those who proclaim this sutra will all say: 'There is Buddha-nature within the body.' Such people will not seek the place of the Three Refuges externally. Why? Because in the future, my body will achieve the Three Jewels. Therefore, Sravakas (those who hear the Buddha's teachings and practice), Pratyekabuddhas (those who awaken by themselves), and other beings will rely on me, respectfully worshiping and paying homage.'
'Good man! Because of this principle, one should correctly study the Mahayana Sutras.'
Kasyapa further said, 'Buddha-nature is so inconceivable, the thirty-two marks (32 auspicious physical characteristics of the Buddha) and eighty minor marks (80 minor physical characteristics of the Buddha) are also inconceivable.'
At that time, the Buddha praised Kasyapa Bodhisattva, saying, 'Excellent, excellent. Good man! You have already achieved profound wisdom, and now I should explain to you in more detail how to enter the Tathagatagarbha (the womb of the Tathagata, the Buddha-nature within).'
'If I (the Buddha) abide (in the world), that is the constant law, and it will not be free from suffering.'
；若無我者，修行凈行無所利益。若言諸法皆無有我，是即斷見；若言我住，即是常見。若言一切行無常者，即是斷見；諸行常者，復是常見。若言苦者，即是斷見；若言樂者，復是常見。修一切法常者，墮于斷見；修一切法斷者，墮于常見。如步屈蟲，要因前腳得移後足；修常、斷者亦復如是，要因斷常。以是義故，修余法苦者皆名不善；修余法樂者則名為善。修余法無我者是諸煩惱分；修余法常者是則名曰如來秘藏，所謂涅槃無有窟宅。修余無常法者即是財物；修余常法者，謂佛、法、僧及正解脫。當知如是佛法中道，遠離二邊而說真法，凡夫愚人于中無疑。如羸病人服食酥已，氣力輕便。有、無之法，體性不定。譬如四大，其性不同，各自違反。良醫善知，隨其偏發而訊息之。
「善男子！如來亦爾，于諸眾生猶如良醫，知諸煩惱體相差別而為除斷，開示如來秘密之藏，清凈佛性常住不變。若言有者，智不應染；若言無者即是妄語。若言有者，不應默然、亦復不應戲論諍訟，但求了知諸法真性。凡夫之人戲論諍訟，不解如來微密藏故。若說于苦，愚人便謂：『身是無常。』說一切苦，復不能知身有樂性。說無常者，凡夫之人計一切身皆是無常，譬如瓦壞。有智之人應當分別，不應盡言一切無常。何以故？
【現代漢語翻譯】 現代漢語譯本：如果說沒有『我』（ātman，靈魂或自我）的存在，那麼修行凈行就沒有什麼益處。如果說一切法都沒有『我』，那就是斷見（ucchedadṛṣṭi，認為生命死後一切斷滅的觀點）；如果說『我』是常住的，那就是常見（śāśvatadṛṣṭi，認為靈魂永恒存在的觀點）。如果說一切行（saṃskāra，有為法）都是無常的，那就是斷見；如果說諸行是常的，那就是常見。如果說一切都是苦的，那就是斷見；如果說一切都是樂的，那就是常見。修行一切法為常的，會墮入斷見；修行一切法為斷的，會墮入常見。就像尺蠖蟲一樣，必須依靠前腳才能移動後腳；修行常、斷也是如此，必須依靠斷常。因為這個道理，修行其他法為苦的都稱為不善；修行其他法為樂的則稱為善。修行其他法為無我的，是各種煩惱的根源；修行其他法為常的，則稱為如來的秘密寶藏，也就是涅槃（nirvāṇa，解脫）沒有固定的住所。修行其他法為無常的，是世俗的財物；修行其他法為常的，指的是佛、法、僧（buddha, dharma, saṃgha，佛教三寶）以及真正的解脫。應當知道，佛法的中道，是遠離兩邊而說的真理，凡夫愚人對此不會有疑惑。就像虛弱的病人服用了酥油后，氣力會變得輕快。有和無的法，其體性是不確定的。譬如四大（地、水、火、風），其性質不同，各自相互違背。良醫善於瞭解，會根據其偏頗的情況來調理。 善男子！如來也是如此，對於眾生就像良醫，知道各種煩惱的體相差別而為之斷除，開示如來的秘密寶藏，清凈佛性是常住不變的。如果說佛性是有的，智慧就不應該被污染；如果說佛性是無的，那就是妄語。如果說佛性是有的，就不應該保持沉默，也不應該戲論爭辯，而應該尋求瞭解諸法的真性。凡夫之人戲論爭辯，是因為不瞭解如來的秘密寶藏。如果說苦，愚人就會認為：『身體是無常的。』說一切都是苦，又不能知道身體有樂的性質。說無常，凡夫之人就會認為一切身體都是無常的，就像瓦片破碎一樣。有智慧的人應該分別，不應該說一切都是無常的。為什麼呢？
【English Translation】 English version: If there is no 『self』 (ātman, soul or self), then practicing pure conduct is of no benefit. If it is said that all dharmas are without a 『self』, that is annihilationism (ucchedadṛṣṭi, the view that life ends completely at death); if it is said that the 『self』 is permanent, that is eternalism (śāśvatadṛṣṭi, the view that the soul is eternal). If it is said that all conditioned things (saṃskāra, conditioned phenomena) are impermanent, that is annihilationism; if it is said that conditioned things are permanent, that is eternalism. If it is said that everything is suffering, that is annihilationism; if it is said that everything is pleasure, that is eternalism. Practicing all dharmas as permanent leads to annihilationism; practicing all dharmas as impermanent leads to eternalism. Just like a looper caterpillar, which must rely on its front legs to move its hind legs; practicing permanence and impermanence is also like this, one must rely on both permanence and impermanence. Because of this principle, practicing other dharmas as suffering is called unwholesome; practicing other dharmas as pleasure is called wholesome. Practicing other dharmas as no-self is the root of all afflictions; practicing other dharmas as permanent is called the secret treasure of the Tathāgata, which is nirvana (nirvāṇa, liberation) without a fixed abode. Practicing other dharmas as impermanent is worldly wealth; practicing other dharmas as permanent refers to the Buddha, Dharma, and Sangha (buddha, dharma, saṃgha, the Three Jewels of Buddhism) and true liberation. It should be known that the Middle Way of the Buddha's teachings is the truth spoken by avoiding both extremes, and ordinary foolish people will not have doubts about it. Just like a weak patient who takes ghee, their strength becomes light and comfortable. The nature of existence and non-existence is uncertain. For example, the four great elements (earth, water, fire, wind), their natures are different and contradict each other. A good doctor knows well and will adjust them according to their imbalances. Good man! The Tathāgata is also like this, like a good doctor to all sentient beings, knowing the differences in the nature of afflictions and eliminating them, revealing the secret treasure of the Tathāgata, the pure Buddha-nature is permanent and unchanging. If it is said that the Buddha-nature exists, wisdom should not be defiled; if it is said that the Buddha-nature does not exist, that is a lie. If it is said that the Buddha-nature exists, one should not remain silent, nor should one engage in frivolous debates, but should seek to understand the true nature of all dharmas. Ordinary people engage in frivolous debates because they do not understand the secret treasure of the Tathāgata. If suffering is spoken of, foolish people will think: 『The body is impermanent.』 Saying that everything is suffering, they cannot know that the body has the nature of pleasure. Saying impermanence, ordinary people will think that all bodies are impermanent, like broken tiles. Wise people should distinguish and should not say that everything is impermanent. Why is that?
我身即有佛性種子。若說無我，凡夫當謂：『一切佛法悉無有我。』智者應當分別無我假名不實，如是知已不應生疑。若言如來秘藏空寂，凡夫聞之生斷滅見；有智之人應當分別如來是常，無有變易。若言解脫譬如幻化。凡夫當謂：『得真解脫即是磨滅。』有智之人應當分別，人中師子雖有去、來，常住無變。
「若言：『無明因緣諸行。』凡夫之人聞已，分別生二法想，明與無明；智者了達其性無二，無二之性即是實性。若言：『諸行因緣識』者，凡夫謂二，行之與識；智者了達其性無二，無二之性即是實性。若言：『十善、十惡，可作、不可作，善道、惡道，白法、黑法。』凡夫謂二；智者了達其性無二，無二之性即是實性。若言：『應修一切法苦。』凡夫謂二；智者了達其性無二，無二之性即是實性。若言：『一切行無常』者，如來秘藏亦是無常，凡夫謂二；智者了達其性無二，無二之性即是實性。
「若言：『一切法無我、如來秘藏亦無有我。』凡夫謂二；智者了達其性無二，無二之性即是實性。我與無我，性無有二。如來秘藏其義如是，不可稱計無量無邊諸佛所贊。我今於是一切功德、成就，經中皆悉說已。
「善男子！我與無我，性相無二，汝應如是受持頂戴。
「善男子！汝
【現代漢語翻譯】 現代漢語譯本： 我自身就具有佛性的種子。如果說沒有『我』，凡夫俗子就會認為：『一切佛法都沒有『我』。』有智慧的人應當分辨『無我』只是一個虛假的名稱，並非真實存在，這樣理解后就不應該產生疑惑。如果說如來的秘密藏處是空寂的，凡夫俗子聽了會產生斷滅的見解；有智慧的人應當分辨如來是永恒不變的。如果說解脫就像幻化一樣，凡夫俗子就會認為：『得到真正的解脫就是徹底消滅。』有智慧的人應當分辨，人中的獅子（指佛陀）雖然有來去，但其常住的本質是不變的。 如果說：『無明（avidyā）(指對真理的無知)是諸行（saṃskāra）(指身、口、意所造作的行為)的因緣。』凡夫俗子聽了，會分別產生兩種想法，即『明』和『無明』；有智慧的人明白它們的本質沒有分別，沒有分別的本質就是實性。如果說：『諸行是識（vijñāna）(指意識)的因緣』，凡夫俗子會認為有『行』和『識』兩種；有智慧的人明白它們的本質沒有分別，沒有分別的本質就是實性。如果說：『十善、十惡，可做、不可做，善道、惡道，白法、黑法』，凡夫俗子會認為有兩類；有智慧的人明白它們的本質沒有分別，沒有分別的本質就是實性。如果說：『應當修習一切法的苦』，凡夫俗子會認為有兩類；有智慧的人明白它們的本質沒有分別，沒有分別的本質就是實性。如果說：『一切行為都是無常的』，如來的秘密藏處也是無常的，凡夫俗子會認為有兩類；有智慧的人明白它們的本質沒有分別，沒有分別的本質就是實性。 如果說：『一切法無我，如來的秘密藏處也沒有我。』凡夫俗子會認為有兩類；有智慧的人明白它們的本質沒有分別，沒有分別的本質就是實性。『我』和『無我』，其本質沒有分別。如來的秘密藏處的含義就是這樣，無法用言語衡量，是無量無邊的諸佛所讚歎的。我現在已經在這部經中講述了一切功德和成就。 善男子！『我』和『無我』，其性質和表象沒有分別，你應該這樣接受並頂戴奉行。 善男子！你
【English Translation】 English version: My own body possesses the seed of Buddha-nature. If it is said that there is no 『self』, ordinary people will think: 『All Buddhist teachings have no 『self』.』 The wise should discern that 『no-self』 is merely a false name, not a reality, and having understood this, they should not have doubts. If it is said that the Tathāgata's (如來) (the one who has thus gone) secret storehouse is empty and still, ordinary people will develop a view of annihilation; the wise should discern that the Tathāgata is constant and unchanging. If it is said that liberation is like an illusion, ordinary people will think: 『Attaining true liberation is complete extinction.』 The wise should discern that the Lion among men (referring to the Buddha), though having coming and going, is eternally abiding and unchanging. If it is said: 『Ignorance (avidyā) (ignorance of the truth) is the condition for volitional formations (saṃskāra) (actions of body, speech, and mind).』 Ordinary people, upon hearing this, will separately conceive of two ideas, namely 『clarity』 and 『ignorance』; the wise understand that their nature is not dual, and this non-dual nature is the true nature. If it is said: 『Volitional formations are the condition for consciousness (vijñāna) (awareness),』 ordinary people will think there are two, 『volitional formations』 and 『consciousness』; the wise understand that their nature is not dual, and this non-dual nature is the true nature. If it is said: 『Ten good deeds, ten evil deeds, what can be done, what cannot be done, good paths, evil paths, white dharma, black dharma,』 ordinary people will think there are two categories; the wise understand that their nature is not dual, and this non-dual nature is the true nature. If it is said: 『One should cultivate the suffering of all dharmas,』 ordinary people will think there are two categories; the wise understand that their nature is not dual, and this non-dual nature is the true nature. If it is said: 『All actions are impermanent,』 the Tathāgata's secret storehouse is also impermanent, ordinary people will think there are two categories; the wise understand that their nature is not dual, and this non-dual nature is the true nature. If it is said: 『All dharmas are without self, and the Tathāgata's secret storehouse is also without self,』 ordinary people will think there are two categories; the wise understand that their nature is not dual, and this non-dual nature is the true nature. 『Self』 and 『no-self』, their essence is not dual. The meaning of the Tathāgata's secret storehouse is like this, it cannot be measured by words, and it is praised by countless Buddhas. I have now spoken of all merits and accomplishments in this sutra. Good man! 『Self』 and 『no-self』, their nature and appearance are not dual, you should accept and uphold this with reverence. Good man! You
亦應當堅持憶念如是經典，如我先於《摩訶般若波羅蜜經》中說：『我、無我，無有二相。』如因乳生酪、因酪得生酥、因生酥得熟酥、因熟酥得醍醐，如是，酪性為從乳生。為從自生、從他生耶？乃至醍醐亦復如是。若從他生，即是他作，非是乳生；若非乳生，乳無所為。若自生者，不應相似相續而生；若相續生則不俱生；若不俱生，五種之味則不一時，雖不一時，定復不從余處來也。當知乳中先有酪相，甘味多故不能自變；乃至醍醐亦復如是。是牛食啖水草因緣，血脈轉變而得成乳。若食甘草，其乳則甜；若食苦草，乳則苦味。雪山有草名曰肥膩，牛若食者純得醍醐，無有青、黃、赤、白、黑色。穀草因緣，其乳則有色味之異。是諸眾生以明、無明業因緣故，生於二相；若無明轉，則變為明。一切諸法善、不善等亦復如是，無有二相。」
迦葉菩薩白佛言：「世尊！如佛所說：『乳中有酪。』是義云何？世尊！若言：『乳中定有酪相，以微細故不可見』者，云何說言：『從乳因緣而生於酪』？法若本無，則名為生；如其已有，云何言生？若言乳中定有酪相，百草之中亦應有乳；如是乳中亦應有草。若言：『乳中定無酪』者，云何因乳而得生酪？若法本無而後生者，何故乳中不生於草？」
「善男子！
{ "translations": [ "現代漢語譯本：也應當堅持憶念這樣的經典，就像我先前在《摩訶般若波羅蜜經》（Mahāprajñāpāramitā Sūtra，大智慧到彼岸經）中所說：『我』和『無我』，沒有兩種不同的相狀。就像從牛奶產生奶酪，從奶酪產生生酥，從生酥產生熟酥，從熟酥產生醍醐（ghṛta-maṇḍa，最精純的酥油），這樣，奶酪的性質是從牛奶產生的。那麼，它是從牛奶產生，還是從自身產生，還是從其他產生呢？乃至醍醐也是如此。如果從其他產生，那就是其他東西所造，不是牛奶產生的；如果不是牛奶產生的，牛奶就沒有作用。如果是自身產生，就不應該以相似的形態相續產生；如果相續產生，就不會同時產生；如果不同時產生，五種味道就不會同時存在，雖然不同時存在，但肯定不是從其他地方來的。應當知道牛奶中先有奶酪的性質，因為甘甜的味道太濃而不能自己變化；乃至醍醐也是如此。這是牛吃水草的因緣，血脈轉變而形成牛奶。如果吃甘草，牛奶就甜；如果吃苦草，牛奶就苦。雪山有一種草叫做肥膩，牛如果吃了，就純粹得到醍醐，沒有青、黃、赤、白、黑等顏色。穀草的因緣，牛奶就會有顏色和味道的差異。這些眾生因為光明和無明的業力因緣，產生兩種相狀；如果無明轉變，就會變為光明。一切諸法，善和不善等也是如此，沒有兩種不同的相狀。」 , "迦葉菩薩（Kāśyapa Bodhisattva）對佛說：「世尊！就像佛所說：『牛奶中有奶酪。』這是什麼意思呢？世尊！如果說：『牛奶中一定有奶酪的性質，因為非常細微所以看不見』，那麼，為什麼又說：『從牛奶的因緣而產生奶酪』呢？如果法本來沒有，就叫做產生；如果它已經存在，為什麼又說產生呢？如果說牛奶中一定有奶酪的性質，那麼百草之中也應該有牛奶；這樣，牛奶中也應該有草。如果說：『牛奶中一定沒有奶酪』，那麼，為什麼又因為牛奶而產生奶酪呢？如果法本來沒有而後產生，為什麼牛奶中不產生草呢？」", "「善男子！" ], "english_translations": [ "English version: One should also firmly hold onto the recollection of such scriptures, as I previously stated in the Mahāprajñāpāramitā Sūtra (The Great Perfection of Wisdom Sutra): 『Self』 and 『non-self』 are not two distinct characteristics.』 Just as from milk comes cheese, from cheese comes raw butter, from raw butter comes cooked butter, and from cooked butter comes ghee (ghṛta-maṇḍa, clarified butter), in this way, the nature of cheese arises from milk. So, does it arise from milk, from itself, or from something else? And so it is with ghee. If it arises from something else, then it is made by something else, not from milk; if it is not from milk, then milk has no function. If it arises from itself, it should not arise in a similar continuous manner; if it arises continuously, it will not arise simultaneously; if it does not arise simultaneously, the five flavors will not exist at the same time, and although they do not exist at the same time, they certainly do not come from elsewhere. It should be known that the nature of cheese is already present in milk, but because the sweet taste is too strong, it cannot transform itself; and so it is with ghee. This is due to the cause and condition of cows eating grass and water, and the transformation of blood vessels that results in milk. If they eat sweet grass, the milk will be sweet; if they eat bitter grass, the milk will be bitter. In the snowy mountains, there is a grass called 『fatty,』 and if cows eat it, they will purely obtain ghee, without any colors such as blue, yellow, red, white, or black. Due to the cause and condition of grain grass, the milk will have different colors and flavors. These sentient beings, due to the karmic causes and conditions of light and ignorance, produce two characteristics; if ignorance transforms, it will become light. All dharmas, such as good and bad, are also like this, without two distinct characteristics.", "Kāśyapa Bodhisattva said to the Buddha, 『World Honored One! As the Buddha said, 「There is cheese in milk.」 What does this mean? World Honored One! If it is said, 「There is definitely the nature of cheese in milk, but it is invisible because it is very subtle,」 then why is it said, 「Cheese arises from the cause and condition of milk」? If a dharma originally does not exist, it is called arising; if it already exists, why is it called arising? If it is said that there is definitely the nature of cheese in milk, then there should also be milk in all kinds of grass; in this way, there should also be grass in milk. If it is said, 「There is definitely no cheese in milk,」 then why does cheese arise because of milk? If a dharma originally does not exist and then arises, why does grass not arise in milk?』", "『Good man!』" ] }
不可定言乳中有酪、乳中無酪，亦不可說從他而生。若言：『乳中定有酪』者，云何而得體味各異？是故，不可說言：『乳中定有酪性。』若言：『乳中定無酪』者，乳中何故不生兔角？置毒乳中，酪則殺人。是故，不可說言：『乳中定無酪性。』若言：『是酪從他生』者，何故水中不生於酪？是故，不可說言：『酪從他生。』
「善男子！是牛食啖草因緣故，血則變白；草血滅已，眾生福力變而成乳。是乳雖從草血而出，不得言二，唯得名為從因緣生；酪至醍醐亦復如是。以是義故，得名牛味。是乳滅已，因緣成酪。何等因緣？若酢、若暖。是故得名從因緣有。乃至醍醐亦復如是。是故，不得定言：『乳中無有酪相。』從他生者，離乳而有，無有是處。
「善男子！明與無明亦復如是。若與煩惱諸結俱者，名為無明；若與一切善法俱者，名之為明。是故，我言：『無有二相。』以是因緣，我先說言：『雪山有草名曰肥膩，牛若食者即成醍醐。』佛性亦爾。
「善男子！眾生薄福不見是草；佛性亦爾，煩惱覆故，眾生不見。譬如大海，雖同一咸，其中亦有上妙之水，味同於乳。譬如雪山，雖覆成就種種功德，多生諸藥，亦有毒草。諸眾生身亦復如是，雖有四大毒蛇之種，其中亦有妙藥大王，所謂佛
【現代漢語翻譯】 現代漢語譯本 不能斷言說牛奶中一定有酪，也不能說牛奶中沒有酪，也不能說酪是從其他東西產生的。如果說：『牛奶中一定有酪』，那麼為什麼牛奶和酪的體味各不相同呢？因此，不能說：『牛奶中一定有酪的性質。』如果說：『牛奶中一定沒有酪』，那麼為什麼牛奶中不長出兔角呢？如果把毒藥放在牛奶中，酪會殺人。因此，不能說：『牛奶中一定沒有酪的性質。』如果說：『酪是從其他東西產生的』，那麼為什麼水中不產生酪呢？因此，不能說：『酪是從其他東西產生的。』 『善男子！』牛吃了草的緣故，血就變成白色；草和血消失後，眾生的福德力量就轉變成牛奶。這牛奶雖然是從草和血產生的，但不能說它們是兩個東西，只能說它是從因緣產生的；酪乃至醍醐也是這樣。因為這個道理，所以叫做牛的味道。牛奶消失後，因緣成熟就變成酪。是什麼因緣呢？就是酸或者溫暖。因此，叫做從因緣而有。乃至醍醐也是這樣。因此，不能斷言說：『牛奶中沒有酪的相狀。』說酪是從其他東西產生的，離開牛奶而有，這是不可能的。 『善男子！』明和無明也是這樣。如果和煩惱、各種結縛在一起，就叫做無明；如果和一切善法在一起，就叫做明。因此，我說：『它們沒有兩種不同的相狀。』因為這個因緣，我先前說過：『雪山有一種草叫做肥膩，牛如果吃了它就會變成醍醐。』佛性也是這樣。 『善男子！』眾生福德淺薄，所以看不見這種草；佛性也是這樣，因為被煩惱覆蓋，所以眾生看不見。譬如大海，雖然都是鹹的，其中也有上妙的水，味道像牛奶。譬如雪山，雖然成就種種功德，生長各種藥材，也有毒草。眾生的身體也是這樣，雖然有四大毒蛇的種子，其中也有妙藥大王，就是佛。
【English Translation】 English version It cannot be definitively said that there is cheese in milk, nor can it be said that there is no cheese in milk, nor can it be said that it arises from something else. If it is said, 『There is definitely cheese in milk,』 then why do the taste and flavor of milk and cheese differ? Therefore, it cannot be said, 『There is definitely the nature of cheese in milk.』 If it is said, 『There is definitely no cheese in milk,』 then why do rabbit horns not grow in milk? If poison is placed in milk, the cheese will kill. Therefore, it cannot be said, 『There is definitely no nature of cheese in milk.』 If it is said, 『Cheese arises from something else,』 then why does cheese not arise in water? Therefore, it cannot be said, 『Cheese arises from something else.』 『Good man! Because the cow eats grass, the blood turns white; when the grass and blood disappear, the power of sentient beings』 merit transforms into milk. Although this milk arises from grass and blood, it cannot be said that they are two separate things, but only that it arises from conditions; cheese and even ghee are the same. Because of this principle, it is called the taste of cow. When milk disappears, conditions mature and it becomes cheese. What are the conditions? They are sourness or warmth. Therefore, it is called arising from conditions. Even ghee is the same. Therefore, it cannot be definitively said, 『There is no appearance of cheese in milk.』 To say that cheese arises from something else, existing apart from milk, is not possible. 『Good man! Clarity and ignorance are also like this. If they are together with afflictions and various fetters, they are called ignorance; if they are together with all good dharmas, they are called clarity. Therefore, I say, 『They do not have two different appearances.』 Because of this condition, I previously said, 『There is a grass on Snow Mountain called fatty, and if a cow eats it, it will become ghee.』 The Buddha-nature is also like this. 『Good man! Sentient beings have shallow merit and cannot see this grass; the Buddha-nature is also like this, because it is covered by afflictions, sentient beings cannot see it. For example, the ocean, although all of it is salty, there is also excellent water within it, which tastes like milk. For example, Snow Mountain, although it achieves various merits and grows various medicinal herbs, also has poisonous grass. The bodies of sentient beings are also like this, although they have the seeds of the four great poisonous snakes, there is also the great king of medicine within them, which is the Buddha.
性，非是作法，但為煩惱客塵所覆。若剎利、婆羅門、毗舍、首陀能斷除者，即見佛性，成無上道。
「譬如虛空震雷起云，一切象牙上皆生花；若無雷震，花則不生、亦無名字。眾生佛性亦復如是，常為一切煩惱所覆，不可得見。是故，我說：『眾生無我。』若得聞是大般涅槃微妙經典，則見佛性，如象牙花。雖聞契經一切三昧，不聞是經，不知如來微妙之相，如無雷時象牙上花不可得見。聞是經已，即知一切如來所說秘藏佛性，譬如天雷見象牙花。聞是經已，即知一切無量眾生皆有佛性。以是義故，說《大涅槃》名為如來秘密之藏，增長法身，猶如雷時象牙上花。以能長養如是大義故，得名為『大般涅槃』。若有善男子、善女人有能習學是大涅槃微妙經典，當知是人能報佛恩、真佛弟子。」
迦葉菩薩白佛言：「甚奇，世尊！所言佛性甚深甚深、難見難入，聲聞、緣覺所不能解。」
佛言：「善男子！如是如是，如汝所嘆，不違我說。」
迦葉菩薩白佛言：「世尊！佛性者，云何甚深、難見、難入？」
佛言：「善男子！如百盲人為治目故造詣良醫。是時良醫即以金錍決其眼膜，以一指示，問言：『見不？』盲人答言：『我猶未見。』復以二指、三指示之，乃言：『少見。』善男
【現代漢語翻譯】 現代漢語譯本 佛性，並非是人為造作的，只是被煩惱和客塵所覆蓋。如果剎帝利（Kshatriya，古印度四大種姓之一，指武士和統治者）、婆羅門（Brahmana，古印度四大種姓之一，指祭司）、吠舍（Vaishya，古印度四大種姓之一，指商人）和首陀羅（Shudra，古印度四大種姓之一，指農民和工人）能夠斷除這些煩惱，就能見到佛性，成就無上菩提。 譬如虛空中雷鳴電閃，一切象牙上都會生出花朵；如果沒有雷鳴，花朵就不會生長，也沒有名字。眾生的佛性也是如此，常常被一切煩惱所覆蓋，無法被看見。因此，我說：『眾生無我。』如果能夠聽聞這部《大般涅槃經》的微妙經典，就能見到佛性，如同象牙上的花朵。即使聽聞了其他一切契經和三昧，如果沒有聽聞這部經，就無法知道如來微妙的相，如同沒有雷鳴時象牙上的花朵無法被看見。聽聞這部經后，就能知道一切如來所說的秘密寶藏——佛性，如同天雷出現時看見象牙上的花朵。聽聞這部經后，就能知道一切無量眾生都具有佛性。因為這個緣故，說《大涅槃經》是如來的秘密寶藏，能夠增長法身，如同雷鳴時象牙上的花朵。因為它能夠長養如此偉大的意義，所以得名為『大般涅槃』。如果有善男子、善女人能夠學習這部《大涅槃經》的微妙經典，應當知道這個人能夠報答佛恩，是真正的佛弟子。」 迦葉菩薩（Kasyapa Bodhisattva，佛陀的十大弟子之一）對佛說：「真是太奇妙了，世尊！您所說的佛性非常深奧，難以看見，難以進入，連聲聞（Sravaka，聽聞佛陀教誨而修行的人）和緣覺（Pratyekabuddha，靠自己覺悟的人）都無法理解。」 佛說：「善男子！正是這樣，正是這樣，正如你所讚歎的，與我所說的一致。」 迦葉菩薩對佛說：「世尊！佛性為什麼如此深奧、難以看見、難以進入呢？」 佛說：「善男子！譬如一百個盲人爲了治療眼睛而去找良醫。這時，良醫用金針刺破他們的眼膜，用一根手指指著他們，問：『看見了嗎？』盲人回答說：『我仍然沒有看見。』又用兩根、三根手指指著他們，他們才說：『稍微看見了。』善男子，
【English Translation】 English version The Buddha-nature is not something created, but is covered by the defilements of afflictions and dust. If Kshatriyas (warriors and rulers), Brahmanas (priests), Vaishyas (merchants), and Shudras (farmers and laborers) can eliminate these afflictions, they will see the Buddha-nature and attain unsurpassed enlightenment. It is like when thunder rumbles in the sky and clouds gather, flowers will grow on all ivory tusks; if there is no thunder, the flowers will not grow and have no name. The Buddha-nature of sentient beings is also like this, constantly covered by all afflictions, and cannot be seen. Therefore, I say: 『Sentient beings are without self.』 If one can hear this subtle scripture of the Great Nirvana Sutra, one will see the Buddha-nature, like flowers on ivory tusks. Even if one has heard all other sutras and samadhis, if one has not heard this sutra, one will not know the subtle marks of the Tathagata, just as flowers on ivory tusks cannot be seen when there is no thunder. After hearing this sutra, one will know the secret treasure of the Buddha-nature spoken by all Tathagatas, like seeing flowers on ivory tusks when there is thunder. After hearing this sutra, one will know that all immeasurable sentient beings have the Buddha-nature. For this reason, the Great Nirvana Sutra is called the secret treasure of the Tathagata, which increases the Dharma body, like flowers on ivory tusks when there is thunder. Because it can nurture such great meaning, it is named 『Great Nirvana.』 If there are good men and good women who can study this subtle scripture of the Great Nirvana Sutra, know that these people can repay the Buddha's kindness and are true disciples of the Buddha.」 Kasyapa Bodhisattva said to the Buddha: 「It is truly wonderful, World Honored One! The Buddha-nature you speak of is very profound, difficult to see, and difficult to enter, and even Sravakas (hearers) and Pratyekabuddhas (solitary realizers) cannot understand it.」 The Buddha said: 「Good man! It is so, it is so, just as you have praised, it is in accordance with what I have said.」 Kasyapa Bodhisattva said to the Buddha: 「World Honored One! Why is the Buddha-nature so profound, difficult to see, and difficult to enter?」 The Buddha said: 「Good man! It is like a hundred blind people who seek a good doctor to cure their eyes. At that time, the good doctor uses a golden needle to pierce their eye membranes, and points with one finger, asking: 『Do you see?』 The blind people answer: 『I still do not see.』 Then he points with two or three fingers, and they say: 『We see a little.』 Good man,
子！是大涅槃微妙經典，如來未說亦復如是，無量菩薩雖具足行諸波羅蜜、乃至十住猶未能見所有佛性；如來既說即便少見。是菩薩摩訶薩既得見已，咸作是言：『甚奇，世尊！我等流轉無量生死，常為無我之所惑亂。』善男子！如是菩薩位階十地尚不明瞭知見佛性，何況聲聞、緣覺之人能得見耶？
「複次，善男子！譬如仰觀虛空鵝雁。為是虛空？為是鵝雁？諦觀不已，彷彿見之。十住菩薩于如來性知見少分亦復如是，況復聲聞、緣覺之人而能知見？
「善男子！譬如醉人慾涉遠路，曚昽見道。十住菩薩于如來性知見少分亦復如是。
「善男子！譬如渴人行於壙野，是人渴逼，遍行求水，見有叢樹，樹有白鶴。是人迷悶，不能分別是樹、是水，諦觀不已乃見白鶴及以叢樹。善男子！十住菩薩于如來性知見少分亦復如是。
「善男子！譬如有人在大海中，乃至無量百千由旬遠望大舶、樓櫓、堂閣，即作是念：『彼是樓櫓？為是虛空？』久視乃生必定之心，知是樓櫓。十住菩薩于自身中見如來性亦復如是。
「善男子！譬如王子身極懦弱，通夜遊戲至明清旦，目視一切悉不明瞭。十住菩薩雖於己身見如來性亦復如是，不大明了。
「複次，善男子！譬如臣吏王事所拘，逼夜還家。
【現代漢語翻譯】 現代漢語譯本： 『善男子！』這是關於大涅槃的微妙經典，即使如來沒有宣說，情況也是如此。無量的菩薩雖然已經圓滿修行了各種波羅蜜（到達彼岸的方法），甚至達到了十住（菩薩修行的十個階段）的境界，仍然不能見到所有的佛性。如來一旦宣說，他們才能稍微見到一些。這些菩薩摩訶薩（偉大的菩薩）在見到佛性后，都會說：『太神奇了，世尊！我們流轉于無量的生死之中，常常被無我的觀念所迷惑。』善男子！像這樣的菩薩，即使位階達到十地（菩薩修行的十個階段）的境界，尚且不能清楚地瞭解和見到佛性，更何況是聲聞（聽聞佛法而修行的人）、緣覺（通過觀察因緣而覺悟的人）之人，又怎麼能見到佛性呢？ 『再者，善男子！』譬如抬頭觀看虛空中的鵝雁，你會問：『那是虛空嗎？還是鵝雁呢？』仔細觀察后，才能模糊地看到它們。十住菩薩對於如來佛性的瞭解和見解也只是少部分，更何況是聲聞、緣覺之人，又怎麼能瞭解和見到呢？ 『善男子！』譬如一個醉酒的人想要走遠路，他只能模糊地看到道路。十住菩薩對於如來佛性的瞭解和見解也只是少部分。 『善男子！』譬如一個口渴的人在曠野中行走，他因為口渴難耐，四處尋找水源，看到一片樹叢，樹上有白鶴。這個人因為迷糊，不能分辨那是樹還是水，仔細觀察后才看到白鶴和樹叢。善男子！十住菩薩對於如來佛性的瞭解和見解也只是少部分。 『善男子！』譬如有人在大海中，甚至在無量百千由旬（古印度長度單位）之外，遙望到巨大的船隻、樓櫓、堂閣，他會想：『那是樓櫓嗎？還是虛空呢？』經過長時間的觀察，他才會確信那是樓櫓。十住菩薩在自身中見到如來佛性也是如此。 『善男子！』譬如一個王子身體非常虛弱，整夜玩樂到天亮，眼睛看什麼都不清楚。十住菩薩雖然在自身中見到如來佛性，也是如此，不是很清楚。 『再者，善男子！』譬如一個臣子因為公務繁忙，被公務所束縛，直到深夜才能回家。
【English Translation】 English version: 『Good man!』 This is the subtle scripture of the Great Nirvana. Even if the Tathagata (Buddha) had not spoken it, it would still be the same. Countless Bodhisattvas, although having fully practiced all the Paramitas (perfections) and even reached the Ten Abodes (ten stages of Bodhisattva practice), still cannot see all of the Buddha-nature. Once the Tathagata speaks of it, they can see a little. These Bodhisattva Mahasattvas (great Bodhisattvas), after seeing the Buddha-nature, all say: 『How marvelous, World Honored One! We have been transmigrating through countless births and deaths, constantly deluded by the concept of no-self.』 Good man! Even Bodhisattvas who have reached the tenth stage (of Bodhisattva practice) still cannot clearly understand and see the Buddha-nature, how much less can those who are Sravakas (hearers of the Dharma) and Pratyekabuddhas (those who awaken through their own efforts) see it? 『Furthermore, good man!』 It is like looking up at geese and wild geese in the sky. You might ask: 『Is that the sky? Or are they geese and wild geese?』 After careful observation, you can vaguely see them. The understanding and view of the Tathagata's Buddha-nature by Bodhisattvas in the Ten Abodes is also just a small part, how much less can Sravakas and Pratyekabuddhas understand and see it? 『Good man!』 It is like a drunk person wanting to travel a long distance, he can only vaguely see the road. The understanding and view of the Tathagata's Buddha-nature by Bodhisattvas in the Ten Abodes is also just a small part. 『Good man!』 It is like a thirsty person walking in a wilderness. Because he is parched, he searches everywhere for water and sees a grove of trees with white cranes in them. This person, being confused, cannot distinguish whether it is trees or water. After careful observation, he sees the white cranes and the grove of trees. Good man! The understanding and view of the Tathagata's Buddha-nature by Bodhisattvas in the Ten Abodes is also just a small part. 『Good man!』 It is like someone in the ocean, even at a distance of countless hundreds of thousands of yojanas (ancient Indian unit of distance), sees large ships, towers, and pavilions. He thinks: 『Are those towers? Or is it the sky?』 After a long period of observation, he becomes certain that they are towers. The way Bodhisattvas in the Ten Abodes see the Tathagata's Buddha-nature within themselves is also like this. 『Good man!』 It is like a prince who is very weak, having played all night until dawn, his eyes cannot see anything clearly. Although Bodhisattvas in the Ten Abodes see the Tathagata's Buddha-nature within themselves, it is also like this, not very clear. 『Furthermore, good man!』 It is like a minister who is bound by royal duties, and is only able to return home late at night.
電明暫發，因見牛聚，即作是念：『為是牛群？為云？為舍？』是人久視，雖生牛想，猶不審定。十住菩薩雖於己身見如來性，未能審定亦復如是。
「複次，善男子！如持戒比丘觀無蟲水而見蟲相，即作是念：『此中動者，為是蟲耶？是塵土耶？』久視不已，雖知是塵，亦不明瞭。十住菩薩於己身中見如來性亦復如是，不大明了。
「複次，善男子！譬如有人于陰闇中遠見小兒，即作是念：『彼為是牛？為人？為鳥耶？』久觀不已，雖見小兒，猶不明瞭。十住菩薩於己身中見如來性亦復如是，不大明了。
「複次，善男子！譬如有人于夜闇中見畫菩薩，即作是念：『是菩薩像？自在天像？大梵天像成染衣耶？』是人久觀，雖複意謂是菩薩像，亦不明瞭。十住菩薩於己身中見如來性亦復如是，不大明了。
「善男子！所有佛性如是甚深、難得知見，唯佛能知，非諸聲聞、緣覺所及。善男子！智者應作如是分別知如來性。」
迦葉菩薩白佛言：「世尊！佛性如是微細難知，云何肉眼而能得見？」
佛告迦葉：「善男子！如非想非非想天亦非二乘所能得知，隨順契經，以信故知。
「善男子！聲聞、緣覺信順如是《大涅槃經》，自知己身有如來性亦復如是。善男子！是故應當
【現代漢語翻譯】 現代漢語譯本 就像閃電短暫地發光，有人看到一群牛聚集在一起，就想：『那是牛群嗎？是云嗎？還是房屋？』這個人長時間觀看，即使產生了牛的念頭，仍然不能確定。十住菩薩雖然在自身中見到如來性（tathāgatagarbha，如來藏），也不能確定，也是這樣。 『再者，善男子！就像持戒的比丘觀察沒有蟲的水，卻看到蟲的影像，就想：『這裡動的東西，是蟲嗎？是塵土嗎？』長時間觀看，即使知道是塵土，也不清楚。十住菩薩在自身中見到如來性也是這樣，不太清楚。 『再者，善男子！譬如有人在昏暗中遠遠看到一個小孩，就想：『那是什麼？是牛？是人？還是鳥？』長時間觀看，即使看到是小孩，仍然不清楚。十住菩薩在自身中見到如來性也是這樣，不太清楚。 『再者，善男子！譬如有人在夜晚的黑暗中看到畫的菩薩，就想：『這是菩薩像？是自在天（Īśvara，印度教神祇）的像？是大梵天（Brahmā，印度教神祇）的像？還是染色的衣服？』這個人長時間觀看，即使認為那是菩薩像，也不清楚。十住菩薩在自身中見到如來性也是這樣，不太清楚。 『善男子！所有的佛性（buddhatā，佛的本性）是如此深奧，難以知曉和見到，只有佛才能知道，不是所有聲聞（śrāvaka，聽聞佛法而修行的人）和緣覺（pratyekabuddha，獨自覺悟的人）所能達到的。善男子！有智慧的人應該這樣分別，從而瞭解如來性。』 迦葉菩薩（Mahākāśyapa，佛陀的十大弟子之一）對佛說：『世尊！佛性如此微細難以知曉，肉眼怎麼能夠看到呢？』 佛告訴迦葉：『善男子！就像非想非非想天（naivasaṃjñānāsaṃjñāyatana，三界最高層天）也不是二乘（聲聞和緣覺）所能知道的，他們是隨順契經（sūtra，佛經），因為相信而知道。 『善男子！聲聞和緣覺相信並順從這部《大涅槃經》（Mahāparinirvāṇa Sūtra），從而知道自己身中有如來性，也是這樣。善男子！因此應當相信。』
【English Translation】 English version It is like when lightning flashes briefly, someone sees a group of cows gathered and thinks: 『Is that a herd of cows? Is it clouds? Or is it houses?』 This person looks for a long time, and even though the thought of cows arises, they still cannot be certain. The Bodhisattvas of the Ten Dwellings, although they see the Tathāgatagarbha (Buddha-nature) in themselves, are also unable to be certain, it is just like that. 『Furthermore, good man! It is like a monk who observes water that has no insects, yet sees the appearance of insects, and thinks: 『Are the moving things here insects? Or are they dust?』 After looking for a long time, even though they know it is dust, they are still not clear. The Bodhisattvas of the Ten Dwellings, seeing the Tathāgatagarbha in themselves, are also like this, not very clear.』 『Furthermore, good man! It is like someone in the dim light sees a child from afar and thinks: 『What is that? Is it a cow? A person? Or a bird?』 After looking for a long time, even though they see it is a child, they are still not clear. The Bodhisattvas of the Ten Dwellings, seeing the Tathāgatagarbha in themselves, are also like this, not very clear.』 『Furthermore, good man! It is like someone in the darkness of night sees a painted Bodhisattva and thinks: 『Is this an image of a Bodhisattva? An image of Īśvara (Hindu deity)? An image of Brahmā (Hindu deity)? Or is it dyed clothing?』 This person looks for a long time, and even though they think it is an image of a Bodhisattva, they are still not clear. The Bodhisattvas of the Ten Dwellings, seeing the Tathāgatagarbha in themselves, are also like this, not very clear.』 『Good man! All Buddha-nature (buddhatā) is so profound, difficult to know and see, only a Buddha can know it, it is not something that all śrāvakas (hearers of the Dharma) and pratyekabuddhas (solitary realizers) can reach. Good man! The wise should make such distinctions, and thus understand the Tathāgatagarbha.』 Bodhisattva Mahākāśyapa (one of the Buddha's ten great disciples) said to the Buddha: 『World Honored One! The Buddha-nature is so subtle and difficult to know, how can the physical eye see it?』 The Buddha told Kāśyapa: 『Good man! Just like the realm of Neither Perception nor Non-Perception (naivasaṃjñānāsaṃjñāyatana) is not something that the two vehicles (śrāvakas and pratyekabuddhas) can know, they follow the sūtras (Buddhist scriptures) and know it through faith.』 『Good man! Śrāvakas and pratyekabuddhas believe and follow this Mahāparinirvāṇa Sūtra, and thus know that they have the Tathāgatagarbha within themselves, it is just like that. Good man! Therefore, one should believe.』
精勤修習《大涅槃經》。善男子！如是佛性唯佛能知，非諸聲聞、緣覺所及。」
迦葉菩薩白佛言：「世尊！非聖凡夫有眾生性，皆說有我。」
佛言：「譬如二人共為親友，一是王子、一是貧賤。如是二人互相往返。是時貧人見是王子有一好刀凈妙第一，心中貪著。王子后時執持是刀逃至他國。貧人於後寄宿他家，即于眠中寱言：『刀刀。』傍人聞之，收至王所。時王問言：『汝言刀者，可以示我。』是人具以上事答王：『王今設使屠割臣身、分裂手足，欲得刀者實不可得。臣與王子素為親厚，先共一處雖曾眼見，乃至不敢以手掁觸，況當故取？』王復問言：『卿所見刀，相貌何類？』答言：『大王！臣所見者如羖羊角。』王聞是已，欣然而笑，語言：『汝今隨意所至莫生憂怖，我庫藏中都無是刀，況汝乃于王子邊見？』時王即問諸群臣言：『汝等曾見如是刀不？』言已便崩，尋立餘子紹繼王位。復問群臣：『汝等曾於官庫藏中見是刀不？』諸臣答言：『臣等曾見。』又復問言：『其狀何似？』答言：『大王！如羖羊角。』王言：『我庫藏中何緣當有如是相刀？』次第四王皆悉撿校，求索不得。
「卻後數時，先逃王子從他國還歸其本土，復得為王。既登王位，復問諸臣：『汝見刀不？』答言：
【現代漢語翻譯】 現代漢語譯本：勤奮地修習《大涅槃經》。善男子！這樣的佛性只有佛才能瞭解，不是那些聲聞（聽聞佛陀教誨而證悟的修行者）、緣覺（通過觀察因緣而證悟的修行者）所能達到的。 迦葉菩薩（佛陀的十大弟子之一）對佛說：『世尊！那些非聖的凡夫有眾生性，都說有我。』 佛說：『比如兩個人是好朋友，一個是王子，一個是貧賤之人。這兩個人互相來往。這時，貧賤之人看到王子有一把非常精美的好刀，心中貪戀。後來，王子拿著這把刀逃到了別的國家。貧賤之人之後寄宿在別人家，在睡夢中說夢話：『刀，刀。』旁邊的人聽到了，把他抓到了國王那裡。國王問他說：『你說刀，可以給我看看嗎？』這個人把事情的經過都告訴了國王：『大王，即使您現在把我殺了，把我的手腳都砍斷，想要得到那把刀也是不可能的。我和王子以前是好朋友，曾經在一起，雖然曾經親眼見過，甚至不敢用手去碰，更何況是故意拿走呢？』國王又問：『你見到的刀，是什麼樣子的？』他回答說：『大王！我見到的刀像公羊的角。』國王聽了，高興地笑了，說：『你現在可以隨意去任何地方，不要害怕，我的庫房裡根本沒有這樣的刀，更何況你是在王子那裡看到的？』當時，國王就問各位大臣：『你們曾經見過這樣的刀嗎？』說完就去世了，很快他的兒子繼承了王位。新國王又問大臣：『你們曾經在官府的庫房裡見過這把刀嗎？』大臣們回答說：『我們曾經見過。』新國王又問：『它長什麼樣子？』大臣們回答說：『大王！像公羊的角。』國王說：『我的庫房裡怎麼會有像這樣的刀呢？』之後的幾任國王都仔細檢查，都沒有找到。 過了幾年，之前逃走的王子從別的國家回到了自己的國家，又當上了國王。他登上王位后，又問大臣：『你們見過那把刀嗎？』大臣們回答說：
【English Translation】 English version: Diligently cultivate the 'Mahāparinirvāṇa Sūtra'. Good man! Such Buddha-nature can only be known by a Buddha, not by those Śrāvakas (disciples who attain enlightenment by hearing the Buddha's teachings) or Pratyekabuddhas (those who attain enlightenment on their own). Bodhisattva Kāśyapa (one of the ten major disciples of the Buddha) said to the Buddha: 'World Honored One! Those non-holy ordinary people have the nature of sentient beings, and they all say that there is a self.' The Buddha said: 'For example, two people are close friends, one is a prince, and the other is a poor and lowly person. These two people visit each other. At this time, the poor person sees that the prince has a very fine and wonderful knife, and becomes greedy in his heart. Later, the prince takes this knife and flees to another country. The poor person later lodges at someone else's house, and in his sleep, he mutters: 'Knife, knife.' The person next to him hears this and takes him to the king. The king asks him: 'You say knife, can you show it to me?' This person tells the king the whole story: 'Your Majesty, even if you kill me now, and cut off my hands and feet, it is impossible to get that knife. The prince and I were good friends before, we were together, although I have seen it with my own eyes, I didn't even dare to touch it with my hand, let alone take it intentionally?' The king then asks: 'What does the knife you saw look like?' He replies: 'Your Majesty! The knife I saw looks like a ram's horn.' The king, upon hearing this, laughs happily and says: 'You can go anywhere you want now, don't be afraid, there is no such knife in my treasury, let alone that you saw it at the prince's place?' At that time, the king asked all the ministers: 'Have you ever seen such a knife?' After saying this, he passed away, and soon his son succeeded to the throne. The new king asked the ministers again: 'Have you ever seen this knife in the official treasury?' The ministers replied: 'We have seen it.' The new king asked again: 'What does it look like?' The ministers replied: 'Your Majesty! Like a ram's horn.' The king said: 'How could there be a knife like this in my treasury?' The next few kings all carefully checked, but could not find it. After a few years, the prince who had fled before returned to his own country from another country and became king again. After ascending the throne, he asked the ministers again: 'Have you seen that knife?' The ministers replied:
『大王！臣等皆見。』又復問言：『其狀何似？』答言：『大王！其色清凈如優缽羅花。』復有答言：『形如羊角。』復有答言：『其色紅赤，猶如火聚。』復有答言：『猶如黑蛇。』時王大笑：『卿等皆悉不見我刀真實之相。』
「善男子！菩薩摩訶薩亦復如是，出現於世說我真相，說已捨去，譬如王子持凈妙刀逃至他國。凡夫愚人說言：『一切有我有我。』如彼貧人止宿他舍，寱言：『刀刀。』聲聞、緣覺問諸眾生：『我有何相？』答言：『我見我相大如母指。』或言：『如米。或如稗子。』有言：『我相住在心中，熾然如日。』如是眾生不知我相，譬如諸臣不知刀相。菩薩如是說於我法，凡夫不知種種分別，妄作我相，如問刀相，答似羊角。是諸凡夫次第相續而起邪見。為斷如是諸邪見故，如來示現說于無我，譬如王子語諸臣言：『我庫藏中無如是刀。』
「善男子！今日如來所說真我名曰佛性，如是佛性我佛法中譬如凈刀。善男子！若有凡夫能善說者，即是隨順無上佛法；若有善能分別、隨順宣說是者，當知即是菩薩相貌。」
大般涅槃經文字品第十三
佛復告迦葉：「所有種種異論、咒術、言語、文字皆是佛說，非外道說。」
迦葉菩薩白佛言：「世尊！云何如來說字根本
【現代漢語翻譯】 現代漢語譯本 『大王！我們都看見了。』國王又問：『它看起來像什麼？』有人回答說：『大王！它的顏色清澈潔凈，像優缽羅花（一種藍色蓮花）。』又有人回答說：『形狀像羊角。』還有人回答說：『它的顏色紅赤，像一團火焰。』又有人回答說：『像一條黑蛇。』這時國王大笑說：『你們都沒有看到我刀的真實樣子。』 『善男子！菩薩摩訶薩（偉大的菩薩）也是這樣，出現在世間宣說我的真實相貌，說完就離去，就像王子拿著一把精美的刀逃到其他國家。凡夫愚人說：『一切都有我，有我。』就像那個寄宿在別人家裡的窮人，說夢話：『刀，刀。』聲聞（聽聞佛法而修行的人）、緣覺（通過自身覺悟而修行的人）問眾生：『我的相貌是什麼樣的？』有人回答說：『我看到我的相貌像大拇指那麼大。』有人說：『像米粒。』有人說：『像稗子。』有人說：『我的相貌住在心中，像太陽一樣熾熱。』這些眾生不知道我的真實相貌，就像那些大臣不知道刀的真實相貌。菩薩這樣宣說我的法，凡夫不知道種種分別，妄想出我的相貌，就像問刀的相貌，卻回答像羊角。這些凡夫依次相續產生邪見。爲了斷除這些邪見，如來示現宣說無我，就像王子告訴大臣們說：『我的庫藏中沒有這樣的刀。』 『善男子！今天如來說的真我叫做佛性，這樣的佛性在我的佛法中就像一把純凈的刀。善男子！如果有凡夫能夠善於宣說這個道理，就是隨順無上的佛法；如果有善於分別、隨順宣說這個道理的人，應當知道他就是菩薩的相貌。』 《大般涅槃經》文字品第十三 佛陀又告訴迦葉：『所有種種不同的論調、咒術、言語、文字都是佛所說的，不是外道所說的。』 迦葉菩薩對佛說：『世尊！如來說的文字的根本是什麼？』
【English Translation】 English version 'Great King! We have all seen it.' The king then asked again, 'What does it look like?' Some answered, 'Great King! Its color is clear and pure, like an Utpala flower (a blue lotus).' Others answered, 'Its shape is like a ram's horn.' Still others answered, 'Its color is red, like a pile of fire.' And some answered, 'It is like a black snake.' At this, the king laughed and said, 'None of you have seen the true appearance of my sword.' 'Good man! Bodhisattva Mahasattvas (great Bodhisattvas) are also like this, appearing in the world to proclaim my true form, and after speaking, they depart, just like a prince who takes a fine sword and flees to another country. Ordinary foolish people say, 'Everything has a self, has a self.' Like that poor person lodging in someone else's house, who says in his sleep, 'Sword, sword.' Sravakas (those who hear the Dharma and practice) and Pratyekabuddhas (those who attain enlightenment through their own efforts) ask beings, 'What is the appearance of my self?' Some answer, 'I see my self as big as a thumb.' Some say, 'Like a grain of rice.' Some say, 'Like a millet seed.' Some say, 'My self resides in the heart, blazing like the sun.' These beings do not know the true appearance of my self, just like those ministers do not know the true appearance of the sword. Bodhisattvas proclaim my Dharma in this way, but ordinary people do not understand the various distinctions, and falsely imagine the appearance of my self, just like when asked about the appearance of the sword, they answer that it is like a ram's horn. These ordinary people successively give rise to wrong views. To cut off these wrong views, the Tathagata manifests and proclaims no-self, just like the prince tells his ministers, 'There is no such sword in my treasury.' 'Good man! Today, the true self that the Tathagata speaks of is called Buddha-nature, and this Buddha-nature in my Dharma is like a pure sword. Good man! If an ordinary person can skillfully explain this principle, then they are in accordance with the unsurpassed Buddha Dharma; if there is someone who can skillfully distinguish and proclaim this principle in accordance with it, then know that they are the appearance of a Bodhisattva.' The Thirteenth Chapter on Words from the Mahaparinirvana Sutra The Buddha further told Kasyapa, 'All the various different arguments, mantras, words, and texts are spoken by the Buddha, not by non-Buddhists.' Bodhisattva Kasyapa said to the Buddha, 'World Honored One! What is the root of the words spoken by the Tathagata?'
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佛言：「善男子！初說半字以為根本，持諸記論、咒術、文章、諸陰、實法。凡夫之人學是字本，然後能知是法、非法。」
迦葉菩薩復白佛言：「世尊！所言字者，其義云何？」
「善男子！有十四音名為字義。所言字者，名曰涅槃。常，故不流；若不流者則為無盡；夫無盡者即是如來金剛之身。
「是十四音名曰字本。短阿者，不破壞故；不破壞者，名曰三寶，喻如金剛。又復，阿者，不流故；不流者即是如來。如來九孔無所流故，是故不流。又，無九孔，是故不流；不流即常；常即如來。如來無作，是故不流。又復，阿者，名為功德。功德者即是三寶，是故名阿。
「次長阿者，名阿阇梨。阿阇梨者，義何謂耶？於世間中得名聖者。何謂為聖？聖名無著，少欲知足，亦名清凈。能度眾生於三有流生死大海，是名為聖。
「又復，阿者，名曰制度，修持凈戒，隨順威儀。又復，阿者，名依聖人，應學威儀、進止舉動，供養、恭敬、禮拜三尊，孝養父母及學大乘。善男女等具持禁戒及諸菩薩摩訶薩等，是名聖人。又復，阿者，名曰教誨，如言：『汝等如是應作、如是莫作。』若有能遮非威儀法，是名聖人，是故名阿。
「短伊者即是佛法，梵行廣大，清凈無垢，
【現代漢語翻譯】 現代漢語譯本 佛陀說：『善男子！最初說半字作為根本，以此來掌握各種記論、咒術、文章、諸陰（五蘊）、實法。凡夫之人學習這個字本，然後才能知道什麼是法，什麼是非法。』 迦葉菩薩又對佛說：『世尊！您所說的字，它的含義是什麼呢？』 『善男子！有十四個音稱為字的含義。所說的字，名為涅槃（佛教用語，指解脫生死的狀態）。常住不變，所以不流動；如果不流動，那就是無盡；無盡的就是如來（佛的稱號）金剛之身。』 『這十四個音稱為字本。短音阿（a），表示不破壞；不破壞，名為三寶（佛、法、僧），比喻如同金剛。而且，阿（a）表示不流動；不流動就是如來。如來的九孔沒有流動，所以不流動。而且，沒有九孔，所以不流動；不流動就是常住；常住就是如來。如來沒有造作，所以不流動。而且，阿（a）表示功德。功德就是三寶，所以稱為阿（a）。』 『其次長音阿（ā），名為阿阇梨（老師，導師）。阿阇梨的含義是什麼呢？在世間中得到聖者的稱號。什麼是聖？聖的意思是沒有執著，少欲知足，也稱為清凈。能夠度化眾生脫離三有（欲界、色界、無色界）的生死輪迴大海，這稱為聖。』 『而且，阿（a）表示制度，修持清凈的戒律，遵循威儀。而且，阿（a）表示依止聖人，應該學習威儀、進退舉止，供養、恭敬、禮拜三尊（佛、法、僧），孝養父母以及學習大乘（佛教宗派）。善男善女等具足持守禁戒以及諸菩薩摩訶薩（大菩薩）等，這稱為聖人。而且，阿（a）表示教誨，如說：『你們應該這樣做，不應該那樣做。』如果能夠遮止不符合威儀的法，這稱為聖人，所以稱為阿（a）。』 『短音伊（i）表示佛法，梵行（清凈的行為）廣大，清凈無垢，』
【English Translation】 English version The Buddha said: 'Good man! Initially, the half-syllable is spoken as the root, holding all records, mantras, writings, the aggregates (skandhas), and real dharmas. Ordinary people learn this root of the syllable, and then they can know what is dharma and what is not dharma.' Kasyapa Bodhisattva again said to the Buddha: 'World Honored One! What is the meaning of what you call a syllable?' 'Good man! There are fourteen sounds called the meaning of a syllable. What is called a syllable is named Nirvana (a Buddhist term referring to the state of liberation from birth and death). It is constant, therefore it does not flow; if it does not flow, then it is endless; that which is endless is the Vajra body of the Tathagata (an epithet of the Buddha).' 'These fourteen sounds are called the root of the syllable. The short 'a' (a) means not destroying; not destroying is called the Three Jewels (Buddha, Dharma, Sangha), likened to a vajra. Moreover, 'a' (a) means not flowing; not flowing is the Tathagata. The nine orifices of the Tathagata do not flow, therefore it does not flow. Moreover, there are no nine orifices, therefore it does not flow; not flowing is constant; constant is the Tathagata. The Tathagata is without action, therefore it does not flow. Moreover, 'a' (a) means merit. Merit is the Three Jewels, therefore it is called 'a' (a).' 'Next, the long 'a' (ā) is called Acharya (teacher, guide). What is the meaning of Acharya? In the world, one obtains the title of a sage. What is a sage? A sage means without attachment, with few desires and contentment, also called pure. One who can deliver sentient beings from the great ocean of samsara (the cycle of birth and death) in the three realms (desire realm, form realm, formless realm), this is called a sage.' 'Moreover, 'a' (a) means a system, practicing pure precepts, following proper conduct. Moreover, 'a' (a) means relying on sages, one should learn proper conduct, deportment, offering, respect, and bowing to the Three Jewels (Buddha, Dharma, Sangha), filial piety to parents, and learning the Mahayana (a Buddhist school). Good men and women who fully uphold the precepts and all Bodhisattva Mahasattvas (great Bodhisattvas), these are called sages. Moreover, 'a' (a) means teaching, as it is said: 'You should do this, you should not do that.' If one can prevent actions that do not conform to proper conduct, this is called a sage, therefore it is called 'a' (a).' 'The short 'i' (i) represents the Buddha Dharma, the Brahmacarya (pure conduct) is vast, pure and without defilement,'
譬如滿月。汝等如是應作、不作，是義、非義，此是佛說、此是魔說，是故名伊。
「長伊者，佛法微妙，甚深難得。如自在天大梵天王法名自在，若能持者則名護法。又，自在者，名四護世。是四自在則能攝護《大涅槃經》，亦能自在敷揚宣說。
「又復，伊者，能為眾生自在說法。複次，伊者，為自在故說。何等是耶？所謂修習方等經典。複次，伊者，為斷嫉妒如除稗穢，皆悉能令變成吉祥，是故名伊。
「短憂者，于諸經中最上、最勝、增長上上，謂大涅槃。複次，憂者，如來之性，聲聞、緣覺所未曾聞。如一切處，北郁單越最為殊勝。菩薩若能聽受是經，於一切眾最上最勝，是故名憂。
「長憂者，譬如牛乳諸味中上；如來之性亦復如是，于諸經中最尊、最上。若有誹謗，當知是人與牛無別。
「複次，憂者，是人名為無慧正念、誹謗如來微密秘藏。當知是人甚可憐愍，遠離如來秘密之藏，說無我法，是故名憂。
「㖶者即是諸佛法性涅槃，是故名㖶。
「野者，謂如來義。複次，野者，如來進止、屈申、舉動無不利益一切眾生，是故名野。
「烏者，名煩惱義。煩惱者，名曰諸漏。如來永斷一切煩惱，是故名烏。
「炮者，謂大乘義，於十四音是
【現代漢語翻譯】 現代漢語譯本 譬如滿月。你們應當這樣分辨哪些是應該做的，哪些是不應該做的；哪些是正義的，哪些是非正義的；哪些是佛說的，哪些是魔說的。因此，這被稱為『伊』（I）。 『長伊』（Long I）是指佛法微妙，極其深奧難得。如同自在天（Mahesvara）和大梵天王（Mahabrahma）的法號是『自在』，如果有人能夠持守佛法，就被稱為護法。此外，『自在』也指四護世（Caturmaharajika）。這四位自在者能夠攝護《大涅槃經》，也能夠自在地宣揚和解說。 此外，『伊』（I）也指能夠為眾生自在說法。再者，『伊』（I）是爲了自在的緣故而說。這是指什麼呢？就是指修習方等經典。再者，『伊』（I）是爲了斷除嫉妒，如同清除稗草，都能夠使其轉變為吉祥，因此被稱為『伊』（I）。 『短憂』（Short U）是指在所有經典中，最上、最殊勝、增長上上的，就是指《大涅槃經》。此外，『憂』（U）是指如來的佛性，是聲聞（Sravaka）和緣覺（Pratyekabuddha）所未曾聽聞的。如同在一切地方，北郁單越（Uttarakuru）最為殊勝。菩薩如果能夠聽受這部經典，在一切眾生中就是最上最殊勝的，因此被稱為『憂』（U）。 『長憂』（Long U）是指，譬如牛奶在各種味道中最為上等；如來的佛性也是如此，在所有經典中最為尊貴、最為上等。如果有誰誹謗，應當知道這個人與牛沒有區別。 此外，『憂』（U）是指這個人沒有智慧和正念，誹謗如來微妙的秘密寶藏。應當知道這個人非常可憐，遠離如來秘密的寶藏，宣說無我之法，因此被稱為『憂』（U）。 『㖶』（E）是指諸佛的法性涅槃，因此被稱為『㖶』（E）。 『野』（Ya）是指如來的意義。此外，『野』（Ya）是指如來的行住坐臥、屈伸舉動，無不利益一切眾生，因此被稱為『野』（Ya）。 『烏』（U）是指煩惱的意義。煩惱是指各種漏失。如來永遠斷除一切煩惱，因此被稱為『烏』（U）。 『炮』（Pa）是指大乘的意義，在十四個音中是
【English Translation】 English version Like the full moon. You should discern in this way what should be done and what should not be done; what is righteous and what is unrighteous; what is spoken by the Buddha and what is spoken by Mara. Therefore, this is called 『I』. 『Long I』 refers to the Dharma of the Buddha, which is subtle, profound, and difficult to attain. Just as the Dharma names of Mahesvara (自在天) and Mahabrahma (大梵天王) are 『Sovereign,』 if one can uphold the Dharma, they are called Dharma protectors. Furthermore, 『Sovereign』 also refers to the Four Guardian Kings (Caturmaharajika). These four sovereigns can protect the 『Mahaparinirvana Sutra』 and can also freely propagate and explain it. Moreover, 『I』 also refers to being able to freely preach the Dharma for sentient beings. Furthermore, 『I』 is spoken for the sake of sovereignty. What does this refer to? It refers to the practice of the Vaipulya Sutras. Furthermore, 『I』 is for the purpose of eliminating jealousy, like removing weeds, and can transform everything into auspiciousness, therefore it is called 『I』. 『Short U』 refers to the most supreme, most excellent, and increasingly superior among all sutras, which is the 『Mahaparinirvana Sutra.』 Furthermore, 『U』 refers to the Buddha-nature of the Tathagata, which has not been heard by Sravakas (聲聞) and Pratyekabuddhas (緣覺). Just as among all places, Uttarakuru (北郁單越) is the most excellent. If a Bodhisattva can listen to and receive this sutra, they are the most supreme and most excellent among all beings, therefore it is called 『U』. 『Long U』 refers to, for example, milk being the most superior among all flavors; the Buddha-nature of the Tathagata is also like this, being the most honored and most superior among all sutras. If anyone slanders it, know that this person is no different from a cow. Furthermore, 『U』 refers to a person who lacks wisdom and right mindfulness, slandering the subtle and secret treasury of the Tathagata. Know that this person is very pitiful, being far from the secret treasury of the Tathagata, and proclaims the doctrine of no-self, therefore it is called 『U』. 『E』 refers to the Dharma-nature Nirvana of all Buddhas, therefore it is called 『E』. 『Ya』 refers to the meaning of the Tathagata. Furthermore, 『Ya』 refers to the Tathagata』s walking, standing, sitting, lying down, bending, stretching, and every action, all of which benefit all sentient beings, therefore it is called 『Ya』. 『U』 refers to the meaning of afflictions. Afflictions refer to various outflows. The Tathagata has eternally severed all afflictions, therefore it is called 『U』. 『Pa』 refers to the meaning of the Mahayana, and among the fourteen sounds it is
究竟義。大乘經典亦復如是，于諸經論最為究竟，是故名炮。
「庵者，能遮一切諸不凈物。于佛法中能捨一切金銀寶物，是故名庵。
「痾者，名勝乘義。何以故？此大乘典《大涅槃經》于諸經中最為殊勝，是故名痾。
「迦者，于諸眾生起大慈悲，生於子想，如羅睺羅，作妙善義，是故名迦。
「呿者，名非善友。非善友者，名為雜穢。不信如來秘密之藏，是故名呿。
「伽者，名藏。藏者，即是如來秘藏。一切眾生皆有佛性，是故名伽。
「重音伽者，如來常音。何等名為如來常音？所謂如來常住不變，是故名伽。
「俄者，一切諸行破壞之相，是故名俄。
「遮者即是修義。調伏一切諸眾生故，名為修義，是故名遮。
「車者，如來覆蔭一切眾生譬如大蓋，是故名車。
「阇者是正解脫，無有老相，是故名阇。
「重音阇者，煩惱繁茂，譬如稠林，是故名阇。
「若者，是智慧義，知真法性，是故名若。
「吒者，于閻浮提示現半身而演說法，譬如半月，是故名吒。
「侘(土家反)者，法身具足，譬如滿月，是故名侘。
「茶者是愚癡僧，不知常與無常，譬如小兒，是故名茶。
「重音茶者，不知師
【現代漢語翻譯】 現代漢語譯本 『炮』的意思是究竟的意義。大乘經典也是如此，在所有經典和論著中最為究竟，所以稱為『炮』。 『庵』的意思是能夠遮蔽一切不凈之物。在佛法中，能夠捨棄一切金銀財寶，所以稱為『庵』。 『痾』的意思是殊勝的乘載之義。為什麼呢？因為這部大乘經典《大涅槃經》在所有經典中最為殊勝，所以稱為『痾』。 『迦』的意思是對一切眾生生起大慈悲心，把他們看作自己的孩子，就像羅睺羅（佛陀的兒子）一樣，行持微妙的善行，所以稱為『迦』。 『呿』的意思是非善友。非善友的意思是雜穢。不相信如來秘密的寶藏，所以稱為『呿』。 『伽』的意思是藏。藏的意思就是如來的秘密寶藏。一切眾生都具有佛性，所以稱為『伽』。 重音的『伽』，指的是如來的常音。什麼是如來的常音呢？就是說如來常住不變，所以稱為『伽』。 『俄』的意思是一切諸行破壞的相狀，所以稱為『俄』。 『遮』的意思是修行。爲了調伏一切眾生，所以稱為修行，因此稱為『遮』。 『車』的意思是如來像大傘一樣覆蓋庇護一切眾生，所以稱為『車』。 『阇』的意思是真正的解脫，沒有衰老之相，所以稱為『阇』。 重音的『阇』，指的是煩惱繁茂，就像茂密的森林一樣，所以稱為『阇』。 『若』的意思是智慧，了知真實的法性，所以稱為『若』。 『吒』的意思是在閻浮提（我們所居住的這個世界）示現半身而演說佛法，就像半月一樣，所以稱為『吒』。 『侘』的意思是法身具足，就像滿月一樣，所以稱為『侘』。 『茶』的意思是愚癡的僧人，不知道常與無常的道理，就像小孩子一樣，所以稱為『茶』。 重音的『茶』，指的是不知道老師
【English Translation】 English version 'Pao' means the ultimate meaning. The Mahayana sutras are also like this, being the most ultimate among all sutras and treatises, therefore it is called 'pao'. 'An' means that which can cover all impure things. In the Buddha Dharma, it can give up all gold, silver, and treasures, therefore it is called 'an'. 'E' means the meaning of a superior vehicle. Why? Because this Mahayana classic, the 'Mahaparinirvana Sutra', is the most superior among all sutras, therefore it is called 'e'. 'Jia' means to generate great compassion for all sentient beings, regarding them as one's own children, like Rahula (Buddha's son), performing wonderful good deeds, therefore it is called 'jia'. 'Qie' means a non-virtuous friend. A non-virtuous friend means impurity. Not believing in the secret treasury of the Tathagata, therefore it is called 'qie'. 'Jia' means a treasury. A treasury is the secret treasury of the Tathagata. All sentient beings have Buddha-nature, therefore it is called 'jia'. The stressed 'jia' refers to the constant sound of the Tathagata. What is the constant sound of the Tathagata? It means that the Tathagata is eternally abiding and unchanging, therefore it is called 'jia'. 'E' means the aspect of the destruction of all phenomena, therefore it is called 'e'. 'Zhe' means practice. Because of subduing all sentient beings, it is called practice, therefore it is called 'zhe'. 'Che' means that the Tathagata covers and protects all sentient beings like a large canopy, therefore it is called 'che'. 'She' means true liberation, without the aspect of old age, therefore it is called 'she'. The stressed 'she' refers to the flourishing of afflictions, like a dense forest, therefore it is called 'she'. 'Ruo' means wisdom, knowing the true nature of Dharma, therefore it is called 'ruo'. 'Zha' means appearing in Jambudvipa (the world we live in) with half of the body and expounding the Dharma, like a half-moon, therefore it is called 'zha'. 'Cha' means the Dharma body is complete, like a full moon, therefore it is called 'cha'. 'Cha' means a foolish monk, not knowing the principle of permanence and impermanence, like a child, therefore it is called 'cha'. The stressed 'cha' means not knowing the teacher
恩，譬如羝羊，是故名茶。
「拿者，非是聖義，譬如外道，是故名拿。
「多者，如來於彼告諸比丘：『宜離驚畏，當爲汝等說微妙法。』是故名多。
「他者，名愚癡義。眾生流轉生死，自纏如蠶，是故名他。
「陀者，名曰大施，所謂大乘，是故名陀。
「重音陀者，稱讚功德，所謂三寶如須彌山，高峻廣大，無有傾倒，是故名陀。
「那者，三寶安住，無有傾動，譬如門閫，是故名那。
「波者，名顛倒義。若言：『三寶悉皆滅盡。』當知是人為自疑惑，是故名波。
「頗者，是世間災。若言：『世間災起之時，三寶亦盡。』當知是人愚癡無智、違失聖旨，是故名頗。
「婆者，名佛十力，是故名婆。
「重音婆者，名為重擔。堪任荷負無上正法，當知是人是大菩薩，是故名婆。
「摩者是諸菩薩嚴峻制度，所謂大乘大般涅槃，是故名摩。
「邪者，是諸菩薩在在處處為諸眾生說大乘法，是故名邪。
「啰者，能壞貪慾、瞋恚、愚癡，說真實法，是故說啰。
「輕羅者，名聲聞乘動轉不住。大乘安隱，無有傾動，舍聲聞乘，精勤修習無上大乘，是故名羅。
「和者，如來世尊為諸眾生雨大法雨，所謂世間咒術
【現代漢語翻譯】 現代漢語譯本 『恩』，例如公羊，因此稱為『茶』。 『拿』，不是聖義，例如外道，因此稱為『拿』。 『多』，如來告訴眾比丘：『應當遠離驚恐畏懼，我將為你們宣說微妙之法。』因此稱為『多』。 『他』，意思是愚癡。眾生在生死中流轉，像蠶一樣自我纏繞，因此稱為『他』。 『陀』，意思是廣大的佈施，也就是大乘，因此稱為『陀』。 重音的『陀』，是稱讚功德，指三寶如須彌山（Sumeru Mountain），高聳廣大，不會傾倒，因此稱為『陀』。 『那』，指三寶安住，不會動搖，如同門檻，因此稱為『那』。 『波』，意思是顛倒。如果說：『三寶全部滅盡。』應當知道這個人是自己疑惑，因此稱為『波』。 『頗』，是世間的災難。如果說：『世間災難發生時，三寶也會滅盡。』應當知道這個人愚癡無知，違背聖旨，因此稱為『頗』。 『婆』，指佛的十力（ten powers of a Buddha），因此稱為『婆』。 重音的『婆』，意思是重擔。能夠承擔無上正法，應當知道這個人是大菩薩，因此稱為『婆』。 『摩』，是諸菩薩嚴峻的制度，也就是大乘大般涅槃（Mahayana Mahaparinirvana），因此稱為『摩』。 『邪』，是諸菩薩在各個地方為眾生宣說大乘佛法，因此稱為『邪』。 『啰』，能夠摧毀貪慾、嗔恚、愚癡，宣說真實之法，因此稱為『啰』。 輕音的『羅』，指聲聞乘（Śrāvakayāna）動搖不定。大乘安穩，不會傾動，捨棄聲聞乘，精勤修習無上大乘，因此稱為『羅』。 『和』，如來世尊為眾生降下大法雨，也就是世間的咒術。
【English Translation】 English version 'En', for example, a ram, therefore it is called 'cha'. 'Na', is not a holy meaning, like the heretics, therefore it is called 'na'. 'Da', the Tathagata tells the monks: 'You should be free from fear and terror, I will explain the subtle Dharma for you.' Therefore it is called 'da'. 'Ta', means ignorance. Sentient beings transmigrate in birth and death, entangling themselves like silkworms, therefore it is called 'ta'. 'Dha', means great giving, that is, the Mahayana, therefore it is called 'dha'. The stressed 'dha', praises merits, referring to the Three Jewels like Mount Sumeru (Sumeru Mountain), towering and vast, unshakeable, therefore it is called 'dha'. 'Na', refers to the Three Jewels abiding, unmoving, like a threshold, therefore it is called 'na'. 'Pa', means reversal. If one says: 'The Three Jewels are all extinguished.' It should be known that this person is self-doubting, therefore it is called 'pa'. 'Pha', is worldly disaster. If one says: 'When worldly disasters arise, the Three Jewels will also be extinguished.' It should be known that this person is ignorant and unwise, violating the holy teachings, therefore it is called 'pha'. 'Bha', refers to the ten powers of a Buddha (ten powers of a Buddha), therefore it is called 'bha'. The stressed 'bha', means a heavy burden. Capable of bearing the supreme Dharma, it should be known that this person is a great Bodhisattva, therefore it is called 'bha'. 'Ma', is the strict discipline of the Bodhisattvas, that is, the Mahayana Mahaparinirvana (Mahayana Mahaparinirvana), therefore it is called 'ma'. 'Ya', is that the Bodhisattvas in every place preach the Mahayana Dharma for sentient beings, therefore it is called 'ya'. 'Ra', can destroy greed, hatred, and ignorance, and speaks the true Dharma, therefore it is called 'ra'. The light 'ra', refers to the Śrāvakayāna (Śrāvakayāna) moving and unstable. The Mahayana is peaceful and unmoving, abandoning the Śrāvakayāna, diligently cultivating the supreme Mahayana, therefore it is called 'ra'. 'Ha', the Tathagata, the World Honored One, rains down the great Dharma rain for sentient beings, that is, worldly mantras.
、經書，是故名和。
「賒者，遠離三箭，是故名賒。
「沙者，名具足義。若能聽是《大涅槃經》，則為已得聞持一切大乘經典，是故名沙。
「娑者，為諸眾生演說正法，令心歡喜，是故名娑。
「呵者，名心歡喜。『奇哉！世尊離一切行。怪哉！如來入般涅槃。』是故名呵。
「羅者，名曰魔義。無量諸魔不能毀壞如來秘藏，是故名羅。複次，羅者，乃至示現隨順世間有父母、妻子，是故名羅。
「魯、流、盧、樓，如是四字說有四義，謂佛、法、僧及以對法。言對法者，隨順世間。如提婆達示現壞僧、化作種種形貌色像，為制戒故。智者了達，不應於此而生畏怖。是名隨順世間之行。以是故，名魯、流、盧、樓。
「吸氣、舌根、隨鼻之聲，長、短、超聲，隨音解義，皆因舌、齒而有差別。如是字義能令眾生口業清凈。
「眾生佛性則不如是假于文字然後清凈。何以故？性本凈故。雖復處在陰界入中，而不同於陰入界也。是故，眾生悉應歸依。
「諸菩薩等以佛性故，等視眾生無有差別。是故半字于諸經書、記論、文章而為根本。又，半字義皆是煩惱言說之本，故名半字。
「滿字者，乃是一切善法言說之根本也。譬如世間為惡行者名為半人
【現代漢語翻譯】 現代漢語譯本 『和』字，是因為經書的緣故，所以叫做『和』。 『賒』字，是遠離三種箭（貪、嗔、癡），所以叫做『賒』。 『沙』字，意思是具足。如果能夠聽聞這部《大涅槃經》，就等於已經聽聞並受持了一切大乘經典，所以叫做『沙』。 『娑』字，是爲了給眾生演說正法，使他們內心歡喜，所以叫做『娑』。 『呵』字，意思是內心歡喜。『奇哉！世尊（佛陀）遠離一切行為。怪哉！如來（佛陀）入般涅槃（完全的寂滅）。』所以叫做『呵』。 『羅』字，意思是魔。無量的魔不能夠毀壞如來的秘密寶藏，所以叫做『羅』。另外，『羅』字，也指甚至示現隨順世間有父母、妻子，所以叫做『羅』。 『魯』、『流』、『盧』、『樓』，這四個字說明有四種含義，指的是佛、法、僧以及對法。所謂對法，是隨順世間。例如提婆達多（佛陀的堂弟）示現破壞僧團、化作各種形貌色相，是爲了制定戒律的緣故。智者明白這些，不應該因此而產生畏懼。這叫做隨順世間的行為。因此，叫做『魯』、『流』、『盧』、『樓』。 吸氣、舌根、隨著鼻子的聲音，長、短、超聲，隨著聲音理解意義，都是因為舌頭和牙齒的差別而產生的。這樣的字義能夠使眾生的口業清凈。 眾生的佛性不是這樣，需要藉助文字然後才清凈。為什麼呢？因為佛性本來就是清凈的。雖然處在陰（五蘊）、界（十八界）、入（十二入）之中，但是不同於陰、入、界。因此，眾生都應該歸依佛性。 諸菩薩因為佛性的緣故，平等看待眾生，沒有差別。因此，半字在各種經書、記論、文章中是根本。而且，半字的意義都是煩惱言說的根本，所以叫做半字。 滿字，是一切善法言說的根本。譬如世間，做惡事的人叫做半人。
【English Translation】 English version The word 『he』 (和) is so named because of the scriptures. The word 『she』 (賒) means to be far away from the three arrows (greed, hatred, and delusion), hence it is called 『she』. The word 『sha』 (沙) means complete. If one can hear this 『Mahāparinirvāṇa Sūtra,』 it is as if one has already heard and upheld all the Mahāyāna scriptures, hence it is called 『sha』. The word 『suo』 (娑) is for expounding the true Dharma to all sentient beings, making their hearts joyful, hence it is called 『suo』. The word 『he』 (呵) means the joy of the heart. 『How wonderful! The World Honored One (Buddha) is free from all actions. How amazing! The Tathāgata (Buddha) enters Parinirvāṇa (complete extinction).』 Hence it is called 『he』. The word 『luo』 (羅) means demon. Countless demons cannot destroy the secret treasure of the Tathāgata, hence it is called 『luo』. Furthermore, 『luo』 also refers to even manifesting in accordance with the world, having parents and a spouse, hence it is called 『luo』. 『Lu』 (魯), 『liu』 (流), 『lu』 (盧), 『lou』 (樓), these four words explain four meanings, referring to the Buddha, the Dharma, the Sangha, and the counter-Dharma. The so-called counter-Dharma is in accordance with the world. For example, Devadatta (Buddha's cousin) manifested as destroying the Sangha, transforming into various forms and appearances, for the sake of establishing precepts. The wise understand this and should not be afraid. This is called acting in accordance with the world. Therefore, they are called 『lu』, 『liu』, 『lu』, 『lou』. Inhaling, the root of the tongue, the sound following the nose, long, short, and ultrasonic sounds, understanding the meaning according to the sound, all arise from the differences between the tongue and teeth. Such meanings of words can purify the karma of speech of sentient beings. The Buddha-nature of sentient beings is not like this, needing to rely on words to become pure. Why? Because the nature is originally pure. Although it is situated within the skandhas (five aggregates), dhātus (eighteen elements), and āyatanas (twelve sense bases), it is different from the skandhas, āyatanas, and dhātus. Therefore, all sentient beings should take refuge in the Buddha-nature. Because of the Buddha-nature, all Bodhisattvas view sentient beings equally, without any difference. Therefore, the half-letter is the foundation of all scriptures, treatises, and writings. Moreover, the meaning of the half-letter is the root of all afflictive speech, hence it is called the half-letter. The full letter is the foundation of all virtuous speech. For example, in the world, those who do evil are called half-people.
，修善行者名為滿人。如是，一切經書、記論皆因半字而為根本。若言：『如來及正解脫入於半字。』是事不然。何以故？離文字故。是故，如來於一切法無礙、無著，真得解脫。
「何等名為解了字義？有知如來出現於世能滅半字，是故名為解了字義。若有隨逐半字義者，是人不知如來之性。
「何等名為無字義耶？親近修習不善法者，是名無字。又，無字者，雖能親近修習善法，不知如來常與無常，恒與非恒，及法、僧二寶，律與非律，經與非經，魔說、佛說。若有不能如是分別，是名隨逐無字義也。我今已說如是隨逐無字之義。善男子！是故，汝今應離半字，善解滿字。」
迦葉菩薩白佛言：「世尊！我等應當善學字數。今我值遇無上之師，已受如來慇勤誨敕。」
佛贊迦葉：「善哉，善哉。樂正法者應如是學。」
大般涅槃經鳥喻品第十四
爾時，佛告迦葉菩薩：「善男子！鳥有二種，一名迦鄰提、二名鴛鴦，游止共俱，不相舍離。是苦、無常、無我等法亦復如是，不得相離。」
迦葉菩薩白佛言：「世尊！云何是苦、無常、無我如彼鴛鴦、迦鄰提鳥？」
佛言：「善男子！異法是苦、異法是樂，異法是常、異法無常，異法是我、異法無我。譬如稻米異於
【現代漢語翻譯】 現代漢語譯本：修行善行的人被稱為圓滿的人。如此，一切經書、記述都以半字為根本。如果說：『如來和真正的解脫進入半字。』這是不對的。為什麼呢？因為離開了文字的緣故。所以，如來對於一切法都沒有障礙、沒有執著，真正得到了解脫。 什麼叫做了解字義呢？知道如來出現在世間能夠滅除半字，因此叫做了解字義。如果有人追逐半字的意義，這個人就不瞭解如來的本性。 什麼叫做無字義呢？親近修行不善法的人，這叫做無字。還有，無字的人，即使能夠親近修行善法，也不知道如來是常還是無常，是恒常還是非恒常，以及法、僧二寶，律和非律，經和非經，魔說和佛說。如果不能這樣分別，這就叫做追逐無字義。我現在已經說了這種追逐無字之義。善男子！所以，你現在應該離開半字，好好理解滿字。 迦葉菩薩對佛說：『世尊！我們應當好好學習字數。現在我遇到了無上的導師，已經接受了如來的慇勤教誨。』 佛讚歎迦葉說：『好啊，好啊。喜歡正法的人應當這樣學習。』 大般涅槃經鳥喻品第十四 這時，佛告訴迦葉菩薩：『善男子！鳥有兩種，一種叫迦鄰提（一種鳥名），一種叫鴛鴦（一種鳥名），它們一起遊玩棲息，不互相分離。苦、無常、無我等法也是這樣，不能互相分離。』 迦葉菩薩對佛說：『世尊！為什麼說苦、無常、無我像那鴛鴦、迦鄰提鳥一樣呢？』 佛說：『善男子！不同的法是苦，不同的法是樂；不同的法是常，不同的法是無常；不同的法是我，不同的法是無我。比如稻米不同於
【English Translation】 English version: Those who cultivate good deeds are called complete persons. Thus, all scriptures and records are rooted in the half-letter. If it is said, 『The Tathagata and true liberation enter into the half-letter,』 this is not so. Why? Because it is apart from words. Therefore, the Tathagata is unhindered and unattached to all dharmas, and has truly attained liberation. What is called understanding the meaning of letters? It is knowing that the Tathagata appears in the world to extinguish the half-letter, therefore it is called understanding the meaning of letters. If someone pursues the meaning of the half-letter, that person does not understand the nature of the Tathagata. What is called the meaning of no-letter? Those who associate with and cultivate unwholesome dharmas are called no-letter. Also, those who are no-letter, even if they can associate with and cultivate wholesome dharmas, do not know whether the Tathagata is permanent or impermanent, constant or inconstant, as well as the two treasures of Dharma and Sangha, the Vinaya and non-Vinaya, the Sutras and non-Sutras, the teachings of Mara and the teachings of the Buddha. If one cannot distinguish in this way, it is called pursuing the meaning of no-letter. I have now explained the meaning of pursuing no-letter. Good man! Therefore, you should now leave the half-letter and understand the full letter well. Kasyapa Bodhisattva said to the Buddha, 『World Honored One! We should learn the number of letters well. Now that I have encountered the supreme teacher, I have received the Tathagata's earnest teachings.』 The Buddha praised Kasyapa, saying, 『Excellent, excellent. Those who delight in the true Dharma should learn in this way.』 The Fourteenth Chapter, Bird Analogy, of the Mahaparinirvana Sutra At that time, the Buddha said to Kasyapa Bodhisattva, 『Good man! There are two kinds of birds, one named Kalindika (a type of bird) and the other named Mandarin Duck (a type of bird), they travel and dwell together, not separating from each other. The dharmas of suffering, impermanence, and no-self are also like this, they cannot be separated from each other.』 Kasyapa Bodhisattva said to the Buddha, 『World Honored One! Why are suffering, impermanence, and no-self like those Mandarin Ducks and Kalindika birds?』 The Buddha said, 『Good man! Different dharmas are suffering, different dharmas are happiness; different dharmas are permanent, different dharmas are impermanent; different dharmas are self, different dharmas are no-self. For example, rice is different from
麻、麥，麻、麥，復異豆、粟、甘蔗。如是諸種，從其萌芽，乃至花、葉皆是無常。果實成熟，人受用時，乃名為常。何以故？性真實故。」
迦葉白佛言：「世尊！如是等物若是常者，同如來耶？」
佛言：「善男子！汝今不應作如是說。何以故？若言：『如來如須彌山。』劫壞之時，須彌崩倒，如來爾時豈同壞耶？善男子！汝今不應受持是義。善男子！一切諸法，唯除涅槃，更無一法而是常者，直以世諦言果實常。」
迦葉菩薩白佛言：「世尊！善哉，善哉。如佛所說。」
佛告迦葉：「如是，如是。善男子！雖修一切契經諸定，乃至未聞大般涅槃，皆言一切悉是無常。聞是經已，雖有煩惱如無煩惱，即能利益一切人天。何以故？曉了己身有佛性故，是名為常。
「複次，善男子！譬如庵羅樹，其花始敷，名無常相；若成果實，多所利益，乃名為常。如是，善男子！雖修一切契經諸定，未聞如是大涅槃時，咸言一切悉是無常。聞是經已，雖有煩惱如無煩惱，即能利益一切人天。何以故？曉了自身有佛性故，是名為常。
「複次，善男子！譬如金礦，消融之時是無常相；融已成金，多所利益，乃名為常。如是，善男子！雖修一切契經諸定，未聞如是大涅槃時，咸言一切悉是無
【現代漢語翻譯】 現代漢語譯本：
麻、麥，麻、麥，還有豆、粟、甘蔗等。這些植物，從發芽到開花、長葉，都是無常的。當果實成熟，人們可以享用時，才被稱為常。為什麼呢？因為它們的本性是真實的。 迦葉（Kasyapa）菩薩對佛說：『世尊！如果這些東西是常的，那它們就和如來（Tathagata）一樣了嗎？』 佛說：『善男子！你不應該這樣說。為什麼呢？如果說：『如來像須彌山（Sumeru）。』當劫難來臨時，須彌山會崩塌，難道如來也會像它一樣崩塌嗎？善男子！你不應該接受這種觀點。善男子！一切諸法，除了涅槃（Nirvana），沒有什麼是常的，只是在世俗的層面說果實是常的。』 迦葉菩薩對佛說：『世尊！說得好，說得好。正如佛所說。』 佛告訴迦葉：『是的，是的。善男子！即使修習一切契經（Sutra）和禪定，如果沒聽聞大般涅槃（Maha-parinirvana），都會認為一切都是無常的。聽聞這部經后，即使有煩惱也像沒有煩惱一樣，就能利益一切人天。為什麼呢？因為他們明白了自身具有佛性，這才是常。』 『再者，善男子！譬如庵羅樹（Amra tree），當它剛開花時，是無常的；當它結成果實，能利益眾生時，才被稱為常。同樣，善男子！即使修習一切契經和禪定，如果沒聽聞這樣的大涅槃，都會認為一切都是無常的。聽聞這部經后，即使有煩惱也像沒有煩惱一樣，就能利益一切人天。為什麼呢？因為他們明白了自身具有佛性，這才是常。』 『再者，善男子！譬如金礦，當它被熔化時是無常的；當它被熔化成金，能利益眾生時，才被稱為常。同樣，善男子！即使修習一切契經和禪定，如果沒聽聞這樣的大涅槃，都會認為一切都是無常的。
【English Translation】 English version:
Hemp, wheat, hemp, wheat, and also beans, millet, sugarcane. These various plants, from their sprouting to their flowering and leafing, are all impermanent. When the fruits ripen and people can use them, they are then called permanent. Why is that? Because their nature is real. Kasyapa (迦葉) Bodhisattva said to the Buddha, 'World Honored One! If these things are permanent, then are they the same as the Tathagata (如來)?' The Buddha said, 'Good man! You should not say such a thing. Why is that? If it is said, 'The Tathagata is like Mount Sumeru (須彌山),' when the kalpa (劫) is destroyed, Mount Sumeru will collapse, would the Tathagata also collapse like it? Good man! You should not accept this view. Good man! All dharmas (諸法), except for Nirvana (涅槃), there is nothing that is permanent, it is only in the worldly sense that the fruit is said to be permanent.' Kasyapa Bodhisattva said to the Buddha, 'World Honored One! Well said, well said. Just as the Buddha has said.' The Buddha told Kasyapa, 'Yes, yes. Good man! Even if one cultivates all the Sutras (契經) and samadhis (禪定), if one has not heard of the Maha-parinirvana (大般涅槃), they will all say that everything is impermanent. After hearing this Sutra, even if there are afflictions, it is as if there are no afflictions, and one can benefit all humans and devas (天). Why is that? Because they understand that they have Buddha-nature (佛性), and this is called permanent.' 'Furthermore, good man! For example, the Amra tree (庵羅樹), when its flowers first bloom, it is an impermanent phase; when it bears fruit and can benefit sentient beings, it is then called permanent. Likewise, good man! Even if one cultivates all the Sutras and samadhis, if one has not heard of such a great Nirvana, they will all say that everything is impermanent. After hearing this Sutra, even if there are afflictions, it is as if there are no afflictions, and one can benefit all humans and devas. Why is that? Because they understand that they have Buddha-nature, and this is called permanent.' 'Furthermore, good man! For example, gold ore, when it is being melted, is an impermanent phase; when it is melted into gold and can benefit sentient beings, it is then called permanent. Likewise, good man! Even if one cultivates all the Sutras and samadhis, if one has not heard of such a great Nirvana, they will all say that everything is impermanent.'
常。聞是經已，雖有煩惱如無煩惱，即能利益一切人天。何以故？曉了自身有佛性故，是名為常。
「複次，善男子！譬如胡麻，未被壓時名曰無常；既壓成油，多有利益，乃名為常。善男子！雖修一切契經諸定，未聞如是大涅槃時，咸言一切悉是無常。聞是經已，雖有煩惱如無煩惱，即能利益一切人天。何以故？曉了己身有佛性故，是名為常。
「複次，善男子！譬如眾流皆歸於海。一切契經諸定三昧，皆歸大乘《大涅槃經》。何以故？究竟善說有佛性故。善男子！是故，我言異法是常、異法無常；乃至無我亦復如是。」
迦葉菩薩白佛言：「世尊！如來已離憂悲毒箭。夫憂悲者，名為天；如來非天。憂悲者，名為人；如來非人。憂悲者，名二十五有；如來非二十五有。是故，如來無有憂悲。何故稱言如來憂悲？」
「善男子！無想天者名為無想，若無想者則無壽命。若無壽命，云何而有陰界諸入？以是義故，無想天壽不可說言有所住處。善男子！譬如樹神依樹而住，不得定言依枝、依節、依莖、依葉；雖無定所，不得言無。無想天壽亦復如是。善男子！佛法亦爾，甚深難解。如來實無憂悲苦惱，而於眾生起大慈悲，現有憂悲，視諸眾生如羅睺羅。複次，善男子！無想天中所有壽命唯佛能
【現代漢語翻譯】 現代漢語譯本：
『常』。聽聞這部經后，即使有煩惱也如同沒有煩惱一樣，就能利益一切人天。為什麼呢？因為明白了自身具有佛性，這稱為『常』。
『再者，善男子！』譬如芝麻，在沒有被壓榨時稱為『無常』；一旦被壓榨成油，就有很多利益，這稱為『常』。善男子！即使修習一切契經和禪定，在沒有聽聞這樣的大涅槃時，都會說一切都是無常。聽聞這部經后，即使有煩惱也如同沒有煩惱一樣，就能利益一切人天。為什麼呢？因為明白了自身具有佛性，這稱為『常』。
『再者，善男子！』譬如眾多的河流都歸向大海。一切契經、禪定和三昧，都歸向大乘《大涅槃經》。為什麼呢？因為究竟善說了具有佛性。善男子！因此，我說異法是常，異法是無常；乃至無我也同樣如此。
迦葉菩薩對佛說：『世尊！如來已經遠離憂愁悲傷的毒箭。憂愁悲傷，稱為天（天道眾生）；如來不是天。憂愁悲傷，稱為人（人道眾生）；如來不是人。憂愁悲傷，稱為二十五有（三界中的二十五種存在狀態）；如來不是二十五有。因此，如來沒有憂愁悲傷。為什麼說如來有憂愁悲傷呢？』
『善男子！無想天（色界第四禪天中的一種）被稱為無想，如果無想，就沒有壽命。如果沒有壽命，怎麼會有陰（五蘊）、界（十八界）、入（十二入）呢？因為這個原因，無想天的壽命不能說有固定的住處。善男子！譬如樹神依附樹木而住，不能確定說依附在樹枝、樹節、樹幹、樹葉；雖然沒有固定的住所，也不能說沒有。無想天的壽命也是這樣。善男子！佛法也是這樣，非常深奧難以理解。如來實際上沒有憂愁悲傷苦惱，但是對於眾生生起大慈悲心，示現有憂愁悲傷，看待眾生如同羅睺羅（佛陀的兒子）。再者，善男子！無想天中的所有壽命只有佛才能知道。』 English version:
'Permanent'. Having heard this sutra, even if there are afflictions, it is as if there are no afflictions, and one can benefit all humans and devas. Why? Because one understands that one's own self has Buddha-nature, this is called 'permanent'.
'Furthermore, good man! For example, sesame seeds, when not yet pressed, are called 'impermanent'; once pressed into oil, there are many benefits, and this is called 'permanent'. Good man! Even if one cultivates all the sutras and samadhis, before hearing of such great Nirvana, they all say that everything is impermanent. Having heard this sutra, even if there are afflictions, it is as if there are no afflictions, and one can benefit all humans and devas. Why? Because one understands that one's own self has Buddha-nature, this is called 'permanent'.
'Furthermore, good man! For example, all streams flow into the sea. All sutras, samadhis, and trances return to the Mahayana 'Great Nirvana Sutra'. Why? Because it ultimately and well explains that there is Buddha-nature. Good man! Therefore, I say that different dharmas are permanent, and different dharmas are impermanent; even the non-self is also like this.'
Kasyapa Bodhisattva said to the Buddha, 'World Honored One! The Tathagata has already left behind the poisonous arrows of sorrow and grief. Sorrow and grief are called devas (beings in the heavenly realm); the Tathagata is not a deva. Sorrow and grief are called humans (beings in the human realm); the Tathagata is not a human. Sorrow and grief are called the twenty-five existences (the twenty-five states of existence in the three realms); the Tathagata is not in the twenty-five existences. Therefore, the Tathagata has no sorrow or grief. Why is it said that the Tathagata has sorrow and grief?'
'Good man! The Heaven of No-Thought (a realm in the fourth dhyana of the Form Realm) is called no-thought, and if there is no-thought, then there is no life. If there is no life, how can there be skandhas (five aggregates), dhatus (eighteen realms), and ayatanas (twelve sense bases)? For this reason, the lifespan of the Heaven of No-Thought cannot be said to have a fixed abode. Good man! For example, a tree spirit dwells in a tree, and it cannot be said for certain that it dwells in a branch, a node, a trunk, or a leaf; although there is no fixed abode, it cannot be said that it does not exist. The lifespan of the Heaven of No-Thought is also like this. Good man! The Buddha-dharma is also like this, very profound and difficult to understand. The Tathagata actually has no sorrow, grief, or suffering, but for sentient beings, he generates great compassion, and manifests sorrow and grief, viewing all sentient beings as Rahula (Buddha's son). Furthermore, good man! Only the Buddha knows all the lifespans in the Heaven of No-Thought.'
【English Translation】 'Permanent'. Having heard this sutra, even if there are afflictions, it is as if there are no afflictions, and one can benefit all humans and devas. Why? Because one understands that one's own self has Buddha-nature, this is called 'permanent'. 'Furthermore, good man! For example, sesame seeds, when not yet pressed, are called 'impermanent'; once pressed into oil, there are many benefits, and this is called 'permanent'. Good man! Even if one cultivates all the sutras and samadhis, before hearing of such great Nirvana, they all say that everything is impermanent. Having heard this sutra, even if there are afflictions, it is as if there are no afflictions, and one can benefit all humans and devas. Why? Because one understands that one's own self has Buddha-nature, this is called 'permanent'. 'Furthermore, good man! For example, all streams flow into the sea. All sutras, samadhis, and trances return to the Mahayana 'Great Nirvana Sutra'. Why? Because it ultimately and well explains that there is Buddha-nature. Good man! Therefore, I say that different dharmas are permanent, and different dharmas are impermanent; even the non-self is also like this.' Kasyapa Bodhisattva said to the Buddha, 'World Honored One! The Tathagata has already left behind the poisonous arrows of sorrow and grief. Sorrow and grief are called devas (beings in the heavenly realm); the Tathagata is not a deva. Sorrow and grief are called humans (beings in the human realm); the Tathagata is not a human. Sorrow and grief are called the twenty-five existences (the twenty-five states of existence in the three realms); the Tathagata is not in the twenty-five existences. Therefore, the Tathagata has no sorrow or grief. Why is it said that the Tathagata has sorrow and grief?' 'Good man! The Heaven of No-Thought (a realm in the fourth dhyana of the Form Realm) is called no-thought, and if there is no-thought, then there is no life. If there is no life, how can there be skandhas (five aggregates), dhatus (eighteen realms), and ayatanas (twelve sense bases)? For this reason, the lifespan of the Heaven of No-Thought cannot be said to have a fixed abode. Good man! For example, a tree spirit dwells in a tree, and it cannot be said for certain that it dwells in a branch, a node, a trunk, or a leaf; although there is no fixed abode, it cannot be said that it does not exist. The lifespan of the Heaven of No-Thought is also like this. Good man! The Buddha-dharma is also like this, very profound and difficult to understand. The Tathagata actually has no sorrow, grief, or suffering, but for sentient beings, he generates great compassion, and manifests sorrow and grief, viewing all sentient beings as Rahula (Buddha's son). Furthermore, good man! Only the Buddha knows all the lifespans in the Heaven of No-Thought.'
知，非余所及；乃至非想非非想處亦復如是。
「迦葉！如來之性清凈無染，猶如化身。云何當有憂悲苦惱？若言如來有憂悲者，云何能利一切眾生、弘廣佛法？若言無者，云何而言等視眾生如羅睺羅？若不等視如羅睺羅，如是之言則為虛妄。以是義故，善男子！佛不可思議、法不可思議、眾生佛性不可思議、無想天壽不可思議。如來有憂及以無憂是佛境界，非諸聲聞、緣覺所知。
「善男子！譬如空中舍宅、微塵不得住立，若言：『舍宅不因空住。』無有是處。以是義故，不可說舍住于虛空、不住虛空。凡夫之人雖復說言舍住虛空，而是虛空實無所住。何以故？性無住故。善男子！心亦如是，不可說言住陰界入及以不住；無想天壽亦復如是、如來憂悲亦復如是。若無憂悲，云何說言等視眾生如羅睺羅？若言有者，復云何言性同虛空？
「善男子！譬如幻師，雖復化作種種宮殿、殺生、長養、繫縛、放舍，及作金、銀、琉璃、寶物、叢林、樹木，都無實性。如來亦爾，隨順世間示現憂悲，無有真實。善男子！如來已入大般涅槃，云何當有憂悲苦惱？若謂如來入于涅槃是無常者，當知是人則有憂悲；若謂如來不入涅槃、常住不變，當知是人無有憂悲。如來有憂及以無憂，無能知者。
「複次，
【現代漢語翻譯】 現代漢語譯本： 『知』的境界，不是我所能達到的；乃至『非想非非想處』（既非有想也非無想的禪定境界）也是如此。 『迦葉！如來的本性清凈無染，猶如化身（佛爲了教化眾生而顯現的身體）。怎麼會有憂愁悲傷苦惱呢？如果說如來有憂愁悲傷，怎麼能利益一切眾生、弘揚廣大的佛法呢？如果說沒有，又怎麼說平等看待眾生如同羅睺羅（佛陀的兒子）呢？如果不能平等看待如同羅睺羅，這樣的話就是虛妄的。因為這個道理，善男子！佛是不可思議的，法是不可思議的，眾生的佛性是不可思議的，無想天（色界天的一種）的壽命是不可思議的。如來有憂愁和沒有憂愁，是佛的境界，不是所有聲聞（聽聞佛法而修行的人）、緣覺（通過觀察因緣而覺悟的人）所能知道的。 『善男子！譬如空中房屋，微塵不能停留，如果說：『房屋不是因為空而存在。』這是沒有道理的。因為這個道理，不能說房屋住在虛空中，也不能說不住在虛空中。凡夫俗人雖然說房屋住在虛空中，但是虛空實際上並沒有什麼可以住的。為什麼呢？因為虛空的本性是沒有住處的。善男子！心也是這樣，不能說住在陰（五蘊，構成人身的五種要素）、界（十八界，構成世界的十八種要素）、入（十二入，構成感官和感覺的十二種要素）之中，也不能說不住在其中；無想天的壽命也是這樣，如來的憂愁悲傷也是這樣。如果沒有憂愁悲傷，怎麼說平等看待眾生如同羅睺羅呢？如果說有，又怎麼說本性如同虛空呢？』 『善男子！譬如魔術師，雖然變出各種宮殿、殺生、長養、捆綁、釋放，以及變出金、銀、琉璃、寶物、叢林、樹木，都沒有真實的性質。如來也是這樣，隨順世間示現憂愁悲傷，沒有真實的憂愁悲傷。善男子！如來已經進入大般涅槃（佛陀的最終解脫），怎麼會有憂愁悲傷苦惱呢？如果認為如來進入涅槃是無常的，應當知道這個人就會有憂愁悲傷；如果認為如來不入涅槃、常住不變，應當知道這個人沒有憂愁悲傷。如來有憂愁和沒有憂愁，沒有人能夠知道。 『再次，』
【English Translation】 English version: 'Knowledge' is not something I can reach; even the 'Neither Perception nor Non-Perception' realm (a state of meditative absorption that is neither with perception nor without perception) is also like this. 'Kashyapa! The nature of the Tathagata (Buddha) is pure and undefiled, like an emanation body (a body manifested by the Buddha to teach beings). How could there be sorrow, grief, or suffering? If it is said that the Tathagata has sorrow and grief, how can he benefit all sentient beings and propagate the vast Dharma? If it is said that he does not, how can it be said that he regards all beings equally like Rahula (Buddha's son)? If he does not regard them equally like Rahula, then such words are false. Because of this reason, good man! The Buddha is inconceivable, the Dharma is inconceivable, the Buddha-nature of sentient beings is inconceivable, and the lifespan of the Non-Perception Heaven (a realm in the Form Realm) is inconceivable. The Tathagata having sorrow and not having sorrow is the realm of the Buddha, not known by all Shravakas (those who hear the Dharma and practice) and Pratyekabuddhas (those who attain enlightenment through their own observation of causality).' 'Good man! It is like a house in the sky, where dust cannot settle. If it is said, 'The house does not exist because of the sky,' that is not reasonable. Because of this reason, it cannot be said that the house dwells in the sky, nor can it be said that it does not dwell in the sky. Although ordinary people say that the house dwells in the sky, the sky actually has nothing to dwell in. Why? Because the nature of the sky is without dwelling. Good man! The mind is also like this; it cannot be said to dwell in the skandhas (the five aggregates that constitute a person), the dhatus (the eighteen elements that constitute the world), and the ayatanas (the twelve sense bases that constitute the senses and their objects), nor can it be said that it does not dwell in them. The lifespan of the Non-Perception Heaven is also like this, and the Tathagata's sorrow and grief are also like this. If there is no sorrow and grief, how can it be said that he regards all beings equally like Rahula? If it is said that there is, how can it be said that his nature is like the sky?' 'Good man! It is like a magician who, although he conjures various palaces, killing, nurturing, binding, releasing, and conjures gold, silver, lapis lazuli, treasures, forests, and trees, none of them have real substance. The Tathagata is also like this; he manifests sorrow and grief in accordance with the world, but there is no real sorrow and grief. Good man! The Tathagata has already entered Mahaparinirvana (the final liberation of the Buddha), how could there be sorrow, grief, or suffering? If it is thought that the Tathagata entering Nirvana is impermanent, know that this person will have sorrow and grief; if it is thought that the Tathagata does not enter Nirvana and remains constant and unchanging, know that this person has no sorrow and grief. The Tathagata having sorrow and not having sorrow, no one can know.' 'Furthermore,'
善男子！譬如下人能知下法，不知中、上；中者知中，不知于上；上者知上及知中、下。聲聞、緣覺亦復如是，齊知自地。如來不爾，悉知自地及以他地。是故，如來名無礙智。示現幻化，隨順世間，凡夫肉眼謂是真實，而欲盡知如來無礙無上智者，無有是處。有憂、無憂，唯佛能知。以是因緣，異法有我、異法無我，是名鴛鴦、迦鄰提性。
「複次，善男子！佛法猶如鴛鴦共行。是迦鄰提及鴛鴦鳥，盛夏水漲，選擇高原安處其子，為長養故，然後隨本安隱而游。如來出世亦復如是，化無量眾生令住正法，如彼鴛鴦、迦鄰提鳥選擇高原安置其子。如來亦爾，令諸眾生所作辦已，即便入于大般涅槃。善男子！是名異法是苦、異法是樂，諸行是苦、涅槃是樂，第一微妙壞諸行故。」
迦葉菩薩白佛言：「世尊！云何眾生得涅槃者名第一樂？」
佛言：「善男子！如我所說：『諸行和合，名為老死。』
「謹慎無放逸， 是處名甘露； 放逸不謹慎， 是名為死句。 若不放逸者， 則得不死處； 如其放逸者， 常趣于死路。
「若放逸者，名有為法，是有為法為第一苦；不放逸者則名涅槃，彼涅槃者名為甘露、第一最樂。若趣諸行是名死處，受第一苦；若至涅槃則名不死，受
【現代漢語翻譯】 現代漢語譯本 善男子！譬如一個下等人只能知道下等的事情，不知道中等和上等的事情；中等的人知道中等的事情，不知道上等的事情；上等的人知道上等的事情，也知道中等和下等的事情。聲聞（sravaka，聽聞佛法而修行的人）、緣覺（pratyekabuddha，靠自己領悟佛法而修行的人）也是這樣，只能知道自己所處的境界。如來（tathagata，佛的稱號）不是這樣，他完全知道自己所處的境界以及其他境界。因此，如來被稱為無礙智。他示現幻化，順應世間，凡夫俗子的肉眼認為那是真實的，想要完全瞭解如來的無礙無上智慧，是不可能的。有憂愁還是沒有憂愁，只有佛才能知道。因為這個原因，異法（不同於佛法的其他法）中有我，異法中無我，這被稱為鴛鴦、迦鄰提（kalindi，一種鳥）的特性。 再者，善男子！佛法就像鴛鴦一起行動。這迦鄰提和鴛鴦鳥，在盛夏水漲的時候，會選擇高地來安放它們的幼鳥，爲了養育它們，然後才回到原來的地方安穩地遊玩。如來出世也是這樣，教化無量的眾生讓他們安住于正法，就像那鴛鴦、迦鄰提鳥選擇高地安放它們的幼鳥一樣。如來也是這樣，讓眾生所要做的事情都辦完后，就進入大般涅槃（maha-parinirvana，佛的最終寂滅）。善男子！這被稱為異法是苦，異法是樂，諸行（samskara，一切有為法）是苦，涅槃是樂，因為涅槃是第一微妙的，能壞滅諸行。 迦葉菩薩（kasyapa bodhisattva，佛陀的弟子）對佛說：『世尊！為什麼眾生得到涅槃被稱為第一樂呢？』 佛說：『善男子！正如我所說：『諸行和合，稱為老死。』 『謹慎不放逸， 這個地方稱為甘露； 放逸不謹慎， 這稱為死亡之路。 如果不放逸， 就能得到不死之處； 如果放逸， 常常走向死亡之路。』 『如果放逸，就稱為有為法，這有為法是第一苦；不放逸就稱為涅槃，這涅槃稱為甘露，是第一最樂。如果趨向諸行，就稱為死亡之處，承受第一苦；如果到達涅槃，就稱為不死，承受第一樂。』
【English Translation】 English version Good man! It is like a lower person who only knows lower matters, not knowing middle or higher matters; a middle person knows middle matters, not knowing higher matters; a higher person knows higher matters, and also knows middle and lower matters. Sravakas (hearers of the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own) are also like this, only knowing their own level. The Tathagata (the Buddha) is not like this, he fully knows his own level and other levels. Therefore, the Tathagata is called unobstructed wisdom. He manifests illusions, conforming to the world, and ordinary people's physical eyes think they are real. To fully understand the Tathagata's unobstructed and supreme wisdom is impossible. Whether there is sorrow or no sorrow, only the Buddha knows. Because of this reason, in other dharmas (teachings other than the Buddha's), there is self, and in other dharmas, there is no self. This is called the nature of the mandarin duck and the Kalindi (a type of bird). Furthermore, good man! The Buddha's teachings are like mandarin ducks acting together. These Kalindi and mandarin ducks, when the water rises in midsummer, choose high ground to place their young, to nurture them, and then return to their original place to play peacefully. The Tathagata's appearance in the world is also like this, transforming countless beings to abide in the right Dharma, just like those mandarin ducks and Kalindi birds choosing high ground to place their young. The Tathagata is also like this, letting all beings complete what they need to do, and then enter into Maha-parinirvana (the final extinction of the Buddha). Good man! This is called other dharmas are suffering, other dharmas are joy, all samskaras (conditioned phenomena) are suffering, and Nirvana is joy, because Nirvana is the first and most subtle, able to destroy all samskaras. Kasyapa Bodhisattva (a disciple of the Buddha) said to the Buddha: 'World Honored One! Why is it that when beings attain Nirvana, it is called the first joy?' The Buddha said: 'Good man! As I have said: 'The combination of all samskaras is called old age and death.' 'Being careful and not negligent, this place is called nectar; Being negligent and not careful, this is called the path of death. If one is not negligent, then one can attain the place of immortality; If one is negligent, one always goes towards the path of death.' 'If one is negligent, it is called conditioned dharma, and this conditioned dharma is the first suffering; if one is not negligent, it is called Nirvana, and this Nirvana is called nectar, the first and greatest joy. If one goes towards samskaras, it is called the place of death, enduring the first suffering; if one reaches Nirvana, it is called immortality, enduring the first joy.'
最妙樂。若不放逸，雖集諸行，是亦名為常樂、不死、不破壞身。云何放逸？云何不放逸？非聖凡夫是名放逸，常死之法；出世聖人是不放逸，無有老死。何以故？入于第一常樂涅槃。以是義故，異法是苦、異法是樂，異法是我、異法無我。如人在地，仰觀虛空不見鳥跡。善男子！眾生亦爾，無有天眼，在煩惱中而不自見有如來性。是故我說無我密教。所以者何？無天眼者不知真我。橫計我故，因諸煩惱所造有為即是無常。是故，我說異法是常、異法無常。
「精進勇健者， 若處於山頂、 平地及曠野， 常見諸凡夫。 升大智慧殿、 無上微妙臺， 既自除憂患、 亦見眾生憂。
「如來悉斷無量煩惱，住智慧山，見諸眾生常在無量億煩惱中。」
迦葉菩薩復白佛言：「世尊！如偈所說，是義不然。何以故？入涅槃者，無憂、無喜。云何得升智慧臺殿？復當云何住在山頂而見眾生？」
佛言：「善男子！智慧殿者，即名涅槃。無憂患者謂如來也；有憂患者，名凡夫人。以凡夫憂故，如來無憂。須彌山頂者，謂正解脫。勤精進者，譬須彌山無有動轉。地，謂有為行也。是諸凡夫安住是地，造作諸行。其智慧者則名正覺。離有、常住，故名如來。如來愍念無量眾生常為諸有毒箭所
【現代漢語翻譯】 現代漢語譯本 最極美妙的快樂。如果不是放縱懈怠，即使聚集各種行為，這也稱為常樂、不死、不壞之身。什麼是放縱懈怠？什麼是不放縱懈怠？不是聖人的凡夫俗子稱為放縱懈怠，是常會死亡的法則；出世的聖人是不放縱懈怠，沒有衰老和死亡。為什麼呢？因為他們進入了第一常樂的涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）。因為這個道理，不同的法是苦，不同的法是樂，不同的法是我，不同的法是無我。就像人在地上，抬頭看天空卻看不到鳥的軌跡。善男子！眾生也是這樣，沒有天眼，在煩惱之中而不能自己看到有如來性（Tathāgatagarbha，佛教術語，指眾生皆具的佛性）。因此我說無我的秘密教義。為什麼呢？因為沒有天眼的人不知道真正的我。橫加揣測有我，因為各種煩惱所造作的有為法就是無常的。因此，我說不同的法是常，不同的法是無常。
『精進勇猛的人，如果處於山頂、平地和曠野，常常能看見各種凡夫俗子。登上大智慧的殿堂、無上微妙的樓臺，既能自己消除憂患，也能看見眾生的憂患。』
『如來完全斷除了無量的煩惱，安住在智慧的山上，看見各種眾生常常在無量億的煩惱之中。』
迦葉菩薩（Kāśyapa，佛陀的十大弟子之一）又對佛說：『世尊！像偈語所說，這個道理不對。為什麼呢？進入涅槃的人，沒有憂愁，沒有喜悅。怎麼能登上智慧的殿堂？又怎麼能住在山頂而看見眾生呢？』
佛說：『善男子！智慧的殿堂，就是指涅槃。沒有憂患的人是指如來；有憂患的人，是指凡夫俗子。因為凡夫俗子有憂患，所以如來沒有憂患。須彌山頂（Sumeru，佛教宇宙觀中的中心山）是指真正的解脫。勤奮精進的人，就像須彌山一樣不會動搖。地，是指有為的行為。這些凡夫俗子安住在地上，造作各種行為。而有智慧的人則稱為正覺。遠離有為，常住不變，所以稱為如來。如來憐憫無量眾生常常被各種有毒的箭所傷害，所以才出現於世間。』
【English Translation】 English version The most wonderful joy. If one is not heedless, even if one accumulates all actions, this is also called constant joy, immortality, and an indestructible body. What is heedlessness? What is not heedlessness? Non-holy ordinary people are called heedless, the law of constant death; the holy people who have transcended the world are not heedless, and there is no old age or death. Why? Because they enter the first constant joy of Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death). Because of this meaning, different dharmas are suffering, different dharmas are joy, different dharmas are self, and different dharmas are non-self. It is like a person on the ground, looking up at the sky and not seeing the traces of birds. Good man! Sentient beings are also like this, without the heavenly eye, in afflictions and not seeing their own Tathāgatagarbha (Tathāgatagarbha, a Buddhist term referring to the Buddha-nature inherent in all beings). Therefore, I speak of the secret teaching of non-self. Why? Because those without the heavenly eye do not know the true self. Because of the false notion of self, the conditioned phenomena created by various afflictions are impermanent. Therefore, I say that different dharmas are constant, and different dharmas are impermanent.
'The diligent and courageous person, if they are on a mountain peak, on flat ground, or in a wilderness, often sees all kinds of ordinary people. Ascending the hall of great wisdom, the supreme and subtle platform, they both eliminate their own worries and see the worries of sentient beings.'
'The Tathagata has completely cut off immeasurable afflictions, dwells on the mountain of wisdom, and sees all sentient beings constantly in immeasurable billions of afflictions.'
Kāśyapa Bodhisattva (Kāśyapa, one of the ten major disciples of the Buddha) again said to the Buddha: 'World Honored One! As the verse says, this meaning is not right. Why? Those who enter Nirvana have no sorrow and no joy. How can they ascend the hall of wisdom? And how can they dwell on the mountain peak and see sentient beings?'
The Buddha said: 'Good man! The hall of wisdom refers to Nirvana. Those without worries refer to the Tathagata; those with worries refer to ordinary people. Because ordinary people have worries, the Tathagata has no worries. The peak of Mount Sumeru (Sumeru, the central mountain in Buddhist cosmology) refers to true liberation. The diligent and vigorous person is like Mount Sumeru, unmoving. The ground refers to conditioned actions. These ordinary people dwell on the ground, creating various actions. And those with wisdom are called Right Enlightenment. Being apart from conditioned existence and abiding constantly, they are called the Tathagata. The Tathagata pities immeasurable sentient beings who are constantly harmed by various poisonous arrows, and therefore appears in the world.'
中，是故名為如來有憂。」
迦葉菩薩復白佛言：「世尊！若使如來有憂悲者，則不得稱為等正覺。」
佛言：「迦葉！皆有因緣，隨有眾生應受化處，如來於中示現受生，雖現受生而實無生。是故，如來名常住法，如迦鄰提、鴛鴦等鳥。」
大般涅槃經卷第八 大正藏第 12 冊 No. 0375 大般涅槃經
大般涅槃經卷第九
宋代沙門慧嚴等依泥洹經加之
月喻品第十五
佛告迦葉：「譬如有人見月不現，皆言：『月沒。』而作沒想，而此月性實無沒也。
「轉現他方，彼處眾生復謂：『月出。』而此月性實無出也。何以故？以須彌山障故不現。其月常生，性無出沒。如來、應供、正遍知亦復如是，出現三千大千世界或閻浮提，示有父母，眾生皆謂：『生閻浮提。』或閻浮提示現涅槃，如來之性實無涅槃，而諸眾生皆謂：『如來實般涅槃。』譬如月沒。善男子！如來之性實無生、滅，為化眾生示有生、滅。
「善男子！如此滿月，余方見半；此方半月，余方見滿。閻浮提人若見月初，皆謂一日，起初月想；見月盛滿，謂十五日，生盛滿想。而此月性實無虧盈，因須彌山而有增減。善男子！如來亦爾，于閻浮提或現初生、或現涅槃。現始生時猶
【現代漢語翻譯】 現代漢語譯本：因此，才被稱為如來有憂愁。 迦葉菩薩又對佛說：『世尊！如果如來有憂愁悲傷，那就不能稱為等正覺（Samyak-saṃbuddha，意為完全正確的覺悟）。』 佛說：『迦葉！這一切都有因緣，隨著眾生應該被教化的處所，如來在那裡示現受生，雖然示現受生，但實際上並沒有真正的生。因此，如來名為常住法（Dharma，意為宇宙真理），就像迦鄰提（Kalindi，一種鳥名）、鴛鴦等鳥一樣。』
大般涅槃經卷第九 宋代沙門慧嚴等依泥洹經加之 月喻品第十五 佛告訴迦葉：『譬如有人看見月亮不出現，都說：『月亮沉沒了。』併產生沉沒的想法，而這月亮的本性實際上並沒有沉沒。 『它只是轉移到其他地方顯現，那裡的眾生又說：『月亮出來了。』而這月亮的本性實際上並沒有出來。為什麼呢？因為須彌山（Sumeru，佛教宇宙觀中的中心山）遮擋了它，所以看不見。月亮是常生的，本性沒有出來和沉沒。如來、應供（Arhat，意為值得尊敬的人）、正遍知（Samyak-saṃbuddha，意為完全正確的覺悟）也是如此，在三千大千世界（Trisāhasra-mahāsāhasra-lokadhātu，佛教宇宙觀中的一個宇宙單位）或閻浮提（Jambudvīpa，我們所居住的娑婆世界）出現，示現有父母，眾生都說：『在閻浮提出生。』或者在閻浮提示現涅槃（Nirvana，意為解脫），如來的本性實際上沒有涅槃，而眾生都說：『如來真的般涅槃（Parinirvana，意為完全的涅槃）。』就像月亮沉沒一樣。善男子！如來的本性實際上沒有生、滅，爲了教化眾生才示現有生、滅。 『善男子！就像這滿月，在其他地方看到的是半月；這個地方的半月，在其他地方看到的是滿月。閻浮提的人如果看到月初，都說是初一，產生初月的想法；看到月亮圓滿，就說是十五，產生圓滿的想法。而這月亮的本性實際上沒有虧損和盈滿，是因為須彌山的原因才有了增減。善男子！如來也是這樣，在閻浮提或者示現初生、或者示現涅槃。示現初生時，就像』
【English Translation】 English version: Therefore, it is said that the Tathagata has sorrow. Bodhisattva Kasyapa further said to the Buddha, 'World Honored One! If the Tathagata has sorrow and grief, then he cannot be called Samyak-saṃbuddha (Perfectly Enlightened One).' The Buddha said, 'Kasyapa! All of this has causes and conditions. According to where sentient beings should be taught, the Tathagata appears to be born there. Although he appears to be born, he is not actually born. Therefore, the Tathagata is called the Dharma (Universal Truth) that is permanent, like the Kalindi (a type of bird), mandarin ducks, and other birds.'
The Great Nirvana Sutra, Volume Nine Added by the monk Huiyan and others of the Song Dynasty based on the Nirvana Sutra Chapter Fifteen: The Parable of the Moon The Buddha told Kasyapa, 'For example, if someone sees that the moon is not visible, they all say, 『The moon has set.』 and think that it has set, but the nature of the moon is actually not set. 'It just appears in another place, and the sentient beings there say, 『The moon has risen.』 But the nature of the moon is actually not risen. Why is that? Because Mount Sumeru (the central mountain in Buddhist cosmology) blocks it, so it is not visible. The moon is always present, and its nature has no rising or setting. The Tathagata, Arhat (Worthy One), Samyak-saṃbuddha (Perfectly Enlightened One) is also like this. He appears in the Trisāhasra-mahāsāhasra-lokadhātu (a cosmic unit in Buddhist cosmology) or Jambudvīpa (the world we live in), showing that he has parents. Sentient beings all say, 『He was born in Jambudvīpa.』 Or he shows Nirvana (Liberation) in Jambudvīpa. The nature of the Tathagata actually has no Nirvana, but sentient beings all say, 『The Tathagata has truly entered Parinirvana (Complete Nirvana).』 It is like the moon setting. Good man! The nature of the Tathagata actually has no birth or death, but he shows birth and death to teach sentient beings. 'Good man! Like this full moon, in other places it is seen as a half-moon; the half-moon in this place is seen as a full moon in other places. If the people of Jambudvīpa see the new moon, they all say it is the first day and think of the new moon; if they see the moon full, they say it is the fifteenth day and think of the full moon. But the nature of the moon actually has no waxing or waning, and it is because of Mount Sumeru that there is increase and decrease. Good man! The Tathagata is also like this. In Jambudvīpa, he either shows his initial birth or shows Nirvana. When he shows his initial birth, it is like』
如初月，一切皆謂：『童子初生，行於七步。』如二日月，或復示現入于書堂。如三日月，示現出家。如八日月，放大智慧微妙光明，能破無量眾生魔眾。如十五日盛滿之月，或復示現三十二相、八十種好以自莊嚴。而現涅槃喻如月蝕。如是，眾生所見不同，或見半月、或見滿月、或見月蝕，而此月性實無增、減、侵蝕之者，常是滿月。如來之身亦復如是，是故名為常住不變。
「複次，善男子！譬如滿月，一切悉現，在在處處——城邑、聚落、山澤水中、若井、若池、及諸水器——一切皆現。有諸眾生行百由旬、百千由旬，見月常隨，凡夫愚人妄生憶想言：『我本于城邑屋宅見如是月，今復於此空澤見之。為是本月？為異於本？』各作是念月形大小，或言：『如鍑口。』或言：『如車輪。』或言：『如四十九由旬。』一切皆見月之光明，或見團圓猶如金盤。是月性一，種種眾生各見異相。善男子！如來亦爾，出現於世，或有人天而作是念：『如來今者在我前住。』復有畜生亦生是念：『如來今者在我前住。』或有聾啞亦見如來有聾啞相。眾生雜類言音各異，皆謂如來悉同己語，亦各生念：『在我舍宅受我供養。』或有眾生見如來身廣大無量、或見微小。或有見佛是聲聞像、或復有見為緣覺像。有諸外道復各念
【現代漢語翻譯】 現代漢語譯本 如同新月，一切都說：『童子初生，行走七步。』如同二日之月，又示現進入書堂學習。如同三日之月，示現出家修行。如同八日之月，放出智慧微妙的光明，能夠破除無量眾生的魔障。如同十五日圓滿的月亮，又示現三十二相（佛陀的身體特徵）、八十種好（佛陀的細微特徵）來莊嚴自身。而示現涅槃（佛教術語，指解脫生死輪迴的狀態）就像月蝕。如此，眾生所見不同，有的見到半月，有的見到滿月，有的見到月蝕，而這月亮的本質實際上沒有增加、減少、侵蝕的情況，一直是滿月。如來的法身也是如此，所以被稱為常住不變。 『再者，善男子！譬如滿月，一切都顯現，在各個地方——城邑、村落、山澤水中，無論是井、池塘，還是各種水器——一切都顯現。有些眾生行走百由旬（古印度長度單位）、百千由旬，見到月亮總是跟隨，凡夫愚人妄生想法說：『我本來在城邑房屋見到這樣的月亮，現在又在這空曠的沼澤見到它。這是原來的月亮嗎？還是不同於原來的月亮？』各自這樣想，月亮形狀大小，有的說：『像鍋口。』有的說：『像車輪。』有的說：『像四十九由旬。』一切都見到月亮的光明，有的見到團圓猶如金盤。這月亮的本質是一個，各種眾生各自見到不同的形象。善男子！如來也是這樣，出現在世間，有的人天會這樣想：『如來現在在我面前住。』又有畜生也生起這樣的想法：『如來現在在我面前住。』有的聾啞人也見到如來有聾啞的形象。眾生種類繁多，語言各不相同，都認為如來和自己說同樣的話，也各自想：『在我的住所接受我的供養。』有的眾生見到如來的身體廣大無量，有的見到微小。有的見到佛是聲聞（佛教術語，指聽聞佛陀教誨而修行的人）的形象，有的又見到是緣覺（佛教術語，指不需聽聞佛陀教誨，自己修行而開悟的人）的形象。有些外道又各自想
【English Translation】 English version Like the new moon, everyone says: 'The child is newly born and walks seven steps.' Like the moon on the second day, it also appears to enter the school to study. Like the moon on the third day, it appears to leave home to practice. Like the moon on the eighth day, it emits subtle light of wisdom, capable of breaking the demonic obstacles of countless beings. Like the full moon on the fifteenth day, it also appears with the thirty-two marks (physical characteristics of the Buddha) and eighty minor marks (subtle characteristics of the Buddha) to adorn itself. And the appearance of Nirvana (Buddhist term, referring to the state of liberation from the cycle of birth and death) is like a lunar eclipse. Thus, the perceptions of beings differ; some see a half-moon, some see a full moon, and some see a lunar eclipse, but the essence of the moon does not actually increase, decrease, or erode; it is always a full moon. The Dharma body of the Tathagata (another name for the Buddha) is also like this, therefore it is called constant and unchanging. Furthermore, good man! Like the full moon, everything is revealed, in every place—cities, villages, mountains, waters, whether in wells, ponds, or various water containers—everything is revealed. Some beings travel hundreds of yojanas (ancient Indian unit of distance), hundreds of thousands of yojanas, and see the moon always following them. Ordinary foolish people give rise to false thoughts, saying: 'I originally saw such a moon in the city house, and now I see it again in this empty swamp. Is this the original moon? Or is it different from the original moon?' Each thinks this way about the size and shape of the moon; some say: 'It is like the mouth of a pot.' Some say: 'It is like a wheel.' Some say: 'It is like forty-nine yojanas.' Everyone sees the light of the moon, and some see it round like a golden plate. The essence of the moon is one, but various beings each see different appearances. Good man! The Tathagata is also like this, appearing in the world. Some humans and gods think: 'The Tathagata is now dwelling before me.' Some animals also give rise to this thought: 'The Tathagata is now dwelling before me.' Some deaf and mute people also see the Tathagata with a deaf and mute appearance. Beings are of various kinds, with different languages, and all think that the Tathagata speaks the same language as themselves, and each thinks: 'He is receiving my offerings in my dwelling.' Some beings see the Tathagata's body as vast and immeasurable, and some see it as tiny. Some see the Buddha as a Sravaka (Buddhist term, referring to those who practice by listening to the Buddha's teachings), and some see him as a Pratyekabuddha (Buddhist term, referring to those who attain enlightenment through their own practice without hearing the Buddha's teachings). Some non-Buddhists also think
言：『如來今者在我法中出家學道。』或有眾生復作是念：『如來今者獨為我故出現於世。』如來實性喻如彼月，即是法身、是無生身、方便之身，隨順於世，示現無量本業因緣，在在處處示現有生，猶如彼月。以是義故，如來常住，無有變異。
「複次，善男子！如羅睺羅阿修羅王以手遮月，世間諸人咸謂月蝕。阿修羅王實不能蝕，以阿修羅障其明故。是月團圓，無有虧損，但以手障故使不現。若攝手時，世間咸謂月復還生，皆言：『是月多受苦惱。』假使百千阿修羅王，不能惱之。如來亦爾，示有眾生於如來所生粗惡心、出佛身血、起五逆罪至一闡提。為未來世諸眾生故，如是示現壞僧斷法而作留難，假使無量百千諸魔，不能侵出如來身血。所以者何？如來之身無有血、肉、筋、脈、骨、髓，如來真實，實無惱壞。眾生皆謂：『法、僧毀壞，如來滅盡。』而如來性真實無變、無有破壞，隨順世間如是示現。
「複次，善男子！如二人鬥，若以刀杖傷身出血，雖至於死，不起殺想，如是業相輕而不重。于如來所本無殺心，雖出身血，是業亦爾，輕而不重。如來如是于未來世為化眾生示現業報。
「複次，善男子！猶如良醫勤教其子醫方根本：『此是根藥、此是莖藥、此是色藥，種種相貌汝當善知
【現代漢語翻譯】 現代漢語譯本：有人說：『如來現在在我的教法中出家修行。』或者有眾生又這樣想：『如來現在僅僅是爲了我才出現在世上。』如來的真實本性就像天上的月亮，是法身（Dharmakāya，佛的法性身）、是無生身（不生不滅的身體）、是方便之身（為教化眾生而示現的身體），隨順世間，示現無量本業因緣，在各個地方示現出生，就像天上的月亮一樣。因為這個道理，如來是常住的，沒有變化。 又說，『善男子！』就像羅睺羅（Rāhula，阿修羅王名）阿修羅王用手遮住月亮，世間的人都認為月亮被吞食了。阿修羅王實際上不能吞食月亮，是因為阿修羅遮擋了月亮的光明。月亮是圓滿的，沒有虧損，只是因為被手遮擋才不顯現。如果把手拿開，世間的人都認為月亮又重新出現了，都說：『月亮遭受了很多苦難。』即使有成百上千的阿修羅王，也不能使月亮受到損害。如來也是這樣，示現有眾生對如來生起粗惡的心、使佛身出血、犯下五逆罪（殺父、殺母、殺阿羅漢、出佛身血、破和合僧）甚至成為一闡提（斷絕一切善根的人）。爲了未來世的眾生，這樣示現破壞僧團、斷絕佛法而製造障礙，即使有無數的魔，也不能使如來身出血。為什麼呢？因為如來的身體沒有血、肉、筋、脈、骨、髓，如來是真實的，實際上不會被損害。眾生都認為：『佛法、僧團被破壞了，如來滅盡了。』而如來的本性是真實不變的，沒有破壞，只是隨順世間這樣示現。 又說，『善男子！』就像兩個人打鬥，如果用刀或棍棒傷到身體出血，即使因此而死，也沒有殺人的想法，這樣的業報是輕微的而不是嚴重的。對於如來，本來就沒有殺心，即使身體出血，這樣的業報也是輕微的而不是嚴重的。如來爲了教化未來世的眾生，這樣示現業報。 又說，『善男子！』就像良醫勤奮地教導他的兒子醫學的根本：『這是根藥、這是莖藥、這是花葯，各種各樣的形態你都要好好了解。』
【English Translation】 English version: Some say, 『The Tathagata (如來, Buddha) has now left home and is practicing the Way in my Dharma (法, teachings).』 Or some beings may think, 『The Tathagata has appeared in the world solely for my sake.』 The true nature of the Tathagata is like the moon, which is the Dharmakāya (法身, the Dharma body of the Buddha), the unarisen body (無生身, the body that is neither born nor dies), and the body of skillful means (方便之身, the body manifested for the sake of teaching beings), conforming to the world, manifesting countless karmic causes and conditions, appearing to be born in various places, just like the moon. Because of this reason, the Tathagata is permanent and unchanging. Furthermore, 『Good man! Just as Rāhula (羅睺羅, name of an Asura king) the Asura king covers the moon with his hand, people in the world all think that the moon is being eclipsed. The Asura king cannot actually eclipse the moon, but because the Asura obscures its light. The moon is round and complete, without any loss, but it is not visible because it is covered by the hand. If the hand is removed, people in the world all think that the moon has reappeared, and they say, 『The moon has suffered much distress.』 Even if there were hundreds and thousands of Asura kings, they could not harm the moon. The Tathagata is also like this, showing that some beings have coarse and evil thoughts towards the Tathagata, causing the Buddha's body to bleed, committing the five heinous crimes (五逆罪, killing one's father, mother, an Arhat, causing a Buddha to bleed, and disrupting the Sangha), even becoming an Icchantika (一闡提, one who has cut off all roots of goodness). For the sake of beings in the future, he manifests in this way, destroying the Sangha, cutting off the Dharma, and creating obstacles. Even countless demons cannot cause the Tathagata's body to bleed. Why is this? Because the Tathagata's body has no blood, flesh, tendons, veins, bones, or marrow. The Tathagata is real and cannot actually be harmed. Beings all think, 『The Dharma and Sangha are destroyed, and the Tathagata has passed away.』 But the nature of the Tathagata is real and unchanging, without destruction, manifesting in this way in accordance with the world. Furthermore, 『Good man! Just like two people fighting, if they injure each other with knives or sticks, causing blood to flow, even if it leads to death, there is no intention to kill. Such karmic actions are light and not heavy. Towards the Tathagata, there is originally no intention to kill, even if the body bleeds, such karmic action is also light and not heavy. The Tathagata manifests such karmic retribution in order to teach beings in the future.』 Furthermore, 『Good man! Just like a good doctor diligently teaches his son the fundamentals of medicine: 『This is a root medicine, this is a stem medicine, this is a flower medicine, you must understand all the various forms well.』
。』其子敬奉父之所敕，精勤習學，善解諸藥。是醫后時壽盡命終，其子號慕而作是言：『父本教我根藥如是、莖藥如是、花葯如是、色相如是。』如來亦爾，為化眾生示現制戒：『應當如是受持，莫犯作五逆罪、誹謗正法及一闡提。』為未來世起是事者是故示現，欲令比丘于佛滅後作如是知：『此是契經甚深之義、此是戒律輕重之相、此是阿毗曇分別法句。』如彼醫子。
「複次，善男子！如人見月六月一蝕，而上諸天須臾之間已見月蝕。何以故？彼天日長，人間短故。善男子！如來亦爾，天人咸謂如來短壽，如彼天人須臾之間頻見月蝕。如來又于須臾之間示現百千萬億涅槃，斷煩惱魔、陰魔、死魔。是故，百千萬億天魔悉知如來入般涅槃。又復示現無量百千先業因緣，隨順世間種種性故，示現如是無量無邊不可思議。是故，如來常住無變。
「複次，善男子！譬如明月，眾生樂見，是故稱月號為樂見。眾生若有貪、恚、愚癡，則不得稱為樂見也。如來如是，其性純善，清凈無垢，是最可稱為樂見也。樂法眾生視之無厭，噁心之人不喜瞻睹。以是義故，故言如來譬如明月。
「複次，善男子！譬如日出有三時異，謂春、夏、冬，冬日則短、春日處中、夏日極長。如來亦爾，於此三千大千世界，為
【現代漢語翻譯】 現代漢語譯本：他的兒子恭敬地遵從父親的教誨，精勤地學習，善於理解各種藥物。這位醫生後來壽命終盡去世，他的兒子哀傷地思念著，說道：『父親曾經教導我，根藥是這樣的，莖藥是這樣的，花葯是這樣的，它們的顏色和形態是這樣的。』如來也是這樣，爲了教化眾生而示現制定戒律：『應當這樣受持，不要犯下五逆罪、誹謗正法以及成為一闡提（斷善根的人）。』爲了未來世會發生這些事情，所以才示現這些，想要讓比丘在佛陀滅度後知道：『這是契經（佛陀的教誨）甚深的含義，這是戒律輕重之處的相狀，這是阿毗曇（論藏）分別法句。』就像那位醫生的兒子一樣。 再者，善男子！譬如有人看到月亮六個月才出現一次月蝕，而天上的諸天在很短的時間內就已經看到月蝕。為什麼呢？因為天上的時間很長，人間的時間很短。善男子！如來也是這樣，天人和人都認為如來壽命很短，就像天人在很短的時間內頻繁地看到月蝕。如來又在很短的時間內示現百千萬億次的涅槃，斷除了煩惱魔、陰魔、死魔。因此，百千萬億的天魔都知道如來進入了般涅槃。又示現了無量百千的先業因緣，隨順世間種種的根性，示現了這樣無量無邊不可思議的事情。因此，如來是常住不變的。 再者，善男子！譬如明月，眾生都喜歡看到，所以稱月亮為樂見。眾生如果有貪、嗔、癡，就不能稱為樂見。如來也是這樣，他的本性純善，清凈無垢，是最可以稱為樂見的。喜歡佛法的人看他不會厭倦，心懷惡意的人不喜歡瞻仰。因為這個緣故，所以說如來就像明月。 再者，善男子！譬如太陽的出現有三種不同的時間，即春、夏、冬，冬天的太陽很短，春天的太陽適中，夏天的太陽最長。如來也是這樣，在這三千大千世界中，為
【English Translation】 English version: His son respectfully followed his father's instructions, diligently studied, and was skilled in understanding various medicines. This physician later reached the end of his life and passed away, and his son, grieving and longing, said: 'My father taught me that root medicine is like this, stem medicine is like this, flower medicine is like this, and their colors and forms are like this.' The Tathagata is also like this, manifesting the precepts to teach sentient beings: 'You should uphold them in this way, do not commit the five heinous crimes, slander the true Dharma, or become an icchantika (one who has severed their roots of goodness).' It is for the sake of these things that will happen in the future that these are manifested, wanting the bhikshus to know after the Buddha's parinirvana: 'This is the profound meaning of the sutras (the Buddha's teachings), this is the aspect of the lightness and heaviness of the precepts, this is the Abhidhamma (the collection of treatises) that distinguishes the phrases of the Dharma.' Just like that physician's son. Furthermore, good man! It is like a person seeing a lunar eclipse once every six months, while the devas in the heavens have already seen a lunar eclipse in a very short time. Why is this? Because the time in the heavens is long, while the time in the human realm is short. Good man! The Tathagata is also like this, devas and humans all think that the Tathagata's life is short, just like the devas frequently seeing lunar eclipses in a very short time. The Tathagata also manifests hundreds of millions of nirvanas in a very short time, cutting off the afflictions of the demon of afflictions, the demon of the aggregates, and the demon of death. Therefore, hundreds of millions of devas and demons all know that the Tathagata has entered parinirvana. Furthermore, he manifests countless hundreds of thousands of past karmic causes, according with the various natures of the world, manifesting such immeasurable and inconceivable things. Therefore, the Tathagata is eternally abiding and unchanging. Furthermore, good man! It is like the bright moon, which sentient beings like to see, therefore the moon is called 'joyful to see.' If sentient beings have greed, hatred, and delusion, they cannot be called 'joyful to see.' The Tathagata is also like this, his nature is purely good, pure and without defilement, and is most worthy of being called 'joyful to see.' Those who love the Dharma do not tire of looking at him, while those with evil intentions do not like to gaze upon him. For this reason, it is said that the Tathagata is like the bright moon. Furthermore, good man! It is like the rising of the sun, which has three different times, namely spring, summer, and winter. The winter sun is short, the spring sun is moderate, and the summer sun is the longest. The Tathagata is also like this, in this three thousand great thousand world, for
短壽者及諸聲聞示現短壽，斯等見已，咸謂如來壽命短促，喻如冬日。為諸菩薩示現中壽，若至一劫、若減一劫，喻如春日。唯佛睹佛其壽無量，喻如夏日。
「善男子！如來所說方等大乘微密之教示現世間，雨大法雨。于未來世若有人能護持是典、開示分別利益眾生，當知是輩是真菩薩，喻如盛夏天降甘雨。若有聲聞、緣覺之人，聞佛如來微密之教，喻如冬日多遇冷患。菩薩之人若聞如是微密教誨——如來常住，性無變易——喻如春日萌芽開敷。而如來性實無長短，為世間故示現如是，即是諸佛真實法性。
「複次，善男子！譬如眾星晝則不現，而人皆謂晝星滅沒。其實不沒，所以不現，日光映故。如來亦爾，聲聞、緣覺不能得見，猶如世人不見晝星。
「複次，善男子！譬如陰闇，日、月不現，愚人謂言：『日、月失沒。』而是日、月實無失沒。如來正法滅盡之時，三寶現沒亦復如是，非為永滅。是故，當知如來常住，無有變易。何以故？三寶真性不為諸垢之所染故。
「複次，善男子！譬如黑月，彗星夜現，其明炎熾，暫出還沒，眾生見已生不祥想。諸辟支佛亦復如是，出無佛世，眾生見已，皆謂如來真實滅度，生憂悲想。而如來身實不滅度，如彼日月無有滅沒。
「複次，善
【現代漢語翻譯】 現代漢語譯本：壽命短的人以及諸聲聞（shravaka，佛陀的弟子）示現短壽，這些人看到后，都認為如來的壽命短暫，如同冬日。為諸菩薩（bodhisattva，追求成佛的修行者）示現中等壽命，或者一劫（kalpa，佛教的時間單位）或者減少一劫，如同春日。只有佛（buddha，覺悟者）才能看到佛的壽命是無量的，如同夏日。 『善男子！如來所說的方等大乘（vaipulya mahayana，大乘佛教的經典）微妙秘密的教義在世間顯現，降下大法雨。在未來世，如果有人能夠護持這部經典，開示分別，利益眾生，應當知道這些人是真正的菩薩，如同盛夏降下甘甜的雨水。如果有聲聞、緣覺（pratyekabuddha，獨自覺悟者）之人，聽到佛如來微妙秘密的教義，如同冬日多遇寒冷。菩薩之人如果聽到這樣的微妙教誨——如來常住，本性沒有變易——如同春日萌芽開花。而如來的本性實際上沒有長短，爲了世間才示現如此，這就是諸佛真實的法性。 『再次，善男子！譬如眾星在白天不顯現，而人們都說白天的星星消失了。其實沒有消失，之所以不顯現，是因為日光照耀的緣故。如來也是這樣，聲聞、緣覺不能得見，就像世人看不見白天的星星。 『再次，善男子！譬如陰暗，太陽、月亮不顯現，愚人說：『太陽、月亮消失了。』而太陽、月亮實際上沒有消失。如來正法滅盡的時候，三寶（佛、法、僧）顯現消失也是這樣，不是永遠的滅亡。所以，應當知道如來常住，沒有變易。為什麼呢？因為三寶的真性不會被各種污垢所污染。 『再次，善男子！譬如黑月，彗星在夜晚出現，它的光芒熾熱，暫時出現又消失，眾生看到后產生不祥的想法。諸辟支佛（pratyekabuddha，獨自覺悟者）也是這樣，出現在沒有佛的時代，眾生看到后，都認為如來真實地滅度了，產生憂愁悲傷的想法。而如來的身體實際上沒有滅度，如同太陽和月亮沒有消失。 『再次，善
【English Translation】 English version: Those of short lifespan and all the shravakas (disciples of the Buddha) manifest short lifespans. Having seen this, they all think that the Tathagata's (Buddha's) lifespan is short, like winter. For the bodhisattvas (those who seek enlightenment), a medium lifespan is manifested, either one kalpa (an eon in Buddhist cosmology) or less than one kalpa, like spring. Only a Buddha can see that a Buddha's lifespan is immeasurable, like summer. 'Good man! The profound and secret teachings of the Vaipulya Mahayana (Great Vehicle) spoken by the Tathagata are manifested in the world, raining down the great Dharma rain. In the future, if there are people who can uphold this scripture, explain and distinguish it, and benefit sentient beings, know that these people are true bodhisattvas, like the sweet rain falling in the height of summer. If there are shravakas or pratyekabuddhas (solitary realizers) who hear the profound and secret teachings of the Buddha Tathagata, it is like encountering much cold in winter. If bodhisattvas hear such profound teachings—that the Tathagata is eternal and unchanging in nature—it is like sprouts blossoming in spring. But the Tathagata's nature is actually neither long nor short; it is manifested in this way for the sake of the world. This is the true Dharma nature of all Buddhas.' 'Furthermore, good man! It is like the stars that do not appear during the day, and people say that the stars of the day have disappeared. In reality, they have not disappeared; the reason they do not appear is because of the light of the sun. The Tathagata is also like this; shravakas and pratyekabuddhas cannot see him, just as worldly people cannot see the stars during the day.' 'Furthermore, good man! It is like darkness, where the sun and moon do not appear, and foolish people say, 'The sun and moon have disappeared.' But the sun and moon have not actually disappeared. When the Tathagata's true Dharma is about to perish, the disappearance of the Three Jewels (Buddha, Dharma, Sangha) is also like this; it is not a permanent disappearance. Therefore, you should know that the Tathagata is eternal and unchanging. Why? Because the true nature of the Three Jewels is not defiled by any impurities.' 'Furthermore, good man! It is like a dark moon, where a comet appears at night, its light blazing, appearing briefly and then disappearing. When sentient beings see this, they have ominous thoughts. The pratyekabuddhas are also like this, appearing in times without a Buddha. When sentient beings see this, they all think that the Tathagata has truly passed away, and they have thoughts of sorrow and grief. But the Tathagata's body has not actually passed away, just like the sun and moon have not disappeared.' 'Furthermore, good
男子！譬如日出，眾霧悉除。此大涅槃微妙經典亦復如是，出興於世，若有眾生一經耳者，悉能滅除一切諸惡、無間罪業。是大涅槃甚深境界不可思議，善說如來微密之性。以是義故，諸善男子、善女人等應于如來生常住心、無有變易，正法不斷、僧寶不滅，是故，應當多修方便，勤學是典。是人不久當得阿耨多羅三藐三菩提。是故，此經名為無量功德所成，亦名菩提不可窮盡。以不盡故，故得稱為大般涅槃。有善光故，猶如夏日。身無邊故，名大涅槃。
大般涅槃經菩薩品第十六
「複次，善男子！如日、月光，諸明中最，一切諸明所不能及。大涅槃光亦復如是，于諸契經三昧光明最為殊勝，諸經三昧所有光明所不能及。何以故？大涅槃光能入眾生諸毛孔故。眾生雖無菩提之心，而能為作菩提因緣，是故複名大般涅槃。」
迦葉菩薩白佛言：「世尊！如佛所說：『大涅槃光入於一切眾生毛孔，眾生雖無菩提之心，而能為作菩提因。』者，是義不然。
「何以故？世尊！犯四重禁、作五逆人及一闡提，光明入身作菩提因者，如是等輩與持凈戒、修習諸善有何差別？若無差別，如來何故說四依義？世尊！又如佛言：『若有眾生聞大涅槃，一經于耳則得斷除諸煩惱。』者，如來云何先說：『有人
【現代漢語翻譯】 現代漢語譯本 男子們！譬如太陽升起，所有的霧都會消散。這部偉大的《涅槃經》微妙經典也是如此，出現在世間，如果有眾生哪怕只聽過一次，都能消除一切惡行和無間地獄的罪業。這是《涅槃經》甚深的境界，不可思議，善於闡述如來隱秘的本性。因此，各位善男子、善女人們，應當對如來生起常住不變的心，正法不會斷絕，僧寶不會滅亡。所以，應當多修習方便法門，勤奮學習這部經典。這樣的人不久就能證得阿耨多羅三藐三菩提（無上正等正覺）。因此，這部經名為無量功德所成就，也名為菩提不可窮盡。因為不可窮盡，所以才被稱為大般涅槃。因為它具有美好的光明，就像夏天的太陽一樣。因為它的身體無邊無際，所以名為大涅槃。
《大般涅槃經·菩薩品》第十六
『再者，善男子！就像太陽和月亮的光芒，在所有光明中最亮，一切光明都無法相比。大涅槃的光芒也是如此，在所有契經和三昧的光明中最為殊勝，其他經典和三昧的所有光明都無法相比。為什麼呢？因為大涅槃的光芒能夠進入眾生的每一個毛孔。眾生即使沒有菩提之心，也能為他們種下菩提的因緣，所以又被稱為大般涅槃。』
迦葉菩薩對佛說：『世尊！就像佛所說的：『大涅槃的光芒進入一切眾生的毛孔，眾生即使沒有菩提之心，也能為他們種下菩提的因。』，這個道理是不成立的。
『為什麼呢？世尊！犯下四重禁戒、造作五逆罪的人以及一闡提（斷絕善根的人），如果光明進入他們的身體也能種下菩提的因，那麼這些人與持守清凈戒律、修習各種善行的人有什麼區別呢？如果沒有區別，如來為什麼還要說四依的道理呢？世尊！又如佛所說：『如果有眾生聽到《大涅槃經》，哪怕只聽一次，就能斷除各種煩惱。』，如來為什麼先前又說：『有人
【English Translation】 English version Men! Just as when the sun rises, all the fog dissipates. This great and subtle scripture of the Nirvana Sutra is also like this; when it appears in the world, if any sentient being hears it even once, they can eliminate all evil deeds and the karmic offenses of the Avici hell. This is the profound and inconceivable realm of the Nirvana Sutra, which skillfully explains the subtle nature of the Tathagata. Therefore, all good men and good women should generate a constant and unchanging mind towards the Tathagata, so that the true Dharma will not be cut off, and the Sangha treasure will not perish. Therefore, one should cultivate various skillful means and diligently study this scripture. Such a person will soon attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment). Therefore, this scripture is named as being accomplished by immeasurable merits, and also named as the inexhaustible Bodhi. Because it is inexhaustible, it is called the Great Parinirvana. Because it has good light, it is like the summer sun. Because its body is boundless, it is called the Great Parinirvana.
The Great Parinirvana Sutra, Chapter Sixteen on Bodhisattvas
'Furthermore, good men! Just like the light of the sun and moon, which is the brightest among all lights and cannot be matched by any other light. The light of the Great Parinirvana is also like this, being the most supreme among the lights of all sutras and samadhis, unmatched by the light of all other sutras and samadhis. Why is this so? Because the light of the Great Parinirvana can enter every pore of sentient beings. Even if sentient beings do not have the mind of Bodhi, it can create the causes and conditions for Bodhi for them, therefore it is also called the Great Parinirvana.'
Bodhisattva Kasyapa said to the Buddha, 'World Honored One! As the Buddha said: 『The light of the Great Parinirvana enters the pores of all sentient beings, and even if sentient beings do not have the mind of Bodhi, it can create the cause of Bodhi for them.』, this principle is not valid.'
'Why is this so? World Honored One! If those who have committed the four grave offenses, the five rebellious acts, and the icchantikas (those who have severed their roots of goodness), if the light enters their bodies and creates the cause of Bodhi, then what is the difference between these people and those who uphold pure precepts and cultivate various good deeds? If there is no difference, why did the Tathagata speak of the meaning of the four reliances? World Honored One! Also, as the Buddha said: 『If any sentient being hears the Great Parinirvana Sutra, even once, they will be able to cut off all afflictions.』, why did the Tathagata previously say: 『There are people
恒沙佛所發菩提心，聞大涅槃不解其義。』若不解義，云何能斷一切煩惱？」
佛言：「善男子！除一闡提，其餘眾生聞是經已，悉皆能作菩提因緣。法聲光明入毛孔者，必定當得阿耨多羅三藐三菩提。何以故？若有人能供養恭敬無量諸佛，方乃得聞《大涅槃經》，薄福之人則不得聞。所以者何？大德之人乃能得聞如是大事，凡夫下劣則不得聞。何等為大？所謂諸佛甚深秘藏，如來性是。以是義故，名為大事。」
迦葉菩薩白佛言：「世尊！云何未發菩提心者得菩提因？」
佛告迦葉：「若有聞是《大涅槃經》，言：『我不用發菩提心。』誹謗正法。是人即于夢中見羅剎像，心中怖懅。羅剎語言：『咄，善男子！汝今若不發菩提心，當斷汝命。』是人惶怖覺已，即發菩提之心。是人命終，若在三趣及在人天，續復憶念菩提之心，當知是人是大菩薩摩訶薩也。以是義故，是大涅槃威神之力，能令未發菩提心者作菩提因。善男子！是名菩薩發心因緣，非無因緣。以是義故，大乘妙典真佛所說。
「複次，善男子！如虛空中興大雲雨注于大地，枯木、石山、高原、堆阜，水所不住；流注下田、陂池悉滿，利益無量一切眾生。是大涅槃微妙經典亦復如是，雨大法雨普潤眾生，唯一闡提發菩提心無有是
【現代漢語翻譯】 現代漢語譯本：『如同恒河沙數般的佛所發出的菩提心（覺悟之心），聽聞《大涅槃經》（Mahāparinirvāṇa Sūtra）卻不理解其中的含義。』如果不理解含義，又怎麼能斷除一切煩惱呢？」 佛說：『善男子！除了斷善根的一闡提（icchantika），其餘眾生聽聞這部經后，都能以此作為菩提的因緣。如果法的光明之聲進入毛孔，必定能夠證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。為什麼呢？如果有人能夠供養恭敬無量諸佛，才能聽聞《大涅槃經》，福薄的人則不能聽聞。這是為什麼呢？具有大德行的人才能聽聞這樣的大事，凡夫下劣之人則不能聽聞。什麼才是大事呢？就是諸佛甚深秘密的寶藏，如來（tathāgata）的自性。因為這個緣故，稱為大事。』 迦葉菩薩（Kāśyapa Bodhisattva）對佛說：『世尊！為什麼沒有發起菩提心的人能夠得到菩提的因緣呢？』 佛告訴迦葉：『如果有人聽聞這部《大涅槃經》，說：『我不需要發起菩提心。』這是誹謗正法。這個人就會在夢中見到羅剎（rākṣasa）的形象，心中感到恐懼。羅剎會說：『咄，善男子！你現在如果不發起菩提心，我就要斷你的命。』這個人驚恐醒來后，就會立即發起菩提之心。這個人命終后，如果轉生到三惡道或者人天道，仍然會憶念菩提之心，應當知道這個人是大菩薩摩訶薩（mahāsattva，大菩薩）。因為這個緣故，這是《大涅槃經》的威神之力，能夠讓沒有發起菩提心的人種下菩提的因緣。善男子！這叫做菩薩發心的因緣，不是沒有因緣。因為這個緣故，大乘（mahāyāna）的微妙經典是真佛所說的。 『再者，善男子！就像虛空中興起大片雲雨，降注在大地上，枯木、石山、高原、土堆，水都無法停留；而流注到下田、池塘，則會全部充滿，利益無量一切眾生。這部《大涅槃經》的微妙經典也是如此，降下大法雨普遍滋潤眾生，只有一闡提沒有發起菩提心的可能。』
【English Translation】 English version: 'The Bodhi mind (mind of enlightenment) generated by Buddhas as numerous as the sands of the Ganges, upon hearing the Mahāparinirvāṇa Sūtra, do not understand its meaning.' If they do not understand the meaning, how can they cut off all afflictions?」 The Buddha said: 'Good man! Except for the icchantika (one who has severed their roots of goodness), all other sentient beings, upon hearing this sutra, can use it as a cause for Bodhi. If the light of the Dharma enters their pores, they will certainly attain anuttarā-samyak-saṃbodhi (supreme perfect enlightenment). Why is that? If someone can make offerings and pay respects to countless Buddhas, they will then be able to hear the Mahāparinirvāṇa Sūtra; those with little merit will not be able to hear it. Why is this? Only those with great virtue can hear such a great matter, while ordinary, inferior people cannot. What is considered great? It is the profound and secret treasure of all Buddhas, the Tathāgata's (Thus Come One) nature. Because of this meaning, it is called a great matter.' Kāśyapa Bodhisattva asked the Buddha: 'World Honored One! How can those who have not generated the Bodhi mind obtain the cause for Bodhi?' The Buddha told Kāśyapa: 'If someone hears this Mahāparinirvāṇa Sūtra and says, 『I do not need to generate the Bodhi mind,』 they are slandering the true Dharma. This person will see the image of a rākṣasa (demon) in their dream and feel fear in their heart. The rākṣasa will say, 『Hey, good man! If you do not generate the Bodhi mind now, I will take your life.』 This person, terrified upon waking, will immediately generate the Bodhi mind. After this person dies, whether they are reborn in the three evil realms or in the realms of humans and gods, they will continue to remember the Bodhi mind. You should know that this person is a great Bodhisattva mahāsattva (great being). Because of this meaning, it is the majestic power of the Mahāparinirvāṇa Sūtra that enables those who have not generated the Bodhi mind to create the cause for Bodhi. Good man! This is called the cause and condition for a Bodhisattva to generate the mind, it is not without cause and condition. Because of this meaning, the wonderful scriptures of the Mahāyāna (Great Vehicle) are spoken by the true Buddha.' 'Furthermore, good man! Just as great clouds arise in the empty sky and pour rain upon the earth, the water cannot stay on withered trees, rocky mountains, plateaus, and mounds; but when it flows into the lower fields and ponds, they will all be filled, benefiting countless sentient beings. The wonderful scriptures of the Mahāparinirvāṇa Sūtra are also like this, raining down the great Dharma rain to universally nourish sentient beings, only the icchantika has no possibility of generating the Bodhi mind.'
處。
「複次，善男子！譬如焦種，雖遇甘雨，百千萬劫終不生芽；芽若生者，無有是處。一闡提輩亦復如是，雖聞如是大般涅槃微妙經典，終不能發菩提心芽；若能發者，無有是處。何以故？是人斷滅一切善根，如彼焦種不能復生菩提根芽。
「複次，善男子！譬如明珠置濁水中，以珠威德，水即為清；投之淤泥不能令清。是大涅槃微妙經典亦復如是，置餘眾生五無間罪、四重禁法濁水之中，猶可澄清發菩提心；投一闡提淤泥之中，百千萬歲不能令清起菩提心。何以故？是一闡提滅諸善根，非其器故。假使是人百千萬歲聽受如是《大涅槃經》，終不能發菩提之心。所以者何？無善心故。
「複次，善男子！譬如藥樹名曰藥王，于諸藥中最為殊勝。若和乳酪、若蜜、若酥、若水、若漿，若末、若丸，若以涂瘡、薰身、涂目，若見、若嗅，能滅眾生一切諸病。如是藥樹不作是念：『一切眾生，若取我根，不應取葉；若取葉者，不應取根；若取身者，不應取皮；若取皮者，不應取身。』是樹雖復不生是念，而能除滅一切病苦。善男子！是大涅槃微妙經典亦復如是，能除一切眾生惡業、四波羅夷、五無間罪、若內、若外所有諸惡，諸有未發菩提心者因是則得發菩提心。何以故？是妙經典諸經中王，如彼藥
【現代漢語翻譯】 現代漢語譯本 『再者，善男子！譬如被燒焦的種子，即使遇到甘甜的雨水，百千萬劫也終究不會發芽；如果能發芽，那是不可能的事情。一闡提（斷絕善根的人）之輩也是如此，即使聽聞這樣的大般涅槃微妙經典，也終究不能生起菩提心芽；如果能生起，那是不可能的事情。為什麼呢？因為這些人斷滅了一切善根，如同被燒焦的種子不能再次生出菩提的根芽。 『再者，善男子！譬如明珠放在渾濁的水中，憑藉明珠的威德，水立刻就會變得清澈；如果投入淤泥中就不能使水清澈。這部大涅槃微妙經典也是如此，放在其他眾生犯下五無間罪（殺父、殺母、殺阿羅漢、破和合僧、出佛身血）、四重禁法（殺、盜、淫、妄）的濁水之中，尚且可以澄清並生起菩提心；如果投入一闡提的淤泥之中，百千萬年也不能使之清澈並生起菩提心。為什麼呢？因為一闡提滅絕了所有善根，不是可以接受佛法的器皿。即使這些人百千萬年聽受這部《大涅槃經》，也終究不能生起菩提之心。原因是什麼呢？因為他們沒有善心。 『再者，善男子！譬如有一種藥樹名叫藥王，在所有藥物中最為殊勝。如果和乳酪、蜂蜜、酥油、水、漿汁混合，或者磨成粉末、製成藥丸，或者用來塗抹瘡口、熏身、涂眼，或者看到、聞到，都能消除眾生的一切疾病。這樣的藥樹不會這樣想：『一切眾生，如果取我的根，就不應該取葉；如果取葉，就不應該取根；如果取我的身體，就不應該取皮；如果取皮，就不應該取身體。』這棵樹雖然沒有這樣的想法，卻能消除一切病苦。善男子！這部大涅槃微妙經典也是如此，能夠消除一切眾生的惡業、四波羅夷（斷頭罪）、五無間罪，以及所有內在和外在的惡行，那些沒有生起菩提心的人，因為這部經典就能生起菩提心。為什麼呢？因為這部微妙經典是所有經典中的王者，如同那藥王樹一樣。
【English Translation】 English version 『Furthermore, good man! It is like a scorched seed, even if it encounters sweet rain, it will never sprout in hundreds of thousands of kalpas (eons); if it were to sprout, it would be impossible. The class of icchantikas (those who have severed their roots of goodness) is also like this, even if they hear such a wonderful Great Nirvana Sutra, they will ultimately not be able to generate the sprout of Bodhi mind; if they could generate it, it would be impossible. Why is that? Because these people have severed all roots of goodness, like a scorched seed that cannot sprout the root of Bodhi again. 『Furthermore, good man! It is like a bright pearl placed in turbid water, by the power of the pearl, the water immediately becomes clear; if it is thrown into mud, it cannot make the water clear. This wonderful Great Nirvana Sutra is also like this, placed in the turbid water of other sentient beings who have committed the five heinous crimes (killing father, killing mother, killing an Arhat, causing disunity in the Sangha, and shedding the blood of a Buddha) and the four grave prohibitions (killing, stealing, sexual misconduct, and lying), it can still be clarified and generate the Bodhi mind; if it is thrown into the mud of an icchantika, it cannot be made clear and generate the Bodhi mind even in hundreds of thousands of years. Why is that? Because an icchantika has extinguished all roots of goodness, and is not a vessel for receiving the Dharma. Even if these people listen to this Great Nirvana Sutra for hundreds of thousands of years, they will ultimately not be able to generate the Bodhi mind. Why is that? Because they have no good mind. 『Furthermore, good man! It is like a medicinal tree called the King of Medicine, which is the most excellent among all medicines. If it is mixed with milk, cheese, honey, ghee, water, or juice, or ground into powder, made into pills, or used to apply to sores, fumigate the body, apply to the eyes, or if it is seen or smelled, it can eliminate all diseases of sentient beings. Such a medicinal tree does not think like this: 『If all sentient beings take my root, they should not take my leaves; if they take my leaves, they should not take my root; if they take my body, they should not take my bark; if they take my bark, they should not take my body.』 Although this tree does not have such thoughts, it can eliminate all suffering from illness. Good man! This wonderful Great Nirvana Sutra is also like this, it can eliminate all evil karma, the four parajikas (defeats), the five heinous crimes, and all internal and external evils of all sentient beings, and those who have not generated the Bodhi mind can generate the Bodhi mind because of this Sutra. Why is that? Because this wonderful Sutra is the king among all Sutras, just like that King of Medicine tree.
樹諸藥中王。若有修習是大涅槃及不修者，若聞有是經典名字，聞已敬信，所有一切煩惱重病皆悉除滅，唯不能令一闡提輩安住阿耨多羅三藐三菩提。如彼妙藥雖能療愈種種重病，而不能治必死之人。
「複次，善男子！如人手瘡，捉持毒藥，毒則隨入；若無瘡者，毒則不入。一闡提輩亦復如是，無菩提因，如無瘡者，毒不得入。所謂瘡者，即是無上菩提因緣；毒者，即是第一妙藥；全無瘡者，謂一闡提。
「複次，善男子！譬如金剛，無能壞者，悉能破壞一切之物，唯除龜甲及白羊角。是大涅槃微妙經典亦復如是，悉能安止無量眾生於菩提道，唯不能令一闡提輩立菩提因。
「複次，善男子！如馬齒草、娑羅翅樹、尼迦羅樹，雖斷枝、莖，續生如故，不如多羅，斷已不生。是諸眾生亦復如是，若得聞是《大涅槃經》，雖犯四禁及五無間，猶故能生菩提因緣。一闡提輩則不如是，雖得聽受是妙經典，而不能生菩提道因。
「複次，善男子！如佉陀羅、鎮頭迦樹，斷已不生。一闡提輩亦復如是，雖得聞是《大涅槃經》，而不能發菩提因緣。
「複次，善男子！譬如大雨終不住空。是大涅槃微妙經典亦復如是，普雨法雨，於一闡提則不能住。是一闡提周體密緻，猶如金剛，不容外物。」
【現代漢語翻譯】 現代漢語譯本：佛陀說，『這就像是藥中的王者。如果有人修習《大涅槃經》，或者沒有修習，只要聽到這部經典的名字，聽后能夠恭敬信受，那麼他所有的一切煩惱和重病都會被消除，唯獨不能讓一闡提（icchantika，斷絕善根的人）安住于阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。就像那神奇的藥物，雖然能夠治癒各種重病，卻不能治癒必死之人。』 『再者，善男子！就像人的手上長了瘡，如果拿著毒藥，毒就會隨著瘡口進入體內；如果沒有瘡，毒就不會進入。一闡提輩也是如此，他們沒有菩提的因，就像沒有瘡的人，毒無法進入。所謂的瘡，就是無上菩提的因緣；毒，就是第一妙藥；完全沒有瘡的人，指的就是一闡提。』 『再者，善男子！譬如金剛，沒有東西能夠破壞它，它卻能破壞一切物體，唯獨不能破壞龜甲和白羊角。《大涅槃經》這部微妙的經典也是如此，它能夠使無量眾生安住于菩提道，唯獨不能讓一闡提輩建立菩提的因。』 『再者，善男子！就像馬齒草、娑羅翅樹（salaksa，一種樹）、尼迦羅樹（nikara，一種樹），即使枝莖被砍斷，還能繼續生長，但多羅樹（tala，一種樹）則不同，砍斷後就不能再生長。眾生也是如此，如果聽聞《大涅槃經》，即使犯了四重禁戒和五無間罪，仍然能夠生起菩提的因緣。一闡提輩則不是這樣，即使聽受這部微妙的經典，也不能生起菩提道的因。』 『再者，善男子！就像佉陀羅樹（khadira，一種樹）和鎮頭迦樹（tinduka，一種樹），砍斷後就不能再生長。一闡提輩也是如此，即使聽聞《大涅槃經》，也不能發起菩提的因緣。』 『再者，善男子！譬如大雨最終不會停留在空中。《大涅槃經》這部微妙的經典也是如此，普降法雨，卻不能停留在（滋潤）一闡提身上。因為一闡提的身體緊密堅固，就像金剛一樣，不容許外物進入。』
【English Translation】 English version: The Buddha said, 'It is like the king of all medicines. If someone cultivates the Great Nirvana Sutra, or even if they do not, if they hear the name of this scripture and, upon hearing it, respectfully believe in it, all their afflictions and serious illnesses will be eliminated. However, it cannot enable an icchantika (a person who has severed their roots of goodness) to abide in anuttara-samyak-sambodhi (supreme perfect enlightenment). It is like that wondrous medicine, which can cure various serious illnesses, but cannot cure a person who is destined to die.' 'Furthermore, good man! It is like a person with a sore on their hand; if they hold poison, the poison will enter through the sore. If there is no sore, the poison will not enter. The icchantikas are also like this; they have no cause for bodhi, like a person without a sore, where poison cannot enter. The so-called sore is the cause and condition for supreme bodhi; the poison is the first wondrous medicine; and the person with no sore at all refers to an icchantika.' 'Furthermore, good man! It is like a diamond, which cannot be broken by anything, yet can break all things, except for a tortoise shell and a white ram's horn. This subtle scripture of the Great Nirvana is also like this; it can settle countless beings on the path to bodhi, but it cannot enable an icchantika to establish the cause for bodhi.' 'Furthermore, good man! It is like the horse-tooth grass, the salaksa tree (a type of tree), and the nikara tree (a type of tree); even if their branches and stems are cut, they will continue to grow. But the tala tree (a type of tree) is different; once cut, it will not grow again. Sentient beings are also like this; if they hear the Great Nirvana Sutra, even if they have violated the four grave prohibitions and committed the five heinous offenses, they can still generate the cause for bodhi. The icchantikas are not like this; even if they hear and receive this wondrous scripture, they cannot generate the cause for the path to bodhi.' 'Furthermore, good man! It is like the khadira tree (a type of tree) and the tinduka tree (a type of tree); once cut, they will not grow again. The icchantikas are also like this; even if they hear the Great Nirvana Sutra, they cannot generate the cause for bodhi.' 'Furthermore, good man! It is like heavy rain that does not ultimately stay in the sky. This subtle scripture of the Great Nirvana is also like this; it universally rains the Dharma rain, but it cannot stay (nourish) on an icchantika. This is because the body of an icchantika is dense and solid, like a diamond, not allowing external things to enter.'
迦葉菩薩白佛言：「世尊！如佛說偈：
「『不見善不作、 唯見惡可作， 是處可怖畏， 猶如險惡道。』
「世尊！如是所說有何等義？」
佛言：「善男子！不見者，謂不見佛性；善者，即是阿耨多羅三藐三菩提；不作者，所謂不能親近善友。唯見者，見無因果；惡者，謂謗方等大乘經典；可作者，謂一闡提說無方等。以是義故，一闡提輩無心趣向清凈善法。何等善法？謂涅槃也。趣涅槃者，謂能修習賢善之行。而一闡提無賢善行，是故不能趣向涅槃。是處可畏者，謂謗正法。誰應怖畏？所謂智者。何以故？以謗法者無有善心及方便故。險惡道者，謂諸行也。」
迦葉復言：「如佛所說：
「『云何見所作？ 云何得善法？ 何處不怖畏， 如王夷坦道？』
「是義何謂？」
佛言：「善男子！見所作者，發露諸惡，從生死際所作諸惡悉皆發露，至無至處。以是義故，是處無畏。喻如人王所游正路，其中盜賊悉皆逃走。如是發露，一切諸惡悉滅無餘。複次，不見所作者，謂一闡提所作眾惡而不自見。是一闡提憍慢心故，雖多作惡，於是事中初無怖畏。以是義故，不得涅槃，喻如獼猴捉水中月。善男子！假使一切無量眾生一時成就阿耨多羅三藐三菩提
【現代漢語翻譯】 現代漢語譯本 迦葉菩薩對佛說：『世尊！正如佛所說的偈語： 『看不到善而不去做，只看到惡就去做， 這樣的地方是可怕的，就像危險的道路一樣。』 世尊！這樣說是什麼意思呢？』 佛說：『善男子！看不到，是指看不到佛性（Buddha-nature）；善，就是指阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）；不做，是指不能親近善友。 只看到，是指看到沒有因果；惡，是指誹謗方等大乘經典；去做，是指一闡提（icchantika，斷善根者）說沒有方等經典。 因為這個原因，一闡提這類人沒有心思趨向清凈的善法。什麼是善法呢？就是涅槃（nirvana，寂滅）。趨向涅槃，是指能夠修習賢善的行為。 而一闡提沒有賢善的行為，所以不能趨向涅槃。這個地方可怕，是指誹謗正法。誰應該感到害怕呢？是指有智慧的人。 為什麼呢？因為誹謗佛法的人沒有善心和方便。危險的道路，是指各種行為。』 迦葉又說：『正如佛所說： 『如何看到所作的？如何得到善法？ 什麼地方不感到害怕，就像國王平坦的道路一樣？』 這是什麼意思呢？』 佛說：『善男子！看到所作的，是指發露各種惡行，從生死輪迴中所作的各種惡行都全部發露，直到無所至之處。因為這個原因，這個地方沒有恐懼。 比喻就像國王所走的平坦道路，其中的盜賊都逃走了。這樣發露，一切惡行都消滅無餘。另外，看不到所作的，是指一闡提所作的各種惡行而不自見。 這一闡提因為驕慢的心，雖然做了很多惡事，對於這些事卻一點也不感到害怕。因為這個原因，不能得到涅槃，比喻就像獼猴撈水中的月亮。 善男子！假設一切無量眾生同時成就阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）
【English Translation】 English version Kasyapa Bodhisattva said to the Buddha, 'World Honored One! As the Buddha said in the verse: 'Not seeing good and not doing it, only seeing evil and doing it, This place is fearful, like a dangerous road.' World Honored One! What is the meaning of what was said?' The Buddha said, 'Good man! Not seeing, means not seeing the Buddha-nature; good, refers to anuttara-samyak-sambodhi (supreme perfect enlightenment); not doing, means not being able to be close to good friends. Only seeing, means seeing no cause and effect; evil, means slandering the Vaipulya Mahayana sutras; doing, means that an icchantika (one who has cut off their roots of goodness) says there are no Vaipulya sutras. Because of this reason, people of the icchantika class have no intention of turning towards pure good dharmas. What are good dharmas? They are nirvana (extinction). Turning towards nirvana, means being able to cultivate virtuous conduct. But icchantikas have no virtuous conduct, therefore they cannot turn towards nirvana. This place is fearful, means slandering the true Dharma. Who should be afraid? Those who are wise. Why? Because those who slander the Dharma have no good heart and no skillful means. The dangerous road, refers to all actions.' Kasyapa said again, 'As the Buddha said: 'How to see what is done? How to obtain good dharmas? Where is there no fear, like a king's level road?' What is the meaning of this?' The Buddha said, 'Good man! Seeing what is done, means revealing all evil deeds, revealing all the evil deeds done in the cycle of birth and death, until there is nowhere to go. Because of this reason, this place has no fear. It is like the level road that a king travels on, where all the thieves have fled. By revealing in this way, all evil deeds are extinguished without remainder. Furthermore, not seeing what is done, means that icchantikas do not see the various evil deeds they have done. Because of their arrogant hearts, these icchantikas, although they have done many evil deeds, have no fear in these matters. Because of this reason, they cannot attain nirvana, like a monkey trying to grasp the moon in the water. Good man! Suppose all immeasurable beings simultaneously attain anuttara-samyak-sambodhi (supreme perfect enlightenment)
已，此諸如來亦復不見彼一闡提得成菩提。以是義故，名不見所作。又復，不見誰之所作？所謂不見如來所作。佛為眾生說有佛性，一闡提輩流轉生死不能知見。以是義故，名為不見如來所作。又，一闡提見於如來畢竟涅槃謂真無常，猶如燈滅，膏油俱盡。何以故？是人惡業不損減故。若有菩薩所作善業迴向阿耨多羅三藐三菩提時，一闡提輩雖復毀呰、破壞、不信，然諸菩薩猶故施與，欲共成就無上之道。何以故？諸佛法爾。
「作惡不即受， 如乳即成酪、 猶灰覆火上， 愚者輕蹈之。」
「一闡提者，名為無目，是故不見阿羅漢道。如阿羅漢不行生死險惡之道。以無目故，誹謗方等、不欲修習如阿羅漢勤修慈心。一闡提輩不修方等亦復如是。若人說言：『我今不信聲聞經典，信受大乘，讀誦、解說，是故我今即是菩薩。一切眾生悉有佛性，以佛性故，眾生身中即有十力、三十二相、八十種好。我之所說不異佛說。汝今與我俱破無量諸惡煩惱——如破水瓶——以破結故，即能得見阿耨多羅三藐三菩提。』是人雖作如是演說，其心實不信有佛性，為利養故隨文而說。如是說者，名為惡人。如是惡人不速受果，如乳成酪。譬如王使，善能談論，巧于方便。奉命他國，寧喪身命，終不匿王所說言教。智者
【現代漢語翻譯】 現代漢語譯本 即使是這些如來，也同樣不會認為一闡提（斷絕善根的人）能夠成就菩提（覺悟）。因為這個原因，這被稱為『不見所作』。而且，不見是誰的所作呢？就是不見如來（佛）的所作。佛為眾生宣說有佛性，而一闡提之輩在生死中流轉，不能知見。因為這個原因，這被稱為『不見如來所作』。此外，一闡提認為如來最終的涅槃（寂滅）是真正的無常，就像燈滅，燈油耗盡一樣。為什麼呢？因為這些人的惡業沒有減少的緣故。如果有菩薩將所作的善業迴向阿耨多羅三藐三菩提（無上正等正覺）時，一闡提之輩即使譭謗、破壞、不信，菩薩仍然會施與他們，希望共同成就無上的道。為什麼呢？因為諸佛的法則是這樣的。 『作惡不會立即受報，就像牛奶不會立即變成酪，如同灰燼覆蓋在火上，愚蠢的人會輕易地踩上去。』 『一闡提』，意思是『沒有眼睛』，所以看不見阿羅漢道（斷絕煩惱的聖者之道）。就像阿羅漢不會行走在生死險惡的道路上一樣。因為沒有眼睛，所以誹謗方等（大乘經典），不願像阿羅漢那樣勤修慈心。一闡提之輩不修方等也是如此。如果有人說：『我現在不相信聲聞經典（小乘經典），信受大乘，讀誦、解說，所以我現在就是菩薩。一切眾生都有佛性，因為有佛性，眾生身中就有十力（佛的十種力量）、三十二相（佛的三十二種殊勝容貌）、八十種好（佛的八十種美好特徵）。我所說的和佛說的一樣。你們現在和我一起破除無量諸惡煩惱——就像打破水瓶一樣——因為破除了煩惱，就能得見阿耨多羅三藐三菩提。』這個人雖然這樣演說，他的內心實際上不相信有佛性，爲了利益供養才隨文解說。這樣說的人，被稱為惡人。這樣的惡人不會很快受報，就像牛奶變成酪一樣。譬如國王的使者，善於談論，精通方便。奉命出使他國，寧願喪失生命，也絕不會隱瞞國王所說的教誨。智者
【English Translation】 English version Even these Tathagatas (Buddhas) do not see that an icchantika (one who has severed their roots of goodness) can attain Bodhi (enlightenment). For this reason, it is called 'not seeing what is done.' Moreover, not seeing whose doing? It is not seeing the Tathagata's (Buddha's) doing. The Buddha teaches sentient beings that they have Buddha-nature, but icchantikas, wandering in samsara (the cycle of birth and death), cannot perceive it. For this reason, it is called 'not seeing the Tathagata's doing.' Furthermore, icchantikas view the Tathagata's ultimate Nirvana (extinction) as true impermanence, like a lamp going out when the oil is exhausted. Why is this? Because these people's evil karma is not diminished. If a Bodhisattva dedicates their good deeds towards Anuttara-samyak-sambodhi (supreme perfect enlightenment), even if icchantikas slander, destroy, and disbelieve, the Bodhisattva will still give to them, wishing to jointly achieve the supreme path. Why is this? Because such is the Dharma (law) of all Buddhas. 'Doing evil does not immediately bring retribution, just as milk does not immediately become cheese, like ashes covering fire, the foolish easily step on it.' 'Icchantika' means 'without eyes,' therefore they cannot see the path of an Arhat (one who has extinguished afflictions). Just as an Arhat does not walk the dangerous path of samsara. Because they are without eyes, they slander the Vaipulya Sutras (Mahayana scriptures), and do not wish to cultivate loving-kindness like an Arhat. Icchantikas who do not cultivate the Vaipulya Sutras are also like this. If someone says: 'I now do not believe in the Sravaka scriptures (Hinayana scriptures), but believe in the Mahayana, reading, reciting, and explaining them, therefore I am now a Bodhisattva. All sentient beings have Buddha-nature, and because of Buddha-nature, sentient beings have the ten powers (ten powers of a Buddha), thirty-two marks (thirty-two auspicious marks of a Buddha), and eighty minor marks (eighty minor marks of a Buddha). What I say is no different from what the Buddha says. You now join me in breaking through countless evil afflictions—like breaking a water jar—and because of breaking through afflictions, you can see Anuttara-samyak-sambodhi.' Although this person speaks in this way, their heart does not truly believe in Buddha-nature, and they speak according to the text for the sake of gain and offerings. Such a speaker is called an evil person. Such an evil person does not quickly receive retribution, just as milk becomes cheese. For example, a king's envoy, skilled in speech and adept in means, when sent to another country, would rather lose their life than conceal the king's teachings. The wise
亦爾，于凡夫中不惜身命，要必宣說大乘方等如來秘藏，一切眾生皆有佛性。
「善男子！有一闡提作羅漢像，住于空處誹謗方等大乘經典。諸凡夫人見已，皆謂：『真阿羅漢，是大菩薩摩訶薩。』是一闡提惡比丘輩住阿蘭若處壞阿蘭若法，見他得利，心生嫉妒，作如是言：『所有方等大乘經典悉是天魔波旬所說。』亦說：『如來是無常法。』毀滅正法、破壞眾僧。復作是言：『波旬所說，非善順說。』作是宣說邪惡之法，是人作惡不即受報，如乳成酪、灰覆火上，愚輕蹈之。如是人者，謂一闡提。是故，當知大乘方等微妙經典必定清凈，如摩尼珠投之濁水，水即為清；大乘經典亦復如是。
「複次，善男子！譬如蓮花為日所照無不開敷。一切眾生亦復如是，若得見聞大涅槃日，未發心者皆悉發心為菩提因。是故，我說大涅槃光所入毛孔必為妙因。彼一闡提雖有佛性，而為無量罪垢所纏，不能得出，如蠶處繭。以是業緣，不能得生菩提妙因，流轉生死無有窮已。
「複次，善男子！如優缽羅花、缽頭摩花、拘物頭華、芬陀利華，生淤泥中而不為彼淤泥所污。若有眾生修大涅槃微妙經典亦復如是，雖有煩惱，終不為彼煩惱所污。何以故？以知如來性、相、力故。
「善男子！譬如有國多清涼風
【現代漢語翻譯】 現代漢語譯本： 『同樣地，即使在凡夫俗子中，他們也不愛惜自己的生命，一定要宣說大乘方等（Mahāyāna Vaipulya）如來（Tathāgata）的秘密教藏，宣說一切眾生都具有佛性（Buddha-nature）。』 『善男子！有一種一闡提（icchantika，斷善根者）偽裝成阿羅漢（arhat，已證悟的聖者）的樣子，住在空閑的地方誹謗方等大乘經典。那些凡夫俗子看到后，都認為：『這真是阿羅漢，是大菩薩摩訶薩（mahāsattva，偉大的菩薩）。』這些一闡提惡比丘住在寂靜的修行場所，破壞修行場所的規矩，看到別人得到利益，心中就生起嫉妒，說：『所有方等大乘經典都是天魔波旬（Māra Pāpīyas）所說的。』他們還說：『如來是無常的。』他們毀滅正法，破壞僧團。他們還說：『波旬所說的，並非不順理的說法。』他們這樣宣說邪惡的法，這些人作惡不會立即受到報應，就像牛奶變成酪，灰覆蓋在火上，愚蠢的人會輕易地踩上去。像這樣的人，就是所謂的一闡提。因此，應當知道大乘方等微妙經典必定是清凈的，就像摩尼寶珠（maṇi-ratna）投入渾濁的水中，水立刻就變得清澈一樣；大乘經典也是如此。』 『再者，善男子！譬如蓮花被太陽照耀，沒有不開放的。一切眾生也是如此，如果能夠見到大涅槃（Mahāparinirvāṇa）的太陽，那些沒有發菩提心的人都會發起菩提心，作為成佛的因。因此，我說大涅槃的光所進入的毛孔必定是成佛的妙因。那些一闡提雖然有佛性，卻被無量的罪垢所纏繞，不能解脫出來，就像蠶被困在繭中一樣。因為這樣的業緣，他們不能生起菩提的妙因，在生死輪迴中流轉，沒有窮盡。』 『再者，善男子！就像優缽羅花（utpala，青蓮花）、缽頭摩花（padma，紅蓮花）、拘物頭花（kumuda，白睡蓮）、芬陀利花（puṇḍarīka，白蓮花），生長在淤泥中卻不被淤泥所污染。如果有眾生修習大涅槃微妙經典，也是如此，雖然有煩惱，最終也不會被煩惱所污染。為什麼呢？因為他們知道如來的自性、相狀和力量。』 『善男子！譬如有一個國家多清涼的風』
【English Translation】 English version: 'Likewise, even among ordinary people, they do not cherish their own lives, but must proclaim the secret treasury of the Mahāyāna Vaipulya teachings of the Tathāgata, stating that all sentient beings possess Buddha-nature.' 'Good man! There is a type of icchantika who assumes the guise of an arhat, dwelling in secluded places and slandering the Vaipulya Mahāyāna scriptures. When ordinary people see this, they all think, 『This is truly an arhat, a great bodhisattva mahāsattva.』 These icchantika evil monks reside in quiet places of practice, disrupting the rules of those places. When they see others gaining benefits, they become jealous and say, 『All the Vaipulya Mahāyāna scriptures are spoken by the demon Māra Pāpīyas.』 They also say, 『The Tathāgata is impermanent.』 They destroy the true Dharma and disrupt the Sangha. They further say, 『What Māra says is not unreasonable.』 They thus proclaim evil teachings. These people do not immediately receive retribution for their evil deeds, just as milk turns into cheese, or ashes cover fire, which the foolish easily step on. Such people are called icchantikas. Therefore, it should be known that the subtle Vaipulya Mahāyāna scriptures are certainly pure, just as when a maṇi-ratna jewel is thrown into muddy water, the water immediately becomes clear; the Mahāyāna scriptures are also like this.' 'Furthermore, good man! It is like a lotus flower that, when illuminated by the sun, cannot but bloom. All sentient beings are also like this; if they can see the sun of Mahāparinirvāṇa, those who have not yet generated the bodhicitta will all generate it as a cause for Buddhahood. Therefore, I say that the pores of the skin into which the light of Mahāparinirvāṇa enters will certainly be a wonderful cause for Buddhahood. Although those icchantikas have Buddha-nature, they are entangled by immeasurable defilements and cannot escape, like a silkworm trapped in its cocoon. Because of this karmic condition, they cannot generate the wonderful cause of bodhi and continue to transmigrate in the cycle of birth and death without end.' 'Furthermore, good man! It is like the utpala flower, the padma flower, the kumuda flower, and the puṇḍarīka flower, which grow in mud but are not defiled by it. If sentient beings cultivate the subtle Mahāparinirvāṇa scriptures, it is also like this; although they have afflictions, they will ultimately not be defiled by them. Why? Because they know the nature, characteristics, and power of the Tathāgata.' 'Good man! It is like a country with much cool wind.'
，若觸眾生身諸毛孔，能除一切鬱蒸之惱。此大乘典《大涅槃經》亦復如是，遍入一切眾生毛孔，為作菩提微妙因緣；除一闡提。何以故？非法器故。
「複次，善男子！譬如良醫解八種藥滅一切病，唯不能除阿薩阇病。一切契經、禪定、三昧亦復如是，能治一切貪、恚、愚癡諸煩惱病，能拔煩惱毒刺等箭，而不能治犯四重禁、五無間罪。善男子！復有良醫過八種術，能除眾生所有病苦，唯不能治必死之病。是大涅槃大乘經典亦復如是，能除眾生一切煩惱，安住如來清凈妙因，未發心者令得發心；唯除必死一闡提輩。
「複次，善男子！譬如良醫能以妙藥治諸盲人，令見日月、星宿諸明、一切色像，唯不能治生盲之人。是大乘典《大涅槃經》亦復如是，能為聲聞、緣覺之人開發慧眼，令其安住無量無邊大乘經典。未發心者——謂犯四禁、五無間罪——悉能令發菩提之心，唯除生盲一闡提輩。
「複次，善男子！譬如良醫善解八術，為治眾生一切病苦，種種方藥隨病與之，所謂吐下、涂身、灌鼻，若薰、若洗、若丸、若散，一切諸藥而貧愚人不欲服之。良醫愍念，即將是人還其舍宅，強與令服。以藥力故，所患得除。女人產難，兒衣不出，若服此藥，兒衣即出，亦令嬰兒安樂無患。是大乘典《大涅槃
【現代漢語翻譯】 現代漢語譯本：如果觸碰到眾生身上的毛孔，就能消除一切鬱悶煩躁的惱怒。這部大乘經典《大涅槃經》（Mahāparinirvāṇa Sūtra）也是如此，遍入一切眾生的毛孔，為他們種下菩提（bodhi，覺悟）的微妙因緣；但唯獨不能度化一闡提（icchantika，斷絕善根的人）。為什麼呢？因為他們不是法器（dharma-bhājana，能夠接受佛法教誨的器皿）。 其次，善男子！譬如良醫懂得八種藥方，能消除一切疾病，唯獨不能治癒阿薩阇（asādhyā，不治之癥）病。一切契經（sūtra，佛經）、禪定（dhyāna，禪修）、三昧（samādhi，專注）也是如此，能治療一切貪（rāga，貪慾）、嗔（dveṣa，嗔恨）、癡（moha，愚癡）等煩惱病，能拔除煩惱的毒刺等箭，但不能治癒犯四重禁（caturpārājika，四種根本戒律）和五無間罪（pañcānantarya，五種極重罪）的人。善男子！又比如有良醫的醫術超過八種，能消除眾生所有的病苦，唯獨不能治癒必死的疾病。這部《大涅槃經》大乘經典也是如此，能消除眾生一切煩惱，安住于如來（tathāgata，佛）清凈微妙的因緣，使未發菩提心的人得以發心；但唯獨不能度化必死的一闡提之輩。 其次，善男子！譬如良醫能用妙藥治療各種盲人，使他們能看見日月、星宿等光明，以及一切色像，唯獨不能治癒天生失明的人。這部大乘經典《大涅槃經》也是如此，能為聲聞（śrāvaka，聽聞佛法而修行的人）、緣覺（pratyekabuddha，獨自覺悟的人）之人開發智慧之眼，使他們安住于無量無邊的大乘經典。對於未發菩提心的人——即犯四重禁、五無間罪的人——都能令其發起菩提之心，唯獨不能度化天生失明的一闡提之輩。 其次，善男子！譬如良醫精通八種醫術，為治療眾生的一切病苦，根據病情給予各種方藥，如催吐、瀉下、涂身、灌鼻，或熏、或洗、或丸、或散，各種藥物，但愚癡貧窮的人不願服用。良醫憐憫他們，就將這些人帶回自己的家中，強迫他們服藥。因為藥力的作用，他們的疾病得以消除。女人生產困難，胎衣無法排出，如果服用此藥，胎衣就能排出，也能使嬰兒安樂無患。這部大乘經典《大涅槃
【English Translation】 English version: If one touches the pores of living beings, it can eliminate all the vexation of depression and agitation. This Mahayana (great vehicle) scripture, the 'Mahāparinirvāṇa Sūtra' (Great Nirvana Sutra), is also like this, pervading the pores of all living beings, creating subtle conditions for bodhi (enlightenment); except for the icchantika (those who have severed their roots of goodness). Why is that? Because they are not dharma-bhājana (vessels of the Dharma). Furthermore, good man! It is like a skilled physician who understands eight kinds of remedies that can eliminate all diseases, but cannot cure the asādhyā (incurable) disease. All sūtras (scriptures), dhyāna (meditation), and samādhi (concentration) are also like this, able to cure all diseases of greed (rāga), hatred (dveṣa), and delusion (moha), able to extract the poisonous thorns and arrows of afflictions, but unable to cure those who have committed the four pārājika (major transgressions) and the five ānantarya (heinous crimes). Good man! Furthermore, there is a skilled physician whose skills surpass the eight kinds, able to eliminate all the suffering of living beings, but unable to cure the disease of certain death. This 'Mahāparinirvāṇa Sūtra', a Mahayana scripture, is also like this, able to eliminate all the afflictions of living beings, establishing them in the pure and subtle conditions of the Tathāgata (Buddha), enabling those who have not yet generated the aspiration for enlightenment to do so; but it cannot save those who are certain to die, the icchantikas. Furthermore, good man! It is like a skilled physician who can use wonderful medicine to cure various blind people, enabling them to see the sun, moon, stars, and all forms, but cannot cure those who are born blind. This Mahayana scripture, the 'Mahāparinirvāṇa Sūtra', is also like this, able to open the eyes of wisdom for śrāvakas (hearers of the Dharma) and pratyekabuddhas (solitary realizers), enabling them to abide in the immeasurable and boundless Mahayana scriptures. For those who have not yet generated the aspiration for enlightenment—that is, those who have committed the four pārājika and the five ānantarya—it can enable them to generate the aspiration for bodhi, but it cannot save those who are born blind, the icchantikas. Furthermore, good man! It is like a skilled physician who is proficient in eight medical arts, treating all the sufferings of living beings, giving various remedies according to their illnesses, such as emetics, purgatives, applications to the body, nasal infusions, fumigations, washes, pills, and powders, all kinds of medicines, but the foolish and poor do not want to take them. The skilled physician, out of compassion, takes these people back to his own home and forces them to take the medicine. Because of the power of the medicine, their illnesses are eliminated. If a woman has difficulty in childbirth and the afterbirth does not come out, if she takes this medicine, the afterbirth will come out, and it will also bring peace and well-being to the baby. This Mahayana scripture, the 'Mahāparinirvāṇa
經》亦復如是，所至之處若至舍宅，能除眾生無量煩惱、犯四重禁、五無間罪，未發心者悉令發心；除一闡提。」
迦葉菩薩白佛言：「世尊！犯四重禁及五無間名極重惡，譬如斷截多羅樹頭，更不復生。是等未發菩提之心，云何能與作菩提因？」
佛言：「善男子！是諸眾生若於夢中夢墮地獄、受諸苦惱，即生悔心：『哀哉！我等自招此罪。若我今得脫是罪者，必定當發菩提之心。我今所見最是極惡。』從是覺已，即知正法有大果報。如彼嬰兒漸漸長大，常作是念：『是醫最良，善解方藥。我本處胎，與我母藥，母以藥故，身得安隱。以是因緣，我命得全。奇哉！我母受大苦惱，滿足十月懷抱我身。既生之後，推干去濕，除去不凈大小便利，乳餔長養，將護我身。以是義故，當報母恩，色養、侍衛、隨順供養。』犯四重禁及無間罪，臨命終時，念是大乘《大涅槃經》，雖墮地獄、畜生、餓鬼、天上、人中，如是經典亦為是人作菩提因；除一闡提。
「複次，善男子！譬如良醫及良醫子，所知深奧，出過諸醫，善知除毒無上咒術。若惡毒蛇、若龍、若蝮，以諸咒術咒藥令良。以此良藥用涂革屣，以此革屣觸諸毒蟲，毒為之消；唯除一毒名曰大龍。是大乘典《大涅槃經》亦復如是，若有眾生犯四重禁
【現代漢語翻譯】 現代漢語譯本：這部《大涅槃經》也是如此，它所到之處，如果到了住宅，能夠消除眾生無量的煩惱，以及所犯的四重禁戒、五無間罪，對於那些沒有發起菩提心的人，都能讓他們發起菩提心；除了斷善根的一闡提。 迦葉菩薩對佛說：『世尊！犯四重禁和五無間罪，是極其嚴重的罪惡，就像砍斷多羅樹的樹頭，再也不會生長。這些人沒有發起菩提之心，怎麼能給他們種下菩提的因呢？』 佛說：『善男子！這些眾生如果在夢中夢見自己墮入地獄，遭受各種苦惱，就會產生悔恨之心：『可悲啊！我們自己招致了這樣的罪過。如果我今天能夠脫離這些罪過，必定會發起菩提之心。我今天所見到的，是最為極端的惡事。』從夢中醒來后，就會知道正法有巨大的果報。就像嬰兒漸漸長大，常常會這樣想：『這位醫生是最棒的，善於瞭解各種藥方。我還在胎中的時候，我的母親就服用藥物，母親因為藥物的緣故，身體才得以安穩。因為這個因緣，我的生命才得以保全。真是奇妙啊！我的母親承受了巨大的苦惱，懷抱我十個月。出生之後，她為我擦拭乾凈，除去大小便的污穢，用乳汁哺育我長大，照顧我的身體。因為這個緣故，我應當報答母親的恩情，用美好的食物供養她，侍奉她，順從她。』犯了四重禁戒和無間罪的人，在臨命終時，如果能憶念這部大乘《大涅槃經》，即使墮入地獄、畜生、餓鬼、天上、人間，這部經典也能為這些人種下菩提的因；除了斷善根的一闡提。 『再者，善男子！譬如良醫和良醫的兒子，他們所掌握的知識深奧，超過其他醫生，善於瞭解消除毒素的無上咒術。如果遇到惡毒的蛇、龍或者蝮蛇，他們可以用各種咒術和藥物來治療。用這種良藥塗在鞋子上，用這鞋子去接觸各種毒蟲，毒素就會消除；唯獨一種毒素，叫做大龍，無法消除。這部大乘經典《大涅槃經》也是如此，如果有眾生犯了四重禁戒
【English Translation】 English version: This 'Nirvana Sutra' is also like this; wherever it goes, if it reaches a dwelling, it can eliminate the immeasurable afflictions of sentient beings, as well as the four grave prohibitions and the five heinous offenses. For those who have not aroused the Bodhi mind, it can cause them to arouse the Bodhi mind; except for the icchantika (one who has severed their roots of goodness). Kasyapa Bodhisattva said to the Buddha, 'World Honored One! Committing the four grave prohibitions and the five heinous offenses are extremely serious evils, like cutting off the top of a tala tree, which will never grow again. These people have not aroused the Bodhi mind, how can they be given the cause of Bodhi?' The Buddha said, 'Good man! If these sentient beings dream of falling into hell and suffering various torments, they will immediately feel remorse: 『Alas! We have brought this suffering upon ourselves. If I can escape these sufferings today, I will surely arouse the Bodhi mind. What I have seen today is the most extreme evil.』 Upon awakening from the dream, they will know that the Dharma has great karmic consequences. Just like an infant gradually grows up, they often think: 『This doctor is the best, skilled in understanding various prescriptions. When I was in the womb, my mother took medicine, and because of the medicine, my mother's body was at peace. Because of this cause, my life was preserved. How wonderful! My mother endured great suffering, carrying me for ten months. After I was born, she cleaned me, removed the filth of my urine and feces, nourished me with milk, and cared for my body. For this reason, I should repay my mother's kindness, provide her with good food, serve her, and obey her.』 Those who have committed the four grave prohibitions and the heinous offenses, when they are about to die, if they can remember this Mahayana 'Nirvana Sutra', even if they fall into hell, the animal realm, the realm of hungry ghosts, heaven, or the human realm, this sutra can also plant the cause of Bodhi for these people; except for the icchantika. Furthermore, good man! It is like a skilled doctor and the son of a skilled doctor, whose knowledge is profound, surpassing other doctors, and who are skilled in understanding the supreme mantras for eliminating poisons. If they encounter a venomous snake, dragon, or viper, they can use various mantras and medicines to treat them. If this medicine is applied to shoes, and these shoes touch various poisonous insects, the poison will be eliminated; except for one poison called the great dragon, which cannot be eliminated. This Mahayana scripture, the 'Nirvana Sutra', is also like this. If there are sentient beings who have committed the four grave prohibitions
、五無間罪，悉能消滅，令住菩提，如藥革屣能消眾毒。未發心者能令發心，安住無上菩提之道。是彼大乘《大涅槃經》威神藥故，令諸眾生生於安樂，唯除大龍，一闡提輩。
「複次，善男子！譬如有人以雜毒藥用涂大鼓，于眾人中擊令發聲。雖無心欲聞，聞之皆死，唯除一人不橫死者。是大乘典《大涅槃經》亦復如是，在在處處諸行眾中有聞聲者，所有貪慾、瞋恚、愚癡悉皆滅盡。其中雖有無心思念，是大涅槃因緣力故，能滅煩惱而結自滅。犯四重禁及五無間，聞是經已，亦作無上菩提因緣，漸斷煩惱；除不橫死一闡提輩。
「複次，善男子！譬如闇夜，諸所營作一切皆息，若未訖者要待日明。學大乘者雖修契經、一切諸定，要待大乘大涅槃日，聞是如來微密之教，然後乃當造菩提業，安住正法。猶如天雨潤益增長一切諸種，成就果實，悉除饑饉，多受豐樂。如來秘藏無量法雨亦復如是，悉能除滅八種熱病。是經出世，如彼果實多所利益、安樂一切，能令眾生見如來性，如《法花》中八千聲聞得受記莂，成大果實。如秋收、冬藏，更無所作；一闡提輩亦復如是，于諸善法無所營作。
「複次，善男子！譬如良醫聞他人子非人所持，尋以妙藥並遣一使，敕語使言：『卿持此藥速與彼人。彼人若遇
【現代漢語翻譯】 現代漢語譯本：五無間罪（指殺父、殺母、殺阿羅漢、破和合僧、出佛身血），都能被消滅，使人安住于菩提（覺悟），就像藥和破舊的鞋子能消除各種毒素一樣。對於沒有發菩提心的人，能使他們發起菩提心，安住于無上的菩提之道。這是因為大乘《大涅槃經》的威神力量，能使眾生獲得安樂，唯獨大龍（指有大神通的龍）和一闡提（斷絕一切善根的人）除外。 「再者，善男子！譬如有人用各種毒藥塗在大鼓上，在眾人中敲擊使它發出聲音。即使沒有想要聽的人，聽到鼓聲都會死亡，唯獨一人不會橫死。大乘經典《大涅槃經》也是如此，在任何地方，只要在修行的人群中有聽到經聲的，所有的貪慾、嗔恚、愚癡都會全部滅盡。其中即使有人沒有心思去思考，也是因為大涅槃的因緣力量，能夠滅除煩惱，煩惱自然消滅。犯下四重禁（指殺、盜、淫、妄）和五無間罪的人，聽到這部經后，也會成為無上菩提的因緣，逐漸斷除煩惱；唯獨不會橫死的一闡提除外。 「再者，善男子！譬如在黑暗的夜晚，所有的事情都停止了，如果還有沒做完的，就要等待天亮。學習大乘佛法的人，即使修習契經（佛陀所說的經典）和各種禪定，也要等待大乘《大涅槃經》的日光，聽到如來微妙秘密的教誨，然後才能開始修行菩提的功業，安住于正法。就像天降雨水滋潤生長各種植物，成就果實，消除饑荒，享受豐盛的快樂。如來秘密的寶藏，無量的法雨也是如此，能夠消除八種熱病（指貪、嗔、癡等煩惱）。這部經出世，就像果實一樣，能帶來許多利益，使一切眾生安樂，能使眾生見到如來佛性，就像《法華經》中八千聲聞得到授記，成就大果實。就像秋收冬藏，不再需要勞作；一闡提也是如此，對於各種善法不再有任何作為。 「再者，善男子！譬如一位良醫，聽說別人的孩子被非人（指鬼神）所控制，立刻用妙藥並派遣一個使者，命令使者說：『你拿著這藥快給那個人。那個人如果遇到
【English Translation】 English version: The five heinous crimes (killing one's father, killing one's mother, killing an Arhat, causing disunity in the Sangha, and shedding the blood of a Buddha) can all be eradicated, enabling one to abide in Bodhi (enlightenment), just as medicine and worn-out shoes can eliminate various poisons. For those who have not yet generated the Bodhi mind, it can enable them to generate it and abide in the supreme path of Bodhi. This is due to the majestic power of the Mahayana 'Mahaparinirvana Sutra,' which brings peace and happiness to all sentient beings, except for the great dragons (those with great supernatural powers) and the icchantikas (those who have severed all roots of goodness). Furthermore, good man! It is like someone who coats a large drum with various poisons and strikes it in a crowd, causing it to sound. Even those who do not wish to hear it will die upon hearing the sound, except for one person who will not die an unnatural death. The Mahayana scripture, the 'Mahaparinirvana Sutra,' is also like this. Wherever it is, among the assembly of practitioners, those who hear its sound will have all their greed, hatred, and ignorance completely extinguished. Even if some do not consciously contemplate it, due to the power of the conditions of the Mahaparinirvana, they can eradicate their afflictions, and the afflictions will naturally cease. Those who have committed the four grave offenses (killing, stealing, sexual misconduct, and lying) and the five heinous crimes, upon hearing this sutra, will also create the conditions for supreme Bodhi and gradually cut off their afflictions; except for the icchantikas who will not die an unnatural death. Furthermore, good man! It is like in the dark of night, all activities cease, and if there is anything unfinished, one must wait for the daylight. Those who study the Mahayana Dharma, even if they practice the sutras (scriptures spoken by the Buddha) and various samadhis (meditative states), must wait for the sun of the Mahayana 'Mahaparinirvana Sutra,' and hear the subtle and secret teachings of the Tathagata (Buddha), and then they can begin to cultivate the deeds of Bodhi and abide in the true Dharma. It is like the rain from the sky that nourishes and grows all kinds of plants, bringing forth fruit, eliminating famine, and enjoying abundant happiness. The secret treasury of the Tathagata, the immeasurable rain of Dharma, is also like this, able to eliminate the eight kinds of hot diseases (referring to afflictions such as greed, hatred, and ignorance). The appearance of this sutra in the world is like the fruit, bringing many benefits, bringing peace and happiness to all sentient beings, and enabling them to see the Buddha-nature of the Tathagata, just as in the 'Lotus Sutra,' eight thousand Shravakas (hearers) received predictions of their future Buddhahood and achieved great fruit. It is like the autumn harvest and winter storage, where there is no more work to be done; the icchantikas are also like this, having no more activity in any good Dharma. Furthermore, good man! It is like a skilled physician who hears that someone's child is possessed by a non-human (referring to ghosts and spirits), immediately uses a wonderful medicine and sends a messenger, instructing the messenger, 'Take this medicine quickly to that person. If that person encounters'
諸惡鬼神，以藥力故悉當遠去。卿若遲晚，吾當自往，終不令彼抂橫死也。若彼病人得見使者及吾威德，諸苦當除得安隱樂。』是大乘典《大涅槃經》亦復如是，若比丘、比丘尼、優婆塞、優婆夷及諸外道，有能受持如是經典，讀誦、通利、復為他人分別廣說，若自書寫、令他書寫，斯等皆為菩提因緣。若犯四禁及五逆罪、若為邪鬼毒惡所持，聞是經典，所有諸惡悉皆消滅，如見良醫，惡鬼遠去。當知是人是真菩薩摩訶薩也。何以故？暫得聞是大涅槃故，亦以生念：『如來常。』故。暫得聞者尚得如是，何況書寫、受持、讀誦？除一闡提，其餘皆是菩薩摩訶薩。
「複次，善男子！譬如聾人不聞音聲。一闡提輩亦復如是，雖復欲聽是妙經典而不得聞。所以者何？無因緣故。
「複次，善男子！譬如良醫，一切醫方無不通達，兼復廣知無量咒術。是醫見王，作如是言：『大王今者有必死病。』其王答言：『卿不見我腹內之事，云何而言有必死病？』醫即答言：『若不見信，應服下藥。既下之後，王自驗之。』王不肯服。爾時，良醫以咒術力令王隱處遍生瘡皰、兼復㿃下，蟲血雜出。王見是已，生大怖懅，贊彼良醫：『善哉，善哉。卿先所白吾不用之，今乃知卿于吾此身作大利益。』恭敬是醫猶如父母。是大
【現代漢語翻譯】 現代漢語譯本 『所有惡鬼神，因為藥物的力量都應當遠離。如果你們遲緩，我將親自前往，最終不會讓他們枉死。如果病人能夠見到使者和我的威德，所有的痛苦都將消除，獲得安穩快樂。』這部大乘經典《大涅槃經》（Mahāparinirvāṇa Sūtra）也是如此，如果比丘（bhikṣu）、比丘尼（bhikṣuṇī）、優婆塞（upāsaka）、優婆夷（upāsikā）以及其他外道，能夠受持這樣的經典，讀誦、通曉、並且為他人詳細解說，或者自己書寫、讓別人書寫，這些人都是菩提（bodhi）的因緣。如果犯了四重禁戒和五逆罪，或者被邪惡的鬼神所控制，聽到這部經典，所有的惡業都會消滅，就像見到良醫一樣，惡鬼都會遠離。應當知道這個人是真正的菩薩摩訶薩（bodhisattva-mahāsattva）。為什麼呢？因為暫時聽到《大涅槃經》的緣故，也因此生起『如來（tathāgata）是常住的』這樣的念頭。暫時聽到尚且如此，何況書寫、受持、讀誦呢？除了斷善根者（icchantika），其餘都是菩薩摩訶薩。 『再次，善男子！譬如聾子聽不到聲音。斷善根者也是如此，即使想要聽這部微妙的經典也聽不到。這是為什麼呢？因為沒有因緣的緣故。 『再次，善男子！譬如一位良醫，通曉一切醫術，並且廣泛瞭解無量的咒術。這位醫生見到國王，這樣說：『大王現在有必死的疾病。』國王回答說：『你沒有看到我腹內的情況，怎麼說我有必死的疾病呢？』醫生立即回答說：『如果不相信，應該服用下藥。服藥之後，大王自己驗證。』國王不肯服藥。這時，良醫用咒術的力量讓國王隱秘之處長滿瘡皰，並且腹瀉，蟲血混雜流出。國王看到這些，非常恐懼，讚歎那位良醫：『太好了，太好了。你先前告訴我的我沒有聽從，現在才知道你對我的身體做了很大的利益。』恭敬這位醫生如同父母。』這部大乘經典《大涅槃經》也是如此，如果有人能夠受持、讀誦、書寫、為他人解說，這個人就能夠獲得無量的功德。
【English Translation】 English version 'All evil ghosts and spirits, by the power of the medicine, should all go far away. If you are late, I will go myself, and will not let them die unjustly. If the sick person can see the messengers and my majestic power, all suffering will be removed, and they will obtain peace and happiness.' This Mahayana (Great Vehicle) scripture, the 'Mahāparinirvāṇa Sūtra' (Great Nirvana Sutra), is also like this. If bhikṣus (monks), bhikṣuṇīs (nuns), upāsakas (male lay followers), upāsikās (female lay followers), and other non-Buddhists can uphold such scriptures, recite them, understand them thoroughly, and explain them in detail to others, or write them themselves, or have others write them, all these are causes and conditions for bodhi (enlightenment). If they have violated the four prohibitions and committed the five heinous crimes, or are possessed by evil ghosts and poisons, upon hearing this scripture, all their evils will be extinguished, just as when seeing a good doctor, evil ghosts will go far away. Know that this person is a true bodhisattva-mahāsattva (great bodhisattva). Why? Because they have temporarily heard the 'Mahāparinirvāṇa Sūtra,' and thus the thought arises: 'The Tathāgata (Thus Gone One) is eternal.' Even those who hear it temporarily gain such benefits, how much more so those who write, uphold, and recite it? Except for the icchantikas (those who have cut off their roots of goodness), all others are bodhisattva-mahāsattvas. 'Furthermore, good man! It is like a deaf person who cannot hear sounds. The icchantikas are also like this; even if they want to hear this wonderful scripture, they cannot hear it. Why is that? Because they have no causes and conditions. 'Furthermore, good man! It is like a good doctor who is proficient in all medical arts and also widely knows countless mantras. This doctor sees the king and says, 'Great King, you now have a fatal illness.' The king replies, 'You have not seen what is inside my belly, how can you say I have a fatal illness?' The doctor immediately replies, 'If you do not believe me, you should take some medicine. After taking the medicine, the king can verify it himself.' The king refuses to take the medicine. At that time, the good doctor, using the power of mantras, causes the king's hidden places to be covered with sores and also causes diarrhea, with blood and worms mixed together. When the king sees this, he becomes very frightened and praises the good doctor, saying, 'Excellent, excellent. I did not listen to what you told me before, but now I know that you have done great benefit to my body.' He respects the doctor as if he were his parents. This Mahayana scripture, the 'Mahāparinirvāṇa Sūtra,' is also like this. If someone can uphold, recite, write, and explain it to others, that person will obtain immeasurable merit.'
乘典《大涅槃經》亦復如是，于諸眾生——有欲、無慾——悉能令彼煩惱崩落。是諸眾生乃至夢中夢見是經恭敬供養，喻如大王恭敬良醫。是大良醫知必死者終不治之。是大乘典《大涅槃經》亦復如是，終不能治一闡提輩。
「複次，善男子！譬如良醫善知八種，悉能療治一切諸病，唯不能治必死之人。諸佛、菩薩亦復如是，悉能救療一切有罪，唯不能治必死之人，一闡提輩。
「複次，善男子！譬如良醫善知八種微妙經術，復能博達過於八種。以己所知先教其子，若水、若陸、山谷藥草悉令識知。如是漸漸教八事已，次復教余最上妙術。如來、應供、正遍知亦復如是，先教其子，諸比丘等，方便除滅一切煩惱，修學凈、身不堅固想，謂水、陸、山谷。水者，喻身受苦，如水上泡；陸者，喻身不堅，如芭蕉樹；其山谷者，喻煩惱中修無我想。以是義故，身名無我。如來如是于諸弟子漸漸教學九部經法，令善通利，然後教學如來秘藏。為其子故，說如來常。如來如是說大乘典《大涅槃經》，為諸眾生已發心者及未發心作菩提因；除一闡提。如是，善男子！是大乘典《大涅槃經》無量無數不可思議、未曾有也。當知即是無上良醫，最尊、最勝，眾經中王。
「複次，善男子！譬如大船，從海此岸至於彼
【現代漢語翻譯】 現代漢語譯本 《大涅槃經》（Mahāparinirvāṇa Sūtra）這部大乘經典也是如此，對於一切眾生——無論是有慾望的還是沒有慾望的——都能使他們的煩惱徹底瓦解。這些眾生，乃至在夢中夢見這部經典，並恭敬供養，就如同大王恭敬良醫一樣。偉大的良醫知道必死之人是無法醫治的，所以不會去治療他們。這部大乘經典《大涅槃經》也是如此，最終不能醫治一闡提（icchantika，斷善根者）這類人。 『再者，善男子！譬如良醫善於瞭解八種醫術，能夠治療一切疾病，唯獨不能治療必死之人。諸佛、菩薩也是如此，能夠救治一切有罪之人，唯獨不能治療必死之人，也就是一闡提這類人。』 『再者，善男子！譬如良醫善於瞭解八種微妙的醫術，並且能夠廣泛通達超過這八種的醫術。他會先把自己所知道的教給自己的兒子，讓他認識水、陸、山谷中的藥草。這樣漸漸地教完八種醫術后，再教他最上等的微妙醫術。如來、應供、正遍知（Tathāgata, Arhat, Samyaksaṃbuddha）也是如此，先教導他的弟子，諸比丘等，用方便法去除一切煩惱，修習不凈觀、身不堅固想，也就是水、陸、山谷的譬喻。水，比喻身體感受痛苦，如同水上的泡沫；陸，比喻身體不堅固，如同芭蕉樹；山谷，比喻在煩惱中修習無我想。因為這個道理，身體被稱為無我。如來就這樣漸漸地教導弟子九部經法，讓他們善於通達，然後才教導如來的秘密寶藏。爲了他的弟子，宣說如來是常住的。如來就這樣宣說大乘經典《大涅槃經》，為那些已經發心和尚未發心的眾生種下菩提的種子；除了斷善根的一闡提。如此，善男子！這部大乘經典《大涅槃經》是無量無數、不可思議、前所未有的。應當知道，它就是無上的良醫，最尊貴、最殊勝，是眾經之王。』 『再者，善男子！譬如大船，從海的此岸到達彼岸，』
【English Translation】 English version The Mahāparinirvāṇa Sūtra, a Mahayana scripture, is also like this. It can cause the afflictions of all sentient beings—whether they have desires or not—to completely collapse. These sentient beings, even if they dream of this scripture in their dreams and respectfully make offerings, are like a great king respecting a good physician. A great physician knows that those who are destined to die cannot be cured, so he will not treat them. The Mahayana scripture, the Mahāparinirvāṇa Sūtra, is also like this; it ultimately cannot cure those of the icchantika (those who have severed their roots of goodness) class. 『Furthermore, good man! It is like a good physician who is skilled in eight kinds of medical arts and can cure all diseases, but cannot cure those who are destined to die. The Buddhas and Bodhisattvas are also like this; they can save all those who have committed sins, but cannot cure those who are destined to die, that is, those of the icchantika class.』 『Furthermore, good man! It is like a good physician who is skilled in eight subtle medical arts and is also widely versed in more than these eight. He first teaches his son what he knows, making him recognize the medicinal herbs in water, on land, and in valleys. After gradually teaching these eight arts, he then teaches him the most supreme and subtle arts. The Tathāgata, Arhat, Samyaksaṃbuddha is also like this; he first teaches his disciples, the Bhikshus, etc., to use skillful means to eliminate all afflictions, to cultivate the contemplation of impurity and the impermanence of the body, which are the metaphors of water, land, and valleys. Water is a metaphor for the body experiencing suffering, like a bubble on water; land is a metaphor for the body being impermanent, like a banana tree; valleys are a metaphor for cultivating the contemplation of no-self amidst afflictions. Because of this principle, the body is called no-self. The Tathāgata thus gradually teaches his disciples the nine divisions of scriptures, enabling them to be well-versed in them, and then teaches the secret treasury of the Tathāgata. For the sake of his disciples, he proclaims that the Tathāgata is eternal. The Tathāgata thus proclaims the Mahayana scripture, the Mahāparinirvāṇa Sūtra, to plant the seeds of Bodhi for those sentient beings who have already generated the aspiration and those who have not; except for the icchantika who have severed their roots of goodness. Thus, good man! This Mahayana scripture, the Mahāparinirvāṇa Sūtra, is immeasurable, countless, inconceivable, and unprecedented. It should be known that it is the supreme physician, the most noble, the most excellent, and the king of all scriptures.』 『Furthermore, good man! It is like a great ship that travels from this shore of the sea to the other shore,』
岸，復從彼岸還至此岸。如來正覺亦復如是，乘大涅槃大乘寶船，周旋往返濟渡眾生，在在處處有應度者悉令得見如來之身。以是義故，如來名曰無上船師。譬如有船則有船師；以有船師，則有眾生渡于大海。如來常住化度眾生亦復如是。
「複次，善男子！譬如有人在大海中乘船欲渡，若得順風，須臾之間則能得過無量由旬；若不得者，雖復久住，經無量歲不離本處，有時船壞，沒水而死。眾生如是，在彼愚癡生死大海乘諸行船，若得值遇大般涅槃猛利之風，則能疾到無上道岸；若不值遇，當久流轉無量生死，或時破壞，墮于地獄、畜生、餓鬼。
「複次，善男子！譬如有人不遇風王，久住大海，作是思惟：『我等今者必在此死。』如是念時，忽遇利風，隨順渡海。復作是言：『快哉！是風未曾有也，令我等輩安隱得過大海之難。』眾生如是，久處愚癡生死大海，困苦窮悴，未遇如是大涅槃風，則應生念：『我等必定墮于地獄、畜生、餓鬼。』是諸眾生思惟是時，忽遇大乘大涅槃風，隨順吹向入于阿耨多羅三藐三菩提，方知真實，生奇特想。嘆言：『快哉！我從昔來未曾見聞如是如來微密之藏。』爾乃於是《大涅槃經》生清凈信。
「複次，善男子！如蛇脫皮，為死滅不？」
「不也。世
【現代漢語翻譯】 現代漢語譯本 從彼岸返回此岸。如來正覺（Tathāgata Samyaksaṃbuddha，如來正等正覺）也是如此，乘坐大涅槃（Mahāparinirvāṇa，大解脫）的大乘寶船，往返周旋，救度眾生，在任何地方，只要有應該被救度的眾生，都讓他們得見如來的法身。因此，如來被稱為無上的船師。譬如有船就有船師；因為有船師，眾生才能渡過大海。如來常住世間教化眾生也是如此。 「再者，善男子！譬如有人在大海中乘船想要渡海，如果遇到順風，頃刻之間就能渡過無量由旬（yojana，古印度長度單位）；如果遇不到順風，即使停留很久，經過無量歲月也無法離開原地，有時船還會壞掉，沉入水中而死。眾生也是如此，在愚癡生死的苦海中乘坐諸行之船，如果遇到大般涅槃（Mahāparinirvāṇa，大解脫）猛烈的風，就能迅速到達無上道的彼岸；如果遇不到，就會長久地在無量生死中流轉，有時還會破滅，墮入地獄、畜生、餓鬼道。 「再者，善男子！譬如有人沒有遇到風王，長久地停留在海中，心想：『我們現在必定會死在這裡。』當這樣想的時候，忽然遇到順風，順著風渡過大海。又說：『太好了！這風真是前所未有，讓我們安穩地渡過了大海的災難。』眾生也是如此，長久地處於愚癡生死的苦海中，困苦窮困，沒有遇到這樣的大涅槃之風，就應該想到：『我們必定會墮入地獄、畜生、餓鬼道。』這些眾生在這樣想的時候，忽然遇到大乘大涅槃之風，順著風吹向阿耨多羅三藐三菩提（Anuttarā Samyaksaṃbodhi，無上正等正覺），才明白真相，產生奇特的想法。感嘆道：『太好了！我從前從未見過聽過如此如來秘密的寶藏。』這才對《大涅槃經》（Mahāparinirvāṇa Sūtra，大解脫經）生起清凈的信心。 「再者，善男子！就像蛇蛻皮，是死滅了嗎？」 「不是的，世尊。」
【English Translation】 English version From the other shore, returning to this shore. The Tathāgata Samyaksaṃbuddha (如來正等正覺, the Perfectly Enlightened One) is also like this, riding the great treasure ship of Mahāparinirvāṇa (大涅槃, Great Nirvana), going back and forth to deliver sentient beings. Wherever there are those who should be delivered, they are all made to see the Dharma body of the Tathāgata. For this reason, the Tathāgata is called the unsurpassed shipmaster. For example, if there is a ship, there is a shipmaster; because there is a shipmaster, sentient beings can cross the great ocean. The Tathāgata abiding in the world to teach and transform sentient beings is also like this. 「Furthermore, good man! It is like a person in the great ocean who wants to cross by ship. If they encounter a favorable wind, they can cross countless yojanas (由旬, an ancient Indian unit of distance) in an instant. If they do not encounter a favorable wind, even if they stay for a long time, they will not leave their original place for countless years. Sometimes the ship will break, sink into the water, and die. Sentient beings are also like this. In the ocean of ignorance and birth and death, riding the ship of various actions, if they encounter the fierce wind of Mahāparinirvāṇa (大涅槃, Great Nirvana), they can quickly reach the shore of the unsurpassed path. If they do not encounter it, they will long wander in countless births and deaths, and sometimes they will be destroyed and fall into hell, the animal realm, and the realm of hungry ghosts. 「Furthermore, good man! It is like a person who does not encounter the wind king and stays in the ocean for a long time, thinking: 『We will surely die here now.』 When they think like this, they suddenly encounter a favorable wind and cross the ocean with the wind. They then say: 『Wonderful! This wind is unprecedented, allowing us to safely cross the disaster of the great ocean.』 Sentient beings are also like this, long dwelling in the ocean of ignorance and birth and death, suffering and impoverished. If they do not encounter such a great wind of Mahāparinirvāṇa, they should think: 『We will surely fall into hell, the animal realm, and the realm of hungry ghosts.』 When these sentient beings think like this, they suddenly encounter the great wind of the Mahāyāna Mahāparinirvāṇa, and are blown towards Anuttarā Samyaksaṃbodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment), and then they understand the truth and have a peculiar thought. They exclaim: 『Wonderful! I have never seen or heard of such a secret treasure of the Tathāgata before.』 Only then do they generate pure faith in the Mahāparinirvāṇa Sūtra (大涅槃經, Great Nirvana Sutra). 「Furthermore, good man! Like a snake shedding its skin, is it dead?」 「No, World Honored One.」
尊！」
「善男子！如來亦爾，方便示現棄捨毒身，可言：『如來無常、滅。』耶？」
「不也。世尊！」
「如來於此閻浮提中方便捨身，如彼毒蛇舍于故皮。是故，如來名為常住。
「複次，善男子！譬如金師得好真金，隨意造作種種諸器。如來亦爾，於二十五有悉能示現種種色身，為化眾生、拔生死故。是故，如來名無邊身。雖復示現種種諸身，亦名常住，無有變易。
「複次，善男子！如庵羅樹及閻浮樹一年三變，有時生花，光色敷榮；有時生葉，滋茂蓊鬱；有時彫落，狀似枯死。善男子！于意云何？是樹實為枯死不耶？」
「不也。世尊！」
「善男子！如來亦爾，於三界中示三種身——有時初生、有時長大、有時涅槃——而如來身實非無常。」
迦葉菩薩贊言：「善哉！誠如聖教：如來常住，無有變易。」
「善男子！如來密語甚深難解。譬如大王告諸群臣：『先陀婆來。』先陀婆者，一名四實：一者、鹽，二者、器，三者、水，四者、馬，如是四物共同一名。有智之臣善知此名，若王洗時索先陀婆即便奉水、若王食時索先陀婆即便奉鹽、若王食已欲飲漿時索先陀婆即便奉器、若王游時索先陀婆即便奉馬。如是智臣善解大王四種密語。是大乘經
【現代漢語翻譯】 現代漢語譯本 「世尊！」 「善男子！如來也是這樣，爲了方便示現捨棄毒身，可以說：『如來是無常的，會滅亡的。』嗎？」 「不是的，世尊！」 「如來在這閻浮提（Jambudvipa，指我們所居住的這個世界）中方便捨身，就像毒蛇捨棄舊皮一樣。因此，如來被稱為常住的。 「再者，善男子！譬如金匠得到好的真金，隨意製作各種器物。如來也是這樣，在二十五有（指三界中的二十五種存在狀態）中都能示現各種色身，爲了教化眾生、拔除生死之苦。因此，如來被稱為無邊身。雖然示現各種身形，也稱為常住，沒有變化。 「再者，善男子！譬如庵羅樹（Amra，芒果樹）和閻浮樹（Jambu，蒲桃樹）一年有三次變化，有時開花，光彩鮮艷；有時長葉，茂盛繁密；有時凋落，看起來像枯死。善男子！你認為如何？這樹是真的枯死了嗎？」 「不是的，世尊！」 「善男子！如來也是這樣，在三界中示現三種身——有時初生、有時長大、有時涅槃——而如來身實際上並非無常。」 迦葉菩薩（Kasyapa Bodhisattva）讚歎說：「說得好！確實如聖教所說：如來是常住的，沒有變化。」 「善男子！如來的密語非常深奧難以理解。譬如大王告訴群臣：『先陀婆（Saindhava）來。』先陀婆這個詞，一個名字有四種含義：一是鹽，二是器皿，三是水，四是馬，這四種東西共用一個名字。有智慧的臣子善於理解這個名字，如果大王洗漱時要先陀婆，就奉上水；如果大王吃飯時要先陀婆，就奉上鹽；如果大王吃完飯想喝水時要先陀婆，就奉上器皿；如果大王出行時要先陀婆，就奉上馬。這樣的智臣善於理解大王的四種密語。這大乘經典
【English Translation】 English version 「Venerable One!」 「Good man! The Tathagata (如來, one who has thus gone) is also like this, conveniently manifesting the abandonment of the poisonous body. Can it be said: 『The Tathagata is impermanent and will perish』?」 「No, Venerable One!」 「The Tathagata conveniently abandons the body in this Jambudvipa (閻浮提, the world we live in), like a poisonous snake shedding its old skin. Therefore, the Tathagata is called permanent. 「Furthermore, good man! It is like a goldsmith who obtains good, pure gold and freely makes various utensils. The Tathagata is also like this, able to manifest various forms in the twenty-five existences (二十五有, the twenty-five states of existence in the three realms), in order to teach sentient beings and eradicate the suffering of birth and death. Therefore, the Tathagata is called the boundless body. Although manifesting various forms, it is also called permanent, without change. 「Furthermore, good man! It is like the Amra tree (庵羅樹, mango tree) and the Jambu tree (閻浮樹, rose apple tree) that change three times a year. Sometimes they blossom, with bright and radiant colors; sometimes they grow leaves, lush and dense; sometimes they wither, appearing as if dead. Good man! What do you think? Is this tree truly dead?」 「No, Venerable One!」 「Good man! The Tathagata is also like this, manifesting three bodies in the three realms—sometimes being born, sometimes growing up, and sometimes entering Nirvana—but the Tathagata』s body is actually not impermanent.」 The Bodhisattva Kasyapa (迦葉菩薩) praised, 「Excellent! It is indeed as the holy teachings say: the Tathagata is permanent and does not change.」 「Good man! The Tathagata』s secret words are very profound and difficult to understand. For example, a great king tells his ministers: 『Bring Saindhava (先陀婆).』 The word Saindhava has four meanings: one is salt, two is a vessel, three is water, and four is a horse. These four things share one name. A wise minister understands this name well. If the king asks for Saindhava when washing, he offers water; if the king asks for Saindhava when eating, he offers salt; if the king asks for Saindhava when he wants to drink after eating, he offers a vessel; if the king asks for Saindhava when traveling, he offers a horse. Such a wise minister understands the king』s four secret meanings. This Mahayana Sutra
亦復如是，有四無常，大乘智臣應當善知。若佛出世，為眾生說：『如來涅槃。』智臣當知此是如來為計常者說無常相，欲令比丘修無常想。或復說言：『正法當滅。』智臣應知此是如來為計樂者說于苦相，欲令比丘多修苦想。或復說言：『我今病苦，眾僧破壞。』智臣當知此是如來為計我者說無我相，欲令比丘修無我想。或復說言：『所謂空者是正解脫。』智臣當知此是如來說正解脫、無二十五有，欲令比丘修學空想。以是義故，是正解脫則名為空，亦名不動。謂不動者，是解脫中無有苦故，是故不動。是正解脫為無有相，謂無相者，無有色、聲、香、味、觸等，故名無相。是正解脫常、不變易，是解脫中無有無常、熱惱、變易。是故，解脫名曰常住、不變、清涼。或復說言：『一切眾生有如來性。』智臣當知此是如來說于常法，欲令比丘修正常法。是諸比丘若能如是隨順學者，當知是人真我弟子，善知如來微密之藏，如彼大王智慧之臣善知王意。善男子！如是大王亦有如是密語之法，何況如來而當無耶？善男子！是故，如來微密之教難可得知，唯有智者乃能解我甚深佛法，非是世間凡夫品類所能信也。
「複次，善男子！如波羅奢樹、迦尼迦樹、阿叔迦樹，值天亢旱不生花實，及余水陸所生之物皆悉枯悴，
【現代漢語翻譯】 現代漢語譯本：也是如此，有四種無常的教義，大乘智慧之臣應當善於瞭解。如果佛陀出世，為眾生說：『如來（Tathagata，佛的稱號）會涅槃（Nirvana，寂滅）。』智慧之臣應當知道這是如來為那些執著于常的人說無常的現象，想要讓比丘（bhiksu，佛教出家男眾）修習無常的觀念。或者又說：『正法（dharma，佛法）將要滅亡。』智慧之臣應當知道這是如來為那些執著於樂的人說苦的現象，想要讓比丘多多修習苦的觀念。或者又說：『我現在病痛纏身，僧團（samgha，佛教僧侶團體）即將破裂。』智慧之臣應當知道這是如來為那些執著於我的人說無我的現象，想要讓比丘修習無我的觀念。或者又說：『所謂的空（sunyata，空性）才是真正的解脫。』智慧之臣應當知道這是如來說真正的解脫，沒有二十五有（二十五種存在狀態），想要讓比丘修習空性的觀念。因為這個緣故，這真正的解脫才被稱為空，也稱為不動。所謂不動，是指解脫中沒有痛苦，所以是不動。這真正的解脫是沒有相的，所謂無相，是指沒有色（rupa，物質）、聲（shabda，聲音）、香（gandha，氣味）、味（rasa，味道）、觸（sparsha，觸感）等等，所以稱為無相。這真正的解脫是常住的、不變易的，這解脫中沒有無常、熱惱、變易。因此，解脫被稱為常住、不變、清涼。或者又說：『一切眾生都有如來性（Tathagatagarbha，如來藏）。』智慧之臣應當知道這是如來說常住的法，想要讓比丘修習常住的法。這些比丘如果能夠這樣隨順學習，應當知道這個人是真正的我的弟子，善於瞭解如來秘密的寶藏，就像那位大王的智慧之臣善於瞭解大王的心意。善男子！像這樣的大王也有這樣的秘密語言，何況如來會沒有呢？善男子！因此，如來秘密的教誨難以得知，只有有智慧的人才能理解我甚深的佛法，不是世間凡夫俗子所能相信的。 再次，善男子！就像波羅奢樹（Palasha tree）、迦尼迦樹（Karnikara tree）、阿叔迦樹（Ashoka tree），遇到天旱不生花果，以及其他水陸所生的植物都枯萎凋零，
【English Translation】 English version: It is also like this, there are four impermanences, the wise ministers of the Mahayana (Great Vehicle) should understand them well. If the Buddha appears in the world and says to sentient beings, 『The Tathagata (Buddha's title) will enter Nirvana (extinction).』 The wise minister should know that this is the Tathagata speaking of impermanence to those who cling to permanence, wishing to cause the bhikshus (Buddhist monks) to cultivate the thought of impermanence. Or again, if he says, 『The Dharma (Buddhist teachings) will perish.』 The wise minister should know that this is the Tathagata speaking of suffering to those who cling to pleasure, wishing to cause the bhikshus to cultivate the thought of suffering. Or again, if he says, 『I am now suffering from illness, and the Sangha (Buddhist monastic community) is about to break apart.』 The wise minister should know that this is the Tathagata speaking of non-self to those who cling to self, wishing to cause the bhikshus to cultivate the thought of non-self. Or again, if he says, 『What is called emptiness (sunyata) is true liberation.』 The wise minister should know that this is the Tathagata speaking of true liberation, which is without the twenty-five existences, wishing to cause the bhikshus to cultivate the thought of emptiness. Because of this meaning, this true liberation is called emptiness, and also called immobility. What is called immobility means that there is no suffering in liberation, therefore it is immobile. This true liberation is without characteristics, what is called without characteristics means that there is no form (rupa), sound (shabda), smell (gandha), taste (rasa), touch (sparsha), etc., therefore it is called without characteristics. This true liberation is permanent and unchanging, in this liberation there is no impermanence, heat, or change. Therefore, liberation is called permanent, unchanging, and cool. Or again, if he says, 『All sentient beings have the Tathagatagarbha (Buddha-nature).』 The wise minister should know that this is the Tathagata speaking of the permanent Dharma, wishing to cause the bhikshus to cultivate the permanent Dharma. If these bhikshus can thus follow and learn, they should know that this person is a true disciple of mine, and is good at understanding the secret treasures of the Tathagata, just like the wise minister of that great king is good at understanding the king's intentions. Good man! Just as such a great king has such secret words, how much more so would the Tathagata not have them? Good man! Therefore, the secret teachings of the Tathagata are difficult to know, only those with wisdom can understand my profound Buddha-dharma, it is not something that ordinary worldly people can believe. Furthermore, good man! Just like the Palasha tree, the Karnikara tree, and the Ashoka tree, when they encounter a drought, they do not produce flowers or fruits, and other plants that grow on land and in water all wither and decay,
無有潤澤不能增長，一切諸藥無復勢力。善男子！是大乘典《大涅槃經》亦復如是，於我滅后，有諸眾生不能恭敬，無有威德。何以故？是諸眾生不知如來微密藏故。所以者何？以是眾生薄福德故。
「複次，善男子！如來正法將欲滅盡，爾時多有行惡比丘不知如來微密之藏，懶隋、懈怠，不能讀誦、宣揚、分別如來正法。譬如癡賊棄捨真寶，擔負草木。不解如來微密藏故，於是經中懈怠不勤。哀哉！大險，當來之世甚可怖畏。苦哉！眾生不勤聽受是大乘典《大涅槃經》。唯諸菩薩摩訶薩等能於是經取真實義，不著文字，隨順不逆，為眾生說。
「複次，善男子，如牧牛女為欲賣乳，貪多利故，加二分水轉賣與余牧牛女人；彼女得已，復加二分轉復賣與近城女人；彼女得已，復加二分轉復賣與城中女人；彼女得已，復加二分詣市賣之。時有一人為子納婦，急須好乳以供賓客，至市欲買，是賣乳者多索價直。是人語言：『此乳多水，實不直是。值我今日瞻侍賓客，是故當取。』取已還家，煮用作糜，無復乳味。雖無乳味，于苦味中猶勝千倍。何以故？乳之為味諸味中最。
「善男子！我涅槃后正法未滅餘八十年，爾時是經于閻浮提當廣流佈。是時當有諸惡比丘抄略是經，分作多分，能滅正法色、香、
【現代漢語翻譯】 現代漢語譯本：沒有潤澤就不能生長，一切藥物都失去效力。善男子！這部大乘經典《大涅槃經》（Mahāparinirvāṇa Sūtra）也是如此，在我滅度之後，有些眾生不能恭敬，沒有威德。為什麼呢？因為這些眾生不知道如來（Tathāgata）的秘密藏。這是什麼原因呢？因為這些眾生福德淺薄的緣故。 其次，善男子！如來的正法將要滅盡的時候，那時會有很多行為惡劣的比丘（bhikṣu）不知道如來的秘密藏，懶惰、懈怠，不能讀誦、宣揚、分別如來的正法。譬如愚癡的賊人捨棄真正的寶物，卻揹負草木。因為不瞭解如來的秘密藏，所以在這部經典中懈怠不勤奮。可悲啊！大險啊！未來的世道真是可怕。痛苦啊！眾生不勤奮聽受這部大乘經典《大涅槃經》。只有諸位菩薩摩訶薩（bodhisattva-mahāsattva）等才能在這部經典中獲取真實的意義，不執著于文字，隨順而不違逆，為眾生宣說。 其次，善男子，譬如牧牛女爲了賣牛奶，貪圖更多利益，加入兩份水轉賣給其他的牧牛女人；那個女人得到后，又加入兩份水轉賣給靠近城市的女人；那個女人得到后，又加入兩份水轉賣給城裡的女人；那個女人得到后，又加入兩份水到市場上去賣。當時有一個人爲了兒子娶媳婦，急需好牛奶來招待賓客，到市場去買，賣牛奶的人要價很高。那個人說：『這牛奶摻了很多水，實在不值這個價。但今天我要招待賓客，所以就買了吧。』買回家后，煮了做成粥，沒有一點牛奶的味道。雖然沒有牛奶的味道，但在苦味中還是勝過千倍。為什麼呢？因為牛奶的味道是所有味道中最美好的。 善男子！我涅槃后正法還沒有滅盡的八十年裡，那時這部經典在閻浮提（Jambudvīpa）會廣泛流傳。那時會有一些惡劣的比丘抄略這部經典，分成很多部分，能夠滅除正法的色、香、
【English Translation】 English version: Without moisture, nothing can grow, and all medicines lose their potency. Good man! The Mahayana scripture, the 'Mahāparinirvāṇa Sūtra,' is also like this. After my extinction, there will be beings who are unable to be respectful and lack virtue. Why is this? It is because these beings do not know the secret treasury of the Tathāgata (the Thus-Gone One). What is the reason for this? It is because these beings have little merit. Furthermore, good man! When the true Dharma of the Tathāgata is about to perish, at that time, there will be many evil bhikṣus (monks) who do not know the secret treasury of the Tathāgata, who are lazy and indolent, and who cannot read, proclaim, or distinguish the true Dharma of the Tathāgata. It is like a foolish thief who abandons true treasures and carries grass and wood. Because they do not understand the secret treasury of the Tathāgata, they are lazy and not diligent in this scripture. Alas! Great danger! The future world is truly terrifying. How painful! Beings are not diligent in listening to and receiving this Mahayana scripture, the 'Mahāparinirvāṇa Sūtra.' Only the bodhisattva-mahāsattvas (great bodhisattvas) and others can obtain the true meaning from this scripture, not clinging to the words, following without opposing, and speaking for the sake of beings. Furthermore, good man, it is like a cowherd woman who, in order to sell milk, adds two parts water for the sake of more profit and resells it to other cowherd women; after she gets it, she adds two more parts and resells it to women near the city; after she gets it, she adds two more parts and resells it to women in the city; after she gets it, she adds two more parts and goes to the market to sell it. At that time, a person, in order to take a wife for his son, urgently needs good milk to entertain guests, and goes to the market to buy it. The milk seller asks for a high price. The person says, 'This milk has a lot of water added, it is really not worth this price. But today I need to entertain guests, so I will buy it.' After buying it and returning home, he boils it to make porridge, and there is no taste of milk at all. Although there is no taste of milk, it is still a thousand times better than bitter flavors. Why is this? Because the taste of milk is the best of all tastes. Good man! In the eighty years after my extinction when the true Dharma has not yet perished, at that time, this scripture will be widely circulated in Jambudvīpa (the world). At that time, there will be some evil bhikṣus who will abridge this scripture, divide it into many parts, and be able to destroy the color, fragrance, of the true Dharma.
美味。是諸惡人雖複誦讀如是經典，滅除如來深密要義，安置世間莊嚴文飾無義之語，抄前著后、抄后著前，前後著中、中著前後。當知如是諸惡比丘是魔伴侶，受畜一切不凈之物，而言：『如來悉聽我畜。』如牧牛女多加水乳，諸惡比丘亦復如是，雜以世語錯定是經，令多眾生不得正說、正寫、正取、尊重、讚歎、供養、恭敬。是惡比丘為利養故，不能廣宣流佈是經，所可分流少不足言。如彼牧牛貧窮女人展轉賣乳，乃至作糜而無乳味。是大乘典《大涅槃經》亦復如是，展轉薄淡無有氣味。雖無氣味，猶勝餘經越逾千倍，如彼乳味于諸苦味其勝千倍。何以故？是大乘典《大涅槃經》于聲聞經最為上首，喻如牛乳，味中最勝。以是義故，名大涅槃。
「複次，善男子！若善男子、善女人等，無有不求男子身者。何以故？一切女人皆是眾惡之所住處。複次，善男子！如蚊蚋水不能令此大地潤洽；其女人者淫慾難滿亦復如是。譬如大地一切作丸令如芥子，如是等男與一女人共為欲事猶不能足；假使男子數如恒沙與一女人共為欲事亦復不足。善男子！譬如大海，一切天雨、百川、眾流皆悉歸注，而彼大海未曾滿足。女人之法亦復如是，假使一切悉為男子，與一女人共為欲事而亦不足。
「複次，善男子！如阿叔
【現代漢語翻譯】 現代漢語譯本 『美味』。這些惡人即使誦讀這樣的經典，也會滅除如來深奧的要義，把世俗的華麗辭藻和無意義的話語安插進來，抄前改后，抄后改前，把前面的內容放到中間，把中間的內容放到前後。應當知道，這些惡比丘是魔的同夥，接受和蓄養一切不凈之物，還說：『如來允許我蓄養。』就像牧牛女在牛奶中摻入大量的水，這些惡比丘也像這樣，把世俗的語言混雜進來，錯誤地解釋經典，導致許多眾生不能正確地講述、書寫、理解、尊重、讚歎、供養和恭敬這部經典。這些惡比丘爲了利益和供養，不能廣泛地宣揚和流佈這部經典，所能傳播的也少得不值一提。就像那些貧窮的牧牛女輾轉販賣牛奶，甚至把牛奶做成稀粥，卻失去了牛奶的味道。這部大乘經典《大涅槃經》（Mahāparinirvāṇa Sūtra）也是這樣，輾轉流傳后變得淡薄無味。雖然沒有味道，但仍然勝過其他經典千倍，就像牛奶的味道勝過其他苦味千倍。為什麼呢？因為這部大乘經典《大涅槃經》在聲聞乘經典中最為殊勝，就像牛奶一樣，在各種味道中最為上乘。因為這個原因，所以稱為大涅槃（Mahāparinirvāṇa）。 『再者，善男子！』如果善男子、善女人等，沒有不希望得到男子之身的。為什麼呢？因為一切女人都是各種罪惡的聚集之處。『再者，善男子！』就像蚊子和水不能使大地濕潤一樣，女人的淫慾也難以滿足。譬如把整個大地做成丸子，大小像芥菜籽一樣，即使這麼多男人和一個女人發生性關係，仍然不能滿足；即使男人的數量像恒河沙一樣多，和一個女人發生性關係，也仍然不能滿足。『善男子！』譬如大海，一切天上的雨水、百川和眾流都匯入其中，而大海卻從未滿足。女人的本性也是這樣，即使所有的男人都和同一個女人發生性關係，也仍然不能滿足。 『再者，善男子！』就像阿叔（Aśoka）
【English Translation】 English version 『Delicious.』 These evil people, even if they recite such scriptures, will destroy the profound meaning of the Tathāgata (如來), insert worldly ornate language and meaningless words, copy the front and change the back, copy the back and change the front, put the front in the middle, and put the middle in the front and back. It should be known that these evil Bhikṣus (比丘) are the companions of Mara (魔), accepting and keeping all unclean things, and saying: 『The Tathāgata allows me to keep them.』 Just like a milkmaid adds a lot of water to milk, these evil Bhikṣus are also like this, mixing in worldly language, wrongly interpreting the scriptures, causing many sentient beings not to be able to correctly speak, write, understand, respect, praise, make offerings to, and revere this scripture. These evil Bhikṣus, for the sake of profit and offerings, cannot widely propagate and disseminate this scripture, and what they can spread is too little to mention. Just like those poor milkmaids who sell milk from hand to hand, even making the milk into porridge, but losing the taste of milk. This Mahāyāna (大乘) scripture, the Mahāparinirvāṇa Sūtra (《大涅槃經》), is also like this, becoming thin and tasteless after being passed down. Although it has no taste, it is still a thousand times better than other scriptures, just like the taste of milk is a thousand times better than other bitter tastes. Why? Because this Mahāyāna scripture, the Mahāparinirvāṇa Sūtra, is the most supreme among the Śrāvakayāna (聲聞乘) scriptures, just like milk, which is the most superior among all tastes. For this reason, it is called Mahāparinirvāṇa. 『Furthermore, good man!』 If good men and good women, etc., there are none who do not seek to obtain a male body. Why? Because all women are the dwelling place of all evils. 『Furthermore, good man!』 Just as mosquitoes and water cannot make the earth moist, so too is a woman's lust difficult to satisfy. For example, if the entire earth were made into balls the size of mustard seeds, even if so many men had sexual relations with one woman, it would still not be enough; even if the number of men were as many as the sands of the Ganges, having sexual relations with one woman would still not be enough. 『Good man!』 For example, the ocean, into which all the rain from the sky, hundreds of rivers, and streams flow, yet the ocean has never been satisfied. The nature of women is also like this, even if all men had sexual relations with one woman, it would still not be enough. 『Furthermore, good man!』 Like Aśoka (阿叔)
迦樹、波吒羅樹、迦尼迦樹，春花開敷，群蜂唼取，色、香、細味不知厭足。女人慾男亦復如是，不知厭足。善男子！以是義故，諸善男子、善女人等聽是大乘《大涅槃經》，常應呵責女人之相，求于男子。何以故？是大乘典有丈夫相，所謂佛性。若人不知是佛性者則無男相。所以者何？不能自知有佛性故。若有不能知佛性者，我說是等名為女人；若能自知有佛性者，我說是人為大丈夫；若有女人能知自身定有佛性，當知是等即為男子。善男子！是大乘典《大涅槃經》無量無邊不可思議功德之聚。何以故？以說如來秘密藏故。是故，善男子、善女人若欲速知如來密藏，應當方便勤修此經。」
迦葉菩薩白佛言：「世尊！如是，如是。如佛所說，我今已有丈夫之相，得入如來微密藏故。如來今日始覺悟我，因是即得決定通達。」
佛言：「善哉，善哉。善男子！汝今隨順世間之法而作是說。」
迦葉復言：「我不隨順世間法也。」
佛贊迦葉：「善哉，善哉。汝今所知無上法味，甚深難知而能得知。如蜂采味，汝亦如是。複次，善男子！如蚊子澤不能令此大地沾洽，當來之世是經流佈亦復如是，如彼蚊澤。正法欲滅，是經先當沒於此地，當知即是正法衰相。
「複次，善男子！譬如過夏
【現代漢語翻譯】 現代漢語譯本：
佛陀說：『迦樹（一種樹）、波吒羅樹（一種樹）、迦尼迦樹（一種樹），春天花朵盛開，群蜂爭相吸取花蜜，對於花朵的顏色、香氣和細微的味道，它們不知滿足。女人對於男人的慾望也是如此，不知滿足。善男子！因為這個道理，所有善男子、善女人等應當聽聞這部大乘《大涅槃經》，常常應當呵責女人之相，追求男子之相。為什麼呢？因為這部大乘經典具有丈夫之相，也就是所謂的佛性。如果有人不知道自己具有佛性，那麼他就沒有男子之相。為什麼呢？因為他不能自己知道自己具有佛性。如果有人不能知道自己具有佛性，我就說這些人是女人；如果有人能夠自己知道自己具有佛性，我就說這個人是大丈夫；如果有女人能夠知道自己一定具有佛性，應當知道這些人就是男子。善男子！這部大乘經典《大涅槃經》是無量無邊不可思議功德的聚集。為什麼呢？因為它講述瞭如來的秘密寶藏。因此，善男子、善女人如果想要快速瞭解如來的秘密寶藏，應當方便勤奮地修習這部經典。』
迦葉菩薩對佛說：『世尊！是這樣的，是這樣的。正如佛所說，我現在已經具有丈夫之相，能夠進入如來的秘密寶藏。如來今天才開始覺悟我，因此我立即獲得了決定的通達。』
佛說：『好啊，好啊。善男子！你現在是隨順世間的說法而這樣說的。』
迦葉又說：『我不是隨順世間的說法。』
佛讚歎迦葉說：『好啊，好啊。你現在所知道的無上法味，非常深奧難以理解，而你卻能夠理解。就像蜜蜂採蜜一樣，你也是如此。再次，善男子！就像蚊子所能浸潤的澤地不能使整個大地濕潤一樣，未來這部經典流傳的情況也是如此，就像蚊子所能浸潤的澤地一樣。正法將要滅亡的時候，這部經典會先消失於此地，應當知道這就是正法衰敗的徵兆。
『再次，善男子！譬如夏天過去，』 English version:
The Buddha said, 'The Kasha tree, the Patala tree, and the Kanika tree, when their flowers bloom in spring, are swarmed by bees that eagerly gather nectar, never tiring of the colors, fragrances, and subtle tastes. Women's desires for men are also like this, never satisfied. Good men! For this reason, all good men and good women should listen to this Mahayana Mahaparinirvana Sutra, and should always criticize the characteristics of women, and seek the characteristics of men. Why? Because this Mahayana scripture possesses the characteristics of a man, which is what is called Buddha-nature. If a person does not know that they possess Buddha-nature, then they do not have the characteristics of a man. Why? Because they cannot know for themselves that they possess Buddha-nature. If there are those who cannot know their Buddha-nature, I say that these people are women; if there are those who can know their Buddha-nature, I say that these people are great men; if there are women who can know that they certainly possess Buddha-nature, you should know that these people are men. Good men! This Mahayana scripture, the Mahaparinirvana Sutra, is a gathering of immeasurable, boundless, and inconceivable merits. Why? Because it speaks of the Tathagata's secret treasury. Therefore, good men and good women, if you wish to quickly understand the Tathagata's secret treasury, you should diligently practice this scripture with skillful means.'
Kasyapa Bodhisattva said to the Buddha, 'World Honored One! It is so, it is so. As the Buddha has said, I now possess the characteristics of a man, and am able to enter the Tathagata's secret treasury. The Tathagata has only now awakened me, and because of this, I have immediately attained decisive understanding.'
The Buddha said, 'Excellent, excellent. Good man! You are now speaking in accordance with worldly conventions.'
Kasyapa replied, 'I am not speaking in accordance with worldly conventions.'
The Buddha praised Kasyapa, saying, 'Excellent, excellent. The supreme taste of the Dharma that you now know is profound and difficult to understand, yet you are able to understand it. Just as a bee gathers honey, so are you. Furthermore, good man! Just as the moisture from a mosquito's puddle cannot saturate the entire earth, so too will the spread of this scripture be in the future, like a mosquito's puddle. When the True Dharma is about to perish, this scripture will first disappear from this earth, and you should know that this is a sign of the decline of the True Dharma.
'Furthermore, good man! Just as after summer has passed,'
【English Translation】 The Buddha said: 'The Kasha tree, the Patala tree, and the Kanika tree, when their flowers bloom in spring, are swarmed by bees that eagerly gather nectar, never tiring of the colors, fragrances, and subtle tastes. Women's desires for men are also like this, never satisfied. Good men! For this reason, all good men and good women should listen to this Mahayana Mahaparinirvana Sutra, and should always criticize the characteristics of women, and seek the characteristics of men. Why? Because this Mahayana scripture possesses the characteristics of a man, which is what is called Buddha-nature. If a person does not know that they possess Buddha-nature, then they do not have the characteristics of a man. Why? Because they cannot know for themselves that they possess Buddha-nature. If there are those who cannot know their Buddha-nature, I say that these people are women; if there are those who can know their Buddha-nature, I say that these people are great men; if there are women who can know that they certainly possess Buddha-nature, you should know that these people are men. Good men! This Mahayana scripture, the Mahaparinirvana Sutra, is a gathering of immeasurable, boundless, and inconceivable merits. Why? Because it speaks of the Tathagata's secret treasury. Therefore, good men and good women, if you wish to quickly understand the Tathagata's secret treasury, you should diligently practice this scripture with skillful means.' Kasyapa Bodhisattva said to the Buddha, 'World Honored One! It is so, it is so. As the Buddha has said, I now possess the characteristics of a man, and am able to enter the Tathagata's secret treasury. The Tathagata has only now awakened me, and because of this, I have immediately attained decisive understanding.' The Buddha said, 'Excellent, excellent. Good man! You are now speaking in accordance with worldly conventions.' Kasyapa replied, 'I am not speaking in accordance with worldly conventions.' The Buddha praised Kasyapa, saying, 'Excellent, excellent. The supreme taste of the Dharma that you now know is profound and difficult to understand, yet you are able to understand it. Just as a bee gathers honey, so are you. Furthermore, good man! Just as the moisture from a mosquito's puddle cannot saturate the entire earth, so too will the spread of this scripture be in the future, like a mosquito's puddle. When the True Dharma is about to perish, this scripture will first disappear from this earth, and you should know that this is a sign of the decline of the True Dharma.' 'Furthermore, good man! Just as after summer has passed,'
，初月名秋，秋雨連注。此大乘典《大涅槃經》亦復如是，為彼南方諸菩薩故，當廣流佈，降注法雨彌滿其處。正法欲滅，當至罽賓具足無缺潛沒地中，或有信者、或不信者，如是大乘方等經典甘露法味悉沒于地。是經沒已，一切諸餘大乘經典皆悉滅沒；若得是經，具足無缺。人中象王諸菩薩等，當知如來無上正法將滅不久。」
爾時，文殊師利白佛言：「世尊！今此純陀猶有疑心，唯愿如來重為分別，令得除斷。」
佛言：「善男子！云何疑心？汝當說之，當爲除斷。」
文殊師利言：「純陀心疑如來常住，以得知見佛性力故。若見佛性而為常者，本未見時應是無常；若本無常，后亦應爾。何以故？如世間物本無今有、已有還無，如是等物悉是無常。以是義故，諸佛、菩薩、聲聞、緣覺無有差別。」
爾時，世尊即說偈言：
「本有今無、 本無今有， 三世有法， 無有是處。
「善男子！以是義故，諸佛、菩薩、聲聞、緣覺亦有差別、亦無差別。」
文殊師利贊言：「善哉，誠如聖教。我今始解諸佛、菩薩、聲聞、緣覺亦有差別、亦無差別。」
迦葉菩薩白佛言：「世尊！如佛所說：『諸佛、菩薩、聲聞、緣覺，性無差別。』唯愿如來分別廣說，利益安樂
【現代漢語翻譯】 現代漢語譯本：如同初月出現在秋季，秋雨連綿不斷。這部大乘經典《大涅槃經》也是如此，爲了南方的菩薩們，應當廣泛流傳，降下法雨，充滿各地。正法將要滅亡時，會到罽賓（古代中亞地區）完全消失，潛藏於地下，那時或許有人相信，或許有人不信。這樣，大乘方等經典如同甘露般的法味都將沒入地下。這部經一旦消失，所有其他大乘經典也將全部滅亡；如果能得到這部經，就能完整無缺。人中之象王，各位菩薩們，應當知道如來無上的正法將要滅亡，為時不遠了。 當時，文殊師利菩薩對佛說：『世尊！現在純陀（人名）心中還有疑惑，希望如來再次為他詳細解釋，讓他消除疑惑。』 佛說：『善男子！他有什麼疑惑？你應當說出來，我將為他消除疑惑。』 文殊師利說：『純陀心中疑惑如來是常住的，因為他已經知道並見到了佛性的力量。如果見到佛性就認為是常住的，那麼在沒有見到佛性的時候就應該是無常的；如果本來是無常的，那麼後來也應該是無常的。為什麼呢？就像世間的事物，本來沒有現在有了，有了又會消失，這些事物都是無常的。因為這個道理，諸佛、菩薩、聲聞（聽聞佛法而修行的人）、緣覺（通過觀察因緣而覺悟的人）之間就沒有差別。』 當時，世尊就說了偈語： 『本來有現在沒有，本來沒有現在有，三世之中有法，沒有這樣的道理。』 『善男子！因為這個道理，諸佛、菩薩、聲聞、緣覺之間既有差別，也沒有差別。』 文殊師利讚歎說：『說得好啊，確實如聖教所說。我現在才明白諸佛、菩薩、聲聞、緣覺之間既有差別，也沒有差別。』 迦葉菩薩（佛陀的十大弟子之一）對佛說：『世尊！正如佛所說：『諸佛、菩薩、聲聞、緣覺，其本性沒有差別。』希望如來詳細解釋，使眾生得到利益和安樂。
【English Translation】 English version: Just as the new moon appears in autumn, and the autumn rains fall continuously, so too is this Mahayana scripture, the 'Great Nirvana Sutra'. For the sake of the Bodhisattvas in the South, it should be widely disseminated, and the rain of Dharma should fall, filling all places. When the True Dharma is about to perish, it will reach Kasmira (ancient region in Central Asia), where it will completely disappear, submerged beneath the earth. At that time, some may believe, and some may not. Thus, the nectar-like flavor of the Mahayana Vaipulya Sutras will all sink into the earth. Once this sutra is gone, all other Mahayana sutras will also perish; if this sutra is obtained, it will be complete and without deficiency. O kings among men, Bodhisattvas, know that the unsurpassed True Dharma of the Tathagata is about to perish, and it will not be long. At that time, Manjushri Bodhisattva said to the Buddha, 'World Honored One! Now, Chunda (a person's name) still has doubts in his mind. I beseech the Tathagata to explain it in detail again, so that he may dispel his doubts.' The Buddha said, 'Good man! What doubts does he have? You should speak them, and I will dispel them.' Manjushri said, 'Chunda doubts whether the Tathagata is permanent, because he has already known and seen the power of the Buddha-nature. If seeing the Buddha-nature means it is permanent, then when one has not seen the Buddha-nature, it should be impermanent; if it was originally impermanent, then it should also be impermanent later. Why is this? Just like worldly things, which originally did not exist but now do, and having existed, will disappear again, all these things are impermanent. Because of this principle, there is no difference between Buddhas, Bodhisattvas, Shravakas (those who practice by hearing the Dharma), and Pratyekabuddhas (those who awaken through observing causes and conditions).' At that time, the World Honored One spoke in verse: 'Originally existing, now not existing; originally not existing, now existing; in the three times, there is no such Dharma.' 'Good man! Because of this principle, there is both difference and no difference between Buddhas, Bodhisattvas, Shravakas, and Pratyekabuddhas.' Manjushri praised, 'Excellent, indeed as the Holy Teaching says. Now I understand that there is both difference and no difference between Buddhas, Bodhisattvas, Shravakas, and Pratyekabuddhas.' Kashyapa Bodhisattva (one of the ten great disciples of the Buddha) said to the Buddha, 'World Honored One! As the Buddha has said, 'There is no difference in the nature of Buddhas, Bodhisattvas, Shravakas, and Pratyekabuddhas.' I beseech the Tathagata to explain it in detail, so that sentient beings may receive benefit and happiness.'
一切眾生。」
佛言：「善男子！諦聽諦聽，當爲汝說。善男子！譬如長者多畜乳牛，有種種色，常令一人守護將養。是人有時為祠祀故，盡構諸牛著一器中。見諸牛乳同一白色，尋便驚怪：『牛色各異，其乳云何皆同一色？』是人思惟：『如此一切皆是眾生業報因緣，令乳色一。』善男子！聲聞、緣覺、菩薩亦爾，同一佛性，猶如彼乳。所以者何？同盡漏故。而諸眾生言：『佛、菩薩、聲聞、緣覺而有差別。』有諸聲聞、凡夫之人，疑於三乘雲何無別？是諸眾生久后自解，一切三乘同一佛性，猶如彼人解悟乳相由業因緣。
「複次，善男子！譬如金礦，淘煉滓穢，然後消融，成金之後價直無量。善男子！聲聞、緣覺、菩薩亦爾，皆得成就同一佛性。何以故？除煩惱故，如彼金礦除諸滓穢。以是義故，一切眾生同一佛性無有差別，以其先聞如來密藏，后成佛時自然得知，如彼長者知乳一相。何以故？以斷無量億煩惱故。」
迦葉菩薩白佛言：「世尊！若一切眾生有佛性者，佛與眾生有何差別？如是說者，多有過咎。若諸眾生皆有佛性，何因緣故，舍利弗等以小涅槃而般涅槃、緣覺之人于中涅槃而般涅槃、菩薩之人于大涅槃而般涅槃？如是等人若同佛性，何故不同如來涅槃而般涅槃？」
「善
【現代漢語翻譯】 現代漢語譯本 佛陀說：『善男子！仔細聽，仔細聽，我將為你解說。善男子！譬如一位長者養了很多奶牛，有各種顏色，他常派一個人看管餵養。這個人有時爲了祭祀，把所有牛的奶都擠到一個容器里。他看到所有的牛奶都是白色，就感到奇怪：『牛的顏色各不相同，它們的奶怎麼都是同一種顏色呢？』這個人思考：『這一切都是眾生業報因緣所致，才使得牛奶顏色一致。』善男子！聲聞（Sravaka，聽聞佛法教誨而修行的人）、緣覺（Pratyekabuddha，靠自己覺悟而修行的人）、菩薩（Bodhisattva，發願救度眾生而修行的人）也是如此，他們都具有相同的佛性，就像那些牛奶一樣。這是為什麼呢？因為他們都斷盡了煩惱。而眾生卻說：『佛、菩薩、聲聞、緣覺之間是有差別的。』有些聲聞和凡夫俗子，疑惑於三乘（聲聞乘、緣覺乘、菩薩乘）之間怎麼會沒有差別？這些眾生久后自然會明白，一切三乘都具有相同的佛性，就像那個人理解牛奶顏色一致是由於業報因緣一樣。 『再者，善男子！譬如金礦，經過淘洗煉去雜質，然後熔化，成為黃金后價值無量。善男子！聲聞、緣覺、菩薩也是如此，他們都成就了相同的佛性。為什麼呢？因為他們除去了煩惱，就像金礦除去了雜質一樣。因此，一切眾生都具有相同的佛性，沒有差別，因為他們先聽聞如來的秘密教誨，後來成佛時自然就明白了，就像那位長者知道牛奶顏色一致一樣。為什麼呢？因為他們斷除了無量億的煩惱。』 迦葉菩薩（Kasyapa Bodhisattva，佛陀的十大弟子之一）對佛說：『世尊！如果一切眾生都有佛性，那麼佛和眾生有什麼差別呢？這樣說，會有很多過失。如果一切眾生都有佛性，為什麼舍利弗（Sariputra，佛陀的十大弟子之一）等人以小涅槃（Nirvana，寂滅）而入滅，緣覺之人以中涅槃而入滅，菩薩之人以大涅槃而入滅？這些人如果都具有相同的佛性，為什麼不和如來一樣以如來涅槃而入滅呢？』 『善男子！』
【English Translation】 English version The Buddha said: 'Good man! Listen carefully, listen carefully, I will explain it to you. Good man! It's like an elder who raises many milk cows of various colors, and he always has someone look after and tend to them. Sometimes, for the sake of sacrifices, this person milks all the cows into one container. Seeing that all the milk is the same white color, he is surprised: 'The cows are of different colors, how can their milk all be the same color?' This person thinks: 'All of this is due to the karmic causes and conditions of sentient beings, which makes the milk the same color.' Good man! Sravakas (those who practice by hearing the Buddha's teachings), Pratyekabuddhas (those who practice by self-enlightenment), and Bodhisattvas (those who practice with the vow to save all beings) are also like this, they all have the same Buddha-nature, just like that milk. Why is this? Because they have all exhausted their defilements. But sentient beings say: 'There are differences between Buddhas, Bodhisattvas, Sravakas, and Pratyekabuddhas.' Some Sravakas and ordinary people doubt why there is no difference between the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle). These sentient beings will naturally understand later that all Three Vehicles have the same Buddha-nature, just like that person understood that the milk's color was the same due to karmic causes and conditions. 'Furthermore, good man! It's like a gold mine, after washing away the impurities, and then melting it, after it becomes gold, its value is immeasurable. Good man! Sravakas, Pratyekabuddhas, and Bodhisattvas are also like this, they all achieve the same Buddha-nature. Why is this? Because they have removed their afflictions, just like the gold mine has removed its impurities. Therefore, all sentient beings have the same Buddha-nature, without any difference, because they first heard the secret teachings of the Tathagata, and later when they become Buddhas, they naturally understand, just like that elder knew that the milk was the same color. Why is this? Because they have cut off countless billions of afflictions.' Kasyapa Bodhisattva (one of the Buddha's ten great disciples) said to the Buddha: 'World Honored One! If all sentient beings have Buddha-nature, then what is the difference between a Buddha and sentient beings? To say so would have many faults. If all sentient beings have Buddha-nature, why do Sariputra (one of the Buddha's ten great disciples) and others enter Nirvana (extinction) with a small Nirvana, Pratyekabuddhas enter Nirvana with a middle Nirvana, and Bodhisattvas enter Nirvana with a great Nirvana? If these people all have the same Buddha-nature, why don't they enter Nirvana with the same Tathagata Nirvana as the Tathagata?' 'Good man!'
男子！諸佛世尊所得涅槃，非諸聲聞、緣覺所得。以是義故，大般涅槃名為善有。世若無佛，非無二乘得二涅槃。」
迦葉復言：「是義云何？」
佛言：「無量無邊阿僧祇劫乃有一佛出現於世，開示三乘。善男子！如汝所言：『菩薩、二乘，無差別。』者，我先於此如來密藏《大涅槃》中已說其義。諸阿羅漢無有善有。何以故？諸阿羅漢悉當得是大涅槃故。以是義故，大般涅槃有畢竟樂。是故，名為大般涅槃。」
迦葉言：「如佛說者，我今始知差別之義、無差別義。何以故？一切菩薩、聲聞、緣覺未來之世，皆當歸于大般涅槃，譬如眾流歸於大海。是故，聲聞、緣覺之人悉名為常，非是無常。以是義故，亦有差別、亦無差別。」迦葉言：「云何性差別？」
佛言：「善男子！聲聞如乳、緣覺如酪、菩薩之人如生熟酥、諸佛世尊猶如醍醐。以是義故，大涅槃中說四種性而有差別。」
迦葉復言：「一切眾生性相云何？」
佛言：「善男子！如牛新生，乳、血未別；凡夫之性雜諸煩惱亦復如是。」
迦葉復言：「拘尸那城有旃陀羅名曰歡喜，佛記是人由一發心，當於此界千佛數中速成無上正真之道。以何等故，如來不記尊者舍利弗、目犍連等速成佛道？」
佛言：
【現代漢語翻譯】 現代漢語譯本： 佛陀說：『善男子！諸佛世尊所證得的涅槃，不是那些聲聞（聽聞佛法而悟道的修行者）、緣覺（不依師教，觀因緣而悟道的修行者）所能證得的。正因為這個緣故，大般涅槃才被稱為是『善有』。如果世間沒有佛，也不會沒有二乘（聲聞和緣覺）證得二種涅槃。』 迦葉（佛陀的弟子）又問：『這是什麼道理呢？』 佛陀說：『要經過無量無邊的阿僧祇劫（極長的時間單位）才有一佛出現於世，開示三乘（聲聞乘、緣覺乘、菩薩乘）。善男子！就像你所說的：『菩薩和二乘沒有差別。』，我先前在如來密藏《大涅槃經》中已經說過這個道理了。那些阿羅漢（斷盡煩惱，證得解脫的聖者）沒有『善有』。為什麼呢？因為所有的阿羅漢最終都會證得大涅槃。正因為這個緣故，大般涅槃具有究竟的快樂。所以，才被稱為大般涅槃。』 迦葉說：『聽佛陀這麼說，我現在才明白差別和無差別的含義。為什麼呢？因為一切菩薩、聲聞、緣覺在未來都會歸於大般涅槃，就像眾多的河流最終都匯入大海一樣。所以，聲聞和緣覺之人都可以被稱為是常住的，而不是無常的。正因為這個緣故，既有差別，又沒有差別。』迦葉又問：『那麼，性上的差別是什麼呢？』 佛陀說：『善男子！聲聞就像牛奶，緣覺就像酪，菩薩就像生酥和熟酥，諸佛世尊就像醍醐。正因為這個緣故，大涅槃中說四種性是有差別的。』 迦葉又問：『一切眾生的本性是什麼樣的呢？』 佛陀說：『善男子！就像剛出生的小牛，乳和血還沒有分開一樣；凡夫的本性混雜著各種煩惱也是如此。』 迦葉又問：『拘尸那城有一個旃陀羅（賤民）名叫歡喜，佛陀預言這個人因為一個發心，將在這個世界千佛出世的時期中迅速成就無上正真之道。為什麼如來不預言尊者舍利弗（佛陀的十大弟子之一）、目犍連（佛陀的十大弟子之一）等迅速成佛呢？』 佛陀說：
【English Translation】 English version: 『Good man! The Nirvana attained by all Buddhas, the World Honored Ones, is not the same as that attained by the Sravakas (those who attain enlightenment by hearing the teachings) and Pratyekabuddhas (those who attain enlightenment on their own). It is for this reason that the Great Nirvana is called 『Good Existence』. If there were no Buddhas in the world, it would not mean that the two vehicles (Sravakas and Pratyekabuddhas) would not attain their two Nirvanas.』 Kasyapa (a disciple of the Buddha) further asked, 『What is the meaning of this?』 The Buddha said, 『It takes countless asamkhya kalpas (extremely long periods of time) for a Buddha to appear in the world, revealing the three vehicles (Sravakayana, Pratyekabuddhayana, and Bodhisattvayana). Good man! As you said, 『There is no difference between Bodhisattvas and the two vehicles,』 I have already explained this meaning in the Tathagata』s secret treasury, the 『Great Nirvana Sutra』. The Arhats (those who have attained liberation from suffering) do not have 『Good Existence』. Why? Because all Arhats will eventually attain the Great Nirvana. It is for this reason that the Great Nirvana has ultimate bliss. Therefore, it is called the Great Nirvana.』 Kasyapa said, 『As the Buddha has said, I now understand the meaning of difference and non-difference. Why? Because all Bodhisattvas, Sravakas, and Pratyekabuddhas will in the future return to the Great Nirvana, just as all streams flow into the ocean. Therefore, the Sravakas and Pratyekabuddhas can all be called permanent, not impermanent. For this reason, there is both difference and non-difference.』 Kasyapa asked, 『What is the difference in nature?』 The Buddha said, 『Good man! Sravakas are like milk, Pratyekabuddhas are like curds, Bodhisattvas are like raw and cooked butter, and all Buddhas, the World Honored Ones, are like ghee. It is for this reason that the Great Nirvana speaks of four natures that are different.』 Kasyapa further asked, 『What is the nature of all sentient beings?』 The Buddha said, 『Good man! Just as a newborn calf has not yet separated milk from blood, the nature of ordinary beings is also mixed with various afflictions.』 Kasyapa further asked, 『In Kushinagara, there is a Chandala (outcaste) named Joy, and the Buddha predicted that this person, due to one aspiration, will quickly attain the unsurpassed, true, and right path during the period of a thousand Buddhas in this world. Why does the Tathagata not predict that Venerable Sariputra (one of the Buddha's ten great disciples), Maudgalyayana (one of the Buddha's ten great disciples), and others will quickly attain Buddhahood?』 The Buddha said:
「善男子！或有聲聞、緣覺、菩薩作誓願言：『我當久久護持正法，然後乃成無上佛道。』以發速愿，故與速記。
「複次，善男子！譬如商人有無價寶詣市賣之，愚人見已不識輕笑。寶主唱言：『我此寶珠價直無數。』聞已復笑，各各相謂：『此非真寶，是頗梨珠。』善男子！聲聞、緣覺亦復如是，若聞速記則便懈怠，輕笑薄賤，如彼愚人不識真寶。于未來世有諸比丘不能精勤修習善法，貧窮、困苦、飢餓所逼，因是出家長養其身，心志輕躁，邪命諂曲。若聞如來授諸聲聞速疾記者，便當大笑、輕慢、毀呰。當知是等即是破戒，自言：『已得過人之法。』以是義故，隨發速愿故與速記，護正法者為授遠記。」
迦葉菩薩復白佛言：「世尊！菩薩摩訶薩云何當得不壞眷屬？」
佛告迦葉：「若諸菩薩勤加精進欲護正法，以是因緣，所得眷屬不可沮壞。」
迦葉菩薩復白佛言：「世尊！何因緣故眾生得此唇口乾焦？」
佛告迦葉：「若有不識三寶常存，以是因緣，唇口乾焦。如人口爽，不知甜、苦、辛、醋、咸、淡六味差別。一切眾生愚癡無智，不識三寶是長存法，是故名為唇口乾焦。
「複次，善男子！若有眾生不知如來是常住者，當知是人則為生盲。若知如來是常住者，如是
【現代漢語翻譯】 現代漢語譯本： 「善男子！有些聲聞（Sravaka，指聽聞佛陀教誨而修行的人）、緣覺（Pratyekabuddha，指獨自悟道的人）、菩薩（Bodhisattva，指發願救度眾生的修行者）發誓愿說：『我應當長久護持正法，然後才成就無上佛道。』因為他們發的是快速成就的願望，所以給予他們快速的授記（Vyakarana，指佛陀對弟子未來成佛的預言）。 「再者，善男子！譬如一個商人拿著無價之寶到市場去賣，愚笨的人看見了，不認識它的價值而輕視嘲笑。寶物的主人高聲說：『我這顆寶珠價值無數。』他們聽了之後又嘲笑，各自說：『這不是真寶，是玻璃珠。』善男子！聲聞、緣覺也是這樣，如果聽到快速授記，就會懈怠，輕視嘲笑，就像那些愚笨的人不認識真寶一樣。在未來世，有些比丘（Bhiksu，指佛教出家男眾）不能精勤地修習善法，被貧窮、困苦、飢餓所逼迫，因此出家是爲了養活自己，心志輕浮急躁，用不正當的手段諂媚求利。如果聽到如來給聲聞們快速的授記，就會大笑、輕慢、譭謗。應當知道這些人就是破戒的人，自己說：『已經得到了超越常人的修行成就。』因為這個原因，隨他們發快速成就的願望而給予快速授記，而護持正法的人則給予遙遠的授記。」 迦葉菩薩（Kasyapa，佛陀的十大弟子之一）又對佛說：「世尊！菩薩摩訶薩（Mahasattva，指偉大的菩薩）應當如何才能得到不壞的眷屬？」 佛告訴迦葉：「如果各位菩薩勤加精進，想要護持正法，因為這個因緣，所得到的眷屬就不會被破壞。」 迦葉菩薩又對佛說：「世尊！是什麼因緣導致眾生嘴唇乾裂？」 佛告訴迦葉：「如果有人不認識三寶（Triratna，指佛、法、僧）是常存的，因為這個因緣，嘴唇就會乾裂。就像人的味覺失靈，不知道甜、苦、辛、酸、咸、淡六種味道的差別一樣。一切眾生愚癡沒有智慧，不認識三寶是長存的法，所以叫做嘴唇乾裂。」 「再者，善男子！如果有眾生不知道如來是常住的，應當知道這個人就是天生的盲人。如果知道如來是常住的，這樣的人就不是盲人。」
【English Translation】 English version: 「Good man! There are Sravakas (those who practice by hearing the Buddha's teachings), Pratyekabuddhas (those who attain enlightenment on their own), and Bodhisattvas (those who aspire to save all beings) who make vows, saying, 『I shall uphold the true Dharma for a long time, and then attain the unsurpassed Buddhahood.』 Because they make a vow for quick attainment, they are given a quick prediction (Vyakarana, a prophecy of future Buddhahood). 「Furthermore, good man! It is like a merchant who takes a priceless treasure to the market to sell. Foolish people see it, do not recognize its value, and laugh scornfully. The owner of the treasure proclaims, 『This jewel of mine is worth countless amounts.』 Upon hearing this, they laugh again, each saying to the other, 『This is not a real treasure; it is a glass bead.』 Good man! Sravakas and Pratyekabuddhas are also like this. If they hear of a quick prediction, they become lazy, scorn and belittle it, just like those foolish people who do not recognize a real treasure. In the future, there will be some Bhiksus (Buddhist monks) who cannot diligently practice good Dharma, who are forced by poverty, hardship, and hunger to leave home to support themselves. Their minds are frivolous and impatient, and they use dishonest means to flatter and seek profit. If they hear that the Tathagata (Buddha) gives quick predictions to Sravakas, they will laugh loudly, scorn, and slander. Know that these people are those who have broken the precepts, saying of themselves, 『We have already attained superior spiritual achievements.』 For this reason, according to their vows for quick attainment, they are given quick predictions, while those who uphold the true Dharma are given distant predictions.」 Bodhisattva Kasyapa (one of the Buddha's ten great disciples) then asked the Buddha, 「World Honored One! How should a Bodhisattva Mahasattva (a great Bodhisattva) obtain an indestructible retinue?」 The Buddha told Kasyapa, 「If all Bodhisattvas diligently strive to uphold the true Dharma, because of this cause, the retinue they obtain will not be destroyed.」 Bodhisattva Kasyapa then asked the Buddha, 「World Honored One! What is the cause for beings to have dry and cracked lips?」 The Buddha told Kasyapa, 「If there are those who do not recognize that the Three Jewels (Triratna, the Buddha, Dharma, and Sangha) are eternal, because of this cause, their lips will be dry and cracked. It is like a person whose sense of taste is impaired, who does not know the difference between the six flavors of sweet, bitter, spicy, sour, salty, and bland. All beings are foolish and without wisdom, not recognizing that the Three Jewels are eternal Dharma, therefore they are called having dry and cracked lips.」 「Furthermore, good man! If there are beings who do not know that the Tathagata is eternal, know that this person is born blind. If they know that the Tathagata is eternal, such a person is not blind.」
之人雖有肉眼，我說是等名為天眼。複次，善男子！若有能知如來是常，當知是人久已修習如是經典，我說是等亦名天眼。雖有天眼而不能知如來是常，我說斯等名為肉眼。是人乃至不識自身手、足、支節，亦復不能令他識知，以是義故，名為肉眼。
「複次，善男子！如來常為一切眾生而作父母。所以者何？一切眾生種種形類，二足、四足、多足、無足，佛以一音而為說法。彼彼異類各各得解，悉皆嘆言：『如來今日為我說法。』以是義故，名為父母。
「複次，善男子！如人生子，始十六月，雖復語言，未可解了。而彼父母欲教其語，先同其音漸漸教之。是父母語可不正耶？」
「不也。世尊！」
「善男子！諸佛如來亦復如是，隨諸眾生種種音聲而為說法，為令安住佛正法故。隨所應見而為示現種種形像，如來如是同彼語言可不正耶？」
「不也。世尊！何以故？如來所說如師子吼，隨順世間種種音聲而為眾生勸說妙法。」
大般涅槃經卷第九 大正藏第 12 冊 No. 0375 大般涅槃經
大般涅槃經卷第十
宋代沙門慧嚴等依泥洹經加之
一切大眾所問品第十七
爾時，世尊從其面門放種種色——青、黃、赤、白、紅、紫——光
【現代漢語翻譯】 現代漢語譯本 即使這個人有肉眼，我也說他們等同於擁有天眼。再者，善男子！如果有人能夠知道如來是常住的，應當知道這個人已經長期修習這樣的經典，我說這些人也稱為天眼。即使有天眼卻不能知道如來是常住的，我說這些人稱為肉眼。這個人甚至不能認識自己的手、腳、肢體，也不能讓別人認識，因為這個緣故，稱為肉眼。 再者，善男子！如來常常為一切眾生做父母。為什麼呢？一切眾生有種種形態，兩足的、四足的、多足的、無足的，佛用一種聲音為他們說法。那些不同種類的眾生各自都能理解，都讚歎說：『如來今天為我說法。』因為這個緣故，稱為父母。 再者，善男子！就像人生下孩子，剛滿十六個月，即使會說話，還不能完全理解。而父母想要教他說話，先用相同的聲音慢慢教他。這樣的父母說話可以是不正確的嗎？ 『不是的，世尊！』 『善男子！諸佛如來也是這樣，隨著眾生種種不同的聲音而為他們說法，爲了讓他們安住于佛的正法。隨著他們應該看到的而示現種種形象，如來這樣與他們用相同的語言，可以是不正確的嗎？』 『不是的，世尊！為什麼呢？如來說法如同獅子吼，順應世間種種聲音而為眾生勸說微妙的佛法。』 《大般涅槃經》卷第九 《大正藏》第12冊 No. 0375 《大般涅槃經》 《大般涅槃經》卷第十 宋代沙門慧嚴等依據《泥洹經》增補 一切大眾所問品第十七 當時，世尊從他的面門放出種種顏色——青色、黃色、紅色、白色、紅色、紫色——的光芒。
【English Translation】 English version Even though such a person has physical eyes, I say they are equivalent to having divine eyes. Furthermore, good man! If someone can know that the Tathagata (如來, Thus Come One) is eternal, it should be known that this person has long practiced such scriptures, and I say these people are also called divine eyes. Even if one has divine eyes but cannot know that the Tathagata is eternal, I say these are called physical eyes. This person cannot even recognize their own hands, feet, and limbs, nor can they make others recognize them, and for this reason, they are called physical eyes. Furthermore, good man! The Tathagata always acts as a parent to all sentient beings. Why is that? All sentient beings have various forms, two-legged, four-legged, many-legged, and legless, and the Buddha uses one voice to preach the Dharma to them. Those different kinds of beings each understand and all exclaim: 『The Tathagata is preaching the Dharma for me today.』 For this reason, they are called parents. Furthermore, good man! Just as when a person has a child, who is just sixteen months old, even if they can speak, they cannot fully understand. And the parents want to teach them to speak, they first use the same sounds to gradually teach them. Can such parents' speech be incorrect? 『No, World Honored One!』 『Good man! The Buddhas and Tathagatas are also like this, following the various sounds of sentient beings to preach the Dharma to them, in order to let them abide in the Buddha's true Dharma. According to what they should see, they manifest various forms. Can the Tathagata using the same language as them be incorrect?』 『No, World Honored One! Why is that? The Tathagata's preaching is like a lion's roar, adapting to the various sounds of the world to encourage sentient beings to practice the wonderful Dharma.』 The Nirvana Sutra, Volume 9 Taisho Tripitaka Volume 12, No. 0375, The Nirvana Sutra The Nirvana Sutra, Volume 10 Added by the Song Dynasty monk Huiyan and others based on the Nirvan Sutra Chapter 17: Questions from All the Great Assembly At that time, the World Honored One emitted light of various colors—blue, yellow, red, white, red, and purple—from his face.
明，照純陀身。純陀遇已，與諸眷屬持諸肴膳疾往佛所，欲奉如來及比丘僧最後供養。種種器物充滿具足，持至佛所。
爾時，有大威德天人而遮其前，周匝圍繞，謂純陀言：「且止，純陀！勿便奉施。」爾時，如來複放無量無邊種種光明。諸天大眾遇斯光已，尋聽純陀前至佛所奉其所施。
爾時，天人及諸眾生各各自取所持供養至於佛前，長跪白佛：「唯愿如來聽諸比丘受此供養。」時諸比丘知是時故，執持衣缽，一心安詳。
爾時，純陀為佛及僧佈置種種師子寶座，懸繒幡蓋、花香、瓔珞。
爾時，三千大千世界莊嚴微妙，猶如西方安樂國土。
爾時，純陀住于佛前，憂悲悵怏，重白佛言：「唯愿如來猶見哀愍，住壽一劫、若減一劫。」
佛告純陀：「汝欲令我久住世者，宜當速奉最後，具足檀波羅蜜。」
爾時，一切菩薩摩訶薩、天人雜類，異口同音唱如是言：「奇哉，純陀！成大福德，能令如來受其最後無上供養。我等無福，所設供具則為唐捐。」
爾時，世尊欲令一切眾望滿足，于自身上一一毛孔化無量佛，一一諸佛各有無量諸比丘僧。是諸世尊及無量眾，悉皆示現受其供養。釋迦如來自受純陀所奉設者。爾時，純陀所持粳糧成熟之食，摩伽陀國滿足八
【現代漢語翻譯】 現代漢語譯本：光明照耀著純陀（Cunda）的身體。純陀見到光明后，就和他的眷屬拿著各種美味佳餚，迅速前往佛陀所在之處，想要供養如來（Tathagata）和比丘僧團最後的供養。各種器皿裝滿了食物，他們帶著這些到了佛陀那裡。 這時，有一位具有大威德的天人擋在他們前面，周圍環繞著，對純陀說：『且慢，純陀！不要急著供養。』這時，如來又放出無量無邊的各種光明。諸天大眾遇到這光明后，就允許純陀到佛陀那裡供養他所帶來的食物。 這時，天人和各種眾生各自拿出自己所持的供養，來到佛陀面前，長跪稟告佛陀：『唯愿如來允許諸比丘接受這些供養。』這時，諸比丘知道時機已到，就拿著衣缽，一心安詳地等待。 這時，純陀為佛陀和僧團佈置了各種獅子寶座，懸掛著絲綢幡蓋、鮮花、瓔珞。 這時，三千大千世界莊嚴微妙，猶如西方安樂國土（Sukhavati）。 這時，純陀站在佛陀面前，憂愁悲傷，再次稟告佛陀說：『唯愿如來仍然憐憫我們，住世一劫，或者減少一劫。』 佛陀告訴純陀：『你想要我長久住世，就應當儘快奉獻最後的、圓滿的檀波羅蜜（dana-paramita，佈施波羅蜜）。』 這時，一切菩薩摩訶薩（Bodhisattva-Mahasattva）、天人等各種眾生，異口同聲地唱道：『奇哉，純陀！成就了巨大的福德，能夠讓如來接受他最後的無上供養。我們沒有福德，所準備的供養就白費了。』 這時，世尊爲了滿足一切眾生的期望，從自身每一個毛孔中化現出無量佛，每一尊佛都有無量比丘僧。這些世尊和無量大眾，都示現接受供養。釋迦如來（Sakyamuni）親自接受了純陀所奉獻的食物。這時，純陀所持的粳米飯等熟食，在摩伽陀國（Magadha）足夠八
【English Translation】 English version: Light illuminated Cunda's body. Upon seeing the light, Cunda, along with his family, quickly took various delicacies and went to where the Buddha was, intending to offer the Tathagata and the Sangha (monk community) their final meal. Various vessels were filled with food, and they brought these to the Buddha. At that time, a powerful deva (deity) blocked their path, surrounded them, and said to Cunda, 'Wait, Cunda! Do not offer yet.' Then, the Tathagata emitted immeasurable and boundless light. Upon encountering this light, the devas and the assembly allowed Cunda to approach the Buddha and offer the food he had brought. Then, the devas and all beings each took their offerings and came before the Buddha, kneeling and saying, 'May the Tathagata allow the monks to receive these offerings.' At that time, the monks, knowing the time had come, held their robes and bowls, waiting peacefully. Then, Cunda arranged various lion thrones for the Buddha and the Sangha, hanging silk banners, flowers, and garlands. At that time, the three thousand great thousand worlds were adorned and exquisite, like the Western Land of Bliss (Sukhavati). Then, Cunda stood before the Buddha, filled with sorrow and grief, and again said to the Buddha, 'May the Tathagata still have compassion on us and remain in the world for one kalpa (eon), or less than one kalpa.' The Buddha said to Cunda, 'If you wish me to remain in the world for a long time, you should quickly offer the final, complete dana-paramita (perfection of giving).' Then, all the Bodhisattva-Mahasattvas, devas, and various beings, spoke in unison, saying, 'Wonderful, Cunda! You have achieved great merit, being able to have the Tathagata receive your final, supreme offering. We have no merit, and our offerings are in vain.' Then, the World Honored One, wishing to fulfill the expectations of all beings, manifested countless Buddhas from each pore of his body, and each Buddha had countless monks. These World Honored Ones and the countless assembly all manifested receiving the offerings. Sakyamuni Buddha himself received the food offered by Cunda. At that time, the cooked rice and other food that Cunda had brought were enough for eight in Magadha.
斛，以佛神力皆悉充足一切大會。
爾時，純陀見是事已，心生歡喜，踴躍無量；一切大眾亦復如是。爾時，大眾承佛聖旨，各作是念：「如來今已受我等施，不久便當入于涅槃。」作是念已，心生悲喜。
爾時，樹林其地狹小，以佛神力，如針鋒處皆有無量諸佛世尊及其眷屬等坐而食，所食之物亦無差別。
是時，天、人、阿修羅等啼泣悲嘆，而作是言：「如來今日已受我等最後供養，受供養已當般涅槃，我等當復更供養誰？我今永離無上調御，盲無眼目。」
爾時，世尊為欲安慰一切大眾而說偈言：
「汝等莫悲嘆， 諸佛法應爾。 我入于涅槃， 已經無量劫， 常受最勝樂， 永處安隱處。 汝今至心聽， 我當說涅槃。 我已離食想， 終無飢渴患， 今當爲汝等， 說其隨順愿， 令諸一切眾， 鹹得安隱樂， 汝聞應修行， 諸佛法常住。 假使烏與梟， 同共一樹棲， 猶如親兄弟， 爾乃永涅槃。 如來視一切， 猶如羅睺羅， 常為眾生尊， 云何永涅槃？ 假使蛇、鼠、狼， 同處一穴游， 相愛如兄弟， 爾乃永涅槃。 如來視一切， 猶如羅睺羅， 常為眾生尊， 云何永涅槃？ 假使七
【現代漢語翻譯】 現代漢語譯本 食物，憑藉佛的神力，都充足了所有在場的大會。 當時，純陀（Cunda，人名）看到這種情況，心中生起歡喜，無比踴躍；所有大眾也都是這樣。當時，大眾領受佛的聖旨，各自想著：『如來今天已經接受了我們的供養，不久便將進入涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）。』這樣想著，心中既悲傷又歡喜。 當時，樹林那塊地方狹小，憑藉佛的神力，如同針尖的地方都有無量諸佛世尊及其眷屬等坐著吃飯，所吃的食物也沒有差別。 這時，天、人、阿修羅（Asura，一種神道生物）等啼哭悲嘆，說道：『如來今天已經接受了我們最後的供養，接受供養后將般涅槃，我們將來還能供養誰呢？我們現在永遠失去了無上的調御者，如同盲人失去了眼睛。』 當時，世尊爲了安慰所有大眾而說了偈語： 『你們不要悲嘆，諸佛的法就是這樣。 我進入涅槃，已經過了無量劫， 常常享受最殊勝的快樂，永遠處於安穩之處。 你們現在至誠地聽，我將要說涅槃。 我已經脫離了對食物的執著，終究沒有飢渴的困擾， 現在將為你們，說出隨順的願望， 讓所有一切眾生，都得到安穩的快樂， 你們聽了應當修行，諸佛的法是常住的。 假使烏鴉與貓頭鷹，共同在一棵樹上棲息， 如同親兄弟一樣，那時才永遠涅槃。 如來看待一切眾生，如同羅睺羅（Rahula，佛陀的兒子）， 常常作為眾生的尊者，怎麼會永遠涅槃呢？ 假使蛇、鼠、狼，同處一個洞穴遊玩， 相愛如同兄弟，那時才永遠涅槃。 如來看待一切眾生，如同羅睺羅， 常常作為眾生的尊者，怎麼會永遠涅槃呢？ 假使七
【English Translation】 English version The food, by the Buddha's divine power, was sufficient for the entire assembly. At that time, Cunda (a personal name) saw this and felt joy in his heart, leaping with immeasurable delight; all the assembly was the same. At that time, the assembly received the Buddha's holy decree, each thinking: 'The Tathagata (a title for the Buddha) has now accepted our offerings, and soon he will enter Nirvana (a Buddhist term referring to the state of liberation from the cycle of birth and death).' Thinking this, their hearts were both sad and joyful. At that time, the area of the grove was small, but by the Buddha's divine power, even a place as small as the tip of a needle had countless Buddhas, World Honored Ones, and their retinues sitting and eating, and the food they ate was no different. At this time, gods, humans, Asuras (a type of divine being) and others wept and lamented, saying: 'The Tathagata has today accepted our last offering, and after accepting the offering, he will enter Parinirvana (the final Nirvana), whom shall we offer to in the future? We have now forever lost the supreme tamer, like the blind who have lost their eyes.' At that time, the World Honored One, in order to comfort all the assembly, spoke in verses: 'You should not grieve, the Dharma of all Buddhas is like this. I enter Nirvana, having passed through immeasurable kalpas (eons), Always enjoying the most supreme bliss, forever dwelling in a place of peace. Now listen with sincere hearts, I will speak of Nirvana. I have already detached from the desire for food, and ultimately have no suffering from hunger or thirst, Now I will, for you, speak of the wishes that are in accordance, So that all beings, may all attain peace and joy, You should listen and practice, the Dharma of all Buddhas is eternal. If crows and owls, were to roost together on one tree, Like close brothers, then I would enter eternal Nirvana. The Tathagata views all beings, like Rahula (the Buddha's son), Always as the honored one of beings, how could he enter eternal Nirvana? If snakes, rats, and wolves, were to play together in one cave, Loving each other like brothers, then I would enter eternal Nirvana. The Tathagata views all beings, like Rahula, Always as the honored one of beings, how could he enter eternal Nirvana? If seven
葉花， 轉為婆師香， 迦留為鎮頭， 爾乃永涅槃。 如來視一切， 猶如羅睺羅， 云何舍慈悲， 永入于涅槃？ 假使一闡提， 現身成佛道， 永處第一樂， 爾乃入涅槃。 如來視一切， 皆如羅睺羅， 云何舍慈悲， 永入于涅槃？ 假使一切眾， 一時成佛道， 遠離諸過患， 爾乃入涅槃。 如來視一切， 皆如羅睺羅， 云何舍慈悲， 永入于涅槃？ 假使蚊蚋水， 浸壞於大地， 川、谷、海盈滿， 爾乃入涅槃。 悲心視一切， 皆如羅睺羅， 常為眾生尊， 云何永涅槃？ 以是故汝等， 應深樂正法， 不應生憂惱， 號泣而啼哭。 若欲自正行， 應修如來常， 當觀如是法， 長存不變易。 復應生是念： 『三寶皆常住。』 是則獲大護， 如咒枯生果。 是名為三寶， 四眾應善聽； 聞已應歡喜， 即發菩提心。 若能計三寶， 常住同真諦， 此則是諸佛， 最上之誓願。
「若有比丘、比丘尼、優婆塞、優婆夷能以如來最上誓願而發願者，當知是人無有愚癡，堪受供養。以此願力功德果報，於世最勝，如阿羅漢。若有不能如是觀了三寶常者是旃陀羅；若
【現代漢語翻譯】 現代漢語譯本 葉子和花朵，轉變成婆師香（一種香料），迦留（一種樹木）成為鎮頭（一種裝飾），那時你才可進入永恒的涅槃。 如來看待一切眾生，都如同他的兒子羅睺羅（佛陀的兒子），為何要捨棄慈悲，永遠進入涅槃呢？ 假設一闡提（斷絕善根的人）能夠顯現成佛，永遠處於第一快樂的境界，那時你才可進入涅槃。 如來看待一切眾生，都如同羅睺羅，為何要捨棄慈悲，永遠進入涅槃呢？ 假設一切眾生，同時都成就佛道，遠離所有的過患，那時你才可進入涅槃。 如來看待一切眾生，都如同羅睺羅，為何要捨棄慈悲，永遠進入涅槃呢？ 假設蚊子和水，浸壞了整個大地，河流、山谷、海洋都充滿，那時你才可進入涅槃。 以悲憫之心看待一切眾生，都如同羅睺羅，永遠作為眾生的尊者，為何要永遠進入涅槃呢？ 因此你們應當，深深地喜愛正法，不應該產生憂愁煩惱，號啕大哭。 如果想要自己行為端正，應當修習如來的常住不變，應當觀察這樣的法，是長久存在不會改變的。 還應當生起這樣的念頭：『佛、法、僧三寶都是常住的。』 這樣就能獲得大的護佑，如同咒語使枯木生出果實。 這被稱為三寶，四眾弟子應當好好聽聞；聽聞之後應當歡喜，立即發起菩提心。 如果能夠認為三寶，是常住不變如同真理，這就是諸佛，最上的誓願。 『如果有比丘、比丘尼、優婆塞、優婆夷能夠以如來最上的誓願而發願的，應當知道這個人沒有愚癡，堪受供養。憑藉這個願力的功德果報，在世間最為殊勝，如同阿羅漢。如果有人不能這樣觀察瞭解三寶常住的，就是旃陀羅（賤民）；如果有人能夠這樣觀察瞭解三寶常住的，就是最上之人。』
【English Translation】 English version Leaves and flowers, transformed into '婆師香' (a type of fragrance), '迦留' (a type of tree) as a '鎮頭' (a kind of decoration), then you may enter eternal Nirvana. The Tathagata views all beings as his son Rahula (Buddha's son), why abandon compassion and enter Nirvana forever? Suppose an '一闡提' (icchantika, one who has severed their roots of goodness) manifests as a Buddha, eternally dwelling in the first bliss, then you may enter Nirvana. The Tathagata views all beings as Rahula, why abandon compassion and enter Nirvana forever? Suppose all beings, at the same time, achieve Buddhahood, free from all faults, then you may enter Nirvana. The Tathagata views all beings as Rahula, why abandon compassion and enter Nirvana forever? Suppose mosquitoes and water, inundate the entire earth, rivers, valleys, and oceans are filled, then you may enter Nirvana. With a compassionate heart, view all beings as Rahula, always as the honored one of beings, why enter Nirvana forever? Therefore, you should deeply love the Dharma, you should not generate sorrow and distress, wailing and crying. If you wish to rectify your own conduct, you should cultivate the Tathagata's permanence, you should observe that such Dharma is long-lasting and unchanging. You should also generate this thought: 'The Three Jewels (Buddha, Dharma, Sangha) are all permanent.' Then you will obtain great protection, like a mantra causing a withered tree to bear fruit. This is called the Three Jewels, the fourfold assembly should listen well; after listening, you should rejoice and immediately generate the Bodhi mind. If one can consider the Three Jewels as permanent and unchanging like the truth, this is the supreme vow of all Buddhas. 'If there are monks, nuns, laymen, and laywomen who can make vows with the Tathagata's supreme vow, know that this person is not foolish and is worthy of offerings. With the merit and karmic reward of this vow, they are the most excellent in the world, like an Arhat. If there are those who cannot observe and understand the permanence of the Three Jewels, they are '旃陀羅' (chandala, outcast); if there are those who can observe and understand the permanence of the Three Jewels, they are the most excellent.'
有能知三寶常住實法因緣，離苦安樂，無有嬈害、能留難者。」
爾時，人天大眾、阿修羅等聞是法已，心生歡喜，踴躍無量。其心調柔，善滅諸蓋，心無高下，威儀清凈，顏貌怡悅，知佛常住。是故施設諸天供養——散種種花、末香、涂香，鼓天伎樂——以供養佛。
爾時，佛告迦葉菩薩言：「善男子！汝見是眾希有事不？」
迦葉答言：「已見。世尊！見諸如來無量無邊不可稱計，受諸大眾人天所奉飯食供養。又見諸佛大身莊嚴，所坐之處如一針鋒，多眾圍繞，不相障礙。復見大眾悉發誓愿說十三偈。亦知大眾各心念言：『如來今者獨受我供。』假使純陀所奉飯食碎如微塵，一塵一佛猶不周遍，以佛神力，悉皆充足一切大眾。唯諸菩薩摩訶薩、文殊師利法王子等能知如是希有事耳，悉是如來方便示現，聲聞大眾及阿修羅等皆知如來是常住法。」
爾時，世尊告純陀言：「汝今所見為是希有奇特事不？」
「實爾。世尊！我先所見無量諸佛，三十二相、八十種好莊嚴其身。今悉見為菩薩摩訶薩，巨身殊異，顏貌無比。唯見佛身譬如藥樹，為諸菩薩摩訶薩等之所圍繞。」
佛告純陀：「汝先所見無量佛者是我所化，為欲利益一切眾生，令得歡喜。如是，菩薩摩訶薩等所可修行不
【現代漢語翻譯】 現代漢語譯本：有能夠知道三寶（佛、法、僧）常住真實法的原因和條件，遠離痛苦獲得安樂，沒有障礙和能夠阻撓的人。 當時，人天大眾、阿修羅等聽聞此法后，心中生起歡喜，踴躍無量。他們的心變得調柔，善於消除各種煩惱，心中沒有高低之分，威儀清凈，容貌喜悅，知道佛是常住的。因此，他們設定各種天上的供養——散佈各種鮮花、末香、涂香，演奏天上的音樂——來供養佛。 這時，佛告訴迦葉菩薩說：『善男子！你看到這些眾所罕見的奇特事情了嗎？』 迦葉回答說：『已經看到了。世尊！我看到諸如來無量無邊不可計數，接受大眾人天所奉獻的飯食供養。又看到諸佛大身莊嚴，所坐之處如同一個針尖，眾多人圍繞，互不障礙。還看到大眾都發誓願說十三偈。也知道大眾各自心中想著：『如來現在只接受我的供養。』即使純陀所奉獻的飯食碎如微塵，一粒微塵中有一尊佛也無法周遍，但憑藉佛的神力，都能充足一切大眾。只有諸菩薩摩訶薩、文殊師利法王子等才能知道如此罕見的事情，這些都是如來方便示現，聲聞大眾和阿修羅等都知道如來是常住的法。』 這時，世尊告訴純陀說：『你現在所見的是不是罕見奇特的事情？』 『確實如此。世尊！我先前所見無量諸佛，三十二相、八十種好莊嚴其身。現在都看到是菩薩摩訶薩，身形巨大殊異，容貌無比。只看到佛身如同藥樹，被諸菩薩摩訶薩等所圍繞。』 佛告訴純陀：『你先前所見無量佛是我所化現的，爲了利益一切眾生，讓他們得到歡喜。像這樣，菩薩摩訶薩等所修行的不是'
【English Translation】 English version: There are those who can know the causes and conditions of the Three Jewels (Buddha, Dharma, Sangha) being eternally abiding and real, who are free from suffering and attain happiness, and who have no hindrances or those who can obstruct them. At that time, the assembly of humans, gods, asuras, and others, upon hearing this Dharma, felt joy in their hearts and were immeasurably delighted. Their minds became gentle, they were good at eliminating various afflictions, their hearts had no sense of superiority or inferiority, their demeanor was pure, their countenances were joyful, and they knew that the Buddha is eternally abiding. Therefore, they arranged various heavenly offerings—scattering various flowers, powdered incense, and fragrant ointments, and playing heavenly music—to make offerings to the Buddha. Then, the Buddha said to Bodhisattva Kasyapa, 'Good man! Have you seen these rare and extraordinary things?' Kasyapa replied, 'I have seen them. World Honored One! I have seen countless, immeasurable, and incalculable Tathagatas, receiving the food offerings made by the assembly of humans and gods. I have also seen the Buddhas with great and majestic bodies, sitting in a space as small as the tip of a needle, surrounded by many people, without any obstruction. I have also seen the assembly all making vows and reciting the thirteen verses. I also know that each person in the assembly is thinking, 『The Tathagata is now only receiving my offering.』 Even if the food offered by Cunda were as fine as dust, one Buddha in each speck of dust would still not be enough to cover all, but by the Buddha's divine power, all in the assembly are fully satisfied. Only the Bodhisattva Mahasattvas, the Dharma Prince Manjusri, and others can know such rare things. These are all expedient manifestations of the Tathagata. The Sravaka assembly and the Asuras all know that the Tathagata is the eternally abiding Dharma.' At that time, the World Honored One said to Cunda, 'Is what you see now a rare and extraordinary thing?' 'Indeed it is, World Honored One! I previously saw countless Buddhas, adorned with the thirty-two marks and eighty minor marks. Now I see them all as Bodhisattva Mahasattvas, with huge and extraordinary bodies, and incomparable countenances. I only see the Buddha's body like a medicinal tree, surrounded by the Bodhisattva Mahasattvas.' The Buddha said to Cunda, 'The countless Buddhas you saw before were my transformations, for the purpose of benefiting all sentient beings and making them happy. In this way, what the Bodhisattva Mahasattvas practice is not'
可思議能作無量諸佛之事。純陀！汝今皆已成就菩薩摩訶薩行，得住十地，菩薩所行具足成辦。」
迦葉菩薩白佛言：「世尊！如是如是，如佛所說，純陀所修成菩薩行我亦隨喜。今者如來欲為未來無量眾生作大明故，說是大乘《大涅槃經》。世尊！一切契經說有餘義？無餘義耶？」
「善男子！我所說者，亦有餘義、亦無餘義。」
純陀白佛言：「世尊！如佛所說：
「『所有之物， 佈施一切， 唯可讚嘆， 無可毀損。』
「世尊！是義云何？持戒、毀戒，有何差別？」
佛言：「唯除一人，餘一切施皆可讚嘆。」
純陀問言：「云何名為唯除一人？」
佛言：「如此經中所說破戒。」
純陀復言：「我今未解，唯愿說之。」
佛告純陀：「言破戒者，謂一闡提。其餘在所一切佈施，皆可讚嘆，獲大果報。」
純陀復問：「一闡提者，其義云何？」
佛告純陀：「若有比丘及比丘尼、優婆塞、優婆夷，發粗惡言誹謗正法，造是重業，永不改悔、心無慚愧，如是等人名為趣向一闡提道。若犯四重、作五逆罪，自知定犯如是重事，而心初無怖畏、慚愧，不肯發露，于佛正法永無護惜、建立之心，毀呰、輕賤、言多過咎，如是等人亦
【現代漢語翻譯】 現代漢語譯本 『不可思議』（acintya，指無法用思維理解的）能成就無量諸佛的事業。純陀（Cunda）！你現在都已經成就了菩薩摩訶薩（bodhisattva-mahāsattva，指偉大的菩薩）的修行，安住於十地（daśa-bhūmi，菩薩修行的十個階段），菩薩所行的都已圓滿成就。」 迦葉菩薩（Kāśyapa Bodhisattva）對佛說：「世尊！是這樣的，是這樣的，正如佛所說，純陀所修成的菩薩行，我也隨喜讚歎。現在如來爲了未來無量的眾生，作為大光明，宣說這部大乘《大涅槃經》（Mahāparinirvāṇa Sūtra）。世尊！一切契經（sūtra，佛經）所說的，是有餘義（sāvadhi，有待解釋的含義）呢？還是無餘義（niravadhi，沒有待解釋的含義）呢？」 「善男子！我所說的，既有餘義，也無餘義。」 純陀對佛說：「世尊！正如佛所說： 『所有之物，佈施一切，唯可讚嘆，無可毀損。』 「世尊！這是什麼意思？持戒（śīla，遵守戒律）和毀戒（duḥśīla，違反戒律），有什麼差別呢？」 佛說：「除了一個人，其餘一切佈施都可讚嘆。」 純陀問道：「什麼叫做『除了一個人』呢？」 佛說：「就是這部經中所說的破戒之人。」 純陀又說：「我現在還不明白，希望您能解釋一下。」 佛告訴純陀：「所說的破戒之人，是指一闡提（icchantika，斷善根的人）。其餘一切佈施，都可讚嘆，獲得大的果報。」 純陀又問：「一闡提是什麼意思呢？」 佛告訴純陀：「如果有比丘（bhikṣu，出家男眾）、比丘尼（bhikṣuṇī，出家女眾）、優婆塞（upāsaka，在家男眾）、優婆夷（upāsikā，在家女眾），說粗惡的語言誹謗正法（sad-dharma，真正的佛法），造下這種嚴重的罪業，永遠不改悔，心中沒有慚愧，這樣的人就叫做趣向一闡提之道。如果犯了四重罪（pārājika，四種最嚴重的戒律），造了五逆罪（ānantarika-karma，五種最嚴重的罪行），自己知道確實犯了這些重罪，而心中最初沒有絲毫的恐懼和慚愧，不肯發露懺悔，對於佛的正法永遠沒有護持和建立的心，譭謗、輕視、言語多有錯誤，這樣的人也
【English Translation】 English version 『Inconceivable』 (acintya) can accomplish the deeds of immeasurable Buddhas. Cunda! You have now all accomplished the practice of a Bodhisattva-Mahasattva, dwelling in the ten bhūmis (daśa-bhūmi), and the practices of a Bodhisattva are fully accomplished.」 Bodhisattva Kāśyapa said to the Buddha, 「World Honored One! It is so, it is so, as the Buddha has said, I also rejoice in the Bodhisattva practices that Cunda has cultivated. Now, the Tathagata, for the sake of immeasurable sentient beings in the future, as a great light, is expounding this Mahayana Mahāparinirvāṇa Sūtra. World Honored One! Do all the sutras (sūtra) have a meaning that is with remainder (sāvadhi)? Or a meaning that is without remainder (niravadhi)?」 「Good man! What I have spoken has both a meaning with remainder and a meaning without remainder.」 Cunda said to the Buddha, 「World Honored One! As the Buddha has said: 『All things, giving to all, are only to be praised, and cannot be destroyed.』 「World Honored One! What is the meaning of this? What is the difference between upholding precepts (śīla) and breaking precepts (duḥśīla)?」 The Buddha said, 「Except for one person, all other giving is to be praised.」 Cunda asked, 「What is meant by 『except for one person』?」 The Buddha said, 「It refers to the one who breaks precepts as described in this sutra.」 Cunda said again, 「I still do not understand, I hope you can explain it.」 The Buddha told Cunda, 「The one who breaks precepts refers to an icchantika (icchantika). All other giving is to be praised and will obtain great rewards.」 Cunda asked again, 「What is the meaning of an icchantika?」 The Buddha told Cunda, 「If there are bhikṣus (bhikṣu), bhikṣuṇīs (bhikṣuṇī), upāsakas (upāsaka), or upāsikās (upāsikā), who speak harsh words and slander the true Dharma (sad-dharma), creating such heavy karma, never repenting, and having no shame in their hearts, such people are called those who are heading towards the path of an icchantika. If they commit the four pārājikas (pārājika), commit the five ānantarika-karmas (ānantarika-karma), and know that they have indeed committed these heavy offenses, but initially have no fear or shame in their hearts, are unwilling to confess, and have no intention to protect or establish the Buddha』s true Dharma, slandering, belittling, and speaking many faults, such people are also
名趣向一闡提道。若復說言：『無佛、法、僧。』如是等人亦名趣向一闡提道。唯除如此一闡提輩，施其餘者一切讚歎。」
爾時，純陀復白佛言：「世尊！所言破戒，其義云何？」
佛告純陀：「若犯四重，及五逆罪、誹謗正法，如是等人名為破戒。」
純陀復問：「如是破戒可拔濟不？」
佛告純陀：「有因緣故則可拔濟。若被法服、猶未舍遠，其心常懷慚愧、恐怖，而自考責：『咄哉！何為犯斯重罪？何其怪哉！造斯苦業。』深自改悔，生護法心，欲建正法：『有護法者，我當供養。若有讀誦大乘典者，我當咨問、受持、讀誦。既通利已，復當爲他分別廣說。』我說是人不為破戒。何以故？善男子！譬如日出能除一切塵翳、闇冥；是大涅槃微妙經典出興於世亦復如是，能除眾生無量劫中所作眾罪。是故，此經說護正法得大果報，拔濟破戒。若有譭謗是正法者能自改悔，還歸於法，自念所作一切不善，如人自害心生恐怖、驚懼、慚愧：『除此正法更無救護，是故應當還歸正法。』若能如是如說歸依，佈施是人得福無量，亦名世間應受供養。若犯如上惡業之罪，若經一月、或十五日，不生歸依發露之心。若施是人，果報甚少。犯五逆者亦復如是，能生悔心，內懷慚愧：『今我所作不善之業
【現代漢語翻譯】 現代漢語譯本：如果有人說，『我將趣向一闡提（斷絕善根的人）的道路』，或者說，『沒有佛、法、僧』，這樣的人也叫做趣向一闡提道。只有這些一闡提之輩除外，其餘的人都應該讚歎。 當時，純陀又問佛說：『世尊！您所說的破戒，是什麼意思呢？』 佛告訴純陀：『如果犯了四重戒（殺、盜、淫、妄），以及五逆罪（殺父、殺母、殺阿羅漢、破和合僧、出佛身血），誹謗正法，這樣的人就叫做破戒。』 純陀又問：『像這樣破戒的人，可以被救拔嗎？』 佛告訴純陀：『如果有因緣，就可以被救拔。如果他穿著僧服，還沒有遠離佛法，心中常常懷有慚愧和恐懼，並且自我責備：『唉！我為什麼犯下如此重罪？真是奇怪！竟然造下這樣的苦業。』他深深地懺悔，生起護法之心，想要建立正法：『如果有護持正法的人，我應當供養他們。如果有讀誦大乘經典的，我應當請教、受持、讀誦。既已通達理解，還要為他人分別廣說。』我說這樣的人不是破戒。為什麼呢？善男子！譬如太陽出來能夠消除一切塵埃、陰暗；這部偉大的涅槃微妙經典出現在世間也是如此，能夠消除眾生無量劫以來所造的各種罪業。所以，這部經說護持正法能夠得到大的果報，救拔破戒的人。如果有譭謗正法的人能夠自我悔改，迴歸正法，自己反省所做的一切不善，就像人自己傷害自己一樣，心中生起恐懼、驚慌、慚愧：『除了這正法，再沒有其他救護，所以應當迴歸正法。』如果能夠像這樣如實地皈依，佈施這樣的人，得到的福報是無量的，也叫做世間應當接受供養的人。如果犯了像上面所說的惡業之罪，如果經過一個月或者十五天，不生起皈依和發露懺悔的心，如果佈施給這樣的人，果報就很少。犯五逆罪的人也是如此，如果能夠生起悔改之心，內心懷有慚愧：『現在我所做的不是善業』
【English Translation】 English version: If someone says, 『I will go towards the path of an icchantika (a person who has severed their roots of goodness),』 or says, 『There is no Buddha, Dharma, or Sangha,』 such people are also called those who are going towards the path of an icchantika. Only these icchantikas are excluded; all others should be praised. At that time, Cunda again asked the Buddha, 『World Honored One! What is the meaning of what you call breaking the precepts?』 The Buddha told Cunda, 『If one commits the four grave offenses (killing, stealing, sexual misconduct, and lying), as well as the five rebellious acts (killing one's father, killing one's mother, killing an arhat, disrupting the harmony of the Sangha, and shedding the blood of a Buddha), and slanders the true Dharma, such people are called those who have broken the precepts.』 Cunda further asked, 『Can such precept-breakers be rescued?』 The Buddha told Cunda, 『If there are causes and conditions, they can be rescued. If they are wearing monastic robes and have not yet distanced themselves from the Dharma, and if their hearts are constantly filled with shame and fear, and they reproach themselves, saying, 『Alas! Why did I commit such a grave offense? How strange! I have created such suffering karma.』 They deeply repent, generate a mind to protect the Dharma, and desire to establish the true Dharma: 『If there are those who protect the Dharma, I should make offerings to them. If there are those who recite the Mahayana scriptures, I should consult them, uphold them, and recite them. Having understood them thoroughly, I should then explain them widely to others.』 I say that such people are not precept-breakers. Why? Good man! Just as the rising sun can dispel all dust, darkness, and obscurity, so too, this great and subtle Nirvana scripture appearing in the world can dispel all the various sins that sentient beings have committed over countless kalpas. Therefore, this scripture says that protecting the true Dharma brings great rewards and rescues those who have broken the precepts. If those who slander the true Dharma can repent and return to the Dharma, reflecting on all the unwholesome actions they have done, like a person harming themselves, their hearts will be filled with fear, panic, and shame: 『Apart from this true Dharma, there is no other refuge, so I should return to the true Dharma.』 If they can thus truly take refuge as described, giving to such people brings immeasurable blessings and they are also called those in the world who are worthy of receiving offerings. If one commits the above-mentioned evil deeds, and if after a month or fifteen days, they do not generate a mind of taking refuge and confessing, then giving to such people brings very little reward. Those who commit the five rebellious acts are also the same; if they can generate a mind of repentance, and their hearts are filled with shame: 『What I have done now is not wholesome karma』
甚為大苦，我當建立、護持正法。』是則不名五逆罪也。若施是人，得福無量。犯逆罪已，不生護法、歸依之心。有施是者，福不足言。
「又，善男子！犯重罪者——汝今諦聽，我當爲汝分別廣說——應生是心：『謂正法者，即是如來微密之藏。是故，我當護持、建立。』施是人者，得勝果報。
「善男子！譬如女人懷妊垂產，值國荒亂，遠至他土，在一天廟即便產育。后聞舊邦安隱豐熟，攜持其子欲還本土。路經恒河，水漲暴急，荷負是兒不能得渡。即自念言：『我寧與子一處並命，終不捨棄而獨濟也。』作是念已，與子俱沒。命終之後尋生天中，以慈念子欲令得渡。而是女人本性弊惡，以愛子故得生天中。犯四重禁、五無間罪生護法心亦復如是，雖復先為不善之業，以護法故，得為世間無上福田。是護法者有如是等無量果報。」
純陀復言：「世尊！若一闡提能自改悔，恭敬、供養、讚歎三寶，施如是人得大果不？」
佛言：「善男子！汝今不應作如是說。善男子！譬如有人食庵羅果，吐核置地，而復念言：『是果核中應有甘味。』即復還取，破而嘗之。其味極苦，心生悔恨。恐失果種，即還收拾。種之於地，勤加修治，以蘇油、乳隨時溉灌。于意云何？寧可生不？」
「不也
【現代漢語翻譯】 現代漢語譯本：『這是極大的痛苦，我應當建立和護持正法。』這樣就不算犯五逆罪了。如果佈施給這樣的人，得到的福報是無量的。如果犯了逆罪之後，不生起護法和皈依之心，佈施給這樣的人，福報就不足以言說了。 『還有，善男子！犯了重罪的人——你現在仔細聽，我將為你分別詳細解說——應當生起這樣的心念：『所謂正法，就是如來秘密的寶藏。因此，我應當護持和建立它。』佈施給這樣的人，會得到殊勝的果報。 『善男子！譬如一個女人懷了孕，快要生產的時候，正值國家動亂，她遠走他鄉，在一家天廟裡生下了孩子。後來聽說故鄉安定富足，她就帶著孩子想要返回故土。路上經過恒河，河水暴漲湍急，她揹著孩子無法渡河。她就想：『我寧願和孩子一起喪命，也絕不捨棄他獨自逃生。』這樣想后，她就和孩子一起沉沒水中。死後立即轉生到天界，因為慈愛孩子想要讓他渡河。這個女人本性不好，但因為愛孩子而得以轉生天界。犯了四重禁和五無間罪的人，如果生起護法之心也是如此，雖然之前做了不善的業，但因為護法的緣故，可以成為世間無上的福田。護法的人有這樣無量的果報。』 純陀又問：『世尊！如果一闡提（斷絕善根的人）能夠自己悔改，恭敬、供養、讚歎三寶，佈施給這樣的人能得到大的果報嗎？』 佛說：『善男子！你不應該這樣說。善男子！譬如有人吃了庵羅果（一種水果），把果核吐在地上，又想：『這個果核里應該有甜味。』就又把它撿起來，掰開嚐嚐。味道極其苦澀，心中後悔。怕失去果種，就又把它收拾起來。種在地上，勤加修治，用酥油和乳汁隨時澆灌。你認為怎麼樣？能長出來嗎？』 『不能。』
【English Translation】 English version: 'This is great suffering, I should establish and protect the Dharma.' This is not considered one of the five heinous crimes. If one gives to such a person, the merit gained is immeasurable. If, after committing a heinous crime, one does not generate a mind of protecting the Dharma and taking refuge, giving to such a person is of little merit. 'Furthermore, good man! Those who commit grave offenses—listen carefully, I will explain it to you in detail—should generate this thought: 'The so-called Dharma is the secret treasury of the Tathagata. Therefore, I should protect and establish it.' Giving to such a person will result in superior rewards. 'Good man! It is like a woman who is pregnant and about to give birth, during a time of national turmoil, she travels far away to another land and gives birth in a heavenly temple. Later, hearing that her homeland is peaceful and prosperous, she takes her child and wants to return. On the way, they pass the Ganges River, which is swollen and rapid, and she cannot cross while carrying her child. She thinks: 'I would rather die with my child than abandon him and escape alone.' After thinking this, she drowns with her child. Immediately after death, she is reborn in the heavens, because of her loving thought for her child, wanting him to cross the river. This woman was originally of bad character, but because of her love for her child, she was reborn in the heavens. Those who commit the four grave offenses and the five heinous crimes, if they generate a mind of protecting the Dharma, are the same. Although they have previously committed unwholesome deeds, because of protecting the Dharma, they can become the supreme field of merit in the world. Those who protect the Dharma have such immeasurable rewards.' Chunda then asked: 'World Honored One! If an icchantika (one who has severed their roots of goodness) can repent, respectfully make offerings to and praise the Three Jewels, will giving to such a person result in great merit?' The Buddha said: 'Good man! You should not say such things. Good man! It is like a person who eats an amra fruit (a type of fruit), spits the seed on the ground, and then thinks: 'There should be sweetness in this seed.' He then picks it up again, breaks it open, and tastes it. The taste is extremely bitter, and he feels regret. Fearing that he will lose the seed, he gathers it up again. He plants it in the ground, diligently cultivates it, and waters it with ghee and milk. What do you think? Will it grow?' 'No, it will not.'
。世尊！假使天降無上甘雨猶亦不生。」
「善男子！彼一闡提亦復如是，燒滅善根，當於何所而得除罪？善男子！若生善心，是則不名一闡提也。善男子！以是義故，一切所施所得果報非無差別。何以故？施諸聲聞所得報異、施辟支佛得報亦異，唯施如來獲無上果。是故說言：『一切所施非無差別。』」
純陀復言：「何故如來而說此偈？」
佛告純陀：「有因緣故，我說此偈。王舍城中，有優婆塞心無凈信，奉事尼犍，而來問我佈施之義。以是因緣故說斯偈，亦為菩薩摩訶薩等說秘藏義。如斯偈者，其義云何？一切者，少分一切。當知：菩薩摩訶薩人中之雄，攝取持戒，施其所須，捨棄破戒如除稊稗。
「複次，善男子！如我昔日所說偈言：
「『一切江河， 必有回曲； 一切叢林， 必名樹木； 一切女人， 必懷諂曲； 一切自在， 必受安樂。』」
爾時，文殊師利菩薩摩訶薩即從座起，偏袒右臂，右膝著地，前禮佛足而說偈言：
「非一切河， 必有回曲； 非一切林， 悉名樹木； 非一切女， 必懷諂曲； 一切自在， 不必受樂。
「佛所說偈，其義有餘。唯垂哀愍，說其因緣。何以故？世尊！於此三千大千世界有
【現代漢語翻譯】 「世尊！即使天降無上的甘露，也無法使他生出善根。」 「善男子！一闡提（icchantika，指斷絕善根的人）也是如此，燒燬了善根，又從哪裡能夠消除罪過呢？善男子！如果生起善心，就不再稱為一闡提了。善男子！因為這個道理，一切佈施所得的果報並非沒有差別。為什麼呢？佈施給聲聞（sravaka，指聽聞佛法而修行的人）所得的果報不同，佈施給辟支佛（pratyekabuddha，指獨自覺悟的人）所得的果報也不同，只有佈施給如來（tathagata，指佛的稱號）才能獲得無上的果報。所以說：『一切佈施並非沒有差別。』」 純陀（cunda，人名）又問：「為什麼如來說這個偈頌呢？」 佛告訴純陀：「因為有因緣，所以我說這個偈頌。在王舍城（rajagrha，古印度城市名）中，有一位優婆塞（upasaka，指在家男居士）心中沒有清凈的信仰，奉事尼犍（nirgrantha，指耆那教的修行者），來問我佈施的意義。因為這個因緣，所以說了這個偈頌，也是為菩薩摩訶薩（bodhisattvamahāsattva，指大乘佛教的修行者）等說秘密的教義。這個偈頌的意思是什麼呢？『一切』是指少部分的一切。應當知道：菩薩摩訶薩是人中的雄杰，攝取持戒的人，佈施他們所需要的，捨棄破戒的人如同除去稗草。」 「再者，善男子！就像我過去所說的偈頌： 『一切江河，必有回曲；一切叢林，必名樹木；一切女人，必懷諂曲；一切自在，必受安樂。』」 這時，文殊師利菩薩摩訶薩（manjusri bodhisattvamahāsattva，指智慧第一的菩薩）即從座位上站起來，袒露右臂，右膝著地，向前禮拜佛足，並說偈頌： 「非一切河，必有回曲；非一切林，都名樹木；非一切女，必懷諂曲；一切自在，不必受樂。 「佛所說的偈頌，其含義還有餘地。希望您慈悲憐憫，說明其中的因緣。為什麼呢？世尊！在這三千大千世界（trisahasra-mahāsāhasra-lokadhātu，佛教宇宙觀中的一個世界）中，有
【English Translation】 「World Honored One! Even if the supreme sweet rain were to fall from the heavens, it still would not cause him to generate good roots.」 「Good man! The icchantika (a person who has severed their roots of goodness) is also like this, having burned away their good roots, where can they then eliminate their offenses? Good man! If a good thought arises, then they are no longer called an icchantika. Good man! Because of this principle, the karmic results of all giving are not without differences. Why is that? The karmic result of giving to sravakas (those who hear and practice the Dharma) is different, the karmic result of giving to pratyekabuddhas (those who attain enlightenment on their own) is also different, only giving to the tathagata (the title of a Buddha) yields the supreme result. Therefore, it is said: 『All giving is not without differences.』」 Cunda (a name) then asked, 「Why did the Tathagata speak this verse?」 The Buddha told Cunda, 「Because there is a cause and condition, I spoke this verse. In Rajagrha (an ancient Indian city), there was an upasaka (a male lay practitioner) who did not have pure faith in his heart, who served the nirgranthas (ascetics of Jainism), and came to ask me about the meaning of giving. Because of this cause and condition, I spoke this verse, and also to explain the secret teachings to bodhisattvamahāsattvas (great beings on the path to Buddhahood). What is the meaning of this verse? 『All』 refers to a small portion of all. It should be known that the bodhisattvamahāsattva is the hero among people, who embraces those who uphold the precepts, gives them what they need, and discards those who break the precepts like removing weeds.」 「Furthermore, good man! Just like the verse I spoke in the past: 『All rivers, must have bends; all forests, must be called trees; all women, must harbor deceit; all who are free, must receive happiness.』」 At that time, Manjusri Bodhisattvamahāsattva (the bodhisattva of wisdom) immediately rose from his seat, bared his right arm, knelt on his right knee, prostrated before the Buddha』s feet, and spoke this verse: 「Not all rivers, must have bends; not all forests, are called trees; not all women, must harbor deceit; all who are free, do not necessarily receive happiness. 「The verse spoken by the Buddha, its meaning has more to it. I beseech you to have compassion and explain the cause and condition. Why is that? World Honored One! In this trisahasra-mahāsāhasra-lokadhātu (a great world system in Buddhist cosmology), there are
洲名拘耶尼。其洲有河，端直不曲，名娑婆耶，猶如直繩入于西海。如是河相於余經中佛未曾說，唯愿如來因此方等《阿含經》中說有餘義，令諸菩薩深信解之。世尊！譬如有人先識金礦，后不識金。如來亦爾，盡知法已，而所演說有餘不盡。如來雖作如是余說，應當方便解其意趣。一切叢林必是樹木，是亦有餘。何以故？種種金、銀、琉璃寶樹，是亦名林。一切女人必懷諂曲，是亦有餘。何以故？亦有女人善持禁戒，功德成就，有大慈悲。一切自在必受安樂，是亦有餘。何以故？有自在者，轉輪聖帝；如來法王不屬死魔，不可滅盡；梵、釋諸天雖得自在，悉是無常。若得常住、無變易者，乃名自在，所謂大乘大般涅槃。」
佛言：「善男子！汝今善得樂說之辯，且止，諦聽。文殊師利！譬如長者身嬰病苦，良醫診之，為合膏藥。是時病者貪慾多服。醫語之言：『若能消者則可隨意，汝今體羸，不應多服。當知是膏亦名甘露、亦名毒藥，若多服不消則名為毒。』
「善男子！汝今勿謂是醫所說違于義理、損失膏勢。善男子！如來亦爾，為諸國王、后妃、太子、王子、大臣，因波斯匿王、王子、后妃憍慢心故，為欲調伏，示現恐怖，如彼良醫，故說此偈：
「『一切江河， 必有回曲； 一切叢林，
必名樹木； 一切女人， 必懷諂曲； 一切自在， 必受安樂。』
「文殊師利！汝今當知：如來所說無有漏失。如此大地可令反覆，如來之言終無漏失。以是義故，如來所說一切有餘。」
爾時，佛贊文殊師利：「善哉，善哉。善男子！汝已久知如是之義，愍哀一切、欲令眾生得智慧故，廣問如來如是偈義。」
爾時，文殊師利法王子復于佛前而說偈言：
「於他語言， 隨順不逆， 亦不觀他， 作以、不作， 但自觀身， 善、不善行。
「世尊！如是說此法藥非為正說。於他語言隨順不逆者，唯愿如來垂哀正說。何以故？世尊常說一切外學九十五種皆趣惡道，聲聞弟子皆向正路。若護禁戒、攝持威儀、守慎諸根，如是等人深樂大法、趣向善道。如來何故於九部中見有毀他則便呵責？如是偈義為何所趣？」
佛告文殊師利：「善男子！我說此偈亦不盡為一切眾生，爾時唯為阿阇世王。諸佛世尊若無因緣終不逆說，有因緣故乃說之耳。善男子！阿阇世王害其父已，來至我所欲折伏我，作如是問：『云何世尊是一切智？非一切智耶？若一切智，調達往昔無量世中常懷噁心，隨逐如來欲為逆害，云何如來聽其出家？』善男子！以是因緣，我為是王而說
【現代漢語翻譯】 現代漢語譯本 『必定有名字的樹木；所有的女人，必定懷有諂媚和虛偽；一切自在的人，必定享受安樂。』 「文殊師利（Manjusri，菩薩名）！你現在應當知道：如來所說的話沒有絲毫遺漏。即使這大地可以翻轉過來，如來的話語也終究不會有任何遺漏。因為這個道理，如來所說的一切都是有餘地的。」 這時，佛讚歎文殊師利說：「好啊，好啊。善男子！你早已知道這樣的道理，因為憐憫一切眾生、想要讓他們獲得智慧，所以才廣泛地向如來詢問這樣的偈語含義。」 這時，文殊師利法王子又在佛前說偈語道： 『對於他人的言語，隨順而不違逆，也不觀察他人，做或不做，只觀察自己，行為是善還是不善。 「世尊！像這樣說這個法藥並非正確的說法。對於他人的言語隨順而不違逆，唯愿如來垂憐，正確地解說。為什麼呢？世尊常說一切外道九十五種都走向惡道，聲聞弟子都走向正路。如果守護禁戒、攝持威儀、謹慎諸根，這樣的人就會深深地喜愛大法、走向善道。如來為什麼在九部經典中看到有譭謗他人就加以呵責呢？這樣的偈語含義究竟是指向什麼呢？」 佛告訴文殊師利：「善男子！我說這個偈語也不是爲了所有眾生，當時只是爲了阿阇世王（Ajatasatru，古印度國王）。諸佛世尊如果沒有因緣，終究不會說相反的話，因為有因緣才說這些話。善男子！阿阇世王殺害了他的父親之後，來到我這裡想要折服我，問這樣的問題：『為什麼世尊是一切智？不是一切智嗎？如果是一切智，提婆達多（Devadatta，佛陀的堂弟）在過去無量世中常常懷有噁心，跟隨如來想要加害，為什麼如來還允許他出家？』善男子！因為這個因緣，我才為這個國王說了
【English Translation】 English version 'There must be trees with names; all women must harbor flattery and deceit; all those who are free must enjoy happiness.' 「Manjusri! You should now know: what the Tathagata (Buddha) has said has no omissions. Even if this earth could be turned upside down, the words of the Tathagata would ultimately have no omissions. Because of this reason, everything the Tathagata says has room for interpretation.」 At that time, the Buddha praised Manjusri, saying: 「Good, good. Good man! You have long known such a principle, and because you pity all beings and want them to gain wisdom, you have extensively asked the Tathagata about the meaning of such verses.」 At that time, Manjusri, the Dharma Prince, again spoke a verse before the Buddha: 『Regarding the words of others, be compliant and not contrary, and do not observe others, whether they do or do not do, but only observe oneself, whether one』s actions are good or not good.』 「World Honored One! To say this Dharma medicine in this way is not correct. Regarding the words of others, being compliant and not contrary, may the Tathagata have mercy and explain it correctly. Why is that? The World Honored One often says that all ninety-five kinds of external teachings lead to evil paths, while the Sravaka (hearer) disciples all go towards the right path. If one guards the precepts, maintains proper conduct, and is careful with the senses, such people will deeply love the great Dharma and go towards the good path. Why does the Tathagata, in the nine divisions of scriptures, rebuke those who slander others? What is the meaning of such verses?」 The Buddha told Manjusri: 「Good man! I did not say this verse for all beings, but at that time, it was only for King Ajatasatru. The Buddhas, the World Honored Ones, would never say the opposite without a cause; they only say these things because there is a cause. Good man! After King Ajatasatru killed his father, he came to me wanting to subdue me, asking such questions: 『Why is the World Honored One all-knowing? Or not all-knowing? If he is all-knowing, Devadatta, in countless past lives, always harbored evil intentions, followed the Tathagata wanting to harm him, why did the Tathagata allow him to leave home?』 Good man! Because of this reason, I spoke to this king
此偈：
「『於他語言， 隨順不逆， 亦不觀他， 作以、不作， 但自觀身， 善、不善行。』
「佛告大王：『汝今害父，已作逆罪，最重無間。應當發露，以求清凈。何緣乃更見他過咎？』善男子！以是義故，我為彼王而說是偈。
「複次，善男子！亦為護持不毀禁戒、成就威儀、見他過者而說是偈。若復有人受他教誨遠離眾惡、復教他人令遠眾惡，如是之人則我弟子。」
爾時，世尊為文殊師利復說偈言：
「一切畏刀杖、 無不愛壽命， 恕己可為譬， 勿殺、勿行杖。」
爾時，文殊師利復于佛前而說偈言：
「非一切畏杖、 非一切愛命， 恕己可為譬， 勤作善方便。
「如來說是法句之義亦是未盡。何以故？如阿羅漢、轉輪聖王、玉女、象、馬、主藏大臣，若諸天、人、及阿修羅執持利劍能害之者，無有是處。勇士、烈女、馬王、獸王、持戒比丘，雖復對至而不恐怖。以是義故，如來說偈亦是有餘。若言：『恕己可為譬』者，是亦有餘。何以故？若使羅漢以己喻彼，則有我想及以命想。若有我想及以命想，則應擁護。凡夫亦應見阿羅漢悉是行人，若如是者即是邪見。若有邪見，命終應生阿鼻地獄。又，阿羅漢設於眾生生害心者，
【現代漢語翻譯】 現代漢語譯本 『對於他人的言語，順應而不違逆，也不觀察他人，做或不做，只是觀察自己，行為是善還是不善。』 佛陀告訴國王：『你現在殺害父親，已經犯下逆罪，是最重的無間地獄之罪。應當發露懺悔，以求清凈。為何反而去看別人的過錯呢？』善男子！因為這個道理，我為那位國王說了這個偈頌。 再次，善男子！也是爲了護持不毀壞戒律、成就威儀、看到他人過錯的人而說這個偈頌。如果有人接受他人的教誨而遠離各種惡行，又教導他人遠離各種惡行，這樣的人就是我的弟子。」 當時，世尊為文殊師利菩薩又說了偈頌： 『一切都畏懼刀杖，沒有不愛惜生命的，以自己來比喻，不要殺害，不要使用暴力。』 當時，文殊師利菩薩又在佛前說了偈頌： 『不是一切都畏懼刀杖，不是一切都愛惜生命，以自己來比喻，要勤奮地行善方便。』 『如來說這個法句的意義也還沒有完全說完。為什麼呢？比如阿羅漢（已證得無生果位的聖者）、轉輪聖王（擁有統治世界的聖王）、玉女（轉輪聖王的妻子）、象、馬、主藏大臣（掌管國庫的大臣），如果諸天、人、以及阿修羅（一種神道）執持利劍能夠傷害他們，這是不可能的。勇士、烈女、馬王、獸王、持戒比丘，即使面對這種情況也不會恐懼。因為這個道理，如來說的偈頌也是有餘的。如果說：『以自己來比喻』，這也是有餘的。為什麼呢？如果讓阿羅漢以自己來比喻他人，就會有我相以及生命之想。如果有我相以及生命之想，就應該保護自己。凡夫也應該看到阿羅漢都是修行人，如果這樣認為就是邪見。如果有邪見，命終后應該墮入阿鼻地獄。而且，阿羅漢如果對眾生生起害心，
【English Translation】 English version 'Regarding the speech of others, be compliant and not contrary, and do not observe others, whether they act or not, but observe yourself, whether your actions are good or bad.' The Buddha told the king: 'You have now killed your father, committing a heinous crime, the heaviest of the Avici hell. You should confess and repent to seek purity. Why do you look at the faults of others?' Good man! Because of this principle, I spoke this verse for that king. Furthermore, good man! This verse is also spoken to protect and uphold the precepts, to achieve dignified conduct, and to those who see the faults of others. If someone accepts the teachings of others and stays away from all evil, and also teaches others to stay away from all evil, such a person is my disciple.' At that time, the World Honored One spoke another verse for Manjushri: 'All fear the sword and the rod, none do not cherish life, using oneself as an example, do not kill, do not use violence.' At that time, Manjushri again spoke a verse before the Buddha: 'Not all fear the rod, not all cherish life, using oneself as an example, diligently practice skillful means.' 'The meaning of this Dharma verse spoken by the Tathagata is not yet fully expressed. Why is that? For example, an Arhat (a saint who has attained the fruit of no-birth), a Chakravartin King (a holy king who rules the world), a jade maiden (the wife of a Chakravartin King), an elephant, a horse, a chief minister of the treasury (a minister who manages the national treasury), if gods, humans, and Asuras (a kind of deity) wield sharp swords and can harm them, it is impossible. Warriors, virtuous women, horse kings, beast kings, and monks who uphold the precepts, even if they face such a situation, they will not be afraid. Because of this principle, the verse spoken by the Tathagata is also excessive. If it is said: 'Using oneself as an example,' this is also excessive. Why is that? If an Arhat uses himself as an example for others, then there will be the thought of self and the thought of life. If there is the thought of self and the thought of life, then one should protect oneself. Ordinary people should also see that Arhats are all practitioners, and if they think like this, it is a wrong view. If there is a wrong view, one should fall into the Avici hell after death. Moreover, if an Arhat has a harmful intention towards sentient beings,
無有是處；無量眾生亦復無能害羅漢者。」
佛言：「善男子！言我想者，謂于眾生生大悲心，無殺害想，謂阿羅漢平等之心。勿謂世尊無有因緣而逆說也。昔日於此王舍城中有大獵師，多殺群鹿，請我食肉。我于爾時雖受彼請，于諸眾生生慈悲心如羅睺羅，而說偈言：
「『當令汝長壽， 久久住於世， 受持不害法， 猶如諸佛壽。』
「是故，我說此偈：
「『一切畏刀杖、 無不愛壽命， 恕己可為譬， 勿殺、勿行杖。』」
佛言：「善哉，善哉。文殊師利！為諸菩薩摩訶薩故，咨問如來如是密教。」
爾時，文殊師利復說是偈：
「云何敬父母， 隨順而尊重？ 云何修此法， 墮于無間獄？」
於是，如來複以偈答：
「若以貪愛母、 無明以為父， 隨順尊重是， 則墮無間獄。」
爾時，如來複為文殊師利重說偈言：
「一切屬他， 則名為苦； 一切由己， 自在安樂。 一切憍慢， 勢極暴惡； 賢善之人， 一切愛念。」
爾時，文殊師利菩薩摩訶薩白佛言：「世尊！如來所說是亦不盡，唯愿如來複垂哀愍，說其因緣。何以故？如長者子從師學時，為屬師不？若屬師者，義不成就；若不
【現代漢語翻譯】 現代漢語譯本： 『沒有這樣的道理；無數的眾生也無法傷害阿羅漢（已斷絕煩惱，達到涅槃的聖人）。』 佛說：『善男子！說「我想」的意思，是指對眾生生起大悲心，沒有殺害的想法，這是指阿羅漢平等的心。不要認為世尊沒有原因就說出相反的話。過去，在這王舍城中，有一個大獵人，殺了很多鹿，請我吃肉。我當時雖然接受了他的邀請，但對所有眾生都生起了像羅睺羅（佛陀的兒子）一樣的慈悲心，並說了偈語： 「『愿你長壽，長久住世，受持不傷害的法則，如同諸佛的壽命一樣。』 「所以，我說這個偈語： 「『一切都畏懼刀杖，沒有不愛惜生命的，以自己為例子，不要殺害，不要使用暴力。』 佛說：『好啊，好啊。文殊師利（智慧第一的菩薩）！爲了諸位菩薩摩訶薩（大菩薩）的緣故，你向如來（佛陀的稱號）請教這樣的秘密教義。』 當時，文殊師利又說了偈語： 『如何尊敬父母，隨順並尊重他們？如何修行這種法，會墮入無間地獄（最痛苦的地獄）？』 於是，如來又用偈語回答： 『如果把貪愛當成母親，把無明（愚癡）當成父親，隨順並尊重他們，就會墮入無間地獄。』 當時，如來又為文殊師利重說偈語： 『一切受制於他人，就叫做痛苦；一切由自己做主，就自在安樂。一切驕傲自滿，勢力達到極點就會變得暴虐；賢善的人，一切都會愛念。』 當時，文殊師利菩薩摩訶薩（大菩薩）對佛說：『世尊！如來所說的道理還不完全，希望如來再次慈悲，說明其中的因緣。為什麼呢？比如長者的兒子跟老師學習時，是屬於老師的嗎？如果屬於老師，道理就說不通；如果不屬於老師，』
【English Translation】 English version: 'There is no such reason; countless beings are also unable to harm an Arhat (a saint who has extinguished afflictions and attained Nirvana).' The Buddha said, 'Good man! The meaning of saying 「I think」 refers to having great compassion for all beings, without the thought of killing, which is the equal mind of an Arhat. Do not think that the World Honored One speaks contrary words without a reason. In the past, in this city of Rajagriha, there was a great hunter who killed many deer and invited me to eat meat. Although I accepted his invitation at that time, I had compassion for all beings like Rahula (Buddha's son), and I spoke this verse: 'May you live long, dwell in the world for a long time, uphold the law of non-harm, like the life of all Buddhas.' 'Therefore, I speak this verse:' 'All fear swords and sticks, none do not cherish life, take yourself as an example, do not kill, do not use violence.' The Buddha said, 'Excellent, excellent. Manjushri (Bodhisattva of wisdom)! For the sake of all Bodhisattva Mahasattvas (great Bodhisattvas), you ask the Tathagata (title of the Buddha) about such secret teachings.' At that time, Manjushri again spoke this verse: 'How to respect parents, follow and honor them? How to cultivate this Dharma, and fall into Avici hell (the most painful hell)?' Then, the Tathagata answered with a verse: 'If you take greed as your mother, and ignorance as your father, following and honoring them will lead you to fall into Avici hell.' At that time, the Tathagata again spoke a verse for Manjushri: 'All that is subject to others is called suffering; all that is done by oneself is free and joyful. All arrogance and pride, when power reaches its peak, become tyrannical; virtuous people, all will love and cherish.' At that time, the Bodhisattva Mahasattva Manjushri said to the Buddha, 'World Honored One! What the Tathagata has said is not complete, I hope the Tathagata will again have compassion and explain the reasons. Why is that? For example, when the son of an elder learns from a teacher, does he belong to the teacher? If he belongs to the teacher, the principle is not established; if he does not belong to the teacher,'
屬者，亦不成就；若得自在，亦不成就。是故，如來所說有餘。複次，世尊！譬如王子無所綜習，觸事不成，是亦自在、愚闇、常苦。如是，王子若言自在，義亦不成；若言屬他義，亦不成。以是義故，佛所說義名為有餘。是故，一切屬他不必受苦；一切自在不必受樂。一切憍慢勢極暴惡，是亦有餘。世尊！如諸列女，憍慢心故，出家學道，護持禁戒，威儀成就，守攝諸根不令馳散。是故，一切憍慢之結不必暴惡。賢善之人一切愛念，是亦有餘。如人內犯四重禁已，不捨法服，堅持威儀。護持法者見已不愛，是人命終必墮地獄。若有善人犯重禁已，護持法者見即驅出，罷道還俗。以是義故，一切賢善不必悉愛。」
爾時，佛告文殊師利：「有因緣故，如來於此說有餘義。又有因緣，諸佛如來而說是法。時王舍城有一女人名曰善賢，還父母家，因至我所，歸依於我及法、眾僧，而作是言：『一切女人勢不自由，一切男子自在無礙。』我于爾時知是女心，即為宣說如是偈頌。文殊師利！善哉，善哉。汝今能為一切眾生問于如來如是密語。」
文殊師利復說偈言：
「一切諸眾生， 皆依飲食存； 一切有大力， 其心無嫉妒； 一切因飲食， 而得諸病苦； 一切修凈行， 而得受安樂。
{ "translations": [ "現代漢語譯本：如果說屬於他人，也不能成就；如果說得到自在，也不能成就。因此，如來所說的道理是有餘地的。再者，世尊！譬如王子沒有學習任何技能，做任何事情都不能成功，這也是一種自在、愚昧、常常痛苦的狀態。這樣，王子如果說自己自在，道理也說不通；如果說自己屬於他人，道理也說不通。因為這個道理，佛所說的道理稱為有餘。因此，一切屬於他人的不一定受苦；一切自在的也不一定快樂。一切驕慢勢力極度暴惡，這也是有餘的。世尊！譬如一些女子，因為驕慢心而出家學道，護持戒律，威儀具足，守護諸根不讓它們散亂。因此，一切驕慢的結不一定都是暴惡的。賢善的人一切都愛念，這也是有餘的。譬如有人內心犯了四重禁戒之後，不捨棄法服，堅持威儀。護持佛法的人看到后不愛念他，這個人命終后必定墮入地獄。如果有善人犯了重禁之後，護持佛法的人看到后立即驅逐他，讓他罷道還俗。因為這個道理，一切賢善的人不一定都被愛念。」 , "當時，佛告訴文殊師利：『因為有因緣，如來在這裡說有餘的道理。又有因緣，諸佛如來說這個法。當時王舍城有一個女人名叫善賢（Shànxián），回到父母家，因為來到我這裡，歸依於我和佛法、僧眾，並且說：『一切女人勢力不自由，一切男子自在無礙。』我當時知道這個女人的心意，就為她宣說了這樣的偈頌。文殊師利！好啊，好啊。你現在能夠為一切眾生向如來詢問這樣的秘密話語。』", "文殊師利又說了偈頌：", "『一切眾生，都依靠飲食生存；一切有大力的人，他們的心中沒有嫉妒；一切因為飲食，而得到各種疾病痛苦；一切修行清凈行為的人，而得到安樂。』" ], "english_translations": [ "English version: If one says it belongs to another, it cannot be accomplished; if one says one has attained freedom, it cannot be accomplished either. Therefore, what the Tathagata (Rúlái, the Thus Come One) says has a remainder. Furthermore, World Honored One! For example, a prince who has not learned anything, cannot succeed in anything he does, this is also a state of freedom, ignorance, and constant suffering. Thus, if the prince says he is free, the meaning is not established; if he says he belongs to another, the meaning is also not established. Because of this meaning, what the Buddha says is called having a remainder. Therefore, not all who belong to others necessarily suffer; not all who are free necessarily enjoy happiness. All arrogance and power that are extremely violent and evil, this also has a remainder. World Honored One! For example, some women, because of their arrogant minds, leave home to study the Way, uphold the precepts, have complete deportment, and guard their senses, not letting them scatter. Therefore, not all the knots of arrogance are necessarily violent and evil. All the love and affection for virtuous people, this also has a remainder. For example, if someone internally commits the four grave offenses, does not discard the Dharma robes, and maintains deportment. Those who protect the Dharma do not love him when they see him, and this person will surely fall into hell after death. If a virtuous person commits a grave offense, those who protect the Dharma will immediately expel him when they see him, and make him give up the Way and return to lay life. Because of this meaning, not all virtuous people are necessarily loved and cherished.", "At that time, the Buddha said to Manjushri (Wénshūshīlì): 'Because of certain causes and conditions, the Tathagata speaks of the meaning of having a remainder here. And because of other causes and conditions, the Buddhas and Tathagatas speak this Dharma. At that time, there was a woman in the city of Rajagriha (Wángshèchéng) named Good Virtue (Shànxián), who returned to her parents' home. Because she came to me, she took refuge in me, the Dharma, and the Sangha, and said: 'All women are not free in their power, and all men are free and unhindered.' At that time, I knew this woman's mind, and immediately spoke this verse for her. Manjushri! Excellent, excellent. You are now able to ask the Tathagata such secret words for all sentient beings.'", "Manjushri then spoke a verse:", "'All sentient beings, rely on food to survive; all those with great power, their hearts have no jealousy; all because of food, obtain various diseases and sufferings; all those who cultivate pure conduct, obtain peace and happiness.'" ] }
「如是，世尊！今受純陀飲食供養，將無如來有恐怖耶？」
爾時，世尊復為文殊而說偈言：
「非一切眾生， 盡依飲食存； 非一切大力， 心皆無嫉妒； 非一切因食， 而致諸病苦； 非一切凈行， 悉得受安樂。
「文殊師利！汝若得病，我亦如是應得病苦。何以故？諸阿羅漢，及辟支佛、菩薩、如來，實無所食，為欲化彼，示現受用無量眾生所施之物，令其具足檀波羅蜜，拔濟地獄、畜生、餓鬼。若言：『如來六年苦行，身羸瘦。』者，無有是處。諸佛世尊獨拔諸有不同凡夫，云何而得身羸劣耶？諸佛世尊精勤修習獲金剛身，不同世人危脆之身。我諸弟子亦復如是，不可思議、不依于食。一切大力無嫉妒者，亦有餘義。如世間人，終身永無嫉妒之心而無大力。一切病苦因食得者，亦有餘義。亦見有人得客病者，所謂刺刺、刀、劍、鉾、槊。一切凈行受安樂者，是亦有餘。世間亦有外道之人，修于梵行，多受苦惱。以是義故，如來所說一切有餘，是名如來非無因緣而說此偈，有因故說。昔日於此優禪尼國，有婆羅門名羖羝德，來至我所欲受第四八戒齋法。我于爾時為說是偈。」
爾時，迦葉菩薩白佛言：「世尊！何等名為無餘義耶？云何複名一切義乎？」
【現代漢語翻譯】 現代漢語譯本： 「是的，世尊！現在接受純陀（Cunda）的飲食供養，難道如來（Tathagata）會感到恐懼嗎？」 那時，世尊又為文殊（Manjusri）說了偈語： 「並非一切眾生，都依賴飲食生存； 並非一切大力者，心中都沒有嫉妒； 並非一切疾病，都是因飲食而起； 並非一切清凈修行者，都能得到安樂。 「文殊師利！如果你生病，我也會像你一樣應該生病受苦。為什麼呢？因為諸阿羅漢（Arhat）、辟支佛（Pratyekabuddha）、菩薩（Bodhisattva）、如來，實際上都不需要食物，爲了教化眾生，才示現接受無量眾生所施捨的物品，讓他們能夠圓滿佈施波羅蜜（Dana Paramita），救拔地獄、畜生、餓鬼道的眾生。如果說：『如來六年苦行，身體羸弱。』，這是不合理的。諸佛世尊是獨一無二的，超越一切凡夫，怎麼會身體羸弱呢？諸佛世尊精勤修行，獲得金剛不壞之身，不同於世人脆弱的身體。我的弟子們也是如此，不可思議，不依賴於食物。一切大力者沒有嫉妒，也有其他含義。例如世間有人，終身沒有嫉妒之心，卻也沒有大力。一切疾病因飲食而起，也有其他含義。也看到有人得外來疾病，比如被刺傷、刀劍、矛、槊所傷。一切清凈修行者得到安樂，也有其他含義。世間也有外道之人，修行梵行，卻多受苦惱。因為這個原因，如來所說的一切都有其他含義，這就是如來並非無緣無故說這個偈語，而是有原因才說的。過去在優禪尼國（Ujjeni），有個婆羅門名叫羖羝德（Gotidatta），來到我這裡想受持第四八戒齋法。我當時就為他說了這個偈語。」 那時，迦葉菩薩（Kasyapa Bodhisattva）問佛說：「世尊！什麼叫做無餘義呢？又是什麼叫做一切義呢？」
【English Translation】 English version: 『So it is, World Honored One! Now, having received the food offering from Cunda, will the Tathagata have any fear?』 At that time, the World Honored One again spoke a verse for Manjusri: 『Not all living beings, rely on food to survive; Not all those with great strength, are without jealousy in their hearts; Not all illnesses, are caused by food; Not all those who practice pure conduct, attain peace and happiness.』 『Manjusri! If you were to fall ill, I too should likewise fall ill and suffer. Why is that? Because the Arhats, Pratyekabuddhas, Bodhisattvas, and Tathagatas, in reality, do not need food. It is for the sake of teaching beings that they manifest accepting the offerings of countless beings, enabling them to perfect the Dana Paramita (Perfection of Giving), and to liberate beings in hell, the animal realm, and the realm of hungry ghosts. If it is said: 『The Tathagata practiced asceticism for six years, and his body became emaciated,』 that is not reasonable. The World Honored Ones, the Buddhas, are unique and transcend all ordinary beings. How could their bodies be weak? The World Honored Ones, the Buddhas, diligently cultivate and attain the indestructible Vajra body, which is different from the fragile bodies of ordinary people. My disciples are also like this, inconceivable and not dependent on food. That those with great strength are without jealousy also has other meanings. For example, there are people in the world who, throughout their lives, have no jealousy but also do not have great strength. That all illnesses are caused by food also has other meanings. It is also seen that some people suffer from external illnesses, such as being wounded by thorns, swords, spears, and lances. That all those who practice pure conduct attain peace and happiness also has other meanings. There are also non-Buddhist practitioners in the world who practice asceticism but suffer much hardship. For this reason, everything the Tathagata has said has other meanings. This is why the Tathagata did not speak this verse without a reason, but spoke it with a reason. In the past, in the country of Ujjeni, there was a Brahmin named Gotidatta who came to me wanting to receive the fourth eight-precept fast. At that time, I spoke this verse for him.』 At that time, Kasyapa Bodhisattva asked the Buddha, 『World Honored One! What is meant by 『without other meanings』? And what is meant by 『all meanings』?』
「善男子！一切者，唯除助道常樂善法，是名一切，亦名無餘。其餘諸法，亦名有餘亦名無餘，欲令樂法諸善男子知此有餘及無餘義。」
迦葉菩薩心大歡喜，踴躍無量，前白佛言：「甚奇，世尊！等視眾生如羅睺羅。」
爾時，佛贊迦葉菩薩：「善哉，善哉。汝今所見微妙甚深。」
迦葉菩薩白佛言：「世尊！唯愿如來說是大乘《大涅槃經》所得功德。」
佛告迦葉：「善男子！若有得聞是經名字，所得功德非諸聲聞、辟支佛等所能宣說，唯佛能知。何以故？不可思議，是佛境界。何況受持、讀誦、通利、書寫經卷？」
爾時，諸天、世人及阿修羅即于佛前異口同音而說偈言：
「諸佛難思議， 法、僧亦復然， 是故今勸請， 唯愿小停住。 尊者大迦葉， 及以阿難等， 二眾之眷屬， 不久須臾至； 並及摩竭主， 阿阇世大王， 至心敬信佛， 猶故未來此。 唯愿佛世尊， 少垂哀愍住， 於此大眾中， 斷我諸疑網。」
爾時，如來為諸大眾而說偈言：
「我法最長子， 是名大迦葉； 阿難勤精進， 能斷一切疑。 汝等當諦觀， 阿難多聞士， 自然能解了， 是常及無常； 以是故不應， 心懷
【現代漢語翻譯】 現代漢語譯本：『善男子！所謂「一切」，指的是那些有助於修道、恒常喜樂於善法的，這才能稱之為「一切」，也叫做「無餘」。其餘的各種法，既可以稱為「有餘」，也可以稱為「無餘」，這是爲了讓那些喜愛佛法、行善的男子們明白「有餘」和「無餘」的含義。』 迦葉菩薩（Kasyapa Bodhisattva）心中無比歡喜，激動得難以言表，向前對佛說：『真是太奇妙了，世尊！您看待眾生就像看待羅睺羅（Rahula）一樣平等。』 這時，佛讚歎迦葉菩薩說：『說得好，說得好。你現在所見的道理非常微妙而深奧。』 迦葉菩薩對佛說：『世尊！我希望如來能宣說這部《大乘大涅槃經》（Mahayana Mahaparinirvana Sutra）所獲得的功德。』 佛告訴迦葉：『善男子！如果有人能夠聽到這部經的名字，所獲得的功德不是那些聲聞（Sravaka）、辟支佛（Pratyekabuddha）等所能宣說的，只有佛才能知道。為什麼呢？因為這是不可思議的，是佛的境界。更何況是受持、讀誦、通達、書寫這部經卷呢？』 這時，諸天、世人以及阿修羅（Asura）在佛前異口同聲地說了偈語： 『諸佛的智慧難以思議，佛法和僧團也是如此，因此我們現在懇請，希望佛能稍微停留。尊者大迦葉（Mahakasyapa），以及阿難（Ananda）等，二眾的眷屬，不久就會來到；還有摩竭陀國（Magadha）的國王，阿阇世（Ajatasatru）大王，他們都真心敬信佛，但現在還沒有來到這裡。希望佛世尊，稍微慈悲停留，在這大眾之中，為我們斷除一切疑惑。』 這時，如來為大眾說了偈語： 『我的佛法中最年長的弟子，名叫大迦葉；阿難勤奮精進，能夠斷除一切疑惑。你們應當仔細觀察，阿難是博學多聞的人，他自然能夠理解，什麼是常，什麼是無常；因此不應該心懷疑惑。』
【English Translation】 English version: 『Good man! 「All」 refers to those practices that aid in the path, constantly delighting in good dharmas; this is what is called 「all,」 and also 「without remainder.」 The remaining dharmas can be called 「with remainder」 or 「without remainder,」 this is to let those good men who love the Dharma understand the meaning of 「with remainder」 and 「without remainder.」』 Kasyapa Bodhisattva, with great joy in his heart, leaped with immeasurable excitement, and stepped forward to say to the Buddha: 『How marvelous, World Honored One! You regard all beings as equal, just like Rahula.』 At that time, the Buddha praised Kasyapa Bodhisattva, saying: 『Excellent, excellent. What you have seen is subtle and profound.』 Kasyapa Bodhisattva said to the Buddha: 『World Honored One! I wish that the Tathagata would speak about the merits obtained from the Mahayana Mahaparinirvana Sutra.』 The Buddha told Kasyapa: 『Good man! If someone hears the name of this sutra, the merits obtained are not something that Sravakas or Pratyekabuddhas can describe; only the Buddha knows. Why? Because it is inconceivable, it is the realm of the Buddha. How much more so for those who uphold, recite, understand, and write this sutra?』 At that time, the devas, people, and Asuras, in front of the Buddha, spoke in unison in verses: 『The wisdom of the Buddhas is inconceivable, so are the Dharma and the Sangha. Therefore, we now request, hoping that the Buddha will stay a little longer. The Venerable Mahakasyapa, and Ananda, and others, the retinue of the two assemblies, will arrive soon; and the king of Magadha, King Ajatasatru, who sincerely respects and believes in the Buddha, has not yet arrived here. We hope that the World Honored Buddha will compassionately stay a little longer, and within this assembly, dispel all our doubts.』 At that time, the Tathagata spoke verses for the assembly: 『My eldest disciple in the Dharma is named Mahakasyapa; Ananda is diligent and assiduous, able to dispel all doubts. You should observe carefully, Ananda is a learned man, he naturally understands what is permanent and what is impermanent; therefore, you should not harbor doubts.』
大憂惱。」
爾時，大眾以種種物供養如來。供養佛已，即發阿耨多羅三藐三菩提心，無量無邊恒河沙數諸菩薩等得住初地。
爾時，世尊與文殊師利、迦葉菩薩及與純陀而受記莂。受記莂已，說如是言：「諸善男子！自修其心，慎莫放逸。我今背疾，舉體皆痛。我今欲臥，如彼小兒及常患者。文殊！汝等當爲四部廣說大法。今以此法付囑于汝；乃至迦葉、阿難等至，復當囑付如是正法。」爾時，如來說是語已，為欲調伏諸眾生故，現身有疾，右脅而臥，如彼病人。
大般涅槃經現病品第十八
爾時，迦葉菩薩白佛言：「世尊！如來已免一切疾病，患苦悉除，無復怖畏。世尊！一切眾生有四毒箭則為病因。何等為四？貪慾、瞋恚、愚癡、憍慢。若有病因則有病生，所謂：愛熱肺病、上氣吐逆、膚體㿇㿇、其心悶亂、下痢噦噎、小便麻瀝、眼耳疼痛、腹背脹滿、顛狂干消、鬼魅所著。如是種種身心諸病，諸佛世尊悉無復有。今日如來何緣顧命文殊師利，而作是言：『我今背痛，汝等當爲大眾說法。』有二因緣則無病苦。何等為二？一者、憐愍一切眾生，二者、給施病者醫藥。如來往昔已於無量萬億劫中修菩薩道，常行愛語，利益眾生不令苦惱，施疾病者種種醫藥。何緣於今自言有病？
【現代漢語翻譯】 現代漢語譯本： 大憂惱。」
那時，大眾用各種物品供養如來（Tathagata，佛的稱號）。供養佛后，他們立即發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心），無量無邊的恒河沙數（Ganges river sand number，形容數量極多）菩薩等證得初地（first bhumi，菩薩修行階位）。
那時，世尊（Bhagavan，佛的稱號）為文殊師利（Manjusri，菩薩名）、迦葉菩薩（Kasyapa，菩薩名）以及純陀（Cunda，佛弟子名）授記（vyakarana，預言未來成佛）。授記完畢后，世尊說道：『諸位善男子！要自己修持內心，謹慎不要放縱。我現在背部疼痛，全身都痛。我現在想躺下，像小孩子和常生病的人一樣。文殊！你們應當為四部大眾廣說大法。現在我把這個法囑託給你們；乃至迦葉、阿難（Ananda，佛弟子名）等人到來，也要囑託他們這樣的正法。』那時，如來說完這些話后，爲了調伏眾生，示現身體有病，右脅而臥，像病人一樣。
《大般涅槃經》現病品第十八
那時，迦葉菩薩對佛說：『世尊！如來已經免除一切疾病，痛苦都已消除，不再有恐懼。世尊！一切眾生有四種毒箭，這是病因。哪四種呢？貪慾（lobha，貪婪的慾望）、瞋恚（dvesha，憤怒和憎恨）、愚癡（moha，無明和迷惑）、憍慢（mana，傲慢和自大）。如果有病因就會有病產生，例如：愛熱肺病、上氣吐逆、面板疼痛、內心煩悶、下痢呃逆、小便淋漓、眼耳疼痛、腹背脹滿、癲狂消瘦、鬼魅附身。像這樣種種身心疾病，諸佛世尊都沒有了。今天如來為什麼囑咐文殊師利，說：『我現在背痛，你們應當為大眾說法。』有兩種因緣不會有病苦。哪兩種呢？一是憐憫一切眾生，二是給予病人醫藥。如來過去在無量萬億劫中修菩薩道，常說愛語，利益眾生不讓他們痛苦，施給病人各種醫藥。為什麼今天自己說有病呢？』
【English Translation】 English version: great distress.』
At that time, the assembly offered various items to the Tathagata (title for the Buddha). After making offerings to the Buddha, they immediately generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), and countless Bodhisattvas, as numerous as the sands of the Ganges River, attained the first bhumi (stage of a Bodhisattva's path).
At that time, the Bhagavan (another title for the Buddha) bestowed predictions (vyakarana) upon Manjusri (a Bodhisattva), Kasyapa Bodhisattva (a Bodhisattva), and Cunda (a disciple of the Buddha). After giving the predictions, the Bhagavan said, 『Good men! Cultivate your own minds, and be careful not to be lax. My back is now in pain, and my whole body aches. I now wish to lie down, like a small child or someone who is constantly ill. Manjusri! You should extensively explain the Dharma to the four assemblies. I now entrust this Dharma to you; and when Kasyapa, Ananda (a disciple of the Buddha), and others arrive, you should also entrust this Right Dharma to them.』 At that time, after the Tathagata spoke these words, in order to tame all sentient beings, he manifested illness in his body, lying down on his right side, like a sick person.
The Eighteenth Chapter on Manifesting Illness from the Mahaparinirvana Sutra
At that time, Kasyapa Bodhisattva said to the Buddha, 『Bhagavan! The Tathagata has already been freed from all illnesses, all suffering has been eliminated, and there is no more fear. Bhagavan! All sentient beings have four poisonous arrows, which are the causes of illness. What are the four? Greed (lobha), hatred (dvesha), ignorance (moha), and arrogance (mana). If there are causes of illness, then illness will arise, such as: feverish lung disease, shortness of breath and vomiting, skin pain, mental confusion, diarrhea and hiccups, difficulty urinating, pain in the eyes and ears, bloating in the abdomen and back, madness and wasting away, and possession by demons. All such physical and mental illnesses, the Buddhas and Bhagavan have completely eliminated. Why today does the Tathagata instruct Manjusri, saying, 『My back is now in pain, you should explain the Dharma to the assembly』? There are two causes for not having the suffering of illness. What are the two? One is compassion for all sentient beings, and the other is giving medicine to the sick. In the past, the Tathagata cultivated the Bodhisattva path for countless eons, always speaking loving words, benefiting sentient beings and not causing them suffering, and giving various medicines to the sick. Why today do you say that you are ill?』
「世尊！世人有病，或坐、或臥、不安其處、或索飲食、敕誡家屬修治產業。何故如來默然而臥，不教弟子聲聞人等尸波羅蜜、諸禪解脫、三摩跋提、修諸正勤？何緣不說如是甚深大乘經典？如來何故不以無量方便教大迦葉、人中象王、諸大人等，令其不退阿耨多羅三藐三菩提？何故不治諸惡比丘，受畜一切不凈物者？
「世尊！實無有病，云何默然右脅而臥？諸菩薩等，凡所給施病者醫藥，所得善根悉施眾生，而共迴向一切種智，為除眾生諸煩惱障、業障、報障。煩惱障者，貪慾、瞋恚、愚癡、忿怒纏蓋，焦惱、嫉妒、慳吝、奸詐、諛諂、無慚、無愧，慢、慢慢、不如慢、增上慢、我慢、邪慢、憍慢，放逸、貢高、懟恨、諍訟、邪命、諂媚、詐現異相，以利求利、惡求多求，無有恭敬，不隨教誨，親近惡友，貪利無厭，纏縛難解，欲于惡欲、貪于惡貪，身見、有見及以無見，頻申喜睡，欠呿不樂，貪嗜飲食，其心𧄼瞢，心緣異想、不善思惟，身、口多惡，好喜多語，諸根闇鈍，發言多虛，常為欲覺、恚覺、害覺之所覆蓋，是名煩惱障。業障者，五無間罪重惡之病。報障者，生在地獄、畜生、餓鬼、誹謗正法及一闡提，是名報障。如是三障名為大病。而諸菩薩于無量劫修菩提時，給施一切疾病醫藥，常作是愿：
『令諸眾生永斷如是三障重病。』
「複次，世尊！菩薩摩訶薩修菩提時，給施一切病者醫藥，常作是愿：『愿令眾生永斷諸病，得成如來金剛之身。又愿一切無量眾生作妙藥王，斷除一切諸惡重病。愿諸眾生得阿伽陀藥，以是藥力能除一切無量惡毒。又愿眾生於阿耨多羅三藐三菩提無有退轉，速得成就無上佛藥，消除一切煩惱毒箭。又愿眾生勤修精進，成就如來金剛之心，作微妙藥療治眾病，不令有人生諍訟想。亦愿眾生作大藥樹，療治一切諸惡重病。又愿眾生拔出毒箭，得成如來無上光明。又愿眾生得入如來智慧大藥、微密法藏。』世尊！菩薩如是已於無量百千萬億那由他劫發是誓願，令諸眾生悉無諸病。何緣如來乃於今日唱言：『有病。』
「複次，世尊！世有病者，不能坐起、俯仰、進止，飲食不御、漿水不下，亦復不能教誡諸子修治家業。爾時，父母、妻子、兄弟、親屬、知識皆於是人生必死想。世尊！如來今日亦復如是，右脅而臥，無所論說。此閻浮提有諸愚人當作是念：『如來正覺必當涅槃。』生滅盡想。而如來性實，不畢竟入于涅槃。何以故？如來常住，無變易故。以是因緣，不應說言：『我今背痛。』
「複次，世尊！世有病者，身體羸損，若偃、若側，臥著床褥。爾時，眾人
【現代漢語翻譯】 『使一切眾生永遠斷除這三種障礙的重病。』
「再者，世尊！菩薩摩訶薩在修行菩提道時，佈施醫藥給一切病人，常發這樣的愿：『愿使眾生永遠斷除各種疾病，成就如來金剛之身。又愿一切無量眾產生為妙藥之王，斷除一切諸惡重病。愿眾生得到阿伽陀藥（萬能藥），憑藉這藥力能消除一切無量的惡毒。又愿眾生在阿耨多羅三藐三菩提（無上正等正覺）中永不退轉，迅速成就無上佛藥，消除一切煩惱毒箭。又愿眾生勤奮修行精進，成就如來金剛之心，作為微妙的藥來治療各種疾病，不使任何人產生爭訟的想法。也愿眾產生為大藥樹，治療一切諸惡重病。又愿眾生拔出毒箭，成就如來無上的光明。又愿眾生得以進入如來的智慧大藥、微密法藏。』世尊！菩薩像這樣已經在無量百千萬億那由他劫（極多的時間單位）發過這樣的誓願，使一切眾生都沒有疾病。為什麼如來今天卻說：『有病。』
「再者，世尊！世間有病人，不能坐起、俯仰、前進、停止，飲食不進、水漿不下，也不能教導子女經營家業。這時，父母、妻子、兄弟、親屬、朋友都認為這個人必定會死。世尊！如來今天也像這樣，右脅而臥，沒有說話。這閻浮提（我們所居住的世界）的愚人會這樣想：『如來正覺必定要涅槃（寂滅）。』產生滅盡的想法。而如來的本性是真實的，不會最終進入涅槃。為什麼呢？因為如來是常住的，不會改變。因為這個原因，不應該說：『我現在背痛。』
「再者，世尊！世間有病人，身體虛弱，或仰臥、或側臥，躺在床褥上。這時，眾人
【English Translation】 'May all sentient beings forever be free from these three heavy illnesses of obstacles.'
「Furthermore, World Honored One! When Bodhisattva Mahasattvas cultivate Bodhi, they give medicine to all the sick, and constantly make this vow: 『May all sentient beings forever be free from all diseases, and attain the Vajra body of the Tathagata. May all immeasurable sentient beings become the King of Wonderful Medicine, cutting off all evil and severe illnesses. May sentient beings obtain the Agada medicine (panacea), and with this medicinal power, be able to eliminate all immeasurable evil poisons. May sentient beings never regress in Anuttara-samyak-sambodhi (unexcelled complete enlightenment), and quickly attain the supreme Buddha medicine, eliminating all the poisonous arrows of afflictions. May sentient beings diligently cultivate and advance, attain the Vajra heart of the Tathagata, and act as wonderful medicine to cure all diseases, not allowing anyone to have thoughts of contention. May sentient beings also become great medicinal trees, curing all evil and severe illnesses. May sentient beings pull out the poisonous arrows, and attain the supreme light of the Tathagata. May sentient beings enter the great medicine of the Tathagata's wisdom, the secret Dharma treasury.』 World Honored One! Bodhisattvas have already made these vows for immeasurable hundreds of thousands of millions of nayutas (extremely long periods of time), causing all sentient beings to be free from all diseases. Why does the Tathagata say today: 『I am sick.』
「Furthermore, World Honored One! In the world, there are sick people who cannot sit up, bend over, move forward, or stop, cannot eat or drink, and cannot teach their children to manage the family business. At that time, parents, wives, brothers, relatives, and friends all think that this person will surely die. World Honored One! The Tathagata is also like this today, lying on his right side, without speaking. The foolish people of this Jambudvipa (the world we live in) will think: 『The Tathagata, the Perfectly Enlightened One, must be entering Nirvana (extinction).』 They will have thoughts of extinction. But the true nature of the Tathagata is real, and will not ultimately enter Nirvana. Why? Because the Tathagata is permanent and unchanging. For this reason, it should not be said: 『My back hurts now.』
「Furthermore, World Honored One! In the world, there are sick people whose bodies are weak, lying on their backs or sides, on their beds. At that time, the people
心生惡賤，起必死想。如來今者亦復如是，當爲外道九十五種之所輕慢、生無常想。彼諸外道當作是言：『不如我等以我性人、自在時節、微塵等法而為常住，無有變易。沙門瞿曇無常所遷，是變易法。』以是義故，世尊！今日不應默然右脅而臥。
「複次，世尊！世有病者，四大增損，互不調適，羸瘦乏極。是故，不能隨意坐起，臥著床褥。如來四大無不和適，身力具足，亦無羸損。世尊！如十小牛力不如一大牛力、十大牛力不如一青牛力、十青牛力不如一凡象力、十凡象力不如一野象力、十野象力不如一二牙象力、十二牙象力不如一四牙象力、十四牙象力不如雪山一白象力、十雪山白象力不如一香象力、十香象力不如一青象力、十青象力不如一黃象力、十黃象力不如一赤象力、十赤象力不如一白象力、十白象力不如一山象力、十山象力不如一優缽羅象力、十優缽羅象力不如一波頭摩象力、十波頭摩象力不如一拘物頭象力、十拘物頭象力不如一分陀利象力、十分陀利象力不如人中一力士力、十人中力士力不如一缽健提力、十缽健提力不如一八臂那羅延力、十那羅延力不如一十住菩薩一節之力。一切凡夫身中諸節節不相到、人中力士節頭相到、缽健提身諸節相接、那羅延身節頭相拘、十住菩薩諸節骨解蟠龍相結
【現代漢語翻譯】 現代漢語譯本：心中產生卑劣的想法，必定會想到死亡。如來現在也是這樣，應當被外道九十五種（指當時流行的各種外道思想）所輕視、產生無常的想法。那些外道會這樣說：『不如我們以我們自性的存在、自在的時節、微塵等法作為常住不變的，沒有變易。沙門瞿曇（釋迦牟尼的稱號）被無常所遷變，是變易之法。』因為這個緣故，世尊！今天不應該默默地右脅而臥。 再者，世尊！世間有病人，四大（地、水、火、風）增損，互相不調和，身體虛弱消瘦，極其疲乏。因此，不能隨意坐起，只能臥在床褥上。如來的四大沒有不調和的，身體力量具足，也沒有虛弱消瘦。世尊！就像十頭小牛的力量不如一頭大牛的力量，十頭大牛的力量不如一頭青牛的力量，十頭青牛的力量不如一頭普通象的力量，十頭普通象的力量不如一頭野象的力量，十頭野象的力量不如一頭二牙象的力量，一頭二牙象的力量不如一頭四牙象的力量，一頭四牙象的力量不如雪山一頭白象的力量，十頭雪山白象的力量不如一頭香象的力量，十頭香象的力量不如一頭青象的力量，十頭青象的力量不如一頭黃象的力量，十頭黃象的力量不如一頭赤象的力量，十頭赤象的力量不如一頭白象的力量，十頭白象的力量不如一頭山象的力量，十頭山象的力量不如一頭優缽羅（青蓮花）象的力量，十頭優缽羅象的力量不如一頭波頭摩（紅蓮花）象的力量，十頭波頭摩象的力量不如一頭拘物頭（黃蓮花）象的力量，十頭拘物頭象的力量不如一頭分陀利（白蓮花）象的力量，十分陀利象的力量不如人中一個力士的力量，十個人中力士的力量不如一個缽健提（一種大力士）的力量，十個缽健提的力量不如一個八臂那羅延（印度神話中的大力神）的力量，十個那羅延的力量不如十住菩薩（菩薩修行階位）一節的力量。一切凡夫身體中的各個關節互不相連，人中力士的關節頭相連，缽健提的身體各個關節相接，那羅延的身體關節頭互相拘束，十住菩薩的各個關節骨頭解開像蟠龍一樣互相纏結。
【English Translation】 English version: When evil and base thoughts arise in the mind, the thought of death is sure to follow. The Tathagata (another name for Buddha) is now in the same situation, and should be looked down upon by the ninety-five kinds of heretics (referring to various heterodox schools of thought at the time), and give rise to thoughts of impermanence. Those heretics will say: 『It is not as good as us, who take our inherent nature, the unconstrained seasons, and the subtle particles as permanent and unchanging, without alteration. The Shramana Gautama (another title for Shakyamuni Buddha) is moved by impermanence, and is a law of change.』 Because of this reason, World Honored One! Today you should not silently lie down on your right side. Furthermore, World Honored One! In the world, there are sick people whose four elements (earth, water, fire, and wind) are imbalanced, causing them to be weak, emaciated, and extremely exhausted. Therefore, they cannot sit up or get up at will, and can only lie on their bedding. The Tathagata』s four elements are all in harmony, his physical strength is complete, and he is not weak or emaciated. World Honored One! It is like the strength of ten small oxen is not as great as the strength of one large ox, the strength of ten large oxen is not as great as the strength of one blue ox, the strength of ten blue oxen is not as great as the strength of one ordinary elephant, the strength of ten ordinary elephants is not as great as the strength of one wild elephant, the strength of ten wild elephants is not as great as the strength of one elephant with two tusks, the strength of one elephant with two tusks is not as great as the strength of one elephant with four tusks, the strength of one elephant with four tusks is not as great as the strength of one white elephant from the snowy mountains, the strength of ten white elephants from the snowy mountains is not as great as the strength of one fragrant elephant, the strength of ten fragrant elephants is not as great as the strength of one blue elephant, the strength of ten blue elephants is not as great as the strength of one yellow elephant, the strength of ten yellow elephants is not as great as the strength of one red elephant, the strength of ten red elephants is not as great as the strength of one white elephant, the strength of ten white elephants is not as great as the strength of one mountain elephant, the strength of ten mountain elephants is not as great as the strength of one Utpala (blue lotus) elephant, the strength of ten Utpala elephants is not as great as the strength of one Paduma (red lotus) elephant, the strength of ten Paduma elephants is not as great as the strength of one Kumuda (yellow lotus) elephant, the strength of ten Kumuda elephants is not as great as the strength of one Pundarika (white lotus) elephant, the strength of ten Pundarika elephants is not as great as the strength of one strong man among humans, the strength of ten strong men among humans is not as great as the strength of one Bhima (a powerful wrestler), the strength of ten Bhimas is not as great as the strength of one eight-armed Narayana (a powerful deity in Hindu mythology), the strength of ten Narayanas is not as great as the strength of one joint of a Bodhisattva of the Tenth Stage (a stage in the Bodhisattva path). The joints in the bodies of all ordinary people are not connected to each other, the joints of strong men among humans are connected at the head, the joints of Bhima』s body are connected to each other, the joints of Narayana』s body are connected at the head, and the joints of a Bodhisattva of the Tenth Stage are like intertwined dragons.
。是故，菩薩其力最大。世界成時，從金剛際起金剛座，上至道場菩提樹下。菩薩坐已，其心即時逮得十力。如來今者不應如彼嬰孩小兒。嬰孩小兒愚癡無智，無所能說。以是義故，隨意偃側，無人譏訶。如來世尊有大智慧照明一切，人之大龍，具大威德，成就神通，無上仙人，永斷疑網，已拔毒箭，進止安詳，威儀具足，得無所畏。今者何故右脅而臥，令諸人天悲愁苦惱？」
爾時，迦葉菩薩即于佛前而說偈言：
「瞿曇大聖德！ 愿起演妙法， 不應如小兒、 病者臥床蓐。 調御天人師， 倚臥雙樹間， 下愚凡夫見， 當言：『必涅槃。』 不知方等典， 甚深佛所行， 不見微密藏， 猶盲不見道。 唯有諸菩薩、 文殊師利等， 能解是甚深， 譬如善射人。 三世諸世尊， 大悲為根本， 如是大慈悲， 今為何所在？ 若無大悲者， 是則不名佛； 佛若必涅槃， 是則不名常。 唯愿無上尊， 哀受我等請， 利益於眾生， 摧伏諸外道。」
爾時，世尊大悲熏心，知諸眾生各各所念，將欲隨順、畢竟利益，即從臥起，結跏趺坐。顏貌熙怡，如融金聚；面目端嚴，猶月盛滿；形容清凈，無諸垢穢。放大光明充遍虛空，其光
【現代漢語翻譯】 現代漢語譯本：因此，菩薩的力量是最大的。當世界形成時，從金剛際（指最堅固的邊界）升起金剛座（菩薩的座位），一直到道場菩提樹下。菩薩坐下後，他的心立刻獲得十力（佛的十種力量）。如來（佛的稱號）現在不應該像那些嬰兒小孩一樣。嬰兒小孩愚癡無知，什麼都說不出來。因為這個原因，他們可以隨意側臥，沒有人會責怪他們。如來世尊（佛的尊稱）擁有偉大的智慧，能夠照亮一切，是人中的大龍（比喻偉大的人物），具有偉大的威德，成就了神通，是無上的仙人，永遠斷除了疑惑，已經拔除了毒箭（比喻煩惱），進退安詳，威儀具足，獲得了無所畏懼。現在為什麼右脅而臥，讓所有的人天（人和天神）都感到悲傷痛苦呢？ 當時，迦葉菩薩（佛陀的十大弟子之一）在佛前說了偈語： 『瞿曇（佛的姓）大聖德！愿您起身宣講微妙的佛法，不應該像小孩子或病人一樣躺在床上。調御天人師（佛的稱號），您倚靠在雙樹之間，下愚凡夫看到，會說：『必定是涅槃（佛的最終寂滅）。』他們不瞭解方等經典（大乘佛教經典），不瞭解佛所行的甚深之道，看不到微密之藏（佛的秘密教義），就像盲人看不見道路一樣。只有諸位菩薩，像文殊師利（菩薩名）等，才能理解這甚深的道理，就像善於射箭的人一樣。三世諸世尊（過去、現在、未來諸佛），以大悲為根本，如此的大慈悲，現在在哪裡呢？如果沒有大悲心，就不能稱為佛；如果佛必定涅槃，就不能稱為常（永恒）。唯愿無上的尊者，哀憐接受我們的請求，利益眾生，摧伏一切外道。』 當時，世尊（佛的尊稱）大悲心充滿，知道所有眾生各自的想法，將要隨順他們的心意，最終利益他們，就從臥榻起身，結跏趺坐（佛教的坐姿）。臉色喜悅，像融化的金子一樣；面容端正莊嚴，像滿月一樣；身形清凈，沒有污垢。放出光明，充滿虛空，那光芒
【English Translation】 English version: Therefore, the power of a Bodhisattva is the greatest. When a world is formed, from the Vajra boundary (the most solid boundary) rises the Vajra seat (the seat of a Bodhisattva), up to the Bodhi tree in the place of enlightenment. Once the Bodhisattva is seated, his mind immediately attains the ten powers (ten powers of a Buddha). The Tathagata (title of a Buddha) should not now be like those infant children. Infant children are foolish and ignorant, unable to say anything. For this reason, they can lie on their side at will, and no one will criticize them. The Tathagata, the World Honored One (honorific title of a Buddha), possesses great wisdom, capable of illuminating everything, is the great dragon among men (a metaphor for a great person), possesses great power and virtue, has achieved supernatural powers, is the supreme immortal, has forever cut off doubts, has already pulled out the poisoned arrow (a metaphor for afflictions), walks and stops with peace, is complete in dignified conduct, and has attained fearlessness. Why is he now lying on his right side, causing all humans and gods to feel sorrow and pain? At that time, Bodhisattva Kasyapa (one of the ten great disciples of the Buddha) spoke a verse in front of the Buddha: 'Great Sage Gautama (Buddha's surname)! May you rise and expound the wonderful Dharma, you should not lie on the bed like a child or a sick person. The Teacher of Gods and Humans (title of a Buddha), you lean between the twin trees, when the foolish ordinary people see this, they will say: 'Surely it is Nirvana (the final extinction of a Buddha).' They do not understand the Vaipulya Sutras (Mahayana Buddhist scriptures), do not understand the profound path that the Buddha walks, cannot see the secret treasury (secret teachings of the Buddha), just like a blind person cannot see the road. Only the Bodhisattvas, like Manjusri (name of a Bodhisattva), etc., can understand this profound truth, just like a skilled archer. The Buddhas of the three worlds (past, present, and future Buddhas), take great compassion as their foundation, where is such great compassion now? If there is no great compassion, one cannot be called a Buddha; if the Buddha must enter Nirvana, then one cannot be called eternal. May the supreme honored one, have mercy and accept our request, benefit all sentient beings, and subdue all heretics.' At that time, the World Honored One (honorific title of a Buddha), his heart filled with great compassion, knowing the thoughts of all sentient beings, was about to follow their minds and ultimately benefit them, so he rose from his bed and sat in the lotus position (Buddhist sitting posture). His face was joyful, like molten gold; his face was upright and dignified, like a full moon; his form was pure, without any defilement. He emitted light, filling the void, and that light
大盛過百千日，照于東方、南、西、北方、四維、上、下諸佛世界，惠施眾生大智之炬，悉令得滅無明黑闇，令百千億那由他眾生安止不退菩提之心。
爾時，世尊心無疑慮，如師子王。以三十二大人之相、八十種好莊嚴其身。于其身上一切毛孔，一一毛孔出一蓮花。其花微妙，各具千葉，純真金色，琉璃為莖、金剛為須、玟瑰為臺，形大團圓，猶如車輪。是諸蓮花各出種種雜色光明，青、黃、赤、白、紫、頗梨色。是諸光明皆悉遍至阿鼻地獄、想地獄、黑繩地獄、眾合地獄、叫喚地獄、大叫喚地獄、焦熱地獄、大焦熱地獄。是八地獄其中眾生，常為諸苦之所逼切，所謂燒煮、火炙、斫刺、㓟剝。遇斯光已，如是眾苦悉滅無餘，安隱清涼，快樂無極。是光明中宣說如來秘密之藏，言：「諸眾生皆有佛性。」眾生聞已，即便命終生人天中。乃至八種寒冰地獄，所謂阿波波地獄、阿吒吒地獄、阿羅羅地獄、阿娑娑地獄、優缽羅地獄、波頭摩地獄、拘物頭地獄、分陀利地獄。是中眾生常為寒苦之所逼惱，所謂擘裂、身體碎壞、互相殘害。遇斯光已，如是等苦亦滅無餘，即得調和，溫暖適身。是光明中亦說如來秘密之藏，言：「諸眾生皆有佛性。」眾生聞已，即便命終生人天中。爾時，於此閻浮提界及余世界所有地獄皆
【現代漢語翻譯】 現代漢語譯本：
光明大盛，超過百千個太陽，照耀東方、南方、西方、北方、四維、上方、下方各個佛的世界，將大智慧的火炬施予眾生，使他們都能滅除無明的黑暗，讓百千億那由他（極大的數量單位）的眾生安住于不退轉的菩提之心。
那時，世尊（佛陀）心中毫無疑慮，如同獅子王一般。他以三十二種大丈夫相和八十種好來莊嚴自身。他身上每一個毛孔都生出一朵蓮花。這些蓮花精妙無比，每一朵都有一千片花瓣，純粹是金色，花莖是琉璃做的，花須是金剛做的，花臺是玟瑰做的，形狀巨大而圓滿，如同車輪一般。這些蓮花各自發出各種雜色的光芒，青色、黃色、紅色、白色、紫色、頗梨色（水晶色）。這些光芒都遍及阿鼻地獄（無間地獄）、想地獄、黑繩地獄、眾合地獄、叫喚地獄、大叫喚地獄、焦熱地獄、大焦熱地獄。這八大地獄中的眾生，常常被各種痛苦所逼迫，例如燒煮、火烤、砍刺、剝皮。當他們遇到這些光芒后，這些痛苦都完全消失，變得安穩清涼，快樂無比。這些光芒中宣說如來的秘密寶藏，說：『一切眾生都具有佛性。』眾生聽到后，便會命終，轉生到人天之中。乃至八種寒冰地獄，即阿波波地獄、阿吒吒地獄、阿羅羅地獄、阿娑娑地獄、優缽羅地獄、波頭摩地獄、拘物頭地獄、分陀利地獄。這些地獄中的眾生常常被寒冷所折磨，例如身體被撕裂、碎裂、互相殘害。當他們遇到這些光芒后，這些痛苦也完全消失，立即變得調和，身體溫暖舒適。這些光芒中也宣說如來的秘密寶藏，說：『一切眾生都具有佛性。』眾生聽到后，便會命終，轉生到人天之中。那時，在這個閻浮提界（我們所居住的世界）以及其他世界的所有地獄都 現代漢語譯本：
光明大盛，超過百千個太陽，照耀東方、南方、西方、北方、四維、上方、下方各個佛的世界，將大智慧的火炬施予眾生，使他們都能滅除無明的黑暗，讓百千億那由他（極大的數量單位）的眾生安住于不退轉的菩提之心。
那時，世尊（佛陀）心中毫無疑慮，如同獅子王一般。他以三十二種大丈夫相和八十種好來莊嚴自身。他身上每一個毛孔都生出一朵蓮花。這些蓮花精妙無比，每一朵都有一千片花瓣，純粹是金色，花莖是琉璃做的，花須是金剛做的，花臺是玟瑰做的，形狀巨大而圓滿，如同車輪一般。這些蓮花各自發出各種雜色的光芒，青色、黃色、紅色、白色、紫色、頗梨色（水晶色）。這些光芒都遍及阿鼻地獄（無間地獄）、想地獄、黑繩地獄、眾合地獄、叫喚地獄、大叫喚地獄、焦熱地獄、大焦熱地獄。這八大地獄中的眾生，常常被各種痛苦所逼迫，例如燒煮、火烤、砍刺、剝皮。當他們遇到這些光芒后，這些痛苦都完全消失，變得安穩清涼，快樂無比。這些光芒中宣說如來的秘密寶藏，說：『一切眾生都具有佛性。』眾生聽到后，便會命終，轉生到人天之中。乃至八種寒冰地獄，即阿波波地獄、阿吒吒地獄、阿羅羅地獄、阿娑娑地獄、優缽羅地獄、波頭摩地獄、拘物頭地獄、分陀利地獄。這些地獄中的眾生常常被寒冷所折磨，例如身體被撕裂、碎裂、互相殘害。當他們遇到這些光芒后，這些痛苦也完全消失，立即變得調和，身體溫暖舒適。這些光芒中也宣說如來的秘密寶藏，說：『一切眾生都具有佛性。』眾生聽到后，便會命終，轉生到人天之中。那時，在這個閻浮提界（我們所居住的世界）以及其他世界的所有地獄都
【English Translation】 English version:
The light shone exceedingly, surpassing hundreds of thousands of suns, illuminating the Buddha worlds in the East, South, West, North, the four intermediate directions, above, and below. It bestowed the torch of great wisdom upon all sentient beings, enabling them to extinguish the darkness of ignorance, and allowing hundreds of thousands of billions of nayutas (an immense number) of beings to settle in the unretreating mind of Bodhi.
At that time, the World Honored One (Buddha) was without any doubt in his mind, like a lion king. He adorned his body with the thirty-two marks of a great man and the eighty minor marks. From every pore of his body, a lotus flower emerged. These lotus flowers were exquisite, each with a thousand petals, purely golden, with stems of lapis lazuli, stamens of diamond, and a calyx of rose, large and round like a wheel. These lotus flowers each emitted various colored lights, blue, yellow, red, white, purple, and crystal-colored. These lights reached all the way to Avici Hell (the hell of uninterrupted suffering), the Thought Hell, the Black Rope Hell, the Combined Hell, the Crying Hell, the Great Crying Hell, the Burning Hell, and the Great Burning Hell. The beings in these eight hells were constantly tormented by various sufferings, such as boiling, roasting, cutting, and flaying. When they encountered these lights, all such sufferings completely disappeared, and they became peaceful, cool, and infinitely joyful. In these lights, the secret treasury of the Tathagata was proclaimed, saying, 'All sentient beings possess Buddha-nature.' Upon hearing this, the beings would immediately die and be reborn in the heavens or among humans. Even the eight cold hells, namely, the Arbuda Hell, the Nirarbuda Hell, the Atata Hell, the Hahava Hell, the Utpala Hell, the Padma Hell, the Kumuda Hell, and the Pundarika Hell. The beings in these hells were constantly tormented by the cold, such as being torn apart, their bodies shattered, and harming each other. When they encountered these lights, these sufferings also completely disappeared, and they immediately became harmonious, their bodies warm and comfortable. In these lights, the secret treasury of the Tathagata was also proclaimed, saying, 'All sentient beings possess Buddha-nature.' Upon hearing this, the beings would immediately die and be reborn in the heavens or among humans. At that time, all the hells in this Jambudvipa (the world we inhabit) and other worlds were English version:
The light shone exceedingly, surpassing hundreds of thousands of suns, illuminating the Buddha worlds in the East, South, West, North, the four intermediate directions, above, and below. It bestowed the torch of great wisdom upon all sentient beings, enabling them to extinguish the darkness of ignorance, and allowing hundreds of thousands of billions of nayutas (an immense number) of beings to settle in the unretreating mind of Bodhi.
At that time, the World Honored One (Buddha) was without any doubt in his mind, like a lion king. He adorned his body with the thirty-two marks of a great man and the eighty minor marks. From every pore of his body, a lotus flower emerged. These lotus flowers were exquisite, each with a thousand petals, purely golden, with stems of lapis lazuli, stamens of diamond, and a calyx of rose, large and round like a wheel. These lotus flowers each emitted various colored lights, blue, yellow, red, white, purple, and crystal-colored. These lights reached all the way to Avici Hell (the hell of uninterrupted suffering), the Thought Hell, the Black Rope Hell, the Combined Hell, the Crying Hell, the Great Crying Hell, the Burning Hell, and the Great Burning Hell. The beings in these eight hells were constantly tormented by various sufferings, such as boiling, roasting, cutting, and flaying. When they encountered these lights, all such sufferings completely disappeared, and they became peaceful, cool, and infinitely joyful. In these lights, the secret treasury of the Tathagata was proclaimed, saying, 'All sentient beings possess Buddha-nature.' Upon hearing this, the beings would immediately die and be reborn in the heavens or among humans. Even the eight cold hells, namely, the Arbuda Hell, the Nirarbuda Hell, the Atata Hell, the Hahava Hell, the Utpala Hell, the Padma Hell, the Kumuda Hell, and the Pundarika Hell. The beings in these hells were constantly tormented by the cold, such as being torn apart, their bodies shattered, and harming each other. When they encountered these lights, these sufferings also completely disappeared, and they immediately became harmonious, their bodies warm and comfortable. In these lights, the secret treasury of the Tathagata was also proclaimed, saying, 'All sentient beings possess Buddha-nature.' Upon hearing this, the beings would immediately die and be reborn in the heavens or among humans. At that time, all the hells in this Jambudvipa (the world we inhabit) and other worlds were
悉空虛，無受罪者，除一闡提。
餓鬼眾生，飢渴所逼，以發纏身，于百千歲未曾得聞漿水之名。遇斯光已，飢渴即除。是光明中亦說如來微密秘藏，言：「諸眾生皆有佛性。」眾生聞已，即便命終生人天中，令諸餓鬼亦悉空虛，除謗大乘方等正典。
畜生眾生，互相殺害、共相殘食。遇斯光已，恚心悉滅。是光明中亦說如來秘密之藏，言：「諸眾生皆有佛性。」眾生聞已，即便命終生人天中。當爾之時，畜生亦盡，除謗正法。
是一一花各有一佛，圓光一尋，金色晃曜，微妙端嚴最上無比，三十二相、八十種好莊嚴其身。是諸世尊，或有坐者、或有行者、或有臥者、或有住者，或震雷音、或澍洪雨、或放電光、或扇大風、或出煙焰身如火聚。或復示現七寶諸山、池、泉、河水、山林、樹木，或復示現七寶國土、城邑、聚落、宮殿、屋宅，或復示現象、馬、師子、虎、狼、孔雀、鳳凰、諸鳥。或復示現令閻浮提所有眾生悉見地獄、畜生、餓鬼，或復示現欲界六天。
復有世尊或說陰界諸入多諸過患，或復有說四聖諦法，或復有說諸法因緣，或復有說諸業煩惱皆因緣生，或復有說我與無我，或復有說苦、樂二法，或復有說常、無常等，或復有說凈與不凈。
復有世尊為諸菩薩演說所行六
【現代漢語翻譯】 現代漢語譯本：一切都將空虛，沒有受罪者，除非是一闡提（斷絕善根的人）。 餓鬼眾生，被飢渴所逼迫，頭髮纏繞身體，在千百萬年中從未聽說過漿水的名字。遇到這光明后，飢渴立即消除。這光明中也宣說了如來的微妙秘密寶藏，說：『一切眾生都具有佛性。』眾生聽到后，立即命終，轉生到人天之中，使所有餓鬼也都空虛，除非是誹謗大乘方等正典的人。 畜生眾生，互相殘殺、互相吞食。遇到這光明后，嗔恨心全部消滅。這光明中也宣說了如來的秘密寶藏，說：『一切眾生都具有佛性。』眾生聽到后，立即命終，轉生到人天之中。那時，畜生也全部消失，除非是誹謗正法的人。 每一朵花都有一尊佛，圓光一尋（古代長度單位，約八尺），金色光芒閃耀，微妙端莊，最上無比，以三十二相、八十種好莊嚴其身。這些世尊，有的坐著，有的行走，有的躺臥，有的站立，有的發出雷鳴般的聲音，有的降下大雨，有的放出閃電，有的扇起大風，有的發出煙焰，身體如同火聚。有的還示現七寶諸山、池塘、泉水、河流、山林、樹木，有的還示現七寶國土、城邑、村落、宮殿、房屋，有的還示現大象、馬、獅子、老虎、狼、孔雀、鳳凰等各種鳥類。有的還示現讓閻浮提（我們所居住的世界）所有眾生都看到地獄、畜生、餓鬼，有的還示現欲界六天。 還有世尊有的宣說陰界諸入（構成生命的要素）的諸多過患，有的宣說四聖諦法，有的宣說諸法因緣，有的宣說諸業煩惱都是因緣所生，有的宣說我與無我，有的宣說苦與樂兩種法，有的宣說常與無常等，有的宣說清凈與不清凈。 還有世尊為諸菩薩演說所修行的六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）。
【English Translation】 English version: All will be empty, with no one to suffer, except for the icchantikas (those who have severed their roots of goodness). The hungry ghosts, tormented by hunger and thirst, with their hair tangled around their bodies, have not heard the name of even a drop of water for hundreds of thousands of years. Upon encountering this light, their hunger and thirst are immediately relieved. In this light, the subtle and secret treasury of the Tathagata is also proclaimed, saying, 'All sentient beings possess Buddha-nature.' Upon hearing this, these beings immediately die and are reborn in the realms of humans and gods, causing all hungry ghosts to become empty, except for those who slander the Mahayana Vaipulya Sutras. The animal beings, killing and devouring each other, upon encountering this light, all their anger is extinguished. In this light, the secret treasury of the Tathagata is also proclaimed, saying, 'All sentient beings possess Buddha-nature.' Upon hearing this, these beings immediately die and are reborn in the realms of humans and gods. At that time, the animal realm also becomes empty, except for those who slander the true Dharma. Each and every flower has a Buddha, with a halo of one 'xun' (an ancient unit of length, about eight feet), golden and radiant, subtle and dignified, supremely incomparable, adorned with the thirty-two marks and eighty minor characteristics. These World Honored Ones, some are sitting, some are walking, some are lying down, some are standing, some are emitting thunderous sounds, some are pouring down heavy rain, some are emitting lightning, some are fanning great winds, some are emitting smoke and flames, their bodies like a mass of fire. Some also manifest jeweled mountains, ponds, springs, rivers, forests, and trees. Some also manifest jeweled lands, cities, villages, palaces, and houses. Some also manifest elephants, horses, lions, tigers, wolves, peacocks, phoenixes, and various birds. Some also manifest all the beings in Jambudvipa (the world we inhabit) seeing hells, animals, and hungry ghosts. Some also manifest the six heavens of the desire realm. Furthermore, some World Honored Ones expound on the many faults of the skandhas (aggregates), realms, and entrances (elements of existence). Some expound on the Four Noble Truths. Some expound on the causes and conditions of all dharmas. Some expound that all karmic afflictions arise from causes and conditions. Some expound on self and non-self. Some expound on the two dharmas of suffering and happiness. Some expound on permanence and impermanence, and so on. Some expound on purity and impurity. Furthermore, some World Honored Ones expound to the Bodhisattvas the six paramitas (perfections) they practice (generosity, morality, patience, diligence, meditation, and wisdom).
波羅蜜，或復有說諸大菩薩所得功德，或復有說諸佛世尊所得功德，或復有說聲聞之人所得功德。或復有說隨順一乘、或復有說三乘成道。
或有世尊左脅出水、右脅出火。或有示現初生、出家、坐于道場、菩提樹下轉妙法輪、入于涅槃。或有世尊作師子吼，令此會中有得一果、二果、三果、至第四果。或復有說出離生死無量因緣。
爾時，於此閻浮提中所有眾生遇斯光已，盲者見色、聾者聽聲、啞者能言、拘躄能行，貧者得財、慳者能施、恚者慈心、不信者信。如是，世界無一眾生修行惡法，除一闡提。
爾時，一切天、龍、鬼神、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、羅剎、健陀、憂摩陀、阿婆魔羅、人非人等悉共同聲唱如是言：「善哉，善哉。無上天尊多所利益。」說是語已，踴躍歡喜，或歌、或舞、或身動轉，以種種花散佛及僧，所謂天優缽羅花、拘物頭花、波頭摩花、分陀利花、曼陀羅花、摩訶曼陀羅花、曼殊沙花、摩訶曼殊沙花、散陀那花、摩訶散陀那花、盧脂那花、摩訶盧脂那花、香花、大香花、適意花、大適意花、愛見花、大愛見花、端嚴花、第一端嚴花。復散諸香，所謂沉水、多伽樓香、栴檀、鬱金、和合雜香、海岸聚香。復以天上寶幢、幡蓋、諸天伎樂——箏、笛、
【現代漢語翻譯】 現代漢語譯本：或者有人說這是諸大菩薩所獲得的功德，或者有人說這是諸佛世尊所獲得的功德，或者有人說這是聲聞之人所獲得的功德。或者有人說這是隨順一乘（唯一佛乘）的教義，或者有人說這是三乘（聲聞乘、緣覺乘、菩薩乘）成道。 或者有世尊從左脅出水，右脅出火。或者有示現初生、出家、坐于道場（菩提樹下）、轉妙法輪（宣講佛法）、入于涅槃（寂滅）。或者有世尊作獅子吼（比喻佛陀說法時的威猛），令此會中有得一果（須陀洹果）、二果（斯陀含果）、三果（阿那含果）、乃至第四果（阿羅漢果）。或者有人說這是出離生死的無量因緣。 那時，在這閻浮提（我們所居住的世界）中，所有眾生遇到這光明后，盲人能看見顏色，聾人能聽見聲音，啞巴能說話，瘸子能行走，貧窮的人得到財富，吝嗇的人能佈施，嗔恨的人生起慈悲心，不相信的人產生信仰。這樣，世界上沒有一個眾生修行惡法，除了一闡提（斷絕善根的人）。 那時，一切天（天神）、龍（龍神）、鬼神、乾闥婆（香神）、阿修羅（非天）、迦樓羅（金翅鳥）、緊那羅（歌神）、摩睺羅伽（大蟒神）、羅剎（惡鬼）、健陀（香陰神）、憂摩陀（醉神）、阿婆魔羅（癲狂神）、人非人等都共同發出聲音唱道：『善哉，善哉。無上天尊（佛陀）利益眾生甚多。』說完這些話后，他們踴躍歡喜，有的唱歌，有的跳舞，有的身體搖動，用各種各樣的花散在佛和僧眾身上，這些花包括天優缽羅花（青蓮花）、拘物頭花（赤蓮花）、波頭摩花（紅蓮花）、分陀利花（白蓮花）、曼陀羅花（白色小花）、摩訶曼陀羅花（白色大花）、曼殊沙花（紅色小花）、摩訶曼殊沙花（紅色大花）、散陀那花（黃色小花）、摩訶散陀那花（黃色大花）、盧脂那花（黑色小花）、摩訶盧脂那花（黑色大花）、香花、大香花、適意花、大適意花、愛見花、大愛見花、端嚴花、第一端嚴花。又散各種香，包括沉水香、多伽樓香、栴檀香、鬱金香、和合雜香、海岸聚香。又用天上的寶幢、幡蓋、諸天伎樂——箏、笛、
【English Translation】 English version: Some say these are the merits obtained by the great Bodhisattvas, others say these are the merits obtained by the World Honored Ones, the Buddhas, and still others say these are the merits obtained by the Sravakas (disciples who hear the Buddha's teachings). Some say this is in accordance with the One Vehicle (Buddha Vehicle), while others say it is the attainment of enlightenment through the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle). Some World Honored Ones emit water from their left side and fire from their right side. Some manifest their initial birth, renunciation of the world, sitting in the Bodhimanda (place of enlightenment), under the Bodhi tree, turning the wonderful Dharma wheel (teaching the Dharma), and entering Nirvana (extinction of suffering). Some World Honored Ones roar like a lion (a metaphor for the Buddha's powerful teaching), causing those in the assembly to attain the first fruit (Sotapanna), the second fruit (Sakadagami), the third fruit (Anagami), and even the fourth fruit (Arhat). Some say these are the immeasurable causes and conditions for liberation from birth and death. At that time, in this Jambudvipa (the world we inhabit), all beings who encountered this light, the blind could see colors, the deaf could hear sounds, the mute could speak, the lame could walk, the poor obtained wealth, the stingy became generous, the hateful developed compassion, and the unbelieving gained faith. Thus, there was not a single being in the world practicing evil, except for the Icchantikas (those who have severed their roots of goodness). At that time, all the Devas (gods), Nagas (dragons), Yakshas (nature spirits), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (serpent deities), Rakshasas (demons), Gandhas (fragrance spirits), Umadas (intoxicated spirits), Apasmara (epileptic spirits), humans, and non-humans all together chanted in one voice, 'Excellent, excellent. The Supreme Honored One (Buddha) has greatly benefited beings.' After saying these words, they leaped with joy, some sang, some danced, some moved their bodies, and scattered various kinds of flowers upon the Buddha and the Sangha (monastic community), including Utpala flowers (blue lotuses), Kumuda flowers (red lotuses), Padma flowers (pink lotuses), Pundarika flowers (white lotuses), Mandarava flowers (small white flowers), Maha-mandarava flowers (large white flowers), Manjushaka flowers (small red flowers), Maha-manjushaka flowers (large red flowers), Sandana flowers (small yellow flowers), Maha-sandana flowers (large yellow flowers), Ruchira flowers (small black flowers), Maha-ruchira flowers (large black flowers), fragrant flowers, great fragrant flowers, pleasing flowers, great pleasing flowers, lovely flowers, great lovely flowers, beautiful flowers, and the most beautiful flowers. They also scattered various fragrances, including aloeswood, tagara, sandalwood, turmeric, mixed fragrances, and coastal fragrances. They also used heavenly jeweled banners, canopies, and heavenly music—zithers, flutes,
笙、瑟、箜篌、鼓吹——供養于佛。
而說偈言：
「我今稽首大精進， 無上正覺兩足尊， 天人大眾所不知， 唯有瞿曇乃能了。 世尊往昔為我故， 于無量劫修苦行， 如何一旦棄本誓， 而便捨命欲涅槃？ 一切眾生不能見， 諸佛世尊秘密藏， 以是因緣難得出， 輪轉生死墜惡道。 如佛所說阿羅漢， 一切皆當至涅槃， 如是甚深佛行處， 凡夫下愚誰能知？ 施諸眾生甘露法， 為斷除彼諸煩惱； 若有服此甘露已， 不復受生、老、病、死。 如來世尊已療治， 百千無量諸眾生， 令其所有諸重病， 一切消滅無遺余。 世尊久已舍病苦， 故得名為第七佛， 唯愿今日雨法雨， 潤漬我等功德種。」 是諸大眾及人天， 如是請已默然住。
說是偈時，蓮花臺中一切諸佛——從閻浮提遍至凈居——悉皆聞之。
爾時，佛告迦葉菩薩：「善哉，善哉。善男子！汝已具足如是甚深微妙智慧，不為一切諸魔、外道之所破壞。善男子！汝已安住，不為一切諸惡邪風之所傾動。善男子！汝已成就樂說辯才，已曾供養過去無量恒河沙等諸佛世尊，是故能問如來正覺如是之義。
「善男子！我于往昔無量無邊億那
【現代漢語翻譯】 現代漢語譯本 用笙（一種簧管樂器）、瑟（一種彈撥樂器）、箜篌（一種豎琴式樂器）、鼓吹（各種吹奏樂器）來供養佛陀。
並說偈頌道：
『我今天稽首禮拜大精進的佛陀，無上正覺、兩足尊（佛的尊稱）， 天人和大眾都不知道的真理，只有瞿曇（釋迦牟尼的姓）才能徹底明瞭。 世尊您過去爲了我們，在無量劫中修行苦行， 為何一旦要放棄本來的誓願，就捨棄生命想要涅槃呢？ 一切眾生都無法見到，諸佛世尊的秘密寶藏， 因為這個因緣難以得出，只能在生死輪迴中墜入惡道。 如佛所說的阿羅漢（斷絕煩惱，達到涅槃的修行者），一切都應當達到涅槃， 如此甚深的佛陀修行境界，凡夫下愚之人誰能知曉？ 您施予眾生甘露妙法，是爲了斷除他們的一切煩惱； 如果有人服用了這甘露，就不會再受生、老、病、死的痛苦。 如來世尊已經治癒了，百千無量眾生的病苦， 讓他們所有嚴重的疾病，都完全消滅沒有遺留。 世尊您早已捨棄了病苦，所以才被稱為第七佛， 只願今天您能降下法雨，滋潤我們功德的種子。』 這些大眾以及天人，這樣請求之後就默默地住立。
當說這些偈頌時，蓮花臺中的一切諸佛——從閻浮提（我們所居住的世界）遍及到凈居天（色界天最高處）——都聽到了。
這時，佛陀告訴迦葉菩薩（釋迦牟尼佛的十大弟子之一）說：『善哉，善哉。善男子！你已經具備如此甚深微妙的智慧，不會被一切諸魔、外道所破壞。善男子！你已經安住，不會被一切諸惡邪風所動搖。善男子！你已經成就了樂說辯才，曾經供養過去無量恒河沙數般的諸佛世尊，所以才能問如來正覺如此的道理。
『善男子！我在過去無量無邊億那由他（極大的數字單位）
【English Translation】 English version With sheng (a reed pipe wind instrument), se (a plucked zither-like instrument), konghou (a harp-like instrument), and drums and trumpets—offerings to the Buddha.
And then spoke in verses:
'I now bow my head to the greatly diligent one, the unsurpassed perfect enlightenment, the two-footed honored one (a title for the Buddha), What is unknown to gods and humans, only Gautama (Buddha's family name) can fully understand. World Honored One, in the past for our sake, you practiced asceticism for immeasurable kalpas, How can you abandon your original vows and give up your life to seek Nirvana? All sentient beings cannot see, the secret treasure of all Buddhas, World Honored Ones, Because of this cause and condition, it is difficult to attain, and they can only revolve in the cycle of birth and death, falling into evil paths. As the Buddha has said, the Arhats (those who have cut off afflictions and attained Nirvana), all should reach Nirvana, Such a profound state of the Buddha's practice, who among ordinary and foolish people can know? You bestow upon sentient beings the nectar of Dharma, to cut off all their afflictions; If one has taken this nectar, they will no longer suffer birth, old age, sickness, and death. The Tathagata, World Honored One, has already healed, hundreds of thousands of immeasurable sentient beings, Causing all their severe illnesses, to be completely extinguished without any remainder. World Honored One, you have long since abandoned the suffering of illness, therefore you are called the Seventh Buddha, We only wish that today you will rain down the Dharma rain, to moisten the seeds of our merits.' These great assemblies and gods and humans, after making this request, remained silent.
When these verses were spoken, all the Buddhas on the lotus platform—from Jambudvipa (the world we live in) to the Pure Abode Heaven (the highest heaven in the Form Realm)—all heard it.
At that time, the Buddha said to Bodhisattva Kasyapa (one of the ten great disciples of Sakyamuni Buddha): 'Excellent, excellent. Good man! You have already fully possessed such profound and subtle wisdom, and will not be destroyed by all demons and heretics. Good man! You have already settled, and will not be shaken by all evil and perverse winds. Good man! You have already achieved the eloquence of joyful speech, and have offered to countless Buddhas, World Honored Ones, as numerous as the sands of the Ganges River in the past, therefore you are able to ask the Tathagata about the meaning of perfect enlightenment.
'Good man! In the past, for immeasurable, boundless, billions of nayutas (a very large number unit)'
由他百千萬劫已除病根，永離倚臥。迦葉！過去無量阿僧祇劫有佛出世，號無上勝如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，為諸聲聞說是大乘《大涅槃經》，開示分別顯發其義。我于爾時亦為彼佛而作聲聞，受持如是大涅槃典，讀誦、通利、書寫經卷、廣為他人開示、分別解說其義，以是善根迴向阿耨多羅三藐三菩提。
「善男子！我從是來，未曾有惡煩惱業緣墮于惡道、誹謗正法、作一闡提、受黃門身、無根、二根、反逆父母、殺阿羅漢、破塔壞僧、出佛身血、犯四重禁。從是已來，身心安隱，無諸苦惱。
「迦葉！我今實無一切疾病。所以者何？諸佛世尊久已遠離一切病故。迦葉！是諸眾生不知大乘方等密教，便謂如來真實有疾。
「迦葉！如言：『如來，人中師子。』而如來者實非師子，如是之言即是如來秘密之教。迦葉！如言：『如來，人中大龍。』而我已於無量劫中舍離是業。迦葉！如言：『如來，是人、是天。』而我真實非人、非天，亦非鬼神、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，非我、非命，非可養育、非人士夫，非作、非不作，非受、非不受，非世尊、非聲聞，非說、非不說。如是等語皆是如來秘密之教。
「迦葉
【現代漢語翻譯】 現代漢語譯本： 『迦葉！我百千萬劫以來已經除去了疾病的根源，永遠脫離了倚靠和臥床。迦葉！過去無量阿僧祇劫（無數不可計量的劫）之前，有佛出世，號為無上勝如來（至高無上的勝利者）、應供（值得供養者）、正遍知（完全覺悟者）、明行足（智慧和行為圓滿者）、善逝（善於逝去者）、世間解（瞭解世間者）、無上士（無上的人）、調御丈夫（調御眾生的大丈夫）、天人師（天人和人類的導師）、佛（覺悟者）、世尊（受人尊敬的覺悟者），為所有的聲聞（聽聞佛法而修行的人）宣說大乘《大涅槃經》（大乘佛教的經典），開示、分別、顯明其義理。我那時也作為那位佛的聲聞弟子，受持這樣的大涅槃經典，讀誦、通達、書寫經卷，廣泛地為他人開示、分別解說其中的義理，以此善根迴向阿耨多羅三藐三菩提（無上正等正覺）。』 『善男子！我從那時以來，未曾因惡煩惱業緣而墮入惡道，也未曾誹謗正法，未曾成為一闡提（斷絕善根的人），未曾受黃門身（沒有效能力的人），未曾成為無根、二根（指性器官不全的人），未曾反逆父母，未曾殺害阿羅漢（已證悟的聖者），未曾破壞佛塔、破壞僧團，未曾使佛身出血，未曾犯四重禁（比丘的四條根本戒律）。從那時以來，我的身心安穩，沒有各種苦惱。』 『迦葉！我現在實際上沒有任何疾病。為什麼呢？因為諸佛世尊早已遠離一切疾病。迦葉！這些眾生不瞭解大乘方等密教（大乘佛教的秘密教義），就認為如來真的有疾病。』 『迦葉！比如人們說：『如來，是人中的獅子。』而如來實際上並非獅子，這樣的話語就是如來的秘密教誨。迦葉！比如人們說：『如來，是人中的大龍。』而我早已在無量劫中捨棄了這種業報。迦葉！比如人們說：『如來，是人、是天。』而我真實地既非人，也非天，也非鬼神、乾闥婆（天上的樂神）、阿修羅（好戰的神）、迦樓羅（金翅鳥神）、緊那羅（天上的歌神）、摩睺羅伽（大蟒神），非我、非命，非可養育、非人士夫，非作、非不作，非受、非不受，非世尊、非聲聞，非說、非不說。像這樣的言語都是如來的秘密教誨。』 『迦葉！』
【English Translation】 English version: 'Kāśyapa! For hundreds of thousands of kalpas, I have already removed the root of illness and have forever departed from leaning and lying down. Kāśyapa! In the past, immeasurable asaṃkhya kalpas (countless immeasurable eons) ago, a Buddha appeared in the world, named Anuttara-viśeṣa-tathāgata (Supreme Victorious Thus Come One), Arhat (Worthy One), Samyaksaṃbuddha (Perfectly Enlightened One), Vidyācaraṇasaṃpanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone One), Lokavid (Knower of the World), Anuttara (Unsurpassed One), Puruṣadamyasārathi (Tamer of Men), Śāstādevamanuṣyāṇām (Teacher of Gods and Humans), Buddha (Enlightened One), Bhagavat (World-Honored One), who expounded the Mahāyāna Mahāparinirvāṇa Sūtra (Great Vehicle Nirvana Sutra) to all the Śrāvakas (Disciples who hear the Dharma), revealing, distinguishing, and manifesting its meaning. At that time, I was also a Śrāvaka of that Buddha, receiving and upholding such a Mahāparinirvāṇa scripture, reciting, mastering, and writing the scriptures, widely revealing, distinguishing, and explaining its meaning to others, and with this good root, I dedicated it to Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment).' 'Good man! Since then, I have never fallen into evil paths due to evil afflictions, nor have I slandered the true Dharma, nor have I become an icchantika (one who has cut off their roots of goodness), nor have I received the body of a eunuch, nor have I become one without roots or with two roots (referring to those with incomplete sexual organs), nor have I rebelled against my parents, nor have I killed an Arhat (an enlightened saint), nor have I destroyed a stupa or the Sangha, nor have I caused a Buddha to bleed, nor have I violated the four major prohibitions (the four fundamental precepts of a Bhikṣu). Since then, my body and mind have been peaceful, without any suffering.' 'Kāśyapa! I am now actually without any illness. Why is that? Because all the Buddhas, the World-Honored Ones, have long been free from all illnesses. Kāśyapa! These beings do not understand the esoteric teachings of the Mahāyāna Vaipulya (Great Vehicle Extensive) and thus think that the Tathāgata truly has an illness.' 'Kāśyapa! For example, people say: 『The Tathāgata is a lion among men.』 But the Tathāgata is actually not a lion, and such words are the secret teachings of the Tathāgata. Kāśyapa! For example, people say: 『The Tathāgata is a great dragon among men.』 But I have already abandoned such karma in immeasurable kalpas. Kāśyapa! For example, people say: 『The Tathāgata is a man, is a god.』 But I am truly neither a man nor a god, nor a ghost, a Gandharva (celestial musician), an Asura (warring god), a Garuḍa (mythical bird), a Kinnara (celestial musician), or a Mahoraga (great serpent god), neither self nor life, neither capable of being nurtured nor a man, neither doing nor not doing, neither receiving nor not receiving, neither a World-Honored One nor a Śrāvaka, neither speaking nor not speaking. Such words are all the secret teachings of the Tathāgata.' 'Kāśyapa!'
！如言：『如來猶如大海、須彌山王。』而如來者實非鹹味、同於石山，當知是語亦是如來秘密之教。迦葉！如言：『如來如分陀利。』而我實非分陀利也，如是之言即是如來秘密之教。迦葉！如言：『如來猶如父母。』而如來者實非父母，如是之言亦是如來秘密之教。迦葉！如言：『如來是大船師。』而如來者實非船師，如是之言亦是如來秘密之教。迦葉！如言：『如來猶如商主。』而如來者實非商主，如是之言亦是如來秘密之教。迦葉！如言：『如來能摧伏魔。』而如來者實無噁心欲令他伏，如是之言皆是如來秘密之教。迦葉！如言：『如來能治癰瘡。』而我實非治癰瘡師，如是之言亦是如來秘密之教。
「迦葉！如我先說：『若有善男子、善女人善能修治身、口、意業，捨命之時，雖有親族取其屍骸，或以火燒、或投大水、或棄冢間，狐、狼、禽獸競共食啖，然心意識即生善道。而是心法實無去、來，亦無所至，直是前後相似、相續，相貌不異。』如是之言即是如來秘密之教。
「迦葉！我今言病亦復如是，亦是如來秘密之教。是故，顧命文殊師利：『吾今背痛，汝等當爲四眾說法。』
「迦葉！如來正覺實無有病，右脅而臥，亦不畢竟入于涅槃。迦葉！是大涅槃即是諸佛甚深禪定，如是禪
【現代漢語翻譯】 現代漢語譯本：佛說：『有人說，如來（Tathagata，佛的稱號）猶如大海、須彌山王（Sumeru，佛教中的聖山）。』但如來實際上並非鹹味，也並非像石頭山一樣，應當知道這些話語也是如來秘密的教誨。迦葉（Kasyapa，佛陀的十大弟子之一）！有人說：『如來像分陀利（Pundarika，白蓮花）。』而我實際上並非分陀利，這樣的話語也是如來秘密的教誨。迦葉！有人說：『如來猶如父母。』而如來實際上並非父母，這樣的話語也是如來秘密的教誨。迦葉！有人說：『如來是大船師。』而如來實際上並非船師，這樣的話語也是如來秘密的教誨。迦葉！有人說：『如來猶如商主。』而如來實際上並非商主，這樣的話語也是如來秘密的教誨。迦葉！有人說：『如來能摧伏魔。』而如來實際上沒有噁心想要讓其他眾生屈服，這樣的話語都是如來秘密的教誨。迦葉！有人說：『如來能治療癰瘡。』而我實際上並非治療癰瘡的醫師，這樣的話語也是如來秘密的教誨。 迦葉！正如我先前所說：『如果有善男子、善女人能夠好好地修持身、口、意三業，在捨棄生命的時候，即使有親人取走他們的屍體，或者用火焚燒、或者投入大水、或者丟棄在墳地，被狐貍、狼、鳥獸爭相吞食，但他們的心意識會投生到善道。而這個心法實際上沒有來去，也沒有到達任何地方，只是前後相似、相續不斷，相貌沒有改變。』這樣的話語也是如來秘密的教誨。 迦葉！我現在說病也是如此，這也是如來秘密的教誨。因此，我囑咐文殊師利（Manjusri，佛教菩薩）：『我現在背痛，你們應當為四眾說法。』 迦葉！如來正覺實際上沒有疾病，右脅而臥，也不會最終進入涅槃（Nirvana，佛教的最高境界）。迦葉！大涅槃就是諸佛甚深的禪定，這樣的禪定
【English Translation】 English version: The Buddha said: 'It is said, the Tathagata (title of the Buddha) is like the great ocean, the king of Mount Sumeru (Sumeru, the sacred mountain in Buddhism).' But the Tathagata is actually not salty, nor is he like a stone mountain. You should know that these words are also the secret teachings of the Tathagata. Kasyapa (Kasyapa, one of the ten great disciples of the Buddha)! It is said: 'The Tathagata is like a Pundarika (Pundarika, white lotus).' But I am actually not a Pundarika, such words are also the secret teachings of the Tathagata. Kasyapa! It is said: 'The Tathagata is like parents.' But the Tathagata is actually not parents, such words are also the secret teachings of the Tathagata. Kasyapa! It is said: 'The Tathagata is a great boatman.' But the Tathagata is actually not a boatman, such words are also the secret teachings of the Tathagata. Kasyapa! It is said: 'The Tathagata is like a merchant.' But the Tathagata is actually not a merchant, such words are also the secret teachings of the Tathagata. Kasyapa! It is said: 'The Tathagata can subdue demons.' But the Tathagata actually has no evil intention to make other beings submit, such words are all the secret teachings of the Tathagata. Kasyapa! It is said: 'The Tathagata can cure boils.' But I am actually not a doctor who cures boils, such words are also the secret teachings of the Tathagata. Kasyapa! Just as I said before: 'If there are good men and good women who can cultivate their body, speech, and mind well, when they give up their lives, even if their relatives take their corpses, or burn them with fire, or throw them into the water, or discard them in the graveyard, and they are devoured by foxes, wolves, birds, and beasts, their consciousness will be reborn in a good realm. And this mind-dharma actually has no coming or going, nor does it reach anywhere, it is just similar and continuous before and after, and its appearance does not change.' Such words are also the secret teachings of the Tathagata. Kasyapa! Now I say that illness is also like this, and this is also the secret teaching of the Tathagata. Therefore, I instructed Manjusri (Manjusri, a Buddhist Bodhisattva): 'My back hurts now, you should preach the Dharma to the four assemblies.' Kasyapa! The Tathagata's perfect enlightenment actually has no illness, he lies on his right side, and he will not ultimately enter Nirvana (Nirvana, the highest state in Buddhism). Kasyapa! The Great Nirvana is the profound meditation of all Buddhas, such meditation
定非是聲聞、緣覺行處。
「迦葉！汝先所問：『如來何故倚臥不起、不索飲食、誡敕家屬修治產業？』迦葉！虛空之性亦無坐起、求索飲食、敕誡家屬修治產業，亦無去、來，生、滅，老、壯，出、沒，傷、破，解脫、繫縛，亦不自說、亦不說他，亦不自解、亦不解他，非安、非病。善男子！諸佛世尊亦復如是，猶如虛空，云何當有諸病苦耶？
「迦葉！世有三人其病難治：一、謗大乘，二、五逆罪，三、一闡提。如是三病，世中極重，悉非聲聞、緣覺之所能治。善男子！譬如有病，必死難治。若有瞻病、隨意、醫藥，若無瞻病、隨意、醫藥，如是之病定不可治，當知是人必死不疑。善男子！是三種人亦復如是，若有聲聞、緣覺、菩薩，或有說法、或不說法，不能令其發阿耨多羅三藐三菩提心。
「迦葉！譬如病人，若有瞻病、隨意、醫藥則可令差，若無此三則不可差。聲聞、緣覺亦復如是，從佛菩薩得聞法已，即便能發阿耨多羅三藐三菩提心，非不聞法能發心也。
「迦葉！譬如病人，若有瞻病、隨意、醫藥，若無瞻病、隨意、醫藥，皆悉可差。有一種人亦復如是，或值聲聞、不值聲聞，或值緣覺、不值緣覺，或值菩薩、不值菩薩，或值如來、不值如來，或得聞法、或不聞法，自然得成
【現代漢語翻譯】 現代漢語譯本 這並非是聲聞（Śrāvaka，聽聞佛陀教誨而修行的人）、緣覺（Pratyekabuddha，靠自己領悟佛法而修行的人）所能達到的境界。 「迦葉（Kāśyapa，佛陀的弟子之一）！你先前問：『如來（Tathāgata，佛陀的稱號）為何倚臥不起、不索取飲食、不告誡家人修治產業？』迦葉！虛空的本性也沒有坐起、求索飲食、告誡家人修治產業，也沒有去、來，生、滅，老、壯，出、沒，傷、破，解脫、繫縛，也不自說、也不說他，也不自解、也不解他，非安穩、非病痛。善男子！諸佛世尊也像這樣，猶如虛空，怎麼會有各種病苦呢？ 「迦葉！世上有三種人的病難以治癒：一、誹謗大乘佛法（Mahāyāna，佛教的一個主要流派），二、犯下五逆罪（五種極重的罪行），三、一闡提（icchantika，斷絕善根的人）。這三種病，世間最為嚴重，都不是聲聞、緣覺所能治癒的。善男子！譬如有人生病，必定會死，難以治癒。如果有照顧病人的人、順應病情的治療方法和藥物，或者沒有照顧病人的人、順應病情的治療方法和藥物，這樣的病都一定無法治癒，應當知道這個人必定會死無疑。善男子！這三種人也像這樣，如果有聲聞、緣覺、菩薩，或者說法、或者不說法，都不能讓他們發起阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi，無上正等正覺，即成佛的覺悟）。 「迦葉！譬如病人，如果有照顧病人的人、順應病情的治療方法和藥物，就可以痊癒，如果沒有這三者就不能痊癒。聲聞、緣覺也像這樣，從佛菩薩那裡聽聞佛法后，就能發起阿耨多羅三藐三菩提心，不是不聽聞佛法就能發起心的。 「迦葉！譬如病人，如果有照顧病人的人、順應病情的治療方法和藥物，或者沒有照顧病人的人、順應病情的治療方法和藥物，都可以痊癒。有一種人也像這樣，或者遇到聲聞、或者不遇到聲聞，或者遇到緣覺、或者不遇到緣覺，或者遇到菩薩、或者不遇到菩薩，或者遇到如來、或者不遇到如來，或者聽聞佛法、或者不聽聞佛法，自然就能成就。
【English Translation】 English version This is not the realm of practice for Śrāvakas (those who practice by hearing the Buddha's teachings) or Pratyekabuddhas (those who attain enlightenment on their own). 「Kāśyapa (one of the Buddha's disciples)! You asked earlier: 『Why does the Tathāgata (the title of the Buddha) lie down without rising, not seek food, and not instruct his family to manage their affairs?』 Kāśyapa! The nature of emptiness also has no sitting or rising, seeking food, or instructing family to manage affairs. It also has no going or coming, birth or death, old age or youth, appearance or disappearance, injury or destruction, liberation or bondage. It neither speaks of itself nor of others, neither understands itself nor others, neither is it at peace nor in sickness. Good man! The World-Honored Ones, the Buddhas, are also like this, like emptiness. How could they have various sufferings of illness? 「Kāśyapa! There are three kinds of people in the world whose illnesses are difficult to cure: first, those who slander the Mahāyāna (a major branch of Buddhism); second, those who commit the five heinous crimes; and third, the icchantikas (those who have severed their roots of goodness). These three illnesses are the most severe in the world and cannot be cured by Śrāvakas or Pratyekabuddhas. Good man! It is like a person who has an illness that is certain to cause death and is difficult to cure. If there are those who care for the sick, treatments and medicines that suit the illness, or if there are not those who care for the sick, treatments and medicines that suit the illness, such an illness is definitely incurable, and it should be known that this person will certainly die. Good man! These three kinds of people are also like this. If there are Śrāvakas, Pratyekabuddhas, or Bodhisattvas, whether they preach or do not preach, they cannot cause them to generate the mind for anuttarā-samyak-saṃbodhi (supreme perfect enlightenment, the enlightenment of Buddhahood). 「Kāśyapa! It is like a sick person who, if there are those who care for the sick, treatments and medicines that suit the illness, can be cured, but if these three are lacking, cannot be cured. Śrāvakas and Pratyekabuddhas are also like this. After hearing the Dharma from the Buddhas and Bodhisattvas, they can then generate the mind for anuttarā-samyak-saṃbodhi. It is not that they can generate the mind without hearing the Dharma. 「Kāśyapa! It is like a sick person who, whether there are those who care for the sick, treatments and medicines that suit the illness, or whether there are not those who care for the sick, treatments and medicines that suit the illness, can all be cured. There is also a kind of person like this, who, whether they encounter Śrāvakas or not, whether they encounter Pratyekabuddhas or not, whether they encounter Bodhisattvas or not, whether they encounter the Tathāgata or not, whether they hear the Dharma or not, will naturally attain enlightenment.
阿耨多羅三藐三菩提，所謂有人或為自身、或為他身，或為怖畏、或為利養，或為諛諂、或為誑他，書寫如是《大涅槃經》，受持、讀誦、供養、恭敬、為他說者。
「迦葉！有五種人於是大乘大涅槃典有病行處，非如來也。何等為五？一、斷三結得須陀洹果，不墮地獄、畜生、餓鬼，人天七返，永斷諸苦，入于涅槃。迦葉！是名第一人有病行處，是人未來過八萬劫，便當得成阿耨多羅三藐三菩提。
「迦葉！第二人者，斷三結縛，薄貪、恚、癡，得斯陀含果，名一往來，永斷諸苦，入于涅槃。迦葉！是名第二人有病行處，是人未來過六萬劫，便當得成阿耨多羅三藐三菩提。
「迦葉！第三人者，斷五下結，得阿那含果，更不來此，永斷諸苦，入于涅槃。是名第三人有病行處，是人未來過四萬劫，便當得成阿耨多羅三藐三菩提。
「迦葉！第四人者，永斷貪慾、瞋恚、愚癡，得阿羅漢果，煩惱無餘，入于涅槃，亦非麒麟獨一之行。是名第四人有病行處，是人未來過二萬劫，便當得成阿耨多羅三藐三菩提。
「迦葉！第五人者，永斷貪慾、瞋恚、愚癡，得辟支佛道，煩惱無餘，入于涅槃，真是麒麟獨一之行。是名第五人有病行處，是人未來過十千劫，便當得成阿耨多羅三藐三菩提。
【現代漢語翻譯】 現代漢語譯本： 關於阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），如果有人爲了自己、爲了他人，或者因為恐懼、爲了利益供養，或者爲了諂媚、爲了欺騙他人，而書寫這樣的《大涅槃經》（Mahāparinirvāṇa Sūtra），受持、讀誦、供養、恭敬、為他人宣說。
迦葉（Kāśyapa，佛陀十大弟子之一）！有五種人對於這部大乘《大涅槃經》有『病行處』（指修行上的偏差），他們不是如來（Tathāgata，佛陀的稱號）。是哪五種呢？第一種人，斷除了三結（samyojana，指身見、戒禁取見、疑），證得須陀洹果（srota-āpanna，預流果），不再墮入地獄、畜生、餓鬼道，在人天之間往返七次，永遠斷除諸苦，進入涅槃（nirvāṇa，寂滅）。迦葉！這稱為第一種人有『病行處』，這個人未來經過八萬劫，便會成就阿耨多羅三藐三菩提。
迦葉！第二種人，斷除了三結的束縛，貪、嗔、癡（raga, dvesha, moha）薄弱，證得斯陀含果（sakṛdāgāmin，一來果），名為一往來，永遠斷除諸苦，進入涅槃。迦葉！這稱為第二種人有『病行處』，這個人未來經過六萬劫，便會成就阿耨多羅三藐三菩提。
迦葉！第三種人，斷除了五下分結（指身見、戒禁取見、疑、貪慾、嗔恚），證得阿那含果（anāgāmin，不還果），不再來此世間，永遠斷除諸苦，進入涅槃。這稱為第三種人有『病行處』，這個人未來經過四萬劫，便會成就阿耨多羅三藐三菩提。
迦葉！第四種人，永遠斷除了貪慾、嗔恚、愚癡，證得阿羅漢果（arhat，無學果），煩惱不再有剩餘，進入涅槃，也不是像麒麟（獨角獸）一樣獨自修行。這稱為第四種人有『病行處』，這個人未來經過二萬劫，便會成就阿耨多羅三藐三菩提。
迦葉！第五種人，永遠斷除了貪慾、嗔恚、愚癡，證得辟支佛道（pratyekabuddha，緣覺），煩惱不再有剩餘，進入涅槃，這才是真正的像麒麟一樣獨自修行。這稱為第五種人有『病行處』，這個人未來經過一萬劫，便會成就阿耨多羅三藐三菩提。
【English Translation】 English version: Regarding anuttara-samyak-sambodhi (supreme perfect enlightenment), if someone, for their own sake, or for the sake of others, or out of fear, or for the sake of gain and offerings, or for flattery, or to deceive others, writes such a Mahāparinirvāṇa Sūtra, upholds, recites, makes offerings to, respects, and explains it to others.
Kāśyapa! There are five kinds of people who have 'diseased practices' (referring to deviations in practice) regarding this Mahayana Mahāparinirvāṇa Sūtra, and they are not Tathāgatas. What are the five? The first person, having severed the three fetters (samyojana, referring to self-view, attachment to rites and rituals, and doubt), attains the fruit of srota-āpanna (stream-enterer), no longer falls into hell, the animal realm, or the realm of hungry ghosts, returns seven times among humans and gods, forever cuts off all suffering, and enters nirvana. Kāśyapa! This is called the first person with 'diseased practices,' and this person will, in the future, after eighty thousand kalpas, attain anuttara-samyak-sambodhi.
Kāśyapa! The second person, having severed the bonds of the three fetters, with weakened greed, hatred, and delusion (raga, dvesha, moha), attains the fruit of sakṛdāgāmin (once-returner), called a one-returner, forever cuts off all suffering, and enters nirvana. Kāśyapa! This is called the second person with 'diseased practices,' and this person will, in the future, after sixty thousand kalpas, attain anuttara-samyak-sambodhi.
Kāśyapa! The third person, having severed the five lower fetters (referring to self-view, attachment to rites and rituals, doubt, sensual desire, and hatred), attains the fruit of anāgāmin (non-returner), no longer comes to this world, forever cuts off all suffering, and enters nirvana. This is called the third person with 'diseased practices,' and this person will, in the future, after forty thousand kalpas, attain anuttara-samyak-sambodhi.
Kāśyapa! The fourth person, having forever severed greed, hatred, and delusion, attains the fruit of arhat (worthy one), with no remaining afflictions, enters nirvana, and does not practice alone like a unicorn. This is called the fourth person with 'diseased practices,' and this person will, in the future, after twenty thousand kalpas, attain anuttara-samyak-sambodhi.
Kāśyapa! The fifth person, having forever severed greed, hatred, and delusion, attains the path of pratyekabuddha (solitary buddha), with no remaining afflictions, enters nirvana, and this is truly practicing alone like a unicorn. This is called the fifth person with 'diseased practices,' and this person will, in the future, after ten thousand kalpas, attain anuttara-samyak-sambodhi.
「迦葉！是名第五人有病行處，非如來也。」
大般涅槃經卷第十 大正藏第 12 冊 No. 0375 大般涅槃經
大般涅槃經卷第十一
宋代沙門慧嚴等依泥洹經加之
聖行品第十九之一
爾時，佛告迦葉菩薩：「善男子！菩薩摩訶薩應當於是《般涅槃經》專心思惟五種之行。何等為五？一者、聖行，二者、梵行，三者、天行，四者、嬰兒行，五者、病行。善男子！菩薩摩訶薩常當修習是五種行。復有一行是如來行，所謂大乘《大涅槃經》。
「迦葉！云何菩薩摩訶薩所修聖行？菩薩摩訶薩，若從聲聞、若從如來得聞如是《大涅槃經》，聞已生信。信已應作如是思惟：『諸佛世尊有無上道、有大正法、大眾正行，復有方等大乘經典。我今當爲愛樂貪求大乘經故，舍離所愛妻子、眷屬、所居舍宅、金、銀、珍寶、微妙瓔珞、香花、伎樂、奴僕、給使、男女大小、象馬車乘、牛、羊、雞、犬、豬、豕之屬。』復作是念：『居家逼迫猶如牢獄，一切煩惱由之而生；出家閑曠猶如虛空，一切善法因之增長。若在家居，不得盡壽凈修梵行，我今應當剃除鬢髮，出家學道。』復作是念：『我今定當出家修學無上正真菩提之道。』菩薩如是欲出家時，天魔波旬生大苦惱，言：
【現代漢語翻譯】 現代漢語譯本： 「迦葉（佛陀弟子名）！這被稱為第五種有病時的行為，不是如來的行為。」
《大般涅槃經》卷第十 大正藏第 12 冊 No. 0375 《大般涅槃經》
《大般涅槃經》卷第十一
宋代沙門慧嚴等依據《泥洹經》增補
聖行品第十九之一
那時，佛陀告訴迦葉菩薩：「善男子！菩薩摩訶薩（偉大的菩薩）應當在這部《般涅槃經》中專心思考五種修行。哪五種呢？第一是聖行，第二是梵行，第三是天行，第四是嬰兒行，第五是病行。善男子！菩薩摩訶薩應當經常修習這五種修行。還有一種修行是如來行，就是所謂的大乘《大涅槃經》。
「迦葉！菩薩摩訶薩所修的聖行是什麼呢？菩薩摩訶薩，如果從聲聞（聽聞佛法教誨的人）、或者從如來（佛陀）那裡聽聞到這部《大涅槃經》，聽聞后產生信心。產生信心后，應當這樣思考：『諸佛世尊有無上的道、有偉大的正法、大眾正確的修行，還有方等大乘經典。我現在應當爲了喜愛和貪求大乘經典，捨棄所愛的妻子、眷屬、所居住的房屋、金銀、珍寶、精美的瓔珞、香花、音樂、奴僕、侍從、男女老少、象馬車乘、牛羊雞犬豬等。』又這樣想：『居家生活逼迫如同牢獄，一切煩惱由此而生；出家生活閒適如同虛空，一切善法因此增長。如果在家居住，不能盡一生清凈地修行梵行，我現在應當剃除頭髮，出家學道。』又這樣想：『我現在一定要出家修學無上正真菩提之道。』菩薩像這樣想要出家的時候，天魔波旬（欲界第六天的魔王）會感到非常苦惱，說：
【English Translation】 English version: 「Kasyapa (a disciple of Buddha)! This is called the fifth type of conduct when one is ill, it is not the conduct of a Tathagata (Buddha).」
The Mahāparinirvāṇa Sūtra, Volume 10 Taisho Tripitaka Volume 12, No. 0375, The Mahāparinirvāṇa Sūtra
The Mahāparinirvāṇa Sūtra, Volume 11
Added by the Śramaṇa (Buddhist monk) Huiyan and others of the Song Dynasty based on the Nirvāṇa Sūtra
Chapter 19, On Holy Conduct, Part 1
At that time, the Buddha said to Bodhisattva Kasyapa: 「Good man! A Bodhisattva Mahasattva (great Bodhisattva) should contemplate with focused mind five types of conduct in this 『Mahāparinirvāṇa Sūtra』. What are the five? First, holy conduct; second, pure conduct; third, heavenly conduct; fourth, infant conduct; and fifth, sick conduct. Good man! A Bodhisattva Mahasattva should always practice these five types of conduct. There is also one type of conduct that is the conduct of a Tathagata, which is the so-called Mahayana 『Mahāparinirvāṇa Sūtra』.
「Kasyapa! What is the holy conduct practiced by a Bodhisattva Mahasattva? If a Bodhisattva Mahasattva hears this 『Mahāparinirvāṇa Sūtra』 from a Śrāvaka (a hearer of the Buddha's teachings) or from a Tathagata (Buddha), and after hearing it, generates faith. Having generated faith, one should contemplate thus: 『The World Honored Ones (Buddhas) have the unsurpassed path, the great true Dharma, the correct practice of the multitude, and also the Vaipulya Mahayana Sutras. Now, for the sake of loving and seeking the Mahayana Sutras, I shall abandon my beloved wife, family, dwelling, gold, silver, jewels, exquisite ornaments, fragrant flowers, music, servants, attendants, men and women, young and old, elephants, horses, carriages, cattle, sheep, chickens, dogs, pigs, and all such things.』 One should also think: 『The household life is oppressive like a prison, from which all afflictions arise; the life of renunciation is spacious like the sky, from which all good dharmas grow. If one lives at home, one cannot purify one's conduct for the entirety of one's life. Now, I should shave my hair and leave home to study the path.』 One should also think: 『Now, I will definitely leave home to study the unsurpassed, true, and correct path of Bodhi.』 When a Bodhisattva desires to leave home in this way, Mara Papiyas (the demon king of the sixth heaven of the desire realm) will feel great distress, saying:
『是菩薩復當與我興大戰諍。』
「善男子！如是菩薩云何當復與人戰諍？是時菩薩即至僧坊，若見如來及佛弟子威儀具足、諸根寂靜、其心柔和、清凈寂滅，即至其所而求出家，剃除鬚髮，服三法衣。既出家已，奉持禁戒，威儀不缺，進止安祥，無所觸犯，乃至小罪心生怖畏，護戒之心猶如金剛。
「善男子！譬如有人帶持浮囊欲渡大海。爾時，海中有一羅剎即從此人乞索浮囊。其人聞已，即作是念：『我今若與，必定沒死。』答言：『羅剎！汝寧殺我，浮囊叵得。』羅剎復言：『汝若不能全與我者，見惠其半。』是人猶故不肯與之。羅剎復言：『汝若不能惠我半者，幸愿與我三分之一。』是人不肯。羅剎復言：『若不能者，施我手許。』是人不肯。羅剎復言：『汝今若復不能與我如手許者，我今饑窮，眾苦所逼，愿當濟我如微塵許。』是人復言：『汝今所索誠復不多，然我今日方當渡海，不知前道近遠如何。若與汝者，氣當漸出，大海之難，何由得過？能脫中路，沒水而死。』
「善男子！菩薩摩訶薩護持禁戒亦復如是，如彼渡人護惜浮囊。菩薩如是守護戒時，常有煩惱諸惡羅剎語菩薩言：『汝當信我，終不相欺。但破四禁，護持余戒。以是因緣令汝安隱，得入涅槃。』菩薩爾時應作是言：『
【現代漢語翻譯】 『這位菩薩又要與我興起大的爭鬥了。』
「善男子！這樣的菩薩怎麼會再與人爭鬥呢？這時，菩薩會來到僧院，如果見到如來（佛的稱號）和佛的弟子們威儀具足、諸根寂靜、內心柔和、清凈寂滅，就會到他們那裡請求出家，剃除鬚髮，穿上三法衣。出家之後，奉持戒律，威儀不缺，舉止安詳，沒有觸犯，乃至對小罪也心生畏懼，守護戒律的心猶如金剛一般。
「善男子！譬如有人帶著浮囊想要渡過大海。這時，海中有一個羅剎（惡鬼）向這個人乞討浮囊。這個人聽了，就想：『我如果給了他，必定會淹死。』於是回答說：『羅剎！你寧可殺了我，浮囊也不能給你。』羅剎又說：『你如果不能全部給我，就給我一半吧。』這個人仍然不肯給他。羅剎又說：『你如果不能給我一半，希望給我三分之一。』這個人不肯。羅剎又說：『如果不能，就給我一個手掌那麼大吧。』這個人不肯。羅剎又說：『你如果連手掌那麼大都不給我，我現在飢餓困苦，被各種痛苦逼迫，希望你能救濟我一點點，像微塵那麼大。』這個人又說：『你現在所要的確實不多，但我今天正要渡海，不知道前面的路程遠近如何。如果給了你，氣就會漸漸漏掉，大海的艱難，我怎麼能渡過？可能會在中途沉沒而死。』
「善男子！菩薩摩訶薩（偉大的菩薩）守護戒律也是這樣，就像那個渡海的人愛惜浮囊一樣。菩薩這樣守護戒律時，常常有煩惱等各種惡羅剎對菩薩說：『你應該相信我，我終究不會欺騙你。只要破除四條根本戒，守護其餘的戒律。因為這個緣故，能讓你安穩，得以進入涅槃（寂滅的境界）。』菩薩這時應該這樣說：『
【English Translation】 'This Bodhisattva is again going to start a great conflict with me.'
'Good man! How could such a Bodhisattva engage in conflict with others? At that time, the Bodhisattva would go to a monastery, and if he saw the Tathagata (title of the Buddha) and the Buddha's disciples with dignified conduct, their senses calmed, their minds gentle, pure, and tranquil, he would approach them and request to leave home, shaving his head and beard, and wearing the three Dharma robes. After leaving home, he would uphold the precepts, his conduct flawless, his movements peaceful, without any transgressions, even fearing the smallest offense, his mind protecting the precepts like a diamond.
'Good man! It is like a person carrying a floatation device wanting to cross the great ocean. At that time, a Rakshasa (demon) in the sea would beg this person for the floatation device. Upon hearing this, the person would think: 『If I give it to him, I will surely drown.』 So he would reply: 『Rakshasa! You may as well kill me, but you cannot have the floatation device.』 The Rakshasa would say again: 『If you cannot give it all to me, then give me half.』 The person would still refuse to give it. The Rakshasa would say again: 『If you cannot give me half, I hope you will give me one-third.』 The person would refuse. The Rakshasa would say again: 『If not, then give me as much as a hand can hold.』 The person would refuse. The Rakshasa would say again: 『If you cannot even give me as much as a hand can hold, I am now hungry and poor, oppressed by all kinds of suffering, I hope you can help me a little, as small as a speck of dust.』 The person would say again: 『What you ask for is indeed not much, but I am about to cross the sea today, and I do not know how far the road ahead is. If I give it to you, the air will gradually leak out, and how can I cross the difficulty of the great ocean? I might sink and die halfway.』
'Good man! The Bodhisattva Mahasattva (great Bodhisattva) protects the precepts in the same way, just like that person crossing the sea cherishes the floatation device. When the Bodhisattva protects the precepts in this way, there are often various evil Rakshasas of afflictions who say to the Bodhisattva: 『You should believe me, I will never deceive you. Just break the four fundamental precepts, and uphold the rest of the precepts. Because of this, it will allow you to be safe and enter Nirvana (the state of extinction).』 At that time, the Bodhisattva should say: 『
我今寧持如是禁戒墮阿鼻獄，終不毀犯而生天上。』煩惱羅剎復作是言：『汝若不能破四禁者，可破僧殘。以是因緣令汝安隱，得入涅槃。』菩薩亦應不隨其語。羅剎復言：『卿若不能犯僧殘者，亦可故犯偷蘭遮罪。以是因緣令汝安隱，得入涅槃。』菩薩爾時亦復不隨。羅剎復言：『卿若不能犯偷蘭遮，可犯捨墮。以是因緣可得安隱，入于涅槃。』菩薩爾時亦復不隨。羅剎復言：『卿若不能犯捨墮者，可破波夜提。以是因緣令汝安隱，得入涅槃。』菩薩爾時亦復不隨。羅剎復言：『卿若不能犯波夜提者，幸可毀破突吉羅戒。以是因緣可得安隱，入于涅槃。』菩薩爾時心自念言：『我今若犯突吉羅罪不發露者，則不能渡生死彼岸而得涅槃。』菩薩摩訶薩於是微小諸戒律中護持堅固，心如金剛。
「菩薩摩訶薩持四重禁及突吉羅，敬重堅固，等無差別。菩薩若能如是堅持，則為具足五支諸戒，所謂具足菩薩根本業清凈戒、前後眷屬余清凈戒、非諸惡覺覺清凈戒、護持正念念清凈戒、迴向阿耨多羅三藐三菩提戒。
「迦葉！是菩薩摩訶薩復有二種戒：一者、受世教戒，二者、得正法戒。菩薩若得正法戒者，終不為惡。受世戒者，白四羯磨然後乃得。
「複次，善男子！有二種戒：一者、性重戒，二者、息
【現代漢語翻譯】 現代漢語譯本 『我寧願持守這樣的禁戒而墮入阿鼻地獄（梵語Avīci，八大地獄中最苦的一個），也終不毀犯戒律而生到天上。』煩惱羅剎（指障礙修行的惡鬼）又這樣說：『你如果不能破犯四重禁戒，可以破犯僧殘（佛教戒律中的一種罪名）。以此因緣可以讓你安穩，得以進入涅槃（梵語Nirvana，佛教的最高境界）。』菩薩也應當不聽從他的話。羅剎又說：『你如果不能犯僧殘，也可以故意犯偷蘭遮罪（佛教戒律中的一種罪名）。以此因緣可以讓你安穩，得以進入涅槃。』菩薩這時仍然不聽從。羅剎又說：『你如果不能犯偷蘭遮，可以犯捨墮（佛教戒律中的一種罪名）。以此因緣可以讓你安穩，進入涅槃。』菩薩這時仍然不聽從。羅剎又說：『你如果不能犯捨墮，可以破犯波夜提（佛教戒律中的一種罪名）。以此因緣可以讓你安穩，得以進入涅槃。』菩薩這時仍然不聽從。羅剎又說：『你如果不能犯波夜提，不妨毀破突吉羅戒（佛教戒律中最輕微的罪名）。以此因緣可以讓你安穩，進入涅槃。』菩薩這時心中自念：『我如果犯了突吉羅罪而不懺悔發露，就不能渡過生死苦海而得到涅槃。』菩薩摩訶薩（指大菩薩）對於這些微小的戒律都護持得非常堅固，心如金剛一般。 『菩薩摩訶薩持守四重禁戒和突吉羅戒，都同樣地敬重和堅固，沒有差別。菩薩如果能夠這樣堅持，就具足了五支戒律，也就是具足了菩薩的根本清凈戒、前後眷屬的清凈戒、非諸惡覺的清凈戒、護持正念的清凈戒、以及迴向阿耨多羅三藐三菩提（梵語Anuttarā-samyak-saṃbodhi，無上正等正覺，佛的智慧）的戒律。 『迦葉（佛陀的弟子）！菩薩摩訶薩又有兩種戒：一是受世教戒，二是得正法戒。菩薩如果得到正法戒，就終究不會作惡。受世教戒，需要經過白四羯磨（佛教僧團的議事程式）之後才能得到。 『此外，善男子！有兩種戒：一是性重戒，二是息
【English Translation】 English version 'I would rather uphold these precepts and fall into Avīci hell (the most painful of the eight great hells), than break them and be reborn in heaven.' The demon of afflictions (referring to evil spirits that hinder practice) then said: 'If you cannot break the four major prohibitions, you can break the Saṃghāvaśeṣa (a type of offense in Buddhist monastic rules). By this cause, you can be at peace and enter Nirvana (the highest state in Buddhism).' The Bodhisattva should also not follow his words. The demon then said: 'If you cannot commit Saṃghāvaśeṣa, you can intentionally commit a Thullaccaya offense (a type of offense in Buddhist monastic rules). By this cause, you can be at peace and enter Nirvana.' The Bodhisattva still did not follow. The demon then said: 'If you cannot commit Thullaccaya, you can commit a Nissaggiya Pācittiya offense (a type of offense in Buddhist monastic rules). By this cause, you can be at peace and enter Nirvana.' The Bodhisattva still did not follow. The demon then said: 'If you cannot commit Nissaggiya Pācittiya, you can break a Pācittiya offense (a type of offense in Buddhist monastic rules). By this cause, you can be at peace and enter Nirvana.' The Bodhisattva still did not follow. The demon then said: 'If you cannot commit a Pācittiya offense, you might as well break a Dukkaṭa offense (the lightest offense in Buddhist monastic rules). By this cause, you can be at peace and enter Nirvana.' The Bodhisattva then thought to himself: 'If I commit a Dukkaṭa offense and do not confess it, I will not be able to cross the sea of birth and death and attain Nirvana.' The Bodhisattva Mahāsattva (a great Bodhisattva) protects these minor precepts with great firmness, his mind like a diamond. 『The Bodhisattva Mahāsattva upholds the four major prohibitions and the Dukkaṭa offenses with equal respect and firmness, without any difference. If the Bodhisattva can uphold them in this way, he will have fulfilled the five branches of precepts, which are the precepts of the Bodhisattva's fundamental pure conduct, the precepts of the pure conduct of the retinue before and after, the precepts of the pure conduct of non-evil thoughts, the precepts of the pure conduct of upholding right mindfulness, and the precepts of dedicating to Anuttarā-samyak-saṃbodhi (the unsurpassed perfect enlightenment, the wisdom of the Buddha).' 『Kāśyapa (a disciple of the Buddha)! The Bodhisattva Mahāsattva also has two kinds of precepts: one is the precepts received from the world, and the other is the precepts obtained from the true Dharma. If the Bodhisattva obtains the precepts of the true Dharma, he will never do evil. The precepts received from the world can only be obtained after going through the procedure of the four Karmas (a procedure for monastic affairs in Buddhism).' 『Furthermore, good man! There are two kinds of precepts: one is the naturally grave precepts, and the other is the
世譏嫌戒。性重戒者，謂四禁也。息世譏嫌戒者，不作販賣輕秤小斗欺誑於人、因他形勢取人財物、害心繫縛、破壞成功、燃明而臥、田宅種植、家業坐肆。不畜象馬車乘、牛、羊、駝、驢、雞、犬、獼猴、孔雀、鸚鵡、共命，及拘枳羅、豺、狼、虎、豹、貓、貍、豬、豕，及余惡獸、童男、童女、大男、大女、奴婢、僮僕、金、銀、琉璃、頗梨、真珠、車𤦲、馬瑙、珊瑚、璧玉、珂貝、諸寶、赤銅、白镴、鍮石、盂器、𣰽毹、㲩𣰆、拘執、𦶇衣、一切穀米、大、小麥、豆、黍、粟、稻、麻、生、熟食具。常受一食，不曾再食。若行乞食及僧中食，常知止足，不受別請。不食肉、不飲酒，五辛葷物悉不食之，是故其身無有臭穢，常為諸天、一切世人恭敬、供養、尊重、讚歎。趣足而食，終不長受。所受衣服才足覆身。進止常與三衣缽具，終不捨離，如鳥二翼。
「不畜根子、莖子、節子、接子、子子，不畜寶藏若金若銀、飲食、廚庫、衣裳、服飾。高廣大床、象牙金床、雜色編織，悉不坐臥。不畜一切細軟諸席，不坐一切象薦、馬薦，不以細軟上妙衣服用敷床臥。其止息床不置二枕，亦不受畜妙好丹枕、安黃木枕。
「終不觀視象斗、馬斗、車斗、兵斗、若男、若女、牛、羊、雞、雉、鸚鵡等鬥，亦不故
往觀視軍陣。亦不故聽吹貝、鼓、角、琴、瑟、箏、笛、箜篌、歌叫、伎樂之聲，除供養佛。摴蒲、圍棋、波羅塞戲、師子、象斗、彈棋、六博、拍鞠、擲石、投壺、牽道、八道行成，一切戲笑悉不觀作。
「終不瞻相手、足、面目，不以爪鏡、芝草、楊枝、缽盂、髑髏而作卜筮，亦不仰觀虛空星宿，除欲解睡。不作王家往返使命，以此語彼、以彼語此。終不諛諂、邪命、自活，亦不宣說王臣、盜賊、斗諍、飲食、國土饑饉、恐怖、豐樂安隱之事。
「善男子！是名菩薩摩訶薩息世譏嫌戒。
「善男子！菩薩摩訶薩堅持如是遮制之戒，與性重戒等無差別。
「善男子！菩薩摩訶薩受持如是諸禁戒已，作是愿言：『寧以此身投于熾然猛火深坑，終不毀犯過去、未來、現在諸佛所制禁戒與剎利、婆羅門、居士等女而行不凈。』
「複次，善男子！菩薩摩訶薩復作是愿：『寧以熱鐵周匝纏身，終不敢以破戒之身而受信心檀越衣服。』
「複次，善男子！菩薩摩訶薩復作是愿：『寧以此口吞熱鐵丸，終不敢以毀戒之口而食信心檀越飲食。』
「複次，善男子！菩薩摩訶薩復作是愿：『寧臥此身大熱鐵上，終不敢以破戒之身受信心檀越床臥敷具。』
「複次，善男子！菩薩摩
【現代漢語翻譯】 現代漢語譯本 不觀看軍隊的陣勢。也不故意去聽吹奏海螺、鼓、號角、琴、瑟、箏、笛子、箜篌、歌唱、以及各種樂器的聲音，除非是爲了供養佛。不觀看樗蒲（一種古代的博戲）、圍棋、波羅塞戲（一種古代的棋類遊戲）、獅子搏鬥、大象搏鬥、彈棋、六博（一種古代的博戲）、拍鞠（一種古代的球類遊戲）、擲石、投壺、牽道（一種古代的娛樂活動）、八道行成（一種古代的棋類遊戲），以及一切嬉戲玩鬧的活動。 『最終不看別人的手相、腳相、面相，不用指甲、鏡子、芝草、楊枝、缽盂、頭骨來占卜，也不仰望天空中的星宿，除非是爲了解除睡意。不做王家往返的使者，不把這個人的話傳給那個人，也不把那個人的話傳給這個人。最終不諂媚奉承，不以不正當的手段謀生，也不宣說關於王臣、盜賊、爭鬥、飲食、國家饑荒、恐怖、豐收安樂的事情。 『善男子！這叫做菩薩摩訶薩（偉大的菩薩）止息世間譏嫌的戒律。』 『善男子！菩薩摩訶薩堅持這樣的遮制之戒，與性重戒（根本戒）沒有差別。』 『善男子！菩薩摩訶薩受持這樣的各種禁戒后，發願說：『寧願把這個身體投入到熾熱的猛火深坑中，也終究不毀犯過去、未來、現在諸佛所制定的禁戒，不與剎利（貴族）、婆羅門（祭司）、居士等婦女行不凈的行為。』 『再次，善男子！菩薩摩訶薩又發願說：『寧願用熱鐵纏繞全身，也終究不敢以破戒之身接受信徒的衣服供養。』 『再次，善男子！菩薩摩訶薩又發願說：『寧願用這個口吞下熱鐵丸，也終究不敢以毀戒的口吃信徒的飲食供養。』 『再次，善男子！菩薩摩訶薩又發願說：『寧願讓這個身體躺在大熱的鐵板上，也終究不敢以破戒之身接受信徒的床鋪臥具供養。』 『再次，善男子！菩薩摩訶薩又發願說：
【English Translation】 English version Do not observe the array of troops. Also, do not intentionally listen to the sounds of conches, drums, horns, qin (a zither-like instrument), se (another zither-like instrument), zheng (a plucked string instrument), flutes, konghou (a harp-like instrument), singing, and various musical instruments, except for the purpose of making offerings to the Buddha. Do not watch games such as chupu (an ancient game of chance), weiqi (Go), boluosexi (an ancient chess-like game), lion fights, elephant fights, danqi (a game played with small balls), liubo (another ancient game of chance), paiju (an ancient ball game), stone throwing, touhu (pitch-pot), qiandao (an ancient entertainment activity), badaoxingcheng (an ancient chess-like game), and all other playful and recreational activities. 'Ultimately, do not look at the hand, foot, or facial features of others, and do not use fingernails, mirrors, zhi grass, willow twigs, alms bowls, or skulls for divination. Also, do not look up at the stars in the sky, except to relieve sleepiness. Do not act as a messenger going back and forth for the royal family, conveying words from one person to another. Ultimately, do not flatter or live by dishonest means, and do not speak about matters concerning kings and ministers, thieves, disputes, food and drink, national famines, terrors, or times of prosperity and peace.' 'Good man! This is called the Bodhisattva Mahasattva's (great Bodhisattva) precept of ceasing worldly criticism and suspicion.' 'Good man! The Bodhisattva Mahasattva's adherence to such prohibitive precepts is no different from the fundamental precepts.' 'Good man! After upholding such precepts, the Bodhisattva Mahasattva makes this vow: 『I would rather throw this body into a pit of blazing fire than violate the precepts established by the Buddhas of the past, present, and future, and engage in impure conduct with women of the Kshatriya (warrior), Brahmin (priest), or householder classes.』 'Furthermore, good man! The Bodhisattva Mahasattva further makes this vow: 『I would rather have hot iron wrapped around my entire body than accept clothing offerings from faithful donors with a body that has broken precepts.』 'Furthermore, good man! The Bodhisattva Mahasattva further makes this vow: 『I would rather swallow hot iron balls with this mouth than eat food offerings from faithful donors with a mouth that has broken precepts.』 'Furthermore, good man! The Bodhisattva Mahasattva further makes this vow: 『I would rather lie this body on a large, hot iron plate than accept bedding and furnishings from faithful donors with a body that has broken precepts.』 'Furthermore, good man! The Bodhisattva Mahasattva further makes this vow:'
訶薩復作是愿：『寧以此身受三百鉾，終不敢以毀戒之身而受信心檀越醫藥。』
「複次，善男子！菩薩摩訶薩復作是愿：『寧以此身投熱鐵鑊，終不敢以破戒之身受信心檀越房舍、屋宅。』
「複次，善男子！菩薩摩訶薩復作是愿：『寧以鐵椎打碎此身，從頭至足令如微塵，不以破戒受諸剎利、婆羅門、居士恭敬禮拜。』
「複次，善男子！菩薩摩訶薩復作是愿：『寧以熱鐵挑其兩目，不以染心視他好色。』
「複次，善男子！菩薩摩訶薩復作是愿：『寧以鐵錐周遍刺身，不以染心聽好音聲。』
「複次，善男子！菩薩摩訶薩復作是愿：『寧以利刀割去其鼻，不以染心貪嗅諸香。』
「複次，善男子！菩薩摩訶薩復作是愿：『寧以利刀割裂其舌，不以染心貪著美味。』
「複次，善男子！菩薩摩訶薩復作是愿：『寧以利斧斬斫其身，不以染心貪著諸觸。』何以故？以是因緣能令行者墮于地獄、畜生、餓鬼。
「迦葉！是名菩薩摩訶薩護持禁戒。
「菩薩摩訶薩護持如是諸禁戒已，悉以施與一切眾生。以是因緣，愿令眾生護持禁戒，得清凈戒、善戒、不缺戒、不析戒、大乘戒、不退戒、隨順戒、畢竟戒、具足成就波羅蜜戒。
「善男子！菩薩摩訶薩修
【現代漢語翻譯】 現代漢語譯本 訶薩（菩薩的另一種稱呼）又發願說：『寧願用這身體承受三百支長矛的刺穿，也終究不敢以毀壞戒律的身體接受信徒的醫藥供養。』 『再者，善男子！菩薩摩訶薩（偉大的菩薩）又發願說：『寧願將這身體投入滾燙的鐵鍋中，也終究不敢以破戒之身接受信徒的房舍、住宅。』 『再者，善男子！菩薩摩訶薩又發願說：『寧願用鐵錘將這身體打碎，從頭到腳都像微塵一樣，也不以破戒之身接受剎利（貴族）、婆羅門（祭司）、居士（在家信徒）的恭敬禮拜。』 『再者，善男子！菩薩摩訶薩又發願說：『寧願用燒紅的鐵器挑出雙眼，也不以染污的心去看美好的顏色。』 『再者，善男子！菩薩摩訶薩又發願說：『寧願用鐵錐刺遍全身，也不以染污的心去聽美好的聲音。』 『再者，善男子！菩薩摩訶薩又發願說：『寧願用利刀割去鼻子，也不以染污的心貪圖各種香氣。』 『再者，善男子！菩薩摩訶薩又發願說：『寧願用利刀割裂舌頭，也不以染污的心貪戀美味。』 『再者，善男子！菩薩摩訶薩又發願說：『寧願用利斧砍斷身體，也不以染污的心貪戀各種觸感。』為什麼呢？因為這些因緣能使修行者墮入地獄、畜生、餓鬼道。 『迦葉（佛陀的弟子）！這叫做菩薩摩訶薩護持禁戒。』 『菩薩摩訶薩護持這些禁戒之後，全部施與一切眾生。因為這個因緣，愿令眾生護持禁戒，得到清凈戒、善戒、不缺戒、不破戒、大乘戒、不退戒、隨順戒、究竟戒，具足成就波羅蜜（到達彼岸）的戒律。』 『善男子！菩薩摩訶薩修習
【English Translation】 English version The Bodhisattva (another term for a Bodhisattva) further made this vow: 『I would rather have my body pierced by three hundred spears than ever accept medicine from faithful donors with a body that has broken the precepts.』 『Furthermore, good man! The Bodhisattva Mahasattva (great Bodhisattva) further made this vow: 『I would rather throw this body into a hot iron cauldron than ever accept houses and dwellings from faithful donors with a body that has broken the precepts.』 『Furthermore, good man! The Bodhisattva Mahasattva further made this vow: 『I would rather have this body smashed with an iron hammer, reduced to dust from head to toe, than accept the respectful bows and worship of Kshatriyas (nobles), Brahmins (priests), and householders with a body that has broken the precepts.』 『Furthermore, good man! The Bodhisattva Mahasattva further made this vow: 『I would rather have my two eyes gouged out with hot iron than look at beautiful colors with a defiled mind.』 『Furthermore, good man! The Bodhisattva Mahasattva further made this vow: 『I would rather have my whole body pierced with iron awls than listen to beautiful sounds with a defiled mind.』 『Furthermore, good man! The Bodhisattva Mahasattva further made this vow: 『I would rather have my nose cut off with a sharp knife than greedily smell various fragrances with a defiled mind.』 『Furthermore, good man! The Bodhisattva Mahasattva further made this vow: 『I would rather have my tongue cut with a sharp knife than greedily crave delicious flavors with a defiled mind.』 『Furthermore, good man! The Bodhisattva Mahasattva further made this vow: 『I would rather have my body chopped with a sharp axe than greedily crave various tactile sensations with a defiled mind.』 Why is this? Because these causes can lead practitioners to fall into the hells, the animal realm, and the realm of hungry ghosts. 『Kasyapa (a disciple of the Buddha)! This is called the Bodhisattva Mahasattva』s upholding of the precepts.』 『Having upheld these precepts, the Bodhisattva Mahasattva bestows them all upon all sentient beings. Because of this cause, may all sentient beings uphold the precepts, attain pure precepts, good precepts, unbroken precepts, unblemished precepts, Mahayana precepts, non-regressing precepts, conforming precepts, ultimate precepts, and fully accomplish the precepts of Paramita (reaching the other shore).』 『Good man! The Bodhisattva Mahasattva cultivates
持如是清凈戒時，即得住于初不動地。云何名為不動地耶？菩薩住是不動地中，不動、不墮、不退、不散。善男子！譬如須彌山，隨藍猛風不能令動、墮落、退、散。菩薩摩訶薩住是地中亦復如是，不為色、聲、香、味所動，不墮地獄、畜生、餓鬼，不退聲聞、辟支佛地，不為異見邪風所散而作邪命。
「複次，善男子！又，不動者，不為貪慾、恚、癡所動。又，不墮者，不墮四重。又，不退者，不退還家。又，不散者，不為違逆大乘經者之所散壞。複次，善男子！菩薩摩訶薩亦復不為諸煩惱魔之所傾動、不為陰魔所墮；乃至坐于道場菩提樹下，雖有天魔，不能令其退阿耨多羅三藐三菩提；亦復不為死魔所散。善男子！是名菩薩摩訶薩修習聖行。
「善男子！云何名為聖行？聖行者，佛及菩薩之所行故，故名聖行。以何等故，名佛、菩薩為聖人耶？如是等人有聖法故、常觀諸法性空寂故。以是義故，故名聖人。有聖戒故，故名聖人；有聖定、慧故，故名聖人；有七聖財，所謂信、戒、慚、愧、多聞、智慧、舍離故，故名聖人；有七聖覺故，故名聖人。以是義故，複名聖行。
「複次，善男子！菩薩摩訶薩聖行者，觀察是身從頭至足，其中唯有發、毛、爪、齒、不凈、垢穢、皮、肉、筋、骨、脾、腎
【現代漢語翻譯】 現代漢語譯本：當持守如此清凈的戒律時，就能安住于初不動地（菩薩修行的一個階段）。什麼叫做不動地呢？菩薩安住于不動地中，不會動搖、不會墮落、不會退轉、不會散失。善男子！譬如須彌山，即使狂暴的颶風也不能使其動搖、墮落、退轉、散失。菩薩摩訶薩安住於此地也是如此，不會被色、聲、香、味所動搖，不會墮入地獄、畜生、餓鬼道，不會退轉到聲聞、辟支佛的境界，不會被異見邪風所散亂而行邪命。 再者，善男子！所謂不動，是指不被貪慾、嗔恚、愚癡所動搖。所謂不墮，是指不墮入四重罪。所謂不退，是指不退回凡俗之家。所謂不散，是指不被違背大乘經典的言論所破壞。再者，善男子！菩薩摩訶薩也不會被各種煩惱魔所動搖，不會被陰魔所墮落；乃至坐在菩提樹下的道場時，即使有天魔，也不能使其退轉無上正等正覺（阿耨多羅三藐三菩提）；也不會被死魔所散失。善男子！這叫做菩薩摩訶薩修習聖行。 善男子！什麼叫做聖行呢？聖行是指佛和菩薩所修行的行為，所以叫做聖行。因為什麼緣故，稱佛和菩薩為聖人呢？因為這些人具有聖法，常常觀察諸法性空寂。因為這個緣故，所以叫做聖人。因為有聖戒，所以叫做聖人；因為有聖定、聖慧，所以叫做聖人；因為有七聖財，即信、戒、慚、愧、多聞、智慧、舍離，所以叫做聖人；因為有七聖覺支，所以叫做聖人。因為這個緣故，又叫做聖行。 再者，善男子！菩薩摩訶薩的聖行，是觀察這個身體從頭到腳，其中只有頭髮、毛髮、指甲、牙齒、不凈物、污垢、面板、肌肉、筋、骨、脾、腎
【English Translation】 English version: When upholding such pure precepts, one then dwells in the first immovable ground (a stage of Bodhisattva practice). What is called the immovable ground? A Bodhisattva dwelling in this immovable ground does not move, does not fall, does not regress, and does not scatter. Good man! Just like Mount Sumeru, which cannot be moved, fallen, regressed, or scattered by fierce winds, a Bodhisattva Mahasattva dwelling in this ground is also like that, not moved by form, sound, smell, or taste, not falling into hell, the animal realm, or the hungry ghost realm, not regressing to the level of Sravakas or Pratyekabuddhas, and not scattered by heretical views and evil winds, thus engaging in wrong livelihood. Furthermore, good man! Moreover, 'immovable' means not being moved by greed, hatred, and delusion. Also, 'not falling' means not falling into the four grave offenses. Also, 'not regressing' means not regressing to the mundane home. Also, 'not scattering' means not being destroyed by those who oppose the Mahayana scriptures. Furthermore, good man! A Bodhisattva Mahasattva is also not moved by the various afflictive demons, not fallen by the skandha demons; even when sitting at the Bodhi tree in the Bodhimanda, even if there are heavenly demons, they cannot make him regress from Anuttara-samyak-sambodhi (unexcelled complete enlightenment); nor is he scattered by the death demon. Good man! This is called the Bodhisattva Mahasattva practicing the holy conduct. Good man! What is called holy conduct? Holy conduct is what Buddhas and Bodhisattvas practice, therefore it is called holy conduct. For what reason are Buddhas and Bodhisattvas called holy beings? It is because such beings possess holy Dharma and constantly contemplate the emptiness and stillness of all dharmas. For this reason, they are called holy beings. Because they have holy precepts, they are called holy beings; because they have holy samadhi and wisdom, they are called holy beings; because they have the seven holy treasures, namely faith, precepts, shame, remorse, learning, wisdom, and renunciation, they are called holy beings; because they have the seven factors of enlightenment, they are called holy beings. For this reason, it is also called holy conduct. Furthermore, good man! The holy conduct of a Bodhisattva Mahasattva is to observe this body from head to toe, wherein there are only hair, body hair, nails, teeth, impurities, filth, skin, flesh, tendons, bones, spleen, kidneys
、心、肺、肝、膽、腸、胃、生熟二藏、大小便利、涕、唾、目淚、肪膏、腦膜、骨、髓、膿、血、腦骸、諸脈。菩薩如是專念觀時：『誰有是我？我為屬誰？住在何處？誰屬於我？』復作是念：『骨是我耶？離骨是耶？』菩薩爾時除去皮、肉，唯觀白骨，復作是念：『骨色相異，所謂青、黃、白色、鴿色，如是骨相亦復非我。何以故？我者亦非青、黃、白色，及以鴿色。』菩薩繫心作是觀時，即得斷除一切色慾。
「復作是念：『如是骨者從因緣生：依因足骨以拄踝骨；依因踝骨以拄𨄔骨；依因𨄔骨以拄膝骨；依因膝骨以拄髀骨；依因髀骨以拄臗骨；依因臗骨以拄腰骨；依因腰骨以拄脊骨；依因脊骨以拄肋骨；復因脊骨上拄項骨；依因項骨以拄頷骨；依因頷骨以拄牙齒，上有髑髏；復因項骨以拄肩骨；依因肩骨以拄臂骨；依因臂骨以拄腕骨；依因腕骨以拄掌骨；依因掌骨以拄指骨。』菩薩摩訶薩如是觀時，身所有骨一切分離。得是觀已，即斷三欲：一、形貌欲，二、姿態欲，三、細觸欲。
「菩薩摩訶薩觀青骨時，見此大地東、西、南、北、四維、上、下悉皆青相；如青色觀，黃、白、鴿色亦復如是。菩薩摩訶薩作是觀時，眉間即出青、黃、赤、白、鴿等色光。菩薩於是一一諸光明中見有佛像。見已，
【現代漢語翻譯】 現代漢語譯本：心、肺、肝、膽、腸、胃、生藏和熟藏（指消化系統中的不同部分）、大小便、鼻涕、唾液、眼淚、脂肪、腦膜、骨頭、骨髓、膿、血、腦髓、各種脈絡。菩薩這樣專注地觀察時，會想：『誰是我的主體？我屬於誰？我住在哪裡？誰屬於我？』又會這樣想：『骨頭是我嗎？還是與骨頭分離的？』菩薩這時除去面板和肉，只觀察白骨，又會想：『骨頭的顏色各不相同，有青色、黃色、白色、鴿子色，這樣的骨頭也不是我。為什麼呢？因為我不是青色、黃色、白色，也不是鴿子色。』菩薩專心這樣觀察時，就能斷除一切**（此處原文缺失，無法翻譯）。 又會想：『這些骨頭是由因緣而生的：足骨支撐踝骨；踝骨支撐脛骨；脛骨支撐膝骨；膝骨支撐大腿骨；大腿骨支撐髖骨；髖骨支撐腰骨；腰骨支撐脊骨；脊骨支撐肋骨；脊骨向上支撐頸骨；頸骨支撐下頜骨；下頜骨支撐牙齒，上面是頭蓋骨；頸骨支撐肩骨；肩骨支撐臂骨；臂骨支撐腕骨；腕骨支撐掌骨；掌骨支撐指骨。』菩薩摩訶薩這樣觀察時，身體所有的骨頭都會分離。得到這樣的觀察后，就能斷除三種慾望：一、對形貌的慾望，二、對姿態的慾望，三、對細微觸感的慾望。 菩薩摩訶薩觀察青色骨頭時，會看到整個大地，東、西、南、北、四維、上、下，都呈現青色；如同青色觀察一樣，黃色、白色、鴿子色也是如此。菩薩摩訶薩這樣觀察時，眉間就會發出青、黃、赤、白、鴿子等顏色的光芒。菩薩在每一道光芒中都能看到佛像。看到后，
【English Translation】 English version: The heart, lungs, liver, gallbladder, intestines, stomach, the raw and cooked viscera (referring to different parts of the digestive system), large and small excretions, mucus, saliva, tears, fat, meninges, bones, marrow, pus, blood, brain matter, and various veins. When a Bodhisattva contemplates in this focused manner, they think: 『Who is my self? To whom do I belong? Where do I reside? Who belongs to me?』 They further contemplate: 『Are the bones me? Or are they separate from me?』 At this point, the Bodhisattva removes the skin and flesh, observing only the white bones, and thinks: 『The colors of the bones are different, such as blue, yellow, white, and dove-colored. These bones are not me. Why? Because I am not blue, yellow, white, or dove-colored.』 When the Bodhisattva focuses their mind on this contemplation, they can cut off all ** (original text missing, cannot be translated). They further contemplate: 『These bones arise from causes and conditions: the foot bones support the ankle bones; the ankle bones support the shin bones; the shin bones support the knee bones; the knee bones support the thigh bones; the thigh bones support the hip bones; the hip bones support the waist bones; the waist bones support the spine; the spine supports the ribs; the spine also supports the neck bones; the neck bones support the jaw bones; the jaw bones support the teeth, and above is the skull; the neck bones support the shoulder bones; the shoulder bones support the arm bones; the arm bones support the wrist bones; the wrist bones support the palm bones; the palm bones support the finger bones.』 When a Bodhisattva Mahasattva contemplates in this way, all the bones in the body separate. Having attained this contemplation, they cut off three desires: first, the desire for appearance; second, the desire for posture; and third, the desire for subtle touch. When a Bodhisattva Mahasattva contemplates blue bones, they see the entire earth, east, west, south, north, the four intermediate directions, above, and below, all appearing blue; just as with the blue contemplation, the yellow, white, and dove-colored are also the same. When a Bodhisattva Mahasattva contemplates in this way, blue, yellow, red, white, and dove-colored lights emanate from between their eyebrows. In each of these lights, the Bodhisattva sees Buddha images. Having seen them,
即問：『如此身者，不凈因緣和合共成。云何而得坐、起、行、住、屈、伸、俯、仰、視瞬、喘息、悲泣、喜笑？此中無主，誰使之爾？』作是問已，光中諸佛忽然不現。復作是念：『或識是我，故使諸佛不為我說。』復觀此識次第生滅猶如流水，亦復非我。復作是念：『若識非我，出息、入息或能是我。』復作是念：『是出、入息直是風性，而是風性乃是四大。四大之中，何者是我？地性非我；水、火、風性亦復非我。』復作是念：『此身一切悉無有我，唯有心、風因緣和合，示現種種所作事業，譬如咒力、幻術所作，亦如箜篌隨意出聲。是故，此身如是不凈，假眾因緣和合共成，當於何處而生貪慾？若被罵辱，復於何處而生瞋恚？如我此身三十六物不凈、臭穢，何處當有受罵辱者？』
「若聞其罵，即便思惟：『以何音聲而見罵耶？』一一音聲不能見罵；若一不能，眾多亦爾。以是義故，不應生瞋。若他來打，亦應思惟：『如是打者從何而生？』復作是念：『因手、刀、杖及以我身故得名打，我今何緣橫瞋於他？乃是我身自招此咎，以我受是五陰身故。譬如因的則有箭中；我身亦爾，有身有打。我若不忍，心則散亂；心若散亂，則失正念；若失正念，則不能觀善、不善義；若不能觀善、不善義，則行惡法；
【現代漢語翻譯】 現代漢語譯本：即刻問道：『這樣的身體，是由不凈的因緣和合而成。為何能夠坐、起、行、住、屈、伸、俯、仰、看、眨眼、喘息、悲泣、喜笑？這其中沒有主宰，是誰使它如此？』 這樣問完后，光中的諸佛忽然消失不見。他又想：『或許是意識是我，所以諸佛不為我解說。』 又觀察這個意識，次第生滅，如同流水，也不是我。他又想：『如果意識不是我，那麼出息、入息或許是我。』 又想：『這出息、入息只是風的性質，而風的性質是四大（地、水、火、風）。四大之中，哪個是我？地性不是我；水、火、風性也不是我。』 又想：『這個身體一切都沒有我，只有心和風因緣和合，才示現種種所作的事業，譬如咒力、幻術所作，也像箜篌隨意發出聲音。因此，這個身體如此不凈，是假借眾多因緣和合而成，應當在何處生起貪慾？如果被辱罵，又應當在何處生起嗔恚？像我這個身體，由三十六種不凈、臭穢之物組成，哪裡會有接受辱罵的人呢？』 『如果聽到別人辱罵，就應當思惟：『用什麼聲音來辱罵我呢？』 一一聲音都不能構成辱罵；如果一個聲音不能，眾多聲音也不能。因為這個道理，不應該生起嗔恨。如果別人來打，也應當思惟：『這樣的打是從哪裡產生的？』 又想：『因為手、刀、杖以及我的身體，才有了打這個名稱，我為何要無端地嗔恨他人？這是我的身體自己招來的禍患，因為我接受了這個五陰（色、受、想、行、識）的身體。譬如因為有了靶子，才會有箭射中；我的身體也是這樣，有了身體才會有被打。如果我不忍耐，心就會散亂；心如果散亂，就會失去正念；如果失去正念，就不能觀察善與不善的意義；如果不能觀察善與不善的意義，就會行惡法；』
【English Translation】 English version: Then he asked: 'This body, formed by the combination of impure causes and conditions, how can it sit, rise, walk, stand, bend, stretch, bow, look up, blink, breathe, weep, and laugh? There is no master within it, who makes it do so?' After asking this, the Buddhas in the light suddenly disappeared. He then thought: 'Perhaps consciousness is me, so the Buddhas did not explain it to me.' He then observed this consciousness, arising and ceasing in succession like flowing water, and it was also not me. He then thought: 'If consciousness is not me, then perhaps the outgoing and incoming breaths are me.' He then thought: 'These outgoing and incoming breaths are merely the nature of wind, and the nature of wind is the four great elements (earth, water, fire, wind). Among the four great elements, which is me? The nature of earth is not me; the natures of water, fire, and wind are also not me.' He then thought: 'This body has no self in it, only the mind and wind combine through causes and conditions to manifest various actions, like the effects of mantras and illusions, or like a konghou (a type of harp) producing sounds at will. Therefore, this body is so impure, formed by the combination of many causes and conditions, where should greed arise? If insulted, where should anger arise? Like my body, composed of thirty-six impure and foul substances, where is the one who receives the insult?' 'If he hears someone scolding him, he should then contemplate: 'With what sound is he scolding me?' Each individual sound cannot constitute a scolding; if one sound cannot, then many sounds cannot either. Because of this principle, one should not generate anger. If someone comes to hit him, he should also contemplate: 'Where does this hitting come from?' He then thinks: 'Because of the hand, knife, stick, and my body, the name 'hitting' arises. Why should I be angry at others for no reason? It is my body that has brought this trouble upon itself, because I have accepted this body of the five skandhas (form, feeling, perception, mental formations, consciousness). For example, because there is a target, an arrow can hit it; my body is the same, with a body there is hitting. If I do not endure, my mind will be scattered; if my mind is scattered, I will lose right mindfulness; if I lose right mindfulness, I will not be able to observe the meaning of good and bad; if I cannot observe the meaning of good and bad, I will practice evil deeds;'
惡法因緣則墮地獄、畜生、餓鬼。』菩薩爾時作是觀已，得四念處。得四念處已，則得住于堪忍地中。
「菩薩摩訶薩住是地已，則能堪忍貪慾、恚、癡，亦能堪忍寒、熱、饑、渴、蚊、虻、蚤、虱、暴風、惡觸、種種疾疫、惡口罵詈、撾打楚撻。身心苦惱一切能忍，是故名為住堪忍地。」
迦葉菩薩白佛言：「世尊！菩薩未得住不動地，凈持戒時頗有因緣得破戒不？」
「善男子！菩薩未得住不動地，有因緣故可得破戒。」
迦葉言：「唯然，世尊！何者是耶？」
佛告迦葉：「若有菩薩知以破戒因緣則能令人受持、愛樂大乘經典，又能令其讀誦、通利、書寫經卷、廣為他說、不退轉于阿耨多羅三藐三菩提，為如是故，故得破戒。菩薩爾時應作是念：『我寧一劫、若減一劫墮阿鼻地獄受此罪報，要令是人不退轉于阿耨多羅三藐三菩提。』迦葉！以是因緣，菩薩摩訶薩得毀凈戒。」
爾時，文殊師利菩薩白佛言：「世尊！若有菩薩攝取護持如是之人，令不退轉菩提之心，為是毀戒，若墮阿鼻地獄，無有是處。」
爾時，佛贊文殊師利：「善哉，善哉。如汝所說。我念往昔于閻浮提作大國王，名曰仙預，愛念敬重大乘經典，其心純善，無有粗惡、嫉妒、慳吝，口常宣說愛語
【現代漢語翻譯】 現代漢語譯本：『惡業因緣會導致墮入地獄、畜生、餓鬼道。』菩薩那時這樣觀察后，便能獲得四念處（四種觀照方法）。獲得四念處后，就能安住于堪忍地（菩薩修行的一個階段）。 菩薩摩訶薩安住於此地后，便能忍受貪慾、嗔恚、愚癡，也能忍受寒冷、炎熱、飢餓、乾渴、蚊子、牛虻、跳蚤、虱子、暴風、惡劣的觸感、各種疾病、惡語謾罵、毆打鞭撻。身心的一切苦惱都能忍受，因此稱為安住于堪忍地。 迦葉菩薩對佛說：『世尊！菩薩在未證得不動地（菩薩修行的一個階段）時，清凈持戒的情況下，是否會有因緣導致破戒呢？』 佛說：『善男子！菩薩在未證得不動地時，因為某些因緣可能會破戒。』 迦葉說：『是的，世尊！是什麼因緣呢？』 佛告訴迦葉：『如果菩薩知道，以破戒的因緣能夠使人受持、喜愛大乘經典，又能使他讀誦、通達、書寫經卷、廣為他人宣說，並且不退轉于阿耨多羅三藐三菩提（無上正等正覺），爲了這樣的緣故，可以破戒。菩薩那時應當這樣想：『我寧願一劫，或者少於一劫墮入阿鼻地獄（最痛苦的地獄）承受這樣的罪報，也要使這個人不退轉于阿耨多羅三藐三菩提。』迦葉！因為這樣的因緣，菩薩摩訶薩可以毀壞清凈的戒律。』 這時，文殊師利菩薩對佛說：『世尊！如果有菩薩攝受護持這樣的人，使他不退轉菩提之心，即使因此毀戒，也不會墮入阿鼻地獄，沒有這樣的道理。』 這時，佛讚歎文殊師利：『說得好，說得好。正如你所說。我回憶過去在閻浮提（我們所居住的世界）做大國王，名叫仙預，愛念敬重大乘經典，他的心純善，沒有粗暴、嫉妒、慳吝，口中常常宣說愛語。
【English Translation】 English version: 『Evil karmic conditions lead to falling into hell, the animal realm, and the realm of hungry ghosts.』 When a Bodhisattva makes this observation, they attain the Four Foundations of Mindfulness (four types of contemplation). Having attained the Four Foundations of Mindfulness, they then dwell in the Land of Forbearance (a stage in a Bodhisattva's practice). When a Bodhisattva Mahasattva dwells in this land, they can endure greed, hatred, and delusion, as well as cold, heat, hunger, thirst, mosquitoes, gadflies, fleas, lice, storms, unpleasant sensations, various diseases, harsh words, scolding, beatings, and whippings. They can endure all suffering of body and mind, therefore they are said to dwell in the Land of Forbearance. Bodhisattva Kasyapa said to the Buddha, 『World Honored One! When a Bodhisattva has not yet attained the Immovable Land (a stage in a Bodhisattva's practice), while maintaining pure precepts, is there any condition that could lead to breaking the precepts?』 The Buddha said, 『Good man! When a Bodhisattva has not yet attained the Immovable Land, there are conditions that could lead to breaking the precepts.』 Kasyapa said, 『Yes, World Honored One! What are those conditions?』 The Buddha told Kasyapa, 『If a Bodhisattva knows that by breaking the precepts, they can cause someone to uphold and cherish the Mahayana scriptures, and also cause them to recite, understand, write, and widely proclaim the scriptures to others, and not regress from Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), for such a reason, they may break the precepts. At that time, the Bodhisattva should think, 『I would rather fall into Avici Hell (the most painful hell) for one kalpa, or less than one kalpa, and endure this karmic retribution, in order to ensure that this person does not regress from Anuttara-samyak-sambodhi.』 Kasyapa! For this reason, a Bodhisattva Mahasattva may break pure precepts.』 At that time, Bodhisattva Manjusri said to the Buddha, 『World Honored One! If a Bodhisattva protects and supports such a person, ensuring that they do not regress from the mind of Bodhi, even if it means breaking the precepts, they will not fall into Avici Hell; there is no such possibility.』 At that time, the Buddha praised Manjusri, 『Well said, well said. It is as you have said. I recall in the past, in Jambudvipa (the world we inhabit), I was a great king named Xian Yu, who loved and revered the Mahayana scriptures. His heart was pure and good, without harshness, jealousy, or stinginess, and his mouth always spoke loving words.』
、善語，身常攝護貧窮、孤獨，佈施、精進無有休廢。時世無佛、聲聞、緣覺。我于爾時愛樂大乘方等經典，十二年中事婆羅門，供給所須。過十二年施安已訖，即作是言：『師等今應發阿耨多羅三藐三菩提心。』婆羅門言：『大王！菩提之性是無所有，大乘經典亦復如是。大王云何乃欲令人同於虛空？』善男子！我于爾時心重大乘，聞婆羅門誹謗方等，聞已即時斷其命根。善男子！以是因緣，從是已來不墮地獄。善男子！擁護、攝持大乘經典，乃有如是無量勢力。
「複次，迦葉！又有聖行，所謂四聖諦，苦、集、滅、道。迦葉！苦者，逼迫相；集者，能生長相；滅者，寂滅相；道者，大乘相。
「複次，善男子！苦者，現相；集者，轉相；滅者，除相；道者，能除相。
「複次，善男子！苦者有三相：苦苦相、行苦相、壞苦相；集者，二十五有；滅者，滅二十五有；道者，修戒、定、慧。
「複次，善男子！有漏法者有二種，有因、有果；無漏法者亦有二種，有因、有果。有漏果者，是則名苦；有漏因者，則名為集；無漏果者，則名為滅；無漏因者，則名為道。
「複次，善男子！八相名苦，所謂生苦、老苦、病苦、死苦、愛別離苦、怨憎會苦、求不得苦、五盛陰苦；能生如是八
【現代漢語翻譯】 現代漢語譯本：'善男子，我常約束自己的行為，保護貧窮和孤獨的人，佈施和精進從不懈怠。當時世上沒有佛、聲聞（śrāvaka，聽聞佛陀教誨而修行的人）、緣覺（pratyekabuddha，靠自己領悟真理的人）。那時我喜愛大乘方等經典（mahāyāna vaipulya sūtra，大乘佛教的經典），十二年中侍奉婆羅門（brāhmaṇa，古印度祭司階層），供給他們所需。過了十二年，供養完畢后，我就對他們說：『老師們，你們現在應該發起阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi，無上正等正覺，即成佛的決心）。』婆羅門說：『大王！菩提的本性是空無所有的，大乘經典也是如此。大王為何要讓人和虛空一樣呢？』善男子！我當時非常重視大乘，聽到婆羅門誹謗方等經典，聽后立即斷絕了他們的性命。善男子！因為這個因緣，我從此以後沒有墮入地獄。善男子！擁護和攝持大乘經典，有如此無量的力量。 『再者，迦葉（Kāśyapa，佛陀的弟子）！還有聖者的修行，即四聖諦（catvāri ārya satyāni）：苦（duḥkha）、集（samudaya）、滅（nirodha）、道（mārga）。迦葉！苦，是逼迫的相；集，是能生長的相；滅，是寂滅的相；道，是大乘的相。 『再者，善男子！苦，是顯現的相；集，是流轉的相；滅，是消除的相；道，是能消除的相。 『再者，善男子！苦有三種相：苦苦相（duḥkha-duḥkhatā，痛苦的痛苦）、行苦相（saṃskāra-duḥkhatā，由無常變化帶來的痛苦）、壞苦相（vipariṇāma-duḥkhatā，快樂變壞帶來的痛苦）；集，是二十五有（pañcaviṃśati bhava，三界中的二十五種存在狀態）；滅，是滅除二十五有；道，是修持戒（śīla）、定（samādhi）、慧（prajñā）。 『再者，善男子！有漏法（sāsrava dharma，受煩惱影響的法）有兩種，有因、有果；無漏法（anāsrava dharma，不受煩惱影響的法）也有兩種，有因、有果。有漏的果，就叫做苦；有漏的因，就叫做集；無漏的果，就叫做滅；無漏的因，就叫做道。 『再者，善男子！八種相叫做苦，即生苦、老苦、病苦、死苦、愛別離苦（priyaviprayoga-duḥkha，與所愛分離的痛苦）、怨憎會苦（apriyasaṃprayoga-duḥkha，與所憎惡的人相遇的痛苦）、求不得苦（yad api icchā paryāpti-duḥkha，求而不得的痛苦）、五盛陰苦（pañcopādānaskandha-duḥkha，由五蘊熾盛帶來的痛苦）；能生出這八種苦的
【English Translation】 English version: 'Good man, I always restrained my actions, protected the poor and lonely, and practiced giving and diligence without ceasing. At that time, there were no Buddhas, śrāvakas (those who practice by hearing the Buddha's teachings), or pratyekabuddhas (those who realize the truth on their own) in the world. At that time, I loved the Mahāyāna vaipulya sūtras (the great vehicle expansive scriptures), and for twelve years I served the brāhmaṇas (the priestly class of ancient India), providing them with what they needed. After twelve years, when the offerings were completed, I said to them, 『Teachers, you should now generate the mind of anuttarā-samyak-saṃbodhi (supreme perfect enlightenment, the resolve to become a Buddha).』 The brāhmaṇas said, 『Great King! The nature of bodhi is empty and without substance, and so are the Mahāyāna scriptures. Why do you want to make people like empty space?』 Good man! At that time, I greatly valued the Mahāyāna, and when I heard the brāhmaṇas slander the vaipulya sūtras, I immediately took their lives. Good man! Because of this cause, I have not fallen into hell since then. Good man! Protecting and upholding the Mahāyāna scriptures has such immeasurable power. 『Furthermore, Kāśyapa (a disciple of the Buddha)! There are also the practices of the noble ones, namely the Four Noble Truths (catvāri ārya satyāni): suffering (duḥkha), the origin of suffering (samudaya), the cessation of suffering (nirodha), and the path to the cessation of suffering (mārga). Kāśyapa! Suffering is characterized by oppression; the origin of suffering is characterized by growth; the cessation of suffering is characterized by tranquility; and the path is characterized by the Mahāyāna. 『Furthermore, good man! Suffering is the characteristic of manifestation; the origin of suffering is the characteristic of transformation; the cessation of suffering is the characteristic of elimination; and the path is the characteristic of being able to eliminate. 『Furthermore, good man! Suffering has three characteristics: the suffering of suffering (duḥkha-duḥkhatā), the suffering of change (saṃskāra-duḥkhatā), and the suffering of pain (vipariṇāma-duḥkhatā); the origin of suffering is the twenty-five realms of existence (pañcaviṃśati bhava); the cessation of suffering is the cessation of the twenty-five realms of existence; and the path is the practice of morality (śīla), concentration (samādhi), and wisdom (prajñā). 『Furthermore, good man! Defiled dharmas (sāsrava dharma, dharmas influenced by afflictions) have two aspects: cause and effect; undefiled dharmas (anāsrava dharma, dharmas not influenced by afflictions) also have two aspects: cause and effect. The effect of defiled dharmas is called suffering; the cause of defiled dharmas is called the origin of suffering; the effect of undefiled dharmas is called the cessation of suffering; and the cause of undefiled dharmas is called the path. 『Furthermore, good man! Eight aspects are called suffering, namely the suffering of birth, the suffering of old age, the suffering of sickness, the suffering of death, the suffering of separation from loved ones (priyaviprayoga-duḥkha), the suffering of encountering what is disliked (apriyasaṃprayoga-duḥkha), the suffering of not getting what one wants (yad api icchā paryāpti-duḥkha), and the suffering of the five aggregates (pañcopādānaskandha-duḥkha); that which gives rise to these eight kinds of suffering
苦法者，是名為集；無有如是八法之處，是名為滅；十力、四無所畏、三念處、大悲，是名為道。
「善男子！生者出相，所謂五種：一者、初出，二者、至終，三者、增長，四者、出胎，五者、種類生。
「何等為老？老有二種：一、唸唸老，二、終身老。復有二種：一、增長老，二、滅壞老，是名為老。
「云何為病？病謂四大毒蛇互不調適，亦有二種：一者、身病，二者、心病。身病有五：一者、因水，二者、因風，三者、因熱，四者、雜病，五者、客病。客病有四：一者、非分強作，二者、忘誤墮落，三者、刀杖瓦石，四者、鬼魅所著。心病亦有四種：一者、踴躍，二者、恐怖，三者、憂愁，四者、愚癡。
「複次，善男子！身心之病凡有三種。何等為三？一者、業報，二者、不得遠離惡對，三者、時節代謝，生如是等因緣、名字、受分別。病因緣者，風等諸病；名字者，心悶肺脹、上氣嗽逆、心驚下痢；受分別者，頭痛、目痛、手、足等痛，是名為病。
「何等為死？死者，舍所受身。舍所受身亦有二種：一、命盡死，二、外緣死。命盡死者亦有三種：一者、命盡非是福盡，二者、福盡非是命盡，三者、福命俱盡。外緣死者亦有三種：一者、非分自害死，二者、橫為他死，
【現代漢語翻譯】 現代漢語譯本： 執著于苦的產生，這被稱為『集』（苦的根源）；沒有這八種苦的產生之處，這被稱為『滅』（苦的止息）；十力（如來所具有的十種力量）、四無所畏（佛陀的四種無畏的宣說）、三念處（三種觀察和保持正念的方法）、大悲（佛陀對眾生的大慈悲心），這被稱為『道』（通往解脫的道路）。
『善男子！』生命的出生有五種表現：第一是最初的出生，第二是生命的終結，第三是成長，第四是出胎，第五是種類上的出生。
『什麼是老？』老有兩種：一是剎那間的衰老，二是終身的衰老。還有兩種：一是增長的衰老，二是衰敗的衰老，這被稱為『老』。
『什麼是病？』病是指四大（地、水、火、風）不調和，像四條毒蛇互相沖突一樣。病也有兩種：一是身體的病，二是心理的病。身體的病有五種：一是因水引起的病，二是因風引起的病，三是因熱引起的病，四是雜病，五是外來的病。外來的病有四種：一是過度勞累，二是因疏忽而跌倒，三是刀劍瓦石所傷，四是被鬼魅附身。心理的病也有四種：一是興奮，二是恐懼，三是憂愁，四是愚癡。
『此外，善男子！』身心的疾病總共有三種。哪三種呢？一是業報，二是無法遠離惡劣的環境，三是季節變化。這些因緣、名稱和感受都是可以分別的。病的因緣是指風等引起的疾病；名稱是指心悶、肺脹、氣喘、咳嗽、心驚、腹瀉；感受是指頭痛、眼痛、手痛、腳痛等，這被稱為『病』。
『什麼是死？』死是指捨棄所受的身體。捨棄所受的身體也有兩種：一是壽命耗盡而死，二是外緣導致的死亡。壽命耗盡而死也有三種：一是壽命耗盡但福報未盡，二是福報耗盡但壽命未盡，三是福報和壽命都耗盡。外緣導致的死亡也有三種：一是自殺，二是橫遭他人殺害，
【English Translation】 English version: Attachment to the arising of suffering, this is called 『samudaya』 (the origin of suffering); the absence of these eight conditions for the arising of suffering, this is called 『nirodha』 (the cessation of suffering); the ten powers (of a Tathagata), the four fearlessnesses (of a Buddha), the three foundations of mindfulness, and great compassion, this is called 『marga』 (the path to liberation).
『Good man!』 The arising of life has five aspects: first, the initial arising; second, the end of life; third, growth; fourth, birth from the womb; and fifth, birth according to kind.
『What is old age?』 Old age has two aspects: first, moment-to-moment aging; second, lifetime aging. There are also two aspects: first, aging through growth; second, aging through decay, this is called 『old age.』
『What is sickness?』 Sickness refers to the disharmony of the four great elements (earth, water, fire, and wind), like four poisonous snakes in conflict. Sickness also has two aspects: first, physical sickness; second, mental sickness. Physical sickness has five aspects: first, sickness caused by water; second, sickness caused by wind; third, sickness caused by heat; fourth, mixed sickness; and fifth, external sickness. External sickness has four aspects: first, overexertion; second, falling due to negligence; third, injury from swords, stones, or tiles; and fourth, possession by ghosts or demons. Mental sickness also has four aspects: first, excitement; second, fear; third, sorrow; and fourth, ignorance.
『Furthermore, good man!』 Diseases of body and mind are generally of three kinds. What are the three? First, karmic retribution; second, the inability to avoid harmful environments; and third, seasonal changes. These causes, names, and feelings can be distinguished. The causes of sickness refer to diseases caused by wind, etc.; the names refer to chest tightness, lung distension, shortness of breath, coughing, heart palpitations, and diarrhea; the feelings refer to headaches, eye pain, hand pain, foot pain, etc., this is called 『sickness.』
『What is death?』 Death refers to the abandonment of the body that has been received. The abandonment of the body also has two aspects: first, death from the exhaustion of life; second, death from external causes. Death from the exhaustion of life also has three aspects: first, the exhaustion of life but not the exhaustion of merit; second, the exhaustion of merit but not the exhaustion of life; and third, the exhaustion of both merit and life. Death from external causes also has three aspects: first, suicide; second, being killed by others;
三者、俱死。又有三種死：一、放逸死，二、破戒死，三、壞命根死。何等名為放逸死？若有誹謗大乘方等般若波羅蜜，是名放逸死。何等名為破戒死耶？毀犯去、來、現在諸佛所制禁戒，是名破戒死。何等名為壞命根死？舍五陰身，是名壞命根死。如是名曰死為大苦。
「何等名為愛別離苦？所愛之物破壞、離散。所愛之物破壞、離散亦有二種：一者、人中五陰壞，二者、天中五陰壞。如是，人天所愛、五陰分別校計有無量種，是名愛別離苦。
「何等名為怨憎會苦？所不愛者而共聚集。所不愛者而共聚集亦有三種，所謂地獄、餓鬼、畜生。如是三趣分別挍計有無量種，如是則名怨憎會苦。
「何等名為求不得苦？求不得苦亦有二種：一者、所悕望處求不能得，二者、多用功力不得果報，如是則名求不得苦。
「何等名為五盛陰苦？五盛陰苦者，生苦、老苦、病苦、死苦、愛別離苦、怨憎會苦、求不得苦，是故名為五盛陰苦。
「迦葉！生之根本凡有如是七種之苦，老苦乃至五盛陰苦。迦葉！夫衰老者，非一切有，佛及諸天一向定無；人中不定，或有、或無。迦葉！三界受身無不有生，老不必定，是故一切生為根本。
「迦葉！世間眾生顛倒覆心，貪著生相、厭患老死；菩薩
【現代漢語翻譯】 現代漢語譯本 還有三種死：第一種是放逸死，第二種是破戒死，第三種是壞命根死。什麼叫做放逸死呢？如果有人誹謗大乘方等般若波羅蜜（大乘佛教的智慧經典），這就叫做放逸死。什麼叫做破戒死呢？毀犯過去、現在、未來諸佛所制定的戒律，這就叫做破戒死。什麼叫做壞命根死呢？捨棄五陰（色、受、想、行、識）之身，這就叫做壞命根死。這樣就叫做死為大苦。 什麼叫做愛別離苦呢？所愛的東西被破壞、離散。所愛的東西被破壞、離散也有兩種：一種是人中的五陰壞滅，一種是天中的五陰壞滅。像這樣，人天所愛的五陰分別計算有無量種，這就叫做愛別離苦。 什麼叫做怨憎會苦呢？和所不愛的人聚集在一起。和所不愛的人聚集在一起也有三種，就是地獄、餓鬼、畜生。像這樣三惡道分別計算有無量種，這就叫做怨憎會苦。 什麼叫做求不得苦呢？求不得苦也有兩種：一種是在所希望的地方求而不能得到，一種是花費很多力氣卻得不到結果，這就叫做求不得苦。 什麼叫做五盛陰苦呢？五盛陰苦就是生苦、老苦、病苦、死苦、愛別離苦、怨憎會苦、求不得苦，所以叫做五盛陰苦。 迦葉（佛陀的弟子）！生的根本總共有這七種苦，就是老苦乃至五盛陰苦。迦葉！衰老這種現象，不是一切眾生都有的，佛和諸天一定沒有；人中不一定，或者有，或者沒有。迦葉！三界（欲界、色界、無色界）受生之身沒有不經歷生的，老不一定，所以一切的生是根本。 迦葉！世間眾生顛倒迷惑，貪戀生的狀態，厭惡衰老和死亡；菩薩
【English Translation】 English version There are also three kinds of death: first, death by negligence; second, death by breaking precepts; and third, death by the destruction of the life force. What is called death by negligence? If someone slanders the Mahayana Vaipulya Prajnaparamita (the wisdom scriptures of Mahayana Buddhism), this is called death by negligence. What is called death by breaking precepts? Violating the precepts established by the Buddhas of the past, present, and future, this is called death by breaking precepts. What is called death by the destruction of the life force? Abandoning the body of the five skandhas (form, feeling, perception, mental formations, and consciousness), this is called death by the destruction of the life force. Thus, it is said that death is a great suffering. What is called the suffering of separation from loved ones? The destruction and separation of what is loved. The destruction and separation of what is loved also has two kinds: one is the destruction of the five skandhas in humans, and the other is the destruction of the five skandhas in the heavens. In this way, the five skandhas loved by humans and gods are calculated to be of countless kinds, and this is called the suffering of separation from loved ones. What is called the suffering of encountering what is hated? Gathering together with what is not loved. Gathering together with what is not loved also has three kinds, namely hell, hungry ghosts, and animals. In this way, the three evil realms are calculated to be of countless kinds, and this is called the suffering of encountering what is hated. What is called the suffering of not getting what is sought? The suffering of not getting what is sought also has two kinds: one is seeking but not being able to obtain what is desired, and the other is expending much effort but not obtaining the result. This is called the suffering of not getting what is sought. What is called the suffering of the five aggregates in their flourishing state? The suffering of the five aggregates in their flourishing state is the suffering of birth, the suffering of old age, the suffering of sickness, the suffering of death, the suffering of separation from loved ones, the suffering of encountering what is hated, and the suffering of not getting what is sought. Therefore, it is called the suffering of the five aggregates in their flourishing state. Kasyapa (a disciple of the Buddha)! The root of birth has these seven kinds of suffering, which are the suffering of old age up to the suffering of the five aggregates in their flourishing state. Kasyapa! The phenomenon of aging is not something that all beings have; Buddhas and gods certainly do not have it; among humans, it is uncertain, either having it or not having it. Kasyapa! In the three realms (desire realm, form realm, formless realm), there is no body that does not experience birth, but old age is not certain. Therefore, all birth is the root. Kasyapa! The beings of the world are confused and deluded, clinging to the state of birth and hating old age and death; Bodhisattvas
不爾，觀于初生已見過患。迦葉！如有女人入於他舍。是女端正，顏貌美麗，以好瓔珞莊嚴其身。主人見已，即便問言：『汝字何等？系屬於誰？』女人答言：『我身即是功德大天。』主人問言：『汝所至處為何所作？』女天答言：『我所至處能與種種金、銀、琉璃、頗梨、真珠、珊瑚、虎珀、車𤦲、馬瑙、象馬車乘、奴婢、僕使。』主人聞已，心生歡喜，踴躍無量：『我今福德故，令汝來至我舍宅。』即便燒香、散花，供養、恭敬、禮拜。
「復于門外更見一女，其形醜陋，衣裳弊壞，多諸垢膩，面板皴裂，其色艾白。見已，問言：『汝字何等？系屬於誰？』女人答言：『我字黑闇。』復問：『何故名為黑闇？』女人答言：『我所行處，能令其家所有財寶一切衰耗。』主人聞已，即持利刀作如是言：『汝若不去，當斷汝命。』女人答言：『汝甚愚癡，無有智慧。』主人問言：『何故名我癡無智慧？』女人答言：『汝家中者即是我姊，我常與姊進止共俱。汝若驅我，亦當驅姊。』
「主人還入，問功德天：『外有一女云是汝妹，實為是不？』功德天言：『實是我妹。我與此妹行住共俱，未曾相離。隨所住處，我常作好、彼常作惡，我作利益、彼作衰損。若愛我者，亦應愛彼；若見恭敬，亦應敬彼。』主人
【現代漢語翻譯】 現代漢語譯本：不是這樣的，（你應該）觀察到初生時就已經顯現的過患。（佛陀對）迦葉說：『比如，有一個女人進入別人的家。這個女人端莊美麗，容貌姣好，用精美的瓔珞裝飾自己的身體。主人見到她后，就問：『你叫什麼名字？是屬於誰的？』女人回答說：『我就是功德大天（象徵福德和吉祥的天神）。』主人問：『你所到的地方會帶來什麼？』女天回答說：『我所到的地方能帶來各種金、銀、琉璃、頗梨（水晶）、珍珠、珊瑚、琥珀、車渠（一種海貝）、瑪瑙，以及象、馬、車乘、奴婢、僕役。』主人聽了，心裡非常高興，歡喜得不得了：『我真是福德深厚，才讓你來到我的家宅。』於是就燒香、散花，供養、恭敬、禮拜她。 又在門外看見另一個女人，她長得醜陋，衣裳破舊，滿是污垢，面板粗糙開裂，臉色灰白。主人見到她后，就問：『你叫什麼名字？是屬於誰的？』女人回答說：『我叫黑闇（象徵厄運和不幸的女神）。』又問：『為什麼叫黑闇？』女人回答說：『我所到的地方，能讓那家所有的財寶都衰敗耗盡。』主人聽了，就拿起鋒利的刀，說：『你若不走，我就要殺了你。』女人回答說：『你真是愚癡，沒有智慧。』主人問：『為什麼說我愚癡沒有智慧？』女人回答說：『你家裡的那位就是我的姐姐，我常常和姐姐一起行動，共同進退。你如果趕我走，也應該趕走我的姐姐。』 主人回到屋裡，問功德天：『外面有一個女人說是你的妹妹，是真的嗎？』功德天說：『確實是我的妹妹。我和這個妹妹一起行動，共同居住，從未分離。無論住在哪裡，我總是帶來美好，她總是帶來惡劣；我帶來利益，她帶來衰敗。如果愛我，也應該愛她；如果對我恭敬，也應該對她恭敬。』
【English Translation】 English version: No, (you should) observe the faults that are already apparent at the very beginning of existence. (The Buddha said to) Kāśyapa: 'For example, if a woman enters another person's house. This woman is dignified and beautiful, with a fair countenance, and adorns her body with exquisite necklaces. Upon seeing her, the master of the house asks: 'What is your name? To whom do you belong?' The woman replies: 'I am the great goddess of merit (a deity symbolizing merit and auspiciousness).' The master asks: 'What do you bring to the places you go?' The goddess replies: 'The places I go to can bring various gold, silver, lapis lazuli, crystal, pearls, coral, amber, tridacna (a type of sea clam), agate, as well as elephants, horses, carriages, male and female servants.' Upon hearing this, the master is very happy, overjoyed beyond measure: 'It is because of my great merit that you have come to my house.' He then burns incense, scatters flowers, makes offerings, shows respect, and bows to her. Again, outside the door, he sees another woman, who is ugly, with tattered clothes, covered in dirt, with rough and cracked skin, and a pale complexion. Upon seeing her, the master asks: 'What is your name? To whom do you belong?' The woman replies: 'My name is Darkness (a goddess symbolizing misfortune and bad luck).' He asks again: 'Why are you called Darkness?' The woman replies: 'The places I go to can cause all the treasures of that household to decline and be depleted.' Upon hearing this, the master takes a sharp knife and says: 'If you do not leave, I will kill you.' The woman replies: 'You are truly foolish and without wisdom.' The master asks: 'Why do you say I am foolish and without wisdom?' The woman replies: 'The one in your house is my elder sister, and I always act and move together with my sister. If you drive me away, you should also drive away my sister.' The master returns inside and asks the goddess of merit: 'There is a woman outside who says she is your younger sister, is this true?' The goddess of merit says: 'Indeed, she is my younger sister. My sister and I act together, live together, and have never been separated. Wherever we live, I always bring good, and she always brings bad; I bring benefit, and she brings decline. If you love me, you should also love her; if you respect me, you should also respect her.'
即言：『若有如是好、惡事者，我皆不用，各隨意去。』是時二女便共相將還其所止。爾時，主人見其還去，心生歡喜，踴躍無量。
「是時二女復共相隨至一貧家。貧人見已，心生歡喜，即請之言：『從今已往愿汝二人常住我家。』功德天言：『我等先已為他所驅，汝復何緣俱請我住？』貧人答言：『汝今念我，我以汝故，復當敬彼。是故俱請，令住我家。』
「迦葉！菩薩摩訶薩亦復如是，不願生天，以生當有老、病、死故，是以俱棄，曾無受心。凡夫愚人不知老、病、死等過患，是故貪受生、死二法。
「複次，迦葉！如婆羅門幼稚童子為饑所逼，見人糞中有庵羅果即便取之。有智見已，呵責之言：『汝婆羅門種姓清凈，何故取是糞中穢果？』童子聞已，𧹞然有愧，即答之言：『我實不食，為欲洗凈還棄捨之。』智者語言：『汝大愚癡，若還棄者，本不應取。』善男子！菩薩摩訶薩亦復如是，於此生分不受、不捨，如彼智者呵責童子；凡夫之人欣生惡死，如彼童子取果還棄。
「複次，迦葉！譬如有人四衢道頭器盛滿食，色、香、味具而欲賣之。有人遠來，饑虛羸乏，見其飯食色、香、味具，即指問言：『此是何物？』食主答言：『此是上食，色、香、味具。若食此食，得色、得力、
【現代漢語翻譯】 現代漢語譯本：他們說：『如果你們帶來的是好事或壞事，我們都不要，你們各自隨意離開吧。』當時，兩個女兒便一起返回她們原來居住的地方。那時，主人見她們返回，心中非常高興，歡喜得無法形容。 當時，兩個女兒又一起去到一家貧窮的人家。窮人見到她們，心中非常高興，立即邀請她們說：『從今以後，希望你們二人常住我家。』功德天（Gongdetian，掌管功德和財富的天神）說：『我們先前已被別人驅趕，你又為何要邀請我們一起住下呢？』窮人回答說：『你們現在想著我，我也會因為你們的緣故，更加尊敬你們。因此，我邀請你們一起住在我家。』 迦葉（Jiaye，佛陀的十大弟子之一）！菩薩摩訶薩（Pusa Mohesa，偉大的菩薩）也是這樣，不希望投生到天界，因為投生到天界也會有衰老、疾病、死亡，因此都捨棄，從不接受。凡夫愚人不知道衰老、疾病、死亡等過患，所以貪戀接受生、死這兩種法則。 再次，迦葉！比如婆羅門（Poluomen，古印度祭司階層）的年幼孩童，因為飢餓所迫，看到別人糞便中有庵羅果（anluoguo，一種水果），就去拿來吃。有智慧的人看到后，呵斥他說：『你婆羅門種姓清凈，為何要拿糞便中的污穢果子？』孩童聽后，感到羞愧，立即回答說：『我其實不吃，只是想洗乾淨后就扔掉。』智者說：『你太愚蠢了，如果還要扔掉，本來就不應該拿。』善男子！菩薩摩訶薩也是這樣，對於此生的存在不接受也不捨棄，就像那位智者呵斥孩童一樣；凡夫之人欣喜于生，厭惡于死，就像那個孩童拿了果子又要扔掉。 再次，迦葉！比如有人在十字路口，用器皿盛滿食物，色、香、味俱全，想要出售。有個人從遠處來，飢餓虛弱，看到那飯食色、香、味俱全，就指著問：『這是什麼東西？』賣食物的人回答說：『這是上等的食物，色、香、味俱全。如果吃了這食物，就能得到好的容貌、得到力量、
【English Translation】 English version: They said, 'If you bring good or bad things, we don't want them; you may each leave as you please.' At that time, the two daughters then returned together to their original dwelling place. At that time, the master, seeing them return, was very happy in his heart, and his joy was immeasurable. At that time, the two daughters again went together to a poor family. The poor man, seeing them, was very happy in his heart and immediately invited them, saying, 'From now on, I wish you two would always stay in my house.' The Goddess of Merit (Gongdetian, a deity in charge of merit and wealth) said, 'We were previously driven away by others, so why do you invite us to stay together?' The poor man replied, 'You are now thinking of me, and because of you, I will respect you even more. Therefore, I invite you to stay in my house together.' Kasyapa (Jiaye, one of the Buddha's ten great disciples)! The Bodhisattva Mahasattva (Pusa Mohesa, a great Bodhisattva) is also like this, not wishing to be born in the heavens, because being born in the heavens will also have old age, sickness, and death, so they abandon them all and never accept them. Ordinary foolish people do not know the faults of old age, sickness, and death, so they greedily accept the two laws of birth and death. Furthermore, Kasyapa! For example, a young child of the Brahmin (Poluomen, the priestly class in ancient India), being compelled by hunger, sees an amra fruit (anluoguo, a type of fruit) in someone's feces and takes it to eat. A wise person, seeing this, scolds him, saying, 'You are of the pure Brahmin lineage, why do you take the filthy fruit from the feces?' The child, hearing this, feels ashamed and immediately replies, 'I am not really eating it; I just want to wash it clean and then throw it away.' The wise person says, 'You are very foolish; if you are going to throw it away, you should not have taken it in the first place.' Good man! The Bodhisattva Mahasattva is also like this, neither accepting nor abandoning this life, just like that wise person scolding the child; ordinary people are happy with birth and hate death, just like that child who takes the fruit and then throws it away. Furthermore, Kasyapa! For example, someone at a crossroads has a vessel filled with food, with all its color, fragrance, and flavor, and wants to sell it. Someone comes from afar, hungry and weak, and sees that the food has all its color, fragrance, and flavor, and points to it, asking, 'What is this?' The food seller replies, 'This is superior food, with all its color, fragrance, and flavor. If you eat this food, you will gain a good appearance, gain strength,
能除飢渴、得見諸天，唯有一患，所謂命終。』是人聞已，即作是念：『我今不用色、力、見天，亦不用死。』即作是言：『食是食已若命終者，汝今何為於此賣之？』食主答言：『有智之人終不肯買；唯有愚人不知是事，多與我價，貪而食之。』善男子！菩薩摩訶薩亦復如是，不願生天、得色、得力、見於諸天。何以故？以其不免諸苦惱故。凡夫愚癡，隨有生處皆悉貪愛，以其不見老、病、死故。
「複次，善男子！譬如毒樹，根能殺人，枝幹、莖節、皮葉、花實悉亦能殺。善男子！二十五有受生之處，所受五陰亦復如是，一切能殺。
「複次，迦葉！譬如糞穢，多、少俱臭。善男子！生亦如是，設壽八萬、下至十歲，俱亦受苦。
「複次，迦葉！譬如險岸上有草覆于彼岸邊，多有甘露。若有食者，壽天千年，永除諸病，安隱快樂。凡夫愚人貪其味故，不知其下有大深坑，即前欲取，不覺腳跌，墮坑而死。智者知已，舍離遠去。善男子！菩薩摩訶薩亦復如是，尚不欲受天上妙食，況復人中？凡夫之人乃于地獄吞啖鐵丸，況復人、天上妙餚饌而能不食？
「迦葉！以如是譬及余無量無邊譬喻，當知是生實為大苦。迦葉！是名菩薩住于大乘《大涅槃經》觀于生苦。
「迦葉！云何菩薩摩
【現代漢語翻譯】 現代漢語譯本： 『能消除飢渴，得見諸天（devas，天神），但只有一患，那就是壽命終結。』這個人聽了之後，就想：『我現在不需要色（rupa，物質形態）、力、見天，也不需要死亡。』於是就說：『如果吃了這食物就會死，你為什麼還要在這裡賣它？』賣食物的人回答說：『有智慧的人絕對不會買；只有愚蠢的人不知道這件事，才會給我高價，貪婪地吃它。』善男子！菩薩摩訶薩（bodhisattva mahasattva，偉大的菩薩）也是這樣，不希望生天、獲得色、獲得力量、見到諸天。為什麼呢？因為他們不能免除各種痛苦煩惱。凡夫愚癡，無論生在何處都貪愛執著，因為他們看不到衰老、疾病、死亡。
『再者，善男子！譬如毒樹，根能殺人，枝幹、莖節、皮葉、花實也都能殺人。善男子！二十五有（二十五種存在狀態）受生之處，所受的五陰（五蘊，構成個體的五種要素：色、受、想、行、識）也是這樣，一切都能殺人。』
『再者，迦葉（Kasyapa，佛陀的弟子）！譬如糞便，無論多少都臭。善男子！生命也是這樣，即使壽命長達八萬歲，甚至短至十歲，都會遭受痛苦。』
『再者，迦葉！譬如險峻的岸邊，有草覆蓋著岸邊，上面有很多甘露。如果有人吃了，可以活千年，永遠消除疾病，安穩快樂。凡夫愚人貪圖它的味道，不知道下面有大深坑，就想上前去取，不小心腳滑，掉進坑裡死了。智者知道后，就捨棄遠離。善男子！菩薩摩訶薩也是這樣，尚且不希望接受天上的美味食物，更何況是人間的？凡夫之人甚至在地獄吞吃鐵丸，更何況是人間、天上的美味佳餚而能不吃？』
『迦葉！通過這樣的比喻以及其他無量無邊的比喻，應當知道生命確實是巨大的痛苦。迦葉！這就是菩薩安住于大乘《大涅槃經》（Mahayana Mahaparinirvana Sutra）中觀察生命之苦。』
『迦葉！菩薩如何觀察……』
【English Translation】 English version: 'It can eliminate hunger and thirst, and one can see the devas (gods), but there is only one affliction, which is the end of life.' Upon hearing this, the person thought: 'I do not need form (rupa, material form), strength, or to see the devas, nor do I need death.' Then he said: 'If eating this food will lead to death, why are you selling it here?' The food seller replied: 'Wise people would never buy it; only foolish people who do not know this matter will give me a high price and greedily eat it.' Good man! The bodhisattva mahasattva (great bodhisattva) is also like this, not wishing to be born in heaven, to obtain form, to obtain strength, or to see the devas. Why? Because they cannot escape various sufferings and afflictions. Ordinary people are foolish, and wherever they are born, they are attached and greedy, because they do not see old age, sickness, and death.
'Furthermore, good man! It is like a poisonous tree, whose roots can kill people, and its branches, stems, nodes, bark, leaves, flowers, and fruits can all kill people. Good man! The twenty-five existences (twenty-five states of being) where beings are born, and the five skandhas (five aggregates, the five components that constitute an individual: form, feeling, perception, mental formations, and consciousness) that are received are also like this, all capable of killing.'
'Furthermore, Kasyapa (a disciple of the Buddha)! It is like excrement, whether much or little, it is all foul. Good man! Life is also like this, whether the lifespan is eighty thousand years or as short as ten years, all will experience suffering.'
'Furthermore, Kasyapa! It is like a dangerous cliff with grass covering its edge, and there is much nectar on it. If someone eats it, they can live for a thousand years, forever eliminating diseases, and be peaceful and happy. Ordinary foolish people, greedy for its taste, do not know that there is a deep pit below, and they try to reach for it, but they slip and fall into the pit and die. The wise, knowing this, abandon it and stay far away. Good man! The bodhisattva mahasattva is also like this, not even wishing to receive the delicious food of heaven, let alone that of the human realm? Ordinary people even swallow iron balls in hell, how much more so would they not eat the delicious food of the human and heavenly realms?'
'Kasyapa! Through such parables and countless other parables, it should be known that life is indeed a great suffering. Kasyapa! This is how a bodhisattva dwells in the Mahayana Mahaparinirvana Sutra and contemplates the suffering of birth.'
'Kasyapa! How does a bodhisattva contemplate...'
訶薩於是大乘《大涅槃經》觀于老苦？老者，能為嗽逆上氣、能壞勇力，憶念進持盛年快樂，憍慢、貢高、安隱自恣，能作背僂，懈怠、懶墮，為他所輕。迦葉！譬如池水蓮花滿中開敷，鮮榮甚可愛樂，值天降雹，悉皆破壞。善男子！老亦如是，悉能破壞盛壯好色。
「複次，迦葉！譬如國王有一智臣善知兵法，有敵國王拒逆不順，王遣此臣往討伐之，即便擒獲，將來詣王。老亦如是，擒獲壯色，將付死王。
「複次，迦葉！譬如折軸無所複用；老亦如是，無所複用。
「複次，迦葉！如大富家多有財寶，金、銀、琉璃、珊瑚、虎珀、車𤦲、馬瑙。有諸怨賊若入其家，即能劫奪悉令空盡。善男子！盛年好色亦復如是，常為老賊之所劫奪。
「複次，迦葉！譬如貧人，貪著上膳細軟衣裳，雖復悕望而不能得。善男子！老亦如是，雖有貪心，欲受富樂、五欲自恣而不能得。
「複次，迦葉！如陸地龜心常念水。善男子！人亦如是，既為衰老之所幹枯，心常憶念壯時所受五欲之樂。
「複次，迦葉！猶如秋月所有蓮花皆為一切之所樂見；及其萎黃，人所惡賤。善男子！盛年壯色亦復如是，悉為一切之所愛樂；及其老至，眾所惡賤。
「複次，迦葉！譬如甘蔗，既被壓已，滓無復
【現代漢語翻譯】 現代漢語譯本 訶薩（菩薩名）於是從大乘《大涅槃經》的角度觀察老苦：所謂老，會使人咳嗽氣喘，損耗人的勇猛力量，使人回憶起曾經擁有的青春快樂，以及那時驕傲自滿、自以為是、安逸放縱的生活。老會使人駝背，變得懈怠懶惰，被人輕視。迦葉（佛陀弟子名）！譬如池塘里的蓮花盛開，鮮艷美麗，令人喜愛，一旦遭遇冰雹，就會全部摧毀。善男子！衰老也是如此，能夠摧毀人的壯盛容顏。 再者，迦葉！譬如一個國王有一位精通兵法的智臣，當有敵國不服從時，國王會派遣這位大臣前去征討，他會立即擒獲敵人，帶回給國王。衰老也是如此，它會擒獲人的壯盛容顏，將其交給死亡之王。 再者，迦葉！譬如折斷的車軸，再也沒有用處；衰老也是如此，毫無用處。 再者，迦葉！譬如一個富裕的家庭擁有大量的財富，如金、銀、琉璃、珊瑚、琥珀、硨磲、瑪瑙。如果有盜賊闖入家中，就會搶劫一空。善男子！青春美貌也是如此，常常被衰老這個盜賊所劫奪。 再者，迦葉！譬如一個貧窮的人，渴望得到美味佳餚和柔軟的衣裳，即使渴望也無法得到。善男子！衰老也是如此，即使有貪慾之心，想要享受富裕快樂、放縱五欲，也無法得到。 再者，迦葉！譬如陸地上的烏龜，心中總是想著水。善男子！人也是如此，一旦被衰老所摧殘，心中總是回憶起年輕時所享受的五欲之樂。 再者，迦葉！譬如秋天的月亮，所有的蓮花都令人喜愛；一旦枯萎凋零，就會被人厭惡。善男子！青春壯盛的容顏也是如此，會被所有人喜愛；一旦衰老來臨，就會被眾人厭惡。 再者，迦葉！譬如甘蔗，一旦被榨取汁液，剩下的渣滓就毫無用處。
【English Translation】 English version Then Kasyapa (a disciple of Buddha) contemplated the suffering of old age from the perspective of the Mahayana 'Mahaparinirvana Sutra': Old age causes coughing and shortness of breath, destroys vigor, brings to mind the pleasures of youth, the arrogance, pride, comfort, and self-indulgence of that time. It causes hunching, laziness, and being despised by others. Kasyapa! It is like a pond full of blooming lotuses, beautiful and delightful, which are all destroyed when hail falls from the sky. Good man! Old age is also like this, it can destroy the beauty of youth. Furthermore, Kasyapa! It is like a king who has a wise minister skilled in military strategy. When an enemy king rebels, the king sends this minister to conquer them, and he immediately captures the enemy and brings them to the king. Old age is also like this, it captures the beauty of youth and hands it over to the king of death. Furthermore, Kasyapa! It is like a broken axle that is no longer useful; old age is also like this, it is useless. Furthermore, Kasyapa! It is like a wealthy family with many treasures, such as gold, silver, lapis lazuli, coral, amber, tridacna, and agate. If thieves enter the house, they can rob everything and leave it empty. Good man! The beauty of youth is also like this, it is often robbed by the thief of old age. Furthermore, Kasyapa! It is like a poor person who desires fine food and soft clothing, but cannot obtain them even if they wish for them. Good man! Old age is also like this, even if there is greed, wanting to enjoy wealth, pleasure, and self-indulgence in the five desires, it cannot be obtained. Furthermore, Kasyapa! It is like a land turtle that always thinks of water. Good man! People are also like this, once withered by old age, they always remember the pleasures of the five desires they enjoyed in their youth. Furthermore, Kasyapa! It is like the lotus flowers in the autumn moon, which are loved by all; once they wither and fade, they are despised. Good man! The beauty of youth is also like this, it is loved by all; once old age arrives, it is despised by everyone. Furthermore, Kasyapa! It is like sugarcane, once its juice has been extracted, the remaining pulp is useless.
味。壯年盛色亦復如是，既被老壓無三種味：一、出家味，二、讀誦味，三、坐禪味。
「複次，迦葉！譬如滿月，夜多光明，晝則不爾。善男子！人亦如是，壯則端嚴，形貌瑰瑋；老則衰羸，形神枯悴。
「複次，迦葉！譬如有王常以正法治國理民，真實無曲，慈愍好施。時為敵國之所破壞，流離逃迸，遠至他土。他土人民見而愍之，咸作是言：『大王往日正法治國，不枉萬姓，如何一旦流離至此？』善男子！人亦如是，既為衰老所壞敗已，常贊壯時所行事業。
「複次，迦葉！譬如燈炷，唯賴膏油，膏油既盡，勢不久停。善男子！人亦如是，唯賴壯膏，壯膏既盡，衰老之炷何得久停？
「複次，迦葉！譬如枯河不能利益人及非人、飛鳥、走獸。善男子！人亦如是，為老所枯，不能利益一切作業。
「複次，迦葉！譬如河岸臨險大樹，若遇暴風，必當顛墜。善男子！人亦如是，臨老險岸，死風既至，勢不得住。
「複次，迦葉！如車軸折，不任過載。善男子！老亦如是，不能咨受一切善法。
「複次，迦葉！譬如嬰兒為人所輕。善男子！老亦如是，常為一切之所輕毀。
「迦葉！以是等譬及余無量無邊譬喻，當知是老實為大苦。迦葉！是名菩薩摩訶薩修行大乘《
【現代漢語翻譯】 現代漢語譯本 味道也是如此。壯年時容光煥發也像這樣，一旦被衰老壓迫，就失去了三種味道：一、出家修行的味道，二、誦讀經文的味道，三、坐禪的味道。
『再者，迦葉（Kasyapa）！譬如滿月，夜晚光亮，白天則不然。善男子！人也是這樣，壯年時端莊美麗，容貌瑰麗；年老時則衰弱，形體精神都枯槁憔悴。
『再者，迦葉（Kasyapa）！譬如有一位國王，常常以正法治理國家和人民，真實不虛，慈悲愛民，樂於佈施。後來被敵國攻破，流離失所，逃到遠方。其他地方的人民看到他，憐憫他，都說：『大王過去以正法治理國家，不冤枉百姓，怎麼會一下子流落到這裡？』善男子！人也是這樣，一旦被衰老摧殘，就會常常讚美壯年時所做的事業。
『再者，迦葉（Kasyapa）！譬如燈芯，完全依賴燈油，燈油一旦耗盡，燈火就不能持久。善男子！人也是這樣，完全依賴壯年的精力，壯年的精力一旦耗盡，衰老的身體又怎麼能長久維持呢？』
『再者，迦葉（Kasyapa）！譬如干涸的河流，不能利益人以及非人、飛鳥、走獸。善男子！人也是這樣，被衰老所枯竭，不能利益一切事業。
『再者，迦葉（Kasyapa）！譬如河岸邊臨近危險的大樹，如果遇到暴風，必定會倒塌。善男子！人也是這樣，臨近衰老的險岸，死亡的風一旦到來，就無法停留。
『再者，迦葉（Kasyapa）！譬如車軸斷裂，不能承受過載。善男子！衰老也是這樣，不能接受一切善法。
『再者，迦葉（Kasyapa）！譬如嬰兒被人輕視。善男子！衰老也是這樣，常常被一切人輕視和譭謗。
『迦葉（Kasyapa）！通過這些譬喻以及其他無量無邊的譬喻，應當知道衰老確實是很大的痛苦。迦葉（Kasyapa）！這就是菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）修行大乘（Mahayana，大乘佛教）的道理。
【English Translation】 English version The taste is also like this. The vibrant appearance of youth is also like this; once oppressed by old age, one loses three tastes: first, the taste of renunciation; second, the taste of reciting scriptures; and third, the taste of meditation.
『Furthermore, Kasyapa! It is like the full moon, which is bright at night but not during the day. Good man! People are also like this; in their youth, they are dignified and beautiful, with a magnificent appearance; in old age, they are weak, with their form and spirit withered and haggard.』
『Furthermore, Kasyapa! It is like a king who always governs his country and people with the righteous Dharma, being truthful and without deceit, compassionate, and fond of giving. Later, he is defeated by an enemy country, becomes displaced, and flees to a distant land. The people of that land see him and pity him, saying, 『The great king used to govern his country with the righteous Dharma, not wronging the people. How could he suddenly be reduced to this state?』 Good man! People are also like this; once they are ruined by old age, they often praise the deeds they performed in their youth.』
『Furthermore, Kasyapa! It is like a lamp wick, which relies entirely on oil; once the oil is exhausted, the flame cannot last long. Good man! People are also like this; they rely entirely on the vigor of youth; once the vigor of youth is exhausted, how can the wick of old age last long?』
『Furthermore, Kasyapa! It is like a dried-up river that cannot benefit humans, non-humans, birds, or beasts. Good man! People are also like this; withered by old age, they cannot benefit any undertaking.』
『Furthermore, Kasyapa! It is like a large tree on a dangerous riverbank; if it encounters a storm, it will surely fall. Good man! People are also like this; on the dangerous bank of old age, once the wind of death arrives, they cannot remain.』
『Furthermore, Kasyapa! It is like a broken axle that cannot bear a heavy load. Good man! Old age is also like this; it cannot receive any good Dharma.』
『Furthermore, Kasyapa! It is like an infant who is looked down upon by others. Good man! Old age is also like this; it is often looked down upon and reviled by everyone.』
『Kasyapa! Through these parables and countless other parables, you should know that old age is indeed a great suffering. Kasyapa! This is what a Bodhisattva-Mahasattva (great Bodhisattva) practices in the Mahayana (Great Vehicle) path.』
大涅槃經》觀于老苦。
「迦葉！云何菩薩摩訶薩修行大乘《大涅槃經》觀于病苦？所謂病者，能壞一切安隱樂事，譬如雹雨傷壞穀苗。
「複次，迦葉！如人有怨，心常憂愁而懷恐怖。善男子！一切眾生亦復如是，常畏病苦，心懷憂戚。
「複次，迦葉！譬如有人形貌端正，為王夫人慾心所愛，遣信逼喚與共交通。時王捕得，即便使人挑其一目、截其一耳、斷一手足。是人爾時形容改異，人所惡賤。善男子！人亦如是，先雖端嚴、耳目具足，既為病苦所纏逼已，則為眾人之所惡賤。
「複次，迦葉！譬如芭蕉、竹葦及騾，有子則死。善男子！人亦如是，有病則死。
「複次，迦葉！如轉輪王，主兵大臣常在前導，王隨後行；亦如魚王、蟻王、䗍王、牛王、商主在前行時，如是諸眾悉皆隨從，無舍離者。善男子！死轉輪王亦復如是，常隨病臣，不相舍離；魚、蟻、䗍、牛、商主、病王亦復如是，常為死眾之所隨逐。
「迦葉！病因緣者，所謂苦惱、愁憂、悲嘆、身心不安，或為怨賊之所逼害、破壞浮囊、撥撤橋樑，亦能劫奪正念根本。復能破壞盛壯好色、力勢、安樂，除舍慚愧，能為身心焦熱熾然。
「以是等譬及余無量無邊譬喻，當知病苦是為大苦。迦葉！是名菩薩摩
【現代漢語翻譯】 現代漢語譯本 《大涅槃經》中關於老苦的觀察。 『迦葉（Kasyapa，佛陀的弟子名）！菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）如何修行大乘《大涅槃經》，觀察病苦呢？所謂病，能破壞一切安穩快樂的事，就像冰雹雨摧毀穀苗一樣。』 『再者，迦葉！就像人有仇敵，心中常常憂愁而懷有恐懼。善男子！一切眾生也像這樣，常常畏懼病苦，心中懷著憂愁。』 『再者，迦葉！譬如有人容貌端正，被國王的夫人愛慕，派遣使者強迫他與她交合。這時國王抓住了他，就讓人挖掉他的一隻眼睛、割掉他的一隻耳朵、砍斷他的一手一足。這個人這時容貌改變，被人厭惡輕賤。善男子！人也像這樣，先前雖然端正莊嚴、耳目齊全，一旦被病苦纏繞逼迫，就會被眾人厭惡輕賤。』 『再者，迦葉！譬如芭蕉、竹葦和騾子，有了子嗣就會死亡。善男子！人也像這樣，有了疾病就會死亡。』 『再者，迦葉！譬如轉輪王（Cakravartin，統治世界的理想君主），主兵大臣常常在前面引導，國王隨後而行；也像魚王、蟻王、䗍王（一種昆蟲的王）、牛王、商主在前面行走時，這些眾生都跟隨在後，沒有捨棄離開的。善男子！死去的轉輪王也像這樣，常常跟隨病臣，不相舍離；魚、蟻、䗍、牛、商主、病王也像這樣，常常被死亡的隊伍所追隨。』 『迦葉！疾病的原因，就是苦惱、憂愁、悲嘆、身心不安，或者被怨賊所逼迫傷害、破壞浮囊（身體）、拆毀橋樑（生命），也能劫奪正念的根本。還能破壞盛壯美好的容色、力量、安樂，去除羞愧，能使身心焦熱熾盛。』 『通過這些譬喻以及其他無量無邊的譬喻，應當知道病苦是很大的痛苦。迦葉！這就是菩薩摩訶薩觀察病苦。』
【English Translation】 English version The Mahāparinirvāṇa Sūtra on Contemplating the Suffering of Old Age. 『Kasyapa (a disciple of the Buddha)! How does a Bodhisattva-Mahasattva (a great Bodhisattva) cultivate the Mahāyāna Mahāparinirvāṇa Sūtra by contemplating the suffering of illness? So-called illness is that which can destroy all peaceful and joyful things, just as hail storms damage grain seedlings.』 『Furthermore, Kasyapa! Just as a person has an enemy, their heart is constantly filled with worry and fear. Good man! All sentient beings are also like this, constantly fearing the suffering of illness, their hearts filled with sorrow.』 『Furthermore, Kasyapa! For example, if a person has a handsome appearance and is loved by the queen, she sends a messenger to force him to have intercourse with her. At this time, the king captures him and has one of his eyes gouged out, one of his ears cut off, and one of his hands and feet severed. This person's appearance is then altered, and he is despised and scorned by others. Good man! People are also like this, although they were previously handsome and dignified, with all their ears and eyes intact, once they are entangled and oppressed by the suffering of illness, they will be despised and scorned by everyone.』 『Furthermore, Kasyapa! Just like banana trees, bamboo reeds, and mules, they die when they have offspring. Good man! People are also like this, they die when they have illness.』 『Furthermore, Kasyapa! Just like a Cakravartin (an ideal universal ruler), the chief minister of the army always leads the way, and the king follows behind; also like the fish king, ant king, insect king, bull king, and merchant leader when they walk in front, all these beings follow behind, without abandoning or leaving. Good man! The deceased Cakravartin is also like this, always followed by the minister of illness, not abandoning or leaving; the fish, ant, insect, bull, merchant leader, and sick king are also like this, always followed by the crowd of death.』 『Kasyapa! The causes of illness are suffering, worry, sorrow, lamentation, and unease of body and mind, or being oppressed and harmed by enemies and thieves, destroying the floating bladder (the body), demolishing the bridge (life), and also being able to rob the root of right mindfulness. It can also destroy the flourishing and beautiful appearance, strength, and joy, remove shame, and cause the body and mind to be scorched and burning.』 『Through these metaphors and countless other metaphors, it should be known that the suffering of illness is a great suffering. Kasyapa! This is how a Bodhisattva-Mahasattva contemplates the suffering of illness.』
訶薩修行大乘《大涅槃經》觀于病苦。
「迦葉！云何菩薩修行大乘《大涅槃經》觀于死苦？所謂死者，能燒滅故。
「迦葉！如火災起能燒一切，唯除二禪，力不至故。善男子！死火亦爾能燒一切，唯除菩薩住于大乘大般涅槃，勢不及故。
「複次，迦葉！如水災起，一切漂沒，唯除三禪，力不至故。善男子！死水亦爾，漂沒一切，唯除菩薩住于大乘大般涅槃。
「複次，迦葉！如風災起能吹一切，悉令散滅，唯除四禪，力不至故。善男子！死風亦爾，悉能吹滅一切所有，唯除菩薩住于大乘大般涅槃。」
迦葉菩薩白佛言：「世尊！彼第四禪，以何因緣，風不能吹、水不能漂、火不能燒？」
佛告迦葉：「善男子！彼第四禪，內、外過患一切無故。善男子！初禪過患，內有覺觀、外有火災；二禪過患，內有歡喜、外有水災；三禪過患，內有喘息、外有風災。善男子！彼第四禪，內、外過患一切悉無，是故諸災不能及之。善男子！菩薩摩訶薩亦復如是，安住大乘大般涅槃，內、外過患一切皆盡。是故，死王不能及之。
「複次，善男子！如金翅鳥能啖能消一切龍、魚、金、銀等寶，唯除金剛不能令消。善男子！死金翅鳥亦復如是，能啖能消一切眾生，唯不能消住于大乘大
【現代漢語翻譯】 現代漢語譯本 訶薩（菩薩的另一種稱呼）修行大乘《大涅槃經》時，如何觀察病苦？ 『迦葉（佛陀的弟子）！菩薩修行大乘《大涅槃經》時，如何觀察死亡的痛苦？所謂的死亡，是因為它能夠焚燒和毀滅一切。』 『迦葉！就像火災發生時能夠焚燒一切，唯獨不能到達二禪（佛教禪定的一種境界），因為它的力量不足。善男子！死亡之火也是如此，能夠焚燒一切，唯獨不能到達安住于大乘《大般涅槃經》的菩薩，因為它的力量不足。』 『又，迦葉！就像水災發生時，一切都會被淹沒，唯獨不能到達三禪（佛教禪定的一種境界），因為它的力量不足。善男子！死亡之水也是如此，能夠淹沒一切，唯獨不能到達安住于大乘《大般涅槃經》的菩薩。』 『又，迦葉！就像風災發生時能夠吹散一切，使之消滅，唯獨不能到達四禪（佛教禪定的一種境界），因為它的力量不足。善男子！死亡之風也是如此，能夠吹滅一切所有，唯獨不能到達安住于大乘《大般涅槃經》的菩薩。』 迦葉菩薩對佛說：『世尊！那第四禪，因為什麼因緣，風不能吹動、水不能漂流、火不能焚燒呢？』 佛告訴迦葉：『善男子！那第四禪，內外一切過患都沒有。善男子！初禪的過患，內在有覺觀（佛教術語，指思維活動），外在有火災；二禪的過患，內在有歡喜，外在有水災；三禪的過患，內在有喘息，外在有風災。善男子！那第四禪，內外一切過患都沒有，所以各種災難不能到達它。善男子！菩薩摩訶薩（偉大的菩薩）也是如此，安住于大乘《大般涅槃經》，內外一切過患都已消除。所以，死王（指死亡）不能到達他們。』 『又，善男子！就像金翅鳥（神鳥）能夠吞食和消化一切龍、魚、金、銀等寶物，唯獨不能消化金剛（堅硬無比的物質）。善男子！死亡的金翅鳥也是如此，能夠吞食和消化一切眾生，唯獨不能消化安住于大乘《大般涅槃經》的菩薩。』
【English Translation】 English version How does a Bodhisattva (Hesa) practicing the Mahayana 'Mahaparinirvana Sutra' contemplate the suffering of illness? 'Kasyapa (a disciple of the Buddha)! How does a Bodhisattva practicing the Mahayana 'Mahaparinirvana Sutra' contemplate the suffering of death? What is called death is because it can burn and destroy everything.' 'Kasyapa! Just as a fire disaster can burn everything, except for the second Dhyana (a state of meditation in Buddhism), because its power is insufficient. Good man! The fire of death is also like this, it can burn everything, except for the Bodhisattva who dwells in the Mahayana 'Mahaparinirvana Sutra', because its power is insufficient.' 'Furthermore, Kasyapa! Just as a flood can submerge everything, except for the third Dhyana, because its power is insufficient. Good man! The water of death is also like this, it can submerge everything, except for the Bodhisattva who dwells in the Mahayana 'Mahaparinirvana Sutra'.' 'Furthermore, Kasyapa! Just as a wind disaster can blow everything away and cause it to disappear, except for the fourth Dhyana, because its power is insufficient. Good man! The wind of death is also like this, it can blow away everything, except for the Bodhisattva who dwells in the Mahayana 'Mahaparinirvana Sutra'.' Bodhisattva Kasyapa said to the Buddha: 'World Honored One! For what reason is it that the fourth Dhyana cannot be blown by the wind, cannot be swept away by water, and cannot be burned by fire?' The Buddha told Kasyapa: 'Good man! That fourth Dhyana has no internal or external faults. Good man! The fault of the first Dhyana is that internally there is perception and observation (Buddhist term referring to mental activity), and externally there is fire disaster; the fault of the second Dhyana is that internally there is joy, and externally there is water disaster; the fault of the third Dhyana is that internally there is panting, and externally there is wind disaster. Good man! That fourth Dhyana has no internal or external faults, so various disasters cannot reach it. Good man! The Bodhisattva Mahasattva (great Bodhisattva) is also like this, dwelling in the Mahayana 'Mahaparinirvana Sutra', all internal and external faults are eliminated. Therefore, the King of Death (referring to death) cannot reach them.' 'Furthermore, good man! Just as the Garuda (a mythical bird) can devour and digest all dragons, fish, gold, silver, and other treasures, except for the Vajra (an extremely hard substance) which it cannot digest. Good man! The Garuda of death is also like this, it can devour and digest all sentient beings, except for the Bodhisattva who dwells in the Mahayana 'Mahaparinirvana Sutra'.'
般涅槃菩薩摩訶薩。
「複次，迦葉！譬如河岸所有草木，大水瀑漲，悉隨漂流入于大海，唯除楊柳，以其軟故。善男子！一切眾生亦復如是，悉皆隨流入于死海，唯除菩薩住于大乘大般涅槃。
「複次，迦葉！如那羅延悉能摧伏一切力士，唯除大風。何以故？以無礙故。善男子！死那羅延亦復如是，悉能摧伏一切眾生，唯除菩薩住于大乘大般涅槃。何以故？以無礙故。
「複次，迦葉！譬如有人于怨憎中詐現親善，常相追逐，如影隨形，伺求其便而欲殺之。彼怨謹慎，堅牢自備，故使是人不能得殺。善男子！死怨亦爾，常伺眾生而欲殺之，唯不能殺住于大乘大般涅槃菩薩摩訶薩。何以故？以是菩薩不放逸故。
「複次，迦葉！譬如卒降金剛瀑雨，悉壞藥木、諸樹、山林、土沙、瓦石、金、銀、琉璃、一切之物，唯不能壞金剛真寶。善男子！金剛死雨亦復如是，悉能破壞一切眾生，唯除金剛菩薩住于大乘大般涅槃。
「複次，迦葉！如金翅鳥能啖諸龍，唯不能啖受三歸者。善男子！死金翅鳥亦復如是，能啖一切無量眾生，唯除菩薩住三定者。何謂三定？空、無相愿。
「複次，迦葉！如摩羅毒蛇凡有所螫，雖有良咒、上妙好藥無如之何，唯阿竭多星咒能令除愈。善男子！死毒所
【現代漢語翻譯】 現代漢語譯本 般涅槃菩薩摩訶薩（B般涅槃菩薩摩訶薩：指證得般涅槃的偉大菩薩）。 「再者，迦葉（Kāśyapa，佛陀的弟子名）！譬如河岸邊的所有草木，大水暴漲時，都會被衝入大海，唯獨楊柳不會，因為它柔軟的緣故。善男子！一切眾生也是如此，都會被衝入死亡之海，唯獨菩薩安住于大乘大般涅槃（Mahāparinirvāṇa，大乘佛教的最高境界）。 「再者，迦葉！如同那羅延（Nārāyaṇa，印度教神祇，以力大著稱）能夠摧伏一切力士，唯獨不能摧伏大風。為什麼呢？因為大風無所障礙。善男子！死亡那羅延也是如此，能夠摧伏一切眾生，唯獨不能摧伏安住于大乘大般涅槃的菩薩。為什麼呢？因為他們無所障礙。 「再者，迦葉！譬如有人在怨恨的人面前假裝親善，常常跟隨，如影隨形，伺機尋找機會想要殺害他。那個怨恨的人謹慎小心，做好充分的防備，所以這個人不能得逞。善男子！死亡這個怨敵也是如此，常常伺機想要殺害眾生，唯獨不能殺害安住于大乘大般涅槃的菩薩摩訶薩。為什麼呢？因為這些菩薩不放逸（apramāda，精進修行）。 「再者，迦葉！譬如突然降下金剛（vajra，堅硬無比的寶物）暴雨，能夠摧毀藥草、樹木、山林、泥土沙石、瓦礫、金、銀、琉璃等一切事物，唯獨不能摧毀金剛真寶。善男子！金剛死亡之雨也是如此，能夠摧毀一切眾生，唯獨不能摧毀安住于大乘大般涅槃的金剛菩薩。 「再者，迦葉！如同金翅鳥（garuḍa，神鳥，以龍為食）能夠吞食諸龍，唯獨不能吞食受過三歸依（triśaraṇa，皈依佛、法、僧）的人。善男子！死亡金翅鳥也是如此，能夠吞食一切無量眾生，唯獨不能吞食安住於三定（samādhi，禪定）的菩薩。什麼是三定呢？空（śūnyatā，空性）、無相（animitta，無相）、無愿（apraṇihita，無愿）。 「再者，迦葉！如同摩羅毒蛇（māra，魔）凡是咬傷人，即使有良藥、上好的咒語也無濟於事，唯獨阿竭多星咒（agada，一種咒語）能夠使其痊癒。善男子！死亡之毒所
【English Translation】 English version The Bodhisattva Mahāsattva who has attained Parinirvāṇa (Bodhisattva Mahāsattva: refers to a great Bodhisattva who has attained Parinirvāṇa). Furthermore, Kāśyapa! It is like all the grasses and trees on the riverbank, when the great flood rises, they are all swept into the ocean, except for the willows, because they are soft. Good man! All sentient beings are also like this, they are all swept into the sea of death, except for the Bodhisattvas who abide in the Mahāyāna Mahāparinirvāṇa (Mahāparinirvāṇa: the highest state in Mahayana Buddhism). Furthermore, Kāśyapa! It is like Nārāyaṇa (Nārāyaṇa: a Hindu deity known for his great strength) who can subdue all powerful men, except for the great wind. Why is that? Because the wind is unobstructed. Good man! The death Nārāyaṇa is also like this, he can subdue all sentient beings, except for the Bodhisattvas who abide in the Mahāyāna Mahāparinirvāṇa. Why is that? Because they are unobstructed. Furthermore, Kāśyapa! It is like a person who pretends to be friendly to an enemy, constantly following them, like a shadow following a form, seeking an opportunity to kill them. That enemy is cautious and well-prepared, so that person cannot succeed in killing them. Good man! The enemy of death is also like this, constantly seeking to kill sentient beings, but cannot kill the Bodhisattva Mahāsattvas who abide in the Mahāyāna Mahāparinirvāṇa. Why is that? Because these Bodhisattvas are not negligent (apramāda: diligent in practice). Furthermore, Kāśyapa! It is like a sudden downpour of vajra (vajra: an extremely hard and precious object) rain, which can destroy herbs, trees, forests, soil, sand, gravel, tiles, gold, silver, lapis lazuli, and all things, but cannot destroy the true vajra treasure. Good man! The vajra rain of death is also like this, it can destroy all sentient beings, except for the vajra Bodhisattvas who abide in the Mahāyāna Mahāparinirvāṇa. Furthermore, Kāśyapa! It is like the garuḍa (garuḍa: a mythical bird that feeds on dragons) that can devour all dragons, but cannot devour those who have taken the Three Refuges (triśaraṇa: taking refuge in the Buddha, Dharma, and Sangha). Good man! The death garuḍa is also like this, it can devour all countless sentient beings, except for the Bodhisattvas who abide in the three samādhis (samādhi: meditative concentration). What are the three samādhis? Emptiness (śūnyatā), signlessness (animitta), and wishlessness (apraṇihita). Furthermore, Kāśyapa! It is like the poison of the Māra (māra: demon) snake, if it bites someone, even with good medicine and excellent mantras, it is of no use, only the agada (agada: a type of mantra) star mantra can cure it. Good man! The poison of death
螫亦復如是，一切醫方無如之何，唯除菩薩住于大乘大般涅槃咒。
「複次，迦葉！譬如有人為王所瞋，其人若能以軟善語、貢上財寶便可得脫。善男子！死王不爾，雖以軟語、錢財、珍寶而貢上之，亦不得脫。善男子！夫死者，于險難處無有資糧；去處懸遠而無伴侶；晝夜常行，不知邊際；深邃幽闇，無有燈明；入無門戶而有處所；雖無痛處，不可療治；往無遮止，到不得脫；無所破壞，見者愁毒；非是惡色而令人怖；敷在身邊不可覺知。
「迦葉！以是等譬及余無量無邊譬喻，當知是死真為大苦。迦葉！是名菩薩修行大乘《大涅槃經》觀于死苦。
「迦葉！云何菩薩住于大乘《大涅槃經》觀愛別離苦？
「愛別離苦能為一切眾苦根本。如說偈言：
「『因愛生憂、 因愛生怖， 若離於愛， 何憂？何怖？』
「愛因緣故，則生憂苦；以憂苦故，則令眾生生於衰老。愛別離苦，所謂命終。善男子！以別離故，能生種種微細諸苦，今當爲汝分別顯示。
「善男子！過去之世人壽無量，時世有王名曰善住。其王爾時為童子身，太子治事及登王位各八萬四千歲。時王頂上生一肉皰，其皰柔軟如兜羅綿、細軟劫貝，漸漸增長不以為患。足滿十月，皰即開剖，生一童子。其
【現代漢語翻譯】 現代漢語譯本 被毒蟲咬傷也是如此，一切醫療方法都無能為力，唯有菩薩安住于大乘《大般涅槃經》的咒語才能解決。
『再者，迦葉！譬如有人被國王嗔怒，如果這個人能用柔和的言語、獻上財寶，便可以脫身。善男子！死王不是這樣，即使你用柔和的言語、金錢、珍寶來供奉他，也無法逃脫。善男子！死亡之人，在險難之處沒有資糧；前往遙遠的地方沒有伴侶；日夜不停地行走，不知邊際；深邃幽暗，沒有燈光照明；進入沒有門戶卻有處所的地方；雖然沒有痛處，卻無法醫治；前往沒有阻礙，到達后無法逃脫；沒有被破壞，見到的人都感到憂愁痛苦；並非是醜惡的顏色卻令人感到恐懼；它覆蓋在身邊卻無法察覺。
『迦葉！用這些譬喻以及其他無量無邊的譬喻，應當知道死亡確實是巨大的痛苦。迦葉！這就是菩薩修行大乘《大涅槃經》時所觀察的死亡之苦。
『迦葉！菩薩如何安住于大乘《大涅槃經》觀察愛別離苦呢？』
『愛別離苦能成為一切痛苦的根本。正如偈語所說：』
『『因愛生憂愁，因愛生恐懼，如果遠離了愛，哪裡會有憂愁？哪裡會有恐懼？』
『因為愛的緣故，就會產生憂愁痛苦；因為憂愁痛苦的緣故，就會使眾生衰老。愛別離苦，就是所謂的死亡。善男子！因為別離的緣故，能產生種種細微的痛苦，現在我將為你分別顯示。』
『善男子！在過去世，人的壽命是無量的，當時有一位國王名叫善住（Shan Zhu）。這位國王當時還是童子，做太子治理國家和登上王位各八萬四千歲。當時，國王的頭頂上長了一個肉皰，這個肉皰柔軟如兜羅綿（duoluo mian）、細軟如劫貝（jie bei），漸漸長大，並不覺得是病患。滿了十個月，肉皰就裂開，生出一個童子。』
【English Translation】 English version It is also like being stung by a poisonous insect; all medical methods are of no avail, except for the Bodhisattva who dwells in the mantra of the Great Vehicle Mahāparinirvāṇa Sūtra.
Furthermore, Kāśyapa! It is like a person who is angered by a king; if that person can use gentle words and offer treasures, he can escape. Good man! The King of Death is not like that; even if you offer him gentle words, money, and jewels, you cannot escape. Good man! A dying person has no provisions in dangerous places; he goes to a distant place without companions; he travels day and night, without knowing the boundaries; it is deep and dark, without any light; he enters a place without doors but with a location; although there is no pain, it cannot be cured; he goes without hindrance, and once he arrives, he cannot escape; he is not destroyed, and those who see him feel sorrow and pain; he is not an ugly color, yet he causes fear; he covers the body, yet cannot be perceived.
Kāśyapa! With these and countless other metaphors, you should know that death is truly a great suffering. Kāśyapa! This is what a Bodhisattva observes as the suffering of death while practicing the Great Vehicle Mahāparinirvāṇa Sūtra.
Kāśyapa! How does a Bodhisattva dwell in the Great Vehicle Mahāparinirvāṇa Sūtra and observe the suffering of separation from loved ones?
The suffering of separation from loved ones can be the root of all sufferings. As the verse says:
'From love arises sorrow, from love arises fear; if one is separated from love, where is sorrow? Where is fear?'
Because of love, sorrow and suffering arise; because of sorrow and suffering, beings age. The suffering of separation from loved ones is what is called death. Good man! Because of separation, various subtle sufferings can arise, and now I will explain them to you separately.
Good man! In the past, people's lifespans were immeasurable. At that time, there was a king named Shan Zhu (Good Abode). This king was a child at the time, and he served as crown prince and ascended the throne for 84,000 years each. At that time, a fleshy blister grew on the top of the king's head. This blister was as soft as duoluo mian (kapok) and as fine as jie bei (fine linen), and it gradually grew without being considered a disease. After ten months, the blister opened, and a child was born.
形端正，奇異少雙，色像分明，人中第一。父王歡喜，字曰頂生。時善住王即以國事委付頂生，棄捨宮殿、妻子、眷屬，入山學道滿八萬四千歲。
「爾時，頂生於十五日處在高樓沐浴受齋。即時東方有金輪寶——其輪千輻，轂輞具足，不由工匠，自然成就——而來應之。頂生大王即作是念：『我昔曾聞五通仙說：「若剎利王於十五日處在高樓沐浴受齋，若有金輪——千輻不減，轂輞具足，不由工匠，自然成就——而來應者，當知是王即當得作轉輪聖帝。」』復作是念：『我今當試。』即以左手擎此輪寶，右執香爐，右膝著地而發誓言：『是金輪寶若實不虛，應如過去轉輪聖王所行道法。』作是誓已，是金輪寶飛昇虛空遍十方已，還來住在頂生左手。爾時，頂生心生歡喜，踴躍無量。復作是言：『我今定作轉輪聖王。』
「其後不久復有象寶，狀貌端嚴如白蓮花，七支拄地。頂生見已，復作是念：『我昔曾聞五通仙說：「若轉輪王於十五日處在高樓沐浴受齋，若有象寶——狀貌端嚴如白蓮花，七支拄地——而來應者，當知是王即是聖帝。」』復作是念：『我今當試。』即擎香爐，右膝著地而發誓言：『是白象寶若實不虛，應如過去轉輪聖王所行道法。』作是誓已，是白象寶從旦至夕周遍八方，盡大海際還
【現代漢語翻譯】 現代漢語譯本 他容貌端正，很少有與常人不同的地方，膚色和相貌都非常清晰，是人群中最出衆的。父王非常高興，給他取名為頂生（指頭頂出生）。當時，善住王就把國家事務委託給頂生，自己則拋棄了宮殿、妻子、眷屬，進入山中修道，歷時八萬四千年。 那時，頂生在十五日那天在高樓上沐浴齋戒。這時，東方出現了一個金輪寶——這個輪子有一千個輻條，輪轂和輪輞都完備，不是工匠製造的，而是自然形成的——來回應他。頂生大王立刻想到：『我以前聽五通仙人說過：「如果剎利王在十五日那天在高樓上沐浴齋戒，如果有金輪——一千個輻條不少，輪轂和輪輞都完備，不是工匠製造的，而是自然形成的——來回應他，那麼應當知道這個國王將要成為轉輪聖帝（統治世界的理想君主）。」』他又想：『我現在應當試一試。』於是用左手托起這個輪寶，右手拿著香爐，右膝跪地發誓說：『如果這個金輪寶真實不虛，就應當像過去轉輪聖王所行之道法一樣。』發誓之後，這個金輪寶飛昇到空中，遍佈十方，然後又回到頂生的左手中。那時，頂生心中充滿歡喜，無比激動。他又說：『我必定會成為轉輪聖王。』 不久之後，又出現了一頭象寶，它的形狀和容貌端莊美麗，像白蓮花一樣，七個肢體都支撐著地面。頂生看到后，又想到：『我以前聽五通仙人說過：「如果轉輪王在十五日那天在高樓上沐浴齋戒，如果有象寶——形狀和容貌端莊美麗，像白蓮花一樣，七個肢體都支撐著地面——來回應他，那麼應當知道這個國王就是聖帝。」』他又想：『我現在應當試一試。』於是拿著香爐，右膝跪地發誓說：『如果這頭白象寶真實不虛，就應當像過去轉輪聖王所行之道法一樣。』發誓之後，這頭白象寶從早到晚周遊八方，直到大海邊，然後回到頂生面前。
【English Translation】 English version He had a well-proportioned form, few unusual features, clear complexion and appearance, and was the most outstanding among people. His father was very pleased and named him 'Top-Born' (referring to being born from the top of the head). At that time, King Good-Dwelling entrusted the affairs of the state to Top-Born, and he himself abandoned the palace, wife, and family, entering the mountains to practice the Way for eighty-four thousand years. At that time, on the fifteenth day, Top-Born was in a high tower, bathing and observing the fast. Immediately, from the east, a golden wheel treasure appeared—its wheel had a thousand spokes, with the hub and rim complete, not made by craftsmen, but naturally formed—and came to respond to him. King Top-Born immediately thought: 'I once heard the Five-Power Immortals say: 「If a Kshatriya king on the fifteenth day is in a high tower, bathing and observing the fast, and if a golden wheel—with no less than a thousand spokes, the hub and rim complete, not made by craftsmen, but naturally formed—comes to respond to him, then it should be known that this king will become a Chakravartin (an ideal monarch who rules the world).」' He further thought: 'I should test it now.' So he lifted this wheel treasure with his left hand, held the incense burner with his right hand, knelt on his right knee, and made an oath: 'If this golden wheel treasure is truly not false, it should be like the path and dharma practiced by the past Chakravartin kings.' After making this oath, the golden wheel treasure flew into the sky, pervading the ten directions, and then returned to Top-Born's left hand. At that time, Top-Born's heart was filled with joy and boundless excitement. He further said: 'I will surely become a Chakravartin king.' Not long after, a treasure elephant appeared, its shape and appearance dignified and beautiful, like a white lotus flower, with seven limbs supporting the ground. Upon seeing it, Top-Born again thought: 'I once heard the Five-Power Immortals say: 「If a Chakravartin king on the fifteenth day is in a high tower, bathing and observing the fast, and if a treasure elephant—with a shape and appearance dignified and beautiful, like a white lotus flower, with seven limbs supporting the ground—comes to respond to him, then it should be known that this king is a holy emperor.」' He further thought: 'I should test it now.' So he held the incense burner, knelt on his right knee, and made an oath: 'If this white elephant treasure is truly not false, it should be like the path and dharma practiced by the past Chakravartin kings.' After making this oath, this white elephant treasure traveled throughout the eight directions from dawn to dusk, reaching the edge of the great sea, and then returned to Top-Born.
住本處。爾時，頂生心大歡喜，踴躍無量。復作是言：『我今定是轉輪聖王。』
「其後不久次有馬寶，其色紺艷，髦尾金色。頂生見已，復作是念：『我昔曾聞五通仙說：「若轉輪王於十五日處在高樓沐浴受齋，若有馬寶——其色紺艷，髦尾金色——而來應者，當知是王即是聖帝。」』復作是念：『我今當試。』即執香爐，右膝著地而發誓言：『是紺馬寶若實不虛，應如過去轉輪聖王所行道法。』作是誓已，是紺馬寶從旦至夕周遍八方，盡大海際還住本處。爾時，頂生心大歡喜，踴躍無量。復作是言：『我今定是轉輪聖王。』
「其後不久復有女寶，形容端正，微妙第一，不長、不短，不白、不黑，身諸毛孔出栴檀香，口氣香潔如青蓮花。其目遠視見一由旬；耳聞、鼻嗅亦復如是，其舌廣大，出能覆面，形色細薄，如赤銅葉。心識聰哲，有大智慧，于諸眾生常有軟語。是女以手觸王衣時，即知王身安樂病患，亦知王心所緣之處。爾時，頂生復作是念：『若有女人能知王心，即是女寶。』
「其後不久，于王宮內自然而有寶摩尼珠，純青琉璃大如車轂，能于闇中照一由旬。若天降雨渧如車軸，是珠勢力能作大蓋覆一由旬，遮此大雨不令下過。爾時，頂生復作是念：『若轉輪王得是寶珠，必是聖帝。
【現代漢語翻譯】 現代漢語譯本 安住于原來的地方。那時，頂生（Mandhatri，人名）心中非常歡喜，雀躍不已。又說道：『我如今一定是轉輪聖王（Chakravartin，擁有統治世界的理想君主）。』 不久之後，又出現了一匹馬寶（Ashva-ratna，轉輪王七寶之一），它的顏色是深藍色，鬃毛和尾巴是金色的。頂生看到后，又想：『我以前聽五通仙人（Rishi，擁有五種神通的仙人）說過：「如果轉輪王在十五日那天在高樓上沐浴齋戒，如果有馬寶——顏色是深藍色，鬃毛和尾巴是金色的——前來應徵，就應當知道這位國王就是聖帝。」』他又想：『我現在應當試一試。』於是拿著香爐，右膝跪地發誓說：『如果這匹深藍色的馬寶真實不虛，就應當像過去的轉輪聖王所行之道一樣。』發誓之後，這匹深藍色的馬寶從早到晚周遍八方，直到大海的邊緣，然後回到原來的地方。那時，頂生心中非常歡喜，雀躍不已。又說道：『我如今一定是轉輪聖王。』 不久之後，又出現了一位女寶（Stri-ratna，轉輪王七寶之一），容貌端正，極其美妙，不高不矮，不白不黑，身上的毛孔散發出栴檀香，口中的氣息像青蓮花一樣清香。她的眼睛能看到一由旬（Yojana，古印度長度單位，約11-15公里）遠的地方；耳朵能聽到，鼻子能聞到也是如此。她的舌頭寬大，伸出來能覆蓋整個臉，形狀和顏色都細薄，像紅銅葉子。她的心識聰慧，有大智慧，對一切眾生總是說柔和的話。這位女子用手觸控國王的衣服時，就能知道國王身體的安樂和病患，也能知道國王心中所想的事情。那時，頂生又想：『如果有女人能知道國王的心思，那就是女寶。』 不久之後，在王宮內自然出現了一顆寶摩尼珠（Mani-ratna，轉輪王七寶之一），純青色的琉璃，像車輪的輪轂一樣大，能在黑暗中照亮一由旬的地方。如果天下大雨，雨滴像車軸一樣粗，這顆寶珠的力量能形成一個大傘蓋，覆蓋一由旬的範圍，遮擋大雨不讓它落下來。那時，頂生又想：『如果轉輪王得到這顆寶珠，必定是聖帝。』
【English Translation】 English version He stayed in his original place. At that time, Mandhatri's (Mandhatri, a personal name) heart was filled with great joy, and he leaped with boundless delight. He further said, 'I am now definitely a Chakravartin (Chakravartin, an ideal monarch who rules the world).' Not long after, there appeared a horse jewel (Ashva-ratna, one of the seven treasures of a Chakravartin), its color was dark blue, and its mane and tail were golden. Upon seeing it, Mandhatri thought again, 'I once heard a Rishi (Rishi, a sage with five supernatural powers) say, 「If a Chakravartin, on the fifteenth day, bathes and fasts in a high tower, and if a horse jewel—dark blue in color, with golden mane and tail—comes to respond, then know that this king is indeed a holy emperor.」' He further thought, 'I should test it now.' So, he held an incense burner, knelt on his right knee, and made a vow, 'If this dark blue horse jewel is truly not false, it should act as the past Chakravartins did.' After making this vow, the dark blue horse jewel traveled throughout the eight directions from dawn to dusk, reaching the edge of the great ocean, and then returned to its original place. At that time, Mandhatri's heart was filled with great joy, and he leaped with boundless delight. He further said, 'I am now definitely a Chakravartin.' Not long after, there appeared a woman jewel (Stri-ratna, one of the seven treasures of a Chakravartin), with a dignified appearance, supremely exquisite, neither tall nor short, neither white nor black, with sandalwood fragrance emanating from her pores, and her breath as fragrant as a blue lotus flower. Her eyes could see a Yojana (Yojana, an ancient Indian unit of distance, approximately 11-15 kilometers) away; her ears could hear, and her nose could smell likewise. Her tongue was broad, extending to cover her entire face, thin in shape and color, like a red copper leaf. Her mind was intelligent, with great wisdom, and she always spoke softly to all beings. When this woman touched the king's clothes, she could know the king's well-being and illnesses, and also know what the king was thinking. At that time, Mandhatri thought again, 'If there is a woman who can know the king's thoughts, then she is a woman jewel.' Not long after, within the king's palace, a Mani jewel (Mani-ratna, one of the seven treasures of a Chakravartin) naturally appeared, pure blue lapis lazuli, as large as a chariot wheel hub, capable of illuminating a Yojana in the darkness. If it rained heavily, with raindrops as thick as chariot axles, the power of this jewel could form a large canopy, covering a Yojana, preventing the heavy rain from falling through. At that time, Mandhatri thought again, 'If a Chakravartin obtains this jewel, he must be a holy emperor.'
』
「其後不久有主藏臣自然而出，多饒財寶，巨富無量，庫藏盈溢，無所乏少，報得眼根力能徹見一切地中所有伏藏，隨王所念皆能辦之。爾時，頂生復欲試之，即共乘船入于大海，告藏臣言：『我今欲得珍異之寶。』藏臣聞已，即以兩手撓大海水，時十指頭出十寶藏以奉聖王，而白王言：『大王所須隨意用之，其餘在者當投大海。』爾時，頂生心大歡喜，踴躍無量。復作念言：『我今定是轉輪聖王。』
「其後不久有主兵臣自然而出，勇健猛略，策謀第一，善知四兵。若任斗者，則現聖王；若不任者，退不令現。未摧伏者，能令摧伏；已摧伏者，力能守護。爾時，頂生復作是念：『若轉輪王得是兵寶，當知定是轉輪聖王。』
「爾時，頂生轉輪聖帝告諸大臣：『汝等當知：此閻浮提安隱豐樂，我今已有七寶成就、千子具足，更何所為？』諸臣答言：『唯然，大王！東弗婆提猶未歸德，王今應往。』爾時，聖王即與七寶、一切營從，飛空而往東弗婆提，彼土人民歡喜歸化。
「復告大臣：『我閻浮提及弗婆提安隱豐樂，人民熾盛，悉來歸化。七寶成就、千子具足，復何所為？』諸臣答言：『唯然，大王！西瞿陀尼猶未歸德。』爾時，聖王復與七寶、一切營從，飛空而往西瞿陀尼。王既至彼
【現代漢語翻譯】 現代漢語譯本 『不久之後，一位掌管寶藏的大臣自然出現，他擁有大量的財富，極其富有，庫藏充盈，沒有任何短缺。他因果報而得眼根之力，能夠看透地底下的一切伏藏，並能按照國王的想法提供所需。當時，頂生（Mandhatri）又想試探他，就一同乘船進入大海，告訴藏臣說：『我現在想要珍奇的寶物。』藏臣聽后，就用雙手攪動海水，當時十個指頭都涌出十個寶藏，獻給聖王，並對王說：『大王您所需要的可以隨意取用，剩下的就投入大海。』當時，頂生心中非常歡喜，高興得無法形容。他又想：『我現在一定是轉輪聖王（Chakravartin）。』 『不久之後，一位掌管軍隊的大臣自然出現，他勇猛強健，計謀第一，精通四種兵法。如果需要戰鬥，他就會顯現聖王的威儀；如果不需要，他就不會顯現。對於沒有被征服的，他能使其被征服；對於已經被征服的，他能有力地守護。當時，頂生又想：『如果轉輪王（Chakravartin）得到這兵寶，那一定就是轉輪聖王（Chakravartin）。』 『當時，頂生轉輪聖帝（Chakravartin）告訴各位大臣：『你們應當知道，這閻浮提（Jambudvipa）安穩富足，我已經擁有七寶（saptaratna）成就、千子具足，還需要做什麼呢？』大臣們回答說：『是的，大王！東弗婆提（Purvavideha）還沒有歸順您的德化，大王您應該前往。』當時，聖王就帶著七寶（saptaratna）和所有隨從，飛到東弗婆提（Purvavideha），那裡的民眾都歡喜地歸順了他。 『他又告訴大臣：『我閻浮提（Jambudvipa）和弗婆提（Purvavideha）都安穩富足，人民興盛，都來歸順我。七寶（saptaratna）成就、千子具足，還需要做什麼呢？』大臣們回答說：『是的，大王！西瞿陀尼（Aparagodaniya）還沒有歸順您的德化。』當時，聖王又帶著七寶（saptaratna）和所有隨從，飛到西瞿陀尼（Aparagodaniya）。國王到達那裡后，
【English Translation】 English version 『Not long after, a minister in charge of treasures naturally appeared, possessing abundant wealth, immeasurably rich, with overflowing storehouses, lacking nothing. Due to his karmic reward, his eye faculty had the power to see through all hidden treasures in the earth, and he could provide whatever the king desired. At that time, Mandhatri (頂生) wanted to test him again, so they boarded a ship and entered the sea. He told the treasure minister, 『I now desire rare and precious treasures.』 Upon hearing this, the minister stirred the sea with both hands, and then ten treasures emerged from the tips of his ten fingers, which he offered to the holy king, saying, 『Your Majesty, take whatever you need, and the rest shall be cast into the sea.』 At that time, Mandhatri』s heart was filled with great joy, and he was overjoyed beyond measure. He then thought, 『I am definitely a Chakravartin (轉輪聖王).』 『Not long after, a minister in charge of the army naturally appeared, brave and strong, with the best strategies, and skilled in the four types of military tactics. If there was a need for battle, he would manifest the majesty of a holy king; if not, he would not appear. He could subdue those who had not been subdued, and he had the power to protect those who had been subdued. At that time, Mandhatri thought, 『If a Chakravartin (轉輪王) obtains this military treasure, then he must be a Chakravartin (轉輪聖王).』 『At that time, Mandhatri, the Chakravartin Emperor (轉輪聖帝), told his ministers, 『You should know that this Jambudvipa (閻浮提) is peaceful and prosperous. I have already achieved the seven treasures (saptaratna) and have a thousand sons. What more is there to do?』 The ministers replied, 『Yes, Your Majesty! Purvavideha (東弗婆提) has not yet submitted to your virtue. Your Majesty should go there.』 At that time, the holy king, with the seven treasures (saptaratna) and all his retinue, flew to Purvavideha (東弗婆提), and the people there joyfully submitted to him. 『He then told his ministers, 『My Jambudvipa (閻浮提) and Purvavideha (弗婆提) are peaceful and prosperous, the people are flourishing, and they have all come to submit to me. I have achieved the seven treasures (saptaratna) and have a thousand sons. What more is there to do?』 The ministers replied, 『Yes, Your Majesty! Aparagodaniya (西瞿陀尼) has not yet submitted to your virtue.』 At that time, the holy king, with the seven treasures (saptaratna) and all his retinue, flew to Aparagodaniya (西瞿陀尼). When the king arrived there,
，彼土人民亦復歸伏。
「復告大臣：『我閻浮提、及弗婆提、此瞿陀尼安隱豐樂，人民熾盛，皆以歸化。七寶成就、千子具足，復何所為？』諸臣答言：『唯然，大王！北郁單越猶未歸化。』爾時，聖王復與七寶、一切營從，飛空而往北郁單越。王既至彼，彼土人民歡喜歸德。
「復告大臣：『我四天下安隱豐樂，人民熾盛，咸已歸德。七寶成就、千子具足，更何所為？』諸臣答言：『唯然，聖王！三十三天壽命極長，安隱快樂。彼天身形端嚴無比，所居宮殿、床榻、臥具悉是七寶，自恃天福未來歸化，今應往討令其摧伏。』
「爾時，聖王復與七寶、一切營從，飛騰虛空上忉利天。見有一樹，其色青綠。聖王見已，即問大臣：『此是何色？』大臣答言：『此是波利質多羅樹，忉利諸天夏三月日常于其下娛樂受樂。』又見白色，猶如白雲。復問大臣：『彼是何色？』大臣答言：『是善法堂，忉利諸天常集其中論人天事。』
「於是，天主釋提桓因知頂生王已來在外，即出迎逆。見已執手，升善法堂，分座而坐。彼時二王形容、相貌等無差別，唯有視眴為別異耳。是時聖王即生念言：『我今寧可退彼王位，即住其中為天王不？』
「善男子！爾時，帝釋受持、讀誦大乘經典，開示分別
【現代漢語翻譯】 現代漢語譯本 那裡的民眾也歸順了。 聖王又告訴大臣們：『我所統治的閻浮提（Jambudvipa，我們所居住的這個世界）、弗婆提（Purvavideha，東勝身洲）、瞿陀尼（Godaniya，西牛貨洲）都安穩富足，人民興盛，都已歸順。七寶（七種珍寶）具備，千子（眾多兒子）齊全，還有什麼可做的呢？』大臣們回答說：『是的，大王！北郁單越（Uttarakuru，北俱盧洲）的人民還沒有歸順。』當時，聖王又帶著七寶和所有隨從，飛到北郁單越。聖王到達那裡后，那裡的民眾都歡喜地歸順了他的統治。 聖王又告訴大臣們：『我所統治的四大部洲都安穩富足，人民興盛，都已歸順。七寶具備，千子齊全，還有什麼可做的呢？』大臣們回答說：『是的，聖王！三十三天（Trayastrimsa，欲界六天中的第二天）的天人壽命極長，安穩快樂。他們的身形端正莊嚴無比，所居住的宮殿、床榻、臥具都是七寶所造，他們自恃天福，未來歸順，現在應該前去討伐，讓他們臣服。』 當時，聖王又帶著七寶和所有隨從，飛騰到忉利天（Trayastrimsa，三十三天）。他看到一棵樹，顏色青綠。聖王看到后，就問大臣：『這是什麼顏色？』大臣回答說：『這是波利質多羅樹（Parijatara tree，天界的一種樹），忉利天的諸天在夏季三個月常常在這樹下娛樂享受快樂。』他又看到白色，像白雲一樣。又問大臣：『那是什麼顏色？』大臣回答說：『那是善法堂（Sudharma Hall，天界議事場所），忉利天的諸天常常聚集在那裡討論人天之事。』 這時，天主釋提桓因（Sakra devanam Indra，忉利天之主）知道頂生王已經來到外面，就出來迎接。見到后，他握住頂生王的手，一起登上善法堂，分座而坐。當時，兩位國王的容貌、相貌沒有差別，只有眨眼的方式不同。這時，聖王心中想：『我現在可以退下他的王位，就住在這裡當天王嗎？』 善男子！當時，帝釋受持、讀誦大乘經典，開示分別
【English Translation】 English version The people of that land also submitted. The holy king then said to his ministers, 『My Jambudvipa (the world we live in), Purvavideha (Eastern Videha), and Godaniya (Western Godaniya) are all peaceful and prosperous, with thriving populations, and all have submitted. I have the seven treasures (seven kinds of precious jewels) and a thousand sons (many sons), what else is there to do?』 The ministers replied, 『Yes, Great King! The people of Uttarakuru (Northern Kuru) have not yet submitted.』 At that time, the holy king, with his seven treasures and all his retinue, flew to Uttarakuru. When the king arrived there, the people of that land joyfully submitted to his rule. The holy king then said to his ministers, 『My four continents are all peaceful and prosperous, with thriving populations, and all have submitted. I have the seven treasures and a thousand sons, what else is there to do?』 The ministers replied, 『Yes, Holy King! The gods of the Trayastrimsa Heaven (the second of the six heavens of the desire realm) have extremely long lives and enjoy peace and happiness. Their forms are incomparably beautiful and dignified, and their palaces, beds, and bedding are all made of the seven treasures. They rely on their heavenly blessings and will not submit in the future, so we should go and conquer them and make them submit.』 At that time, the holy king, with his seven treasures and all his retinue, flew up to the Trayastrimsa Heaven. He saw a tree, its color was green. When the holy king saw it, he asked his ministers, 『What color is this?』 The ministers replied, 『This is the Parijatara tree (a kind of tree in the heavens), and the gods of the Trayastrimsa Heaven often enjoy themselves under this tree for three months in the summer.』 He also saw something white, like a white cloud. He asked his ministers again, 『What color is that?』 The ministers replied, 『That is the Sudharma Hall (a place for heavenly meetings), where the gods of the Trayastrimsa Heaven often gather to discuss matters of humans and gods.』 At this time, Sakra devanam Indra (the lord of the Trayastrimsa Heaven) knew that King Topknot had arrived outside, so he came out to greet him. Upon seeing him, he took King Topknot's hand, and they ascended to the Sudharma Hall together, and sat on separate seats. At that time, the two kings' appearances and features were no different, except for the way they blinked their eyes. At this time, the holy king thought in his heart, 『Can I now give up his throne and stay here to be the king of the gods?』 Good man! At that time, Sakra was upholding, reciting, and expounding the Mahayana scriptures.
為他演說，唯于深義未盡通達。以是讀誦、受持、分別為他廣說因緣力故，有大威德。善男子！是頂生王於此帝釋生噁心已，即便墮落還閻浮提，與所愛念人天離別，生大苦惱。復遇惡病，即便命終。爾時帝釋，迦葉佛是；轉輪聖王則我身是。
「善男子！當知如是愛別離者極為大苦。善男子！菩薩摩訶薩尚憶過去如是等輩愛別離苦，何況菩薩住于大乘《大涅槃經》，而當不觀現在之世愛別離苦？
「善男子！云何菩薩修行大乘《大涅槃經》觀怨憎會苦？善男子！是菩薩摩訶薩觀于地獄、畜生、餓鬼、人中、天上皆有如是怨憎會苦。譬如人觀牢獄、系閉、枷鎖、杻械以為大苦；菩薩摩訶薩亦復如是，觀於五道一切受生悉是怨憎合會大苦。
「複次，善男子！譬如有人常畏怨家、枷鎖、杻械，舍離父母、妻子、眷屬、珍寶、產業而遠逃避。善男子！菩薩摩訶薩亦復如是，怖畏生死，具足修行六波羅蜜，入于涅槃。
「迦葉！是名菩薩修行大乘《大般涅槃》觀怨憎會苦。
「善男子！云何菩薩修行大乘《大般涅槃》觀求不得苦？求者，一切盡求。盡求者有二種：一、求善法，二、求不善法。善法未得苦、惡法未離苦，是則略說五盛陰苦。
「迦葉！是名苦諦。」
爾時，迦葉
【現代漢語翻譯】 現代漢語譯本：為他講解佛法，但對於深奧的含義未能完全通達。因此，通過讀誦、受持、併爲他人廣泛講解這些因緣，便能產生巨大的威德。善男子！這位頂生王（指過去世的帝釋）對帝釋（指現在的帝釋）生起惡念后，立即墮落回到閻浮提（我們所居住的世界），與他所愛的人和天人分離，遭受巨大的痛苦。他又遭遇惡疾，隨即死去。那時，帝釋就是迦葉佛（過去佛），而轉輪聖王就是我的前身。 善男子！應當知道，像這樣的愛別離是極其巨大的痛苦。善男子！菩薩摩訶薩尚且憶念過去世所經歷的這種愛別離之苦，更何況是安住于大乘《大涅槃經》的菩薩，怎麼會不觀察現在世間的愛別離之苦呢？ 善男子！菩薩如何修行大乘《大涅槃經》來觀察怨憎會苦呢？善男子！這位菩薩摩訶薩觀察到地獄、畜生、餓鬼、人間、天上都有這樣的怨憎會苦。譬如一個人看到牢獄、囚禁、枷鎖、刑具就感到非常痛苦；菩薩摩訶薩也同樣如此，觀察到五道（地獄、餓鬼、畜生、人、天）的一切眾生都遭受著怨憎合會的大苦。 再者，善男子！譬如有人常常畏懼仇敵、枷鎖、刑具，於是捨棄父母、妻子、眷屬、珍寶、產業而遠遠逃避。善男子！菩薩摩訶薩也同樣如此，畏懼生死輪迴，具足修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），從而進入涅槃（解脫）。 迦葉（佛陀弟子名）！這便是菩薩修行大乘《大般涅槃》觀察怨憎會苦的方法。 善男子！菩薩如何修行大乘《大般涅槃》來觀察求不得苦呢？所求，是指一切的追求。一切的追求有兩種：一是追求善法，二是追求不善法。善法未能得到是苦，惡法未能遠離也是苦，這便是簡略地說明五盛陰苦（色、受、想、行、識五種構成生命的要素所帶來的痛苦）。 迦葉！這就是苦諦（佛教四聖諦之一）。
【English Translation】 English version: He explained it to him, but did not fully understand the profound meaning. Therefore, by reciting, upholding, and widely explaining these causes and conditions to others, one can generate great power and virtue. Good man! This King Born from the Top of the Head (referring to a past life of Śakra) developed evil thoughts towards Śakra (referring to the current Śakra), and immediately fell back to Jambudvīpa (the world we live in), separated from the people and devas he loved, and suffered great pain. He also encountered a terrible illness and then died. At that time, Śakra was Kāśyapa Buddha (a past Buddha), and the Cakravartin King (Universal Monarch) was my former self. Good man! You should know that such separation from loved ones is an extremely great suffering. Good man! Even Bodhisattva Mahāsattvas remember the suffering of separation from loved ones they experienced in past lives, how much more so should Bodhisattvas who abide in the Mahāyāna 'Mahāparinirvāṇa Sūtra' not observe the suffering of separation from loved ones in the present world? Good man! How does a Bodhisattva practice the Mahāyāna 'Mahāparinirvāṇa Sūtra' to observe the suffering of encountering what is disliked? Good man! This Bodhisattva Mahāsattva observes that in hell, among animals, hungry ghosts, humans, and in the heavens, there is such suffering of encountering what is disliked. For example, a person feels great pain when seeing prisons, confinement, shackles, and instruments of torture; Bodhisattva Mahāsattvas are also the same, observing that all beings in the five realms (hell, hungry ghosts, animals, humans, and heavens) suffer the great pain of encountering what is disliked. Furthermore, good man! For example, a person who is constantly afraid of enemies, shackles, and instruments of torture abandons their parents, wife, relatives, treasures, and property and flees far away. Good man! Bodhisattva Mahāsattvas are also the same, fearing the cycle of birth and death, fully cultivating the Six Pāramitās (giving, morality, patience, diligence, meditation, and wisdom), and thus entering Nirvāṇa (liberation). Kāśyapa (name of a disciple of the Buddha)! This is how a Bodhisattva practices the Mahāyāna 'Mahāparinirvāṇa Sūtra' to observe the suffering of encountering what is disliked. Good man! How does a Bodhisattva practice the Mahāyāna 'Mahāparinirvāṇa Sūtra' to observe the suffering of not obtaining what is sought? What is sought refers to all pursuits. All pursuits are of two kinds: one is the pursuit of good dharmas, and the other is the pursuit of unwholesome dharmas. The suffering of not obtaining good dharmas and the suffering of not being able to abandon unwholesome dharmas, this is a brief explanation of the suffering of the five aggregates (form, feeling, perception, mental formations, and consciousness, the five elements that constitute life). Kāśyapa! This is the Truth of Suffering (one of the Four Noble Truths of Buddhism).
菩薩摩訶薩白佛言：「世尊！如佛所說：『五盛陰苦。』是義不然。何以故？如佛往昔告釋摩男：『若色苦者，一切眾生不應求色；若有求者則不名苦。』如佛告諸比丘：『有三種受：苦受、樂受、不苦不樂受。』如佛先為諸比丘說：『若有人能修行善法則得受樂。』又如佛說：『于善道中六觸受樂，眼見好色，是則為樂；耳、鼻、舌、身、意思好法，亦復如是。』如佛說偈：
「『持戒則為樂， 身不受眾苦， 睡眠得安隱、 寤則心歡喜。 若受衣食時， 誦習而經行， 獨處於山林， 如是為最樂。 若能于眾生， 晝夜常修慈， 因是得常樂， 以不惱他故。 少欲知足樂、 多聞分別樂， 無著阿羅漢， 亦名為受樂。 菩薩摩訶薩， 畢竟到彼岸， 所作眾事辦， 是名為最樂。』
「世尊！如諸經中所說樂相，其義如是。如佛今說，云何當與此義相應？」
佛告迦葉：「善哉，善哉。善男子！善能咨問如來是義。善男子！一切眾生於下苦中橫生樂想。是故，我今所說苦相與本不異。」
迦葉菩薩白佛言：「如佛所說：『于下苦中生樂想』者，下生、下老、下病、下死、下愛別離、下求不得、下怨憎會、下五盛陰，如是
【現代漢語翻譯】 現代漢語譯本 菩薩摩訶薩（菩薩中的大菩薩）對佛說：『世尊！正如佛所說：『五盛陰苦（五蘊熾盛帶來的痛苦）。』這個道理不對。為什麼呢？正如佛陀過去告訴釋摩男（釋迦族人）說：『如果色（物質）是苦的，一切眾生就不應該追求色；如果有人追求，那就不應該稱之為苦。』正如佛陀告訴眾比丘（出家修行的弟子）說：『有三種感受：苦受、樂受、不苦不樂受。』正如佛陀先前為眾比丘說：『如果有人能夠修行善法，就能獲得快樂。』又如佛陀所說：『在善道中，六種感官接觸會帶來快樂，眼睛看到美好的事物，這就是快樂；耳朵、鼻子、舌頭、身體、意念感受到美好的事物，也是如此。』正如佛陀所說偈頌： 『持戒就是快樂，身體不受各種痛苦，睡眠安穩，醒來內心歡喜。如果接受衣食的時候，誦經修行，獨自在山林中，這樣是最快樂的。如果能夠對眾生，日夜常修慈悲，因此得到常樂，因為不惱害他人。少欲知足是快樂，多聞善辯是快樂，沒有執著的阿羅漢（斷絕煩惱的聖人），也稱為享受快樂。菩薩摩訶薩，最終到達彼岸（解脫），所做的事情都辦妥，這稱為最快樂。』 『世尊！正如各種經典中所說的快樂的相狀，其意義是這樣的。正如佛陀現在所說，如何才能與這個意義相符呢？』 佛陀告訴迦葉（佛陀的弟子）：『好啊，好啊。善男子！你善於詢問如來這個道理。善男子！一切眾生在低下的痛苦中橫生出快樂的想法。因此，我現在所說的痛苦的相狀與原本的意義沒有不同。』 迦葉菩薩對佛說：『正如佛所說：『在低下的痛苦中產生快樂的想法』，低下的出生、低下的衰老、低下的疾病、低下的死亡、低下的愛別離、低下的求不得、低下的怨憎會、低下的五盛陰，像這樣』
【English Translation】 English version The Bodhisattva Mahasattva (a great Bodhisattva) said to the Buddha: 'World Honored One! As the Buddha said: 『The five aggregates of clinging are suffering.』 This meaning is not correct. Why is that? As the Buddha once told Shakyas (a member of the Shakya clan): 『If form (materiality) were suffering, all sentient beings should not seek form; if someone seeks it, then it should not be called suffering.』 As the Buddha told the Bhikkhus (monks): 『There are three kinds of feelings: painful feeling, pleasant feeling, and neither painful nor pleasant feeling.』 As the Buddha previously said to the Bhikkhus: 『If someone can practice good Dharma, they will obtain happiness.』 Also, as the Buddha said: 『In the path of goodness, the six senses bring happiness; the eyes seeing beautiful things, this is happiness; the ears, nose, tongue, body, and mind experiencing good things, it is also like this.』 As the Buddha said in a verse: 『Observing precepts is happiness, the body does not suffer various pains, sleep is peaceful, and waking up the heart is joyful. If one receives food and clothing, recites scriptures and practices, and dwells alone in the forest, this is the greatest happiness. If one can always cultivate loving-kindness towards all beings, day and night, one will obtain constant happiness, because one does not harm others. Having few desires and being content is happiness, having much learning and being able to discern is happiness, an Arhat (a saint who has extinguished all defilements) without attachments is also called enjoying happiness. A Bodhisattva Mahasattva, who ultimately reaches the other shore (liberation), and has accomplished all that needs to be done, this is called the greatest happiness.』 『World Honored One! As the aspects of happiness are described in various scriptures, their meaning is like this. As the Buddha now says, how can it be consistent with this meaning?』 The Buddha told Kasyapa (a disciple of the Buddha): 『Good, good. Good man! You are good at asking the Tathagata (Buddha) about this meaning. Good man! All sentient beings in lower suffering give rise to the thought of happiness. Therefore, the aspect of suffering that I now speak of is not different from the original meaning.』 Bodhisattva Kasyapa said to the Buddha: 『As the Buddha said: 『In lower suffering, the thought of happiness arises,』 lower birth, lower aging, lower sickness, lower death, lower separation from loved ones, lower not getting what one seeks, lower meeting with those one hates, lower five aggregates of clinging, like this』
等苦亦應有樂。世尊！下生者，所謂三惡趣；中生者，所謂人中；上生者，所謂天上。若復有人作如是問：『若於下樂生於苦想、于中樂中生無苦樂想、于上樂中生於樂想。』當云何答？世尊！若下苦中生樂想者，未見有人當受千罰，初一下時已生樂想。若不生者，云何說言：『于下苦中而生樂想。』」
佛告迦葉：「如是如是，如汝所說。以是義故，無有樂想。何以故？猶如彼人當受千罰，受一下已即得脫者，是人爾時便生樂想。是故當知：于無樂中妄生樂想。」
迦葉言：「世尊！彼人不以一下生於樂想，以得脫故而生樂想。」
「迦葉！是故，我昔為釋摩男說五陰中樂，實不虛也。迦葉！有三受、三苦。三受者，所謂樂受、苦受、不苦不樂受。三苦者，所謂苦苦、行苦、壞苦。善男子！苦受者，名為三苦，所謂苦苦、行苦、壞苦；餘二受者，所謂行苦、壞苦。善男子！以是因緣，生死之中實有樂受。菩薩摩訶薩以苦、樂性不相舍離，是故說言：『一切皆苦。』
「善男子！生死之中實無有樂，但諸佛、菩薩隨順世間說言有樂。」
迦葉菩薩白佛言：「世尊！諸佛、菩薩若隨俗說，是虛妄否？如佛所說：『修行善者則受樂報，持戒安樂、身不受苦，乃至眾事已辦，是為最樂。』如
{ "translations": [ "現代漢語譯本：苦也應該有樂。世尊！下等眾生，指的是三惡道；中等眾生，指的是人道；上等眾生，指的是天道。如果有人這樣問：『如果對於下等眾生的苦中產生樂的感受，對於中等眾生的樂中產生無苦無樂的感受，對於上等眾生的樂中產生樂的感受。』應該如何回答？世尊！如果在下等眾生的苦中產生樂的感受，沒有看到有人在遭受千次鞭打時，第一次鞭打就產生樂的感受。如果不是這樣，又怎麼能說：『在下等眾生的苦中產生樂的感受』呢？」 , "佛陀告訴迦葉：『是這樣的，是這樣的，正如你所說。因為這個道理，所以沒有樂的感受。為什麼呢？就像那個人要遭受千次鞭打，只捱了一下就得以解脫，這個人那時就會產生樂的感受。所以應當知道：在沒有樂的情況下妄想產生樂的感受。』", "迦葉說：『世尊！那個人不是因為一下鞭打而產生樂的感受，而是因為得以解脫才產生樂的感受。』", "『迦葉！因此，我過去為釋摩男（釋迦族人）說五蘊（色、受、想、行、識）中有樂，這並非虛妄。迦葉！有三種感受、三種苦。三種感受是：樂受、苦受、不苦不樂受。三種苦是：苦苦、行苦、壞苦。善男子！苦受，被稱為三種苦，即苦苦、行苦、壞苦；其餘兩種感受，即行苦、壞苦。善男子！因為這個因緣，生死輪迴中確實有樂受。菩薩摩訶薩認為苦和樂的性質不相分離，所以說：『一切皆苦。』", "『善男子！生死輪迴中實際上沒有樂，只是諸佛、菩薩爲了順應世俗才說有樂。』", "迦葉菩薩對佛說：『世尊！諸佛、菩薩如果隨順世俗說法，這是虛妄的嗎？就像佛所說：『修行善法的人會得到快樂的果報，持戒會安樂，身體不會受苦，乃至一切事情都辦妥了，這是最快樂的。』" ], "english_translations": [ "English version: There should also be pleasure in suffering. World Honored One! The lower births refer to the three evil realms; the middle births refer to the human realm; the higher births refer to the heavens. If someone were to ask: 『If one were to generate a feeling of pleasure in the suffering of the lower births, a feeling of neither suffering nor pleasure in the pleasure of the middle births, and a feeling of pleasure in the pleasure of the higher births,』 how should one answer? World Honored One! If one were to generate a feeling of pleasure in the suffering of the lower births, no one has been seen to generate a feeling of pleasure upon receiving the first of a thousand lashes. If this is not the case, how can it be said: 『One generates a feeling of pleasure in the suffering of the lower births?』", "The Buddha told Kasyapa: 『It is so, it is so, as you have said. Because of this principle, there is no feeling of pleasure. Why is that? It is like a person who is to receive a thousand lashes, and who is released after receiving only one. That person would then generate a feeling of pleasure. Therefore, it should be known: one falsely generates a feeling of pleasure where there is no pleasure.』", "Kasyapa said: 『World Honored One! That person does not generate a feeling of pleasure because of one lash, but generates a feeling of pleasure because of being released.』", "『Kasyapa! Therefore, I previously told Shakyas (Shakya clan) about pleasure in the five skandhas (form, feeling, perception, mental formations, consciousness), and it was not false. Kasyapa! There are three feelings and three sufferings. The three feelings are: pleasant feeling, painful feeling, and neither-pleasant-nor-painful feeling. The three sufferings are: suffering of suffering, suffering of change, and suffering of decay. Good man! Painful feeling is called the three sufferings, namely, suffering of suffering, suffering of change, and suffering of decay; the other two feelings are suffering of change and suffering of decay. Good man! Because of this cause, there is indeed pleasant feeling in the cycle of birth and death. Bodhisattva Mahasattvas consider the nature of suffering and pleasure to be inseparable, therefore they say: 『All is suffering.』", "『Good man! In the cycle of birth and death, there is actually no pleasure, but the Buddhas and Bodhisattvas speak of pleasure in accordance with the world.』", "Bodhisattva Kasyapa said to the Buddha: 『World Honored One! If the Buddhas and Bodhisattvas speak in accordance with the world, is that false? As the Buddha said: 『Those who cultivate good deeds will receive the reward of happiness, keeping precepts will bring peace, the body will not suffer, and when all matters are accomplished, this is the greatest happiness.』" ] }
是等經所說樂受，是虛妄否？若是虛妄，諸佛世尊久于無量百千萬億阿僧祇劫修菩提道，已離妄語。今作是說，其義云何？」
佛言：「善男子！如上所說諸受樂偈，即是菩提道之根本，亦能長養阿耨多羅三藐三菩提。以是義故，先於經中說是樂相。善男子！譬如世間所須資生能為樂因，故名為樂，所謂：女色，耽湎飲酒、上饌甘味，渴時得水、寒時遇火，衣服、瓔珞、象馬車乘、奴婢、僮僕、金、銀、琉璃、珊瑚、真珠、倉庫穀米。如是等物世間所須，能為樂因，是名為樂。善男子！如是等物亦能生苦。因於女人生男子苦，憂愁、悲泣、乃至斷命；因酒、甘味乃至倉谷，亦能令人生大憂惱。以是義故，一切皆苦，無有樂相。
「善男子！菩薩摩訶薩於是八苦解苦無苦。
「善男子！一切聲聞、辟支佛等不知樂因，為如是人于下苦中說有樂相；唯有菩薩住于大乘大般涅槃，乃能知是苦因、樂因。
大般涅槃經卷第十一 大正藏第 12 冊 No. 0375 大般涅槃經
大般涅槃經卷第十二
宋代沙門慧嚴等依泥洹經加之
聖行品之二
「善男子！云何菩薩摩訶薩住于大乘大般涅槃觀察集諦？善男子！菩薩摩訶薩觀此集諦是陰因緣，所謂集者，還愛于有。愛
【現代漢語翻譯】 現代漢語譯本： 『這些經典所說的快樂感受，是虛妄的嗎？如果說是虛妄的，那麼諸佛世尊在無量百千萬億阿僧祇劫中修行菩提道，早已遠離了虛妄之語。現在這樣說，是什麼道理呢？』 佛說：『善男子！如上面所說的那些感受快樂的偈頌，正是菩提道的根本，也能增長阿耨多羅三藐三菩提（無上正等正覺）。因為這個緣故，先在經典中說這些快樂的表象。善男子！譬如世間所需要的資生物品能夠成為快樂的原因，所以稱為快樂，例如：女色，沉迷飲酒、美味佳餚，口渴時得到水、寒冷時遇到火，衣服、瓔珞、象馬車乘、奴婢、僕人、金、銀、琉璃、珊瑚、珍珠、倉庫里的穀米。這些東西是世間所需要的，能夠成為快樂的原因，所以稱為快樂。善男子！這些東西也能產生痛苦。因為女人而生孩子有痛苦，憂愁、悲傷、甚至斷送性命；因為酒、美味佳餚乃至倉庫里的穀米，也能使人生出很大的憂惱。因為這個緣故，一切都是痛苦，沒有快樂的表象。』 『善男子！菩薩摩訶薩對於這八種苦，能解脫痛苦，達到無苦的境界。』 『善男子！一切聲聞（聽聞佛法而修行的人）、辟支佛（獨自覺悟的人）等不瞭解快樂的真正原因，所以對於這些人，在下等的痛苦中說有快樂的表象；只有菩薩安住于大乘（菩薩乘）大般涅槃（究竟寂滅的境界），才能知道這是痛苦的原因，也是快樂的原因。』 『善男子！菩薩摩訶薩如何安住于大乘大般涅槃來觀察集諦（苦的根源）呢？善男子！菩薩摩訶薩觀察這集諦是陰（五蘊）的因緣，所謂集，就是還愛著有。愛』
【English Translation】 English version: 'Are the pleasurable feelings described in these sutras illusory? If they are illusory, then the Buddhas, the World Honored Ones, having cultivated the Bodhi path for countless hundreds of thousands of millions of asamkhya kalpas, have long since abandoned false speech. What is the meaning of saying this now?' The Buddha said, 'Good man! The verses about experiencing pleasure mentioned above are the very foundation of the Bodhi path, and they also nurture Anuttara-samyak-sambodhi (supreme perfect enlightenment). For this reason, the appearance of pleasure is first described in the sutras. Good man! For example, worldly necessities can be the cause of pleasure, and are therefore called pleasure, such as: the allure of women, indulgence in drinking, delicious food, obtaining water when thirsty, encountering fire when cold, clothing, ornaments, elephants, horses, carriages, male and female servants, gold, silver, lapis lazuli, coral, pearls, and stored grains. These things are worldly necessities and can be the cause of pleasure, and are therefore called pleasure. Good man! These things can also cause suffering. Because of women, there is the suffering of childbirth, worry, grief, and even death; because of wine, delicious food, and even stored grains, great distress can also arise. For this reason, everything is suffering, and there is no appearance of pleasure.' 'Good man! Bodhisattva Mahasattvas, regarding these eight sufferings, are liberated from suffering and attain a state without suffering.' 'Good man! All Sravakas (those who hear and practice the teachings) and Pratyekabuddhas (those who attain enlightenment on their own) do not understand the true cause of pleasure. Therefore, for such people, the appearance of pleasure is described within lower forms of suffering. Only Bodhisattvas who abide in the Mahayana (Great Vehicle) and the Great Nirvana (ultimate extinction) can know that this is the cause of suffering and also the cause of pleasure.' 'Good man! How does a Bodhisattva Mahasattva, abiding in the Mahayana Great Nirvana, observe the Samudaya Satya (the truth of the origin of suffering)? Good man! A Bodhisattva Mahasattva observes that this Samudaya Satya is the cause of the skandhas (five aggregates), and what is called Samudaya is still attachment to existence. Attachment'
有二種：一、愛己身，二、愛所須。復有二種：未得五欲，繫心專求；既求得已，堪忍專著。復有三種：欲愛、色愛、無色愛。復有三種：業因緣愛、煩惱因緣愛、苦因緣愛。出家之人有四種愛。何等為四？衣服、飲食、臥具、湯藥。復有五種：貪著五陰、隨諸所須一切愛著、分別挍計無量無邊。
「善男子！愛有二種：一者、善愛，二、不善愛。不善愛者，凡愚之求；善法愛者，諸菩薩求。善法愛者復有二種：不善與善。求二乘者，名為不善；求大乘者，是名為善。善男子！凡夫愛者，名之為集，不名為諦；菩薩愛者，名之實諦，不名為集。何以故？為度眾生所以受生，不以愛故而受生也。」
迦葉菩薩白佛言：「世尊！如佛世尊于余經中為諸眾生說業為因緣，或說憍慢、或說六觸、或說無明為五盛陰而作因緣。今以何義說四聖諦獨以愛性為五陰因？」
佛贊迦葉：「善哉，善哉。善男子！如汝所說。諸因緣者，非為、非因；但是五陰要因於愛。善男子！譬如大王若出遊巡，大臣、眷屬悉皆隨從；愛亦如是，隨愛行處，是諸結等亦復隨行。譬如膩衣，隨有塵著著則隨住；愛亦如是，隨所愛處業結亦住。複次，善男子！譬如濕地則能生牙；愛亦如是，能生一切業煩惱牙。
「善男子！菩薩摩
【現代漢語翻譯】 現代漢語譯本 愛有二種：第一種是愛自己，第二種是愛自己所需要的。又有二種：在沒有得到五欲（色、聲、香、味、觸）時，一心專注地追求；已經得到之後，又能忍受並執著於此。又有三種：欲愛（對感官享樂的愛）、色愛（對物質形態的愛）、無色愛（對非物質形態的愛）。又有三種：業因緣愛（由業力導致的愛）、煩惱因緣愛（由煩惱導致的愛）、苦因緣愛（由痛苦導致的愛）。出家之人有四種愛。是哪四種呢？衣服、飲食、臥具、湯藥。又有五種：貪著五陰（色、受、想、行、識）、隨順一切所需而產生的愛著、分別計較無量無邊的愛。 『善男子！愛有二種：一種是善愛，一種是不善愛。不善愛是凡夫愚人的追求；善法愛是諸菩薩的追求。善法愛又有二種：不善和善。追求二乘（聲聞乘和緣覺乘）的，稱為不善；追求大乘的，稱為善。善男子！凡夫的愛，稱為集（苦的根源），不稱為諦（真理）；菩薩的愛，稱為實諦，不稱為集。為什麼呢？因為菩薩是爲了度化眾生才受生的，不是因為愛才受生的。』 迦葉菩薩對佛說：『世尊！正如佛世尊在其他經典中為眾生說，業是因緣，或者說憍慢（驕傲自大）、或者說六觸（眼、耳、鼻、舌、身、意與外境的接觸）、或者說無明（對真理的無知）是五盛陰（五蘊，即色、受、想、行、識）的因緣。現在以什麼道理說四聖諦（苦、集、滅、道）只以愛性作為五陰的因呢？』 佛讚歎迦葉說：『好啊，好啊。善男子！正如你所說。各種因緣，不是因，也不是非因；但是五陰的主要原因在於愛。善男子！譬如大王如果出遊巡視，大臣、眷屬都會跟隨；愛也是這樣，隨著愛所行之處，各種結縛（煩惱）也會跟隨。譬如油膩的衣服，哪裡有灰塵就會粘在哪裡；愛也是這樣，在所愛之處，業和結縛也會停留。再次，善男子！譬如潮濕的土地就能長出牙；愛也是這樣，能生出一切業和煩惱的牙。』 『善男子！菩薩摩訶薩』
【English Translation】 English version There are two kinds of love: first, love for oneself; second, love for what one needs. There are also two kinds: when one has not obtained the five desires (form, sound, smell, taste, and touch), the mind is focused on seeking them; once obtained, one can endure and cling to them. There are also three kinds: desire-love (love for sensual pleasures), form-love (love for material forms), and formless-love (love for non-material forms). There are also three kinds: karma-conditioned love (love arising from karma), affliction-conditioned love (love arising from afflictions), and suffering-conditioned love (love arising from suffering). There are four kinds of love for those who have left home. What are the four? Clothing, food, bedding, and medicine. There are also five kinds: attachment to the five aggregates (form, feeling, perception, mental formations, and consciousness), attachment arising from all needs, and the immeasurable and boundless love of discrimination and calculation. 'Good man! There are two kinds of love: one is good love, and the other is bad love. Bad love is the pursuit of ordinary fools; good love is the pursuit of all Bodhisattvas. Good love also has two kinds: bad and good. Those who seek the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) are called bad; those who seek the Mahāyāna are called good. Good man! The love of ordinary people is called 'samudaya' (the origin of suffering), not 'satya' (truth); the love of Bodhisattvas is called 'satya', not 'samudaya'. Why? Because Bodhisattvas take birth to liberate sentient beings, not because of love.' Bodhisattva Kāśyapa said to the Buddha, 'World Honored One! As the World Honored Buddha has said in other sutras for sentient beings, karma is the cause, or arrogance, or the six contacts (eye, ear, nose, tongue, body, and mind with external objects), or ignorance (lack of knowledge of the truth) is the cause of the five aggregates (skandhas, i.e., form, feeling, perception, mental formations, and consciousness). Now, by what reasoning do you say that the Four Noble Truths (suffering, origin, cessation, and path) take only the nature of love as the cause of the five aggregates?' The Buddha praised Kāśyapa, saying, 'Excellent, excellent. Good man! As you have said. The various causes are not causes, nor are they non-causes; but the main cause of the five aggregates lies in love. Good man! Just as when a great king goes out on a tour, ministers and attendants all follow; love is also like this, wherever love goes, all the fetters (afflictions) also follow. Just like greasy clothes, wherever there is dust, it will stick; love is also like this, wherever there is love, karma and fetters will also stay. Furthermore, good man! Just as wet ground can sprout teeth; love is also like this, it can sprout all the teeth of karma and afflictions.' 'Good man! Bodhisattva Mahāsattva'
訶薩住是大乘大般涅槃，深觀此愛凡有九種：一、如債有餘，二、如羅剎女婦，三、如妙花莖有毒蛇纏之，四、如惡食性所不便而強食之，五、如淫女，六、如摩樓迦子，七、如瘡中瘜肉，八、如暴風，九、如彗星。
「云何名為如債有餘？善男子！譬如窮人負他錢財，雖償欲畢，余未畢故，猶繫在獄而不得脫。聲聞、緣覺亦復如是，以有愛習之餘氣故，不能得成阿耨多羅三藐三菩提。善男子！是名如債有餘。
「善男子！云何如羅剎女婦？善男子！譬如有人得羅剎女納以為婦，是羅剎女隨所生子，生已便食；食子既盡，復食其夫。善男子！愛羅剎女亦復如是，隨諸眾生生善根子，隨生隨食；善子既盡，復食眾生，令墮地獄、畜生、餓鬼；唯除菩薩。是名如羅剎女婦。
「善男子！云何如妙花莖毒蛇纏之？譬如有人性愛好花，不見花莖毒蛇過患即便前捉，捉已蛇螫，螫已命終。一切凡夫亦復如是，貪五欲花，不見是愛毒蛇過患而便受取，即為愛蛇之所毒螫，命終即墮三惡道中；唯除菩薩。是名如妙花莖毒蛇纏之。
「善男子！云何所不便食而強食之？譬如有人所不便食而強食之，食已腹痛，患下而死。愛食如是，五道眾生強食貪著，以是因緣墮三惡道；唯除菩薩。是名所不便食而強食之。
【現代漢語翻譯】 現代漢語譯本：菩薩所住的大乘大般涅槃，深刻觀察這種愛慾，共有九種：第一，如同欠債未還清；第二，如同羅剎女的妻子；第三，如同纏繞毒蛇的美麗花莖；第四，如同勉強吃不適合的食物；第五，如同**；第六，如同摩樓迦子（一種植物，比喻無常）；第七，如同瘡中的息肉；第八，如同暴風；第九，如同彗星。
『什麼叫做如同欠債未還清呢？』 善男子！譬如一個窮人欠了別人的錢財，即使償還得差不多了，但因為還有剩餘未還清，仍然被關在監獄裡不得脫身。聲聞（小乘修行者）、緣覺（中乘修行者）也是如此，因為還有愛慾習氣的殘餘，所以不能成就阿耨多羅三藐三菩提（無上正等正覺）。善男子！這就叫做如同欠債未還清。
『善男子！什麼叫做如同羅剎女的妻子呢？』 善男子！譬如有人娶了羅剎女為妻，這個羅剎女每生一個孩子，生下來就吃掉；吃完孩子后，又吃她的丈夫。善男子！愛慾羅剎女也是如此，隨著眾生生出善根的種子，就隨之吞噬；善的種子被吞噬殆盡后，又吞噬眾生，使他們墮入地獄、畜生、餓鬼道中；只有菩薩才能倖免。這就叫做如同羅剎女的妻子。
『善男子！什麼叫做如同纏繞毒蛇的美麗花莖呢？』 譬如有人貪愛美好的花朵，沒有看到花莖上纏繞的毒蛇的危害，就上前去抓取，抓取后被蛇咬傷，被咬傷后就喪命。一切凡夫也是如此，貪戀五欲（色、聲、香、味、觸）之花，沒有看到愛慾毒蛇的危害就去接受，立刻被愛慾之蛇所毒害，喪命后就墮入三惡道中；只有菩薩才能倖免。這就叫做如同纏繞毒蛇的美麗花莖。
『善男子！什麼叫做勉強吃不適合的食物呢？』 譬如有人勉強吃不適合的食物，吃后腹痛，患上痢疾而死。愛慾之食也是如此，五道眾生勉強貪戀執著，因為這個因緣而墮入三惡道中；只有菩薩才能倖免。這就叫做勉強吃不適合的食物。
【English Translation】 English version: The Bodhisattva's dwelling in the Great Vehicle of the Great Nirvana deeply observes this love, which has nine aspects: first, like a debt with a remainder; second, like the wife of a Rakshasa woman; third, like a beautiful flower stem with a poisonous snake coiled around it; fourth, like forcing oneself to eat unsuitable food; fifth, like **; sixth, like the son of Maruka (a plant, symbolizing impermanence); seventh, like a polyp in a sore; eighth, like a storm; ninth, like a comet.
'What is meant by 'like a debt with a remainder'?' Good man! It is like a poor person who owes money to others. Even if they have almost repaid it, because there is still a remainder, they are still imprisoned and cannot escape. The Sravakas (Hinayana practitioners) and Pratyekabuddhas (Madhyamika practitioners) are also like this. Because they still have the residual habit of love, they cannot achieve Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Good man! This is called 'like a debt with a remainder.'
'Good man! What is meant by 'like the wife of a Rakshasa woman'?' Good man! It is like a person who takes a Rakshasa woman as his wife. This Rakshasa woman eats each child she gives birth to as soon as it is born. After eating all the children, she then eats her husband. Good man! The Rakshasa woman of love is also like this. As sentient beings produce seeds of good roots, she devours them. After the good seeds are devoured, she devours the sentient beings, causing them to fall into hell, the animal realm, and the realm of hungry ghosts; only Bodhisattvas are spared. This is called 'like the wife of a Rakshasa woman.'
'Good man! What is meant by 'like a beautiful flower stem with a poisonous snake coiled around it'?' It is like a person who loves beautiful flowers but does not see the danger of the poisonous snake coiled around the flower stem. They reach out to grasp it, and after grasping it, they are bitten by the snake, and after being bitten, they die. All ordinary people are also like this. They are greedy for the flowers of the five desires (form, sound, smell, taste, and touch), and they do not see the danger of the poisonous snake of love, so they accept it. They are immediately poisoned by the snake of love, and after dying, they fall into the three evil realms; only Bodhisattvas are spared. This is called 'like a beautiful flower stem with a poisonous snake coiled around it.'
'Good man! What is meant by 'forcing oneself to eat unsuitable food'?' It is like a person who forces themselves to eat unsuitable food. After eating it, they have abdominal pain, suffer from dysentery, and die. The food of love is also like this. Sentient beings in the five realms force themselves to be greedy and attached to it, and because of this cause, they fall into the three evil realms; only Bodhisattvas are spared. This is called 'forcing oneself to eat unsuitable food.'
「善男子！云何如淫女？譬如愚人與淫女通，而彼淫女巧作種種諂媚現親，悉奪是人所有錢財；錢財既盡，便復驅逐。愛之淫女亦復如是，愚人無智與之交通，而是愛女奪其所有一切善法，善法既盡，驅逐令墮三惡道中；唯除菩薩。是名淫女。
「善男子！云何如摩樓迦子？譬如摩樓迦子，若鳥食已，隨糞墮地，或因風吹來在樹下即便生長，纏繞束縛尼拘羅樹，令不增長遂至枯死。愛摩樓迦子亦復如是，纏縛凡夫所有善法，不令增長遂至枯滅，既枯滅已，命終之後墮三惡道；唯除菩薩。是名如摩樓迦子。
「善男子！云何如瘡中瘜肉？如人久瘡中生瘜肉，其人要當勤心療治，莫生舍心。若生舍心，瘜肉增長、蟲疽復生，以是因緣即便命終。凡夫愚人五陰瘡痍亦復如是，愛于其中而為瘜肉，應當勤心治愛瘜肉。若不治者，命終即墮三惡道中；唯除菩薩。是名如瘡中瘜肉。
「善男子！云何如暴風？譬如暴風能偃山夷岳，拔于深根。愛慾暴風亦復如是，于父母所而生噁心，能拔大智舍利弗等無上深固菩提根本；唯除菩薩。是名如暴風。
「善男子！云何如彗星？譬如彗星出現，天下一切人民饑饉、病瘦、嬰諸苦惱。愛之彗星亦復如是，能斷一切善根種子，令凡夫人孤窮、饑饉、生煩惱病、
【現代漢語翻譯】 現代漢語譯本： 「善男子！什麼是像（指妓女）一樣呢？譬如愚笨的人與（妓女）交往，而那（妓女）巧妙地施展各種諂媚，表現親近，奪取這個人所有的錢財；錢財耗盡后，便將他驅逐。愛慾的（妓女）也是如此，愚笨的人沒有智慧與它交往，而這愛慾的（妓女）奪取他所有的一切善法，善法耗盡后，驅逐他墮入三惡道中；只有菩薩才能避免。這叫做像（妓女）一樣。 「善男子！什麼是像摩樓迦子（一種寄生植物）一樣呢？譬如摩樓迦子，如果鳥吃了它的果實，隨糞便掉在地上，或者因風吹到樹下，便會生長，纏繞束縛尼拘羅樹（一種樹），使它不能生長，最終枯死。愛慾的摩樓迦子也是如此，纏縛凡夫所有的善法，使它不能增長，最終枯滅，枯滅之後，命終墮入三惡道中；只有菩薩才能避免。這叫做像摩樓迦子一樣。 「善男子！什麼是像瘡中的息肉一樣呢？譬如一個人長久生瘡，瘡中生出息肉，這個人應當勤勉地治療，不要產生放棄的念頭。如果產生放棄的念頭，息肉就會增長，還會生出蟲疽，因此就會喪命。凡夫愚人的五陰（色、受、想、行、識）瘡痍也是如此，愛慾在其中如同息肉，應當勤勉地治療愛慾的息肉。如果不治療，命終就會墮入三惡道中；只有菩薩才能避免。這叫做像瘡中的息肉一樣。 「善男子！什麼是像暴風一樣呢？譬如暴風能夠摧毀山嶽，拔起深根。愛慾的暴風也是如此，對父母產生噁心，能夠拔除大智舍利弗（佛陀的十大弟子之一）等無上深固的菩提根本；只有菩薩才能避免。這叫做像暴風一樣。 「善男子！什麼是像彗星一樣呢？譬如彗星出現，天下一切人民都會遭受饑荒、疾病、各種苦惱。愛慾的彗星也是如此，能夠斷絕一切善根種子，使凡夫之人孤苦貧窮、遭受饑荒、產生煩惱疾病、
【English Translation】 English version: 「Good man! What is it like to be like a (prostitute)? It is like a foolish person associating with a (prostitute), and that (prostitute) skillfully uses various flatteries, showing intimacy, and seizing all the wealth of this person; when the wealth is exhausted, she then drives him away. The (prostitute) of desire is also like this, a foolish person without wisdom associates with it, and this (prostitute) of desire seizes all his good dharmas, and when the good dharmas are exhausted, she drives him to fall into the three evil paths; only Bodhisattvas can avoid this. This is called being like a (prostitute). 「Good man! What is it like to be like a Marulaka (a parasitic plant)? It is like a Marulaka, if a bird eats its fruit, and it falls to the ground with the feces, or is blown by the wind under a tree, it will grow, entwine and bind the Nigrodha tree (a type of tree), preventing it from growing, and eventually causing it to wither and die. The Marulaka of desire is also like this, it entangles all the good dharmas of ordinary people, preventing them from growing, and eventually causing them to wither and die, and after withering and dying, they fall into the three evil paths after death; only Bodhisattvas can avoid this. This is called being like a Marulaka. 「Good man! What is it like to be like a polyp in a sore? It is like a person who has a sore for a long time, and a polyp grows in the sore, this person should diligently treat it, and not give up. If he gives up, the polyp will grow, and carbuncles will also grow, and because of this, he will die. The five skandhas (form, feeling, perception, mental formations, consciousness) sores of foolish ordinary people are also like this, desire is like a polyp in them, and one should diligently treat the polyp of desire. If it is not treated, one will fall into the three evil paths after death; only Bodhisattvas can avoid this. This is called being like a polyp in a sore. 「Good man! What is it like to be like a storm? It is like a storm that can destroy mountains and uproot deep roots. The storm of desire is also like this, it generates evil thoughts towards parents, and can uproot the unsurpassed and deeply rooted Bodhi roots of great wisdom like Shariputra (one of the Buddha's ten great disciples); only Bodhisattvas can avoid this. This is called being like a storm. 「Good man! What is it like to be like a comet? It is like when a comet appears, all the people in the world will suffer from famine, disease, and various sufferings. The comet of desire is also like this, it can cut off all the seeds of good roots, causing ordinary people to be lonely and poor, suffer from famine, and develop afflictions and diseases,
流轉生死、受種種苦；唯除菩薩。是名如彗星。
「善男子！菩薩摩訶薩住于大乘大般涅槃，觀察愛結如是九種。善男子！以是義故，諸凡夫人有苦、無諦；聲聞、緣覺有苦、有苦諦，而無真實；諸菩薩等解苦無苦，是故無苦而有真諦。諸凡夫人有集、無諦；聲聞、緣覺有集、有集諦；諸菩薩等解集無集，是故無集而有真諦。聲聞、緣覺，有滅、非真；菩薩摩訶薩，有滅、有真諦。聲聞、緣覺，有道、非真；菩薩摩訶薩，有道、有真諦。
「善男子！云何菩薩摩訶薩住于大乘大般涅槃，見滅、見滅諦？所謂斷除一切煩惱。若煩惱斷則名為常，滅煩惱火則名寂滅，煩惱滅故則得受樂。諸佛、菩薩求因緣故，故名為凈。更不復受二十五有，故名出世；以出世故，故名為我。常於色、聲、香、味、觸等，若男、若女，若生、住滅，若苦、若樂，不苦、不樂，不取相貌故，名畢竟寂滅真諦。善男子！菩薩如是住于大乘大般涅槃觀滅聖諦。
「善男子！云何菩薩摩訶薩住于大乘大般涅槃觀道聖諦？善男子！譬如闇中因燈得見粗細之物。菩薩摩訶薩亦復如是，住于大乘大般涅槃，因八聖道見一切法，所謂常、無常，有為、無為，有眾生、非眾生，物、非物，苦、樂，我、無我，凈、不凈，煩惱、非煩惱，業、非
【現代漢語翻譯】 現代漢語譯本 在生死輪迴中流轉，遭受種種痛苦；只有菩薩才能擺脫。這就像彗星一樣短暫。 『善男子！菩薩摩訶薩安住于大乘大般涅槃（Mahayana Mahaparinirvana），如此觀察愛結的九種形態。善男子！因為這個緣故，凡夫有苦，卻沒有苦諦；聲聞（Sravaka）、緣覺（Pratyekabuddha）有苦，也有苦諦，但不是真實的；諸菩薩等理解苦的本質是無苦，所以無苦而有真諦。凡夫有集（苦的根源），卻沒有集諦；聲聞、緣覺有集，也有集諦；諸菩薩等理解集的本質是無集，所以無集而有真諦。聲聞、緣覺有滅（苦的止息），但不是真實的；菩薩摩訶薩有滅，也有真諦。聲聞、緣覺有道（通向滅的道路），但不是真實的；菩薩摩訶薩有道，也有真諦。 『善男子！菩薩摩訶薩如何安住于大乘大般涅槃，見到滅、見到滅諦？所謂斷除一切煩惱。如果煩惱斷除，就稱為常；熄滅煩惱之火，就稱為寂滅；因為煩惱滅除，所以能得到安樂。諸佛、菩薩因為尋求因緣的緣故，所以稱為清凈。不再受二十五有（三界中的二十五種存在形式），所以稱為出世；因為出世的緣故，所以稱為我。對於色、聲、香、味、觸等，無論是男是女，無論是生、住、滅，無論是苦、樂，還是不苦不樂，都不執著于表象，所以稱為畢竟寂滅真諦。善男子！菩薩如此安住于大乘大般涅槃，觀察滅聖諦。 『善男子！菩薩摩訶薩如何安住于大乘大般涅槃，觀察道聖諦？善男子！譬如在黑暗中，因為有了燈光才能看見粗細的物體。菩薩摩訶薩也是如此，安住于大乘大般涅槃，因為八聖道才能看見一切法，所謂常與無常，有為與無為，有眾生與非眾生，物與非物，苦與樂，我與無我，凈與不凈，煩惱與非煩惱，業與非業。
【English Translation】 English version They transmigrate through birth and death, enduring various sufferings; only Bodhisattvas are exempt. This is like a comet. 'Good man! Bodhisattva Mahasattvas, abiding in the Mahayana Mahaparinirvana, observe the nine forms of the bond of love in this way. Good man! Because of this meaning, ordinary people have suffering but no truth of suffering; Sravakas and Pratyekabuddhas have suffering and the truth of suffering, but it is not real; Bodhisattvas and others understand that the nature of suffering is no suffering, therefore there is no suffering but there is true truth. Ordinary people have the origin of suffering but no truth of the origin; Sravakas and Pratyekabuddhas have the origin and the truth of the origin; Bodhisattvas and others understand that the nature of the origin is no origin, therefore there is no origin but there is true truth. Sravakas and Pratyekabuddhas have cessation but it is not real; Bodhisattva Mahasattvas have cessation and true truth. Sravakas and Pratyekabuddhas have the path but it is not real; Bodhisattva Mahasattvas have the path and true truth.' 'Good man! How do Bodhisattva Mahasattvas, abiding in the Mahayana Mahaparinirvana, see cessation and the truth of cessation? It is the so-called cutting off of all afflictions. If afflictions are cut off, it is called permanence; extinguishing the fire of afflictions is called quiescence; because afflictions are extinguished, one can attain bliss. Buddhas and Bodhisattvas are called pure because they seek causes and conditions. They no longer receive the twenty-five existences (the twenty-five forms of existence in the three realms), therefore they are called transcendent; because they are transcendent, they are called self. Regarding form, sound, smell, taste, touch, etc., whether male or female, whether birth, dwelling, or cessation, whether suffering, pleasure, or neither suffering nor pleasure, they do not cling to appearances, therefore it is called the ultimate quiescence true truth. Good man! Bodhisattvas thus abide in the Mahayana Mahaparinirvana, observing the noble truth of cessation.' 'Good man! How do Bodhisattva Mahasattvas, abiding in the Mahayana Mahaparinirvana, observe the noble truth of the path? Good man! It is like in the darkness, one can see coarse and fine objects because of the light. Bodhisattva Mahasattvas are also like this, abiding in the Mahayana Mahaparinirvana, they can see all dharmas because of the Eightfold Noble Path, namely permanence and impermanence, conditioned and unconditioned, sentient beings and non-sentient beings, things and non-things, suffering and pleasure, self and non-self, purity and impurity, afflictions and non-afflictions, karma and non-karma.'
業，實、不實，乘、非乘，知、無知，陀羅驃、非陀羅驃，求那、非求那，見、非見，色、非色，道、非道，解、非解。善男子！菩薩如是住于大乘大般涅槃觀道聖諦。」
迦葉菩薩白佛言：「世尊！若八聖道是道聖諦，義不相應。何以故？如來或說：『信心為道，能度諸漏。』或時說：『道，不放逸是。諸佛、世尊不放逸故，得阿耨多羅三藐三菩提；亦是菩薩助道之法。』或時說言：『精進是道。』如告阿難：『若有人能勤修精進，則得成就阿耨多羅三藐三菩提。』或時說言：『觀身念處，若有繫心精勤修習是身念處，則得成就阿耨多羅三藐三菩提。』或時說言：『正定為道。』如告大德摩訶迦葉：『夫正定者，真實是道；非不正定而是道也。若入正定，乃能思惟五陰生滅，非不人定能思惟也。』或說一法：『若人修習能凈眾生，滅除一切憂愁、苦惱，逮得正法，所謂唸佛三昧。』或復說言：『修無常想是名為道。』如告比丘：『有能多修無常想者，能得阿耨多羅三藐三菩提。』或說空寂阿蘭若處獨坐思惟，能得速成阿耨多羅三藐三菩提。或時說言：『為人演法，是名為道。若聞法已，疑網即斷；疑網斷已則得阿耨多羅三藐三菩提。』
「或時說言：『持戒是道。』如告阿難：『若有精勤修持禁戒，是
【現代漢語翻譯】 現代漢語譯本：業，真實與不真實，乘（指大乘佛法）與非乘，知與無知，陀羅驃（物質）與非陀羅驃，求那（功德）與非求那，見與非見，色（物質現象）與非色，道與非道，解與非解。善男子！菩薩如此安住于大乘大般涅槃的觀道聖諦。 迦葉菩薩對佛說：『世尊！如果八聖道是道聖諦，這在義理上不相符。為什麼呢？如來有時說：』信心是道，能度脫一切煩惱。『有時說：』道，就是不放逸。諸佛世尊因為不放逸，才證得阿耨多羅三藐三菩提（無上正等正覺）；這也是菩薩助道的法門。『有時說：』精進是道。『就像告訴阿難：』如果有人能勤修精進，就能成就阿耨多羅三藐三菩提。『有時說：』觀身念處，如果有人能專注精勤地修習這個身念處，就能成就阿耨多羅三藐三菩提。『有時說：』正定是道。『就像告訴大德摩訶迦葉：』正定，才是真正的道；不是不正定而是道。如果進入正定，才能思維五陰的生滅，不是不入定就能思維的。『有時說一法：』如果有人修習能凈化眾生，滅除一切憂愁苦惱，獲得正法，這就是念佛三昧。『有時又說：』修無常想是道。『就像告訴比丘：』如果有人能多修無常想，就能證得阿耨多羅三藐三菩提。『有時說在空寂的阿蘭若處（寂靜處）獨坐思維，能快速成就阿耨多羅三藐三菩提。有時說：』為人演說佛法，這就是道。如果聽聞佛法后，疑網就會斷除；疑網斷除后就能證得阿耨多羅三藐三菩提。『 『有時說：』持戒是道。『就像告訴阿難：』如果有人精勤修持禁戒，這就是道。『世尊！如來所說的道，有這麼多不同的說法，我不知道如來所說的道，究竟是什麼？』
【English Translation】 English version: Karma, real and unreal, vehicle (referring to Mahayana Buddhism) and non-vehicle, knowledge and ignorance, dravya (matter) and non-dravya, guna (merit) and non-guna, seeing and non-seeing, form (material phenomena) and non-form, path and non-path, understanding and non-understanding. Good man! Thus, a Bodhisattva dwells in the great vehicle of the Great Nirvana, contemplating the noble truth of the path. Bodhisattva Kasyapa said to the Buddha: 'World Honored One! If the Eightfold Noble Path is the noble truth of the path, it does not correspond in meaning. Why is that? The Tathagata sometimes says: 'Faith is the path, capable of crossing over all defilements.' Sometimes it is said: 'The path is non-negligence. Because the Buddhas, the World Honored Ones, are non-negligent, they attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment); this is also a method for Bodhisattvas to assist in the path.' Sometimes it is said: 'Diligence is the path.' Just like telling Ananda: 'If someone can diligently cultivate diligence, they will achieve Anuttara-samyak-sambodhi.' Sometimes it is said: 'Mindfulness of the body, if someone can focus diligently on cultivating this mindfulness of the body, they will achieve Anuttara-samyak-sambodhi.' Sometimes it is said: 'Right concentration is the path.' Just like telling the great virtuous Mahakasyapa: 'Right concentration is the true path; it is not non-right concentration that is the path. If one enters right concentration, one can contemplate the arising and ceasing of the five aggregates; it is not possible to contemplate without entering concentration.' Sometimes one dharma is spoken: 'If someone cultivates and purifies sentient beings, eliminates all worries and sufferings, and attains the right dharma, this is called the Samadhi of Buddha Recitation.' Sometimes it is also said: 'Cultivating the thought of impermanence is the path.' Just like telling the Bhikkhus: 'If someone can cultivate the thought of impermanence often, they can attain Anuttara-samyak-sambodhi.' Sometimes it is said that sitting alone in a quiet Aranya (secluded place) and contemplating can quickly achieve Anuttara-samyak-sambodhi. Sometimes it is said: 'Expounding the Dharma for others is the path. If one hears the Dharma, the net of doubts will be cut off; after the net of doubts is cut off, one can attain Anuttara-samyak-sambodhi.' 'Sometimes it is said: 'Upholding precepts is the path.' Just like telling Ananda: 'If someone diligently cultivates and upholds the precepts, this is the path.' World Honored One! The path spoken by the Tathagata has so many different explanations, I do not know what the path spoken by the Tathagata truly is?'
人則度生死大苦。』或時說言：『親近善友，是名為道。』如告阿難：『若有親近善知識者，則安凈戒。若有眾生能親近我，則得發於阿耨多羅三藐三菩提心。』或時說言：『修慈是道。修學慈者，斷諸煩惱，得不動處。』或時說言：『智慧是道。』如佛昔為波阇波提比丘尼說：『姊妹！如諸聲聞以智慧刀能斷諸流、諸漏、煩惱。』或時如來說：『施是道。』如佛往昔告波斯匿王：『大王當知：我于往昔多行惠施，以是因緣，今日得成阿耨多羅三藐三菩提。』
「世尊！若八聖道是道諦者，如是等經豈非虛妄？若彼諸經非虛妄者，彼中何緣不說八道為道聖諦？若彼不說，如來往昔何故錯謬？然我定知諸佛如來久離錯謬。」
爾時，世尊贊迦葉菩薩：「善哉，善哉。善男子！汝今欲知菩薩大乘微妙經典所有秘密，故作是問。善男子！如是諸經悉入道諦。
「善男子！如我先說：『若有通道。』如是通道是信根本，是能佐助菩提之道。是故，我說無有錯謬。
「善男子！如來善知無量方便，欲化眾生故，作如是種種說法。善男子！譬如良醫識諸眾生種種病源，隨其所患而為合藥。並藥所禁，唯水一種不在禁例，或服姜水、或甘草水、或細辛水、或黑石蜜水、或阿摩勒水、或尼婆羅水、或缽晝羅水
【現代漢語翻譯】 現代漢語譯本： 『人因此能度脫生死的巨大痛苦。』有時又說：『親近善友，這叫做道。』例如告訴阿難：『如果有人親近善知識，就能安住于清凈的戒律。如果眾生能夠親近我，就能發起阿耨多羅三藐三菩提（無上正等正覺）之心。』有時又說：『修習慈心是道。修習慈心的人，能斷除各種煩惱，得到不動的境界。』有時又說：『智慧是道。』例如佛陀過去為波阇波提（Mahaprajapati，佛陀姨母）比丘尼說：『姊妹！就像各位聲聞弟子用智慧之刀，能斷除各種流、各種漏、各種煩惱。』有時如來說：『佈施是道。』例如佛陀過去告訴波斯匿王（Prasenajit，古印度憍薩羅國國王）：『大王應當知道：我過去多次行佈施，因為這個因緣，今天才成就阿耨多羅三藐三菩提。』 『世尊！如果八聖道是道諦，那麼這些經文豈不是虛妄？如果那些經文不是虛妄，那麼其中為何不說八道為道聖諦？如果那些經文不說，如來過去為何會有錯謬？然而我確信諸佛如來早已遠離錯謬。』 這時，世尊讚歎迦葉菩薩：『善哉，善哉。善男子！你現在想要了解菩薩大乘微妙經典的秘密，所以提出這樣的問題。善男子！這些經文都包含在道諦之中。』 『善男子！就像我先前所說：『如果有人通道。』這樣的通道是信的根本，是能夠輔助菩提之道。因此，我說沒有錯謬。』 『善男子！如來善於瞭解無量方便，爲了教化眾生，所以才說出各種不同的說法。善男子！譬如良醫瞭解各種眾生的各種病源，根據他們所患的疾病而調配藥物。至於藥物的禁忌，只有水這一種不在禁例，或者服用姜水、或者甘草水、或者細辛水、或者黑石蜜水、或者阿摩勒（Amalaka，一種藥用植物）水、或者尼婆羅（Nipala，一種藥用植物）水、或者缽晝羅（Patola，一種藥用植物）水。』
【English Translation】 English version: 'People thereby cross over the great suffering of birth and death.' Sometimes it is said: 'Drawing near to good friends is called the path.' For example, it was told to Ananda: 'If one draws near to a good teacher, one will abide in pure precepts. If sentient beings can draw near to me, they will develop the mind of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment).' Sometimes it is said: 'Cultivating loving-kindness is the path. Those who cultivate loving-kindness will cut off all afflictions and attain the state of immovability.' Sometimes it is said: 'Wisdom is the path.' For example, the Buddha once said to Mahaprajapati (Buddha's aunt) Bhikkhuni: 'Sisters! Just as the Sravakas (disciples) use the sword of wisdom to cut off all flows, all outflows, and all afflictions.' Sometimes the Tathagata says: 'Giving is the path.' For example, the Buddha once told King Prasenajit (King of Kosala): 'Great King, you should know that in the past I practiced giving extensively, and because of this cause, today I have attained Anuttara-samyak-sambodhi.' 'World Honored One! If the Eightfold Noble Path is the Truth of the Path, then are these sutras not false? If those sutras are not false, then why do they not mention the Eightfold Path as the Noble Truth of the Path? If those sutras do not mention it, why would the Tathagata have been mistaken in the past? However, I am certain that all Buddhas and Tathagatas have long been free from error.' At that time, the World Honored One praised Bodhisattva Kasyapa: 'Excellent, excellent. Good man! You now wish to understand the secrets of the profound sutras of the Bodhisattva Mahayana, and therefore you ask this question. Good man! All these sutras are included within the Truth of the Path.' 'Good man! As I said before: 'If one has faith in the path.' Such faith in the path is the root of faith, and it is able to assist the path to Bodhi. Therefore, I say there is no error.' 'Good man! The Tathagata is skilled in understanding limitless expedient means, and in order to teach sentient beings, he speaks in various ways. Good man! It is like a good physician who understands the various sources of illness in all sentient beings, and according to their ailments, he prepares medicine. As for the prohibitions of medicine, only water is not included in the prohibitions, whether it is taken with ginger water, or licorice water, or asarum water, or black rock honey water, or Amalaka (a medicinal plant) water, or Nipala (a medicinal plant) water, or Patola (a medicinal plant) water.'
、或服冷水、或服熱水、或蒲萄水、或安石榴水。善男子！如是，良醫善知眾生所患種種，藥雖多禁，水不在例。如來亦爾，善知方便於一法相，隨諸眾生分別廣說種種名相。彼諸眾生隨所說受，受已修習，除斷煩惱，如彼病人隨良醫教，所患得除。
「複次，善男子！如有一人善解眾語，在大眾中。是諸大眾熱渴所逼，咸發聲言：『我欲飲水，我欲飲水。』是人即時以清冷水隨其種類說言是水，或言波尼、或言郁特、或言𦀟利藍、或言婆利、或言婆耶、或言甘露、或言牛乳，以如是等無量水名為大眾說。善男子！如來亦爾，以一聖道為諸聲聞種種演說，從信根等至八聖道。
「複次，善男子！譬如金師以一種金隨意造作種種瓔珞，所謂鉗鎖、環釧、釵鐺、天冠、臂印。雖有如是差別不同，然不離金。善男子！如來亦爾，以一佛道隨諸眾生種種分別而為說之。或說一種，所謂諸佛一道無二。復說二種，所謂定、慧。復說三種，謂見、慧、智。復說四種，所謂見道、修道、無學道、佛道。復說五種，所謂信行道、法行道、信解脫道、見到道、身證道。復說六種，所謂須陀洹道、斯陀含道、阿那含道、阿羅漢道、辟支佛道、佛道。復說七種，所謂念覺分、擇法覺分、精進覺分、喜覺分、除覺分、定覺分、舍覺
【現代漢語翻譯】 現代漢語譯本：或者服用冷水，或者服用熱水，或者葡萄水，或者石榴水。善男子！就像這樣，良醫善於瞭解眾生所患的各種疾病，藥物雖然有很多禁忌，但水不在禁忌之列。如來也是如此，善於運用方便法門，對於同一種法相，隨著眾生的不同而分別廣泛地宣說各種名相。那些眾生隨著所說的接受，接受後進行修習，從而去除煩惱，就像病人聽從良醫的教導，所患的疾病得以去除。 再次，善男子！譬如有一個人精通各種語言，在大眾之中。這些大眾被幹渴所逼迫，都發出聲音說：『我想要喝水，我想要喝水。』這個人立刻用清涼的水，隨著他們的種類，說這是水，或者說波尼（水）、或者說郁特（水）、或者說𦀟利藍（水）、或者說婆利（水）、或者說婆耶（水）、或者說甘露（水）、或者說牛乳（水），用像這樣無數種水的名稱為大眾宣說。善男子！如來也是如此，用一種聖道為各種聲聞分別演說，從信根等一直到八聖道。 再次，善男子！譬如金匠用一種金隨意製作各種瓔珞，也就是鉗鎖、環釧、釵鐺、天冠、臂印。雖然有這樣的差別不同，但都不離金。善男子！如來也是如此，用一種佛道隨著眾生的各種分別而為他們宣說。或者說一種，也就是諸佛的道是唯一無二的。又說兩種，也就是定和慧。又說三種，也就是見、慧、智。又說四種，也就是見道、修道、無學道、佛道。又說五種，也就是信行道、法行道、信解脫道、見到道、身證道。又說六種，也就是須陀洹道、斯陀含道、阿那含道、阿羅漢道、辟支佛道、佛道。又說七種，也就是念覺分、擇法覺分、精進覺分、喜覺分、除覺分、定覺分、舍覺分。
【English Translation】 English version: Or taking cold water, or taking hot water, or grape juice, or pomegranate juice. Good man! Just like that, a good physician is skilled in knowing the various illnesses that beings suffer from. Although there are many restrictions on medicine, water is not among them. The Tathagata is also like this, skilled in using expedient means. Regarding one Dharma characteristic, he widely explains various names and forms according to the different beings. Those beings accept what is said, and after accepting, they practice, thereby removing afflictions, just like a patient who follows the doctor's instructions and has their illness cured. Furthermore, good man! Suppose there is a person who is proficient in various languages, among a large crowd. These people are being oppressed by thirst, and they all cry out, 'I want to drink water, I want to drink water.' That person immediately uses cool water, and according to their different types, says that this is water, or says 'pani' (water), or says 'udaka' (water), or says 'jalila' (water), or says 'vari' (water), or says 'vaya' (water), or says 'amrita' (nectar), or says 'milk' (milk), using countless names for water to explain to the crowd. Good man! The Tathagata is also like this, using one holy path to explain to various Shravakas, from the roots of faith to the eightfold noble path. Furthermore, good man! Suppose a goldsmith uses one type of gold to create various ornaments at will, such as shackles, bracelets, hairpins, tiaras, and armlets. Although there are such differences, they are not separate from the gold. Good man! The Tathagata is also like this, using one Buddha path to explain to beings according to their various distinctions. Sometimes he speaks of one, which is that the path of all Buddhas is one and not two. Sometimes he speaks of two, which are samadhi and wisdom. Sometimes he speaks of three, which are view, wisdom, and knowledge. Sometimes he speaks of four, which are the path of seeing, the path of cultivation, the path of no more learning, and the path of the Buddha. Sometimes he speaks of five, which are the path of faith, the path of Dharma, the path of faith-liberation, the path of seeing, and the path of body-witnessing. Sometimes he speaks of six, which are the path of Srotapanna, the path of Sakadagami, the path of Anagami, the path of Arhat, the path of Pratyekabuddha, and the path of the Buddha. Sometimes he speaks of seven, which are the mindfulness factor of enlightenment, the investigation of Dharma factor of enlightenment, the effort factor of enlightenment, the joy factor of enlightenment, the tranquility factor of enlightenment, the concentration factor of enlightenment, and the equanimity factor of enlightenment.
分。復說八種，所謂正見、正思惟、正語、正業、正命、正精進、正念、正定。復說九種，所謂八聖道及信。復說十種，所謂十力。復說十一種，所謂十力、大慈。復說十二種，所謂十力、大慈、大悲。復說十三種，所謂十力、大慈、大悲、唸佛三昧。復說十六種，所謂十力、大慈、大悲、唸佛三昧，及佛所得三正念處。復說二十道，所謂十力、四無所畏、大慈、大悲、唸佛三昧、三正念處。善男子！是道一體，如來昔日為眾生故，種種分別。
「複次，善男子！譬如一火因所燃故得種種名，所謂木火、草火、糠火、䴬火、牛馬糞火。善男子！佛道亦爾，一而無二。為眾生故，種種分別。
「複次，善男子！譬如一識分別說六，若至於眼則名眼識，乃至意識亦復如是。善男子！道亦如是，一而無二。如來為化諸眾生故，種種分別。
「複次，善男子！譬如一色眼所見者則名為色、耳所聞者則名為聲、鼻所嗅者則名為香、舌所嘗者則名為味、身所覺者則名為觸。善男子！道亦如是，一而無二。如來為欲化眾生故，種種分別。善男子！以是義故，以八聖道分名道聖諦。
「善男子！是四聖諦，諸佛、世尊次第說之。以是因緣，無量眾生得度生死。」
迦葉菩薩白佛言：「世尊！昔佛一時在
【現代漢語翻譯】 現代漢語譯本 再說，有八種，即所謂的正見（正確的見解）、正思惟（正確的思考）、正語（正確的言語）、正業（正確的行為）、正命（正確的謀生方式）、正精進（正確的努力）、正念（正確的覺知）、正定（正確的禪定）。又有九種，即所謂的八聖道以及信（信仰）。又有十種，即所謂的十力（佛的十種力量）。又有十一種，即所謂的十力、大慈（偉大的慈愛）。又有十二種，即所謂的十力、大慈、大悲（偉大的悲憫）。又有十三種，即所謂的十力、大慈、大悲、唸佛三昧（專注唸佛的禪定）。又有十六種，即所謂的十力、大慈、大悲、唸佛三昧，以及佛所證得的三正念處（佛陀所證悟的三種正確的念住）。又有二十種，即所謂的十力、四無所畏（佛的四種無畏懼的品質）、大慈、大悲、唸佛三昧、三正念處。善男子！這些道實際上是一體的，如來過去爲了眾生的緣故，才做了種種的分別。 再說，善男子！譬如一團火，因為燃燒的材料不同而有各種不同的名稱，如木火、草火、糠火、麥火、牛馬糞火。善男子！佛道也是如此，本來是一而無二的。爲了眾生的緣故，才做了種種的分別。 再說，善男子！譬如一個識，分別來說有六種，如果作用於眼則稱為眼識，乃至作用於意識也是如此。善男子！道也是如此，本來是一而無二的。如來爲了教化眾生的緣故，才做了種種的分別。 再說，善男子！譬如一種色，眼睛所見到的稱為色，耳朵所聽到的稱為聲，鼻子所嗅到的稱為香，舌頭所嚐到的稱為味，身體所感覺到的稱為觸。善男子！道也是如此，本來是一而無二的。如來爲了教化眾生的緣故，才做了種種的分別。善男子！因為這個道理，所以用八聖道來分別命名為道聖諦。 善男子！這四聖諦，諸佛、世尊都是依次宣說的。因為這個因緣，無量眾生得以脫離生死輪迴。 迦葉菩薩對佛說：『世尊！過去佛陀曾經在'
【English Translation】 English version Furthermore, there are eight kinds, namely right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. There are also nine kinds, namely the Noble Eightfold Path and faith. There are also ten kinds, namely the ten powers (of a Buddha). There are also eleven kinds, namely the ten powers and great loving-kindness. There are also twelve kinds, namely the ten powers, great loving-kindness, and great compassion. There are also thirteen kinds, namely the ten powers, great loving-kindness, great compassion, and Samadhi of Buddha-Recollection (meditative absorption on the Buddha). There are also sixteen kinds, namely the ten powers, great loving-kindness, great compassion, Samadhi of Buddha-Recollection, and the three right mindfulnesses attained by the Buddha. There are also twenty kinds, namely the ten powers, the four fearlessnesses (of a Buddha), great loving-kindness, great compassion, Samadhi of Buddha-Recollection, and the three right mindfulnesses. Good man! These paths are essentially one, but the Tathagata, for the sake of sentient beings, has made various distinctions. Furthermore, good man! It is like a fire that gets various names depending on what it burns, such as wood fire, grass fire, chaff fire, wheat fire, and cow dung fire. Good man! The Buddha's path is also like this, one and not two. For the sake of sentient beings, various distinctions are made. Furthermore, good man! It is like one consciousness that is spoken of as six when distinguished. If it is related to the eye, it is called eye consciousness, and so on with the other consciousnesses. Good man! The path is also like this, one and not two. The Tathagata, for the sake of transforming sentient beings, has made various distinctions. Furthermore, good man! It is like one form, what is seen by the eye is called form, what is heard by the ear is called sound, what is smelled by the nose is called fragrance, what is tasted by the tongue is called flavor, and what is felt by the body is called touch. Good man! The path is also like this, one and not two. The Tathagata, for the sake of transforming sentient beings, has made various distinctions. Good man! Because of this meaning, the Noble Eightfold Path is named the Truth of the Path. Good man! These Four Noble Truths are taught in sequence by all Buddhas and World Honored Ones. Because of this cause, countless sentient beings are liberated from the cycle of birth and death. Bodhisattva Kasyapa said to the Buddha, 'World Honored One! Once, the Buddha was at'
恒河岸屍首林中。爾時，如來取小樹葉，告諸比丘：『我今手中所捉葉多？一切因地草木葉多？』諸比丘言：『世尊！一切因地草木葉多，不可稱計；如來所捉少不足言。』『諸比丘！我所覺了一切諸法如因大地生草木等，為諸眾生所宣說者如手中葉。』世尊爾時說如是言：『如來所了無量諸法。』若入四諦則為已說；若不入者，應有五諦。」
佛贊迦葉：「善哉，善哉。善男子！汝今所問則能利益、安隱、快樂無量眾生。善男子！如是諸法悉已攝在四聖諦中。」
迦葉菩薩復白佛言：「如是等法若在四諦，如來何故唱言不說？」
佛言：「善男子！雖復入中，猶不名說。何以故？善男子！知四聖諦有二種智：一者、中，二者、上。中者，聲聞、緣覺智；上者，諸佛、菩薩智。善男子！知諸陰苦，名為中智；分別諸陰有無量相，悉是諸苦，非諸聲聞、緣覺所知，是名上智。善男子！如是等義我于彼經竟不說之。
「善男子！知諸入者，名之為門、亦名為苦，是名中智；分別諸入有無量相，悉是諸苦，非諸聲聞、緣覺所知，是名上智。如是等義我于彼經亦不說之。
「善男子！知諸界者，名之為分、亦名為性、亦名為苦，是名中智；分別諸界有無量相，悉是諸苦，非諸聲聞、緣覺所知，
{ "translations": [ "現代漢語譯本：在恒河岸邊的屍首林中，那時，如來拿起一片小樹葉，告訴眾比丘：『我手中拿的這片葉子多呢？還是一切因地（指所有生長的地方）的草木葉子多呢？』眾比丘說：『世尊！一切因地的草木葉子多得不可計數；如來拿的這片葉子少得不值一提。』『諸比丘！我所覺悟的一切諸法，就像因大地而生的草木等一樣，而我為眾生所宣說的，就像手中的這片葉子。』世尊當時說了這樣的話：『如來所了悟的法是無量的。』如果能進入四諦（苦、集、滅、道），就等於已經說了；如果不能進入，就應該有五諦。」 , "佛讚歎迦葉：『好啊，好啊。善男子！你現在所問的，能夠利益、安穩、快樂無量眾生。善男子！這些法都已包含在四聖諦中了。』", "迦葉菩薩又對佛說：『如果這些法都在四諦中，如來為什麼說沒有說呢？』", "佛說：『善男子！即使包含在其中，也不能稱為說了。為什麼呢？善男子！瞭解四聖諦有兩種智慧：一是中等智慧，二是上等智慧。中等智慧是聲聞（聽聞佛法而修行的人）、緣覺（通過觀察因緣而覺悟的人）的智慧；上等智慧是諸佛、菩薩的智慧。善男子！知道諸陰（色、受、想、行、識五蘊）是苦，這叫做中等智慧；分別諸陰有無量相，而且都是苦，這不是聲聞、緣覺所能知道的，這叫做上等智慧。善男子！這些道理我都沒有在那部經中說。』", "『善男子！知道諸入（眼、耳、鼻、舌、身、意六根）是門，也叫做苦，這叫做中等智慧；分別諸入有無量相，而且都是苦，這不是聲聞、緣覺所能知道的，這叫做上等智慧。這些道理我也沒有在那部經中說。』", "『善男子！知道諸界（地、水、火、風、空、識六界）是分，也叫做性，也叫做苦，這叫做中等智慧；分別諸界有無量相，而且都是苦，這不是聲聞、緣覺所能知道的，" ], "english_translations": [ "English version: In the charnel ground on the bank of the Ganges, at that time, the Tathagata picked up a small leaf and said to the bhikshus (monks): 『Are the leaves I hold in my hand more numerous, or are the leaves of all the grasses and trees on the earth more numerous?』 The bhikshus said: 『World Honored One! The leaves of all the grasses and trees on the earth are countless; the leaf held by the Tathagata is so few that it is not worth mentioning.』 『Bhikshus! All the dharmas (teachings) that I have realized are like the grasses and trees that grow from the earth, and what I have proclaimed to sentient beings is like the leaf in my hand.』 The World Honored One then spoke these words: 『The dharmas realized by the Tathagata are immeasurable.』 If one can enter the Four Noble Truths (dukkha, samudaya, nirodha, magga), it is as if they have already been spoken; if one cannot enter, then there should be Five Noble Truths.」", "The Buddha praised Kashyapa: 『Excellent, excellent. Good man! What you have asked now can benefit, bring peace, and happiness to immeasurable sentient beings. Good man! These dharmas are all included within the Four Noble Truths.』", "Kashyapa Bodhisattva again said to the Buddha: 『If these dharmas are all within the Four Noble Truths, why does the Tathagata say that they have not been spoken?』", "The Buddha said: 『Good man! Even if they are included within, it cannot be called spoken. Why is that? Good man! There are two kinds of wisdom in understanding the Four Noble Truths: one is intermediate wisdom, and the other is superior wisdom. Intermediate wisdom is the wisdom of the shravakas (those who hear the teachings and practice) and pratyekabuddhas (those who awaken through observing conditions); superior wisdom is the wisdom of all Buddhas and Bodhisattvas. Good man! Knowing that the skandhas (form, feeling, perception, mental formations, consciousness) are suffering is called intermediate wisdom; discerning that the skandhas have immeasurable aspects, and that all are suffering, which is not known by shravakas and pratyekabuddhas, is called superior wisdom. Good man! These meanings I did not speak of in that sutra.』", "『Good man! Knowing that the ayatanas (the six sense bases: eye, ear, nose, tongue, body, mind) are doors, and are also called suffering, is called intermediate wisdom; discerning that the ayatanas have immeasurable aspects, and that all are suffering, which is not known by shravakas and pratyekabuddhas, is called superior wisdom. These meanings I also did not speak of in that sutra.』", "『Good man! Knowing that the dhatus (the six elements: earth, water, fire, wind, space, consciousness) are divisions, are also called nature, and are also called suffering, is called intermediate wisdom; discerning that the dhatus have immeasurable aspects, and that all are suffering, which is not known by shravakas and pratyekabuddhas," ] }
是名上智。善男子！如是等義，我于彼經亦不說之。
「善男子！知色壞相，是名中智；分別諸色有無量相，悉是諸苦，非諸聲聞、緣覺所知，是名上智。如是等義，我于彼經亦不說之。
「善男子！知受覺相，是名中智；分別諸受有無量覺相，非諸聲聞、緣覺所知，是名上智。善男子！如是等義，我于彼經亦不說之。
「善男子！知想取相，是名中智；分別是想有無量取相，非諸聲聞、緣覺所知，是名上智。如是等義，我于彼經亦不說之。
「善男子！知行作相，是名中智；分別是行無量作相，非諸聲聞、緣覺所知，是名上智。善男子！如是等義我于彼經亦不說之。
「善男子！知識分別相，是名中智；分別是識無量知相，非諸聲聞、緣覺所知，是名上智。善男子！如是等義，我于彼經亦不說之。
「善男子！知愛因緣能生五陰，是名中智；一人起愛無量無邊，聲聞、緣覺所不能知，能知一切眾生所起如是等愛，是名上智。如是等義，我于彼經亦不說之。
「善男子！知滅煩惱，是名中智；分別煩惱不可稱計、滅亦如是不可稱計，非諸聲聞、緣覺所知，是名上智。如是等義我于彼經亦不說之。
「善男子！知是道相能離煩惱，是名中智；分別道相無量無邊、所離
【現代漢語翻譯】 現代漢語譯本 這是所謂的上等智慧。善男子！像這樣的道理，我在那部經中也沒有說過。 善男子！知道色（rupa，物質現象）的壞滅之相，這叫做中等智慧；能夠分辨諸色有無量的相狀，而且這些都是苦，不是聲聞（sravaka，聽聞佛法而修行的弟子）、緣覺（pratyekabuddha，靠自己覺悟的修行者）所能知道的，這叫做上等智慧。像這樣的道理，我在那部經中也沒有說過。 善男子！知道受（vedana，感受）的覺受之相，這叫做中等智慧；能夠分辨諸受有無量的覺受之相，不是聲聞、緣覺所能知道的，這叫做上等智慧。善男子！像這樣的道理，我在那部經中也沒有說過。 善男子！知道想（samjna，概念）的取相，這叫做中等智慧；能夠分辨想有無量的取相，不是聲聞、緣覺所能知道的，這叫做上等智慧。像這樣的道理，我在那部經中也沒有說過。 善男子！知道行（samskara，意志活動）的造作之相，這叫做中等智慧；能夠分辨行有無量的造作之相，不是聲聞、緣覺所能知道的，這叫做上等智慧。善男子！像這樣的道理，我在那部經中也沒有說過。 善男子！知道識（vijnana，意識）的分辨之相，這叫做中等智慧；能夠分辨識有無量的知相，不是聲聞、緣覺所能知道的，這叫做上等智慧。善男子！像這樣的道理，我在那部經中也沒有說過。 善男子！知道愛（trsna，渴愛）的因緣能夠產生五陰（panca skandha，構成個體的五種要素：色、受、想、行、識），這叫做中等智慧；一個人所產生的愛是無量無邊的，聲聞、緣覺所不能知道，能夠知道一切眾生所產生的像這樣的愛，這叫做上等智慧。像這樣的道理，我在那部經中也沒有說過。 善男子！知道滅除煩惱，這叫做中等智慧；能夠分辨煩惱是不可計數，滅除煩惱也是不可計數，不是聲聞、緣覺所能知道的，這叫做上等智慧。像這樣的道理，我在那部經中也沒有說過。 善男子！知道這條道路的相狀能夠脫離煩惱，這叫做中等智慧；能夠分辨道路的相狀是無量無邊的，所脫離的煩惱也是無量無邊的，不是聲聞、緣覺所能知道的，這叫做上等智慧。像這樣的道理，我在那部經中也沒有說過。
【English Translation】 English version This is called supreme wisdom. Good man! Such meanings, I have not spoken of in that sutra either. Good man! Knowing the aspect of the destruction of form (rupa), this is called intermediate wisdom; distinguishing that forms have immeasurable aspects, and that all these are suffering, which is not known by sravakas (hearers of the Buddha's teachings) or pratyekabuddhas (those who achieve enlightenment on their own), this is called supreme wisdom. Such meanings, I have not spoken of in that sutra either. Good man! Knowing the aspect of the feeling of sensation (vedana), this is called intermediate wisdom; distinguishing that sensations have immeasurable aspects of feeling, which is not known by sravakas or pratyekabuddhas, this is called supreme wisdom. Good man! Such meanings, I have not spoken of in that sutra either. Good man! Knowing the aspect of the grasping of perception (samjna), this is called intermediate wisdom; distinguishing that perceptions have immeasurable aspects of grasping, which is not known by sravakas or pratyekabuddhas, this is called supreme wisdom. Such meanings, I have not spoken of in that sutra either. Good man! Knowing the aspect of the formation of volitions (samskara), this is called intermediate wisdom; distinguishing that volitions have immeasurable aspects of formation, which is not known by sravakas or pratyekabuddhas, this is called supreme wisdom. Good man! Such meanings, I have not spoken of in that sutra either. Good man! Knowing the aspect of the discrimination of consciousness (vijnana), this is called intermediate wisdom; distinguishing that consciousness has immeasurable aspects of knowing, which is not known by sravakas or pratyekabuddhas, this is called supreme wisdom. Good man! Such meanings, I have not spoken of in that sutra either. Good man! Knowing that the cause and condition of craving (trsna) can give rise to the five aggregates (panca skandha: form, feeling, perception, volition, and consciousness), this is called intermediate wisdom; the craving that arises in one person is immeasurable and boundless, which is not known by sravakas or pratyekabuddhas, being able to know such craving that arises in all sentient beings, this is called supreme wisdom. Such meanings, I have not spoken of in that sutra either. Good man! Knowing the extinguishing of afflictions, this is called intermediate wisdom; distinguishing that afflictions are countless, and their extinguishing is also countless, which is not known by sravakas or pratyekabuddhas, this is called supreme wisdom. Such meanings, I have not spoken of in that sutra either. Good man! Knowing that the aspect of the path can lead to the separation from afflictions, this is called intermediate wisdom; distinguishing that the aspect of the path is immeasurable and boundless, and the afflictions that are separated are also immeasurable and boundless, which is not known by sravakas or pratyekabuddhas, this is called supreme wisdom. Such meanings, I have not spoken of in that sutra either.
煩惱亦無量無邊，非諸聲聞、緣覺所知，是名上智。如是等義，我于彼經亦不說之。
「善男子！知世諦者，是名中智；分別世諦無量無邊不可稱計，非諸聲聞、緣覺所知。是名上智。如是等義，我于彼經亦不說之。
「善男子！一切行無常、諸法無我、涅槃寂滅是第一義，是名中智；知第一義無量無邊不可稱計，非諸聲聞、緣覺所知，是名上智。如是等義，我于彼經亦不說之。」
爾時，文殊師利菩薩白佛言：「世尊！所說世諦、第一義諦，其義云何？世尊！第一義中有世諦不？世諦之中有第一義不？如其有者，即是一諦；如其無者，將非如來虛妄說耶？」
「善男子！世諦者，即第一義諦。」
「世尊！若爾者，則無二諦。」
佛言：「善男子！有善方便，隨順眾生說有二諦。善男子！若隨言說則有二種：一者、世法，二者、出世法。善男子！如出世人之所知者，名第一義諦；世人知者，名為世諦。
「善男子！五陰和合稱言某甲，凡夫眾生隨其所稱，是名世諦；解陰無有某甲名字、離陰亦無某甲名字，出世之人如其性相而能知之，名第一義諦。
「複次，善男子！或復有法，有名有實；或復有法，有名無實。善男子！有名無實者，即是世諦；有名有實者，是
【現代漢語翻譯】 現代漢語譯本 煩惱也是無量無邊的，不是所有聲聞（sravaka，聽聞佛法而修行的弟子）、緣覺（pratyekabuddha，靠自己領悟佛法而修行的人）所能瞭解的，這稱為上智（最高智慧）。像這樣的道理，我在那部經中也沒有講過。 『善男子！瞭解世俗諦（samvriti-satya，相對真理）的，稱為中智（中等智慧）；分別世俗諦是無量無邊、不可計數，不是所有聲聞、緣覺所能瞭解的，這稱為上智。像這樣的道理，我在那部經中也沒有講過。 『善男子！一切行（samskara，有為法）無常、諸法（dharma，一切事物）無我、涅槃（nirvana，寂滅）寂靜是第一義諦（paramartha-satya，絕對真理），這稱為中智；瞭解第一義諦是無量無邊、不可計數，不是所有聲聞、緣覺所能瞭解的，這稱為上智。像這樣的道理，我在那部經中也沒有講過。』 這時，文殊師利菩薩（Manjusri，象徵智慧的菩薩）對佛說：『世尊！您所說的世俗諦、第一義諦，它們的含義是什麼？世尊！第一義諦中包含世俗諦嗎？世俗諦中包含第一義諦嗎？如果包含，那就是一個真理；如果不包含，難道如來（tathagata，佛的稱號）是在說虛妄的話嗎？』 『善男子！世俗諦，就是第一義諦。』 『世尊！如果這樣，那就沒有二諦了。』 佛說：『善男子！有善巧方便，爲了順應眾生而說有二諦。善男子！如果按照言語來說，就有兩種：一是世間法，二是出世間法。善男子！像出世間人所瞭解的，稱為第一義諦；世間人所瞭解的，稱為世俗諦。 『善男子！五陰（skandha，構成人身的五種要素，即色、受、想、行、識）和合稱為某甲，凡夫眾生隨其所稱呼，這稱為世俗諦；瞭解五陰沒有某甲的名字，離開五陰也沒有某甲的名字，出世間人按照其本性實相而能瞭解的，稱為第一義諦。 『再者，善男子！有的法，有名有實；有的法，有名無實。善男子！有名無實的，就是世俗諦；有名有實的，就是第一義諦。』
【English Translation】 English version Afflictions are also immeasurable and boundless, not known by all Sravakas (hearers, disciples who learn by listening to the teachings) and Pratyekabuddhas (solitary realizers, those who attain enlightenment on their own), this is called supreme wisdom. Such meanings, I have not spoken of in that sutra either. 'Good man! Knowing the conventional truth (samvriti-satya, relative truth) is called intermediate wisdom; distinguishing the conventional truth as immeasurable, boundless, and uncountable, not known by all Sravakas and Pratyekabuddhas, this is called supreme wisdom. Such meanings, I have not spoken of in that sutra either.' 'Good man! All conditioned phenomena (samskara, compounded things) are impermanent, all dharmas (phenomena, all things) are without self, and Nirvana (extinction) is tranquility, this is the ultimate truth (paramartha-satya, absolute truth), this is called intermediate wisdom; knowing the ultimate truth as immeasurable, boundless, and uncountable, not known by all Sravakas and Pratyekabuddhas, this is called supreme wisdom. Such meanings, I have not spoken of in that sutra either.' At that time, Manjusri Bodhisattva (Manjusri, the bodhisattva of wisdom) said to the Buddha, 'World Honored One! What is the meaning of the conventional truth and the ultimate truth that you have spoken of? World Honored One! Does the ultimate truth contain the conventional truth? Does the conventional truth contain the ultimate truth? If they contain each other, then it is one truth; if they do not, then is the Tathagata (Buddha's title) speaking falsely?' 'Good man! The conventional truth is the ultimate truth.' 'World Honored One! If that is so, then there are no two truths.' The Buddha said, 'Good man! There is a skillful means, in accordance with sentient beings, to say there are two truths. Good man! If according to speech, then there are two kinds: one is worldly dharma, and the other is transcendental dharma. Good man! What is known by transcendental people is called the ultimate truth; what is known by worldly people is called the conventional truth.' 'Good man! The aggregation of the five skandhas (aggregates, the five components of a person: form, feeling, perception, mental formations, and consciousness) is called so-and-so, and ordinary beings follow that name, this is called the conventional truth; understanding that there is no name of so-and-so in the skandhas, and that there is no name of so-and-so apart from the skandhas, transcendental people can know according to their true nature, this is called the ultimate truth.' 'Furthermore, good man! Some dharmas have names and realities; some dharmas have names but no realities. Good man! Those with names but no realities are the conventional truth; those with names and realities are the ultimate truth.'
第一義諦。善男子！如我、眾生、壽命、知見、養育、丈夫、作者、受者、熱時之炎、乾闥婆城、龜毛、兔角、旋火之輪、諸陰界入，是名世諦；苦、集、滅、道，名第一義諦。
「善男子！世法有五種：一者、名世，二者、句世，三者、縛世，四者、法世，五者、執著世。善男子！云何名世？男、女、瓶、衣、車乘、屋舍，如是等物是名名世。云何句世？四句一偈，如是等偈是名句世。云何縛世？卷合繫結、束縛合掌，是名縛世。云何法世？如鳴椎集僧、嚴鼓誡兵、吹貝知時，是名法世。云何執著世？如望遠人有染衣者生想執著，言：『是沙門，非婆羅門。』見有結繩橫佩身上便生念言：『是婆羅門，非沙門也。』是名執著世。
「善男子！如是名為五種世法。善男子！若有眾生於如是等五種世法心無顛倒，如實而知，是名第一義諦。
「複次，善男子！若燒、若割、若死、若壞，是名世諦；無燒、無割、無死、無壞，是名第一義諦。
「複次，善男子！有八苦相名為世諦；無生、無老、無病、無死、無愛別離、無怨憎會、無求不得、無五盛陰，是名第一義諦。
「複次，善男子！譬如一人多有所能，若其走時則名走者、或收刈時複名刈者、或作飲食名作食者、若治材木則名工匠、
【現代漢語翻譯】 現代漢語譯本 第一義諦（ परमार्थसत्य，paramārthasatya，最高真理）。善男子！像我（ātman，靈魂）、眾生（sattva，有情）、壽命（āyus，生命）、知見（jñāna-darśana，知識和見解）、養育（poṣaṇa，滋養）、丈夫（puruṣa，人）、作者（kartṛ，行動者）、受者（bhoktṛ，體驗者）、熱時之炎（mṛgatṛṣṇikā，海市蜃樓）、乾闥婆城（gandharva-nagara，幻城）、龜毛（kūrma-roma，不存在的事物）、兔角（śaśa-viṣāṇa，不存在的事物）、旋火之輪（alātacakra，旋轉的火輪）、諸陰界入（skandha-dhātu-āyatana，五蘊、十八界、十二處），這些稱為世俗諦（saṃvṛti-satya，相對真理）；苦（duḥkha，痛苦）、集（samudaya，痛苦的根源）、滅（nirodha，痛苦的止息）、道（mārga，通往止息的道路），稱為第一義諦。 「善男子！世俗法有五種：一者、名世（nāma-loka，名稱的世界），二者、句世（pada-loka，語句的世界），三者、縛世（bandhana-loka，束縛的世界），四者、法世（dharma-loka，規則的世界），五者、執著世（abhiniveśa-loka，執著的世界）。善男子！什麼叫名世？男人、女人、瓶子、衣服、車乘、房屋，像這樣的事物稱為名世。什麼叫句世？四句組成一偈，像這樣的偈頌稱為句世。什麼叫縛世？卷合繫結、束縛合掌，稱為縛世。什麼叫法世？像敲椎集僧、擊鼓警戒士兵、吹貝知道時間，稱為法世。什麼叫執著世？像看到遠處有人穿著染色衣服就產生想法執著，說：『這是沙門（śramaṇa，出家人），不是婆羅門（brāhmaṇa，祭司）。』看到有人把繩子結起來橫佩在身上就產生想法說：『這是婆羅門，不是沙門。』這稱為執著世。」 「善男子！像這樣稱為五種世俗法。善男子！如果有眾生對於像這樣的五種世俗法，心中沒有顛倒，如實地知道，這稱為第一義諦。」 「複次，善男子！如果燒、如果割、如果死、如果壞，這稱為世俗諦；沒有燒、沒有割、沒有死、沒有壞，這稱為第一義諦。」 「複次，善男子！有生、老、病、死、愛別離、怨憎會、求不得、五盛陰（pañca-skandha，五蘊）這八種苦相，稱為世俗諦；沒有生、沒有老、沒有病、沒有死、沒有愛別離、沒有怨憎會、沒有求不得、沒有五盛陰，這稱為第一義諦。」 「複次，善男子！譬如一個人有很多才能，如果他跑的時候就稱為跑者，或者收割的時候又稱為收割者，或者做飲食的時候稱為做飯者，如果治理木材就稱為工匠，」
【English Translation】 English version The ultimate truth (paramārthasatya). Good man! Like 'I' (ātman, soul), 'sentient beings' (sattva, beings with consciousness), 'lifespan' (āyus, life), 'knowledge and perception' (jñāna-darśana, knowledge and insight), 'nurturing' (poṣaṇa, nourishment), 'man' (puruṣa, person), 'doer' (kartṛ, agent), 'experiencer' (bhoktṛ, one who experiences), 'flames in the heat' (mṛgatṛṣṇikā, mirage), 'Gandharva city' (gandharva-nagara, illusory city), 'turtle hair' (kūrma-roma, non-existent thing), 'rabbit horns' (śaśa-viṣāṇa, non-existent thing), 'whirling fire wheel' (alātacakra, rotating fire wheel), 'the aggregates, realms, and entrances' (skandha-dhātu-āyatana, five aggregates, eighteen realms, twelve sense bases), these are called the conventional truth (saṃvṛti-satya, relative truth); suffering (duḥkha, pain), the origin of suffering (samudaya, cause of suffering), the cessation of suffering (nirodha, end of suffering), and the path to the cessation of suffering (mārga, path to cessation), are called the ultimate truth. 「Good man! There are five kinds of worldly dharmas: first, the world of names (nāma-loka), second, the world of phrases (pada-loka), third, the world of bondage (bandhana-loka), fourth, the world of rules (dharma-loka), and fifth, the world of attachment (abhiniveśa-loka). Good man! What is called the world of names? Men, women, bottles, clothes, vehicles, houses, such things are called the world of names. What is called the world of phrases? Four lines forming a verse, such verses are called the world of phrases. What is called the world of bondage? Rolling up and tying, binding hands together, is called the world of bondage. What is called the world of rules? Like striking a mallet to gather monks, beating a drum to warn soldiers, blowing a conch to know the time, this is called the world of rules. What is called the world of attachment? Like seeing someone in the distance wearing dyed clothes and forming the thought and attachment, saying: 『This is a śramaṇa (monk), not a brāhmaṇa (priest).』 Seeing someone with a knotted rope worn across their body, they form the thought: 『This is a brāhmaṇa, not a śramaṇa.』 This is called the world of attachment.」 「Good man! These are called the five kinds of worldly dharmas. Good man! If there are sentient beings who, regarding these five kinds of worldly dharmas, have no inverted views in their minds, and know them as they truly are, this is called the ultimate truth.」 「Furthermore, good man! If there is burning, if there is cutting, if there is death, if there is destruction, this is called the conventional truth; no burning, no cutting, no death, no destruction, this is called the ultimate truth.」 「Furthermore, good man! There are eight aspects of suffering: birth, old age, sickness, death, separation from loved ones, meeting with those one dislikes, not getting what one desires, and the five aggregates (pañca-skandha), these are called the conventional truth; no birth, no old age, no sickness, no death, no separation from loved ones, no meeting with those one dislikes, no not getting what one desires, no five aggregates, this is called the ultimate truth.」 「Furthermore, good man! For example, a person has many abilities, if he is running, he is called a runner, or if he is harvesting, he is called a harvester, or if he is making food, he is called a cook, if he is working with wood, he is called a craftsman,」
鍛金銀時言金銀師，如是一人有多名字。法亦如是，其實是一而有多名。依因父母和合而生，名為世諦；十二因緣和合生者，名第一義諦。」
文殊師利菩薩白佛言：「世尊！所言實諦，其義云何？」
佛言：「善男子！言實諦者，名曰真法。善男子！若法非真，不名實諦。善男子！實諦者無顛倒，無顛倒者乃名實諦。善男子！實諦者，無有虛妄；若有虛妄不名實諦。善男子！實諦者，名曰大乘；非大乘者，不名實諦。善男子！實諦者，是佛所說，非魔所說；若是魔說、非佛說者，不名實諦。善男子！實諦者，一道清凈，無有二也。善男子！有常、有樂、有我、有凈，是則名為實諦之義。」
文殊師利白佛言：「世尊！若以真實為實諦者，真實之法即是如來、虛空、佛性。若如是者，如來、虛空及與佛性無有差別。」
佛告文殊師利：「有苦，有諦、有實；有集，有諦、有實；有滅，有諦、有實；有道，有諦、有實。善男子！如來，非苦、非諦，是實；虛空，非苦、非諦，是實；佛性，非苦、非諦，是實。
「文殊師利！所言苦者，為無常相、是可斷相，是為實諦。如來之性，非苦、非無常、非可斷相，是故為實；虛空、佛性亦復如是。
「複次，善男子！所言集者，能令五陰
【現代漢語翻譯】 現代漢語譯本：
就像鍛造金銀的工匠被稱為金匠或銀匠一樣，同一個人有多個名字。法也是如此，實際上是一個，卻有多個名稱。依賴父母和合而生的，稱為世俗諦（samvrti-satya，相對真理）；由十二因緣和合而生的，稱為第一義諦（paramartha-satya，絕對真理）。 文殊師利菩薩問佛說：『世尊！您所說的實諦，它的含義是什麼呢？』 佛說：『善男子！所說的實諦，就是指真法。善男子！如果法不是真實的，就不能稱為實諦。善男子！實諦是沒有顛倒的，沒有顛倒的才稱為實諦。善男子！實諦是沒有虛妄的；如果有虛妄，就不能稱為實諦。善男子！實諦是指大乘（Mahayana，佛教的一個主要流派）；不是大乘的，就不能稱為實諦。善男子！實諦是佛所說的，不是魔所說的；如果是魔所說、不是佛所說的，就不能稱為實諦。善男子！實諦是一條清凈的道路，沒有第二條。善男子！有常、有樂、有我、有凈，這就是實諦的含義。』 文殊師利菩薩對佛說：『世尊！如果以真實為實諦，那麼真實之法就是如來（Tathagata，佛的稱號）、虛空（akasa，空間）和佛性（buddha-dhatu，佛的本性）。如果這樣，如來、虛空和佛性就沒有差別了。』 佛告訴文殊師利：『有苦（duhkha，痛苦），有諦（satya，真理）、有實；有集（samudaya，苦的根源），有諦、有實；有滅（nirodha，苦的止息），有諦、有實；有道（marga，通往滅苦的道路），有諦、有實。善男子！如來，不是苦、不是諦，是實；虛空，不是苦、不是諦，是實；佛性，不是苦、不是諦，是實。』 『文殊師利！所說的苦，是無常（anitya，變化）的相狀、是可斷的相狀，這是實諦。如來的本性，不是苦、不是無常、不是可斷的相狀，所以是實；虛空、佛性也是如此。』 『再者，善男子！所說的集，能使五陰（skandha，構成個體的五種要素）
【English Translation】 English version:
Just as a goldsmith or silversmith is named when forging gold or silver, so one person has many names. The Dharma is also like this; in reality, it is one but has many names. That which arises from the union of parents is called the mundane truth (samvrti-satya); that which arises from the union of the twelve links of dependent origination is called the ultimate truth (paramartha-satya).' Manjushri Bodhisattva said to the Buddha, 'World Honored One! What is the meaning of what you call the real truth?' The Buddha said, 'Good man! What is called the real truth is the true Dharma. Good man! If a Dharma is not true, it cannot be called the real truth. Good man! The real truth is without inversion; that which is without inversion is called the real truth. Good man! The real truth is without falsehood; if there is falsehood, it cannot be called the real truth. Good man! The real truth refers to the Mahayana (a major branch of Buddhism); that which is not Mahayana cannot be called the real truth. Good man! The real truth is what the Buddha speaks, not what the demons speak; if it is what the demons speak and not what the Buddha speaks, it cannot be called the real truth. Good man! The real truth is one pure path, there is no second. Good man! Having permanence, having bliss, having self, having purity, this is the meaning of the real truth.' Manjushri Bodhisattva said to the Buddha, 'World Honored One! If the real is taken as the real truth, then the real Dharma is the Tathagata (the title of the Buddha), space (akasa), and Buddha-nature (buddha-dhatu). If this is so, then the Tathagata, space, and Buddha-nature are not different.' The Buddha told Manjushri, 'There is suffering (duhkha), there is truth (satya), there is reality; there is origin (samudaya), there is truth, there is reality; there is cessation (nirodha), there is truth, there is reality; there is path (marga), there is truth, there is reality. Good man! The Tathagata is not suffering, not truth, but is reality; space is not suffering, not truth, but is reality; Buddha-nature is not suffering, not truth, but is reality.' 'Manjushri! What is called suffering is the characteristic of impermanence (anitya), the characteristic of being able to be severed, this is the real truth. The nature of the Tathagata is not suffering, not impermanent, not the characteristic of being able to be severed, therefore it is real; space and Buddha-nature are also like this.' 'Furthermore, good man! What is called origin is that which causes the five aggregates (skandha, the five elements that constitute an individual)'
和合而生，亦名為苦、亦名無常，是可斷相，是為實諦。善男子！如來非是集性、非是陰因、非可斷相，是故為實；虛空、佛性亦復如是。
「善男子！所言滅者，名煩惱滅，亦常、無常。二乘所得名曰無常；諸佛所得是則名常、亦名證法，是為實諦。善男子！如來之性不名為滅，能滅煩惱，非常、無常，不名證知，常住無變，是故為實；虛空、佛性亦復如是。
「善男子！道者能斷煩惱，亦常、無常，是可修法，是名實諦。如來非道，能斷煩惱，非常、無常，非可修法，常住不變，是故為實；虛空、佛性亦復如是。
「複次，善男子！言真實者，即是如來；如來者，即是真實。真實者，即是虛空；虛空者，即是真實。真實者，即是佛性；佛性者，即是真實。
「文殊師利！有苦、有苦因、有苦盡、有苦對。如來非苦乃至非對，是故為實，不名為諦；虛空、佛性亦復如是。苦者，有為、有漏、無樂。如來非有為、非有漏，湛然安樂，是實非諦。」
文殊師利白佛言：「世尊！如佛所說：『不顛倒者，名為實諦。』若爾者，四諦之中有四倒不？如其有者，云何說言：『無有顛倒，名為實諦。』一切顛倒不名為實。」
佛告文殊師利：「一切顛倒皆入苦諦。如諸眾生有顛倒心，名為
【現代漢語翻譯】 現代漢語譯本：
'和合而生'，也稱為'苦'（duhkha，指痛苦），也稱為'無常'（anitya，指變化無常），是可以斷除的現象，這是'實諦'（satya，指真實諦理）。善男子！如來（tathagata，指佛）不是'集性'（samudaya，指苦的根源），不是'陰因'（skandha hetu，指構成存在的要素的因），不是可以斷除的現象，所以是真實的；虛空（akasha，指空間）、佛性（buddhatā，指佛的本性）也是如此。
'善男子！'所說的'滅'（nirodha，指苦的止息），是指煩惱的滅除，也是'常'（nitya，指永恒）和'無常'。二乘（sravaka-yana和pratyekabuddha-yana，指聲聞乘和緣覺乘）所證得的稱為'無常'；諸佛（buddha，指覺悟者）所證得的則稱為'常'，也稱為'證法'，這是'實諦'。善男子！如來的本性不稱為'滅'，能滅除煩惱，不是'常'，也不是'無常'，不稱為'證知'，常住不變，所以是真實的；虛空、佛性也是如此。
'善男子！'道（marga，指通往解脫的道路）能斷除煩惱，也是'常'和'無常'，是可以修習的法，這稱為'實諦'。如來不是'道'，能斷除煩惱，不是'常'，也不是'無常'，不是可以修習的法，常住不變，所以是真實的；虛空、佛性也是如此。
'複次，善男子！'所說的'真實'，就是如來；如來，就是真實。真實，就是虛空；虛空，就是真實。真實，就是佛性；佛性，就是真實。
'文殊師利（manjusri，指文殊菩薩）！'有'苦'、有'苦因'、有'苦盡'（nirodha，指苦的止息）、有'苦對'（marga，指通往解脫的道路）。如來不是'苦'，乃至不是'苦對'，所以是真實的，不稱為'諦'；虛空、佛性也是如此。'苦'，是有為（samskrta，指有條件的）、有漏（sasrava，指有煩惱的）、無樂。如來不是有為，不是有漏，清凈安樂，是真實的，不是'諦'。
文殊師利對佛說：'世尊！如佛所說：'不顛倒（aviparita，指不虛妄）的，稱為'實諦'。'如果這樣，四諦（catvari arya satyani，指四聖諦）之中有四倒（viparyasa，指顛倒見）嗎？如果有的，為什麼說：'沒有顛倒，稱為'實諦'。'一切顛倒不稱為真實。'
佛告訴文殊師利：'一切顛倒都屬於苦諦。'如同眾生有顛倒心，稱為 English version:
'Arising from conditions,' is also called 'suffering' (duhkha), also called 'impermanence' (anitya), it is a phenomenon that can be eliminated, this is the 'true reality' (satya). Good man! The Tathagata (tathagata, the Buddha) is not of the nature of 'accumulation' (samudaya, the origin of suffering), not the cause of the 'aggregates' (skandha hetu, the cause of the elements of existence), not a phenomenon that can be eliminated, therefore is real; space (akasha), Buddha-nature (buddhatā) are also like this.
'Good man!' What is called 'cessation' (nirodha, the cessation of suffering), refers to the cessation of afflictions, it is also 'permanent' (nitya) and 'impermanent'. What the two vehicles (sravaka-yana and pratyekabuddha-yana, the Hearer Vehicle and the Solitary Realizer Vehicle) attain is called 'impermanent'; what the Buddhas (buddha, the awakened ones) attain is called 'permanent', also called 'the Dharma of realization', this is the 'true reality'. Good man! The nature of the Tathagata is not called 'cessation', it can eliminate afflictions, it is neither 'permanent' nor 'impermanent', it is not called 'realization', it is eternally abiding and unchanging, therefore it is real; space, Buddha-nature are also like this.
'Good man!' The path (marga, the path to liberation) can eliminate afflictions, it is also 'permanent' and 'impermanent', it is a practice that can be cultivated, this is called 'true reality'. The Tathagata is not the 'path', it can eliminate afflictions, it is neither 'permanent' nor 'impermanent', it is not a practice that can be cultivated, it is eternally abiding and unchanging, therefore it is real; space, Buddha-nature are also like this.
'Furthermore, good man!' What is called 'real' is the Tathagata; the Tathagata is real. Real is space; space is real. Real is Buddha-nature; Buddha-nature is real.
'Manjusri (manjusri, the Bodhisattva Manjusri)!' There is 'suffering', there is the 'cause of suffering', there is the 'cessation of suffering' (nirodha), there is the 'path to the cessation of suffering' (marga). The Tathagata is not 'suffering', and not even the 'path', therefore it is real, it is not called a 'truth'; space, Buddha-nature are also like this. 'Suffering' is conditioned (samskrta), defiled (sasrava), and without joy. The Tathagata is not conditioned, not defiled, it is pure and joyful, it is real, not a 'truth'.
Manjusri said to the Buddha: 'World Honored One! As the Buddha said: 'What is not inverted (aviparita) is called 'true reality'.' If so, are there four inversions (viparyasa) among the Four Noble Truths (catvari arya satyani)? If there are, how can it be said: 'What is without inversion is called 'true reality'.' All inversions are not called real.'
The Buddha told Manjusri: 'All inversions belong to the truth of suffering.' Just as sentient beings have inverted minds, it is called
【English Translation】 'Arising from conditions,' is also called 'suffering,' also called 'impermanence,' it is a phenomenon that can be eliminated, this is the 'true reality.' Good man! The Tathagata is not of the nature of 'accumulation,' not the cause of the 'aggregates,' not a phenomenon that can be eliminated, therefore is real; space, Buddha-nature are also like this. 'Good man!' What is called 'cessation,' refers to the cessation of afflictions, it is also 'permanent' and 'impermanent.' What the two vehicles attain is called 'impermanent'; what the Buddhas attain is called 'permanent,' also called 'the Dharma of realization,' this is the 'true reality.' Good man! The nature of the Tathagata is not called 'cessation,' it can eliminate afflictions, it is neither 'permanent' nor 'impermanent,' it is not called 'realization,' it is eternally abiding and unchanging, therefore it is real; space, Buddha-nature are also like this. 'Good man!' The path can eliminate afflictions, it is also 'permanent' and 'impermanent,' it is a practice that can be cultivated, this is called 'true reality.' The Tathagata is not the 'path,' it can eliminate afflictions, it is neither 'permanent' nor 'impermanent,' it is not a practice that can be cultivated, it is eternally abiding and unchanging, therefore it is real; space, Buddha-nature are also like this. 'Furthermore, good man!' What is called 'real' is the Tathagata; the Tathagata is real. Real is space; space is real. Real is Buddha-nature; Buddha-nature is real. 'Manjusri!' There is 'suffering,' there is the 'cause of suffering,' there is the 'cessation of suffering,' there is the 'path to the cessation of suffering.' The Tathagata is not 'suffering,' and not even the 'path,' therefore it is real, it is not called a 'truth'; space, Buddha-nature are also like this. 'Suffering' is conditioned, defiled, and without joy. The Tathagata is not conditioned, not defiled, it is pure and joyful, it is real, not a 'truth'. Manjusri said to the Buddha: 'World Honored One! As the Buddha said: 'What is not inverted is called 'true reality'.' If so, are there four inversions among the Four Noble Truths? If there are, how can it be said: 'What is without inversion is called 'true reality'.' All inversions are not called real.' The Buddha told Manjusri: 'All inversions belong to the truth of suffering.' Just as sentient beings have inverted minds, it is called
顛倒。善男子！譬如有人不受父母尊長教敕、雖受不能隨順修行，如是人等名為顛倒。如是顛倒非不是苦，即是苦也。」
文殊師利言：「如佛所說：『不虛妄者即是實諦。』若爾者，當知虛妄，則非實諦。」
佛言：「善男子！一切虛妄皆入苦諦。如有眾生欺誑於他，以是因緣墮于地獄、畜生、餓鬼，如是等法名為虛妄。如是虛妄非不是苦，即是苦也。聲聞、緣覺、諸佛世尊遠離不行，故名虛妄。如是虛妄，諸佛、二乘所斷除故，故名實諦。」
文殊師利言：「如佛所說：『大乘是實諦。』者，當知聲聞、辟支佛乘則為不實。」
佛言：「文殊師利！彼二乘者，亦實、不實。聲聞、緣覺斷諸煩惱，則名為實；無常、不住，是變易法，名為不實。」
文殊師利言：「如佛所說：『若佛所說名為實者，當知魔說則為不實。』世尊！如魔所說，聖諦攝不？」
佛言：「文殊師利！魔所說者，二諦所攝，所謂苦、集。凡是一切非法、非律，不能令人而得利益，終日宣說亦無有人見苦、斷集、證滅、修道，是名虛妄。如是虛妄名為魔說。」
文殊師利言：「如佛所說：『一道清凈，無有二。』者，諸外道等亦復說言：『我有一道，清凈無二。』若言一道是實諦者，與彼外道有何差
{ "translations": [ "現代漢語譯本：顛倒。善男子！譬如有人不接受父母長輩的教誨，即使接受了也不能依教奉行，這樣的人就叫做顛倒。這樣的顛倒並非不是苦，它本身就是苦。」", "文殊師利菩薩說：『如佛所說：』不虛妄的就是真諦。『如果這樣，那麼應當知道虛妄就不是真諦。』", "佛說：『善男子！一切虛妄都屬於苦諦。如有眾生欺騙他人，因此因緣會墮入地獄、畜生、餓鬼道，這樣的法就叫做虛妄。這樣的虛妄並非不是苦，它本身就是苦。聲聞（sravaka，聽聞佛法而修行的人）、緣覺（pratyekabuddha，靠自己覺悟的人）、諸佛世尊都遠離不行這些虛妄，所以叫做虛妄。這樣的虛妄，被諸佛和二乘（聲聞和緣覺）所斷除，所以叫做真諦。』", "文殊師利菩薩說：『如佛所說：』大乘（mahayana，以普度眾生為目標的佛教流派）是真諦。『那麼，應當知道聲聞乘和辟支佛乘（pratyekabuddhayana，緣覺的修行方式）就不是真實的。』", "佛說：『文殊師利！這二乘，既是真實的，又是不真實的。聲聞和緣覺斷除各種煩惱，這叫做真實；但他們所證悟的境界是無常、不住的，是會變化的法，所以叫做不真實。』", "文殊師利菩薩說：『如佛所說：』如果佛所說的是真實的，那麼應當知道魔所說的就是不真實的。『世尊！魔所說的，屬於聖諦（aryasatya，佛教的四聖諦）嗎？』", "佛說：『文殊師利！魔所說的，屬於二諦（satyadvaya，世俗諦和勝義諦）所攝，也就是苦諦和集諦。凡是一切不符合佛法、不符合戒律的，不能使人得到利益的，即使整天宣說，也沒有人能見到苦、斷除集、證得滅、修習道，這就叫做虛妄。這樣的虛妄就叫做魔說。』", "文殊師利菩薩說：『如佛所說：』一道清凈，沒有第二道。『那麼，其他外道也說：』我有一道，清凈無二。『如果說一道是真諦，那麼和外道有什麼區別呢？』" ], "english_translations": [ "English version: 'Inversion. Good man! It is like someone who does not accept the teachings of their parents and elders, and even if they do, they do not follow and practice accordingly. Such people are called inverted. Such inversion is not not suffering; it is suffering itself.'", "Manjushri (bodhisattva of wisdom) said, 'As the Buddha said, "That which is not false is the true reality." If that is so, then it should be known that falsehood is not the true reality.'", "The Buddha said, 'Good man! All falsehood belongs to the truth of suffering (dukkha satya). If there are beings who deceive others, due to this cause, they will fall into hell, the animal realm, and the realm of hungry ghosts. Such dharmas are called falsehood. Such falsehood is not not suffering; it is suffering itself. Sravakas (hearers of the Buddha's teachings), pratyekabuddhas (solitary realizers), and all Buddhas, the World Honored Ones, stay far away from and do not engage in these falsehoods, therefore they are called falsehood. Such falsehood, because it is eliminated by the Buddhas and the two vehicles (sravakas and pratyekabuddhas), is called the true reality.'", "Manjushri said, 'As the Buddha said, "The Mahayana (the Great Vehicle) is the true reality," then it should be known that the Sravaka Vehicle and the Pratyekabuddha Vehicle are not true.'", "The Buddha said, 'Manjushri! Those of the two vehicles are both true and not true. Sravakas and pratyekabuddhas, having cut off all afflictions, are called true; but their realization is impermanent, not abiding, and is a changing dharma, so it is called not true.'", "Manjushri said, 'As the Buddha said, "If what the Buddha says is called true, then it should be known that what Mara (demon) says is not true." World Honored One! What Mara says, is it included in the noble truths (aryasatya)?'", "The Buddha said, 'Manjushri! What Mara says is included in the two truths (satyadvaya), namely the truth of suffering and the truth of the origin of suffering. All that is not in accordance with the Dharma, not in accordance with the precepts, and cannot bring benefit to people, even if it is proclaimed all day long, no one will see suffering, cut off the origin of suffering, realize cessation, or practice the path. This is called falsehood. Such falsehood is called Mara's teaching.'", "Manjushri said, 'As the Buddha said, "One path is pure, there is no second." Then, other external paths also say, "I have one path, pure and without a second." If it is said that one path is the true reality, then what is the difference from those external paths?'" ] }
別？若無差別，不應說言：『一道清凈。』」
佛言：「善男子！諸外道等有苦、集諦，無滅、道諦，于非滅中而生滅想、于非道中而生道想、于非果中而生果想、于非因中而生因想。以是義故，彼無一道清凈無二。」
文殊師利言：「如佛所說：『有常、有我、有樂、有凈是實義。』者，諸外道等應有實諦，佛法中無。何以故？諸外道輩亦復說言：『諸行是常。』云何是常？可意、不可意、諸業報等受不失故。可意者，名十善報；不可意者，十不善報。若言諸行悉皆無常，而作業者於此已滅，誰復于彼受果報乎？以是義故，諸行是常。殺生因緣故名為常。世尊！若言諸行悉無常者，能殺、可殺，二俱無常。若無常者，誰于地獄而受罪報？若言定有地獄受報者，當知諸行實非無常。
「世尊！繫心專念亦名為常，所謂十年所念，乃至百年亦不忘失，是故為常。若無常者，本所見事誰憶？誰念？以是因緣，一切諸行非無常也。
「世尊！一切憶想亦名為常。有人先見他人手、足、頭項等相，后時若見便還識之。若無常者，本相應滅。
「世尊！諸所作業以久修習，若從初學、或經三年、或經五年，然後善知，故名為常。
「世尊！算數之法從一至二、從二至三，乃至百、千。若無
【現代漢語翻譯】 「如果它們沒有差別，就不應該說『只有一條清凈之道』。」
佛說：「善男子！那些外道有苦諦和集諦，但沒有滅諦和道諦。他們在非滅中產生滅的想法，在非道中產生道的想法，在非果中產生果的想法，在非因中產生因的想法。因為這個原因，他們沒有唯一清凈之道，而是有兩條。」
文殊師利說：「如果像佛所說，『有常、有我、有樂、有凈是真實的意義』，那麼那些外道應該有真實的諦理，而佛法中卻沒有。為什麼呢？因為那些外道也說『諸行是常』。什麼是常呢？因為可意（令人愉悅的）和不可意（令人不悅的）的各種業報的承受不會消失。可意指的是十善的果報，不可意指的是十不善的果報。如果說諸行都是無常的，那麼造業的人已經滅亡，誰又會承受果報呢？因為這個原因，諸行是常的。殺生的因緣也因此被稱為常。世尊！如果說諸行都是無常的，那麼能殺的和被殺的，兩者都是無常的。如果都是無常的，誰會在地獄中承受罪報呢？如果說一定有地獄受報，那麼應當知道諸行實際上不是無常的。」
「世尊！專心念誦也稱為常，比如十年所念，甚至百年也不會忘記，所以是常。如果無常，那麼最初所見的事情誰會記得？誰會念誦？因為這個原因，一切諸行不是無常的。」
「世尊！一切回憶和想像也稱為常。有人先前見過他人的手、腳、頭、頸等相貌，之後再見到時還能認出。如果無常，那麼最初的相貌應該已經滅亡了。」
「世尊！所做的各種事情，經過長久的練習，比如從初學開始，或者經過三年、五年，然後才能熟練掌握，所以稱為常。」
「世尊！算數的方法，從一到二，從二到三，乃至百、千。如果無
【English Translation】 『If there is no difference, it should not be said, 「There is only one path of purity.」』
The Buddha said, 『Good man! Those non-Buddhists have the truth of suffering (duhkha satya) and the truth of the origin of suffering (samudaya satya), but they do not have the truth of the cessation of suffering (nirodha satya) and the truth of the path to the cessation of suffering (marga satya). They generate the idea of cessation in what is not cessation, the idea of the path in what is not the path, the idea of the result in what is not the result, and the idea of the cause in what is not the cause. For this reason, they do not have one path of purity, but two.』
Manjushri said, 『If, as the Buddha says, 「There is permanence (nitya), self (atman), bliss (sukha), and purity (subha), which are the real meanings,」 then those non-Buddhists should have real truths, but there are none in the Buddha's teachings. Why is that? Because those non-Buddhists also say, 「All phenomena (samskara) are permanent.」 What is permanent? Because the reception of various karmic retributions, both pleasant (desirable) and unpleasant (undesirable), does not disappear. Pleasant refers to the retribution of the ten good deeds, and unpleasant refers to the retribution of the ten non-good deeds. If it is said that all phenomena are impermanent (anitya), then the one who created the karma has already perished, so who will receive the retribution? For this reason, all phenomena are permanent. The cause of killing is also called permanent. World Honored One! If it is said that all phenomena are impermanent, then both the killer and the killed are impermanent. If both are impermanent, who will receive the punishment in hell? If it is said that there is definitely retribution in hell, then it should be known that phenomena are not actually impermanent.』
『World Honored One! Concentrated mindfulness is also called permanent. For example, what is contemplated for ten years, even for a hundred years, will not be forgotten, therefore it is permanent. If it is impermanent, who will remember the things that were initially seen? Who will contemplate them? For this reason, all phenomena are not impermanent.』
『World Honored One! All memories and imaginations are also called permanent. If someone has previously seen the appearance of another person's hands, feet, head, neck, etc., and then sees them again later, they can still recognize them. If it is impermanent, then the original appearance should have perished.』
『World Honored One! Various actions that are done through long practice, such as starting from the beginning, or after three or five years, one can then become proficient, therefore it is called permanent.』
『World Honored One! The method of counting, from one to two, from two to three, up to a hundred, a thousand. If there is no
常者，初一應滅。初一若滅，誰復至二？如是常一，終無有二。以一不滅故得至二，乃至百、千，是故為常。
「世尊！如讀誦法，誦一阿含，至二阿含，乃至三、四阿含。如其無常，所可讀誦終不至四。以是讀誦增長因緣，故名為常。
「世尊！瓶、衣、車乘，如人負債；大地形相、山、河、樹林、藥木、草葉、眾生治病皆悉是常，亦復如是。
「世尊！一切外道皆作是說：『諸行是常。』若是常者，即是實諦。
「世尊！有諸外道復言有樂。云何知耶？受者定得可意報故。世尊！凡受樂者必定得之，所謂大梵天王、大自在天、釋提桓因、毗紐天及諸人天。以是義故，名定有樂。
「世尊！有諸外道復言有樂，能令眾生生求望故，饑者求食、渴者求飲、寒者求溫、熱者求涼、極者求息、病者求差、欲者求色。若無樂者，彼何緣求？以有求者，故知有樂。
「世尊！有諸外道復作是言：『施能得樂。』世間之人好施沙門、諸婆羅門、貧窮、困苦，衣服、飲食、臥具、醫藥、象馬車乘、末香、涂香、眾花、屋宅依止、燈明。作如是等種種惠施，為我後世受可意報，是故當知決定有樂。
「世尊！有諸外道復作是言：『以因緣故，當知有樂。』所謂受樂者，有因緣故名為樂觸
【現代漢語翻譯】 現代漢語譯本： 『常』的含義是，最初的一個如果滅了，那麼誰還會到第二個呢？如果像這樣只有一個常，那就永遠不會有第二個。正因為第一個不滅，才能到第二個，乃至到百、千，所以才說是常。 『世尊！』就像讀誦佛法一樣，誦讀第一部《阿含經》（Agama，佛教經典），然後到第二部《阿含經》，乃至第三部、第四部《阿含經》。如果它是無常的，那麼所讀誦的就永遠不會到第四部。正因為讀誦有增長的因緣，所以才稱為常。 『世尊！』瓶子、衣服、車乘，就像人揹負的債務一樣；大地的形狀、山、河、樹林、藥木、草葉、眾生治病，這些都是常，也是如此。 『世尊！』一切外道都這樣說：『諸行（samskara，一切有為法）是常。』如果是常，那就是真實的真理。 『世尊！』有些外道又說有樂。怎麼知道呢？因為受者必定得到可意的果報。『世尊！』凡是享受快樂的人必定能得到，比如大梵天王（Mahabrahma，色界初禪天之主）、大自在天（Mahesvara，欲界頂天之主）、釋提桓因（Sakra devanam Indra，忉利天之主）、毗紐天（Visnu，印度教主神之一）以及諸人天。因為這個道理，所以說必定有樂。 『世尊！』有些外道又說有樂，能讓眾生生起追求的慾望，飢餓的人追求食物，口渴的人追求飲水，寒冷的人追求溫暖，炎熱的人追求涼爽，疲憊的人追求休息，生病的人追求痊癒，有慾望的人追求美色。如果沒有快樂，他們又為何追求呢？因為有追求的人，所以知道有快樂。 『世尊！』有些外道又這樣說：『佈施能得到快樂。』世間的人喜歡佈施給沙門（sramana，出家修行者）、婆羅門（brahmana，印度教祭司）、貧窮困苦的人，佈施衣服、飲食、臥具、醫藥、象馬車乘、末香、涂香、各種花、房屋住所、燈火照明。做這些種種佈施，是爲了我後世能得到可意的果報，所以應當知道決定有快樂。 『世尊！』有些外道又這樣說：『因為因緣的緣故，應當知道有快樂。』所謂享受快樂的人，因為有因緣的緣故，所以稱為樂觸（sukha-sparsha，快樂的感受）。
【English Translation】 English version: The meaning of 'permanent' is that if the first one ceases, then who would reach the second? If there is only one permanent thing like this, then there would never be a second. It is because the first one does not cease that it can reach the second, and even to hundreds and thousands, therefore it is called permanent. 'Venerable One!' Just like reciting the Dharma, reciting one Agama (Buddhist scriptures), then to the second Agama, and even to the third and fourth Agamas. If it were impermanent, then what is recited would never reach the fourth. It is because the recitation has the cause and condition for growth that it is called permanent. 'Venerable One!' Pots, clothes, and vehicles are like debts that people bear; the shape of the earth, mountains, rivers, forests, medicinal trees, grass leaves, and the treatment of diseases for sentient beings, all these are permanent, and it is the same. 'Venerable One!' All the non-Buddhists say this: 'All conditioned things (samskara) are permanent.' If they are permanent, then that is the real truth. 'Venerable One!' Some non-Buddhists also say there is pleasure. How do we know? Because the receiver will definitely get a desirable reward. 'Venerable One!' All those who enjoy pleasure will definitely get it, such as Mahabrahma (the lord of the first dhyana heaven in the form realm), Mahesvara (the lord of the highest heaven in the desire realm), Sakra devanam Indra (the lord of the Trayastrimsa heaven), Visnu (one of the main gods in Hinduism), and all the gods and humans. Because of this reason, it is said that there is definitely pleasure. 'Venerable One!' Some non-Buddhists also say there is pleasure, which can cause sentient beings to have desires, the hungry seek food, the thirsty seek drink, the cold seek warmth, the hot seek coolness, the tired seek rest, the sick seek healing, and those with desires seek beauty. If there were no pleasure, why would they seek it? Because there are those who seek, therefore we know there is pleasure. 'Venerable One!' Some non-Buddhists also say this: 'Giving can obtain pleasure.' People in the world like to give to sramanas (ascetics), brahmanas (Hindu priests), the poor and the suffering, giving clothes, food, bedding, medicine, elephants, horses, carriages, powdered incense, scented ointment, various flowers, houses, and lighting. Doing these various kinds of giving is so that I can receive desirable rewards in my next life, therefore it should be known that there is definitely pleasure. 'Venerable One!' Some non-Buddhists also say this: 'Because of causes and conditions, it should be known that there is pleasure.' Those who enjoy pleasure, because of causes and conditions, are called pleasant contact (sukha-sparsha).
。若無樂者，何得因緣？如無兔角則無因緣，有樂因緣則知有樂。
「世尊！有諸外道復作是言：『上、中、下故，當知有樂。』下受樂者，釋提桓因；中受樂者，大梵天王；上受樂者，大自在天。以有如是上、中、下故，當知有樂。
「世尊！有諸外道復言有凈。何以故？若無凈者，不應起欲；若起欲者，當知有凈。又復說言，金、銀、珍寶、琉璃、頗梨、車𤦲、馬瑙、珊瑚、真珠、璧玉、珂貝、流泉、浴池、飲食、衣服、花香、末香、涂香、燈燭之明，如是等物悉是凈法。
「複次，有凈，謂五陰者即是凈器，盛諸凈物，所謂人、天、諸仙、阿羅漢、辟支佛、菩薩、諸佛。以是義故，名之為凈。
「世尊！有諸外道復言有我，有所睹見、能造作故。譬如有人入陶師家，雖復不見陶師之身，以見輪繩，定知其家必是陶師。我亦如是，眼見色已，必知有我。若無我者，誰能見色？聞聲乃至觸、法，亦復如是。
「複次，有我。云何得知？因相故知。何等為相？喘息、視眴、壽命、役心、受諸苦樂、貪求、瞋恚，如是等法悉是我相，是故當知必定有我。
「複次，有我，能別味故。有人食果，見已知味，是故當知必定有我。
「複次，有我。云何知耶？執作業故。執鐮能刈
【現代漢語翻譯】 現代漢語譯本：如果不存在快樂，又怎麼會有快樂的因緣呢？就像沒有兔角就不會有兔角的因緣一樣，有了快樂的因緣，就知道有快樂存在。 世尊！有些外道又這樣說：『因為有上、中、下之分，所以應當知道有快樂。』下等享受快樂的是釋提桓因（帝釋天）；中等享受快樂的是大梵天王；上等享受快樂的是大自在天。因為有這樣的上、中、下之分，所以應當知道有快樂。 世尊！有些外道又說有清凈。為什麼呢？如果不存在清凈，就不應該產生慾望；如果產生了慾望，就應當知道有清凈。他們又說，金、銀、珍寶、琉璃、頗梨（水晶）、車磲（海貝）、瑪瑙、珊瑚、珍珠、璧玉、珂貝（白色貝殼）、流泉、浴池、飲食、衣服、花香、末香（香粉）、涂香（香油）、燈燭的光明，這些東西都是清凈的。 還有，他們認為清凈是指五陰（色、受、想、行、識）是清凈的容器，盛放著各種清凈之物，比如人、天人、諸仙、阿羅漢、辟支佛、菩薩、諸佛。因為這個原因，所以稱為清凈。 世尊！有些外道又說有『我』，因為有能看見、能造作的緣故。比如有人進入陶工的家，雖然沒有看見陶工本人，但看到輪子和繩子，就一定知道這家是陶工的。『我』也是這樣，眼睛看到顏色后，一定知道有『我』。如果沒有『我』，誰能看見顏色呢？聽到聲音乃至觸覺、法，也是同樣的道理。 還有，有『我』。怎麼知道呢？通過現象知道。什麼是現象呢？呼吸、眨眼、壽命、用心、感受各種苦樂、貪求、嗔恨，這些都是『我』的現象，所以應當知道一定有『我』。 還有，有『我』，因為能分辨味道。有人吃水果，知道味道，所以應當知道一定有『我』。 還有，有『我』。怎麼知道呢？因為能執持工具進行操作。拿著鐮刀能收割
【English Translation】 English version: If there is no pleasure, how can there be a cause for pleasure? Just as there is no cause for a rabbit's horn because there is no rabbit's horn, if there is a cause for pleasure, then it is known that pleasure exists. World Honored One! Some other sects also say: 'Because there are superior, middle, and inferior levels, it should be known that there is pleasure.' Those who experience pleasure at the inferior level are Śakra Devānām Indra (Shakra, the king of gods); those who experience pleasure at the middle level are Mahābrahmā (Great Brahma); those who experience pleasure at the superior level are Maheśvara (Great Lord). Because there are such superior, middle, and inferior levels, it should be known that there is pleasure. World Honored One! Some other sects also say there is purity. Why? If there is no purity, there should be no desire; if desire arises, it should be known that there is purity. They also say that gold, silver, precious jewels, lapis lazuli, crystal, tridacna (giant clam), agate, coral, pearls, jade, cowrie shells, flowing springs, bathing pools, food, clothing, flower fragrances, powdered incense, applied incense, and the light of lamps and candles, all these things are pure. Furthermore, they consider purity to be the five skandhas (form, feeling, perception, mental formations, consciousness), which are pure containers holding pure things, such as humans, devas (gods), immortals, Arhats, Pratyekabuddhas, Bodhisattvas, and Buddhas. For this reason, it is called purity. World Honored One! Some other sects also say there is a 'self' because there is seeing and creating. For example, if someone enters a potter's house, even if they do not see the potter himself, by seeing the wheel and rope, they know for sure that the house belongs to a potter. The 'self' is also like this; after the eyes see a color, it is certain that there is a 'self'. If there is no 'self', who can see the color? Hearing sounds, and even touch and dharma, are the same. Furthermore, there is a 'self'. How is it known? It is known through phenomena. What are the phenomena? Breathing, blinking, lifespan, using the mind, experiencing various sufferings and pleasures, greed, and hatred, these are all phenomena of the 'self', so it should be known that there is definitely a 'self'. Furthermore, there is a 'self' because it can distinguish flavors. When someone eats fruit and knows the flavor, it should be known that there is definitely a 'self'. Furthermore, there is a 'self'. How is it known? Because it can hold tools and perform actions. Holding a sickle, it can harvest.
、執斧能斫、執瓶盛水、執車能御，如是等事我執能作，是故當知必定有我。
「複次，有我。云何知耶？即于生時欲得乳哺，乘宿習故，是故當知必定有我。
「複次，有我云何知耶？和合利益他眾生故。譬如瓶、衣、車乘、田宅、山林、樹木、象、馬、牛、羊，如是等物若和合者則有利益。此內五陰亦復如是，眼等諸根有和合故則利益我，是故當知必定有我。
「複次，有我。云何知耶？有遮法故。如有物故則有遮礙，物若無者則無有遮。若有遮者則知有我，是故當知必定有我。
「複次，有我。云何知耶？伴非伴故。親與非親非是伴侶，正法、邪法亦非伴侶，智與非智亦非伴侶，沙門、非沙門，婆羅門、非婆羅門，子、非子，晝、非晝，夜、非夜，我、非我，如是等法為伴非伴，是故當知必定有我。
「世尊！諸外道等種種說有常、樂、我、凈，當知定有常、樂、我、凈。世尊！以是義故，諸外道等亦得說言：『我有真諦。』」
佛言：「善男子！若有沙門、婆羅門，有常、有樂、有凈、有我者，是非沙門、非婆羅門。何以故？迷於生死，離一切智大導師故。如是沙門、婆羅門等沉沒諸欲，善法羸損故。是諸外道繫在貪慾、瞋恚、癡獄，堪忍愛樂故。是諸外道雖知業果自
【現代漢語翻譯】 現代漢語譯本 『拿著斧頭能夠砍斫，拿著瓶子能夠盛水，駕馭車輛能夠行駛，像這些事情都是我能夠做的，所以應當知道必定有我。』 『再者，有我。如何知道呢？就是在出生時想要得到乳汁哺育，這是因為宿世的習性，所以應當知道必定有我。』 『再者，有我，如何知道呢？因為和合能夠利益其他眾生。譬如瓶子、衣服、車輛、田地、房屋、山林、樹木、大象、馬、牛、羊，像這些東西如果和合在一起就會產生利益。這內在的五陰（色、受、想、行、識）也是如此，眼睛等諸根和合在一起就能利益我，所以應當知道必定有我。』 『再者，有我。如何知道呢？因為有遮礙的緣故。如果存在物體就會有遮礙，如果物體不存在就沒有遮礙。如果有遮礙，就知道有我，所以應當知道必定有我。』 『再者，有我。如何知道呢？因為有伴侶和非伴侶的緣故。親近與不親近的不是伴侶，正法與邪法也不是伴侶，智慧與非智慧也不是伴侶，沙門（出家修行者）與非沙門，婆羅門（祭司）與非婆羅門，兒子與非兒子，白天與非白天，夜晚與非夜晚，我與非我，像這些法有伴侶和非伴侶，所以應當知道必定有我。』 『世尊！那些外道等種種宣說有常、樂、我、凈，應當知道必定有常、樂、我、凈。世尊！因為這個道理，那些外道等也能夠說：『我有真諦。』』 佛說：『善男子！如果有沙門、婆羅門，認為有常、有樂、有凈、有我，那麼他們就不是沙門、不是婆羅門。為什麼呢？因為他們迷惑于生死，遠離了一切智的大導師。像這樣的沙門、婆羅門等沉溺於各種慾望，善法衰弱。這些外道被貪慾、瞋恚、愚癡的牢獄所束縛，能夠忍受並喜愛這些。這些外道雖然知道業報的自作自受，但卻不能斷除煩惱。』
【English Translation】 English version 'Holding an axe, one can chop; holding a bottle, one can fill it with water; driving a vehicle, one can travel. Such things are what I can do, therefore it should be known that there is definitely a self.' 'Furthermore, there is a self. How is this known? It is that at birth, one desires milk, due to past habits. Therefore, it should be known that there is definitely a self.' 'Furthermore, there is a self. How is this known? Because combination benefits other beings. For example, a bottle, clothes, a vehicle, fields, houses, mountains, forests, trees, elephants, horses, cows, and sheep. If such things are combined, there is benefit. The inner five skandhas (form, feeling, perception, mental formations, consciousness) are also like this. When the eyes and other senses are combined, they benefit me. Therefore, it should be known that there is definitely a self.' 'Furthermore, there is a self. How is this known? Because there is obstruction. If there is an object, there is obstruction. If there is no object, there is no obstruction. If there is obstruction, then it is known that there is a self. Therefore, it should be known that there is definitely a self.' 'Furthermore, there is a self. How is this known? Because there are companions and non-companions. Those who are close and not close are not companions. Right Dharma and wrong Dharma are not companions. Wisdom and non-wisdom are not companions. A Shramana (ascetic) and a non-Shramana, a Brahmin (priest) and a non-Brahmin, a son and a non-son, day and non-day, night and non-night, self and non-self. Such dharmas have companions and non-companions. Therefore, it should be known that there is definitely a self.' 'World Honored One! Those non-Buddhists and others variously say that there is permanence, bliss, self, and purity. It should be known that there is definitely permanence, bliss, self, and purity. World Honored One! Because of this reason, those non-Buddhists and others can also say: 『I have the true meaning.』' The Buddha said: 'Good man! If there are Shramanas or Brahmins who believe in permanence, bliss, purity, and a self, then they are not Shramanas or Brahmins. Why? Because they are deluded about birth and death, and are far from the great teacher of all wisdom. Such Shramanas and Brahmins are immersed in various desires, and their good dharmas are weakened. These non-Buddhists are bound by the prison of greed, hatred, and delusion, and they can endure and love these. Although these non-Buddhists know that the results of karma are self-made and self-received, they cannot cut off their afflictions.'
作自受，而猶不能遠離惡法。是諸外道非是正法、正命、自活。何以故？無智慧火，不能消故。是諸外道雖欲貪著上妙五欲，貧于善法、不勤修故。是諸外道雖欲往至正解脫中，而持戒足不成就故。是諸外道雖欲求樂，而不能求樂因緣故。是諸外道雖復憎惡一切諸苦，然其所行未能遠離諸苦因緣。是諸外道雖為四大毒蛇所纏，猶行放逸，不能謹慎。是諸外道無明所覆，遠離善友，樂在三界無常熾然大火之中而不能出。是諸外道遇諸煩惱難愈之病，而復不求大智良醫。是諸外道方于未來當涉無邊險遠之路，而不知以善法資糧而自莊嚴。是諸外道常為淫慾災毒所害，而反抱持五欲霜毒。是諸外道瞋恚熾盛，而復反更親近惡友。是諸外道常為無明之所覆蔽，而反推求邪惡之法。
「是諸外道常為邪見之所誑惑，而反於中生親善想。是諸外道悕食甘果，而種苦子。是諸外道已處煩惱闇室之中，而反遠離大智炬明。是諸外道患煩惱渴，而復反飲諸欲鹹水。是諸外道漂沒生死無邊大河，而復遠離無上船師。是諸外道迷惑顛倒，言：『諸行常。』諸行若常，無有是處。
大般涅槃經卷第十二 大正藏第 12 冊 No. 0375 大般涅槃經
大般涅槃經卷第十三
宋代沙門慧嚴等依泥洹經加之
【現代漢語翻譯】 現代漢語譯本 他們自作自受，卻仍然不能遠離惡法。這些外道不是正法、正命、自食其力。為什麼呢？因為他們沒有智慧之火，不能消滅（煩惱）。這些外道雖然貪戀美好的五欲，卻因為缺乏善法、不勤奮修行而貧乏。這些外道雖然想要到達真正的解脫，卻因為持戒的根基不穩固而不能實現。這些外道雖然想要追求快樂，卻不能尋求快樂的因緣。這些外道雖然憎恨一切痛苦，但他們的行為卻不能遠離痛苦的因緣。這些外道雖然被四大毒蛇（地、水、火、風）纏繞，仍然放縱自己，不能謹慎。這些外道被無明所覆蓋，遠離善友，喜歡待在三界（欲界、色界、無色界）無常熾熱的大火之中而不能脫身。這些外道遇到難以治癒的煩惱疾病，卻不尋求大智慧的良醫。這些外道將要在未來走上無邊險遠的道路，卻不知道用善法資糧來莊嚴自己。這些外道常常被淫慾的災禍所傷害，反而抱持著五欲的霜毒。這些外道嗔恨心熾盛，反而更加親近惡友。這些外道常常被無明所矇蔽，反而去追求邪惡的法。 這些外道常常被邪見所迷惑，反而對邪見產生親近的想法。這些外道希望吃到甘甜的果實，卻種下苦澀的種子。這些外道已經身處煩惱的黑暗房間之中，反而遠離大智慧的火炬光明。這些外道患有煩惱的乾渴，反而去喝慾望的鹹水。這些外道漂流在生死無邊的大河中，反而遠離無上的船師。這些外道迷惑顛倒，說：『諸行是常住的。』如果諸行是常住的，這是不可能的。
【English Translation】 English version They act by themselves and yet cannot stay away from evil dharmas. These heretics are not practicing the right dharma, right livelihood, or self-sufficiency. Why is that? Because they lack the fire of wisdom and cannot extinguish (afflictions). Although these heretics crave the exquisite five desires, they are impoverished due to their lack of good dharmas and their lack of diligent practice. Although these heretics wish to reach true liberation, they cannot achieve it because their foundation of precepts is not solid. Although these heretics wish to seek happiness, they cannot seek the causes of happiness. Although these heretics hate all suffering, their actions cannot stay away from the causes of suffering. Although these heretics are entangled by the four great poisonous snakes (earth, water, fire, wind), they still indulge themselves and cannot be cautious. These heretics are covered by ignorance, stay away from good friends, and like to stay in the impermanent and blazing fire of the three realms (desire realm, form realm, formless realm) and cannot escape. These heretics encounter difficult-to-cure diseases of afflictions, yet they do not seek a great wise physician. These heretics are about to embark on an endless and dangerous path in the future, yet they do not know to adorn themselves with the resources of good dharmas. These heretics are often harmed by the disaster of lust, yet they embrace the frost poison of the five desires. These heretics have intense anger, yet they become closer to evil friends. These heretics are often covered by ignorance, yet they seek evil dharmas. These heretics are often deluded by wrong views, yet they develop a sense of closeness to these wrong views. These heretics hope to eat sweet fruits, yet they plant bitter seeds. These heretics are already in the dark room of afflictions, yet they stay away from the torchlight of great wisdom. These heretics suffer from the thirst of afflictions, yet they drink the salty water of desires. These heretics drift in the endless river of birth and death, yet they stay away from the supreme boatman. These heretics are confused and inverted, saying: 『All phenomena are permanent.』 If all phenomena were permanent, that would be impossible.
聖行品之下
「善男子！我觀諸行悉皆無常。云何知耶？以因緣故。若有諸法從緣生者，則知無常。是諸外道無有一法不從緣生。善男子！佛性無生、無滅，無去、無來，非過去、非未來、非現在，非因所作、非無因作，非作、非作者，非相、非無相，非有名、非無名，非名、非色，非長、非短，非陰界入之所攝持，是故名常。善男子！佛性即是如來，如來即是法，法即是常。善男子！常者即是如來，如來即是僧，僧即是常。以是義故，從因生法不名為常。是諸外道無有一法不從因生。善男子！是諸外道不見佛性、如來及法，是故外道所可言說悉是妄語，無有真諦。諸凡夫人先見瓶、衣、車乘、舍宅、城郭、河水、山林、男、女、象、馬、牛、羊，后見相似便言是常。當知其實非是常也。
「善男子！一切有為皆是無常。虛空無為，是故為常；佛性無為，是故為常。虛空者即是佛性，佛性者即是如來，如來者即是無為，無為者即是常。常者即是法，法者即是僧，僧即無為，無為者即是常。
「善男子！有為之法凡有二種：色法、非色法。非色法者，心心數法；色法者，地、水、火、風。
「善男子！心名無常。何以故？性是攀緣，相應分別故。善男子！眼識性異乃至意識性異，是故無常
【現代漢語翻譯】 現代漢語譯本 『善男子！我觀察一切諸行都是無常的。如何知道呢？因為它們都是因緣所生。如果任何法是從因緣而生的，那麼就可以知道它是無常的。這些外道沒有一種法不是從因緣而生的。善男子！佛性是無生無滅的，無去無來的，不是過去、不是未來、不是現在，不是因所造作的，也不是無因所造作的，不是能作者，也不是所作者，不是有相，也不是無相，不是有名，也不是無名，不是名，也不是色，不是長，也不是短，不是陰界入所能包含的，所以稱為常。善男子！佛性就是如來（Tathagata，佛的稱號），如來就是法（Dharma，佛法），法就是常。善男子！常就是如來，如來就是僧（Sangha，僧團），僧就是常。因為這個道理，從因緣而生的法不能稱為常。這些外道沒有一種法不是從因緣而生的。善男子！這些外道看不見佛性、如來和法，所以外道所說的一切都是虛妄的，沒有真諦。凡夫俗子先看到瓶子、衣服、車乘、房屋、城郭、河流、山林、男人、女人、大象、馬、牛、羊，後來看到相似的就說它是常。應當知道，其實它不是常。』 『善男子！一切有為法都是無常的。虛空是無為法，所以是常；佛性是無為法，所以是常。虛空就是佛性，佛性就是如來，如來就是無為，無為就是常。常就是法，法就是僧，僧就是無為，無為就是常。』 『善男子！有為法總共有兩種：色法和非色法。非色法是指心和心所法；色法是指地、水、火、風。』 『善男子！心是無常的。為什麼呢？因為它的本性是攀緣，並且會相應地分別。善男子！眼識的性質不同，乃至意識的性質也不同，所以是無常的。』
【English Translation】 English version 'Good man! I observe that all conditioned things are impermanent. How do I know this? Because they arise from causes and conditions. If any dharma arises from causes and conditions, then it is known to be impermanent. There is not a single dharma among these non-Buddhists that does not arise from causes and conditions. Good man! The Buddha-nature is without birth and death, without going and coming, not past, not future, not present, not made by a cause, not made without a cause, not a maker, not something made, not with form, not without form, not with name, not without name, not name, not form, not long, not short, not contained by the skandhas (aggregates), realms, and entrances; therefore, it is called permanent. Good man! The Buddha-nature is the Tathagata, the Tathagata is the Dharma, and the Dharma is permanent. Good man! The permanent is the Tathagata, the Tathagata is the Sangha, and the Sangha is permanent. Because of this meaning, dharmas arising from causes are not called permanent. There is not a single dharma among these non-Buddhists that does not arise from causes. Good man! These non-Buddhists do not see the Buddha-nature, the Tathagata, and the Dharma; therefore, all that the non-Buddhists say is false, without any truth. Ordinary people first see bottles, clothes, vehicles, houses, cities, rivers, mountains, forests, men, women, elephants, horses, cows, and sheep, and later, seeing similar things, they say they are permanent. It should be known that in reality, they are not permanent.' 'Good man! All conditioned dharmas are impermanent. Space is unconditioned, therefore it is permanent; the Buddha-nature is unconditioned, therefore it is permanent. Space is the Buddha-nature, the Buddha-nature is the Tathagata, the Tathagata is unconditioned, and the unconditioned is permanent. The permanent is the Dharma, the Dharma is the Sangha, the Sangha is unconditioned, and the unconditioned is permanent.' 'Good man! Conditioned dharmas are of two kinds: form and non-form. Non-form dharmas are mental and mental factors; form dharmas are earth, water, fire, and wind.' 'Good man! The mind is impermanent. Why? Because its nature is to cling and to discriminate accordingly. Good man! The nature of eye consciousness is different, and even the nature of mind consciousness is different; therefore, it is impermanent.'
。善男子！色境界異乃至法境界異，是故無常。善男子！眼識相應異乃至意識相應異，是故無常。善男子！心若常者，眼識應獨緣一切法。善男子！若眼識異乃至意識異，則知無常。以法相似，唸唸生滅，凡夫見已，計之為常。
「善男子！諸因緣相可破壞故，亦名無常。所謂因眼、因色、因明、因思惟生於眼識，耳識生時所因各異，非眼識因緣；乃至意識異亦如是。
「複次，善男子！壞諸行因緣異故，心名無常。所謂修無常心異，修苦、空、無我心異。心若常者，應常修無常，尚不得觀苦、空、無我，況復得觀常、樂、我、凈？以是義故，外道法中不能攝取常、樂、我、凈。善男子！當知心法必定無常。
「複次，善男子！心性異故，名為無常，所謂聲聞心性異、緣覺心性異、諸佛心性異。一切外道心有三種：一者、出家心，二者、在家心，三者、在家遠離心。樂相應心異、苦相應心異、不苦不樂相應心異，貪慾相應心異、瞋恚相應心異、愚癡相應心異。一切外道心相亦異，所謂愚癡相應心異、疑惑相應心異、邪見相應心異，進止、威儀其心亦異。
「善男子！心若常者，亦復不能分別諸色，所謂青、黃、赤、白、紫色。善男子！心若常者，諸憶念法不應忘失。善男子！心若常者，凡所
【現代漢語翻譯】 現代漢語譯本： 「善男子！色（rupa，物質現象）的境界不同，乃至法（dharma，精神現象）的境界不同，因此是無常的。善男子！眼識（caksu-vijnana，視覺意識）的相應不同，乃至意識（manas-vijnana，心意識）的相應不同，因此是無常的。善男子！如果心是常住的，眼識就應該單獨緣取一切法。善男子！如果眼識不同，乃至意識不同，就知道是無常的。因為法的相似性，唸唸生滅，凡夫看見后，就認為它是常住的。 「善男子！各種因緣的相狀可以被破壞，因此也稱為無常。所謂因眼、因色、因光明、因思惟而生起眼識，耳識生起時所依賴的因緣各不相同，不是眼識的因緣；乃至意識不同也是如此。 「再次，善男子！因為破壞諸行的因緣不同，心被稱為無常。所謂修習無常心不同，修習苦、空、無我心不同。如果心是常住的，就應該常常修習無常，尚且不能觀察苦、空、無我，何況能觀察常、樂、我、凈？因為這個道理，外道法中不能攝取常、樂、我、凈。善男子！應當知道心法必定是無常的。 「再次，善男子！因為心性不同，稱為無常，所謂聲聞（sravaka，聽聞佛法而修行的人）的心性不同、緣覺（pratyekabuddha，獨自覺悟的人）的心性不同、諸佛（buddha，覺悟者）的心性不同。一切外道的心有三種：第一種是出家心，第二種是在家心，第三種是在家遠離心。與樂相應的心不同，與苦相應的心不同，與不苦不樂相應的心不同，與貪慾相應的心不同，與瞋恚相應的心不同，與愚癡相應的心不同。一切外道的心相也不同，所謂與愚癡相應的心不同，與疑惑相應的心不同，與邪見相應的心不同，進止、威儀，他們的心也不同。 「善男子！如果心是常住的，也不能分別各種顏色，所謂青色、黃色、紅色、白色、紫色。善男子！如果心是常住的，各種憶念的法就不應該忘失。善男子！如果心是常住的，凡所
【English Translation】 English version: 「Good man! The realm of form (rupa) is different, and even the realm of dharma (mental phenomena) is different, therefore it is impermanent. Good man! The corresponding of eye-consciousness (caksu-vijnana) is different, and even the corresponding of mind-consciousness (manas-vijnana) is different, therefore it is impermanent. Good man! If the mind were permanent, eye-consciousness should solely perceive all dharmas. Good man! If eye-consciousness is different, and even mind-consciousness is different, then it is known to be impermanent. Because of the similarity of dharmas, they arise and cease moment by moment, and ordinary people, seeing this, consider it to be permanent. 「Good man! Because the aspects of various causes and conditions can be destroyed, it is also called impermanent. That is, eye-consciousness arises due to the eye, form, light, and thought; the causes and conditions for the arising of ear-consciousness are different, not the causes and conditions of eye-consciousness; and even mind-consciousness is different in the same way. 「Furthermore, good man! Because the causes and conditions for destroying all actions are different, the mind is called impermanent. That is, cultivating the mind of impermanence is different, and cultivating the mind of suffering, emptiness, and non-self is different. If the mind were permanent, one should always cultivate impermanence, and would not even be able to observe suffering, emptiness, and non-self, let alone observe permanence, joy, self, and purity? Because of this reason, the non-Buddhist teachings cannot grasp permanence, joy, self, and purity. Good man! You should know that the mind-dharma is definitely impermanent. 「Furthermore, good man! Because the nature of the mind is different, it is called impermanent. That is, the nature of the mind of a sravaka (hearer of the Buddha's teachings) is different, the nature of the mind of a pratyekabuddha (one who attains enlightenment on their own) is different, and the nature of the mind of all Buddhas (enlightened ones) is different. The minds of all non-Buddhists are of three kinds: first, the mind of a renunciate; second, the mind of a householder; and third, the mind of a householder who is detached. The mind corresponding to pleasure is different, the mind corresponding to suffering is different, the mind corresponding to neither pleasure nor suffering is different, the mind corresponding to desire is different, the mind corresponding to anger is different, and the mind corresponding to ignorance is different. The aspects of the minds of all non-Buddhists are also different, that is, the mind corresponding to ignorance is different, the mind corresponding to doubt is different, the mind corresponding to wrong views is different, and their minds are also different in their movements, stillness, and demeanor. 「Good man! If the mind were permanent, it would also not be able to distinguish various colors, such as blue, yellow, red, white, and purple. Good man! If the mind were permanent, various remembered dharmas should not be forgotten. Good man! If the mind were permanent, whatever
讀誦不應增長。複次，善男子！心若常者，不應說言已作、今作、當作。若有已作、今作、當作，當知是心必定無常。善男子！心若常者，則無怨親、非怨、非親。心若常者，則不應言我物、他物，若死、若生。心若常者，雖有所作，不應增長。善男子！以是義故，當知心性各各別異。有別異故，當知無常。
「善男子！我今於此非色法中演說無常，其義已顯，復當爲汝說色無常。是色無常，本無有生。生已滅故，內身處胎、歌羅邏時本無有生。生已變故，外諸牙莖本亦無生。生已變故，是故當知一切色法悉皆無常。
「善男子！所有內色隨時而變：歌羅邏時異、安浮陀時異、伽那時異、閉手時異、諸皰時異、初生時異、嬰孩時異、童子時異，乃至老時各各變異。所有外色亦復如是，牙異、莖異、枝異、葉異、花異、果異。
「複次，善男子！內味亦異，歌羅邏時乃至老時各各變異。外味亦爾，牙、莖、枝、葉、花、果味異。歌羅邏時力異乃至老時力異，歌羅邏時狀貌異乃至老時狀貌亦異，歌羅邏時果報異乃至老時果報亦異，歌羅邏時名字異乃至老時名字亦異。所謂內色，壞已還合，故知無常。外諸樹木亦壞已還合，故知無常。
「次第漸生，故知無常。次第生歌羅邏時乃至老時，次第生牙
【現代漢語翻譯】 現代漢語譯本：誦讀不應增長。再者，善男子！如果心是恒常不變的，就不應該說有『已作』、『今作』、『當作』。如果有『已作』、『今作』、『當作』，應當知道這心必定是無常的。善男子！如果心是恒常不變的，就不會有怨恨、親愛、非怨、非親的分別。如果心是恒常不變的，就不應該說『我的』、『他的』，也不應該有死亡和出生。如果心是恒常不變的，即使有所作為，也不應該增長。善男子！因為這個道理，應當知道心的性質各自不同。因為有不同，應當知道它是無常的。 善男子！我現在在這裡，在非色法（指精神現象）中闡述無常的道理，其意義已經顯明，接下來我將為你闡述色法（指物質現象）的無常。這色法是無常的，它本來沒有產生。因為產生後會滅亡，所以內在身體在處於胎兒的歌羅邏（Kalala，受精卵）階段時，本來沒有產生。因為產生後會變化，所以外在的牙莖（植物的莖）本來也沒有產生。因為產生後會變化，所以應當知道一切色法都是無常的。 善男子！所有內在的色法隨著時間而變化：歌羅邏時（Kalala，受精卵）不同，安浮陀時（Arbuda，胚胎）不同，伽那時（Ghana，肉團）不同，閉手時（肢體形成期）不同，諸皰時（器官形成期）不同，初生時不同，嬰孩時不同，童子時不同，乃至老年時都各自不同。所有外在的色法也是如此，牙不同，莖不同，枝不同，葉不同，花不同，果不同。 再者，善男子！內在的味道也不同，從歌羅邏時乃至老年時都各自變化。外在的味道也是如此，牙、莖、枝、葉、花、果的味道都不同。歌羅邏時的力量不同，乃至老年時的力量也不同；歌羅邏時的形狀不同，乃至老年時的形狀也不同；歌羅邏時的果報不同，乃至老年時的果報也不同；歌羅邏時的名字不同，乃至老年時的名字也不同。所謂內在的色法，壞滅后還會重新組合，所以知道它是無常的。外在的樹木也是壞滅后還會重新組合，所以知道它是無常的。 次第逐漸產生，所以知道它是無常的。次第產生歌羅邏時乃至老年時，次第產生牙
【English Translation】 English version: Recitation should not increase. Furthermore, good man! If the mind were permanent, it should not be said that there is 『already done,』 『now doing,』 or 『to be done.』 If there is 『already done,』 『now doing,』 or 『to be done,』 it should be known that this mind is certainly impermanent. Good man! If the mind were permanent, there would be no distinction of resentment, affection, non-resentment, or non-affection. If the mind were permanent, it should not be said 『mine』 or 『his,』 nor should there be death or birth. If the mind were permanent, even if something were done, it should not increase. Good man! Because of this reason, it should be known that the nature of the mind is different in each case. Because there are differences, it should be known that it is impermanent. Good man! I am now here, explaining impermanence in non-form phenomena (referring to mental phenomena), the meaning of which is already clear. Next, I will explain to you the impermanence of form phenomena (referring to material phenomena). This form is impermanent; it originally had no birth. Because it perishes after arising, the inner body, when in the Kalala (fertilized egg) stage of the fetus, originally had no birth. Because it changes after arising, the outer tooth-stem (plant stem) also originally had no birth. Because it changes after arising, it should be known that all form phenomena are impermanent. Good man! All inner forms change with time: the Kalala (fertilized egg) stage is different, the Arbuda (embryo) stage is different, the Ghana (fleshy mass) stage is different, the limb-forming stage is different, the organ-forming stage is different, the initial birth stage is different, the infant stage is different, the child stage is different, and even the old age stage is different. All outer forms are also like this: the tooth is different, the stem is different, the branch is different, the leaf is different, the flower is different, and the fruit is different. Furthermore, good man! The inner taste is also different, changing from the Kalala stage to old age. The outer taste is also like this; the taste of the tooth, stem, branch, leaf, flower, and fruit are different. The strength of the Kalala stage is different, and the strength of old age is also different; the appearance of the Kalala stage is different, and the appearance of old age is also different; the karmic result of the Kalala stage is different, and the karmic result of old age is also different; the name of the Kalala stage is different, and the name of old age is also different. The so-called inner form, after decaying, will recombine, so it is known to be impermanent. The outer trees also decay and recombine, so it is known to be impermanent. They arise gradually in sequence, so it is known to be impermanent. They arise in sequence from the Kalala stage to old age, and the teeth arise in sequence.
乃至果子，故知無常。
「諸色可滅，故知無常。歌羅邏滅時異乃至老滅時異，牙滅時異乃至果滅時異，故知無常。
「凡夫無智，見相似生計以為常。以是義故，名曰無常。若無常，即是苦；若苦，即是不凈。善男子！我因迦葉先問是事，于彼已答。
「複次，善男子！諸行無我。善男子！總一切法謂色、非色。色非我也。何以故？可破、可壞、可裂、可折、生增長故。我者，不可破、壞、裂、折、生長。以是義故，知色非我。非色之法亦復非我。何以故？因緣生故。
「善男子！若諸外道以專念故知有我者，專念之性實非我也。若以專念為我性者，過去之事則有忘失；有忘失故，定知無我。
「善男子！若諸外道以憶想故知有我者，無憶想故定知無我。如說見人手有六指，即便問言：『我先何處共相見耶？』若有我者，不應復問；以相問故，定知無我。
「善男子！若諸外道以有遮故知有我者，善男子！以有遮故定知無我。如言調達，終不發言非調達也；我亦如是。若定是我，終不遮我；以遮我故，定知無我。若以遮故知有我者，汝今不遮，定應無我。
「善男子！若諸外道以伴非伴知有我者，以無伴故應無有我。有法無伴，所謂如來、虛空、佛性；我亦如是，實無
【現代漢語翻譯】 現代漢語譯本 乃至果實，因此可知是無常的。 『各種色法都會消滅，因此可知是無常的。歌羅邏（受精卵）消滅時與老去消滅時不同，牙齒消滅時與果實消滅時不同，因此可知是無常的。 『凡夫沒有智慧，看到相似的生計就認為是常住的。因為這個道理，所以稱為無常。如果無常，那就是苦；如果苦，那就是不凈。善男子！我因為迦葉先前問過這件事，已經在那裡回答過了。 『再者，善男子！諸行是無我的。善男子！總括一切法，即色法，都不是我。為什麼呢？因為它們可以被破壞、可以被毀壞、可以被裂開、可以被折斷、會生長和增長。而我，是不可被破壞、毀壞、裂開、折斷、生長和增長的。因為這個道理，知道色法不是我。非色法的法也不是我。為什麼呢？因為它們是因緣所生的。 『善男子！如果外道因為專心念誦而認為有我，那麼專心念誦的性質實際上不是我。如果以專心念誦為我的性質，那麼過去的事情就會被遺忘；因為有遺忘，必定知道沒有我。 『善男子！如果外道因為回憶而認為有我，那麼沒有回憶的時候必定知道沒有我。比如有人看到一個人手上有六個手指，就問：『我以前在哪裡見過你呢？』如果有我，就不應該再問；因為互相詢問，必定知道沒有我。 『善男子！如果外道因為有遮止而認為有我，善男子！因為有遮止必定知道沒有我。比如說到調達，最終不說話就不是調達了；我也是這樣。如果確定是我，最終不會遮止我；因為遮止我，必定知道沒有我。如果因為遮止而認為有我，你現在不遮止，必定應該沒有我。 『善男子！如果外道因為有伴侶或沒有伴侶而認為有我，那麼因為沒有伴侶就應該沒有我。有些法沒有伴侶，比如如來、虛空、佛性；我也是這樣，實際上沒有我。
【English Translation】 English version Even fruits, therefore it is known to be impermanent. 'All forms are subject to destruction, therefore it is known to be impermanent. The destruction of the kalala (embryo) is different from the destruction of old age, the destruction of teeth is different from the destruction of fruits, therefore it is known to be impermanent.' 'Ordinary people, lacking wisdom, see similar livelihoods and consider them permanent. Because of this principle, it is called impermanent. If it is impermanent, then it is suffering; if it is suffering, then it is impure. Good man! I have already answered this matter because Kashyapa asked about it before.' 'Furthermore, good man! All phenomena are without self. Good man! All dharmas, namely form, are not self. Why? Because they can be broken, destroyed, split, fractured, and they grow and increase. But the self cannot be broken, destroyed, split, fractured, grow, or increase. Because of this principle, it is known that form is not self. Dharmas that are not form are also not self. Why? Because they arise from conditions.' 'Good man! If externalists believe there is a self because of focused contemplation, then the nature of focused contemplation is actually not the self. If focused contemplation is considered the nature of the self, then past events would be forgotten; because there is forgetting, it is certain that there is no self.' 'Good man! If externalists believe there is a self because of recollection, then when there is no recollection, it is certain that there is no self. For example, if someone sees a person with six fingers on their hand, they would ask: 'Where have I seen you before?' If there were a self, they should not ask again; because they ask each other, it is certain that there is no self.' 'Good man! If externalists believe there is a self because of negation, good man! Because of negation, it is certain that there is no self. For example, if one says 'Devadatta', and then does not speak, it is not Devadatta; I am also like this. If it is definitely me, I would not be negated; because I am negated, it is certain that there is no self. If one believes there is a self because of negation, and you do not negate now, then there should definitely be no self.' 'Good man! If externalists believe there is a self because of having companions or not having companions, then because of not having companions, there should be no self. Some dharmas have no companions, such as the Tathagata, emptiness, and Buddha-nature; I am also like this, in reality there is no self.'
有伴。以是義故，定知無我。
「複次，善男子！若諸外道以名字故知有我者，無我法中亦有我名，如貧賤人名字富貴。如言我死，若我死者，我則殺我，而我實不可殺，假名殺我。亦如短人名為長者。以是義故，定知無我。
「複次，善男子！若諸外道以生已求乳知有我者，善男子！若有我者，一切嬰兒不應執持糞穢、火、蛇、毒藥。以是義故，定知無我。
「複次，善男子！一切眾生於三法中悉有等智，所謂淫慾、飲食、恐怖，是故無我。
「複次，善男子！若諸外道以相貌故知有我者，善男子！相故無我，無相故亦無我。若人睡時不能進止、俯仰、視眴、不覺苦樂，不應有我。若以進止、俯仰、視眴知有我者，機關木人亦應有我。善男子！如來亦爾，不進、不止、不俯、不仰、不視、不眴、不苦、不樂、不貪、不恚、不癡、不行，如來如是真實有我。
「複次，善男子！若諸外道以見他食果口中生涎知有我者，善男子！以憶念故，見則生涎。涎非我也，我亦非涎。非喜、非悲，非哭、非笑，非臥、非起，非饑、非飽，以是義故，定知無我。
「善男子！是諸外道癡如小兒，無慧方便，不能了達常與無常，苦、樂，凈、不凈，我、無我，壽命、非壽命，眾生、非眾生，實、
【現代漢語翻譯】 現代漢語譯本 有伴。因此，可以確定沒有『我』（ātman）。 『再者，善男子！如果那些外道因為有名字就認為有『我』，那麼在無『我』的教法中也有『我』的名字，就像貧窮的人被稱為『富貴』一樣。比如，說『我死了』，如果『我』死了，那麼就是『我』殺了『我』，而『我』實際上是不可殺的，只是假借『殺我』這個說法。也像矮個子的人被稱為『長者』。因此，可以確定沒有『我』。 『再者，善男子！如果那些外道因為嬰兒出生後會尋求乳汁就認為有『我』，善男子！如果有『我』，那麼所有的嬰兒就不應該會抓取糞便、火、蛇、毒藥。因此，可以確定沒有『我』。 『再者，善男子！一切眾生在三種事情上都有相同的認知，即淫慾、飲食、恐懼，因此沒有『我』。 『再者，善男子！如果那些外道因為相貌就認為有『我』，善男子！因為相貌所以沒有『我』，沒有相貌也沒有『我』。如果人在睡覺時不能行動、停止、俯仰、眨眼、不覺苦樂，就不應該有『我』。如果因為行動、停止、俯仰、眨眼就認為有『我』，那麼機關木人也應該有『我』。善男子！如來也是這樣，不行動、不止息、不俯身、不仰頭、不看、不眨眼、不苦、不樂、不貪、不嗔、不癡、不行動，如來這樣才是真實有『我』。 『再者，善男子！如果那些外道因為看到別人吃水果口中生涎就認為有『我』，善男子！因為憶念的緣故，看到就會生涎。涎不是『我』，『我』也不是涎。不是喜悅、不是悲傷，不是哭泣、不是歡笑，不是躺臥、不是起身，不是飢餓、不是飽足，因此，可以確定沒有『我』。 『善男子！這些外道愚癡得像小孩子一樣，沒有智慧和方便，不能瞭解常與無常，苦與樂，凈與不凈，『我』與無『我』，壽命與非壽命，眾生與非眾生，真實與虛妄。』
【English Translation】 English version There is companionship. Therefore, it is definitely known that there is no 『self』 (ātman). 『Furthermore, good man! If those non-Buddhists believe there is a 『self』 because of names, then in the teaching of no-self, there is also the name of 『self,』 just as a poor person is called 『rich and noble.』 For example, saying 『I am dead,』 if 『I』 am dead, then 『I』 have killed 『I,』 but 『I』 cannot actually be killed; it is just a false saying of 『killing me.』 It is also like a short person being called an 『elder.』 Therefore, it is definitely known that there is no 『self.』 『Furthermore, good man! If those non-Buddhists believe there is a 『self』 because infants seek milk after birth, good man! If there were a 『self,』 then all infants should not grasp feces, fire, snakes, or poison. Therefore, it is definitely known that there is no 『self.』 『Furthermore, good man! All sentient beings have equal understanding in three things, namely, lust, food, and fear; therefore, there is no 『self.』 『Furthermore, good man! If those non-Buddhists believe there is a 『self』 because of appearances, good man! Because of appearances, there is no 『self,』 and without appearances, there is also no 『self.』 If a person cannot move, stop, bend, look, blink, or feel pain or pleasure when sleeping, there should be no 『self.』 If one believes there is a 『self』 because of moving, stopping, bending, or blinking, then a mechanical wooden figure should also have a 『self.』 Good man! The Tathagata is also like this: not moving, not stopping, not bending, not looking up, not seeing, not blinking, not suffering, not enjoying, not greedy, not angry, not ignorant, not acting. The Tathagata truly has a 『self』 in this way.』 『Furthermore, good man! If those non-Buddhists believe there is a 『self』 because saliva is produced in the mouth when seeing others eat fruit, good man! Because of recollection, saliva is produced when seeing. Saliva is not 『self,』 and 『self』 is not saliva. It is not joy, not sorrow, not crying, not laughing, not lying down, not getting up, not hungry, not full. Therefore, it is definitely known that there is no 『self.』 『Good man! These non-Buddhists are as foolish as children, lacking wisdom and skillful means, unable to understand permanence and impermanence, suffering and happiness, purity and impurity, 『self』 and no-self, life and non-life, sentient beings and non-sentient beings, truth and falsehood.』
非實，有、非有。于佛法中取少許分，虛妄計有常、樂、我、凈，而實不知常、樂、我、凈。如生盲人不識乳色，便問他言：『乳色何似？』他人答言：『色白如貝。』盲人復問：『是乳色者，如貝聲耶？』答言：『不也。』復問：『貝色為何似耶？』答言：『猶稻米末。』盲人復問：『乳色柔軟如稻米末耶？稻米末者復何所似？』答言：『猶如雨雪。』盲人復言：『彼稻米末冷如雪耶？雪復何似？』答言：『猶如白鶴。』是生盲人雖聞如是四種譬喻，終不能得識乳真色。是諸外道亦復如是，終不能識常、樂、我、凈。善男子！以是義故，我佛法中有真實諦，非於外道。」
文殊師利白佛言：「希有，世尊！如來於今臨般涅槃，方更轉于無上法輪，乃作如是分別真諦。」
佛告文殊師利：「汝今云何故於如來生涅槃想？善男子！如來實是常住不變，不般涅槃。善男子！若有計我是佛、我成阿耨多羅三藐三菩提，我即是法、法是我所，我即是道、道是我所，我即世尊、世尊即是我所，我即聲聞、聲聞即是我所，我能說法令他聽受、我轉法輪餘人不能，如來終不作如是計。是故，如來不轉法輪。
「善男子！若有人作如是妄計：我即是眼、眼即是我所；耳、鼻、舌、身、意亦復如是。我即是色、色是我
{ "translations": [ "現代漢語譯本：並非真實存在，既不是『有』，也不是『非有』。在佛法中只取少許部分，就虛妄地認為有常、樂、我、凈（常：永恒不變；樂：快樂；我：獨立自主的個體；凈：清凈），而實際上並不瞭解常、樂、我、凈的真正含義。就像一個天生的盲人不知道牛奶的顏色，就問別人：『牛奶是什麼顏色？』別人回答說：『顏色白得像貝殼。』盲人又問：『牛奶的顏色，像貝殼的聲音嗎？』回答說：『不是。』又問：『貝殼的顏色像什麼呢？』回答說：『像米粉。』盲人又問：『牛奶像米粉一樣柔軟嗎？米粉又像什麼呢？』回答說：『像雨雪。』盲人又說：『那米粉像雪一樣冷嗎？雪又像什麼呢？』回答說：『像白鶴。』這個天生的盲人雖然聽了這四種比喻，最終也不能認識牛奶的真實顏色。這些外道也是這樣，最終也不能認識常、樂、我、凈的真正含義。善男子！因為這個原因，我的佛法中有真實的真理，而不是外道所說的那些。」 , "文殊師利菩薩對佛說：『稀有啊，世尊！如來您現在將要進入涅槃，才又開始轉動無上的法輪，才這樣分別說明真諦。』", "佛告訴文殊師利菩薩：『你為什麼認為如來要進入涅槃呢？善男子！如來實際上是常住不變的，不會進入涅槃。善男子！如果有人認為我是佛，我成就了阿耨多羅三藐三菩提（無上正等正覺），我就是法，法是我的所有，我就是道，道是我的所有，我就是世尊，世尊是我的所有，我就是聲聞（聽聞佛法而修行的人），聲聞是我的所有，我能說法讓別人聽受，我轉法輪別人不能，如來絕對不會這樣認為。因此，如來不轉法輪。』", "『善男子！如果有人這樣虛妄地認為：我就是眼，眼是我的所有；耳、鼻、舌、身、意也是這樣。我就是，是我的所有』" ], "english_translations": [ "English version: It is not real, neither 『being』 nor 『non-being』. In the Buddha's teachings, they take a small portion and falsely believe in permanence, bliss, self, and purity (permanence: eternal and unchanging; bliss: happiness; self: independent individual; purity: pure), but in reality, they do not understand the true meaning of permanence, bliss, self, and purity. It is like a person born blind who does not know the color of milk, and asks others: 『What color is milk?』 Others answer: 『The color is white like a shell.』 The blind person asks again: 『Is the color of milk like the sound of a shell?』 The answer is: 『No.』 Then asks: 『What does the color of a shell look like?』 The answer is: 『Like rice flour.』 The blind person asks again: 『Is milk as soft as rice flour? What does rice flour look like?』 The answer is: 『Like rain and snow.』 The blind person says again: 『Is rice flour as cold as snow? What does snow look like?』 The answer is: 『Like a white crane.』 This person born blind, although having heard these four metaphors, ultimately cannot know the true color of milk. These non-Buddhist paths are also like this, ultimately unable to know the true meaning of permanence, bliss, self, and purity. Good man! Because of this reason, in my Buddha's teachings, there is true reality, not what those non-Buddhist paths say.」", "Manjushri Bodhisattva said to the Buddha: 『Rare, O World Honored One! The Tathagata is about to enter Nirvana, and now begins to turn the unsurpassed Dharma wheel, and thus explains the true reality.』", "The Buddha told Manjushri Bodhisattva: 『Why do you think the Tathagata is about to enter Nirvana? Good man! The Tathagata is actually permanent and unchanging, and will not enter Nirvana. Good man! If someone thinks that I am the Buddha, I have attained Anuttara-samyak-sambodhi (unexcelled complete enlightenment), I am the Dharma, the Dharma is mine, I am the Path, the Path is mine, I am the World Honored One, the World Honored One is mine, I am the Sravaka (one who hears the Dharma and practices), the Sravaka is mine, I can preach the Dharma and have others listen, I turn the Dharma wheel and others cannot, the Tathagata would absolutely not think like this. Therefore, the Tathagata does not turn the Dharma wheel.』", "『Good man! If someone falsely thinks like this: I am the eye, the eye is mine; the ear, nose, tongue, body, and mind are also like this. I am the *, the * is mine』" ] }
所；乃至法亦如是。我即是地、地即是我所；水、火、風等亦復如是。善男子！若有人言，我即是信、信是我所，我是多聞、多聞即是我所，我是檀波羅蜜、檀波羅蜜即是我所，我是尸波羅蜜、尸波羅蜜即是我所，我是羼提波羅蜜、羼提波羅蜜即是我所，我是毗梨耶波羅蜜、毗梨耶波羅蜜即是我所，我是禪波羅蜜、禪波羅蜜即是我所，我是般若波羅蜜、般若波羅蜜即是我所，我是四念處、四念處即是我所，四正勤、四如意足、五根、五力、七覺分、八聖道分亦復如是。善男子！如來終不作如是計。是故，如來不轉法輪。
「善男子！若言常住、無有變易，云何說言佛轉法輪？是故，汝今不應說言：『如來方便轉於法輪。』
「善男子！譬如因眼，緣色、緣明、緣思惟，因緣和合得生眼識。善男子！眼不念言：『我能生識。』色乃至思惟終不念言：『我生眼識。』眼識亦復不作念言：『我能自生。』善男子！如是等法因緣和合得名為見。善男子！如來亦爾，因六波羅蜜、三十七助菩提之法覺了諸法。復因咽、喉、舌、齒、唇、口、言語、音聲，為憍陳如初始說法，名轉法輪。以是義故，如來不名轉法輪也。善男子！若不轉者即名為法，法即如來。
「善男子！譬如因燧、因鉆、因手、因干牛糞而得生
【現代漢語翻譯】 現代漢語譯本：乃至法也是如此。我即是地，地即是我所；水、火、風等也是如此。善男子！如果有人說，我即是信，信是我所；我是多聞，多聞即是我所；我是檀波羅蜜（佈施的完美），檀波羅蜜即是我所；我是尸波羅蜜（持戒的完美），尸波羅蜜即是我所；我是羼提波羅蜜（忍辱的完美），羼提波羅蜜即是我所；我是毗梨耶波羅蜜（精進的完美），毗梨耶波羅蜜即是我所；我是禪波羅蜜（禪定的完美），禪波羅蜜即是我所；我是般若波羅蜜（智慧的完美），般若波羅蜜即是我所；我是四念處（四種觀想的修行），四念處即是我所；四正勤（四種正確的努力）、四如意足（四種成就神通的基礎）、五根（五種產生善法的能力）、五力（五種克服障礙的力量）、七覺分（七種覺悟的因素）、八聖道分（八種通往解脫的道路）也是如此。善男子！如來終究不會作這樣的計較。因此，如來不轉法輪。 善男子！如果說常住、沒有變易，怎麼能說佛轉法輪呢？因此，你現在不應該說：『如來方便轉於法輪。』 善男子！譬如因為眼睛，緣於色、緣于光明、緣于思惟，因緣和合而產生眼識。善男子！眼睛不會想：『我能產生識。』色乃至思惟也不會想：『我產生眼識。』眼識也不會想：『我能自己產生。』善男子！像這樣的法因緣和合，就叫做見。善男子！如來也是這樣，因為六波羅蜜（六種到達彼岸的修行）、三十七助菩提之法（三十七種幫助覺悟的修行）而覺悟了諸法。又因為咽、喉、舌、齒、唇、口、言語、音聲，為憍陳如（佛陀最初的五位弟子之一）最初說法，叫做轉法輪。因為這個道理，如來不叫做轉法輪。善男子！如果不轉，就叫做法，法就是如來。 善男子！譬如因為燧石、因為鉆木、因為手、因為干牛糞而產生火。
【English Translation】 English version: Even the Dharma is like this. 'I' am the earth, and the earth is 'mine'; water, fire, wind, and so on are also like this. Good man! If someone says, 'I' am faith, and faith is 'mine'; 'I' am learned, and being learned is 'mine'; 'I' am Dāna pāramitā (perfection of giving), and Dāna pāramitā is 'mine'; 'I' am Śīla pāramitā (perfection of morality), and Śīla pāramitā is 'mine'; 'I' am Kṣānti pāramitā (perfection of patience), and Kṣānti pāramitā is 'mine'; 'I' am Vīrya pāramitā (perfection of vigor), and Vīrya pāramitā is 'mine'; 'I' am Dhyāna pāramitā (perfection of meditation), and Dhyāna pāramitā is 'mine'; 'I' am Prajñā pāramitā (perfection of wisdom), and Prajñā pāramitā is 'mine'; 'I' am the four foundations of mindfulness (four contemplations), and the four foundations of mindfulness are 'mine'; the four right exertions, the four bases of psychic power, the five roots, the five powers, the seven factors of enlightenment, and the eightfold noble path are also like this. Good man! The Tathāgata ultimately does not make such calculations. Therefore, the Tathāgata does not turn the Dharma wheel. Good man! If it is said to be permanent and unchanging, how can it be said that the Buddha turns the Dharma wheel? Therefore, you should not now say: 'The Tathāgata expediently turns the Dharma wheel.' Good man! For example, because of the eye, conditioned by form, conditioned by light, conditioned by thought, the eye consciousness arises from the combination of conditions. Good man! The eye does not think: 'I can produce consciousness.' Form, and even thought, do not think: 'I produce eye consciousness.' Eye consciousness also does not think: 'I can arise by myself.' Good man! Such dharmas, when conditions come together, are called seeing. Good man! The Tathāgata is also like this, because of the six pāramitās (six perfections) and the thirty-seven aids to enlightenment, he awakened to all dharmas. And because of the throat, larynx, tongue, teeth, lips, mouth, speech, and sound, he first taught the Dharma to Kauṇḍinya (one of the Buddha's first five disciples), which is called turning the Dharma wheel. Because of this meaning, the Tathāgata is not called turning the Dharma wheel. Good man! If it does not turn, it is called Dharma, and Dharma is the Tathāgata. Good man! For example, fire is produced because of flint, because of a drill, because of a hand, and because of dry cow dung.
火。燧亦不言：『我能生火。』鉆、手、牛糞各不念言：『我能生火。』火亦不言：『我能自生。』如來亦爾，因六波羅蜜乃至憍陳如名轉法輪，如來亦復不生念言：『我轉法輪。』善男子！若不生者，是則名為轉正法輪；是轉法輪即名如來。
「善男子！譬如因酪、因水、因攢、因瓶、因繩、因人手捉而得出酥。酪不念言：『我能出酥。』乃至人手亦不念言：『我能出酥。』酥亦不言：『我能自出。』眾緣和合，故得出酥。如來亦爾，終不念言：『我轉法輪。』善男子！若不出者，是則名為轉正法輪；是轉法輪即是如來。
「善男子！譬如因子、因地、因水、因火、因風、因糞、因時、因人作業而芽得生。善男子！子亦不言：『我能生牙。』乃至作業亦不念言：『我能生牙。』牙亦不言：『我能自生。』如來亦爾，終不念言：『我轉法輪。』善男子！若不作者，是則名為轉正法輪；是轉法輪即是如來。
「善男子！譬如因鼓、因空、因皮、因人、因桴和合出聲。鼓不念言：『我能出聲。』乃至桴亦如是。聲亦不言：『我能自生。』善男子！如來亦爾，終不念言：『我轉法輪。』善男子！轉法輪者，名為不作。不作者即轉法輪，轉法輪者即是如來。善男子、轉法輪者乃是諸佛世尊境界，非諸聲、聞
【現代漢語翻譯】 現代漢語譯本 火。燧石也不會說：『我能生火。』鉆木、手、牛糞各自也不會想：『我能生火。』火也不會說：『我能自己產生。』如來也是這樣，因為六波羅蜜（六種到達彼岸的方法）乃至憍陳如（佛陀最初度化的五比丘之一）的名字而轉法輪（佛陀的教誨），如來也不會生起念頭說：『我轉法輪。』善男子！如果不生起這樣的念頭，這就叫做轉正法輪；這轉法輪就叫做如來。 善男子！譬如因為牛奶、水、攪拌、瓶子、繩子、人的手拿而得到酥油。牛奶不會想：『我能產生酥油。』乃至人的手也不會想：『我能產生酥油。』酥油也不會說：『我能自己產生。』各種因緣和合，所以才產生酥油。如來也是這樣，最終不會想：『我轉法輪。』善男子！如果不產生這樣的想法，這就叫做轉正法輪；這轉法輪就是如來。 善男子！譬如因為種子、土地、水、火、風、糞便、時節、人的耕作而使芽生長。善男子！種子也不會說：『我能生芽。』乃至耕作也不會想：『我能生芽。』芽也不會說：『我能自己生長。』如來也是這樣，最終不會想：『我轉法輪。』善男子！如果不產生這樣的想法，這就叫做轉正法輪；這轉法輪就是如來。 善男子！譬如因為鼓、空間、鼓皮、人、鼓槌和合而發出聲音。鼓不會想：『我能發出聲音。』乃至鼓槌也是這樣。聲音也不會說：『我能自己產生。』善男子！如來也是這樣，最終不會想：『我轉法輪。』善男子！轉法輪，就叫做不作為。不作為就是轉法輪，轉法輪就是如來。善男子，轉法輪是諸佛世尊的境界，不是那些聲聞（聽聞佛陀教誨而修行的人）所能理解的。
【English Translation】 English version Fire. Flint does not say, 'I can produce fire.' Drill, hand, and cow dung each do not think, 'I can produce fire.' Fire also does not say, 'I can produce myself.' The Tathagata (Buddha) is also like this; because of the Six Paramitas (six perfections) and even the name of Ajnatakaundinya (one of the first five disciples of the Buddha) turning the Dharma wheel (Buddha's teachings), the Tathagata also does not give rise to the thought, 'I turn the Dharma wheel.' Good man! If one does not give rise to such a thought, this is called turning the true Dharma wheel; this turning of the Dharma wheel is called the Tathagata. Good man! For example, because of milk, water, churning, a jar, a rope, and a person's hand holding, butter is produced. Milk does not think, 'I can produce butter.' Even a person's hand does not think, 'I can produce butter.' Butter also does not say, 'I can produce myself.' When various conditions come together, butter is produced. The Tathagata is also like this; ultimately, he does not think, 'I turn the Dharma wheel.' Good man! If one does not produce such a thought, this is called turning the true Dharma wheel; this turning of the Dharma wheel is the Tathagata. Good man! For example, because of a seed, land, water, fire, wind, manure, season, and a person's work, a sprout grows. Good man! The seed also does not say, 'I can produce a sprout.' Even the work does not think, 'I can produce a sprout.' The sprout also does not say, 'I can grow by myself.' The Tathagata is also like this; ultimately, he does not think, 'I turn the Dharma wheel.' Good man! If one does not produce such a thought, this is called turning the true Dharma wheel; this turning of the Dharma wheel is the Tathagata. Good man! For example, because of a drum, space, drum skin, a person, and a drumstick coming together, a sound is produced. The drum does not think, 'I can produce a sound.' Even the drumstick is like this. The sound also does not say, 'I can produce myself.' Good man! The Tathagata is also like this; ultimately, he does not think, 'I turn the Dharma wheel.' Good man! Turning the Dharma wheel is called non-action. Non-action is turning the Dharma wheel, and turning the Dharma wheel is the Tathagata. Good man, turning the Dharma wheel is the realm of all Buddhas, not something that those who are Sravakas (those who hear the Buddha's teachings and practice) can understand.
緣覺所知。
「善男子！虛空非生、非出、非作、非造、非有為法；如來亦爾，非生、非出、非作、非造、非有為法；如如來性，佛性亦爾，非生、非出、非作、非造、非有為法。
「善男子！諸佛世尊語有二種：一者、世語，二、出世語。善男子！如來為諸聲聞、緣覺說於世語，為諸菩薩說出世語。
「善男子！是諸大眾復有二種：一者、求小乘，二者、求大乘。我于昔日波羅㮈城為諸聲聞轉於法輪，今始於此拘尸那城為諸菩薩轉大法輪。
「複次，善男子！復有二人：中根、上根。為中根人于波羅㮈轉於法輪，為上根人——人中象王迦葉菩薩等——今於此間拘尸那城轉大法輪。善男子！極下根者，如來終不為轉法輪，極下根者即一闡提。
「複次，善男子！求佛道者復有二種：一、中精進，二、上精進。于波羅㮈為中精進轉於法輪，今於此間拘尸那城為上精進轉大法輪。
「複次，善男子！我昔于彼波羅㮈城初轉法輪，八萬天人得須陀洹果；今於此間拘尸那城，八十萬億人不退轉于阿耨多羅三藐三菩提。
「複次，善男子！波羅㮈城，大梵天王稽首請我轉於法輪；今於此間拘尸那城，迦葉菩薩稽首請我轉大法輪。
「複次，善男子！我昔于彼波羅㮈城轉法輪時
【現代漢語翻譯】 現代漢語譯本 緣覺（Pratyekabuddha，獨自覺悟者）所能瞭解的道理。
『善男子！虛空不是產生出來的，不是出現的，不是被製造的，不是被創造的，不是有為法（saṃskṛta-dharma，因緣和合而生的法）；如來（Tathāgata，佛的稱號）也是如此，不是產生出來的，不是出現的，不是被製造的，不是被創造的，不是有為法；如同如來（Tathāgata）的本性一樣，佛性（Buddha-nature）也是如此，不是產生出來的，不是出現的，不是被製造的，不是被創造的，不是有為法。
『善男子！諸佛世尊的言語有兩種：一種是世俗的言語，一種是出世的言語。善男子！如來為聲聞（Śrāvaka，聽聞佛法而修行的人）、緣覺（Pratyekabuddha）說世俗的言語，為諸菩薩（Bodhisattva，發願成佛的修行者）說出世的言語。
『善男子！這些大眾又有兩種：一種是求小乘（Hīnayāna，以自我解脫為目標的修行法門），一種是求大乘（Mahāyāna，以普度眾生為目標的修行法門）。我過去在波羅㮈城（Varanasi）為諸聲聞轉法輪（Dharmacakra，宣說佛法），現在才在這拘尸那城（Kushinagar）為諸菩薩轉大法輪。
『再者，善男子！還有兩種人：中根（madhyama-indriya，根器中等的人）、上根（uttama-indriya，根器上等的人）。為中根的人在波羅㮈轉法輪，為上根的人——人中象王迦葉菩薩（Mahākāśyapa，佛陀的十大弟子之一）等——現在在這裡拘尸那城轉大法輪。善男子！對於極下根的人，如來最終不會為他們轉法輪，極下根的人就是一闡提（icchantika，斷絕善根的人）。
『再者，善男子！求佛道的人又有兩種：一種是中等精進，一種是上等精進。在波羅㮈為中等精進的人轉法輪，現在在這裡拘尸那城為上等精進的人轉大法輪。
『再者，善男子！我過去在那波羅㮈城初轉法輪時，八萬天人得到了須陀洹果（Srotaāpanna，初果，入流果）；現在在這裡拘尸那城，八十萬億人不會退轉于阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。
『再者，善男子！在波羅㮈城，大梵天王（Mahābrahmā，色界天的天王）稽首（頭觸地）請求我轉法輪；現在在這裡拘尸那城，迦葉菩薩稽首請求我轉大法輪。
『再者，善男子！我過去在那波羅㮈城轉法輪時
【English Translation】 English version What is known by a Pratyekabuddha (one who achieves enlightenment on their own).
'Good man! Emptiness is not born, does not arise, is not made, is not created, is not a conditioned dharma (saṃskṛta-dharma); the Tathāgata (the thus-gone one, an epithet of the Buddha) is also like this, not born, not arising, not made, not created, not a conditioned dharma; just like the nature of the Tathāgata, the Buddha-nature is also like this, not born, not arising, not made, not created, not a conditioned dharma.'
'Good man! The words of the Buddhas, the World Honored Ones, are of two kinds: one is worldly speech, and the other is transcendental speech. Good man! The Tathāgata speaks worldly speech for the Śrāvakas (disciples who hear the teachings) and Pratyekabuddhas, and speaks transcendental speech for the Bodhisattvas (beings who aspire to Buddhahood).'
'Good man! These assemblies are also of two kinds: one seeks the Hīnayāna (the lesser vehicle, focused on individual liberation), and the other seeks the Mahāyāna (the great vehicle, focused on the liberation of all beings). In the past, in Varanasi, I turned the Wheel of Dharma (Dharmacakra, the teaching of the Buddha) for the Śrāvakas; now, here in Kushinagar, I am turning the Great Wheel of Dharma for the Bodhisattvas.'
'Furthermore, good man! There are also two kinds of people: those of middling faculties (madhyama-indriya) and those of superior faculties (uttama-indriya). For those of middling faculties, I turned the Wheel of Dharma in Varanasi; for those of superior faculties—the elephant king among men, Bodhisattva Mahākāśyapa (one of the Buddha's ten great disciples), and others—I am now turning the Great Wheel of Dharma here in Kushinagar. Good man! For those of the lowest faculties, the Tathāgata will ultimately not turn the Wheel of Dharma; those of the lowest faculties are icchantikas (those who have cut off their roots of goodness).'
'Furthermore, good man! Those who seek the path of Buddhahood are also of two kinds: those of middling diligence and those of superior diligence. In Varanasi, I turned the Wheel of Dharma for those of middling diligence; now, here in Kushinagar, I am turning the Great Wheel of Dharma for those of superior diligence.'
'Furthermore, good man! In the past, when I first turned the Wheel of Dharma in Varanasi, eighty thousand gods and humans attained the fruit of Srotaāpanna (stream-enterer); now, here in Kushinagar, eight hundred trillion people will not regress from anuttarā-samyak-saṃbodhi (unexcelled, perfect enlightenment).'
'Furthermore, good man! In Varanasi, the Great Brahma King (Mahābrahmā, king of the form realm) bowed his head and requested me to turn the Wheel of Dharma; now, here in Kushinagar, Bodhisattva Mahākāśyapa bows his head and requests me to turn the Great Wheel of Dharma.'
'Furthermore, good man! In the past, when I turned the Wheel of Dharma in Varanasi'
，說無常苦、空、無我；今於此間拘尸那城轉法輪時說常、樂、我、凈。
「複次，善男子！我昔于彼波羅㮈城轉法輪時，所出音聲聞于梵天；如來今于拘尸那城轉法輪時，所出音聲遍於東方二十恒河沙等諸佛世界，南、西、北方、四維、上、下亦復如是。
「複次，善男子！諸佛世尊凡有所說，皆悉名為轉法輪也。善男子！譬如聖王所有輪寶，未降伏者能令降伏、已降伏者能令安隱。善男子！諸佛世尊凡所說法亦復如是，無量煩惱未調伏者能令調伏、已調伏者令生善根。
「善男子！譬如聖王所有輪寶則能消滅一切怨賊；如來演法亦復如是，能令一切諸煩惱賊皆悉寂靜。
「複次，善男子！譬如聖王所有輪寶上下回轉；如來說法亦復如是，能令下趣諸惡眾生上生人、天、乃至佛道。
「善男子！是故，汝今不應贊言：『如來於此更轉法輪。』」
爾時，文殊師利白佛言：「世尊！我於此義非為不知，所以問者，為欲利益諸眾生故。世尊！我已久知轉法輪者實是諸佛如來境界，非是聲聞、緣覺所及。」
爾時，世尊告迦葉菩薩：「善男子！是名菩薩住于大乘《大涅槃經》所行聖行。」
迦葉菩薩白佛言：「世尊！復以何義名為聖行？」
「善男子！聖，名諸
【現代漢語翻譯】 現代漢語譯本：之前說無常、苦、空、無我；現在在這裡拘尸那城轉法輪時卻說常、樂、我、凈。 『再者，善男子！我以前在波羅㮈城轉法輪時，發出的聲音能傳到梵天；如來現在在拘尸那城轉法輪時，發出的聲音遍及東方二十個恒河沙數那麼多的佛世界，南方、西方、北方、四維、上方、下方也是如此。 『再者，善男子！諸佛世尊凡有所說，都稱為轉法輪。善男子！譬如聖王擁有的輪寶，能使未被降伏的降伏，已降伏的安穩。善男子！諸佛世尊所說的法也是如此，能使無量煩惱未被調伏的調伏，已調伏的生出善根。 『善男子！譬如聖王擁有的輪寶能消滅一切怨賊；如來演說佛法也是如此，能使一切煩惱賊都寂靜。 『再者，善男子！譬如聖王擁有的輪寶上下回轉；如來說法也是如此，能使墮入惡道的眾生上升到人道、天道，乃至佛道。 『善男子！因此，你現在不應該說：『如來在這裡再次轉法輪。』 當時，文殊師利菩薩對佛說：『世尊！我對於這個道理並非不知，之所以問，是爲了利益眾生。世尊！我早就知道轉法輪是諸佛如來的境界，不是聲聞、緣覺所能達到的。』 當時，世尊告訴迦葉菩薩：『善男子！這叫做菩薩安住于大乘《大涅槃經》所修行的聖行。』 迦葉菩薩對佛說：『世尊！又以什麼意義稱為聖行呢？』 『善男子！聖，是指諸
【English Translation】 English version: Previously, it was said to be impermanent, suffering, empty, and without self; now, here in Kushinagar, when turning the Dharma wheel, it is said to be permanent, blissful, with self, and pure. 'Furthermore, good man! When I turned the Dharma wheel in Varanasi in the past, the sound I emitted reached Brahma; now, when the Tathagata turns the Dharma wheel in Kushinagar, the sound emitted pervades the Buddha worlds in the east, as many as twenty Ganges sands, and it is the same in the south, west, north, four intermediate directions, above, and below. 'Furthermore, good man! Whatever the Buddhas, the World Honored Ones, say is all called turning the Dharma wheel. Good man! Just like the wheel treasure of a holy king, it can subdue those who have not been subdued and bring peace to those who have been subdued. Good man! The Dharma spoken by the Buddhas, the World Honored Ones, is also like this, it can subdue the immeasurable afflictions that have not been subdued and cause those who have been subdued to generate good roots. 'Good man! Just like the wheel treasure of a holy king can eliminate all enemies and thieves; the Tathagata's exposition of the Dharma is also like this, it can make all the thieves of afflictions become peaceful. 'Furthermore, good man! Just like the wheel treasure of a holy king revolves up and down; the Tathagata's teaching of the Dharma is also like this, it can cause sentient beings who have fallen into evil paths to rise to the human and heavenly realms, and even to the path of Buddhahood. 'Good man! Therefore, you should not now say: 'The Tathagata is turning the Dharma wheel again here.' At that time, Manjushri Bodhisattva said to the Buddha: 'World Honored One! I am not ignorant of this meaning, the reason I asked is to benefit all sentient beings. World Honored One! I have long known that turning the Dharma wheel is the realm of all Buddhas and Tathagatas, not something that Shravakas and Pratyekabuddhas can reach.' At that time, the World Honored One said to Kasyapa Bodhisattva: 'Good man! This is called the holy practice that Bodhisattvas abide in, in the Mahayana Mahaparinirvana Sutra.' Kasyapa Bodhisattva said to the Buddha: 'World Honored One! What is the meaning of calling it a holy practice?' 'Good man! Holy, means all
佛世尊。以是義故，名為聖行。」
「世尊！若是諸佛之所行者，則非聲聞、緣覺、菩薩所能修行。」
「善男子！是諸世尊安住於此大般涅槃而作如是開示，分別演說其義。以是義故，名曰聖行。聲聞、緣覺及諸菩薩如是聞已則能奉行，故名聖行。
「善男子！是菩薩摩訶薩得是行已，則得住于無所畏地。善男子！若有菩薩得住如是無所畏地，則不復畏貪、恚、愚癡、生、老、病、死，亦復不畏惡道、地獄、畜生、餓鬼。
「善男子！惡有二種：一者、阿修羅，二者、人中。人中有三種惡：一者、一闡提，二者、誹謗方等經典，三者、犯四重禁。善男子！住是地中諸菩薩等，終不畏墮如是惡中，亦復不畏沙門、婆羅門、外道、邪見、天魔波旬，亦復不畏受二十五有。是故，此地名無所畏。
「善男子！菩薩摩訶薩住無畏地，得二十五三昧，壞二十五有。善男子！得無垢三昧能壞地獄有、得無退三昧能壞畜生有、得心樂三昧能壞餓鬼有、得歡喜三昧能壞阿修羅有、得日光三昧能斷弗婆提有、得月光三昧能斷瞿耶尼有、得熱炎三昧能斷郁單越有、得如幻三昧能斷閻浮提有、得一切法不動三昧能斷四天處有、得難伏三昧能斷三十三天處有、得悅意三昧能斷炎摩天有、得青色三昧能斷兜率天
【現代漢語翻譯】 現代漢語譯本：佛陀世尊，正因為這個道理，才被稱為『聖行』。 世尊！如果這是諸佛所修行的，那麼就不是聲聞（sravaka，聽聞佛法而修行的人）、緣覺（pratyekabuddha，靠自己領悟佛法的人）、菩薩（bodhisattva，發願救度眾生的修行者）所能修行的了。 善男子！這些世尊安住于這大般涅槃（maha-parinirvana，佛陀的最終寂滅）之中，才這樣開示，分別演說其中的道理。正因為這個道理，才被稱為『聖行』。聲聞、緣覺以及諸菩薩聽聞之後，都能奉行，所以稱為『聖行』。 善男子！菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）得到這種修行之後，就能安住于無所畏地（fearless stage）。善男子！如果有菩薩能夠安住于這種無所畏地，就不會再畏懼貪（raga，貪慾）、嗔（dvesha，嗔恨）、癡（moha，愚癡）、生（jati，出生）、老（jara，衰老）、病（vyadhi，疾病）、死（marana，死亡），也不會再畏懼惡道（dugati，不好的輪迴），地獄（naraka）、畜生（tiryagyoni）、餓鬼（preta）。 善男子！惡有二種：一種是阿修羅（asura，非天），一種是人中的惡。人中有三種惡：一種是一闡提（icchantika，斷絕善根的人），一種是誹謗方等經典（vaipulya sutra，大乘經典），一種是犯四重禁（catvari-paramarsha，比丘戒律中的四條根本戒）。善男子！安住于這個境界的諸菩薩等，最終不會畏懼墮入這些惡道之中，也不會畏懼沙門（sramana，出家修行者）、婆羅門（brahmana，印度教祭司）、外道（tirthika，非佛教的修行者）、邪見（mithya-drsti，錯誤的見解）、天魔波旬（mara-papiyas，欲界魔王），也不會畏懼承受二十五有（panca-vimsati-bhava，三界中的二十五種存在形式）。因此，這個境界被稱為無所畏。 善男子！菩薩摩訶薩安住于無畏地，得到二十五種三昧（samadhi，禪定），破除二十五有。善男子！得到無垢三昧（vimala-samadhi）能破除地獄有，得到無退三昧（anivartaniya-samadhi）能破除畜生有，得到心樂三昧（citta-ranjana-samadhi）能破除餓鬼有，得到歡喜三昧（pramudita-samadhi）能破除阿修羅有，得到日光三昧（surya-prabha-samadhi）能斷弗婆提（purva-videha，東勝身洲）有，得到月光三昧（candra-prabha-samadhi）能斷瞿耶尼（aparagodaniya，西牛貨洲）有，得到熱炎三昧（tejas-samadhi）能斷郁單越（uttarakuru，北俱盧洲）有，得到如幻三昧（maya-samadhi）能斷閻浮提（jambudvipa，南贍部洲）有，得到一切法不動三昧（sarva-dharma-acalana-samadhi）能斷四天處（caturmaharajika，四天王天）有，得到難伏三昧（durjaya-samadhi）能斷三十三天處（trayastrimsa，忉利天）有，得到悅意三昧（manorama-samadhi）能斷炎摩天（yama，夜摩天）有，得到青色三昧（nila-samadhi）能斷兜率天（tusita，兜率天）
【English Translation】 English version: 'World Honored One, it is for this reason that it is called 'holy conduct'.' 'World Honored One! If this is what the Buddhas practice, then it is not something that sravakas (hearers of the Dharma), pratyekabuddhas (solitary realizers), or bodhisattvas (beings striving for enlightenment) can practice.' 'Good man! These World Honored Ones abide in this Great Nirvana (maha-parinirvana, the final liberation of a Buddha) and thus make these teachings, explaining their meaning separately. It is for this reason that it is called 'holy conduct'. Sravakas, pratyekabuddhas, and all bodhisattvas, having heard this, are able to practice it, therefore it is called 'holy conduct'.' 'Good man! When a bodhisattva-mahasattva (great bodhisattva) attains this practice, they then abide in the fearless stage. Good man! If a bodhisattva is able to abide in this fearless stage, they will no longer fear greed (raga), hatred (dvesha), delusion (moha), birth (jati), old age (jara), sickness (vyadhi), death (marana), nor will they fear the evil paths (dugati), hell (naraka), the animal realm (tiryagyoni), or the hungry ghost realm (preta).' 'Good man! There are two kinds of evil: one is asuras (non-gods), and the other is evil among humans. There are three kinds of evil among humans: one is icchantikas (those who have severed their roots of goodness), one is those who slander the vaipulya sutras (Mahayana scriptures), and one is those who violate the four major precepts (catvari-paramarsha, the four fundamental precepts of a bhikkhu). Good man! Bodhisattvas who abide in this stage will ultimately not fear falling into these evil paths, nor will they fear sramanas (ascetics), brahmins (Hindu priests), tirthikas (non-Buddhist practitioners), wrong views (mithya-drsti), Mara Papiyas (the demon king of the desire realm), nor will they fear experiencing the twenty-five existences (panca-vimsati-bhava, the twenty-five forms of existence in the three realms). Therefore, this stage is called fearless.' 'Good man! A bodhisattva-mahasattva abiding in the fearless stage attains twenty-five samadhis (meditative absorptions) and destroys the twenty-five existences. Good man! Attaining the immaculate samadhi (vimala-samadhi) can destroy the existence of hell, attaining the non-retrogressing samadhi (anivartaniya-samadhi) can destroy the existence of animals, attaining the mind-pleasing samadhi (citta-ranjana-samadhi) can destroy the existence of hungry ghosts, attaining the joyful samadhi (pramudita-samadhi) can destroy the existence of asuras, attaining the sun-light samadhi (surya-prabha-samadhi) can cut off the existence of Purva-videha (East Videha), attaining the moon-light samadhi (candra-prabha-samadhi) can cut off the existence of Aparagodaniya (West Godaniya), attaining the hot-flame samadhi (tejas-samadhi) can cut off the existence of Uttarakuru (North Kuru), attaining the illusion-like samadhi (maya-samadhi) can cut off the existence of Jambudvipa (South Jambudvipa), attaining the samadhi of the immovability of all dharmas (sarva-dharma-acalana-samadhi) can cut off the existence of the Four Heavenly Kings (caturmaharajika), attaining the invincible samadhi (durjaya-samadhi) can cut off the existence of the Thirty-Three Heavens (trayastrimsa), attaining the pleasing samadhi (manorama-samadhi) can cut off the existence of the Yama Heaven, attaining the blue-color samadhi (nila-samadhi) can cut off the existence of the Tusita Heaven.'
有、得黃色三昧能斷化樂天有、得赤色三昧能斷他化自在天有、得白色三昧能斷初禪有、得種種三昧能斷大梵王有、得雙三昧能斷二禪有、得雷音三昧能斷三禪有、得澍雨三昧能斷四禪有、得如虛空三昧能斷無想有、得照鏡三昧能斷凈居阿那含有、得無礙三昧能斷空處有、得常三昧能斷識處有、得樂三昧能斷不用處有、得我三昧能斷非想非非想處有。善男子！是名菩薩得二十五三昧，斷二十五有。
「善男子！如是二十五三昧，名諸三昧王。善男子！菩薩摩訶薩入如是等諸三昧王，若欲吹壞須彌山王，隨意即能。欲知三千大千世界所有眾生心之所念，亦悉能知。欲以三千大千世界所有眾生，內於己身一毛孔中，隨意即能，亦令眾生無迫迮想。若欲化作無量眾生，悉令充滿三千大千世界中者，亦能隨意。欲分一身以為多身、複合多身以為一身，雖作如是，心無所著猶如蓮花。
「善男子！菩薩摩訶薩得入如是三昧王已，即得住于自在之地。菩薩得住是自在地，得自在力，隨欲生處即得往生。
「善男子！譬如聖王領四天下，隨意所行，無能障礙。菩薩摩訶薩亦復如是，一切生處，若欲生者，隨意往生。
「善男子！菩薩摩訶薩若見地獄一切眾生，有可化令住善根者，菩薩即往而生其中。菩薩雖
【現代漢語翻譯】 現代漢語譯本：獲得黃色三昧（專注的禪定狀態）能斷除化樂天（欲界天之一）的有（存在），獲得赤色三昧能斷除他化自在天（欲界天之頂）的有，獲得白色三昧能斷除初禪天（色界天之一）的有，獲得種種三昧能斷除大梵天（色界天之主）的有，獲得雙三昧能斷除二禪天（色界天之一）的有，獲得雷音三昧能斷除三禪天（色界天之一）的有，獲得澍雨三昧能斷除四禪天（色界天之一）的有，獲得如虛空三昧能斷除無想天（色界天之一）的有，獲得照鏡三昧能斷除凈居阿那含（不還果）的有，獲得無礙三昧能斷除空無邊處天（無色界天之一）的有，獲得常三昧能斷除識無邊處天（無色界天之一）的有，獲得樂三昧能斷除無所有處天（無色界天之一）的有，獲得我三昧能斷除非想非非想處天（無色界天之頂）的有。善男子！這稱為菩薩獲得二十五種三昧，斷除二十五種有。 善男子！這二十五種三昧，稱為諸三昧之王。善男子！菩薩摩訶薩進入這些三昧王，如果想要吹壞須彌山王（佛教宇宙觀中的中心山），可以隨意做到。如果想要知道三千大千世界所有眾生心中所想，也都能知道。如果想要將三千大千世界所有眾生，放入自己身體的一個毛孔中，可以隨意做到，並且還能讓眾生沒有擁擠的感覺。如果想要化作無量眾生，充滿三千大千世界，也能隨意做到。如果想要將一個身體化為多個身體，或者將多個身體合為一個身體，即使這樣做，心中也沒有任何執著，就像蓮花一樣。 善男子！菩薩摩訶薩得到進入這些三昧王之後，就能安住在自在之地。菩薩安住在這自在之地，得到自在之力，想要往生到哪裡就能往生到哪裡。 善男子！譬如聖王統治四天下（佛教宇宙觀中的四大洲），可以隨意行走，沒有任何障礙。菩薩摩訶薩也是如此，在一切生處，如果想要往生，可以隨意往生。 善男子！菩薩摩訶薩如果看到地獄的一切眾生，有可以教化使其安住于善根的，菩薩就會前往並生於其中。菩薩雖然
【English Translation】 English version: Having obtained the yellow samadhi (a state of focused meditation), one can sever the existence of the Paranirmitavasavartin Devas (a heaven in the desire realm); having obtained the red samadhi, one can sever the existence of the Parinirmita-vasavartin Devas (the highest of the desire realm); having obtained the white samadhi, one can sever the existence of the first Dhyana heaven (one of the form realm heavens); having obtained the various samadhis, one can sever the existence of the Great Brahma heaven (the lord of the form realm); having obtained the dual samadhi, one can sever the existence of the second Dhyana heaven; having obtained the thunder sound samadhi, one can sever the existence of the third Dhyana heaven; having obtained the rain-pouring samadhi, one can sever the existence of the fourth Dhyana heaven; having obtained the space-like samadhi, one can sever the existence of the Asamjnisattva heaven (a form realm heaven); having obtained the mirror-reflecting samadhi, one can sever the existence of the Suddhavasa Anagamin (non-returner); having obtained the unobstructed samadhi, one can sever the existence of the Akasanantyayatana heaven (one of the formless realm heavens); having obtained the constant samadhi, one can sever the existence of the Vijnananantyayatana heaven (one of the formless realm heavens); having obtained the blissful samadhi, one can sever the existence of the Akimchanyayatana heaven (one of the formless realm heavens); having obtained the self samadhi, one can sever the existence of the Naivasamjnanasamjnayatana heaven (the highest of the formless realm). Good man! This is called the Bodhisattva obtaining twenty-five samadhis, severing twenty-five existences. Good man! These twenty-five samadhis are called the kings of all samadhis. Good man! When a Bodhisattva Mahasattva enters these kings of samadhis, if they wish to blow away Mount Sumeru (the central mountain in Buddhist cosmology), they can do so at will. If they wish to know the thoughts of all beings in the three thousand great thousand worlds, they can also know them all. If they wish to place all beings in the three thousand great thousand worlds into one pore of their body, they can do so at will, and also cause the beings to have no sense of crowding. If they wish to transform into countless beings, filling the three thousand great thousand worlds, they can also do so at will. If they wish to divide one body into many bodies, or combine many bodies into one body, even if they do so, their mind has no attachment, like a lotus flower. Good man! When a Bodhisattva Mahasattva has entered these kings of samadhis, they will then dwell in the place of freedom. When a Bodhisattva dwells in this place of freedom, they obtain the power of freedom, and can be reborn wherever they wish. Good man! Just as a holy king rules the four continents (the four continents in Buddhist cosmology), and can travel wherever they wish without any obstruction, so too is the Bodhisattva Mahasattva. In all places of birth, if they wish to be born, they can be born at will. Good man! If a Bodhisattva Mahasattva sees all beings in hell who can be transformed and made to dwell in good roots, the Bodhisattva will go and be born among them. Although the Bodhisattva
生，非本業果，菩薩摩訶薩住自在地力因緣故而生其中。善男子！菩薩摩訶薩雖在地獄，不受熾然、碎身等苦。善男子！菩薩摩訶薩所可成就如是功德無量無邊，百千萬億尚不可說。何況諸佛所有功德而當可說？」
爾時，眾中有一菩薩名曰無垢藏王——有大威德，成就神通，得大總持三昧，具足得無所畏——即從座起，偏袒右肩，右膝著地，長跪合掌白佛言：「世尊！如佛所說：『諸佛、菩薩所可成就功德、智慧無量無邊，百千萬億實不可說。』我意猶謂：『故不如是大乘經典。』何以故？因是大乘方等經力故，能出生諸佛世尊阿耨多羅三藐三菩提。」
時佛贊言：「善哉，善哉。善男子！如是如是，如汝所說。是諸大乘方等經典雖覆成就無量功德，欲比是經不得為喻，百倍、千倍、百千萬億倍，乃至算數譬喻所不能及。
「善男子！譬如從牛出乳、從乳出酪、從酪出生酥、從生酥出熟酥、從熟酥出醍醐。醍醐最上，若有服者眾病皆除，所有諸藥悉入其中。善男子！佛亦如是，從佛出生十二部經、從十二部經出修多羅、從修多羅出方等經、從方等經出般若波羅蜜、從般若波羅蜜出大涅槃，猶如醍醐。言醍醐者，喻于佛性，佛性者即是如來。善男子！以是義故，說言如來所有功德無量無邊不可稱計
【現代漢語翻譯】 現代漢語譯本：『生』，並非是（菩薩）自身業力的結果，菩薩摩訶薩（菩薩中的大菩薩）安住于自在的境界，憑藉其力量和因緣而生於其中。（即使）善男子！菩薩摩訶薩即使在地獄中，也不會遭受熾熱燃燒、身體破碎等痛苦。善男子！菩薩摩訶薩所能成就的功德是如此的無量無邊，即使是百千萬億也無法說盡。更何況諸佛所擁有的功德，又怎麼能夠用言語來表達呢？ 當時，在聽眾中有一位菩薩，名叫無垢藏王（意為擁有無垢寶藏的王者）——他具有強大的威德，成就了神通，獲得了大總持三昧（一種禪定），完全具備了無所畏懼的境界——他立即從座位上站起來，袒露右肩，右膝跪地，長跪合掌對佛說：『世尊！正如您所說：諸佛、菩薩所能成就的功德和智慧是無量無邊的，即使是百千萬億也無法說盡。』我的想法仍然是：『（這些功德）仍然不如大乘經典。』為什麼呢？因為憑藉大乘方等經（大乘經典的一種）的力量，才能出生諸佛世尊的阿耨多羅三藐三菩提（無上正等正覺）。』 這時，佛讚歎道：『說得好，說得好。善男子！正是這樣，正如你所說。這些大乘方等經典雖然成就了無量的功德，但如果要與這部經相比，就無法用比喻來形容，（差距）是百倍、千倍、百千萬億倍，乃至用算數和譬喻都無法企及的。』 『善男子！譬如從牛產出乳，從乳產出酪，從酪產出生酥，從生酥產出熟酥，從熟酥產出醍醐（酥油提煉的精華）。醍醐是最上等的，如果有人服用，各種疾病都會消除，所有的藥物都包含在其中。善男子！佛也是如此，從佛出生十二部經（佛經的十二種分類），從十二部經出生修多羅（佛經的經文部分），從修多羅出生方等經，從方等經出生般若波羅蜜（智慧的完美），從般若波羅蜜出生大涅槃（最終的解脫），就像醍醐一樣。所說的醍醐，比喻佛性，佛性就是如來。善男子！因為這個緣故，才說如來所擁有的功德是無量無邊，無法稱量計算的。』
【English Translation】 English version: 'Birth' is not the result of one's own karma; Bodhisattva Mahasattvas (great Bodhisattvas) dwell in a state of freedom, and are born there due to their power and conditions. Good man! Even if Bodhisattva Mahasattvas are in hell, they do not suffer from burning heat, shattered bodies, or other such pains. Good man! The merits that Bodhisattva Mahasattvas can achieve are so immeasurable and boundless that even hundreds of millions of billions cannot express them. How much more so are the merits of all Buddhas, which cannot be described in words? At that time, among the assembly, there was a Bodhisattva named Immaculate Treasury King (meaning the king with an immaculate treasure) – who possessed great power and virtue, had achieved supernatural powers, had attained the Great Samadhi of Total Retention (a kind of meditation), and was fully endowed with fearlessness – he immediately rose from his seat, bared his right shoulder, knelt on his right knee, and with his palms together, said to the Buddha: 'World Honored One! As you have said: The merits and wisdom that Buddhas and Bodhisattvas can achieve are immeasurable and boundless, and even hundreds of millions of billions cannot express them.' My thought is still: '(These merits) are still not as great as the Mahayana scriptures.' Why is that? Because it is through the power of the Mahayana Vaipulya Sutras (a type of Mahayana scripture) that the Anuttara-samyak-sambodhi (supreme perfect enlightenment) of all Buddhas, World Honored Ones, is born.' At this time, the Buddha praised, 'Well said, well said. Good man! It is so, just as you have said. Although these Mahayana Vaipulya Sutras have achieved immeasurable merits, if they are to be compared with this sutra, there is no analogy to describe it; (the difference) is a hundredfold, a thousandfold, hundreds of millions of billions of times, and even calculation and analogy cannot reach it.' 'Good man! It is like milk coming from a cow, cheese coming from milk, butter coming from cheese, clarified butter coming from butter, and ghee (the essence of clarified butter) coming from clarified butter. Ghee is the most supreme; if someone consumes it, all diseases will be eliminated, and all medicines are contained within it. Good man! The Buddha is also like this: from the Buddha are born the twelve divisions of scriptures (the twelve categories of Buddhist scriptures), from the twelve divisions of scriptures are born the Sutras (the textual part of Buddhist scriptures), from the Sutras are born the Vaipulya Sutras, from the Vaipulya Sutras are born the Prajna Paramita (the perfection of wisdom), and from the Prajna Paramita is born the Great Nirvana (the ultimate liberation), just like ghee. The so-called ghee is a metaphor for Buddha-nature, and Buddha-nature is the Tathagata. Good man! For this reason, it is said that the merits of the Tathagata are immeasurable, boundless, and cannot be measured or calculated.'
。」
迦葉菩薩白佛言：「世尊！如佛所讚：『《大涅槃經》猶如醍醐，最上、最妙。若有能服，眾病悉除，一切諸藥悉入其中。』我聞是已，竊復思念：『若有不能聽受是經，當知是人為大愚癡，無有善心。』世尊！我於今者實能堪忍剝皮為紙、刺血為墨、以髓為水、折骨為筆，書寫如是《大涅槃經》。書已讀誦，令其通利，然後為人廣說其義。世尊！若有眾生貪著財物，我當施財，然後以是《大涅槃經》勸之令讀。若尊貴者，先以愛語而隨其意，然後漸當以是大乘《大涅槃經》勸之令讀。若凡庶者，當以威勢逼之令讀。若憍慢者，我當爲其而作僕使，隨順其意，令其歡喜，然後當以《大般涅槃》而教導之。若有誹謗大乘經者，當以勢力摧之令伏；既摧伏已，然後勸令讀《大涅槃》。若有愛樂大乘經者，我躬當往恭敬、供養、尊重、讚歎。」
爾時，佛贊迦葉菩薩：「善哉，善哉。汝甚愛樂大乘經典、貪大乘經、受大乘經、味大乘經，信敬、尊重、供養大乘。善男子！汝今以此善心因緣，當得超越無量無邊恒河沙等諸大菩薩，在前得成阿耨多羅三藐三菩提。汝亦不久復當如我，廣為大眾演說如是大般涅槃，如來佛性，諸佛所說秘密之藏。
「善男子！過去之世佛日未出，我于爾時作婆羅門修菩薩
【現代漢語翻譯】 現代漢語譯本 迦葉菩薩對佛說：『世尊！正如您所讚歎的，《大涅槃經》猶如醍醐（最純凈的乳製品），是最上、最妙的。如果有人能夠服用，所有的疾病都會消除，一切藥物的精華都包含在其中。』我聽了這些話后，私下裡又想：『如果有人不能聽受這部經，應當知道這個人是非常愚癡的，沒有善心。』世尊！我現在真的能夠忍受剝下自己的皮當作紙，刺破自己的血當作墨，用自己的骨髓當作水，折斷自己的骨頭當作筆，來書寫這部《大涅槃經》。書寫完畢后，我會讀誦，使自己通達明瞭，然後為他人廣泛地解說其中的含義。世尊！如果有眾生貪戀財物，我應當先施捨財物，然後用這部《大涅槃經》勸導他們閱讀。如果是有地位尊貴的人，我先用柔和的言語順從他們的心意，然後逐漸用這部大乘《大涅槃經》勸導他們閱讀。如果是普通百姓，我應當用威嚴的氣勢逼迫他們閱讀。如果是驕傲自滿的人，我應當為他們做僕人，順從他們的心意，使他們歡喜，然後用《大般涅槃經》來教導他們。如果有誹謗大乘經典的人，我應當用力量制服他們；制服之後，再勸導他們閱讀《大涅槃經》。如果有喜愛大乘經典的人，我應當親自前往恭敬、供養、尊重、讚歎他們。 這時，佛讚歎迦葉菩薩說：『好啊，好啊。你非常喜愛大乘經典，貪求大乘經典，接受大乘經典，品味大乘經典，信奉、尊敬、供養大乘經典。善男子！你現在因為這個善心的因緣，將會超越無量無邊恒河沙數那樣多的諸大菩薩，在他們之前成就阿耨多羅三藐三菩提（無上正等正覺）。你也不久將像我一樣，為大眾廣泛地演說這樣的大般涅槃，如來佛性（佛的本性），諸佛所說的秘密寶藏。 『善男子！在過去世，佛日（佛的智慧之光）還沒有出現的時候，我那時作為婆羅門（古印度祭司階層）修行菩薩道。
【English Translation】 English version Kāśyapa Bodhisattva said to the Buddha, 'World Honored One! As the Buddha has praised, the Mahāparinirvāṇa Sūtra is like ghṛta (clarified butter), the highest and most wonderful. If one can consume it, all diseases will be eliminated, and the essence of all medicines is contained within it.' Having heard this, I secretly pondered, 'If there are those who cannot receive and accept this sutra, it should be known that such a person is extremely foolish and without good intentions.' World Honored One! I am now truly able to endure peeling off my skin to use as paper, piercing my blood to use as ink, using my marrow as water, and breaking my bones to use as a pen, to write this Mahāparinirvāṇa Sūtra. After writing it, I will recite it, making myself thoroughly understand it, and then widely explain its meaning to others. World Honored One! If there are sentient beings who are greedy for wealth, I should first give them wealth, and then use this Mahāparinirvāṇa Sūtra to persuade them to read it. If they are noble and honored people, I will first use gentle words to comply with their wishes, and then gradually use this Mahayana Mahāparinirvāṇa Sūtra to persuade them to read it. If they are ordinary people, I should use my majestic power to compel them to read it. If they are arrogant, I should serve them as a servant, complying with their wishes, making them happy, and then use the Mahāparinirvāṇa Sūtra to teach them. If there are those who slander the Mahayana sutras, I should use my power to subdue them; after subduing them, I will then persuade them to read the Mahāparinirvāṇa Sūtra. If there are those who love the Mahayana sutras, I should personally go to them to respectfully make offerings, honor, and praise them.' At that time, the Buddha praised Kāśyapa Bodhisattva, saying, 'Excellent, excellent. You greatly love the Mahayana sutras, crave the Mahayana sutras, receive the Mahayana sutras, savor the Mahayana sutras, and believe in, respect, and make offerings to the Mahayana sutras. Good man! Because of this good intention, you will surpass countless great Bodhisattvas, as numerous as the sands of the Ganges River, and attain anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment) before them. You will also soon be like me, widely expounding such a Mahāparinirvāṇa, the Tathāgata nature (the Buddha's inherent nature), and the secret treasury spoken by all Buddhas to the multitude.' 'Good man! In the past, when the sun of the Buddha (the light of the Buddha's wisdom) had not yet appeared, I was then practicing the Bodhisattva path as a Brahmin (a member of the priestly class in ancient India).'
行，悉能通達一切外道所有經論，修寂滅行，具足威儀。其心清凈，不為外來能生欲想之所破壞，滅瞋恚火，受持常、樂、我、凈之法。周遍求索大乘經典，乃至不聞方等名字。我于爾時住于雪山，其山清凈，流泉、浴池、樹林、藥木充滿其地。處處石間有清流水，多諸香花周遍嚴飾，眾鳥、禽獸不可稱計。甘果滋繁，種別難計，復有無量藕根、甘根、青木香根。我于爾時獨處其中，唯食諸果。食已，繫心思惟坐禪，經無量歲亦不聞有如來出世大乘經名。
「善男子！我修如是苦難行時，釋提桓因等諸天人心大驚怪，即共集會，各各相謂而說偈言：
「『各共相指示， 清凈雪山中， 寂靜離欲主、 功德莊嚴王。 以離貪、瞋、慢， 永斷諸愚癡， 口初未曾說， 粗惡等語言。』
「爾時，眾中有一天子名曰歡喜，復說偈言：
「『如是離欲人， 清凈勤精進， 將不求帝釋， 及以諸天耶？ 若是求道者， 修行諸苦行， 是人多欲求， 帝釋所坐處。』
「爾時，復有一仙天子即為帝釋而說偈言：
「『天主憍尸迦！ 不應生此慮， 外道修苦行， 何必求帝處？』
「說是偈已，復作是言：『憍尸迦！世有大士，為眾生
【現代漢語翻譯】 現代漢語譯本 『我』精通所有外道的經典和理論，修習寂滅之行，具備莊嚴的威儀。『我』的心清凈，不被外來的慾望所擾亂，熄滅嗔恚之火，奉持常、樂、我、凈的教法。『我』廣泛尋求大乘經典，甚至沒有聽聞過方等（Vaipulya，大乘經典）的名字。那時，『我』住在雪山，那山清凈，有流泉、浴池、樹林和藥草，到處都是清澈的流水，遍佈香花，鳥獸無數。甘甜的果實繁茂，種類繁多，還有無數的藕根、甘根、青木香根。那時，『我』獨自住在那裡，只吃各種果實。吃完后，『我』繫念思惟坐禪，經過無數歲月，也沒有聽聞過有如來出世和大乘經典的名號。 『善男子！』當『我』修習如此艱難的苦行時，釋提桓因（Śakra devānām indra，帝釋天）等諸天人心生驚奇，他們聚在一起，各自互相說道，並說了偈頌： 『他們互相指示，在清凈的雪山中，有一位寂靜離欲的主人，是功德莊嚴的王者。他遠離貪、嗔、慢，永遠斷絕了愚癡，口中從未說過粗惡等語言。』 當時，眾天人中有一位天子名叫歡喜，又說了偈頌： 『像這樣離欲的人，清凈而勤奮精進，難道不是在尋求帝釋（Śakra，天帝）以及諸天的果位嗎？如果他是求道者，修行各種苦行，那麼這個人多半是想求得帝釋所坐的位置。』 當時，又有一位仙天子對帝釋說偈頌： 『天主憍尸迦（Kauśika，帝釋的別名）！你不應該有這樣的顧慮，外道修習苦行，未必是想求得帝釋的位置。』 說完偈頌后，又說道：『憍尸迦！世間有大士，爲了眾生』
【English Translation】 English version 'I' was proficient in all the scriptures and theories of external paths, practiced the path of tranquility, and possessed dignified conduct. 'My' mind was pure, undisturbed by external desires, extinguished the fire of anger, and upheld the teachings of permanence, bliss, self, and purity. 'I' extensively sought the Mahayana scriptures, and had not even heard the name of Vaipulya (Mahayana scriptures). At that time, 'I' lived in the Snow Mountains, which were pure, with flowing springs, bathing pools, forests, and medicinal herbs. There were clear streams everywhere, adorned with fragrant flowers, and countless birds and beasts. Sweet fruits were abundant, with numerous varieties, and there were also countless lotus roots, sweet roots, and costus roots. At that time, 'I' lived there alone, eating only various fruits. After eating, 'I' focused my mind on meditation, and for countless years, 'I' had not heard of the appearance of a Tathagata or the name of the Mahayana scriptures. 'Good man!' When 'I' was practicing such difficult ascetic practices, Śakra devānām indra (the king of gods, Indra) and other gods were greatly astonished. They gathered together, spoke to each other, and recited verses: 'They pointed to each other, in the pure Snow Mountains, there is a tranquil and desireless master, a king adorned with merits. He is free from greed, anger, and pride, and has forever cut off ignorance. His mouth has never uttered coarse or evil words.' At that time, among the gods, there was a god named Joyful, who recited another verse: 'Such a desireless person, pure and diligently striving, is he not seeking the position of Śakra (Indra) and the gods? If he is a seeker of the path, practicing various ascetic practices, then this person mostly desires the seat of Śakra.' At that time, another celestial ascetic recited a verse to Śakra: 'Lord Kauśika (another name for Indra)! You should not have such concerns. Externalists practice asceticism, but they do not necessarily seek the position of Śakra.' After reciting the verse, he further said: 'Kauśika! There are great beings in the world, for the sake of sentient beings'
故，不貪己身；為欲利益諸眾生故，而修種種無量苦行。如是之人見生死中諸過咎故，設見珍寶滿此大地諸山、大海，不生貪著，如視涕唾。如是大士棄捨財寶、所愛妻子、頭、目、髓、腦、手、足、支節、所居舍宅、象馬車乘、奴婢、僮僕，亦不願求生於天上，唯求欲令一切眾生得受快樂。如我所解，如是大士清凈無染，眾結永盡，唯欲求于阿耨多羅三藐三菩提。』
「釋提桓因復作是言：『如汝言者，是人則為攝取一切世間眾生。大仙！若此世間有佛樹者，能除一切諸天、世人及阿修羅煩惱毒蛇，是諸眾生住是佛樹陰涼中者，煩惱諸毒悉得消滅。大仙！是人若當未來世中作善逝者，我等悉當得滅無量熾然煩惱。如是之事實為難信。何以故？無量百千諸眾生等發於阿耨多羅三藐三菩提心，見少微緣，于阿耨多羅三藐三菩提即便動轉，如水中月，水動則動。猶如畫像，難成易壞；菩提之心亦復如是，難發易壞。大仙！如有多人以諸鎧仗牢自莊嚴欲前討賊，臨陣恐怖則便退散。無量眾生亦復如是，發菩提心牢自莊嚴，見生死過，心生恐怖即便退散。大仙！我見如是無量眾生髮心之後皆生動轉。是故，我今雖見是人修于苦行，無惱、無熱，住于險道，其行清凈，未能信也。我今要當自往試之，知其實能堪任荷負阿耨
【現代漢語翻譯】 現代漢語譯本：因此，不貪戀自己的身體；爲了利益一切眾生，而修行種種無量的苦行。這樣的人看到生死輪迴中的種種過失，即使見到珍寶充滿大地、山脈、大海，也不會產生貪戀，如同看待鼻涕唾沫一樣。這樣的大士會捨棄財寶、所愛的妻子、頭、眼睛、骨髓、腦、手、腳、肢體、所居住的房屋、象馬車乘、奴婢、僕人，也不願求生於天上，只求能讓一切眾生得到快樂。據我理解，這樣的大士清凈無染，一切煩惱都已斷盡，只求證得阿耨多羅三藐三菩提（無上正等正覺）。 釋提桓因（帝釋天）又說：『如你所說，這個人就等於是攝受了一切世間的眾生。大仙！如果這個世間有佛樹，能夠去除一切諸天、世人以及阿修羅（非天）的煩惱毒蛇，這些眾生住在佛樹的陰涼下，煩惱的毒素都會消滅。大仙！這個人如果未來世能夠成為善逝（佛陀），我們都將能夠滅除無量熾盛的煩惱。這樣的事實實在難以置信。為什麼呢？無量百千的眾生髮起了阿耨多羅三藐三菩提心，但見到稍微的因緣，對於阿耨多羅三藐三菩提心就會動搖，如同水中的月亮，水動則月影也動。又如繪畫，難以完成卻容易損壞；菩提之心也是如此，難以發起卻容易退失。大仙！如同許多人以鎧甲兵器嚴密地武裝自己想要去討伐賊寇，但臨陣時卻因恐懼而退散。無量眾生也是如此，發起菩提心並嚴密地武裝自己，但見到生死的過患，心中產生恐懼就退失了。大仙！我見到如此多的眾生髮心之後都產生了動搖。因此，我今天雖然見到這個人修行苦行，沒有煩惱，沒有熱惱，住在險惡的道路上，他的行為清凈，我還是不能相信。我今天一定要親自去試探他，看看他是否真的能夠承擔阿耨多羅三藐三菩提的重擔。』
【English Translation】 English version: Therefore, not being greedy for one's own body; for the sake of benefiting all sentient beings, one cultivates various immeasurable ascetic practices. Such a person, seeing the faults in the cycle of birth and death, even if they were to see treasures filling the earth, mountains, and oceans, would not develop greed, regarding them as if they were snot and spit. Such a great being would abandon wealth, beloved wives, head, eyes, marrow, brain, hands, feet, limbs, dwelling places, elephants, horses, carriages, male and female servants, and would not even wish to be reborn in the heavens, only seeking to enable all sentient beings to receive happiness. As I understand it, such a great being is pure and undefiled, all fetters are forever exhausted, and they only seek to attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). Shakra Devanam Indra (the ruler of the gods) then said again: 'As you say, this person is then taking in all sentient beings of the world. Great sage! If there were a Bodhi tree in this world, capable of removing the poisonous snakes of afflictions of all gods, humans, and Asuras (demigods), and if these sentient beings were to dwell in the shade of this Bodhi tree, the poisons of their afflictions would all be extinguished. Great sage! If this person were to become a Sugata (Buddha) in the future, we would all be able to extinguish immeasurable burning afflictions. Such a fact is truly hard to believe. Why is that? Immeasurable hundreds and thousands of sentient beings generate the mind of Anuttara-samyak-sambodhi, but upon seeing a slight condition, their mind for Anuttara-samyak-sambodhi immediately wavers, like the moon in the water, when the water moves, the moon also moves. It is like a painting, difficult to complete but easy to ruin; the mind of Bodhi is also like this, difficult to generate but easy to lose. Great sage! It is like many people who arm themselves with armor and weapons, wanting to go and attack thieves, but when they are on the battlefield, they are terrified and retreat. Immeasurable sentient beings are also like this, generating the mind of Bodhi and arming themselves, but upon seeing the faults of birth and death, they become terrified and retreat. Great sage! I have seen so many sentient beings who, after generating the mind, all waver. Therefore, although I see this person cultivating ascetic practices, without affliction, without heat, dwelling on a dangerous path, and their conduct is pure, I still cannot believe it. Today, I must go and test him myself, to see if he is truly capable of bearing the burden of Anuttara-samyak-sambodhi.'
多羅三藐三菩提大重擔不？
「『大仙！猶如車有二輪則能載用，鳥有二翼堪任飛行。是苦行者亦復如是，我雖見其堅持禁戒，未知其人有深智不？若有深智，當知則能堪任荷負阿耨多羅三藐三菩提之重擔也。大仙！譬如魚母多有胎子，成就者少；如庵羅樹，花多果少；眾生髮心乃有無量，及其成就少不足言。大仙！我當與汝俱往試之。大仙！譬如真金，三種試已乃知其真，謂燒、打、磨。試彼苦行者亦當如是。』
「爾時，釋提桓因自變其身作羅剎像，形甚可畏。下至雪山，去其不遠而便立住。是時羅剎心無所畏，勇健難當，辯才次第，其聲清雅，宣過去佛所說半偈：
「『諸行無常， 是生滅法。』
「說是半偈已便住其前，所現形貌甚可怖畏，顧眄遍視觀於四方。
「是苦行者聞是半偈心生歡喜。譬如估客于險難處夜行失伴，恐怖推索，還遇同侶心生歡喜，踴躍無量。亦如久病未遇良醫瞻病好藥，后卒得之；如人沒海，卒遇船舫；如渴乏人遇清冷水；如為怨逐，忽然得脫；如久系人卒聞得出；亦如農夫炎旱值雨；亦如行人還得歸家，家人見已生大歡喜。
「善男子！我于爾時聞是半偈，心中歡喜亦復如是。即從座起，以手舉發，四向顧視而說是言：『向所聞偈誰之所說？』
【現代漢語翻譯】 現代漢語譯本 『多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的重擔很大嗎？』 『大仙！就像車子有兩輪才能載物，鳥有雙翼才能飛行一樣。苦行者也是如此，我雖然看到他們堅持戒律，但不知道他們是否有深厚的智慧。如果有深厚的智慧，才能承擔起阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的重擔。大仙！比如魚媽媽有很多胎兒，但能長成的很少；像庵羅樹（Amra，芒果樹），花很多但果實很少；眾生髮心修行的人雖然無數，但真正能成就的卻少之又少。大仙！我將和你一起去考驗他們。大仙！就像真金一樣，要經過燒、打、磨三種考驗才能知道它的真假。考驗那些苦行者也應該這樣。』 這時，釋提桓因（Śakra devānām indra，帝釋天）自己變成羅剎（Rakshasa，惡鬼）的模樣，樣子非常可怕。他下到雪山，在離苦行者不遠的地方站住。這時，羅剎（Rakshasa，惡鬼）心中毫無畏懼，非常勇猛，辯才無礙，聲音清亮優雅，宣說了過去佛所說的半偈： 『諸行無常，是生滅法。』 說完這半偈后，羅剎（Rakshasa，惡鬼）就站在苦行者面前，所顯現的形貌非常恐怖，他環顧四周，觀察四方。 苦行者聽到這半偈后，心中非常歡喜。就像商人夜間在險惡的地方行走，丟失了同伴，恐懼地四處尋找，又遇到了同伴一樣，心中歡喜，激動不已。也像久病的人沒有遇到好醫生，沒有好藥，後來突然得到了；像人沉入大海，突然遇到了船隻；像口渴的人遇到了清涼的水；像被仇人追趕，突然得以逃脫；像被囚禁很久的人突然聽到可以出獄；也像農夫在乾旱時遇到了降雨；也像行人終於回到家，家人看到后非常歡喜。 善男子！我當時聽到這半偈，心中歡喜也是如此。我立刻從座位上站起來，用手舉起頭髮，四處張望，說道：『剛才所聽到的偈語是誰說的？』
【English Translation】 English version 'Is the burden of Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment) great?' 'Great Immortal! Just as a cart with two wheels can carry loads, and a bird with two wings can fly. It is the same with ascetics. Although I see them upholding precepts, I do not know if they possess profound wisdom. If they have profound wisdom, then they can bear the heavy burden of Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment). Great Immortal! For example, a mother fish has many offspring, but few reach maturity; like the Amra (mango) tree, which has many flowers but few fruits; sentient beings may have countless aspirations, but those who achieve them are few and far between. Great Immortal! I shall go with you to test them. Great Immortal! Just like true gold, which is tested in three ways—by burning, hammering, and polishing—so too should those ascetics be tested.' At that time, Śakra devānām indra (the king of the gods) transformed himself into the form of a Rakshasa (demon), which was very frightening. He descended to the Himalayas and stood not far from the ascetic. At this time, the Rakshasa (demon) was fearless, courageous, and eloquent, with a clear and elegant voice. He proclaimed half a verse spoken by the Buddhas of the past: 'All conditioned things are impermanent, they are subject to arising and passing away.' After speaking this half verse, the Rakshasa (demon) stood before the ascetic, his appearance terrifying. He looked around in all directions. The ascetic, upon hearing this half verse, was filled with joy. It was like a merchant traveling at night in a dangerous place, who had lost his companions and was searching in fear, but then encountered his companions again, and was filled with immeasurable joy. It was also like a person who had been sick for a long time without a good doctor or medicine, and then suddenly found them; like a person drowning in the sea who suddenly found a boat; like a thirsty person who found cool water; like a person being chased by enemies who suddenly escaped; like a person who had been imprisoned for a long time who suddenly heard that they could be released; like a farmer who encountered rain during a drought; like a traveler who finally returned home, and whose family was overjoyed to see them. Good man! At that time, when I heard this half verse, my heart was filled with joy in the same way. I immediately rose from my seat, lifted my hair with my hand, looked around in all directions, and said, 'Who spoke the verse I just heard?'
爾時亦更不見餘人，唯見羅剎，即說是言：『誰開如是解脫之門？誰能雷震諸佛音聲？誰于生死睡眠之中而獨覺寤？唱如是言。誰能於此示道生死饑饉眾生無上道味？無量眾生沉生死海，誰能于中作大船師？是諸眾生常為煩惱重病所纏，誰能于中為作良醫？說是半偈啟悟我心，猶如半月漸開蓮花。』
「善男子！我于爾時更無所見，唯見羅剎。復作是念：『將是羅剎說是偈耶？』覆生疑惑：『非其說耶？何以故？是人形容甚可怖畏。若有得聞是偈句者，一切恐怖醜陋即除。何有此人形貌如是能說此偈？不應火中出於蓮花、非日光中出生冷水。』
「善男子！我于爾時復作是念：『我今無智。而此羅剎或能得見過去諸佛，從諸佛所聞是半偈。我今當問。』即便前至是羅剎所，作如是言：『善哉，大士！汝於何處得是過去離怖畏者所說半偈？大士！復於何處而得如是半如意珠？大士！是半偈義乃是過去、未來、現在諸佛世尊之正道也。一切世間無量眾生常為諸見羅網所覆，終身於此外道法中，初不得聞如是出世十力世雄所說空義。』
「善男子！我問是已，即答我言：『大婆羅門！汝今不應問我是義。何以故？我不食來已經多日，處處求索了不能得，飢渴苦惱，心亂謬語，非我本心之所知也。我今力能
【現代漢語翻譯】 現代漢語譯本：當時，我再也看不到其他人，只看到羅剎（一種惡鬼），他說道：『是誰開啟了這樣的解脫之門？是誰能發出如雷鳴般的諸佛音聲？是誰在生死睡眠中獨自覺醒？並唱出這樣的話語。是誰能為這生死飢渴的眾生指示無上的道味？無量眾生沉溺於生死苦海，是誰能在其中作為偉大的船師？這些眾生常常被煩惱重病所纏繞，是誰能在其中作為良醫？』這半偈開啟了我的心智，猶如半月逐漸綻放蓮花。 『善男子！』我當時再也看不到其他，只看到羅剎。我又想：『難道是這羅剎說的這偈語嗎？』又生疑惑：『不應該是他說的吧？為什麼呢？這人的外形非常可怕。如果有人聽到這偈語，一切的恐怖和醜陋都會消除。怎麼會有這樣外形的人能說出這樣的偈語呢？不應該從火焰中生出蓮花，也不應該從陽光中生出冷水。』 『善男子！』我當時又想：『我現在沒有智慧。而這羅剎或許能見到過去的諸佛，從諸佛那裡聽到這半偈。我現在應該問他。』於是我走到羅剎面前，說道：『善哉，大士！您是從哪裡得到這過去離怖畏者所說的半偈？大士！您又是從哪裡得到這半顆如意寶珠？大士！這半偈的意義乃是過去、未來、現在諸佛世尊的正道。一切世間無量眾生常常被各種見解的羅網所覆蓋，終身在外道法中，從來沒有聽到過像這樣出世的十力世雄所說的空義。』 『善男子！』我問完之後，他回答我說：『大婆羅門！你現在不應該問我這個意義。為什麼呢？我已經多日沒有進食，到處尋找都找不到，飢渴難耐，心緒混亂，說的話不是我本心所知道的。我現在力氣只能勉強支撐，不能為你解釋這半偈的意義。』
【English Translation】 English version: At that time, I saw no one else, only a Rakshasa (a type of demon), who said: 『Who has opened such a gate of liberation? Who can thunder the voice of all Buddhas? Who alone awakens from the sleep of birth and death? And sings such words. Who can show the unsurpassed taste of the path to these beings suffering from the hunger and thirst of birth and death? Countless beings are drowning in the sea of birth and death, who can be the great captain among them? These beings are often entangled by the heavy illness of afflictions, who can be the good physician among them?』 This half-verse enlightened my mind, like a half-moon gradually blooming a lotus flower. 『Good man!』 At that time, I saw nothing else, only the Rakshasa. I thought again: 『Could it be this Rakshasa who spoke this verse?』 Then I doubted: 『It shouldn't be him, right? Why? This person's appearance is very frightening. If someone hears this verse, all fear and ugliness will be eliminated. How could someone with such an appearance speak such a verse? It is not possible for a lotus flower to grow from fire, nor for cold water to come from sunlight.』 『Good man!』 At that time, I thought again: 『I am without wisdom now. But this Rakshasa might have seen the Buddhas of the past, and heard this half-verse from them. I should ask him now.』 So I went to the Rakshasa and said: 『Excellent, great being! Where did you obtain this half-verse spoken by those who have departed from fear in the past? Great being! Where did you obtain this half wish-fulfilling jewel? Great being! The meaning of this half-verse is the true path of the Buddhas, World Honored Ones, of the past, future, and present. Countless beings in all the world are often covered by the nets of various views, and throughout their lives in externalist doctrines, they have never heard the meaning of emptiness spoken by such a world-transcending hero with ten powers.』 『Good man!』 After I asked this, he replied to me: 『Great Brahmin! You should not ask me about this meaning now. Why? I have not eaten for many days, and I have been searching everywhere without finding anything. I am suffering from hunger and thirst, my mind is confused, and the words I speak are not what my mind knows. I can barely support myself now, and I cannot explain the meaning of this half-verse to you.』
飛行虛空，至郁單越乃至天上，處處求食亦不能得。以是義故，我說是語。』
「善男子！我時即復語羅剎言：『大士！若能為我說是偈竟，我當終身為汝弟子。大士！汝所說者，名字不終、義亦不盡。以何因緣不欲說耶？夫財施者則有竭盡，法施因緣不可盡也。法施無盡，多所利益。我今聞此半偈法已，心生驚疑，汝今幸可為我除斷。說此偈竟，我當終身為汝弟子。』羅剎答言：『汝智太過，但自憂身，都不見念今我定為饑苦所逼，實不能說。』我即問言：『汝所食者，為是何物？』羅剎答言：『汝不足問。我若說者，令多人怖。』我復問言：『此中獨處，更無有人，我不畏汝，何故不說？』羅剎答言：『我所食者，唯人暖肉；其所飲者，唯人熱血。自我薄福，唯食此食，周遍求索，困不能得。世雖多人，皆有福德，兼為諸天之所守護，而我無力不能得殺。』
「善男子！我復語言：『汝但具足說是半偈，我聞偈已，當以此身奉施供養。大士！我設命終，如此之身無所複用，當爲虎、狼、鴟、梟、雕、鷲之所啖食，然復不得一毫之福。我今為求阿耨多羅三藐三菩提，舍不堅身以易堅身。』羅剎答言：『誰當信汝如是之言，為八字故，棄所愛身？』
「善男子！我即答言：『汝真無智。譬如有人施
【現代漢語翻譯】 現代漢語譯本 『即使我飛到虛空中，到達郁單越（Uttarakuru，四大洲之一，位於須彌山北）乃至天上，到處尋找食物也無法得到。因為這個原因，我才說這樣的話。』
『善男子！』我當時又對羅剎（Rakshasa，食人鬼）說：『大士！如果你能為我說完這首偈子，我將終身做你的弟子。大士！你所說的，名字沒有說完，意義也沒有窮盡。因為什麼原因不願意說呢？佈施財物會有用盡的時候，而佈施佛法因緣是不會窮盡的。佛法佈施是無盡的，能利益很多人。我現在聽了這半首偈子，心中產生了疑惑，你現在可以為我消除疑惑。說完這首偈子，我將終身做你的弟子。』羅剎回答說：『你太聰明了，只顧自己，根本不考慮我現在正被飢餓所逼迫，實在不能說。』我立即問道：『你所吃的是什麼？』羅剎回答說：『你不用問。如果我說出來，會令很多人害怕。』我又問道：『這裡只有我一個人，沒有其他人，我不怕你，為什麼不說？』羅剎回答說：『我所吃的，只有人的熱肉；我所喝的，只有人的熱血。因為我福報淺薄，只能吃這些東西，到處尋找，卻難以得到。世上雖然有很多人，但他們都有福德，並且有諸天守護，而我沒有力量殺害他們。』
『善男子！』我又說：『你只要完整地說完這半首偈子，我聽完偈子后，就用這個身體奉獻給你供養。大士！我即使死了，這個身體也沒有什麼用處，會被虎、狼、鴟（chī，貓頭鷹）、梟（xiāo，貓頭鷹）、雕、鷲（jiù，禿鷲）吃掉，卻得不到一絲一毫的福報。我現在爲了求得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），捨棄不堅固的身體來換取堅固的身體。』羅剎回答說：『誰會相信你說的話，爲了八個字，就捨棄自己所愛的身體？』
『善男子！』我立即回答說：『你真是沒有智慧。譬如有人施
【English Translation】 English version 'Even if I were to fly into the void, reaching Uttarakuru (one of the four great continents, located north of Mount Sumeru) and even the heavens, I would not be able to find food anywhere. For this reason, I speak these words.'
'Good man!' I then spoke to the Rakshasa (a man-eating demon): 'Great being! If you can recite this verse completely for me, I will be your disciple for life. Great being! What you have said, the name is not finished, nor is the meaning exhausted. For what reason do you not wish to speak? Giving material possessions will eventually be depleted, but the cause of giving Dharma will never be exhausted. The giving of Dharma is inexhaustible and benefits many. Now that I have heard this half-verse, doubts have arisen in my heart, and you can now dispel them for me. After reciting this verse, I will be your disciple for life.' The Rakshasa replied: 'You are too wise, only caring for yourself, and not considering that I am now being tormented by hunger, and I really cannot speak.' I immediately asked: 'What do you eat?' The Rakshasa replied: 'You need not ask. If I were to say it, it would frighten many people.' I asked again: 'Here, there is only me, no one else, I am not afraid of you, why not say it?' The Rakshasa replied: 'What I eat is only the warm flesh of humans; what I drink is only the hot blood of humans. Because of my meager blessings, I can only eat these things, and I search everywhere, but it is difficult to obtain. Although there are many people in the world, they all have blessings, and they are protected by the heavens, and I have no power to kill them.'
'Good man!' I said again: 'You only need to completely recite this half-verse, and after I hear the verse, I will offer this body to you as an offering. Great being! Even if I die, this body will be of no use, it will be eaten by tigers, wolves, owls, vultures, eagles, and hawks, but I will not gain even a single bit of merit. Now, in order to seek Anuttara-samyak-sambodhi (unexcelled complete perfect enlightenment), I will give up this impermanent body to exchange it for a permanent one.' The Rakshasa replied: 'Who would believe your words, that for eight words, you would give up your beloved body?'
'Good man!' I immediately replied: 'You are truly without wisdom. It is like someone giving
他瓦器得七寶器。我亦如是，舍不堅身得金剛身。汝言：「誰當信者？」我今有證，大梵天王、釋提桓因及四天王能證是事，復有天眼諸菩薩等為欲利益無量眾生修行大乘具六度者亦能證知，復有十方諸佛世尊利眾生者亦能證我，為八字故舍于身命。』羅剎復言：『汝若如是能捨身者，諦聽諦聽，當爲汝說其餘半偈。』
「善男子！我于爾時聞是事已心中歡喜，即解己身所著鹿皮，為此羅剎敷置法座，白言：『和上！愿坐此座。』我即於前叉手長跪而作是言：『唯愿和上善為我說其餘半偈，令得具足。』羅剎即說：
「『生、滅滅已， 寂滅為樂。』
「爾時，羅剎說是偈已，復作是言：『菩薩摩訶薩！汝今已聞具足偈義，汝之所愿為悉滿足。若必欲利諸眾生者，時施我身。』
「善男子！我于爾時深思此義，然後處處——若石、若壁、若樹、若道——書寫此偈，即便更系所著衣裳，恐其死後身體露現，即上高樹。爾時，樹神復問我言：『善哉，仁者！欲作何事！』
「善男子！我時答言：『我欲捨身以報偈價。』樹神問言：『如是偈者何所利益？』我時答言：『如是偈句，乃是過去、未來、現在諸佛所說開空法道，我為此法棄捨身命，不為利養、名聞、財寶、轉輪聖王、四大天王、釋
【現代漢語翻譯】 現代漢語譯本：他瓦器得到了七寶器。我也像這樣，捨棄不堅固的身體而得到了金剛身。你說：『誰會相信呢？』我現在有證據，大梵天王（Brahmā，印度教的創造之神）、釋提桓因（Śakra，佛教的帝釋天）以及四大天王（四大天王，佛教的護法神）能夠證明這件事，還有具有天眼的諸菩薩等，爲了利益無量眾生修行大乘、具足六度者，也能夠知道這件事，還有十方諸佛世尊爲了利益眾生，也能夠證明我，爲了這八個字而捨棄身命。』羅剎又說：『你如果真的能夠捨棄身體，仔細聽，仔細聽，我將為你宣說剩下的半偈。』 『善男子！我當時聽到這件事後心中歡喜，就解下自己身上穿的鹿皮，為這個羅剎鋪設法座，說道：『和上！請坐這個座位。』我立即在前面合掌長跪，說道：『只願和上能夠為我好好宣說剩下的半偈，讓我能夠得到圓滿。』羅剎就說了： 『生滅滅已，寂滅為樂。』 『當時，羅剎說完這偈頌后，又說：『菩薩摩訶薩！你現在已經聽聞了完整的偈頌含義，你的願望都已經滿足了。如果一定要利益眾生，就請把你的身體施捨給我吧。』 『善男子！我當時深深地思考這個意義，然後在各處——無論是石頭、墻壁、樹木、道路——都書寫了這個偈頌，然後又繫好自己穿的衣服，擔心死後身體會暴露出來，就爬到高樹上。當時，樹神又問我：『善哉，仁者！你想要做什麼？』 『善男子！我當時回答說：『我想要捨棄身體來報答偈頌的價值。』樹神問道：『這樣的偈頌有什麼利益呢？』我當時回答說：『這樣的偈句，是過去、未來、現在諸佛所說的開示空性法道的，我爲了這個法而捨棄身命，不是爲了利益供養、名聲、財寶、轉輪聖王（Cakravartin，統治世界的理想君主）、四大天王、釋
【English Translation】 English version: He, Tāvāki, obtained seven jeweled vessels. I am also like that, having given up this impermanent body, I have obtained a vajra body. You say, 'Who would believe this?' I now have proof. The Great Brahmā (the Hindu god of creation), Śakra (the Buddhist ruler of the gods), and the Four Heavenly Kings (the four guardian deities of Buddhism) can attest to this. Furthermore, bodhisattvas with divine eyes, who practice the Mahāyāna path and possess the six perfections for the benefit of countless beings, can also know this. Moreover, the Buddhas and World Honored Ones of the ten directions, who benefit beings, can also attest to me, that I gave up my life for these eight words.』 The rākṣasa (a type of demon) then said, 『If you are truly able to give up your body, listen carefully, listen carefully, and I will speak the remaining half of the verse for you.』 『Good man! At that time, upon hearing this, my heart was filled with joy. I immediately took off the deerskin I was wearing and spread it out as a dharma seat for the rākṣasa, saying, 『Venerable One! Please sit on this seat.』 I then knelt down with my palms together and said, 『I beseech the Venerable One to kindly speak the remaining half of the verse for me, so that I may obtain its completeness.』 The rākṣasa then spoke: 『When birth and death are extinguished, then there is the bliss of nirvana.』 『At that time, after speaking this verse, the rākṣasa said again, 『Bodhisattva Mahāsattva! You have now heard the complete meaning of the verse, and your wish has been fulfilled. If you truly wish to benefit all beings, then please give me your body.』 『Good man! At that time, I deeply contemplated this meaning, and then in all places—whether on stones, walls, trees, or roads—I wrote this verse. Then, I fastened my clothes again, fearing that my body would be exposed after death, and climbed up a tall tree. At that time, the tree spirit asked me, 『Good sir! What do you intend to do?』 『Good man! I then replied, 『I wish to give up my body to repay the value of the verse.』 The tree spirit asked, 『What benefit is there in such a verse?』 I then replied, 『Such a verse is the path of emptiness taught by the Buddhas of the past, future, and present. I am giving up my life for this dharma, not for the sake of gain, fame, wealth, a Cakravartin (a universal monarch), the Four Heavenly Kings, or Śakra.』
提桓因、大梵天王、人天中樂。為欲利益一切眾生，故舍此身。』
「善男子！我捨身時復作是言：『愿令一切慳惜之人悉來見我舍離此身；若有少施、起貢高者，亦令得見我為一偈舍此身命，如棄草木。』我于爾時說是語已，尋即放身自投樹下。下未至地，時虛空之中出種種聲，其聲乃至阿迦尼吒。爾時，羅剎還復釋身，即于空中接取我身，安置平地。
「爾時，釋提桓因及諸天人、大梵天王，稽首頂禮於我足下，贊言：『善哉，善哉。真是菩薩，能大利益無量眾生，欲于無明黑闇之中然大法炬。由我愛惜如來大法故相嬈惱，唯愿聽我懺悔罪咎。汝于未來必定成就阿耨多羅三藐三菩提，愿見濟度。』爾時，釋提桓因及諸天眾頂禮我足，於是辭去，忽然不現。
「善男子！如我往昔為半偈故舍棄此身，以是因緣，便得超越足十二劫，在彌勒前成阿耨多羅三藐三菩提。善男子！我得如是無量功德，皆由供養如來正法。善男子！汝今亦爾，發於阿耨多羅三藐三菩提心，則已超過無量無邊恒河沙等諸菩薩上。善男子！是名菩薩住于大乘大般涅槃修于聖行。
大般涅槃經卷第十三 大正藏第 12 冊 No. 0375 大般涅槃經
大般涅槃經卷第十四
宋代沙門慧嚴等依泥洹經
【現代漢語翻譯】 現代漢語譯本：釋提桓因（帝釋天）、大梵天王以及人天中的眾生都享受著快樂。爲了利益一切眾生，我捨棄了這個身體。 『善男子！我捨身時又這樣說：『愿一切吝嗇的人都來見我捨棄這個身體；如果有人稍微佈施，就生起貢高我慢之心，也讓他們看到我爲了一個偈頌而捨棄生命，就像丟棄草木一樣。』我當時說完這些話，立刻就放開身體，自己投向樹下。身體還沒落到地上，那時虛空中發出各種聲音，這聲音甚至傳到了阿迦尼吒天（色界頂天）。那時，羅剎（惡鬼）恢復了帝釋天的身形，在空中接住了我的身體，將我安置在平地上。 『那時，釋提桓因和諸天人、大梵天王，都向我頂禮，讚歎說：『太好了，太好了。真是菩薩，能夠大利益無量眾生，想要在無明黑暗之中點燃大法炬。因為我愛惜如來大法，所以才來擾亂你，希望你能聽我懺悔罪過。你將來必定成就阿耨多羅三藐三菩提（無上正等正覺），希望你能救度我。』那時，釋提桓因和諸天眾頂禮我的腳，然後告辭離去，忽然消失不見。 『善男子！就像我過去爲了半個偈頌而捨棄這個身體，因為這個因緣，就超越了十二劫，在彌勒佛之前成就阿耨多羅三藐三菩提。善男子！我得到這樣無量的功德，都是因為供養如來正法。善男子！你現在也是這樣，發起了阿耨多羅三藐三菩提心，就已經超越了無量無邊恒河沙數般的諸菩薩。善男子！這叫做菩薩安住于大乘大般涅槃，修習聖行。』 《大般涅槃經》卷第十三 《大正藏》第12冊 No. 0375 《大般涅槃經》 《大般涅槃經》卷第十四 宋代沙門慧嚴等依《泥洹經》翻譯
【English Translation】 English version: 『Śakra Devānām Indra (the king of gods), Mahābrahmā (the great Brahma king), and the beings in the heavens and among humans all enjoy happiness. For the sake of benefiting all sentient beings, I relinquished this body.』 『Good man! When I relinquished my body, I further said: 「May all those who are stingy come to see me relinquish this body; if there are those who, upon giving a little, become arrogant, may they also see me relinquish this life for a single verse, like discarding grass and wood.」 At that time, having spoken these words, I immediately released my body and threw myself down from the tree. Before my body reached the ground, various sounds arose in the void, and these sounds reached even to the Akaniṣṭha heaven (the highest heaven in the realm of form). At that time, the rākṣasa (demon) reverted to the form of Śakra, and in the air, he caught my body and placed it on the flat ground.』 『At that time, Śakra Devānām Indra and all the gods and humans, and Mahābrahmā, bowed their heads and paid homage at my feet, praising, 「Excellent, excellent. Truly a Bodhisattva, able to greatly benefit immeasurable sentient beings, wishing to light the great torch of Dharma in the darkness of ignorance. Because I cherished the Tathāgata』s great Dharma, I came to disturb you. I hope you will hear my confession of my transgressions. In the future, you will certainly attain Anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment), and I hope you will save me.」 At that time, Śakra Devānām Indra and the assembly of gods bowed at my feet, then took their leave and suddenly disappeared.』 『Good man! Just as in the past I relinquished this body for half a verse, because of this cause and condition, I surpassed twelve kalpas (eons), and before Maitreya (the future Buddha), I will attain Anuttarā-samyak-saṃbodhi. Good man! I obtained such immeasurable merit, all because of offering to the Tathāgata』s true Dharma. Good man! You are also like this now, having generated the mind of Anuttarā-samyak-saṃbodhi, you have already surpassed immeasurable, boundless Bodhisattvas as numerous as the sands of the Ganges River. Good man! This is called a Bodhisattva abiding in the Mahāyāna Mahāparinirvāṇa, cultivating the holy conduct.』 The Mahāparinirvāṇa Sūtra, Scroll 13 Taisho Tripitaka Vol. 12, No. 0375, The Mahāparinirvāṇa Sūtra The Mahāparinirvāṇa Sūtra, Scroll 14 Translated by the Śramaṇa Huiyan and others of the Song Dynasty, based on the Nirvāṇa Sūtra
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梵行品第二十之一
「善男子！云何菩薩摩訶薩梵行？善男子！菩薩摩訶薩住于大乘大般涅槃，住七善法得具梵行。何等為七？一者、知法，二者、知義，三者、知時，四者、知足，五者、自知，六者、知眾，七者、知尊卑。
「善男子！云何菩薩摩訶薩知法？善男子！是菩薩摩訶薩知十二部經，謂修多羅、祇夜、授記、伽陀、優陀那、尼陀那、阿波陀那、伊帝目多伽、阇陀伽、毗佛略、阿浮陀達摩、優波提舍。
「善男子！何等名為修多羅經？從『如是我聞』乃至『歡喜奉行』，如是一切名修多羅。
「何等名為祇夜經？
「佛告諸比丘：『昔我與汝愚無智慧，不能如實見四真諦，是故流轉，久處生死，沒大苦海。何等為四？苦、集、滅、道。』如佛昔日為諸比丘說契經竟，爾時復有利根眾生為聽法故后至佛所，即便問人：『如來曏者為說何事？』佛時知已，即因本經以偈頌曰：
「『我昔與汝等， 不見四真諦， 是故久流轉， 生死大苦海。 若能見四諦， 則得斷生死， 生有既已盡， 更不受諸有。』
「是名祇夜經。
「何等名為授記經？如有經律，如來說時為諸天人授佛記別：『汝阿逸多，未來有王名曰蠰佉，當於是
【現代漢語翻譯】 現代漢語譯本 「善男子！什麼是菩薩摩訶薩的梵行？善男子！菩薩摩訶薩安住于大乘大般涅槃，依止七種善法而成就梵行。這七種是什麼呢？第一是知法，第二是知義，第三是知時，第四是知足，第五是自知，第六是知眾，第七是知尊卑。 「善男子！菩薩摩訶薩如何知法？善男子！這位菩薩摩訶薩通曉十二部經，即修多羅（契經）、祇夜（重頌）、授記（記別）、伽陀（諷頌）、優陀那（無問自說）、尼陀那（因緣）、阿波陀那（譬喻）、伊帝目多伽（本事）、阇陀伽（本生）、毗佛略（方廣）、阿浮陀達摩（未曾有法）、優波提舍（論議）。 「善男子！什麼是修多羅經？從『如是我聞』到『歡喜奉行』，所有這些都稱為修多羅。 「什麼是祇夜經？ 「佛告訴眾比丘：『過去我和你們一樣愚昧無智，不能如實地見到四聖諦，所以流轉生死，長久處於苦海之中。這四聖諦是什麼呢？是苦、集、滅、道。』佛陀過去為眾比丘說完契經后，當時又有具足利根的眾生爲了聽法後來到佛所，就問別人：『如來剛才說了什麼？』佛陀當時知道后，就根據原來的經文用偈頌說： 『我過去和你們一樣， 不見四聖諦， 所以長久流轉， 在生死大苦海。 如果能見到四諦， 就能斷除生死， 有生已經窮盡， 不再受諸有。』 「這就是祇夜經。 「什麼是授記經？如有經律，如來說法時為諸天人授記：『你阿逸多（彌勒菩薩的別名），未來有王名叫蠰佉（轉輪聖王名），當在那個
【English Translation】 English version 「Good man! What is the Brahma-conduct of a Bodhisattva Mahasattva? Good man! A Bodhisattva Mahasattva dwells in the Great Vehicle of Great Nirvana, and by abiding in seven good dharmas, he attains complete Brahma-conduct. What are these seven? First, knowing the Dharma; second, knowing the meaning; third, knowing the time; fourth, knowing contentment; fifth, knowing oneself; sixth, knowing the assembly; and seventh, knowing the superior and inferior. 「Good man! How does a Bodhisattva Mahasattva know the Dharma? Good man! This Bodhisattva Mahasattva knows the twelve divisions of scriptures, namely: Sutra (aphorisms), Geya (verses), Vyakarana (prophecies), Gatha (hymns), Udana (inspired utterances), Nidana (causes), Avadana (parables), Itivuttaka (stories), Jataka (birth stories), Vaipulya (extensive teachings), Adbhuta-dharma (miraculous teachings), and Upadesha (discussions). 「Good man! What is called a Sutra? From 『Thus have I heard』 to 『joyfully practice,』 all of these are called Sutras. 「What is called a Geya? 「The Buddha told the Bhikkhus: 『In the past, I and you were ignorant and without wisdom, unable to truly see the Four Noble Truths. Therefore, we transmigrated, dwelling for a long time in the sea of suffering. What are these four? Suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering.』 After the Buddha had finished speaking the Sutra to the Bhikkhus, at that time, there were also beings with sharp faculties who came to the Buddha later to hear the Dharma, and they asked others: 『What did the Tathagata speak about just now?』 The Buddha, knowing this, then used verses based on the original Sutra, saying: 『I, like you in the past, Did not see the Four Noble Truths, Therefore, we long transmigrated, In the great sea of suffering of birth and death. If one can see the Four Truths, Then one can end birth and death, Birth having been exhausted, One will no longer receive any existence.』 「This is called a Geya. 「What is called a Vyakarana? If there are scriptures and precepts, when the Tathagata speaks, he gives prophecies to the gods and humans: 『You, Ajita (another name for Maitreya Bodhisattva), in the future, there will be a king named Shankha (name of a Chakravartin king), and in that
世而成佛道，號曰彌勒。』是名授記經。
「何等名為伽陀經？除修多羅及諸戒律，其餘有說四句之偈，所謂：
「『諸惡莫作， 諸善奉行， 自凈其意， 是諸佛教。』
「是名伽陀經。
「何等名為優陀那經？如佛晡時入于禪定，為諸天眾廣說法要。時諸比丘各作是念：『如來今者為何所作？』如來明旦從禪定起，無有人問，以他心智即自說言：『比丘當知：一切諸天壽命極長。汝諸比丘！善哉，為他不求己利。善哉，少欲。善哉，知足。善哉，寂靜。』如是諸經無問自說，是名優陀那經。
「何等名為尼陀那經？如諸經偈所因根本為他演說。如舍衛國有一丈夫羅網捕鳥，得已籠系，隨與水谷而復還放。世尊知其本末因緣，而說偈言：
「『莫輕小惡， 以為無殃， 水渧雖微， 漸盈大器。』
「是名尼陀那經。
「何等名為阿波陀那經？如戒律中所說譬喻，是名阿波陀那經。
「何等名為伊帝目多伽經？如佛所說：『比丘當知：我出世時所可說者，名曰契經；鳩留秦佛出世之時名甘露鼓；拘那含牟尼佛時名曰法鏡；迦葉佛時名分別空。』是名伊帝目多伽經。
「何等名為阇陀伽經？如佛世尊本為菩薩修諸苦行，所謂：『比丘當知：
【現代漢語翻譯】 現代漢語譯本 『將來成佛，號為彌勒（Maitreya，未來佛）。』這被稱為授記經。
『什麼是伽陀經？』除了修多羅（Sutra，佛經）和戒律，其餘用四句偈頌表達的，例如：
『諸惡莫作， 諸善奉行， 自凈其意， 是諸佛教。』
這被稱為伽陀經。
『什麼是優陀那經？』例如佛陀在下午進入禪定，為諸天眾廣泛說法。當時，比丘們各自想著：『如來現在在做什麼？』第二天早上，如來從禪定中醒來，沒有人問，他以他心通自己說道：『比丘們應當知道：一切諸天的壽命都非常長。你們這些比丘！善哉，為他人著想而不求自己的利益。善哉，少欲。善哉，知足。善哉，寂靜。』像這樣無需提問而自己說出的經文，被稱為優陀那經。
『什麼是尼陀那經？』例如，經文偈頌的根本原因是爲了向他人講述。例如，舍衛國（Sravasti，古印度城市）有一個男子用羅網捕鳥，捕到后關在籠子里，給它水和食物，然後又放飛。世尊知道這件事的來龍去脈，就說了偈頌：
『莫輕小惡， 以為無殃， 水滴雖微， 漸盈大器。』
這被稱為尼陀那經。
『什麼是阿波陀那經？』例如，戒律中所說的譬喻，被稱為阿波陀那經。
『什麼是伊帝目多伽經？』例如，佛陀所說：『比丘們應當知道：我出世時所說的，稱為契經（Sutra，佛經）；鳩留秦佛（Krakucchanda，過去佛）出世時稱為甘露鼓；拘那含牟尼佛（Kanakamuni，過去佛）時稱為法鏡；迦葉佛（Kasyapa，過去佛）時稱為分別空。』這被稱為伊帝目多伽經。
『什麼是阇陀伽經？』例如，佛陀世尊過去作為菩薩時所修的各種苦行，例如：『比丘們應當知道：』
【English Translation】 English version 'He will achieve Buddhahood in the world and be named Maitreya (the future Buddha).' This is called the Prophecy Sutra.
'What is the Gatha Sutra?' Apart from the Sutras (Buddhist scriptures) and the Vinaya (monastic rules), the rest are verses of four lines, such as:
'Do no evil, practice all good, purify your own mind, this is the teaching of all Buddhas.'
This is called the Gatha Sutra.
'What is the Udana Sutra?' For example, when the Buddha entered meditation in the afternoon, he extensively preached the Dharma to the heavenly beings. At that time, the monks each thought: 'What is the Tathagata doing now?' The next morning, the Tathagata arose from meditation, and without anyone asking, he said with his mind-reading ability: 'Monks, you should know: the lifespan of all heavenly beings is extremely long. You monks! Well done, seeking the benefit of others without seeking your own. Well done, having few desires. Well done, being content. Well done, being peaceful.' Such scriptures that are spoken without being asked are called the Udana Sutra.
'What is the Nidana Sutra?' For example, the fundamental reason for the verses in the scriptures is to explain to others. For example, in Sravasti (an ancient Indian city), there was a man who used a net to catch birds. After catching them, he would put them in a cage, give them water and food, and then release them. The World Honored One, knowing the cause and effect of this, spoke a verse:
'Do not underestimate small evils, thinking there will be no harm. Although a drop of water is small, it gradually fills a large vessel.'
This is called the Nidana Sutra.
'What is the Avadana Sutra?' For example, the parables mentioned in the Vinaya are called the Avadana Sutra.
'What is the Itivuttaka Sutra?' For example, what the Buddha said: 'Monks, you should know: what I speak when I appear in the world is called the Sutra; when Krakucchanda (a past Buddha) appeared in the world, it was called the Drum of Ambrosia; when Kanakamuni (a past Buddha) appeared, it was called the Mirror of Dharma; when Kasyapa (a past Buddha) appeared, it was called the Discrimination of Emptiness.' This is called the Itivuttaka Sutra.
'What is the Jataka Sutra?' For example, the various ascetic practices that the World Honored Buddha practiced when he was a Bodhisattva, such as: 'Monks, you should know:'
我於過去作鹿、作羆、作獐、作兔、作粟散王、轉輪聖王、龍、金翅鳥。』諸如是等行菩薩道時所可受身，是名阇陀伽。
「何等名為毗佛略經？所謂大乘方等經典，其義廣大猶如虛空，是名毗佛略。
「何等名為未曾有經？如彼菩薩初出生時，無人扶持即行七步，放大光明遍觀十方。亦如獼猴手捧蜜器以獻如來。如白項狗佛邊聽法。如魔波旬變為青牛行瓦缽間，令諸瓦缽互相掁觸，無所傷損。如佛初生入天廟時，令彼天像起下禮敬。如是等經名未曾有經。
「何等名為優波提舍經？如佛世尊所說諸經，若作議論、分別廣說、辨其相貌，是名優波提舍經。
「菩薩若能如是了知十二部經，名為知法。
「云何菩薩摩訶薩知義？菩薩摩訶薩若於一切文字語言廣知其義，是名知義。
「云何菩薩摩訶薩知時？善男子！菩薩善知如是時中任修寂靜、如是時中任修精進、如是時中任修舍定、如是時中任供養佛、如是時中任供養師、如是時中任修佈施、持戒、忍辱、精進、禪定、具足般若波羅蜜，是名知時。
「云何菩薩摩訶薩知足？善男子！菩薩摩訶薩知足，所謂飲食、衣、藥、行、住、坐、臥、睡寤、語默，是名知足。
「善男子！云何菩薩摩訶薩自知？是菩薩自知我有
【現代漢語翻譯】 現代漢語譯本 『我過去曾作鹿、作熊、作獐、作兔、作小國王、轉輪聖王（擁有統治世界的理想君主）、龍、金翅鳥（一種神鳥）。』像這樣在修行菩薩道時所受的各種身形，這被稱為阇陀伽（本生經）。 『什麼叫做毗佛略經（方廣經）？』就是指大乘方等經典，其義理廣大猶如虛空，這被稱為毗佛略經。 『什麼叫做未曾有經（希有經）？』比如菩薩初生時，無人扶持就能行走七步，並放出光明照耀十方。又如獼猴手捧蜜器獻給如來。又如白項狗在佛陀身邊聽法。又如魔王波旬變成青牛在瓦缽間行走，使瓦缽互相碰撞，卻無任何損傷。又如佛陀初生進入天廟時，使天神像起身下拜。像這樣的經典被稱為未曾有經。 『什麼叫做優波提舍經（論議經）？』就像佛陀所說的各種經典，如果加以議論、分別廣說、辨明其相貌，這被稱為優波提舍經。 『菩薩如果能夠這樣瞭解十二部經，就稱為知法。』 『菩薩摩訶薩（大菩薩）如何知義？』菩薩摩訶薩如果對於一切文字語言廣泛瞭解其含義，這稱為知義。 『菩薩摩訶薩如何知時？』善男子！菩薩善於瞭解在什麼時間應當修習寂靜、什麼時間應當修習精進、什麼時間應當修習舍定、什麼時間應當供養佛、什麼時間應當供養師長、什麼時間應當修習佈施、持戒、忍辱、精進、禪定、圓滿般若波羅蜜（智慧到彼岸），這稱為知時。 『菩薩摩訶薩如何知足？』善男子！菩薩摩訶薩知足，指的是在飲食、衣服、醫藥、行走、站立、坐臥、睡眠覺醒、言語沉默等方面知足，這稱為知足。 『善男子！菩薩摩訶薩如何自知？』這位菩薩自知自己有
【English Translation】 English version 'In the past, I have been a deer, a bear, a roe deer, a rabbit, a petty king, a Chakravartin (an ideal universal ruler), a dragon, and a Garuda (a mythical bird).』 Such are the forms that one may take while practicing the Bodhisattva path, and these are called Jataka (birth stories). 'What is called Vaipulya Sutra (extensive sutra)?' It refers to the Mahayana Vaipulya sutras, whose meaning is as vast as space. This is called Vaipulya. 'What is called Adbhuta Dharma Sutra (unprecedented sutra)?' For example, when a Bodhisattva is first born, he walks seven steps without support, and emits light that illuminates the ten directions. Also, like a monkey offering a honey pot to the Tathagata. Like a white-necked dog listening to the Dharma by the Buddha's side. Like Mara Papiyas transforming into a blue ox walking among earthenware bowls, causing them to collide without any damage. Like when the Buddha first entered a heavenly temple, causing the heavenly statues to rise and bow in reverence. Such sutras are called Adbhuta Dharma Sutras. 'What is called Upadesha Sutra (commentary sutra)?' Like the various sutras spoken by the Buddha, if they are discussed, explained in detail, and their characteristics are clarified, this is called Upadesha Sutra. 'If a Bodhisattva can understand the twelve divisions of scriptures in this way, it is called knowing the Dharma.' 'How does a Bodhisattva Mahasattva (great Bodhisattva) know the meaning?' If a Bodhisattva Mahasattva widely understands the meaning of all written and spoken language, this is called knowing the meaning. 'How does a Bodhisattva Mahasattva know the time?' Good man! A Bodhisattva knows well when to practice stillness, when to practice diligence, when to practice equanimity, when to make offerings to the Buddha, when to make offerings to teachers, when to practice giving, morality, patience, diligence, meditation, and when to perfect Prajna Paramita (perfection of wisdom). This is called knowing the time. 'How does a Bodhisattva Mahasattva know contentment?' Good man! A Bodhisattva Mahasattva knows contentment, which refers to being content with food, clothing, medicine, walking, standing, sitting, lying down, sleeping, waking, speaking, and silence. This is called knowing contentment. 'Good man! How does a Bodhisattva Mahasattva know himself?' This Bodhisattva knows that he has
如是信、如是戒、如是多聞、如是舍、如是慧、如是去來、如是正念、如是善行、如是問、如是答，是名自知。
「云何菩薩摩訶薩知眾？善男子！是菩薩知如是等是剎利眾、婆羅門眾、居士眾、沙門眾，應於是眾如是行來、如是坐起、如是說法、如是問答，是名知眾。
「善男子！云何菩薩摩訶薩知人尊卑？善男子！人有二種：一者、信，二者、不信。菩薩當知：信者是善；其不信者，不名為善。
「複次，信有二種：一者、常往僧坊，二者、不往。菩薩當知：其往者，善；其不往者，不名為善。
「往僧坊者復有二種：一者、禮拜，二、不禮拜。菩薩當知：禮拜者，善；不禮拜者，不名為善。
「其禮拜者復有二種：一者、聽法，二者、不聽。菩薩當知：聽法者，善；不聽法者，不名為善。
「其聽法者復有二種：一、至心聽，二、不至心。菩薩當知：至心聽者，是則名善；不至心者，不名為善。
「至心聽法復有二種：一者、思義，二、不思義。菩薩當知：思義者，善；不思義者，不名為善。
「其思義者復有二種：一、如說行，二、不如說行。如說行者，是則為善；不如說行，不名為善。
「如說行者復有二種：一、求聲聞，不能利安饒益一切苦惱
【現代漢語翻譯】 現代漢語譯本：像這樣信奉，像這樣持戒，像這樣廣聞佛法，像這樣佈施，像這樣擁有智慧，像這樣來去，像這樣保持正念，像這樣行善，像這樣提問，像這樣回答，這被稱為自我瞭解。 「菩薩摩訶薩（偉大的菩薩）如何瞭解大眾呢？善男子！菩薩知道，有剎利（貴族）眾、婆羅門（祭司）眾、居士（在家信徒）眾、沙門（出家修行者）眾等。菩薩應當在這些大眾中，像這樣行走，像這樣坐立，像這樣說法，像這樣問答，這被稱爲了解大眾。 「善男子！菩薩摩訶薩如何瞭解人的尊卑呢？善男子！人有兩種：一種是信奉佛法的人，一種是不信奉佛法的人。菩薩應當知道：信奉佛法的人是善的；不信奉佛法的人，不能稱為善的。 「其次，信奉佛法的人有兩種：一種是經常去僧坊（寺院）的人，一種是不去的人。菩薩應當知道：經常去的人是善的；不去的人，不能稱為善的。 「去僧坊的人又有兩種：一種是禮拜的人，一種是不禮拜的人。菩薩應當知道：禮拜的人是善的；不禮拜的人，不能稱為善的。 「禮拜的人又有兩種：一種是聽法的人，一種是不聽法的人。菩薩應當知道：聽法的人是善的；不聽法的人，不能稱為善的。 「聽法的人又有兩種：一種是至心聽法的人，一種是不至心聽法的人。菩薩應當知道：至心聽法的人，這才是善的；不至心聽法的人，不能稱為善的。 「至心聽法的人又有兩種：一種是思考法義的人，一種是不思考法義的人。菩薩應當知道：思考法義的人是善的；不思考法義的人，不能稱為善的。 「思考法義的人又有兩種：一種是如法修行的人，一種是不如法修行的人。如法修行的人，這才是善的；不如法修行的人，不能稱為善的。 「如法修行的人又有兩種：一種是追求聲聞（小乘）果位的人，不能利益安樂一切受苦惱的眾生。
【English Translation】 English version: Such is faith, such is discipline, such is extensive learning, such is giving, such is wisdom, such is going and coming, such is right mindfulness, such is good conduct, such is asking, such is answering, this is called self-knowledge. 『How does a Bodhisattva Mahasattva (great Bodhisattva) know the assembly? Good man! This Bodhisattva knows that there are assemblies of Kshatriyas (nobles), Brahmins (priests), householders, and Shramanas (monastics). The Bodhisattva should conduct themselves in these assemblies by walking like this, sitting and standing like this, speaking the Dharma like this, and asking and answering like this. This is called knowing the assembly.』 『Good man! How does a Bodhisattva Mahasattva know the noble and the humble among people? Good man! There are two kinds of people: one who has faith, and one who does not have faith. The Bodhisattva should know: those who have faith are good; those who do not have faith are not called good.』 『Furthermore, there are two kinds of those who have faith: one who regularly goes to the Sangha (monastery), and one who does not go. The Bodhisattva should know: those who go are good; those who do not go are not called good.』 『Those who go to the Sangha are again of two kinds: one who bows in reverence, and one who does not bow. The Bodhisattva should know: those who bow in reverence are good; those who do not bow are not called good.』 『Those who bow in reverence are again of two kinds: one who listens to the Dharma, and one who does not listen. The Bodhisattva should know: those who listen to the Dharma are good; those who do not listen to the Dharma are not called good.』 『Those who listen to the Dharma are again of two kinds: one who listens with a sincere mind, and one who does not listen with a sincere mind. The Bodhisattva should know: those who listen with a sincere mind, this is called good; those who do not listen with a sincere mind are not called good.』 『Those who listen with a sincere mind are again of two kinds: one who contemplates the meaning, and one who does not contemplate the meaning. The Bodhisattva should know: those who contemplate the meaning are good; those who do not contemplate the meaning are not called good.』 『Those who contemplate the meaning are again of two kinds: one who practices according to the teachings, and one who does not practice according to the teachings. Those who practice according to the teachings, this is good; those who do not practice according to the teachings are not called good.』 『Those who practice according to the teachings are again of two kinds: one who seeks the Shravaka (Hearer) path, and cannot benefit, bring peace, and benefit all suffering beings.』
眾生；二者、迴向無上大乘，利益多人，令得安樂。菩薩應知：能利多人得安樂者，最上、最善。善男子！如諸寶中如意寶珠最為勝妙、如諸味中甘露最上，如是菩薩於人天中最勝、最上、不可譬喻。
「善男子！是名菩薩摩訶薩住于大乘《大涅槃經》住七善法。菩薩住是七善法已，得具梵行。
「複次，善男子！復有梵行，謂慈、悲、喜、舍。」
迦葉菩薩白佛言：「世尊！若多修慈能斷瞋恚、修悲心者亦斷瞋恚，云何而言四無量心？推義而言則應有三。世尊！慈有三緣：一、緣眾生，二、緣於法，三、則無緣。悲、喜、舍心亦復如是，若從是義唯應有三，不應有四。眾生緣者，緣於五陰，愿與其樂，是名眾生緣。法緣者，緣諸眾生所須之物而施與之，是名法緣。無緣者，緣于如來，是名無緣。慈者多緣貧窮眾生，如來大師永離貧窮、受第一樂，若緣眾生則不緣佛；法亦如是。以是義故，緣如來者名曰無緣。
「世尊！慈之所緣一切眾生，如緣父母、妻子、親屬。以是義故，名眾生緣。法緣者，不見父母、妻子、親屬，見一切法皆從緣生，是名法緣。無緣者，不住法相及眾生相，是名無緣。悲、喜、舍心亦復如是，是故應三，不應有四。
「世尊！人有二種：一者、見行，二者、愛
【現代漢語翻譯】 現代漢語譯本：眾生有兩種目標；第一，追求自我解脫；第二，迴向無上大乘（Mahayana，佛教教義，旨在普度眾生），利益眾多的人，使他們得到安樂。菩薩（Bodhisattva，佛教中發願要救度眾生的修行者）應當明白：能夠利益眾多人並使他們得到安樂的，是最上、最善的。善男子！就像各種寶物中如意寶珠最為殊勝美妙，就像各種味道中甘露最為上等一樣，這樣的菩薩在人天之中是最殊勝、最上等的，無法比擬。 善男子！這被稱為菩薩摩訶薩（Mahasattva，偉大的菩薩）安住于大乘《大涅槃經》（Mahaparinirvana Sutra，佛教經典）的七種善法。菩薩安住于這七種善法之後，就能具足清凈的修行。 再者，善男子！還有一種清凈的修行，就是慈、悲、喜、舍（四無量心，佛教中四種廣大的心境）。 迦葉菩薩（Kasyapa Bodhisattva，佛陀的弟子）對佛說：『世尊！如果多修慈心能夠斷除瞋恚（嗔恨），修悲心也能斷除瞋恚，為什麼說有四無量心呢？按照道理來說，應該只有三種。世尊！慈心有三種緣：第一，緣于眾生；第二，緣於法；第三，則無所緣。悲、喜、舍心也是如此，如果按照這個道理，應該只有三種，不應該有四種。緣于眾生，是緣於五陰（構成人身的五種要素），希望他們得到快樂，這叫做眾生緣。緣於法，是緣于眾生所需要的物品而施捨給他們，這叫做法緣。無所緣，是緣于如來（Tathagata，佛的稱號），這叫做無緣。慈心多緣于貧窮的眾生，如來大師永遠脫離貧窮，享受第一等的快樂，如果緣于眾生，就不緣于佛；法也是如此。因為這個道理，緣于如來叫做無緣。 世尊！慈心所緣的一切眾生，就像緣于父母、妻子、親屬一樣。因為這個道理，叫做眾生緣。法緣，是不見父母、妻子、親屬，見到一切法都是從因緣而生，這叫做法緣。無緣，是不執著於法相和眾生相，這叫做無緣。悲、喜、舍心也是如此，所以應該有三種，不應該有四種。 世尊！人有兩種：第一種，是見行；第二種，是愛。
【English Translation】 English version: Beings have two aims; firstly, to seek self-liberation; secondly, to dedicate themselves to the unsurpassed Mahayana (Buddhist doctrine aimed at universal salvation), benefiting many people and bringing them peace and happiness. A Bodhisattva (a Buddhist practitioner who vows to save all beings) should understand: that which can benefit many people and bring them peace and happiness is the most supreme and the most virtuous. Good man! Just as among all treasures, the wish-fulfilling jewel is the most excellent and wonderful, and just as among all flavors, nectar is the most supreme, so is such a Bodhisattva the most supreme and unsurpassed among humans and gods, beyond comparison. Good man! This is called a Bodhisattva Mahasattva (a great Bodhisattva) abiding in the seven good dharmas of the Mahaparinirvana Sutra (a Buddhist scripture). After a Bodhisattva abides in these seven good dharmas, they will possess pure conduct. Furthermore, good man! There is another pure conduct, which is loving-kindness, compassion, joy, and equanimity (the four immeasurables, four vast states of mind in Buddhism). Kasyapa Bodhisattva (a disciple of the Buddha) said to the Buddha: 'World Honored One! If cultivating loving-kindness can eliminate anger, and cultivating compassion can also eliminate anger, why are there said to be four immeasurables? According to reason, there should only be three. World Honored One! Loving-kindness has three objects: first, it is directed towards beings; second, it is directed towards the Dharma; third, it is without object. Compassion, joy, and equanimity are also like this. If according to this principle, there should only be three, not four. Being-directed, is directed towards the five skandhas (the five aggregates that constitute a person), wishing them happiness, this is called being-directed. Dharma-directed, is directed towards the things that beings need and giving them, this is called Dharma-directed. Without object, is directed towards the Tathagata (an epithet of the Buddha), this is called without object. Loving-kindness is mostly directed towards poor beings. The Tathagata Master is forever free from poverty, enjoying the highest happiness. If directed towards beings, it is not directed towards the Buddha; the Dharma is also like this. Because of this principle, being directed towards the Tathagata is called without object.' World Honored One! The loving-kindness directed towards all beings is like that directed towards parents, wife, and relatives. Because of this principle, it is called being-directed. Dharma-directed, is not seeing parents, wife, and relatives, but seeing all dharmas arising from conditions, this is called Dharma-directed. Without object, is not clinging to the characteristics of dharmas and beings, this is called without object. Compassion, joy, and equanimity are also like this, therefore there should be three, not four. World Honored One! There are two kinds of people: the first is those who act based on their views; the second is those who act based on their attachments.
行。見行之人多修慈、悲，愛行之人多修喜、舍。是故應二，不應有四。
「世尊！夫無量者，名曰無邊。邊不可得，故名無量。若無量者則應是一，不應言四。若言四者，何得無量？是故應一，不應四也。」
佛告迦葉：「善男子！諸佛如來為諸眾生所宣法要，其言秘密難可了知。或為眾生說一因緣。如說何等為一因緣？所謂一切有為之法。善男子！或說二種：因之與果。或說三種：煩惱、業、苦。或說四種：無明、諸行、生與老死。或說五種：所謂受、愛、取、有、及生。或說六種：三世因果。或說七種：謂識、名色、六入、觸、受及以愛、取。或說八種：除無明、行及生、老死，其餘八事。或說九種：如《城經》中除無明、行、識，其餘九事。或說十一：如為薩遮尼犍子說，除生一法，其餘十一。或時具說十二因緣，如王舍城為迦葉等具說十二，無明乃至生、老病死。
「善男子！如一因緣，為眾生故種種分別；無量心法亦復如是。善男子！以是義故，于諸如來深秘行處不應生疑。
「善男子！如來世尊有大方便：無常說常、常說無常，說樂為苦、說苦為樂，不凈說凈、凈說不凈，我說無我、無我說我，于非眾生說為眾生、于實眾生說非眾生，非物說物、物說非物，非實說實、實說非
【現代漢語翻譯】 現代漢語譯本：
修行佈施的人多修慈悲之心，喜愛修行的人多修喜舍之心。因此，應該只有兩種（慈悲和喜舍），不應該有四種（慈、悲、喜、舍）。 『世尊！所謂『無量』，意思就是『無邊』。既然沒有邊際，所以才稱為『無量』。如果說是『無量』，那麼就應該只有一種，不應該說是四種。如果說是四種，又怎麼能說是『無量』呢？所以應該說是一種，不應該說是四種。』 佛陀告訴迦葉：『善男子！諸佛如來為眾生宣說的佛法要義，其言語深奧秘密，難以理解。有時爲了眾生說一種因緣。比如，說什麼是『一種因緣』呢？就是說一切有為之法。善男子！有時說兩種：因和果。有時說三種：煩惱、業、苦。有時說四種：無明、諸行、生和老死。有時說五種：所謂受、愛、取、有、以及生。有時說六種：三世因果。有時說七種：所謂識、名色、六入、觸、受以及愛、取。有時說八種：除去無明、行以及生、老死，其餘八種。有時說九種：如《城經》中所說，除去無明、行、識，其餘九種。有時說十一種：如為薩遮尼犍子所說，除去生這一法，其餘十一種。有時完整地說十二因緣，如在王舍城為迦葉等人完整地說了十二因緣，即無明乃至生、老病死。 『善男子！就像一種因緣，爲了眾生而有種種分別；無量心法也是如此。善男子！因為這個道理，對於諸佛如來深奧秘密的修行之處，不應該產生疑惑。 『善男子！如來世尊有大方便：把無常說成常，把常說成無常，把樂說成苦，把苦說成樂，把不凈說成凈，把凈說成不凈，把無我說成有我，把有我說成無我，把非眾生說成眾生，把實有眾生說成非眾生，把非物說成物，把物說成非物，把非實說成實，把實說成非實。』
【English Translation】 English version:
Those who practice giving often cultivate loving-kindness and compassion; those who love practice often cultivate joy and equanimity. Therefore, there should be two (loving-kindness and compassion, joy and equanimity), not four (loving-kindness, compassion, joy, and equanimity). 'World Honored One! The term 'immeasurable' means 'boundless'. Since there is no boundary, it is called 'immeasurable'. If it is 'immeasurable', then there should be only one, not four. If there are four, how can it be 'immeasurable'? Therefore, it should be one, not four.' The Buddha told Kasyapa: 'Good man! The Dharma teachings that the Tathagatas, the Buddhas, proclaim for sentient beings are profound and secret, difficult to understand. Sometimes, for the sake of sentient beings, they speak of one cause and condition. For example, what is meant by 'one cause and condition'? It refers to all conditioned phenomena. Good man! Sometimes they speak of two: cause and effect. Sometimes they speak of three: afflictions, karma, and suffering. Sometimes they speak of four: ignorance, volitional activities, birth, and old age and death. Sometimes they speak of five: namely, feeling, craving, grasping, becoming, and birth. Sometimes they speak of six: the cause and effect of the three times. Sometimes they speak of seven: namely, consciousness, name and form, the six sense bases, contact, feeling, craving, and grasping. Sometimes they speak of eight: excluding ignorance, volitional activities, and birth, old age and death, the remaining eight. Sometimes they speak of nine: as in the 'City Sutra', excluding ignorance, volitional activities, and consciousness, the remaining nine. Sometimes they speak of eleven: as spoken to Saccaka Nigantha, excluding birth, the remaining eleven. Sometimes they fully explain the twelve links of dependent origination, as in Rajagriha, where the twelve links were fully explained to Kasyapa and others, from ignorance to birth, old age, sickness, and death.' 'Good man! Just as one cause and condition is explained in various ways for the sake of sentient beings, so too are the immeasurable mental states. Good man! Because of this reason, one should not have doubts about the profound and secret practices of the Tathagatas.' 'Good man! The Tathagata, the World Honored One, has great skillful means: saying impermanence is permanent, saying permanence is impermanent, saying pleasure is suffering, saying suffering is pleasure, saying impurity is purity, saying purity is impurity, saying no-self is self, saying self is no-self, saying non-sentient beings are sentient beings, saying actual sentient beings are non-sentient beings, saying non-things are things, saying things are non-things, saying non-reality is reality, saying reality is non-reality.'
實，非境說境、境說非境，非生說生、生說非生，乃至無明說明、明說無明，色說非色、非色說色，非道說道、道說非道。善男子！如來以是無量方便為調眾生，豈虛妄耶？
「善男子！或有眾生貪于財貨，我于其人自化其身作轉輪王，于無量歲隨其所須種種供給，然後教化，令其安住阿耨多羅三藐三菩提。若有眾生貪著五欲，于無量歲以妙五欲充足其情，然後勸化，令其安住阿耨多羅三藐三菩提。若有眾生榮豪自貴，我于其人無量歲中為作僕使，趨走給侍，得其心已，即復勸化，令其安住阿耨多羅三藐三菩提。若有眾生性悷自是，須人呵諫，我于無量百千歲中教訶敦喻，令其心調，然後復勸令其安住阿耨多羅三藐三菩提。善男子！如來如是于無量歲以種種方便，令諸眾生安住阿耨多羅三藐三菩提，豈虛妄耶？諸佛如來雖處眾惡，無所染污猶如蓮花。
「善男子！應如是知四無量義。善男子！是無量心體性有四，若有修行，生大梵處。
「善男子！如是無量伴侶有四，是故名四。夫修慈者，能斷貪慾；修悲心者，能斷瞋恚；修喜心者，能斷不樂；修舍心者，能斷貪慾、瞋恚、眾生。善男子！以是義故，得名為四，非一、二、三。
「善男子！如汝所言：『慈能斷瞋、悲亦如是，應說三。』者
【現代漢語翻譯】 現代漢語譯本：真實，不是境說成境，境說成不是境；不是生說成生，生說成不是生；乃至無明說成明，明說成無明；色說成不是色，不是色說成色；不是道說成道，道說成不是道。善男子！如來用這些無量的方法來調伏眾生，難道是虛妄的嗎？ 善男子！有的眾生貪戀財物，我就化身成轉輪王，在無量歲月中隨他們所需給予各種供給，然後教化他們，使他們安住于阿耨多羅三藐三菩提（無上正等正覺）。如果有的眾生貪著五欲（色、聲、香、味、觸），我就在無量歲月中用美妙的五欲來滿足他們的慾望，然後勸化他們，使他們安住于阿耨多羅三藐三菩提。如果有的眾生驕傲自大，我就在無量歲月中做他們的僕人，奔走侍奉，得到他們的信任后，就勸化他們，使他們安住于阿耨多羅三藐三菩提。如果有的眾生性情乖戾，自以為是，需要別人呵斥勸諫，我就在無量百千歲中教導呵斥，開導比喻，使他們的心調柔，然後勸他們安住于阿耨多羅三藐三菩提。善男子！如來就是這樣在無量歲月中用各種方法，使眾生安住于阿耨多羅三藐三菩提，難道是虛妄的嗎？諸佛如來雖然身處眾惡之中，卻不被污染，就像蓮花一樣。 善男子！應該這樣理解四無量義。善男子！這無量心的體性有四種，如果有人修行，就會生到大梵天處。 善男子！這樣的無量伴侶有四種，所以稱為四。修習慈心的人，能夠斷除貪慾；修習悲心的人，能夠斷除瞋恚；修習喜心的人，能夠斷除不樂；修習舍心的人，能夠斷除貪慾、瞋恚和對眾生的執著。善男子！因為這個緣故，才稱為四，而不是一、二、三。 善男子！就像你所說：『慈能斷除瞋恚，悲心也能斷除瞋恚，應該說成三種。』
【English Translation】 English version: Reality, not saying what is not a realm is a realm, saying what is a realm is not a realm; not saying what is not birth is birth, saying what is birth is not birth; even ignorance saying it is enlightenment, enlightenment saying it is ignorance; form saying it is not form, not form saying it is form; not the path saying it is the path, the path saying it is not the path. Good man! The Tathagata uses these immeasurable means to tame sentient beings, how could it be false? Good man! If there are sentient beings who are greedy for wealth, I will transform myself into a Chakravartin King (universal monarch), and for immeasurable years, I will provide them with all kinds of supplies according to their needs, and then teach them, so that they may abide in Anuttara-samyak-sambodhi (supreme perfect enlightenment). If there are sentient beings who are attached to the five desires (form, sound, smell, taste, touch), for immeasurable years, I will satisfy their desires with wonderful five desires, and then persuade them, so that they may abide in Anuttara-samyak-sambodhi. If there are sentient beings who are arrogant and self-important, for immeasurable years, I will be their servant, running errands and serving them. Once I have gained their trust, I will persuade them, so that they may abide in Anuttara-samyak-sambodhi. If there are sentient beings who are stubborn and self-righteous, and need others to rebuke and advise them, for immeasurable hundreds and thousands of years, I will teach, rebuke, and guide them with metaphors, so that their minds may be tamed, and then I will persuade them to abide in Anuttara-samyak-sambodhi. Good man! The Tathagata, in this way, uses various means for immeasurable years to enable sentient beings to abide in Anuttara-samyak-sambodhi, how could it be false? Although the Buddhas and Tathagatas are in the midst of all evils, they are not defiled, just like a lotus flower. Good man! You should understand the meaning of the four immeasurables in this way. Good man! The nature of these immeasurable minds is fourfold. If one practices them, one will be born in the Brahma heaven. Good man! These immeasurable companions are fourfold, therefore they are called four. One who cultivates loving-kindness can cut off greed; one who cultivates compassion can cut off anger; one who cultivates joy can cut off displeasure; one who cultivates equanimity can cut off greed, anger, and attachment to sentient beings. Good man! For this reason, they are called four, not one, two, or three. Good man! As you said: 'Loving-kindness can cut off anger, and compassion can also cut off anger, it should be said to be three.'
，汝今不應作如是難。何以故？善男子！恚有二種：一、能奪命，二、能鞭撻。修慈則能斷彼奪命，修悲能除彼鞭撻者。善男子！以是義故，豈非四耶？
「複次，瞋有二種：一、瞋眾生，二、瞋非眾生。修慈心者，斷瞋眾生；修悲心者，斷瞋非眾生。
「複次，瞋有二種：一、有因緣，二、無因緣。修慈心者，斷有因緣；修悲心者，斷無因緣。
「複次，瞋有二種：一者、久於過去修習，二者、於今現在修習。修慈心者能斷過去；修悲心者，斷于現在。
「複次，瞋有二種：一、瞋聖人，二、瞋凡夫。修慈心者，斷瞋聖人；修悲心者，斷瞋凡夫。
「複次，瞋有二種：一、上，二、中。修慈斷上，修悲斷中。
「善男子！以是義故，則名為四。何得難言應三非四？是故，迦葉！是無量心伴侶相對分別為四。復以器故，應名為四。器若有慈，則不得有悲、喜、舍心。以是義故，應四無減。
「善男子！以行分別，故應有四。若行慈時，無悲、喜、舍，是故有四。
「善男子！以無量故，亦得名四。夫無量者則有四種：有無量心有緣非自在、有無量心自在非緣、有無量心亦緣亦自在、有無量心非緣非自在。何等無量有緣非自在？緣于無量無邊眾生而不能得自在三昧，
【現代漢語翻譯】 現代漢語譯本：你不應該這樣發問。為什麼呢？善男子！嗔恚有兩種：第一種是能奪取生命，第二種是能鞭打傷害。修習慈心就能斷除奪命的嗔恚，修習悲心就能消除鞭打的嗔恚。善男子！因為這個道理，難道不是四種嗎？ 再者，嗔恚有兩種：第一種是嗔恨眾生，第二種是嗔恨非眾生。修習慈心的人，能斷除嗔恨眾生；修習悲心的人，能斷除嗔恨非眾生。 再者，嗔恚有兩種：第一種是有因緣的，第二種是無因緣的。修習慈心的人，能斷除有因緣的嗔恚；修習悲心的人，能斷除無因緣的嗔恚。 再者，嗔恚有兩種：第一種是過去長期修習的，第二種是現在正在修習的。修習慈心的人能斷除過去的嗔恚；修習悲心的人，能斷除現在的嗔恚。 再者，嗔恚有兩種：第一種是嗔恨聖人，第二種是嗔恨凡夫。修習慈心的人，能斷除嗔恨聖人；修習悲心的人，能斷除嗔恨凡夫。 再者，嗔恚有兩種：第一種是上等的，第二種是中等的。修習慈心能斷除上等的嗔恚，修習悲心能斷除中等的嗔恚。 善男子！因為這個道理，所以稱為四種。怎麼能說應該是三種而不是四種呢？所以，迦葉（Kasyapa，佛陀的弟子名）！這無量心（apramana，四無量心，即慈、悲、喜、舍）的伴侶相對來說分為四種。又因為器皿的緣故，應該稱為四種。如果器皿中有慈心，就不能有悲、喜、舍心。因為這個道理，應該有四種，不能減少。 善男子！從行為分別來看，所以應該有四種。如果行慈心時，就沒有悲、喜、舍心，所以有四種。 善男子！因為無量的緣故，也可以稱為四種。所謂的無量有四種：有無量心是有所緣但不能自在的，有無量心是自在但沒有所緣的，有無量心既有所緣又能自在的，有無量心既沒有所緣也不能自在的。哪種無量心是有所緣但不能自在的呢？就是緣于無量無邊的眾生，卻不能得到自在三昧（samadhi，禪定）。
【English Translation】 English version: You should not ask such a question. Why is that? Good man! There are two kinds of anger: one that can take life, and another that can whip and harm. Cultivating loving-kindness can cut off the anger that takes life, and cultivating compassion can eliminate the anger that whips. Good man! Because of this reason, isn't it four? Furthermore, there are two kinds of anger: one is anger towards sentient beings, and the other is anger towards non-sentient beings. Those who cultivate loving-kindness can cut off anger towards sentient beings; those who cultivate compassion can cut off anger towards non-sentient beings. Furthermore, there are two kinds of anger: one is with causes and conditions, and the other is without causes and conditions. Those who cultivate loving-kindness can cut off anger with causes and conditions; those who cultivate compassion can cut off anger without causes and conditions. Furthermore, there are two kinds of anger: one is cultivated for a long time in the past, and the other is cultivated in the present. Those who cultivate loving-kindness can cut off past anger; those who cultivate compassion can cut off present anger. Furthermore, there are two kinds of anger: one is anger towards sages, and the other is anger towards ordinary people. Those who cultivate loving-kindness can cut off anger towards sages; those who cultivate compassion can cut off anger towards ordinary people. Furthermore, there are two kinds of anger: one is superior, and the other is intermediate. Cultivating loving-kindness cuts off superior anger, and cultivating compassion cuts off intermediate anger. Good man! Because of this reason, it is called four. How can it be said that it should be three and not four? Therefore, Kasyapa (a disciple of the Buddha)! These immeasurable minds (apramana, the four immeasurables: loving-kindness, compassion, joy, and equanimity) are relatively divided into four. Also, because of the vessel, it should be called four. If there is loving-kindness in the vessel, there cannot be compassion, joy, and equanimity. Because of this reason, there should be four, and it cannot be reduced. Good man! From the perspective of distinguishing actions, there should be four. If one practices loving-kindness, there is no compassion, joy, or equanimity, so there are four. Good man! Because of immeasurability, it can also be called four. The so-called immeasurable has four kinds: there is an immeasurable mind that has an object but is not free, there is an immeasurable mind that is free but has no object, there is an immeasurable mind that has both an object and is free, and there is an immeasurable mind that has neither an object nor is free. Which immeasurable mind has an object but is not free? It is the one that is focused on immeasurable and boundless sentient beings but cannot attain the samadhi (meditative absorption) of freedom.
雖得，不定，或得、或失。
「何等無量自在非緣？如緣父母、兄弟、姊妹欲令安樂，非無量緣。何等無量亦緣亦自在？謂諸佛、菩薩。何等無量非緣非自在？聲聞、緣覺不能廣緣無量眾生，亦非自在。善男子！以是義故，名四無量，非諸聲聞、緣覺所知，乃是諸佛如來境界。
「善男子！如是四事，聲聞、緣覺雖名無量，少不足言；諸佛、菩薩則得名為無量無邊。」
迦葉菩薩白佛言：「世尊！如是如是，實如聖教：諸佛如來所有境界非諸聲聞、緣覺所及。世尊！頗有菩薩住于大乘大般涅槃得慈悲心，非是大慈大悲心不？」
佛言：「有。善男子！菩薩若於諸眾生中三品分別：一者、親人，二者、怨憎，三者、中人。于親人中復作三品：謂上、中、下。怨憎亦爾。是菩薩摩訶薩于上親中與增上樂；于中、下親亦復平等與增上樂。于上怨中與少分樂、于中怨所與中品樂、于下怨中與增上樂。菩薩如是轉增修習，于上怨中與中品樂、于中下怨等與增上樂。轉復修習，于上、中、下等與上樂。若上怨中與上樂者，爾時得名慈心成就。菩薩爾時于父母所及上怨中得平等心，無有差別。善男子！是名得慈，非大慈也。」
「世尊！何緣菩薩得如是慈猶故不得名為大慈？」
「善男子！以
【現代漢語翻譯】 現代漢語譯本：即使得到，也是不確定的，有時得到，有時失去。
『什麼是不受限制的自在，卻不是因緣所生？』比如，想要讓父母、兄弟、姐妹安樂，這並非無量的因緣。『什麼是既無量又是因緣所生，同時又是自在的？』指的是諸佛（Buddha，覺悟者）和菩薩（Bodhisattva，追求覺悟的修行者）。『什麼既無量，又不是因緣所生，也不是自在的？』聲聞（Śrāvaka，聽聞佛法而修行的人）和緣覺（Pratyekabuddha，獨自覺悟的人）不能廣泛地與無量眾生結緣，也不是自在的。善男子！因為這個道理，所以稱為四無量心，不是聲聞和緣覺所能理解的，而是諸佛如來（Tathāgata，佛的稱號）的境界。
『善男子！像這樣的四種（無量心），聲聞和緣覺雖然也稱為無量，但實在微不足道；諸佛和菩薩才能稱為無量無邊。』
迦葉菩薩（Kāśyapa Bodhisattva，佛陀的弟子）對佛說：『世尊！確實如此，正如聖教所說：諸佛如來的境界不是聲聞和緣覺所能達到的。世尊！有沒有菩薩住在（修習）大乘（Mahāyāna，佛教的流派）大般涅槃（Mahāparinirvāṇa，佛的最終涅槃）中，得到慈悲心，但不是大慈大悲心呢？』
佛說：『有。善男子！菩薩如果對眾生有三種分別：第一種是親人，第二種是怨恨的人，第三種是中等關係的人。對於親人，又分為上、中、下三等；對於怨恨的人也是如此。這位菩薩摩訶薩（Mahāsattva，偉大的菩薩）對於上等親人給予最大的快樂；對於中等和下等親人也平等地給予最大的快樂。對於上等怨恨的人給予少許快樂，對於中等怨恨的人給予中等快樂，對於下等怨恨的人給予最大的快樂。菩薩這樣逐漸修習，對於上等怨恨的人給予中等快樂，對於中等和下等怨恨的人都給予最大的快樂。再進一步修習，對於上、中、下等所有人都給予最大的快樂。如果對於上等怨恨的人也給予最大的快樂，這時才稱為慈心成就。菩薩這時對於父母和上等怨恨的人都能平等對待，沒有差別。善男子！這稱為得到慈心，但不是大慈心。』
『世尊！為什麼菩薩得到這樣的慈心，仍然不能稱為大慈呢？』
『善男子！因為
【English Translation】 English version: Even if obtained, it is uncertain; sometimes obtained, sometimes lost.
'What is unlimited freedom that is not caused by conditions?' For example, wanting to bring happiness to parents, brothers, and sisters is not an unlimited condition. 'What is both unlimited and conditioned, and also free?' This refers to all Buddhas (Buddha, the awakened one) and Bodhisattvas (Bodhisattva, a practitioner seeking enlightenment). 'What is unlimited, not conditioned, and not free?' Śrāvakas (Śrāvaka, those who practice by hearing the Dharma) and Pratyekabuddhas (Pratyekabuddha, those who achieve enlightenment on their own) cannot widely connect with countless beings, nor are they free. Good man! Because of this principle, it is called the Four Immeasurables, which are not understood by Śrāvakas and Pratyekabuddhas, but are the realm of all Buddhas Tathāgatas (Tathāgata, an epithet of the Buddha).'
'Good man! Such four (immeasurables), although called immeasurable by Śrāvakas and Pratyekabuddhas, are truly insignificant; only Buddhas and Bodhisattvas can be called immeasurable and boundless.'
Kāśyapa Bodhisattva (Kāśyapa Bodhisattva, a disciple of the Buddha) said to the Buddha: 'World Honored One! It is indeed so, just as the holy teachings say: the realm of all Buddhas Tathāgatas is not attainable by Śrāvakas and Pratyekabuddhas. World Honored One! Is there a Bodhisattva who dwells in the Mahāyāna (Mahāyāna, a school of Buddhism) Mahāparinirvāṇa (Mahāparinirvāṇa, the final nirvana of the Buddha), who attains loving-kindness and compassion, but not great loving-kindness and great compassion?'
The Buddha said: 'Yes. Good man! If a Bodhisattva distinguishes three categories among beings: first, relatives; second, those who are hated; and third, those who are neutral. Among relatives, they are further divided into superior, middle, and inferior. The same is true for those who are hated. This Bodhisattva Mahāsattva (Mahāsattva, a great Bodhisattva) gives the greatest happiness to superior relatives; they also give equal greatest happiness to middle and inferior relatives. To superior hated ones, they give a little happiness; to middle hated ones, they give moderate happiness; and to inferior hated ones, they give the greatest happiness. The Bodhisattva gradually cultivates in this way, giving moderate happiness to superior hated ones, and giving the greatest happiness to both middle and inferior hated ones. Further cultivating, they give the greatest happiness to all, whether superior, middle, or inferior. If they give the greatest happiness even to superior hated ones, then it is called the accomplishment of loving-kindness. At this time, the Bodhisattva can treat parents and superior hated ones equally, without any difference. Good man! This is called attaining loving-kindness, but it is not great loving-kindness.'
'World Honored One! Why is it that a Bodhisattva who attains such loving-kindness is still not called great loving-kindness?'
'Good man! Because'
難成故，不名大慈。何以故？久於過去無量劫中多集煩惱，未修善法，是故不能於一日中調伏其心。善男子！譬如豌豆，干時錐刺終不可著。煩惱堅硬亦復如是，雖一日夜繫心不散難可調伏。又如家犬不畏於人，山林野鹿見人怖走。瞋恚難去如守家狗、慈心易失如彼野鹿，是故，此心難可調伏。以是義故，不名大慈。
「複次，善男子！譬如畫石，其文常在；畫水速滅，勢不久住。瞋如畫石、諸善根本如彼畫水，是故此心難得調伏。如大火聚，其明久住；電光之明不得暫停。瞋如火聚、慈如電明，是故此心難得調伏。以是義故，不名大慈。
「善男子！菩薩摩訶薩住于初地名曰大慈。何以故？善男子！最極惡者，名一闡提。初住菩薩修大慈時，於一闡提心無差別。不見其過，故不生瞋。以是義故，得名大慈。
「善男子！為諸眾生除無利益，是名大慈；欲與眾生無量利樂，是名大悲；于諸眾生心生歡喜，是名大喜；無所擁護，名為大舍。若不見我、法相、己身，見一切法平等無二，是名大舍。自捨己樂施與他人，是名大舍。
「善男子！唯四無量能令菩薩增長具足六波羅蜜，其餘諸行不必能爾。善男子！菩薩摩訶薩先得世間四無量心，然後乃發阿耨多羅三藐三菩提心，次第方得出世間者。善
【現代漢語翻譯】 現代漢語譯本 不能輕易成就，所以不稱為大慈。為什麼呢？因為在過去無量劫中積累了太多煩惱，沒有修習善法，所以不能在一天之內調伏自己的心。善男子！譬如豌豆，乾燥時用錐子刺它，終究無法刺入。煩惱的堅硬也是如此，即使一天一夜專注于調伏，也很難調伏。又如家犬不怕人，而山林中的野鹿見到人就驚恐逃跑。嗔恚難以去除就像看家狗，慈心容易失去就像野鹿，所以，這顆心難以調伏。因為這個原因，不稱為大慈。 再者，善男子！譬如在石頭上作畫，其紋路常在；在水上作畫，很快就消失，不能持久。嗔恚就像在石頭上作畫，一切善的根本就像在水上作畫，所以這顆心難以調伏。又如一大堆火焰，其光明持久；閃電的光明不能停留片刻。嗔恚就像火焰，慈心就像閃電的光明，所以這顆心難以調伏。因為這個原因，不稱為大慈。 善男子！菩薩摩訶薩住在初地（菩薩修行階位的第一階段）時，才稱為大慈。為什麼呢？善男子！最極惡的人，稱為一闡提（斷絕善根的人）。初住菩薩修習大慈時，對於一闡提的心沒有差別。不去看他們的過錯，所以不生嗔恨。因為這個原因，才稱為大慈。 善男子！為眾生去除無利益的事，這稱為大慈；想要給予眾生無量的利益和快樂，這稱為大悲；對於眾生心生歡喜，這稱為大喜；沒有執著和偏愛，稱為大舍。如果不見我相、法相、己身，看到一切法平等無二，這稱為大舍。自己捨棄快樂給予他人，這稱為大舍。 善男子！只有四無量心（慈、悲、喜、舍）能使菩薩增長並具足六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），其他修行不一定能做到。善男子！菩薩摩訶薩先獲得世間的四無量心，然後才發起阿耨多羅三藐三菩提心（無上正等正覺之心），依次才能獲得出世間的智慧。
【English Translation】 English version It is not easily achieved, therefore it is not called great compassion (Mahāmaitrī). Why is that? Because in countless past kalpas (eons), one has accumulated too many afflictions (kleśas) and has not cultivated good dharmas, therefore one cannot subdue one's mind in a single day. Good man! It is like a pea; when it is dry, a needle cannot pierce it. The hardness of afflictions is also like this; even if one focuses on subduing them for a day and a night, it is difficult to subdue them. Furthermore, it is like a domestic dog that is not afraid of people, while a wild deer in the forest runs away in fear when it sees people. Anger is difficult to remove like a guard dog, and loving-kindness is easily lost like a wild deer. Therefore, this mind is difficult to subdue. For this reason, it is not called great compassion. Furthermore, good man! It is like drawing on a stone, where the lines remain; drawing on water, it quickly disappears and does not last long. Anger is like drawing on a stone, and the roots of all good are like drawing on water. Therefore, this mind is difficult to subdue. It is like a large pile of fire, whose light lasts long; the light of lightning cannot stay for a moment. Anger is like a fire, and loving-kindness is like the light of lightning. Therefore, this mind is difficult to subdue. For this reason, it is not called great compassion. Good man! A Bodhisattva Mahāsattva (great Bodhisattva) who dwells in the first bhūmi (stage of Bodhisattva practice) is called great compassion. Why is that? Good man! The most extremely evil person is called an icchantika (one who has severed their roots of goodness). When a Bodhisattva who dwells in the first bhūmi cultivates great compassion, their mind is no different towards an icchantika. They do not see their faults, therefore they do not generate anger. For this reason, it is called great compassion. Good man! To remove what is not beneficial for sentient beings is called great compassion; to desire to give sentient beings immeasurable benefit and happiness is called great loving-kindness (Mahākaruṇā); to generate joy in one's heart towards sentient beings is called great joy (Mahāmuditā); to have no attachment or bias is called great equanimity (Mahopekṣā). If one does not see the marks of self, dharma, or one's own body, and sees all dharmas as equal and non-dual, this is called great equanimity. To give up one's own happiness and give it to others is called great equanimity. Good man! Only the four immeasurables (brahmavihāras) can enable a Bodhisattva to grow and fully possess the six pāramitās (perfections: generosity, morality, patience, diligence, meditation, and wisdom), other practices may not necessarily do so. Good man! A Bodhisattva Mahāsattva first obtains the worldly four immeasurable minds, and then generates the mind of anuttarā-samyak-saṃbodhi (supreme perfect enlightenment), and only then can they attain the wisdom of transcending the world.
男子！因世無量得出世無量，以是義故，名大無量。」
迦葉菩薩白佛言：「世尊！除無利益與利樂者，實無所為。如是思惟即是虛觀，無有實利。世尊，譬如比丘觀不凈時，見所著衣悉是皮相，而實非皮；所可食啖皆作蟲相，而實非蟲；觀大豆羹作下汁想，而實非糞；觀所食酪猶如髓腦，而實非腦；觀骨碎末猶如麨相，而實非麨。四無量心亦復如是，不能真實利益眾生令其得樂，雖口發言與眾生樂，而實不得。如是之觀非虛妄耶？
「世尊！若非虛妄、實與樂者，而諸眾生何故不以諸佛、菩薩威德力故一切受樂？若當真實、不得樂者，如佛所說：『我念往昔獨修慈心，經此劫世七返成壞不來此生，世界成時，生梵天中；世界壞時，生光音天。若生梵天，力勢自在，無能摧伏，于千梵中最勝、最上，名大梵王，有諸眾生皆於我所生最上想。三十六返作忉利王釋提桓因，無量百千作轉輪王。』獨修慈心乃得如是人天果報，若不實者，云何得與此義相應？」
佛言：「善哉，善哉。善男子！汝真勇猛，無所畏懼。」即為迦葉而說偈言：
「若於一眾生， 不生瞋恚心， 而愿與彼樂， 是名為慈善。 一切眾生中， 若起于悲心， 是名聖種性， 得福報無量。 設使五通仙，
【現代漢語翻譯】 現代漢語譯本： 「善男子！因為世間有無量，所以出世間也有無量，因此，稱為大無量。」 迦葉菩薩對佛說：「世尊！除了沒有利益和帶來快樂的事，實際上沒有什麼可做的。像這樣思考就是虛妄的觀察，沒有實際的利益。世尊，譬如比丘觀察不凈之物時，看到所穿的衣服都只是表面的皮相，而實際上不是皮；所吃的食物都像是蟲子的樣子，而實際上不是蟲；觀察大豆羹時，覺得像下流的汁液，而實際上不是糞便；觀察所吃的奶酪，覺得像骨髓和腦漿，而實際上不是腦漿；觀察骨頭碎末，覺得像麵粉，而實際上不是麵粉。四無量心也是這樣，不能真正地利益眾生，使他們得到快樂，雖然口頭上說要給眾生快樂，但實際上做不到。這樣的觀察不是虛妄的嗎？」 「世尊！如果不是虛妄，而是真實地給予快樂，那麼為什麼眾生不因為諸佛、菩薩的威德力而都得到快樂呢？如果不是真實的，不能得到快樂，那麼佛所說的：『我回憶過去獨自修習慈心，經過這個劫世七次成壞，沒有來這裡出生，世界形成時，生在梵天中；世界壞滅時，生在光音天。如果生在梵天，力量強大，自在無礙，沒有誰能摧毀，在千梵天中最為殊勝、最為至上，稱為大梵天王，有許多眾生都認為我最偉大。三十六次做忉利天的帝釋，無數百千次做轉輪王。』獨自修習慈心就能得到這樣的人天果報，如果不是真實的，怎麼能與這個道理相符呢？」 佛說：「好啊，好啊。善男子！你真是勇猛，無所畏懼。」於是為迦葉說了偈語： 『如果對一個眾生， 不生起嗔恨心， 而希望給予他快樂， 這稱為慈善。 在一切眾生中， 如果生起悲憫心， 這稱為聖者的種性， 得到的福報無量。 即使是五神通的仙人，
【English Translation】 English version: 『Good man! Because the world is immeasurable, the world beyond is also immeasurable. Therefore, it is called the Great Immeasurable.』 Kasyapa Bodhisattva said to the Buddha, 『World Honored One! Apart from what is without benefit and brings no joy, there is actually nothing to do. Thinking like this is a false observation, without any real benefit. World Honored One, for example, when a Bhikkhu observes something impure, he sees that the clothes he wears are just a surface appearance of skin, but are not actually skin; the food he eats looks like worms, but is not actually worms; when observing bean soup, he thinks it is like dirty liquid, but it is not actually feces; when observing the cheese he eats, he thinks it is like marrow and brain, but it is not actually brain; when observing bone fragments, he thinks they are like flour, but they are not actually flour. The Four Immeasurables are also like this, unable to truly benefit sentient beings and bring them joy. Although they say they will give joy to sentient beings, they cannot actually do it. Is such an observation not false?』 『World Honored One! If it is not false, but truly gives joy, then why do sentient beings not all receive joy through the majestic power of all Buddhas and Bodhisattvas? If it is not true and they cannot receive joy, then as the Buddha said: 「I recall in the past, I cultivated loving-kindness alone, and after this kalpa had seven cycles of formation and destruction, I did not come to this birth. When the world was formed, I was born in the Brahma Heaven; when the world was destroyed, I was born in the Abhasvara Heaven. If born in the Brahma Heaven, my power is great and unhindered, and no one can destroy me. Among the thousand Brahma Heavens, I am the most superior and supreme, called the Great Brahma King, and many sentient beings think I am the greatest. Thirty-six times I was Sakra, the king of the Trayastrimsa Heaven, and countless hundreds and thousands of times I was a Universal Monarch.」 Cultivating loving-kindness alone can bring such rewards in the human and heavenly realms. If it is not true, how can it be consistent with this principle?』 The Buddha said, 『Excellent, excellent. Good man! You are truly courageous and fearless.』 Then he spoke a verse for Kasyapa: 『If towards one sentient being, One does not generate anger, But wishes to give them joy, This is called charity. Among all sentient beings, If one generates compassion, This is called the nature of a sage, And the blessings received are immeasurable. Even if a five-powers immortal,
悉滿此大地， 有大自在主， 奉施其所安、 像、馬、種種物， 所得福報果， 不及修一慈， 十六分中一。
「善男子！夫修慈者，實非妄想，諦是真實。若是聲聞、緣覺之慈，是名虛妄；諸佛、菩薩真實不虛。云何知耶？善男子！菩薩摩訶薩修行如是大涅槃者，觀土為金、觀金為土，地作水相、水作地相，水作火相、火作水相，地作風相、風作地相，隨意成就，無有虛妄。觀實眾生為非眾生、觀非眾生為實眾生，悉隨意成，無有虛妄。善男子！當知菩薩四無量心是實思惟，非不真實。
「複次，善男子，云何名為真實思惟？謂能斷除諸煩惱故。善男子！夫修慈者能斷貪慾、修悲心者能斷瞋恚、修喜心者能斷不樂、修舍心者能斷貪恚及眾生相，以是故名真實思惟。
「複次，善男子！菩薩摩訶薩四無量心能為一切諸善根本。善男子！菩薩摩訶薩若不得見貧窮眾生，無緣生慈；若不生慈，則不能起惠施之心。以施因緣，令諸眾生得安隱樂，所謂食飲、車乘、衣服、花香、床臥、舍宅、燈明。如是施時，心無繫縛，不生貪著，必定迴向阿耨多羅三藐三菩提。其心爾時無所依止，妄想永斷，不為怖畏、名稱利養，不求人天所受快樂，不生憍慢、不望反報、不為他誑，故行佈施不求富貴
【現代漢語翻譯】 現代漢語譯本 即使將充滿整個大地的、擁有大自在主（指統治者或神祇）所擁有的安樂、象、馬以及各種珍寶都佈施出去，所得到的福報果報，也比不上修習一分慈心（慈愛之心）的十六分之一。 『善男子！修習慈心，並非虛妄的想像，而是真實不虛的。若是聲聞（小乘修行者）、緣覺（獨自覺悟者）所修的慈心，那便是虛妄的；諸佛、菩薩所修的慈心才是真實不虛的。如何得知呢？善男子！菩薩摩訶薩（偉大的菩薩）修行如《大涅槃經》所說，能觀土為金、觀金為土，視地為水相、視水為地相，視水為火相、視火為水相，視地為風相、視風為地相，都能隨意成就，沒有虛妄。觀真實的眾生為非眾生、觀非眾生為真實的眾生，都能隨意成就，沒有虛妄。善男子！應當知道菩薩的四無量心（慈、悲、喜、舍四種無限的利他之心）是真實的思惟，並非不真實。』 『再者，善男子，什麼叫做真實的思惟呢？就是能夠斷除各種煩惱的思惟。善男子！修習慈心能夠斷除貪慾，修習悲心能夠斷除瞋恚，修習喜心能夠斷除不樂，修習舍心能夠斷除貪慾、瞋恚以及對眾生的執著，因此稱為真實的思惟。』 『再者，善男子！菩薩摩訶薩的四無量心能成為一切善行的根本。善男子！菩薩摩訶薩如果不能見到貧窮的眾生，就沒有因緣生起慈心；如果不能生起慈心，就不能發起惠施之心。因為佈施的因緣，能使眾生得到安穩快樂，例如食物、飲料、車乘、衣服、花香、床鋪、房屋、燈火等。在佈施的時候，心中沒有束縛，不生貪著，必定迴向阿耨多羅三藐三菩提（無上正等正覺）。此時他的心無所依止，妄想永遠斷除，不為恐懼、名聲、利益所動，不求人天所受的快樂，不生驕慢、不期望回報、不被他人欺騙，所以行佈施不求富貴。』
【English Translation】 English version Even if one were to offer the entire earth, filled with the possessions of a great sovereign (referring to a ruler or deity), including comforts, elephants, horses, and various treasures, the merit gained would not equal one-sixteenth of the merit from cultivating even a fraction of loving-kindness (metta). 'Good man! The cultivation of loving-kindness is not a vain imagination, but is truly real. If the loving-kindness cultivated by Sravakas (Hinayana practitioners) and Pratyekabuddhas (solitary realizers) is called illusory, the loving-kindness cultivated by Buddhas and Bodhisattvas is truly real. How is this known? Good man! A Bodhisattva Mahasattva (great Bodhisattva) who practices the Great Nirvana Sutra can see earth as gold and gold as earth, see earth as water and water as earth, see water as fire and fire as water, see earth as wind and wind as earth, and can accomplish these at will, without falsehood. They can see real beings as non-beings and non-beings as real beings, and can accomplish these at will, without falsehood. Good man! Know that the four immeasurable minds (loving-kindness, compassion, joy, and equanimity) of a Bodhisattva are real thoughts, not unreal.' 'Furthermore, good man, what is called real thought? It is that which can eliminate all afflictions. Good man! Cultivating loving-kindness can eliminate greed, cultivating compassion can eliminate anger, cultivating joy can eliminate displeasure, and cultivating equanimity can eliminate greed, anger, and attachment to beings. Therefore, it is called real thought.' 'Furthermore, good man! The four immeasurable minds of a Bodhisattva Mahasattva can be the root of all good deeds. Good man! If a Bodhisattva Mahasattva does not see impoverished beings, they have no cause to generate loving-kindness; if they do not generate loving-kindness, they cannot initiate the mind of generosity. Because of the cause of giving, beings can obtain peace and happiness, such as food, drink, vehicles, clothing, flowers, fragrances, beds, houses, and lamps. When giving, their mind is not bound, they do not generate attachment, and they certainly dedicate the merit to Anuttara-samyak-sambodhi (supreme perfect enlightenment). At that time, their mind has no reliance, illusions are forever cut off, they are not moved by fear, fame, or gain, they do not seek the happiness enjoyed by humans or gods, they do not generate arrogance, they do not expect repayment, and they are not deceived by others. Therefore, they practice giving without seeking wealth and honor.'
。凡行施時，不見受者，持戒、破戒，是田、非田，此是知識、此非知識。施時不見是器、非器，不擇日時、是處、非處，亦復不計饑饉、豐樂，不見因果，此是眾生、此非眾生，是福、非福。雖復不見施者、受者及以財物，乃至不見斷及果報，而常行施，無有斷絕。
「善男子！菩薩若見持戒、破戒乃至果報，終不能施。若不佈施，則不具足檀波羅蜜；若不具足檀波羅蜜，則不能成阿耨多羅三藐三菩提。
「善男子！譬如有人身被毒箭，其人眷屬欲令安隱，為除毒故，即命良醫而為拔箭。彼人方言：『且待，莫觸。我今當觀如是毒箭從何方來？誰之所射？為是剎利？婆羅門？毗舍首陀？』復更作念：『是何木耶？竹耶？柳耶？其鏃鐵者，何冶所出？剛耶？柔耶？其毛羽者，是何鳥翼？烏、鴟、鷲耶？所有毒者，為從作生？自然而有？為是人毒？為蛇毒耶？』如是癡人竟未能知，尋便命終。善男子！菩薩亦爾，若行施時分別受者、持戒、破戒乃至果報，終不能施。若不能施，則不具足檀波羅蜜；若不具足檀波羅蜜，則不能成阿耨多羅三藐三菩提。
「善男子！菩薩摩訶薩行佈施時，于諸眾生慈心平等，猶如子想。又行施時于諸眾生起悲愍心，譬如父母瞻視病子。行施之時其心歡喜，猶如父母見子病
【現代漢語翻譯】 現代漢語譯本：當進行佈施時，不應分別接受佈施的人是持戒還是破戒，是值得佈施的福田還是不值得佈施的非福田，是具有智慧的人還是不具有智慧的人。佈施時，不應分別接受佈施的容器是否合適，不應選擇特定的日期和時間，不應考慮地點是否適宜，也不應計較饑荒或豐收，不應執著于因果，不應分別這是眾生還是非眾生，是福還是非福。即使不執著于佈施者、受施者以及所施之物，甚至不執著于斷除煩惱和果報，也要持續不斷地進行佈施。 『善男子！菩薩如果執著于持戒、破戒乃至果報，最終將無法進行佈施。如果不能佈施，就不能圓滿檀波羅蜜（Dān bō luó mì，佈施的完美），如果不能圓滿檀波羅蜜，就不能成就阿耨多羅三藐三菩提（Ā nòu duō luó sān miǎo sān pú tí，無上正等正覺）。』 『善男子！譬如有人身中被毒箭射中，他的親屬爲了讓他平安，爲了去除毒素，就請來良醫為他拔箭。那人卻說：『且慢，不要動。我現在要觀察這毒箭是從哪裡來的？是誰射的？是剎利（chà lì，貴族）？婆羅門（pó luó mén，祭司）？毗舍（pí shě，商人）？還是首陀（shǒu tuó，奴隸）？』又想：『這是什麼木頭做的？是竹子？柳樹？箭鏃是鐵做的，是哪個冶煉廠出的？是剛硬的還是柔軟的？箭上的羽毛是什麼鳥的？是烏鴉、鴟鳥還是鷲鳥的？毒藥是人工製造的還是自然產生的？是人毒還是蛇毒？』這個愚癡的人還沒弄清楚，就死了。善男子！菩薩也是這樣，如果佈施時分別受施者是持戒還是破戒，乃至執著于果報，最終將無法佈施。如果不能佈施，就不能圓滿檀波羅蜜；如果不能圓滿檀波羅蜜，就不能成就阿耨多羅三藐三菩提。』 『善男子！菩薩摩訶薩（pú sà mó hē sà，大菩薩）在行佈施時，對一切眾生都懷有平等慈愛之心，就像對待自己的孩子一樣。佈施時，對一切眾生都生起悲憫之心，就像父母照看生病的孩子一樣。佈施時，內心充滿歡喜，就像父母看到孩子病癒一樣。
【English Translation】 English version: When practicing giving, one should not discriminate between the recipients, whether they are virtuous or immoral, whether they are a field of merit or not, whether they are wise or not. When giving, one should not discriminate whether the vessel is suitable or not, one should not choose specific dates or times, one should not consider whether the place is appropriate, nor should one be concerned about famine or abundance, one should not be attached to cause and effect, one should not distinguish between sentient beings and non-sentient beings, or between merit and non-merit. Even without being attached to the giver, the receiver, and the gift, and even without being attached to the cessation of afflictions and the resulting rewards, one should continuously practice giving without interruption. 'Good man! If a Bodhisattva is attached to the concepts of keeping precepts, breaking precepts, and even the resulting rewards, they will ultimately be unable to give. If they cannot give, they cannot perfect the Dānapāramitā (Dān bō luó mì, perfection of giving); if they cannot perfect the Dānapāramitā, they cannot achieve Anuttarā-samyak-saṃbodhi (Ā nòu duō luó sān miǎo sān pú tí, unsurpassed perfect enlightenment).' 'Good man! It is like a person who is struck by a poisoned arrow. Their family, wishing for their well-being and to remove the poison, immediately calls for a skilled physician to remove the arrow. But the person says, 『Wait, don't touch it. I must first observe where this poisoned arrow came from? Who shot it? Was it a Kshatriya (chà lì, noble), a Brahmin (pó luó mén, priest), a Vaishya (pí shě, merchant), or a Shudra (shǒu tuó, slave)?』 And then they think, 『What kind of wood is this? Is it bamboo? Willow? The arrowhead is made of iron, from which forge did it come? Is it hard or soft? The feathers on the arrow, from which bird are they? A crow, an owl, or a vulture? The poison, was it man-made or natural? Is it human poison or snake poison?』 This foolish person, before they can figure it out, dies. Good man! A Bodhisattva is the same. If, when giving, they discriminate between the recipients, whether they are virtuous or immoral, and are attached to the resulting rewards, they will ultimately be unable to give. If they cannot give, they cannot perfect the Dānapāramitā; if they cannot perfect the Dānapāramitā, they cannot achieve Anuttarā-samyak-saṃbodhi.』 'Good man! When a Bodhisattva Mahasattva (pú sà mó hē sà, great Bodhisattva) practices giving, they have an equal heart of loving-kindness towards all sentient beings, like thinking of them as their own children. When giving, they generate a heart of compassion towards all sentient beings, like parents watching over their sick child. When giving, their heart is filled with joy, like parents seeing their child recover from illness.'
愈。既施之後，其心放舍，猶如父母見子長大能自存活。是菩薩摩訶薩于慈心中佈施食時常作是愿：『我今所施悉與一切眾生共之。以是因緣，令諸眾生得大智食，勤進迴向無上大乘。』
「『愿諸眾生得善智食，不求聲聞、緣覺之食。』
「『愿諸眾生得法喜食，不求愛食。』
「『愿諸眾生悉得般若波羅蜜食，皆令充滿攝取無礙增上善根。』
「『愿諸眾生悟解空相，得無礙身，猶如虛空。』
「『愿諸眾生常為受者憐愍一切，為眾福田。』
「善男子！菩薩摩訶薩修慈心時，凡所施食應當堅發如是等愿。
「複次，善男子！菩薩摩訶薩于慈心中佈施漿時當作是愿：『我今所施悉與一切眾生共之。以是因緣，令諸眾生趣大乘河，飲八味水，速涉無上菩提之道，離於聲聞、緣覺枯竭，渴仰志求無上佛乘，斷煩惱渴，渴仰法味，離生死愛，愛樂大乘大般涅槃，具足法身，得諸三昧，入于甚深智慧大海。』
「『愿諸眾生得甘露味，菩提出世、離欲寂靜如是諸味。』
「『愿諸眾生具足無量百千法味；具法味已，得見佛性；見佛性已，能雨法雨；雨法雨已，佛性遍覆，猶如虛空。復令其餘無量眾生得一法味所謂大乘，非諸聲聞、辟支佛味。』
「『愿諸
【現代漢語翻譯】 現代漢語譯本 癒合。施捨之後，他的心就放下了，就像父母看到孩子長大能夠自立一樣。這位菩薩摩訶薩在慈悲心中佈施食物時，常常這樣發願：『我今天所施捨的，都與一切眾生共同分享。因為這個因緣，讓所有眾生得到大智慧的食物，勤奮精進，迴向無上的大乘。』 『愿所有眾生得到善智慧的食物，不求聲聞（聽聞佛法而得道者）、緣覺（不依師教，觀因緣而悟道者）的食物。』 『愿所有眾生得到法喜的食物，不求愛慾的食物。』 『愿所有眾生都得到般若波羅蜜（以智慧到達彼岸）的食物，都讓他們充滿，攝取無礙的增上善根。』 『愿所有眾生領悟空相，得到無礙的身體，就像虛空一樣。』 『愿所有眾生常常成為接受佈施的人，憐憫一切，成為眾生的福田。』 「善男子！菩薩摩訶薩修習慈悲心時，凡是佈施食物，都應當堅定地發出這樣的願望。 「再次，善男子！菩薩摩訶薩在慈悲心中佈施漿水時，應當這樣發願：『我今天所施捨的，都與一切眾生共同分享。因為這個因緣，讓所有眾生走向大乘的河流，飲用八味水，迅速涉入無上菩提（覺悟）的道路，遠離聲聞、緣覺的枯竭，渴望追求無上的佛乘，斷除煩惱的渴求，渴望佛法的滋味，遠離生死的愛慾，喜愛大乘大般涅槃（不生不滅的境界），具足法身，得到各種三昧（禪定），進入甚深的智慧大海。』 『愿所有眾生得到甘露的滋味，菩提出世、遠離慾望寂靜的各種滋味。』 『愿所有眾生具足無量百千種佛法的滋味；具足佛法的滋味后，能夠見到佛性；見到佛性后，能夠降下法雨；降下法雨後，佛性遍佈覆蓋，就像虛空一樣。又讓其餘無量眾生得到一種佛法的滋味，那就是大乘，而不是聲聞、辟支佛（獨覺）的滋味。』 『愿所有』
【English Translation】 English version Healed. After giving, his mind is released, just like parents seeing their children grow up and able to live on their own. This Bodhisattva Mahasattva, when giving food with a compassionate heart, often makes this vow: 'What I give today, I share with all sentient beings. Because of this cause, may all sentient beings obtain the food of great wisdom, diligently advance, and dedicate themselves to the unsurpassed Mahayana.' 'May all sentient beings obtain the food of good wisdom, not seeking the food of Sravakas (those who attain enlightenment by hearing the Dharma) or Pratyekabuddhas (those who attain enlightenment on their own).' 'May all sentient beings obtain the food of Dharma joy, not seeking the food of desire.' 'May all sentient beings obtain the food of Prajnaparamita (perfection of wisdom), may they all be filled, and may they gather unobstructed, superior roots of goodness.' 'May all sentient beings awaken to the nature of emptiness, obtain an unobstructed body, like the void.' 'May all sentient beings always be those who receive, have compassion for all, and become fields of merit for all beings.' 「Good man! When a Bodhisattva Mahasattva cultivates a compassionate heart, whenever giving food, they should firmly make such vows. 「Furthermore, good man! When a Bodhisattva Mahasattva gives drinks with a compassionate heart, they should make this vow: 'What I give today, I share with all sentient beings. Because of this cause, may all sentient beings go to the river of the Mahayana, drink the eight flavors of water, quickly enter the path of unsurpassed Bodhi (enlightenment), be free from the dryness of Sravakas and Pratyekabuddhas, yearn for the unsurpassed Buddha vehicle, cut off the thirst of afflictions, yearn for the taste of the Dharma, be free from the love of birth and death, love the Mahayana Mahaparinirvana (the state of no birth and no death), be complete with the Dharmakaya, obtain all Samadhis (meditative states), and enter the deep ocean of wisdom.' 'May all sentient beings obtain the taste of nectar, the various tastes of Bodhi appearing in the world, and the peace of being free from desire.' 'May all sentient beings be complete with countless hundreds and thousands of Dharma flavors; having the Dharma flavor, may they see the Buddha-nature; having seen the Buddha-nature, may they rain down the Dharma rain; having rained down the Dharma rain, may the Buddha-nature cover all, like the void. And may the remaining countless sentient beings obtain one Dharma flavor, which is the Mahayana, not the flavor of Sravakas or Pratyekabuddhas.' 'May all'
眾生得一甜味，無有六種差別之味。』
「『愿諸眾生唯求法味，無礙佛法所行之味，不求餘味。』
「善男子！菩薩摩訶薩于慈心中佈施漿時，應當堅發如是等愿。
「複次，善男子！菩薩摩訶薩于慈心中施車乘時應作是愿：『我今所施悉與一切眾生共之。以是因緣，普令眾產生于大乘，得住大乘、不退于乘、不動轉乘、金剛座乘，不求聲聞、辟支佛乘，向于佛乘、無能伏乘、無羸乏乘、不退沒乘、無上乘、十力乘、大功德乘、未曾有乘、希有乘、難得乘、無邊乘、知一切乘。』善男子！菩薩摩訶薩于慈心中施車乘時，常應如是堅發誓愿。
「複次，善男子！菩薩摩訶薩于慈心中佈施衣時當作是愿：『我今所施悉與一切眾生共之。以是因緣，令諸眾生得慚愧衣，法界覆身，裂諸見衣。衣服離身一尺六寸，得金色身，所受諸觸柔軟無礙。光色潤澤，面板細軟，常光無量，無色、離色。』
「『愿諸眾生皆悉普得無色之身，過一切色，得入無色大般涅槃。』
「善男子！菩薩摩訶薩佈施衣時，應當如是堅發誓愿。
「複次，善男子！菩薩摩訶薩于修慈中佈施花香、涂香、末香、諸雜香時應作是愿：『我今所施悉與一切眾生共之。以是因緣，令諸眾生一切皆得佛花三昧，七覺
【現代漢語翻譯】 現代漢語譯本 『眾生獲得一種甜味，沒有六種不同的味道。』 『愿所有眾生只追求佛法的味道，不受阻礙地行於佛法之道，不追求其他味道。』 『善男子！菩薩摩訶薩在慈悲心中佈施漿水時，應當堅定地發起這樣的願望。』 『再者，善男子！菩薩摩訶薩在慈悲心中佈施車乘時，應當這樣發願：『我今天所佈施的，都與一切眾生共同享有。以此因緣，普遍令眾生證入大乘（Mahayana，佛教的教義和修行方式），安住于大乘，不從大乘退轉，不從大乘動搖，到達金剛座乘（Vajrasana-yana，象徵堅固不壞的佛果），不求聲聞乘（Sravakayana，小乘佛教，以自我解脫為目標）和辟支佛乘（Pratyekabuddhayana，又稱緣覺乘，不依師教，獨自悟道的修行方式），趨向佛乘（Buddhayana，以成佛為目標的修行方式），無能戰勝的乘，不衰弱的乘，不退沒的乘，無上的乘，十力乘（Dasabala-yana，佛的十種力量），大功德乘，未曾有乘，稀有乘，難得乘，無邊乘，知一切乘。』善男子！菩薩摩訶薩在慈悲心中佈施車乘時，應當常常這樣堅定地發起誓願。 『再者，善男子！菩薩摩訶薩在慈悲心中佈施衣服時，應當這樣發願：『我今天所佈施的，都與一切眾生共同享有。以此因緣，令所有眾生獲得慚愧之衣，以法界覆蓋身體，撕裂各種邪見之衣。衣服離身一尺六寸，獲得金色之身，所感受的各種觸感柔軟無礙。光澤潤澤，面板細嫩柔軟，常放無量光明，無色、離色。』 『愿所有眾生都普遍獲得無色之身，超越一切色相，得以進入無色大般涅槃（Nirvana，佛教的最高境界，指解脫生死輪迴）。』 『善男子！菩薩摩訶薩佈施衣服時，應當這樣堅定地發起誓願。』 『再者，善男子！菩薩摩訶薩在修習慈悲時佈施鮮花、香料、涂香、末香、各種雜香時，應當這樣發願：『我今天所佈施的，都與一切眾生共同享有。以此因緣，令所有眾生都獲得佛花三昧（Buddha-puspa-samadhi，佛的花之禪定），七覺
【English Translation】 English version 'Living beings obtain one sweet taste, without six different kinds of taste.' 'May all living beings seek only the taste of the Dharma, the taste of unobstructed Buddhist practice, and not seek other tastes.' 'Good man! When a Bodhisattva Mahasattva gives out drinks with a heart of loving-kindness, they should firmly make such vows.' 'Furthermore, good man! When a Bodhisattva Mahasattva gives out vehicles with a heart of loving-kindness, they should make this vow: 『What I give today, I share with all living beings. By this cause, may all beings universally enter the Great Vehicle (Mahayana, the Buddhist teachings and practices), abide in the Great Vehicle, not regress from the Great Vehicle, not waver from the Great Vehicle, reach the Vajrasana-yana (the vehicle of the diamond seat, symbolizing the indestructible Buddhahood), not seek the Sravakayana (the Hearer Vehicle, Hinayana Buddhism, aiming for self-liberation) or the Pratyekabuddhayana (the Solitary Buddha Vehicle, also known as the self-enlightened vehicle, a practice of self-awakening without a teacher), but turn towards the Buddhayana (the Buddha Vehicle, the practice aimed at becoming a Buddha), the invincible vehicle, the unweakened vehicle, the non-regressing vehicle, the supreme vehicle, the Ten Powers Vehicle (Dasabala-yana, the ten powers of a Buddha), the vehicle of great merit, the unprecedented vehicle, the rare vehicle, the hard-to-obtain vehicle, the boundless vehicle, the vehicle that knows all. Good man! When a Bodhisattva Mahasattva gives out vehicles with a heart of loving-kindness, they should always firmly make such vows.』 'Furthermore, good man! When a Bodhisattva Mahasattva gives out clothing with a heart of loving-kindness, they should make this vow: 『What I give today, I share with all living beings. By this cause, may all living beings obtain the clothing of shame and remorse, cover their bodies with the Dharma realm, and tear apart the clothing of various wrong views. May their clothing be one foot and six inches away from their bodies, may they obtain golden bodies, and may all the sensations they receive be soft and unobstructed. May their radiance be lustrous, their skin delicate and soft, may they always emit immeasurable light, be without form, and be beyond form.』 'May all living beings universally obtain formless bodies, transcend all forms, and enter the formless Great Nirvana (Nirvana, the highest state in Buddhism, referring to the liberation from the cycle of birth and death).' 'Good man! When a Bodhisattva Mahasattva gives out clothing, they should firmly make such vows.』 'Furthermore, good man! When a Bodhisattva Mahasattva gives out flowers, incense, scented ointments, powdered incense, and various mixed fragrances while practicing loving-kindness, they should make this vow: 『What I give today, I share with all living beings. By this cause, may all living beings obtain the Buddha-puspa-samadhi (the Buddha's flower concentration), the seven factors of enlightenment
妙鬘系其首頂。』
「『愿諸眾生形如滿月，所見諸色微妙第一。』
「『愿諸眾生皆成一相，百福莊嚴。』
「『愿諸眾生隨意得見可意之色。』
「『愿諸眾生常遇善友，得無礙香，離諸臭穢。』
「『愿諸眾生具諸善根、無上珍寶。』
「『愿諸眾生相視和悅，無有憂苦，眾善各備，不相憂念。』
「『愿諸眾生戒香具足。』
「『愿諸眾生持無礙戒，香氣馚馥，充滿十方。』
「『愿諸眾生得堅牢戒、無悔之戒、一切智戒，離諸破戒，悉得無戒、未曾有戒、無師戒、無作戒、無穢戒、無染污戒、竟已戒、究竟戒，得平等戒，于香涂身及以斫刺等無憎愛。』
「『愿諸眾生得無上戒、大乘之戒，非小乘戒。』
「『愿諸眾生悉得具足尸波羅蜜，猶如諸佛所成就戒。』
「『愿諸眾生悉為佈施、持戒、忍辱、精進、禪、智之所薰脩。』
「『愿諸眾生悉得成於大般涅槃微妙蓮花，其花香氣充滿十方。』
「『愿諸眾生純食大乘大般涅槃無上香饌，猶蜂採花但取香味。』
「『愿諸眾生悉得成就無量功德所薰之身。』
「善男子！菩薩摩訶薩于慈心中施花香時，常當堅發如是誓願。
「複次，善男子！
【現代漢語翻譯】 現代漢語譯本 用美妙的花鬘裝飾他們的頭頂。 『愿一切眾生形如滿月，所見一切顏色都微妙且最為殊勝。』 『愿一切眾生都成就統一的相貌，具備百種福德的莊嚴。』 『愿一切眾生都能隨意看到自己喜歡的顏色。』 『愿一切眾生常遇善友，獲得無礙的香氣，遠離一切臭穢。』 『愿一切眾生都具備各種善根和無上的珍寶。』 『愿一切眾生彼此相視和悅，沒有憂愁和痛苦，各種善行都具備，不互相憂慮掛念。』 『愿一切眾生都具足戒律的香氣。』 『愿一切眾生都持有無礙的戒律，香氣芬芳，充滿十方。』 『愿一切眾生都獲得堅固的戒律、無悔的戒律、一切智慧的戒律，遠離一切破戒的行為，完全獲得無戒、未曾有戒、無師戒、無作戒、無穢戒、無染污戒、究竟戒、最終的戒律，獲得平等的戒律，對於用香涂身或用刀刺身等行為都沒有憎恨或喜愛。』 『愿一切眾生都獲得無上的戒律、大乘的戒律，而不是小乘的戒律。』 『愿一切眾生都完全具足尸波羅蜜（持戒波羅蜜），如同諸佛所成就的戒律一樣。』 『愿一切眾生都受到佈施、持戒、忍辱、精進、禪定、智慧的熏修。』 『愿一切眾生都成就於大般涅槃（偉大的寂滅）微妙的蓮花，這蓮花的香氣充滿十方。』 『愿一切眾生都純粹食用大乘大般涅槃無上的香美食物，如同蜜蜂採花只取香味一樣。』 『愿一切眾生都成就由無量功德所熏修的身體。』 『善男子！菩薩摩訶薩在慈悲心中施與花香時，應當常常堅定地發起這樣的誓願。 『其次，善男子！』
【English Translation】 English version Adorn their heads with beautiful garlands. 'May all beings have forms like the full moon, and may all colors they see be subtle and supremely excellent.' 'May all beings attain a unified form, adorned with a hundred blessings.' 'May all beings be able to see colors they desire at will.' 'May all beings always encounter good friends, obtain unobstructed fragrance, and be free from all foul odors.' 'May all beings possess all good roots and supreme treasures.' 'May all beings look upon each other with joy, be free from sorrow and suffering, possess all kinds of goodness, and not worry or be concerned about each other.' 'May all beings be complete with the fragrance of precepts.' 'May all beings uphold unobstructed precepts, with a fragrant aroma filling the ten directions.' 'May all beings obtain firm precepts, precepts without regret, precepts of all wisdom, be free from all violations of precepts, completely obtain no-precepts, unprecedented precepts, precepts without a teacher, precepts without action, precepts without defilement, precepts without contamination, completed precepts, ultimate precepts, obtain equal precepts, and have no hatred or love for actions such as applying fragrance or being pierced with a knife.' 'May all beings obtain supreme precepts, the precepts of the Mahayana (Great Vehicle), not the precepts of the Hinayana (Small Vehicle).' 'May all beings fully possess the Śīla pāramitā (perfection of morality), just like the precepts accomplished by all Buddhas.' 'May all beings be cultivated by giving, morality, patience, diligence, meditation, and wisdom.' 'May all beings be accomplished in the subtle lotus of the Great Parinirvana (Great Extinction), the fragrance of which fills the ten directions.' 'May all beings purely consume the supreme fragrant food of the Mahayana Great Parinirvana, just as bees collect nectar from flowers, taking only the fragrance.' 'May all beings accomplish bodies cultivated by immeasurable merits.' 'Good man! When a Bodhisattva Mahasattva gives flowers and fragrance with a compassionate heart, they should always firmly make such vows.' 'Furthermore, good man!'
菩薩摩訶薩于慈心中施床敷時應作是愿：『我今所施悉與一切眾生共之。以是因緣，令諸眾生得天中天所臥之床，得大智慧，坐四禪處。臥于菩薩所臥之床，不臥聲聞、辟支佛床，離臥惡床。』
「『愿諸眾生得安樂臥，離生死床，成大涅槃師子臥床。』
「『愿諸眾生坐此床已，復為其餘無量眾生示現神通師子游戲。』
「『愿諸眾生住此大乘大宮殿中，為諸眾生演說佛性。』
「『愿諸眾生坐無上床，不為世法之所降伏。』
「『愿諸眾生得忍辱床，離於生死、饑饉、凍餓。』
「『愿諸眾生得無畏床，永離一切煩惱怨賊。』
「『愿諸眾生得清凈床，專求無上正真之道。』
「『愿諸眾生得善法床，常為善友之所擁護。』
「『愿諸眾生得右脅臥床，依因諸佛所行之法。』
「善男子！菩薩摩訶薩于慈心中施床敷時，應當堅發如是誓願。
「複次，善男子！菩薩摩訶薩于慈心中施捨宅時當作是愿：『我今所施悉與一切眾生共之。以是因緣，令諸眾生處大乘舍，修行善友所行之行，修大悲行、六波羅蜜行、大正覺行、一切菩薩所行、道行、無邊廣大如虛空行。
「『愿諸眾生皆得正念，遠離惡念。』
「『愿諸眾生悉得安住常
【現代漢語翻譯】 現代漢語譯本 菩薩摩訶薩（菩薩中的大菩薩）在慈悲心中佈施床鋪時，應當這樣發願：『我今天所佈施的一切都與所有眾生共同享有。因為這個因緣，愿所有眾生都能得到天中之天（佛陀）所臥的床，獲得大智慧，安坐於四禪的境界。愿他們能臥于菩薩所臥的床，而不是聲聞（小乘修行者）、辟支佛（獨覺者）所臥的床，遠離惡劣的床。』 『愿所有眾生都能安樂地睡眠，脫離生死之床，成就大涅槃的獅子臥床。』 『愿所有眾生坐在這床上之後，又能為其餘無量眾生示現神通，如獅子般自在遊戲。』 『愿所有眾生安住在這大乘的大宮殿中，為所有眾生演說佛性。』 『愿所有眾生坐于無上的床，不被世俗的法則所降伏。』 『愿所有眾生得到忍辱的床，遠離生死、飢餓、寒冷。』 『愿所有眾生得到無畏的床，永遠脫離一切煩惱怨賊。』 『愿所有眾生得到清凈的床，專心尋求無上正真的道。』 『愿所有眾生得到善法的床，常為善友所擁護。』 『愿所有眾生得到右脅而臥的床，依循諸佛所修行的法則。』 『善男子！菩薩摩訶薩在慈悲心中佈施床鋪時，應當堅定地發起這樣的誓願。』 『再次，善男子！菩薩摩訶薩在慈悲心中佈施房舍時，應當這樣發願：『我今天所佈施的一切都與所有眾生共同享有。因為這個因緣，愿所有眾生都能安住于大乘的房舍，修行善友所修行的行為，修習大悲行、六波羅蜜行、大正覺行、一切菩薩所修行的道行，以及無邊廣大如虛空般的行為。』 『愿所有眾生都能得到正念，遠離惡念。』 『愿所有眾生都能安住于常』
【English Translation】 English version When a Bodhisattva Mahasattva (a great Bodhisattva) gives bedding with a heart of loving-kindness, they should make this vow: 'May all that I give today be shared with all sentient beings. Through this cause, may all sentient beings obtain the bed where the Heaven of Heavens (Buddha) lies, gain great wisdom, and sit in the state of the four dhyanas (meditative absorptions). May they lie on the bed where Bodhisattvas lie, not on the beds of Sravakas (Hearers, disciples of the Hinayana) or Pratyekabuddhas (Solitary Buddhas), and be free from lying on evil beds.' 'May all sentient beings sleep peacefully, be free from the bed of birth and death, and attain the lion's bed of great Nirvana.' 'May all sentient beings, having sat on this bed, be able to manifest supernatural powers like a lion playing freely for the sake of countless other sentient beings.' 'May all sentient beings dwell in this great palace of the Mahayana (Great Vehicle), and expound the Buddha-nature to all sentient beings.' 'May all sentient beings sit on the supreme bed, and not be subdued by worldly laws.' 'May all sentient beings obtain the bed of patience, and be free from birth and death, hunger, and cold.' 'May all sentient beings obtain the bed of fearlessness, and be forever free from all afflictions and enemy-like troubles.' 'May all sentient beings obtain the bed of purity, and wholeheartedly seek the supreme and true path.' 'May all sentient beings obtain the bed of good dharma, and be constantly protected by good friends.' 'May all sentient beings obtain the bed of lying on the right side, and follow the practices of all Buddhas.' 'Good man! When a Bodhisattva Mahasattva gives bedding with a heart of loving-kindness, they should firmly make such vows.' 'Furthermore, good man! When a Bodhisattva Mahasattva gives a dwelling with a heart of loving-kindness, they should make this vow: 'May all that I give today be shared with all sentient beings. Through this cause, may all sentient beings dwell in the dwelling of the Mahayana, practice the practices of good friends, cultivate the practice of great compassion, the practice of the six paramitas (perfections), the practice of great enlightenment, all the practices of Bodhisattvas, the path, and the boundless and vast practice like space.' 'May all sentient beings obtain right mindfulness, and be free from evil thoughts.' 'May all sentient beings dwell in the constant'
、樂、我、凈，永離四倒。』
「『愿諸眾生悉皆受持出世文字。』
「『愿諸眾生必為無上一切智器。』
「『愿諸眾生悉得入于甘露屋宅。』
「『愿諸眾生初、中、後心常入大乘涅槃屋宅。』
「『愿諸眾生於未來世常處菩薩所居宮殿。』
「善男子！菩薩摩訶薩于慈心中施捨宅時，常當堅發如是誓願。
「複次，善男子！菩薩摩訶薩于慈心中施燈明時當作是愿：『我今所施悉與一切眾生共之。以是因緣，令諸眾生光明無量，安住佛法。』
「『愿諸眾生常得照明。』
「『愿諸眾生得色微妙，光澤第一。』
「『愿諸眾生其目清凈，無諸翳網。』
「『愿諸眾生得大智炬，善解無我、無眾生相、無人、無命。』
「『愿諸眾生皆得睹見清凈佛性猶如虛空。』
「『愿諸眾生肉眼清凈，徹見十方恒沙世界。』
「『愿諸眾生得佛光明，普照十方。』
「『愿諸眾生得無礙眼，皆悉得見清凈佛性。』
「『愿諸眾生得大智明，破一切闇及一闡提。』
「『愿諸眾生得無量光，普照無量諸佛世界。』
「『愿諸眾生然大乘燈，離二乘燈。』
「『愿諸眾生所得光明滅無明闇，過於千日並照
【現代漢語翻譯】 現代漢語譯本 『常、樂、我、凈（常恒、安樂、真我、清凈），永遠脫離四種顛倒的見解。』 『愿一切眾生都能接受並奉持超越世俗的文字教誨。』 『愿一切眾生都能成為無上一切智慧的容器。』 『愿一切眾生都能進入甘露的居所。』 『愿一切眾生在初發心、中間和最後的心念中，都能常入大乘涅槃的居所。』 『愿一切眾生在未來世，常住在菩薩所居住的宮殿中。』 『善男子！菩薩摩訶薩（大菩薩）在慈悲心中佈施房屋時，應當常常堅定地發出這樣的誓願。 『再次，善男子！菩薩摩訶薩在慈悲心中佈施燈火光明時，應當這樣發願：『我今天所佈施的，都與一切眾生共同分享。因為這個因緣，使一切眾生光明無量，安住于佛法。』 『愿一切眾生常常得到光明照耀。』 『愿一切眾生得到微妙的色身，光澤第一。』 『愿一切眾生的眼睛清凈，沒有各種翳障和網膜。』 『愿一切眾生得到大智慧的火炬，善於理解無我、無眾生相、無人、無命的道理。』 『愿一切眾生都能見到清凈的佛性，如同虛空一樣。』 『愿一切眾生的肉眼清凈，能夠徹見十方恒河沙數的世界。』 『愿一切眾生得到佛的光明，普遍照耀十方。』 『愿一切眾生得到無礙的眼睛，都能見到清凈的佛性。』 『愿一切眾生得到大智慧的光明，破除一切黑暗和一闡提（斷絕善根的人）。』 『愿一切眾生得到無量的光明，普遍照耀無量諸佛的世界。』 『愿一切眾生點燃大乘的燈，遠離二乘的燈。』 『愿一切眾生所得到的光明，能夠滅除無明的黑暗，超過千日的照耀。』
【English Translation】 English version 'Permanent, joy, self, and purity, forever free from the four inverted views.' 'May all sentient beings receive and uphold the teachings of the transcendent words.' 'May all sentient beings become vessels of unsurpassed all-encompassing wisdom.' 'May all sentient beings enter the abode of nectar.' 'May all sentient beings, in their initial, middle, and final thoughts, always enter the abode of Mahayana Nirvana.' 'May all sentient beings in future lives always dwell in the palaces where Bodhisattvas reside.' 'Good man! When a Bodhisattva Mahasattva (Great Bodhisattva) gives away a dwelling with a compassionate heart, they should always firmly make such vows.' 'Furthermore, good man! When a Bodhisattva Mahasattva gives the light of lamps with a compassionate heart, they should make this vow: 『What I give today, I share with all sentient beings. Because of this cause, may all sentient beings have immeasurable light and abide in the Buddha Dharma.』 'May all sentient beings always receive illumination.' 'May all sentient beings obtain subtle forms, with the most excellent radiance.' 'May the eyes of all sentient beings be pure, without any cataracts or retinal obstructions.' 'May all sentient beings obtain the torch of great wisdom, and skillfully understand the principles of no-self, no sentient beings, no person, and no life.' 'May all sentient beings see the pure Buddha-nature, like the void.' 'May the physical eyes of all sentient beings be pure, and be able to see through the countless worlds in the ten directions.' 'May all sentient beings obtain the light of the Buddha, illuminating the ten directions universally.' 'May all sentient beings obtain unobstructed eyes, and all be able to see the pure Buddha-nature.' 'May all sentient beings obtain the light of great wisdom, breaking through all darkness and the icchantikas (those who have severed their roots of goodness).' 'May all sentient beings obtain immeasurable light, universally illuminating the immeasurable worlds of all Buddhas.' 'May all sentient beings light the lamp of the Mahayana, and depart from the lamp of the Two Vehicles.' 'May the light obtained by all sentient beings extinguish the darkness of ignorance, surpassing the illumination of a thousand suns.'
之功。』
「『愿諸眾生得大光明，悉滅三千大千世界所有黑闇。』
「『愿諸眾生具足五眼，悟諸法相，成無師覺。』
「『愿諸眾生無見無明。』
「『愿諸眾生悉得大乘大般涅槃微妙光明，示悟眾生真實佛性。』
「善男子！菩薩摩訶薩于慈心中施燈明時，常應勤發如是誓願。
「善男子！一切聲聞、緣覺、菩薩、諸佛如來所有善根，慈為根本。善男子！菩薩摩訶薩修習慈心，能生如是無量善根，所謂不凈，出息、入息，無常、生滅，四念處、七方便、三觀處、十二因緣、無我等，觀暖法、頂法、忍法、世第一法，見道、修道，正勤、如意、諸根、諸力、七菩提分、八道、四禪、四無量心、八解脫、八勝處、十一切入，空、無相愿，無諍三昧、知他心智，及諸神通，知本際智、聲聞智、緣覺智、菩薩智、佛智。善男子！如是等法，慈為根本。善男子！以是義故，慈是真實，非虛妄也。若有人問：『誰是一切諸善根本？』當言：『慈是。』以是義故，慈是真實，非虛妄也。
「善男子！能為善者，名實思惟；實思惟者，即名為慈。慈即如來，慈即大乘；大乘即慈，慈即如來。
「善男子！慈即菩提道，菩提道即如來，如來即慈。
「善男子！慈即大梵，
【現代漢語翻譯】 現代漢語譯本 『愿一切眾生獲得大光明，徹底消滅三千大千世界所有的黑暗。』 『愿一切眾生具足五眼（肉眼、天眼、慧眼、法眼、佛眼），領悟諸法實相，成就無師自通的覺悟。』 『愿一切眾生沒有錯誤的見解和無明（對事物真相的迷惑）。』 『愿一切眾生都獲得大乘（菩薩乘）大般涅槃（不生不滅的境界）的微妙光明，向眾生揭示和開悟真實的佛性。』 『善男子！菩薩摩訶薩在慈悲心中施捨燈火光明時，應當常常勤奮地發起這樣的誓願。 『善男子！一切聲聞（聽聞佛法而修行的人）、緣覺（通過觀察因緣而覺悟的人）、菩薩、諸佛如來所有的善根，慈悲是根本。善男子！菩薩摩訶薩修習慈悲心，能夠產生這樣無量的善根，例如不凈觀（觀察身體不潔凈）、出息入息觀（觀察呼吸）、無常觀（觀察事物變化）、生滅觀（觀察事物生滅），四念處（身、受、心、法四種觀察）、七方便（七種修行方法）、三觀處（空、無相、無愿三種觀察）、十二因緣（生命流轉的十二個環節）、無我觀等，觀暖法（修行過程中身體產生的溫暖感）、頂法（修行達到頂峰）、忍法（對真理的忍可）、世第一法（世間最高的修行），見道（初見真理）、修道（修行真理），正勤（精進修行）、如意足（通過禪定獲得的超能力）、諸根（信、精進、念、定、慧五種能力）、諸力（五根增長的力量）、七菩提分（七種覺悟的因素）、八道（八正道）、四禪（四種禪定境界）、四無量心（慈、悲、喜、舍四種心境）、八解脫（八種解脫束縛的方法）、八勝處（八種超越感官的境界）、十一切入（十種禪定境界），空、無相、無愿（三種解脫法門），無諍三昧（不與人爭論的禪定）、知他心智（瞭解他人想法的能力），以及各種神通，知本際智（瞭解事物根本的能力）、聲聞智（聲聞的智慧）、緣覺智（緣覺的智慧）、菩薩智（菩薩的智慧）、佛智（佛的智慧）。善男子！像這些法，慈悲是根本。善男子！因為這個道理，慈悲是真實的，不是虛妄的。如果有人問：『誰是一切善的根本？』應當回答：『慈悲是。』因為這個道理，慈悲是真實的，不是虛妄的。 『善男子！能夠行善的人，叫做真實思惟；真實思惟的人，就叫做慈悲。慈悲就是如來（佛），慈悲就是大乘（菩薩乘）；大乘就是慈悲，慈悲就是如來。 『善男子！慈悲就是菩提道（覺悟之道），菩提道就是如來，如來就是慈悲。 『善男子！慈悲就是大梵（宇宙的創造者），
【English Translation】 English version 'May all sentient beings obtain great light, completely extinguishing all darkness in the three thousand great thousand worlds.' 'May all sentient beings possess the five eyes (physical eye, heavenly eye, wisdom eye, dharma eye, and Buddha eye), understand the true nature of all dharmas, and achieve enlightenment without a teacher.' 'May all sentient beings be free from wrong views and ignorance (delusion about the true nature of things).' 'May all sentient beings attain the subtle light of the Mahayana (Bodhisattva vehicle) and the Great Nirvana (the state of non-birth and non-death), revealing and enlightening sentient beings to their true Buddha-nature.' 'Good man! When a Bodhisattva Mahasattva offers the light of lamps with a compassionate heart, they should always diligently make such vows.' 'Good man! The root of all good roots of all Sravakas (those who hear the Dharma and practice), Pratyekabuddhas (those who attain enlightenment through observing conditions), Bodhisattvas, and all Tathagatas (Buddhas) is compassion. Good man! A Bodhisattva Mahasattva, by cultivating compassion, can generate such immeasurable good roots, such as the contemplation of impurity (observing the uncleanliness of the body), the contemplation of in-breathing and out-breathing (observing the breath), the contemplation of impermanence (observing the changing nature of things), the contemplation of arising and ceasing (observing the arising and ceasing of things), the four foundations of mindfulness (mindfulness of body, feelings, mind, and dharmas), the seven aids to enlightenment, the three contemplations (emptiness, signlessness, and wishlessness), the twelve links of dependent origination (the twelve links in the cycle of life), the contemplation of no-self, etc., the contemplation of warmth (warmth experienced during practice), the contemplation of the peak (reaching the peak of practice), the contemplation of forbearance (acceptance of truth), the highest worldly dharma (the highest practice in the world), the path of seeing (initial insight into truth), the path of cultivation (practicing the truth), right diligence (diligent practice), the four bases of psychic power (supernatural abilities attained through meditation), the five faculties (faith, diligence, mindfulness, concentration, and wisdom), the five powers (the strengthened powers of the five faculties), the seven factors of enlightenment, the eightfold path, the four dhyanas (four states of meditative absorption), the four immeasurables (loving-kindness, compassion, joy, and equanimity), the eight liberations (eight ways to free oneself from bondage), the eight transcendences (eight states of transcending the senses), the ten all-pervading spheres (ten states of meditative absorption), emptiness, signlessness, and wishlessness (three doors to liberation), the samadhi of non-contention (meditation of not arguing), the knowledge of others' minds, and various supernatural powers, the knowledge of the ultimate reality, the wisdom of Sravakas, the wisdom of Pratyekabuddhas, the wisdom of Bodhisattvas, and the wisdom of Buddhas. Good man! For these dharmas, compassion is the root. Good man! For this reason, compassion is real, not false. If someone asks, 'Who is the root of all good?' one should answer, 'Compassion is.' For this reason, compassion is real, not false.' 'Good man! One who is capable of doing good is called true contemplation; one who truly contemplates is called compassion. Compassion is the Tathagata (Buddha), compassion is the Mahayana (Bodhisattva vehicle); the Mahayana is compassion, compassion is the Tathagata.' 'Good man! Compassion is the path to Bodhi (enlightenment), the path to Bodhi is the Tathagata, the Tathagata is compassion.' 'Good man! Compassion is the Great Brahma (the creator of the universe),'
大梵即慈，慈即如來。
「善男子！慈者能為一切眾生而作父母。父母即慈，慈即如來。
「善男子！慈者乃是不可思議諸佛境界，不可思議諸佛境界即是慈也。當知慈者即是如來。
「善男子！慈者即是眾生佛性，如是佛性久為煩惱之所覆蔽，故令眾生不得睹見。佛性即慈，慈即如來。
「善男子！慈即大空、大空即慈，慈即如來。
「善男子！慈即虛空、虛空即慈，慈即如來。
「善男子！慈即是常，常即是法，法即是僧，僧即是慈，慈即如來。
「善男子！慈即是樂，樂即是法，法即是僧，僧即是慈，慈即如來。
「善男子！慈即是凈，凈即是法，法即是僧，僧即是慈，慈即如來。
「善男子！慈即是我，我即是法，法即是僧，僧即是慈，慈即如來。
「善男子！慈即甘露，甘露即慈。慈即佛性，佛性即法，法即是僧，僧即是慈，慈即如來。
「善男子！慈者即是一切菩薩無上之道，道即是慈，慈即如來。
「善男子！慈者即是諸佛世尊無量境界，無量境界即是慈也。當知是慈即是如來。
「善男子！慈若無常、無常即慈，當知是慈是聲聞慈。
「善男子！慈若是苦、苦即是慈，當知是慈是聲聞慈。
「善男子
【現代漢語翻譯】 現代漢語譯本 大梵（梵天，印度教的創造之神）就是慈悲，慈悲就是如來（佛的稱號）。 『善男子！慈悲能為一切眾生做父母。父母就是慈悲，慈悲就是如來。』 『善男子！慈悲是不可思議的諸佛境界，不可思議的諸佛境界就是慈悲。應當知道慈悲就是如來。』 『善男子！慈悲就是眾生的佛性，這樣的佛性長久被煩惱所遮蔽，所以令眾生不能看見。佛性就是慈悲，慈悲就是如來。』 『善男子！慈悲就是大空（佛教中空性的概念），大空就是慈悲，慈悲就是如來。』 『善男子！慈悲就是虛空，虛空就是慈悲，慈悲就是如來。』 『善男子！慈悲就是常（永恒不變），常就是法（佛法），法就是僧（僧團），僧就是慈悲，慈悲就是如來。』 『善男子！慈悲就是樂（快樂），樂就是法，法就是僧，僧就是慈悲，慈悲就是如來。』 『善男子！慈悲就是凈（清凈），凈就是法，法就是僧，僧就是慈悲，慈悲就是如來。』 『善男子！慈悲就是我（真我），我就是法，法就是僧，僧就是慈悲，慈悲就是如來。』 『善男子！慈悲就是甘露（不死之藥），甘露就是慈悲。慈悲就是佛性，佛性就是法，法就是僧，僧就是慈悲，慈悲就是如來。』 『善男子！慈悲就是一切菩薩無上的道，道就是慈悲，慈悲就是如來。』 『善男子！慈悲就是諸佛世尊無量的境界，無量的境界就是慈悲。應當知道這慈悲就是如來。』 『善男子！慈悲如果無常（變化不定），無常就是慈悲，應當知道這慈悲是聲聞（小乘佛教修行者）的慈悲。』 『善男子！慈悲如果是苦（痛苦），苦就是慈悲，應當知道這慈悲是聲聞的慈悲。』 『善男子！』
【English Translation】 English version Mahabrahma (Brahma, the Hindu god of creation) is compassion, and compassion is Tathagata (an epithet of the Buddha). 'Good man! Compassion can act as parents for all sentient beings. Parents are compassion, and compassion is Tathagata.' 'Good man! Compassion is the inconceivable realm of all Buddhas, and the inconceivable realm of all Buddhas is compassion. Know that compassion is Tathagata.' 'Good man! Compassion is the Buddha-nature of sentient beings. This Buddha-nature has long been obscured by afflictions, thus preventing sentient beings from seeing it. Buddha-nature is compassion, and compassion is Tathagata.' 'Good man! Compassion is great emptiness (the Buddhist concept of emptiness), great emptiness is compassion, and compassion is Tathagata.' 'Good man! Compassion is space, space is compassion, and compassion is Tathagata.' 'Good man! Compassion is permanence, permanence is Dharma (Buddhist teachings), Dharma is Sangha (Buddhist community), Sangha is compassion, and compassion is Tathagata.' 'Good man! Compassion is bliss, bliss is Dharma, Dharma is Sangha, Sangha is compassion, and compassion is Tathagata.' 'Good man! Compassion is purity, purity is Dharma, Dharma is Sangha, Sangha is compassion, and compassion is Tathagata.' 'Good man! Compassion is self (true self), self is Dharma, Dharma is Sangha, Sangha is compassion, and compassion is Tathagata.' 'Good man! Compassion is nectar (the elixir of immortality), nectar is compassion. Compassion is Buddha-nature, Buddha-nature is Dharma, Dharma is Sangha, Sangha is compassion, and compassion is Tathagata.' 'Good man! Compassion is the supreme path of all Bodhisattvas, the path is compassion, and compassion is Tathagata.' 'Good man! Compassion is the immeasurable realm of all Buddhas, the immeasurable realm is compassion. Know that this compassion is Tathagata.' 'Good man! If compassion is impermanent (changing), impermanence is compassion, know that this compassion is the compassion of a Sravaka (a practitioner of Hinayana Buddhism).' 'Good man! If compassion is suffering, suffering is compassion, know that this compassion is the compassion of a Sravaka.' 'Good man!'
！慈若不凈、不凈即慈，當知是慈是聲聞慈。
「善男子！慈若無我、無我即慈，當知是慈是聲聞慈。
「善男子！慈若妄想、妄想即慈，當知是慈是聲聞慈。
「善男子！慈若不名檀波羅蜜——非檀之慈——當知是慈是聲聞慈；乃至般若波羅蜜亦復如是。
「善男子！慈若不能利益眾生，如是之慈是聲聞慈。
「善男子！慈若不入一相之道，當知是慈是聲聞慈。
「善男子！慈若不能覺了諸法，當知是慈是聲聞慈。
「善男子！慈若不能見如來性，當知是慈是聲聞慈。
「善男子！慈若見法悉是有相，當知是慈是聲聞慈。
「善男子！慈若有漏，有漏慈者是聲聞慈。
「善男子！慈若有為，有為之慈是聲聞慈。
「善男子！慈若不能住于初住——非初住慈——當知即是聲聞慈也。
「善男子！慈若不能得佛十力、四無所畏，當知是慈是聲聞慈。
「善男子！慈若能得四沙門果，當知是慈是聲聞慈也。
「善男子！慈若有無、非有、非無，如是之慈非諸聲聞、辟支佛等所能思議。善男子！慈若不可思議，法不可思議、佛性不可思議、如來亦不可思議。
「善男子！菩薩摩訶薩住于大乘大般涅槃修如是慈，雖復安於睡眠
【現代漢語翻譯】 現代漢語譯本 『善男子！如果慈愛被認為是污穢的，或者污穢即是慈愛，那麼應當知道這種慈愛是聲聞（Sravaka，指聽聞佛陀教誨而修行的人）的慈愛。 『善男子！如果慈愛被認為是無我的，或者無我即是慈愛，那麼應當知道這種慈愛是聲聞的慈愛。 『善男子！如果慈愛被認為是妄想，或者妄想即是慈愛，那麼應當知道這種慈愛是聲聞的慈愛。 『善男子！如果慈愛不被稱為檀波羅蜜（Dana Paramita，佈施波羅蜜）——不是佈施的慈愛——那麼應當知道這種慈愛是聲聞的慈愛；乃至般若波羅蜜（Prajna Paramita，智慧波羅蜜）也是如此。 『善男子！如果慈愛不能利益眾生，這樣的慈愛是聲聞的慈愛。 『善男子！如果慈愛不能進入一相之道，那麼應當知道這種慈愛是聲聞的慈愛。 『善男子！如果慈愛不能覺悟諸法，那麼應當知道這種慈愛是聲聞的慈愛。 『善男子！如果慈愛不能見到如來性（Tathagata-garbha，如來藏），那麼應當知道這種慈愛是聲聞的慈愛。 『善男子！如果慈愛見到一切法都有相，那麼應當知道這種慈愛是聲聞的慈愛。 『善男子！如果慈愛是有漏的，有漏的慈愛是聲聞的慈愛。 『善男子！如果慈愛是有為的，有為的慈愛是聲聞的慈愛。 『善男子！如果慈愛不能安住于初住（菩薩修行階位之一）——不是初住的慈愛——那麼應當知道這就是聲聞的慈愛。 『善男子！如果慈愛不能獲得佛的十力（Dasabala，佛的十種力量）、四無所畏（Catur-vaisaradyani，佛的四種無畏），那麼應當知道這種慈愛是聲聞的慈愛。 『善男子！如果慈愛能夠獲得四沙門果（Sramana-phala，指聲聞乘的四種修行果位），那麼應當知道這種慈愛是聲聞的慈愛。 『善男子！如果慈愛是有、無、非有、非無，這樣的慈愛不是聲聞、辟支佛（Pratyekabuddha，獨覺佛）等所能思議的。善男子！如果慈愛是不可思議的，法是不可思議的，佛性是不可思議的，如來也是不可思議的。 『善男子！菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）安住于大乘大般涅槃（Mahayana Mahaparinirvana，大乘大涅槃）修習這樣的慈愛，即使安於睡眠
【English Translation】 English version 'Good man! If loving-kindness is considered impure, or impurity is loving-kindness, then know that this loving-kindness is the loving-kindness of a Sravaka (a disciple who hears the teachings of the Buddha).' 'Good man! If loving-kindness is considered selfless, or selflessness is loving-kindness, then know that this loving-kindness is the loving-kindness of a Sravaka.' 'Good man! If loving-kindness is considered delusion, or delusion is loving-kindness, then know that this loving-kindness is the loving-kindness of a Sravaka.' 'Good man! If loving-kindness is not called Dana Paramita (Perfection of Giving) – not the loving-kindness of giving – then know that this loving-kindness is the loving-kindness of a Sravaka; and so it is even with Prajna Paramita (Perfection of Wisdom).' 'Good man! If loving-kindness cannot benefit sentient beings, such loving-kindness is the loving-kindness of a Sravaka.' 'Good man! If loving-kindness cannot enter the path of one characteristic, then know that this loving-kindness is the loving-kindness of a Sravaka.' 'Good man! If loving-kindness cannot awaken to all dharmas, then know that this loving-kindness is the loving-kindness of a Sravaka.' 'Good man! If loving-kindness cannot see the Tathagata-garbha (Buddha-nature), then know that this loving-kindness is the loving-kindness of a Sravaka.' 'Good man! If loving-kindness sees all dharmas as having characteristics, then know that this loving-kindness is the loving-kindness of a Sravaka.' 'Good man! If loving-kindness is with outflows, loving-kindness with outflows is the loving-kindness of a Sravaka.' 'Good man! If loving-kindness is conditioned, conditioned loving-kindness is the loving-kindness of a Sravaka.' 'Good man! If loving-kindness cannot abide in the first stage (of Bodhisattva practice) – not the loving-kindness of the first stage – then know that this is the loving-kindness of a Sravaka.' 'Good man! If loving-kindness cannot attain the ten powers of the Buddha (Dasabala) and the four fearlessnesses (Catur-vaisaradyani), then know that this loving-kindness is the loving-kindness of a Sravaka.' 'Good man! If loving-kindness can attain the four Sramana-phala (fruits of the ascetic path), then know that this loving-kindness is the loving-kindness of a Sravaka.' 'Good man! If loving-kindness is existence, non-existence, neither existence nor non-existence, such loving-kindness is not conceivable by Sravakas, Pratyekabuddhas (Solitary Buddhas), etc. Good man! If loving-kindness is inconceivable, dharma is inconceivable, Buddha-nature is inconceivable, and the Tathagata is also inconceivable.' 'Good man! A Bodhisattva-mahasattva (Great Bodhisattva) abiding in the Mahayana Mahaparinirvana (Great Nirvana of the Mahayana) cultivates such loving-kindness, even when resting in sleep.'
之中而不睡眠，勤精進故；雖常覺悟，亦無覺悟，以無眠故；于睡眠中，諸天雖護，亦無護者，不行惡故；眠不惡夢，無有不善，離睡眠故；命終之後，雖生梵天，亦無所生，得自在故。善男子！夫修慈者能得成就如是無量無邊功德。
「善男子！是大涅槃微妙經典亦能成就如是無量無邊功德，諸佛如來亦得成就如是無量無邊功德。」
迦葉菩薩白佛言：「世尊！菩薩摩訶薩所有思惟悉是真實，聲聞、緣覺非真實者，一切眾生何故不以菩薩威力等受快樂？若諸眾生實不得樂，當知菩薩所修慈心為無利益。」
佛言：「善男子！菩薩之慈非不利益。善男子！有諸眾生，或必受苦、或有不受。若有眾生必受苦者，菩薩之慈為無利益，謂一闡提。若有受苦不必定者，菩薩之慈則為利益，令彼眾生悉受快樂。
「善男子！譬如有人遙見師子、虎、豹、豺、狼、羅剎、鬼等自然生怖，夜行見杌亦生怖畏。善男子！如是諸人自然怖畏。眾生如是，見修慈者自然受樂。善男子！以是義故，菩薩修慈是實思惟，非無利益。
「善男子！我說是慈有無量門，所謂神通。善男子！如提婆達教阿阇世欲害如來，是時我入王舍大城次第乞食，阿阇世王即放護財狂醉之象，欲令害我及諸弟子。其象爾時蹋殺無量百
【現代漢語翻譯】 現代漢語譯本：
處於禪定之中而不睡眠，是因為勤奮精進的緣故；雖然常常覺醒，也如同沒有覺醒，因為沒有睡眠的緣故；在睡眠中，諸天雖然守護，也如同沒有守護，因為沒有做惡事的緣故；睡眠時不做惡夢，沒有不善的念頭，是因為遠離睡眠的緣故；命終之後，雖然生到梵天（色界天之一），也如同沒有出生，因為獲得了自在的緣故。善男子！修習慈心的人能夠獲得成就這樣無量無邊的功德。
『善男子！這部《大涅槃經》微妙經典也能成就這樣無量無邊的功德，諸佛如來也能成就這樣無量無邊的功德。』
迦葉菩薩（釋迦牟尼佛的弟子）對佛說：『世尊！菩薩摩訶薩（偉大的菩薩）所有的思惟都是真實的，而聲聞（聽聞佛陀教誨而修行的人）、緣覺（通過觀察因緣而覺悟的人）的思惟不是真實的，為什麼一切眾生不能像菩薩那樣憑藉威力平等地享受快樂呢？如果眾生確實不能得到快樂，那麼應當知道菩薩所修的慈心是沒有利益的。』
佛說：『善男子！菩薩的慈心並非沒有利益。善男子！有些眾生，或者必定要受苦，或者不一定受苦。如果有些眾生必定要受苦，那麼菩薩的慈心就沒有利益，比如一闡提（斷絕善根的人）。如果有些受苦的眾生不一定必定受苦，那麼菩薩的慈心就有利益，能使那些眾生都得到快樂。
『善男子！譬如有人遠遠地看見獅子、老虎、豹子、豺狼、羅剎（惡鬼）、鬼等，自然會產生恐懼，夜裡走路看見樹樁也會產生恐懼。善男子！這些人自然會產生恐懼。眾生也是這樣，看見修習慈心的人自然會感到快樂。善男子！因為這個緣故，菩薩修習慈心是真實的思惟，並非沒有利益。
『善男子！我說慈心有無量的法門，所謂神通。善男子！比如提婆達多（佛陀的堂弟）教唆阿阇世（古印度摩揭陀國王）想要加害如來，當時我進入王舍大城次第乞食，阿阇世王就放出守護錢財的狂象，想要傷害我和我的弟子。那頭像當時踐踏殺死了無數百千人。' 現代漢語譯本：
處於禪定之中而不睡眠，是因為勤奮精進的緣故；雖然常常覺醒，也如同沒有覺醒，因為沒有睡眠的緣故；在睡眠中，諸天雖然守護，也如同沒有守護，因為沒有做惡事的緣故；睡眠時不做惡夢，沒有不善的念頭，是因為遠離睡眠的緣故；命終之後，雖然生到梵天（色界天之一），也如同沒有出生，因為獲得了自在的緣故。善男子！修習慈心的人能夠獲得成就這樣無量無邊的功德。
『善男子！這部《大涅槃經》微妙經典也能成就這樣無量無邊的功德，諸佛如來也能成就這樣無量無邊的功德。』
迦葉菩薩（釋迦牟尼佛的弟子）對佛說：『世尊！菩薩摩訶薩（偉大的菩薩）所有的思惟都是真實的，而聲聞（聽聞佛陀教誨而修行的人）、緣覺（通過觀察因緣而覺悟的人）的思惟不是真實的，為什麼一切眾生不能像菩薩那樣憑藉威力平等地享受快樂呢？如果眾生確實不能得到快樂，那麼應當知道菩薩所修的慈心是沒有利益的。』
佛說：『善男子！菩薩的慈心並非沒有利益。善男子！有些眾生，或者必定要受苦，或者不一定受苦。如果有些眾生必定要受苦，那麼菩薩的慈心就沒有利益，比如一闡提（斷絕善根的人）。如果有些受苦的眾生不一定必定受苦，那麼菩薩的慈心就有利益，能使那些眾生都得到快樂。
『善男子！譬如有人遠遠地看見獅子、老虎、豹子、豺狼、羅剎（惡鬼）、鬼等，自然會產生恐懼，夜裡走路看見樹樁也會產生恐懼。善男子！這些人自然會產生恐懼。眾生也是這樣，看見修習慈心的人自然會感到快樂。善男子！因為這個緣故，菩薩修習慈心是真實的思惟，並非沒有利益。
『善男子！我說慈心有無量的法門，所謂神通。善男子！比如提婆達多（佛陀的堂弟）教唆阿阇世（古印度摩揭陀國王）想要加害如來，當時我進入王舍大城次第乞食，阿阇世王就放出守護錢財的狂象，想要傷害我和我的弟子。那頭像當時踐踏殺死了無數百千人。'
【English Translation】 English version:
Being in samadhi (meditative absorption) without sleeping is due to diligent effort; although constantly awake, it is as if not awake, because there is no sleep; in sleep, although the devas (gods) protect, it is as if there is no protection, because no evil is done; in sleep, there are no bad dreams, no unwholesome thoughts, because sleep is abandoned; after death, although born in the Brahma heaven (a realm in the form realm), it is as if there is no birth, because freedom is attained. Good man! One who cultivates loving-kindness can achieve such immeasurable and boundless merits.
'Good man! This wonderful scripture of the Great Nirvana Sutra can also achieve such immeasurable and boundless merits, and the Tathagatas (Buddhas) can also achieve such immeasurable and boundless merits.'
Kasyapa Bodhisattva (a disciple of Shakyamuni Buddha) said to the Buddha, 'World Honored One! All the thoughts of the Bodhisattva Mahasattvas (great Bodhisattvas) are true, while those of the Sravakas (hearers of the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own) are not true. Why can't all sentient beings equally enjoy happiness through the power of the Bodhisattvas? If sentient beings truly cannot attain happiness, then it should be known that the loving-kindness cultivated by the Bodhisattvas is without benefit.'
The Buddha said, 'Good man! The loving-kindness of the Bodhisattvas is not without benefit. Good man! There are some sentient beings who are destined to suffer, and some who are not. If there are sentient beings who are destined to suffer, then the loving-kindness of the Bodhisattvas is without benefit, such as the icchantikas (those who have severed their roots of goodness). If there are sentient beings who suffer but are not necessarily destined to suffer, then the loving-kindness of the Bodhisattvas is beneficial, enabling those sentient beings to attain happiness.
'Good man! For example, if someone sees a lion, tiger, leopard, jackal, rakshasa (demon), or ghost from afar, they will naturally feel fear, and if they see a tree stump while walking at night, they will also feel fear. Good man! Such people naturally feel fear. Sentient beings are the same; when they see someone cultivating loving-kindness, they naturally feel happiness. Good man! For this reason, the loving-kindness cultivated by the Bodhisattvas is true thought, not without benefit.
'Good man! I say that loving-kindness has immeasurable doors, which are called supernormal powers. Good man! For example, Devadatta (the Buddha's cousin) incited Ajatasatru (king of Magadha in ancient India) to harm the Tathagata. At that time, I entered the great city of Rajagriha to beg for alms in order, and King Ajatasatru released a drunken elephant that guarded his wealth, intending to harm me and my disciples. At that time, the elephant trampled and killed countless hundreds and thousands of people.' English version:
Being in samadhi (meditative absorption) without sleeping is due to diligent effort; although constantly awake, it is as if not awake, because there is no sleep; in sleep, although the devas (gods) protect, it is as if there is no protection, because no evil is done; in sleep, there are no bad dreams, no unwholesome thoughts, because sleep is abandoned; after death, although born in the Brahma heaven (a realm in the form realm), it is as if there is no birth, because freedom is attained. Good man! One who cultivates loving-kindness can achieve such immeasurable and boundless merits.
'Good man! This wonderful scripture of the Great Nirvana Sutra can also achieve such immeasurable and boundless merits, and the Tathagatas (Buddhas) can also achieve such immeasurable and boundless merits.'
Kasyapa Bodhisattva (a disciple of Shakyamuni Buddha) said to the Buddha, 'World Honored One! All the thoughts of the Bodhisattva Mahasattvas (great Bodhisattvas) are true, while those of the Sravakas (hearers of the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own) are not true. Why can't all sentient beings equally enjoy happiness through the power of the Bodhisattvas? If sentient beings truly cannot attain happiness, then it should be known that the loving-kindness cultivated by the Bodhisattvas is without benefit.'
The Buddha said, 'Good man! The loving-kindness of the Bodhisattvas is not without benefit. Good man! There are some sentient beings who are destined to suffer, and some who are not. If there are sentient beings who are destined to suffer, then the loving-kindness of the Bodhisattvas is without benefit, such as the icchantikas (those who have severed their roots of goodness). If there are sentient beings who suffer but are not necessarily destined to suffer, then the loving-kindness of the Bodhisattvas is beneficial, enabling those sentient beings to attain happiness.
'Good man! For example, if someone sees a lion, tiger, leopard, jackal, rakshasa (demon), or ghost from afar, they will naturally feel fear, and if they see a tree stump while walking at night, they will also feel fear. Good man! Such people naturally feel fear. Sentient beings are the same; when they see someone cultivating loving-kindness, they naturally feel happiness. Good man! For this reason, the loving-kindness cultivated by the Bodhisattvas is true thought, not without benefit.
'Good man! I say that loving-kindness has immeasurable doors, which are called supernormal powers. Good man! For example, Devadatta (the Buddha's cousin) incited Ajatasatru (king of Magadha in ancient India) to harm the Tathagata. At that time, I entered the great city of Rajagriha to beg for alms in order, and King Ajatasatru released a drunken elephant that guarded his wealth, intending to harm me and my disciples. At that time, the elephant trampled and killed countless hundreds and thousands of people.'
千眾生。眾生死已，多有血氣，是象嗅已，狂醉倍常。見我翼從被服赤色，謂呼是血，而復見趣我弟子中。未離欲者四怖馳走，唯除阿難。爾時，王舍大城之中一切人民同時舉聲啼哭號泣，作如是言：『怪哉，如來今日滅沒，如何正覺一旦散壞？』是時調達心生歡喜：『瞿曇沙門滅沒甚善，從今已往真是不現。快哉此計，我願得遂。』
「善男子！我于爾時為欲降伏護財象故，即入慈定，舒手示之，即於五指出五師子。是象見已，其心怖畏，尋即失糞，舉身投地，敬禮我足。善男子！我于爾時手五指頭實無師子，乃是修慈善根力故令彼調伏。
「複次，善男子！我欲涅槃，始初發足向拘尸那城，有五百力士于其中路平治掃灑，中有一石，眾欲舉棄，盡力不能。我時憐愍，即起慈心。彼諸力士尋即見我以足母指舉此大石，擲置虛空還以手接，安置右掌，吹令碎末，復還聚合。令彼力士貢高心息，即為略說種種法要，令其俱發阿耨多羅三藐三菩提心。善男子！如來爾時實不以指舉此大石在虛空中，還置右掌，吹令碎末，複合如本。善男子！當知即是慈善根力，令諸力士見如是事。
「複次，善男子！此南天竺有一大城名首波羅。於是城中有一長者名曰盧至，為眾導主，已於過去無量佛所殖諸善本。善男
【現代漢語翻譯】 現代漢語譯本：『千眾生。眾生死後，大多帶有血氣，這頭象聞到后，狂醉的狀態更加嚴重。它看到我的侍從穿著紅色的衣服，以為那是血，又跑向我的弟子們。那些沒有斷除慾望的人嚇得四處逃散，只有阿難（Ananda，佛陀的十大弟子之一，以多聞著稱）沒有動。當時，王舍城（Rajagrha，古代印度摩揭陀國的都城）的所有人民同時放聲啼哭，哀號說：『奇怪啊，如來（Tathagata，佛陀的稱號之一）今天竟然滅度了，正覺（Samyak-sambodhi，佛陀所證悟的無上智慧）怎麼會一下子就消失了？』這時，提婆達多（Devadatta，佛陀的堂弟，因嫉妒佛陀而屢次加害）心裡非常高興：『喬達摩（Gautama，佛陀的姓氏）沙門（Sramana，出家修道者）滅度真是太好了，從今以後，他真的不會再出現了。這個計劃真是太棒了，我希望能夠實現。』 『善男子！我當時爲了降伏護財象，就進入慈定（Maitri-samadhi，慈悲的禪定），伸出手給它看，就在五個指頭上顯現出五隻獅子。這頭象看到后，心裡非常害怕，立刻就拉了糞便，全身趴在地上，恭敬地禮拜我的腳。善男子！我當時的手指頭上實際上並沒有獅子，而是因為修習慈悲善根的力量，才讓它被調伏。』 『再次，善男子！我將要涅槃（Nirvana，佛教的最高境界，指解脫生死輪迴的狀態），剛開始動身前往拘尸那城（Kushinagar，佛陀涅槃的地方），有五百個力士在路中間平整道路、清掃地面，其中有一塊石頭，大家想把它搬走，用盡力氣也搬不動。我當時心生憐憫，就生起慈悲心。那些力士立刻看到我用腳的大拇指舉起這塊大石頭，把它拋到空中，又用手接住，放在右手上，吹成粉末，又讓它重新聚合。讓那些力士貢高我慢的心平息下來，就為他們簡略地講說各種佛法要義，讓他們都發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺，即佛的智慧）。善男子！如來當時實際上並沒有用手指舉起這塊大石頭在空中，又放在右手上，吹成粉末，再複合如初。善男子！應當知道，這都是慈悲善根的力量，讓那些力士看到這樣的事情。』 『再次，善男子！這南天竺（South India，古代印度南部地區）有一個大城，名叫首波羅（Surparaka）。在這個城裡，有一位長者（Grihapati，富有的居士）名叫盧至（Ruchi），是大家的領導者，他已經在過去無量佛那裡種下了各種善根。』
【English Translation】 English version: 'Thousands of beings. After these beings died, many had blood and gore, and when the elephant smelled it, its drunken frenzy became even worse. Seeing my attendants wearing red robes, it thought it was blood and rushed towards my disciples. Those who had not yet abandoned desire fled in terror, except for Ananda (one of the ten chief disciples of the Buddha, known for his great learning). At that time, all the people in the great city of Rajagrha (the capital of the ancient Indian kingdom of Magadha) simultaneously cried out in lamentation, saying: 『How strange! The Tathagata (one of the titles of the Buddha) has passed away today, how can the Samyak-sambodhi (the perfect enlightenment of the Buddha) be destroyed in an instant?』 At that time, Devadatta (the Buddha's cousin, who repeatedly tried to harm the Buddha out of jealousy) felt great joy in his heart: 『It is excellent that the Sramana (a wandering ascetic) Gautama (the Buddha's family name) has passed away, from now on, he will truly not appear again. This plan is wonderful, I hope it will be fulfilled.』 'Good man! At that time, in order to subdue the elephant that guarded the treasure, I entered the Maitri-samadhi (the samadhi of loving-kindness), and extended my hand to show it, and five lions appeared on my five fingers. When the elephant saw this, it was terrified, immediately defecated, prostrated itself on the ground, and respectfully bowed at my feet. Good man! At that time, there were actually no lions on my fingertips, but it was the power of cultivating the roots of loving-kindness that caused it to be subdued.' 'Furthermore, good man! When I was about to enter Nirvana (the ultimate state of liberation from the cycle of birth and death), I first set out towards the city of Kushinagar (the place where the Buddha attained Nirvana), and there were five hundred strong men who were leveling and sweeping the road. There was a stone in the middle of the road, and they all tried to lift it, but they could not move it despite their best efforts. At that time, I felt compassion and arose with a mind of loving-kindness. Those strong men immediately saw me lift the large stone with the big toe of my foot, throw it into the air, catch it again with my hand, place it on my right palm, blow it into powder, and then have it reassemble. This caused the arrogance of those strong men to subside, and I briefly explained various essential teachings of the Dharma to them, causing them all to generate the mind of Anuttara-samyak-sambodhi (the unsurpassed perfect enlightenment of a Buddha). Good man! At that time, the Tathagata did not actually lift the large stone with his finger into the air, place it on his right palm, blow it into powder, and then have it reassemble as before. Good man! You should know that it was the power of the roots of loving-kindness that caused those strong men to see such things.' 'Furthermore, good man! In this South India, there is a large city called Surparaka. In this city, there is a householder (a wealthy layperson) named Ruchi, who is the leader of the people, and he has already planted various roots of goodness in the presence of countless Buddhas in the past.'
子！彼大城中一切人民信伏邪道，奉事尼犍。我時欲度彼長者故，從王舍城至彼城邑。其路中間相去六十五由旬，步涉而往，為欲化度彼諸人故。彼眾尼犍聞我欲至首波羅城，即作是念：『沙門瞿曇若至此者，此諸人民便當舍我，更不供給。我等窮悴，奈何自活？』諸尼犍輩各各分散告彼城人：『沙門瞿曇今欲來此。然彼沙門委棄父母，東西馳騁，所至之處能令土地穀米不登、人民饑饉、死亡者眾、病瘦相尋，無可救解。瞿曇無賴，純將諸惡羅剎、鬼神以為侍從，無父、無母、孤窮之人而來咨啟為作門徒。所可教詔純說虛空，隨其至處初無安樂。』彼人聞已即懷怖畏，頭面敬禮尼犍子足，白言：『大師！我等今者當設何計？』尼犍答言：『沙門瞿曇性好叢林、流泉、清水，外設有者宜應破壞。汝等便可相與出城，諸有之處斫伐令盡，莫使有遺，流泉、井、池悉置糞尸。堅閉城門，各嚴器仗，當壁防護，勤自固守。彼設來者，莫令得前。若不前者，汝當安隱。我等亦當作種種術，令彼瞿曇複道還去。』彼諸人民聞是語已，敬諾施行，斬伐樹木、污辱諸水、莊嚴器仗、牢自防護。
「善男子！我于爾時至彼城已，不見一切樹木叢林，唯見諸人莊嚴器仗，當壁自守。見是事已，尋生憐愍，慈心向之，所有樹木還生如本
【現代漢語翻譯】 現代漢語譯本：『弟子啊！在那大城裡，所有的人民都信奉邪道，侍奉尼犍（Nigantha，耆那教的修行者）。我當時爲了度化那位長者，從王舍城前往那座城邑。路途中間相隔六十五由旬（yojana，古印度長度單位），我步行前往，是爲了教化那些人。那些尼犍聽到我將要到達首波羅城（Shubhapura），就想：『沙門瞿曇（Shramana Gautama，釋迦牟尼的稱號）如果到了這裡，這些人就會捨棄我們，不再供養我們。我們就會窮困潦倒，如何生存？』於是，那些尼犍們各自散開，告訴城裡的人：『沙門瞿曇現在要來這裡了。但是那個沙門拋棄父母，到處奔走，他所到之處，都會使土地歉收，糧食減產，人民飢餓，死亡的人很多，疾病纏身，無法救治。瞿曇是個無賴，他帶著許多惡羅剎（Rakshasa，惡鬼）和鬼神作為侍從，他沒有父母，是孤兒，那些窮困潦倒的人來向他請教，他就收他們為徒。他所教導的都是虛無縹緲的，他所到之處，從來沒有安樂。』那些人聽了之後，就感到恐懼，向尼犍子的腳頂禮，說道：『大師！我們現在該怎麼辦？』尼犍回答說：『沙門瞿曇喜歡樹林、流水、清澈的水，如果外面有這些東西，就應該破壞掉。你們可以一起出城，把所有有樹木的地方都砍伐乾淨，不要留下任何東西，把流水、井、池都填滿糞便和屍體。緊閉城門，各自準備好武器，在城墻上防守，努力自保。如果他來了，不要讓他靠近。如果他不靠近，你們就會平安無事。我們也會施展各種法術，讓那個瞿曇原路返回。』那些人聽了這些話，恭敬地答應並照做，砍伐樹木，污染水源，準備武器，嚴密防守。 『善男子！我當時到達那座城后，沒有看到任何樹木叢林，只看到人們拿著武器，在城墻上防守。看到這種情況后，我立刻生起憐憫之心，向他們發出慈悲之心，所有的樹木都恢復了原樣。』
【English Translation】 English version: 『Disciple! In that great city, all the people believed in false doctrines and served the Niganthas (Jain ascetics). At that time, I wanted to liberate that elder, so I traveled from Rajagriha to that city. The distance between them was sixty-five yojanas (an ancient Indian unit of distance), and I walked there to teach those people. When those Niganthas heard that I was going to Shubhapura, they thought: 『If the Shramana Gautama (a title of Shakyamuni Buddha) comes here, these people will abandon us and no longer support us. We will become impoverished, how will we survive?』 So, the Niganthas dispersed and told the people of the city: 『The Shramana Gautama is coming here now. But that Shramana has abandoned his parents and wanders everywhere. Wherever he goes, he causes the land to have poor harvests, the people to be hungry, many to die, and diseases to spread, with no cure. Gautama is a rogue, he brings many evil Rakshasas (demons) and spirits as his attendants. He has no father or mother, he is an orphan, and those who are poor and destitute come to him for guidance, and he takes them as disciples. What he teaches is all empty and meaningless, and wherever he goes, there is no peace.』 When those people heard this, they became afraid and bowed their heads to the feet of the Niganthas, saying: 『Master! What should we do now?』 The Niganthas replied: 『The Shramana Gautama likes forests, flowing streams, and clear water. If there are such things outside, they should be destroyed. You should all go out of the city and cut down all the trees, leaving nothing behind. Fill the streams, wells, and ponds with feces and corpses. Close the city gates tightly, prepare your weapons, defend yourselves on the walls, and work hard to protect yourselves. If he comes, do not let him approach. If he does not approach, you will be safe. We will also perform various spells to make that Gautama return the way he came.』 When those people heard these words, they respectfully agreed and did as they were told, cutting down trees, polluting the water sources, preparing weapons, and defending themselves tightly. 『Good man! When I arrived at that city, I did not see any trees or forests, but only people holding weapons, defending themselves on the walls. Seeing this, I immediately felt compassion and sent forth a heart of loving-kindness towards them, and all the trees returned to their original state.』
，復更生長其餘諸樹；不可稱計河、池、泉、井，其水清凈，盈滿其中如青琉璃；生眾雜花彌覆其上，變其城壁為紺琉璃。城內人民悉得徹見我及大眾，門自開闢無能制者，所嚴器仗變成雜花。盧至長者而為上首，與其人民俱共相隨往至佛所。我即為說種種法要，令彼諸人一切皆發阿耨多羅三藐三菩提心。
「善男子！我于爾時實不化作種種樹木、清凈流水盈滿河池、變其本城為紺琉璃、令彼人民徹見於我開其城門、器仗為花。善男子！當知皆是慈善根力能令彼人見如是事。
「複次，善男子！舍衛城中有婆羅門女姓婆私吒，唯有一子，愛之甚重，遇病命終。爾時，女人愁毒入心，狂亂失性，裸身無恥，遊行四衢，啼哭失聲，唱言：『子子！汝何處去？』周遍城邑無有疲已。而是女人已於先佛殖眾德本。善男子！我於是女起慈愍心。是時女人即得見我，便生子想，還得本心，前抱我身如愛子法。我時即告侍者阿難：『汝可持衣與是女人。』既與衣已，便為種種說諸法要。是女聞法歡喜踴躍，發阿耨多羅三藐三菩提心。
「善男子！我于爾時實非彼子、彼非我母、亦無抱持。善男子！當知皆是慈善根力，令彼女人見如是事。
「複次，善男子！波羅㮈城有優婆夷，字曰摩訶斯那達多，已於過去
【現代漢語翻譯】 並且，我還會讓其餘的樹木重新生長；無數的河流、池塘、泉水、水井，它們的水清澈乾淨，盈滿其中，如同青色的琉璃一般；生長著各種各樣的花朵覆蓋在水面上，將城墻變成紺青色的琉璃。城內的人民都能清楚地看到我和大眾，城門自己打開，沒有人能夠阻止，他們所持的武器都變成了各種各樣的花朵。盧至（Luzhi，人名）長者作為首領，和他的民眾一起跟隨我來到佛陀所在的地方。我隨即為他們宣說各種佛法要義，使他們所有人都發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）。 『善男子！我當時實際上並沒有化現出各種樹木、清澈的流水盈滿河池、將原來的城池變成紺青色的琉璃、讓那裡的人民清楚地看到我、打開他們的城門、武器變成花朵。善男子！應當知道，這一切都是慈善的根力，使得那些人看到這樣的景象。 『再者，善男子！舍衛城（Shravasti，古印度城市名）中有一位婆羅門女子，姓婆私吒（Vashishta，姓氏），她只有一個兒子，非常疼愛他，但兒子因病去世了。當時，這位女子心中充滿了悲傷和痛苦，精神錯亂，失去了理智，赤身裸體地在四通八達的街道上奔走，哭喊著說：『我的孩子啊！我的孩子啊！你去了哪裡？』她跑遍了整個城市，沒有感到疲憊。而這位女子在過去的佛陀那裡已經種下了許多功德的根本。善男子！我當時對這位女子生起了慈悲憐憫之心。這時，這位女子立刻看到了我，便把我當成了自己的兒子，恢復了理智，像愛自己的孩子一樣抱住了我的身體。我當時就告訴侍者阿難（Ananda，佛陀的十大弟子之一）：『你可以把衣服給這位女子。』給了她衣服之後，我就為她宣說了各種佛法要義。這位女子聽聞佛法后，歡喜踴躍，發起了阿耨多羅三藐三菩提心。 『善男子！我當時實際上不是她的兒子，她也不是我的母親，也沒有抱持這回事。善男子！應當知道，這一切都是慈善的根力，使得那位女子看到這樣的景象。 『再者，善男子！波羅㮈城（Varanasi，古印度城市名）有一位優婆夷（upasika，在家女佛教徒），名叫摩訶斯那達多（Mahasenadatta，人名），她已經在過去
【English Translation】 And again, I would cause the rest of the trees to grow; countless rivers, ponds, springs, and wells, their water clear and pure, filling them to the brim like blue lapis lazuli; various flowers would grow, covering the water, and the city walls would transform into dark blue lapis lazuli. The people within the city would all be able to clearly see me and the assembly, the gates would open by themselves, and no one could stop them, and the weapons they held would turn into various flowers. The elder Luzhi (Luzhi, a person's name) would be the leader, and he and his people would all follow me to where the Buddha was. I would then preach various essential teachings of the Dharma to them, causing all of them to generate the mind of anuttara-samyak-sambodhi (anuttara-samyak-sambodhi-citta, the mind of unsurpassed, right, and perfect enlightenment). 'Good man! At that time, I did not actually transform various trees, clear water filling the rivers and ponds, transform the original city into dark blue lapis lazuli, allow the people there to clearly see me, open their city gates, or turn weapons into flowers. Good man! You should know that all of this was due to the power of the roots of charity, which enabled those people to see such things.' 'Furthermore, good man! In the city of Shravasti (Shravasti, an ancient Indian city), there was a Brahmin woman whose surname was Vashishta (Vashishta, a surname). She had only one son, whom she loved very dearly, but the son died of illness. At that time, the woman's heart was filled with sorrow and pain, she became mentally deranged, lost her senses, and ran naked through the streets, crying out, 'My child! My child! Where have you gone?' She ran all over the city without feeling tired. This woman had already planted many roots of merit with past Buddhas. Good man! At that time, I felt compassion and pity for this woman. Then, this woman immediately saw me, and she thought of me as her son, regained her senses, and embraced my body as if I were her own child. I then told my attendant Ananda (Ananda, one of the Buddha's ten great disciples), 'You can give clothes to this woman.' After giving her clothes, I preached various essential teachings of the Dharma to her. This woman, upon hearing the Dharma, rejoiced and was elated, and generated the mind of anuttara-samyak-sambodhi.' 'Good man! At that time, I was not actually her son, she was not my mother, and there was no such thing as embracing. Good man! You should know that all of this was due to the power of the roots of charity, which enabled that woman to see such things.' 'Furthermore, good man! In the city of Varanasi (Varanasi, an ancient Indian city), there was an upasika (upasika, a female lay Buddhist) named Mahasenadatta (Mahasenadatta, a person's name), who had already in the past'
無量先佛種諸善根。是優婆夷夏九十日請命眾僧，奉施醫藥。是時眾中有一比丘身嬰重病，良醫診之，當須肉藥。若得肉者，病則可除；若不得肉，命將不全。時優婆夷聞醫此言，尋持黃金遍至市裡，唱如是言：『誰有肉賣？吾以金買。若有肉者，當等與金。』周遍城市求不能得。是優婆夷尋自取刀，割其髀肉，切以為臛，下種種香，送病比丘。比丘服已，病即得差。是優婆夷患瘡苦惱，不能堪忍，即發聲言：『南無佛陀。南無佛陀。』我于爾時在舍衛城，聞其音聲，於是女人起大慈心。是女尋見我持良藥涂其瘡上，還合如本。我即為其種種說法，聞法歡喜發阿耨多羅三藐三菩提心。
「善男子！我于爾時實不往至波羅㮈城，持藥涂是優婆夷瘡。善男子！當知皆是慈善根力，令彼女人見如是事。
「複次，善男子！調達惡人貪不知足，多服酥故，頭痛腹滿，受大苦惱，不能堪忍。發如是言：『南無佛陀。南無佛陀。』我時住在優禪尼城，聞其音聲即生慈心。爾時，調達尋便見我往至其所，手摩頭腹，授與鹽湯而令服之，服已平復。
「善男子！我實不往調婆達所摩其頭腹，授湯令服。善男子！當知皆是慈善根力，令調婆達見如是事。
「複次，善男子！憍薩羅國有諸群賊，其數五百，群黨抄
【現代漢語翻譯】 現代漢語譯本 無量劫以前，有佛陀的信女（優婆夷，Upasika）積累了許多善根。在夏季九十天里，她供養僧眾醫藥。當時，僧團中有一位比丘身患重病，醫生診斷後說需要肉藥。如果能得到肉，病就可以治好；如果得不到肉，性命就保不住了。這位信女聽到醫生這樣說，就拿著黃金到各個市場去，大聲喊道：『誰有肉賣？我用金子買。如果有肉，我願意用等量的金子交換。』她跑遍了整個城市，也沒有找到肉。於是，這位信女就自己拿起刀，割下自己大腿上的肉，切成肉羹，加入各種香料，送給生病的比丘。比丘服下後，病就好了。這位信女因為傷口疼痛難忍，就大聲喊道：『南無佛陀（Namo Buddhaya，皈依佛陀）。南無佛陀。』當時，我在舍衛城（Sravasti），聽到了她的聲音，對這個女人生起了大慈悲心。這個女人立刻看到我拿著良藥塗在她的傷口上，傷口恢復如初。我隨即為她宣講各種佛法，她聽了之後非常歡喜，發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心）。 『善男子！我當時實際上並沒有去波羅㮈城（Varanasi），給這位信女塗藥。善男子！你應該知道，這都是她慈善的根力，才讓她看到這樣的事情。 『再者，善男子！提婆達多（Devadatta）這個惡人貪得無厭，因為吃了太多的酥油，導致頭痛腹脹，非常痛苦，難以忍受。他大聲喊道：『南無佛陀。南無佛陀。』當時，我住在優禪尼城（Ujjayini），聽到他的聲音就生起了慈悲心。那時，提婆達多立刻看到我來到他身邊，用手撫摸他的頭和肚子，給他鹽湯喝，喝了之後就恢復了健康。 『善男子！我實際上並沒有去提婆達多那裡撫摸他的頭和肚子，給他湯喝。善男子！你應該知道，這都是他慈善的根力，才讓提婆達多看到這樣的事情。 『再者，善男子！憍薩羅國（Kosala）有五百個強盜，他們結黨搶劫』
【English Translation】 English version In immeasurable past lives, there was a female lay disciple (Upasika) of the Buddha who had accumulated many roots of goodness. During the ninety days of summer, she provided medicine to the monastic community. At that time, there was a Bhikkhu in the Sangha who was seriously ill. The doctor diagnosed that he needed meat as medicine. If he could get meat, his illness could be cured; if he could not get meat, his life would be in danger. When the lay disciple heard the doctor say this, she took gold and went to various markets, shouting: 『Who has meat to sell? I will buy it with gold. If there is meat, I will exchange it for an equal amount of gold.』 She searched throughout the city but could not find any meat. So, the lay disciple took a knife, cut off the flesh from her own thigh, made it into a broth, added various spices, and sent it to the sick Bhikkhu. After the Bhikkhu consumed it, he recovered from his illness. The lay disciple, suffering from the pain of the wound, cried out: 『Namo Buddhaya (Homage to the Buddha). Namo Buddhaya.』 At that time, I was in Sravasti, and when I heard her voice, I developed great compassion for this woman. The woman immediately saw me holding good medicine and applying it to her wound, and the wound healed as before. I then preached various Dharma teachings to her, and after hearing them, she was very happy and generated the mind of Anuttara-samyak-sambodhi (the unsurpassed perfect enlightenment). 『Good man! I did not actually go to Varanasi at that time to apply medicine to the lay disciple's wound. Good man! You should know that it was all due to the power of her roots of goodness that she saw such things.』 『Furthermore, good man! Devadatta, that evil person, was greedy and insatiable. Because he had eaten too much ghee, he suffered from headaches and abdominal distension, and was in great pain and unbearable suffering. He cried out: 『Namo Buddhaya. Namo Buddhaya.』 At that time, I was residing in Ujjayini, and when I heard his voice, I developed compassion. Then, Devadatta immediately saw me coming to his side, stroking his head and abdomen, and giving him salt water to drink, and after drinking it, he recovered.』 『Good man! I did not actually go to Devadatta to stroke his head and abdomen and give him soup to drink. Good man! You should know that it was all due to the power of his roots of goodness that Devadatta saw such things.』 『Furthermore, good man! In the country of Kosala, there were five hundred bandits who formed a gang to rob』
劫，為害滋甚。波斯匿王患其縱暴，遣兵伺捕，得已挑目，遂著黑闇叢林之下。是諸群賊已於先佛殖眾德本，既失目已，受大苦惱，各作是言：『南無佛陀。南無佛陀。我等今者無有救護。』啼哭號啕。我時住在祇洹精舍，聞其音聲即生慈心。時有涼風吹香山中種種香藥滿其眼眶，尋還得眼，如本不異。諸賊開眼，即見如來住立其前而為說法。賊聞法已，發阿耨多羅三藐三菩提心。
「善男子！我于爾時實不作風吹香山中種種香藥、住其人前而為說法。善男子！當知皆是慈善根力，令彼群賊見如是事。
「複次，善男子！琉璃太子以愚癡故廢其父王，自立為主。復念宿嫌，多害釋種，取萬二千釋種諸女，刵劓耳鼻、斷截手足、推之坑塹。時諸女人身受苦惱，作如是言：『南無佛陀。南無佛陀。我等今者無有救護。』復大號啕。是諸女人已於先佛種諸善根。我于爾時在竹林中，聞其音聲即起慈心。諸女爾時見我來至迦毗羅城，以水洗瘡、以藥傅之，苦痛尋除，耳、鼻、手、足還復如本。我時即為略說法要，悉令俱發阿耨多羅三藐三菩提心，即于大愛道比丘尼所出家，受具足戒。
「善男子！如來爾時實不往至迦毗羅城以水洗瘡，傅藥止苦。善男子！當知皆是慈善根力，令彼女人得如是事。悲、喜之心
【現代漢語翻譯】 現代漢語譯本 強盜，為害非常嚴重。波斯匿王（Prasenajit，古印度憍薩羅國國王）擔憂他們的暴行，派遣士兵埋伏抓捕，抓到后挖出他們的眼睛，把他們安置在黑暗的叢林之下。這些強盜先前已經在過去的佛陀那裡種下了許多善根，失去眼睛后，遭受巨大的痛苦，各自說道：『南無佛陀（Namo Buddhaya，皈依佛陀）。南無佛陀。我們現在沒有救護了。』他們啼哭號叫。我當時住在祇洹精舍（Jetavana Vihara，佛陀在世時居住的精舍），聽到他們的聲音就生起了慈悲心。當時有涼風吹來，把香山中各種香藥吹到他們的眼眶裡，他們的眼睛立刻恢復了，和原來一樣。強盜們睜開眼睛，就看見如來（Tathagata，佛陀的稱號）站在他們面前為他們說法。強盜們聽了佛法后，發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心）。 『善男子！我當時實際上並沒有用風吹來香山中的各種香藥，也沒有站在他們面前為他們說法。善男子！應當知道，這都是他們慈善根力的作用，使那些強盜看到這樣的事情。 『再次，善男子！琉璃太子（Virudhaka，憍薩羅國王子）因為愚癡的緣故廢黜了他的父王，自己當了國王。他又想起過去的仇恨，殘害了許多釋迦族人，抓了一萬二千名釋迦族的女子，割掉她們的耳朵鼻子，砍斷她們的手腳，把她們推到坑裡。當時這些女子身受痛苦，說道：『南無佛陀。南無佛陀。我們現在沒有救護了。』又大聲號叫。這些女子先前已經在過去的佛陀那裡種下了各種善根。我當時在竹林中，聽到她們的聲音就生起了慈悲心。那些女子當時看見我來到迦毗羅城（Kapilavastu，釋迦族居住的城市），用清水洗滌她們的傷口，用藥物敷上，痛苦立刻消除，耳朵、鼻子、手、腳都恢復了原樣。我當時就為她們略說佛法要義，使她們都發起了阿耨多羅三藐三菩提心，就在大愛道比丘尼（Mahaprajapati Gautami，佛陀的姨母，也是第一位比丘尼）那裡出家，受了具足戒。 『善男子！如來當時實際上並沒有去迦毗羅城用清水洗滌傷口，敷藥止痛。善男子！應當知道，這都是她們慈善根力的作用，使那些女子得到這樣的事情。悲心和喜心。
【English Translation】 English version The robbers were extremely harmful. King Prasenajit (King of Kosala in ancient India) was worried about their violence and sent soldiers to ambush and capture them. After they were caught, their eyes were gouged out, and they were placed in a dark forest. These robbers had previously planted many roots of virtue with past Buddhas. After losing their eyes, they suffered great pain, and each said: 'Namo Buddhaya (Homage to the Buddha). Namo Buddhaya. We have no protection now.' They cried and wailed. At that time, I was staying in the Jetavana Vihara (Monastery where the Buddha resided), and upon hearing their voices, I felt compassion. At that time, a cool breeze blew, carrying various fragrant herbs from the Fragrant Mountain into their eye sockets, and their eyes immediately recovered, just as before. The robbers opened their eyes and saw the Tathagata (Title of the Buddha) standing before them, teaching the Dharma. After hearing the Dharma, the robbers developed the mind of Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment). 'Good man! At that time, I did not actually use the wind to blow various fragrant herbs from the Fragrant Mountain, nor did I stand before them to teach the Dharma. Good man! You should know that all of this was due to the power of their virtuous roots, which allowed those robbers to see such things.' 'Furthermore, good man! Prince Virudhaka (Prince of Kosala) foolishly deposed his father and made himself king. He also remembered past grudges and harmed many members of the Shakya clan. He captured twelve thousand Shakya women, cut off their ears and noses, severed their hands and feet, and pushed them into pits. At that time, these women suffered greatly and said: 'Namo Buddhaya. Namo Buddhaya. We have no protection now.' They also cried out loudly. These women had previously planted various virtuous roots with past Buddhas. At that time, I was in the Bamboo Grove, and upon hearing their voices, I felt compassion. Those women then saw me arrive in Kapilavastu (City where the Shakya clan resided), washing their wounds with water and applying medicine, and their pain immediately disappeared. Their ears, noses, hands, and feet were restored to their original state. At that time, I briefly explained the essence of the Dharma to them, causing them all to develop the mind of Anuttara-samyak-sambodhi. They then left home at the place of Mahaprajapati Gautami (Buddha's aunt and the first Buddhist nun), and received the full monastic precepts.' 'Good man! The Tathagata did not actually go to Kapilavastu at that time to wash wounds with water and apply medicine to stop the pain. Good man! You should know that all of this was due to the power of their virtuous roots, which allowed those women to experience such things. Compassion and joy.'
亦復如是。
「善男子！以是義故，菩薩摩訶薩修慈思惟即是真實，非虛妄也。善男子！夫無量者不可思議，菩薩所行不可思議，諸佛所行亦不可思議，是大乘典《大涅槃經》亦不可思議。
大般涅槃經卷第十四 大正藏第 12 冊 No. 0375 大般涅槃經
大般涅槃經卷第十五
宋代沙門慧嚴等依泥洹經加之
梵行品之二
「複次，善男子！菩薩摩訶薩修慈、悲、喜已，得住極愛一子之地。善男子！云何是地名曰極愛，複名一子？善男子！譬如父母見子安隱，心大歡喜。菩薩摩訶薩住是地中亦復如是，視諸眾生同於一子，見修善者生大歡喜。是故，此地名曰極愛。
「善男子！譬如父母見子遇患，心生苦惱，愍之愁毒，初無舍離。菩薩摩訶薩住是地中亦復如是，見諸眾生為煩惱病之所纏切，心生愁惱，憂念如子，身諸毛孔血皆流出。是故，此地名為一子。
「善男子！如人小時拾取土塊、糞穢、瓦石、枯骨、木枝置於口中。父母見已，恐為其患，左手捉頭、右手挑出。菩薩摩訶薩住是地中亦復如是，見諸眾生法身未增，或行身、口、意業不善，菩薩見已則以智手拔之令出，不欲令彼流轉生死、受諸苦惱。是故，此地複名一子。
「善男子！譬
【現代漢語翻譯】 現代漢語譯本 也是如此。 『善男子！因為這個緣故，菩薩摩訶薩修習慈悲的思惟才是真實的，不是虛妄的。善男子！所謂無量是不可思議的，菩薩所行的不可思議，諸佛所行的也不可思議，這部大乘經典《大涅槃經》（Mahāparinirvāṇa Sūtra）也是不可思議的。
《大般涅槃經》卷第十四 大正藏第 12 冊 No. 0375 《大般涅槃經》
《大般涅槃經》卷第十五
宋代沙門慧嚴等依據《泥洹經》加以整理
梵行品之二
『再者，善男子！菩薩摩訶薩修習慈、悲、喜之後，能夠安住于極愛一子之地。善男子！這個地為什麼叫做極愛，又叫做一子呢？善男子！譬如父母看見孩子平安無事，心中非常歡喜。菩薩摩訶薩安住在這個地中也是如此，看待一切眾生如同自己的獨生子，看見修行善法的人就生起極大的歡喜。因此，這個地叫做極愛。
『善男子！譬如父母看見孩子遭遇疾病，心中感到痛苦煩惱，憐憫他，憂愁悲傷，始終不肯捨棄。菩薩摩訶薩安住在這個地中也是如此，看見一切眾生被煩惱的疾病所纏繞，心中感到憂愁煩惱，憂念他們如同自己的孩子，甚至全身毛孔都流出血來。因此，這個地叫做一子。
『善男子！譬如小孩子小時撿起土塊、糞便、瓦片、石頭、枯骨、樹枝放到嘴裡。父母看見后，擔心他因此生病，就用左手抓住他的頭，右手把東西挑出來。菩薩摩訶薩安住在這個地中也是如此，看見一切眾生的法身沒有增長，或者身、口、意三業行為不善，菩薩看見后就用智慧之手把他們拔出來，不希望他們繼續在生死中流轉，遭受各種痛苦煩惱。因此，這個地又叫做一子。
『善男子！譬
【English Translation】 English version It is also like that. 'Good man! Because of this meaning, the Bodhisattva Mahasattva's practice of loving-kindness contemplation is true, not false. Good man! The immeasurable is inconceivable, the Bodhisattva's conduct is inconceivable, the Buddhas' conduct is also inconceivable, and this Mahayana scripture, the 'Mahāparinirvāṇa Sūtra' (Great Nirvana Sutra), is also inconceivable.'
The Great Parinirvana Sutra, Volume 14 Taisho Tripitaka Volume 12, No. 0375, The Great Parinirvana Sutra
The Great Parinirvana Sutra, Volume 15
Added by the Sramana Huiyan and others of the Song Dynasty based on the Nirvāṇa Sūtra
Chapter Two on Pure Conduct
'Furthermore, good man! After the Bodhisattva Mahasattva cultivates loving-kindness, compassion, and joy, they attain the stage of dwelling in the utmost love for a single child. Good man! Why is this stage called utmost love, and also called a single child? Good man! It is like parents seeing their child safe and sound, their hearts filled with great joy. The Bodhisattva Mahasattva dwelling in this stage is also like that, viewing all sentient beings as their only child, and upon seeing those who cultivate good, they generate great joy. Therefore, this stage is called utmost love.'
'Good man! It is like parents seeing their child afflicted with illness, their hearts filled with suffering and distress, pitying them, and being sorrowful, never abandoning them. The Bodhisattva Mahasattva dwelling in this stage is also like that, seeing all sentient beings entangled by the illness of afflictions, their hearts filled with sorrow and distress, worrying about them as if they were their own child, even to the point that blood flows from all the pores of their body. Therefore, this stage is called a single child.'
'Good man! It is like a child in their early years picking up clods of dirt, feces, tiles, stones, dry bones, and branches, and putting them in their mouth. When the parents see this, fearing it will cause them harm, they grab their head with their left hand and pick the objects out with their right hand. The Bodhisattva Mahasattva dwelling in this stage is also like that, seeing that the Dharma body of all sentient beings has not grown, or that their actions of body, speech, and mind are not good, the Bodhisattva, upon seeing this, uses the hand of wisdom to pull them out, not wishing them to continue to transmigrate in birth and death, suffering all kinds of pain and distress. Therefore, this stage is also called a single child.'
'Good man! It is like'
如父母所愛之子舍而終亡，父母愁惱，愿與並命。菩薩亦爾，見一闡提墮于地獄，亦愿與俱生地獄中。何以故？是一闡提若受苦時，或生一念改悔之心，我即當爲說種種法，令彼得生一念善根。是故，此地複名一子。
「善男子！譬如父母唯有一子，其子睡、寤、行、住、坐、臥，心常念之。若有罪咎，善言誘諭，不加其惡。菩薩摩訶薩亦復如是，見諸眾生若墮地獄、畜生、餓鬼、或人天中造作善惡，心常念之，初不放舍。若行諸惡，終不生瞋、以惡加之。是故，此地複名一子。」
迦葉菩薩白佛言：「世尊！如佛所說其言秘密，我今智淺，云何能解？若諸菩薩住一子地能如是者，云何如來昔為國王行菩薩道時，斷絕爾所婆羅門命？若得此地則應護念；若不得者，復何因緣不墮地獄？若使等視一切眾生同於子想，如羅睺羅，何故復向提婆達多說如是言：『癡人無羞，食人涕唾。』令彼聞已生於瞋恨，起不善心，出佛身血。提婆達多造是惡已，如來複記當墮地獄一劫受罪。世尊！如是之言云何于義不相違背？世尊！須菩提者住虛空地，凡欲入城求乞飲食要先觀人。若有於己生嫌嫉心則止不行，乃至極饑猶不行乞。何以故？是須菩提常作是念：『我憶往昔于福田所生一惡念，由是因緣墮大地獄受種種苦。我今
【現代漢語翻譯】 現代漢語譯本：譬如父母所愛的孩子去世了，父母會感到悲傷和痛苦，甚至願意與孩子一同死去。菩薩也是如此，當看到一闡提（斷絕善根的人）墮入地獄時，也願意與他一同生在地獄中。為什麼呢？因為當一闡提受苦時，或許會生起一絲悔改之心，那時我就可以為他說種種佛法，使他生起一絲善根。因此，這個階段又被稱為『一子』。 現代漢語譯本：『善男子！譬如父母只有一個孩子，無論孩子是睡著、醒著、行走、站立、坐著、躺著，心中都常常想著他。如果孩子犯了錯，父母會用善言勸導，不會對他施加惡行。菩薩摩訶薩也是如此，看到眾生墮入地獄、畜生、餓鬼，或者在人天道中造作善惡，心中都常常想著他們，從不放棄。如果眾生做了惡事，菩薩也不會因此生氣，不會用惡行對待他們。因此，這個階段又被稱為『一子』。』 現代漢語譯本：迦葉菩薩對佛說：『世尊！您所說的這些話非常深奧，我智慧淺薄，如何能夠理解呢？如果菩薩住在『一子地』能夠做到這樣，那麼如來您過去作為國王修行菩薩道時，為什麼會斷絕那麼多婆羅門（古印度祭司）的性命呢？如果菩薩達到了這個境界，就應該愛護他們；如果沒有達到，又是什麼原因不會墮入地獄呢？如果菩薩平等看待一切眾生如同自己的孩子，如同羅睺羅（佛陀的兒子），為什麼又要對提婆達多（佛陀的堂弟，後背叛佛陀）說這樣的話：『愚癡的人不知羞恥，吃別人的鼻涕和唾液。』讓他聽了之後心生嗔恨，生起不善之心，甚至傷害佛陀的身體。提婆達多造了這樣的惡業后，如來您又預言他將墮入地獄受罪一劫。世尊！這些話語怎麼才能在道理上不互相矛盾呢？世尊！須菩提（佛陀的十大弟子之一）住在虛空地，每次進城乞食之前都要先觀察人們的態度。如果有人對他心生嫌棄，他就停止乞食，即使非常飢餓也不去乞討。為什麼呢？因為須菩提常常這樣想：『我記得過去在福田（指值得尊敬的人或事物）面前生起一個惡念，因此墮入大地獄遭受各種痛苦。我今』
【English Translation】 English version: Just as parents grieve and suffer when their beloved child dies, even wishing to die with them, so too does a Bodhisattva. When they see an Icchantika (a person who has severed their roots of goodness) fall into hell, they also wish to be born in hell with them. Why is this? Because when the Icchantika is suffering, they might have a single thought of repentance, and then I can speak various Dharmas for them, enabling them to generate a single root of goodness. Therefore, this stage is also called 『One Child』. English version: 『Good man! It is like parents who have only one child; whether the child is sleeping, awake, walking, standing, sitting, or lying down, their minds are always thinking of them. If the child commits a fault, the parents will gently persuade them with kind words, not adding to their evil. A Bodhisattva Mahasattva is also like this. When they see beings falling into hell, the animal realm, the realm of hungry ghosts, or creating good and evil in the human and heavenly realms, their minds are always thinking of them, never abandoning them. If beings commit evil deeds, the Bodhisattva will not become angry or treat them with evil. Therefore, this stage is also called 『One Child.』』 English version: Bodhisattva Kasyapa said to the Buddha, 『World Honored One! Your words are very profound, and my wisdom is shallow, how can I understand them? If Bodhisattvas dwelling in the 『One Child』 stage can do this, then why did the Tathagata, when you were a king practicing the Bodhisattva path, cut off the lives of so many Brahmins (ancient Indian priests)? If a Bodhisattva has attained this stage, they should protect them; if they have not, then what is the reason they do not fall into hell? If Bodhisattvas regard all beings equally as their own children, like Rahula (Buddha's son), why did you say to Devadatta (Buddha's cousin who later betrayed him), 『Foolish person, without shame, eating people's snot and saliva,』 causing him to become angry, generate unwholesome thoughts, and even harm the Buddha's body? After Devadatta committed such evil deeds, you, the Tathagata, predicted that he would fall into hell and suffer for a kalpa. World Honored One! How can these words not contradict each other in meaning? World Honored One! Subhuti (one of Buddha's ten great disciples) dwells in the space of emptiness. Whenever he enters a city to beg for food, he first observes people's attitudes. If someone harbors resentment towards him, he stops begging, even if he is extremely hungry. Why is this? Because Subhuti often thinks, 『I remember that in the past, I generated an evil thought towards a field of merit (referring to a person or thing worthy of respect), and because of this, I fell into the great hell and suffered various torments. I now』
寧饑終日不食，終不令彼於我起嫌，墮于地獄受苦惱也。』復作是念：『若有眾生嫌我立者，我當終日端坐不起；若有眾生嫌我坐者，我當終日立不移處；行、臥亦爾。』是須菩提護眾生故尚起是心，何況菩薩？菩薩若得一子地者，何緣如來出是粗言使諸眾生起重噁心？」
「善男子！汝今不應作如是難，言：『佛如來為諸眾生作煩惱因緣。』善男子！假使蚊嘴能盡海底，如來終不為諸眾生作煩惱因緣。
「善男子！假令大地悉為非色、水為干相、火為冷相、風為住相、三寶佛性及以虛空作無常相，如來終不為諸眾生作煩惱因緣。
「善男子！假使毀犯四重禁罪及一闡提謗正法者，現身得成十力、無畏、三十二相、八十種好，如來終不為諸眾生作煩惱因緣。
「善男子！假使聲聞、辟支佛等常住不變，如來終不為諸眾生作煩惱因緣。
「善男子！假使十住諸菩薩等犯四重禁、作一闡提誹謗正法，如來終不為諸眾生作煩惱因緣。
「善男子！假使一切無量眾生喪滅佛性、如來究竟入般涅槃，如來終不為諸眾生作煩惱因緣。
「善男子！假使擲罥能繫縛風、齒能破鐵、爪壞須彌，如來終不為諸眾生作煩惱因緣。
「寧與毒蛇同共一處、內其兩手餓師子口、佉陀羅炭用洗
【現代漢語翻譯】 現代漢語譯本 『我寧願整天捱餓也不吃東西，也絕不讓眾生對我產生嫌隙，以至於墮入地獄遭受苦難。』他又這樣想：『如果有眾生不喜歡我站著，我就整天端坐不起；如果有眾生不喜歡我坐著，我就整天站著不動；行走、躺臥也是如此。』須菩提（佛陀的十大弟子之一，以解空第一著稱）爲了護念眾生尚且生起這樣的心，何況是菩薩呢？菩薩如果證得初地（菩薩修行階位的第一階段）的果位，為何如來（佛陀的稱號）會說出如此粗俗的話，使眾生生起嚴重的噁心呢？」 「善男子！你不應該這樣發難，說：『佛如來是為眾生製造煩惱的因緣。』善男子！即使蚊子的嘴能吸乾整個海底，如來也絕不會為眾生製造煩惱的因緣。 「善男子！即使大地都變成無色，水變成乾涸的狀態，火變成寒冷的狀態，風變成靜止的狀態，三寶（佛、法、僧）的佛性和虛空都變成無常的狀態，如來也絕不會為眾生製造煩惱的因緣。 「善男子！即使是犯了四重禁罪（比丘、比丘尼所犯的四種最嚴重的罪行）以及一闡提（斷絕善根的人）誹謗正法的人，現世就能成就十力（佛陀的十種力量）、無畏（佛陀的四種無畏）、三十二相（佛陀的三十二種殊勝的身體特徵）、八十種好（佛陀的八十種細微的身體特徵），如來也絕不會為眾生製造煩惱的因緣。 「善男子！即使聲聞（聽聞佛陀教誨而修行的人）、辟支佛（不需佛陀教導，自己開悟的人）等常住不變，如來也絕不會為眾生製造煩惱的因緣。 「善男子！即使十住（菩薩修行階位的十個階段）的菩薩等犯了四重禁罪，成為一闡提誹謗正法，如來也絕不會為眾生製造煩惱的因緣。 「善男子！即使一切無量眾生都喪失了佛性，如來最終進入般涅槃（佛陀的最終寂滅），如來也絕不會為眾生製造煩惱的因緣。 「善男子！即使投擲的繩索能捆住風，牙齒能咬碎鋼鐵，爪子能摧毀須彌山（佛教中的聖山），如來也絕不會為眾生製造煩惱的因緣。 『我寧願與毒蛇同處一室，將雙手伸入飢餓的獅子口中，用佉陀羅炭（一種堅硬的木炭）洗
【English Translation】 English version 'I would rather go hungry all day than not eat, and I would never let sentient beings develop resentment towards me, causing them to fall into hell and suffer. ' He further thought: 'If there are sentient beings who dislike me standing, I will sit still all day; if there are sentient beings who dislike me sitting, I will stand still all day; the same applies to walking and lying down.' Subhuti (one of the Buddha's ten great disciples, known for his understanding of emptiness) would have such thoughts to protect sentient beings, how much more so a Bodhisattva? If a Bodhisattva attains the first ground (the first stage of a Bodhisattva's path), why would the Tathagata (an epithet of the Buddha) use such harsh words that cause sentient beings to develop severe ill will?' 「Good man! You should not raise such a question, saying: 『The Buddha Tathagata creates causes for affliction for sentient beings.』 Good man! Even if a mosquito's mouth could drain the entire ocean, the Tathagata would never create causes for affliction for sentient beings.」 「Good man! Even if the earth were to become colorless, water were to become dry, fire were to become cold, wind were to become still, and the Buddha-nature of the Three Jewels (Buddha, Dharma, Sangha) and space were to become impermanent, the Tathagata would never create causes for affliction for sentient beings.」 「Good man! Even if those who have violated the four grave prohibitions (the four most serious offenses for monks and nuns) and those who are icchantikas (those who have severed their roots of goodness) who slander the true Dharma, were to attain the ten powers (the ten powers of a Buddha), fearlessness (the four fearlessnesses of a Buddha), the thirty-two marks (the thirty-two auspicious physical characteristics of a Buddha), and the eighty minor marks (the eighty minor physical characteristics of a Buddha) in this very life, the Tathagata would never create causes for affliction for sentient beings.」 「Good man! Even if the Sravakas (those who hear the Buddha's teachings and practice) and Pratyekabuddhas (those who attain enlightenment on their own without a teacher) were to remain constant and unchanging, the Tathagata would never create causes for affliction for sentient beings.」 「Good man! Even if the Bodhisattvas of the ten abodes (the ten stages of a Bodhisattva's path) were to violate the four grave prohibitions and become icchantikas who slander the true Dharma, the Tathagata would never create causes for affliction for sentient beings.」 「Good man! Even if all immeasurable sentient beings were to lose their Buddha-nature and the Tathagata were to ultimately enter Parinirvana (the final passing away of a Buddha), the Tathagata would never create causes for affliction for sentient beings.」 「Good man! Even if a thrown rope could bind the wind, teeth could break iron, and claws could destroy Mount Sumeru (a sacred mountain in Buddhism), the Tathagata would never create causes for affliction for sentient beings.」 'I would rather share a room with a poisonous snake, put my hands into the mouth of a hungry lion, and wash with Khadira charcoal (a hard type of charcoal)'
浴身，不應發言：『如來世尊為諸眾生作煩惱因緣。』
「善男子！如來真實，能為眾生斷除煩惱，終不為作煩惱因也。
「善男子！如汝所言：『如來往昔殺婆羅門。』者，善男子！菩薩摩訶薩乃至蟻子尚不故殺，況婆羅門？菩薩常作種種方便，惠施眾生無量壽命。
「善男子！夫施食者則為施命。菩薩摩訶薩行檀波羅蜜時，常施眾生無量壽命。
「善男子！修不殺戒得壽命長。菩薩摩訶薩行屍波羅蜜時，則為施與一切眾生無量壽命。善男子！慎口無過，得壽命長。菩薩摩訶薩行羼提波羅蜜時，常勸眾生莫生怨想，推直於人，引曲向己，無所諍訟，得壽命長。是故，菩薩行羼提波羅蜜時，已施眾生無量壽命。
「善男子！精勤修善得壽命長。菩薩摩訶薩行毗梨耶波羅蜜時，常勸眾生勤修善法；眾生行已，得無量壽命。是故，菩薩行毗梨耶波羅蜜時，已施眾生無量壽命。
「善男子！修攝心者得壽命長。菩薩摩訶薩行禪波羅蜜時，勸諸眾生修平等心；眾生行已，得壽命長。是故，菩薩行禪波羅蜜時，已施眾生無量壽命。
「善男子！于諸善法不放逸者得壽命長。菩薩摩訶薩行般若波羅蜜時，勸諸眾生於諸善法不生放逸；眾生行已，以是因緣得壽命長。是故，菩薩行般若波
【現代漢語翻譯】 現代漢語譯本：'沐浴時，不應說：『如來世尊（Tathāgata，佛的稱號）為眾生製造煩惱的因緣。』 『善男子！如來是真實的，能夠為眾生斷除煩惱，最終不會成為製造煩惱的原因。』 『善男子！正如你所說：『如來過去曾殺害婆羅門（Brahmin，古印度祭司階層）。』，善男子！菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）甚至連螞蟻都不會故意殺害，更何況是婆羅門呢？菩薩常常運用各種方便法門，給予眾生無量的壽命。』 『善男子！佈施食物就等於佈施生命。菩薩摩訶薩在行檀波羅蜜（dāna-pāramitā，佈施的完美）時，常常給予眾生無量的壽命。』 『善男子！修持不殺戒可以獲得長壽。菩薩摩訶薩在行屍波羅蜜（śīla-pāramitā，持戒的完美）時，就等於給予一切眾生無量的壽命。善男子！謹慎言語，不犯過錯，可以獲得長壽。菩薩摩訶薩在行羼提波羅蜜（kṣānti-pāramitā，忍辱的完美）時，常常勸導眾生不要產生怨恨的想法，把正直歸於他人，把委屈留給自己，不與人爭論，這樣可以獲得長壽。因此，菩薩在行羼提波羅蜜時，已經給予眾生無量的壽命。』 『善男子！精勤修善可以獲得長壽。菩薩摩訶薩在行毗梨耶波羅蜜（vīrya-pāramitā，精進的完美）時，常常勸導眾生勤修善法；眾生實踐后，可以獲得無量的壽命。因此，菩薩在行毗梨耶波羅蜜時，已經給予眾生無量的壽命。』 『善男子！修攝心念可以獲得長壽。菩薩摩訶薩在行禪波羅蜜（dhyāna-pāramitā，禪定的完美）時，勸導眾生修持平等心；眾生實踐后，可以獲得長壽。因此，菩薩在行禪波羅蜜時，已經給予眾生無量的壽命。』 『善男子！對於各種善法不放逸的人可以獲得長壽。菩薩摩訶薩在行般若波羅蜜（prajñā-pāramitā，智慧的完美）時，勸導眾生對於各種善法不生放逸；眾生實踐后，因為這個因緣可以獲得長壽。因此，菩薩在行般若波羅蜜時，已經給予'
【English Translation】 English version: 'While bathing, one should not say: 『The Tathāgata (the Thus-Gone One, an epithet of the Buddha), the World Honored One, creates the causes and conditions for afflictions for all beings.』 'Good man! The Tathāgata is truthful and can eliminate afflictions for beings; ultimately, he does not create the causes for afflictions.』 'Good man! As you said: 『The Tathāgata killed Brahmins (a member of the priestly class in ancient India) in the past,』 good man! A Bodhisattva-mahāsattva (a great Bodhisattva) would not intentionally kill even an ant, let alone a Brahmin. Bodhisattvas always use various skillful means to bestow immeasurable life upon beings.』 'Good man! Giving food is equivalent to giving life. When a Bodhisattva-mahāsattva practices dāna-pāramitā (the perfection of giving), they always bestow immeasurable life upon beings.』 'Good man! Observing the precept of not killing leads to longevity. When a Bodhisattva-mahāsattva practices śīla-pāramitā (the perfection of morality), it is equivalent to bestowing immeasurable life upon all beings. Good man! Being careful in speech and avoiding mistakes leads to longevity. When a Bodhisattva-mahāsattva practices kṣānti-pāramitā (the perfection of patience), they always advise beings not to harbor resentment, to attribute righteousness to others, to take the blame upon themselves, and not to engage in disputes, thus gaining longevity. Therefore, when a Bodhisattva practices kṣānti-pāramitā, they have already bestowed immeasurable life upon beings.』 'Good man! Diligently cultivating good deeds leads to longevity. When a Bodhisattva-mahāsattva practices vīrya-pāramitā (the perfection of diligence), they always advise beings to diligently cultivate good dharmas; when beings practice this, they gain immeasurable life. Therefore, when a Bodhisattva practices vīrya-pāramitā, they have already bestowed immeasurable life upon beings.』 'Good man! Cultivating mindfulness leads to longevity. When a Bodhisattva-mahāsattva practices dhyāna-pāramitā (the perfection of meditation), they advise beings to cultivate equanimity; when beings practice this, they gain longevity. Therefore, when a Bodhisattva practices dhyāna-pāramitā, they have already bestowed immeasurable life upon beings.』 'Good man! Those who are not negligent in good dharmas gain longevity. When a Bodhisattva-mahāsattva practices prajñā-pāramitā (the perfection of wisdom), they advise beings not to be negligent in good dharmas; when beings practice this, they gain longevity because of this cause. Therefore, when a Bodhisattva practices prajñā-pāramitā, they have already bestowed'
羅蜜時，已施眾生無量壽命。善男子！以是義故，菩薩摩訶薩于諸眾生終無奪命。
「善男子！汝向所問：『殺婆羅門時得是地不？』善男子！時我已得；以愛念故斷其命根，非噁心也。善男子！譬如父母唯有一子，愛之甚重，犯官憲制。是時父母以怖畏故，若擯，若殺。雖有擯殺，無有噁心。菩薩摩訶薩為護正法亦復如是，若有眾生謗大乘者，即以鞭撻苦加治之、或奪其命，欲令改往遵修善法。菩薩常當作是思惟：『以何因緣能令眾生髮起信心？隨其方便，要當爲之。』
「諸婆羅門命終之後生阿鼻地獄，則有三念：一者、自念：『我從何處而來生此？』即自知從人道中來；二者、自念：『我今所生為是何處？』即便自知是阿鼻獄；三者、自念：『乘何業緣而來生此？』即便自知乘謗方等大乘經典、不信因緣，為國主所殺而來生此。念是事已，即于大乘方等經典生信敬心。尋時命終，生甘露鼓如來世界，于彼壽命具足十劫。善男子！以是義故，我于往昔乃與是人十劫壽命。
「云何名殺？善男子！有人掘地、刈草、斫樹、斬截死屍、罵詈、鞭撻，以是業緣墮地獄不？」
迦葉菩薩白佛言：「世尊！如我解佛所說義者，應墮地獄。何以故？如佛昔為聲聞說法：『汝諸比丘于諸草木莫生噁心。
【現代漢語翻譯】 現代漢語譯本：羅蜜（過去佛）在過去已經給予眾生無量的壽命。善男子！因為這個原因，菩薩摩訶薩對於一切眾生，最終都不會奪取他們的性命。 善男子！你剛才問：『殺死婆羅門時是否得到了這個果位？』善男子！那時我已經得到了；因為愛念的緣故斷絕了他的性命，並非出於噁心。善男子！譬如父母只有一個孩子，非常愛他，但他犯了國家的法律。這時父母因為害怕，可能會驅逐他，或者殺死他。雖然有驅逐或殺害的行為，但沒有噁心。菩薩摩訶薩爲了守護正法也是這樣，如果有眾生誹謗大乘佛法，就用鞭打等苦刑來懲治他，或者奪取他的性命，目的是讓他改正錯誤，遵循修行善法。菩薩常常應當這樣思考：『用什麼因緣能夠讓眾生髮起信心？』要根據各種方便，一定要為他們這樣做。 那些婆羅門死後會墮入阿鼻地獄，那時會有三種念頭：第一，自己想：『我從哪裡來而生到這裡？』立刻知道自己是從人道來的；第二，自己想：『我現在所生的地方是什麼地方？』立刻知道是阿鼻地獄；第三，自己想：『乘著什麼業緣而生到這裡？』立刻知道是由於誹謗方等大乘經典、不相信因果，被國王所殺而生到這裡。想到這些事後，立刻對大乘方等經典生起信心和敬意。隨即命終，往生到甘露鼓如來的世界，在那裡壽命具足十劫。善男子！因為這個原因，我過去才給予這些人十劫的壽命。 什麼叫做殺？善男子！有人挖地、割草、砍樹、斬斷死屍、謾罵、鞭打，因為這些業緣會墮入地獄嗎？ 迦葉菩薩對佛說：『世尊！按照我理解佛所說的意思，應該會墮入地獄。為什麼呢？因為佛過去為聲聞說法時說：『你們這些比丘，對於一切草木都不要生起噁心。』
【English Translation】 English version: In the past, Romi (a past Buddha) had already bestowed immeasurable lifespans upon sentient beings. Good man! For this reason, a Bodhisattva Mahasattva will ultimately never take the life of any sentient being. Good man! As you asked earlier, 'Did I attain this state when I killed the Brahmin?' Good man! At that time, I had already attained it; I ended his life out of love and compassion, not out of malice. Good man! It is like parents who have only one child, whom they love very much, but the child violates the laws of the state. At this time, the parents, out of fear, might banish or even kill the child. Although there is banishment or killing, there is no malice. A Bodhisattva Mahasattva, in order to protect the true Dharma, is also like this. If there are sentient beings who slander the Mahayana teachings, they will be punished with whipping and other tortures, or even have their lives taken, with the intention of making them correct their mistakes and follow the path of practicing good Dharma. A Bodhisattva should always think like this: 'What causes can enable sentient beings to generate faith?' According to various expedient means, one must do this for them. Those Brahmins, after they die, will fall into the Avici Hell, and at that time, they will have three thoughts: First, they will think to themselves, 'Where did I come from to be born here?' They will immediately know that they came from the human realm; second, they will think to themselves, 'What is this place where I am now born?' They will immediately know that it is the Avici Hell; third, they will think to themselves, 'What karmic causes led me to be born here?' They will immediately know that it was due to slandering the Vaipulya Mahayana scriptures, not believing in cause and effect, and being killed by the king that they were born here. After thinking about these things, they will immediately generate faith and respect for the Vaipulya Mahayana scriptures. Immediately after that, they will die and be reborn in the world of the Tathagata Sweet Dew Drum, where their lifespan will be a full ten kalpas. Good man! For this reason, in the past, I gave these people a lifespan of ten kalpas. What is called killing? Good man! If someone digs the earth, cuts grass, chops down trees, cuts up corpses, curses, or whips, will they fall into hell because of these karmic causes? Bodhisattva Kasyapa said to the Buddha, 'World Honored One! According to my understanding of what the Buddha has said, they should fall into hell. Why is that? Because the Buddha used to teach the Sravakas, saying, 'You Bhikkhus, do not generate evil thoughts towards any plants or trees.'
何以故？一切眾生因噁心故墮于地獄。』」
爾時，佛贊迦葉菩薩：「善哉，善哉。如汝所說，應善受持。善男子！若因噁心墮地獄者，菩薩爾時實無噁心。何以故？菩薩摩訶薩於一切眾生乃至蟲、蟻，悉生憐愍利益心故。所以者何？善知因緣諸方便故，以方便力欲令眾生種諸善根。善男子！以是義故，我于爾時以善方便雖奪其命而非噁心。
「善男子！婆羅門法，若殺蟻子滿足十車，無有罪報；蚊、虻、蚤、虱、貓、貍、師子、虎、狼、熊、羆、諸惡蟲獸，及余能為眾生害者，殺滿十車；鬼、神、羅剎、拘槃茶、迦羅富單那、顛狂、乾枯諸鬼神等，能為眾生作嬈害者，有奪其命悉無罪報。若殺惡人則有罪報，殺已不悔則墮餓鬼；若能懺悔，三日斷食，其罪消滅，無有遺余。若殺和上、害其父母、女人及牛，無數千年在地獄中。
「善男子！佛及菩薩知殺有三，謂下、中、上。下者，蟻子乃至一切畜生，唯除菩薩示現生者。善男子！菩薩摩訶薩以愿因緣示受畜生，是名下殺。以下殺因緣墮于地獄、畜生、餓鬼，具受下苦。何以故？是諸畜生有微善根。是故，殺者具受罪報，是名下殺。
「中殺者，從凡夫人至阿那含，是名為中。以是業因，墮于地獄、畜生、餓鬼，具受中苦，是名中殺。
【現代漢語翻譯】 現代漢語譯本：『為什麼呢？一切眾生因為惡念的緣故墮入地獄。』 當時，佛陀讚歎迦葉菩薩說：『好啊，好啊。正如你所說，應當好好地接受並奉持。善男子！如果因為惡念而墮入地獄，菩薩那時實際上沒有惡念。為什麼呢？菩薩摩訶薩對於一切眾生，乃至蟲、蟻，都生起憐憫和利益的心。這是為什麼呢？因為菩薩善於瞭解因緣和各種方便法門，用方便的力量想要讓眾生種下各種善根。善男子！因為這個緣故，我當時用善巧方便雖然奪取了他們的生命，但並非出於噁心。 『善男子！婆羅門法認為，如果殺死螞蟻，裝滿十輛車，也沒有罪報；蚊子、虻、跳蚤、虱子、貓、貍、獅子、老虎、狼、熊、羆等各種惡蟲野獸，以及其他能傷害眾生的，殺死裝滿十輛車；鬼、神、羅剎（Rākṣasa，惡鬼）、拘槃茶（Kumbhāṇḍa，守宮神）、迦羅富單那（Kalaputana，臭餓鬼）、癲狂、乾枯等各種鬼神，能對眾生造成傷害的，奪取他們的生命都沒有罪報。如果殺死惡人則有罪報，殺死後不懺悔就會墮入餓鬼道；如果能夠懺悔，三天斷食，罪業就會消滅，沒有遺留。如果殺害和尚（Upadhyaya，親教師）、傷害父母、女人以及牛，無數千年都會在地獄中受苦。 『善男子！佛和菩薩知道殺生有三種，即下、中、上。下等殺生，是指螞蟻乃至一切畜生，唯獨菩薩示現受生的除外。善男子！菩薩摩訶薩以願力因緣示現受生為畜生，這稱為下等殺生。以下等殺生的因緣，會墮入地獄、畜生、餓鬼道，承受下等的痛苦。為什麼呢？因為這些畜生有微小的善根。因此，殺害它們的人會承受相應的罪報，這稱為下等殺生。 『中等殺生，是指從凡夫到阿那含（Anāgāmin，不還果），這稱為中等殺生。因為這種業因，會墮入地獄、畜生、餓鬼道，承受中等的痛苦，這稱為中等殺生。
【English Translation】 English version: 'Why is that? It is because all sentient beings fall into hell due to evil intentions.' At that time, the Buddha praised Bodhisattva Kāśyapa, saying: 'Excellent, excellent. As you have said, it should be well received and upheld. Good man! If one falls into hell due to evil intentions, the Bodhisattva at that time actually has no evil intentions. Why is that? Because the Bodhisattva Mahāsattva has a heart of compassion and benefit for all sentient beings, even insects and ants. Why is this so? Because the Bodhisattva is skilled in understanding the causes and conditions and various expedient means, using the power of expedient means to cause sentient beings to plant various roots of goodness. Good man! For this reason, at that time, I used skillful means to take their lives, but not with an evil intention.' 'Good man! According to the Brahmanical law, if one kills ants, filling ten carts, there is no karmic retribution; mosquitoes, horseflies, fleas, lice, cats, civets, lions, tigers, wolves, bears, and various evil insects and beasts, and others that can harm sentient beings, killing enough to fill ten carts; ghosts, spirits, Rākṣasas (demons), Kumbhāṇḍas (a type of demon), Kalaputanas (a type of hungry ghost), the insane, the withered, and various other ghosts and spirits that can harm sentient beings, taking their lives has no karmic retribution. If one kills an evil person, there is karmic retribution, and if one does not repent after killing, one will fall into the realm of hungry ghosts; if one can repent, fasting for three days, the karmic retribution will be extinguished, with nothing remaining. If one kills an Upadhyaya (preceptor), harms one's parents, women, or cows, one will be in hell for countless thousands of years.' 'Good man! The Buddha and Bodhisattvas know that there are three types of killing: lower, middle, and upper. Lower killing refers to ants and all other animals, except for Bodhisattvas who manifest in animal form. Good man! Bodhisattva Mahāsattvas, due to their vows, manifest as animals, this is called lower killing. Due to the cause of lower killing, one will fall into hell, the animal realm, and the realm of hungry ghosts, experiencing lower suffering. Why is that? Because these animals have small roots of goodness. Therefore, those who kill them will experience corresponding karmic retribution, this is called lower killing.' 'Middle killing refers to killing from ordinary people up to Anāgāmins (non-returners), this is called middle killing. Due to this karmic cause, one will fall into hell, the animal realm, and the realm of hungry ghosts, experiencing middle suffering, this is called middle killing.'
「上殺者，父母乃至阿羅漢、辟支佛、畢定菩薩，是名為上。以是業因緣故，墮于阿鼻大地獄中，具受上苦，是名上殺。
「善男子！若有能殺一闡提者，則不墮此三種殺中。善男子！彼諸婆羅門等一切皆是一闡提也。譬如掘地、刈草、斫樹、斬截死屍、罵詈、鞭撻，無有罪報；殺一闡提亦復如是，無有罪報。何以故？諸婆羅門乃至無有信等五法，是故，雖殺不墮地獄。
「善男子！汝先所言：『如來何故罵提婆達多癡人食唾？』汝亦不應作如是問。何以故？諸佛世尊凡所發言不可思議。善男子！或有實語為世所愛，非時、非法、不為利益，如是之言我終不說。善男子！或復有言粗獷、虛妄、非時、非法、聞者不愛，不能利益，我亦不說。善男子！若有語言雖復粗獷、真實不虛，是時是法能為一切眾生利益，聞雖不悅，我要說之。何以故？諸佛世尊、應、正遍知知方便故。
「善男子！如我一時游彼壙野聚落叢樹。在其林下有一鬼神即名壙野，純食肉血，多殺眾生，復于其聚日食一人。善男子！我于爾時為彼鬼神廣說法要。然彼暴惡愚癡無智，不受教法。我即化身為大力鬼，動其宮殿，令不安所。彼鬼於時將其眷屬出其宮殿，欲來拒逆。鬼見我時即失心念，惶怖躄地，迷悶斷絕，猶如死人。我
【現代漢語翻譯】 現代漢語譯本 『上殺』是指殺害父母，乃至阿羅漢（已證得無生，不受輪迴的聖者）、辟支佛（無師自悟的聖者）、畢定菩薩（必定成佛的菩薩），這被稱為『上』。因為這種業的因緣，會墮入阿鼻大地獄（佛教中最苦的地獄）中，承受極大的痛苦，這被稱為『上殺』。
『善男子！』如果有人能夠殺死一闡提（斷絕善根的人），就不會墮入這三種殺業之中。『善男子！』那些婆羅門（古印度祭司階層）等一切都是一闡提。譬如挖掘土地、割草、砍樹、斬斷死屍、謾罵、鞭打，都沒有罪報；殺死一闡提也是如此，沒有罪報。為什麼呢？因為那些婆羅門乃至沒有信等五法（信、精進、念、定、慧），所以，即使殺了他們也不會墮入地獄。
『善男子！』你先前所說：『如來為什麼罵提婆達多（佛陀的堂弟，後背叛佛陀）是癡人，吃唾液？』你不應該這樣問。為什麼呢？因為諸佛世尊所說的話都是不可思議的。『善男子！』或許有真實的話語為世人所喜愛，但如果不是時候、不符合法度、不能帶來利益，這樣的話我終究不會說。『善男子！』或許有粗獷、虛妄、不是時候、不符合法度、聽者不愛、不能帶來利益的話，我也不會說。『善男子！』如果有語言雖然粗獷、真實不虛，是時候、符合法度，能夠為一切眾生帶來利益，即使聽起來不悅耳，我也一定要說。為什麼呢？因為諸佛世尊、應、正遍知（佛陀的十號之一，意為完全覺悟者）知道方便之法。
『善男子！』比如我曾經在壙野（荒野）的聚落叢樹中游歷。在那片樹林下有一個鬼神，名叫壙野，他只吃肉和血，殺害很多眾生，並且每天在那個聚落吃一個人。『善男子！』我當時為那個鬼神廣泛地宣說佛法要義。然而他暴虐、愚癡、沒有智慧，不接受教誨。我於是化身為大力鬼，震動他的宮殿，使他不安。那個鬼當時帶著他的眷屬走出宮殿，想要反抗。鬼看到我時立刻失去了心念，驚恐地癱倒在地，昏迷不醒，就像死人一樣。我
【English Translation】 English version 'Superior killing' refers to killing one's parents, or even an Arhat (a saint who has attained enlightenment and is free from rebirth), a Pratyekabuddha (a self-enlightened saint), or a Bodhisattva who is destined to become a Buddha. This is called 'superior'. Because of this karmic cause, one will fall into the Avici Great Hell (the most painful hell in Buddhism), enduring immense suffering. This is called 'superior killing'.
'Good man! If someone is able to kill an Icchantika (a person who has severed their roots of goodness), they will not fall into these three types of killing. 'Good man!' Those Brahmins (the priestly class in ancient India) and all others are Icchantikas. For example, digging the earth, cutting grass, chopping trees, cutting up corpses, cursing, and whipping have no karmic retribution; killing an Icchantika is also the same, with no karmic retribution. Why? Because those Brahmins do not even have the five qualities of faith, etc. (faith, diligence, mindfulness, concentration, and wisdom), therefore, even if they are killed, one will not fall into hell.
'Good man! What you said earlier: 'Why did the Tathagata (another name for the Buddha) call Devadatta (Buddha's cousin who later betrayed him) a fool and say he eats saliva?' You should not ask such a question. Why? Because the words of all Buddhas are inconceivable. 'Good man!' Perhaps there are true words that are loved by the world, but if they are not timely, not in accordance with the Dharma, and cannot bring benefit, I will never speak such words. 'Good man!' Perhaps there are words that are harsh, false, untimely, not in accordance with the Dharma, not loved by listeners, and cannot bring benefit, I will also not speak them. 'Good man!' If there are words that are harsh but true, timely, in accordance with the Dharma, and can bring benefit to all sentient beings, even if they are unpleasant to hear, I must speak them. Why? Because the Buddhas, the Arhats, the Samyaksambuddhas (one of the ten titles of the Buddha, meaning fully enlightened one) know the expedient means.
'Good man!' For example, once I was traveling in the groves of a village in a wilderness. Under those trees, there was a ghost named Wilderness, who only ate flesh and blood, killed many sentient beings, and ate one person in that village every day. 'Good man!' At that time, I extensively preached the essence of the Dharma to that ghost. However, he was violent, foolish, and without wisdom, and did not accept the teachings. So, I transformed myself into a powerful ghost, shaking his palace and making him uneasy. That ghost then led his retinue out of the palace, wanting to resist. When the ghost saw me, he immediately lost his mind, fell to the ground in terror, fainted, and was like a dead person. I
以慈愍手摩其身，即還起坐，作如是言：『快哉，今日還得身命。是大神王具大威德、有慈愍心，赦我愆咎。』即於我所生善信心。我即還復如來之身，復更為說種種法要，令彼鬼神受不殺戒。
「即於是日，壙野村中有一長者次應當死。村人已送付彼鬼神。鬼神得已，即以施我。我既受已，便為長者更立名字，名手長者。爾時，彼鬼即白我言：『世尊！我及眷屬唯仰血肉以自存活。今以戒故，當云何活？』我即答言：『從今當敕聲聞弟子，隨有修行佛法之處，悉當令其施汝飲食。』
「善男子！以是因緣，為諸比丘制如是戒：『汝等從今常當施彼壙野鬼食。若有住處不能施者，當知是輩非我弟子，即是天魔徒黨眷屬。』
「善男子！如來為欲調伏眾生故，示如是種種方便，非故令彼生怖畏也。
「善男子！我亦以木打護法鬼。又於一時在一山上，推羊頭鬼令墮山下。復于樹頭撲護獼猴鬼，令護財象見五師子，使金剛神怖薩遮尼犍。亦以針刺箭毛鬼身。雖作如是，亦不令彼諸鬼神等有滅沒者，直欲令彼安住正法故，示如是種種方便。
「善男子！我于爾時實不罵辱提婆達多。提婆達多亦不愚癡、食人涕唾，亦不生於惡趣之中、阿鼻地獄受罪一劫，亦不壞僧、出佛身血，亦不違犯四重之
【現代漢語翻譯】 現代漢語譯本：他用慈悲的手撫摸我的身體，我立刻起身坐好，說道：『太好了，今天我又能活下來了。這位大神王真是具有大威德、有慈悲心，赦免了我的過錯。』他立刻對我產生了善信之心。我隨即恢復瞭如來的身形，又為他宣說了種種佛法要義，使那個鬼神受持了不殺戒。 『就在那天，在荒野村莊中，有一位長者輪到該死了。村裡人已經把他送給了那個鬼神。鬼神得到他后，就將他施捨給了我。我接受后，就為那位長者重新取了個名字，叫手長者。』當時，那個鬼神就對我說：『世尊！我和我的眷屬只能依靠血肉來維持生命。現在因為受戒的緣故，我們該如何生存呢？』我回答說：『從今以後，我將命令聲聞弟子，凡是有修行佛法的地方，都要讓他們施捨食物給你們。』 『善男子！因為這個因緣，我為眾比丘制定了這樣的戒律：『你們從今以後應當經常施捨食物給那些荒野的鬼神。如果有人居住的地方不能施捨，應當知道這些人不是我的弟子，而是天魔的黨羽眷屬。』 『善男子！如來爲了調伏眾生，才示現了這樣種種的方便，並不是故意要讓他們產生恐懼。』 『善男子！我也曾用木棒打護法鬼。又在一次，在一座山上，我把羊頭鬼推下山去。又在樹上撲打獼猴鬼，讓護財象看見五隻獅子，使金剛神恐嚇薩遮尼犍。也曾用針刺箭毛鬼的身體。雖然這樣做，也沒有讓那些鬼神滅亡，只是爲了讓他們安住于正法，才示現了這樣種種的方便。』 『善男子！我當時並沒有辱罵提婆達多（Devadatta，佛陀的堂弟，後背叛佛陀）。提婆達多也沒有愚癡到吃人的涕唾，也沒有墮入惡道之中，在阿鼻地獄（Avici hell，佛教中最底層的地獄）受罪一劫，也沒有破壞僧團、出佛身血，也沒有違犯四重禁戒（指比丘的四條根本戒律）。』
【English Translation】 English version: With a compassionate hand, he stroked my body, and I immediately rose and sat up, saying, 『How wonderful, today I have regained my life. This great divine king is truly of great power and virtue, and has a compassionate heart, forgiving my transgressions.』 He immediately developed faith in me. I then resumed my form as the Tathagata, and further explained various essential teachings of the Dharma, causing that ghost to receive the precept of not killing. 『On that very day, in a village in the wilderness, there was an elder who was next to die. The villagers had already given him to that ghost. Having received him, the ghost then gave him to me. After I had received him, I gave the elder a new name, calling him Hand Elder. At that time, the ghost said to me, 『World Honored One! My family and I rely solely on blood and flesh to sustain our lives. Now, because of taking the precepts, how shall we live?』 I replied, 『From now on, I shall command my Shravaka (hearer disciples) to provide you with food wherever they practice the Buddha's Dharma.』 『Good man! Because of this cause, I have established this precept for all Bhikkhus (monks): 『From now on, you should always give food to those ghosts in the wilderness. If there is a place where they cannot give, know that these people are not my disciples, but are the retinue of the heavenly demons.』 『Good man! The Tathagata, in order to tame sentient beings, manifests such various skillful means, not intentionally to cause them to be afraid.』 『Good man! I have also struck the Dharma-protecting ghosts with a wooden stick. And once, on a mountain, I pushed the Ram-headed ghost down the mountain. I also struck the monkey ghost in a tree, made the wealth-protecting elephant see five lions, and caused the Vajra (diamond) deity to frighten Saccanigantha (a Jain ascetic). I also pierced the body of the Arrow-haired ghost with a needle. Although I did these things, I did not cause those ghosts to perish, but only to allow them to abide in the true Dharma, and thus I showed such various skillful means.』 『Good man! At that time, I did not actually insult Devadatta (Buddha's cousin who later became his rival). Devadatta was not foolish enough to eat human snot and saliva, nor did he fall into evil realms, suffering for a kalpa (an eon) in the Avici hell (the lowest level of hell), nor did he destroy the Sangha (Buddhist monastic community), shed the Buddha's blood, nor did he violate the four major precepts (the four root precepts of a Bhikkhu).』
罪、誹謗正法、大乘經典、非一闡提，亦非聲聞、辟支佛也。善男子！提婆達多者實非聲聞、緣覺境界，唯是諸佛之所知見。善男子！是故，汝今不應難言：『如來何緣呵嘖罵辱提婆達多？』汝于諸佛所有境界，不應如是生於疑網。」
迦葉菩薩白佛言：「世尊！譬如甘蔗，數數煎煮得種種味。我亦如是，從佛數聞，多得法味，所謂出家味、離欲味、寂滅味、道味。世尊！譬如真金，數數燒打、融消、鍊冶，轉更明凈、調和、柔軟，光色微妙，其價難量，然後乃為人天寶重。世尊！如來亦爾，鄭重咨問則得聞見甚深之義，令深行者受持奉修、無量眾生髮阿耨多羅三藐三菩提心，然後為諸人天所宗恭敬供養。」
爾時，佛贊迦葉菩薩：「善哉，善哉。菩薩摩訶薩為欲利益諸眾生故，咨啟如來如是深義。善男子！以是義故，我隨汝意說于大乘方等甚深秘密之法，所謂極愛如一子地。」
迦葉菩薩白佛言：「世尊！若諸菩薩修慈、悲、喜得一子地者，修舍心時復得何地？」
佛言：「善哉，善哉。善男子！汝善知時，知我欲說，汝則咨問。菩薩摩訶薩修舍心時，則得住于空平等地，如須菩提。善男子！菩薩摩訶薩住空平等地，則不見有父母、兄弟、姊妹、兒息、親族、知識、怨憎、中人，乃至不見
{ "translations": [ "現代漢語譯本：罪業、誹謗正法、大乘經典，並非一闡提（斷絕善根的人），也不是聲聞（小乘修行者）、辟支佛（獨覺者）。善男子！提婆達多（佛陀的堂弟，後背叛佛陀）實際上不是聲聞、緣覺（辟支佛）所能理解的境界，唯有諸佛才能知曉。善男子！因此，你現在不應該質疑說：『如來（佛陀）為何呵斥、責罵、侮辱提婆達多？』你對於諸佛所擁有的境界，不應該產生這樣的疑惑。」 , "迦葉菩薩（佛陀的十大弟子之一）對佛說：「世尊！譬如甘蔗，經過多次煎煮可以得到各種味道。我也像這樣，從佛陀那裡多次聽聞佛法，得到了許多法味，所謂出家之味、離欲之味、寂滅之味、道之味。世尊！譬如真金，經過多次燒打、熔化、煉製，會變得更加明亮、純凈、柔和，光澤微妙，價值難以估量，然後才會被人天所珍視。世尊！如來也是這樣，鄭重地詢問才能聽到甚深的道理，讓那些深入修行的人受持奉行，讓無量眾生髮起阿耨多羅三藐三菩提心（無上正等正覺之心），然後才會被諸人天所尊敬供養。」", "這時，佛陀讚歎迦葉菩薩說：「善哉，善哉。菩薩摩訶薩（大菩薩）爲了利益一切眾生，才向如來請教如此甚深的道理。善男子！因為這個緣故，我順應你的心意，宣說大乘方等（大乘經典）甚深秘密的法門，所謂極愛如一子地（菩薩修慈心，視一切眾生如獨子）。」", "迦葉菩薩對佛說：「世尊！如果諸菩薩修習慈、悲、喜心而得到一子地，那麼修習舍心時又會得到什麼地呢？」", "佛說：「善哉，善哉。善男子！你很善於把握時機，知道我想要說什麼，你就來請問。菩薩摩訶薩修習舍心時，就會安住于空平等地，就像須菩提（佛陀的十大弟子之一）一樣。善男子！菩薩摩訶薩安住于空平等地，就不會看到父母、兄弟、姐妹、兒女、親戚、朋友、怨恨的人、一般人，甚至不會看到" ], "english_translations": [ "English version: Sins, slandering the true Dharma, the Mahayana scriptures, are not the actions of an icchantika (one who has severed their roots of goodness), nor are they the actions of a sravaka (a Hinayana practitioner) or a pratyekabuddha (a solitary buddha). Good man! Devadatta (Buddha's cousin who later betrayed him) is actually not within the realm of understanding of sravakas or pratyekabuddhas; only the Buddhas know him. Good man! Therefore, you should not now question, 『Why does the Tathagata (Buddha) scold, rebuke, and insult Devadatta?』 You should not have such doubts about the realms of all Buddhas.」", "Kasyapa Bodhisattva (one of Buddha's ten great disciples) said to the Buddha, 「World Honored One! It is like sugarcane, which when repeatedly boiled, yields various flavors. I am also like that; from repeatedly hearing the Dharma from the Buddha, I have obtained many flavors of the Dharma, such as the flavor of renunciation, the flavor of detachment, the flavor of tranquility, and the flavor of the path. World Honored One! It is like pure gold, which when repeatedly burned, hammered, melted, and refined, becomes even brighter, purer, softer, with a subtle luster, and its value is immeasurable. Only then is it treasured by humans and devas. World Honored One! The Tathagata is also like that; only through earnest questioning can one hear the profound meaning, enabling those who practice deeply to uphold and practice it, and causing countless beings to generate the mind of anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment), and then be revered and honored by humans and devas.」", "At that time, the Buddha praised Kasyapa Bodhisattva, saying, 「Excellent, excellent. Bodhisattva Mahasattvas (great bodhisattvas), for the sake of benefiting all sentient beings, inquire of the Tathagata about such profound meanings. Good man! For this reason, I will, according to your intention, expound the profound and secret Dharma of the Mahayana Vaipulya (Mahayana scriptures), which is called the stage of loving all beings as one's only child (a bodhisattva cultivates loving-kindness, viewing all beings as their only child).」", "Kasyapa Bodhisattva said to the Buddha, 「World Honored One! If bodhisattvas cultivate loving-kindness, compassion, and joy and attain the stage of loving all beings as one's only child, then what stage do they attain when they cultivate equanimity?」", "The Buddha said, 「Excellent, excellent. Good man! You are skilled at knowing the right time; knowing what I intend to say, you then inquire. When a Bodhisattva Mahasattva cultivates equanimity, they will abide in the stage of emptiness and equality, like Subhuti (one of Buddha's ten great disciples). Good man! When a Bodhisattva Mahasattva abides in the stage of emptiness and equality, they will not see parents, brothers, sisters, children, relatives, friends, enemies, ordinary people, and even will not see" ] }
陰界諸入、眾生、壽命。
「善男子！譬如虛空，無有父母、兄弟、妻子，乃至無有眾生、壽命。一切諸法亦復如是，無有父母乃至壽命。菩薩摩訶薩見一切法亦復如是，其心平等，如彼虛空。何以故？善能修習諸空法故。」
迦葉菩薩白佛言：「世尊！云何名空？」
「善男子！空者，所謂內空、外空、內外空、有為空、無為空、無始空、性空、無所有空、第一義空、空空、大空。
「菩薩摩訶薩云何觀于內空？是菩薩摩訶薩觀內法空。是內法空，謂無父母、怨親、中人、眾生、壽命、常、樂、我、凈、如來、法、僧、所有財物。是內法中雖有佛性，而是佛性非內、非外。所以者何？佛性常住，無變易故。是名菩薩摩訶薩觀于內空。
「外空者亦復如是，無有內法。內外空者亦復如是。
「善男子！唯有如來、法、僧、佛性不在二空。何以故？如是四法常、樂、我、凈。是故，四法不名為空。是名內外俱空。
「善男子！有為空者，有為之法悉皆是空，所謂內空、外空、內外空、常樂我凈空、眾生、壽命、如來、法、僧、第一義空。是中，佛性非有為法。是故，佛性非有為法空。是名有為空。
「善男子！云何菩薩摩訶薩觀無為空？是無為法悉皆是空，所謂無無
【現代漢語翻譯】 現代漢語譯本：陰界（陰暗的境界）的諸種進入方式、眾生、壽命。
「善男子！譬如虛空，沒有父母、兄弟、妻子，乃至沒有眾生、壽命。一切諸法也是如此，沒有父母乃至壽命。菩薩摩訶薩觀察一切法也是如此，他們的心平等，如同虛空。為什麼呢？因為他們善於修習諸空法。」
迦葉菩薩對佛說：「世尊！什麼叫做空呢？」
「善男子！空，指的是內空、外空、內外空、有為空、無為空、無始空、性空、無所有空、第一義空、空空、大空。」
「菩薩摩訶薩如何觀察內空呢？這位菩薩摩訶薩觀察內法是空的。這內法空，指的是沒有父母、怨親、中人、眾生、壽命、常、樂、我、凈、如來（佛）、法、僧、所有財物。這內法中雖然有佛性，但是佛性既非內也非外。為什麼呢？因為佛性是常住的，不會改變。這叫做菩薩摩訶薩觀察內空。」
「外空也是如此，沒有內法。內外空也是如此。」
「善男子！只有如來（佛）、法、僧、佛性不在二空之中。為什麼呢？因為這四法是常、樂、我、凈。因此，這四法不稱為空。這叫做內外俱空。」
「善男子！有為空，指的是有為之法全部是空，也就是內空、外空、內外空、常樂我凈空、眾生、壽命、如來（佛）、法、僧、第一義空。其中，佛性不是有為法。因此，佛性不是有為法空。這叫做有為空。」
「善男子！菩薩摩訶薩如何觀察無為空呢？這無為法全部是空，也就是無無
【English Translation】 English version: The various entrances of the Yin realm (dark realm), sentient beings, and lifespans.
「Good man! It is like the void, which has no parents, siblings, spouse, nor even sentient beings or lifespans. All dharmas are also like this, without parents or even lifespans. Bodhisattva Mahasattvas observe all dharmas in this way, their minds are equal, like the void. Why is this? Because they are skilled in cultivating all the dharmas of emptiness.」
Bodhisattva Kasyapa said to the Buddha, 「World Honored One! What is meant by emptiness?」
「Good man! Emptiness refers to inner emptiness, outer emptiness, inner-outer emptiness, conditioned emptiness, unconditioned emptiness, beginningless emptiness, nature emptiness, emptiness of no-thingness, ultimate emptiness, emptiness of emptiness, and great emptiness.」
「How does a Bodhisattva Mahasattva observe inner emptiness? This Bodhisattva Mahasattva observes that inner dharmas are empty. This inner dharma emptiness refers to the absence of parents, enemies, neutral persons, sentient beings, lifespans, permanence, bliss, self, purity, Tathagata (Buddha), Dharma, Sangha, and all possessions. Although there is Buddha-nature within these inner dharmas, this Buddha-nature is neither internal nor external. Why is this? Because Buddha-nature is permanent and unchanging. This is called a Bodhisattva Mahasattva observing inner emptiness.」
「Outer emptiness is also like this, without inner dharmas. Inner-outer emptiness is also like this.」
「Good man! Only the Tathagata (Buddha), Dharma, Sangha, and Buddha-nature are not within the two emptinesses. Why is this? Because these four dharmas are permanent, blissful, self, and pure. Therefore, these four dharmas are not called empty. This is called inner and outer emptiness together.」
「Good man! Conditioned emptiness refers to all conditioned dharmas being empty, which are inner emptiness, outer emptiness, inner-outer emptiness, emptiness of permanence, bliss, self, and purity, sentient beings, lifespans, Tathagata (Buddha), Dharma, Sangha, and ultimate emptiness. Among these, Buddha-nature is not a conditioned dharma. Therefore, Buddha-nature is not the emptiness of conditioned dharmas. This is called conditioned emptiness.」
「Good man! How does a Bodhisattva Mahasattva observe unconditioned emptiness? All unconditioned dharmas are empty, which is to say, without no
常、苦、不凈、無我、陰界、入、眾生、壽命相、有為、有漏、內法、外法。無為法中，佛等四法非有為、非無為。性是善故，非無為；性常住故，非有為。是名菩薩觀無為空。
「云何菩薩摩訶薩觀無始空？是菩薩摩訶薩見生死無始，皆悉空寂。所謂空者，常、樂、我、凈——皆悉空寂，無有變易——眾生、壽命、三寶佛性及無為法。是名菩薩觀無始空。
「云何菩薩觀于性空？是菩薩摩訶薩觀一切法本性皆空，謂陰界入，常、無常，苦、樂，凈、不凈，我、無我。觀如是等一切諸法不見本性，是名菩薩摩訶薩觀于性空。
「云何菩薩摩訶薩觀無所有空？如人無子，言舍宅空。畢竟觀空無有親愛。愚癡之人言諸方空、貧窮之人言一切空，如是所計或空、或非空，菩薩觀時如貧窮人一切皆空。是名菩薩摩訶薩觀無所有空。
「云何菩薩摩訶薩觀第一義空？善男子！菩薩摩訶薩觀第一義時，是眼生時無所從來，及其滅時去無所至，本無今有、已有還無，推其實性無眼、無主；如眼，一切諸法亦復如是。何等名為第一義空？有業、有報、不見作者，如是空法名第一義空。是名菩薩摩訶薩觀第一義空。
「云何菩薩摩訶薩觀于空空？是空空中乃是聲聞、辟支佛等所迷沒處。善男子！是有、是
【現代漢語翻譯】 現代漢語譯本：常（永恒）、苦（痛苦）、不凈（不潔）、無我（沒有自我）、陰界（五蘊和十八界）、入（十二入）、眾生（有情生命）、壽命相（生命表象）、有為（因緣和合的事物）、有漏（有煩惱的事物）、內法（內在的法）、外法（外在的法）。在無為法（不依賴因緣的事物）中，佛等四法（佛、法、僧、菩提）既非有為，也非無為。因為其本性是善的，所以不是無為；因為其本性是常住的，所以不是有為。這稱為菩薩觀察無為空。 『菩薩摩訶薩（偉大的菩薩）如何觀察無始空？』這位菩薩摩訶薩看到生死輪迴沒有開始，一切都是空寂的。所謂的空，是指常、樂、我、凈——這些都是空寂的，沒有變化——眾生、壽命、三寶（佛、法、僧）、佛性以及無為法。這稱為菩薩觀察無始空。 『菩薩如何觀察性空？』這位菩薩摩訶薩觀察一切法的本性都是空，即五蘊、十八界、十二入，常與無常，苦與樂，凈與不凈，我與無我。觀察這些一切諸法，看不到它們的本性，這稱為菩薩摩訶薩觀察性空。 『菩薩摩訶薩如何觀察無所有空？』就像一個人沒有孩子，說他的房子是空的。徹底觀察空，沒有親愛。愚癡的人說四方是空的，貧窮的人說一切都是空的，像這樣所計較的，或者空，或者非空，菩薩觀察時，就像貧窮的人一樣，一切都是空的。這稱為菩薩摩訶薩觀察無所有空。 『菩薩摩訶薩如何觀察第一義空？』善男子！菩薩摩訶薩觀察第一義時，眼睛產生時沒有從哪裡來，當它滅去時也沒有到哪裡去，本來沒有現在有，已經有的又會消失，推究它的真實本性，沒有眼睛，也沒有主宰；就像眼睛一樣，一切諸法也是如此。什麼叫做第一義空？有業（行為），有報（果報），卻看不到作者，這樣的空法稱為第一義空。這稱為菩薩摩訶薩觀察第一義空。 『菩薩摩訶薩如何觀察空空？』這空空之處正是聲聞（小乘修行者）、辟支佛（獨覺）等所迷惑的地方。善男子！有、是
【English Translation】 English version: Constant, suffering, impure, no-self, skandhas (aggregates), realms, entrances, sentient beings, life-span appearances, conditioned, defiled, internal dharmas, external dharmas. Among unconditioned dharmas, the four dharmas of the Buddha and others are neither conditioned nor unconditioned. Because their nature is good, they are not unconditioned; because their nature is permanent, they are not conditioned. This is called a Bodhisattva's contemplation of emptiness of the unconditioned. 'How does a Bodhisattva Mahasattva (great Bodhisattva) contemplate emptiness of beginninglessness?' This Bodhisattva Mahasattva sees that samsara (cycle of birth and death) has no beginning, and all is empty and still. What is called emptiness refers to constant, joy, self, and purity—all are empty and still, without change—sentient beings, life-span, the Three Jewels (Buddha, Dharma, Sangha), Buddha-nature, and unconditioned dharmas. This is called a Bodhisattva's contemplation of emptiness of beginninglessness. 'How does a Bodhisattva contemplate emptiness of nature?' This Bodhisattva Mahasattva contemplates that the inherent nature of all dharmas is empty, namely the skandhas, realms, entrances, constant and impermanent, suffering and joy, pure and impure, self and no-self. Contemplating all these dharmas, one does not see their inherent nature. This is called a Bodhisattva Mahasattva's contemplation of emptiness of nature. 'How does a Bodhisattva Mahasattva contemplate emptiness of no-thingness?' It is like a person without children saying his house is empty. Thoroughly contemplating emptiness, there is no affection. Foolish people say the four directions are empty, and poor people say everything is empty. What is thus conceived, whether empty or not empty, when a Bodhisattva contemplates, it is like a poor person, everything is empty. This is called a Bodhisattva Mahasattva's contemplation of emptiness of no-thingness. 'How does a Bodhisattva Mahasattva contemplate emptiness of the ultimate meaning?' Good man! When a Bodhisattva Mahasattva contemplates the ultimate meaning, when the eye arises, it does not come from anywhere, and when it ceases, it does not go anywhere. Originally there was nothing, now there is, and what was there will again be gone. Investigating its true nature, there is no eye, and no master. Just like the eye, all dharmas are also like this. What is called emptiness of the ultimate meaning? There is karma (action), there is retribution (consequence), but the doer is not seen. Such emptiness is called emptiness of the ultimate meaning. This is called a Bodhisattva Mahasattva's contemplation of emptiness of the ultimate meaning. 'How does a Bodhisattva Mahasattva contemplate emptiness of emptiness?' This emptiness of emptiness is where the Sravakas (Hearers), Pratyekabuddhas (Solitary Buddhas), and others are confused. Good man! There is, is
無，是名空空；是是、非是，是名空空。善男子！十住菩薩尚於是中通達少分，猶如微塵，況復餘人？善男子！如是空空亦不同於聲聞所得空空三昧，是名菩薩觀于空空。
「善男子！云何菩薩摩訶薩觀于大空？善男子！言大空者，謂般若波羅蜜，是名大空。
「善男子！菩薩摩訶薩得如是空門，則得住于虛空等地。善男子！我今於是大眾之中說如是等諸空義時，有十恒河沙等菩薩摩訶薩即得住于虛空等地。善男子！菩薩摩訶薩住是地已，於一切法中無有滯礙、繫縛、拘執，心無迷悶。以是義故，名虛空等地。
「善男子！譬如虛空，于可愛色不生貪著、不愛色中不生瞋恚。菩薩摩訶薩住是地中亦復如是，於好、惡色，心無貪、恚。善男子！譬如虛空廣大無對，悉能容受一切諸法。菩薩摩訶薩住是地中亦復如是，廣大無對，悉能容受一切諸法。以是義故，復得名為虛空等地。
「善男子！菩薩摩訶薩住是地中，於一切法亦見、亦知。若行、若緣、若性、若相、若因、若緣、若眾生心、若根、若禪定、若乘、若善知識、若持禁戒、若所施，如是等法一切知見。
「複次，善男子！菩薩摩訶薩住是地中，知而不見。云何為知？知自餓法、投淵赴火、自墜高巖、常翹一腳、五熱炙身；常臥灰
【現代漢語翻譯】 現代漢語譯本 『無』，就叫做空空；『是』和『非是』，也叫做空空。善男子！十住菩薩（菩薩修行過程中的十個階段）尚且只能通達其中極少的一部分，就像微塵一樣，更何況是其他人呢？善男子！這樣的空空也不同於聲聞（小乘佛教修行者）所得到的空空三昧（一種禪定狀態），這叫做菩薩對空空的觀察。 『善男子！菩薩摩訶薩（偉大的菩薩）如何觀察大空呢？善男子！所謂的大空，指的是般若波羅蜜（通過智慧到達彼岸），這就叫做大空。 『善男子！菩薩摩訶薩得到這樣的空門（通往空性的法門），就能安住于虛空等地（像虛空一樣無礙的境界）。善男子！我現在在這大眾之中宣說這些空性的道理時，有十個恒河沙數（數量極多）的菩薩摩訶薩就能立即安住于虛空等地。善男子！菩薩摩訶薩安住于這個境界后，對於一切法都沒有滯礙、束縛、拘執，心中沒有迷惑和煩惱。因為這個原因，所以叫做虛空等地。 『善男子！譬如虛空，對於可愛的顏色不會產生貪戀，對於不喜歡的顏色也不會產生嗔恨。菩薩摩訶薩安住于這個境界也像這樣，對於好和不好的顏色，心中都沒有貪戀和嗔恨。善男子！譬如虛空廣大無邊，能夠容納一切事物。菩薩摩訶薩安住于這個境界也像這樣，廣大無邊，能夠容納一切事物。因為這個原因，又被稱為虛空等地。 『善男子！菩薩摩訶薩安住于這個境界，對於一切法既能看見，也能知曉。無論是行、緣、性、相、因、緣、眾生心、根、禪定、乘、善知識、持戒、佈施，等等這些法，都能完全知曉和看見。 『再者，善男子！菩薩摩訶薩安住于這個境界，是知曉而不是看見。什麼是知曉呢？知曉自餓（絕食）、投淵赴火（跳入深淵或火中）、自墜高巖（從高處跳下）、常翹一腳（長期單腳站立）、五熱炙身（用火燒身體）、常臥灰（睡在灰燼中）
【English Translation】 English version 'Non-being' is called emptiness; 'being' and 'non-being' are also called emptiness. Good man! Even Bodhisattvas of the Ten Stages (ten stages in the Bodhisattva path) can only understand a small portion of this, like a tiny dust particle, let alone others? Good man! This kind of emptiness is also different from the emptiness samadhi (a state of meditative absorption) attained by Sravakas (followers of the Hinayana path), this is called a Bodhisattva's observation of emptiness. 'Good man! How does a Bodhisattva Mahasattva (a great Bodhisattva) observe great emptiness? Good man! What is called great emptiness refers to Prajna Paramita (perfection of wisdom that leads to the other shore), this is called great emptiness.' 'Good man! When a Bodhisattva Mahasattva attains such a gate of emptiness (a path to emptiness), they can abide in the state of being like space. Good man! As I am now explaining these meanings of emptiness among this assembly, ten Ganges sands worth of Bodhisattva Mahasattvas will immediately abide in the state of being like space. Good man! Once a Bodhisattva Mahasattva abides in this state, they will have no obstruction, bondage, or attachment to any dharma, and their minds will be free from confusion. For this reason, it is called the state of being like space.' 'Good man! For example, space does not become attached to pleasant colors, nor does it become angry with unpleasant colors. A Bodhisattva Mahasattva abiding in this state is also like this, their mind has no attachment or anger towards good or bad colors. Good man! For example, space is vast and boundless, and can accommodate all things. A Bodhisattva Mahasattva abiding in this state is also like this, vast and boundless, and can accommodate all things. For this reason, it is also called the state of being like space.' 'Good man! A Bodhisattva Mahasattva abiding in this state both sees and knows all dharmas. Whether it is action, condition, nature, characteristic, cause, condition, the minds of sentient beings, faculties, meditation, vehicle, good teachers, keeping precepts, giving, and so on, they fully know and see all these dharmas.' 'Furthermore, good man! A Bodhisattva Mahasattva abiding in this state knows but does not see. What is knowing? Knowing self-starvation, jumping into abysses and fire, throwing oneself off high cliffs, standing on one leg for long periods, scorching the body with five fires, sleeping in ashes.'
土、棘刺編椽、樹葉、惡草、牛糞之上；衣粗麻衣、冢間所棄、糞掃氀褐、欽婆羅衣、獐鹿皮革、芻草衣裳；茹菜、啖食藕根、油滓、牛糞、根果；若行乞食限從一家，主若言無即便捨去，設復還喚終不回顧；不食鹽肉、五種牛味，常所飲服糠汁、沸湯；受持牛戒、狗、雞、雉戒，以灰涂身、長髮為相；以羊祠時，先咒后殺；四月事火，七日服風；百千億花供養諸天，諸所欲愿因此成就。如是等法能為無上解脫因者，無有是處。是名為知。云何不見？菩薩摩訶薩不見一人行如是法得正解脫，是名不見。
「複次，善男子！菩薩摩訶薩亦見、亦知。何等為見？見諸眾生行是邪法必墮地獄，是名為見。云何為知？知諸眾生從地獄出生於人中，若能修行檀波羅蜜，乃至具足諸波羅蜜，是人必得入正解脫，是名為知。
「複次，善男子！菩薩摩訶薩復有亦見、亦知。云何為見？見常、無常，苦、樂，凈、不凈，我、無我，是名為見。云何為知？知諸如來定不畢竟入于涅槃，知如來身金剛無壞，非是煩惱所成就身、又非臭穢腐敗之身，亦復能知一切眾生悉有佛性，是名為知。
「複次，善男子！菩薩摩訶薩復有亦知、亦見。云何為知？知是眾生信心成就、知是眾生求于大乘、是人順流、是人逆流、是人正住、
【現代漢語翻譯】 現代漢語譯本：住在泥土、荊棘編成的屋頂、樹葉、惡草、牛糞之上；穿粗麻布衣、從墳墓間撿來的衣服、糞掃堆里的破布、欽婆羅衣（一種粗糙的毛織物）、獐鹿皮革、用草編的衣服；吃蔬菜、藕根、油渣、牛糞、根和果實；如果乞食只從一家開始，主人說沒有就離開，即使再叫也不回頭；不吃鹽和肉、五種牛奶製品，經常喝米糠汁和開水；遵守牛的戒律、狗、雞、雉的戒律，用灰塗抹身體、留長髮作為標誌；用羊祭祀時，先念咒后殺；四個月祭火，七天服風；用成千上萬的花供養諸天，希望通過這些實現願望。像這樣的方法如果能成為無上解脫的原因，是不可能的。這叫做知。怎麼會看不見呢？菩薩摩訶薩看不見有人通過修行這些方法得到真正的解脫，這叫做看不見。 其次，善男子！菩薩摩訶薩也看見、也知道。什麼是看見？看見眾生修行這些邪法必定墮入地獄，這叫做看見。什麼是知道？知道眾生從地獄出生到人間，如果能夠修行檀波羅蜜（佈施），乃至圓滿所有的波羅蜜（到達彼岸的方法），這個人必定能夠進入真正的解脫，這叫做知道。 其次，善男子！菩薩摩訶薩還有看見、也知道。什麼是看見？看見常與無常，苦與樂，凈與不凈，我與無我，這叫做看見。什麼是知道？知道諸如來一定不會最終進入涅槃，知道如來的身體像金剛一樣堅不可摧，不是煩惱所成就的身體，也不是臭穢腐敗的身體，也能夠知道一切眾生都有佛性，這叫做知道。 其次，善男子！菩薩摩訶薩還有知道、也看見。什麼是知道？知道這個眾生信心成就，知道這個眾生追求大乘（菩薩的道路），這個人是順流，這個人是逆流，這個人是安住。
【English Translation】 English version: Dwelling on earth, roofs thatched with thorns, leaves, bad grass, and cow dung; wearing coarse linen clothes, clothes discarded in burial grounds, rags from refuse heaps, kimbala clothes (a coarse woolen fabric), deer hides, and clothes made of grass; eating vegetables, lotus roots, oil dregs, cow dung, roots, and fruits; if begging for food, starting from one house, if the host says there is none, leaving, and not looking back even if called again; not eating salt and meat, the five kinds of milk products, often drinking rice bran juice and boiled water; observing the vows of cows, dogs, chickens, and pheasants, smearing the body with ash, and keeping long hair as a sign; when sacrificing with sheep, chanting mantras before killing; worshipping fire for four months, and taking wind for seven days; offering hundreds of thousands of flowers to the gods, hoping to achieve wishes through these. If such methods could be the cause of supreme liberation, it is impossible. This is called knowing. How can one not see? A Bodhisattva Mahasattva does not see anyone attaining true liberation through practicing these methods, this is called not seeing. Furthermore, good man! A Bodhisattva Mahasattva also sees and knows. What is seeing? Seeing that beings who practice these evil methods will surely fall into hell, this is called seeing. What is knowing? Knowing that beings who are born from hell into the human realm, if they can practice Dana Paramita (giving), and even fulfill all the Paramitas (ways to reach the other shore), this person will surely enter true liberation, this is called knowing. Furthermore, good man! A Bodhisattva Mahasattva also has seeing and knowing. What is seeing? Seeing permanence and impermanence, suffering and happiness, purity and impurity, self and non-self, this is called seeing. What is knowing? Knowing that all Tathagatas will definitely not ultimately enter Nirvana, knowing that the Tathagata's body is indestructible like diamond, not a body achieved by afflictions, nor a foul and decaying body, and also being able to know that all beings have Buddha-nature, this is called knowing. Furthermore, good man! A Bodhisattva Mahasattva also has knowing and seeing. What is knowing? Knowing that this being has accomplished faith, knowing that this being seeks the Mahayana (the path of the Bodhisattva), this person is flowing with the current, this person is against the current, this person is abiding.
知是眾生已到彼岸。順流者，謂凡夫人；逆流者，從須陀洹乃至緣覺；正住者，謂菩薩等；到彼岸者，所謂如來、應、正遍知。是名為知。云何為見？菩薩摩訶薩住于大乘大涅槃典，修梵行心，以凈天眼見諸眾生造身、口、意三業不善，墮于地獄、畜生、餓鬼；見諸眾生修善業者命終當生天上人中。見諸眾生從闇入闇、有諸眾生從闇入明、有諸眾生從明入闇、有諸眾生從明入明，是名為見。
「複次，善男子！菩薩摩訶薩復有亦知、亦見。菩薩摩訶薩知諸眾生修身、修戒、修心、修慧，是人今世惡業成就，或因貪慾、瞋恚、愚癡，是業必應地獄受報；是人直以修身、修戒、修心、修慧，現世輕受，不墮地獄。云何是業能得現報？懺悔發露所有諸惡，既悔之後更不敢作。慚愧成就故、供養三寶故、常自呵責故，是人以是善業因緣不墮地獄；現世受報，所謂頭痛、目痛、腹痛、背痛、橫羅死殃、呵責、罵辱、鞭杖、閉系、飢餓、困苦，受如是等現世輕報。是名為知。云何為見？菩薩摩訶薩見如是人不能修習身、戒、心、慧，造少惡業，此業因緣應現受報。是人少惡不能懺悔、不自呵責、不生慚愧、無有怖懼，是業增長，地獄受報，是名為見。
「復有知而不見。云何知而不見？知諸眾生皆有佛性，為諸煩惱之
【現代漢語翻譯】 現代漢語譯本：知道是指眾生已經到達彼岸。順流而行的人，指的是凡夫俗子；逆流而行的人，指的是從須陀洹（Srotaapanna，預流果）到緣覺（Pratyekabuddha，獨覺）的修行者；安住正道的人，指的是菩薩等；到達彼岸的人，指的是如來（Tathagata，佛）、應（Arhat，應供）、正遍知（Samyaksambuddha，正等覺）。這稱為知。什麼是見呢？菩薩摩訶薩安住于大乘大涅槃的經典中，修習清凈的梵行之心，以清凈的天眼看見眾生造作身、口、意三方面的不善業，墮入地獄、畜生、餓鬼道；看見修習善業的眾生，命終后將往生天上或人間。看見眾生從黑暗走向黑暗，有些眾生從黑暗走向光明，有些眾生從光明走向黑暗，有些眾生從光明走向光明，這稱為見。 其次，善男子！菩薩摩訶薩還有既知又見的情況。菩薩摩訶薩知道眾生修習身、戒、心、慧，這個人今生惡業已經成熟，或者因為貪慾、瞋恚、愚癡，這些惡業必定會在地獄受報；這個人僅僅因為修習身、戒、心、慧，現世會減輕受報，不會墮入地獄。為什麼這些惡業能夠得到現世報呢？因為他懺悔發露所有惡行，懺悔之後不敢再犯。因為慚愧成就、供養三寶、常常自我呵責，這個人因為這些善業的因緣不會墮入地獄；現世會受到輕微的果報，比如頭痛、眼痛、腹痛、背痛、橫遭死亡、呵責、辱罵、鞭打、囚禁、飢餓、困苦等，承受這些現世的輕微果報。這稱為知。什麼是見呢？菩薩摩訶薩看見這樣的人不能修習身、戒、心、慧，造作少許惡業，這些惡業的因緣應該現世受報。這個人因為少許惡業不能懺悔、不自我呵責、不生慚愧、沒有恐懼，這些惡業增長，最終會在地獄受報，這稱為見。 還有一種情況是知而不見。什麼是知而不見呢？知道所有眾生都具有佛性，被各種煩惱所覆蓋，
【English Translation】 English version: Knowing refers to sentient beings having reached the other shore. Those who go with the flow are ordinary people; those who go against the flow are practitioners from Srotaapanna (stream-enterer) to Pratyekabuddha (solitary buddha); those who dwell in the right path are Bodhisattvas, etc.; those who have reached the other shore are the Tathagata (Thus Come One, Buddha), Arhat (Worthy One), and Samyaksambuddha (Perfectly Enlightened One). This is called knowing. What is seeing? A Bodhisattva Mahasattva, dwelling in the Great Vehicle Great Nirvana Sutra, cultivates a pure Brahmacarya (pure conduct) mind, and with pure heavenly eyes sees sentient beings creating unwholesome actions of body, speech, and mind, falling into hell, the animal realm, and the realm of hungry ghosts; sees sentient beings who cultivate wholesome actions, upon death, being reborn in the heavens or among humans. Sees sentient beings going from darkness to darkness, some sentient beings going from darkness to light, some sentient beings going from light to darkness, and some sentient beings going from light to light. This is called seeing. Furthermore, good man! A Bodhisattva Mahasattva also has both knowing and seeing. A Bodhisattva Mahasattva knows that sentient beings cultivate body, precepts, mind, and wisdom, and that this person's evil karma has matured in this life, or because of greed, hatred, and delusion, this karma will certainly be repaid in hell; this person, simply because of cultivating body, precepts, mind, and wisdom, will receive a lighter retribution in this life and will not fall into hell. How can this karma receive present retribution? Because they confess and reveal all their evil deeds, and after confessing, they dare not commit them again. Because of the accomplishment of shame and remorse, offering to the Three Jewels, and constantly self-reproaching, this person, due to these wholesome karmic causes, will not fall into hell; they will receive light retribution in this life, such as headaches, eye pain, abdominal pain, back pain, unexpected death, scolding, insults, beatings, imprisonment, hunger, and suffering, enduring such light retribution in this life. This is called knowing. What is seeing? A Bodhisattva Mahasattva sees that such a person cannot cultivate body, precepts, mind, and wisdom, and creates a small amount of evil karma, and this karma should receive present retribution. This person, because of a small amount of evil karma, cannot confess, does not self-reproach, does not feel shame and remorse, and has no fear, so this karma grows, and they will eventually receive retribution in hell. This is called seeing. There is also knowing without seeing. What is knowing without seeing? Knowing that all sentient beings have Buddha-nature, covered by various afflictions,
所覆蔽不能得見，是名知而不見。
「復有知而少見。十住菩薩摩訶薩等知諸眾生皆有佛性，見不明瞭，猶如闇夜所見不了。
「復有亦見亦知，所謂諸佛如來亦見亦知。
「復有亦見亦知、不見不知。亦見亦知者，所謂世間文字、言語、男女、車乘、瓶瓫、舍宅、城邑、衣裳、飲食、山河、園林、眾生、壽命，是名亦知亦見。
「云何不見不知？聖人所有微密之語，無有男女乃至園林，是名不見不知。
「復有知而不見。知所惠施、知所供處、知于受者、知因果報，是名為知。云何不見？不見所施、供處、受者及以果報，是名不見。
「菩薩摩訶薩知有八種，即是如來五眼所知。」
迦葉菩薩白佛言：「世尊！菩薩摩訶薩能如是知，得何等利？」
佛言：「善男子！菩薩摩訶薩能如是知得四無礙：法無礙、義無礙、辭無礙、樂說無礙。法無礙者，知一切法及法名字。義無礙者，知一切法所有諸義，能隨諸法所立名字而為作義。辭無礙者，隨字論正音、論闡陀、論世辯論。樂說無礙者，所謂菩薩摩訶薩凡所演說無有障礙、不可動轉、無所畏省、難可摧伏。善男子！是名菩薩能如是見知即得如是四無礙智。
「複次，善男子！法無礙者，菩薩摩訶薩遍知聲聞、
【現代漢語翻譯】 現代漢語譯本 被遮蔽而不能看見，這叫做知而未見。
『還有一種知而少見的情況。例如，十住菩薩摩訶薩（菩薩的十個修行階段）知道一切眾生都具有佛性（成佛的潛能），但見得不清楚，就像在黑暗的夜晚看不清楚東西一樣。
『還有一種既見又知的情況，這就是諸佛如來（佛的稱號）既見又知。
『還有一種既見又知，又不見不知的情況。既見又知指的是世間的文字、語言、男女、車乘、瓶罐、房屋、城池、衣裳、飲食、山河、園林、眾生、壽命，這些都屬於既知又見。
『什麼是不見不知呢？聖人所說的微妙秘密之語，其中沒有男女乃至園林這些概念，這叫做不見不知。
『還有一種知而未見的情況。知道佈施什麼、知道供養在哪裡、知道接受供養的人、知道因果報應，這叫做知。什麼叫做不見呢？看不見所佈施的東西、供養的地方、接受供養的人以及果報，這叫做不見。
『菩薩摩訶薩知道有八種情況，這正是如來五眼（佛的五種智慧之眼）所能知道的。』
迦葉菩薩（佛陀的弟子）對佛說：『世尊！菩薩摩訶薩如果能這樣知道，會得到什麼利益呢？』
佛說：『善男子！菩薩摩訶薩如果能這樣知道，就能得到四無礙辯才：法無礙、義無礙、辭無礙、樂說無礙。法無礙是指，知道一切法以及法的名稱。義無礙是指，知道一切法所包含的意義，能夠根據各種法所立的名稱來解釋其含義。辭無礙是指，能夠根據文字來論述正確的發音、論述韻律、論述世間的辯論。樂說無礙是指，菩薩摩訶薩凡是所說的，都沒有障礙、不可動搖、無所畏懼、難以被駁倒。善男子！這叫做菩薩能夠這樣見知，就能得到這樣的四無礙智。
『此外，善男子！法無礙是指，菩薩摩訶薩普遍知道聲聞（聽聞佛法而修行的人）
【English Translation】 English version That which is covered and cannot be seen, is called knowing without seeing.
'Furthermore, there is knowing with limited seeing. Bodhisattva Mahasattvas (great beings on the path to Buddhahood) of the Ten Abodes know that all sentient beings possess Buddha-nature (the potential to become a Buddha), but their seeing is not clear, like seeing things unclearly in the dark night.
'Furthermore, there is seeing and knowing, which is the case with all Buddhas Tathagatas (a title for a Buddha).'
'Furthermore, there is both seeing and knowing, and not seeing and not knowing. Seeing and knowing refers to worldly writings, languages, men and women, vehicles, jars and pots, houses, cities, clothing, food and drink, mountains and rivers, gardens, sentient beings, and lifespans. These are called both knowing and seeing.
'What is not seeing and not knowing? The subtle and secret words of the sages, which do not contain concepts of men and women, or even gardens, are called not seeing and not knowing.
'Furthermore, there is knowing without seeing. Knowing what to give, knowing where to offer, knowing the recipient, and knowing the karmic consequences, this is called knowing. What is not seeing? Not seeing what is given, the place of offering, the recipient, and the karmic results, this is called not seeing.
'Bodhisattva Mahasattvas know eight kinds of things, which are known by the Tathagata's Five Eyes (five types of wisdom eyes of a Buddha).'
Bodhisattva Kasyapa (a disciple of the Buddha) said to the Buddha, 'World Honored One! If Bodhisattva Mahasattvas can know in this way, what benefits will they obtain?'
The Buddha said, 'Good man! If Bodhisattva Mahasattvas can know in this way, they will obtain the Four Unimpeded Eloquences: unimpeded eloquence in Dharma, unimpeded eloquence in meaning, unimpeded eloquence in language, and unimpeded eloquence in joyful speaking. Unimpeded eloquence in Dharma means knowing all Dharmas (teachings) and the names of Dharmas. Unimpeded eloquence in meaning means knowing all the meanings of all Dharmas, and being able to explain the meaning according to the names given to the various Dharmas. Unimpeded eloquence in language means being able to discuss correct pronunciation, prosody, and worldly debates according to the words. Unimpeded eloquence in joyful speaking means that whatever a Bodhisattva Mahasattva speaks is without obstruction, unshakeable, fearless, and difficult to refute. Good man! This is called a Bodhisattva being able to see and know in this way, and thus obtaining these Four Unimpeded Wisdoms.
'Furthermore, good man! Unimpeded eloquence in Dharma means that Bodhisattva Mahasattvas universally know the Sravakas (those who practice by listening to the teachings)
緣覺、菩薩、諸佛之法。義無礙者，乘雖有三，知其歸一，終不謂有差別之相。辭無礙者，菩薩摩訶薩於一法中作種種名，經無量劫說不可盡。聲聞、緣覺能作是說，無有是處。樂說無礙者，菩薩摩訶薩于無量劫為諸眾生演說諸法——若名、若義——種種異說不可窮盡。
「複次，善男子！法無礙者，菩薩摩訶薩雖知諸法而不取著。義無礙者，菩薩摩訶薩雖知諸義而亦不著。辭無礙者，菩薩摩訶薩雖知名字亦不取著。樂說無礙者，菩薩摩訶薩雖知樂說如是最上而亦不著。何以故？善男子！若取著者，不名菩薩。」
迦葉菩薩復白佛言：「世尊！若不取著則不知法、若知法者則是取著、若知不著則無所知，云何如來說言知法而不取著？」
佛言：「善男子！夫取著者，不名無礙；無所取著乃名無礙。善男子！是故，一切諸菩薩等有取著者則無無礙。若無無礙，不名菩薩，當知是人名為凡夫。何故取著名為凡夫？一切凡夫取著於色乃至著識。以著色故則生貪心，生貪心故為色系縛；乃至為識之所繫縛。以繫縛故，則不得免生、老、病、死、憂、悲、大苦、一切煩惱。是故，取著名為凡夫。以是義故，一切凡夫無四無礙。
「善男子！菩薩摩訶薩已於無量阿僧祇劫知見法相，以知見故則知其義。以
【現代漢語翻譯】 現代漢語譯本 關於緣覺（Pratyekabuddha，獨自覺悟者）、菩薩（Bodhisattva，追求覺悟的修行者）、諸佛（Buddha，覺悟者）的法。在義理上沒有障礙的人，雖然所乘之法有三，但知道它們最終歸於一，不會認為它們有差別之相。在言辭上沒有障礙的人，菩薩摩訶薩（Mahasattva，偉大的修行者）能在一個法中作出種種不同的名稱，經過無量劫也說不盡。聲聞（Śrāvaka，聽聞佛法而修行者）、緣覺不能做到這樣。在樂說上沒有障礙的人，菩薩摩訶薩在無量劫中為眾生演說諸法——無論是名稱還是義理——種種不同的說法，無窮無盡。 『再者，善男子！在法上沒有障礙的人，菩薩摩訶薩雖然知道諸法，卻不執著於它們。在義理上沒有障礙的人，菩薩摩訶薩雖然知道諸義，也不執著於它們。在言辭上沒有障礙的人，菩薩摩訶薩雖然知道名字，也不執著於它們。在樂說上沒有障礙的人，菩薩摩訶薩雖然知道樂說是最殊勝的，也不執著於它。為什麼呢？善男子！如果執著于這些，就不能稱為菩薩。』 迦葉菩薩（Kāśyapa Bodhisattva）又對佛說：『世尊！如果不執著，就不知道法；如果知道法，就是執著；如果知道不執著，就無所知。為什麼如來說知道法而不執著呢？』 佛說：『善男子！執著的人，不能稱為無礙；不執著的人，才稱為無礙。善男子！因此，一切菩薩如果執著，就沒有無礙。如果沒有無礙，就不能稱為菩薩，應當知道這個人是凡夫。為什麼執著被稱為凡夫呢？一切凡夫執著於色（rūpa，物質）乃至執著于識（vijñāna，意識）。因為執著於色，就產生貪心，產生貪心就被色所束縛；乃至被識所束縛。因為被束縛，就不能免除生、老、病、死、憂、悲、大苦、一切煩惱。因此，執著被稱為凡夫。因為這個原因，一切凡夫都沒有四無礙。』 『善男子！菩薩摩訶薩已經在無量阿僧祇劫（asaṃkhya kalpa，無數劫）中知見法相，因為知見法相，所以知道其義。』
【English Translation】 English version The Dharma of Pratyekabuddhas, Bodhisattvas, and all Buddhas. One who is unobstructed in meaning, though there are three vehicles, knows that they ultimately converge into one, and does not perceive them as having different characteristics. One who is unobstructed in language, a Bodhisattva Mahasattva can create various names for one Dharma, and speak about it for countless kalpas without exhausting it. Śrāvakas and Pratyekabuddhas cannot do this. One who is unobstructed in eloquence, a Bodhisattva Mahasattva expounds the Dharma for countless kalpas for all sentient beings—whether it be names or meanings—with various and inexhaustible explanations. 『Furthermore, good man! One who is unobstructed in Dharma, a Bodhisattva Mahasattva, though knowing all Dharmas, does not cling to them. One who is unobstructed in meaning, a Bodhisattva Mahasattva, though knowing all meanings, does not cling to them either. One who is unobstructed in language, a Bodhisattva Mahasattva, though knowing names, does not cling to them either. One who is unobstructed in eloquence, a Bodhisattva Mahasattva, though knowing that eloquence is the most supreme, does not cling to it either. Why is that? Good man! If one clings to these, one cannot be called a Bodhisattva.』 Kāśyapa Bodhisattva then said to the Buddha, 『World Honored One! If one does not cling, then one does not know the Dharma; if one knows the Dharma, then one is clinging; if one knows non-clinging, then one knows nothing. How can the Tathagata say that one knows the Dharma without clinging?』 The Buddha said, 『Good man! One who clings cannot be called unobstructed; one who does not cling is called unobstructed. Good man! Therefore, all Bodhisattvas who cling do not have unobstructedness. If one does not have unobstructedness, one cannot be called a Bodhisattva; know that such a person is called an ordinary being. Why is clinging called an ordinary being? All ordinary beings cling to form (rūpa) and even to consciousness (vijñāna). Because of clinging to form, greed arises, and because of greed, one is bound by form; and even bound by consciousness. Because of being bound, one cannot escape birth, old age, sickness, death, sorrow, grief, great suffering, and all afflictions. Therefore, clinging is called an ordinary being. For this reason, all ordinary beings do not have the four unobstructednesses.』 『Good man! A Bodhisattva Mahasattva has already known and seen the characteristics of Dharma for countless asaṃkhya kalpas, and because of knowing and seeing them, knows their meanings.』
見法相及知義故，而於色中不生繫著；乃至識中亦復如是。以不著故，菩薩於色不生貪心，乃至識中亦不生貪；以無貪故，則不為色之所繫縛，乃至不為識之所縛。以不縛故，則得脫于生、老、病、死、憂、悲、大苦、一切煩惱。以是義故，一切菩薩得四無礙。
「善男子！以是因緣，我為弟子十二部中說系著者名為魔縛，若不著者則脫魔縛。譬如世間有罪之人為王所縛，無罪之人王不能縛。菩薩摩訶薩亦復如是，有系著者為魔所縛，無系著者魔不能縛。以是義故，菩薩摩訶薩而無所著。
「複次，善男子！法無礙者，菩薩摩訶薩善知字持而不忘失。所謂持者，如地、如山、如眼、如雲、如人、如母。一切諸法亦復如是。義無礙者，菩薩雖知諸法名字而不知義，得義無礙則知于義。云何知義？謂地持者，如地普持一切眾生及非眾生。以是義故，名地為持。善男子！謂山持者，菩薩摩訶薩作是思惟：『何故名山而為持耶？山能持地，令無傾動，是故名持。何故複名眼為持耶？眼能持光，故名為持。何故複名云爲持耶？云名龍氣，龍氣持水，故名云持。何故複名人為持耶？人能持法及以非法，故名人持。何故複名母為持耶？母能持子，故名母持。』菩薩摩訶薩知一切法名字句義亦復如是。辭無礙者，菩薩摩訶
【現代漢語翻譯】 現代漢語譯本 因為見到法相併且理解其含義，所以對於色（rupa，物質現象）不會產生執著；乃至對於識（vijnana，意識）也是如此。因為不執著，菩薩對於色不會產生貪心，乃至對於識也不會產生貪心；因為沒有貪心，就不會被色所束縛，乃至不會被識所束縛。因為不被束縛，就能從生、老、病、死、憂愁、悲傷、大苦、一切煩惱中解脫。因為這個道理，一切菩薩都能獲得四無礙（catuh-pratisamvid，四種無礙的智慧）。 『善男子！因為這個因緣，我為弟子在十二部經中說，執著的人被稱作魔縛（mara-bandhana，魔的束縛），不執著的人則能脫離魔縛。譬如世間有罪的人會被國王束縛，無罪的人國王不能束縛。菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）也是如此，有執著的人會被魔所束縛，沒有執著的人魔不能束縛。因為這個道理，菩薩摩訶薩不會有任何執著。』 『再者，善男子！法無礙（dharma-pratisamvid，對佛法的無礙智慧）是指，菩薩摩訶薩善於瞭解文字的含義並且不會忘記。所謂『持』（dhara，保持、持有）的意思，比如地、山、眼、云、人、母。一切諸法也是如此。義無礙（artha-pratisamvid，對意義的無礙智慧）是指，菩薩雖然知道諸法的名字卻不知道其含義，獲得義無礙就能理解其含義。如何理解含義呢？比如『地持』，就像大地普遍承載一切眾生和非眾生。因為這個含義，所以稱地為『持』。善男子！所謂『山持』，菩薩摩訶薩這樣思考：『為什麼稱山為持呢？山能支撐大地，使其不傾斜動搖，所以稱為持。為什麼又稱眼為持呢？眼能保持光明，所以稱為持。為什麼又稱云爲持呢？云是龍的氣息，龍的氣息保持水，所以稱云爲持。為什麼又稱人為持呢？人能保持正法和非法，所以稱人為持。為什麼又稱母為持呢？母親能保持孩子，所以稱母為持。』菩薩摩訶薩瞭解一切法的名字、語句和含義也是如此。辭無礙（nirukti-pratisamvid，對語言的無礙智慧）是指，菩薩摩訶
【English Translation】 English version Because one sees the characteristics of the Dharma and understands their meaning, one does not become attached to form (rupa); and so it is with consciousness (vijnana). Because of non-attachment, a Bodhisattva does not develop greed for form, nor does he develop greed for consciousness; because there is no greed, he is not bound by form, nor is he bound by consciousness. Because he is not bound, he is liberated from birth, old age, sickness, death, sorrow, grief, great suffering, and all afflictions. Because of this meaning, all Bodhisattvas attain the four unobstructed knowledges (catuh-pratisamvid). 'Good man! Because of this cause, I have said to my disciples in the twelve divisions of the scriptures that those who are attached are called bound by Mara (mara-bandhana), and those who are not attached are liberated from the bonds of Mara. For example, in the world, a guilty person is bound by the king, but an innocent person cannot be bound by the king. So it is with Bodhisattva-Mahasattvas (bodhisattva-mahasattva); those who are attached are bound by Mara, and those who are not attached cannot be bound by Mara. Because of this meaning, Bodhisattva-Mahasattvas have no attachments.' 'Furthermore, good man! Unobstructed knowledge of the Dharma (dharma-pratisamvid) means that a Bodhisattva-Mahasattva is skilled in understanding the meaning of words and does not forget them. The meaning of 'holding' (dhara) is like the earth, the mountain, the eye, the cloud, the person, and the mother. All dharmas are also like this. Unobstructed knowledge of meaning (artha-pratisamvid) means that although a Bodhisattva knows the names of dharmas but does not know their meaning, by attaining unobstructed knowledge of meaning, he understands their meaning. How does one understand meaning? For example, 'earth holding' is like the earth universally supporting all sentient and non-sentient beings. Because of this meaning, the earth is called 'holding'. Good man! As for 'mountain holding', a Bodhisattva-Mahasattva thinks: 'Why is the mountain called holding? The mountain can support the earth, preventing it from tilting or shaking, therefore it is called holding. Why is the eye called holding? The eye can hold light, therefore it is called holding. Why is the cloud called holding? The cloud is the breath of the dragon, and the dragon's breath holds water, therefore the cloud is called holding. Why is a person called holding? A person can hold the Dharma and non-Dharma, therefore a person is called holding. Why is a mother called holding? A mother can hold her child, therefore a mother is called holding.' A Bodhisattva-Mahasattva understands the names, phrases, and meanings of all dharmas in the same way. Unobstructed knowledge of language (nirukti-pratisamvid) means that a Bodhisattva-Maha
薩以種種辭演說一義，亦無有義，猶如男女、舍宅、車乘、眾生等名。何故無義？善男子！夫義者，乃是菩薩、諸佛境界；辭者，凡夫境界。以知義故，得辭無礙。樂說無礙者，菩薩摩訶薩知辭知義，故於無量阿僧祇劫說辭、說義而不可盡，是名樂說無礙。
「善男子！菩薩摩訶薩于無量無邊阿僧祇劫修行世諦，以修行故，知法無礙。復于無量阿僧祇劫修第一義諦故，得義無礙。亦于無量阿僧祇劫習毗伽羅那論故，得辭無礙。亦于無量阿僧祇劫修習說世諦論故，得樂說無礙。
「善男子！聲聞、緣覺若有得是四無礙者，無有是處。善男子！九部經中，我說聲聞、緣覺之人有四無礙；聲聞、緣覺真實無有。何以故？菩薩摩訶薩為度眾生故修如是四無礙智。緣覺之人修寂滅法，志樂獨處。若化眾生，但現神通。終日默然，無所宣說。云何當有四無礙智？何故默然而無所說？緣覺不能說法度人，使得暖法、頂法、忍法、世第一法、須陀洹、斯陀含、阿那含、阿羅漢、辟支佛、菩薩摩訶薩，不能令人發阿耨多羅三藐三菩提心。何以故？善男子！緣覺出世，世間無有九部經典。是故，緣覺無辭無礙、樂說無礙。
「善男子！緣覺之人雖知諸法，無法、無礙。何以故？法無礙者，名為知字。緣覺之人雖知文字，
【現代漢語翻譯】 現代漢語譯本 菩薩用種種言辭來闡述一個道理，實際上並沒有固定的意義，就像男女、房屋、車乘、眾生等名稱一樣。為什麼說沒有固定的意義呢？善男子！所謂的『義』，是菩薩和諸佛的境界；而『辭』，則是凡夫的境界。因為理解了『義』，才能在運用『辭』時沒有障礙。所謂『樂說無礙』，是指菩薩摩訶薩既瞭解『辭』也瞭解『義』，因此在無量阿僧祇劫中宣說『辭』和『義』都無窮無盡，這就是所謂的樂說無礙。 善男子！菩薩摩訶薩在無量無邊的阿僧祇劫中修行世俗諦，通過修行，獲得了對法的無礙理解。又在無量阿僧祇劫中修行第一義諦，因此獲得了對義的無礙理解。也在無量阿僧祇劫中學習毗伽羅那論（Vyakarana，聲明論），因此獲得了對辭的無礙理解。又在無量阿僧祇劫中修習宣說世俗諦的理論，因此獲得了樂說無礙。 善男子！聲聞（Sravaka，聽聞佛法而修行的人）、緣覺（Pratyekabuddha，獨自覺悟的人）如果能獲得這四種無礙，是不可能的。善男子！在九部經典中，我說聲聞和緣覺之人有四無礙，但實際上聲聞和緣覺並沒有。為什麼呢？菩薩摩訶薩是爲了度化眾生才修習這四種無礙智。而緣覺之人修習寂滅之法，喜歡獨處。如果他們要教化眾生，也只是顯現神通。他們整天沉默不語，不作任何宣說。怎麼可能有四無礙智呢？為什麼他們沉默不語呢？因為緣覺不能說法度人，使人獲得暖法（Ushmagata，修行初期的溫暖覺受）、頂法（Murdhan，修行進入頂峰的覺受）、忍法（Ksanti，對真理的忍可）、世第一法（Laukikagradharma，世間最高的修行境界），以及須陀洹（Srotapanna，入流果）、斯陀含（Sakrdagamin，一來果）、阿那含（Anagamin，不還果）、阿羅漢（Arhat，無學果）、辟支佛（Pratyekabuddha，緣覺）的果位，也不能使人發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心）。為什麼呢？善男子！緣覺出世時，世間沒有九部經典。因此，緣覺沒有辭無礙和樂說無礙。 善男子！緣覺之人雖然知道諸法，但沒有法無礙。為什麼呢？所謂的法無礙，是指了解文字。緣覺之人雖然瞭解文字，
【English Translation】 English version Bodhisattvas use various expressions to explain a single meaning, but in reality, there is no fixed meaning, just like the names of men and women, houses, vehicles, and sentient beings. Why is there no fixed meaning? Good man! The so-called 'meaning' is the realm of Bodhisattvas and Buddhas; while 'expression' is the realm of ordinary beings. Because one understands the 'meaning,' one can use 'expression' without hindrance. The so-called 'eloquence without hindrance' means that Bodhisattva Mahasattvas understand both 'expression' and 'meaning,' and therefore, in countless asamkhya kalpas, their explanation of 'expression' and 'meaning' is inexhaustible. This is called eloquence without hindrance. Good man! Bodhisattva Mahasattvas cultivate the mundane truth in countless asamkhya kalpas. Through this cultivation, they attain unobstructed understanding of the Dharma. They also cultivate the ultimate truth in countless asamkhya kalpas, thus attaining unobstructed understanding of meaning. They also study Vyakarana (grammar) in countless asamkhya kalpas, thus attaining unobstructed understanding of expression. They also cultivate the theory of explaining the mundane truth in countless asamkhya kalpas, thus attaining eloquence without hindrance. Good man! It is impossible for Sravakas (hearers of the Dharma) and Pratyekabuddhas (solitary realizers) to attain these four kinds of unobstructed understanding. Good man! In the nine divisions of scriptures, I say that Sravakas and Pratyekabuddhas have four unobstructed understandings, but in reality, Sravakas and Pratyekabuddhas do not have them. Why is that? Bodhisattva Mahasattvas cultivate these four unobstructed wisdoms in order to liberate sentient beings. Pratyekabuddhas, on the other hand, cultivate the Dharma of quiescence and prefer to be alone. If they were to teach sentient beings, they would only manifest supernatural powers. They remain silent all day long, without making any pronouncements. How could they possibly have four unobstructed wisdoms? Why are they silent? Because Pratyekabuddhas cannot teach the Dharma to liberate people, enabling them to attain the stages of Ushmagata (warmth), Murdhan (peak), Ksanti (patience), Laukikagradharma (the highest mundane Dharma), Srotapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), Arhat (worthy one), Pratyekabuddha, or to inspire the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment). Why is that? Good man! When Pratyekabuddhas appear in the world, there are no nine divisions of scriptures. Therefore, Pratyekabuddhas do not have unobstructed expression or eloquence without hindrance. Good man! Although Pratyekabuddhas know all dharmas, they do not have unobstructed understanding of the Dharma. Why is that? The so-called unobstructed understanding of the Dharma means understanding words. Although Pratyekabuddhas understand words,
無字無礙。何以故？不知常住二字法故。是故，緣覺不得法無礙。雖知于義，無義、無礙。真知義者，知諸眾生悉有佛性。佛性義者，名為阿耨多羅三藐三菩提。以是義故，緣覺之人不得義無礙。是故，緣覺一切無有四無礙智。
「云何聲聞無四無礙？聲聞之人無有三種善巧方便。何等為三？一者、必須軟語然後受法，二者、必須粗語然後受化，三者、不軟不粗然後受化。聲聞之人無此三故，無四無礙。
「複次，聲聞、緣覺不能畢竟知辭、知義，無自在智知于境界，無有十力、四無所畏，不能畢竟渡於十二因緣大河，不能善知眾生諸根利鈍差別，未能永斷二諦疑心，不知眾生種種諸心所緣境界，不能善說第一義空。是故，二乘無四無礙。」
迦葉菩薩白佛言：「世尊！若諸聲聞、緣覺之人一切無有四無礙者，云何世尊說舍利弗智慧第一、大目犍連神通第一、摩訶拘絺羅四無礙第一？如其無者，如來何故作如是說？」
爾時，世尊贊迦葉言：「善哉，善哉。善男子！譬如恒河有無量水、辛頭大河水亦無量、博叉大河水亦無量、悉陀大河水亦無量、阿耨達池水亦無量、大海之中水亦無量，如是諸水雖同無量，然其多少其實不等。聲聞、緣覺及諸菩薩四無礙智亦復如是。善男子！若說等者，無有
【現代漢語翻譯】 現代漢語譯本 『無字無礙』是什麼意思呢？因為他們不瞭解『常住』（永恒不變）這兩個字的真正含義。因此，緣覺（pratyekabuddha，獨覺）不能獲得『法無礙』（對佛法的通達無礙）。雖然他們理解了義理，但這種理解是片面的，並非真正無礙。真正理解義理的人，會知道所有眾生都具有佛性（buddha-dhatu，成佛的潛能）。佛性的含義，就是『阿耨多羅三藐三菩提』（anuttara-samyak-sambodhi，無上正等正覺）。因為這個原因，緣覺之人不能獲得『義無礙』（對義理的理解無礙）。所以，緣覺完全不具備四無礙智（catasra-pratisamvidah，四種無礙的智慧）。 『聲聞（sravaka，聽聞佛法而修行的人）為什麼沒有四無礙智呢？』因為聲聞之人不具備三種善巧方便（upaya-kausalya，巧妙的方法）。這三種是什麼呢？第一，必須用柔和的語言才能接受佛法；第二，必須用粗獷的語言才能被教化；第三，用不柔和也不粗獷的語言才能被教化。聲聞之人不具備這三種能力，所以沒有四無礙智。 此外，聲聞和緣覺不能徹底瞭解言辭和義理，沒有自在的智慧去了解境界，沒有十力（dasabala，佛的十種力量）、四無所畏（catvari-vaisaradyani，佛的四種無所畏懼），不能徹底渡過十二因緣（dvadasanga-pratitya-samutpada，十二種相互依存的因果關係）的大河，不能善巧地瞭解眾生根性的利鈍差別，不能永遠斷除二諦（satya-dvaya，世俗諦和勝義諦）的疑惑，不瞭解眾生種種心所緣的境界，不能善巧地宣說第一義空（paramartha-sunyata，最高的空性）。因此，二乘（hinayana，小乘）沒有四無礙智。 迦葉菩薩（kasyapa-bodhisattva）對佛說：『世尊！如果所有聲聞和緣覺都沒有四無礙智，那麼世尊為什麼說舍利弗（sariputra）智慧第一、大目犍連（mahamaugalyayana）神通第一、摩訶拘絺羅（mahakausthila）四無礙第一呢？如果他們沒有四無礙智，如來（tathagata，佛的稱號）為什麼這樣說呢？』 這時，世尊讚歎迦葉說：『善哉，善哉！善男子！譬如恒河有無量的水，辛頭大河的水也無量，博叉大河的水也無量，悉陀大河的水也無量，阿耨達池的水也無量，大海中的水也無量，這些水雖然都說是無量，但它們的多少實際上是不一樣的。聲聞、緣覺和菩薩的四無礙智也是如此。善男子！如果說他們是相等的，那就沒有道理了。
【English Translation】 English version What does 『unobstructed in words』 mean? It is because they do not understand the true meaning of the two words 『constant dwelling』 (nitya-sthita). Therefore, a pratyekabuddha (one who attains enlightenment on their own) cannot attain 『unobstructedness in dharma』 (dharma-pratisamvid, unobstructed understanding of the teachings). Although they understand the meaning, this understanding is one-sided and not truly unobstructed. One who truly understands the meaning knows that all sentient beings possess buddha-nature (buddha-dhatu, the potential for Buddhahood). The meaning of buddha-nature is 『anuttara-samyak-sambodhi』 (unexcelled, complete, and perfect enlightenment). For this reason, a pratyekabuddha cannot attain 『unobstructedness in meaning』 (artha-pratisamvid, unobstructed understanding of meaning). Therefore, pratyekabuddhas completely lack the four unobstructed wisdoms (catasra-pratisamvidah, four kinds of unobstructed wisdom). 『Why do sravakas (those who hear and practice the teachings) not have the four unobstructed wisdoms?』 It is because sravakas do not possess three skillful means (upaya-kausalya, skillful methods). What are these three? First, they must use gentle language to receive the teachings; second, they must use harsh language to be taught; third, they must use language that is neither gentle nor harsh to be taught. Because sravakas do not possess these three abilities, they do not have the four unobstructed wisdoms. Furthermore, sravakas and pratyekabuddhas cannot completely understand words and meanings, do not have the wisdom to understand realms freely, do not have the ten powers (dasabala, ten powers of a Buddha), the four fearlessnesses (catvari-vaisaradyani, four kinds of fearlessness of a Buddha), cannot completely cross the great river of the twelve links of dependent origination (dvadasanga-pratitya-samutpada, twelve interdependent causal relationships), cannot skillfully understand the differences in the sharpness and dullness of sentient beings』 faculties, cannot permanently eliminate doubts about the two truths (satya-dvaya, conventional truth and ultimate truth), do not understand the various realms of sentient beings』 minds, and cannot skillfully explain the ultimate emptiness (paramartha-sunyata, the highest emptiness). Therefore, the two vehicles (hinayana, the lesser vehicle) do not have the four unobstructed wisdoms. Kasyapa Bodhisattva (kasyapa-bodhisattva) said to the Buddha: 『World Honored One! If all sravakas and pratyekabuddhas do not have the four unobstructed wisdoms, then why does the World Honored One say that Sariputra (sariputra) is foremost in wisdom, Mahamaugalyayana (mahamaugalyayana) is foremost in supernatural powers, and Mahakausthila (mahakausthila) is foremost in the four unobstructed wisdoms? If they do not have the four unobstructed wisdoms, why does the Tathagata (tathagata, an epithet of the Buddha) say this?』 At that time, the World Honored One praised Kasyapa, saying: 『Excellent, excellent! Good man! For example, the Ganges River has immeasurable water, the Sindhu River also has immeasurable water, the Vakshu River also has immeasurable water, the Sita River also has immeasurable water, the Anavatapta Lake also has immeasurable water, and the ocean also has immeasurable water. Although these waters are all said to be immeasurable, their amounts are actually different. The four unobstructed wisdoms of sravakas, pratyekabuddhas, and bodhisattvas are also like this. Good man! If it is said that they are equal, then it is not reasonable.』
是處。善男子！我為凡夫說摩訶拘絺羅四無礙智為最第一。汝所問者，其義如是。善男子！聲聞之人或有得一、或有得二，若具足四，無有是處。」
迦葉菩薩白佛言：「世尊！如佛先說〈梵行品〉中菩薩知見得四無礙者，菩薩知見則無所得、亦無有心言無所得。世尊！是菩薩摩訶薩實無所得。若使菩薩心有得者，則非菩薩，名為凡夫。云何如來說言菩薩而有所得？」
佛言：「善男子！善哉，善哉。我將欲說而汝復問。善男子！菩薩摩訶薩實無所得。無所得者，名四無礙。善男子！以何義故，無所得者名為無礙？若有得者則名為礙；有障礙者，名四顛倒。善男子！菩薩摩訶薩無四倒故，故得無礙。是故，菩薩名無所得。
「複次，善男子！無所得者則名為慧。菩薩摩訶薩得是慧，故名無所得。有所得者，名為無明。菩薩永斷無明闇故，故無所得。是故，菩薩名無所得。
「複次，善男子！無所得者，名大涅槃。菩薩摩訶薩安住如是大涅槃中，不見一切諸法性相。是故，菩薩名無所得。有所得者，名二十五有。菩薩永斷二十五有，得大涅槃。是故，菩薩名無所得。
「複次，善男子！無所得者，名為大乘。菩薩摩訶薩不住諸法，故得大乘。是故，菩薩名無所得。有所得者，名為聲聞、
【現代漢語翻譯】 現代漢語譯本： 佛說：『是這樣的。善男子！我為凡夫說，摩訶拘絺羅（Mahākauṣṭhila，佛陀弟子，以辯才著稱）的四無礙智是最殊勝的。你所問的，道理就是這樣。善男子！聲聞之人，或許能得到一種，或許能得到兩種，如果能完全具備四種，那是不可能的。』
迦葉菩薩（Kāśyapa，佛陀十大弟子之一，以頭陀行著稱）對佛說：『世尊！正如佛陀先前在《梵行品》中所說，菩薩的知見能獲得四無礙智，菩薩的知見是無所得的，也沒有心念說自己無所得。世尊！這位菩薩摩訶薩（Mahāsattva，大菩薩）實際上是無所得的。如果菩薩心中有得，那就不是菩薩，而是凡夫了。為什麼如來說菩薩是有所得的呢？』
佛說：『善男子！說得好，說得好。我正要說，你又問了。善男子！菩薩摩訶薩實際上是無所得的。無所得，就叫做四無礙。善男子！因為什麼緣故，無所得叫做無礙呢？如果有得，就叫做有礙；有障礙，就叫做四顛倒。善男子！菩薩摩訶薩沒有四顛倒，所以得到無礙。因此，菩薩被稱為無所得。
『再者，善男子！無所得就叫做智慧。菩薩摩訶薩得到這種智慧，所以被稱為無所得。有所得，就叫做無明。菩薩永遠斷除了無明的黑暗，所以無所得。因此，菩薩被稱為無所得。
『再者，善男子！無所得就叫做大涅槃（Mahāparinirvāṇa，佛教的最高境界）。菩薩摩訶薩安住于這樣的大涅槃中，不見到一切諸法的自性與現象。因此，菩薩被稱為無所得。有所得，就叫做二十五有（佛教認為眾生輪迴的二十五種存在狀態）。菩薩永遠斷除了二十五有，得到大涅槃。因此，菩薩被稱為無所得。
『再者，善男子！無所得就叫做大乘（Mahāyāna，佛教的流派之一）。菩薩摩訶薩不住于諸法，所以得到大乘。因此，菩薩被稱為無所得。有所得，就叫做聲聞（Śrāvaka，佛教的初級修行者）。』
【English Translation】 English version: The Buddha said, 'It is so. Good man! I say that for ordinary people, the four unobstructed wisdoms of Mahākauṣṭhila (a disciple of the Buddha known for his eloquence) are the most supreme. What you have asked about, the meaning is like this. Good man! Among the Śrāvakas (hearers, disciples), some may attain one, some may attain two, but if they were to fully possess all four, that is not possible.'
The Bodhisattva Kāśyapa (one of the Buddha's ten great disciples, known for his ascetic practices) said to the Buddha, 'World Honored One! Just as the Buddha previously said in the 'Brahmacarya Chapter' that a Bodhisattva's knowledge and insight can attain the four unobstructed wisdoms, a Bodhisattva's knowledge and insight is without attainment, and there is no thought of saying they are without attainment. World Honored One! This Bodhisattva Mahāsattva (great being) is truly without attainment. If a Bodhisattva has attainment in their mind, then they are not a Bodhisattva, but an ordinary person. Why does the Tathāgata (Buddha) say that a Bodhisattva has attainment?'
The Buddha said, 'Good man! Excellent, excellent. I was about to speak, and you have asked again. Good man! A Bodhisattva Mahāsattva is truly without attainment. Without attainment is called the four unobstructed wisdoms. Good man! For what reason is without attainment called unobstructed? If there is attainment, it is called obstructed; if there is obstruction, it is called the four inversions. Good man! Because a Bodhisattva Mahāsattva has no four inversions, they attain unobstructedness. Therefore, a Bodhisattva is called without attainment.'
'Furthermore, good man! Without attainment is called wisdom. A Bodhisattva Mahāsattva attains this wisdom, therefore they are called without attainment. Having attainment is called ignorance. A Bodhisattva forever cuts off the darkness of ignorance, therefore they are without attainment. Therefore, a Bodhisattva is called without attainment.'
'Furthermore, good man! Without attainment is called great Nirvāṇa (the highest state in Buddhism). A Bodhisattva Mahāsattva dwells in such great Nirvāṇa, not seeing the nature and characteristics of all dharmas (phenomena). Therefore, a Bodhisattva is called without attainment. Having attainment is called the twenty-five existences (the twenty-five states of existence in which beings transmigrate according to Buddhism). A Bodhisattva forever cuts off the twenty-five existences and attains great Nirvāṇa. Therefore, a Bodhisattva is called without attainment.'
'Furthermore, good man! Without attainment is called the Mahāyāna (one of the major branches of Buddhism). A Bodhisattva Mahāsattva does not dwell in dharmas, therefore they attain the Mahāyāna. Therefore, a Bodhisattva is called without attainment. Having attainment is called a Śrāvaka (a hearer, a basic practitioner of Buddhism).'
辟支佛道。菩薩永斷二乘道故，得於佛道。是故，菩薩名無所得。
「複次，善男子！無所得者，名方等經。菩薩讀誦如是經故，得大涅槃。是故，菩薩名無所得。有所得者，名十一部經。菩薩所修純說方等大乘經典，是故，菩薩名無所得。
「複次，善男子！無所有者，名為虛空。世間無物，名為虛空。菩薩得是虛空三昧無所見故，是故，菩薩名無所得。有所得者，名生死輪。一切凡夫輪迴生死，故有所見。菩薩永斷一切生死，是故，菩薩名無所得。
「複次，善男子！菩薩摩訶薩無所得者，名常、樂、我、凈。菩薩摩訶薩見佛性故，得常、樂、我、凈。是故，菩薩名無所得。有所得者，名無常、無樂、無我、無凈。菩薩摩訶薩斷是無常、無樂、無我、無凈，是故菩薩名無所得。
「複次，善男子！無所得者，名第一義空。菩薩摩訶薩觀第一義空悉無所見，是故，菩薩名無所得。有所得者，名為五見。菩薩永斷是五見故，得第一義空。是故，菩薩名無所得。
「複次，善男子！無所得者，名為阿耨多羅三藐三菩提。菩薩摩訶薩得阿耨多羅三藐三菩提時悉無所見，是故，菩薩名無所得。有所得者，名為聲聞、緣覺菩提。菩薩永斷二乘菩提，是故，菩薩名無所得。
「善男子！汝
【現代漢語翻譯】 現代漢語譯本：辟支佛（Pratyekabuddha）的道。菩薩因為永遠斷絕了二乘（聲聞乘和緣覺乘）之道，所以證得了佛道。因此，菩薩被稱為『無所得』。 『再者，善男子！』無所得』指的是《方等經》（Vaipulya Sutra）。菩薩因為讀誦這樣的經典，所以證得大涅槃。因此，菩薩被稱為『無所得』。『有所得』指的是十一部經。菩薩所修行的純粹是宣說方等大乘經典的，因此，菩薩被稱為『無所得』。 『再者，善男子！』無所有』指的是虛空。世間沒有事物，就稱為虛空。菩薩證得這種虛空三昧，因為沒有所見，所以，菩薩被稱為『無所得』。『有所得』指的是生死輪迴。一切凡夫都在生死中輪迴，所以有所見。菩薩永遠斷絕一切生死，因此，菩薩被稱為『無所得』。 『再者，善男子！菩薩摩訶薩的』無所得』指的是常、樂、我、凈。菩薩摩訶薩因為見到佛性，所以證得常、樂、我、凈。因此，菩薩被稱為『無所得』。『有所得』指的是無常、無樂、無我、無凈。菩薩摩訶薩斷絕了這種無常、無樂、無我、無凈，因此，菩薩被稱為『無所得』。 『再者，善男子！』無所得』指的是第一義空。菩薩摩訶薩觀察第一義空，完全沒有所見，因此，菩薩被稱為『無所得』。『有所得』指的是五見。菩薩永遠斷絕了這五見，所以證得第一義空。因此，菩薩被稱為『無所得』。 『再者，善男子！』無所得』指的是阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。菩薩摩訶薩證得阿耨多羅三藐三菩提時，完全沒有所見，因此，菩薩被稱為『無所得』。『有所得』指的是聲聞、緣覺的菩提。菩薩永遠斷絕了二乘的菩提，因此，菩薩被稱為『無所得』。 『善男子！你』
【English Translation】 English version: The path of the Pratyekabuddha (a self-enlightened Buddha). Because Bodhisattvas eternally sever the path of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna), they attain the Buddha path. Therefore, Bodhisattvas are called 『non-attainment』. 『Furthermore, good man! 『Non-attainment』 refers to the Vaipulya Sutra. Because Bodhisattvas recite such sutras, they attain great Nirvana. Therefore, Bodhisattvas are called 『non-attainment』. 『Attainment』 refers to the eleven parts of the scriptures. Bodhisattvas cultivate purely the great vehicle scriptures that expound the Vaipulya, therefore, Bodhisattvas are called 『non-attainment』. 『Furthermore, good man! 『Non-existence』 refers to emptiness. The absence of things in the world is called emptiness. Because Bodhisattvas attain this emptiness samadhi and have no perception, therefore, Bodhisattvas are called 『non-attainment』. 『Attainment』 refers to the cycle of birth and death. All ordinary beings revolve in the cycle of birth and death, therefore they have perception. Bodhisattvas eternally sever all birth and death, therefore, Bodhisattvas are called 『non-attainment』. 『Furthermore, good man! The 『non-attainment』 of Bodhisattva Mahasattvas refers to permanence, bliss, self, and purity. Because Bodhisattva Mahasattvas see the Buddha-nature, they attain permanence, bliss, self, and purity. Therefore, Bodhisattvas are called 『non-attainment』. 『Attainment』 refers to impermanence, non-bliss, non-self, and non-purity. Bodhisattva Mahasattvas sever this impermanence, non-bliss, non-self, and non-purity, therefore, Bodhisattvas are called 『non-attainment』. 『Furthermore, good man! 『Non-attainment』 refers to the ultimate emptiness. Bodhisattva Mahasattvas observe the ultimate emptiness and have no perception, therefore, Bodhisattvas are called 『non-attainment』. 『Attainment』 refers to the five views. Bodhisattvas eternally sever these five views, therefore they attain the ultimate emptiness. Therefore, Bodhisattvas are called 『non-attainment』. 『Furthermore, good man! 『Non-attainment』 refers to Anuttara-samyak-sambodhi (unexcelled complete enlightenment). When Bodhisattva Mahasattvas attain Anuttara-samyak-sambodhi, they have no perception, therefore, Bodhisattvas are called 『non-attainment』. 『Attainment』 refers to the Bodhi of Śrāvakas and Pratyekabuddhas. Bodhisattvas eternally sever the Bodhi of the two vehicles, therefore, Bodhisattvas are called 『non-attainment』. 『Good man! You』
之所問亦無所得，我之所說亦無所得。若說有得，是魔眷屬，非我弟子。」
迦葉菩薩白佛言：「世尊！為我說是菩薩無所得時，無量眾生斷有相心。以是事故，我敢咨啟無所得義，令如是等無量眾生離魔眷屬，為佛弟子。」
迦葉菩薩白佛言：「世尊！如來先於娑羅雙樹間為純陀說偈：
「『本有今無、 本無今有， 三世有法， 無有是處。』
「世尊！是義云何？」
佛言：「善男子！我為化度諸眾生故而作是說，亦為聲聞、辟支佛故而作是說，亦為文殊師利法王子故而作是說，不但正為純陀一人說是偈也。時文殊師利將欲問我，我知其心而為說之。我既說已，文殊師利即得解了。」
迦葉菩薩言：「世尊！如文殊等，詎有幾人能了是義？惟愿如來更為大眾廣分別說。」
「善男子！諦聽諦聽，今當爲汝重敷演之。言本有者，我昔本有無量煩惱；以煩惱故，現在無有大般涅槃。言本無者，本無般若波羅蜜；以無般若波羅蜜故，現在具有諸煩惱結。若有沙門、若婆羅門、若天、若魔、若梵、若人說言：『如來去、來、現在有煩惱。』者，無有是處。
「複次，善男子！言本有者，我本有父母和合之身，是故，現在無有金剛微妙法身。言本無者，我身本無三
【現代漢語翻譯】 現代漢語譯本：我所問的也沒有任何所得，我所說的也沒有任何所得。如果說有所得，那就是魔的眷屬，不是我的弟子。 迦葉菩薩對佛說：『世尊！爲了我解說菩薩無所得的道理，讓無量眾生斷除執著于有相的心。因為這個緣故，我才敢請教無所得的意義，讓這些無量眾生脫離魔的眷屬，成為佛的弟子。』 迦葉菩薩對佛說：『世尊！如來先前在娑羅雙樹之間為純陀說了偈語： 『本來有的現在沒有，本來沒有的現在有，三世有法，沒有這樣的道理。』 『世尊！這是什麼意思呢？』 佛說：『善男子！我爲了教化度脫眾生才這樣說，也爲了聲聞、辟支佛才這樣說，也爲了文殊師利（Manjusri，智慧的象徵）法王子才這樣說，不僅僅是隻為純陀一人說這個偈語。當時文殊師利將要問我，我瞭解他的心意就為他說了。我說了之後，文殊師利就理解了。』 迦葉菩薩說：『世尊！像文殊師利這樣的人，能理解這個道理的能有幾個呢？希望如來再為大眾廣泛地分別解說。』 『善男子！仔細聽，仔細聽，我現在為你重新詳細地闡述。說本來有，是指我過去本來有無量的煩惱；因為有煩惱的緣故，現在沒有大般涅槃（Mahaparinirvana，最終的解脫）。說本來沒有，是指本來沒有般若波羅蜜（Prajnaparamita，智慧的完美）；因為沒有般若波羅蜜的緣故，現在具有各種煩惱的束縛。如果有沙門（Sramana，出家修行者）、婆羅門（Brahmana，祭司）、天、魔、梵天、人說：『如來過去、現在、未來有煩惱。』，這是沒有道理的。 『再者，善男子！說本來有，是指我本來有父母和合的身體，因此，現在沒有金剛微妙法身（Vajra-subtle Dharmakaya，佛的法身）。說本來沒有，是指我身本來沒有三
【English Translation】 English version: What I have asked is also without attainment, and what I have spoken is also without attainment. If it is said that there is attainment, that is the retinue of Mara, not my disciple. Kasyapa Bodhisattva said to the Buddha, 'World Honored One! For the sake of my explaining the principle of the Bodhisattva's non-attainment, so that countless sentient beings may sever their minds attached to forms. For this reason, I dare to inquire about the meaning of non-attainment, so that these countless sentient beings may leave the retinue of Mara and become disciples of the Buddha.' Kasyapa Bodhisattva said to the Buddha, 'World Honored One! The Tathagata previously spoke a verse for Cunda between the twin Sala trees: 'Originally there was, now there is not; originally there was not, now there is; the dharmas of the three times, there is no such principle.' 'World Honored One! What is the meaning of this?' The Buddha said, 'Good man! I spoke this way to teach and liberate all sentient beings, and also for the sake of the Sravakas and Pratyekabuddhas, and also for the sake of Manjusri (symbol of wisdom), the Dharma Prince, not just for Cunda alone. At that time, Manjusri was about to ask me, and knowing his mind, I spoke it for him. After I spoke, Manjusri immediately understood.' Kasyapa Bodhisattva said, 'World Honored One! How many people like Manjusri can understand this meaning? I wish the Tathagata would further explain it in detail for the assembly.' 'Good man! Listen carefully, listen carefully, now I will explain it to you again in detail. Saying 'originally there was' means that I originally had countless afflictions; because of afflictions, now there is no Great Nirvana (ultimate liberation). Saying 'originally there was not' means that originally there was no Prajnaparamita (perfection of wisdom); because there was no Prajnaparamita, now there are various bonds of afflictions. If any Sramana (ascetic), Brahmana (priest), deva, Mara, Brahma, or human says, 'The Tathagata has afflictions in the past, present, and future,' there is no such principle. 'Furthermore, good man! Saying 'originally there was' means that I originally had a body formed by the union of parents, therefore, now there is no Vajra-subtle Dharmakaya (Buddha's Dharma body). Saying 'originally there was not' means that my body originally did not have the three
十二相、八十種好；以本無有三十二相、八十種好故，現在具有四百四病。若有沙門、若婆羅門、若天、若魔、若梵、若人說言：『如來去、來、現在有病苦。』者，無有是處。
「複次，善男子！言本有者，我昔本有無常、無我、無樂、無凈；以有無常、無我、無樂、無凈故，現在無有阿耨多羅三藐三菩提。言本無者，本不見佛性；以不見故，無常、樂、我、凈。若有沙門、若婆羅門、若天、若魔、若梵、若人說言：『如來去、來、現在無常、樂、我、凈。』者，無有是處。
「複次，善男子！言本有者，本有凡夫修苦行心，謂得阿耨多羅三藐三菩提，以是事故，現在不能破壞四魔。言本無者，我本無有六波羅蜜；以本無有六波羅蜜故，修行凡夫苦行之心，謂得阿耨多羅三藐三菩提。若有沙門、若婆羅門、若天、若魔、若梵、若人說言：『如來去、來、現在有苦行。』者，無有是處。
「複次，善男子！言本有者，我昔本有雜食之身；以食身故，現在無有無邊之身。言本無者，本無三十七助道法；以無三十七助道法故，現在具有雜食之身。若有沙門、若婆羅門、若天、若魔、若梵、若人說言：『如來去、來、現在有雜食身。』者，無有是處。
「複次，善男子！言本有者，我昔本有一切法
【現代漢語翻譯】 現代漢語譯本 三十二相（佛陀的32種主要身體特徵）、八十種好（佛陀的80種次要身體特徵）；因為本來就沒有三十二相、八十種好，所以現在才有四百四病（指身體的各種疾病）。如果有沙門（出家修道者）、婆羅門（古印度祭司階層）、天、魔、梵（天神）、人說：『如來過去、現在、未來有病苦。』，這是不可能的。 再說，善男子！說『本有』，是指我過去本來有無常、無我、無樂、無凈；因為有無常、無我、無樂、無凈，所以現在沒有阿耨多羅三藐三菩提（無上正等正覺）。說『本無』，是指本來沒有見到佛性；因為沒有見到佛性，所以有無常、樂、我、凈。如果有沙門、婆羅門、天、魔、梵、人說：『如來過去、現在、未來有無常、樂、我、凈。』，這是不可能的。 再說，善男子！說『本有』，是指我過去有凡夫修苦行的心，認為這樣可以得到阿耨多羅三藐三菩提，因為這個原因，現在不能夠破壞四魔（指煩惱魔、五陰魔、死魔、天魔）。說『本無』，是指我本來沒有六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）；因為本來沒有六波羅蜜，所以修行凡夫苦行之心，認為這樣可以得到阿耨多羅三藐三菩提。如果有沙門、婆羅門、天、魔、梵、人說：『如來過去、現在、未來有苦行。』，這是不可能的。 再說，善男子！說『本有』，是指我過去本來有雜食之身；因為是雜食之身，所以現在沒有無邊之身。說『本無』，是指本來沒有三十七助道法（四念處、四正勤、四如意足、五根、五力、七菩提分、八正道）；因為沒有三十七助道法，所以現在有雜食之身。如果有沙門、婆羅門、天、魔、梵、人說：『如來過去、現在、未來有雜食之身。』，這是不可能的。 再說，善男子！說『本有』，是指我過去本來有一切法
【English Translation】 English version The thirty-two marks (of a Buddha's major physical characteristics) and eighty minor marks (of a Buddha's minor physical characteristics); because originally there were no thirty-two marks and eighty minor marks, therefore now there are four hundred and four diseases (referring to various physical ailments). If any Shramana (ascetic), Brahmin (ancient Indian priestly class), Deva (god), Mara (demon), Brahma (god), or human says: 'The Tathagata (Buddha) in the past, present, or future has suffering from illness,' it is not possible. Furthermore, good man! Saying 'originally had' refers to the fact that I originally had impermanence, no-self, no-joy, and no-purity; because of having impermanence, no-self, no-joy, and no-purity, therefore now there is no Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). Saying 'originally did not have' refers to the fact that originally the Buddha-nature was not seen; because it was not seen, there is impermanence, joy, self, and purity. If any Shramana, Brahmin, Deva, Mara, Brahma, or human says: 'The Tathagata in the past, present, or future has impermanence, joy, self, and purity,' it is not possible. Furthermore, good man! Saying 'originally had' refers to the fact that I originally had the mind of a common person practicing asceticism, thinking that this would attain Anuttara-samyak-sambodhi, and because of this, now I cannot destroy the four Maras (referring to the Mara of afflictions, the Mara of the five aggregates, the Mara of death, and the Mara of the gods). Saying 'originally did not have' refers to the fact that I originally did not have the six Paramitas (generosity, morality, patience, diligence, meditation, and wisdom); because originally there were no six Paramitas, therefore I practiced the asceticism of a common person, thinking that this would attain Anuttara-samyak-sambodhi. If any Shramana, Brahmin, Deva, Mara, Brahma, or human says: 'The Tathagata in the past, present, or future has ascetic practices,' it is not possible. Furthermore, good man! Saying 'originally had' refers to the fact that I originally had a body that consumed mixed food; because it was a body that consumed mixed food, therefore now there is no boundless body. Saying 'originally did not have' refers to the fact that originally there were no thirty-seven aids to enlightenment (the four foundations of mindfulness, the four right exertions, the four bases of power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold path); because there were no thirty-seven aids to enlightenment, therefore now there is a body that consumes mixed food. If any Shramana, Brahmin, Deva, Mara, Brahma, or human says: 'The Tathagata in the past, present, or future has a body that consumes mixed food,' it is not possible. Furthermore, good man! Saying 'originally had' refers to the fact that I originally had all dharmas
中取著之心；以是事故，現在無有畢竟空定。言本無者，我本無有中道實義；以無中道真實義故，於一切法則有著心。若有沙門、若婆羅門、若天、若魔、若梵、若人說言：『如來去、來、現在說一切法是有相。』者，無有是處。
「複次，善男子！言本有者，我初得阿耨多羅三藐三菩提時有諸鈍根聲聞弟子；以有鈍根聲聞弟子故，不得演說一乘之實。言本無者，本無利根人中象王迦葉菩薩等；以無利根迦葉等故，隨宜方便開示三乘。若有沙門、若婆羅門、若天、若魔、若梵、若人說言：『如來去、來、現在畢竟演說三乘法。』者，無有是處。
「複次，善男子！言本有者，我本說言卻後三月于娑羅雙樹當般涅槃，是故現在不得演說大方等典《大般涅槃》。言本無者，本昔無有文殊師利大菩薩等；以無有故，現在說言如來無常。若有沙門、若婆羅門、若天、若魔、若梵、若人說言：『如來去、來、現在是無常。』者，無有是處。
「善男子！如來普為諸眾生故，雖知諸法說言不知，雖見諸法說言不見；有相之法說言無相，無相之法說言有相；實有無常說言有常，實有有常說言無常；我、樂、凈等亦復如是；三乘之法說言一乘，一乘之法隨宜說三；略相說廣，廣相說略；四重之法說偷蘭遮，偷蘭遮法
【現代漢語翻譯】 現代漢語譯本 執著于『有』的心；因為這個緣故，現在沒有究竟空定的說法。說『本無』，是指我本來沒有中道實義；因為沒有中道真實義，所以對於一切法則都有執著心。如果有沙門、婆羅門、天、魔、梵、人說：『如來過去、現在、未來所說的一切法都是有相的。』，這是不正確的。 其次，善男子！說『本有』，是指我最初證得阿耨多羅三藐三菩提（無上正等正覺）時，有許多根器遲鈍的聲聞弟子；因為有根器遲鈍的聲聞弟子，所以不能宣說一乘（唯一佛乘）的真實教義。說『本無』，是指本來沒有像象王迦葉菩薩等這樣根器銳利的人；因為沒有根器銳利的迦葉等，所以隨順方便開示三乘（聲聞乘、緣覺乘、菩薩乘）。如果有沙門、婆羅門、天、魔、梵、人說：『如來過去、現在、未來究竟宣說三乘法。』，這是不正確的。 其次，善男子！說『本有』，是指我本來宣說在三個月後於娑羅雙樹（沙羅樹）下當入般涅槃（圓寂），所以現在不能宣說大方等經典《大般涅槃經》。說『本無』，是指本來沒有文殊師利大菩薩等；因為沒有他們，所以現在說如來是無常的。如果有沙門、婆羅門、天、魔、梵、人說：『如來過去、現在、未來是無常的。』，這是不正確的。 善男子！如來爲了普度一切眾生，雖然知道諸法卻說不知道，雖然見到諸法卻說沒見到；有相的法說成無相，無相的法說成有相；實際上是無常的說成有常，實際上是有常的說成無常；我、樂、凈等也是如此；三乘的法說成一乘，一乘的法隨順方便說成三乘；略說成廣，廣說成略；四重罪說成偷蘭遮罪，偷蘭遮罪說成四重罪。
【English Translation】 English version Clinging to the mind of 'existence'; because of this, there is now no ultimate emptiness. Saying 'originally non-existent' means that I originally did not have the true meaning of the Middle Way; because there is no true meaning of the Middle Way, there is attachment to all dharmas. If any śramaṇa (monk), brāhmaṇa (priest), deva (god), māra (demon), brahma (creator god), or human says: 'The Tathāgata (Buddha) in the past, present, and future speaks of all dharmas as having characteristics,' this is not correct. Furthermore, good man! Saying 'originally existent' means that when I first attained Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment), there were many śrāvaka (hearer) disciples with dull faculties; because there were śrāvaka disciples with dull faculties, I could not expound the truth of the Ekayāna (One Vehicle). Saying 'originally non-existent' means that there were originally no sharp-witted individuals like the elephant king Kāśyapa Bodhisattva; because there were no sharp-witted individuals like Kāśyapa, I expediently revealed the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). If any śramaṇa, brāhmaṇa, deva, māra, brahma, or human says: 'The Tathāgata in the past, present, and future ultimately expounds the Three Vehicles,' this is not correct. Furthermore, good man! Saying 'originally existent' means that I originally declared that I would enter Parinirvāṇa (final extinction) under the twin śāla trees (Shorea robusta) in three months, therefore I cannot now expound the Mahāvaipulya (Great Extensive) scripture, the Mahāparinirvāṇa Sūtra. Saying 'originally non-existent' means that there were originally no great Bodhisattvas like Mañjuśrī; because they were not there, it is now said that the Tathāgata is impermanent. If any śramaṇa, brāhmaṇa, deva, māra, brahma, or human says: 'The Tathāgata in the past, present, and future is impermanent,' this is not correct. Good man! The Tathāgata, for the sake of all sentient beings, although knowing all dharmas, says that he does not know, and although seeing all dharmas, says that he does not see; dharmas with characteristics are said to be without characteristics, and dharmas without characteristics are said to have characteristics; what is actually impermanent is said to be permanent, and what is actually permanent is said to be impermanent; the same is true for self, bliss, purity, etc.; the Three Vehicles are said to be the One Vehicle, and the One Vehicle is expediently said to be the Three Vehicles; the concise is spoken of as extensive, and the extensive is spoken of as concise; the four grave offenses are spoken of as sthūlātyaya offenses, and sthūlātyaya offenses are spoken of as four grave offenses.
說為四重；犯說非犯，非犯說犯；輕罪說重，重罪說輕。何以故？如來明見眾生根故。
「善男子！如來雖作是說，終無虛妄。何以故？虛妄之語即是罪過。如來悉斷一切罪過，云何當有虛妄語耶？善男子！如來雖無虛妄之言，若知眾生因虛妄說得法利者，隨宜方便則為說之。
「善男子！一切世諦若於如來即是第一義諦。何以故？諸佛世尊為第一義故說於世諦，亦令眾生得第一義諦。若使眾生不得如是第一義者，諸佛終不宣說世諦。
「善男子！如來有時演說世諦，眾生謂佛說第一義諦；有時演說第一義諦，眾生謂佛說於世諦。是則諸佛甚深境界，非是聲聞、緣覺所知。善男子！是故，汝先不應難言：『菩薩摩訶薩無所得也。』菩薩常得第一義諦，云何難言：『無所得。』耶？」
迦葉復言：「世尊！第一義諦亦名為道、亦名菩提、亦名涅槃。若有菩薩言有得道，菩提、涅槃即是無常。何以故？法若常者，則不可得。猶如虛空，誰有得者？世尊！如世間物，本無今有，名為無常。道亦如是，道若可得則名無常。法若常者，無得、無生，猶如佛性，無得、無生。世尊！夫道者，非色、非不色，不長、不短，非高、非下，非生、非滅，非赤、非白、非青、非黃，非有、非無。云何如來說言可得
【現代漢語翻譯】 現代漢語譯本 說為四種情況：犯戒說成不犯戒，不犯戒說成犯戒；輕罪說成重罪，重罪說成輕罪。為什麼呢？因為如來明瞭地看到眾生的根性。 『善男子！如來雖然這樣說，最終沒有虛妄。為什麼呢？虛妄的言語就是罪過。如來已經斷除一切罪過，怎麼會有虛妄的言語呢？善男子！如來雖然沒有虛妄的言語，如果知道眾生因為虛妄的說法能夠得到佛法利益，就隨順方便為他們說（虛妄之語）。』 『善男子！一切世俗諦，對於如來來說就是第一義諦。為什麼呢？諸佛世尊爲了第一義的緣故而說世俗諦，也讓眾生得到第一義諦。如果眾生不能得到這樣的第一義，諸佛最終不會宣說世俗諦。』 『善男子！如來有時演說世俗諦，眾生認為佛說的是第一義諦；有時演說第一義諦，眾生認為佛說的是世俗諦。這就是諸佛甚深的境界，不是聲聞、緣覺所能知道的。善男子！因此，你先前不應該質疑說：『菩薩摩訶薩沒有所得。』菩薩常常得到第一義諦，怎麼能質疑說：『沒有所得』呢？』 迦葉又說：『世尊！第一義諦也叫做道（marga，修行之路）、也叫做菩提（bodhi，覺悟）、也叫做涅槃（nirvana，解脫）。如果有菩薩說有得到道、菩提、涅槃，那麼道、菩提、涅槃就是無常的。為什麼呢？法如果是常住不變的，就不可得到。就像虛空一樣，誰能得到它呢？世尊！就像世間的物體，本來沒有現在有了，叫做無常。道也是這樣，道如果可以得到就叫做無常。法如果是常住不變的，就沒有得到、沒有產生，就像佛性（buddha-dhatu，佛的本性），沒有得到、沒有產生。世尊！所謂道，不是色（rupa，物質），也不是非色，不長也不短，不高也不低，不生也不滅，不是紅色也不是白色，不是青色也不是黃色，不是有也不是無。怎麼如來說可以得到呢？』
【English Translation】 English version It is spoken of in four ways: saying a transgression is not a transgression, saying a non-transgression is a transgression; saying a minor offense is a major offense, saying a major offense is a minor offense. Why is this? Because the Tathagata clearly sees the roots of sentient beings. 'Good man! Although the Tathagata speaks in this way, ultimately there is no falsehood. Why is this? False speech is a transgression. The Tathagata has completely cut off all transgressions, how could there be false speech? Good man! Although the Tathagata has no false speech, if he knows that sentient beings can gain Dharma benefits through false speech, he will speak it according to the appropriate means.' 'Good man! All worldly truths, for the Tathagata, are the ultimate truth. Why is this? The Buddhas, World Honored Ones, speak of worldly truths for the sake of the ultimate truth, and also to enable sentient beings to attain the ultimate truth. If sentient beings cannot attain such ultimate truth, the Buddhas would ultimately not proclaim worldly truths.' 'Good man! Sometimes the Tathagata expounds worldly truths, and sentient beings think the Buddha is speaking of the ultimate truth; sometimes he expounds the ultimate truth, and sentient beings think the Buddha is speaking of worldly truths. This is the profound realm of the Buddhas, not known by Sravakas (hearers) and Pratyekabuddhas (solitary realizers). Good man! Therefore, you should not have previously questioned, saying: 『Bodhisattva Mahasattvas have no attainment.』 Bodhisattvas always attain the ultimate truth, how can you question, saying: 『There is no attainment』?' Kasyapa further said: 'World Honored One! The ultimate truth is also called the path (marga), also called bodhi (enlightenment), also called nirvana (liberation). If there is a Bodhisattva who says there is attainment of the path, bodhi, and nirvana, then the path, bodhi, and nirvana are impermanent. Why is this? If a dharma is permanent, it cannot be attained. Like space, who can attain it? World Honored One! Like worldly objects, originally not existing and now existing, this is called impermanence. The path is also like this, if the path can be attained, it is called impermanent. If a dharma is permanent, there is no attainment, no arising, like Buddha-nature (buddha-dhatu), there is no attainment, no arising. World Honored One! The so-called path is neither form (rupa) nor non-form, neither long nor short, neither high nor low, neither arising nor ceasing, neither red nor white, neither blue nor yellow, neither existent nor non-existent. How can the Tathagata say it can be attained?'
？菩提、涅槃亦復如是。」
佛言：「如是，如是。善男子！道有二種：一者、常，二者、無常。菩提之相亦有二種：一者、常，二者、無常。涅槃亦爾。外道道者名為無常，內道道者名之為常；聲聞、緣覺所有菩提名為無常，菩薩、諸佛所有菩提名之為常；外解脫者名為無常，內解脫者名之為常。善男子！道與菩提及以涅槃悉名為常。一切眾生常為無量煩惱所覆，無慧眼故，不能得見。而諸眾生為欲見故，修戒、定、慧；以修行故，見道、菩提及以涅槃。
「是名菩薩得道、菩提及涅槃也。
「道之性相實不生、滅。以是義故，不可捉持。
「善男子！道者，雖無色像可見、稱量可知，而實有用。善男子！如眾生心，雖非是色，非長、非短，非粗、非細，非縛、非解，非是見法、而亦是有。以是義故，我為須達說言：『長者！心為城主。長者！若不護心，則不護身、口；若護心者，則護身、口。以不善護是身、口故，令諸眾生到三惡趣；護身、口者，則令眾生得人天涅槃。得，名真實；其不得者，名不真實。』
「善男子！道與菩提及以涅槃亦復如是，亦有、亦常。如其無者，云何能斷一切煩惱？以其有故，一切菩薩了了見知。
「善男子！見有二種：一、相貌見，二、了了
【現代漢語翻譯】 現代漢語譯本：『菩提（覺悟）、涅槃（寂滅）也是如此。』 佛說：『是的，是的。善男子！道（真理）有兩種：一是常（永恒），二是無常（變遷）。菩提的相也有兩種：一是常，二是無常。涅槃也是如此。外道所說的道是無常的，內道所說的道是常的；聲聞（小乘弟子）、緣覺（獨覺者）所證得的菩提是無常的，菩薩、諸佛所證得的菩提是常的；外道所說的解脫是無常的，內道所說的解脫是常的。善男子！道與菩提以及涅槃都稱為常。一切眾生常被無量的煩惱所覆蓋，因為沒有智慧的眼睛，所以不能看見。而這些眾生爲了想要看見，所以修行戒、定、慧；因為修行，所以能看見道、菩提以及涅槃。 『這就是菩薩證得道、菩提和涅槃。』 『道的本性實際上是不生不滅的。因為這個道理，所以不可執取。』 『善男子！道，雖然沒有顏色和形狀可以看見、稱量，但實際上是有用的。善男子！就像眾生的心，雖然不是色法，不是長、不是短，不是粗、不是細，不是束縛、不是解脫，不是可見之法，但也是存在的。因為這個道理，我為須達（給孤獨長者）說：『長者！心是城主。長者！如果不守護心，就不能守護身、口；如果守護心，就能守護身、口。因為不善於守護身、口，使眾生墮入三惡道；守護身、口，就能使眾生得到人天涅槃。得到，稱為真實；沒有得到，稱為不真實。』 『善男子！道與菩提以及涅槃也是如此，既是存在，又是永恒。如果它們不存在，怎麼能斷除一切煩惱？因為它們存在，一切菩薩才能清楚地瞭解和看見。』 『善男子！見有兩種：一是相貌見，二是了了見。』
【English Translation】 English version: 'Bodhi (enlightenment) and Nirvana (extinction) are also like this.' The Buddha said, 'Yes, yes. Good man! The path (truth) has two aspects: one is permanent (eternal), and the other is impermanent (transient). The nature of Bodhi also has two aspects: one is permanent, and the other is impermanent. Nirvana is also like this. The path spoken of by externalists is impermanent, while the path spoken of by internalists is permanent; the Bodhi attained by Sravakas (disciples of the Hinayana) and Pratyekabuddhas (solitary realizers) is impermanent, while the Bodhi attained by Bodhisattvas and Buddhas is permanent; the liberation spoken of by externalists is impermanent, while the liberation spoken of by internalists is permanent. Good man! The path, Bodhi, and Nirvana are all called permanent. All sentient beings are constantly covered by immeasurable afflictions, and because they do not have the eye of wisdom, they cannot see. And these sentient beings, in order to see, cultivate precepts, concentration, and wisdom; because of cultivation, they can see the path, Bodhi, and Nirvana.' 'This is what it means for a Bodhisattva to attain the path, Bodhi, and Nirvana.' 'The nature of the path is actually neither arising nor ceasing. Because of this principle, it cannot be grasped.' 'Good man! The path, although it has no color or form that can be seen or measured, is actually useful. Good man! Like the minds of sentient beings, although it is not a form, not long, not short, not coarse, not fine, not bound, not liberated, not a visible phenomenon, it also exists. Because of this principle, I said to Sudatta (Anathapindika), 'Elder! The mind is the city lord. Elder! If you do not guard the mind, you cannot guard the body and mouth; if you guard the mind, you can guard the body and mouth. Because of not guarding the body and mouth well, sentient beings fall into the three evil realms; guarding the body and mouth enables sentient beings to attain human and heavenly Nirvana. Attaining is called real; not attaining is called unreal.' 'Good man! The path, Bodhi, and Nirvana are also like this, both existing and permanent. If they did not exist, how could they cut off all afflictions? Because they exist, all Bodhisattvas can clearly understand and see them.' 'Good man! There are two kinds of seeing: one is seeing appearances, and the other is clear seeing.'
見。云何相貌見？如遠見煙名為見火，實不見火，雖不見火亦非虛妄。見空中鶴便言見水，雖不見水亦非虛妄。如見花、葉，便言見根，雖不見根亦非虛妄。如人遙見籬間牛角便言見牛，雖不見牛亦非虛妄。如見女人懷妊便言見欲，雖不見欲亦非虛妄。如見樹生葉便言見水，雖不見水亦非虛妄。又如見云便言見雨，雖不見雨亦非虛妄。如見身業及以口業便言見心，雖不見心亦非虛妄。是名相貌見。
「云何了了見？如眼見色。善男子！如人眼根清凈不壞，自觀掌中阿摩勒果。菩薩摩訶薩了了見道、菩提、涅槃亦復如是，雖如是見，初無見相。
「善男子！以是因緣，我于往昔告舍利弗：『一切世間若有沙門、若婆羅門、若天、若魔、若梵、若人，所不知、不見、不覺，惟有如來悉知、見、覺；及諸菩薩亦復如是。舍利弗！若諸世間所知、見、覺，我與菩薩亦知、見、覺。世間眾生之所不知、不見、不覺，亦不自知不知、見、覺。世間眾生所知、見、覺，便自說言：「我知、見、覺。」舍利弗！如來一切悉知、見、覺，亦不自言：「我知、見、覺。」一切菩薩亦復如是。何以故？若使如來作知、見、覺相，當知是則非佛世尊，名為凡夫；菩薩亦爾。』」
大般涅槃經卷第十五 大正藏第 12 冊
【現代漢語翻譯】 現代漢語譯本 『什麼是相貌見？』就像從遠處看到煙就說看到了火，實際上並沒有看到火，雖然沒有看到火，但也不是虛妄的。看到空中的鶴就說看到了水，雖然沒有看到水，但也不是虛妄的。就像看到花、葉，就說看到了根，雖然沒有看到根，但也不是虛妄的。就像有人遠遠看到籬笆間的牛角就說看到了牛，雖然沒有看到牛，但也不是虛妄的。就像看到女人懷孕就說看到了慾望，雖然沒有看到慾望，但也不是虛妄的。就像看到樹長出葉子就說看到了水，雖然沒有看到水，但也不是虛妄的。又如看到云就說看到了雨，雖然沒有看到雨，但也不是虛妄的。就像看到身體的行為和口頭的言語就說看到了心，雖然沒有看到心，但也不是虛妄的。這叫做相貌見。 『什麼是了了見？』就像眼睛看到顏色。善男子！就像人的眼根清凈沒有損壞，自己觀察手中的阿摩勒果（一種果實）。菩薩摩訶薩（偉大的菩薩）了了地見到道、菩提（覺悟）、涅槃（寂滅）也是這樣，雖然這樣見到，但最初沒有見相。 『善男子！因為這個因緣，我過去告訴舍利弗（佛陀的十大弟子之一）：『一切世間，如果有沙門（出家修道者）、婆羅門（古印度祭司階層）、天、魔、梵（梵天）、人，所不知道、不見、不覺的，只有如來（佛陀）全部知道、見到、覺悟；以及諸位菩薩也是這樣。舍利弗！如果世間所知道、見到、覺悟的，我和菩薩也知道、見到、覺悟。世間眾生所不知道、不見、不覺的，也不知道自己不知道、不見、不覺。世間眾生所知道、見到、覺悟的，就自己說：『我知道、見到、覺悟。』舍利弗！如來一切都知道、見到、覺悟，也不自己說：『我知道、見到、覺悟。』一切菩薩也是這樣。為什麼呢？如果如來作出知道、見到、覺悟的相，應當知道那就不是佛世尊，叫做凡夫；菩薩也是這樣。』
【English Translation】 English version 'What is seeing by appearance?' It's like seeing smoke from afar and saying one sees fire, but actually not seeing fire, although not seeing fire, it is not false. Seeing a crane in the sky and saying one sees water, although not seeing water, it is not false. Like seeing flowers and leaves, and saying one sees the root, although not seeing the root, it is not false. Like someone seeing a cow's horn through a fence from afar and saying one sees a cow, although not seeing a cow, it is not false. Like seeing a woman pregnant and saying one sees desire, although not seeing desire, it is not false. Like seeing a tree growing leaves and saying one sees water, although not seeing water, it is not false. Also, like seeing clouds and saying one sees rain, although not seeing rain, it is not false. Like seeing the actions of the body and the words of the mouth and saying one sees the mind, although not seeing the mind, it is not false. This is called seeing by appearance. 'What is seeing clearly?' It's like the eyes seeing colors. Good man! Like a person whose eye faculty is pure and not damaged, observing an Amalaka fruit (a type of fruit) in their palm. Bodhisattva Mahasattvas (great Bodhisattvas) clearly see the path, Bodhi (enlightenment), and Nirvana (extinction) in the same way, although seeing in this way, there is initially no appearance of seeing. 'Good man! Because of this reason, I told Shariputra (one of the Buddha's ten great disciples) in the past: 'In all the world, if there are Shramanas (ascetics), Brahmins (ancient Indian priestly class), gods, demons, Brahmas (Brahma), or humans, what they do not know, do not see, and do not perceive, only the Tathagata (Buddha) knows, sees, and perceives completely; and the Bodhisattvas are also like this. Shariputra! If what the world knows, sees, and perceives, I and the Bodhisattvas also know, see, and perceive. What the beings of the world do not know, do not see, and do not perceive, they also do not know that they do not know, do not see, and do not perceive. What the beings of the world know, see, and perceive, they say themselves: 'I know, see, and perceive.' Shariputra! The Tathagata knows, sees, and perceives everything, but does not say himself: 'I know, see, and perceive.' All Bodhisattvas are also like this. Why? If the Tathagata makes an appearance of knowing, seeing, and perceiving, it should be known that he is not the Buddha World-Honored One, and is called an ordinary person; the Bodhisattvas are also like this.'
No. 0375 大般涅槃經
大般涅槃經卷第十六
宋代沙門慧嚴等依泥洹經加之
梵行品之三
迦葉菩薩言：「如佛世尊為舍利弗說：『世間知者，我亦得知；世間不知，我亦悉知。』其義云何？」
「善男子！一切世間不知、不見、不覺佛性；若有知、見、覺佛性者，不名世間，名為菩薩。世間之人亦復不知、不見、不覺十二部經、十二因緣、四倒、四諦、三十七品、阿耨多羅三藐三菩提、大般涅槃；若知、見、覺者，不名世間，當名菩薩。善男子！是名世間不知、見、覺。
「云何世間所知、見、覺？所謂：梵天、自在天、八臂天、性時微塵法及非法是造化主，世界終始、斷、常二見，說言初禪至非非想名為涅槃。善男子！是名世間所知、見、覺。菩薩摩訶薩于如是事亦知、見、覺。菩薩如是知、見、覺已，若言不知、不見、不覺，是為虛妄。虛妄之法則為是罪，以是罪故，墮于地獄。善男子！若男、若女、若沙門、若婆羅門說言：『無道、菩提、涅槃。』當知是輩名一闡提、魔之眷屬，名為謗法。如是謗法名謗諸佛，如是之人不名世間、不名非世間。」
爾時，迦葉聞是事已，即以偈頌而讚歎佛：
「大慈愍眾生， 故今我歸依； 善拔眾毒箭，
【現代漢語翻譯】 現代漢語譯本 《大般涅槃經》卷第十六 宋代沙門慧嚴等依據《泥洹經》增補 梵行品之三 迦葉菩薩問道：『如佛世尊為舍利弗所說：『世間所知，我也知；世間所不知，我也全知。』這話是什麼意思呢？』 『善男子！一切世間都不知道、看不到、覺察不到佛性；如果有知道、看到、覺察到佛性的人，就不能稱為世間人，而稱為菩薩。世間之人也不知道、看不到、覺察不到十二部經、十二因緣、四倒、四諦、三十七道品、阿耨多羅三藐三菩提（無上正等正覺）、大般涅槃；如果知道、看到、覺察到這些，就不能稱為世間人，應當稱為菩薩。善男子！這就是世間所不知、不見、不覺的。』 『什麼是世間所知、所見、所覺呢？就是所謂：梵天（創造之神）、自在天（濕婆神）、八臂天（毗濕奴神）、性時微塵法以及非法是造物主，世界有終結和開始、斷見和常見這兩種觀點，說初禪到非想非非想處是涅槃。善男子！這就是世間所知、所見、所覺。菩薩摩訶薩對於這些事情也知道、看到、覺察到。菩薩這樣知道、看到、覺察到之後，如果說不知道、看不到、不覺察，那就是虛妄。虛妄的法則就是罪過，因為這個罪過，會墮入地獄。善男子！如果男人、女人、沙門（出家修行者）、婆羅門（祭司）說：『沒有道、菩提（覺悟）、涅槃（寂滅）。』應當知道這些人名為一闡提（斷善根者）、魔的眷屬，名為誹謗佛法。這樣誹謗佛法就是誹謗諸佛，這樣的人不能稱為世間人，也不能稱為非世間人。』 當時，迦葉聽到這些話后，就用偈頌來讚歎佛： 『大慈悲愍眾生，所以我現在歸依； 善於拔除眾生的毒箭，』
【English Translation】 English version The Great Parinirvana Sutra, Volume 16 Supplemented by the Monk Huiyan and others of the Song Dynasty based on the Nirvāṇa Sutra Chapter Three on Pure Conduct Bodhisattva Kāśyapa said: 'As the World Honored One, the Buddha, said to Śāriputra: 「What the world knows, I also know; what the world does not know, I also know completely.」 What does this mean?' 'Good man! All in the world do not know, see, or perceive the Buddha-nature; if there are those who know, see, or perceive the Buddha-nature, they are not called worldly beings, but Bodhisattvas. Worldly people also do not know, see, or perceive the twelve divisions of scriptures, the twelve links of dependent origination, the four perversions, the four noble truths, the thirty-seven factors of enlightenment, Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment), and the Great Parinirvana; if they know, see, or perceive these, they are not called worldly beings, but should be called Bodhisattvas. Good man! This is what the world does not know, see, or perceive.' 'What is it that the world knows, sees, and perceives? It is what is called: Brahma (the creator god), Maheśvara (Shiva), Vishnu (the eight-armed god), the doctrine of time and subtle particles, and the idea that right and wrong are the creators, the two views of the world having an end and a beginning, and of permanence and annihilation, and the claim that the first dhyana to the state of neither perception nor non-perception is Nirvana. Good man! This is what the world knows, sees, and perceives. Bodhisattva Mahasattvas also know, see, and perceive these things. After Bodhisattvas know, see, and perceive in this way, if they say they do not know, see, or perceive, that is false. The law of falsehood is a sin, and because of this sin, they will fall into hell. Good man! If men, women, śramaṇas (ascetics), or Brahmins (priests) say: 「There is no path, Bodhi (enlightenment), or Nirvana (extinction),」 know that these people are called icchantikas (those who have cut off their roots of goodness), the retinue of Mara, and are called slanderers of the Dharma. Such slander of the Dharma is slander of all Buddhas, and such people are neither called worldly nor non-worldly beings.' At that time, after Kāśyapa heard these words, he praised the Buddha with verses: 'Greatly compassionate to all beings, therefore I now take refuge; Skillfully removing the poisonous arrows of all beings,'
故稱大醫王。 世醫所療治， 雖差還復生； 如來所治者， 畢竟不復發。 世尊甘露藥， 以施諸眾生， 眾生既服已， 不死亦不生。 如來今為我， 演說大涅槃， 眾生聞秘藏， 即得不生、滅。」
迦葉菩薩說是偈已，即白佛言：「世尊！如佛所說：『一切世間不知、見、覺，菩薩悉能知、見、覺』者，若使菩薩是世間者，不得說言：『世間不知、不見、不覺。』而是菩薩能知、見、覺，若非世間，有何異相？」
佛言：「善男子！言菩薩者，亦是世間、亦非世間。不知、見、覺者，名為世間；知、見、覺者，不名世間。汝言有何異者，我今當說。善男子！若男、若女，若有初聞是《涅槃經》即生敬信、發阿耨多羅三藐三菩提心，是則名為世間菩薩。一切世間不知、見、覺，如是菩薩亦同世間，不知、見、覺。菩薩聞是《涅槃經》已，知有世間不知、見、覺，應是菩薩所知、見、覺。知是事已，即自思惟：『我當云何方便修習，得知、見、覺？』覆自念言：『唯當深心修持凈戒。』
「善男子！菩薩爾時以是因緣，于未來世在在生處戒常清凈。善男子！菩薩摩訶薩以戒凈故，在在生處常無憍慢、邪見、疑網，終不說言：『如來畢竟入于涅槃。』是名菩薩修
【現代漢語翻譯】 現代漢語譯本 所以被稱為大醫王。 世俗的醫生所治療的疾病，即使痊癒還會復發； 如來所治療的疾病，最終不會再復發。 世尊以甘露妙藥，施與一切眾生， 眾生服用之後，便能達到不死不生的境界。 如來今天為我，演說大涅槃的道理， 眾生聽聞這秘密的教義，就能立即獲得不生不滅的境界。」
迦葉菩薩說完這偈頌后，就對佛說：「世尊！正如佛所說：『一切世間所不知、不見、不覺的，菩薩都能知、見、覺』，如果菩薩是世間的一部分，就不能說：『世間不知、不見、不覺。』而是菩薩能知、見、覺，如果菩薩不是世間的一部分，那又有什麼不同呢？」
佛說：「善男子！所謂菩薩，既是世間的一部分，又不是世間的一部分。不知、見、覺的，稱為世間；知、見、覺的，不稱為世間。你問有什麼不同，我現在就告訴你。善男子！如果男人或女人，初次聽聞這部《涅槃經》就產生敬信，併發起阿耨多羅三藐三菩提心（無上正等正覺之心），這就稱為世間菩薩。一切世間所不知、不見、不覺的，這樣的菩薩也和世間一樣，不知、不見、不覺。菩薩聽聞這部《涅槃經》后，知道有世間所不知、不見、不覺的，這應該是菩薩所知、見、覺的。知道這件事後，就自己思考：『我應當如何方便修習，才能得知、見、覺？』然後自己想到：『唯有深心修持清凈的戒律。』
「善男子！菩薩那時因為這個因緣，在未來世的每一生中，戒律都保持清凈。善男子！菩薩摩訶薩（大菩薩）因為戒律清凈的緣故，在每一生中都常無驕慢、邪見、疑惑，最終不會說：『如來最終進入涅槃。』這稱為菩薩的修行。
【English Translation】 English version Therefore, he is called the Great Physician King. The diseases that worldly doctors treat, though they may heal, will recur; What the Tathagata (Buddha) cures, will ultimately not relapse. The World Honored One (Buddha) bestows the nectar medicine, upon all living beings, Once living beings have taken it, they attain the state of neither death nor birth. The Tathagata today, for my sake, expounds the Great Nirvana, When living beings hear this secret teaching, they immediately attain the state of non-birth and non-extinction.」
Having spoken this verse, Bodhisattva Kasyapa then said to the Buddha: 「World Honored One! As the Buddha has said: 『All that the world does not know, see, or perceive, the Bodhisattva is able to know, see, and perceive.』 If the Bodhisattva is part of the world, then it cannot be said: 『The world does not know, see, or perceive.』 Rather, the Bodhisattva is able to know, see, and perceive. If the Bodhisattva is not part of the world, then what is the difference?」
The Buddha said: 「Good man! The term Bodhisattva refers to one who is both part of the world and not part of the world. Those who do not know, see, or perceive are called the world; those who know, see, and perceive are not called the world. You ask what the difference is, I will now tell you. Good man! If a man or woman, upon first hearing this 『Nirvana Sutra,』 generates faith and respect, and develops the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), this is called a worldly Bodhisattva. All that the world does not know, see, or perceive, such a Bodhisattva also, like the world, does not know, see, or perceive. After hearing this 『Nirvana Sutra,』 the Bodhisattva knows that there are things the world does not know, see, or perceive, and that these are what the Bodhisattva should know, see, and perceive. Having understood this, they then contemplate: 『How should I practice diligently to be able to know, see, and perceive?』 Then they think: 『Only by deeply upholding the pure precepts.』
「Good man! At that time, because of this cause, in every future life, the Bodhisattva』s precepts will always be pure. Good man! Because the Bodhisattva Mahasattva (Great Bodhisattva) is pure in precepts, in every life they are always free from arrogance, wrong views, and doubts, and will never say: 『The Tathagata ultimately enters Nirvana.』 This is called the Bodhisattva』s practice.」
持凈戒。戒既清凈，次修禪定。以修定故，在在生處正念不忘，所謂：一切眾生悉有佛性，十二部經，諸佛世尊常、樂、我、凈，一切菩薩安住方等《大涅槃經》，悉見佛性。如是等事憶而不忘。因修定故，得十一空，是名菩薩修清凈定。戒、定已備，次修凈慧。以修慧故，初不計著身中有我、我中有身、是身是我、非身非我，是名菩薩修習凈慧。以修慧故，所受持戒牢固不動。善男子！譬如須彌，不為四風之所傾動；菩薩摩訶薩亦復如是，不為四倒之所傾動。善男子！菩薩爾時自知、見、覺，所受持戒無有傾動，是名菩薩所知見覺非世間也。
「善男子！菩薩見所持戒牢固不動，心無悔恨；無悔恨故，心得歡喜；得歡喜故，心得悅樂；得悅樂故，心則安隱；心安隱故，得無動定；得無動定故，得實知見；實知見故，厭離生死；厭離生死故，便得解脫；得解脫故，明見佛性。是名菩薩所知見覺非世間也。
「善男子！是名世間不知、見、覺，而是菩薩所知、見、覺。」
迦葉復言：「云何菩薩修持凈戒、心無悔恨乃至明瞭見於佛性？」
佛言：「善男子！世間戒者，不名清凈。何以故？世間戒者，為于有故、性不定故、非畢竟故，不能廣為一切眾生。以是義故，名為不凈；以不凈故，有悔恨
【現代漢語翻譯】 現代漢語譯本 持守清凈的戒律。戒律清凈之後，接著修習禪定。因為修習禪定的緣故，在任何地方轉生都能正念不忘，也就是：一切眾生都具有佛性（Buddha-nature），十二部經（the twelve divisions of the Buddhist canon）所說，諸佛世尊常、樂、我、凈（eternal, joyful, true self, pure），一切菩薩安住于方等《大涅槃經》（Vaipulya Mahaparinirvana Sutra），都能見到佛性。像這樣的事情都能憶念而不忘。因為修習禪定的緣故，得到十一空（eleven kinds of emptiness），這稱為菩薩修習清凈的禪定。戒律和禪定都具備之後，接著修習清凈的智慧。因為修習智慧的緣故，開始不執著于身體中有我，我中有身體，這個身體就是我，或者不是身體也不是我，這稱為菩薩修習清凈的智慧。因為修習智慧的緣故，所受持的戒律牢固不動搖。善男子！譬如須彌山（Mount Sumeru），不會被風所傾動；菩薩摩訶薩（Bodhisattva Mahasattva）也是這樣，不會被四顛倒（four perversions）所傾動。善男子！菩薩那時自己知道、見到、覺悟到，所受持的戒律沒有動搖，這稱為菩薩所知、所見、所覺悟的不是世間的境界。 善男子！菩薩見到所持的戒律牢固不動搖，心中沒有悔恨；沒有悔恨的緣故，心中得到歡喜；得到歡喜的緣故，心中得到快樂；得到快樂的緣故，心就安穩；心安穩的緣故，得到無動禪定；得到無動禪定的緣故，得到真實的知見；有真實的知見的緣故，厭離生死；厭離生死的緣故，就得到解脫；得到解脫的緣故，明見佛性。這稱為菩薩所知、所見、所覺悟的不是世間的境界。 善男子！這稱為世間所不知、不見、不覺悟的，而這是菩薩所知、所見、所覺悟的。 迦葉（Kasyapa）又問：『菩薩如何修持清凈的戒律，心中沒有悔恨，乃至明瞭見到佛性？』 佛說：『善男子！世間的戒律，不能稱為清凈。為什麼呢？因為世間的戒律，是爲了有（existence）的緣故，性質不定，不是究竟的，不能廣泛地利益一切眾生。因為這個緣故，稱為不清凈；因為不清凈的緣故，所以有悔恨。
【English Translation】 English version Maintain pure precepts. Once the precepts are pure, then cultivate meditative concentration (dhyana). Because of cultivating concentration, in every place of rebirth, one's right mindfulness is not forgotten, that is: all sentient beings possess Buddha-nature, as stated in the twelve divisions of the Buddhist canon, the Buddhas and World-Honored Ones are eternal, joyful, true self, and pure, all Bodhisattvas abide in the Vaipulya Mahaparinirvana Sutra, and all see the Buddha-nature. Such things are remembered and not forgotten. Because of cultivating concentration, one attains the eleven kinds of emptiness, this is called a Bodhisattva's cultivation of pure concentration. Once precepts and concentration are complete, then cultivate pure wisdom. Because of cultivating wisdom, one initially does not cling to the idea that there is a self in the body, or a body in the self, or that this body is the self, or that it is neither the body nor the self, this is called a Bodhisattva's cultivation of pure wisdom. Because of cultivating wisdom, the precepts one upholds are firm and unshakeable. Good man! Just as Mount Sumeru is not shaken by the wind, so too, a Bodhisattva Mahasattva is not shaken by the four perversions. Good man! At that time, a Bodhisattva knows, sees, and realizes that the precepts he upholds are not shaken, this is called a Bodhisattva's knowledge, seeing, and realization that are not of the world. Good man! When a Bodhisattva sees that the precepts he upholds are firm and unshakeable, his mind has no remorse; because there is no remorse, his mind obtains joy; because he obtains joy, his mind obtains pleasure; because he obtains pleasure, his mind is at peace; because his mind is at peace, he obtains unmoving concentration; because he obtains unmoving concentration, he obtains true knowledge and vision; because he has true knowledge and vision, he is disgusted with birth and death; because he is disgusted with birth and death, he then obtains liberation; because he obtains liberation, he clearly sees the Buddha-nature. This is called a Bodhisattva's knowledge, seeing, and realization that are not of the world. Good man! This is called what the world does not know, see, or realize, but it is what a Bodhisattva knows, sees, and realizes. Kasyapa further asked: 'How does a Bodhisattva cultivate pure precepts, have no remorse in his mind, and even clearly see the Buddha-nature?' The Buddha said: 'Good man! Worldly precepts are not called pure. Why is that? Because worldly precepts are for the sake of existence, their nature is not fixed, they are not ultimate, and they cannot broadly benefit all sentient beings. For this reason, they are called impure; because they are impure, there is remorse.'
心；以悔恨故，心無歡喜；無歡喜故，則無悅樂；無悅樂故，則無安隱；無安隱故，無不動定；無不動定故，無實知見；無實知見故，則無厭離；無厭離故，則無解脫；無解脫故，不見佛性；不見佛性故，終不能得大般涅槃。是名世間戒不清凈。
「善男子！菩薩摩訶薩清凈戒者，戒非戒故、非為有故、定畢竟故、為眾生故，是名菩薩戒清凈也。
「善男子！菩薩摩訶薩于凈戒中，雖不欲生無悔恨心，無悔恨心自然而生。善男子！譬如有人執持明鏡，不期見面，面像自現。亦如農夫種之良田，不期生芽而芽自生。亦如然燈，不期滅闇而闇自滅。善男子！菩薩摩訶薩堅持凈戒，無悔恨心自然而生，亦復如是。以凈戒故，心得歡喜。
「善男子！如端正人，自見面貌心生歡喜；持凈戒者亦復如是。
「善男子！破戒之人見戒不凈，心不歡喜。如形殘者，自見面貌不生喜悅；破戒之人亦復如是。
「善男子！譬如牧牛，有二女人，一持酪瓶、一持漿瓶，俱共至城而欲賣之，于路腳跌，二瓶俱破，一則歡喜、一則愁惱。持戒、破戒亦復如是，持凈戒者心則歡喜。心歡喜故，則便思惟：『諸佛如來於涅槃中說：「有能持清凈戒者則得涅槃。」我今修習如是凈戒亦應得之。』以是因緣，心則悅樂。
【現代漢語翻譯】 現代漢語譯本：因為有了悔恨，內心就沒有歡喜；沒有歡喜，就沒有快樂；沒有快樂，就沒有安穩；沒有安穩，就沒有不動搖的禪定；沒有不動搖的禪定，就沒有真實的知見；沒有真實的知見，就沒有厭離；沒有厭離，就沒有解脫；沒有解脫，就不能見到佛性（Buddha-nature）；不能見到佛性，最終就不能得到大般涅槃（Mahaparinirvana）。這叫做世間戒不清凈。 「善男子！菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）的清凈戒，是因為戒不是戒，不是爲了有，是決定究竟的，是爲了眾生，這叫做菩薩戒清凈。 「善男子！菩薩摩訶薩在清凈戒中，雖然不希望生起悔恨心，但悔恨心自然而生。善男子！譬如有人拿著明鏡，不期望看到自己的面容，但面容自然顯現。也像農夫在良田里播種，不期望發芽，但芽自然生長。也像點燃燈火，不期望消除黑暗，但黑暗自然消失。善男子！菩薩摩訶薩堅持清凈戒，悔恨心自然而生，也是這樣。因為清凈戒的緣故，內心感到歡喜。 「善男子！就像容貌端正的人，看到自己的面容會感到歡喜；持守清凈戒的人也是這樣。 「善男子！破戒的人看到戒不清凈，內心不歡喜。就像形體殘缺的人，看到自己的面容不會感到喜悅；破戒的人也是這樣。 「善男子！譬如牧牛，有兩個女人，一個拿著酪瓶，一個拿著漿瓶，一起到城裡去賣，在路上跌倒，兩個瓶子都破了，一個感到歡喜，一個感到愁惱。持戒和破戒也是這樣，持守清凈戒的人內心感到歡喜。內心歡喜，就會思惟：『諸佛如來在涅槃中說：「有能持清凈戒的人就能得到涅槃。」我現在修習這樣的清凈戒也應該能得到。』因為這個原因，內心感到快樂。
【English Translation】 English version: Because of remorse, the mind has no joy; without joy, there is no pleasure; without pleasure, there is no peace; without peace, there is no unwavering concentration; without unwavering concentration, there is no true knowledge and insight; without true knowledge and insight, there is no detachment; without detachment, there is no liberation; without liberation, one does not see the Buddha-nature; not seeing the Buddha-nature, one ultimately cannot attain Mahaparinirvana (Great Complete Nirvana). This is called the impurity of worldly precepts. 「Good man! The pure precepts of a Bodhisattva-Mahasattva (Great Bodhisattva) are because precepts are not precepts, not for the sake of existence, are ultimately definite, and are for the sake of sentient beings. This is called the purity of Bodhisattva precepts.」 「Good man! Although a Bodhisattva-Mahasattva does not wish to generate remorse in pure precepts, remorse naturally arises. Good man! It is like a person holding a clear mirror, not expecting to see their face, yet their face appears naturally. It is also like a farmer sowing seeds in fertile land, not expecting sprouts, yet sprouts grow naturally. It is also like lighting a lamp, not expecting to dispel darkness, yet darkness disappears naturally. Good man! A Bodhisattva-Mahasattva who upholds pure precepts, remorse naturally arises, and it is the same. Because of pure precepts, the mind feels joy.」 「Good man! Just as a person with a handsome appearance feels joy upon seeing their own face, so it is with one who upholds pure precepts.」 「Good man! A person who has broken precepts, seeing that their precepts are impure, does not feel joy. Just as a person with a deformed body does not feel joy upon seeing their own face, so it is with a person who has broken precepts.」 「Good man! It is like a cowherd, with two women, one holding a milk bottle and the other holding a water bottle, going to the city to sell them. On the way, they stumble, and both bottles break. One feels joy, and the other feels sorrow. It is the same with upholding precepts and breaking precepts. One who upholds pure precepts feels joy in their heart. Because of joy in their heart, they then contemplate: 『The Buddhas, the Tathagatas (Thus Come Ones), have said in Nirvana: 「Those who can uphold pure precepts will attain Nirvana.」 I am now cultivating such pure precepts and should also attain it.』 Because of this reason, the mind feels pleasure.」
」
迦葉復言：「喜之與樂，有何差別？」
「善男子！菩薩摩訶薩不作惡時名為歡喜；心凈持戒，名之為樂。善男子！菩薩摩訶薩觀于生死則名為喜；見大涅槃，名之為樂。下，名為喜；上，名為樂。離世共法，名之為喜；得不共法，名之為樂。以戒凈故，身體輕柔，口無粗過。菩薩爾時若見、若聞、若嗅、若嘗、若觸、若知悉無諸惡；以無惡故，心得安隱；以安隱故，則得靜定；得靜定故，得實知見；實知見故，厭離生死；厭生死故，則得解脫；得解脫故，得見佛性；見佛性故，得大涅槃。是名菩薩清凈持戒非世間戒。何以故？善男子！菩薩摩訶薩所受凈戒，五法佐助。云何為五？一、信，二、慚，三、愧，四、善知識，五、宗敬戒。離五蓋故，所見清凈。離五見故，心無疑網。離五疑故——一者、疑佛，二者、疑法，三者、疑僧，四者、疑戒，五者、疑不放逸——菩薩爾時即得五根，所謂信、念、精進、定、慧。得五根故，得五種涅槃，謂色解脫乃至識解脫。是名菩薩清凈持戒非世間也。
「善男子！是名世間之所不知不見不覺，而是菩薩所知、見、覺。
「善男子！若我弟子受持、讀誦、書寫、解說《大涅槃經》有破戒者，有人呵責、輕賤、毀辱而作是言：『若佛秘藏《大涅槃經》
【現代漢語翻譯】 現代漢語譯本 迦葉又問：『喜和樂有什麼區別？』 『善男子！菩薩摩訶薩不做惡事時稱為歡喜；內心清凈持守戒律，稱為樂。善男子！菩薩摩訶薩觀察生死時稱為喜；見到大涅槃，稱為樂。低層次的，稱為喜；高層次的，稱為樂。脫離世俗共同的法則，稱為喜；獲得不與世俗相同的法則，稱為樂。因為持戒清凈的緣故，身體輕柔，口中沒有粗俗的過失。菩薩這時如果見到、聽到、嗅到、嚐到、觸到、知道的一切都沒有惡事；因為沒有惡事，內心得到安穩；因為安穩，就得到靜定；得到靜定，就得到真實的知見；因為有真實的知見，就厭離生死；因為厭離生死，就得到解脫；得到解脫，就得見佛性；見到佛性，就得到大涅槃。這稱為菩薩清凈持戒，不是世俗的戒律。為什麼呢？善男子！菩薩摩訶薩所受持的清凈戒律，有五種法輔助。哪五種呢？一、信（對佛法的信心），二、慚（對自身過錯的羞愧），三、愧（對他人過錯的羞愧），四、善知識（能夠引導修行的人），五、宗敬戒（尊重和敬畏戒律）。因為遠離五蓋（貪慾、嗔恚、睡眠、掉悔、疑），所見清凈。因為遠離五見（身見、邊見、邪見、見取見、戒禁取見），心中沒有疑惑的網。因為遠離五種疑惑——一、疑惑佛（對佛陀的懷疑），二、疑惑法（對佛法的懷疑），三、疑惑僧（對僧團的懷疑），四、疑惑戒（對戒律的懷疑），五、疑惑不放逸（對不懈怠修行的懷疑）——菩薩這時就得到五根（信根、念根、精進根、定根、慧根），所謂信、念、精進、定、慧。得到五根的緣故，得到五種涅槃，即色解脫乃至識解脫。這稱為菩薩清凈持戒，不是世俗的戒律。 『善男子！這稱為世間所不知、不見、不覺的，而是菩薩所知、所見、所覺的。』 『善男子！如果我的弟子受持、讀誦、書寫、解說《大涅槃經》（Mahāparinirvāṇa Sūtra）有破戒的人，有人呵責、輕賤、毀辱他們，並且說：『如果佛陀的秘密寶藏《大涅槃經》』
【English Translation】 English version Kāśyapa further asked: 'What is the difference between joy and bliss?' 'Good man! When a Bodhisattva Mahāsattva does not commit evil, it is called joy; when the mind is pure and upholds the precepts, it is called bliss. Good man! When a Bodhisattva Mahāsattva observes birth and death, it is called joy; when one sees the Great Nirvāṇa, it is called bliss. The lower is called joy; the higher is called bliss. To be apart from the common laws of the world is called joy; to attain uncommon laws is called bliss. Because of the purity of the precepts, the body is light and soft, and the mouth has no coarse faults. At that time, if a Bodhisattva sees, hears, smells, tastes, touches, or knows anything, there is no evil; because there is no evil, the mind attains peace; because of peace, one attains tranquility; because of tranquility, one attains true knowledge and vision; because of true knowledge and vision, one becomes weary of birth and death; because of weariness of birth and death, one attains liberation; because of liberation, one sees the Buddha-nature; because of seeing the Buddha-nature, one attains the Great Nirvāṇa. This is called the pure precepts of a Bodhisattva, not worldly precepts. Why is that? Good man! The pure precepts that a Bodhisattva Mahāsattva upholds are assisted by five dharmas. What are the five? First, faith (śraddhā), second, shame (hrī), third, remorse (apatrāpya), fourth, good spiritual friends (kalyāṇamitra), and fifth, reverence for the precepts (śīla-gaurava). Because of being apart from the five hindrances (nīvaraṇa) (sensual desire, ill-will, sloth and torpor, restlessness and worry, and doubt), what is seen is pure. Because of being apart from the five views (dṛṣṭi) (belief in a self, belief in extremes, wrong views, clinging to views, and clinging to rules and rituals), the mind has no net of doubt. Because of being apart from the five doubts—first, doubt about the Buddha, second, doubt about the Dharma, third, doubt about the Sangha, fourth, doubt about the precepts, and fifth, doubt about non-negligence—at that time, the Bodhisattva attains the five roots (indriya) (faith, mindfulness, effort, concentration, and wisdom), namely faith, mindfulness, effort, concentration, and wisdom. Because of attaining the five roots, one attains the five kinds of Nirvāṇa, namely the liberation of form up to the liberation of consciousness. This is called the pure precepts of a Bodhisattva, not worldly precepts.' 'Good man! This is what the world does not know, see, or perceive, but it is what the Bodhisattva knows, sees, and perceives.' 'Good man! If my disciples uphold, recite, write, and explain the Mahāparinirvāṇa Sūtra, and there are those who break the precepts, and someone scolds, belittles, and insults them, saying: 『If the Buddha's secret treasure, the Mahāparinirvāṇa Sūtra』
有威力者，云何令汝毀所受戒？若人受持是《涅槃經》毀禁戒者，當知是經為無威力。若無威力，雖復讀誦為無利益。』緣是輕毀《涅槃經》故，復令無量無邊眾生墮于地獄。受持是經而毀戒者，則是眾生惡知識也，非我弟子，是魔眷屬。如是之人，我亦不聽受持是典，寧使不受、不持、不修，不以毀戒受、持、修習。
「善男子！若我弟子受持、讀誦、書寫、演說《涅槃經》者，當正身心，慎莫調戲、輕躁舉動——身為調戲，心為輕動；求有之心名為輕動，身造諸業名為調戲——若我弟子求有、造業，不應受持是大乘典《大涅槃經》。若有如是受持經者，人當輕呵而作是言：『若佛秘藏《大涅槃經》有威力者，云何令汝求有、造業？若持經者求有、造業，當知是經為無威力。若無威力，雖復受持為無利益。』緣是輕毀《涅槃經》故，復令無量無邊眾生墮于地獄。受持是經求有、造業，則是眾生惡知識也，非我弟子，是魔眷屬。
「複次，善男子！若我弟子受持、讀誦、書寫、演說《大涅槃經》，莫非時說、莫非國說、莫不請說、莫輕心說、莫處處說、莫自嘆說、莫輕他說、莫滅佛法說、莫熾然世法說。善男子！若我弟子受持是經非時而說，乃至熾然世法說者，人當輕呵而作是言：『若佛秘藏《大涅槃經
【現代漢語翻譯】 現代漢語譯本：『有威力者，怎麼會讓你毀壞所受的戒律呢？如果有人受持這部《涅槃經》（Nirvana Sutra），卻毀壞禁戒，應當知道這部經是沒有威力的。如果沒有威力，即使誦讀也沒有利益。』因為這樣輕視譭謗《涅槃經》，又會讓無量無邊的眾生墮入地獄。受持這部經卻毀壞戒律的人，是眾生的惡知識，不是我的弟子，是魔的眷屬。這樣的人，我也不允許他受持這部經典，寧可不接受、不持守、不修行，也不要因為毀壞戒律而接受、持守、修習。 『善男子！如果我的弟子受持、讀誦、書寫、演說《涅槃經》，應當端正身心，謹慎不要戲謔、輕浮躁動——身體戲謔，心就輕浮躁動；追求有為的心叫做輕浮躁動，身體造作各種行為叫做戲謔——如果我的弟子追求有為、造作行為，就不應該受持這部大乘經典《大涅槃經》。如果有這樣受持經的人，人們應當輕視呵責，並且這樣說：『如果佛的秘密寶藏《大涅槃經》有威力，怎麼會讓你追求有為、造作行為呢？如果持經的人追求有為、造作行為，應當知道這部經是沒有威力的。如果沒有威力，即使受持也沒有利益。』因為這樣輕視譭謗《涅槃經》，又會讓無量無邊的眾生墮入地獄。受持這部經卻追求有為、造作行為的人，是眾生的惡知識，不是我的弟子，是魔的眷屬。 『再次，善男子！如果我的弟子受持、讀誦、書寫、演說《大涅槃經》，不要在不適當的時候說，不要在不適合的國家說，不要在沒有請求的時候說，不要輕慢地講說，不要到處都說，不要自我讚歎地說，不要輕視他人地說，不要滅佛法地說，不要熾盛世俗法地說。善男子！如果我的弟子受持這部經，在不適當的時候說，乃至熾盛世俗法地說，人們應當輕視呵責，並且這樣說：『如果佛的秘密寶藏《大涅槃經》有威力』
【English Translation】 English version: 'O powerful one, how could it allow you to break the precepts you have received? If a person upholds this 'Nirvana Sutra' (Nirvana Sutra) but breaks the prohibitive precepts, know that this sutra has no power. If it has no power, even reciting it will be of no benefit.' Because of this belittling and slandering of the 'Nirvana Sutra', it will cause countless sentient beings to fall into hell. Those who uphold this sutra but break the precepts are evil teachers for sentient beings, not my disciples, but the retinue of Mara (demon). Such people, I do not allow them to uphold this scripture either. It is better not to accept, not to uphold, not to practice, than to accept, uphold, and practice while breaking the precepts. 'Good man! If my disciples uphold, recite, write, and expound the 'Nirvana Sutra', they should rectify their body and mind, and be careful not to be frivolous or restless in their actions—the body being frivolous, the mind is restless; the mind seeking existence is called restlessness, and the body creating various actions is called frivolity—if my disciples seek existence and create actions, they should not uphold this Mahayana scripture, the 'Great Nirvana Sutra'. If there are those who uphold the sutra in this way, people should despise and rebuke them, saying: 'If the Buddha's secret treasure, the 'Great Nirvana Sutra', has power, how could it allow you to seek existence and create actions? If those who uphold the sutra seek existence and create actions, know that this sutra has no power. If it has no power, even upholding it will be of no benefit.' Because of this belittling and slandering of the 'Nirvana Sutra', it will cause countless sentient beings to fall into hell. Those who uphold this sutra but seek existence and create actions are evil teachers for sentient beings, not my disciples, but the retinue of Mara. 'Furthermore, good man! If my disciples uphold, recite, write, and expound the 'Great Nirvana Sutra', they should not speak at inappropriate times, not speak in unsuitable countries, not speak without being asked, not speak with a disrespectful mind, not speak everywhere, not speak self-praisingly, not speak belittling others, not speak destroying the Buddha's Dharma, and not speak promoting worldly affairs. Good man! If my disciples uphold this sutra and speak at inappropriate times, or even speak promoting worldly affairs, people should despise and rebuke them, saying: 'If the Buddha's secret treasure, the 'Great Nirvana Sutra', has power'
》有威力者，云何令汝非時而說，乃至熾然世法而說？若持經者作如是說，當知是經為無威力。若無威力，雖復受持為無利益。』緣是輕毀涅槃經故，令無量眾生墮于地獄。受持是經非時而說，乃至熾然世法而說，則是眾生惡知識也，非我弟子，是魔眷屬。
「善男子！若欲受持者、說大涅槃者、說佛性者、說如來秘藏者、說大乘者、說方等經者、說聲聞乘者、說辟支佛乘者、說解脫者、見佛性者，先當清凈其身。以身凈故，則無呵責；無呵責故，令無量人于《大涅槃》生清凈信；信心生故，恭敬是經，若聞一偈、一句、一字及說法者，則得發於阿耨多羅三藐三菩提心。當知是人則是眾生真善知識、非惡知識，是我弟子、非魔眷屬。是名菩薩非世間也。
「善男子！是名世間之所不知不見不覺，而是菩薩所知、見、覺。
「複次，善男子！云何複名一切世間所不知見覺，而是菩薩所知、見、覺？所謂六念處。何等為六？唸佛、念法、念僧、念戒、念施、念天。
「善男子！云何唸佛？如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，常、不變易，具足十力、四無所畏、大師子吼，名大沙門、大婆羅門、大凈、畢竟到于彼岸、無能勝者、無見頂者，無有怖畏
【現代漢語翻譯】 現代漢語譯本：『有威力的人，怎麼能讓你在不適當的時候說法，甚至在世俗事務熾盛的時候說法呢？如果持經的人這樣說，應當知道這部經是沒有威力的。如果沒有威力，即使受持也沒有利益。』因為輕視譭謗《涅槃經》的緣故，導致無量眾生墮入地獄。受持這部經卻在不適當的時候說法，甚至在世俗事務熾盛的時候說法，這些人就是眾生的惡知識，不是我的弟子，是魔的眷屬。 『善男子！如果想要受持這部經的人、宣說大涅槃的人、宣說佛性的人、宣說如來秘藏的人、宣說大乘的人、宣說方等經的人、宣說聲聞乘的人、宣說辟支佛乘的人、宣說解脫的人、見到佛性的人，首先應當清凈自己的身心。因為身心清凈的緣故，就不會受到責難；因為沒有責難的緣故，就能使無量的人對《大涅槃經》生起清凈的信心；信心生起后，就會恭敬這部經，如果聽到一偈、一句、一字以及說法的人，就能發起阿耨多羅三藐三菩提心（無上正等正覺之心）。應當知道這個人是眾生的真善知識，不是惡知識，是我的弟子，不是魔的眷屬。這就是菩薩，不是世俗之人。 『善男子！這就是世間所不知道、看不見、不覺悟的，而是菩薩所知道、看見、覺悟的。 『再次，善男子！為什麼又說是一切世間所不知道、看不見、不覺悟的，而是菩薩所知道、看見、覺悟的呢？這就是所謂的六念處。哪六種呢？唸佛、念法、念僧、念戒、念施、念天。 『善男子！什麼是念佛呢？如來（Tathagata）、應（Arhat）、正遍知（Samyaksambuddha）、明行足（Vidyacharana-sampanna）、善逝（Sugata）、世間解（Lokavid）、無上士（Anuttara）、調御丈夫（Purushadamyasarathi）、天人師（Shasta deva-manushyanam）、佛（Buddha）、世尊（Bhagavan），是常住不變的，具足十力（Dasabala）、四無所畏（Chaturvaisharadya）、大師子吼（Mahasimhanada），名為大沙門（Mahashramana）、大婆羅門（Mahabrahmana）、大凈（Mahashuddha），畢竟到達彼岸（Parangata），無能勝者（Ajita），無見頂者（Anupama），沒有恐懼畏懼。
【English Translation】 English version: 『How can a powerful person allow you to speak at inappropriate times, even when worldly affairs are flourishing? If a sutra holder speaks in this way, know that this sutra has no power. If it has no power, even if one upholds it, there is no benefit.』 Because of belittling and slandering the Nirvana Sutra, countless beings fall into hell. Upholding this sutra but speaking at inappropriate times, even when worldly affairs are flourishing, these people are evil teachers for sentient beings, not my disciples, but the retinue of Mara. 『Good man! If those who wish to uphold this sutra, those who speak of Great Nirvana, those who speak of Buddha-nature, those who speak of the Tathagata's secret treasury, those who speak of the Mahayana, those who speak of the Vaipulya Sutras, those who speak of the Sravaka Vehicle, those who speak of the Pratyekabuddha Vehicle, those who speak of liberation, those who see the Buddha-nature, should first purify their bodies and minds. Because their bodies and minds are pure, they will not be blamed; because there is no blame, they can cause countless people to generate pure faith in the Great Nirvana Sutra; when faith arises, they will respect this sutra. If they hear a verse, a sentence, a word, or the one who speaks the Dharma, they will generate the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment). Know that this person is a true good teacher for sentient beings, not an evil teacher, is my disciple, not the retinue of Mara. This is a Bodhisattva, not a worldly person.』 『Good man! This is what the world does not know, see, or perceive, but what Bodhisattvas know, see, and perceive.』 『Furthermore, good man! Why is it said that it is what all the world does not know, see, or perceive, but what Bodhisattvas know, see, and perceive? It is the so-called six mindfulnesses. What are the six? Mindfulness of the Buddha, mindfulness of the Dharma, mindfulness of the Sangha, mindfulness of precepts, mindfulness of giving, and mindfulness of the devas.』 『Good man! What is mindfulness of the Buddha? The Tathagata (如來), Arhat (應), Samyaksambuddha (正遍知), Vidyacharana-sampanna (明行足), Sugata (善逝), Lokavid (世間解), Anuttara (無上士), Purushadamyasarathi (調御丈夫), Shasta deva-manushyanam (天人師), Buddha (佛), and Bhagavan (世尊), are constant and unchanging, possessing the ten powers (Dasabala), the four fearlessnesses (Chaturvaisharadya), the great lion's roar (Mahasimhanada), and are called the great Shramana (Mahashramana), the great Brahmana (Mahabrahmana), the great pure one (Mahashuddha), having ultimately reached the other shore (Parangata), the invincible one (Ajita), the one without a visible top (Anupama), and without fear or dread.』
，不驚、不動，獨一無侶，無師自悟，疾智、大智、利智、深智、解脫智、不共智、廣普智、畢竟智、智寶成就，人中象王、人中牛王、人中龍王、人中丈夫、人中蓮花、分陀利花，調御人師，為大施主、大法之師。以知法故，名大法師；以知義故，名大法師；以知時故，名大法師；以知足故，名大法師；以知我故，名大法師；知大眾故，名大法師；以知眾生種種性故，名大法師；以知諸根利、鈍、中故，名大法師；說中道故，名大法師。
「云何名如來？如過去諸佛所說不變。云何不變？過去諸佛為度眾生說十二部經；如來亦爾，故名如來。
「諸佛世尊從六波羅蜜、三十七品、十一空來至大涅槃；如來亦爾，是故號佛為如來也。
「諸佛世尊為眾生故，隨宜方便開示三乘，壽命無量不可稱計；如來亦爾，是故，號佛為如來也。
「云何為應？
「世間之法悉名怨家，佛應害故，故名為應。夫四魔者是菩薩怨，諸佛如來為菩薩時能以智慧破壞四魔，是故名應。複次，應者名為遠離。為菩薩時應當遠離無量煩惱，故名為應。複次，應者名樂。過去諸佛為菩薩時，雖于無量阿僧祇劫為眾生故受諸苦惱，終無不樂而常樂之。如來亦爾，是故名應。又復，應者，一切人天應以種種香華、瓔珞
【現代漢語翻譯】 現代漢語譯本：不驚慌、不搖動，獨一無二，沒有老師也能自己領悟，擁有快速的智慧、廣大的智慧、敏銳的智慧、深刻的智慧、解脫的智慧、獨特的智慧、廣博普遍的智慧、究竟的智慧，智慧如寶藏般圓滿成就。是人中的象王、人中的牛王、人中的龍王、人中的大丈夫、人中的蓮花、純潔的蓮花（分陀利花），是調御眾生的導師，是偉大的施主、偉大的佛法導師。因爲了解佛法，所以被稱為大法師；因爲了解佛法的意義，所以被稱為大法師；因爲了解時機，所以被稱為大法師；因為知足，所以被稱為大法師；因爲了解自我，所以被稱為大法師；因爲了解大眾，所以被稱為大法師；因爲了解眾生各種不同的根性，所以被稱為大法師；因爲了解眾生根性的利、鈍、中，所以被稱為大法師；因為宣說中道，所以被稱為大法師。 『什麼叫做如來？』就像過去諸佛所說的那樣不變。『什麼叫做不變？』過去諸佛爲了度化眾生宣說十二部經；如來也是如此，所以叫做如來。 諸佛世尊從六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）、三十七道品（四念處、四正勤、四如意足、五根、五力、七菩提分、八正道）、十一空（內空、外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無際空、散空）來到達大涅槃；如來也是如此，所以稱佛為如來。 諸佛世尊爲了眾生的緣故，隨順方便開示三乘（聲聞乘、緣覺乘、菩薩乘），壽命無量無法計算；如來也是如此，所以，稱佛為如來。 『什麼叫做應？』 世間的法都叫做怨家，佛應當斷除這些怨家，所以叫做應。四魔（煩惱魔、五陰魔、死魔、天魔）是菩薩的怨敵，諸佛如來在做菩薩的時候能夠用智慧破除四魔，所以叫做應。其次，應的意思是遠離。在做菩薩的時候應當遠離無量的煩惱，所以叫做應。再次，應的意思是快樂。過去諸佛在做菩薩的時候，雖然在無量阿僧祇劫爲了眾生承受各種苦惱，但始終沒有不快樂的時候，而且常常快樂。如來也是如此，所以叫做應。還有，應的意思是，一切人天應當用各種香花、瓔珞
【English Translation】 English version: Not startled, not moved, unique and without peer, enlightened without a teacher, possessing swift wisdom, great wisdom, sharp wisdom, profound wisdom, wisdom of liberation, unique wisdom, vast and universal wisdom, ultimate wisdom, and the accomplishment of wisdom as a treasure. He is the elephant king among people, the bull king among people, the dragon king among people, the great man among people, the lotus among people, the pure lotus (Pundarika flower), the guide who tames people, the great benefactor, and the great teacher of the Dharma. Because he understands the Dharma, he is called a great Dharma master; because he understands the meaning of the Dharma, he is called a great Dharma master; because he understands the timing, he is called a great Dharma master; because he is content, he is called a great Dharma master; because he understands himself, he is called a great Dharma master; because he understands the assembly, he is called a great Dharma master; because he understands the various natures of beings, he is called a great Dharma master; because he understands the sharp, dull, and middling faculties of beings, he is called a great Dharma master; because he teaches the Middle Way, he is called a great Dharma master. 'What is meant by Tathagata (如來)?' It is unchanging, just as the past Buddhas have spoken. 'What is meant by unchanging?' The past Buddhas, in order to liberate beings, taught the twelve divisions of scriptures; the Tathagata is also like this, therefore he is called Tathagata. The World Honored Ones, the Buddhas, from the Six Paramitas (perfections of giving, morality, patience, effort, meditation, and wisdom), the Thirty-seven Factors of Enlightenment (the four foundations of mindfulness, the four right exertions, the four bases of power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold path), and the Eleven Emptinesses (inner emptiness, outer emptiness, inner-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, absolute emptiness, boundless emptiness, and scattered emptiness) arrive at Great Nirvana; the Tathagata is also like this, therefore the Buddha is called Tathagata. The World Honored Ones, the Buddhas, for the sake of beings, according to their suitability, reveal the Three Vehicles (Shravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle), and their lifespans are immeasurable and uncountable; the Tathagata is also like this, therefore, the Buddha is called Tathagata. 'What is meant by 'should' (應)?' The laws of the world are all called enemies, and the Buddha should eliminate these enemies, therefore it is called 'should'. The Four Maras (the Mara of afflictions, the Mara of the aggregates, the Mara of death, and the Mara of the gods) are the enemies of Bodhisattvas, and the Buddhas and Tathagatas, when they were Bodhisattvas, were able to destroy the Four Maras with wisdom, therefore it is called 'should'. Furthermore, 'should' means to be distant. When one is a Bodhisattva, one should be distant from immeasurable afflictions, therefore it is called 'should'. Furthermore, 'should' means joy. When the past Buddhas were Bodhisattvas, although they endured various sufferings for the sake of beings for immeasurable asamkhya kalpas, they were never without joy and were always joyful. The Tathagata is also like this, therefore it is called 'should'. Moreover, 'should' means that all humans and gods should offer various incense, flowers, and garlands
、幢幡、伎樂而供養之，是故名應。
「云何正遍知？正者，名不顛倒；遍知者，於四顛倒無不通達。又復，正者，名為苦行；遍知者，知因苦行定有苦果。又復，正者，名世間中；遍知者，畢竟定知修習中道得阿耨多羅三藐三菩提。又復，正者，名為可數、可量、可稱；遍知者，不可數、不可量、不可稱。是故號佛為正遍知。
「善男子！聲聞、緣覺，亦有遍知、亦不遍知。何以故？遍知者，名五陰、十二入、十八界，聲聞、緣覺亦得遍知，是名遍知。云何不遍知？善男子！假使二乘于無量劫觀一色陰不能盡知，以是義故，聲聞、緣覺無有遍知。
「云何明行足？明者，名得無量善果；行，名腳足；善果者，名阿耨多羅三藐三菩提。腳足者，名為戒、慧。乘戒、慧足得阿耨多羅三藐三菩提，是故名為明行足也。又復，明者，名咒；行者，名吉；足者，名果。善男子！是名世間義。咒者，名為解脫；吉者，名為阿耨多羅三藐三菩提；果者，名為大般涅槃。是故，名為明行足也。又復，明者，名光；行者，名業；足者，名果。善男子！是名世間義。光者，名不放逸；業者，名六波羅蜜；果者，名為阿耨多羅三藐三菩提。又復，明者，名為三明：一、菩薩明，二、諸佛明，三、無明明。菩薩明者即是般
【現代漢語翻譯】 現代漢語譯本 用幢幡（一種旗幟）、伎樂（音樂）來供養他，因此被稱為『應』。
『什麼叫做正遍知？』『正』，意思是『不顛倒』；『遍知』，是對四種顛倒（常、樂、我、凈）無不通達。此外，『正』，指的是『苦行』；『遍知』，是知道因苦行必定有苦果。此外，『正』，指的是『世間中』；『遍知』，是最終確定知道修習中道可以獲得阿耨多羅三藐三菩提（無上正等正覺）。此外，『正』，指的是『可以計數、可以衡量、可以稱量』；『遍知』，是『不可計數、不可衡量、不可稱量』。因此，佛被稱為正遍知。
『善男子！聲聞（聽聞佛法而悟道者）、緣覺（通過觀察因緣而悟道者），也有遍知，也有不遍知。為什麼呢？』『遍知』，指的是五陰（色、受、想、行、識）、十二入（眼、耳、鼻、舌、身、意；色、聲、香、味、觸、法）、十八界（六根、六塵、六識），聲聞、緣覺也能遍知，這叫做遍知。『什麼叫做不遍知？』『善男子！』假設二乘（聲聞乘和緣覺乘）在無量劫中觀察一個色陰（物質的聚集）也不能完全瞭解，因為這個原因，聲聞、緣覺沒有遍知。
『什麼叫做明行足？』『明』，指的是獲得無量善果；『行』，指的是腳足；『善果』，指的是阿耨多羅三藐三菩提。『腳足』，指的是戒（行爲規範）、慧（智慧）。憑藉戒和慧的腳足獲得阿耨多羅三藐三菩提，因此叫做明行足。此外，『明』，指的是咒語；『行』，指的是吉祥；『足』，指的是果報。『善男子！』這是世俗的解釋。『咒語』，指的是解脫；『吉祥』，指的是阿耨多羅三藐三菩提；『果報』，指的是大般涅槃（徹底的寂滅）。因此，叫做明行足。此外，『明』，指的是光明；『行』，指的是業（行為）；『足』，指的是果報。『善男子！』這是世俗的解釋。『光明』，指的是不放逸；『業』，指的是六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）；『果報』，指的是阿耨多羅三藐三菩提。此外，『明』，指的是三種明：一、菩薩明，二、諸佛明，三、無明明。菩薩明就是般若（智慧）。
【English Translation】 English version They offer to him with banners, flags, and music, therefore he is called 'Worthy'.
'What is Right and Universal Knowledge?' 'Right' means 'not inverted'; 'Universal Knowledge' means being thoroughly aware of the four inversions (permanence, pleasure, self, and purity). Furthermore, 'Right' refers to 'ascetic practices'; 'Universal Knowledge' is knowing that ascetic practices inevitably lead to suffering. Furthermore, 'Right' refers to 'within the world'; 'Universal Knowledge' is definitively knowing that practicing the Middle Way leads to Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Furthermore, 'Right' refers to 'countable, measurable, and weighable'; 'Universal Knowledge' is 'uncountable, unmeasurable, and unweighable'. Therefore, the Buddha is called Right and Universal Knowledge.
'Good man! The Sravakas (those who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment through their own understanding) also have universal knowledge and also do not have universal knowledge. Why is that?' 'Universal Knowledge' refers to the five skandhas (form, feeling, perception, mental formations, and consciousness), the twelve ayatanas (sense bases: eyes, ears, nose, tongue, body, mind; form, sound, smell, taste, touch, and dharma), and the eighteen dhatus (six sense organs, six sense objects, and six consciousnesses). Sravakas and Pratyekabuddhas can also have universal knowledge of these, and this is called universal knowledge. 'What is not universal knowledge?' 'Good man!' Suppose the two vehicles (Sravakayana and Pratyekabuddhayana) observe one skandha of form for countless kalpas and still cannot fully understand it. For this reason, Sravakas and Pratyekabuddhas do not have universal knowledge.
'What is Perfect in Knowledge and Conduct?' 'Knowledge' refers to obtaining immeasurable good results; 'Conduct' refers to feet; 'Good results' refers to Anuttara-samyak-sambodhi. 'Feet' refers to precepts (moral discipline) and wisdom. By relying on the feet of precepts and wisdom, one attains Anuttara-samyak-sambodhi, therefore it is called Perfect in Knowledge and Conduct. Furthermore, 'Knowledge' refers to mantras; 'Conduct' refers to auspiciousness; 'Feet' refers to results. 'Good man!' This is the worldly explanation. 'Mantras' refers to liberation; 'Auspiciousness' refers to Anuttara-samyak-sambodhi; 'Results' refers to Mahaparinirvana (complete extinction). Therefore, it is called Perfect in Knowledge and Conduct. Furthermore, 'Knowledge' refers to light; 'Conduct' refers to karma (actions); 'Feet' refers to results. 'Good man!' This is the worldly explanation. 'Light' refers to non-negligence; 'Karma' refers to the six paramitas (generosity, morality, patience, diligence, meditation, and wisdom); 'Results' refers to Anuttara-samyak-sambodhi. Furthermore, 'Knowledge' refers to three kinds of knowledge: first, Bodhisattva knowledge; second, Buddha knowledge; third, no-knowledge knowledge. Bodhisattva knowledge is Prajna (wisdom).
若波羅蜜，諸佛明者即是佛眼，無明明者即畢竟空。行者，于無量劫為眾生故修諸善業。足者，明見佛性。以是義故，名明行足。
「云何善逝？善者，名高；逝，名不高。善男子！是名世間義。高者，名為阿耨多羅三藐三菩提；不高者，即如來心也。善男子！心若高者，不名如來。是故，如來名為善逝。又復，善者，名為善知識；逝者，善知識果。善男子！是名世間義。善知識者，即初發心；果者，名為大般涅槃。如來不捨最初發心得大涅槃，是故，如來名為善逝。又復，善者，名好；逝者，名有。善男子！是名世間義。好者，名見佛性；有者，名大涅槃。
「善男子！涅槃之性實非有也，諸佛世尊因世間故說言是有。善男子！譬如世人實無有子，說言有子；實無有道，說言有道；涅槃亦爾，因世間故，說言為有。諸佛世尊成大涅槃，故名善逝。
「善男子！云何世間解？善男子！世間者，名為五陰；解者，名知。諸佛世尊善知五陰，故名世間解。又，世間者，名為五欲；解，名不著。不著五欲，故名世間解。又，世間解者，東方無量阿僧祇世界一切聲聞、獨覺不知、不見、不解，諸佛悉知、悉見、悉解；南、西、北方、四維、上、下亦復如是。是故，號佛為世間解。又，世間者，一切凡夫；解
【現代漢語翻譯】 現代漢語譯本： 若波羅蜜（paramita，意為「到彼岸」），諸佛所明瞭的即是佛眼，不明瞭的即是畢竟空。修行者，在無量劫中爲了眾生而修習各種善業。足，是指明見佛性。因為這個緣故，稱為明行足。
『什麼是善逝（Sugata，如來的十大稱號之一）？』善，是指高；逝，是指不高。善男子！這是世俗的解釋。高，是指阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）；不高，即是如來的心。善男子！如果心是高的，就不能稱為如來。因此，如來稱為善逝。又，善，是指善知識；逝，是指善知識的果。善男子！這是世俗的解釋。善知識，是指最初發心；果，是指大般涅槃（maha-parinirvana，大滅度）。如來不捨棄最初發心而得到大涅槃，因此，如來稱為善逝。又，善，是指好；逝，是指有。善男子！這是世俗的解釋。好，是指見到佛性；有，是指大涅槃。
『善男子！涅槃的本性實際上不是有，諸佛世尊因為世俗的緣故說它是有的。』善男子！譬如世人實際上沒有兒子，卻說有兒子；實際上沒有道路，卻說有道路；涅槃也是這樣，因為世俗的緣故，說它是有的。諸佛世尊成就大涅槃，所以稱為善逝。
『善男子！什麼是世間解（lokavid，如來的十大稱號之一）？』善男子！世間，是指五陰（skandha，構成個體存在的五種要素）；解，是指知。諸佛世尊善於瞭解五陰，所以稱為世間解。又，世間，是指五欲（kama，色、聲、香、味、觸五種慾望）；解，是指不執著。不執著五欲，所以稱為世間解。又，世間解是指，東方無量阿僧祇（asamkhya，極大的數字）世界的一切聲聞（sravaka，聽聞佛法而修行的人）、獨覺（pratyekabuddha，不依師教而獨自覺悟的人）所不知、不見、不瞭解的，諸佛都知、都見、都瞭解；南方、西方、北方、四維、上方、下方也是這樣。因此，稱佛為世間解。又，世間，是指一切凡夫；解
【English Translation】 English version: The paramita (perfection, meaning 'to the other shore'), that which the Buddhas understand is the Buddha-eye, and that which is not understood is ultimately emptiness. The practitioner, for the sake of sentient beings, cultivates all good deeds for countless kalpas (aeons). 'Foot' means clearly seeing the Buddha-nature. For this reason, it is called 'perfect in understanding and conduct'.
'What is Sugata (Well-Gone, one of the ten epithets of the Tathagata)?' 'Good' means high; 'gone' means not high. Good man! This is the worldly explanation. 'High' refers to anuttara-samyak-sambodhi (supreme perfect enlightenment); 'not high' is the mind of the Tathagata. Good man! If the mind is high, it cannot be called Tathagata. Therefore, the Tathagata is called Sugata. Furthermore, 'good' means a good teacher; 'gone' means the fruit of a good teacher. Good man! This is the worldly explanation. A good teacher refers to the initial aspiration; the fruit refers to maha-parinirvana (great complete nirvana). The Tathagata does not abandon the initial aspiration and attains great nirvana, therefore, the Tathagata is called Sugata. Furthermore, 'good' means good; 'gone' means existence. Good man! This is the worldly explanation. 'Good' means seeing the Buddha-nature; 'existence' means great nirvana.
'Good man! The nature of nirvana is actually not existence, but the Buddhas, the World Honored Ones, say it exists because of the world.' Good man! For example, worldly people actually have no son, but say they have a son; actually there is no path, but they say there is a path; nirvana is also like this, because of the world, it is said to exist. The Buddhas, the World Honored Ones, attain great nirvana, therefore they are called Sugata.
'Good man! What is lokavid (Knower of the World, one of the ten epithets of the Tathagata)?' Good man! 'World' refers to the five skandhas (aggregates, the five components of existence); 'knower' refers to understanding. The Buddhas, the World Honored Ones, are skilled in understanding the five skandhas, therefore they are called lokavid. Furthermore, 'world' refers to the five kama (desires, the five objects of sensual desire); 'knower' refers to non-attachment. Not being attached to the five desires, therefore it is called lokavid. Furthermore, lokavid means that all the sravakas (hearers, disciples who follow the teachings) and pratyekabuddhas (solitary realizers, those who attain enlightenment on their own) in the immeasurable asamkhya (countless) worlds of the East do not know, do not see, do not understand, but the Buddhas know, see, and understand; the same is true for the South, West, North, four intermediate directions, above, and below. Therefore, the Buddha is called lokavid. Furthermore, 'world' refers to all ordinary beings; 'knower'
者，知諸凡夫善惡因果。非是聲聞、緣覺所知，唯佛能知，是故號佛為世間解。又，世間者，名曰蓮花；解，名不污。善男子！是名世間義。蓮花者，即是如來；不污者，如來不為世間八法之所染污。是故，號佛為世間解。又，世間解者，諸佛、菩薩名世間解。何以故？諸佛、菩薩見世間故，故名世間解。善男子！如因食得命，名食為命；諸佛、菩薩亦復如是，見世間故，故名世間解。
「云何無上士？上士者，名之為斷；無所斷者，名無上士。諸佛世尊無有煩惱，故無所斷，是故號佛為無上士。又，上士者，名為諍訟；無上士者，無有諍訟。如來無諍，是故號佛為無上士。又，上士者，名語可壞；無上士者，語不可壞。如來所言，一切眾生所不能壞，是故號佛為無上士。又，上士者，名為上座；無上士者，名無上座。三世諸佛更無過者，是故號佛為無上士。上者，名新；士者，名故。諸佛世尊體大涅槃無新、無故，是故號佛為無上士。
「云何調御丈夫？自既丈夫，復調丈夫。善男子！言如來者，實非丈夫、非不丈夫。因調丈夫，故名如來為丈夫也。善男子！一切男女若具四法則名丈夫。何等為四？一、善知識，二、能聽法，三、思惟義，四、如說修行。善男子！若男、若女，具是四法則名丈夫。善男
【現代漢語翻譯】 現代漢語譯本：
『世間解』，是指能夠知曉所有凡夫俗子的善惡因果。這不是聲聞（sravaka，指聽聞佛陀教誨而修行的人）、緣覺（pratyekabuddha，指獨自悟道的人）所能瞭解的，只有佛陀才能知曉，所以稱佛為『世間解』。另外，『世間』，指的是蓮花；『解』，指的是不被污染。善男子！這就是『世間』的含義。蓮花，象徵著如來（tathagata，佛陀的稱號之一）；不被污染，象徵著如來不被世間的八法（指利、衰、毀、譽、稱、譏、苦、樂）所污染。因此，稱佛為『世間解』。還有，『世間解』，諸佛、菩薩也被稱為『世間解』。為什麼呢？因為諸佛、菩薩能夠看清世間，所以被稱為『世間解』。善男子！就像因為吃飯而得以生存，所以稱食物為生命一樣；諸佛、菩薩也是如此，因為看清世間，所以被稱為『世間解』。
『無上士』是什麼意思呢？『上士』，指的是斷除；『無所斷』，指的是『無上士』。諸佛世尊沒有煩惱，所以沒有什麼需要斷除的，因此稱佛為『無上士』。另外，『上士』，指的是爭論；『無上士』，指的是沒有爭論。如來沒有爭論，因此稱佛為『無上士』。還有，『上士』，指的是說的話可以被破壞；『無上士』，指的是說的話不可被破壞。如來說的話，一切眾生都不能破壞，因此稱佛為『無上士』。還有，『上士』，指的是上座；『無上士』，指的是無上座。三世諸佛沒有比他更殊勝的，因此稱佛為『無上士』。『上』，指的是新的；『士』，指的是舊的。諸佛世尊的涅槃（nirvana，佛教的最高境界）境界偉大，沒有新舊之分，因此稱佛為『無上士』。
『調御丈夫』是什麼意思呢？自己是丈夫，又能調御丈夫。善男子！說如來，實際上既不是丈夫，也不是非丈夫。因為調御丈夫，所以稱如來為丈夫。善男子！一切男女如果具備四種法則，就可以稱為丈夫。是哪四種呢？一、善知識（kalyanamitra，指引導修行的人），二、能夠聽聞佛法，三、思考佛法的意義，四、按照佛法修行。善男子！無論是男是女，具備這四種法則就可以稱為丈夫。善男子！
【English Translation】 English version:
'World-Knower' (lokavid), refers to one who knows the causes and effects of good and evil of all ordinary beings. This is not known by sravakas (those who hear the teachings of the Buddha and practice) or pratyekabuddhas (those who attain enlightenment on their own), only the Buddha knows, therefore the Buddha is called 'World-Knower'. Furthermore, 'world' refers to the lotus flower; 'knower' refers to being unpolluted. Good man! This is the meaning of 'world'. The lotus flower symbolizes the Tathagata (one of the titles of the Buddha); being unpolluted symbolizes that the Tathagata is not defiled by the eight worldly conditions (gain, loss, disgrace, honor, praise, blame, suffering, and pleasure). Therefore, the Buddha is called 'World-Knower'. Also, 'World-Knower', the Buddhas and Bodhisattvas are also called 'World-Knower'. Why? Because the Buddhas and Bodhisattvas see the world clearly, therefore they are called 'World-Knower'. Good man! Just as one gains life through eating, and food is called life; the Buddhas and Bodhisattvas are the same, because they see the world clearly, therefore they are called 'World-Knower'.
What is 'Unsurpassed One'? 'Surpassed One' refers to cutting off; 'nothing to cut off' refers to 'Unsurpassed One'. The Buddhas, World-Honored Ones, have no afflictions, therefore there is nothing to cut off, thus the Buddha is called 'Unsurpassed One'. Also, 'Surpassed One' refers to contention; 'Unsurpassed One' refers to having no contention. The Tathagata has no contention, therefore the Buddha is called 'Unsurpassed One'. Also, 'Surpassed One' refers to words that can be broken; 'Unsurpassed One' refers to words that cannot be broken. The words of the Tathagata cannot be broken by all beings, therefore the Buddha is called 'Unsurpassed One'. Also, 'Surpassed One' refers to the highest seat; 'Unsurpassed One' refers to the unsurpassed seat. There is no one more superior than the Buddhas of the three times, therefore the Buddha is called 'Unsurpassed One'. 'Surpassed' refers to new; 'One' refers to old. The Buddhas, World-Honored Ones, have attained the great nirvana (the highest state in Buddhism), which is neither new nor old, therefore the Buddha is called 'Unsurpassed One'.
What is 'Tamer of Men'? One is a man, and also tames men. Good man! Speaking of the Tathagata, in reality, he is neither a man nor not a man. Because he tames men, therefore the Tathagata is called a man. Good man! All men and women who possess four qualities can be called a man. What are the four? First, a good spiritual friend (kalyanamitra, a guide in spiritual practice), second, the ability to listen to the Dharma (Buddhist teachings), third, to contemplate the meaning of the Dharma, and fourth, to practice according to the Dharma. Good man! Whether male or female, possessing these four qualities can be called a man. Good man!
子！若有男子無此四法，則不得名為丈夫也。何以故？身雖丈夫，行同畜生。如來調伏——若男、若女——是故號佛調御丈夫。
「複次，善男子！如御馬者凡有四種：一者、觸毛，二者、觸皮，三者、觸肉，四者、觸骨，隨其所觸，稱御者意。如來亦爾，以四種法調伏眾生：一、為說生令受佛語，如觸其毛隨御者意；二、說生、老便受佛語，如觸毛、皮隨御者意；三、者說生、及以老、病便受佛語，如觸毛、皮、肉隨御者意；四者、說生、及老、病、死便受佛語，如觸毛、皮、肉、骨隨御者意。善男子！御者調馬無有決定，如來世尊調伏眾生必定不虛，是故號佛為調御丈夫。
「云何天人師？師有二種：一者、善教，二者、惡教。諸佛、菩薩常以善法教諸眾生。何等善法？謂身、口、意善。諸佛、菩薩教諸眾生，作如是言：『善男子！汝當遠離身不善業。何以故？以身惡業是可遠離、得解脫故，是故我以此法教汝。若是惡業不可遠離、得解脫者，終不教汝令遠離也。』若諸眾生離惡業已墮三惡者，無有是處。以遠離故，成阿耨多羅三藐三菩提，得大涅槃。是故，諸佛、菩薩常以此法教化眾生。口、意亦爾。是故，號佛為無上師。
「複次，昔未得道，今已得之，以所得道為眾生說；從本已來未修
【現代漢語翻譯】 現代漢語譯本： 『子！如果男子沒有這四種品德，就不能稱為丈夫。為什麼呢？雖然身體是丈夫，行為卻和畜生一樣。如來調伏——無論是男是女——所以被稱為佛陀調御丈夫（佛陀的十個稱號之一，意為調伏眾生的大丈夫）。』
『再者，善男子！如同馴馬師有四種方法：第一種是觸碰馬的毛，第二種是觸碰馬的皮，第三種是觸碰馬的肉，第四種是觸碰馬的骨頭，根據觸碰的部位，使馬順從馴馬師的意願。如來也是這樣，用四種方法調伏眾生：第一種是為他們講說生，使他們接受佛的教誨，如同觸碰馬的毛，使馬順從馴馬師的意願；第二種是講說生和老，他們便接受佛的教誨，如同觸碰馬的毛和皮，使馬順從馴馬師的意願；第三種是講說生、老和病，他們便接受佛的教誨，如同觸碰馬的毛、皮和肉，使馬順從馴馬師的意願；第四種是講說生、老、病和死，他們便接受佛的教誨，如同觸碰馬的毛、皮、肉和骨頭，使馬順從馴馬師的意願。善男子！馴馬師調馬不一定能成功，如來世尊調伏眾生必定不會落空，所以被稱為佛陀調御丈夫。』
『什麼是天人師（佛陀的十個稱號之一，意為天人和人類的導師）？導師有兩種：一種是善教，一種是惡教。諸佛、菩薩常常用善法教導眾生。什麼是善法呢？就是身、口、意善。諸佛、菩薩教導眾生，這樣說：『善男子！你應該遠離身體的不善業。為什麼呢？因為身體的惡業是可以遠離、可以解脫的，所以我用這個方法教導你。如果惡業不可以遠離、不可以解脫，我終究不會教你遠離它。』如果眾生遠離惡業后反而墮入三惡道，這是不可能的。因為遠離惡業，才能成就阿耨多羅三藐三菩提（無上正等正覺），得到大涅槃。所以，諸佛、菩薩常常用這個方法教化眾生。口和意也是這樣。所以，佛被稱為無上師。』
『再者，過去沒有證得道，現在已經證得，用所證得的道為眾生說法；從一開始就沒有修
【English Translation】 English version: 'Son! If a man does not possess these four qualities, he cannot be called a husband. Why? Although his body is that of a husband, his actions are like those of an animal. The Tathagata (another name for Buddha) tames—whether male or female—therefore, he is called the Buddha, the Tamer of Men (one of the ten epithets of the Buddha, meaning the great man who tames beings).'
'Furthermore, good man! Just as a horse trainer has four methods: first, touching the horse's hair; second, touching the horse's skin; third, touching the horse's flesh; and fourth, touching the horse's bones. According to what is touched, the horse obeys the trainer's will. The Tathagata is also like this, using four methods to tame sentient beings: first, speaking of birth, causing them to accept the Buddha's teachings, like touching the horse's hair, making it obey the trainer's will; second, speaking of birth and old age, they then accept the Buddha's teachings, like touching the horse's hair and skin, making it obey the trainer's will; third, speaking of birth, old age, and sickness, they then accept the Buddha's teachings, like touching the horse's hair, skin, and flesh, making it obey the trainer's will; fourth, speaking of birth, old age, sickness, and death, they then accept the Buddha's teachings, like touching the horse's hair, skin, flesh, and bones, making it obey the trainer's will. Good man! A horse trainer's taming of a horse is not always certain, but the Tathagata, the World Honored One, tames sentient beings without fail, therefore, he is called the Buddha, the Tamer of Men.'
'What is a Teacher of Gods and Humans (one of the ten epithets of the Buddha, meaning the teacher of gods and humans)? There are two kinds of teachers: one who teaches good, and one who teaches evil. All Buddhas and Bodhisattvas always teach sentient beings with good teachings. What are good teachings? They are good in body, speech, and mind. All Buddhas and Bodhisattvas teach sentient beings, saying: 『Good man! You should stay away from the unwholesome actions of the body. Why? Because the evil actions of the body can be avoided and can be liberated from, therefore, I teach you this method. If evil actions could not be avoided or liberated from, I would never teach you to avoid them.』 If sentient beings, after avoiding evil actions, were to fall into the three evil realms, that would be impossible. Because of avoiding evil actions, one can achieve Anuttara-samyak-sambodhi (supreme perfect enlightenment) and attain great Nirvana. Therefore, all Buddhas and Bodhisattvas always use this method to teach sentient beings. The same is true for speech and mind. Therefore, the Buddha is called the Supreme Teacher.'
'Furthermore, having not attained the Way in the past, but having now attained it, he speaks the Way he has attained for the sake of sentient beings; having not cultivated from the beginning'
梵行，今已修竟，以己所修為眾生說；自破無明，復為眾生破壞無明；自得凈目，復為眾生破除盲冥，令得凈眼；自知二諦，復為眾生演說二諦；既自解脫，復為眾生說解脫法；自渡無邊生死大河，復令眾生皆悉得渡；自得無畏，復教眾生令無怖畏；自既涅槃，復為眾生演大涅槃。是故，號佛為無上師。
「天者名晝，天上晝長夜短，是故名天。又復，天者，名無愁惱，常受快樂，是故名天。又復，天者，名為燈明，能破黑闇而為大明，是故名天。亦以能破惡業、黑闇，得諸善業而生天上，是故名天。又復，天者名吉，以吉祥故，得名為天。又復，天者名日，日有光明，故名日為天。以是義故，名為天也。人者名日，能多恩義。又復，人者，身、口柔軟。又復，人者，名有憍慢。又復，人者，能破憍慢。善男子！諸佛雖為一切眾生無上大師，然經中說為天人師。何以故？善男子！諸眾生中唯天與人能發阿耨多羅三藐三菩提心，能修十善業道，能得須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛道、得阿耨多羅三藐三菩提，是故號佛為天人師。
「云何為佛？佛者名覺，既自覺悟，復能覺他。善男子！譬如有人覺知有賊，賊無能為。菩薩摩訶薩能覺一切無量煩惱，既覺了已，令諸煩惱無所能為，是故名
【現代漢語翻譯】 現代漢語譯本：
『梵行』（清凈的行為）我已經修習圓滿，我將自己所修行的法門為眾生宣說；自己破除了『無明』（對真理的無知），也為眾生破除無明；自己獲得了清凈的眼睛（智慧之眼），也為眾生破除盲昧，使他們獲得清凈的眼睛；自己了知『二諦』（世俗諦和勝義諦），也為眾生演說二諦；自己已經解脫，也為眾生宣說解脫之法；自己渡過了無邊的生死大河，也令眾生都能渡過；自己獲得了無畏，也教導眾生使他們沒有怖畏；自己已經涅槃，也為眾生演說大涅槃。因此，稱佛為無上師。
『天』的意思是白天，天上的白天長而夜晚短，所以稱為天。又，『天』的意思是沒有憂愁煩惱，常常享受快樂，所以稱為天。又，『天』的意思是光明，能夠破除黑暗而成為大光明，所以稱為天。也因為能夠破除惡業、黑暗，獲得各種善業而生到天上，所以稱為天。又，『天』的意思是吉祥，因為吉祥的緣故，得名為天。又，『天』的意思是太陽，太陽有光明，所以稱太陽為天。因為這些意義，稱為天。『人』的意思是太陽，能夠多行恩義。又，『人』的意思是身、口柔軟。又，『人』的意思是有驕慢。又，『人』的意思是能夠破除驕慢。善男子！諸佛雖然是一切眾生無上的導師，然而經典中說為天人師。為什麼呢？善男子！在所有眾生中，只有天和人能夠發起『阿耨多羅三藐三菩提心』（無上正等正覺之心），能夠修習十善業道，能夠獲得『須陀洹果』（預流果）、『斯陀含果』（一來果）、『阿那含果』（不還果）、『阿羅漢果』（無生果）、『辟支佛道』（緣覺道），獲得阿耨多羅三藐三菩提，所以稱佛為天人師。
『什麼是佛？』佛的意思是覺悟，既能自己覺悟，又能使他人覺悟。善男子！譬如有人覺知有賊，賊就無能為力。菩薩摩訶薩能夠覺知一切無量的煩惱，既然覺知了，就使這些煩惱無所作為，所以稱為佛。 English version:
'Brahmacarya' (pure conduct), I have now completed its practice, and I will explain to sentient beings what I have practiced; I have broken through 'Avidya' (ignorance), and I will also help sentient beings break through ignorance; I have obtained pure eyes (the eyes of wisdom), and I will also help sentient beings break through blindness, enabling them to obtain pure eyes; I understand the 'Two Truths' (conventional truth and ultimate truth), and I will also explain the Two Truths to sentient beings; I have already attained liberation, and I will also explain the Dharma of liberation to sentient beings; I have crossed the boundless river of birth and death, and I will also enable all sentient beings to cross; I have obtained fearlessness, and I will also teach sentient beings to be without fear; I have already attained Nirvana, and I will also explain the Great Nirvana to sentient beings. Therefore, the Buddha is called the Supreme Teacher.
'Deva' means daytime, the daytime in the heavens is long and the night is short, therefore it is called Deva. Also, 'Deva' means without sorrow or distress, always enjoying happiness, therefore it is called Deva. Also, 'Deva' means light, able to break through darkness and become great light, therefore it is called Deva. It is also because it can break through evil karma and darkness, obtain various good karmas, and be born in the heavens, therefore it is called Deva. Also, 'Deva' means auspicious, because of auspiciousness, it is named Deva. Also, 'Deva' means the sun, the sun has light, therefore the sun is called Deva. Because of these meanings, it is called Deva. 'Man' means the sun, able to do many acts of kindness and righteousness. Also, 'Man' means the body and speech are gentle. Also, 'Man' means having arrogance. Also, 'Man' means being able to break through arrogance. Good man! Although the Buddhas are the supreme teachers of all sentient beings, the scriptures say they are teachers of Devas and humans. Why is that? Good man! Among all sentient beings, only Devas and humans can generate the 'Anuttara-samyak-sambodhi mind' (the mind of unsurpassed perfect enlightenment), can practice the ten good karmic paths, can obtain the 'Srotaapanna fruit' (stream-enterer fruit), the 'Sakrdagamin fruit' (once-returner fruit), the 'Anagamin fruit' (non-returner fruit), the 'Arhat fruit' (no-birth fruit), the 'Pratyekabuddha path' (solitary-enlightened path), and attain Anuttara-samyak-sambodhi, therefore the Buddha is called the teacher of Devas and humans.
'What is a Buddha?' Buddha means awakened, able to awaken oneself and also awaken others. Good man! For example, if someone is aware of a thief, the thief can do nothing. A Bodhisattva Mahasattva is able to be aware of all immeasurable afflictions, and having become aware of them, makes these afflictions powerless, therefore it is called a Buddha.
【English Translation】 Brahmacarya, I have now completed its practice, and I will explain to sentient beings what I have practiced; I have broken through Avidya, and I will also help sentient beings break through ignorance; I have obtained pure eyes, and I will also help sentient beings break through blindness, enabling them to obtain pure eyes; I understand the Two Truths, and I will also explain the Two Truths to sentient beings; I have already attained liberation, and I will also explain the Dharma of liberation to sentient beings; I have crossed the boundless river of birth and death, and I will also enable all sentient beings to cross; I have obtained fearlessness, and I will also teach sentient beings to be without fear; I have already attained Nirvana, and I will also explain the Great Nirvana to sentient beings. Therefore, the Buddha is called the Supreme Teacher. Deva means daytime, the daytime in the heavens is long and the night is short, therefore it is called Deva. Also, Deva means without sorrow or distress, always enjoying happiness, therefore it is called Deva. Also, Deva means light, able to break through darkness and become great light, therefore it is called Deva. It is also because it can break through evil karma and darkness, obtain various good karmas, and be born in the heavens, therefore it is called Deva. Also, Deva means auspicious, because of auspiciousness, it is named Deva. Also, Deva means the sun, the sun has light, therefore the sun is called Deva. Because of these meanings, it is called Deva. Man means the sun, able to do many acts of kindness and righteousness. Also, Man means the body and speech are gentle. Also, Man means having arrogance. Also, Man means being able to break through arrogance. Good man! Although the Buddhas are the supreme teachers of all sentient beings, the scriptures say they are teachers of Devas and humans. Why is that? Good man! Among all sentient beings, only Devas and humans can generate the Anuttara-samyak-sambodhi mind, can practice the ten good karmic paths, can obtain the Srotaapanna fruit, the Sakrdagamin fruit, the Anagamin fruit, the Arhat fruit, the Pratyekabuddha path, and attain Anuttara-samyak-sambodhi, therefore the Buddha is called the teacher of Devas and humans. What is a Buddha? Buddha means awakened, able to awaken oneself and also awaken others. Good man! For example, if someone is aware of a thief, the thief can do nothing. A Bodhisattva Mahasattva is able to be aware of all immeasurable afflictions, and having become aware of them, makes these afflictions powerless, therefore it is called a Buddha.
佛。以是覺故，不生、不老、不病、不死，是故名佛。
「婆伽婆者，婆伽名破，婆名煩惱。能破煩惱，故名婆伽婆。又能成就諸善法故、又能善解諸法義故、有大功德無能勝故、有大名聞遍十方故、又能種種大慧施故、又于無量阿僧祇劫吐女根故。
「善男子！若男、若女，能如是念佛者，若行、若住、若坐、若臥，若晝、若夜，若明、若闇，常得不離，見佛世尊。
「善男子！何故名為如來、應、正遍知乃至婆伽婆，而有如是無量功德大名稱耶？善男子！菩薩摩訶薩于昔無量阿僧祇劫恭敬父母、和尚、諸師、上座長老，于無量劫常為眾生而行佈施、堅持禁戒、修習忍辱、勤行精進、禪定、智慧，大慈、大悲、大喜、大舍，是故今得三十二相、八十種好、金剛之身。
「又復，菩薩于昔無量阿僧祇劫修習信、念、進、定、慧根，于諸師長恭敬供養，常為法利、不為食利。菩薩若持十二部經——若讀、若誦——常為眾生令得解脫、安隱、快樂，終不自為。何以故？菩薩常修出世間心、及出家心、無為之心、無諍訟心、無垢穢心、無繫縛心、無取著心、無覆蓋心、無無記心、無生死心、無疑網心、無貪慾心、無瞋恚心、無愚癡心、無憍慢心、無穢濁心、無煩惱心、無苦心、無量心、廣大心、虛
【現代漢語翻譯】 現代漢語譯本 佛陀因為覺悟的緣故，所以不生、不老、不病、不死，因此被稱為佛陀。 『婆伽婆』（Bhagavat，世尊）的意思是，『婆伽』是破除的意思，『婆』是煩惱的意思。能夠破除煩惱，所以稱為婆伽婆。又因為能夠成就各種善法，能夠善解各種法的意義，具有無能勝的大功德，具有遍佈十方的大名聲，又能夠施予種種大智慧，又在無量阿僧祇劫舍棄了女根。 『善男子！』如果男人或女人，能夠這樣唸佛，無論行走、站立、坐著、躺臥，無論白天、夜晚，無論光明、黑暗，都能常常不離佛，見到佛世尊。 『善男子！』為什麼被稱為如來（Tathagata）、應（Arhat）、正遍知（Samyaksambuddha）乃至婆伽婆，而有如此無量功德和大名聲呢？『善男子！』菩薩摩訶薩在過去無量阿僧祇劫恭敬父母、和尚（Upadhyaya，親教師）、諸位老師、上座長老，在無量劫中常常爲了眾生而行佈施、堅持禁戒、修習忍辱、勤行精進、禪定、智慧，大慈、大悲、大喜、大舍，因此現在得到三十二相、八十種好、金剛之身。 又，菩薩在過去無量阿僧祇劫修習信、念、進、定、慧五根，對於諸位師長恭敬供養，常常爲了法利，不爲了食物的利益。菩薩如果受持十二部經——無論是讀誦還是背誦——常常爲了眾生令他們得到解脫、安穩、快樂，終不為自己。為什麼呢？菩薩常常修習出世間心、以及出家心、無為之心、無諍訟心、無垢穢心、無繫縛心、無取著心、無覆蓋心、無無記心、無生死心、無疑惑心、無貪慾心、無瞋恚心、無愚癡心、無驕慢心、無污濁心、無煩惱心、無苦心、無量心、廣大心、虛空心。
【English Translation】 English version The Buddha, because of this enlightenment, does not experience birth, old age, sickness, or death; therefore, he is called Buddha. 『Bhagavat』 (World-Honored One) means 『Bhaga』 is to break, and 『va』 means afflictions. Because he can break afflictions, he is called Bhagavat. Also, because he can accomplish all good dharmas, can understand the meaning of all dharmas, has great merit that cannot be surpassed, has great fame that spreads throughout the ten directions, can bestow various great wisdoms, and has relinquished his female form in immeasurable asamkhya kalpas. 『Good man!』 If a man or woman can contemplate the Buddha in this way, whether walking, standing, sitting, or lying down, whether day or night, whether in light or darkness, they can always be with the Buddha and see the World-Honored One. 『Good man!』 Why is he called Tathagata, Arhat, Samyaksambuddha, and even Bhagavat, and why does he have such immeasurable merits and great fame? 『Good man!』 The Bodhisattva Mahasattva, in the past immeasurable asamkhya kalpas, respected his parents, Upadhyayas (preceptors), all teachers, and senior elders. For immeasurable kalpas, he constantly practiced giving, upheld precepts, cultivated patience, diligently practiced vigor, meditation, and wisdom, great loving-kindness, great compassion, great joy, and great equanimity for the sake of all beings. Therefore, he now possesses the thirty-two marks, the eighty minor marks, and a diamond body. Furthermore, the Bodhisattva, in the past immeasurable asamkhya kalpas, cultivated the five roots of faith, mindfulness, vigor, concentration, and wisdom. He respectfully made offerings to all his teachers and elders, always for the benefit of the Dharma, not for the benefit of food. If the Bodhisattva upholds the twelve divisions of scriptures—whether reading or reciting—he always does so to liberate, pacify, and bring happiness to all beings, never for himself. Why? Because the Bodhisattva always cultivates the mind that transcends the world, the mind of renunciation, the mind of non-action, the mind of non-contention, the mind of non-defilement, the mind of non-attachment, the mind of non-grasping, the mind of non-concealment, the mind of non-indifference, the mind of non-birth and death, the mind of non-doubt, the mind of non-greed, the mind of non-hatred, the mind of non-ignorance, the mind of non-arrogance, the mind of non-impurity, the mind of non-affliction, the mind of non-suffering, the immeasurable mind, the vast mind, and the mind of emptiness.
空心、無心、無無心、調心、不護心、無覆藏心、無世間心、常定心、常修心、常解脫心、無報心、無願心、善願心、無誤心、柔軟心、不住心、自在心、無漏心、第一義心、不退心、無常心、正直心、無諂曲心、純善心、無多少心、無堅心、無凡夫心、無聲聞心、無緣覺心、善知心、界知心、生界知心、住界知心、自在界心，是故今得十力、四無所畏、大悲、三念處、常、樂、我、凈，是故得稱如來乃至婆伽婆。是名菩薩摩訶薩唸佛。
「云何菩薩摩訶薩念法？善男子！菩薩摩訶薩思惟諸佛所可說法最妙最上，因是法故，能令眾生得現在果。唯此正法無有時節，法眼所見、非肉眼見，然不可以譬喻為比，不生、不出，不住、不滅，不始、不終，無為、無數，無舍宅者為作舍宅、無歸作歸、無明作明、未到彼岸令到彼岸、為無香處作無礙香，不可見見，不動、不轉，不長、不短，永斷諸樂而安隱樂，畢竟微妙，非色、斷色、而亦是色，乃至非識、斷識、而亦是識，非業、斷業，非結、斷結，非物、斷物、而亦是物，非界、斷界、而亦是界，非有、斷有、而亦是有，非入、斷入、而亦是入，非因、斷因、而亦是因，非果、斷果、而亦是果，非虛、非實、斷一切實而亦是實，非生、非滅、永斷生滅而亦是滅，非相、
【現代漢語翻譯】 現代漢語譯本：空寂之心、無執之心、無無執之心、調柔之心、不守護之心、無覆藏之心、無世俗之心、常住禪定之心、常修習之心、常得解脫之心、無報應之心、無所求之心、善愿之心、無錯誤之心、柔軟之心、不住著之心、自在之心、無煩惱之心、第一義諦之心、不退轉之心、無常之心、正直之心、無諂媚之心、純善之心、無多少分別之心、無堅固執著之心、無凡夫之心、無聲聞之心、無緣覺之心、善知一切法之心、知曉諸界之心、知曉眾生界之心、知曉安住界之心、自在掌控諸界之心。因此，如今我獲得了十力（如來十種智慧力量）、四無所畏（佛陀的四種無畏懼的宣說真理的能力）、大悲（對一切眾生的大慈悲心）、三念處（佛陀在三種情況下保持正念的能力）、常（永恒不變）、樂（真正的快樂）、我（真我）、凈（清凈）。因此，我被尊稱為如來乃至婆伽婆（佛陀的各種尊稱）。這被稱為菩薩摩訶薩的唸佛。 「菩薩摩訶薩如何念法呢？善男子！菩薩摩訶薩思惟諸佛所宣說的法是最微妙、最殊勝的，因為這法，能使眾生獲得當下的果報。唯有這正法沒有時間限制，是法眼所見，而非肉眼所見。然而，它不可以任何比喻來相比，它不生、不出，不住、不滅，不開始、不結束，是無為的、無數的，為無家可歸者提供住所，為無依靠者提供依靠，為無光明者提供光明，使未到彼岸者到達彼岸，為無香之處帶來無礙的香氣。它是不可見的可見，不動搖、不轉變，不長、不短，永遠斷除諸樂而獲得安穩的快樂，是畢竟微妙的。它非色，斷除對色的執著，但也是色；乃至非識，斷除對識的執著，但也是識；非業，斷除對業的執著；非結，斷除對煩惱的執著；非物，斷除對物質的執著，但也是物；非界，斷除對界的執著，但也是界；非有，斷除對有的執著，但也是有；非入，斷除對入的執著，但也是入；非因，斷除對因的執著，但也是因；非果，斷除對果的執著，但也是果；非虛，非實，斷除一切實有之執著，但也是實；非生，非滅，永遠斷除生滅，但也是滅；非相，」
【English Translation】 English version: Empty mind, non-mind, non-non-mind, tamed mind, unguarded mind, unhidden mind, non-worldly mind, constantly abiding mind, constantly practicing mind, constantly liberated mind, non-retributive mind, non-desiring mind, virtuous desiring mind, non-erroneous mind, gentle mind, non-abiding mind, free mind, non-leaking mind, mind of the highest meaning, non-retrogressing mind, impermanent mind, upright mind, non-deceitful mind, purely virtuous mind, mind without quantity, non-firm mind, non-ordinary mind, non-Śrāvaka (hearer) mind, non-Pratyekabuddha (solitary enlightened one) mind, mind of good knowledge, mind of knowing realms, mind of knowing the realm of beings, mind of knowing the realm of abiding, mind of freely controlling realms. Therefore, now I have obtained the ten powers (of a Tathāgata), the four fearlessnesses (of a Buddha), great compassion, the three mindfulnesses, permanence, bliss, self, and purity. Therefore, I am called Tathāgata, even Bhagavān (various titles of the Buddha). This is called the Bodhisattva Mahāsattva's mindfulness of the Buddha. 「How does a Bodhisattva Mahāsattva contemplate the Dharma? Good man! A Bodhisattva Mahāsattva contemplates that the Dharma spoken by all Buddhas is the most subtle and supreme. Because of this Dharma, beings can attain present results. Only this true Dharma has no time limit. It is seen by the Dharma eye, not by the physical eye. However, it cannot be compared to any analogy. It does not arise, does not come forth, does not abide, does not cease, does not begin, does not end. It is unconditioned, countless, providing shelter for the homeless, providing refuge for the refuge-less, providing light for the lightless, leading those who have not reached the other shore to the other shore, bringing unobstructed fragrance to places without fragrance. It is the invisible seen, unmoving, unshifting, neither long nor short, eternally cutting off all pleasures and attaining peaceful bliss. It is ultimately subtle. It is not form, cutting off attachment to form, yet it is also form; even not consciousness, cutting off attachment to consciousness, yet it is also consciousness; not karma, cutting off attachment to karma; not fetters, cutting off attachment to fetters; not matter, cutting off attachment to matter, yet it is also matter; not realms, cutting off attachment to realms, yet it is also realms; not existence, cutting off attachment to existence, yet it is also existence; not entry, cutting off attachment to entry, yet it is also entry; not cause, cutting off attachment to cause, yet it is also cause; not effect, cutting off attachment to effect, yet it is also effect; neither void nor real, cutting off all attachment to reality, yet it is also real; neither arising nor ceasing, eternally cutting off arising and ceasing, yet it is also ceasing; not a mark,」
非非相、斷一切相而亦是相，非教、非不教、而亦是師，非怖、非安、斷一切怖而亦是安，非忍、非不忍、永斷不忍而亦是忍，非止、非不止、斷一切止而亦是止，一切法頂，悉能永斷一切煩惱，清凈無相，永脫諸相，無量眾生畢竟住處，能滅一切生死熾火，乃是諸佛所游居處，常、不變易。是名菩薩念法。
「云何念僧？諸佛、聖僧如法而住，受正直法，隨順修行，不可睹見、不可捉持、不可破壞，無能嬈害、不可思議。一切眾生良祐福田，雖為福田，無所受取。清凈無穢，無漏、無為，廣普無邊。其心調柔，平等無二，無有嬈濁，常、不變易。是名念僧。
「云何念戒？菩薩思惟：『有戒，不破、不漏、不壞、不雜。雖無形色，而可護持；雖無觸對，善修方便。可得具足，無有過咎，諸佛菩薩之所讚歎，是大方等大涅槃因。』善男子！譬如大地，船舫、瓔珞、大海、灰汁、舍宅、刀劍、橋樑、良醫妙藥、阿伽陀藥、如意寶珠、腳足、眼目、父母、陰涼，無能劫盜、不可嬈害、火不能焚、水不能漂，大山梯蹬，諸佛、菩薩妙寶勝幢。若住是戒得須陀洹果，我亦有分，然我不須。何以故？若我得是須陀洹果，不能廣度一切眾生。若住是戒則得阿耨多羅三藐三菩提，我亦有分，是我所欲。何以故？若得阿耨
【現代漢語翻譯】 現代漢語譯本 『非非相』（既不是有相也不是無相），斷除一切相但同時也是相；『非教』（不是教導）『非不教』（不是不教導），但同時也是導師；『非怖』（不是恐懼）『非安』（不是安穩），斷除一切恐懼但同時也是安穩；『非忍』（不是忍耐）『非不忍』（不是不忍耐），永遠斷除不忍耐但同時也是忍耐；『非止』（不是停止）『非不止』（不是不止），斷除一切停止但同時也是停止。這是所有法的頂峰，能夠永遠斷除一切煩惱，清凈無相，永遠脫離諸相，是無量眾生最終的歸宿，能夠熄滅一切生死的熾熱火焰，是諸佛所游居的地方，恒常不變。這稱為菩薩的念法。 『如何念僧？』諸佛和聖僧如法安住，接受正直的法，隨順修行，不可見、不可捉持、不可破壞，沒有誰能夠擾害，不可思議。他們是一切眾生良善的福田，雖然是福田，卻不接受任何東西。他們清凈無染，無漏無為，廣闊無邊。他們的心調柔，平等無二，沒有擾亂和污濁，恒常不變。這稱爲念僧。 『如何念戒？』菩薩思惟：『戒律是存在的，不破損、不遺漏、不毀壞、不混雜。雖然沒有形色，卻可以守護；雖然沒有觸對，卻善於修習方便。可以達到圓滿具足，沒有過失，是諸佛菩薩所讚歎的，是大方等大涅槃的因。』善男子！譬如大地，船隻、瓔珞、大海、灰汁、房屋、刀劍、橋樑、良醫妙藥、阿伽陀藥（萬能藥）、如意寶珠、腳足、眼目、父母、陰涼，沒有誰能夠劫奪，不可擾害，火不能焚燒，水不能漂流，是大山的階梯，是諸佛菩薩的妙寶勝幢。如果安住于這樣的戒律，可以得到須陀洹果（初果），我也有份，但我不需要。為什麼呢？如果我得到須陀洹果，就不能廣泛地度化一切眾生。如果安住于這樣的戒律，就可以得到阿耨多羅三藐三菩提（無上正等正覺），我也有份，這是我所希望的。為什麼呢？如果得到阿耨
【English Translation】 English version 'Non-non-form' (neither form nor formlessness), cutting off all forms yet also being form; 'non-teaching' (not teaching), 'non-non-teaching' (not not teaching), yet also being a teacher; 'non-fear' (not fear), 'non-peace' (not peace), cutting off all fear yet also being peace; 'non-patience' (not patience), 'non-non-patience' (not not patience), forever cutting off impatience yet also being patience; 'non-cessation' (not cessation), 'non-non-cessation' (not not cessation), cutting off all cessation yet also being cessation. This is the peak of all dharmas, capable of forever cutting off all afflictions, pure and formless, forever liberated from all forms, the ultimate abode of countless beings, capable of extinguishing the blazing fire of all birth and death, the place where all Buddhas dwell, constant and unchanging. This is called the Bodhisattva's mindfulness of Dharma. 'How to contemplate the Sangha?' The Buddhas and the noble Sangha abide in accordance with the Dharma, receive the upright Dharma, practice in accordance with it, cannot be seen, cannot be grasped, cannot be destroyed, no one can harm them, they are inconceivable. They are the good field of merit for all beings, although they are a field of merit, they do not receive anything. They are pure and without defilement, without outflows and unconditioned, vast and boundless. Their minds are gentle, equal and without duality, without disturbance or turbidity, constant and unchanging. This is called mindfulness of the Sangha. 'How to contemplate the precepts?' A Bodhisattva contemplates: 'Precepts exist, they are not broken, not leaked, not destroyed, not mixed. Although they have no form or color, they can be protected; although they have no contact, they are skillful in practicing expedient means. They can be attained completely, without fault, praised by all Buddhas and Bodhisattvas, and are the cause of the Great Equal Great Nirvana.' Good man! It is like the earth, ships, necklaces, the great ocean, ashes, houses, swords, bridges, good doctors and wonderful medicines, Agada medicine (panacea), wish-fulfilling jewels, feet, eyes, parents, shade, no one can rob them, they cannot be harmed, fire cannot burn them, water cannot float them away, they are the steps of a great mountain, the wonderful and victorious banner of all Buddhas and Bodhisattvas. If one abides in such precepts, one can attain the Srotapanna fruit (stream-enterer), I also have a share, but I do not need it. Why? If I attain the Srotapanna fruit, I cannot widely liberate all beings. If one abides in such precepts, one can attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), I also have a share, this is what I desire. Why? If I attain Anuttara
多羅三藐三菩提，當爲眾生廣說妙法而作救護。是名菩薩摩訶薩念戒。
「云何念施？菩薩摩訶薩深觀此施乃是阿耨多羅三藐三菩提因。諸佛、菩薩親近修習如是佈施，我亦如是親近修習。若不惠施，不能莊嚴四部之眾。施雖不能畢竟斷結，而能除破現在煩惱。以施因緣故，常為十方無量無邊恒河沙等世界眾生之所稱歎。菩薩摩訶薩施眾生食則施其命，以是果報，成佛之時常、不變易。以施樂故，成佛之時則得安樂。菩薩施時如法求財不侵彼施，是故成佛，得清凈涅槃。菩薩施時令諸眾生不求而得，是故成佛得自在我。以施因緣令他得力，是故成佛獲得十力。以施因緣令他得語，是故成佛得四無礙。諸佛、菩薩修集是施為涅槃因，我亦如是修習佈施為涅槃因，廣說如《雜花》中。
「云何念天？有四天王處乃至非想非非想處。若有信心得四天王處，我亦有分。若戒、多聞、佈施、智慧，得四天王處乃至得非想非非想處，我亦有分，然非我欲。何以故？四天王處乃至非想非非想處皆是無常。以無常故，生、老、病、死。以是義故，非我所欲。譬如幻化誑于愚夫，智慧之人所不惑著。如幻化者即是四天王處乃至非想非非想處，愚者即是一切凡夫，我則不同凡夫愚人。我曾聞有第一義天，謂諸佛、菩薩，常、不
【現代漢語翻譯】 現代漢語譯本 爲了證得阿耨多羅三藐三菩提（無上正等正覺），應當爲了救護眾生而廣泛宣說微妙的佛法。這被稱為菩薩摩訶薩的念戒。
『如何念施？菩薩摩訶薩深刻地觀察到，佈施是證得阿耨多羅三藐三菩提的因。諸佛、菩薩親近並修習這樣的佈施，我也應當如此親近並修習。如果不進行佈施，就不能莊嚴四部弟子（比丘、比丘尼、優婆塞、優婆夷）。佈施雖然不能徹底斷除煩惱，但能消除當下的煩惱。因為佈施的因緣，常常被十方無量無邊的恒河沙數世界中的眾生所稱讚。菩薩摩訶薩佈施食物給眾生，就等於佈施他們的生命，因為這樣的果報，成佛時常住不變。因為佈施快樂，成佛時就能得到安樂。菩薩佈施時，如法求財，不侵佔他人的財物，因此成佛時，能得到清凈的涅槃。菩薩佈施時，讓眾生不求而得，因此成佛時能得到自在。因為佈施的因緣，使他人得到力量，因此成佛時能獲得十力。因為佈施的因緣，使他人得到言語，因此成佛時能獲得四無礙辯才。諸佛、菩薩修習這樣的佈施是爲了涅槃的因，我也應當如此修習佈施作為涅槃的因，詳細內容如《雜花經》中所說。
『如何念天？有四天王處（四大天王所居之處）乃至非想非非想處（三界最高的天界）。如果有人有信心能得到四天王處，我也有一份。如果通過持戒、多聞、佈施、智慧，能得到四天王處乃至得到非想非非想處，我也有一份，但這並非我所想要的。為什麼呢？因為四天王處乃至非想非非想處都是無常的。因為無常，所以有生、老、病、死。因為這個道理，所以不是我所想要的。譬如幻化，欺騙愚笨的人，有智慧的人不會被迷惑。如同幻化的是四天王處乃至非想非非想處，愚笨的人是一切凡夫，我則不同於凡夫愚人。我曾聽聞有第一義天，指的是諸佛、菩薩，他們是常住不變的。'
【English Translation】 English version For the sake of Anuttara-samyak-sambodhi (supreme perfect enlightenment), one should widely expound the wonderful Dharma to protect sentient beings. This is called the Bodhisattva Mahasattva's precept of mindfulness.
'How does one contemplate giving? A Bodhisattva Mahasattva deeply observes that giving is the cause of attaining Anuttara-samyak-sambodhi. Buddhas and Bodhisattvas closely practice such giving, and I should also closely practice it. If one does not give, one cannot adorn the fourfold assembly (bhikshus, bhikshunis, upasakas, and upasikas). Although giving cannot completely sever afflictions, it can eliminate present afflictions. Because of the cause of giving, one is constantly praised by sentient beings in the immeasurable and boundless worlds as numerous as the sands of the Ganges River. When a Bodhisattva Mahasattva gives food to sentient beings, it is like giving them life. Because of this karmic result, one is constant and unchanging when one becomes a Buddha. Because of the joy of giving, one attains peace when one becomes a Buddha. When a Bodhisattva gives, they seek wealth lawfully and do not encroach upon others' possessions. Therefore, when one becomes a Buddha, one attains pure Nirvana. When a Bodhisattva gives, they allow sentient beings to receive without asking. Therefore, when one becomes a Buddha, one attains self-mastery. Because of the cause of giving, one enables others to gain strength. Therefore, when one becomes a Buddha, one obtains the ten powers. Because of the cause of giving, one enables others to gain speech. Therefore, when one becomes a Buddha, one obtains the four unobstructed eloquences. Buddhas and Bodhisattvas cultivate such giving as the cause of Nirvana, and I should also cultivate giving as the cause of Nirvana, as detailed in the 'Miscellaneous Flowers Sutra'.'
'How does one contemplate the heavens? There are the realms of the Four Heavenly Kings (the abode of the Four Great Heavenly Kings) up to the realm of Neither Perception nor Non-Perception (the highest realm in the three realms). If someone has faith and attains the realm of the Four Heavenly Kings, I also have a share. If through precepts, learning, giving, and wisdom, one attains the realm of the Four Heavenly Kings up to the realm of Neither Perception nor Non-Perception, I also have a share, but this is not what I desire. Why? Because the realms of the Four Heavenly Kings up to the realm of Neither Perception nor Non-Perception are all impermanent. Because of impermanence, there is birth, old age, sickness, and death. Because of this reason, it is not what I desire. It is like an illusion that deceives the foolish, but the wise are not deluded by it. The illusion is like the realms of the Four Heavenly Kings up to the realm of Neither Perception nor Non-Perception, and the foolish are all ordinary beings. I am different from foolish ordinary beings. I have heard of the ultimate heaven, which refers to Buddhas and Bodhisattvas, who are constant and unchanging.'
變易。以常住故，不生、不老、不病、不死。我為眾生精勤求于第一義天。何以故？第一義天能令眾生除斷煩惱，猶如意樹。若我有信乃至有慧，則能得是第一義天，當爲眾生廣分別說第一義天。是名菩薩摩訶薩念天。
「善男子！是名菩薩非世間也，是為世間不知、見、覺，而是菩薩所知、見、覺。
「善男子！若我弟子謂受持、讀誦、書寫、演說十二部經，及以受持、讀誦、書寫、敷演解說《大涅槃經》等無差別者，是義不然。何以故？善男子！大涅槃者即是一切諸佛世尊甚深秘藏，以是諸佛甚深秘藏是則為勝。善男子！以是義故，《大涅槃經》甚奇甚特、不可思議。」
迦葉菩薩白佛言：「世尊！我亦知是《大涅槃經》甚奇甚特、不可思議。佛、法、眾僧不可思議，菩薩、菩提、《大涅槃經》亦不可思議。世尊！以何義故，復言菩薩不可思議？」
「善男子！菩薩摩訶薩無有教者，而能自發菩提之心；既發心已，勤修精進，正使大火焚燒身首，終不求救、舍念法心。何以故？菩薩摩訶薩常自思惟：『我于無量阿僧祇劫，或在地獄、餓鬼、畜生、人中、天上，為諸結火之所燒然，初不曾得一決定法，決定法者即是阿耨多羅三藐三菩提。我為阿耨多羅三藐三菩提，終不護惜身、心與命。我
【現代漢語翻譯】 現代漢語譯本 變化無常。因為是常住的緣故，所以不生、不老、不病、不死。我爲了眾生精勤地尋求第一義天（至高無上的真理）。為什麼呢？因為第一義天能使眾生斷除煩惱，就像如意樹一樣。如果我有信心乃至有智慧，就能得到這第一義天，應當為眾生廣泛地分別解說第一義天。這叫做菩薩摩訶薩（偉大的菩薩）的念天（對真理的思念）。 『善男子！這叫做菩薩不是世俗之人，是世俗之人所不知、不見、不覺的，而是菩薩所知、所見、所覺的。 『善男子！如果我的弟子認為受持、讀誦、書寫、演說十二部經（佛教經典的總稱），和受持、讀誦、書寫、敷演解說《大涅槃經》（佛教經典）等沒有差別，這種說法是不對的。為什麼呢？善男子！《大涅槃經》是一切諸佛世尊甚深的秘密寶藏，因為是諸佛甚深的秘密寶藏，所以是殊勝的。善男子！因為這個緣故，《大涅槃經》非常奇特、不可思議。』 迦葉菩薩（佛陀的弟子）對佛說：『世尊！我也知道這部《大涅槃經》非常奇特、不可思議。佛、法、僧（佛教三寶）不可思議，菩薩、菩提（覺悟）、《大涅槃經》也同樣不可思議。世尊！因為什麼緣故，又說菩薩不可思議呢？』 『善男子！菩薩摩訶薩沒有老師教導，卻能自己發起菩提之心（覺悟之心）；發起心后，勤奮修行精進，即使大火焚燒身體和頭顱，最終也不會求救，捨棄對佛法的信念。為什麼呢？菩薩摩訶薩常常自己思惟：『我在無量阿僧祇劫（極長的時間單位）中，或者在地獄、餓鬼、畜生、人道、天道中，被各種煩惱之火所焚燒，從來沒有得到一個確定的法，這個確定的法就是阿耨多羅三藐三菩提（無上正等正覺）。我爲了阿耨多羅三藐三菩提，最終不會愛惜身體、心和生命。』
【English Translation】 English version It is subject to change. Because it is permanent, it does not arise, age, get sick, or die. I diligently seek the First Principle Heaven (the ultimate truth) for the sake of all beings. Why? Because the First Principle Heaven can enable beings to eliminate afflictions, just like a wish-fulfilling tree. If I have faith and even wisdom, then I can attain this First Principle Heaven, and I should extensively explain the First Principle Heaven for all beings. This is called a Bodhisattva Mahasattva's (great Bodhisattva) contemplation of heaven (thinking of the truth). 'Good man! This is called a Bodhisattva who is not of the world, but is unknown, unseen, and unfelt by the world, yet is known, seen, and felt by the Bodhisattva. 'Good man! If my disciples say that upholding, reciting, writing, and expounding the twelve divisions of scriptures (the general term for Buddhist scriptures), and upholding, reciting, writing, and extensively explaining the 'Mahaparinirvana Sutra' (Buddhist scripture) are no different, this is not correct. Why? Good man! The 'Mahaparinirvana Sutra' is the profound secret treasury of all Buddhas, World Honored Ones. Because it is the profound secret treasury of all Buddhas, it is superior. Good man! For this reason, the 'Mahaparinirvana Sutra' is very extraordinary, special, and inconceivable.' Bodhisattva Kasyapa (a disciple of the Buddha) said to the Buddha, 'World Honored One! I also know that this 'Mahaparinirvana Sutra' is very extraordinary, special, and inconceivable. The Buddha, Dharma, and Sangha (the Three Jewels of Buddhism) are inconceivable, and the Bodhisattva, Bodhi (enlightenment), and the 'Mahaparinirvana Sutra' are also inconceivable. World Honored One! For what reason do you say that the Bodhisattva is inconceivable?' 'Good man! A Bodhisattva Mahasattva has no teacher, yet can generate the Bodhi mind (mind of enlightenment) on their own; having generated the mind, they diligently cultivate and progress, and even if a great fire burns their body and head, they will ultimately not seek help or abandon their faith in the Dharma. Why? A Bodhisattva Mahasattva always contemplates: 'In countless asamkhya kalpas (extremely long units of time), I have been burned by the fires of afflictions in hell, as a hungry ghost, as an animal, in the human realm, and in the heavenly realm, and I have never obtained a definitive Dharma, and that definitive Dharma is Anuttara-samyak-sambodhi (unexcelled complete perfect enlightenment). For the sake of Anuttara-samyak-sambodhi, I will ultimately not cherish my body, mind, or life.'
為阿耨多羅三藐三菩提，正使碎身猶如微塵，終不放舍勤精進也。何以故？勤進之心即是阿耨多羅三藐三菩提因。』
「善男子！如是，菩薩未見阿耨多羅三藐三菩提，乃能如是不惜身命，況復見已？是故，菩薩不可思議。
「又復，不可思議，菩薩摩訶薩所見生死無量過患非是聲聞、緣覺所及。雖知生死無量過惡，為眾生故，于中受苦，不生厭離。是故，複名不可思議。
「菩薩摩訶薩為眾生故，雖在地獄受諸苦惱，如三禪樂，是故複名不可思議。
「善男子！譬如長者，其家失火。長者見已，從舍而出，諸子在後，未脫火難。長者爾時定知火害，為諸子故，旋還赴救，不顧其難。菩薩摩訶薩亦復如是，雖知生死多諸過惡，為眾生故，處之不厭，是故複名不可思議。
「善男子！無量眾生髮菩提心，見生死中多諸過惡，心即退沒，或為聲聞、或為緣覺。若有菩薩聞是經者，終不退失菩提之心而為聲聞、辟支佛也。如是，菩薩雖復未階初不動地，而心堅固無有退沒，是故複名不可思議。
「善男子！若有人言：『我能浮渡大海之水。』如是之言可思議不？」
「世尊！如是之言，或可思議、或不可思議。何以故？若人渡者則不可思議，阿修羅渡則可思議。」
「善
【現代漢語翻譯】 現代漢語譯本：爲了證得阿耨多羅三藐三菩提（無上正等正覺），即使粉身碎骨如微塵，也終究不會放棄勤奮精進。為什麼呢？因為勤奮精進的心就是證得阿耨多羅三藐三菩提的因。 善男子！是這樣的，菩薩在沒有見到阿耨多羅三藐三菩提的時候，尚且能夠如此不惜身命，更何況是已經見到之後呢？所以說，菩薩是不可思議的。 還有，不可思議的是，菩薩摩訶薩所見到的生死輪迴的無量過患，不是聲聞（聽聞佛法而悟道者）、緣覺（通過觀察因緣而悟道者）所能及的。雖然知道生死輪迴有無量的過錯和惡果，爲了眾生的緣故，在其中承受痛苦，也不生厭惡和舍離之心。所以，又被稱為不可思議。 菩薩摩訶薩爲了眾生的緣故，即使在地獄中承受各種苦惱，也如同在三禪（佛教禪定的一種境界）中享受快樂一樣，所以又被稱為不可思議。 善男子！譬如一位長者，他的家失火了。長者看到后，從家中出來，他的孩子們還在後面，沒有脫離火災的危險。長者那時明明知道火的危害，爲了他的孩子們，又轉身回去救他們，不顧自己的危險。菩薩摩訶薩也是這樣，雖然知道生死輪迴有很多過錯和惡果，爲了眾生的緣故，處在其中也不厭倦，所以又被稱為不可思議。 善男子！無量的眾生髮起了菩提心（求證無上智慧的心），看到生死輪迴中有諸多過錯和惡果，心就退縮了，或者成為聲聞，或者成為緣覺。如果有菩薩聽到這部經，最終不會退失菩提之心而成為聲聞或辟支佛（即緣覺）。這樣，菩薩即使還沒有達到初不動地（菩薩修行的一個階段），心也堅固不會退縮，所以又被稱為不可思議。 善男子！如果有人說：『我能浮渡大海之水。』這樣的話可以思議嗎？ 世尊！這樣的話，或許可以思議，或許不可思議。為什麼呢？如果人能渡過，那就是不可思議的，如果是阿修羅（一種神道生物）渡過，那就是可以思議的。
【English Translation】 English version: 『For the sake of Anuttara-samyak-sambodhi (supreme perfect enlightenment), even if my body were crushed like dust, I would never abandon diligent effort. Why? Because the mind of diligent effort is the cause of Anuttara-samyak-sambodhi.』 『Good man! It is so. A Bodhisattva, not yet having seen Anuttara-samyak-sambodhi, is able to be so unsparing of his life, how much more so after having seen it? Therefore, a Bodhisattva is inconceivable.』 『Moreover, it is inconceivable that the immeasurable faults of birth and death seen by a Bodhisattva-Mahasattva are beyond the reach of Sravakas (those who attain enlightenment by hearing the teachings) and Pratyekabuddhas (those who attain enlightenment by themselves). Although knowing the immeasurable faults and evils of birth and death, for the sake of sentient beings, they endure suffering within it without generating aversion or detachment. Therefore, they are again called inconceivable.』 『A Bodhisattva-Mahasattva, for the sake of sentient beings, even while suffering various torments in hell, feels as if enjoying the bliss of the third dhyana (a state of meditative absorption), therefore, they are again called inconceivable.』 『Good man! It is like an elder whose house is on fire. The elder, seeing this, comes out of the house, while his children are still inside, not yet out of danger. The elder at that time clearly knows the harm of the fire, but for the sake of his children, he turns back to rescue them, disregarding his own danger. A Bodhisattva-Mahasattva is also like this. Although knowing that birth and death have many faults and evils, for the sake of sentient beings, they remain within it without aversion, therefore, they are again called inconceivable.』 『Good man! Immeasurable sentient beings generate the Bodhi mind (the mind seeking supreme wisdom), but seeing the many faults and evils in birth and death, their minds retreat, and they become either Sravakas or Pratyekabuddhas. If there is a Bodhisattva who hears this sutra, they will never lose the Bodhi mind and become a Sravaka or Pratyekabuddha. Thus, even if a Bodhisattva has not yet reached the first immovable ground (a stage of Bodhisattva practice), their mind is firm and does not retreat, therefore, they are again called inconceivable.』 『Good man! If someone says, 「I can float across the waters of the great ocean,」 is such a statement conceivable?』 『World Honored One! Such a statement is either conceivable or inconceivable. Why? If a human crosses, it is inconceivable; if an Asura (a type of demigod) crosses, it is conceivable.』
男子！我亦不說阿修羅也，正說人耳。」
「世尊！人中亦有可思議者、不可思議者。世尊！人亦二種：一者、聖人，二者、凡夫。凡夫之人則不可思議，賢聖之人則可思議。」
「善男子！我說凡夫，不說聖人。」
「世尊！若凡夫人實不可思議。」
「善男子！凡夫之人實不能渡大海水也。如是，菩薩實能渡于生死大海，是故複名不可思議。
「善男子！若有人能以藕根絲懸須彌山，可思議不？」
「不也。世尊！」
「善男子！菩薩摩訶薩於一念頃，悉能稱量一切生死，是故複名不可思議。
「善男子！菩薩摩訶薩已於無量阿僧祇劫，常觀生死無常、無我、無樂、無凈，而為眾生分別演說常、樂、我、凈，雖如是說然非邪見，是故複名不可思議。
「善男子！如人入水水不能溺、入大猛火火不能燒，如是之事不可思議。菩薩摩訶薩亦復如是，雖處生死不為生死之所惱害，是故複名不可思議。
「善男子！人有三品，謂上、中、下。下品之人初入胎時作是念言：『我今處廁、眾穢歸處，如死屍間、眾棘刺中、大黑闇處。』初出胎時復作是念：『我今出廁，出衆穢處，乃至出於大黑闇處。』中品之人作是念言：『我今入于眾樹林中、清凈河中、房室
【現代漢語翻譯】 現代漢語譯本： 『男子！我也沒有說阿修羅（一種神祇），我說的正是人。』 『世尊！人中也有可思議的和不可思議的。世尊！人也有兩種：一種是聖人，一種是凡夫。凡夫之人是不可思議的，賢聖之人是可思議的。』 『善男子！我說的是凡夫，不是聖人。』 『世尊！如果凡夫人確實是不可思議的。』 『善男子！凡夫之人確實不能渡過大海。同樣，菩薩確實能夠渡過生死大海，所以又被稱為不可思議。』 『善男子！如果有人能用藕根絲懸掛須彌山（佛教中的聖山），這可思議嗎？』 『不可思議，世尊！』 『善男子！菩薩摩訶薩在一念之間，能夠衡量一切生死，所以又被稱為不可思議。』 『善男子！菩薩摩訶薩在無量阿僧祇劫（極長的時間單位）中，常常觀察生死是無常、無我、無樂、無凈的，卻爲了眾生分別演說常、樂、我、凈，雖然這樣說，但並非邪見，所以又被稱為不可思議。』 『善男子！就像人進入水中不會被淹沒，進入大火中不會被燒傷，這樣的事情是不可思議的。菩薩摩訶薩也是如此，雖然處於生死之中，卻不會被生死所困擾，所以又被稱為不可思議。』 『善男子！人有上、中、下三品。下品的人初入胎時會想：『我現在處於廁所、污穢聚集的地方，如同死屍之間、荊棘叢中、黑暗之處。』初出胎時又會想：『我現在離開了廁所，離開了污穢之處，乃至離開了黑暗之處。』中品的人會想：『我現在進入了樹林中、清凈的河流中、房屋中』
【English Translation】 English version: 'Good man! I am not speaking of Asuras (a type of deity), I am speaking of humans.' 'World Honored One! Among humans, there are both the conceivable and the inconceivable. World Honored One! There are two types of humans: one is the sage, and the other is the ordinary person. Ordinary people are inconceivable, while the virtuous and holy are conceivable.' 'Good man! I am speaking of ordinary people, not sages.' 'World Honored One! If ordinary people are indeed inconceivable.' 'Good man! Ordinary people indeed cannot cross the great ocean. Likewise, Bodhisattvas can indeed cross the ocean of birth and death, therefore they are also called inconceivable.' 'Good man! If someone could suspend Mount Sumeru (a sacred mountain in Buddhism) with a lotus root thread, would that be conceivable?' 'No, World Honored One!' 'Good man! A Bodhisattva Mahasattva can, in a single moment, measure all of birth and death, therefore they are also called inconceivable.' 'Good man! Bodhisattva Mahasattvas, for countless asamkhya kalpas (extremely long units of time), constantly observe that birth and death are impermanent, without self, without joy, and without purity, yet for the sake of sentient beings, they separately expound on permanence, joy, self, and purity. Although they speak in this way, it is not a wrong view, therefore they are also called inconceivable.' 'Good man! Just as a person entering water is not drowned, and entering a great fire is not burned, such things are inconceivable. Bodhisattva Mahasattvas are also like this, although they are in the midst of birth and death, they are not harmed by birth and death, therefore they are also called inconceivable.' 'Good man! There are three grades of people: superior, middle, and inferior. Inferior people, when first entering the womb, think: 『I am now in a toilet, a place where filth gathers, like among corpses, in a thorn bush, in a place of great darkness.』 When first emerging from the womb, they think: 『I have now left the toilet, left the place of filth, and even left the place of great darkness.』 Middle-grade people think: 『I have now entered a forest, a clear river, a room』
舍宅。』出時亦爾。上品之人作是念言：『我升殿堂、在花林間、乘馬、乘象、登陟高山。』出時亦爾。菩薩摩訶薩初入胎時自知入胎、住時知住、出時知出，終不生於貪、瞋之心，而未得階初住地也，是故複名不可思議。
「善男子！阿耨多羅三藐三菩提實不可以譬喻為比。善男子！心亦不可以方喻為比，而皆可說。菩薩摩訶薩無有師咨受學之處，而能得於阿耨多羅三藐三菩提。得是法已，心無慳吝，常為眾生而演說之。是故，複名不可思議。
「善男子！菩薩摩訶薩有身遠離非口、有口遠離非身、有非身口而亦遠離。身遠離者，謂離殺、盜、淫，是名身遠離非口。口遠離者，謂離妄語、兩舌、惡口、無義語，是名口遠離非身。非身非口是遠離者，所謂遠離貪慾、瞋恚、邪見。善男子！是名非身非口而是遠離。善男子！菩薩摩訶薩不見一法是身、是業、及與離主而亦有離，是故複名不可思議；口亦如是。
「善男子！從身離身，從口離口，從慧遠離非身非口。善男子！實有此慧，然不能令菩薩遠離。何以故？善男子！無有一法能壞、能作。有為法性異生、異滅，是故此慧不能遠離。
「善男子！慧不能破、火不能燒、水不能爛、風不能動、地不能持、生不能生、老不能老、住不能住、壞不
【現代漢語翻譯】 現代漢語譯本：'舍宅'（指身體）離開時也是這樣。上等根器的人會這樣想：'我升入殿堂，在花林間，騎著馬，騎著象，登上高山。'離開時也是這樣。菩薩摩訶薩最初入胎時自己知道入胎，住胎時知道住胎，出胎時知道出胎，始終不生起貪婪、嗔恨之心，即使還沒有達到初住地的境界，因此又被稱為不可思議。 善男子！阿耨多羅三藐三菩提（無上正等正覺）實際上無法用比喻來相比。善男子！心也無法用比喻來相比，但都可以用言語來表達。菩薩摩訶薩沒有老師可以請教學習，卻能獲得阿耨多羅三藐三菩提。得到這個法之後，心中沒有吝嗇，常常為眾生演說。因此，又被稱為不可思議。 善男子！菩薩摩訶薩有身體上的遠離，不是口頭上的遠離；有口頭上的遠離，不是身體上的遠離；有既非身體也非口頭的遠離。身體上的遠離，是指遠離殺生、偷盜、邪淫，這稱為身體上的遠離，不是口頭上的遠離。口頭上的遠離，是指遠離妄語、兩舌、惡口、無意義的言語，這稱為口頭上的遠離，不是身體上的遠離。既非身體也非口頭的遠離，是指遠離貪慾、嗔恚、邪見。善男子！這稱為既非身體也非口頭的遠離。善男子！菩薩摩訶薩不認為有一個法是身體，是行為，以及與主體分離而獨立存在，因此又被稱為不可思議；口也是這樣。 善男子！從身體上脫離身體，從口頭上脫離口頭，從智慧上脫離既非身體也非口頭。善男子！確實有這種智慧，但不能使菩薩脫離。為什麼呢？善男子！沒有一個法能夠破壞，能夠創造。有為法的性質是生滅變化的，因此這種智慧不能使之脫離。 善男子！智慧不能破壞，火不能燃燒，水不能腐爛，風不能動搖，地不能支撐，生不能使之生，老不能使之老，住不能使之住，壞不能使之壞。
【English Translation】 English version: 'Leaving the dwelling' (referring to the body) is also like this. A person of superior capacity thinks: 'I ascend to the palace, in the flower garden, riding a horse, riding an elephant, climbing high mountains.' Leaving is also like this. When a Bodhisattva Mahasattva first enters the womb, they know they are entering; when dwelling in the womb, they know they are dwelling; when exiting the womb, they know they are exiting. They never give rise to greed or anger, even before attaining the first stage of dwelling. Therefore, they are also called inconceivable. Good man! Anuttara-samyak-sambodhi (unexcelled complete enlightenment) cannot actually be compared to any analogy. Good man! The mind also cannot be compared to any analogy, but both can be expressed in words. A Bodhisattva Mahasattva has no teacher to consult and learn from, yet they can attain Anuttara-samyak-sambodhi. Having attained this Dharma, their mind has no stinginess, and they constantly expound it for all beings. Therefore, they are also called inconceivable. Good man! A Bodhisattva Mahasattva has bodily separation that is not verbal, verbal separation that is not bodily, and separation that is neither bodily nor verbal. Bodily separation refers to abstaining from killing, stealing, and sexual misconduct; this is called bodily separation that is not verbal. Verbal separation refers to abstaining from false speech, divisive speech, harsh speech, and meaningless speech; this is called verbal separation that is not bodily. Separation that is neither bodily nor verbal refers to abstaining from greed, hatred, and wrong views. Good man! This is called separation that is neither bodily nor verbal. Good man! A Bodhisattva Mahasattva does not see any Dharma as being a body, an action, or as being separate from a subject and existing independently. Therefore, they are also called inconceivable; the same is true for speech. Good man! Separating from the body through the body, separating from speech through speech, and separating from what is neither body nor speech through wisdom. Good man! This wisdom truly exists, but it cannot cause a Bodhisattva to separate. Why is that? Good man! There is no Dharma that can destroy or create. The nature of conditioned phenomena is that they arise and cease, therefore this wisdom cannot cause separation. Good man! Wisdom cannot destroy, fire cannot burn, water cannot rot, wind cannot move, earth cannot support, birth cannot cause birth, old age cannot cause old age, dwelling cannot cause dwelling, and decay cannot cause decay.
能壞、貪不能貪、瞋不能瞋、癡不能癡，以有為性異生、異滅故。菩薩摩訶薩終不生念：『我以此慧破諸煩惱。』而自說言：『我破煩惱。』雖作是說非是虛妄，是故複名不可思議。」
迦葉復言：「世尊！我今始知菩薩摩訶薩不可思議，佛、法、眾僧、《大涅槃經》及受持者、菩提、涅槃不可思議。世尊！無上佛法當久近住，幾時而滅？」
「善男子！若《大涅槃經》乃至有是五行：所謂聖行、梵行、天行、病行、嬰兒行。若我弟子有能受持、讀誦、書寫、演說其義，為諸眾生之所恭敬、尊重、讚歎、種種供養，當知爾時佛法未滅。
「善男子！若《大涅槃經》具足流佈，當爾之時我諸弟子多犯禁戒、造作眾惡、不能敬信如是經典，以不信故，不能受持、讀誦、書寫、解說其義，不為眾人之所恭敬乃至供養，見受持者輕毀、誹謗：『汝是六師，非佛弟子。』當知佛法將滅不久。」
迦葉菩薩復白佛言：「世尊！我親從佛聞如是義：『迦葉佛法住世七日，然後滅盡。』世尊！迦葉如來有是經不？如其有者，云何言滅？如其無者，云何說言《大涅槃經》是諸如來秘密之藏？」
佛言：「善男子！我先說言，唯有文殊乃解是義。今當重說，至心諦聽。善男子！諸佛世尊有二種法：一者、世
【現代漢語翻譯】 現代漢語譯本：能被破壞的（煩惱）不能被（菩薩）貪著，能被嗔恨的（煩惱）不能被（菩薩）嗔恨，能被愚癡的（煩惱）不能被（菩薩）愚癡，因為有為法（指因緣和合而生的事物）的性質是生滅變化的。菩薩摩訶薩（偉大的菩薩）最終不會產生這樣的念頭：『我用這種智慧來破除各種煩惱。』並且自己說：『我破除了煩惱。』雖然這樣說，但並非虛妄，所以又被稱為不可思議。 迦葉（佛陀的弟子）又說：『世尊！我現在才知道菩薩摩訶薩是不可思議的，佛、法、僧（佛教三寶）、《大涅槃經》（佛經名）以及受持者、菩提（覺悟）、涅槃（寂滅）都是不可思議的。世尊！無上的佛法將要住世多久，什麼時候會滅亡呢？』 『善男子！如果《大涅槃經》乃至還有這五種修行：所謂的聖行（聖者的修行）、梵行（清凈的修行）、天行（天人的修行）、病行（帶病修行）、嬰兒行（像嬰兒一樣純真的修行）。如果我的弟子有能夠受持、讀誦、書寫、演說其義，被眾生恭敬、尊重、讚歎、種種供養，應當知道那時佛法還沒有滅亡。』 『善男子！如果《大涅槃經》廣泛流傳，當那個時候，我的弟子大多會違犯戒律、造作各種惡行、不能敬信這樣的經典，因為不信的緣故，不能受持、讀誦、書寫、解釋其義，不被眾人恭敬乃至供養，看到受持者就輕視、誹謗：『你們是六師外道（指當時流行的六種外道），不是佛的弟子。』應當知道佛法將要滅亡不久。』 迦葉菩薩又對佛說：『世尊！我親自從佛那裡聽到這樣的教義：『迦葉佛的佛法住世七天，然後滅盡。』世尊！迦葉如來有這部經嗎？如果有的，為什麼說滅盡？如果沒有，為什麼說《大涅槃經》是諸佛如來的秘密寶藏？』 佛說：『善男子！我先前說過，只有文殊（菩薩名）才能理解這個道理。現在我將重新解釋，要專心諦聽。善男子！諸佛世尊有兩種法：第一種是世俗法，'
【English Translation】 English version: What can be destroyed (afflictions) cannot be craved by (Bodhisattvas), what can be hated (afflictions) cannot be hated by (Bodhisattvas), what can be deluded (afflictions) cannot be deluded by (Bodhisattvas), because the nature of conditioned phenomena (things arising from causes and conditions) is that they arise and cease. Bodhisattva Mahasattvas (great Bodhisattvas) will ultimately not generate the thought: 『I will use this wisdom to destroy all afflictions.』 And they will not say: 『I have destroyed afflictions.』 Although they say this, it is not false, therefore it is also called inconceivable. Kasyapa (a disciple of the Buddha) further said: 『World Honored One! Now I understand that Bodhisattva Mahasattvas are inconceivable, the Buddha, the Dharma, the Sangha (the Three Jewels of Buddhism), the 『Mahaparinirvana Sutra』 (a Buddhist scripture), as well as those who uphold it, Bodhi (enlightenment), and Nirvana (extinction) are all inconceivable. World Honored One! How long will the supreme Buddha Dharma abide, and when will it perish?』 『Good man! If the 『Mahaparinirvana Sutra』 still has these five practices: the so-called noble practice (the practice of the noble ones), pure practice (the practice of purity), heavenly practice (the practice of heavenly beings), sick practice (practicing while sick), and infant practice (practicing with the purity of an infant). If my disciples are able to uphold, recite, write, and explain its meaning, and are respected, honored, praised, and offered various kinds of offerings by sentient beings, then you should know that the Buddha Dharma has not yet perished.』 『Good man! If the 『Mahaparinirvana Sutra』 is widely circulated, at that time, most of my disciples will violate precepts, commit various evil deeds, and will not respect and believe in such scriptures. Because of their lack of faith, they will not be able to uphold, recite, write, and explain its meaning, and will not be respected or offered to by the public. When they see those who uphold it, they will despise and slander them: 『You are the six heretical teachers (referring to the six prevalent heretical schools at the time), not disciples of the Buddha.』 You should know that the Buddha Dharma will soon perish.』 Bodhisattva Kasyapa again said to the Buddha: 『World Honored One! I personally heard from the Buddha such a teaching: 『The Buddha Dharma of Kasyapa Buddha will abide for seven days, and then perish.』 World Honored One! Does Kasyapa Tathagata have this scripture? If he does, why is it said to perish? If he does not, why is it said that the 『Mahaparinirvana Sutra』 is the secret treasury of all Buddhas?』 The Buddha said: 『Good man! I said before that only Manjushri (a Bodhisattva) can understand this meaning. Now I will explain it again, listen attentively. Good man! The World Honored Ones, the Buddhas, have two kinds of Dharma: the first is worldly Dharma,'
法，二者、第一義法。世法可滅，第一義法則不壞滅。
「復有二種：一者、無常、無我、無樂、無凈，二者、常、樂、我、凈。無常、無我、無樂、無凈則有壞滅，常、樂、我、凈則無壞滅。
「復有二種：一者、二乘所持，二者、菩薩所持。二乘所持則有壞滅，菩薩所持則無壞滅。
「復有二種：一者、外，二者、內。外法者則有壞滅，內法者則無壞滅。
「復有二種：一者、有為，二者、無為。有為之法則有壞滅，無為之法無有壞滅。
「復有二種：一者、可得，二者、不可得。可得之法則有壞滅，不可得者無有壞滅。
「復有二種：一者、共法，二者、不共。共法壞滅，不共之法無有壞滅。
「復有二種：一者、人中，二者、天中。人中壞滅，天無壞滅。
「復有二種：一者、十一部經，二者、方等經。十一部經則有壞滅，方等經典無有壞滅。
「善男子！若我弟子受持、讀誦、書寫、解說方等經典，恭敬、供養、尊重、讚歎，當知爾時佛法不滅。
「善男子！汝向所問：『迦葉如來有是經不？』者，善男子！《大涅槃經》悉是一切諸佛秘藏。何以故？諸佛雖有十一部經，不說佛性，不說如來常、樂、我、凈、諸佛世尊永不畢竟入于涅槃，是
【現代漢語翻譯】 現代漢語譯本 關於『法』，有兩種，第一種是世俗的法，第二種是第一義法（ परमार्थसत्य，paramārthasatya，終極真理）。世俗的法會消滅，而第一義法不會壞滅。 又有兩種：第一種是無常、無我、無樂、無凈，第二種是常、樂、我、凈。無常、無我、無樂、無凈的法會壞滅，而常、樂、我、凈的法不會壞滅。 又有兩種：第一種是二乘（聲聞乘和緣覺乘）所持有的法，第二種是菩薩所持有的法。二乘所持有的法會壞滅，菩薩所持有的法不會壞滅。 又有兩種：第一種是外在的法，第二種是內在的法。外在的法會壞滅，內在的法不會壞滅。 又有兩種：第一種是有為法（saṃskṛta-dharma，因緣和合而生的法），第二種是無為法（asaṃskṛta-dharma，不依賴因緣而存在的法）。有為法會壞滅，無為法不會壞滅。 又有兩種：第一種是可得的法，第二種是不可得的法。可得的法會壞滅，不可得的法不會壞滅。 又有兩種：第一種是共法（與他人共有的法），第二種是不共法（不與他人共有的法）。共法會壞滅，不共法不會壞滅。 又有兩種：第一種是人中的法，第二種是天中的法。人中的法會壞滅，天中的法不會壞滅。 又有兩種：第一種是十一部經（佛教經典中的一部分），第二種是方等經（Vaipulya-sūtra，大乘經典）。十一部經會壞滅，方等經典不會壞滅。 善男子！如果我的弟子受持、讀誦、書寫、解說方等經典，恭敬、供養、尊重、讚歎，應當知道那時佛法不會滅亡。 善男子！你先前問：『迦葉如來（Kāśyapa-tathāgata）有這部經嗎？』，善男子！《大涅槃經》（Mahāparinirvāṇa-sūtra）是一切諸佛的秘密寶藏。為什麼呢？諸佛雖然有十一部經，但不說佛性（Buddha-dhātu），不說如來（Tathāgata）的常、樂、我、凈，不說諸佛世尊永遠不會究竟入于涅槃，這些都是《大涅槃經》所說的。
【English Translation】 English version Regarding 『dharma,』 there are two kinds: the first is worldly dharma, and the second is the dharma of ultimate truth (paramārthasatya). Worldly dharma is subject to destruction, while the dharma of ultimate truth is not destroyed. Again, there are two kinds: the first is impermanent, without self, without bliss, and without purity; the second is permanent, blissful, with self, and pure. The dharma of impermanence, no-self, no-bliss, and no-purity is subject to destruction, while the dharma of permanence, bliss, self, and purity is not destroyed. Again, there are two kinds: the first is the dharma held by the two vehicles (Śrāvakayāna and Pratyekabuddhayāna), and the second is the dharma held by Bodhisattvas. The dharma held by the two vehicles is subject to destruction, while the dharma held by Bodhisattvas is not destroyed. Again, there are two kinds: the first is external dharma, and the second is internal dharma. External dharma is subject to destruction, while internal dharma is not destroyed. Again, there are two kinds: the first is conditioned dharma (saṃskṛta-dharma), and the second is unconditioned dharma (asaṃskṛta-dharma). Conditioned dharma is subject to destruction, while unconditioned dharma is not destroyed. Again, there are two kinds: the first is attainable dharma, and the second is unattainable dharma. Attainable dharma is subject to destruction, while unattainable dharma is not destroyed. Again, there are two kinds: the first is common dharma, and the second is uncommon dharma. Common dharma is destroyed, while uncommon dharma is not destroyed. Again, there are two kinds: the first is dharma in the human realm, and the second is dharma in the heavenly realm. Dharma in the human realm is destroyed, while dharma in the heavenly realm is not destroyed. Again, there are two kinds: the first is the eleven divisions of scriptures, and the second is the Vaipulya-sūtra (Mahayana sutras). The eleven divisions of scriptures are subject to destruction, while the Vaipulya-sūtra is not destroyed. Good man! If my disciples uphold, recite, write, and explain the Vaipulya-sūtra, and respectfully honor, make offerings, respect, and praise it, then know that at that time the Buddha's dharma will not perish. Good man! As you asked earlier, 『Does Kāśyapa-tathāgata have this sutra?』 Good man! The Mahāparinirvāṇa-sūtra is the secret treasury of all Buddhas. Why? Although the Buddhas have the eleven divisions of scriptures, they do not speak of Buddha-nature (Buddha-dhātu), nor do they speak of the Tathāgata's permanence, bliss, self, and purity, nor do they say that the World Honored Ones will never ultimately enter into Nirvana. These are what the Mahāparinirvāṇa-sūtra speaks of.
故此經名為如來秘密之藏。十一部經所不說故，故名為藏。如人七寶不出外用，名之為藏。
「善男子！是人所以藏積此物，為未來事故。何等未來事？所謂谷貴、賊來侵國、值遇惡王為用贖命、道路急難、財難得時，乃當出用。善男子！諸佛如來秘密之藏亦復如是，為未來世諸惡比丘畜不凈物、為四眾說如來畢竟入于涅槃、讀誦世典、不敬佛經，如是等惡現於世時，如來為欲滅是諸惡，令得遠離邪命利養，如來則為演說是經。若是經典秘密之藏滅不現時，當知爾時佛法則滅。
「善男子！《大涅槃經》，常、不變易，云何難言：『迦葉佛時有是經不？』善男子！迦葉佛時，所有眾生貪慾微薄、智慧滋多，諸菩薩摩訶薩等調柔易化，有大威德，總持不忘，如大象王。世界清凈，一切眾生悉知如來終不畢竟入于涅槃，常住不變。雖有是典，不須演說。善男子！今世眾生多諸煩惱，愚癡喜忘，無有智慧，多諸疑網，信根不立。世界不凈，一切眾生咸謂：『如來無常遷變，畢竟入于大般涅槃。』是故，如來演說是典。
「善男子！迦葉佛法實亦不滅。何以故？常、不變故。
「善男子！若有眾生我見無我、無我見我，常見無常、無常見常，樂見無樂、無樂見樂，凈見不凈、不凈見凈，滅見不滅、不
【現代漢語翻譯】 現代漢語譯本 因此，這部經被稱為如來秘密的寶藏。因為它沒有在其他十一部經典中被提及，所以被稱為『藏』。就像一個人把七寶藏起來不拿出來用，也叫做『藏』一樣。 『善男子！』這個人之所以積藏這些東西，是爲了未來可能發生的事情。什麼是未來可能發生的事情呢？比如穀物價格上漲、盜賊入侵國家、遇到惡王需要用錢贖命、道路艱險難以通行、錢財難以獲得的時候，才會拿出來使用。『善男子！』諸佛如來的秘密寶藏也是如此，是爲了未來世那些行為不端的比丘們積蓄不凈之物，為四眾弟子宣說如來最終會進入涅槃，讀誦世俗典籍，不尊敬佛經，當這些惡行出現於世時，如來爲了消除這些惡行，使他們遠離邪命的利益供養，才會宣講這部經。如果這部經典，這個秘密的寶藏消失不顯現的時候，就應當知道那時佛法也滅亡了。 『善男子！』《大涅槃經》是常住不變的，為什麼還要質疑說：『迦葉佛（Kasyapa Buddha）時期有沒有這部經呢？』『善男子！』迦葉佛時期，所有的眾生貪慾微薄，智慧深厚，諸菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）等都調柔易於教化，具有大威德，總持不忘，如同大象王一般。世界清凈，一切眾生都知道如來終究不會進入涅槃，而是常住不變的。雖然有這部經典，但不需要宣講。『善男子！』當今世界的眾生煩惱眾多，愚癡健忘，沒有智慧，充滿疑惑，不建立信仰的根基。世界不清凈，一切眾生都認為：『如來是無常遷變的，最終會進入大般涅槃。』因此，如來才宣講這部經典。 『善男子！』迦葉佛的佛法實際上也沒有滅亡。為什麼呢？因為它常住不變。 『善男子！』如果有眾生執著於我見（atman-drishti，認為有『我』的見解）和無我見（anatta-drishti，認為沒有『我』的見解），執著于常見（sassata-drishti，認為一切是常住的見解）和無常見（aniccata-drishti，認為一切是無常的見解），執著於樂見（sukha-drishti，認為有快樂的見解）和無樂見（dukkha-drishti，認為沒有快樂的見解），執著于凈見（subha-drishti，認為有清凈的見解）和不凈見（asubha-drishti，認為有不凈的見解），執著于滅見（uccheda-drishti，認為一切會斷滅的見解）和不滅見（sassata-drishti，認為一切不會斷滅的見解），
【English Translation】 English version Therefore, this sutra is called the secret treasury of the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha). It is called a 'treasury' because it is not mentioned in the other eleven scriptures. It is like a person who keeps seven treasures hidden and does not use them, which is also called a 'treasury'. 'Good man! The reason why a person stores these things is for future events. What are these future events? For example, when grain prices rise, when thieves invade the country, when one encounters an evil king and needs to redeem one's life, when roads are difficult to travel, or when wealth is hard to obtain, then one will use them. Good man! The secret treasury of the Buddhas and Tathagatas is also like this. It is for the future world when those immoral bhikshus (bhikshu, Buddhist monk) accumulate impure things, when they tell the four assemblies that the Tathagata will ultimately enter Nirvana (Nirvana, the state of enlightenment), when they read worldly texts, and when they do not respect the Buddhist scriptures. When such evils appear in the world, the Tathagata, in order to eliminate these evils and to make them stay away from the benefits of wrong livelihood, will then expound this sutra. If this scripture, this secret treasury, disappears and does not appear, then it should be known that the Dharma (Dharma, the teachings of the Buddha) will also perish at that time.' 'Good man! The Mahaparinirvana Sutra (Mahaparinirvana Sutra, the Great Nirvana Sutra) is permanent and unchanging. Why then do you question, 'Was this sutra present during the time of Kasyapa Buddha (Kasyapa Buddha, one of the past Buddhas)?' Good man! During the time of Kasyapa Buddha, all sentient beings had little greed and much wisdom. The Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva, great bodhisattvas) were gentle and easy to teach, possessed great power and virtue, and had total retention without forgetting, like the king of elephants. The world was pure, and all sentient beings knew that the Tathagata would never ultimately enter Nirvana, but would remain permanent and unchanging. Although this scripture existed, there was no need to expound it. Good man! The sentient beings of the present world have many afflictions, are foolish and forgetful, lack wisdom, are full of doubts, and do not establish the roots of faith. The world is impure, and all sentient beings believe that 'the Tathagata is impermanent and changing, and will ultimately enter Mahaparinirvana (Mahaparinirvana, the great final Nirvana)'. Therefore, the Tathagata expounds this scripture.' 'Good man! The Dharma of Kasyapa Buddha has not actually perished. Why? Because it is permanent and unchanging.' 'Good man! If there are sentient beings who are attached to the view of self (atman-drishti, the view that there is a 'self'), and the view of no-self (anatta-drishti, the view that there is no 'self'), attached to the view of permanence (sassata-drishti, the view that everything is permanent) and the view of impermanence (aniccata-drishti, the view that everything is impermanent), attached to the view of pleasure (sukha-drishti, the view that there is pleasure) and the view of no-pleasure (dukkha-drishti, the view that there is no pleasure), attached to the view of purity (subha-drishti, the view that there is purity) and the view of impurity (asubha-drishti, the view that there is impurity), attached to the view of annihilation (uccheda-drishti, the view that everything will be annihilated) and the view of non-annihilation (sassata-drishti, the view that everything will not be annihilated),'
滅見滅，罪見非罪、非罪見罪，輕罪見重、重罪見輕，乘見非乘、非乘見乘，道見非道、非道見道，實是菩提見非菩提、實非菩提謬見菩提，苦見非苦、集見非集、滅見非滅、實見非實，實是世諦見第一義諦、第一義諦見是世諦，歸見非歸、非歸見歸，以真佛語名為魔語、實是魔語以為佛語，如是之時，諸佛乃說《大涅槃經》。
「善男子！寧說蚊嘴盡大海底，不可說言如來法滅；寧說口吹鬚瀰散壞，不可說言如來法滅；寧言以索繫縛猛風，不可說言如來法滅；寧言佉陀羅火中生蓮花，不可說言如來法滅；寧說阿伽陀藥而為毒藥，不可說言如來法滅；寧說月可令熱、日可令冷，不可說言如來法滅；寧說四大各捨己性，不可說言如來法滅。
「善男子！若佛初出得阿耨多羅三藐三菩提已，未有弟子解甚深義，彼佛世尊便涅槃者，當知是法不久住世。
「複次，善男子！若佛初出得阿耨多羅三藐三菩提已，有諸弟子解甚深義，佛雖涅槃，當知是法久住於世。
「複次，善男子！若佛初出得阿耨多羅三藐三菩提已，雖有弟子解甚深義，無有篤信白衣檀越敬重佛法，佛便涅槃，當知是法不久住世。
「複次，善男子！若佛初出得阿耨多羅三藐三菩提已，有諸弟子解甚深義，多有篤信白衣檀越敬
【現代漢語翻譯】 現代漢語譯本 將滅視為不滅，將罪視為非罪，將非罪視為罪，將輕罪視為重罪，將重罪視為輕罪，將乘（指佛法）視為非乘，將非乘視為乘，將道視為非道，將非道視為道，將真實的菩提（覺悟）視為非菩提，將真實的非菩提錯誤地視為菩提，將苦視為非苦，將集（苦的根源）視為非集，將滅（苦的止息）視為非滅，將真實視為非真實，將世俗諦（相對真理）視為第一義諦（絕對真理），將第一義諦視為世俗諦，將歸宿（指涅槃）視為非歸宿，將非歸宿視為歸宿，將真正的佛語說成是魔語，將真正的魔語說成是佛語，在這樣的情況下，諸佛才會宣說《大涅槃經》。 『善男子！寧可說蚊子的嘴能吸乾海底的水，也不可說如來的佛法會滅亡；寧可說用口吹能把須彌山吹散，也不可說如來的佛法會滅亡；寧可說用繩索能捆住猛烈的風，也不可說如來的佛法會滅亡；寧可說佉陀羅樹的火中能生出蓮花，也不可說如來的佛法會滅亡；寧可說阿伽陀藥（萬能藥）會變成毒藥，也不可說如來的佛法會滅亡；寧可說月亮會變熱，太陽會變冷，也不可說如來的佛法會滅亡；寧可說地、水、火、風四大元素各自失去本性，也不可說如來的佛法會滅亡。 『善男子！如果佛陀初次證得阿耨多羅三藐三菩提（無上正等正覺）后，沒有弟子能夠理解甚深的佛法義理，這位佛陀世尊就入涅槃，應當知道這樣的佛法不會長久住世。 『其次，善男子！如果佛陀初次證得阿耨多羅三藐三菩提后，有弟子能夠理解甚深的佛法義理，即使佛陀入涅槃，應當知道這樣的佛法能夠長久住世。 『其次，善男子！如果佛陀初次證得阿耨多羅三藐三菩提后，雖然有弟子能夠理解甚深的佛法義理，卻沒有虔誠信仰的在家信徒（檀越）恭敬佛法，佛陀就入涅槃，應當知道這樣的佛法不會長久住世。 『其次，善男子！如果佛陀初次證得阿耨多羅三藐三菩提后，有弟子能夠理解甚深的佛法義理，並且有很多虔誠信仰的在家信徒（檀越）恭敬佛法，
【English Translation】 English version Seeing extinction as non-extinction, seeing sin as non-sin, seeing non-sin as sin, seeing minor offenses as major offenses, seeing major offenses as minor offenses, seeing the vehicle (Dharma) as non-vehicle, seeing non-vehicle as vehicle, seeing the path as non-path, seeing non-path as path, seeing true Bodhi (enlightenment) as non-Bodhi, mistakenly seeing true non-Bodhi as Bodhi, seeing suffering as non-suffering, seeing the origin of suffering as non-origin, seeing the cessation of suffering as non-cessation, seeing the real as unreal, seeing mundane truth (relative truth) as ultimate truth (absolute truth), seeing ultimate truth as mundane truth, seeing refuge (Nirvana) as non-refuge, seeing non-refuge as refuge, calling true Buddha's words as demonic words, and considering true demonic words as Buddha's words. At such times, the Buddhas preach the 'Mahaparinirvana Sutra'. 'Good man! It is more possible to say that a mosquito's mouth can drain the bottom of the ocean than to say that the Tathagata's Dharma will perish; it is more possible to say that one can blow Mount Sumeru into pieces with one's breath than to say that the Tathagata's Dharma will perish; it is more possible to say that one can bind a fierce wind with a rope than to say that the Tathagata's Dharma will perish; it is more possible to say that a lotus can grow from the fire of a Khadira tree than to say that the Tathagata's Dharma will perish; it is more possible to say that the Agada medicine (panacea) can become poison than to say that the Tathagata's Dharma will perish; it is more possible to say that the moon can become hot and the sun can become cold than to say that the Tathagata's Dharma will perish; it is more possible to say that the four great elements (earth, water, fire, wind) can each lose their own nature than to say that the Tathagata's Dharma will perish.' 'Good man! If a Buddha, upon first attaining Anuttara-samyak-sambodhi (supreme perfect enlightenment), has no disciples who understand the profound meaning of the Dharma, and that Buddha, the World Honored One, then enters Nirvana, it should be known that such Dharma will not abide in the world for long.' 'Furthermore, good man! If a Buddha, upon first attaining Anuttara-samyak-sambodhi, has disciples who understand the profound meaning of the Dharma, even if the Buddha enters Nirvana, it should be known that such Dharma will abide in the world for a long time.' 'Furthermore, good man! If a Buddha, upon first attaining Anuttara-samyak-sambodhi, although has disciples who understand the profound meaning of the Dharma, but there are no devout lay followers (Danapati) who respect the Buddha's Dharma, and the Buddha then enters Nirvana, it should be known that such Dharma will not abide in the world for long.' 'Furthermore, good man! If a Buddha, upon first attaining Anuttara-samyak-sambodhi, has disciples who understand the profound meaning of the Dharma, and there are many devout lay followers (Danapati) who respect the Buddha's Dharma,'
重佛法，佛雖涅槃，當知佛法久住於世。
「複次，善男子！若佛初出得阿耨多羅三藐三菩提已，有諸弟子解甚深義，雖有篤信白衣檀越敬重佛法，而諸弟子演說經法，貪為利養、不為涅槃，佛覆滅度，當知是法不久住世。
「複次，善男子！若佛初出得阿耨多羅三藐三菩提已，有諸弟子解甚深義，復有篤信白衣檀越敬重佛法，彼諸弟子凡所演說，不貪利養、為求涅槃，佛雖滅度，當知是法久住於世。
「複次，善男子！若佛初出得阿耨多羅三藐三菩提已，雖有弟子解甚深義，復有篤信白衣檀越敬重佛法，而諸弟子多起諍訟、互相是非，佛復涅槃，當知是法不久住世。
「複次，善男子！若佛初出得阿耨多羅三藐三菩提已，有諸弟子解甚深義，復有篤信白衣檀越敬重佛法，彼諸弟子修和敬法、不相是非、互相尊重，佛雖涅槃，當知是法久住不滅。
「複次，善男子！若佛初出得阿耨多羅三藐三菩提已，雖有弟子解甚深義，復有篤信白衣檀越敬重佛法，彼諸弟子為大涅槃而演說法、互相恭敬、不起諍訟，然畜一切不凈之物，復自讚言：『我得須陀洹果乃至阿羅漢果。』佛復涅槃，當知是法不久住世。
「複次，善男子！若佛初出得阿耨多羅三藐三菩提已，有諸弟子解甚深義，復有
【現代漢語翻譯】 現代漢語譯本 重視佛法，即使佛陀涅槃，也應當知道佛法會長久住世。
『再者，善男子！如果佛陀初次證得阿耨多羅三藐三菩提（無上正等正覺）之後，有弟子理解甚深佛法義理，雖然有虔誠的在家信徒（檀越）敬重佛法，但這些弟子演說佛法時，貪圖利益供養，而不是爲了涅槃，佛陀再次涅槃后，應當知道這樣的佛法不會長久住世。
『再者，善男子！如果佛陀初次證得阿耨多羅三藐三菩提（無上正等正覺）之後，有弟子理解甚深佛法義理，也有虔誠的在家信徒（檀越）敬重佛法，這些弟子凡是所演說的，不貪圖利益供養，而是爲了追求涅槃，即使佛陀涅槃，也應當知道這樣的佛法會長久住世。
『再者，善男子！如果佛陀初次證得阿耨多羅三藐三菩提（無上正等正覺）之後，雖然有弟子理解甚深佛法義理，也有虔誠的在家信徒（檀越）敬重佛法，但這些弟子之間多起爭執，互相指責對方的錯誤，佛陀再次涅槃后，應當知道這樣的佛法不會長久住世。
『再者，善男子！如果佛陀初次證得阿耨多羅三藐三菩提（無上正等正覺）之後，有弟子理解甚深佛法義理，也有虔誠的在家信徒（檀越）敬重佛法，這些弟子修習和合恭敬之法，不互相指責是非，互相尊重，即使佛陀涅槃，也應當知道這樣的佛法會長久住世，不會滅亡。
『再者，善男子！如果佛陀初次證得阿耨多羅三藐三菩提（無上正等正覺）之後，雖然有弟子理解甚深佛法義理，也有虔誠的在家信徒（檀越）敬重佛法，這些弟子爲了大涅槃而演說佛法，互相恭敬，不起爭執，然而卻蓄養一切不凈之物，還自我讚歎說：『我已證得須陀洹果（預流果）乃至阿羅漢果（無學果）。』佛陀再次涅槃后，應當知道這樣的佛法不會長久住世。
『再者，善男子！如果佛陀初次證得阿耨多羅三藐三菩提（無上正等正覺）之後，有弟子理解甚深佛法義理，也有
【English Translation】 English version Value the Buddha's teachings; even though the Buddha enters Nirvana, know that the Dharma will long endure in the world.
'Furthermore, good man! If, after the Buddha first attains Anuttara-samyak-sambodhi (supreme perfect enlightenment), there are disciples who understand the profound meaning of the Dharma, and although there are devout lay patrons (Danapati) who respect the Dharma, these disciples, when expounding the Dharma, are greedy for gain and offerings, and not for Nirvana, and the Buddha again enters Nirvana, know that this Dharma will not long endure in the world.'
'Furthermore, good man! If, after the Buddha first attains Anuttara-samyak-sambodhi (supreme perfect enlightenment), there are disciples who understand the profound meaning of the Dharma, and there are also devout lay patrons (Danapati) who respect the Dharma, and whatever these disciples expound, they are not greedy for gain and offerings, but seek Nirvana, even though the Buddha enters Nirvana, know that this Dharma will long endure in the world.'
'Furthermore, good man! If, after the Buddha first attains Anuttara-samyak-sambodhi (supreme perfect enlightenment), although there are disciples who understand the profound meaning of the Dharma, and there are also devout lay patrons (Danapati) who respect the Dharma, these disciples often engage in disputes and criticize each other's faults, and the Buddha again enters Nirvana, know that this Dharma will not long endure in the world.'
'Furthermore, good man! If, after the Buddha first attains Anuttara-samyak-sambodhi (supreme perfect enlightenment), there are disciples who understand the profound meaning of the Dharma, and there are also devout lay patrons (Danapati) who respect the Dharma, these disciples practice the Dharma of harmony and respect, do not criticize each other's rights and wrongs, and respect each other, even though the Buddha enters Nirvana, know that this Dharma will long endure and not perish.'
'Furthermore, good man! If, after the Buddha first attains Anuttara-samyak-sambodhi (supreme perfect enlightenment), although there are disciples who understand the profound meaning of the Dharma, and there are also devout lay patrons (Danapati) who respect the Dharma, these disciples expound the Dharma for the sake of great Nirvana, respect each other, and do not engage in disputes, yet they accumulate all kinds of impure things, and praise themselves, saying: 『I have attained the Srotaapanna (stream-enterer) fruit, even up to the Arhat (worthy one) fruit.』 And the Buddha again enters Nirvana, know that this Dharma will not long endure in the world.'
'Furthermore, good man! If, after the Buddha first attains Anuttara-samyak-sambodhi (supreme perfect enlightenment), there are disciples who understand the profound meaning of the Dharma, and there are also
篤信白衣檀越敬重佛法，彼諸弟子為大涅槃演說經法、善修和敬、互相尊重，不畜一切不凈之物，亦不自言得須陀洹乃至得阿羅漢，彼佛世尊雖覆滅度，當知是法久住於世。
「複次，善男子！若佛初出得阿耨多羅三藐三菩提已，有諸弟子乃至不畜不凈之物，又不自言得須陀洹至阿羅漢，各執所見種種異說而作是言：『長老！諸佛所制四重之法乃至七滅諍法，為眾生故，或遮、或開；十二部經亦復如是。何以故？佛知國土時節各異、眾生不同、利鈍差別，是故，如來或遮、或開，有輕、重說。善男子！譬如良醫，為病服乳、為病遮乳，熱病聽服、冷病則遮。如來亦爾，觀諸眾生煩惱病根，亦開、亦遮。長老！我親從佛聞如是義。唯我知義，汝不能知；唯我解律，汝不能解；我知諸經，汝不能知。』彼佛覆滅，當知是法不久住世。
「複次，善男子！若佛初出得阿耨多羅三藐三菩提已，有諸弟子乃至不言：『我得須陀洹果至阿羅漢。』亦不說言：『諸佛世尊為眾生故，或遮、或開。長老！我親從佛聞如是義、如是法、如是律。長老！當依如來十二部經。此義若是，我當受持；如其非者，我當棄捨。』彼佛世尊雖復涅槃，當知是法久住於世。
「善男子！我法滅時，有聲聞弟子或說有神、或說神空，或
【現代漢語翻譯】 現代漢語譯本：虔誠的在家信徒尊重佛法，他們的弟子爲了大涅槃（maha-parinirvana，指佛陀的最終寂滅）宣講佛法，善於修習和睦與尊敬，互相尊重，不持有任何不潔之物，也不自稱已證得須陀洹（srota-apanna，預流果）乃至阿羅漢（arhat，無學果），這樣的佛陀即使已經滅度，應當知道佛法將長久住世。 其次，善男子！如果佛陀初次證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）之後，有弟子甚至不持有不潔之物，也不自稱已證得須陀洹乃至阿羅漢，他們各自堅持自己的見解，提出種種不同的說法，並且說：『長老！諸佛所制定的四重戒法乃至七滅諍法，是爲了眾生的緣故，有時遮止，有時開許；十二部經也是如此。為什麼呢？因為佛陀知道各個國土的時節不同，眾生不同，根性的利鈍也有差別，所以，如來有時遮止，有時開許，有輕重不同的說法。善男子！譬如良醫，爲了病癥而允許服用乳製品，爲了病癥而禁止服用乳製品，熱病允許服用，冷病則禁止服用。如來也是如此，觀察眾生的煩惱病根，有時開許，有時遮止。長老！我親自從佛陀那裡聽聞這樣的道理。只有我才懂得這個道理，你不能懂得；只有我才理解戒律，你不能理解；我懂得各種經典，你不能懂得。』這樣的佛陀滅度之後，應當知道佛法不會長久住世。 其次，善男子！如果佛陀初次證得阿耨多羅三藐三菩提之後，有弟子甚至不說：『我已證得須陀洹果乃至阿羅漢。』也不說：『諸佛世尊爲了眾生的緣故，有時遮止，有時開許。』長老！我親自從佛陀那裡聽聞這樣的道理、這樣的佛法、這樣的戒律。長老！應當依據如來的十二部經。這個道理如果是正確的，我就應當接受並奉持；如果不是正確的，我就應當捨棄。』這樣的佛陀即使已經涅槃，應當知道佛法將長久住世。 善男子！我的佛法將要滅亡時，有聲聞弟子或者說有神，或者說神是空無的，或者說...
【English Translation】 English version: Devout lay followers respect the Dharma, and their disciples, for the sake of the great Nirvana (maha-parinirvana, referring to the final extinction of the Buddha), expound the Dharma, are skilled in practicing harmony and respect, respect each other, do not possess any impure things, and do not claim to have attained Srota-apanna (stream-enterer) or Arhat (worthy one), even if such a Buddha has passed away, it should be known that the Dharma will abide in the world for a long time. Furthermore, good man! If, after a Buddha first attains Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), there are disciples who do not even possess impure things, and do not claim to have attained Srota-apanna or Arhat, they each hold onto their own views, put forward various different opinions, and say: 'Elder! The four major precepts and the seven methods for settling disputes established by the Buddhas are for the sake of sentient beings, sometimes prohibiting, sometimes allowing; the twelve divisions of scriptures are also like this. Why? Because the Buddha knows that the seasons of each country are different, sentient beings are different, and the sharpness and dullness of their faculties are different, therefore, the Tathagata sometimes prohibits, sometimes allows, and has different teachings of varying weight. Good man! It is like a good doctor, who allows the consumption of dairy products for a disease, and prohibits the consumption of dairy products for a disease, allowing it for hot diseases and prohibiting it for cold diseases. The Tathagata is also like this, observing the roots of the afflictions of sentient beings, sometimes allowing, sometimes prohibiting. Elder! I personally heard such a principle from the Buddha. Only I understand this principle, you cannot understand; only I understand the precepts, you cannot understand; I understand the various scriptures, you cannot understand.' After such a Buddha passes away, it should be known that the Dharma will not abide in the world for long. Furthermore, good man! If, after a Buddha first attains Anuttara-samyak-sambodhi, there are disciples who do not even say: 'I have attained the fruit of Srota-apanna or Arhat.' Nor do they say: 'The Buddhas, for the sake of sentient beings, sometimes prohibit, sometimes allow.' Elder! I personally heard such a principle, such a Dharma, such precepts from the Buddha. Elder! One should rely on the twelve divisions of scriptures of the Tathagata. If this principle is correct, I should accept and uphold it; if it is not correct, I should abandon it.' Even if such a Buddha has passed into Nirvana, it should be known that the Dharma will abide in the world for a long time. Good man! When my Dharma is about to perish, there will be Sravaka disciples who either say there is a soul, or say the soul is empty, or say...
說有中陰、或說無中陰，或說有三世、或說無三世，或說有三乘、或說無三乘，或言一切有、或言一切無，或言眾生有始有終、或言眾生無始無終，或言十二因緣是有為法、或言因緣是無為法，或言如來有病苦行、或言如來無病苦行。或言如來不聽比丘食十種肉——何等為十？人、蛇、象、馬、驢、狗、師子、豬、狐、獼猴——其餘悉聽；或言一切不聽。或言比丘不作五事——何等為五？不賣生口、刀、酒、酪沙、胡麻油等——其餘悉聽。或言不聽入五種舍——何等為五？屠兒、淫女、酒家、王宮、旃陀羅舍——余舍悉聽。或言不聽憍奢耶衣，餘一切聽；或言如來聽諸比丘受畜衣、食、臥具，其價各直十萬兩金；或言不聽。或言涅槃常、樂、我、凈；或言涅槃直是結盡，更無別法，名為涅槃。譬如織縷名之為衣，衣既壞已，名之無衣，實無別法名無衣也；涅槃之體亦復如是。
「善男子！當爾之時，我諸弟子，正說者少、邪說者多，受正法少、受邪法多，受佛語少、受魔語多。
「善男子！爾時拘睒彌國有二弟子：一者、羅漢，二者、破戒。破戒徒眾凡有五百，羅漢徒眾其數一百。破戒者說：『如來畢竟入于涅槃，我親從佛聞如是義。如來所制四重之法，若持亦可、犯亦無罪。我今亦得阿羅漢果、四無礙
【現代漢語翻譯】 現代漢語譯本 有人說有中陰（人死後到投胎之間的過渡期），有人說沒有中陰；有人說有三世（過去、現在、未來），有人說沒有三世；有人說有三乘（聲聞乘、緣覺乘、菩薩乘），有人說沒有三乘；有人說一切存在，有人說一切不存在；有人說眾生有開始有結束，有人說眾生無始無終；有人說十二因緣是有為法（由因緣和合而生的法），有人說因緣是無為法（不依賴因緣而存在的法）；有人說如來（佛）有病苦的修行，有人說如來沒有病苦的修行。有人說如來不允許比丘（出家男眾）吃十種肉——哪十種呢？人、蛇、象、馬、驢、狗、獅子、豬、狐貍、獼猴——其餘的都允許；有人說一切都不允許。有人說比丘不做五件事——哪五件呢？不賣活的牲畜、刀、酒、乳酪沙、胡麻油等——其餘的都允許。有人說不允許進入五種場所——哪五種呢？屠夫家、**家、酒館、王宮、旃陀羅（賤民）家——其餘的場所都允許。有人說不允許穿憍奢耶（一種絲織品）的衣服，其餘的都允許；有人說如來允許比丘接受和擁有衣服、食物、臥具，每件價值十萬兩黃金；有人說不允許。有人說涅槃（佛教的最高境界）是常、樂、我、凈（永恒、快樂、真我、清凈）；有人說涅槃只是煩惱的止息，沒有其他特別的法，叫做涅槃。譬如織成的線叫做衣服，衣服壞了之後，就叫做沒有衣服，實際上並沒有另外一種法叫做沒有衣服；涅槃的本體也是這樣。 『善男子！』那時，我的弟子們，正確說法的人少，錯誤說法的人多；接受正法的人少，接受邪法的人多；接受佛語的人少，接受魔語的人多。 『善男子！』那時，拘睒彌國有兩個弟子：一個是羅漢（已證得阿羅漢果的聖者），一個是破戒者。破戒者的徒眾有五百人，羅漢的徒眾有一百人。破戒者說：『如來最終進入涅槃，我親自從佛那裡聽到這個道理。如來所制定的四重戒律（殺、盜、淫、妄），持守也可以，違犯也沒有罪。我現在也證得了阿羅漢果，具有四無礙辯才（義無礙、法無礙、辭無礙、樂說無礙）。』
【English Translation】 English version Some say there is an intermediate state (bardo) between death and rebirth, some say there is no intermediate state; some say there are three times (past, present, future), some say there are no three times; some say there are three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), some say there are no three vehicles; some say everything exists, some say everything does not exist; some say sentient beings have a beginning and an end, some say sentient beings have no beginning and no end; some say the twelve links of dependent origination are conditioned dharmas (arising from causes and conditions), some say dependent origination is an unconditioned dharma (not dependent on causes and conditions); some say the Tathāgata (Buddha) has the practice of suffering from illness, some say the Tathāgata has no practice of suffering from illness. Some say the Tathāgata does not allow bhikṣus (monks) to eat ten kinds of meat—what are the ten? Human, snake, elephant, horse, donkey, dog, lion, pig, fox, monkey—the rest are allowed; some say none are allowed. Some say bhikṣus do not do five things—what are the five? Not selling live animals, knives, wine, cheese, sesame oil, etc.—the rest are allowed. Some say they are not allowed to enter five kinds of places—what are the five? Butcher's house, ** house, tavern, royal palace, Caṇḍāla (outcaste) house—the rest of the places are allowed. Some say they are not allowed to wear Kauśeya (a kind of silk) clothing, the rest are allowed; some say the Tathāgata allows bhikṣus to receive and possess clothing, food, bedding, each worth one hundred thousand taels of gold; some say they are not allowed. Some say Nirvāṇa (the highest state in Buddhism) is permanent, blissful, self, and pure; some say Nirvāṇa is just the cessation of afflictions, there is no other special dharma, called Nirvāṇa. For example, woven threads are called clothing, when the clothing is broken, it is called no clothing, in reality there is no other dharma called no clothing; the essence of Nirvāṇa is also like this. 'Good man! At that time, my disciples, those who speak correctly are few, those who speak wrongly are many; those who accept the correct Dharma are few, those who accept the wrong Dharma are many; those who accept the Buddha's words are few, those who accept the words of Mara (demon) are many.' 'Good man! At that time, in the country of Kauśāmbī, there were two disciples: one was an Arhat (a saint who has attained Arhatship), and the other was a breaker of precepts. The followers of the breaker of precepts numbered five hundred, and the followers of the Arhat numbered one hundred. The breaker of precepts said: 'The Tathāgata ultimately enters Nirvāṇa, I personally heard this teaching from the Buddha. The four major precepts (killing, stealing, sexual misconduct, lying) established by the Tathāgata, whether they are upheld or violated, there is no sin. I have now also attained the fruit of Arhatship, and possess the four unobstructed eloquences (unobstructed in meaning, unobstructed in dharma, unobstructed in expression, unobstructed in joyful speech).'
智，而阿羅漢亦犯如是四重之法。四重之法若是實罪，阿羅漢者終不應犯。如來在世制言堅持，臨涅槃時皆悉放舍。』
「時阿羅漢比丘言：『長老！汝不應說如來畢竟入于涅槃。我知如來常、不變易。如來在世及涅槃后，犯四重禁罪無差別。若言羅漢犯四重禁，是義不然。何以故？須陀洹人尚不犯禁，況阿羅漢？若長老言：「我是羅漢。」阿羅漢者終不生想：「我得羅漢。」阿羅漢者，唯說善法，不說不善。長老所說純是非法，若有得見十二部經，定知長老非阿羅漢。』
「善男子！爾時，破戒比丘徒眾即共斷是阿羅漢命。善男子！是時魔王因是二眾忿恚之心，悉共害是六百比丘。爾時，凡夫各共說言：『哀哉，佛法於是滅盡。』而我正法實不滅也。爾時，其國有十二萬諸大菩薩善持我法，云何當言我法滅耶？
「當於爾時，閻浮提內無一比丘為我弟子。爾時，波旬悉以大火焚燒一切所有經典，其中或有遺余在者。諸婆羅門即共偷取，處處採拾，安置己典。以是義故，諸小菩薩佛未出時率共信受婆羅門語，諸婆羅門雖作是說：『我有齋戒。』而諸外道真實無也。諸外道等雖復說言有我、樂、凈，而實不解我、樂、凈義，直以佛法一字、二字、一句、二句，說言：『我典有如是義。』」
爾
【現代漢語翻譯】 現代漢語譯本：『即使有智慧，阿羅漢也會犯下這四種重罪。如果這四種重罪是真實的罪過，那麼阿羅漢就不應該犯。如來在世時制定戒律並堅持，臨近涅槃時卻全部捨棄。』 當時，一位阿羅漢比丘說：『長老！你不應該說如來最終進入涅槃。我知道如來是常住不變的。如來在世和涅槃后，犯四重禁罪沒有差別。如果說羅漢犯四重禁，這是不正確的。為什麼呢？須陀洹（初果聖人）尚且不犯禁，何況阿羅漢？如果長老說：「我是羅漢」，阿羅漢是不會生起「我得羅漢」的想法的。阿羅漢只會說善法，不會說不善法。長老所說的純粹是非法，如果有人能看到十二部經，一定會知道長老不是阿羅漢。』 『善男子！當時，破戒的比丘徒眾就一起殺害了這位阿羅漢。善男子！當時，魔王波旬利用這兩群人憤怒的心，一起殺害了六百位比丘。當時，凡夫俗人紛紛說：『可悲啊，佛法就要滅亡了。』而我的正法實際上並沒有滅亡。當時，那個國家有十二萬位大菩薩善於護持我的佛法，怎麼能說我的佛法滅亡了呢？』 『在那個時候，閻浮提（我們所居住的世界）內沒有一位比丘是我的弟子。當時，波旬用大火焚燒了所有經典，其中或許有遺留的。婆羅門（古印度祭司階層）就一起偷取，到處收集，安置在自己的經典中。因為這個原因，在佛陀沒有出世的時候，許多小菩薩都相信婆羅門的話。婆羅門雖然說：『我有齋戒。』但這些外道實際上並沒有。這些外道雖然也說有我、樂、凈（常樂我凈），但實際上並不理解我、樂、凈的含義，只是用佛法中的一字、二字、一句、二句，說：『我的經典有這樣的含義。』
【English Translation】 English version: 'Even with wisdom, an Arhat can commit these four grave offenses. If these four grave offenses are actual sins, then an Arhat should not commit them. The Tathagata established and upheld the precepts while alive, but abandoned them all when approaching Nirvana.' At that time, an Arhat Bhikshu said: 'Elder! You should not say that the Tathagata ultimately enters Nirvana. I know that the Tathagata is permanent and unchanging. There is no difference in committing the four grave offenses whether the Tathagata is alive or after Nirvana. If it is said that an Arhat commits the four grave offenses, this is not correct. Why? Even a Srotapanna (stream-enterer) does not violate the precepts, how much less an Arhat? If the elder says, 「I am an Arhat,」 an Arhat will not give rise to the thought, 「I have attained Arhatship.」 An Arhat only speaks of good Dharma, not of bad Dharma. What the elder has said is purely unlawful. If someone can see the twelve divisions of scriptures, they will certainly know that the elder is not an Arhat.' 'Good man! At that time, the group of Bhikshus who had broken the precepts together killed this Arhat. Good man! At that time, Mara (the demon king) took advantage of the anger in these two groups and together killed six hundred Bhikshus. At that time, ordinary people all said: 「Alas, the Buddha's Dharma is about to perish.」 But my true Dharma has not actually perished. At that time, there were 120,000 great Bodhisattvas in that country who were good at upholding my Dharma. How can it be said that my Dharma has perished?' 'At that time, there was not a single Bhikshu in Jambudvipa (the world we inhabit) who was my disciple. At that time, Mara burned all the scriptures with a great fire, and perhaps some were left behind. The Brahmins (the priestly class of ancient India) then stole them together, collected them everywhere, and placed them in their own scriptures. Because of this, when the Buddha had not yet appeared, many small Bodhisattvas believed the words of the Brahmins. Although the Brahmins said, 「I have fasting and precepts,」 these heretics actually did not. Although these heretics also spoke of self, bliss, and purity (eternal, bliss, self, and purity), they did not actually understand the meaning of self, bliss, and purity. They simply used one or two words or one or two sentences from the Buddha's Dharma, saying, 「My scriptures have such a meaning.」'
時，拘尸那城娑羅雙樹間無量無邊阿僧祇眾聞是語已，悉共唱言：「世間虛空，世間虛空。」
迦葉菩薩告諸大眾：「汝等且莫憂愁啼哭。世間不空，如來常住，無有變易；法、僧亦爾。」
爾時，大眾聞是語已，啼哭即止，悉發阿耨多羅三藐三菩提心。
大般涅槃經卷第十六 大正藏第 12 冊 No. 0375 大般涅槃經
大般涅槃經卷第十七
宋代沙門慧嚴等依泥洹經加之
梵行品之第四
爾時，王舍大城阿阇世王其性弊惡，喜行殺戮，具口四惡、貪、恚、愚癡。其心熾盛，唯見現在，不見未來，純以惡人而為眷屬。貪著現世五欲樂故，父王無辜，橫加逆害。因害父已，心生悔熱，身脫瓔珞，伎樂不御。心悔熱故，遍體生瘡，其瘡臭穢，不可附近。尋自念言：「我今此身已受花報，地獄果報將近不遠。」爾時，其母——字韋提希——以種種藥而為涂之，其瘡遂增，無有降損。王即白母：「如是瘡者，從心而生，非四大起。若言眾生有能治者，無有是處。」
時有大臣名曰月稱，往至王所，在一面立，白言：「大王！何故愁悴，顏容不悅？為身痛耶？為心痛乎？」
王答臣言：「我今身心豈得不痛？我父無辜，橫加逆害。我從智者曾聞是義：『
【現代漢語翻譯】 現代漢語譯本 當時，在拘尸那城娑羅雙樹之間，無量無邊的阿僧祇眾聽到這話后，都一起喊道：『世間是虛空的，世間是虛空的。』
迦葉菩薩告訴大眾：『你們暫且不要憂愁啼哭。世間不是虛空的，如來（Tathagata，佛的稱號）常住，沒有變易；佛法（Dharma，佛教的教義）、僧團（Sangha，佛教的修行團體）也是如此。』
當時，大眾聽到這話后，啼哭立刻停止，都發起了無上正等正覺（Anuttara-samyak-sambodhi，佛教的最高覺悟）之心。
《大般涅槃經》卷第十六 大正藏第 12 冊 No. 0375 《大般涅槃經》
《大般涅槃經》卷第十七
宋代沙門慧嚴等依據《泥洹經》加以整理
梵行品之第四
當時，王舍城（Rajagrha）的阿阇世王（Ajatasatru）本性邪惡，喜歡殺戮，具有口四惡（妄語、惡語、兩舌、綺語）、貪、嗔、癡。他的心熾熱，只看到現在，看不到未來，純粹以惡人為眷屬。因為貪戀現世的五欲之樂，無辜地橫加殺害了自己的父王。殺害父王后，心中生起悔恨，脫下身上的瓔珞，不再享受音樂。因為心中悔恨，全身生瘡，瘡口臭穢，無法靠近。他自己想到：『我現在這個身體已經受到了花報（現世的果報），地獄的果報將近不遠了。』當時，他的母親——名字叫韋提希（Vaidehi）——用各種藥物為他塗抹，瘡反而更加嚴重，沒有減輕。國王就告訴母親：『這樣的瘡，是從心中產生的，不是四大（地、水、火、風）引起的。如果說眾生有能治好這種瘡的，那是不可能的。』
當時，有一位大臣名叫月稱，來到國王那裡，站在一邊，說道：『大王！為什麼如此憂愁憔悴，臉色不悅？是身體疼痛嗎？還是心中疼痛呢？』
國王回答大臣說：『我現在身心怎麼能不痛呢？我父王無辜，卻被我橫加殺害。我從智者那裡曾聽聞這樣的道理：』
【English Translation】 English version At that time, among the immeasurable and boundless Asamkhya (countless) multitude in the Sala (Shorea robusta) twin trees of Kushinagar (Kusinara), upon hearing these words, they all cried out together: 'The world is empty, the world is empty.'
Bodhisattva Kasyapa (Kassapa) addressed the assembly: 'You should not be sorrowful and weep. The world is not empty, the Tathagata (Buddha) abides eternally, without change; so are the Dharma (Buddhist teachings) and the Sangha (Buddhist monastic community).'
At that time, upon hearing these words, the assembly ceased weeping and all generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment).
The Mahaparinirvana Sutra, Volume 16 Taisho Tripitaka Volume 12, No. 0375, The Mahaparinirvana Sutra
The Mahaparinirvana Sutra, Volume 17
Added by the Shramanas (Buddhist monks) Huiyan and others of the Song Dynasty, based on the Nirvanasutra
Chapter Four: Pure Conduct
At that time, King Ajatasatru (Ajatasattu) of Rajagrha (Rajagaha) was by nature wicked, fond of killing, possessing the four evils of speech (false speech, harsh speech, divisive speech, and idle speech), greed, hatred, and delusion. His mind was inflamed, seeing only the present, not the future, and he associated purely with evil people. Because of his attachment to the five desires of the present world, he unjustly and violently murdered his father. After killing his father, he felt remorse, removed his ornaments, and ceased to enjoy music. Because of his remorse, sores broke out all over his body, and the sores were foul-smelling and unbearable to approach. He thought to himself: 'My body has already received the flower retribution (present life consequences), and the retribution of hell is not far off.' At that time, his mother, named Vaidehi, applied various medicines to him, but the sores only worsened, without any reduction. The king then said to his mother: 'These sores arise from the mind, not from the four great elements (earth, water, fire, and wind). If it is said that there are beings who can cure these sores, there is no such possibility.'
At that time, a minister named Moon-Name (Candra-nama) went to the king, stood to one side, and said: 'Great King! Why are you so sorrowful and haggard, with an unhappy countenance? Is it pain in the body? Or pain in the mind?'
The king replied to the minister: 'How can my body and mind not be in pain? My father was innocent, yet I violently murdered him. I have heard this teaching from the wise: '
世有五人不脫地獄，謂五逆罪。』我今已有無量無邊阿僧祇罪，云何身心而得不痛？又無良醫治我身心。」
臣言：「大王！莫大愁苦。」即說偈言：
「若常愁苦， 愁遂增長； 如人喜眠， 眠則滋多； 貪淫、嗜酒， 亦復如是。
「如王所言：『世有五人不脫地獄。』誰往見之來語王耶？言地獄者，直是世間多智者說。如王所言：『世無良醫治身心。』者，今有大醫名富蘭那，一切知見，得自在定，畢竟修習清凈梵行，常為無量無邊眾生演說無上涅槃之道。為諸弟子說如是法：無有黑業、無黑業報，無有白業、無白業報，無黑白業、無黑白業報，無有上業及以下業。是師今在王舍城中，唯愿大王屈駕往彼，可令是師療治身心。」
時王答言：「審能如是滅除我罪，我當歸依。」
復有一臣名曰藏德，復往王所而作是言：「大王！何故面貌憔悴，唇口乾燋，音聲微細，猶如怯人見大怨敵，顏色懆變？將何所苦？為身痛耶？為心痛乎？」
王即答言：「我今身心云何不痛？我之癡盲，無有慧目，近諸惡友而為親善，隨提婆達惡人之言，正法之王橫加逆害。我昔曾聞智人說偈：
「『若於父母、 佛及弟子， 生不善心、 起于惡業， 如是果報， 在
【現代漢語翻譯】 現代漢語譯本：世上有五種人無法脫離地獄，他們犯下了五逆罪（指殺父、殺母、殺阿羅漢、出佛身血、破和合僧）。我如今已經造作了無量無邊的阿僧祇（佛教中表示極大數量的單位）罪業，怎麼能讓身心不感到痛苦呢？而且也沒有良醫能夠醫治我的身心。 臣子說：『大王，不要如此悲傷。』於是說了偈語： 『如果經常憂愁痛苦，憂愁就會增長；就像人喜歡睡覺，睡覺就會越來越多；貪戀淫慾、嗜好飲酒，也是如此。』 『正如大王所說：『世上有五種人無法脫離地獄。』是誰去見過他們回來告訴大王的呢？所謂地獄，只不過是世間有智慧的人所說。正如大王所說：『世上沒有良醫能夠醫治身心。』現在有一位大醫名叫富蘭那（佛教六師之一），他一切知見，得到自在禪定，最終修習清凈的梵行（指清凈的行為），經常為無量無邊的眾生演說無上涅槃（佛教最高境界）之道。他為弟子們宣說這樣的法：沒有黑業（指惡業）、沒有黑業的果報，沒有白業（指善業）、沒有白業的果報，沒有黑白業、沒有黑白業的果報，沒有上業和下業。這位導師現在就在王舍城中，希望大王能夠屈尊前往拜訪，或許能讓這位導師醫治您的身心。』 當時國王回答說：『如果真的能夠這樣消除我的罪業，我當歸依。』 又有一位大臣名叫藏德，再次來到國王面前說道：『大王，為何面容憔悴，嘴唇乾裂，聲音微弱，就像膽怯的人見到大仇敵一樣，臉色也變得如此難看？您到底有什麼痛苦？是身體疼痛嗎？還是內心痛苦呢？』 國王立即回答說：『我如今身心怎麼能不痛苦呢？我如此愚癡盲目，沒有智慧的眼睛，親近那些惡友並與他們親善，聽從提婆達多（佛陀的堂弟，後背叛佛陀）這個惡人的話，對正法的國王橫加迫害。我以前曾聽智者說過偈語：』 『如果對父母、佛陀以及弟子，生起不善的心，造作惡業，這樣的果報，將會在地獄之中。』
【English Translation】 English version: 'There are five types of people in the world who cannot escape hell, those who commit the five heinous crimes (matricide, patricide, killing an Arhat, causing a Buddha to bleed, and creating schism in the Sangha). I have now committed immeasurable and boundless Asankhya (a unit of extremely large number in Buddhism) of sins, how can my body and mind not feel pain? Moreover, there is no good physician to heal my body and mind.' The minister said, 'Great King, do not be so sorrowful.' Then he spoke a verse: 'If one is constantly sorrowful and distressed, the sorrow will increase; just as a person who likes to sleep, the more they sleep; the same is true for those who are greedy for lust and fond of drinking.' 'As the King said: 'There are five types of people in the world who cannot escape hell.' Who went to see them and came back to tell the King? The so-called hell is just what the wise people in the world say. As the King said: 'There is no good physician in the world to heal the body and mind.' Now there is a great physician named Purana (one of the six heretical teachers in Buddhism), who has all knowledge and insight, has attained the Samadhi of freedom, and ultimately cultivates pure Brahma-conduct (pure behavior), and constantly expounds the path of unsurpassed Nirvana (the highest state in Buddhism) to immeasurable and boundless sentient beings. He teaches his disciples such Dharma: there is no black karma (evil deeds), no retribution for black karma, no white karma (good deeds), no retribution for white karma, no black and white karma, no retribution for black and white karma, no superior karma and no inferior karma. This teacher is now in Rajagriha, I hope the King can condescend to visit him, perhaps this teacher can heal your body and mind.' At that time, the King replied, 'If he can truly eliminate my sins in this way, I will take refuge in him.' Another minister named Zangde came to the King again and said, 'Great King, why is your face so haggard, your lips so dry, your voice so weak, like a timid person seeing a great enemy, and your complexion so changed? What is your suffering? Is it physical pain? Or is it mental pain?' The King immediately replied, 'How can my body and mind not be in pain? I am so foolish and blind, without the eyes of wisdom, I have befriended those evil friends and become close to them, listening to the words of the evil Devadatta (Buddha's cousin who later betrayed him), and have persecuted the King of the righteous Dharma. I once heard a wise man say a verse:' 'If one has unkind thoughts towards parents, the Buddha, and disciples, and creates evil karma, the retribution for this will be in hell.'
阿鼻獄。』
「以是事故，今我心怖，生大苦惱，又無良醫而見救療。」
大臣復言：「唯愿大王且莫愁怖。法有二種：一者、出家，二者、王法。王法者，謂害其父則王國土，雖云是逆，實無有罪。如迦羅羅蟲要壞母腹然後乃生，生法如是，雖破母身，實亦無罪。騾懷妊等亦復如是。治國之法法應如是，雖殺父兄，實無有罪。出家法者，乃至蚊、蟻，殺亦有罪。唯愿大王寬意莫愁。何以故？
「若常愁苦， 愁遂增長； 如人喜眠， 眠則滋多； 貪淫、嗜酒， 亦復如是。
「如王所言：『世無良醫治身心。』者，今有大師名末伽梨拘舍離子，一切知見，憐愍眾生猶如赤子，已離煩惱，能拔眾生三毒利箭。一切眾生於一切法無知、見、覺，唯是一人獨知、見、覺。如是大師常為弟子說如是法：一切眾生身有七分。何等為七？地、水、火、風、苦、樂、壽命。如是七法，非化、非作，不可毀害。如伊師迦草，安住不動如須彌山，不捨、不作。猶如乳酪，各不諍訟，若苦、若樂，若善、不善，投之利刀無所傷害。何以故？七分空中無妨礙故。命亦無害。何以故？無有害者及死者故。無作、無受，無說、無聽，無有念者及以教者。常說是法，能令眾生滅除一切無量重罪。是師今在王舍大
【現代漢語翻譯】 現代漢語譯本：阿鼻地獄（梵語 Avīci，意為無間地獄）。 「因為這個緣故，現在我內心恐懼，產生巨大的苦惱，又沒有好的醫生來救治我。」 大臣又說：「希望大王暫且不要憂愁恐懼。法有兩種：一種是出家法，一種是王法。王法是指，殺害自己的父親就可以得到王位，雖然說是忤逆，實際上沒有罪。就像迦羅羅蟲（Kalala，指胚胎）要破壞母親的腹部才能出生，出生的規律就是這樣，雖然破壞了母親的身體，實際上也沒有罪。騾子懷孕等情況也是這樣。治理國家的方法本來就應該是這樣，即使殺害父親兄長，實際上也沒有罪。出家法，即使是蚊子、螞蟻，殺了也有罪。希望大王放寬心不要憂愁。為什麼呢？ 『如果經常憂愁痛苦，憂愁就會增長；就像人喜歡睡覺，睡覺就會更多；貪戀淫慾、嗜好飲酒，也是這樣。』 「就像大王所說：『世上沒有好的醫生來治療身心。』現在有一位大師名叫末伽梨拘舍離子（Makkhali Gosala），他一切知見，憐憫眾生就像對待自己的孩子一樣，已經脫離了煩惱，能夠拔除眾生三毒（貪嗔癡）的利箭。一切眾生對於一切法都無知、無見、無覺，只有這個人獨自知、見、覺。這位大師經常為弟子們說這樣的法：一切眾生的身體有七種組成部分。哪七種呢？地、水、火、風、苦、樂、壽命。這七種法，不是變化而來，不是人為製造，不可毀壞。就像伊師迦草（Isika，一種堅韌的草），安住不動就像須彌山一樣，不捨棄，不造作。就像乳酪一樣，各自不爭鬥，無論是苦、是樂，是善、是不善，用鋒利的刀砍它也不會受到傷害。為什麼呢？因為這七種成分在空中沒有障礙。生命也不會受到傷害。為什麼呢？因為沒有傷害者和被傷害者。沒有造作，沒有接受，沒有說，沒有聽，沒有念頭和教導者。他經常說這種法，能夠讓眾生消除一切無量的重罪。這位大師現在在王舍大城（Rājagṛha）。」
【English Translation】 English version: Avīci hell (Sanskrit Avīci, meaning the hell of uninterrupted suffering). 『Because of this, now my heart is filled with fear, and I experience great suffering, and there is no good physician to save and heal me.』 The minister replied, 『May the great king not be worried or afraid. There are two kinds of laws: one is the law of renunciation, and the other is the law of kings. The law of kings means that if one kills one's father, one can obtain the kingdom. Although it is said to be rebellious, there is actually no sin. Just as the Kalala worm (referring to an embryo) must break its mother's womb to be born, the law of birth is like this. Although it breaks the mother's body, there is actually no sin. The same is true for a pregnant mule and so on. The law of governing a country should be like this. Even if one kills one's father or elder brother, there is actually no sin. In the law of renunciation, even killing a mosquito or an ant is a sin. May the great king be at ease and not worry. Why is that? 『If one is constantly worried and suffering, the worry will increase; just as a person who likes to sleep will sleep more; the same is true for those who are greedy for lust and addicted to alcohol.』 『As the great king said, 「There is no good physician in the world to heal the body and mind.」 Now there is a great master named Makkhali Gosala, who knows and sees everything, and has compassion for all beings as if they were his own children. He has already left behind all afflictions and can pull out the sharp arrows of the three poisons (greed, hatred, and delusion) from all beings. All beings are ignorant, without knowledge, without perception, and without awareness of all things, but this one person alone knows, sees, and is aware. This great master often teaches his disciples this Dharma: all beings' bodies have seven components. What are the seven? Earth, water, fire, wind, suffering, joy, and life. These seven elements are not created, not made, and cannot be destroyed. Like the Isika grass (a kind of tough grass), it stands firm and unmoving like Mount Sumeru, neither abandoning nor creating. Like milk and cheese, they do not fight with each other. Whether it is suffering or joy, good or bad, cutting it with a sharp knife will not harm it. Why is that? Because these seven components are unobstructed in space. Life is also not harmed. Why is that? Because there is no harmer and no one who is harmed. There is no creation, no reception, no speaking, no listening, no thought, and no teacher. He often teaches this Dharma, which can enable beings to eliminate all immeasurable heavy sins. This master is now in the great city of Rājagṛha.』
城，唯愿大王往至其所。王若見者，眾罪消滅。」
時王答言：「審能如是除滅我罪，我當歸依。」
復有一臣名曰實得，復到王所即說偈言：
「大王何故， 身脫瓔珞、 首發蓬亂、 乃至如是？ 王身何故， 戰慄不安， 猶如猛風， 吹動花樹？
「王今何故容色愁悴，猶如農夫下種之後天不降雨，愁苦如是？為是心痛？為身痛耶？」
王即答言：「我今身心豈得不痛？我父先王慈愛流惻，特見矜念，實無辜咎。往問相師，相師答言：『是兒生已，定當害父。』雖聞是語，猶見瞻養。曾聞智者作如是言：『若人通母及比丘尼、偷僧祇物、殺發無上菩提心者，害及其父，如是之人畢定當墮阿鼻地獄。』我今身心豈得不痛？」
大臣復言：「唯愿大王且莫愁苦。如其父王，修解脫者害則有罪；若治國法，殺則無罪。大王！非法者，名為無法；無法者，名為無法。譬如無子，名為無子；亦如惡子名之無子，雖言無子，實非無子。如食無鹽，名為無鹽；食若少鹽，亦名無鹽。如河無水，名為無水；若有少水，亦名無水。如唸唸滅亦言無常；雖住一劫，亦名無常。如人受苦，名為無樂；雖受少樂，亦名無樂。如不自在，名之無我；雖少自在，亦名無我。如闇夜時，名之
【現代漢語翻譯】 現代漢語譯本：『城中有一位聖者，我希望大王能去拜訪他。大王如果見到他，所有的罪業都會消滅。』 當時國王回答說：『如果真的能像你說的這樣消除我的罪業，我就會皈依他。』 又有一位大臣名叫實得，來到國王面前，說了這樣一首偈語： 『大王為何，身上脫下瓔珞，頭髮蓬亂，甚至如此？大王為何，戰慄不安，就像狂風吹動花樹一樣？』 『大王現在為何臉色憂愁憔悴，就像農夫播種之後天不下雨，如此愁苦？是心痛？還是身痛呢？』 國王回答說：『我現在身心怎能不痛？我的父王慈愛憐憫，特別關愛我，我實在沒有過錯。曾經問過相師，相師回答說：「這個孩子出生后，一定會害死父親。」雖然聽到這樣的話，父王仍然撫養我。我曾聽智者說過這樣的話：「如果有人與母親或比丘尼通姦、偷盜僧團的財物、殺害發無上菩提心的人，以及傷害他的父親，這樣的人必定會墮入阿鼻地獄。」我現在的身心怎能不痛？』 大臣又說：『希望大王不要憂愁。如果父王是修行解脫的人，殺害他就有罪；如果是爲了治理國家，殺害他則沒有罪。大王！不合法的，就叫做無法；沒有法的，就叫做無法。譬如沒有兒子，就叫做沒有兒子；又如惡子也叫做沒有兒子，雖然說沒有兒子，實際上並非沒有兒子。如同食物沒有鹽，就叫做沒有鹽；食物如果少鹽，也叫做沒有鹽。如同河流沒有水，就叫做沒有水；如果只有少許水，也叫做沒有水。如同唸唸生滅也叫做無常；即使住留一劫，也叫做無常。如同人受苦，就叫做沒有樂；即使受少許樂，也叫做沒有樂。如同不自在，就叫做無我；即使少許自在，也叫做無我。如同黑暗的夜晚，就叫做沒有光明；即使有少許光明，也叫做沒有光明。』
【English Translation】 English version: 'There is a sage in the city, I wish Your Majesty would go to see him. If Your Majesty sees him, all sins will be eliminated.' At that time, the king replied, 'If it is truly as you say and can eliminate my sins, I will take refuge in him.' Then another minister named Shide came to the king and spoke this verse: 'Why, O King, have you taken off your ornaments, your hair is disheveled, and you are even like this? Why, O King, are you trembling and uneasy, like a flower tree blown by a strong wind?' 'Why is Your Majesty's face now so sorrowful and haggard, like a farmer who is worried after sowing seeds when it does not rain? Is it a pain in your heart? Or a pain in your body?' The king replied, 'How can my body and mind not be in pain? My late father was loving and compassionate, especially caring for me, and I was truly without fault. I once asked a fortune teller, and the fortune teller replied, 「This child, once born, will surely kill his father.」 Although he heard these words, my father still raised me. I have heard wise men say, 「If a person commits adultery with his mother or a bhikkhuni, steals from the sangha, kills one who has generated the unsurpassed bodhicitta, or harms his father, such a person will certainly fall into Avici hell.」 How can my body and mind not be in pain?' The minister then said, 'May Your Majesty not be sorrowful. If the late king was one who sought liberation, then killing him would be a sin; but if it was for the sake of governing the country, then killing him would not be a sin. O King! That which is not lawful is called unlawful; that which has no law is called without law. For example, having no son is called having no son; likewise, a bad son is also called having no son. Although it is said there is no son, in reality there is a son. Like food without salt is called without salt; if food has little salt, it is also called without salt. Like a river without water is called without water; if there is only a little water, it is also called without water. Like the arising and ceasing of thoughts is called impermanent; even if it lasts for an eon, it is also called impermanent. Like a person suffering is called without happiness; even if one experiences a little happiness, it is also called without happiness. Like not being free is called without self; even if there is a little freedom, it is also called without self. Like a dark night is called without light; even if there is a little light, it is also called without light.'
無日；雲霧之時亦言無日。大王！雖言少法名為無法，實非無法。愿王留神，聽臣所說：一切眾生皆有餘業，以業緣故，數受生死。若使先王有餘業者，今王殺之竟有何罪？唯愿大王寬意莫愁。何以故？
「若常愁苦， 愁遂增長； 如人喜眠， 眠則滋多； 貪淫、嗜酒， 亦復如是。
「如王所言：『世無良醫治身心。』者，今有大師名刪阇耶毗羅胝子，一切知見，其智淵深猶如大海，有大威德、具大神通，能令眾生離諸疑網。一切眾生不知、見、覺，唯是一人獨知、見、覺。今者近在王舍城住，為諸弟子說如是法：一切眾中若是王者，自在隨意造作善惡，雖為眾惡悉無有罪。如火燒物，無凈、不凈；王亦如是，與火同性。譬如大地，凈穢普載，雖為是事，初無瞋、喜；王亦如是，與地同性。譬如水性，凈穢俱洗，雖為是事，亦無憂、喜；王亦如是，與水同性。譬如風性，凈穢等吹，雖為是事，亦無憂、喜；王亦如是，與風同性。如秋髡樹，春則還生，雖復髡斫，實無有罪。一切眾生亦復如是，此間命終還此間生。以還生故，當有何罪？一切眾生苦樂果報，悉皆不由現在世業，因在過去，現在受果；現在無因，未來無果。以現果故，眾生持戒，勤修精進，遮現惡果。以持戒故則得無漏；得無漏
【現代漢語翻譯】 現代漢語譯本：沒有太陽的時候，在雲霧瀰漫的時候也說沒有太陽。大王！即使說少許的法是無法，實際上並非沒有法。希望大王留心，聽我所說：一切眾生都有剩餘的業力，因為業力的緣故，多次經歷生死。如果先王有剩餘的業力，那麼現在大王殺了他又有什麼罪呢？只希望大王放寬心，不要憂愁。為什麼呢？ 如果經常憂愁苦惱，憂愁就會增長；就像人喜歡睡覺，睡覺就會增多；貪戀淫慾、嗜好飲酒，也是這樣。 正如大王所說：『世上沒有良醫能治療身心。』現在有一位大師名叫刪阇耶毗羅胝子（Sañjaya Vairāṭīputra），他一切知見，他的智慧深邃如大海，有大威德、具大神通，能使眾生脫離一切疑惑。一切眾生所不知、不見、不覺的，只有他一人獨自知、見、覺。現在他住在王舍城附近，為他的弟子們宣說這樣的法：在一切眾生中，如果是國王，可以隨意造作善惡，即使做了各種惡事也沒有罪。就像火燃燒物體，不分乾淨還是不乾淨；國王也是這樣，與火的性質相同。譬如大地，乾淨和污穢都承載，即使這樣，也沒有嗔恨和喜悅；國王也是這樣，與大地的性質相同。譬如水的性質，乾淨和污穢都洗滌，即使這樣，也沒有憂愁和喜悅；國王也是這樣，與水的性質相同。譬如風的性質，乾淨和污穢都吹拂，即使這樣，也沒有憂愁和喜悅；國王也是這樣，與風的性質相同。就像秋天砍伐樹木，春天還會生長，即使砍伐，實際上也沒有罪。一切眾生也是這樣，在此間生命終結后還會在此間出生。因為還會出生，又有什麼罪呢？一切眾生的苦樂果報，都不是由現在的行為造成的，而是因為過去的行為，現在才承受果報；現在沒有因，未來就沒有果。因為現在有果報，眾生持戒，勤奮修行，精進努力，是爲了遮止現在的惡果。因為持戒，就能得到無漏；得到無漏
【English Translation】 English version: There is no sun; when it is cloudy, it is also said there is no sun. O King! Although it is said that a small dharma is no dharma, in reality it is not no dharma. May the King pay attention and listen to what I say: all sentient beings have residual karma, and because of karma, they repeatedly undergo birth and death. If the former king had residual karma, what sin would there be if the present king killed him? I only hope that the King will be at ease and not worry. Why is that? If one is constantly worried and distressed, the worry will increase; just as a person who likes to sleep will sleep more; being greedy for lust and addicted to alcohol is also like this. As the King said: 『There is no good doctor in the world who can cure the body and mind.』 Now there is a great master named Sañjaya Vairāṭīputra (刪阇耶毗羅胝子), who knows and sees all, whose wisdom is as deep as the ocean, who has great power and great spiritual abilities, and who can free sentient beings from all doubts. What all sentient beings do not know, see, or perceive, he alone knows, sees, and perceives. Now he is staying near Rājagṛha (王舍城), teaching his disciples this dharma: among all sentient beings, if one is a king, one can freely create good and evil, and even if one does all kinds of evil, there is no sin. Just as fire burns objects, regardless of whether they are clean or unclean; the king is also like this, having the same nature as fire. For example, the earth bears both clean and unclean things, and even so, it has no hatred or joy; the king is also like this, having the same nature as the earth. For example, the nature of water washes both clean and unclean things, and even so, it has no sorrow or joy; the king is also like this, having the same nature as water. For example, the nature of wind blows both clean and unclean things, and even so, it has no sorrow or joy; the king is also like this, having the same nature as wind. Just as trees are cut down in autumn and grow again in spring, even if they are cut down, there is actually no sin. All sentient beings are also like this, after their lives end here, they will be born here again. Because they will be born again, what sin is there? The results of suffering and happiness for all sentient beings are not caused by present actions, but because of past actions, they now receive the results; if there is no cause in the present, there will be no result in the future. Because there is a result in the present, sentient beings observe precepts, diligently cultivate, and strive to prevent present evil results. Because of observing precepts, one can attain the unconditioned; attaining the unconditioned
故，盡有漏業；以盡業故，眾苦得盡；眾苦盡故，故得解脫。唯愿大王速往其所，令其療治身心苦痛。王若見者，眾罪則除。」
王即答言：「審有是師能除我罪，我當歸依。」
復有一臣名悉知義，即至王所作如是言：「王今何故形不端嚴，如失國者、如泉枯涸、池無蓮花、樹無花葉、破戒比丘身無威德？為身痛耶？為心痛乎？」
王即答言：「我今身心豈得無痛？我父先王慈惻流念，然我不孝、不知報恩，常以安樂安樂於我，而我背恩，反斷其樂。先王無辜，橫興逆害。我亦曾聞智者說言：『若有害父，當於無量阿僧祇劫受大苦惱。』我今不久必墮地獄，又無良醫救療我罪。」
大臣即言：「唯愿大王放舍愁苦。王不聞耶？昔者有王名曰羅摩，害其父已，得紹王位。跋提大王、毗樓真王、那睺沙王、迦帝迦王、毗舍佉王、月光明王、日光明王愛王、持多人王，如是等王皆害其父得紹王位，然無一王入地獄者。於今現在，毗琉璃王、優陀那王、惡性王、鼠王、蓮花王，如是等王皆害其父，悉無一王生愁惱者。雖言地獄、餓鬼、天中，誰有見者？大王！唯有二有：一者、人道，二者、畜生。雖有是二，非因緣生、非因緣死。若非因緣，何有善惡？唯愿大王勿懷愁怖。何以故？
「若常愁苦
【現代漢語翻譯】 現代漢語譯本：因此，所有有漏的業都會被消除；因為業被消除，所有的痛苦都會結束；所有的痛苦都結束了，因此就得到了解脫。我只希望大王您能儘快去到那位大師那裡，讓他來治療您身心的痛苦。大王如果能見到他，所有的罪過都會被消除。 國王立刻回答說：『如果真的有這樣一位能消除我罪過的大師，我一定會歸依他。』 又有一位大臣名叫悉知義，來到國王面前這樣說：『大王您現在為什麼容貌如此憔悴，像一個失去國家的人，像泉水枯竭，池塘沒有蓮花，樹木沒有花葉，像一個破戒的比丘失去了威儀？是身體疼痛嗎？還是內心痛苦呢？』 國王回答說：『我現在的身心怎麼可能沒有痛苦呢？我的父王過去慈愛地關懷我，但我卻不孝，不知道報答恩情，他總是用安樂來讓我安樂，而我卻背叛恩情，反而斷絕了他的快樂。我的父王無辜，我卻橫加逆害。我也曾聽智者說過：『如果有人殺害父親，應當在無量阿僧祇劫中遭受巨大的苦惱。』我很快就會墮入地獄，又沒有良醫來救治我的罪過。』 大臣說：『我希望大王您能放下憂愁和痛苦。大王您沒有聽說過嗎？過去有一位國王名叫羅摩，他殺害了自己的父親后，繼承了王位。跋提大王、毗樓真王、那睺沙王、迦帝迦王、毗舍佉王、月光明王、日光明王愛王、持多人王，這些國王都殺害了自己的父親而繼承了王位，但是沒有一個國王墮入地獄。現在，毗琉璃王、優陀那王、惡性王、鼠王、蓮花王，這些國王也都殺害了自己的父親，但是沒有一個國王感到憂愁和煩惱。雖然說有地獄、餓鬼、天界，但是誰親眼見過呢？大王！只有兩種存在：一是人道，二是畜生道。即使有這兩種存在，也不是因為因緣而生，也不是因為因緣而死。如果不是因為因緣，又怎麼會有善惡呢？我希望大王您不要懷有憂愁和恐懼。為什麼呢？』 『如果經常憂愁和痛苦』
【English Translation】 English version: Therefore, all defiled karma will be exhausted; because karma is exhausted, all suffering will end; all suffering ends, therefore liberation is attained. I only wish that Your Majesty would quickly go to that master, so that he may heal the suffering of your body and mind. If Your Majesty were to see him, all sins would be eliminated. The king immediately replied: 'If there truly is such a master who can eliminate my sins, I will take refuge in him.' Then there was a minister named Siddha-artha, who came to the king and said: 'Why is Your Majesty's appearance so haggard, like one who has lost his kingdom, like a dried-up spring, a pond without lotuses, trees without flowers and leaves, like a broken-precept monk without dignity? Is it physical pain? Or is it mental anguish?' The king replied: 'How could my body and mind not be in pain? My late father was compassionate and caring towards me, but I was unfilial and did not know how to repay his kindness. He always used comfort to make me comfortable, but I betrayed his kindness and instead cut off his happiness. My late father was innocent, yet I violently harmed him. I have also heard wise men say: 『If one harms one's father, one should suffer great torment for countless asamkhya kalpas.』 I will soon fall into hell, and there is no good physician to heal my sins.' The minister said: 'I wish Your Majesty would let go of sorrow and suffering. Has Your Majesty not heard? In the past, there was a king named Rama, who killed his father and then succeeded to the throne. King Bhadra, King Virocana, King Nahusha, King Katika, King Visakha, King Moon-Light, King Sun-Light, King Love, King Holder-of-Many-People, these kings all killed their fathers and succeeded to the throne, but not one of them fell into hell. Now, King Virudhaka, King Udayana, King Evil-Nature, King Mouse, King Lotus, these kings have all killed their fathers, but not one of them feels sorrow or distress. Although there are talks of hell, hungry ghosts, and heavens, who has seen them with their own eyes? Your Majesty! There are only two realms of existence: one is the human realm, and the other is the animal realm. Even with these two realms, they are not born because of causes and conditions, nor do they die because of causes and conditions. If it is not because of causes and conditions, how can there be good and evil? I wish Your Majesty would not harbor sorrow and fear. Why is that?' 'If one is constantly sorrowful and suffering'
， 愁遂增長； 如人喜眠， 眠則滋多； 貪淫、嗜酒， 亦復如是。
「如王所言：『世無良醫治身心。』者，今有大師名阿耆多翅舍欽婆羅，一切知見，觀金與土平等無二，刀斫右脅、左涂栴檀，於此二人心無差別，等視怨、親，心無異相。此師真是世之良醫，若行、若立、若坐、若臥，常在三昧，心無分散。告諸弟子作如是言：『若自作、若教他作，若自斫、若教他斫，若自炙、若教他炙，若自害、若教他害，若自偷、若教他偷，若自淫、若教他淫，若自妄語、若教他妄語，若自飲酒、若教他飲酒，若殺一村、一城、一國、若以刀輪殺一切眾生，若恒河已南佈施眾生、恒河已北殺害眾生，悉無罪、福，無施、戒、定。』今者近在王舍城住，愿王速往。王若見者，眾罪除滅。」
王言：「大臣！審能如是除滅我罪，我當歸依。」
復有大臣名曰吉德，復往王所作如是言：「王今何故面無光澤，如日中燈、如晝時月、如失國君、如荒敗土？大王！今者四方清夷，無諸怨敵，而今何故如是愁苦？為身苦耶？為心苦乎？有諸王子常生此念：『我今何時當得自在？』大王！今者已果所愿，自在王領摩伽陀國，先王寶藏具足而得，唯當快意縱情受樂，如是愁苦何用經懷？」
王即答言
【現代漢語翻譯】 現代漢語譯本 憂愁因此增長；如同有人喜歡睡覺，睡眠就會增多；貪戀淫慾、嗜好飲酒，也是如此。 『如您所說：』世上沒有良醫能治療身心。』現在有一位大師名叫阿耆多翅舍欽婆羅（Ajita Kesakambalin，印度古代思想家），他通曉一切，認為黃金和泥土平等無二，用刀砍他的右脅，或用栴檀塗抹他的左脅，他心中沒有差別，平等看待怨恨和親近的人，心中沒有不同的想法。這位大師真是世上的良醫，無論行走、站立、坐著、躺臥，都常在三昧（samadhi，禪定）之中，心不散亂。他告訴弟子們說：『無論是自己做，還是教別人做；無論是自己砍，還是教別人砍；無論是自己燒，還是教別人燒；無論是自己傷害，還是教別人傷害；無論是自己偷盜，還是教別人偷盜；無論是自己淫慾，還是教別人淫慾；無論是自己說謊，還是教別人說謊；無論是自己飲酒，還是教別人飲酒；無論是殺一個村莊、一座城市、一個國家，還是用刀輪殺死一切眾生；無論是恒河以南佈施眾生，還是恒河以北殺害眾生，都沒有罪過和福報，沒有佈施、持戒、禪定。』現在他住在王舍城附近，希望大王儘快前去拜見。大王如果見到他，所有的罪過都會消除。』 國王說：『大臣！如果真的能這樣消除我的罪過，我應當歸依他。』 又有一位大臣名叫吉德，再次來到國王面前，這樣說道：『大王，您現在為什麼面色無光，像日中的燈、白天的月亮、失去國家的君主、荒廢的土地？大王！現在四方太平，沒有敵人，而您現在為什麼如此憂愁？是身體痛苦嗎？還是內心痛苦？有些王子常常有這樣的想法：』我什麼時候才能得到自由？』大王！現在您已經實現了願望，自由自在地統治著摩伽陀國，得到了先王的所有寶藏，應該盡情享受快樂，為什麼還要如此憂愁呢？』 國王立即回答說
【English Translation】 English version Sorrow then increases; like a person who likes to sleep, sleep increases; being greedy for lust and addicted to alcohol is also like this. 『As you said:』 『There is no good doctor in the world who can cure body and mind.』 Now there is a master named Ajita Kesakambalin (an ancient Indian thinker), who knows everything, and considers gold and soil to be equal and not different. Whether his right side is cut with a knife or his left side is smeared with sandalwood, there is no difference in his mind. He views enemies and relatives equally, and his mind has no different thoughts. This master is truly a good doctor in the world. Whether walking, standing, sitting, or lying down, he is always in samadhi (meditative absorption), and his mind is not distracted. He tells his disciples: 『Whether you do it yourself or teach others to do it; whether you cut yourself or teach others to cut; whether you burn yourself or teach others to burn; whether you harm yourself or teach others to harm; whether you steal yourself or teach others to steal; whether you are lustful yourself or teach others to be lustful; whether you lie yourself or teach others to lie; whether you drink alcohol yourself or teach others to drink alcohol; whether you kill a village, a city, a country, or kill all living beings with a wheel of knives; whether you give to living beings south of the Ganges or kill living beings north of the Ganges, there is no sin or merit, no giving, no precepts, no meditation.』 Now he lives near Rajagriha, and I hope that the king will go to see him as soon as possible. If the king sees him, all sins will be eliminated.』 The king said: 『Minister! If he can really eliminate my sins like this, I should take refuge in him.』 Another minister named Jita came to the king again and said: 『Your Majesty, why is your face now dull, like a lamp in the midday sun, the moon in the daytime, a monarch who has lost his country, or barren land? Your Majesty! Now the four directions are peaceful, and there are no enemies. Why are you so sad now? Is it physical pain? Or is it mental pain? Some princes often have this thought: 『When will I be free?』 Your Majesty! Now you have fulfilled your wish, freely ruling the kingdom of Magadha, and you have obtained all the treasures of the former king. You should enjoy happiness to your heart's content. Why do you still have such sorrow?』 The king immediately replied
：「我今云何得不愁惱？大臣！譬如愚人，但貪其味，不見利刀；如食雜毒，不見其過；我亦如是。如鹿見草，不見深阱；如鼠貪食，不見貓貍；我亦如是，見現在樂，不見未來不善苦果。曾從智者聞如是言：『寧於一日受三百𥎞，不于父母生一念惡。』我今已近地獄熾火，云何當得不愁惱耶？」
大臣復言：「誰來誑王，言有地獄？如刺頭利，誰之所造？飛鳥色異，復誰所作？水性潤漬、石性堅硬、如風動性、如火熱性，一切萬物自死自生，誰之所作？言地獄者，直是智者文辭造作。言地獄者，為有何義？臣當說之。地者，名地；獄者，名破。破于地獄無有罪報，是名地獄。又復，地者，名人；獄者，名天。以害其父，故到人天。以是義故，婆藪仙人唱言：『殺羊得人天樂。』是名地獄。又復，地者，名命；獄者，名長。以殺生故，得壽命長，故名地獄。大王！是故當知實無地獄。
「大王！如種麥得麥、種稻得稻，殺地獄者還得地獄、殺害於人應還得人。大王！今當聽臣所說，實無殺害。若有我者，實亦無害；若無我者，復無所害。何以故？若有我者，常、不變易；以常住故，不可殺害，不破、不壞，不繫、不縛，不瞋、不喜，猶如虛空。云何當有殺害之罪？若無我者，諸法無常；以無常故，唸唸壞
【現代漢語翻譯】 現代漢語譯本：『我如今怎麼能不憂愁煩惱呢？大臣！這就好比愚笨的人，只貪圖食物的美味，卻看不到刀刃的鋒利；又像吃了摻雜毒藥的食物，卻看不到它的危害；我就像這樣。又像鹿只看到青草，卻看不到深坑；又像老鼠貪吃食物，卻看不到貓貍；我也是這樣，只看到眼前的快樂，卻看不到未來不善的苦果。我曾經從智者那裡聽到這樣的話：『寧願一天遭受三百次刺傷，也不要對父母生起一絲惡念。』我現在已經接近地獄的熾熱火焰，怎麼能不憂愁煩惱呢？』 大臣又說：『是誰來欺騙大王，說有地獄？像刺一樣尖銳的頭，是誰製造的？飛鳥的顏色各異，又是誰創造的？水的性質是濕潤的，石頭的性質是堅硬的，風的性質是流動的，火的性質是熾熱的，一切萬物都是自己生自己滅，是誰創造的？說有地獄，只不過是智者編造的言辭罷了。說地獄，有什麼意義呢？我來給您解釋。地，指的是土地；獄，指的是破壞。破壞地獄並沒有罪報，這才是地獄的含義。還有，地，指的是人；獄，指的是天。因為傷害了自己的父親，所以到了人天。因為這個道理，婆藪（Vasus）仙人說：『殺羊可以得到人天的快樂。』這就是地獄的含義。還有，地，指的是生命；獄，指的是長久。因為殺生，所以得到長久的壽命，所以叫做地獄。大王！因此應當知道實際上沒有地獄。 『大王！就像種麥子得到麥子，種稻子得到稻子一樣，殺地獄的人還會得到地獄，殺害他人的人應該還會得到人。大王！現在請聽我說，實際上沒有殺害。如果有『我』的存在，實際上也沒有傷害；如果沒有『我』的存在，也就沒有被傷害的對象。為什麼呢？如果有『我』的存在，那麼『我』就是常住不變的；因為是常住的，所以不可殺害，不會破滅、不會損壞，不會被束縛、不會被捆綁，不會嗔怒、不會喜悅，就像虛空一樣。怎麼會有殺害的罪過呢？如果沒有『我』的存在，那麼一切法都是無常的；因為是無常的，所以唸唸都在壞滅。』
【English Translation】 English version: 'How can I not be worried and distressed now? O Minister! It is like a foolish person who only craves the taste of food but does not see the sharp blade; like eating food mixed with poison but not seeing its harm; I am like that. Like a deer seeing grass but not seeing the deep pit; like a mouse greedy for food but not seeing the cat; I am also like that, seeing only the present pleasure but not seeing the future bad and painful consequences. I once heard from a wise person these words: 『It is better to suffer three hundred stabs in one day than to have one evil thought towards one』s parents.』 I am now close to the blazing fires of hell, how can I not be worried and distressed?' The minister replied, 'Who has deceived the king, saying there is a hell? The sharp point of a thorn, who made it? The different colors of birds, who created them? The nature of water is to moisten, the nature of stone is to be hard, the nature of wind is to move, the nature of fire is to be hot, all things are born and die by themselves, who created them? To say there is a hell is merely the fabrication of words by the wise. What is the meaning of saying there is a hell? I will explain it to you. 『Di』 (地) means earth; 『yu』 (獄) means destruction. Destroying hell does not bring retribution, this is the meaning of hell. Furthermore, 『di』 (地) means people; 『yu』 (獄) means heaven. Because one harmed their father, they went to the human and heavenly realms. Because of this principle, the sage Vasus (婆藪) proclaimed: 『Killing a sheep brings the joy of the human and heavenly realms.』 This is the meaning of hell. Furthermore, 『di』 (地) means life; 『yu』 (獄) means long. Because of killing, one obtains a long life, therefore it is called hell. O King! Therefore, you should know that there is actually no hell. 'O King! Just as planting wheat yields wheat, and planting rice yields rice, those who kill for hell will still get hell, and those who harm others should still get human form. O King! Now listen to what I say, there is actually no killing. If there is a 『self』, there is actually no harm; if there is no 『self』, then there is no object to be harmed. Why is that? If there is a 『self』, then the 『self』 is permanent and unchanging; because it is permanent, it cannot be killed, it cannot be destroyed, it cannot be bound, it cannot be tied, it cannot be angry, it cannot be happy, it is like empty space. How can there be the sin of killing? If there is no 『self』, then all dharmas are impermanent; because they are impermanent, they are destroyed in every moment.'
滅；唸唸滅故，殺者、死者皆唸唸滅。若唸唸滅，誰當有罪？大王！如火燒木，火則無罪；如斧斫樹，斧亦無罪；如鐮刈草，鐮實無罪。如刀殺人，刀實非人，刀既無罪，人云何罪？如毒殺人，毒實非人，毒藥無罪，人云何罪？一切萬物皆亦如是，實無殺害，云何有罪？唯愿大王莫生愁苦。何以故？
「若常愁苦， 愁遂增長； 如人喜眠， 眠則滋多； 貪淫、嗜酒， 亦復如是。
「如王所言：『世無良醫治惡業。』者，今有大師名迦羅鳩馱迦旃延，一切知見，明瞭三世，於一念頃能見無量無邊世界，聞聲亦爾，能令眾生遠離過惡。猶如恒河，若內、若外，所有諸罪皆悉清凈；是大良師亦復如是，能除眾生內外眾罪。為諸弟子說如是法：若人殺害一切眾生，心無慚愧，終不墮惡，猶如虛空不受塵水；有慚愧者即入地獄，猶如大水潤濕于地。一切眾生悉是自在天之所作，自在天喜，眾生安樂；自在天瞋，眾生苦惱。一切眾生若罪、若福，乃是自在天之所為，云何當言人有罪福？譬如工匠作機關木人，行、住、坐、臥，唯不能言；眾生亦爾。自在天者，喻如工匠；木人者，喻眾生身。如是造化，誰當有罪？如是大師今者近在王舍城住，唯愿速往。如其見者，眾罪消滅。」
王即答言：「審有
【現代漢語翻譯】 現代漢語譯本 滅；因爲念念都在滅，所以殺者和死者也都是念念滅的。如果唸唸都在滅，那麼誰會有罪呢？大王！就像火燒木頭，火本身沒有罪；就像斧頭砍樹，斧頭也沒有罪；就像鐮刀割草，鐮刀也沒有罪。就像刀殺人，刀本身不是人，刀既然沒有罪，人怎麼會有罪呢？就像毒藥殺人，毒藥本身不是人，毒藥沒有罪，人怎麼會有罪呢？一切萬物都是這樣，實際上沒有殺害，怎麼會有罪呢？希望大王不要憂愁苦惱。為什麼呢？ 如果經常憂愁苦惱，憂愁就會增長；就像人喜歡睡覺，睡覺就會越來越多；貪戀淫慾、嗜好飲酒，也是這樣。 就像大王所說：『世上沒有良醫能治療惡業。』現在有一位大師名叫迦羅鳩馱迦旃延（Kālakuta Kātyāyana，一位著名的哲學家），他一切知見，明瞭過去、現在、未來三世，在一念之間能看到無量無邊的世界，聽到聲音也是這樣，能讓眾生遠離過錯。就像恒河，無論內外，所有的罪過都能清凈；這位大良師也是這樣，能消除眾生內外所有的罪過。他為弟子們說這樣的法：如果有人殺害一切眾生，心中沒有慚愧，最終不會墮入惡道，就像虛空不受塵土和水；有慚愧的人就會墮入地獄，就像大水潤濕土地。一切眾生都是自在天（Īśvara，印度教中的神）所創造的，自在天高興，眾生就安樂；自在天生氣，眾生就苦惱。一切眾生的罪過和福報，都是自在天所為，怎麼能說人有罪福呢？譬如工匠製造機關木人，能行走、站立、坐臥，只是不能說話；眾生也是這樣。自在天，比喻就像工匠；木人，比喻就像眾生的身體。這樣的造化，誰會有罪呢？這位大師現在住在王舍城附近，希望您趕快去拜見他。如果見到他，所有的罪過都會消滅。」 國王立刻回答說：『真的有'
【English Translation】 English version Extinction; because each thought is extinguished, both the killer and the killed are also extinguished with each thought. If each thought is extinguished, then who is guilty? Great King! Just as fire burns wood, the fire itself is not guilty; just as an axe chops a tree, the axe is not guilty; just as a sickle cuts grass, the sickle is not guilty. Just as a knife kills a person, the knife itself is not a person, and since the knife is not guilty, how can the person be guilty? Just as poison kills a person, the poison itself is not a person, and since the poison is not guilty, how can the person be guilty? All things are like this, in reality there is no killing, how can there be guilt? May the Great King not be sorrowful and distressed. Why is that? If one is constantly sorrowful and distressed, sorrow will increase; just as a person likes to sleep, sleep will increase more and more; being greedy for lust and addicted to alcohol are also like this. Just as the Great King said: 『There is no good physician in the world who can cure evil karma.』 Now there is a great master named Kālakuta Kātyāyana (a renowned philosopher), who knows all, understands the three times of past, present, and future, and in a single thought can see immeasurable and boundless worlds, and hearing sounds is also like this, he can enable sentient beings to be free from faults. Just like the Ganges River, whether inside or outside, all sins can be purified; this great teacher is also like this, he can eliminate all the inner and outer sins of sentient beings. He speaks such Dharma to his disciples: if a person kills all sentient beings, and has no shame in their heart, they will ultimately not fall into evil realms, just like the void does not receive dust and water; those who have shame will fall into hell, just like great water moistens the earth. All sentient beings are created by Īśvara (a god in Hinduism), when Īśvara is happy, sentient beings are peaceful and happy; when Īśvara is angry, sentient beings suffer. All the sins and blessings of sentient beings are done by Īśvara, how can it be said that people have sins and blessings? For example, a craftsman makes a mechanical wooden figure that can walk, stand, sit, and lie down, but cannot speak; sentient beings are also like this. Īśvara is like the craftsman; the wooden figure is like the body of sentient beings. In such creation, who is guilty? This great master is now living near Rājagṛha, I hope you go to see him quickly. If you see him, all sins will be eliminated.』 The king immediately replied: 『Indeed there is』
是人能滅我罪，我當歸依。」
復有一臣名無所畏，往至王所說如是言：「大王！世有愚人，一日之中百喜、百愁，百眠、百寤，百驚、百哭；有智之人斯無是事。大王！何故憂愁如是，如失侶客、如墮深泥無救拔者、如人渴乏不得漿水、猶如迷人無有導者、如困病人無醫救療、如海船破無救接者？大王！今者為身痛耶？為心痛乎？」
王即答言：「我今身心豈得不痛？我近惡友、不觀口過，先王無辜，橫興逆害。我今定知當入地獄，復無良醫而見救濟。」
臣即白言：「唯愿大王莫生愁毒。夫剎利者，名為王種。若為國土、若為沙門及婆羅門、為安人民，雖復殺害，無有罪也。先王雖復恭敬沙門，不能承事諸婆羅門，心無平等；無平等故，則非剎利。大王今者為欲供養諸婆羅門，殺害先王，當有何罪？大王！實無殺害。夫殺害者，殺害壽命。命，名風氣。風氣之性不可殺害，云何害命而當有罪？唯愿大王莫復愁苦。何以故？
「若常愁苦， 愁遂增長； 如人喜眠， 眠則滋多； 貪淫、嗜酒， 亦復如是。
「如王所言：『世無良醫而療治。』者，今有大師名尼乾陀若提子，一切知見，憐愍眾生，善知眾生諸根利鈍，達解一切，隨宜方便，世間八法所不能污，寂靜修習清凈
【現代漢語翻譯】 現代漢語譯本：『如果有人能消除我的罪過，我應當歸依他。』 又有一位大臣名叫無所畏，他來到國王面前，這樣說道：『大王！世上有愚笨的人，一天之中會百次歡喜、百次憂愁，百次入睡、百次醒來，百次驚恐、百次哭泣；有智慧的人不會有這些情況。大王！您為何如此憂愁，如同失去了同伴、如同陷入深泥無人救拔、如同口渴難耐得不到水喝、如同迷路之人沒有嚮導、如同重病之人沒有醫生救治、如同海船破裂無人救援？大王！您現在是身體疼痛呢？還是內心疼痛呢？』 國王回答說：『我現在的身心怎能不痛？我親近惡友，不注意自己的過錯，無辜地對先王發動叛亂。我現在確知自己將要墮入地獄，又沒有良醫來救治我。』 大臣立即稟告說：『希望大王不要憂愁煩惱。剎利（Kshatriya，古印度四大種姓之一，指武士、統治者）被稱為王族。爲了國家、爲了沙門（Shramana，指修行者）和婆羅門（Brahmana，指祭司），爲了安撫人民，即使殺害他人，也沒有罪過。先王雖然恭敬沙門，卻不能侍奉婆羅門，心中沒有平等；因為沒有平等，就不是剎利。大王您現在爲了供養婆羅門而殺害先王，會有什麼罪過呢？大王！實際上沒有殺害。所謂殺害，是殺害壽命。壽命，指的是風氣。風氣的性質是不可殺害的，怎麼能說殺害了生命而有罪呢？希望大王不要再憂愁苦惱。為什麼呢？』 『如果經常憂愁苦惱，憂愁就會增長；如同人喜歡睡覺，睡眠就會增多；貪淫、嗜酒，也是如此。』 『正如大王所說：『世上沒有良醫來治療。』現在有一位大師名叫尼乾陀若提子（Nigantha Nataputta，耆那教的創始人），他無所不知，憐憫眾生，善於瞭解眾生根性的利鈍，通達一切，隨宜方便，不被世間八法（指利、衰、毀、譽、稱、譏、苦、樂）所污染，寂靜地修習清凈。'
【English Translation】 English version: 'If there is someone who can extinguish my sins, I should take refuge in him.' Then there was another minister named Fearless, who went to the king and said, 'Great King! There are foolish people in the world who experience a hundred joys, a hundred sorrows, a hundred sleeps, a hundred awakenings, a hundred frights, and a hundred cries in a single day; wise people do not have these experiences. Great King! Why are you so sorrowful, as if you have lost a companion, as if you have fallen into deep mud with no one to pull you out, as if you are thirsty and cannot get water, as if you are lost and have no guide, as if you are a sick person with no doctor to heal you, as if a ship at sea has broken and there is no one to rescue you? Great King! Is your body in pain now? Or is your heart in pain?' The king replied, 'How can my body and mind not be in pain? I have been close to evil friends, not paying attention to my own faults, and have unjustly instigated a rebellion against the former king. I now know for certain that I will fall into hell, and there is no good doctor to save me.' The minister immediately reported, 'May the Great King not be sorrowful and distressed. The Kshatriyas (Kshatriya, one of the four major castes in ancient India, referring to warriors and rulers) are called the royal lineage. For the sake of the country, for the sake of the Shramanas (Shramana, referring to ascetics) and Brahmins (Brahmana, referring to priests), and for the sake of pacifying the people, even if they kill, there is no sin. Although the former king respected the Shramanas, he could not serve the Brahmins, and his heart was not equal; because there was no equality, he was not a Kshatriya. Great King, now that you have killed the former king in order to make offerings to the Brahmins, what sin would there be? Great King! In reality, there is no killing. What is called killing is killing life. Life refers to the wind and breath. The nature of wind and breath cannot be killed, so how can killing life be a sin? May the Great King not be sorrowful and distressed again. Why is that?' 'If one is constantly sorrowful and distressed, the sorrow will increase; just as if a person likes to sleep, sleep will increase; the same is true for lust and addiction to alcohol.' 'As the Great King said: 『There is no good doctor in the world to heal.』 Now there is a great master named Nigantha Nataputta (Nigantha Nataputta, the founder of Jainism), who knows everything, has compassion for all beings, is good at understanding the sharpness and dullness of beings' faculties, is versed in everything, uses expedient means as appropriate, is not defiled by the eight worldly dharmas (referring to gain, loss, defamation, praise, honor, ridicule, suffering, and pleasure), and practices purity in tranquility.'
梵行。為諸弟子說如是言：無施、無善，無父、無母，無今世、後世，無阿羅漢、無修、無道。一切眾生經八萬劫于生死輪自然得脫，有罪、無罪悉亦如是。如四大河——所謂辛頭、恒河、博叉、私陀——悉入大海，無有差別；一切眾生亦復如是，得解脫時悉無差別。是師今在王舍城住，唯愿大王速往其所。若得見者，眾罪消除。」
王即答言：「審有是師能除我罪，我當歸依。」
爾時，大醫名曰耆婆，往至王所，白言：「大王！得安眠不？」
王以偈答言：
「若有能永斷， 一切諸煩惱， 不貪染三界， 乃得安隱眠； 若得大涅槃， 演說甚深義， 名真婆羅門， 乃得安隱眠； 身無諸惡業、 口離於四過、 心無有疑網， 乃得安隱眠； 身心無熱惱， 安住寂靜處， 獲致無上樂， 乃得安隱眠； 心無有取著， 遠離諸怨仇， 常和無諍訟， 乃得安隱眠； 若不造惡業， 心常懷慚愧， 信惡有果報， 乃得安隱眠； 敬養于父母， 不害一生命， 不盜他財物， 乃得安隱眠； 調伏于諸根， 親近善知識， 破壞四魔眾， 乃得安隱眠； 不見吉、不吉， 及以苦、樂等， 為諸眾生故， 輪
【現代漢語翻譯】 現代漢語譯本 梵行者對他的弟子們說：『沒有佈施，沒有善行，沒有父親，沒有母親，沒有今生，沒有來世，沒有阿羅漢（已斷絕一切煩惱，達到涅槃境界的修行者），沒有修行，沒有道。一切眾生經歷八萬劫的生死輪迴后，自然會得到解脫，無論有罪無罪都是如此。就像四大河——辛頭河（印度河）、恒河（Ganges）、博叉河（不清楚具體指哪條河，可能是指印度境內的某條河流）、私陀河（不清楚具體指哪條河，可能是指印度境內的某條河流）——都流入大海，沒有差別；一切眾生也是如此，得到解脫時也沒有差別。』這位老師現在住在王舍城，希望大王儘快去見他。如果能見到他，所有的罪業都會消除。」 國王回答說：『如果真的有這樣的老師能消除我的罪業，我一定會歸依他。』 當時，一位名叫耆婆（Jivaka，佛陀時代著名的醫生）的醫生來到國王那裡，問道：『大王，您睡得安穩嗎？』 國王用偈語回答說： 『如果有人能永遠斷除一切煩惱，不貪戀三界（欲界、色界、無色界），才能安穩入眠；如果能證得大涅槃（佛教的最高境界），宣說甚深的道理，被稱為真正的婆羅門（古印度社會中地位最高的祭司階層），才能安穩入眠；如果身無惡業，口離四種過失（妄語、兩舌、惡口、綺語），心中沒有疑惑，才能安穩入眠；如果身心沒有熱惱，安住在寂靜之處，獲得無上的快樂，才能安穩入眠；如果心中沒有執著，遠離一切怨恨，常常和睦沒有爭訟，才能安穩入眠；如果不造惡業，心中常常懷有慚愧，相信惡有惡報，才能安穩入眠；如果尊敬供養父母，不傷害任何生命，不偷盜他人財物，才能安穩入眠；如果調伏自己的感官，親近善知識，摧毀四魔（煩惱魔、五陰魔、死魔、天魔），才能安穩入眠；如果不見吉利與不吉利，以及痛苦與快樂等，爲了眾生的緣故，輪
【English Translation】 English version The ascetic said to his disciples: 『There is no giving, no good deeds, no father, no mother, no this world, no next world, no Arhat (a practitioner who has cut off all afflictions and reached Nirvana), no practice, no path. All beings, after going through eighty thousand kalpas (an extremely long period of time) of the cycle of birth and death, will naturally attain liberation, whether they are guilty or not. Just like the four great rivers—namely, the Sindhu (Indus), the Ganges, the Vakshu (unclear which river, possibly a river in India), and the Sita (unclear which river, possibly a river in India)—all flow into the ocean without any difference; all beings are also like this, when they attain liberation, there is no difference.』 This teacher is now staying in Rajagriha (the capital of Magadha), I hope Your Majesty will go to see him as soon as possible. If you can see him, all your sins will be eliminated.』 The king replied: 『If there is indeed such a teacher who can eliminate my sins, I will take refuge in him.』 At that time, a physician named Jivaka (a famous physician during the time of the Buddha) came to the king and asked: 『Your Majesty, are you sleeping peacefully?』 The king replied in verse: 『If one can forever cut off all afflictions, not be greedy for the three realms (the desire realm, the form realm, and the formless realm), then one can sleep peacefully; if one can attain great Nirvana (the highest state in Buddhism), and expound profound truths, and be called a true Brahmin (the highest priestly class in ancient Indian society), then one can sleep peacefully; if one』s body is free from evil deeds, one』s mouth is free from the four faults (false speech, divisive speech, harsh speech, and idle chatter), and one』s mind is free from doubt, then one can sleep peacefully; if one』s body and mind are free from distress, one dwells in a quiet place, and attains supreme happiness, then one can sleep peacefully; if one』s mind has no attachments, one is free from all hatred, and one is always harmonious and without disputes, then one can sleep peacefully; if one does not commit evil deeds, one』s mind is always filled with shame, and one believes that evil has consequences, then one can sleep peacefully; if one respects and supports one』s parents, does not harm any life, and does not steal others』 property, then one can sleep peacefully; if one subdues one』s senses, draws near to good teachers, and destroys the four Maras (the Mara of afflictions, the Mara of the five aggregates, the Mara of death, and the Mara of the gods), then one can sleep peacefully; if one does not see good or bad, as well as suffering and happiness, etc., for the sake of all beings, one will
轉于生死， 若能如是者， 乃得安隱眠。 誰得安隱眠？ 所謂諸佛是， 深觀空三昧， 身心安不動。 誰得安隱眠？ 所謂慈悲者， 常修不放逸， 視眾如一子。 眾生無明冥， 不見煩惱果， 常造諸惡業， 不得安隱眠； 若為于自身， 及以他人身， 造作十惡業， 不得安隱眠； 若言為樂故， 害父無過咎， 隨是惡知識， 不得安隱眠； 若食過節度、 冷飲而過差， 如是則病苦， 不得安隱眠； 若於王有過、 邪念他婦女、 及行壙路者， 不得安隱眠； 持戒果未熟、 太子未紹位、 盜者未獲財， 不得安隱眠。
「耆婆！我今病重，于正法王興惡逆害，一切良醫、妙藥、咒術、善巧、瞻病所不能治。何以故？我父法王如法治國，實無辜咎，橫加逆害。如魚處陸，當有何樂？如鹿在弶，初無歡心；如人自知命不終日；如王失國，逃迸他土；如人聞病不可療治；如破戒者聞說罪過。我昔曾聞智者說言：『身、口、意業若不清凈，當知是人必墮地獄。』我亦如是，云何當得安隱眠耶？今我又無無上大醫演說法藥，除我病苦。」
耆婆答言：「善哉，善哉。王雖作罪，心生重悔而懷慚愧。大王！諸佛世
【現代漢語翻譯】 現代漢語譯本 從生死輪迴中解脫，如果能夠做到這樣，就能獲得安穩的睡眠。 誰能獲得安穩的睡眠呢？就是那些諸佛（Buddha，覺悟者），他們深入觀察空的禪定（Samadhi，專注），身心安穩不動。 誰能獲得安穩的睡眠呢？就是那些慈悲的人，他們常常修行不放逸，看待眾生如同自己的孩子。 眾生因為無明（Avidya，對實相的無知）的黑暗，看不到煩惱的果報，常常造作各種惡業，所以不能獲得安穩的睡眠。 如果爲了自己或者他人的身體，造作十種惡業，就不能獲得安穩的睡眠。 如果說爲了享樂，就去傷害父親而認為沒有過錯，跟隨這樣的惡知識，就不能獲得安穩的睡眠。 如果飲食過量，或者喝過冷的飲料，就會生病痛苦，不能獲得安穩的睡眠。 如果對國王有過錯，或者邪念他人的妻子，或者在墳地行走，就不能獲得安穩的睡眠。 如果持戒的果報還沒有成熟，太子還沒有繼承王位，盜賊還沒有獲得財物，就不能獲得安穩的睡眠。 『耆婆（Jivaka，佛陀時代的著名醫師）！我現在病得很重，因為對正法之王（Dharma Raja，指如法統治的國王）做了惡逆的傷害，一切良醫、妙藥、咒術、善巧的護理都不能治好我的病。為什麼呢？因為我的父王如法治理國家，實在沒有過錯，我卻橫加逆害。就像魚離開了水，會有什麼快樂呢？就像鹿被捕獸器抓住，不會有歡喜的心情；就像人知道自己活不過一天；就像國王失去了國家，逃亡到其他地方；就像人聽到自己的病無法醫治；就像破戒的人聽到別人說自己的罪過。我以前聽智者說過：』如果身、口、意三業不清凈，要知道這個人一定會墮入地獄。』我現在就是這樣，怎麼能獲得安穩的睡眠呢？現在又沒有無上的大醫來演說佛法之藥，解除我的病苦。』 耆婆回答說：『太好了，太好了。大王雖然犯了罪，但是心中深深地懺悔並且感到慚愧。大王！諸佛世尊（Buddha-Bhagavan，覺悟的世尊）
【English Translation】 English version To be free from the cycle of birth and death, if one can do so, one can obtain peaceful sleep. Who can obtain peaceful sleep? It is those Buddhas (enlightened ones) who deeply contemplate the Samadhi (meditative absorption) of emptiness, their body and mind are stable and unmoving. Who can obtain peaceful sleep? It is those who are compassionate, who constantly practice non-negligence, and view all beings as their own children. Beings, because of the darkness of Avidya (ignorance), cannot see the consequences of their afflictions, and constantly create various evil deeds, therefore they cannot obtain peaceful sleep. If one creates the ten evil deeds for oneself or for others, one cannot obtain peaceful sleep. If one says that for the sake of pleasure, it is okay to harm one's father and considers it not a fault, following such evil knowledge, one cannot obtain peaceful sleep. If one eats excessively, or drinks excessively cold beverages, one will become sick and suffer, and cannot obtain peaceful sleep. If one has committed a wrong against the king, or has evil thoughts about another's wife, or walks in a graveyard, one cannot obtain peaceful sleep. If the fruit of keeping precepts has not yet ripened, if the prince has not yet inherited the throne, if the thief has not yet obtained wealth, one cannot obtain peaceful sleep. 『Jivaka (a famous physician in the time of the Buddha)! I am now very ill, because I have committed an evil and rebellious act against the Dharma Raja (righteous king), all good doctors, wonderful medicines, incantations, skillful care cannot cure my illness. Why is this? Because my father, the king, governed the country righteously, and was truly without fault, yet I have harmed him. Like a fish out of water, what joy can there be? Like a deer caught in a trap, there is no joy; like a person who knows they will not live another day; like a king who has lost his country and flees to another land; like a person who hears that their illness is incurable; like a person who has broken precepts hearing others speak of their transgressions. I have heard wise people say: 『If the actions of body, speech, and mind are not pure, know that this person will surely fall into hell.』 I am like this now, how can I obtain peaceful sleep? Now there is no supreme physician to expound the Dharma medicine to relieve my suffering.』 Jivaka replied: 『Excellent, excellent. Although the king has committed a crime, he deeply repents in his heart and feels ashamed. Great King! The Buddhas-Bhagavans (enlightened world-honored ones)』
尊常說是言：『有二白法能救眾生：一、慚，二、愧。』慚者，自不作罪；愧者，不教他作。慚者，內自羞恥；愧者，發露向人。慚者，羞人；愧者，羞天。是名慚愧。無慚愧者，不名為人，名為畜生。有慚愧故，則能恭敬父母、師長；有慚愧故，說有父母、兄弟、姊妹。善哉，大王！具有慚愧。
「大王且聽，臣聞佛說：『智者有二：一者、不造諸惡，二者、作已懺悔。愚者亦二：一者、作罪，二者、覆藏。』雖先作惡，后能發露，悔已慚愧，更不敢作。猶如濁水置之明珠，以珠威力，水即為清。如煙雲除，月則清明。作惡能悔亦復如是。王若懺悔、懷慚愧者，罪即除滅，清凈如本。
「大王！富有二種：一者、象、馬、種種畜生，二者、金、銀、種種珍寶。像、馬雖多，不敵一珠。大王！眾生亦爾，一者、惡富，二者、善富。多作諸惡，不如一善。臣聞佛說：『修一善心破百種惡。』大王！如少金剛能壞須彌、亦如少火能燒一切、如少毒藥能害眾生，少善亦爾，能破大惡。雖名少善，其實是大。何以故？破大惡故。
「大王！如佛所說：覆藏者漏，不覆藏者則無有漏。發露、悔過，是故不漏。若作眾罪不覆、不藏，以不覆故，罪則微薄；若懷慚愧，罪則消滅。大王！如水渧雖微，漸盈大器；善
【現代漢語翻譯】 現代漢語譯本：尊者常常說：『有兩種白法（指善法）能夠救度眾生：一是慚，二是愧。』慚的意思是自己不做壞事；愧的意思是不教唆別人做壞事。慚是指內心感到羞恥；愧是指向別人坦白自己的過錯。慚是對自己感到羞恥；愧是對天道感到羞恥。這就是所謂的慚愧。沒有慚愧的人，不能稱之為人，只能稱為畜生。因為有慚愧，所以能夠恭敬父母、師長；因為有慚愧，所以才會有父母、兄弟、姐妹。善哉，大王！您具有慚愧之心。 大王請聽，我聽佛說：『智者有兩種：一是、不造作各種惡行，二是、做了之後懂得懺悔。愚者也有兩種：一是、造作罪惡，二是、掩蓋罪惡。』雖然先前做了惡事，之後能夠坦白出來，懺悔並感到慚愧，以後就不敢再做。就像渾濁的水放入明珠，憑藉明珠的威力，水就會變得清澈。如同煙雲消散，月亮就會清明。做了惡事能夠懺悔也是如此。大王如果懺悔、懷有慚愧之心，罪過就會消除，清凈如初。 大王！財富有兩種：一是、象、馬、各種牲畜，二是、金、銀、各種珍寶。像、馬雖然多，也比不上一顆寶珠。大王！眾生也是如此，一是、惡的財富，二是、善的財富。做了很多惡事，不如做一件善事。我聽佛說：『修持一個善心可以破除百種惡。』大王！如同少量的金剛可以摧毀須彌山（佛教中的聖山），也如同少量的火可以燃燒一切，如同少量的毒藥可以傷害眾生，少量的善也是如此，能夠破除大的惡。雖然名為少善，實際上是大的。為什麼呢？因為它能破除大的惡。 大王！如同佛所說：掩蓋過錯就會有漏洞，不掩蓋過錯就不會有漏洞。坦白、懺悔過錯，所以不會有漏洞。如果做了各種罪過不掩蓋、不隱藏，因為不掩蓋，罪過就會變得微小；如果懷有慚愧之心，罪過就會消滅。大王！如同水滴雖然微小，逐漸可以充滿大器；善
【English Translation】 English version: The Venerable One often says: 『There are two white dharmas (good dharmas) that can save sentient beings: one is shame (hri), and the other is remorse (apatrapya).』 Shame means not committing sins oneself; remorse means not teaching others to commit sins. Shame refers to feeling ashamed within oneself; remorse refers to confessing one's faults to others. Shame is being ashamed of oneself; remorse is being ashamed before heaven. This is what is called shame and remorse. Those without shame and remorse cannot be called human beings, but only animals. Because of shame and remorse, one can respect parents and teachers; because of shame and remorse, there are parents, brothers, and sisters. Well done, Great King! You possess shame and remorse. Great King, please listen, I have heard the Buddha say: 『The wise have two qualities: one is not creating various evils, and the other is repenting after having done them. The foolish also have two qualities: one is creating sins, and the other is concealing sins.』 Although one has done evil deeds before, if one can confess them afterward, repent and feel ashamed, one will not dare to do them again. It is like putting a bright pearl into muddy water; by the power of the pearl, the water will become clear. Just as when smoke and clouds dissipate, the moon becomes clear. Repenting after doing evil is also like this. If the Great King repents and has shame and remorse, the sins will be eliminated, and one will be as pure as before. Great King! There are two kinds of wealth: one is elephants, horses, and various livestock, and the other is gold, silver, and various treasures. Although there are many elephants and horses, they are not equal to one pearl. Great King! Sentient beings are also like this, one is evil wealth, and the other is good wealth. Doing many evil deeds is not as good as doing one good deed. I have heard the Buddha say: 『Cultivating one good mind can break a hundred kinds of evil.』 Great King! Just as a small amount of diamond can destroy Mount Sumeru (a sacred mountain in Buddhism), just as a small fire can burn everything, just as a small amount of poison can harm sentient beings, a small amount of good is also like this, it can break great evil. Although it is called a small good, it is actually great. Why? Because it can break great evil. Great King! As the Buddha said: concealing faults will have leaks, not concealing faults will have no leaks. Confessing and repenting faults, therefore, there will be no leaks. If one commits various sins and does not conceal or hide them, because of not concealing them, the sins will become small; if one has shame and remorse, the sins will be eliminated. Great King! Just as a drop of water, although small, can gradually fill a large vessel; good
心亦爾，一一善心能破大惡。若覆罪者，罪則增長；發露、慚愧，罪則消滅。是故，諸佛說有智者不覆藏罪。
「善哉，大王！能信因果、信業、信報。唯愿大王莫懷愁怖。若有眾生造作諸罪，覆藏不悔、心無慚愧、不見因果及以業報、不能咨啟有智之人、不近善友，如是之人，一切良醫乃至瞻病所不能治。如迦摩羅病，世醫拱手；覆罪之人亦復如是。云何罪人？謂一闡提。一闡提者，不信因果，無有慚愧，不信業報，不見現在及未來世，不親善友，不隨諸佛所說教誡。如是之人名一闡提，諸佛世尊所不能治。何以故？如世死屍，醫不能治。一闡提者亦復如是，諸佛世尊所不能治。大王今者非一闡提，云何而言不可救療？
「如王所言無能治者，大王當知：迦毗羅城凈飯王子——姓瞿曇氏，字悉達多——無師覺悟，自然而得阿耨多羅三藐三菩提。三十二相、八十種好莊嚴其身，具足十力、四無所畏，一切知見。大慈大悲，憐愍一切如羅睺羅，隨善眾生如犢逐母。知時而說，非時不語，實語、凈語、妙語、義語、法語、一語，能令眾生永離煩惱。善知眾生諸根心性，隨宜方便無不通達。其智高大如須彌山，深邃廣遠猶如大海。是佛世尊有金剛智，能破眾生一切惡罪。若言不能，無有是處。
「今者去
【現代漢語翻譯】 現代漢語譯本 心也是如此，每一個善念都能破除巨大的惡念。如果掩蓋罪過，罪過就會增長；如果坦白、慚愧，罪過就會消滅。因此，諸佛說有智慧的人不會掩藏罪過。 『太好了，大王！您能相信因果、相信業、相信報應。只希望大王不要憂愁恐懼。如果有眾生造作各種罪業，掩蓋不懺悔、心中沒有慚愧、不相信因果和業報、不能向有智慧的人請教、不親近善友，這樣的人，一切良醫甚至照顧病人的人都不能醫治。就像迦摩羅病（一種難以治癒的疾病），世俗的醫生束手無策；掩蓋罪過的人也是如此。什麼樣的人是罪人呢？就是一闡提（斷善根的人）。一闡提就是不相信因果，沒有慚愧心，不相信業報，看不到現在和未來世，不親近善友，不聽從諸佛所說的教誨。這樣的人稱為一闡提，諸佛世尊也不能醫治。為什麼呢？就像世間的死屍，醫生不能醫治。一闡提也是如此，諸佛世尊也不能醫治。大王您現在不是一闡提，怎麼能說不可救治呢？』 『正如大王所說沒有能醫治的人，大王應當知道：迦毗羅城（釋迦牟尼佛的故鄉）的凈飯王子——姓瞿曇（釋迦牟尼佛的姓），字悉達多（釋迦牟尼佛的名字）——無師自悟，自然而證得阿耨多羅三藐三菩提（無上正等正覺）。三十二相、八十種好莊嚴他的身體，具足十力、四無所畏，一切知見。大慈大悲，憐憫一切眾生如同羅睺羅（釋迦牟尼佛的兒子），隨順善的眾生如同小牛追隨母牛。知道時機而說法，不是時機就不說話，說真實的話、清凈的話、美妙的話、有意義的話、符合佛法的話、一句話，就能讓眾生永遠脫離煩惱。善於瞭解眾生的各種根性和心性，隨順適宜的方便法門沒有不通達的。他的智慧高大如須彌山（佛教中的聖山），深邃廣遠猶如大海。這位佛世尊有金剛般的智慧，能破除眾生的一切惡罪。如果說不能，沒有這樣的道理。』 『現在距離這裡不遠』
【English Translation】 English version The mind is also like this; each good thought can break great evil. If one covers up their sins, the sins will increase; if one confesses and feels remorse, the sins will be eliminated. Therefore, all Buddhas say that wise people do not conceal their sins. 'Excellent, Great King! You are able to believe in cause and effect, believe in karma, and believe in retribution. I only wish that the Great King would not be worried or fearful. If there are sentient beings who commit various sins, conceal them without repentance, have no remorse in their hearts, do not believe in cause and effect and karmic retribution, cannot seek advice from wise people, and do not associate with good friends, such people cannot be cured by any good doctor or even those who care for the sick. It is like the disease of Kamala (a difficult to cure disease), where worldly doctors are helpless; those who conceal their sins are also like this. What kind of person is a sinner? It is an Icchantika (one who has severed their roots of goodness). An Icchantika is one who does not believe in cause and effect, has no remorse, does not believe in karmic retribution, does not see the present and future lives, does not associate with good friends, and does not follow the teachings of the Buddhas. Such a person is called an Icchantika, and even the Buddhas cannot cure them. Why is this? It is like a corpse in the world, which cannot be cured by a doctor. An Icchantika is also like this, and the Buddhas cannot cure them. Great King, you are not an Icchantika, so how can you say that you cannot be saved?' 'As the Great King says that there is no one who can cure, the Great King should know: Prince Siddhartha of Kapilavastu (the hometown of Shakyamuni Buddha), of the Gautama clan (the family name of Shakyamuni Buddha), whose name was Siddhartha (the given name of Shakyamuni Buddha), awakened without a teacher and naturally attained Anuttara-samyak-sambodhi (supreme perfect enlightenment). He adorns his body with the thirty-two marks and eighty minor marks, possesses the ten powers and four fearlessnesses, and has all-knowing wisdom. He has great compassion and pity for all sentient beings, like Rahula (the son of Shakyamuni Buddha), and follows good sentient beings like a calf following its mother. He speaks when the time is right, and does not speak when it is not the right time. He speaks truthfully, purely, wonderfully, meaningfully, in accordance with the Dharma, and with one word, he can enable sentient beings to be forever free from afflictions. He is skilled in understanding the various faculties and minds of sentient beings, and is able to skillfully use expedient means to reach all. His wisdom is as high as Mount Sumeru (a sacred mountain in Buddhism), and as deep and vast as the ocean. This Buddha has diamond-like wisdom, which can break all the evil sins of sentient beings. If it is said that he cannot, there is no such reason.' 'Now, not far from here'
此十二由旬，在拘尸那城娑羅雙樹間而為無量阿僧祇等諸菩薩、僧演種種法：若有、若無，若有為、若無為，若有漏、若無漏，若煩惱果、若善法果，若色法、若非色法、若非色非非色法，若我、若非我、若非我非非我，若常、若非常、若非常非非常，若樂、若非樂、若非樂非非樂，若相、若非相、若非相非非相，若斷、若非斷、若非斷非非斷，若世、若出世、若非世非出世，若乘、若非乘、若非乘非非乘，若自作自受、若自作他受、若無作無受。大王！若當於佛所聞無作、無受，所有重罪即當消滅。
「王今且聽！釋提桓因命將欲終有五相現：一者、衣裳垢膩，二者、頭上花萎，三者、身體臭穢，四者、腋下汗出，五者、不樂本座。時天帝釋或於靜處、若見沙門、若婆羅門，即至其所生於佛想。爾時，沙門及婆羅門見帝釋來深自慶幸，即說是語：『天主！我今歸依于汝。』釋聞是已，乃知非佛。復自念言：『彼若非佛，不能治我五退沒相。』是時御臣名般遮尸，語帝釋言：『憍尸迦！乾闥婆王名敦浮樓，其王有女，字須跋陀。王若能以此女見與，臣當示王除衰相處。』釋即答言：『善男子！毗摩質多阿修羅王有女舍脂，是吾所敬。卿若必能示吾消滅惡相處者，猶當相與，況須跋陀？』『憍尸迦！有佛世尊字釋
【現代漢語翻譯】 現代漢語譯本 這十二由旬（約144公里）的區域，在拘尸那城（Kushinagar）的娑羅雙樹（Sala trees）之間，無數的菩薩和僧侶在此演說各種佛法：關於『有』和『無』，『有為』（有生滅變化的）和『無為』（無生滅變化的），『有漏』（有煩惱的）和『無漏』（無煩惱的），『煩惱的果報』和『善法的果報』，『色法』（物質現象）和『非色法』（精神現象），『非色非非色法』（既不是色法也不是非色法），『我』和『非我』，『非我非非我』（既不是我，也不是非我），『常』（永恒）和『非常』（無常），『非常非非常』（既不是常也不是非常），『樂』和『非樂』，『非樂非非樂』（既不是樂也不是非樂），『相』（表象）和『非相』，『非相非非相』（既不是相也不是非相），『斷』和『非斷』，『非斷非非斷』（既不是斷也不是非斷），『世間』和『出世間』，『非世間非出世間』（既不是世間也不是出世間），『乘』（教法）和『非乘』，『非乘非非乘』（既不是乘也不是非乘），『自作自受』，『自作他受』，『無作無受』。大王！如果能在佛陀那裡聽到『無作』、『無受』的教義，所有深重的罪業都會消滅。 大王，現在請聽！釋提桓因（Shakra Devanam Indra，帝釋天）將要命終時會出現五種衰敗的徵兆：第一，衣服變得污穢；第二，頭上的花朵枯萎；第三，身體散發臭味；第四，腋下出汗；第五，不喜歡自己原來的座位。那時，天帝釋（Shakra）有時在安靜的地方，或者見到沙門（Shramana，出家修行者）或婆羅門（Brahmana，祭司），就會到他們那裡，心中生起對佛陀的敬意。當時，沙門和婆羅門見到帝釋（Shakra）到來，都感到非常慶幸，就說：『天主！我現在歸依于您。』帝釋（Shakra）聽到這些話后，才知道他們不是佛陀。他又想：『他們如果不是佛陀，就不能消除我這五種衰敗的徵兆。』這時，一位名叫般遮尸（Panchashikha）的御臣對帝釋（Shakra）說：『憍尸迦（Kaushika，帝釋的別名）！乾闥婆王（Gandharva king）名叫敦浮樓（Dundubhi），他有一個女兒，名叫須跋陀（Subhadra）。大王如果能把這個女兒給我，我將告訴大王消除衰敗徵兆的方法。』帝釋（Shakra）回答說：『善男子！毗摩質多阿修羅王（Vemachitra Asura king）有一個女兒叫舍脂（Shachi），我非常敬重她。如果你真的能告訴我消除衰敗徵兆的方法，我尚且可以把舍脂給你，更何況是須跋陀呢？』『憍尸迦（Kaushika）！有一位佛陀世尊，名叫釋
【English Translation】 English version This twelve yojanas (approximately 144 kilometers) area, between the twin Sala trees in Kushinagar, is where countless Bodhisattvas and monks expound various Dharmas: about 'existence' and 'non-existence', 'conditioned' (with arising and ceasing) and 'unconditioned' (without arising and ceasing), 'defiled' (with afflictions) and 'undefiled' (without afflictions), 'the results of afflictions' and 'the results of wholesome actions', 'material phenomena' and 'non-material phenomena', 'neither material nor non-material phenomena', 'self' and 'non-self', 'neither self nor non-self', 'permanent' and 'impermanent', 'neither permanent nor impermanent', 'pleasure' and 'non-pleasure', 'neither pleasure nor non-pleasure', 'form' and 'formless', 'neither form nor formless', 'cessation' and 'non-cessation', 'neither cessation nor non-cessation', 'worldly' and 'transcendental', 'neither worldly nor transcendental', 'vehicle' (teachings) and 'non-vehicle', 'neither vehicle nor non-vehicle', 'self-made and self-experienced', 'self-made and other-experienced', 'no-making and no-experiencing'. Great King! If one can hear the teachings of 'no-making' and 'no-experiencing' from the Buddha, all heavy sins will be extinguished. Great King, now listen! When Shakra Devanam Indra (the celestial king) is about to die, five signs of decline appear: first, his clothes become soiled; second, the flowers on his head wither; third, his body emits a foul odor; fourth, sweat appears under his armpits; fifth, he dislikes his original seat. At that time, Shakra (the celestial king), sometimes in a quiet place, or seeing a Shramana (ascetic) or a Brahmana (priest), would go to them, and in his heart, reverence for the Buddha would arise. Then, the Shramanas and Brahmanas, seeing Shakra arrive, would feel very fortunate and say: 'Lord of the Heavens! I now take refuge in you.' Shakra, hearing these words, would know that they were not the Buddha. He would then think: 'If they are not the Buddha, they cannot eliminate these five signs of my decline.' At this time, a minister named Panchashikha said to Shakra: 'Kaushika (another name for Shakra)! The Gandharva king named Dundubhi has a daughter named Subhadra. If the king can give this daughter to me, I will tell the king how to eliminate the signs of decline.' Shakra replied: 'Good man! Vemachitra Asura king has a daughter named Shachi, whom I greatly respect. If you can truly tell me how to eliminate the signs of decline, I would even give Shachi to you, let alone Subhadra!' 'Kaushika! There is a Buddha, the World Honored One, named Shakya
迦牟尼，今者在於王舍大城。若能往彼咨稟未聞，衰沒之相必得除滅。』『善男子！若佛世尊審能滅者，便可回駕至其住處。』
「御臣奉命，即回車乘到王舍城耆阇崛山，至於佛所，頭面禮足，卻坐一面，白佛言：『世尊！天人之中誰為繫縛？』『憍尸迦！慳、貪、嫉、妒。』又言：『慳、貪、嫉、妒，因何而生？』答言：『因無明生。』又言：『無明覆因何生？』答言：『因放逸生。』又言：『放逸復因何生？』答言：『因顛倒生。』又言：『顛倒復因何生？』答言：『因疑心生。』『世尊！顛倒之法因疑生者，實如聖教。何以故？我有疑心，以疑心故則生顛倒，于非世尊生世尊想。我今見佛，疑網即除；疑網除故，顛倒亦盡；顛倒盡故，無有慳心乃至妒心。』佛言：『汝言無有慳、妒心者，汝今已得阿那含耶？阿那含者，無有貪心。若無貪心，云何為命來至我所？如阿那含，實不求命。』『世尊！有顛倒者則有求命，無顛倒者則不求命。然我今者實不求命，所欲求者，唯佛法身及佛智慧。』『憍尸迦！求佛法身及佛智慧，將來之世必當得之。』
「爾時，帝釋聞佛說已，五衰沒相即時消滅。便起作禮，繞佛三匝，恭敬合掌而白佛言：『世尊！我今即死、即生，失命、得命，又聞佛記當得阿耨多羅三
【現代漢語翻譯】 現代漢語譯本：『迦牟尼（釋迦牟尼佛的別稱），現在在王舍大城。如果能去那裡請教他未曾聽聞的道理，衰敗沒落的徵兆必定能夠消除。』『善男子！如果佛世尊真的能夠消除這些，就可以迴轉車駕到他居住的地方。』 御臣接受命令，立即迴轉車駕到達王舍城的耆阇崛山（靈鷲山），來到佛陀所在之處，頭面頂禮佛足，然後退坐在一旁，對佛說：『世尊！天人之中，是誰被束縛？』『憍尸迦（帝釋天的別稱）！是慳吝、貪婪、嫉妒、嗔恨。』又問：『慳吝、貪婪、嫉妒、嗔恨，因何而生？』佛答：『因無明而生。』又問：『無明又因何而生？』佛答：『因放逸而生。』又問：『放逸又因何而生？』佛答：『因顛倒而生。』又問：『顛倒又因何而生？』佛答：『因疑心而生。』『世尊！顛倒之法因疑心而生，確實如聖教所說。為什麼呢？我心有疑慮，因為有疑慮就產生顛倒，把不是世尊的當成世尊。我現在見到佛陀，疑慮的網就消除了；疑慮的網消除了，顛倒也就盡了；顛倒盡了，就沒有慳吝心乃至嫉妒心。』佛說：『你說沒有慳吝、嫉妒心，你現在已經證得阿那含（三果羅漢）了嗎？阿那含是沒有貪心的。如果沒有貪心，怎麼會爲了求命來到我這裡？像阿那含，實際上是不求生命的。』『世尊！有顛倒的人就會求生命，沒有顛倒的人就不會求生命。然而我現在確實不求生命，所想要追求的，唯有佛的法身和佛的智慧。』『憍尸迦！追求佛的法身和佛的智慧，將來必定能夠得到。』 當時，帝釋天聽到佛陀所說，五種衰敗沒落的徵兆立即消滅。於是起身向佛陀作禮，繞佛三圈，恭敬合掌對佛說：『世尊！我現在即使死去、即使出生，失去生命、得到生命，又聽到佛陀授記我將來會證得阿耨多羅三藐三菩提（無上正等正覺）。』
【English Translation】 English version: 『Kāmunī (another name for Śākyamuni Buddha), is now in the great city of Rājagṛha. If one could go there to inquire about what has not been heard, the signs of decline and fall would surely be eliminated.』 『Good man! If the World-Honored Buddha can truly eliminate these, then one may turn the chariot back to his dwelling place.』 The minister, receiving the order, immediately turned the chariot and arrived at Gṛdhrakūṭa Mountain (Vulture Peak) in Rājagṛha, reaching the place where the Buddha was. He bowed his head to the Buddha's feet, then sat to one side and said to the Buddha: 『World-Honored One! Among gods and humans, who is bound?』 『Kauśika (another name for Indra)! It is stinginess, greed, jealousy, and envy.』 He further asked: 『From what do stinginess, greed, jealousy, and envy arise?』 The Buddha replied: 『They arise from ignorance.』 He further asked: 『From what does ignorance arise?』 The Buddha replied: 『It arises from negligence.』 He further asked: 『From what does negligence arise?』 The Buddha replied: 『It arises from perversion.』 He further asked: 『From what does perversion arise?』 The Buddha replied: 『It arises from doubt.』 『World-Honored One! The law of perversion arising from doubt is indeed as the holy teachings say. Why is that? I have doubts in my mind, and because of these doubts, perversions arise, thinking of one who is not the World-Honored One as the World-Honored One. Now that I have seen the Buddha, the net of doubt is eliminated; with the net of doubt eliminated, perversion is also exhausted; with perversion exhausted, there is no stinginess, nor even jealousy.』 The Buddha said: 『You say there is no stinginess or jealousy, have you now attained Anāgāmin (the third stage of Arhatship)? Anāgāmin has no greed. If there is no greed, how could you come to me seeking life? Like an Anāgāmin, one does not actually seek life.』 『World-Honored One! Those with perversion seek life, those without perversion do not seek life. However, I do not seek life now; what I desire to seek is only the Dharma body of the Buddha and the wisdom of the Buddha.』 『Kauśika! Seeking the Dharma body of the Buddha and the wisdom of the Buddha, you will surely attain them in the future.』 At that time, when Indra heard what the Buddha had said, the five signs of decline and fall immediately disappeared. He then rose, bowed to the Buddha, circumambulated the Buddha three times, and respectfully joined his palms, saying to the Buddha: 『World-Honored One! Now, whether I die or am born, lose life or gain life, I have also heard the Buddha's prediction that I will attain Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment) in the future.』
藐三菩提，是為更生？為更得命？世尊！一切人天云何增益？復以何緣而致損減？』『憍尸迦！斗諍因緣人天損減，善修和敬則得增益。』『世尊！若以斗諍而損減者，我從今日更不復與阿修羅戰。』佛言：『善哉，善哉。憍尸迦！諸佛世尊說忍辱法是阿耨多羅三藐三菩提因。』爾時，釋提桓因即前禮佛，於是還去。
「大王！如來以能除諸惡相，是故稱佛不可思議。王若往者，所有重罪必當得除。
「大王且聽：有婆羅門子字曰不害，以殺無量諸眾生故，名鴦崛魔。復欲害母，噁心起時身亦隨動，身、心動者即五逆因，五逆因故，必墮地獄。后見佛時，身、心俱動，復欲生害，身、心動者即五逆因，五逆因故，當入地獄。是人得遇如來大師，即時得滅地獄因緣，發阿耨多羅三藐三菩提心。是故稱佛為無上醫，非六師也。
「大王！復有須毗羅王子，其父瞋之，截其手足，推之深井。其母矜愍，使人牽出，將至佛所。尋見佛時，手足還具，即發阿耨多羅三藐三菩提心。大王！以見佛故，得現果報。是故稱佛為無上醫，非六師也。
「大王！如恒河邊有諸餓鬼，其數五百，于無量歲初不見水。雖至河上，純見流火，飢渴所逼，發聲號哭。爾時，如來在其河側郁曇缽林坐一樹下。時諸餓鬼來至佛
【現代漢語翻譯】 現代漢語譯本：『證得無上正等正覺（阿耨多羅三藐三菩提），是為獲得新生？還是爲了延續生命？世尊！一切人天眾生如何增長福德？又因何緣而導致損減？』『憍尸迦（帝釋天的別名）！爭鬥是人天損減的原因，善於修習和睦恭敬則能增長福德。』『世尊！如果因為爭鬥而導致損減，我從今天起不再與阿修羅（一種神祇）作戰。』佛說：『好啊，好啊。憍尸迦！諸佛世尊說忍辱之法是證得阿耨多羅三藐三菩提的因。』當時，釋提桓因（帝釋天的別名）立即上前禮拜佛陀，然後離開了。 『大王！如來能夠去除一切惡相，所以被稱為佛，不可思議。大王如果前往，所有重罪必定能夠消除。』 『大王請聽：有一個婆羅門之子，名叫不害，因為殺害了無數眾生，所以被稱為鴦崛魔（以殺人為樂的惡人）。他又想殺害母親，惡念生起時身體也隨之動搖，身心動搖就是五逆之因，因為五逆之因，必定墮入地獄。後來見到佛時，身心再次動搖，又想生起殺害之心，身心動搖就是五逆之因，因為五逆之因，應當墮入地獄。這個人遇到了如來大師，立刻消滅了墮入地獄的因緣，發起了阿耨多羅三藐三菩提心。所以稱佛為無上醫，而不是六師（當時的其他宗教導師）。』 『大王！又有一個須毗羅王子，他的父親嗔恨他，砍斷了他的手腳，把他推入深井。他的母親憐憫他，派人把他拉出來，帶到佛陀那裡。當他見到佛時，手腳立刻恢復完整，隨即發起了阿耨多羅三藐三菩提心。大王！因為見到佛的緣故，得到了現世的果報。所以稱佛為無上醫，而不是六師。』 『大王！如同恒河邊有五百個餓鬼，他們無數年來從未見過水。即使到了河邊，看到的也全是流動的火焰，飢渴難耐，發出號哭之聲。當時，如來在河邊郁曇缽樹林中一棵樹下坐著。這時，那些餓鬼來到佛陀面前。
【English Translation】 English version: 'Is attaining Anuttara-samyak-sambodhi (supreme perfect enlightenment) for rebirth? Or for gaining more life? World Honored One! How do all humans and devas (gods) increase their merits? And by what causes do they diminish?' 'Kausika (another name for Indra, the king of gods)! Strife and contention cause the diminution of humans and devas, while practicing harmony and respect leads to their increase.' 'World Honored One! If it is through strife that they diminish, from this day forward, I will no longer fight with the Asuras (a type of deity).' The Buddha said, 'Excellent, excellent. Kausika! All Buddhas, World Honored Ones, say that the Dharma of forbearance is the cause of Anuttara-samyak-sambodhi.' At that time, Sakra Devanam Indra (another name for Indra) immediately went forward, bowed to the Buddha, and then departed. 'Great King! The Tathagata (another name for Buddha) is able to remove all evil signs, therefore he is called Buddha, inconceivable. If the King goes there, all heavy sins will surely be removed.' 'Great King, listen: There was a Brahmin's son named Ahimsaka (non-harming), who, because he killed countless beings, was called Angulimala (a murderer who wears a garland of fingers). He also wanted to kill his mother. When the evil thought arose, his body also moved. The movement of body and mind is the cause of the five rebellious acts, and because of the five rebellious acts, he would surely fall into hell. Later, when he saw the Buddha, his body and mind moved again, and he wanted to harm him. The movement of body and mind is the cause of the five rebellious acts, and because of the five rebellious acts, he should fall into hell. This person encountered the Tathagata Master, and immediately extinguished the causes for falling into hell, and aroused the mind of Anuttara-samyak-sambodhi. Therefore, the Buddha is called the supreme physician, not the six teachers (other religious teachers of that time).' 'Great King! There was also Prince Suvira, whose father was angry with him, cut off his hands and feet, and pushed him into a deep well. His mother, taking pity on him, sent people to pull him out and take him to the Buddha. When he saw the Buddha, his hands and feet were immediately restored, and he immediately aroused the mind of Anuttara-samyak-sambodhi. Great King! Because of seeing the Buddha, he received the present karmic retribution. Therefore, the Buddha is called the supreme physician, not the six teachers.' 'Great King! Like the banks of the Ganges River, there are five hundred hungry ghosts, who for countless years have never seen water. Even when they reach the river, they see only flowing flames. Driven by hunger and thirst, they cry out in agony. At that time, the Tathagata was sitting under a tree in the Utpala grove by the river. Then, those hungry ghosts came to the Buddha.'
所，白佛言：『世尊！我等飢渴，命將不遠。』佛言：『恒河流水汝何不飲？』鬼即答言：『如來見水，我則見火。』佛言：『恒河清流實無火也。以惡業故，心自顛倒，謂為是火。我當爲汝除滅顛倒，令汝見水。』爾時，世尊廣為諸鬼說慳貪過。諸鬼即言：『我今渴乏，雖聞法言都不入心。』佛言：『汝若渴乏，先入河水恣意飲之。』是諸鬼等以佛力故即得飲水。既飲水已，如來複為種種說法。既聞法已，悉發阿耨多羅三藐三菩提心，舍餓鬼形，得於天身。大王！是故稱佛為無上醫，非六師也。
「大王！舍婆提國群賊五百，波斯匿王挑出其目，盲無前導，不能得往至於佛所。佛憐愍故，即至賊所慰喻之言：『善男子！善護身、口，更勿造惡。』諸賊即時聞如來音微妙清徹，尋還得眼，即于佛前合掌禮佛而白佛言：『世尊！我今知佛慈心普覆一切眾生，非獨人、天。』爾時，如來即為說法。既聞法已，悉發阿耨多羅三藐三菩提心。是故，如來真是世間無上良醫，非六師也。
「大王！舍婆提國有旃陀羅名曰氣噓，殺無量人。見佛弟子大目犍連，即時得破地獄因緣，而得上生三十三天。以有如是聖弟子故，稱佛如來為無上醫，非六師也。
「大王！波羅捺城有長者子名阿逸多，淫匿其母，以是因緣
【現代漢語翻譯】 現代漢語譯本：他們對佛說：『世尊！我們飢渴難耐，生命即將走到盡頭。』佛說：『恒河的水，你們為何不喝呢？』鬼回答說：『如來您看到的是水，我們看到的卻是火。』佛說：『恒河清澈的流水，實際上並沒有火。因為你們的惡業，心生顛倒，才認為那是火。我應當為你們消除顛倒，讓你們看到水。』當時，世尊廣泛地為眾鬼講述慳貪的過患。眾鬼說：『我們現在又渴又餓，即使聽聞佛法也無法入心。』佛說：『如果你們感到飢渴，就先進入河水，盡情飲用吧。』這些鬼因為佛的力量，立即得以飲水。飲水之後，如來又為他們宣說種種佛法。聽聞佛法后，他們都發起了阿耨多羅三藐三菩提心（無上正等正覺之心），捨棄了餓鬼的形態，得到了天人的身體。大王！因此稱佛為無上醫，而不是六師（指當時的其他六位宗教導師）。 大王！舍衛國（古印度地名）有五百個強盜，波斯匿王（古印度國王）挖出了他們的眼睛，他們失明后沒有嚮導，無法到達佛陀所在的地方。佛陀憐憫他們，就親自來到強盜們所在的地方，安慰他們說：『善男子！好好守護自己的身口意，不要再造惡業。』強盜們立刻聽到如來微妙清澈的聲音，隨即恢復了視力，就在佛陀面前合掌禮拜，對佛說：『世尊！我們現在知道佛陀的慈悲心普遍覆蓋一切眾生，不僅僅是人類和天人。』當時，如來就為他們說法。聽聞佛法后，他們都發起了阿耨多羅三藐三菩提心。因此，如來真是世間無上的良醫，而不是六師。 大王！舍衛國有一個旃陀羅（古印度賤民）名叫氣噓，殺害了無數的人。他見到佛陀的弟子大目犍連（佛陀十大弟子之一），立刻就破除了下地獄的因緣，得以升到三十三天（欲界天）。因為有這樣聖潔的弟子，所以稱佛如來為無上醫，而不是六師。 大王！波羅奈城（古印度地名）有一個長者的兒子名叫阿逸多，他與自己的母親私通，因為這個因緣
【English Translation】 English version: Then, they said to the Buddha, 'World Honored One! We are hungry and thirsty, and our lives are nearing their end.' The Buddha said, 'Why don't you drink the water of the Ganges River?' The ghosts replied, 'What you see as water, O Tathagata, we see as fire.' The Buddha said, 'The clear flow of the Ganges is truly not fire. It is because of your evil karma that your minds are inverted, and you perceive it as fire. I shall remove this inversion for you, so that you may see water.' At that time, the World Honored One extensively explained to the ghosts the faults of miserliness. The ghosts said, 'We are now thirsty and hungry, and even hearing the Dharma does not enter our minds.' The Buddha said, 'If you are thirsty and hungry, first enter the river and drink your fill.' These ghosts, through the power of the Buddha, immediately were able to drink water. After drinking, the Tathagata again expounded various aspects of the Dharma for them. Having heard the Dharma, they all generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, right, and perfect enlightenment), abandoned their forms as hungry ghosts, and attained heavenly bodies. Great King! Therefore, the Buddha is called the unsurpassed physician, and not one of the six teachers (referring to the other six religious teachers of that time). Great King! In the country of Shravasti (an ancient Indian place name), there were five hundred robbers. King Prasenajit (an ancient Indian king) had their eyes gouged out. Blind and without guides, they could not reach the place where the Buddha was. Out of compassion, the Buddha went to where the robbers were and comforted them, saying, 'Good men! Protect your body, speech, and mind well, and do not create any more evil karma.' The robbers immediately heard the subtle and clear voice of the Tathagata, and their sight was restored. They then bowed to the Buddha with their palms together and said to the Buddha, 'World Honored One! We now know that the Buddha's compassionate heart covers all living beings, not just humans and heavenly beings.' At that time, the Tathagata expounded the Dharma for them. Having heard the Dharma, they all generated the mind of Anuttara-samyak-sambodhi. Therefore, the Tathagata is truly the unsurpassed physician in the world, and not one of the six teachers. Great King! In the country of Shravasti, there was a Chandala (an ancient Indian untouchable) named Qi Xu, who had killed countless people. Upon seeing the Buddha's disciple, Mahamogallana (one of the Buddha's ten great disciples), he immediately broke the causes for going to hell and was able to ascend to the Thirty-three Heavens (a heaven in the desire realm). Because of having such holy disciples, the Buddha Tathagata is called the unsurpassed physician, and not one of the six teachers. Great King! In the city of Varanasi (an ancient Indian place name), there was a son of an elder named Ajita, who had an incestuous relationship with his own mother, and because of this cause
殺戮其父。其母復與外人共通，子既知已便復殺之。有阿羅漢是其知識，於此知識復生愧恥，即便殺之。殺已，即到祇桓精舍求欲出家。時諸比丘具知此人有三逆罪，無敢聽者。以不聽故，倍生瞋恚，即于其夜大放猛火焚燒僧坊，多殺無辜。然後復往王舍城中，至如來所求哀出家。如來即聽，為說法要，令其重罪漸漸輕微，發阿耨多羅三藐三菩提心。是故，稱佛為世良醫，非六師也。
「大王！王本性暴惡，信受惡人提婆達多，放大醉象欲令踐佛。像既見佛，即時醒悟。佛便申手摩其頂上，復為說法，悉令得發阿耨多羅三藐三菩提心。大王！畜生見佛猶得破壞畜生業果，況復人耶？大王當知：若見佛者，所有重罪必當得滅。
「大王！世尊未得阿耨多羅三藐三菩提時，魔與無量無邊眷屬至菩薩所，菩薩爾時以忍辱力壞魔噁心，令魔受法，尋發阿耨多羅三藐三菩提心。佛有如是大功德力。
「大王！有壙野鬼多害眾生，如來爾時為善賢長者，至壙野村為其說法。時壙野鬼聞法歡喜，即以長者授于如來，然後便發阿耨多羅三藐三菩提心。
「大王！波羅㮈國有屠兒名曰廣額，于日日中殺無量羊。見舍利弗即受八戒，經一日夜。以是因緣，命終得為北方天王毗沙門子。如來弟子尚有如是大功德果，
【現代漢語翻譯】 現代漢語譯本 有人殺了自己的父親。他的母親又與外人通姦，兒子知道后又殺了她。有一個阿羅漢（已證得無生，不再輪迴的聖者）是他的老師，他對這位老師也感到羞愧，於是又殺了他。殺完之後，他來到祇桓精舍（佛陀在世時居住的精舍）請求出家。當時的比丘們都知道這個人犯了三逆罪（殺父、殺母、殺阿羅漢），沒有人敢接納他。因為不被接納，他更加憤怒，當晚就放火焚燒僧房，殺害了很多無辜的人。然後他又前往王舍城，到如來（佛陀）那裡哀求出家。如來就接納了他，為他講說佛法要義，使他的重罪漸漸減輕，併發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。所以，稱佛為世間的良醫，而不是六師（當時的其他六位宗教導師）。 『大王！您本性暴虐，聽信惡人提婆達多（佛陀的堂弟，後背叛佛陀）的讒言，放出喝醉的大象想要踐踏佛陀。大象見到佛陀后，立刻清醒過來。佛陀就伸出手撫摸它的頭頂，又為它說法，使它都發起了阿耨多羅三藐三菩提心。大王！畜生見到佛陀尚且能夠破除畜生的業報，更何況是人呢？大王應當知道：如果見到佛陀，所有的重罪必定能夠消滅。 『大王！世尊（佛陀）在沒有證得阿耨多羅三藐三菩提時，魔王帶著無量無邊的眷屬來到菩薩（指佛陀成佛前）面前，菩薩當時用忍辱的力量摧毀了魔王的噁心，使魔王接受佛法，隨即發起了阿耨多羅三藐三菩提心。佛有如此大的功德力量。 『大王！有曠野鬼經常傷害眾生，如來當時作為善賢長者，來到曠野村為他們說法。當時曠野鬼聽到佛法后非常歡喜，就把長者獻給如來，然後就發起了阿耨多羅三藐三菩提心。 『大王！波羅㮈國（古印度地名）有一個屠夫名叫廣額，每天都要殺無數的羊。他見到舍利弗（佛陀的十大弟子之一）后就受了八戒（佛教的在家戒律），經過了一天一夜。因為這個因緣，他命終后成爲了北方天王毗沙門（佛教的護法神）的兒子。如來的弟子尚且有如此大的功德果報，
【English Translation】 English version Someone killed his father. His mother then had an affair with another man, and when the son found out, he killed her as well. There was an Arhat (a perfected being who has attained enlightenment and is free from rebirth) who was his teacher, and he felt ashamed of this teacher, so he killed him too. After killing him, he went to the Jeta Grove Monastery (a monastery where the Buddha resided during his lifetime) seeking to become a monk. The monks there knew that this person had committed the three heinous crimes (killing his father, mother, and an Arhat), and no one dared to accept him. Because he was not accepted, he became even more enraged, and that night he set fire to the monastery, killing many innocent people. Then he went to Rajagriha, to the Tathagata (the Buddha) and begged to become a monk. The Tathagata accepted him, taught him the essence of the Dharma, gradually lessening his heavy sins, and he developed the aspiration for Anuttara-samyak-sambodhi (the unsurpassed perfect enlightenment). Therefore, the Buddha is called the good physician of the world, not one of the six teachers (other religious teachers of that time). 'Great King! You are by nature violent and evil, and you believed the wicked Devadatta (the Buddha's cousin who later betrayed him), releasing a drunken elephant to trample the Buddha. When the elephant saw the Buddha, it immediately sobered up. The Buddha then extended his hand and stroked its head, and taught it the Dharma, causing it to develop the aspiration for Anuttara-samyak-sambodhi. Great King! Even an animal, upon seeing the Buddha, can break the karmic consequences of being an animal, how much more so a human? Great King, you should know that if one sees the Buddha, all heavy sins will surely be extinguished.' 'Great King! When the World Honored One (the Buddha) had not yet attained Anuttara-samyak-sambodhi, Mara (the demon king) and his countless retinue came to the Bodhisattva (referring to the Buddha before his enlightenment). At that time, the Bodhisattva used the power of patience to destroy Mara's evil intentions, causing Mara to accept the Dharma and immediately develop the aspiration for Anuttara-samyak-sambodhi. The Buddha has such great merit and power.' 'Great King! There were many wild ghosts who often harmed living beings. At that time, the Tathagata, as the virtuous elder, went to the wilderness village to teach them the Dharma. When the wild ghosts heard the Dharma, they were very happy, and they offered the elder to the Tathagata, and then they developed the aspiration for Anuttara-samyak-sambodhi.' 'Great King! In the country of Varanasi (an ancient Indian city), there was a butcher named Guang E, who killed countless sheep every day. When he saw Shariputra (one of the Buddha's ten great disciples), he received the eight precepts (Buddhist lay precepts) for one day and one night. Because of this cause, after his death, he became the son of the Northern Heavenly King Vaishravana (a guardian deity in Buddhism). Even the disciples of the Tathagata have such great meritorious results,'
況復佛也？
「大王！北天竺有城名曰細石，其城有王名曰龍印，貪國重位，戮害其父。害其父已，心生悔恨，即舍國政，來至佛所，求哀出家。佛言：『善來。』即成比丘，重罪消滅，發阿耨多羅三藐三菩提心。
「大王當知：佛有如是無量無邊大功德果。
「大王！如來有弟提婆達多，破壞眾僧、出佛身血、害蓮花比丘尼、作三逆罪。如來為說種種法要，令其重罪尋得微薄。是故，如來為大良醫，非六師也。
「大王！若能信臣語者，唯愿速往至如來所。若不見信，愿善思之。
「大王！諸佛世尊大悲普覆，不限一人；正法弘廣，無所不包。怨、親平等，心無憎愛，終不偏為一人令得阿耨多羅三藐三菩提、餘人不得如來。非獨四部之師，普是一切天、人、龍、鬼、地獄、畜生、餓鬼等師。一切眾生亦當視佛如父母想。大王當知：如來不但獨為豪貴之人跋提迦王而演說法，亦為下賤優波離等；不獨偏受須達多、阿那邠坻所奉飯食，亦受貧人須達多食；不但獨為舍利弗等利根說法，亦為鈍根周梨槃特；不但獨聽大迦葉等無貪之性出家求道，亦聽大貪難陀出家；不但獨聽煩惱薄者優樓頻螺、迦葉等出家求道，亦聽煩惱深厚造重罪者波斯匿王弟優陀耶出家求道；不以𦀟草恭敬供養拔其瞋根
【現代漢語翻譯】 更何況是佛呢？
『大王！北天竺有個城市名叫細石，城裡有個國王名叫龍印（Longyin），他貪圖國家的權位，殺害了自己的父親。殺害父親后，心中生起悔恨，就放棄了國政，來到佛陀那裡，哀求出家。佛陀說：『善來。』他立刻成了比丘，深重的罪業消除了，發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi, 無上正等正覺之心）。』
『大王應當知道：佛陀有這樣無量無邊的大功德果。』
『大王！如來的弟弟提婆達多（Devadatta），破壞僧團、使佛陀流血、殺害蓮花比丘尼（Lotus Bhikkhuni）、犯下三逆罪。如來為他說種種佛法要義，使他的重罪逐漸減輕。因此，如來是大良醫，不是六師（外道六師）啊。』
『大王！如果能相信我的話，希望您儘快前往如來那裡。如果不相信，希望您好好考慮。』
『大王！諸佛世尊大慈大悲普照一切，不只偏愛一人；正法弘大廣闊，無所不包。對待怨敵和親人平等，心中沒有憎恨和愛戀，絕不會只讓一人得到阿耨多羅三藐三菩提，而其他人不能。佛陀不只是四部弟子（比丘、比丘尼、優婆塞、優婆夷）的導師，也是一切天、人、龍、鬼、地獄、畜生、餓鬼等的導師。一切眾生也應當把佛陀看作父母一樣。大王應當知道：如來不只是為豪貴之人跋提迦王（Bhadrika）演說佛法，也為優波離（Upali）等人說法；不只是接受須達多（Sudatta）、阿那邠坻（Anathapindika）供奉的飯食，也接受貧窮的須達多（Sudatta）的食物；不只是為舍利弗（Sariputra）等利根之人說法，也為鈍根的周梨槃特（Cūlapanthaka）說法；不只是聽大迦葉（Mahakasyapa）等無貪之人出家求道，也聽大貪的難陀（Nanda）出家；不只是聽煩惱輕薄的優樓頻螺迦葉（Uruvilva Kasyapa）等人出家求道，也聽煩惱深重、造下重罪的波斯匿王（Prasenajit）的弟弟優陀耶（Udayi）出家求道；不因為用𦀟草（kusa grass）恭敬供養就拔除他的嗔恨之根。
【English Translation】 How much more so the Buddha?
'Great King! In North India, there is a city named Seta, and in that city, there was a king named Longyin (Dragon Seal), who, greedy for the power of the kingdom, killed his own father. After killing his father, he felt remorse, abandoned his kingdom, and came to the Buddha, begging to be ordained. The Buddha said, 'Welcome.' He immediately became a Bhikkhu, his heavy sins were extinguished, and he generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment).'
'Great King, you should know that the Buddha has such immeasurable and boundless great meritorious results.'
'Great King! The Tathagata's (Buddha's) brother, Devadatta, destroyed the Sangha, caused the Buddha to bleed, killed the Lotus Bhikkhuni, and committed three heinous crimes. The Tathagata explained various Dharma essentials to him, causing his heavy sins to gradually diminish. Therefore, the Tathagata is a great physician, not one of the six teachers (of other sects).'
'Great King! If you can believe my words, I hope you will quickly go to the Tathagata. If you do not believe, I hope you will consider it carefully.'
'Great King! The Buddhas, the World Honored Ones, have great compassion that covers all, not limited to one person; the Right Dharma is vast and expansive, encompassing everything. They treat enemies and relatives equally, with no hatred or love in their hearts, and would never allow only one person to attain Anuttara-samyak-sambodhi while others cannot. The Buddha is not only the teacher of the fourfold assembly (Bhikkhus, Bhikkhunis, Upasakas, Upasikas), but also the teacher of all gods, humans, dragons, ghosts, hell beings, animals, and hungry ghosts. All sentient beings should also regard the Buddha as their parents. Great King, you should know that the Tathagata does not only preach the Dharma for the wealthy and noble King Bhadrika, but also for Upali and others; does not only accept the food offered by Sudatta and Anathapindika, but also accepts the food of the poor Sudatta; does not only preach the Dharma for the sharp-witted Sariputra and others, but also for the dull-witted Cūlapanthaka; does not only listen to the ordination of the non-greedy Mahakasyapa and others, but also listens to the ordination of the very greedy Nanda; does not only listen to the ordination of those with light afflictions like Uruvilva Kasyapa and others, but also listens to the ordination of Udayi, the brother of King Prasenajit, who had deep afflictions and committed heavy sins; does not remove the root of his anger because of respectful offerings with kusa grass.
，鴦崛摩羅噁心欲害舍而不救；不但獨為有智男子而演說法，亦為極愚、牉合智者、女人說法；不但獨令出家之人得四道果，亦令在家得三道果；不但獨為富多羅等舍諸匆務、閑寂思惟而說法要，亦為頻婆娑羅王等統領國事、理王務者而說法要；不但獨為斷酒之人，亦為耽酒郁伽長者、荒醉者說；不但獨為入禪定者離婆多等，亦為喪子亂心婆羅門女婆私吒說；不但獨為己之弟子，亦為外道尼乾子說；不但獨為盛壯之年二十五者，亦為衰老八十者說；不但獨為根熟之人，亦為善根未熟者說；不但獨為末利夫人，亦為淫女蓮花女說；不但獨受波斯匿王上饌甘味，亦受長者尸利鞠多雜毒之食。
「大王當知：尸利鞠多往昔亦作逆罪之因，以遇佛聞法，即發阿耨多羅三藐三菩提心。大王！假使一月常以衣食供養恭敬一切眾生，不如有人一念唸佛所得功德十六分一。大王！假使鍛金為人、車馬載寶，其數各百以用佈施，不如有人發心向佛舉足一步。大王！假使復以象車百乘載大秦國種種珍寶、及其女人身佩瓔珞，數亦滿百持用佈施，猶故不如發心向佛舉足一步。復置是事，若以四事供養三千大千世界所有眾生，猶亦不如發心向佛舉足一步。復置是事，若使大王供養恭敬恒河沙等無量眾生，不如一往娑羅雙樹到如來所誠心聽
【現代漢語翻譯】 現代漢語譯本： 『他不會因為鴦崛摩羅（Angulimala，一個殺人魔）心懷惡意想要加害就捨棄不救；他不僅為有智慧的男子宣說佛法，也為極其愚笨、智力低下的人和女人宣說佛法；他不僅讓出家之人證得四道果，也讓在家之人證得三道果；他不僅為富多羅（Purna，佛陀弟子）等捨棄世俗事務、清凈思惟的人宣說佛法要義，也為頻婆娑羅王（Bimbisara，古印度國王）等統領國家、處理政務的人宣說佛法要義；他不僅為戒酒之人說法，也為沉迷於酒的郁伽長者（Ugga，一位富有的商人）和醉酒之人說法；他不僅為入禪定者離婆多（Revata，佛陀弟子）等說法，也為喪子而心緒紊亂的婆羅門女子婆私吒（Vasettha）說法；他不僅為自己的弟子說法，也為外道尼乾子（Nigantha，耆那教徒）說法；他不僅為盛年二十五歲的人說法，也為衰老八十歲的人說法；他不僅為根基成熟的人說法，也為善根尚未成熟的人說法；他不僅為末利夫人（Mallika，波斯匿王的王后）說法，也為蓮花女（Padmavati，一位美麗的女子）說法；他不僅接受波斯匿王（Pasenadi，古印度國王）供奉的美味佳餚，也接受長者尸利鞠多（Sirigupta，一位富有的商人）摻雜毒藥的食物。 『大王您應當知道：尸利鞠多過去也曾造下惡業，但因遇到佛陀聽聞佛法，立即發起了無上正等正覺之心。大王！即使一個月內經常用衣食供養恭敬一切眾生，也不如有人一念之間憶念佛陀所得功德的十六分之一。大王！即使打造金人、金車、金馬，並用百輛車裝載寶物進行佈施，也不如有人發心向佛邁出一步。大王！即使再用百輛象車裝載大秦國（指古代中國）的各種珍寶，以及佩戴瓔珞的女子，數量也達到一百，用來佈施，仍然不如發心向佛邁出一步。再退一步說，如果用四事供養三千大千世界的所有眾生，仍然不如發心向佛邁出一步。再退一步說，如果大王您供養恭敬恒河沙數般無量的眾生，也不如前往娑羅雙樹（Sal trees，佛陀涅槃之地）到如來所在之處，誠心聽聞佛法。』
【English Translation】 English version: 'He did not abandon Angulimala (a murderer) because he had evil intentions and wanted to harm him; he preached the Dharma not only to wise men, but also to the extremely foolish, those of low intelligence, and women; he not only enabled those who had left home to attain the four stages of enlightenment, but also enabled those who remained at home to attain the three stages of enlightenment; he preached the essence of the Dharma not only to Purna (a disciple of the Buddha) and others who had abandoned worldly affairs and engaged in pure contemplation, but also to King Bimbisara (an ancient Indian king) and others who governed the country and handled state affairs; he preached not only to those who abstained from alcohol, but also to Ugga (a wealthy merchant) who was addicted to alcohol and to those who were drunk; he preached not only to those who had entered into meditative concentration, such as Revata (a disciple of the Buddha), but also to Vasettha, a Brahmin woman who was distraught over the loss of her son; he preached not only to his own disciples, but also to the Niganthas (Jains), who were followers of other paths; he preached not only to those who were in their prime at the age of twenty-five, but also to those who were old at the age of eighty; he preached not only to those whose roots were mature, but also to those whose roots of goodness were not yet mature; he preached not only to Queen Mallika (the queen of King Pasenadi), but also to Padmavati (a beautiful woman); he not only accepted the delicious food offered by King Pasenadi (an ancient Indian king), but also accepted the food mixed with poison from the elder Sirigupta (a wealthy merchant).' 'Your Majesty should know: Sirigupta had also committed evil deeds in the past, but because he encountered the Buddha and heard the Dharma, he immediately generated the mind of unsurpassed, complete, and perfect enlightenment. Your Majesty! Even if one were to constantly offer food and clothing to all sentient beings with respect for a month, it would not be equal to one-sixteenth of the merit gained by someone who remembers the Buddha for a single moment. Your Majesty! Even if one were to create golden figures, golden chariots, and golden horses, and use a hundred chariots to carry treasures for giving, it would not be equal to someone who takes one step towards the Buddha with a sincere mind. Your Majesty! Even if one were to load a hundred elephant chariots with various treasures from the Qin kingdom (referring to ancient China), as well as women adorned with necklaces, and use them for giving, it would still not be equal to taking one step towards the Buddha with a sincere mind. Furthermore, if one were to offer the four requisites to all sentient beings in the three thousand great thousand worlds, it would still not be equal to taking one step towards the Buddha with a sincere mind. Furthermore, if Your Majesty were to offer and respect countless sentient beings as numerous as the sands of the Ganges River, it would still not be equal to going to the Sal trees (the place where the Buddha attained Nirvana) where the Tathagata is and sincerely listening to the Dharma.'
法。」
爾時，大王答言：「耆婆！如來世尊性已調柔，故得調柔以為眷屬。如栴檀林純以栴檀而為圍繞；如來清凈，所有眷屬亦復清凈。猶如大龍純以諸龍而為眷屬；如來寂靜，所有眷屬亦復寂靜；如來無貪，所有眷屬亦復無貪；佛無煩惱，所有眷屬亦無煩惱。吾今既是極惡之人，惡業纏裹，其身臭穢，系屬地獄，云何當得至如來所？吾設往者，恐不顧念接敘言說。卿雖勸吾令往佛所，然吾今日深自鄙悼，都無去心。」
爾時，虛空尋出聲言：「無上佛法將欲衰殄，甚深法河於是欲涸，大法明燈將滅，不久法山欲頹、法船欲沈、法橋欲壞、法殿欲崩、法幢欲倒、法樹欲折、善友欲去、大怖將至、法餓眾生將至不久，煩惱疫病將欲流行。大闇時至，渴法時來，魔王欣慶，解釋甲冑，佛日將沒大涅槃山。
「大王！佛若去世，王之重惡更無治者。大王！汝今已造阿鼻地獄極重之業，以是業緣，必受不疑。大王！阿者，言無；鼻者，名間。間無暫樂，故名無間。
「大王！假使一人獨墮是獄，其身長大八萬由旬，遍滿其中，間無空處，其身周匝受種種苦。設有多人，身亦遍滿，不相妨礙。大王！寒地獄中，暫遇熱風以之為樂；熱地獄中，暫遇寒風亦名為樂。有地獄中，設命終已，若聞活聲即便還
【現代漢語翻譯】 現代漢語譯本 這時，國王回答說：『耆婆（Jivaka，人名）！如來世尊的本性已經調柔，所以他的眷屬也都是調柔的。如同旃檀樹林完全被旃檀樹圍繞一樣；如來清凈，所有的眷屬也同樣清凈。猶如大龍完全以諸龍為眷屬；如來寂靜，所有的眷屬也同樣寂靜；如來沒有貪慾，所有的眷屬也同樣沒有貪慾；佛沒有煩惱，所有的眷屬也沒有煩惱。我如今是極其邪惡的人，被惡業纏繞，身體臭穢，註定要下地獄，怎麼能夠去到如來那裡呢？我即使去了，恐怕也不會被他顧念，接納我與他交談。你雖然勸我去佛那裡，但我今天深深地感到自己卑劣，完全沒有去的心思。』 這時，虛空中立刻發出聲音說：『無上的佛法將要衰敗滅絕，甚深的法河將要乾涸，大法明燈將要熄滅，不久法山將要崩塌，法船將要沉沒，法橋將要斷壞，法殿將要崩塌，法幢將要倒下，法樹將要折斷，善友將要離去，大恐怖將要來臨，渴求佛法的眾生將要面臨飢餓，煩惱的疫病將要流行。大黑暗的時刻將要到來，渴求佛法的時刻將要來臨，魔王欣喜慶賀，解下鎧甲，佛的太陽將要落入大涅槃山。 『大王！佛如果去世，你的深重罪惡將再也沒有人能夠治理。大王！你現在已經造下了阿鼻地獄（Avici，無間地獄）極其深重的罪業，因為這個業緣，必定會遭受果報，毫無疑問。大王！阿的意思是『無』，鼻的意思是『間』。沒有片刻的快樂，所以叫做無間。 『大王！假設一個人獨自墮入這個地獄，他的身體長大到八萬由旬（Yojana，古印度長度單位），遍滿其中，沒有空隙，他的身體周圍遭受各種各樣的痛苦。即使有很多人，身體也同樣遍滿其中，互不干擾。大王！在寒冷的地獄中，暫時遇到熱風就認為是快樂；在炎熱的地獄中，暫時遇到寒風也認為是快樂。有的地獄中，如果生命終結，聽到活的聲音就會立刻復活。』
【English Translation】 English version At that time, the king replied, 'Jivaka! The Tathagata, the World Honored One, is by nature already tamed, and therefore his retinue is also tamed. Just as a sandalwood forest is entirely surrounded by sandalwood trees; the Tathagata is pure, and all his retinue is also pure. Like a great dragon whose retinue is entirely dragons; the Tathagata is tranquil, and all his retinue is also tranquil; the Tathagata is without greed, and all his retinue is also without greed; the Buddha is without afflictions, and all his retinue is also without afflictions. I am now an extremely evil person, entangled by evil karma, my body is foul and destined for hell, how can I go to the Tathagata? Even if I were to go, I fear he would not regard me, nor engage in conversation with me. Although you advise me to go to the Buddha, today I deeply despise myself and have no intention of going at all.' At that time, a voice immediately came from the void, saying, 'The supreme Dharma of the Buddha is about to decline and perish, the profound river of Dharma is about to dry up, the great lamp of Dharma is about to be extinguished, soon the mountain of Dharma will collapse, the ship of Dharma will sink, the bridge of Dharma will break, the palace of Dharma will crumble, the banner of Dharma will fall, the tree of Dharma will break, good friends will depart, great fear will come, beings thirsting for Dharma will soon face starvation, and the epidemic of afflictions will spread. The time of great darkness is coming, the time of thirst for Dharma is coming, the demon king rejoices and celebrates, removes his armor, and the sun of the Buddha is about to set on the great mountain of Nirvana.' 'Great King! If the Buddha passes away, there will be no one to remedy your grave evils. Great King! You have now committed the extremely grave karma of Avici hell, and because of this karmic cause, you will undoubtedly suffer the consequences. Great King! 'A' means 'without,' and 'vici' means 'interval.' There is no moment of pleasure, therefore it is called without interval. 'Great King! Suppose one person alone falls into this hell, his body grows to eighty thousand yojanas (an ancient Indian unit of distance), filling it completely, with no space in between, and his body is surrounded by all kinds of suffering. Even if there are many people, their bodies also fill it completely, without interfering with each other. Great King! In the cold hells, temporarily encountering a hot wind is considered pleasure; in the hot hells, temporarily encountering a cold wind is also considered pleasure. In some hells, if life ends, hearing the sound of life will immediately revive them.'
活。阿鼻地獄都無此事。
「大王！阿鼻地獄四方有門，一一門外各有猛火，東、西、南、北交過通徹，八萬由旬周匝鐵墻、鐵網彌覆，其地亦鐵，上火徹下、下火徹上。大王！若魚在𨫼，脂膏焦然；是中罪人亦復如是。大王！作一逆者，則便具受如是一罪；若造二逆，罪則二倍；五逆具者，罪亦五倍。大王！我今定知王之惡業必不得免，唯愿大王速往佛所，除佛世尊余無能救。我今愍汝，故相勸導。」
爾時，大王聞是語已，心懷怖懼，舉身戰慄，五體掉動如芭蕉樹，仰而答曰：「汝為是誰？不現色像而但有聲。」
「大王！吾是汝父頻婆娑羅。汝今當隨耆婆所說，莫隨邪見六臣之言。」
時王聞已，悶絕躄地。身瘡增劇，臭穢倍前，雖以冷藥涂而治之，瘡烝毒熱但增無損。
大般涅槃經卷第十七 大正藏第 12 冊 No. 0375 大般涅槃經
大般涅槃經卷第十八
宋代沙門慧嚴等依泥洹經加之
梵行品之第五
爾時，世尊在雙樹間見阿阇世悶絕躄地，即告大眾：「我今當爲是王住世至無量劫不入涅槃。」
迦葉菩薩白佛言：「世尊！如來當爲無量眾生不入涅槃，何故獨為阿阇世王？」
佛言：「善男子！是大眾中無有一人謂我
【現代漢語翻譯】 現代漢語譯本 活。阿鼻地獄（Avici Hell，佛教中最底層的地獄）都沒有這樣的事。 『大王！阿鼻地獄四面都有門，每一扇門外都有猛烈的火焰，東西南北交錯貫通，周圍八萬由旬（yojana，古印度長度單位）都是鐵墻、鐵網覆蓋，地面也是鐵的，火焰從上到下、從下到上燃燒。大王！就像魚在油鍋里，油脂被烤焦一樣；這裡的罪人也是這樣。大王！如果犯下一種逆罪，就會承受這樣的罪罰；如果犯下兩種逆罪，罪罰就會加倍；如果犯下五種逆罪，罪罰就會是五倍。大王！我現在確定知道您的惡業必定無法逃脫，只希望大王您儘快前往佛陀那裡，除了佛陀世尊，沒有人能夠救您。我憐憫您，所以勸導您。』 當時，大王聽到這些話后，心中充滿恐懼，渾身顫抖，身體像芭蕉樹一樣搖晃，仰面回答說：『你是誰？不顯現形體，只有聲音。』 『大王！我是你的父親頻婆娑羅（Bimbisara，古印度摩揭陀國王）。你現在應當聽從耆婆（Jivaka，古印度名醫）所說的話，不要聽信邪見六臣的話。』 當時，國王聽了這些話后，昏厥倒地。身上的瘡更加嚴重，臭味比之前更甚，雖然用冷藥塗抹治療，但瘡的毒熱卻只是增加，沒有減輕。 《大般涅槃經》卷第十七 大正藏第 12 冊 No. 0375 《大般涅槃經》 《大般涅槃經》卷第十八 宋代沙門慧嚴等依據《泥洹經》增補 梵行品之第五 當時，世尊在雙樹之間看到阿阇世（Ajatasatru，古印度摩揭陀國王）昏厥倒地，就告訴大眾：『我今天將爲了這位國王住世到無量劫，不入涅槃。』 迦葉菩薩（Kasyapa，佛陀十大弟子之一）問佛說：『世尊！如來應當爲了無量眾生不入涅槃，為什麼唯獨爲了阿阇世王？』 佛說：『善男子！這大眾中沒有一個人認為我
【English Translation】 English version Alive. Even Avici Hell (the deepest hell in Buddhism) does not have such a thing. 'Great King! Avici Hell has gates on all four sides, and outside each gate there are fierce flames. East, west, south, and north, they intersect and penetrate each other. The iron walls and iron nets extend for eighty thousand yojanas (an ancient Indian unit of distance), and the ground is also made of iron. The flames burn from top to bottom and from bottom to top. Great King! Just like a fish in a frying pan, its fat is scorched; the sinners here are also like that. Great King! If one commits one heinous crime, they will suffer such punishment; if they commit two heinous crimes, the punishment will be doubled; if they commit five heinous crimes, the punishment will be five times as much. Great King! I now know for certain that your evil deeds cannot be avoided. I only hope that you will quickly go to the Buddha, for no one but the Buddha, the World Honored One, can save you. I pity you, so I advise you.' At that time, the Great King, upon hearing these words, was filled with fear, his whole body trembled, and his body shook like a banana tree. He looked up and replied, 'Who are you? You do not appear in form, but only have a voice.' 'Great King! I am your father, Bimbisara (King of Magadha in ancient India). You should now follow what Jivaka (a famous physician in ancient India) says, and do not listen to the words of the six ministers with wrong views.' At that time, after hearing these words, the king fainted and fell to the ground. The sores on his body became more severe, and the stench was worse than before. Although he applied cold medicine to treat them, the poisonous heat of the sores only increased and did not lessen. The Great Nirvana Sutra, Scroll 17 Taisho Tripitaka Volume 12, No. 0375, The Great Nirvana Sutra The Great Nirvana Sutra, Scroll 18 Added by the monk Huiyan and others of the Song Dynasty based on the Nirvan Sutra Chapter 5 on Pure Conduct At that time, the World Honored One, seeing Ajatasatru (King of Magadha in ancient India) faint and fall to the ground between the twin trees, told the assembly, 'Today, I will remain in the world for immeasurable kalpas (eons) for this king, and not enter Nirvana.' Bodhisattva Kasyapa (one of the ten great disciples of the Buddha) asked the Buddha, 'World Honored One! The Tathagata (Buddha) should not enter Nirvana for immeasurable beings, why only for King Ajatasatru?' The Buddha said, 'Good man! There is no one in this assembly who thinks that I'
畢定入于涅槃。阿阇世王定謂我當畢竟永滅，是故悶絕，自投于地。
「善男子！如我所言：『為阿阇世不入涅槃。』如是密義汝未能解。何以故？我言為者，一切凡夫；阿阇世者，普及一切造五逆者。又復，為者，即是一切有為眾生。我終不為無為眾生而住於世。何以故？夫無為者，非眾生也。阿阇世者，即是具足煩惱等者。又復，為者，即是不見佛性眾生。若見佛性，我終不為久住於世。何以故？見佛性者，非眾生也。阿阇世者，即是一切未發阿耨多羅三藐三菩提心者。又復，為者，即是阿難、迦葉二眾。阿阇世者，即是阿阇世王后宮妃后及王舍城一切婦女。又復，為者，名為佛性；言阿阇者，名為不生；世者，名怨。以不生佛性故，則煩惱怨生；煩惱怨生故，不見佛性。以不生煩惱故，則見佛性；以見佛性故，則得安住大般涅槃，是名不生。是故，(名為)為阿阇世。善男子！阿阇者，名不生；不生者，名涅槃。世，名世法；為者，名不污；以世八法所不污故，無量無邊阿僧祇劫不入涅槃。是故，我言為阿阇世無量億劫不入涅槃。
「善男子！如來密語不可思議，佛法、眾僧亦不可思議，菩薩摩訶薩亦不可思議，《大涅槃經》亦不可思議。」
爾時，世尊——大悲導師——為阿阇世王入月愛
【現代漢語翻譯】 現代漢語譯本：必定會進入涅槃。阿阇世王（Ajatasatru，意為未生怨）認為我最終會徹底消滅，因此感到悶絕，自己投身於地。
『善男子！』正如我所說：『爲了阿阇世（Ajatasatru）不入涅槃。』這樣的秘密含義你未能理解。為什麼呢？我說『爲了』，指的是一切凡夫；『阿阇世』，指的是普及一切造五逆罪的人。又，『爲了』，指的是一切有為眾生。我終究不會爲了無為眾生而住世。為什麼呢？因為無為者，不是眾生。『阿阇世』，指的是具足煩惱等的人。又，『爲了』，指的是不見佛性的眾生。如果見到佛性，我終究不會爲了他們而久住於世。為什麼呢？因為見到佛性的人，不是眾生。『阿阇世』，指的是一切未發阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi，意為無上正等正覺）的人。又，『爲了』，指的是阿難（Ananda）和迦葉（Kasyapa）二眾。『阿阇世』，指的是阿阇世王的後宮妃嬪以及王舍城的一切婦女。又，『爲了』，名為佛性；說『阿阇』，名為不生；『世』，名為怨。因為不生佛性，所以煩惱怨生；因為煩惱怨生，所以不見佛性。因為不生煩惱，所以見到佛性；因為見到佛性，所以能夠安住于大般涅槃，這叫做不生。因此，（名為）爲了阿阇世。善男子！『阿阇』，名為不生；不生，名為涅槃。『世』，名為世法；『爲了』，名為不染污；因為不被世間八法所染污，所以無量無邊的阿僧祇劫（asamkhya kalpa，意為無數大劫）不入涅槃。因此，我說爲了阿阇世無量億劫不入涅槃。
『善男子！』如來的秘密語言不可思議，佛法、僧眾也不可思議，菩薩摩訶薩（bodhisattva-mahasattva，意為大菩薩）也不可思議，《大涅槃經》（Mahaparinirvana Sutra）也不可思議。
當時，世尊——大悲導師——爲了阿阇世王進入月愛三昧。
【English Translation】 English version: Will certainly enter Nirvana. King Ajatasatru (Ajatasatru, meaning 'unborn enemy') thought that I would eventually be completely extinguished, and therefore felt suffocated and threw himself to the ground.
'Good man!' As I said: 'For Ajatasatru not to enter Nirvana.' You have not understood this secret meaning. Why? When I say 'for,' I mean all ordinary beings; 'Ajatasatru' refers to all those who commit the five heinous crimes. Furthermore, 'for' refers to all conditioned beings. I will not remain in the world for unconditioned beings. Why? Because the unconditioned are not beings. 'Ajatasatru' refers to those who are full of afflictions. Furthermore, 'for' refers to beings who do not see the Buddha-nature. If they see the Buddha-nature, I will not remain in the world for them for long. Why? Because those who see the Buddha-nature are not beings. 'Ajatasatru' refers to all those who have not generated the mind of anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, meaning 'unexcelled perfect enlightenment'). Furthermore, 'for' refers to the two assemblies of Ananda (Ananda) and Kasyapa (Kasyapa). 'Ajatasatru' refers to the concubines of King Ajatasatru's harem and all the women of Rajagriha. Furthermore, 'for' is called Buddha-nature; 'Aja' is called non-birth; 'satru' is called enmity. Because the Buddha-nature is not born, the enmity of afflictions arises; because the enmity of afflictions arises, the Buddha-nature is not seen. Because afflictions are not born, the Buddha-nature is seen; because the Buddha-nature is seen, one can abide in the Great Nirvana, which is called non-birth. Therefore, it is (called) for Ajatasatru. Good man! 'Aja' is called non-birth; non-birth is called Nirvana. 'Satru' is called worldly dharma; 'for' is called unpolluted; because one is not polluted by the eight worldly dharmas, one does not enter Nirvana for countless asamkhya kalpas (asamkhya kalpa, meaning 'countless great eons'). Therefore, I say that for Ajatasatru, one does not enter Nirvana for countless billions of kalpas.
'Good man!' The secret words of the Tathagata are inconceivable, the Dharma and the Sangha are also inconceivable, the Bodhisattva-Mahasattvas (bodhisattva-mahasattva, meaning 'great bodhisattva') are also inconceivable, and the Mahaparinirvana Sutra (Mahaparinirvana Sutra) is also inconceivable.
At that time, the World Honored One—the great compassionate teacher—entered the Samadhi of Moon Love for King Ajatasatru.
三昧。入三昧已，放大光明。其光清涼，往照王身，身瘡即愈，鬱蒸除滅。王覺瘡愈，身體清涼，語耆婆言：「曾聞人說：『劫將欲盡，三月並現。當是之時，一切眾生患苦悉除。』時既未至，此光何來照觸吾身，瘡苦除愈，身得安樂？」
耆婆答言：「此非劫盡三月並照，亦非火、日、星宿、藥草、寶珠天光。」
王又問言：「此光若非三月並照、寶珠明者，為是誰光？」
「大王當知：是天中天所放光明。是光無根、無有邊際，非熱、非冷，非常、非滅，非色、非無色，非相、非無相，非青、非黃、非赤、非白。欲度眾生，故使可見有相，可說有根、有邊，有熱、有冷，青、黃、赤、白。大王！是光雖爾，實不可說、不可睹見，乃至無有青、黃、赤、白。」
王言：「耆婆！彼天中天以何因緣放斯光明？」
耆婆答言：「今是瑞相將為大王。以王先言：『世無良醫療治身心。』故放此光先治王身，然後及心。」
王言：「耆婆！如來世尊亦見念耶？」
耆婆答言：「譬如一人而有七子，是七子中一子遇病，父母之心非不平等，然于病子心則偏多。大王！如來亦爾，于諸眾生非不平等，然于罪者心則偏重。于放逸者，佛則慈念；不放逸者，心則放舍。何等名為不放逸者
【現代漢語翻譯】 現代漢語譯本 進入三昧（Samadhi，禪定）之後，他放出巨大的光明。那光清涼，照耀在國王的身上，身上的瘡立刻痊癒，鬱熱也消除了。國王感覺瘡好了，身體清涼，就對耆婆（Jivaka，名醫）說：『我曾聽人說：『當劫難將要結束時，三個太陽會同時出現。那時，一切眾生的痛苦都會消除。』現在劫難還沒到，這光從哪裡來，照到我的身上，使我的瘡苦消除，身體得到安樂呢？』 耆婆回答說：『這不是劫難結束時三個太陽同時照耀的光，也不是火、太陽、星宿、藥草、寶珠等的光。』 國王又問：『這光如果不是三個太陽同時照耀，也不是寶珠的光，那會是誰的光呢？』 『大王應當知道：這是天中天（佛陀）所放的光明。這光無根、無邊際，非熱、非冷，非常、非滅，非色、非無色，非相、非無相，非青、非黃、非赤、非白。爲了度化眾生，才使其看起來有相，可以說有根、有邊，有熱、有冷，青、黃、赤、白。大王！這光雖然如此，實際上是不可說、不可見的，甚至沒有青、黃、赤、白。』 國王說：『耆婆！那位天中天是因為什麼因緣放出這樣的光明呢？』 耆婆回答說：『這是瑞相，將要為大王您帶來好處。因為您先前說：『世上沒有良醫能治療身心。』所以佛陀才放出這光，先治療您的身體，然後及於您的心。』 國王說：『耆婆！如來世尊也會掛念我們嗎？』 耆婆回答說：『譬如一個人有七個孩子，這七個孩子中有一個生病了，父母的心並非不平等，但對生病的孩子會更加偏愛。大王！如來也是這樣，對於一切眾生並非不平等，但對於有罪的人會更加重視。對於放逸的人，佛會慈悲掛念；對於不放逸的人，佛則會放下。什麼叫做不放逸的人呢？』
【English Translation】 English version Having entered Samadhi (meditative absorption), he emitted a great light. The light was cool and refreshing, shining upon the king's body, and his sores immediately healed, and the burning heat was extinguished. The king, feeling his sores healed and his body refreshed, said to Jivaka (the physician): 'I have heard it said that when the kalpa (eon) is about to end, three suns will appear simultaneously. At that time, all beings' suffering will be eliminated. Since that time has not yet arrived, where does this light come from that touches my body, heals my sores, and brings comfort to my body?' Jivaka replied, 'This is not the light of three suns shining simultaneously at the end of a kalpa, nor is it the light of fire, the sun, stars, herbs, or precious jewels.' The king then asked, 'If this light is not from three suns shining simultaneously, nor from precious jewels, then whose light is it?' 'Your Majesty should know that this is the light emitted by the Lord of Gods (Buddha). This light has no root, no boundary, is neither hot nor cold, neither permanent nor impermanent, neither form nor formless, neither appearance nor non-appearance, neither blue, yellow, red, nor white. In order to liberate sentient beings, it is made visible with form, and can be said to have roots, boundaries, heat, cold, blue, yellow, red, and white. Your Majesty! Although the light appears this way, it is actually indescribable, invisible, and even without blue, yellow, red, or white.' The king said, 'Jivaka! For what reason did the Lord of Gods emit such light?' Jivaka replied, 'This is an auspicious sign for Your Majesty. Because you previously said, 'There is no good physician in the world who can heal both body and mind,' therefore, the Buddha emitted this light to first heal your body, and then your mind.' The king said, 'Jivaka! Does the Tathagata (Buddha), the World Honored One, also think of us?' Jivaka replied, 'For example, a person has seven children, and if one of the seven children becomes ill, the parents' hearts are not unequal, but they will pay more attention to the sick child. Your Majesty! The Tathagata is also like this. He is not unequal to all sentient beings, but he pays more attention to those who have committed sins. For those who are negligent, the Buddha has compassion and concern; for those who are not negligent, the Buddha lets go. What are those who are not negligent?'
？謂六住菩薩。大王！諸佛世尊于諸眾生不觀種姓、老、少、中年、貧、富、時節、日、月、星宿、工巧、下賤、僮僕、婢使，唯觀眾生有善心者。若有善心，則便慈念。大王當知：如是瑞相即是如來入月愛三昧所放光明。」
王即問言：「何等名為月愛三昧？」
耆婆答言：「譬如月光能令一切優缽羅花開敷鮮明；月愛三昧亦復如是，能令眾生善心開敷。是故，名為月愛三昧。
「大王！譬如月光能令一切行路之人心生歡喜；月愛三昧亦復如是，能令修習涅槃道者心生歡喜。是故，複名月愛三昧。
「大王！譬如月光，從初一日至十五日，形色、光明漸漸增長。月愛三昧亦復如是，令初發心諸善根本漸漸增長，乃至具足大般涅槃。是故，複名月愛三昧。
「大王！譬如月光從十六日至三十日，形色、光明漸漸損減。月愛三昧亦復如是，光所照處，所有煩惱能令漸減。是故，複名月愛三昧。
「大王！譬如盛熱之時，一切眾生常思月光；月光既照，鬱熱即除。月愛三昧亦復如是，能令眾生除貪惱熱。
「大王！譬如滿月，眾星中王，為甘露味，一切眾生之所愛樂。月愛三昧亦復如是，諸善中王，為甘露味，一切眾生之所愛樂。是故，複名月愛三昧。」
王語耆婆：
【現代漢語翻譯】 現代漢語譯本：『什麼是六住菩薩？』大王！諸佛世尊對於一切眾生，不觀察他們的種姓、年老、年少、中年、貧窮、富貴、時節、日子、月亮、星宿、工巧、**、奴僕、婢女，只觀察眾生是否有善心。如果有了善心，就對他們慈悲關愛。大王應當知道：這樣的瑞相就是如來進入月愛三昧（一種禪定狀態）所放出的光明。」 國王接著問道：『什麼叫做月愛三昧？』 耆婆回答說：『譬如月光能夠使一切優缽羅花（一種蓮花）開放鮮艷；月愛三昧也是這樣，能夠使眾生的善心開放。因此，叫做月愛三昧。』 『大王！譬如月光能夠使一切行走在路上的人心生歡喜；月愛三昧也是這樣，能夠使修習涅槃（佛教的最高境界）之道的人心生歡喜。因此，又叫做月愛三昧。』 『大王！譬如月光從初一到十五，形狀和光芒漸漸增長；月愛三昧也是這樣，使初發心的各種善的根本漸漸增長，乃至圓滿達到大般涅槃（佛教的最終解脫）。因此，又叫做月愛三昧。』 『大王！譬如月光從十六日到三十日，形狀和光芒漸漸減弱；月愛三昧也是這樣，光芒所照之處，所有的煩惱能夠漸漸減少。因此，又叫做月愛三昧。』 『大王！譬如盛熱的時候，一切眾生常常思念月光；月光照耀之後，悶熱就消除了。月愛三昧也是這樣，能夠使眾生消除貪慾的煩惱和熱惱。』 『大王！譬如滿月，是眾星中的王者，如同甘露的味道，為一切眾生所喜愛。月愛三昧也是這樣，是諸善中的王者，如同甘露的味道，為一切眾生所喜愛。因此，又叫做月愛三昧。』 國王對耆婆說：
【English Translation】 English version: 'What are the Bodhisattvas of the Sixth Stage?' O Great King! The World Honored Ones, the Buddhas, do not observe the lineage, age, youth, middle age, poverty, wealth, seasons, days, moon, stars, crafts, **, servants, or maids of all sentient beings. They only observe whether sentient beings have good hearts. If they have good hearts, then they are regarded with compassion and care. O Great King, you should know that such auspicious signs are the light emitted by the Tathagata when entering the Samadhi of Moon's Love (a state of meditative absorption).' The king then asked: 'What is called the Samadhi of Moon's Love?' Jivaka replied: 'Just as the moonlight can cause all Utpala flowers (a type of lotus) to bloom brightly, so too, the Samadhi of Moon's Love can cause the good hearts of sentient beings to bloom. Therefore, it is called the Samadhi of Moon's Love.' 'O Great King! Just as the moonlight can bring joy to the hearts of all those walking on the road, so too, the Samadhi of Moon's Love can bring joy to the hearts of those who practice the path of Nirvana (the highest state in Buddhism). Therefore, it is also called the Samadhi of Moon's Love.' 'O Great King! Just as the moonlight gradually increases in shape and brightness from the first day to the fifteenth day of the lunar month, so too, the Samadhi of Moon's Love gradually increases the roots of all good deeds of those who have just begun their practice, until they fully attain the Great Nirvana (the ultimate liberation in Buddhism). Therefore, it is also called the Samadhi of Moon's Love.' 'O Great King! Just as the moonlight gradually decreases in shape and brightness from the sixteenth day to the thirtieth day of the lunar month, so too, the Samadhi of Moon's Love gradually diminishes all afflictions in the places it illuminates. Therefore, it is also called the Samadhi of Moon's Love.' 'O Great King! Just as all sentient beings often think of the moonlight during the hot season, and the heat is removed when the moonlight shines, so too, the Samadhi of Moon's Love can remove the heat of greed and afflictions from sentient beings.' 'O Great King! Just as the full moon is the king among the stars, and is loved by all sentient beings for its nectar-like taste, so too, the Samadhi of Moon's Love is the king among all good deeds, and is loved by all sentient beings for its nectar-like taste. Therefore, it is also called the Samadhi of Moon's Love.' The king said to Jivaka:
「我聞如來不與惡人同止、坐、起、語言談論。猶如大海不宿死屍、如鴛鴦鳥不住圊廁、釋提桓因不與鬼住、鳩翅羅鳥不棲枯樹，如來亦爾。我當云何而得往見？設其見者，我身將不陷入地耶？我觀如來寧近醉象、師子、虎、狼、猛火絕焰，終不近於重惡之人。是故，我今思忖是已，當有何心往見如來？」
耆婆答言：「大王！譬如渴人速赴清泉、饑者求食、怖者求救、病求良醫、熱求蔭涼、寒者求火，王今求佛亦應如是。大王！如來尚為一闡提等演說法要，何況大王非一闡提而當不蒙慈悲救濟？」
王言：「耆婆！我昔曾聞：『一闡提者，不信、不聞、不能觀察、不得義理。』何故如來而為說法？」
耆婆答言：「大王！譬如有人身遇重病，是人夜夢升一柱殿，服蘇油脂及以涂身，臥灰、食灰、攀上枯樹。或與獼猴遊行坐臥，沉水沒泥，墮墜樓殿、高山、樹木、象、馬、牛、羊，身著青、黃、赤、黑色衣，喜笑歌舞。或見烏、鷲、狐貍之屬，齒髮墮落，裸形枕狗，臥糞穢中。復與亡者行、住、坐、起，攜手食啖，毒蛇滿路而從中過。或復夢與被髮女人共相抱持，多羅樹葉以為衣服，乘壞驢車正南而游。是人夢已，心生愁惱。以愁惱故，身病癒增。以病增故，諸家親屬遣使命醫。所可遣使，形體缺
【現代漢語翻譯】 現代漢語譯本：我聽說如來不與惡人同處、同坐、同行、交談。就像大海不容納死屍，鴛鴦鳥不住在廁所，釋提桓因（帝釋天）不與鬼同住，鳩翅羅鳥（一種鳥）不棲息在枯樹上，如來也是如此。我該如何才能去拜見他呢？如果我見到他，我的身體難道不會陷入地裡嗎？我看如來寧願接近醉象、獅子、老虎、狼、猛火的餘燼，也絕不會接近重惡之人。因此，我現在思量之後，應當以何種心態去拜見如來呢？ 耆婆回答說：『大王！譬如口渴的人急著去尋找清泉，飢餓的人尋求食物，恐懼的人尋求救助，生病的人尋求良醫，炎熱的人尋求陰涼，寒冷的人尋求火，大王您現在求見佛陀也應當如此。大王！如來尚且為一闡提（斷絕善根的人）等演說佛法要義，何況大王您並非一闡提，難道不應蒙受慈悲救濟嗎？』 國王說：『耆婆！我以前曾聽說：『一闡提是指不信、不聞、不能觀察、不得義理的人。』為什麼如來還要為他們說法呢？』 耆婆回答說：『大王！譬如有人身患重病，這人在夜裡夢見自己登上高柱宮殿，服用酥油和油脂並塗抹身體，睡在灰燼上、吃灰燼，攀爬枯樹。或者與獼猴一起坐臥，沉入水中或陷入泥里，從樓殿、高山、樹木、象、馬、牛、羊上墜落，身穿青、黃、赤、黑色的衣服，喜笑歌舞。或者看見烏鴉、鷲、狐貍之類的動物，牙齒和頭髮脫落，赤身裸體枕著狗，睡在糞穢之中。又與死者同行、同住、同坐、同行，手牽著手一起吃東西，毒蛇滿路卻從中穿過。或者夢見與披散頭髮的女人互相擁抱，用多羅樹葉做衣服，乘坐破驢車向正南方遊蕩。這人做完夢后，心中愁苦煩惱。因為愁苦煩惱，身體的疾病更加嚴重。因為疾病加重，家裡的親屬就派人去請醫生。所派去的人，身體有殘缺』
【English Translation】 English version: I have heard that the Tathagata does not dwell, sit, rise, or converse with evil people. Just as the great ocean does not harbor corpses, the mandarin duck does not dwell in latrines, Shakra Devanam Indra (the king of gods) does not dwell with ghosts, and the kukulaka bird does not perch on withered trees, so is the Tathagata. How then can I go to see him? If I were to see him, would my body not sink into the earth? I observe that the Tathagata would rather approach a drunken elephant, a lion, a tiger, a wolf, or the dying embers of a fierce fire, than approach a person of great evil. Therefore, having pondered this, with what mind should I go to see the Tathagata? Jivaka replied, 'Great King! It is like a thirsty person rushing to a clear spring, a hungry person seeking food, a frightened person seeking refuge, a sick person seeking a good physician, a hot person seeking shade, and a cold person seeking fire. Your Majesty's seeking the Buddha should be the same. Great King! The Tathagata even expounds the essential Dharma for icchantikas (those who have severed their roots of goodness), how much more so should Your Majesty, who is not an icchantika, receive compassionate salvation?' The King said, 'Jivaka! I have heard before: 『An icchantika is one who does not believe, does not hear, cannot observe, and does not attain the meaning of the Dharma.』 Why then does the Tathagata preach the Dharma to them?' Jivaka replied, 'Great King! It is like a person who is seriously ill. In a dream at night, this person ascends a pillared palace, takes ghee and oil and smears them on his body, sleeps on ashes, eats ashes, and climbs a withered tree. Or he sits and lies down with monkeys, sinks into water or mud, falls from palaces, high mountains, trees, elephants, horses, cows, and sheep, wears clothes of blue, yellow, red, and black, and joyfully laughs and dances. Or he sees crows, vultures, and foxes, his teeth and hair falling out, naked, pillowing his head on a dog, and sleeping in filth. He also walks, dwells, sits, and rises with the dead, holding hands and eating together, and passes through roads filled with poisonous snakes. Or he dreams of embracing a woman with disheveled hair, using leaves of the tala tree as clothing, and riding a broken donkey cart, traveling due south. After having this dream, the person feels sorrow and distress. Because of this sorrow and distress, his illness becomes more severe. Because the illness worsens, his family members send a messenger to call a doctor. The messenger who is sent has a physical defect.'
短、根不具足、頭蒙塵土、著弊壞衣、載故壞車，語彼醫言：『速疾上車。』爾時，良醫即自思惟：『今見是使相貌不吉，當知病者難可療治。』復作是念：『使雖不吉，復當占日，為可治不？若四日、六日、八日、十二日、十四日，如是日者，病亦難治。』復作是念：『日雖不吉，復當占星，為可治不？若是火星、金星、昴星、閻羅王星、濕星、滿星，如是星時，病亦難治。』復作是念：『星雖不吉，復當觀時。若是秋時、冬時，及日入時、夜半時、月入時，當知是病亦難可治。』復作是念：『如是眾相雖復不吉，或定、不定，當觀病人。若有福德，皆可療治；若無福德，雖吉何益？』
「思惟是已，尋與使俱，在路復念：『若彼病者有長壽相則可療治，短壽相者則不可治。』即於前路見二小兒相牽斗諍、捉頭拔髮，瓦石、刀杖共相撩打。見人持火，自然殄滅。或見有人斫伐樹木。或復見人手曳皮革，隨路而行。或見道路有遺落物。或見有人執持空器。或見沙門獨行無侶。復見虎、狼、烏、鷲、野狐。見是事已，復作是念：『所遣使人乃至道路所見諸相悉皆不祥，當知病者定難療治。』復作是念：『我若不往，則非良師；如其往者，不可救療。』復更念言：『如是眾相雖復不祥，且當舍置，往至病所。』
【現代漢語翻譯】 現代漢語譯本：一個醫生派了一個使者去探望病人，這個使者身材矮小，根部不健全，頭蒙著塵土，穿著破舊的衣服，乘坐著破舊的車輛。醫生對使者說：『快點上車。』當時，這位好醫生就自己思量：『現在看到這個使者的相貌不吉利，應當知道病人很難治好。』又這樣想：『使者雖然不吉利，還要占卜一下日子，看看是否可以治療？如果是四日、六日、八日、十二日、十四日這樣的日子，病也很難治好。』又這樣想：『日子雖然不吉利，還要占卜一下星象，看看是否可以治療？如果是火星、金星、昴星（星宿名）、閻羅王星（星宿名）、濕星（星宿名）、滿星（星宿名），這樣的星象時，病也很難治好。』又這樣想：『星象雖然不吉利，還要觀察時辰。如果是秋天、冬天，以及日落時、半夜時、月落時，應當知道這個病也很難治好。』又這樣想：『像這樣眾多的徵兆雖然都不吉利，或許是註定的，或許是不註定的，應當觀察病人。如果病人有福德，都可以治療；如果沒有福德，即使吉利又有什麼用呢？』 思量完這些，就和使者一起出發，在路上又想：『如果那個病人有長壽的相貌就可以治療，有短壽的相貌就不可治療。』就在前面的路上看到兩個小孩互相拉扯爭鬥，抓住對方的頭拔頭髮，用瓦片、石頭、刀杖互相打鬥。看到有人拿著火，自然就熄滅了。或者看到有人砍伐樹木。或者又看到有人手拖著皮革，沿著路走。或者看到道路上有遺落的東西。或者看到有人拿著空器皿。或者看到沙門獨自一人行走沒有同伴。又看到老虎、狼、烏鴉、鷲、野狐。看到這些事情后，又這樣想：『所派的使者乃至路上所看到的各種徵兆都不吉祥，應當知道病人一定很難治好。』又這樣想：『我如果不去，就不是好醫生；如果去了，又不可救治。』又再次想：『像這樣眾多的徵兆雖然都不吉祥，姑且先放下，前往病人的住處。』
【English Translation】 English version: A doctor sent a messenger to visit a patient. This messenger was short, with incomplete roots, his head covered in dust, wearing tattered clothes, and riding in a broken-down vehicle. The doctor said to the messenger, 'Hurry and get in the vehicle.' At that time, the good doctor thought to himself, 'Now seeing that this messenger's appearance is inauspicious, I should know that the patient is difficult to cure.' He also thought, 'Although the messenger is inauspicious, I should also consult the day to see if it is treatable. If it is the fourth, sixth, eighth, twelfth, or fourteenth day, the illness will also be difficult to cure.' He also thought, 'Although the day is inauspicious, I should also consult the stars to see if it is treatable. If it is Mars, Venus, the Pleiades (a constellation), Yama's star (a star associated with death), the Wet star (a star associated with moisture), or the Full star (a star associated with fullness), at such times, the illness will also be difficult to cure.' He also thought, 'Although the stars are inauspicious, I should also observe the time. If it is autumn, winter, or at sunset, midnight, or moonset, I should know that this illness is also difficult to cure.' He also thought, 'Although these many signs are inauspicious, they may be fixed or unfixed, I should observe the patient. If the patient has merit, they can all be cured; if they have no merit, what good is auspiciousness?' Having pondered these things, he set off with the messenger. On the way, he thought again, 'If that patient has the appearance of longevity, they can be cured; if they have the appearance of a short life, they cannot be cured.' On the road ahead, he saw two children pulling and fighting each other, grabbing each other's heads and pulling out hair, hitting each other with tiles, stones, and sticks. He saw someone holding fire, which naturally went out. Or he saw someone cutting down trees. Or he saw someone dragging leather by hand, walking along the road. Or he saw things dropped on the road. Or he saw someone holding empty vessels. Or he saw a Shramana (a wandering ascetic) walking alone without companions. He also saw tigers, wolves, crows, vultures, and wild foxes. Having seen these things, he thought again, 'The messenger I sent and all the signs I saw on the road are inauspicious. I should know that the patient is definitely difficult to cure.' He also thought, 'If I do not go, I am not a good doctor; if I go, it is incurable.' He thought again, 'Although these many signs are inauspicious, I should put them aside for now and go to the patient's place.'
「思惟是已，復於前路聞如是聲，所謂亡失、死喪、崩破、壞折、剝脫、墮墜、焚燒、不來，不可療治、不能拔濟。復聞南方有飛鳥聲，所謂烏、鷲、舍利鳥聲，若狗、若鼠、野狐、豬、兔。聞是聲已，復作是念：『當知病者難可療治。』
「爾時即入病人舍宅，見彼病人數寒、數熱，骨節疼痛，目赤流淚，耳聲聞外，咽喉結痛，舌上裂破，其色正黑，頭不自勝，體枯無汗，大小便利擁隔不通，身卒肥大，紅赤異常，語聲不均，或粗、或細，舉體斑駁，異色、青、黃，其腹脹滿，言語不了。醫見是已，問瞻病言：『病者昨來意志云何？』答言：『大師！其人本來敬信三寶及以諸天，今者變異，敬信情息。本喜惠施，今者慳吝。本性少食，今則過多。本性敝惡，今則和善。本性慈孝、恭敬父母，今于父母無恭敬心。』醫聞是已，即前嗅之，優缽羅香、沉水雜香、畢迦多香、多伽羅香、多摩羅跋香、鬱金香、栴檀香，炙肉臭、蒱桃酒臭、燒筋骨臭、魚臭、糞臭。知香臭已，即前觸身，覺身細軟，猶如繒綿、劫貝、𦀟花，或䩕如石、或冷如冰、或熱如火、或澀如沙。
「爾時，良醫見如是等種種相已，定知病者必死不疑，然不定言是人當死。語瞻病者：『吾今遽務，明當更來。隨其所須，恣意勿遮。』即便
【現代漢語翻譯】 現代漢語譯本 『思考這些之後，他又在前面的路上聽到這樣的聲音，說的是喪失、死亡、崩潰、毀壞、剝落、墜落、焚燒、不再來，不可醫治、不能救助。又聽到南方有飛鳥的聲音，說的是烏鴉、鷲、舍利鳥（一種鳥）的聲音，或者狗、老鼠、野狐、豬、兔子的聲音。聽到這些聲音后，他又這樣想：『應當知道病人難以醫治。』 『那時，他進入病人的住所，看到那個病人時而感到寒冷，時而感到發熱，骨節疼痛，眼睛發紅流淚，耳朵聽到外面的聲音，咽喉腫痛，舌頭裂開，顏色發黑，頭抬不起來，身體乾枯無汗，大小便不通暢，身體突然肥大，紅得異常，說話聲音不均勻，時而粗，時而細，全身斑駁，顏色各異，青色、黃色，肚子脹滿，說話不清楚。醫生看到這些后，問看護病人的人說：『病人昨天以來的意志如何？』回答說：『大師！這個人本來敬信三寶（佛、法、僧）以及諸天，現在變得不一樣了，敬信的心情消失了。本來喜歡佈施，現在變得吝嗇。本來食量少，現在則過多。本來性情惡劣，現在則和善。本來慈愛孝順、恭敬父母，現在對父母沒有恭敬心。』醫生聽到這些后，就上前聞氣味，有優缽羅香（青蓮花香）、沉水雜香（多種香料混合的香）、畢迦多香（一種香）、多伽羅香（一種香）、多摩羅跋香（一種香）、鬱金香、栴檀香（檀香），還有烤肉的臭味、葡萄酒的臭味、燒焦筋骨的臭味、魚腥味、糞便的臭味。知道這些香臭后，就上前觸控身體，感覺身體柔軟，像絲綢、棉花、木棉花，或者堅硬如石頭，或者冷如冰，或者熱如火，或者粗糙如沙子。 『那時，良醫看到這些種種跡象后，確定知道病人必死無疑，但沒有明確說這個人會死。他對看護病人的人說：『我今天有急事，明天再來。隨他所需，儘量不要阻止。』然後就離開了。
【English Translation】 English version Having pondered this, he further heard such sounds on the road ahead, namely, loss, death, collapse, destruction, peeling, falling, burning, not coming back, incurable, and unable to be rescued. He also heard the sounds of birds flying from the south, such as the sounds of crows, vultures, and sarika birds (a type of bird), or the sounds of dogs, rats, wild foxes, pigs, and rabbits. Having heard these sounds, he thought again: 『It should be known that the sick person is difficult to cure.』 『At that time, he entered the sick person's dwelling and saw that the sick person was sometimes cold, sometimes hot, with aching joints, red and tearful eyes, ears hearing external sounds, a swollen and painful throat, a cracked tongue that was black in color, an inability to lift the head, a dry and sweatless body, obstructed bowel movements, a sudden swelling of the body, an abnormal redness, an uneven voice that was sometimes coarse and sometimes fine, a mottled body with different colors of blue and yellow, a swollen belly, and unclear speech. Upon seeing this, the doctor asked the caretaker: 『How has the patient's will been since yesterday?』 The caretaker replied: 『Master! This person originally revered and believed in the Three Jewels (Buddha, Dharma, Sangha) and the devas, but now they have changed, and their reverence and belief have ceased. They used to enjoy giving, but now they are stingy. They used to eat little, but now they eat too much. They used to be of bad character, but now they are kind. They used to be loving, filial, and respectful to their parents, but now they have no respect for their parents.』 Upon hearing this, the doctor went forward to smell the odors, which included the fragrance of utpala (blue lotus), mixed fragrant water, piccata, tagara, tamalapatra, turmeric, and sandalwood, as well as the stench of roasted meat, the stench of wine, the stench of burnt tendons and bones, the stench of fish, and the stench of feces. Having discerned these fragrances and odors, he then touched the body, feeling that it was soft like silk, cotton, or kapok, or hard like stone, or cold like ice, or hot like fire, or rough like sand. 『At that time, having seen these various signs, the good doctor was certain that the sick person would die, but he did not explicitly say that this person would die. He said to the caretaker: 『I have urgent matters today, I will come again tomorrow. Let him have whatever he needs, and do not stop him.』 Then he left.』
還家。明日使到，復語使言：『我事未訖，兼未合藥。』智者當知如是病者必死不疑。
「大王！世尊亦爾，於一闡提輩善知根性而為說法。何以故？若不為說，一切凡夫當言：『如來無大慈悲。』有慈悲者，名一切智；若無慈悲，云何說言一切智人？是故，如來為一闡提而演說法。
「大王！如來世尊見諸病者常施法藥。病者不服，非如來咎。
「大王！一闡提輩分別有二：一者、得現在善根，二者、得後世善根。如來善知一闡提輩能于現在得善根者則為說法；後世得者亦為說法，今雖無益作後世因。是故，如來為一闡提演說法要。一闡提者復有二種：一者、利根，二者、中根。利根之人于現在世能得善根，中根之人後世則得。諸佛世尊不空說法。大王！譬如凈人墜墮圊廁，有善知識見而愍之，尋前捉髮而拔出之。諸佛如來亦復如是，見諸眾生墮三惡道，方便救濟令得出離。是故，如來為一闡提而演說法。」
王語耆婆：「若使如來審如是者，明當選擇良日吉星，然後乃往。」
耆婆白王：「大王！如來法中無有選擇良日吉星。大王！如重病人猶不看日、時節吉兇，唯求良醫。王今病重，求佛良醫不應選擇良時好日。大王！如栴檀火及𦭽蘭火，二俱燒相，無有異也。吉日、兇日亦復
【現代漢語翻譯】 現代漢語譯本 回家。明天派人去，回覆使者說：『我的事情還沒辦完，而且還沒配好藥。』有智慧的人應當知道，像這樣的病人必定會死，毫無疑問。 「大王！世尊（佛陀）也是這樣，對於一闡提（斷絕善根的人）這類人，善於瞭解他們的根性而為他們說法。為什麼呢？如果不對他們說，一切凡夫俗子會說：『如來（佛陀）沒有大慈悲心。』有慈悲心的人，才稱得上是一切智者；如果沒有慈悲心，怎麼能說是一切智人呢？因此，如來為一闡提演說佛法。 「大王！如來世尊看到生病的人，常常施予法藥。病人不肯服用，這不是如來的過錯。 「大王！一闡提這類人，可以分為兩種：一種是得到現世的善根，另一種是得到後世的善根。如來善於瞭解一闡提這類人，如果能于現世得到善根，就為他們說法；如果後世才能得到，也為他們說法，即使現在沒有利益，也能作為後世的因緣。因此，如來為一闡提演說佛法的要義。一闡提又分為兩種：一種是利根，一種是中根。利根的人在現世就能得到善根，中根的人在後世才能得到。諸佛世尊說法不會徒勞無功。大王！譬如一個乾淨的人掉進糞坑，有善知識看到后憐憫他，立刻抓住他的頭髮把他拉出來。諸佛如來也是這樣，看到眾生墮入三惡道，就用方便法門救濟他們，讓他們脫離苦難。因此，如來為一闡提演說佛法。」 國王對耆婆說：「如果如來真的像你說的這樣，那麼明天應當選擇良辰吉日，然後再去。」 耆婆對國王說：「大王！如來的佛法中沒有選擇良辰吉日的說法。大王！就像重病的人不會看日子、時節的吉兇，只求良醫一樣。大王您現在病重，求佛陀這位良醫，不應該選擇良辰吉日。大王！就像栴檀木火和𦭽蘭木火，兩者燃燒的性質一樣，沒有什麼不同。吉日和兇日也是一樣，
【English Translation】 English version Go home. Tomorrow, send someone to reply to the messenger, saying, 『My matter is not yet finished, and I have not yet prepared the medicine.』 A wise person should know that such a patient will surely die, without a doubt. 「Great King! The World Honored One (Buddha) is also like this. For those like the Icchantikas (those who have severed their roots of goodness), he is skilled in understanding their nature and teaches them the Dharma. Why is this? If he does not teach them, all ordinary people will say, 『The Tathagata (Buddha) has no great compassion.』 One who has compassion is called all-knowing; if one has no compassion, how can one be called all-knowing? Therefore, the Tathagata expounds the Dharma for the Icchantikas. 「Great King! The Tathagata, the World Honored One, seeing those who are sick, always offers the medicine of the Dharma. If the sick do not take it, it is not the fault of the Tathagata. 「Great King! The Icchantikas can be divided into two types: one who obtains good roots in the present life, and one who obtains good roots in future lives. The Tathagata is skilled in understanding the Icchantikas. If they can obtain good roots in the present life, he teaches them the Dharma; if they can obtain them in future lives, he also teaches them the Dharma. Even if there is no benefit now, it can serve as a cause for future lives. Therefore, the Tathagata expounds the essence of the Dharma for the Icchantikas. The Icchantikas are further divided into two types: one with sharp faculties, and one with medium faculties. Those with sharp faculties can obtain good roots in the present life, while those with medium faculties can obtain them in future lives. The Buddhas, the World Honored Ones, do not teach the Dharma in vain. Great King! It is like a clean person falling into a latrine. A good friend sees him and takes pity on him, immediately grabbing his hair and pulling him out. The Buddhas and Tathagatas are also like this. Seeing sentient beings fall into the three evil paths, they use skillful means to save them and lead them out of suffering. Therefore, the Tathagata expounds the Dharma for the Icchantikas.」 The king said to Jivaka, 「If the Tathagata is truly as you say, then tomorrow we should choose an auspicious day and time before going.」 Jivaka replied to the king, 「Great King! In the Tathagata』s Dharma, there is no concept of choosing an auspicious day and time. Great King! Just like a seriously ill person does not look at the day or the auspiciousness of the time, but only seeks a good doctor. Great King, you are now seriously ill. Seeking the Buddha as a good doctor, you should not choose an auspicious day and time. Great King! Just like sandalwood fire and castor oil plant fire, both have the same burning nature, there is no difference. Auspicious days and inauspicious days are also the same,
如是，若到佛所，俱得滅罪。唯愿大王今日速往。」
爾時，大王即命一臣名曰吉祥而告之言：「大臣當知：吾今欲往佛世尊所，速辦所須供養之具。」
臣言：「大王！善哉，善哉。所須供具一切悉有。」
阿阇世王與其夫人嚴駕車乘一萬二千。姝壯大象其數五萬，一一象上各載三人，赍持幡蓋、花香、伎樂，種種供具無不備足。導從馬騎有十八萬，摩伽陀國所有人民尋從王者，其數足滿五十八萬。爾時，拘尸那城所有大眾——滿十二由旬——悉皆遙見阿阇世王與其眷屬尋路而來。
爾時，佛告諸大眾言：「一切眾生為阿耨多羅三藐三菩提近因緣者，莫先善友。何以故？阿阇世王若不隨順耆婆語者，來月七日必定命終墮阿鼻獄。是故，近因莫若善友。」
阿阇世王復於前路聞舍婆提毗流離王乘船入海，遇火而死；瞿伽離比丘生身入地至阿鼻獄；須那剎多作種種惡，到于佛所眾罪得滅。聞是語已，語耆婆言：「吾今雖聞如是二言，猶未審定。汝來，耆婆！吾欲與汝同載一象。設我當入阿鼻地獄，冀汝捉持，不令我墮。何以故？吾昔曾聞得道之人不入地獄。」
爾時，佛告諸大眾言：「阿阇世王猶有疑心，我今當爲作決定心。」
爾時，會中有一菩薩名持一切，白佛言：「
【現代漢語翻譯】 現代漢語譯本：『如此，如果能到佛陀那裡，都能消除罪業。只希望大王今天儘快前往。』 當時，大王立即命令一位名叫吉祥的大臣，告訴他說：『大臣應當知道，我現在想去佛世尊那裡，你趕快準備好所需的供養物品。』 大臣說：『大王！太好了，太好了。所需的供養物品一切都有。』 阿阇世王和他的夫人乘坐一萬二千輛裝飾華麗的車駕。還有五萬頭健壯的大象，每頭大象上都載著三個人，攜帶幡蓋、鮮花、香料、音樂等各種供養物品，無不完備。引導的騎兵有十八萬，摩伽陀國的所有人民都跟隨國王，人數足有五十八萬。當時，拘尸那城的所有大眾——綿延十二由旬——都遠遠地看見阿阇世王和他的眷屬正沿著道路而來。 當時，佛陀告訴大眾說：『一切眾生想要成就阿耨多羅三藐三菩提（無上正等正覺）的近因緣，沒有比善友更重要的了。為什麼呢？如果阿阇世王不聽從耆婆的話，下個月七日必定會命終墮入阿鼻地獄。所以，最接近的因緣莫過於善友。』 阿阇世王又在路上聽到舍婆提的毗流離王乘船入海，遭遇火災而死；瞿伽離比丘生身墮入地獄直到阿鼻地獄；須那剎多做了種種惡事，到佛陀那裡后，所有罪業都得以消除。聽到這些話后，他告訴耆婆說：『我今天雖然聽到了這兩種說法，但仍然沒有確定。你來，耆婆！我想和你同乘一頭大象。如果我真的要墮入阿鼻地獄，希望你能抓住我，不讓我墮落。為什麼呢？我以前聽說得道之人不會墮入地獄。』 當時，佛陀告訴大眾說：『阿阇世王仍然心存疑慮，我現在應當為他堅定信心。』 當時，會中有一位菩薩名叫持一切，對佛陀說：
【English Translation】 English version: 'Thus, if one goes to the Buddha, all sins can be extinguished. May the Great King go quickly today.' At that time, the Great King immediately commanded a minister named Jixiang (Auspicious) and told him, 'Minister, you should know that I now wish to go to the World Honored Buddha. Quickly prepare the necessary offerings.' The minister said, 'Great King! Excellent, excellent. All the necessary offerings are available.' King Ajatasattu and his queen rode in twelve thousand elaborately decorated carriages. There were also fifty thousand strong elephants, each carrying three people, bearing banners, canopies, flowers, incense, music, and various offerings, all fully prepared. Leading the way were one hundred and eighty thousand cavalrymen, and all the people of Magadha followed the king, totaling five hundred and eighty thousand. At that time, all the people of Kushinagar - spanning twelve yojanas (a unit of distance) - saw King Ajatasattu and his retinue coming from afar. At that time, the Buddha told the assembly, 'For all sentient beings who seek the proximate cause of Anuttara-samyak-sambodhi (supreme perfect enlightenment), there is nothing more important than a good friend. Why? If King Ajatasattu had not followed Jivaka's advice, he would surely have died on the seventh day of the next month and fallen into Avici Hell. Therefore, there is no closer cause than a good friend.' King Ajatasattu also heard on the road that King Virudhaka of Shravasti had died in a fire while sailing at sea; that the monk Kokalika had fallen into the earth alive and gone to Avici Hell; and that Sunaksatra, after committing various evils, had his sins extinguished upon reaching the Buddha. After hearing these words, he said to Jivaka, 'Although I have heard these two accounts today, I am still uncertain. Come, Jivaka! I wish to ride on an elephant with you. If I am to fall into Avici Hell, I hope you will hold me and prevent me from falling. Why? I have heard before that those who have attained the Way do not fall into hell.' At that time, the Buddha told the assembly, 'King Ajatasattu still has doubts. I shall now establish his firm faith.' At that time, a Bodhisattva named Dharani-dhara (Holder of All) in the assembly said to the Buddha:
世尊！如佛先說：『一切諸法皆無定相，所謂色無定相乃至涅槃亦無定相。』如來今者云何而言為阿阇世作決定心？」
佛言：「善哉，善哉。善男子！我今定為阿阇世王作決定心。何以故？若王疑心可破壞者，當知諸法無有定相。是故，我為阿阇世王作決定心，當知是心為無決定。善男子！若彼王心是決定者，王之逆罪云何可壞？以無定相，其罪可壞。是故，我為阿阇世王作決定心。」
爾時，大王即到娑羅雙樹間，至於佛所，仰瞻如來三十二相、八十種好，猶如微妙真金之山。
爾時，世尊出八種聲告言：「大王！」
時阿阇世左右顧視：「此大眾中誰為大王？我既罪逆，又無福德，如來不應稱為大王。」
爾時，如來即復喚言：「阿阇世大王！」
時王聞已，心大歡喜，即作是言：「如來今日顧命語言，真知如來於諸眾生大悲憐愍，等無差別。」白佛言：「世尊！我今疑心永無遺余，定知如來真是眾生無上大師。」
爾時，迦葉菩薩語持一切菩薩言：「如來已為阿阇世王作決定心。」
爾時，阿阇世王即白佛言：「世尊！假使我今得與梵王釋提桓因坐起飲食，猶不欣悅；得遇如來一言顧命，深以欣慶。」爾時，阿阇世王即以所持幡蓋、香花、伎樂供養，前禮
【現代漢語翻譯】 現代漢語譯本 世尊！正如佛陀先前所說：『一切諸法都沒有固定的相狀，所謂的色（rupa，物質現象）沒有固定的相狀，乃至涅槃（nirvana，解脫）也沒有固定的相狀。』如來現在又為何說要為阿阇世（Ajatasatru）王建立堅定的信心呢？」 佛陀說：「好啊，好啊。善男子！我現在正是要為阿阇世王建立堅定的信心。為什麼呢？如果王的疑心可以被破除，就應當知道諸法沒有固定的相狀。因此，我為阿阇世王建立堅定的信心，應當知道這個心是沒有固定的。善男子！如果王的心是固定的，王的逆罪又怎麼能夠被消除呢？正因為沒有固定的相狀，他的罪業才可以被消除。所以，我才要為阿阇世王建立堅定的信心。」 這時，大王就來到娑羅雙樹（sala trees）之間，到了佛陀所在的地方，仰望如來的三十二相（32 marks of a great man）、八十種好（80 minor marks of a great man），如同微妙的真金之山。 這時，世尊發出八種聲音說道：「大王！」 當時，阿阇世左右環顧：「這大眾之中誰是大王？我既犯下逆罪，又沒有福德，如來不應該稱我為大王。」 這時，如來又再次呼喚道：「阿阇世大王！」 當時，阿阇世王聽到后，心中非常歡喜，就說道：「如來今天顧念我而呼喚我，真是知道如來對一切眾生大慈大悲，平等無差別。」他向佛陀說道：「世尊！我現在的疑心已經完全消除，確定知道如來真是眾生無上的導師。」 這時，迦葉（Kasyapa）菩薩對持一切菩薩說道：「如來已經為阿阇世王建立了堅定的信心。」 這時，阿阇世王就對佛陀說道：「世尊！即使我現在能夠與梵天王（Brahma）和釋提桓因（Sakra devanam Indra，帝釋天）一起坐臥飲食，我也不感到喜悅；能夠得到如來的一句顧念，我感到非常欣喜。」當時，阿阇世王就用他所持的幡蓋、香花、伎樂供養佛陀，上前頂禮。
【English Translation】 English version World Honored One! As the Buddha previously said: 『All dharmas (phenomena) have no fixed characteristics, so-called rupa (form) has no fixed characteristics, even nirvana (liberation) has no fixed characteristics.』 How can the Tathagata (Buddha) now say that he is establishing a firm mind for King Ajatasatru (Ajatasatru)?」 The Buddha said: 「Excellent, excellent. Good man! I am now establishing a firm mind for King Ajatasatru. Why? If the king』s doubt can be broken, it should be known that all dharmas have no fixed characteristics. Therefore, I am establishing a firm mind for King Ajatasatru, and it should be known that this mind has no fixed nature. Good man! If the king』s mind is fixed, how can the king』s heinous crimes be eliminated? Because there are no fixed characteristics, his sins can be eliminated. Therefore, I am establishing a firm mind for King Ajatasatru.」 At this time, the great king came to the space between the sala trees (sala trees), to where the Buddha was, and looked up at the Tathagata』s thirty-two marks (32 marks of a great man) and eighty minor marks (80 minor marks of a great man), like a mountain of exquisite pure gold. At this time, the World Honored One spoke with eight kinds of voices, saying: 「Great King!」 At that time, Ajatasatru looked around: 「Who is the great king among this assembly? I have committed heinous crimes and have no merit, the Tathagata should not call me great king.」 At this time, the Tathagata called out again: 「King Ajatasatru!」 When the king heard this, he was very happy and said: 「The Tathagata today calls out to me with care, truly knowing that the Tathagata has great compassion for all sentient beings, equal and without discrimination.」 He said to the Buddha: 「World Honored One! My doubts are now completely gone, and I know for sure that the Tathagata is truly the supreme teacher of all sentient beings.」 At this time, Bodhisattva Kasyapa (Kasyapa) said to the Bodhisattvas who held everything: 「The Tathagata has already established a firm mind for King Ajatasatru.」 At this time, King Ajatasatru said to the Buddha: 「World Honored One! Even if I could sit, lie down, and eat with Brahma (Brahma) and Sakra devanam Indra (Sakra devanam Indra), I would not be happy; to receive a word of care from the Tathagata, I am deeply delighted.」 At that time, King Ajatasatru offered the Buddha with the banners, canopies, incense, flowers, and music he held, and prostrated himself before him.
佛足，右繞三匝。禮敬畢已，卻坐一面。
爾時，佛告阿阇世王言：「大王！今當爲汝說正法要，汝當一心諦聽諦聽。凡夫常當繫心觀身有二十事：一、謂我此身中空、無無漏；二、無諸善根本；三、我此生死未得調順；四、墮墜深坑，無處不畏；五、以何方便得見佛性？六、云何修定得見佛性？七、生死常苦，無常、我、凈；八、八難之難難得遠離；九、恒為怨家之所追逐；十、無有一法能遮諸有；十一、於三惡趣未得解脫；十二、具足種種諸惡邪見；十三、亦未造立渡五逆津；十四、生死無際，未得其邊；十五、不作諸業不得果報；十六、無有我作他人受果；十七、不作樂因，終無樂果；十八、若有造業，果終不失；十九、因無明生，亦因而死；二十、去、來、現在常行放逸。
「大王！凡夫之人常於此身當作如是二十種觀。作是觀已，不樂生死；不樂生死，則得止觀。爾時次第觀心生相、住相、滅相。次第觀心生、住、滅相，定、慧、進、戒亦復如是。觀生、住、滅已，知心相乃至戒相，終不作惡，無有死畏、三惡道畏。若不繫心觀察如是二十事者，心則放逸，無惡不造。」
阿阇世言：「如我解佛所說義者，我從昔來初未曾觀是二十事，故造眾惡。造眾惡故，則有死畏、三惡道畏。世尊！
【現代漢語翻譯】 現代漢語譯本 他們繞著佛的足部，從右向左繞了三圈。禮敬完畢后，退坐在一旁。 這時，佛陀告訴阿阇世王（Ajatasattu，意為未生怨）說：『大王！我現在要為你講述正法的要義，你應當專心致志地聽。凡夫應當常常專注于觀察自身有二十件事：第一，認為我這身體是空虛的，沒有無漏（Anasrava，指沒有煩惱的清凈智慧）；第二，沒有各種善的根本；第三，我這生死輪迴還沒有得到調伏順從；第四，墮入深坑，沒有一處不感到畏懼；第五，用什麼方法才能見到佛性（Buddha-nature，指眾生本具的成佛的可能性）？第六，如何修習禪定才能見到佛性？第七，生死輪迴常常是苦的，是無常的、無我的、不凈的；第八，八難（Ashta-kshana，指難以修行佛法的八種障礙）的困難難以遠離；第九，常常被怨家所追逐；第十，沒有一種法能夠遮擋各種有（Bhava，指三界輪迴的存在）；第十一，在三惡道（Tri-durgati，指地獄、餓鬼、畜生）中還沒有得到解脫；第十二，具足各種邪惡的見解；第十三，也沒有建立起渡過五逆（Panca-anantarya，指殺父、殺母、殺阿羅漢、出佛身血、破和合僧）的津樑；第十四，生死輪迴沒有邊際，沒有得到盡頭；第十五，不造作各種業（Karma，指行為、行動）就得不到果報；第十六，沒有我造作而他人承受果報的事情；第十七，不造作快樂的原因，最終不會有快樂的結果；第十八，如果有造作的業，果報最終不會消失；第十九，因為無明（Avidya，指對真理的無知）而生，也因為無明而死；第二十，過去、現在、未來常常放縱懈怠。 『大王！凡夫之人應當常常對自身作這樣的二十種觀察。作這樣的觀察后，就不會貪戀生死；不貪戀生死，就能得到止觀（Samatha-vipassana，指止息妄念和觀察實相的禪修方法）。這時，依次觀察心的生起相、住留相、滅去相。依次觀察心的生、住、滅相，禪定、智慧、精進、戒律也是如此。觀察生、住、滅后，瞭解心相乃至戒相，最終不會作惡，沒有對死亡的畏懼、對三惡道的畏懼。如果不專注于觀察這二十件事，心就會放縱懈怠，無惡不作。』 阿阇世王說：『按照我理解佛所說的意義，我從過去到現在，從來沒有觀察過這二十件事，所以造作了各種惡行。因為造作了各種惡行，所以有對死亡的畏懼、對三惡道的畏懼。世尊！』
【English Translation】 English version They circumambulated the Buddha's feet three times from right to left. Having completed their reverence, they sat down to one side. At that time, the Buddha said to King Ajatasattu: 'Great King! Now I will explain to you the essence of the true Dharma. You should listen attentively with a focused mind. Ordinary people should always focus their minds on observing twenty things about their own bodies: First, they think that this body of mine is empty, without any outflows (Anasrava); second, it has no roots of goodness; third, my cycle of birth and death has not yet been tamed and subdued; fourth, I have fallen into a deep pit, and there is no place where I do not feel fear; fifth, by what means can I see the Buddha-nature (Buddha-nature)? Sixth, how can I cultivate samadhi (meditative concentration) to see the Buddha-nature? Seventh, the cycle of birth and death is always suffering, impermanent, without self, and impure; eighth, the difficulties of the eight adversities (Ashta-kshana) are difficult to avoid; ninth, I am constantly pursued by enemies; tenth, there is no dharma that can obstruct the various existences (Bhava); eleventh, I have not yet been liberated from the three evil realms (Tri-durgati); twelfth, I am full of various evil views; thirteenth, I have not yet built a bridge to cross the five heinous crimes (Panca-anantarya); fourteenth, the cycle of birth and death is boundless, and I have not reached its end; fifteenth, if I do not create various karmas (Karma), I will not receive their results; sixteenth, there is no such thing as me creating karma and others receiving the results; seventeenth, if I do not create the causes of happiness, I will ultimately not have happy results; eighteenth, if there is karma created, the results will ultimately not be lost; nineteenth, I am born because of ignorance (Avidya), and I also die because of ignorance; twentieth, in the past, present, and future, I am always indulging in laxity.' 'Great King! Ordinary people should always make these twenty kinds of observations about their own bodies. Having made these observations, they will not be attached to birth and death; not being attached to birth and death, they will attain samatha-vipassana (calm abiding and insight meditation). At that time, they will sequentially observe the arising, abiding, and ceasing of the mind. Sequentially observing the arising, abiding, and ceasing of the mind, samadhi, wisdom, diligence, and precepts are also the same. Having observed the arising, abiding, and ceasing, and understanding the nature of the mind and even the nature of precepts, they will ultimately not do evil, and they will have no fear of death or the three evil realms. If they do not focus their minds on observing these twenty things, their minds will become lax and indulgent, and there will be no evil they will not commit.' King Ajatasattu said: 'According to my understanding of the meaning of what the Buddha has said, from the past until now, I have never observed these twenty things, so I have committed various evil deeds. Because I have committed various evil deeds, I have fear of death and fear of the three evil realms. World Honored One!'
自我招殃，造茲重惡，父王無辜，橫加逆害。是二十事設觀、不觀，必定當墮阿鼻地獄。」
佛告大王：「一切諸法性相無常、無有決定，王云何言必定當墮阿鼻地獄？」
阿阇世王白佛言：「世尊！若一切法無定相者，我之殺罪亦應不定。若殺定者，一切諸法則非不定。」
佛言：「大王！善哉，善哉。諸佛世尊說一切法悉無定相，王復能知殺亦不定。是故當知：殺無定相。
「大王！如汝所言：『父王無辜，橫加逆害。』者，何者是父？但于假名眾生五陰妄生父想。於十二入、十八界中，何者是父？若色是父，四陰應非；若四是父，色亦應非。若色、非色合為父者，無有是處。何以故？色與非色性無合故。大王！凡夫眾生於是色陰妄生父想，如是色陰亦不可害。何以故？色有十種。是十種中，唯色一種可見、可持，可稱、可量，可牽、可縛。雖可見、縛，其性不住。以不住故，不可得見、不可捉持、不可稱量、不可牽縛。色相如是，云何可殺？若色是父，可殺、可害、獲罪報者，餘九應非；若九非者，則應無罪。
「大王！色有三種：過去、未來、現在。過去、現在則不可害。何以故？過去過去故，現在念念滅故。遮未來故，名之為殺。如是一色，或有可殺、或不可殺。有殺、不
{ "translations": [ "現代漢語譯本：'我自招災禍，造下如此深重的罪惡，我的父王無辜，卻被我橫加殺害。這二十件事，無論我是否反思，都必定會墮入阿鼻地獄。'", "佛陀告訴阿阇世王：'一切諸法的性質和表象都是無常的，沒有什麼是絕對不變的。你為何說必定會墮入阿鼻地獄呢？'", "阿阇世王對佛陀說：'世尊！如果一切法都沒有固定的性質，那麼我殺父的罪行也應該是不確定的。如果殺父的罪行是確定的，那麼一切諸法就不是不確定的了。'", "佛陀說：'大王！說得好，說得好。諸佛世尊都說一切法都沒有固定的性質，你又能知道殺父的罪行也是不確定的。因此應當知道：殺父的罪行沒有固定的性質。'", "『大王！正如你所說：』我的父王無辜，卻被我橫加殺害。『，那麼，什麼是父呢？只不過是在虛假的名稱和眾生的五蘊上妄生出父親的想法。在十二入（指眼、耳、鼻、舌、身、意六根及其所對的色、聲、香、味、觸、法六塵）和十八界（指六根、六塵和六識）中，哪一個是父呢？如果色蘊是父，那麼受、想、行、識四蘊就不是；如果受、想、行、識四蘊是父，那麼色蘊就不是。如果色蘊和非色蘊合在一起是父，那是不可能的。為什麼呢？因為色蘊和非色蘊的性質不能結合在一起。大王！凡夫眾生在色蘊上妄生出父親的想法，而這個色蘊也是不可殺害的。為什麼呢？色蘊有十種。在這十種中，只有色一種是可見、可持、可稱、可量、可牽、可縛的。雖然可見、可縛，但它的性質是無常的。因為無常，所以不可見、不可捉持、不可稱量、不可牽縛。色相是這樣的，怎麼可以殺害呢？如果色蘊是父，可以殺害、獲罪報，那麼其餘九種就不是；如果其餘九種不是，那麼就應該沒有罪。'", "『大王！色蘊有三種：過去、未來、現在。過去和現在的色蘊是不可殺害的。為什麼呢？因為過去已經過去，現在念念生滅。遮斷未來的色蘊，才叫做殺。像這樣一種色蘊，有時可以殺，有時不可以殺。有殺，不殺，" ], "english_translations": [ "English version: 'I brought disaster upon myself, creating such a grave evil. My father, the king, was innocent, yet I violently murdered him. These twenty matters, whether I reflect on them or not, will certainly cause me to fall into Avici Hell.'", "The Buddha told King Ajatasatru, 'The nature and appearance of all dharmas are impermanent and not fixed. How can you say that you will certainly fall into Avici Hell?'", "King Ajatasatru said to the Buddha, 'World Honored One! If all dharmas have no fixed nature, then my crime of killing my father should also be unfixed. If the killing is fixed, then all dharmas are not unfixed.'", "The Buddha said, 'Great King! Well said, well said. All Buddhas, World Honored Ones, say that all dharmas have no fixed nature, and you are able to know that killing is also unfixed. Therefore, you should know that killing has no fixed nature.'", "'Great King! As you said, "My father, the king, was innocent, yet I violently murdered him," then, what is a father? It is merely a false name and the thought of a father arising from the five skandhas of a sentient being. Among the twelve entrances (referring to the six sense organs of eyes, ears, nose, tongue, body, and mind, and their corresponding six sense objects of form, sound, smell, taste, touch, and dharma) and the eighteen realms (referring to the six sense organs, six sense objects, and six consciousnesses), which one is the father? If the form skandha is the father, then the other four skandhas of feeling, perception, mental formations, and consciousness are not; if the four skandhas are the father, then the form skandha is not. If the form and non-form skandhas combined are the father, that is impossible. Why? Because the nature of form and non-form cannot combine. Great King! Ordinary sentient beings falsely conceive the idea of a father from the form skandha, and this form skandha is also unkillable. Why? The form skandha has ten types. Among these ten types, only form is visible, graspable, measurable, weighable, pullable, and bindable. Although visible and bindable, its nature is impermanent. Because it is impermanent, it cannot be seen, grasped, measured, pulled, or bound. The nature of form is like this, how can it be killed? If the form skandha is the father, and can be killed, harmed, and receive karmic retribution, then the other nine should not be; if the other nine are not, then there should be no crime.'", "'Great King! Form has three types: past, future, and present. The past and present forms cannot be killed. Why? Because the past has passed, and the present is constantly arising and ceasing. Blocking the future form is called killing. Like this one form, sometimes it can be killed, sometimes it cannot be killed. There is killing, not killing," ] }
殺，色則不定。若色不定，殺亦不定；殺不定故，報亦不定。云何說言定入地獄？
「大王！一切眾生所作罪業凡有二種：一者、輕，二者、重。若心、口作，則名為輕；身、口、心作，則名為重。大王！心念、口說、身不作者，所得報輕。
「大王！昔日口不敕殺，但言刖足。大王！若敕侍臣立斬王首，坐時乃斬猶不得罪，況王不敕，云何得罪？王若得罪，諸佛世尊亦應得罪。何以故？汝父先王頻婆娑羅曾於諸佛種諸善根，是故今日得居王位。諸佛若不受其供養，則不為王；若不為王，汝則不得為國生害。若汝殺父當有罪者，我等諸佛亦應有罪。若諸佛世尊無得罪者，汝獨云何而得罪耶？
「大王！頻婆娑羅往有噁心，于毗富羅山遊行獵鹿，周遍壙野悉無所得，唯見一仙五通具足。見已，即生瞋恚噁心：『我今遊獵所以不得，正坐此人。』驅逐令去，即敕左右而令殺之。其人臨終生瞋噁心，退失神通而作誓言：『我實無辜，汝以心、口橫加戮害。我于來世亦當如是，還以心、口而害於汝。』時王聞已，即生悔心，供養死屍。是王如是尚得輕受，不墮地獄。況王不爾而當地獄受果報耶？先王自作還自受之，云何令王而得殺罪？
「如王所言：『父王無辜』者，大王云何言無？夫有罪者則有罪
【現代漢語翻譯】 現代漢語譯本：殺生，其性質並非絕對。如果殺生的性質不絕對，那麼殺生的行為也就不絕對；殺生的行為不絕對，那麼其果報也就不絕對。怎麼能說一定會墮入地獄呢？ 大王！一切眾生所造的罪業，大致分為兩種：一是輕微的，二是嚴重的。如果只是心裡想，口裡說，那麼就屬於輕微的；如果身、口、意都參與，那麼就屬於嚴重的。大王！只是心裡想，口裡說，而沒有實際行動的，所得到的果報是輕微的。 大王！過去有一次，我只是口頭吩咐要砍斷腳，並沒有說要殺人。大王！如果我命令侍臣立刻斬下國王的頭，即使在坐下的時候才斬，我都沒有罪，更何況我沒有下令，怎麼會有罪呢？如果國王有罪，那麼諸佛世尊也應該有罪。為什麼呢？你的父王頻婆娑羅（Bimbisara）曾經在諸佛那裡種下善根，所以今天才能登上王位。如果諸佛不接受他的供養，他就不能成為國王；如果他不能成為國王，你就不能爲了國家而殺害他。如果你殺父有罪，那麼我們諸佛也應該有罪。如果諸佛世尊沒有罪，你又怎麼會有罪呢？ 大王！頻婆娑羅過去心懷惡念，在毗富羅山（Vipula）打獵，跑遍了曠野都沒有收穫，只看到一位具有五神通的仙人。看到后，就生起嗔恨的惡念：『我今天打獵之所以沒有收穫，正是因為這個人。』於是驅趕他離開，並命令左右殺了他。那個人臨終時生起嗔恨的惡念，失去了神通，發誓說：『我實在無辜，你用身口意橫加殺害。我來世也會這樣，用身口意來傷害你。』當時國王聽了，就生起悔恨之心，供養他的屍體。這個國王尚且得到輕微的果報，沒有墮入地獄。更何況你沒有這樣做，怎麼會墮入地獄受果報呢？先王自己造的業，自己承受，怎麼能讓國王承擔殺父的罪過呢？ 至於國王所說：『父王是無辜的』，大王怎麼能說無辜呢？有罪的人就是有罪的。
【English Translation】 English version: Killing, its nature is not absolute. If the nature of killing is not absolute, then the act of killing is also not absolute; if the act of killing is not absolute, then its retribution is also not absolute. How can it be said that one will definitely fall into hell? Great King! The karmic deeds done by all sentient beings are broadly of two kinds: one is light, and the other is heavy. If it is done only with the mind and spoken with the mouth, then it is considered light; if it is done with body, mouth, and mind, then it is considered heavy. Great King! If one only thinks in the mind and speaks with the mouth, but does not act, the retribution received is light. Great King! In the past, I only verbally ordered to cut off feet, not to kill. Great King! If I ordered my attendants to immediately behead the king, even if they did it while sitting, I would not be guilty, let alone if I did not give the order, how could I be guilty? If the king is guilty, then all the Buddhas and World Honored Ones should also be guilty. Why? Your father, King Bimbisara (Bimbisara), had planted good roots with the Buddhas, which is why he is able to sit on the throne today. If the Buddhas did not accept his offerings, he would not have become king; if he had not become king, you would not be able to harm him for the sake of the country. If you are guilty of killing your father, then we Buddhas should also be guilty. If the Buddhas and World Honored Ones are not guilty, how can you alone be guilty? Great King! In the past, Bimbisara had evil thoughts. He went hunting on Mount Vipula (Vipula), and after searching the wilderness, he found nothing. He only saw a sage with five supernatural powers. Upon seeing him, he developed angry and evil thoughts: 'The reason I have not had any success in hunting today is because of this person.' So he drove him away and ordered his attendants to kill him. As the sage was dying, he developed angry and evil thoughts, lost his supernatural powers, and vowed: 'I am truly innocent, and you have unjustly killed me with your body, mouth, and mind. In the future, I will do the same, harming you with my body, mouth, and mind.' When the king heard this, he felt remorse and made offerings to the corpse. This king still received a light retribution and did not fall into hell. How much more so, since you have not done this, how can you fall into hell and receive retribution? The former king created his own karma and received his own retribution, how can the king bear the guilt of killing his father? As for what the king said: 'My father was innocent,' how can the Great King say he was innocent? Those who are guilty are guilty.
報，無惡業者則無罪報。汝父先王若無辜，罪云何有報？頻婆娑羅于現世中亦得善果及以惡果，是故，先王亦復不定；以不定故，殺亦不定；殺不定故，云何而言定入地獄？
「大王！眾生狂惑凡有四種：一者、貪狂，二者、藥狂，三者、咒狂，四者、本業緣狂。大王！我弟子中有是四狂，雖多作惡，我終不記是人犯戒。是人所作不至三惡，若還得心亦不言犯。王本貪國，逆害父王。貪狂心作，云何得罪？
「大王！如人酒醉，逆害其母。既醒寤已，心生悔恨。當知是業亦不得報。王今貪醉，非本心作。若非本心，云何得罪？
「大王！譬如幻師，四衢道頭幻作種種男、女、象、馬、瓔珞、衣服。愚癡之人謂為真實，有智之人知非真有。殺亦如是，凡夫謂實，諸佛世尊知其非真。
「大王！譬如山間響聲，愚癡之人謂之實聲，有智之人知其非真。殺亦如是，凡夫謂實，諸佛世尊知其非真。
「大王！如人有怨，詐來親附。愚癡之人謂為實親，智者了達乃知虛詐。殺亦如是，凡夫謂實，諸佛世尊知其非真。
「大王！如人執鏡自見面像，愚癡之人謂為真面，智者了達知其非真。殺亦如是，凡夫謂實，諸佛世尊知其非真。
「大王！如熱時炎，愚癡之人謂之是水，智者了達知
【現代漢語翻譯】 現代漢語譯本：稟告大王，沒有造作惡業的人就不會有罪報。如果您的父王先王是無辜的，那麼罪報又從何而來呢？頻婆娑羅（Bimbisara，古印度摩揭陀國王）在現世中既有善報也有惡報，因此，先王的情況也是不確定的；因為不確定，所以他所受的殺害也是不確定的；既然殺害是不確定的，又怎麼能說他一定墮入地獄呢？ 大王！眾生迷惑顛倒，大致有四種情況：第一種是貪慾導致的迷惑，第二種是藥物導致的迷惑，第三種是咒語導致的迷惑，第四種是由於前世業力導致的迷惑。大王！我的弟子中如果出現這四種迷惑的情況，即使他們做了很多惡事，我也不會認為他們犯了戒律。他們所做的事情不會導致墮入三惡道，如果他們恢復了清醒，也不會被認為是犯戒。大王您當初貪圖王位，違背倫常殺害了您的父王。這是在貪慾迷惑的狀態下做出的，怎麼能說您有罪呢？ 大王！比如一個人喝醉了酒，違背倫常殺害了自己的母親。當他清醒之後，內心會感到悔恨。應當知道這種行為也不會有罪報。大王您現在是處於貪慾的醉態之中，並非本心所為。如果不是本心所為，又怎麼能說您有罪呢？ 大王！比如一個魔術師，在十字路口變幻出各種各樣的男人、女人、大象、馬匹、瓔珞、衣服。愚癡的人會認為這些都是真實的，而有智慧的人則知道它們並非真實存在。殺害也是如此，凡夫俗子認為它是真實的，而諸佛世尊則知道它並非真實。 大王！比如山間的回聲，愚癡的人會認為它是真實的聲音，而有智慧的人則知道它並非真實。殺害也是如此，凡夫俗子認為它是真實的，而諸佛世尊則知道它並非真實。 大王！比如一個人有仇恨，卻假裝親近。愚癡的人會認為他是真的親近，而有智慧的人則會明白那是虛假的。殺害也是如此，凡夫俗子認為它是真實的，而諸佛世尊則知道它並非真實。 大王！比如一個人拿著鏡子照自己的面容，愚癡的人會認為鏡中的面容是真實的，而有智慧的人則會明白它並非真實。殺害也是如此，凡夫俗子認為它是真實的，而諸佛世尊則知道它並非真實。 大王！比如炎熱天氣中的熱氣，愚癡的人會認為那是水，而有智慧的人則會明白
【English Translation】 English version: Your Majesty, those who have not committed evil deeds will not receive retribution for sins. If your father, the former king, was innocent, how could there be retribution for sins? Bimbisara (King of Magadha in ancient India) received both good and bad consequences in his present life. Therefore, the situation of the former king is also uncertain. Because it is uncertain, the killing he suffered is also uncertain. Since the killing is uncertain, how can it be said that he is definitely in hell? Your Majesty! There are generally four kinds of delusions that beings experience: first, delusion caused by greed; second, delusion caused by drugs; third, delusion caused by spells; and fourth, delusion caused by karmic connections from past lives. Your Majesty! If these four kinds of delusions occur among my disciples, even if they commit many evil deeds, I will not consider them to have broken the precepts. What they have done will not lead to the three evil realms. If they regain their clarity, they will not be considered to have broken the precepts. Your Majesty, you initially coveted the kingdom and killed your father against all moral principles. This was done under the delusion of greed. How can you be considered guilty? Your Majesty! For example, a person who is drunk kills his mother against all moral principles. When he wakes up, he will feel remorse. It should be known that this action will not have retribution. Your Majesty, you are now in a state of intoxication with greed, and it was not your original intention. If it was not your original intention, how can you be considered guilty? Your Majesty! For example, a magician conjures various men, women, elephants, horses, necklaces, and clothes at a crossroads. Foolish people will think these are real, while wise people know they are not real. Killing is also like this. Ordinary people think it is real, while all Buddhas and World Honored Ones know it is not real. Your Majesty! For example, the echo in the mountains. Foolish people will think it is a real sound, while wise people know it is not real. Killing is also like this. Ordinary people think it is real, while all Buddhas and World Honored Ones know it is not real. Your Majesty! For example, a person who has hatred pretends to be close. Foolish people will think he is truly close, while wise people will understand that it is false. Killing is also like this. Ordinary people think it is real, while all Buddhas and World Honored Ones know it is not real. Your Majesty! For example, a person looks at his face in a mirror. Foolish people will think the face in the mirror is real, while wise people will understand that it is not real. Killing is also like this. Ordinary people think it is real, while all Buddhas and World Honored Ones know it is not real. Your Majesty! For example, the heat haze in hot weather. Foolish people will think it is water, while wise people will understand
其非水。殺亦如是，凡夫謂實，諸佛世尊知其非真。
「大王！如乾闥婆城，愚癡之人謂為真實，智者了達知其非真。殺亦如是，凡夫謂實，諸佛世尊知其非真。
「大王！如人夢中受五欲樂，愚癡之人謂之為實，智者了達知其非真。殺亦如是，凡夫謂實，諸佛世尊知其非真。
「大王！殺法、殺業、殺者、殺果及以解脫，我皆了之，則無有罪。王雖知殺，云何有罪？
「大王！譬如有人主知典酒，如其不飲則亦不醉；雖復知火，亦不燒燃。王亦如是，雖復知殺，云何有罪？
「大王！有諸眾生於日出時作種種罪，于月出時復行劫盜，日、月不出則不作罪。雖因日、月令其作罪，然此日、月實不得罪。殺亦如是，雖復因王，王實無罪。
「大王！如王宮中常敕屠羊，心初無懼，云何于父獨生懼心？雖復人畜尊卑差別，寶命重死，二俱無異。何故於羊心輕無懼，于父先王生重憂苦？大王！世間之人是愛僮僕，不得自在，為愛所使而行殺害。設有果報，乃是愛罪。王不自在，當有何咎？
「大王！譬如涅槃，非有、非無，而亦是有。殺亦如是，雖非有、無，而亦是有。慚愧之人則為非有，無慚愧者則為非無。受果報者名之為有，空見之人則為非有。有見之人則為非無，有有見
【現代漢語翻譯】 現代漢語譯本：它不是水。殺戮也是如此，凡夫俗子認為它是真實的，而諸佛世尊知道它不是真實的。 大王！就像乾闥婆城（海市蜃樓），愚癡的人認為它是真實的，有智慧的人明白它不是真實的。殺戮也是如此，凡夫俗子認為它是真實的，而諸佛世尊知道它不是真實的。 大王！就像人在夢中享受五欲之樂，愚癡的人認為它是真實的，有智慧的人明白它不是真實的。殺戮也是如此，凡夫俗子認為它是真實的，而諸佛世尊知道它不是真實的。 大王！關於殺戮的方法、殺戮的行為、殺戮者、殺戮的果報以及解脫，我全都明白，所以沒有罪過。大王您雖然知道殺戮，怎麼會有罪呢？ 大王！譬如有人主管酒，如果他不喝酒，就不會醉；雖然知道火，也不會被燒傷。大王您也是如此，雖然知道殺戮，怎麼會有罪呢？ 大王！有些眾生在太陽出來時做各種罪惡，在月亮出來時又去搶劫偷盜，如果太陽和月亮不出來，他們就不會作惡。雖然是因為太陽和月亮讓他們作惡，但太陽和月亮實際上沒有罪過。殺戮也是如此，雖然是因為大王您，但大王您實際上沒有罪過。 大王！就像在王宮中經常命令屠宰羊，心中最初沒有恐懼，為什麼唯獨對父親會產生恐懼呢？雖然人和牲畜有尊卑差別，生命珍貴和死亡沉重，兩者並沒有不同。為什麼對羊心中輕視沒有恐懼，而對父親先王卻產生深深的憂愁痛苦呢？大王！世間的人是愛的奴僕，不能自主，被愛所驅使而進行殺害。如果有果報，那是愛的罪過。大王您不自主，又有什麼過錯呢？ 大王！譬如涅槃（佛教的最高境界），非有非無，但也可以說是有的。殺戮也是如此，雖然非有非無，但也可以說是有的。有慚愧心的人認為它是非有的，沒有慚愧心的人認為它不是非有的。承受果報的人稱之為有，執著于空見的人認為它不是有的。執著于有見的人認為它不是非無，執著于有有見的人認為它不是非有。
【English Translation】 English version: It is not water. Killing is also like this; ordinary people consider it real, while all Buddhas and World Honored Ones know it is not true. Great King! Like a Gandharva city (mirage), foolish people consider it real, while wise people understand it is not true. Killing is also like this; ordinary people consider it real, while all Buddhas and World Honored Ones know it is not true. Great King! Like a person enjoying the five desires in a dream, foolish people consider it real, while wise people understand it is not true. Killing is also like this; ordinary people consider it real, while all Buddhas and World Honored Ones know it is not true. Great King! Regarding the method of killing, the act of killing, the killer, the result of killing, and liberation, I understand them all, therefore there is no sin. Although you, Great King, know about killing, how can there be sin? Great King! For example, if someone is in charge of wine, if he does not drink, he will not get drunk; although he knows fire, he will not be burned. You are also like this, Great King; although you know about killing, how can there be sin? Great King! Some beings commit various sins when the sun rises, and they rob and steal when the moon rises; if the sun and moon do not rise, they will not commit sins. Although it is because of the sun and moon that they commit sins, the sun and moon actually have no sin. Killing is also like this; although it is because of you, Great King, you actually have no sin. Great King! Just like in the royal palace, there are constant orders to slaughter sheep, and there is no fear in the heart initially, why is there fear only towards your father? Although there is a difference in status between humans and animals, the value of life and the weight of death are no different. Why is there a light heart without fear towards sheep, but deep sorrow and pain towards your father, the former king? Great King! People in the world are slaves to love, unable to be free, and are driven by love to commit killing. If there is karmic retribution, it is the sin of love. You, Great King, are not free, so what fault is there? Great King! For example, Nirvana (the highest state in Buddhism) is neither existent nor non-existent, yet it can also be said to be existent. Killing is also like this; although it is neither existent nor non-existent, it can also be said to be existent. Those with shame consider it non-existent, while those without shame consider it not non-existent. Those who receive karmic retribution are called existent, while those who cling to emptiness consider it non-existent. Those who cling to existence consider it not non-existent, and those who cling to existence of existence consider it not non-existent.
者亦名為有。何以故？有有見者得果報故，無有見者則無果報。常見之人則為非無，無常見者則為非有，常常見者不得為無。何以故？常常見者有惡業果故，是故常常見者不得為無。以是義故，雖非有、無，而亦是有。
「大王！夫眾生者，名出入息。斷出入息，故名為殺，諸佛隨俗亦說為殺。
「大王！色是無常，色之因緣亦是無常。從無常因生，色云何常？乃至識是無常，識之因緣亦是無常。從無常因生，識云何常？以無常故苦，以苦故空，以空故無我。若是無常、苦、空、無我，為何所殺？殺無常者得常涅槃，殺苦得樂，殺空得實，殺于無我而得真我。大王！若殺無常苦、空、無我者，則與我同。我亦殺于無常苦、空、無我，不入地獄。汝云何入？」
爾時，阿阇世王如佛所說觀色乃至觀識。
作是觀已，即白佛言：「世尊！我今始知色是無常乃至識是無常。我本若能如是知者，則不作罪。
「世尊！我昔曾聞諸佛世尊常為眾生而作父母，雖聞是語猶未審定，今則定知。
「世尊！我亦曾聞須彌山王四寶所成——所謂金、銀、琉璃、頗梨——若有眾鳥，隨所集處則同其色。雖聞是言亦不審定。我今來至佛須彌山則與同色，與同色者則知諸法無常苦、空、無我。
「
【現代漢語翻譯】 現代漢語譯本：'這也被稱為「有」。為什麼呢？因為持有「有」的見解的人會得到果報，而持有「無」的見解的人則不會有果報。持有「常見」見解的人不能說是「無」，而持有「無常見」見解的人不能說是「有」。持有「常見」見解的人不能說是「無」。為什麼呢？因為持有「常見」見解的人會有惡業的果報，所以持有「常見」見解的人不能說是「無」。因此，雖然它不是「有」也不是「無」，但它也是「有」。' 現代漢語譯本：'大王！眾生，指的是出入的呼吸。斷絕出入的呼吸，就叫做殺生，諸佛隨順世俗的說法也說是殺生。' 現代漢語譯本：'大王！色（rupa，物質現象）是無常的，色的因緣也是無常的。從無常的因緣產生，色怎麼會是常呢？乃至識（vijnana，意識）是無常的，識的因緣也是無常的。從無常的因緣產生，識怎麼會是常呢？因為無常所以是苦，因為苦所以是空，因為空所以是無我。如果是無常、苦、空、無我，那殺的是什麼呢？殺無常可以得到常的涅槃，殺苦可以得到樂，殺空可以得到實，殺無我而得到真我。大王！如果殺的是無常、苦、空、無我，那就和我一樣了。我也殺了無常、苦、空、無我，所以不會墮入地獄。你為什麼會墮入呢？' 現代漢語譯本：'那時，阿阇世王（Ajatasatru）按照佛所說的觀察色，乃至觀察識。' 現代漢語譯本：'這樣觀察之後，就對佛說：「世尊！我現在才知道色是無常，乃至識是無常。我如果早能這樣知道，就不會造罪了。」' 現代漢語譯本：'「世尊！我以前曾聽說諸佛世尊常常作為眾生的父母，雖然聽過這話，但還不能確定，現在才真正知道了。」' 現代漢語譯本：'「世尊！我也曾聽說須彌山王（Sumeru）是由四寶所成——所謂金、銀、琉璃、頗梨——如果有眾鳥，無論聚集在哪裡，都會呈現出同樣的顏色。雖然聽過這話，也不能確定。我現在來到佛的須彌山，也呈現出同樣的顏色，呈現出同樣的顏色，就知道諸法是無常、苦、空、無我了。」'
【English Translation】 English version: 'This is also called 『existence』. Why? Because those who hold the view of 『existence』 receive karmic retribution, while those who hold the view of 『non-existence』 do not receive karmic retribution. Those who hold the view of 『permanence』 cannot be said to be 『non-existent』, while those who hold the view of 『non-permanence』 cannot be said to be 『existent』. Those who hold the view of 『permanence』 cannot be said to be 『non-existent』. Why? Because those who hold the view of 『permanence』 have the karmic consequences of evil deeds, therefore those who hold the view of 『permanence』 cannot be said to be 『non-existent』. Therefore, although it is neither 『existent』 nor 『non-existent』, it is also 『existent.』' English version: 'Great King! Living beings are referred to as the in-breath and out-breath. Cutting off the in-breath and out-breath is called killing, and the Buddhas, following worldly conventions, also call it killing.' English version: 'Great King! Form (rupa, material phenomena) is impermanent, and the conditions for form are also impermanent. Arising from impermanent conditions, how can form be permanent? Likewise, consciousness (vijnana, awareness) is impermanent, and the conditions for consciousness are also impermanent. Arising from impermanent conditions, how can consciousness be permanent? Because of impermanence, there is suffering; because of suffering, there is emptiness; because of emptiness, there is no self. If it is impermanent, suffering, empty, and without self, then what is being killed? Killing impermanence leads to permanent Nirvana, killing suffering leads to happiness, killing emptiness leads to reality, and killing no-self leads to true self. Great King! If what is killed is impermanence, suffering, emptiness, and no-self, then it is the same as me. I also killed impermanence, suffering, emptiness, and no-self, and therefore I do not fall into hell. Why would you fall into it?' English version: 'At that time, King Ajatasatru, as the Buddha had instructed, contemplated form and even consciousness.' English version: 'Having contemplated in this way, he then said to the Buddha, 『World Honored One! Now I understand that form is impermanent, and even consciousness is impermanent. If I had known this earlier, I would not have committed any sins.』' English version: '『World Honored One! I have heard before that the Buddhas, the World Honored Ones, often act as parents to living beings. Although I heard this, I was not certain, but now I truly know it.』 English version: '『World Honored One! I have also heard that Mount Sumeru (Sumeru), the king of mountains, is made of four treasures—namely gold, silver, lapis lazuli, and crystal—and that if there are birds, wherever they gather, they will take on the same color. Although I heard this, I was not certain. Now that I have come to the Buddha』s Mount Sumeru, I also take on the same color. Taking on the same color, I know that all dharmas are impermanent, suffering, empty, and without self.』'
世尊！我見世間從𦭽蘭子生𦭽蘭樹，不見𦭽蘭生栴檀樹。我今始見從𦭽蘭子生栴檀樹——𦭽蘭子者，我身是也；栴檀樹者，即是我心無根信也。無根者，我初不知恭敬如來，不信法、僧，是名無根。
「世尊！我若不遇如來、世尊，當於無量阿僧祇劫在大地獄受無量苦。我今見佛，以是見佛所得功德，破壞眾生所有一切煩惱噁心。」
佛言：「大王！善哉，善哉。我今知汝必能破壞眾生噁心。」
「世尊！若我審能破壞眾生諸噁心者，使我常在阿鼻地獄，無量劫中為諸眾生受大苦惱不以為苦。」
爾時，摩伽陀國無量人民悉發阿耨多羅三藐三菩提心。以如是等無量人民發大心故，阿阇世王所有重罪即得微薄。王、及夫人、後宮婇女悉皆同發阿耨多羅三藐三菩提心。
爾時，阿阇世王語耆婆言：「耆婆！我今未死已得天身、舍于短命而得長命、舍無常身而得常身，令諸眾生髮阿耨多羅三藐三菩提心即是天身、長命、常身，即是一切諸佛弟子。」
說是語已，即以種種寶幢、幡蓋、香花、瓔珞、微妙伎樂而供養佛。復以偈頌而讚歎言：
「實語甚微妙， 善巧于句義， 甚深秘密藏， 為眾故顯示。 所有廣博言， 為眾故略說， 具足如是語， 善能療眾生。
【現代漢語翻譯】 現代漢語譯本： 『世尊！我看到世間從𦭽蘭子（一種樹的種子）長出𦭽蘭樹，沒見過𦭽蘭長出栴檀樹。我現在才看到從𦭽蘭子長出栴檀樹——𦭽蘭子，指的就是我的身體；栴檀樹，指的就是我心中無根的信心。所謂無根，是指我最初不知道恭敬如來，不相信佛法、僧團，這叫做無根。』 『世尊！如果我沒有遇到如來、世尊，我應當在無量阿僧祇劫（極長的時間單位）里，在大地獄中遭受無量的痛苦。我現在見到佛，憑藉這見到佛所得到的功德，能夠摧毀眾生所有的一切煩惱噁心。』 佛說：『大王！說得好，說得好。我現在知道你必定能夠摧毀眾生的噁心。』 『世尊！如果我真的能夠摧毀眾生的一切噁心，那麼就讓我永遠待在阿鼻地獄（最痛苦的地獄），在無量劫中為眾生承受巨大的苦惱，我也不覺得苦。』 當時，摩伽陀國無數的人民都發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。因為有如此眾多的人民發起了大心，阿阇世王（國王名）所犯的深重罪業也變得輕微了。國王、夫人、後宮的嬪妃宮女們都一同發起了阿耨多羅三藐三菩提心。 當時，阿阇世王對耆婆（大臣名）說：『耆婆！我現在還沒死就已經得到了天人的身體，捨棄了短促的壽命而得到了長久的壽命，捨棄了無常的身體而得到了常住的身體，讓眾生髮起阿耨多羅三藐三菩提心，就是得到了天人的身體、長久的壽命、常住的身體，也就是一切諸佛的弟子。』 說完這些話，就用各種寶幢、幡蓋、香花、瓔珞、美妙的音樂來供養佛。又用偈頌來讚歎說： 『真實的話語非常微妙，善於運用言辭和意義，是甚深秘密的寶藏，爲了眾生而顯示出來。所有廣博的道理，爲了眾生而簡略地說，具備這樣的話語，善於醫治眾生。』
【English Translation】 English version: 'World-Honored One! I have seen in the world that from the 𦭽lan seed (a type of tree seed) grows the 𦭽lan tree, but I have not seen a 𦭽lan tree grow from a sandalwood seed. Now I see for the first time that from a 𦭽lan seed grows a sandalwood tree—the 𦭽lan seed refers to my body; the sandalwood tree refers to my rootless faith. By rootless, I mean that initially I did not know to respect the Tathagata, and did not believe in the Dharma and the Sangha; this is called rootless.' 'World-Honored One! If I had not encountered the Tathagata, the World-Honored One, I would have suffered immeasurable pain in the great hell for countless asamkhya kalpas (extremely long periods of time). Now that I have seen the Buddha, with the merit gained from seeing the Buddha, I can destroy all the afflictions and evil minds of sentient beings.' The Buddha said, 'Great King! Well said, well said. Now I know that you will surely be able to destroy the evil minds of sentient beings.' 'World-Honored One! If I can truly destroy all the evil minds of sentient beings, then may I always remain in Avici Hell (the most painful hell), enduring great suffering for countless kalpas for the sake of all beings, and I will not consider it suffering.' At that time, countless people of the Magadha kingdom all aroused the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment). Because so many people aroused this great mind, the heavy sins of King Ajatasatru (name of the king) became lighter. The king, his queen, and the concubines and palace women all together aroused the mind of Anuttara-samyak-sambodhi. At that time, King Ajatasatru said to Jivaka (name of a minister), 'Jivaka! Now, before I have died, I have already obtained a heavenly body, abandoned my short life and obtained a long life, abandoned my impermanent body and obtained a permanent body. Causing sentient beings to arouse the mind of Anuttara-samyak-sambodhi is to obtain a heavenly body, a long life, and a permanent body; it is to be a disciple of all the Buddhas.' Having spoken these words, he then offered to the Buddha various jeweled banners, canopies, fragrant flowers, necklaces, and exquisite music. He also praised the Buddha with verses, saying: 'The true words are extremely subtle, skillful in the use of language and meaning, a profound and secret treasure, revealed for the sake of sentient beings. All the vast teachings, for the sake of sentient beings, are spoken concisely. Possessing such words, one is able to heal sentient beings.'
若有諸眾生， 得聞是語者， 若信及不信， 定知是佛說。 諸佛常軟言， 為眾故說粗， 粗語及軟語， 皆歸第一義； 是故我今者， 歸依於世尊。 如來語一味， 猶如大海水， 是名第一諦， 故無無義語。 如來今所說， 種種無量法， 男、女、大、小聞， 同獲第一義。 無因亦無果， 無生及無滅， 是名大涅槃， 聞者破諸結。 如來為一切， 常作慈父母， 當知諸眾生， 皆是如來子。 世尊大慈悲， 為眾故苦行， 如人著鬼魅， 狂亂多所作。 我今得見佛， 所得三業善， 愿以此功德， 迴向無上道。 我今所供養， 佛、法及眾僧， 愿以此功德， 三寶常在世。 我今所當得， 種種諸功德， 愿以此破壞， 眾生四種魔。 我遇惡知識， 造作三世罪， 今于佛前悔， 愿后更莫造。 愿諸眾生等， 悉發菩提心， 繫心常思念， 十方一切佛。 復愿諸眾生， 永破諸煩惱， 了了見佛性， 猶如妙德等。」
爾時，世尊贊阿阇世王：「善哉，善哉。若有人能發菩提心，當知是人則為莊嚴諸佛大眾。大王！汝昔已於毗婆尸佛初發阿耨多羅三藐三
【現代漢語翻譯】 現代漢語譯本 如果任何眾生，能夠聽到這些話語， 無論是相信還是不相信，都應當知道這是佛陀所說。 諸佛通常使用柔和的語言，爲了眾生的緣故才說粗獷的話語， 粗獷的語言和柔和的語言，最終都歸於第一義諦（ परमार्थसत्य，paramārthasatya，最高真理）； 因此我現在，歸依於世尊（भगवान्，bhagavān，佛陀）。 如來的語言只有一個味道，就像大海的水一樣， 這被稱為第一諦（परमार्थसत्य，paramārthasatya，最高真理），所以沒有無意義的語言。 如來現在所說的，種種無量的法門， 男人、女人、大人、小孩聽聞，都能同樣獲得第一義諦（परमार्थसत्य，paramārthasatya，最高真理）。 沒有原因也沒有結果，沒有生也沒有滅， 這被稱為大涅槃（महापरिनिर्वाण，mahāparinirvāṇa，最終的解脫），聽聞的人能破除一切煩惱的束縛。 如來爲了所有眾生，常常像慈愛的父母一樣， 應當知道所有眾生，都是如來的孩子。 世尊具有大慈悲心，爲了眾生而苦行， 就像人被鬼魅附身一樣，瘋狂而做出許多事情。 我現在得見佛陀，所獲得的身體、語言、意念三方面的善行， 愿以此功德，迴向于無上菩提之道。 我現在所供養的，佛、法和僧眾， 愿以此功德，使三寶（त्रिरत्न，triratna，佛、法、僧）常住於世。 我現在所應當獲得的，種種功德， 愿以此功德破壞，眾生的四種魔障（चतुर्मार，caturmāra，煩惱魔、蘊魔、死魔、天魔）。 我遇到惡知識（कल्याणमित्र，kalyāṇamitra，善知識的反義），造作了過去、現在、未來三世的罪業， 現在在佛前懺悔，愿以後不再造作。 愿所有眾生，都發起菩提心（बोधिचित्त，bodhicitta，覺悟之心）， 將心繫念，常常思念，十方一切諸佛。 又愿所有眾生，永遠破除一切煩惱， 清清楚楚地見到佛性（बुद्धता，buddhatā，佛的本性），就像妙德（मञ्जुश्री，Mañjuśrī，文殊菩薩）等一樣。
那時，世尊讚歎阿阇世王（अजातशत्रु，Ajātaśatru）說：『善哉，善哉。如果有人能夠發起菩提心，應當知道這個人就莊嚴了諸佛大眾。大王！你過去已經在毗婆尸佛（विपश्यी，Vipaśyī）那裡初次發起了阿耨多羅三藐三菩提心（अनुत्तरसम्यक्सम्बोधि，anuttarā-samyak-saṃbodhi，無上正等正覺）。』
【English Translation】 English version If there are any sentient beings, who hear these words, Whether they believe or do not believe, they should know that these are spoken by the Buddha. The Buddhas usually use gentle language, but for the sake of beings, they speak rough words, Rough words and gentle words, all ultimately lead to the first noble truth (paramārthasatya); Therefore, I now take refuge in the World Honored One (bhagavān, the Buddha). The Tathagata's (如來) words have one flavor, like the water of the great ocean, This is called the first noble truth (paramārthasatya), so there are no meaningless words. The various immeasurable teachings that the Tathagata now speaks, Men, women, adults, and children who hear them, all equally attain the first noble truth (paramārthasatya). There is no cause and no effect, no birth and no death, This is called the great Nirvana (mahāparinirvāṇa), and those who hear it break all bonds of affliction. The Tathagata, for the sake of all beings, is always like a loving parent, It should be known that all beings are the children of the Tathagata. The World Honored One has great compassion, and practices austerities for the sake of beings, Just like a person possessed by a ghost, acting wildly and doing many things. Now that I have seen the Buddha, the good deeds I have obtained in body, speech, and mind, I wish to dedicate this merit towards the unsurpassed path of enlightenment. What I now offer, to the Buddha, Dharma, and Sangha, I wish that with this merit, the Three Jewels (triratna) may always remain in the world. The various merits that I should now obtain, I wish to use this merit to destroy the four demons (caturmāra) of sentient beings. I have encountered evil teachers (kalyāṇamitra, the opposite of a good teacher), and have committed sins in the past, present, and future, Now I repent before the Buddha, and wish not to commit them again. May all sentient beings, all generate the Bodhi mind (bodhicitta), Keep their minds focused, and always contemplate, all the Buddhas of the ten directions. And may all sentient beings, forever break all afflictions, Clearly see the Buddha-nature (buddhatā), just like Mañjuśrī (妙德) and others.
At that time, the World Honored One praised King Ajātaśatru (阿阇世王), saying: 'Excellent, excellent. If someone can generate the Bodhi mind, it should be known that this person adorns the assembly of all Buddhas. Great King! In the past, you had already initially generated the unsurpassed, complete, and perfect enlightenment mind (anuttarā-samyak-saṃbodhi) with the Buddha Vipaśyī (毗婆尸佛).'
菩提心，從是已來至我出世，于其中間未曾墮于地獄受苦。大王當知：菩提之心乃有如是無量果報。大王！從今已往常當勤修菩提之心。何以故？從是因緣當得消滅無量惡故。」
爾時，阿阇世王及摩伽陀舉國人民從座而起，繞佛三匝，辭退還宮。
天行品者如《雜花》說。
大般涅槃經嬰兒行品第二十一
「善男子！云何名嬰兒行？善男子！不能起、住、來、去、語言，是名嬰兒。如來亦爾，不能起者，如來終不起諸法相；不能住者，如來不著一切諸法；不能來者，如來身行無有動搖；不能去者，如來已到大般涅槃；不能語者，如來雖為一切眾生演說諸法，實無所說。何以故？有所說者，名有為法；如來世尊非是有為，是故無說。又，無語者，猶如嬰兒言語未了，雖復有語，實亦無語。如來亦爾，語未了者即是諸佛秘密之言。雖有所說，眾生不解，故名無語。
「又，嬰兒者，名、物不一，未知正語。雖名、物不一，未知正語，非不因此而得識物。如來亦爾，一切眾生方類各異，所言不同，如來方便隨而說之，亦令一切因而得解。
「又，嬰兒者，能說大字。如來亦爾，說于大字，所謂婆啝。啝者，有為；婆者，無為。是名嬰兒。啝者，名為無常；婆者，名為有常。如來說常
【現代漢語翻譯】 現代漢語譯本 『菩提心（bódhìxīn，覺悟之心），從那時起直到我出世，在這期間我從未墮入地獄受苦。大王應當知道：菩提之心有如此無量的果報。大王！從今以後應當常常勤修菩提之心。為什麼呢？因為這個因緣能夠消滅無量的罪惡。』 當時，阿阇世王（Āshéshìwáng）和摩伽陀（Mójiātuó）全國人民從座位上站起來，繞佛三圈，告辭退回宮殿。 《天行品》的內容如同《雜花經》所說。 《大般涅槃經》嬰兒行品第二十一 『善男子！什麼叫做嬰兒行？善男子！不能起、住、來、去、說話，這叫做嬰兒。如來也是這樣，不能起，如來最終不起諸法之相；不能住，如來不執著一切諸法；不能來，如來的身行沒有動搖；不能去，如來已經到達大般涅槃（dàbōnièpán，偉大的寂滅）；不能說，如來雖然為一切眾生演說諸法，實際上沒有說什麼。為什麼呢？有所說，就叫做有為法（yǒuwéifǎ，因緣和合而生的法）；如來世尊不是有為法，所以無所說。而且，無語，就像嬰兒說話不清楚，雖然說了，實際上也等於沒說。如來也是這樣，說不清楚的話就是諸佛秘密的語言。雖然有所說，眾生不理解，所以叫做無語。 『而且，嬰兒，名稱和實物不一致，不知道正確的語言。雖然名稱和實物不一致，不知道正確的語言，但並非不能因此而認識事物。如來也是這樣，一切眾生的類別各不相同，所說的話也不同，如來方便地隨順他們而說，也讓一切眾生因此而理解。 『而且，嬰兒，能說大字。如來也是這樣，說大字，所謂婆（pó）啝（hé）。啝，是有為；婆，是無為。這叫做嬰兒。啝，叫做無常；婆，叫做有常。如來說常
【English Translation】 English version 'The Bodhi mind (bódhìxīn, mind of enlightenment), from that time until my birth, during this period I have never fallen into hell to suffer. Great King, you should know: the Bodhi mind has such immeasurable rewards. Great King! From now on, you should always diligently cultivate the Bodhi mind. Why? Because this cause can eliminate immeasurable evils.' At that time, King Ajatasatru (Āshéshìwáng) and the people of the entire country of Magadha (Mójiātuó) rose from their seats, circled the Buddha three times, and took their leave to return to the palace. The content of the 'Celestial Conduct Chapter' is as described in the 'Miscellaneous Flowers Sutra'. The Great Nirvana Sutra, Chapter 21 on the Conduct of Infants 'Good man! What is called the conduct of an infant? Good man! Not being able to rise, stay, come, go, or speak, this is called an infant. The Tathagata (Rúlái, Thus Come One) is also like this; not being able to rise, the Tathagata ultimately does not arise in the appearance of all dharmas; not being able to stay, the Tathagata does not cling to all dharmas; not being able to come, the Tathagata's bodily conduct has no movement; not being able to go, the Tathagata has already reached the Great Nirvana (dàbōnièpán, great extinction); not being able to speak, although the Tathagata expounds all dharmas for all sentient beings, in reality, there is nothing spoken. Why? What is spoken is called conditioned dharma (yǒuwéifǎ, dharma arising from causes and conditions); the Tathagata, the World Honored One, is not conditioned, therefore there is nothing spoken. Moreover, not speaking is like an infant whose speech is unclear; although there is speech, it is as if there is no speech. The Tathagata is also like this; unclear speech is the secret language of all Buddhas. Although there is something spoken, sentient beings do not understand, therefore it is called not speaking.' 'Moreover, an infant, the name and the object are not the same, not knowing correct language. Although the name and the object are not the same, not knowing correct language, it is not that one cannot recognize things because of this. The Tathagata is also like this; all sentient beings have different categories, and their speech is different. The Tathagata expediently speaks according to them, also enabling all sentient beings to understand because of this.' 'Moreover, an infant can speak big words. The Tathagata is also like this, speaking big words, namely 'po' (pó) and 'he' (hé). 'He' is conditioned; 'po' is unconditioned. This is called an infant. 'He' is called impermanent; 'po' is called permanent. The Tathagata speaks of permanence
，眾生聞已，為常法故斷于無常，是名嬰兒行。
「又，嬰兒者，不知苦、樂，晝、夜，父、母。菩薩摩訶薩亦復如是，為眾生故，不見苦、樂，無晝夜相，于諸眾生其心平等，故無父母、親疏等相。
「又，嬰兒者，不能造作大小諸事。菩薩摩訶薩亦復如是，菩薩不造生死作業，是名不作大事。大事者，即五逆也，菩薩摩訶薩終不造作五逆重罪。小事者，即二乘心，菩薩終不退菩提心而作聲聞、辟支佛乘。
「又，嬰兒行者，如彼嬰兒啼哭之時，父母即以楊樹黃葉而語之言：『莫啼，莫啼。我與汝金。』嬰兒見已，生真金想，便止不啼，然此楊葉實非金也。木牛，木馬、木男，木女，嬰兒見已，亦復生于男、女等想，即止不啼。實非男、女，以作如是男、女想故，名曰嬰兒。如來亦爾，若有眾生欲造眾惡，如來為說三十三天常、樂、我、凈，端正自恣，于妙宮殿受五欲樂，六根所對無非是樂。眾生聞有如是樂故，心生貪樂，止不為惡，勤作三十三天善業。實是生、死，無常、無樂、無我、無凈，為度眾生方便，說言常、樂、我、凈。
「又，嬰兒者，若有眾生厭生死時，如來則為說於二乘。然實無有二乘之實，以二乘故，知生死過，見涅槃樂。以是見故，則能自知有斷、不斷，有真、不真
【現代漢語翻譯】 現代漢語譯本：眾生聽聞之後，因為執著于常法，所以斷除了對無常的認知，這叫做嬰兒行。 又，所謂嬰兒，是不知道苦、樂，白天、黑夜，父親、母親的。菩薩摩訶薩也是這樣，爲了眾生的緣故，不執著于苦、樂，沒有白天黑夜的分別，對於一切眾生都平等對待，所以沒有父母、親疏等分別。 又，所謂嬰兒，是不能造作大小事情的。菩薩摩訶薩也是這樣，菩薩不造作生死的業，這叫做不作大事。所謂大事，就是五逆重罪，菩薩摩訶薩最終不會造作五逆重罪。所謂小事，就是二乘的心，菩薩最終不會退失菩提心而去做聲聞、辟支佛的修行。 又，所謂嬰兒行，就像嬰兒啼哭的時候，父母就用楊樹的黃葉來哄他說：『別哭，別哭。我給你金子。』嬰兒看到后，就以為是真的金子，便停止哭泣，然而這楊樹葉子實際上不是金子。木牛、木馬、木男、木女，嬰兒看到后，也以為是真的男人、女人，就停止哭泣。實際上不是男人、女人，因為產生了這樣的男人、女人的想法，所以叫做嬰兒。如來也是這樣，如果有眾生想要造作各種惡業，如來就為他們說三十三天是常、樂、我、凈的，端正自在，在美妙的宮殿里享受五欲之樂，六根所接觸的沒有不是快樂的。眾生聽到有這樣的快樂，心中就產生貪戀，停止作惡，勤奮地修習三十三天的善業。實際上是生、死，無常、無樂、無我、無凈，爲了度化眾生方便，才說成常、樂、我、凈。 又，所謂嬰兒，如果有眾生厭惡生死的時候，如來就為他們說二乘法。然而實際上沒有二乘的真實存在，因為二乘的緣故，知道生死的過患，看到涅槃的快樂。因為這樣的見解，就能自己知道有斷、不斷，有真、不真。
【English Translation】 English version: When sentient beings hear this, they cling to the concept of permanence, thus abandoning the understanding of impermanence. This is called the conduct of an infant. Furthermore, an infant is one who does not know suffering or joy, day or night, father or mother. A Bodhisattva Mahasattva is also like this; for the sake of sentient beings, they do not perceive suffering or joy, have no concept of day or night, and treat all sentient beings with equanimity. Therefore, they have no concept of parents, relatives, or strangers. Furthermore, an infant is incapable of performing great or small deeds. A Bodhisattva Mahasattva is also like this; a Bodhisattva does not create the karma of birth and death. This is called not performing great deeds. Great deeds refer to the five heinous offenses, which a Bodhisattva Mahasattva would never commit. Small deeds refer to the mind of the two vehicles (Shravakas and Pratyekabuddhas). A Bodhisattva would never regress from the Bodhi mind to practice the path of Shravakas or Pratyekabuddhas. Furthermore, the conduct of an infant is like when an infant cries, the parents use yellow leaves from a poplar tree and say, 'Don't cry, don't cry. I'll give you gold.' When the infant sees this, it thinks it is real gold and stops crying. However, these poplar leaves are not actually gold. Wooden cows, wooden horses, wooden boys, and wooden girls, when an infant sees them, it also thinks they are real boys and girls and stops crying. They are not actually boys or girls, but because the infant thinks of them as such, it is called an infant. The Tathagata is also like this. If there are sentient beings who want to commit evil deeds, the Tathagata tells them that the Trayastrimsha Heaven is permanent, blissful, has a self, and is pure, where they are free and at ease, enjoying the five desires in magnificent palaces, and everything the six senses encounter is pleasurable. When sentient beings hear of such pleasures, they develop a desire for them, stop doing evil, and diligently perform good deeds to be reborn in the Trayastrimsha Heaven. In reality, it is birth and death, impermanent, without bliss, without self, and without purity. For the sake of guiding sentient beings, it is expedient to speak of permanence, bliss, self, and purity. Furthermore, an infant is like when sentient beings are weary of birth and death, the Tathagata then speaks of the two vehicles. However, there is actually no reality to the two vehicles. Through the two vehicles, one understands the faults of birth and death and sees the bliss of Nirvana. Because of this understanding, one can know for oneself what is to be cut off and what is not, what is true and what is not.
，有修、不修，有得、不得。
「善男子！如彼嬰兒于非金中而生金想；如來亦爾，于不凈中而說為凈。如來已得第一義故，則無虛妄。
「如彼嬰兒于非牛馬作牛馬想，若有眾生於非道中作真道想，如來亦說非道為道。非道之中實無有道，以能生道微因緣故，說非道為道。
「如彼嬰兒于木男女生男女想；如來亦爾，知非眾生說眾生相，而實無有眾生相也。若佛如來說無眾生，一切眾生則墮邪見。是故如來說有眾生。于眾生中作眾生相者，則不能破眾生相也；若於眾生破眾生相者，是則能得大般涅槃；以得如是大涅槃故，止、不啼哭。是名嬰兒行。
「善男子！若有男女受持、讀誦、書寫、解說是五行者，當知是人必定當得如是五行。」
迦葉菩薩白佛言：「世尊！如我解佛所說義者，我亦定當得是五行。」
佛言：「善男子！不獨汝得如是五行，今此會中九十三萬人亦同于汝得是五行。」
大般涅槃經卷第十八 大正藏第 12 冊 No. 0375 大般涅槃經
大般涅槃經卷第十九
宋代沙門慧嚴等依泥洹經加之
光明遍照高貴德王菩薩品第二十二之一
爾時，世尊告光明遍照高貴德王菩薩摩訶薩言：「善男子！若有菩薩摩訶薩修
【現代漢語翻譯】 現代漢語譯本：有修行和不修行，有獲得和沒有獲得。 『善男子！』就像嬰兒把不是金子的東西看成是金子一樣；如來也是這樣，在不凈的東西中說它是清凈的。如來已經證得了第一義諦，所以沒有虛妄。 『就像嬰兒把不是牛馬的東西看成是牛馬一樣，如果眾生把不是正道的東西看成是真正的道，如來也會說非道為道。非道之中實際上沒有道，因為能產生道的微小因緣，所以說非道為道。 『就像嬰兒把木頭男女看成是男女一樣；如來也是這樣，知道沒有眾生卻說眾生的相，而實際上並沒有眾生的相。如果佛陀如來說沒有眾生，一切眾生就會墮入邪見。所以如來說有眾生。在眾生中執著于眾生相的人，就不能破除眾生相；如果在眾生中破除了眾生相，就能獲得大般涅槃；因為獲得了這樣的大涅槃，就會停止哭泣。這叫做嬰兒的修行。 『善男子！如果有男女受持、讀誦、書寫、解說這五種修行，應當知道這個人必定會得到這五種修行。』 迦葉菩薩（Kasyapa Bodhisattva）對佛說：『世尊！如果我理解佛所說的意義，我也一定會得到這五種修行。』 佛說：『善男子！不只是你得到這五種修行，現在這個法會中的九十三萬人也和你一樣得到這五種修行。』 《大般涅槃經》卷第十八 《大正藏》第12冊 No. 0375 《大般涅槃經》 《大般涅槃經》卷第十九 宋代沙門慧嚴等依據《泥洹經》增補 光明遍照高貴德王菩薩品第二十二之一 這時，世尊告訴光明遍照高貴德王菩薩摩訶薩（Guangming Bianzhao Gaoguide Wang Pusa Mohesa）：『善男子！如果有菩薩摩訶薩修行』
【English Translation】 English version: There is cultivation and non-cultivation, there is attainment and non-attainment. 'Good man! Just as an infant imagines gold in what is not gold; so too, the Tathagata speaks of purity in what is impure. The Tathagata has already attained the supreme truth, therefore there is no falsehood. 'Just as an infant imagines a cow or horse in what is not a cow or horse, if sentient beings imagine the true path in what is not the path, the Tathagata also speaks of the non-path as the path. In the non-path, there is actually no path, but because of the subtle causes and conditions that can give rise to the path, the non-path is spoken of as the path. 'Just as an infant imagines male and female in wooden figures; so too, the Tathagata, knowing there are no sentient beings, speaks of the appearance of sentient beings, while in reality there is no appearance of sentient beings. If the Buddha, the Tathagata, were to say there are no sentient beings, all sentient beings would fall into wrong views. Therefore, the Tathagata speaks of the existence of sentient beings. Those who cling to the appearance of sentient beings among sentient beings cannot break the appearance of sentient beings; if one breaks the appearance of sentient beings among sentient beings, then one can attain great Nirvana; because of attaining such great Nirvana, one ceases to weep. This is called the practice of an infant. 'Good man! If there are men and women who uphold, recite, write, and explain these five practices, know that these people will certainly attain these five practices.' Kasyapa Bodhisattva said to the Buddha, 'World Honored One! If I understand the meaning of what the Buddha has said, I will certainly attain these five practices as well.' The Buddha said, 'Good man! It is not only you who will attain these five practices, but also the 930,000 people in this assembly will attain these five practices just as you do.' The Mahaparinirvana Sutra, Scroll 18 Taisho Tripitaka Volume 12, No. 0375, The Mahaparinirvana Sutra The Mahaparinirvana Sutra, Scroll 19 Added by the Sramanas Huiyan and others of the Song Dynasty based on the Nirvan Sutra Chapter 22, Part 1: The Bodhisattva of Lightly Shining Noble Virtue King At that time, the World Honored One said to the Bodhisattva Mahasattva of Lightly Shining Noble Virtue King (Guangming Bianzhao Gaoguide Wang Pusa Mohesa), 'Good man! If there is a Bodhisattva Mahasattva who cultivates'
行如是《大涅槃經》，得十事功德，不與聲聞、辟支佛共，不可思議，聞者驚怪，非內、非外，非難、非易，非相、非非相，非是世法，無有相貌，世間所無。
「何等為十？一者有五。何等為五？一者、所不聞者而能得聞，二者、聞已能為利益，三者、能斷疑惑之心，四者、慧心正直無曲，五者、能知如來密藏，是為五事。
「何等不聞而能得聞？所謂甚深微密之藏：一切眾生悉有佛性，佛、法、眾僧無有差別，三寶性相常、樂、我、凈，一切諸佛無有畢竟入涅槃者，常住無變，如來涅槃非有、非無，非有為、非無為，非有漏、非無漏，非色、非不色，非名、非不名，非相、非不相，非有、非不有，非物、非不物，非因、非果，非待、非不待，非明、非闇，非出、非不出，非常、非不常，非斷、非不斷，非始、非終，非過去、非未來、非現在，非陰、非不陰，非入、非不入，非界、非不界，非十二因緣、非不十二因緣，如是等法甚深微密，昔所不聞而能得聞。
「復有不聞，所謂一切外道經書、四毗陀論、毗伽羅論、衛世師論、迦毗羅論、一切咒術、醫方、伎藝、日月薄蝕、星宿運變、圖書讖記如是等經，初未曾聞秘密之義，今於此經而得知之。
「復有十一部經——除毗佛略——亦無如
【現代漢語翻譯】 現代漢語譯本：如果像這樣修行《大涅槃經》，就能獲得十種功德，這些功德不是聲聞（Śrāvaka，指聽聞佛陀教誨而修行的人）、辟支佛（Pratyekabuddha，指獨自悟道的人）所能共有的，是不可思議的。聽到的人會感到驚奇怪異，它既不是內在的，也不是外在的；既不是困難的，也不是容易的；既不是有相的，也不是無相的；它不是世俗的法則，沒有固定的相貌，是世間所沒有的。 「哪十種功德呢？第一種有五項。哪五項呢？第一，是過去沒有聽聞過的法現在能夠聽聞；第二，聽聞后能夠帶來利益；第三，能夠斷除心中的疑惑；第四，智慧之心正直沒有彎曲；第五，能夠了解如來的秘密藏。這就是五項功德。 「什麼叫做過去沒有聽聞過的法現在能夠聽聞呢？就是指那些非常深奧微妙的法藏：一切眾生都具有佛性（Buddha-nature，指眾生皆有成佛的潛質），佛（Buddha，指覺悟者）、法（Dharma，指佛陀的教誨）、僧（Saṃgha，指佛教僧團）三寶沒有差別，三寶的體性是常、樂、我、凈（Nitya, Sukha, Atman, Subha，指佛性的四種德性），一切諸佛沒有最終進入涅槃（Nirvana，指解脫生死輪迴的境界）的，他們是常住不變的。如來的涅槃既不是有，也不是無；既不是有為法（Saṃskṛta，指因緣和合而生的法），也不是無為法（Asaṃskṛta，指非因緣和合而生的法）；既不是有漏法（Sāsrava，指有煩惱的法），也不是無漏法（Anāsrava，指沒有煩惱的法）；既不是色（Rūpa，指物質現象），也不是非色；既不是名（Nāma，指精神現象），也不是非名；既不是相（Lakṣaṇa，指事物的特徵），也不是非相；既不是有，也不是非有；既不是物，也不是非物；既不是因（Hetu，指產生結果的原因），也不是果（Phala，指由因產生的果報）；既不是待（Pratītya，指依賴條件而存在），也不是非待；既不是明，也不是暗；既不是出，也不是不出；既不是常，也不是非常；既不是斷，也不是不斷；既不是始，也不是終；既不是過去，也不是未來，也不是現在；既不是陰（Skandha，指構成人身的五種要素），也不是非陰；既不是入（Āyatana，指感官與對像），也不是非入；既不是界（Dhātu，指構成宇宙的要素），也不是非界；既不是十二因緣（Dvādaśāṅga-pratītyasamutpāda，指生命輪迴的十二個環節），也不是非十二因緣。像這樣的法非常深奧微妙，過去沒有聽聞過，現在能夠聽聞。 「還有一些過去沒有聽聞過的法，是指一切外道（Tīrthika，指佛教以外的宗教）的經書、四毗陀論（Caturveda，指古印度婆羅門教的四部吠陀經）、毗伽羅論（Vyākaraṇa，指語法學）、衛世師論（Vaiśeṣika，指印度正理派哲學）、迦毗羅論（Kapila，指數論派哲學）、一切咒術、醫方、伎藝、日月薄蝕、星宿執行變化、圖書讖記等經書，過去從未聽聞過其中秘密的含義，現在在這部經中能夠得知。 「還有十一部經——除了毗佛略（Vipula，指廣大的經典）——也沒有像這部經這樣。
【English Translation】 English version: If one practices the Mahāparinirvāṇa Sūtra in this way, one will obtain ten merits, which are not shared by Śrāvakas (those who learn by hearing the Buddha's teachings) or Pratyekabuddhas (those who attain enlightenment on their own), and are inconceivable. Those who hear it will be amazed and astonished. It is neither internal nor external; neither difficult nor easy; neither with form nor without form; it is not a worldly law, has no fixed appearance, and is not found in the world. 「What are the ten merits? The first has five aspects. What are the five? First, one can hear what one has not heard before; second, having heard, one can bring benefit; third, one can cut off the doubts in one's heart; fourth, one's wisdom mind is upright and without crookedness; fifth, one can know the secret treasury of the Tathāgata (Buddha). These are the five merits. 「What is meant by hearing what one has not heard before? It refers to the very profound and subtle Dharma treasures: all sentient beings possess Buddha-nature (the potential to become a Buddha), the Buddha, Dharma (the Buddha's teachings), and Saṃgha (the Buddhist community) are not different, the nature of the Three Jewels is eternal, blissful, self, and pure (Nitya, Sukha, Atman, Subha), all Buddhas do not ultimately enter Nirvāṇa (the state of liberation from the cycle of birth and death), they are permanent and unchanging. The Nirvāṇa of the Tathāgata is neither existence nor non-existence; neither conditioned (Saṃskṛta) nor unconditioned (Asaṃskṛta); neither defiled (Sāsrava) nor undefiled (Anāsrava); neither form (Rūpa) nor formless; neither name (Nāma) nor nameless; neither with characteristics (Lakṣaṇa) nor without characteristics; neither existence nor non-existence; neither a thing nor not a thing; neither cause (Hetu) nor effect (Phala); neither dependent (Pratītya) nor independent; neither light nor darkness; neither coming forth nor not coming forth; neither permanent nor impermanent; neither continuous nor discontinuous; neither beginning nor end; neither past nor future nor present; neither aggregates (Skandha) nor non-aggregates; neither sense bases (Āyatana) nor non-sense bases; neither elements (Dhātu) nor non-elements; neither the twelve links of dependent origination (Dvādaśāṅga-pratītyasamutpāda) nor non-twelve links of dependent origination. Such Dharmas are very profound and subtle, and one can hear them now, having not heard them before. 「There are also some things that one has not heard before, which refer to the scriptures of all non-Buddhist religions (Tīrthika), the four Vedas (Caturveda), grammar (Vyākaraṇa), the Vaiśeṣika philosophy, the Kapila philosophy, all mantras, medical practices, arts, eclipses of the sun and moon, the movements of the stars, and prophetic texts. One has never heard the secret meanings of these before, but now one can understand them in this sutra. 「There are also eleven other sutras—except for the Vipula (vast) sutras—that are not like this sutra.」
是深密之義，今因此經而得知之。善男子！是名不聞而能得聞。
「聞已利益者，若能聽受是《大涅槃經》，悉能具知一切方等大乘經典甚深義味。譬如男女于明凈鏡見其色像，了了分明；大涅槃鏡亦復如是，菩薩執之，悉得明見大乘經典甚深之義。亦如有人在闇室中執大炬火，悉見諸物；大涅槃炬亦復如是，菩薩執之，得見大乘深奧之義。亦如日出，有千光明，悉能照了諸山幽闇，令一切人遠見諸物；是大涅槃清凈慧日亦復如是，照了大乘深邃之處，令二乘人遠見佛道。所以者何？以能聽受是大涅槃微妙經故。
「善男子！若有菩薩摩訶薩聽受如是《大涅槃經》，得知一切諸法名字；若能書寫、讀誦、通利、為他廣說、思惟其義，則知一切諸法義理。善男子！其聽受者，唯知名字，不知其義；若能書寫、受持、讀誦、為他廣說、思惟其義，則能知義。複次，善男子！聽是經者，聞有佛性，未能得見；書寫、讀誦、為他廣說、思惟其義則得見之。聽是經者聞有檀名，未能得見檀波羅蜜；書寫、讀誦、為他廣說、思惟其義則能得見檀波羅蜜。乃至般若波羅蜜亦復如是。
「善男子！菩薩摩訶薩若能聽是《大涅槃經》則知法、知義，具二無礙，于諸沙門、婆羅門等、若天、魔、梵一切世中得無所畏，開
【現代漢語翻譯】 現代漢語譯本：這是深奧的含義，現在因為這部經書才得以知曉。善男子！這叫做不聽聞卻能領悟。 聽聞此經的利益是，如果能夠聽受這部《大涅槃經》，就能完全瞭解一切方等大乘經典的深奧含義。譬如男女在明亮的鏡子中看到自己的容貌，清清楚楚；大涅槃之鏡也是如此，菩薩執持它，就能清楚地看到大乘經典的深奧含義。又如有人在黑暗的房間里拿著火炬，就能看到一切事物；大涅槃之炬也是如此，菩薩執持它，就能看到大乘深奧的含義。又如太陽升起，有千萬道光明，能夠照亮所有山中的幽暗，使所有人都能遠遠地看到事物；大涅槃清凈的智慧之日也是如此，照亮了大乘深邃之處，使二乘人也能遠遠地看到佛道。這是為什麼呢？因為能夠聽受這部《大涅槃》微妙經典的緣故。 善男子！如果有菩薩摩訶薩聽受這部《大涅槃經》，就能知道一切諸法的名稱；如果能夠書寫、讀誦、通曉、為他人廣泛解說、思考其中的含義，就能知道一切諸法的義理。善男子！那些聽受的人，只知道名稱，不知道含義；如果能夠書寫、受持、讀誦、為他人廣泛解說、思考其中的含義，就能知道含義。此外，善男子！聽這部經的人，聽聞有佛性，卻未能得見；書寫、讀誦、為他人廣泛解說、思考其中的含義就能得見。聽這部經的人，聽聞有佈施（檀，dāna）之名，卻未能得見佈施波羅蜜（檀波羅蜜，dānapāramitā）；書寫、讀誦、為他人廣泛解說、思考其中的含義就能得見佈施波羅蜜。乃至般若波羅蜜（prajñāpāramitā）也是如此。 善男子！菩薩摩訶薩如果能夠聽受這部《大涅槃經》，就能知法、知義，具備二種無礙的智慧，在所有沙門（śramaṇa）、婆羅門（brāhmaṇa）等，以及天、魔、梵一切世間中，都能無所畏懼，開
【English Translation】 English version: This is a profound meaning, and now it is understood because of this scripture. Good man! This is called being able to hear without having heard. The benefit of hearing this scripture is that if one can listen to and receive this 'Mahāparinirvāṇa Sūtra', one can fully understand the profound meanings of all Vaipulya Mahāyāna scriptures. For example, when men and women see their own images in a clear mirror, they see them distinctly; the mirror of the Mahāparinirvāṇa is also like this, when a Bodhisattva holds it, they can clearly see the profound meanings of the Mahāyāna scriptures. Also, like a person holding a torch in a dark room, they can see all things; the torch of the Mahāparinirvāṇa is also like this, when a Bodhisattva holds it, they can see the profound meanings of the Mahāyāna. Also, like the sun rising with thousands of rays of light, it can illuminate the darkness of all mountains, allowing everyone to see things from afar; the pure wisdom sun of the Mahāparinirvāṇa is also like this, illuminating the profound places of the Mahāyāna, allowing those of the Two Vehicles to see the Buddha path from afar. Why is this so? Because one is able to listen to and receive this subtle scripture of the 'Mahāparinirvāṇa'. Good man! If a Bodhisattva Mahāsattva listens to and receives this 'Mahāparinirvāṇa Sūtra', they will know the names of all dharmas; if they can write, recite, understand, widely explain to others, and contemplate its meaning, they will know the principles of all dharmas. Good man! Those who listen only know the names but do not know the meanings; if they can write, uphold, recite, widely explain to others, and contemplate its meaning, they will know the meanings. Furthermore, good man! Those who listen to this scripture hear of Buddha-nature but have not yet seen it; by writing, reciting, widely explaining to others, and contemplating its meaning, they will see it. Those who listen to this scripture hear of the name of giving (dāna) but have not yet seen the perfection of giving (dānapāramitā); by writing, reciting, widely explaining to others, and contemplating its meaning, they will see the perfection of giving. The same is true even for the perfection of wisdom (prajñāpāramitā). Good man! If a Bodhisattva Mahāsattva can listen to this 'Mahāparinirvāṇa Sūtra', they will know the Dharma and its meaning, possessing the two unobstructed wisdoms, and in all the worlds of śramaṇas, brāhmaṇas, gods, demons, and Brahmā, they will be fearless, and open
示分別十二部經，演說其義無有差違，不從他聞而能自知近於阿耨多羅三藐三菩提。善男子！是名聞已能為利益。
「斷疑心者，疑有二種：一者、疑名，二者、疑義。聽是經者，斷疑名心；思惟義者，斷疑義心。複次，善男子！疑有五種：一者、疑佛定涅槃不？二者、疑佛是常住不？三者、疑佛是真樂不？四者、疑佛是真凈不？五者、疑佛是實我不？聽是經者，疑佛涅槃則得永斷；書寫、讀誦、為他廣說、思惟其義，四疑永斷。複次，善男子！疑有三種：一、疑聲聞為有？為無？二、疑緣覺為有？為無？三、疑佛乘為有？為無？聽是經者，如是三疑永滅無餘；書寫、讀誦、為他廣說、思惟其義，則能了知一切眾生悉有佛性。複次，善男子！若有眾生不聞如是《大涅槃經》，疑心甚多，所謂：若常、無常，若樂、不樂，若凈、不凈，若我、無我，若命、非命，若眾生、非眾生，若畢竟、不畢竟，若他世、若過世，若有、若無，若苦、若非苦，若集、若非集，若道、若非道，若滅、若非滅，若法、若非法，若善、若非善，若空、若非空。聽是經者，如是諸疑悉得永斷。
「複次，善男子！若有不聞如是經者，復有種種眾多疑心，所謂：色是我耶？受、想、行、識是我耶？眼能見耶？我能見耶？乃至識能知耶
【現代漢語翻譯】 現代漢語譯本 能分別闡述十二部經典，演說其中的含義沒有絲毫差錯，不從他人那裡聽聞也能自己領悟，接近於阿耨多羅三藐三菩提（無上正等正覺）。善男子！這叫做聽聞后能夠帶來利益。
『斷除疑惑之心，疑惑有兩種：一是疑惑名稱，二是疑惑含義。聽聞這部經典的人，能斷除對名稱的疑惑；思考其含義的人，能斷除對含義的疑惑。再者，善男子！疑惑有五種：一是疑惑佛是否必定會涅槃（寂滅）？二是疑惑佛是否是常住不滅的？三是疑惑佛是否是真正的快樂？四是疑惑佛是否是真正的清凈？五是疑惑佛是否是真實的自我？聽聞這部經典的人，對於佛會涅槃的疑惑就能永遠斷除；書寫、讀誦、為他人廣泛解說、思考其含義，這四種疑惑就能永遠斷除。再者，善男子！疑惑有三種：一是疑惑聲聞（聽聞佛法而得解脫的人）是存在還是不存在？二是疑惑緣覺（不依佛陀教導，自己悟道的人）是存在還是不存在？三是疑惑佛乘（成佛之道）是存在還是不存在？聽聞這部經典的人，這三種疑惑就能永遠消滅無餘；書寫、讀誦、為他人廣泛解說、思考其含義，就能了知一切眾生都具有佛性。再者，善男子！如果有眾生沒有聽聞這部《大涅槃經》，就會有非常多的疑惑，例如：是常還是無常，是樂還是不樂，是凈還是不凈，是我還是無我，是命還是非命，是眾生還是非眾生，是畢竟還是不畢竟，是有他世還是沒有他世，是有過去世還是沒有過去世，是有還是無，是苦還是非苦，是集（苦的根源）還是非集，是道（解脫之道）還是非道，是滅（寂滅）還是非滅，是法（真理）還是非法，是善還是非善，是空還是非空。聽聞這部經典的人，這些疑惑都能永遠斷除。
『再者，善男子！如果有沒聽聞這部經典的人，還會有種種眾多的疑惑，例如：色（物質）是我嗎？受（感受）、想（思維）、行（意志）、識（分別）是我嗎？眼睛能看見嗎？是我能看見嗎？乃至識能知道嗎？』
【English Translation】 English version They can distinctly explain the twelve divisions of scriptures, expounding their meanings without any discrepancy. They can understand on their own without hearing from others, approaching Anuttara-samyak-sambodhi (supreme perfect enlightenment). Good man! This is called being able to benefit after hearing.
'To cut off the mind of doubt, there are two kinds of doubt: one is doubt about names, and the other is doubt about meanings. Those who listen to this scripture can cut off the doubt about names; those who contemplate its meanings can cut off the doubt about meanings. Furthermore, good man! There are five kinds of doubt: first, is there doubt whether the Buddha will definitely enter Nirvana (extinction)? Second, is there doubt whether the Buddha is permanent and unchanging? Third, is there doubt whether the Buddha is true happiness? Fourth, is there doubt whether the Buddha is true purity? Fifth, is there doubt whether the Buddha is the true self? Those who listen to this scripture can forever cut off the doubt about the Buddha entering Nirvana; by writing, reciting, widely explaining to others, and contemplating its meanings, these four doubts can be forever cut off. Furthermore, good man! There are three kinds of doubt: first, is there doubt whether Sravakas (those who attain liberation by hearing the Buddha's teachings) exist or not? Second, is there doubt whether Pratyekabuddhas (those who attain enlightenment on their own without a teacher) exist or not? Third, is there doubt whether the Buddhayana (the path to Buddhahood) exists or not? Those who listen to this scripture can forever eliminate these three doubts without remainder; by writing, reciting, widely explaining to others, and contemplating its meanings, they can understand that all sentient beings possess Buddha-nature. Furthermore, good man! If there are sentient beings who have not heard this 'Mahaparinirvana Sutra', they will have many doubts, such as: whether it is permanent or impermanent, whether it is happiness or unhappiness, whether it is pure or impure, whether it is self or non-self, whether it is life or non-life, whether it is sentient being or non-sentient being, whether it is ultimate or not ultimate, whether there is another world or not, whether there is a past world or not, whether there is or is not, whether it is suffering or not suffering, whether it is the cause of suffering or not the cause of suffering, whether it is the path or not the path, whether it is extinction or not extinction, whether it is Dharma (truth) or not Dharma, whether it is good or not good, whether it is emptiness or not emptiness. Those who listen to this scripture can forever cut off all these doubts.
'Furthermore, good man! If there are those who have not heard this scripture, they will have various kinds of doubts, such as: is form (materiality) me? Are sensation, perception, volition, and consciousness me? Can the eye see? Is it me who can see? And so on, can consciousness know?'
？我能知耶？色受報耶？我受報耶？乃至識受報耶？我受報耶？色至他世耶？我至他世耶？乃至識亦如是，生死之法有始有終耶？無始無終耶？聽是經者，如是等疑亦得永斷。
「復有人疑：一闡提人犯四重禁、作五逆罪、謗方等經，如是等輩有佛性耶？無佛性耶？聽是經者，如是等疑悉得永斷。
「復有人疑：世間有邊耶？世間無邊耶？有十方世界耶？無十方世界耶？聽是經者，如是等疑亦得永斷，是名能斷疑惑之心、慧心正直無邪曲者。
「心若有疑則所見不正，一切凡夫若不得聞是大涅槃微妙經典，所見邪曲；乃至聲聞、辟支佛人所見亦曲。云何名為一切凡夫所見邪曲？于有漏中見常、樂、我、凈，于如來所見無常、苦、不凈、無我，見有眾生、壽命、知見，計非有想、非無想處以為涅槃，見自在天有八聖道，有見、斷見，如是等見名為邪曲。菩薩摩訶薩若得聞是《大涅槃經》，修行聖行，則得斷除如是邪曲。
「云何名為聲聞、緣覺邪曲見耶？見於菩薩從兜率下，化乘白象降神母胎，父名凈飯、母曰摩耶，迦毗羅城處胎，滿足十月而生。生未至地，帝釋捧接，難陀龍王及婆難陀吐水而浴，摩尼跋陀大鬼神王執持寶蓋隨後侍立，地神化花以承其足。四方各行滿足七步，到于天廟令諸天
【現代漢語翻譯】 現代漢語譯本：『我』能感知嗎？是『色』（物質）受報應嗎？還是『我』受報應？乃至是『識』（意識）受報應嗎？還是『我』受報應？『色』會到下一世嗎？還是『我』會到下一世？乃至『識』也是如此。生死的規律是有開始有結束，還是無始無終？聽聞這部經的人，這些疑惑都能永遠斷除。 還有人疑惑：『一闡提』（斷絕善根的人）犯下四重禁戒、造作五逆罪、誹謗方等經典，這樣的人有佛性嗎？還是沒有佛性？聽聞這部經的人，這些疑惑都能完全斷除。 還有人疑惑：世界有邊際嗎？世界沒有邊際嗎？有十方世界嗎？沒有十方世界嗎？聽聞這部經的人，這些疑惑也能永遠斷除，這被稱為能斷除疑惑之心，使智慧之心正直而沒有邪曲。 心中如果有疑惑，那麼所見就不正。一切凡夫如果不能聽聞這部《大涅槃經》的微妙經典，所見就會邪曲；乃至聲聞、辟支佛（獨覺）所見也是曲解的。什麼叫做一切凡夫所見的邪曲呢？在有漏（有煩惱）的法中，他們認為有常、樂、我、凈；對於如來所說的無常、苦、不凈、無我，他們卻認為有眾生、壽命、知見，把非有想非無想處當作涅槃，認為自在天有八聖道，有常見、斷見，這些見解都稱為邪曲。菩薩摩訶薩如果能聽聞這部《大涅槃經》，修行聖行，就能斷除這些邪曲。 什麼叫做聲聞、緣覺的邪曲見呢？他們認為菩薩從兜率天下降，化乘白象降生到母親的胎中，父親名叫凈飯，母親名叫摩耶，在迦毗羅城入胎，滿足十個月而出生。出生時還沒到地上，帝釋天就捧接住，難陀龍王和婆難陀龍王吐水為他沐浴，摩尼跋陀大鬼神王拿著寶蓋在後面侍立，地神化作花朵來承接他的腳。他向四方各走了七步，到了天廟，讓諸天
【English Translation】 English version: Can 『I』 know? Is it 『rupa』 (form/matter) that receives retribution? Or is it 『I』 that receives retribution? Or even is it 『vijnana』 (consciousness) that receives retribution? Or is it 『I』 that receives retribution? Does 『rupa』 go to the next life? Or does 『I』 go to the next life? And so on with 『vijnana』. Is the law of birth and death with a beginning and an end, or is it without beginning and without end? Those who hear this sutra, such doubts will be forever cut off. Furthermore, some people doubt: Do 『icchantikas』 (those who have severed their roots of goodness), who commit the four grave offenses, commit the five rebellious acts, and slander the Vaipulya sutras, have Buddha-nature or not? Those who hear this sutra, such doubts will be completely cut off. Furthermore, some people doubt: Is the world finite? Is the world infinite? Are there ten directions of worlds? Are there no ten directions of worlds? Those who hear this sutra, such doubts will also be forever cut off. This is called being able to cut off the mind of doubt, making the mind of wisdom upright and without crookedness. If the mind has doubts, then what is seen is not correct. If all ordinary people cannot hear this subtle and wonderful classic of the 『Mahaparinirvana Sutra』, what they see will be crooked; even what the Sravakas and Pratyekabuddhas (Solitary Buddhas) see is also distorted. What is called the crooked view of all ordinary people? In the defiled (with afflictions) dharmas, they see permanence, bliss, self, and purity; regarding the Tathagata』s teachings of impermanence, suffering, impurity, and non-self, they instead see beings, life spans, and views. They consider the realm of neither perception nor non-perception as Nirvana, and believe that the Svargaloka (Heaven of Freedom) has the Eightfold Noble Path, and they hold views of eternalism and annihilationism. Such views are called crooked. If Bodhisattva Mahasattvas can hear this 『Mahaparinirvana Sutra』 and practice the holy conduct, they will be able to cut off such crooked views. What is called the crooked view of Sravakas and Pratyekabuddhas? They believe that the Bodhisattva descends from the Tusita Heaven, transforms into a white elephant and enters his mother』s womb, his father is named Suddhodana, his mother is named Maya, he enters the womb in Kapilavastu, and is born after ten months. When he is born, before he touches the ground, Indra receives him, the Nanda Dragon King and Upananda Dragon King pour water to bathe him, the great Yaksha king Manibhadra holds a jeweled canopy and stands behind him, and the earth gods transform into flowers to support his feet. He walks seven steps in each of the four directions, and arrives at the heavenly temple, causing the gods
像悉起承迎。阿私陀仙抱持占相，既占相已，生大悲苦，自傷當終，不睹佛興。詣師學書、算計、射御、圖讖、伎藝，處在深宮，六萬婇女娛樂受樂。出城遊觀至迦毗羅園，道見老人乃至沙門法服而行，還至宮中見諸婇女形體狀貌猶如枯骨，所有宮殿冢墓無異，厭惡出家。夜半逾城，至郁陀伽、阿羅邏等大仙人所，聞說識處及非有想非無想處。既聞是已，諦觀是處是非常、苦、不凈、無我，舍至樹下具修苦行滿足六年，知是苦行不能得成阿耨多羅三藐三菩提。爾時，復到阿夷羅跋提河中洗浴，受牧牛女所奉乳糜。受已，轉至菩提樹下，破魔波旬，得成阿耨多羅三藐三菩提。于波羅㮈為五比丘初轉法輪，乃至於此拘尸那城入般涅槃。如是等見是名聲聞、緣覺曲見。善男子！菩薩摩訶薩聽受如是《大涅槃經》，悉得斷除如是等見；若能書寫、讀誦、通利、為他演說、思惟其義，則得正直無邪曲見。
「善男子！菩薩摩訶薩修行如是《大涅槃經》，諦知菩薩無量劫來不從兜率降神母胎，乃至拘尸那城入般涅槃，是名菩薩摩訶薩正直之見。能知如來深密義者——所謂即是大般涅槃、一切眾生悉有佛性——懺四重禁、除謗法心、盡五逆罪、滅一闡提，然後得成阿耨多羅三藐三菩提。是名甚深秘密之義。
「複次，善
【現代漢語翻譯】 現代漢語譯本：就像悉達多（Siddhartha）出生時，阿私陀仙（Asita，一位預言家）抱持著他進行占卜，占卜之後，他感到極大的悲傷和痛苦，自傷自己將要去世，無法親眼見到佛陀的興起。悉達多隨後去向老師學習書寫、算術、射箭、御車、圖讖（預言）、技藝，居住在深宮之中，有六萬名婇女陪伴享樂。他出城遊玩，到了迦毗羅園（Kapilavastu Garden），在路上看見了老人，乃至穿著僧侶法服的沙門，回到宮中后，看見那些婇女的形體容貌如同枯骨，所有的宮殿都和墳墓沒有區別，因此厭惡世俗而出家。在半夜翻越城墻，到了郁陀伽（Udraka Ramaputra）、阿羅邏（Alara Kalama）等大仙人那裡，聽聞了關於識處（the sphere of consciousness）和非有想非無想處（the sphere of neither perception nor non-perception）的說法。聽聞之後，他仔細觀察這些境界，認為它們是無常、苦、不凈、無我的，於是離開，到樹下修行苦行，滿了六年，知道苦行不能成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。那時，他再次到阿夷羅跋提河（Nairanjana River）中洗浴，接受了牧牛女供奉的乳糜。接受之後，他轉到菩提樹下，降伏了魔波旬（Mara），成就了阿耨多羅三藐三菩提。在波羅㮈（Varanasi）為五比丘初轉法輪，乃至在拘尸那城（Kushinagar）入般涅槃（Parinirvana）。像這樣等見解，被稱為聲聞（Sravaka）、緣覺（Pratyekabuddha）的偏見。善男子！菩薩摩訶薩聽受這樣的《大涅槃經》，都能斷除這樣的偏見；如果能夠書寫、讀誦、通達、為他人演說、思考其中的含義，就能得到正直而沒有邪曲的見解。 善男子！菩薩摩訶薩修行這樣的《大涅槃經》，真實地知道菩薩在無量劫以來，不是從兜率天（Tushita Heaven）降生到母親的胎中，乃至在拘尸那城入般涅槃，這稱為菩薩摩訶薩正直的見解。能夠知道如來深奧秘密的含義——也就是大般涅槃（Mahaparinirvana）、一切眾生都有佛性（Buddha-nature）——懺悔四重禁（four grave offenses）、消除誹謗佛法的念頭、滅盡五逆罪（five heinous crimes）、滅除一闡提（icchantika，斷善根者），然後才能成就阿耨多羅三藐三菩提。這稱為甚深秘密的含義。 複次，善男子！
【English Translation】 English version: Just like when Siddhartha was born, the sage Asita, holding him, made predictions. After making the predictions, he felt great sorrow and pain, lamenting that he would die and not witness the rise of the Buddha. Siddhartha then went to teachers to learn writing, arithmetic, archery, chariot driving, prognostication, and various arts. He lived in a deep palace, enjoying pleasures with sixty thousand concubines. He went out of the city for sightseeing, reaching Kapilavastu Garden. On the way, he saw an old man, and even a monk wearing monastic robes. Returning to the palace, he saw that the concubines' forms and appearances were like withered bones, and all the palaces were no different from tombs. Therefore, he became disgusted with the world and left home. In the middle of the night, he climbed over the city walls and went to the great sages Udraka Ramaputra and Alara Kalama, where he heard about the sphere of consciousness and the sphere of neither perception nor non-perception. After hearing this, he carefully observed these states and considered them to be impermanent, suffering, impure, and without self. He then left and went to a tree to practice asceticism for six years. He realized that asceticism could not lead to Anuttara-samyak-sambodhi (supreme perfect enlightenment). At that time, he went to the Nairanjana River to bathe and received milk porridge offered by a cowherd girl. After receiving it, he went to the Bodhi tree, defeated Mara, and attained Anuttara-samyak-sambodhi. In Varanasi, he turned the wheel of Dharma for the first time for the five monks, and finally entered Parinirvana in Kushinagar. Such views are called the biased views of Sravakas (hearers) and Pratyekabuddhas (solitary realizers). Good man! Bodhisattva Mahasattvas, by listening to this 'Mahaparinirvana Sutra,' can eliminate such biased views. If they can write, recite, understand, explain to others, and contemplate its meaning, they will obtain correct and unbiased views. Good man! Bodhisattva Mahasattvas, by practicing this 'Mahaparinirvana Sutra,' truly know that the Bodhisattva, for countless kalpas, did not descend from Tushita Heaven into his mother's womb, and did not enter Parinirvana in Kushinagar. This is called the correct view of a Bodhisattva Mahasattva. Those who can understand the profound secret meaning of the Tathagata—that is, Mahaparinirvana, and that all sentient beings have Buddha-nature—by repenting of the four grave offenses, eliminating the thought of slandering the Dharma, extinguishing the five heinous crimes, and eliminating the icchantika (those who have cut off their roots of goodness), can then attain Anuttara-samyak-sambodhi. This is called the profound secret meaning. Furthermore, good man!
男子！云何複名甚深之義？雖知眾生實無有我，而於未來不失業果；雖知五陰於此滅盡，善惡之業終不敗亡；雖有諸業，不得作者；雖有至處，無有去者；雖有繫縛，無受縛者；雖有涅槃，亦無滅者。是名甚深秘密之義。」
爾時，光明遍照高貴德王菩薩摩訶薩白佛言：「世尊！如我解佛所說聞、不聞義，是義不然。何以故？法若有者，便應定有；法若無者，便應定無。無，不應生；有，不應滅。如其聞者，是則為聞；若不聞者則為不聞。云何而言聞所不聞？世尊！若不可聞，是為不聞。若已聞者則更不聞。何以故？已得聞故。云何而言聞所不聞？
「譬如去者，到則不去，去則不到；亦如生已不生，不生不生；得已不得，不得不得；聞已不聞，不聞不聞亦復如是。世尊！若不聞聞者，一切眾生未有菩提即應有之，未得涅槃亦應得之，未見佛性應見佛性。云何復言十住菩薩雖見佛性未得明瞭？
「世尊！若不聞聞者，如來往昔從誰得聞？若言得聞，何故如來於阿含中復言無師？若不聞不聞，如來得成阿耨多羅三藐三菩提者，一切眾生不聞不聞亦應得成阿耨多羅三藐三菩提。如來若當不聞如是《大涅槃經》見佛性者，一切眾生不聞是經亦應得見。
「世尊！凡是色者，或有可見、或不可見；聲
【現代漢語翻譯】 現代漢語譯本： 善男子！什麼又稱為甚深之義呢？即使知道眾生實際上沒有『我』，但在未來也不會失去業報；即使知道五蘊在此滅盡，善惡的業力最終也不會消亡；雖然有諸業，卻沒有造作者；雖然有去處，卻沒有去的人；雖然有束縛，卻沒有被束縛者；雖然有涅槃，也沒有滅亡者。這稱為甚深秘密之義。 這時，光明遍照高貴德王菩薩摩訶薩對佛說：『世尊！依我理解佛所說的『聞』與『不聞』的含義，這個道理是不成立的。為什麼呢？如果法是存在的，就應該確定存在；如果法是不存在的，就應該確定不存在。不存在的，不應該產生；存在的，不應該滅亡。如果說是聽到了，那就是聽到了；如果說沒有聽到，那就是沒有聽到。怎麼能說聽到所沒有聽到的呢？世尊！如果不可聽聞，那就是沒有聽到。如果已經聽到了，那就不會再聽。為什麼呢？因為已經聽到了。怎麼能說聽到所沒有聽到的呢？』 『譬如去的人，到達了就不會再去，去了就不會到達；也像已經生了就不會再生，沒有生就不會再生；得到了就不會再得，沒有得到就不會再得；聽到了就不會再聽，沒有聽就不會再聽，也是這樣。世尊！如果說沒有聽到卻聽到了，那麼一切眾生在沒有獲得菩提時就應該已經獲得，在沒有得到涅槃時也應該已經得到，在沒有見到佛性時就應該已經見到佛性。為什麼又說十住菩薩雖然見到佛性卻沒有完全明瞭呢？』 『世尊！如果說沒有聽到卻聽到了，如來過去是從誰那裡聽到的呢？如果說聽到了，為什麼如來在阿含經中又說沒有老師呢？如果說沒有聽到也沒有聽到，如來能夠成就阿耨多羅三藐三菩提，那麼一切眾生沒有聽到也沒有聽到也應該能夠成就阿耨多羅三藐三菩提。如果如來沒有聽到這部《大涅槃經》就見到了佛性，那麼一切眾生沒有聽到這部經也應該能夠見到。』 『世尊！凡是色法，有的可以看見，有的不可以看見；聲音』
【English Translation】 English version: Good man! What is again called the profound meaning? Although it is known that sentient beings truly have no 'self,' the karmic consequences will not be lost in the future; although it is known that the five aggregates are extinguished here, the karmic actions of good and evil will ultimately not perish; although there are actions, there is no actor; although there is a destination, there is no one who goes; although there are bonds, there is no one who is bound; although there is Nirvana, there is no one who is extinguished. This is called the profound secret meaning. At that time, Bodhisattva Mahasattva Light-Illuminating Noble Virtue King said to the Buddha: 'World Honored One! According to my understanding of the meaning of 'hearing' and 'not hearing' as spoken by the Buddha, this principle is not established. Why? If a dharma exists, it should definitely exist; if a dharma does not exist, it should definitely not exist. What does not exist should not arise; what exists should not perish. If it is said to have been heard, then it has been heard; if it is said not to have been heard, then it has not been heard. How can it be said to hear what has not been heard? World Honored One! If it cannot be heard, then it has not been heard. If it has already been heard, then it will not be heard again. Why? Because it has already been heard. How can it be said to hear what has not been heard?' 'For example, one who goes, upon arriving will not go again, and one who goes will not arrive; it is also like one who has been born will not be born again, and one who has not been born will not be born; one who has obtained will not obtain again, and one who has not obtained will not obtain; one who has heard will not hear again, and one who has not heard will not hear again, it is the same. World Honored One! If it is said that one has heard what has not been heard, then all sentient beings should have already attained Bodhi when they have not attained it, should have already attained Nirvana when they have not attained it, and should have already seen Buddha-nature when they have not seen it. Why is it then said that Bodhisattvas of the Ten Stages, although they see Buddha-nature, have not fully understood it?' 'World Honored One! If it is said that one has heard what has not been heard, from whom did the Tathagata hear in the past? If it is said that he heard, why does the Tathagata say in the Agamas that he has no teacher? If it is said that one has not heard and has not heard, and the Tathagata is able to attain Anuttara-samyak-sambodhi, then all sentient beings who have not heard and have not heard should also be able to attain Anuttara-samyak-sambodhi. If the Tathagata saw Buddha-nature without hearing this 'Great Nirvana Sutra,' then all sentient beings should also be able to see it without hearing this sutra.' 'World Honored One! All forms are either visible or invisible; sounds'
亦如是，或是可聞、或不可聞。
「是大涅槃非色、非聲，云何而言可得見、聞？
「世尊！過去已滅則不可聞；未來未至，亦不可聞；現在聽時則不名聞，聞已聲滅更不可聞。是大涅槃亦非過去、未來、現在，若非三世則不可說；若不可說則不可聞。云何而言菩薩修是《大涅槃經》聞所不聞？」
爾時，世尊贊光明遍照高貴德王菩薩摩訶薩言：「善哉，善哉。善男子！汝今善知一切諸法如幻、如焰、如乾闥婆城、畫水之跡，亦如泡沫、芭蕉之樹，空無有實，非命、非我，無有苦、樂，如十住菩薩之所知見。」
時大眾中忽然之頃有大光明，非青見青、非黃見黃、非赤見赤、非白見白，非色見色、非明見明、非見而見。爾時，大眾遇斯光已，身心快樂，譬如比丘入師子王定。爾時，文殊師利菩薩摩訶薩白佛言：「世尊！今此光明誰之所放？」爾時，如來默然不說。
迦葉菩薩復問文殊師利：「何因緣故，有此光明照于大眾？」文殊師利默然不答。
爾時，無邊身菩薩復問迦葉菩薩：「今此光明誰之所有？」迦葉菩薩默然不說。
凈住王子菩薩復問無邊身菩薩：「何因緣故，是大眾中有此光明？」無邊身菩薩默然不說。如是五百菩薩皆亦如是，雖相咨問，然無答者。
【現代漢語翻譯】 現代漢語譯本：也是這樣，有些是可以聽聞的，有些是不可聽聞的。 『大涅槃（Mahāparinirvāṇa，佛教術語，指佛陀的最終寂滅）不是色（rūpa，物質現象）、不是聲（śabda，聲音），怎麼能說可以看見、聽見呢？』 『世尊（Bhagavān，佛的尊稱）！過去已經滅去，所以不可聽聞；未來還沒有到來，也是不可聽聞；現在聽的時候，不叫做聽聞，聽完聲音就消失了，更不可聽聞。大涅槃也不是過去、未來、現在，如果不是三世（過去、現在、未來）就不可說；如果不可說就不可聽聞。怎麼能說菩薩修習這部《大涅槃經》是聽聞所不聽聞的呢？』 這時，世尊讚歎光明遍照高貴德王菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）說：『好啊，好啊。善男子！你現在很瞭解一切諸法（dharma，佛法）都如幻象、如火焰、如乾闥婆城（Gandharva-pura，海市蜃樓）、如畫在水上的痕跡，也像泡沫、芭蕉樹一樣，空無實體，不是生命、不是我，沒有苦、樂，就像十住菩薩（Daśabhūmika Bodhisattva，十地菩薩）所知道和見到的那樣。』 當時，大眾中忽然出現一道大光明，不是青色看見青色、不是黃色看見黃色、不是紅色看見紅色、不是白色看見白色，不是色看見色、不是明看見明、不是見而見。當時，大眾遇到這光明后，身心快樂，就像比丘（bhikkhu，佛教出家人）進入師子王定（Siṃha-vikrīḍita-samādhi，獅子奮迅三昧）一樣。這時，文殊師利菩薩摩訶薩（Mañjuśrī Bodhisattva-mahāsattva）對佛說：『世尊！現在這光明是誰放出來的？』這時，如來（Tathāgata，佛的稱號）沉默不語。 迦葉菩薩（Kāśyapa Bodhisattva）又問文殊師利：『是什麼因緣，有這光明照耀大眾？』文殊師利沉默不答。 這時，無邊身菩薩（Anantakāya Bodhisattva）又問迦葉菩薩：『現在這光明是誰的？』迦葉菩薩沉默不語。 凈住王子菩薩（Śuddhāvāsa-kumāra Bodhisattva）又問無邊身菩薩：『是什麼因緣，這大眾中有這光明？』無邊身菩薩沉默不語。這樣，五百位菩薩都像這樣，雖然互相詢問，卻沒有回答的人。
【English Translation】 English version: It is also like that, some can be heard, and some cannot be heard. 'The Mahāparinirvāṇa (the final nirvana, or passing away, of a Buddha) is not form (rūpa, material phenomena), not sound (śabda, sound), how can it be said that it can be seen or heard?' 'Bhagavān (the Blessed One, an epithet for the Buddha)! The past has already ceased, so it cannot be heard; the future has not yet arrived, so it also cannot be heard; when listening now, it is not called hearing, and after hearing, the sound disappears, so it cannot be heard even more. The Mahāparinirvāṇa is also not past, future, or present, if it is not of the three times (past, present, future), then it cannot be spoken of; if it cannot be spoken of, then it cannot be heard. How can it be said that a Bodhisattva (a being on the path to Buddhahood) who cultivates this 'Mahāparinirvāṇa Sūtra' hears what cannot be heard?' At that time, the Bhagavān praised the Bodhisattva-mahāsattva (great Bodhisattva) Light-Illuminating Noble Virtue King, saying: 'Excellent, excellent. Good man! You now understand well that all dharmas (teachings or phenomena) are like illusions, like flames, like a Gandharva-pura (a mirage), like traces drawn on water, also like bubbles, like banana trees, empty and without substance, not life, not self, without suffering or joy, just as the Daśabhūmika Bodhisattvas (Bodhisattvas of the ten stages) know and see.' At that time, a great light suddenly appeared in the assembly, not blue seeing blue, not yellow seeing yellow, not red seeing red, not white seeing white, not form seeing form, not light seeing light, not seeing seeing. At that time, after the assembly encountered this light, their bodies and minds were joyful, like a bhikkhu (Buddhist monk) entering the Siṃha-vikrīḍita-samādhi (Lion's Play Samadhi). At that time, Mañjuśrī Bodhisattva-mahāsattva said to the Buddha: 'Bhagavān! Who released this light now?' At that time, the Tathāgata (the Thus-Gone One, an epithet for the Buddha) remained silent. Kāśyapa Bodhisattva then asked Mañjuśrī: 'What is the cause and condition for this light to illuminate the assembly?' Mañjuśrī remained silent and did not answer. At that time, Anantakāya Bodhisattva then asked Kāśyapa Bodhisattva: 'Whose is this light now?' Kāśyapa Bodhisattva remained silent. Śuddhāvāsa-kumāra Bodhisattva then asked Anantakāya Bodhisattva: 'What is the cause and condition for this light to be in the assembly?' Anantakāya Bodhisattva remained silent. In this way, five hundred Bodhisattvas were all like this, although they questioned each other, there was no one who answered.
爾時，世尊問文殊師利言：「文殊師利！何因緣故，是大眾中有此光明？」
文殊師利言：「世尊！如是光明名為智慧，智慧者即是常住。常住之法無有因緣，云何佛問何因緣故有是光明？是光明者名大涅槃，大涅槃者則名常住。常住之法不從因緣，云何佛問何因緣故有是光明？是光明者即是如來，如來者即是常住。常住之法不從因緣，云何如來問于因緣？光明者名大慈大悲，大慈大悲者名為常住。常住之法不從因緣，云何如來問于因緣？光明者即是念佛，唸佛者是名常住。常住之法不從因緣，云何如來問于因緣？光明者即是一切聲聞、緣覺不共之道，聲聞緣覺不共之道即名常住。常住之法不從因緣，云何如來問于因緣？世尊！亦有因緣，因滅無明則得熾然阿耨多羅三藐三菩提燈。」
佛言：「文殊師利！汝今莫入諸法甚深第一義諦，應以世諦而解說之。」
文殊師利言：「世尊！於此東方過二十恒河沙等世界，有佛世界名曰不動，其佛住處縱廣正等足滿一萬二千由旬。其地七寶，無有土石，平正柔軟，無諸溝坑。其諸樹木四寶所成——金、銀、琉璃及以頗梨——花果茂盛，無時不有。若有眾生聞其花香，身心安樂，譬如比丘入第三禪。周匝復有三千大河，其水微妙，八味具足。若有眾生在中浴
【現代漢語翻譯】 現代漢語譯本： 那時，世尊問文殊師利（Manjusri，菩薩名）說：『文殊師利！是什麼因緣，使得這大眾之中有這樣的光明？』 文殊師利回答說：『世尊！這樣的光明名為智慧，智慧就是常住不變的。常住不變的法不依賴於因緣，為什麼佛陀要問是什麼因緣導致了這種光明呢？這種光明名為大涅槃（Mahaparinirvana，佛教的最高境界），大涅槃就是常住不變的。常住不變的法不依賴於因緣，為什麼佛陀要問是什麼因緣導致了這種光明呢？這種光明就是如來（Tathagata，佛的稱號），如來就是常住不變的。常住不變的法不依賴於因緣，為什麼如來要問因緣呢？這種光明名為大慈大悲，大慈大悲就是常住不變的。常住不變的法不依賴於因緣，為什麼如來要問因緣呢？這種光明就是念佛，唸佛就是常住不變的。常住不變的法不依賴於因緣，為什麼如來要問因緣呢？這種光明是一切聲聞（Sravaka，聽聞佛法而修行的人）、緣覺（Pratyekabuddha，靠自己覺悟的人）所不共有的道，聲聞緣覺所不共有的道就是常住不變的。常住不變的法不依賴於因緣，為什麼如來要問因緣呢？世尊！也有因緣，因滅除無明（Avidya，佛教指對真理的無知）就能得到熾盛的阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）之燈。』 佛陀說：『文殊師利！你現在不要深入諸法甚深的第一義諦（Paramartha-satya，最高真理），應該用世俗諦（Samvriti-satya，相對真理）來解釋。』 文殊師利說：『世尊！在此東方，經過二十個恒河沙數的世界，有一個佛世界名為不動（Akshobhya），那裡的佛所居住的地方縱橫正等，足有一萬二千由旬（Yojana，古印度長度單位）。那裡的土地由七寶構成，沒有泥土和石頭，平坦柔軟，沒有溝壑。那裡的樹木由四寶構成——金、銀、琉璃和頗梨——花果茂盛，沒有不盛開的時候。如果有眾生聞到花香，身心安樂，就像比丘進入第三禪（Dhyana，禪定）。周圍還有三千條大河，河水微妙，具備八種味道。如果有眾生在其中沐浴，...
【English Translation】 English version: At that time, the World Honored One asked Manjusri, 『Manjusri! What is the cause and condition that there is such light among this great assembly?』 Manjusri replied, 『World Honored One! Such light is called wisdom, and wisdom is that which is permanent. The Dharma of permanence does not depend on causes and conditions, so why does the Buddha ask what cause and condition leads to this light? This light is called Great Nirvana, and Great Nirvana is that which is permanent. The Dharma of permanence does not depend on causes and conditions, so why does the Buddha ask what cause and condition leads to this light? This light is the Tathagata, and the Tathagata is that which is permanent. The Dharma of permanence does not depend on causes and conditions, so why does the Tathagata ask about causes and conditions? This light is called great compassion and great mercy, and great compassion and great mercy are that which is permanent. The Dharma of permanence does not depend on causes and conditions, so why does the Tathagata ask about causes and conditions? This light is the mindfulness of the Buddha, and the mindfulness of the Buddha is that which is permanent. The Dharma of permanence does not depend on causes and conditions, so why does the Tathagata ask about causes and conditions? This light is the path not shared by all Sravakas and Pratyekabuddhas, and the path not shared by Sravakas and Pratyekabuddhas is that which is permanent. The Dharma of permanence does not depend on causes and conditions, so why does the Tathagata ask about causes and conditions? World Honored One! There are also causes and conditions; when ignorance is extinguished, one obtains the blazing lamp of Anuttara-samyak-sambodhi.』 The Buddha said, 『Manjusri! You should not now enter into the profound first principle of all Dharmas, but should explain it using conventional truth.』 Manjusri said, 『World Honored One! Beyond twenty Ganges River sands of worlds to the east, there is a Buddha world called Akshobhya, and the place where the Buddha dwells is exactly twelve thousand yojanas in length and width. The ground there is made of seven treasures, without soil or stones, flat and soft, without any ditches or pits. The trees there are made of four treasures—gold, silver, lapis lazuli, and crystal—with abundant flowers and fruits, always in bloom. If any sentient being smells the fragrance of the flowers, their body and mind will be at peace, like a Bhikkhu entering the third Dhyana. Around it are three thousand great rivers, the water of which is subtle and possesses eight flavors. If any sentient being bathes in them,...
者，所得喜樂譬如比丘入第二禪。其河多有種種諸花，優缽羅花、波頭摩花、拘物頭花、分陀利花、香花、大香花、微妙香花、常花、一切眾生無遮護花。其河兩岸亦有眾花，所謂阿提目多伽花、占婆花、波吒羅花、婆師羅花、摩利迦花、大摩利迦花、新摩利迦花、須摩那花、由提迦花、檀㝹迦利花、常花、一切眾生無遮護花。底布金沙，有四梯陛，金、銀、琉璃、雜色頗梨。多有眾鳥游集其中，復有無量虎、狼、師子、諸惡鳥獸，其心相視猶如赤子。
「彼世界中一切無有犯重禁者、誹謗正法、及一闡提、五逆等罪。
「其土調適，無有寒、熱、饑、渴苦惱，無貪慾、恚、放逸、嫉妒，無有日、月、晝夜、時節，猶如第二忉利天上。其土人民等有光明，各各無有憍慢之心，一切悉是菩薩大士，皆得神通，具大功德。其心悉皆尊重正法，乘于大乘、愛念大乘、貪樂大乘、護惜大乘，大慧成就，得大總持，心常憐愍一切眾生。
「其佛號曰滿月光明如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。隨所住處有所講宣，其土眾生無不得聞為琉璃光菩薩摩訶薩講宣如是《大涅槃經》。佛言：『善男子！菩薩摩訶薩若能修行《大涅槃經》，所不聞者皆悉得聞。』
【現代漢語翻譯】 現代漢語譯本：那裡的喜悅和快樂，就像比丘進入第二禪定一樣。那裡的河流里有各種各樣的花，如優缽羅花（青蓮花）、波頭摩花（紅蓮花）、拘物頭花（白蓮花）、分陀利花（白蓮花）、香花、大香花、微妙香花、常開的花，以及一切眾生都可以自由享用的花。河流兩岸也有各種各樣的花，如阿提目多伽花、占婆花、波吒羅花、婆師羅花、摩利迦花、大摩利迦花、新摩利迦花、須摩那花、由提迦花、檀㝹迦利花、常開的花，以及一切眾生都可以自由享用的花。河底鋪著金沙，有四種材質的臺階，分別是金、銀、琉璃和雜色水晶。那裡有許多鳥兒聚集，還有無數的虎、狼、獅子等兇猛的野獸，它們彼此相看，就像赤子一樣純真。 那個世界裡，沒有任何人犯下重罪、誹謗正法、成為一闡提（斷絕善根的人）或犯下五逆等罪。 那裡的環境適宜，沒有寒冷、炎熱、飢餓、乾渴等痛苦，沒有貪慾、嗔恚、放逸、嫉妒，沒有白天、黑夜、日月、季節，就像第二忉利天一樣。那裡的人民都擁有光明，各自沒有驕慢之心，一切都是菩薩大士，都獲得了神通，具備大功德。他們的心都尊重正法，修習大乘、愛念大乘、貪樂大乘、護惜大乘，成就大智慧，獲得大總持，心中常常憐憫一切眾生。 那裡的佛號為滿月光明如來（如來十號之一）、應供（如來十號之一）、正遍知（如來十號之一）、明行足（如來十號之一）、善逝（如來十號之一）、世間解（如來十號之一）、無上士（如來十號之一）、調御丈夫（如來十號之一）、天人師（如來十號之一）、佛（如來十號之一）、世尊（如來十號之一）。無論住在哪裡，都會宣講佛法，那裡的眾生都能聽到琉璃光菩薩摩訶薩宣講這樣的《大涅槃經》。佛說：『善男子！菩薩摩訶薩如果能夠修行《大涅槃經》，所有沒有聽聞過的法都能聽聞。』
【English Translation】 English version: The joy and happiness obtained there are like a Bhikkhu entering the second Dhyana. The rivers there are filled with various kinds of flowers, such as Utpala flowers (blue lotus), Paduma flowers (red lotus), Kumuda flowers (white lotus), Pundarika flowers (white lotus), fragrant flowers, great fragrant flowers, subtle fragrant flowers, ever-blooming flowers, and flowers that all beings can freely enjoy. On both banks of the rivers, there are also various kinds of flowers, such as Atimuktaka flowers, Champa flowers, Patala flowers, Vasira flowers, Mallika flowers, great Mallika flowers, new Mallika flowers, Sumana flowers, Yuthika flowers, Dhanukarika flowers, ever-blooming flowers, and flowers that all beings can freely enjoy. The riverbed is covered with golden sand, and there are four kinds of steps made of gold, silver, lapis lazuli, and various-colored crystal. Many birds gather there, and there are also countless tigers, wolves, lions, and other fierce beasts, who look at each other with the innocence of a newborn child. In that world, there is no one who has committed serious offenses, slandered the Dharma, become an Icchantika (one who has severed their roots of goodness), or committed the five heinous crimes. The environment there is suitable, without the suffering of cold, heat, hunger, or thirst, without greed, hatred, negligence, or jealousy, without day, night, sun, moon, or seasons, just like the second Trayastrimsa heaven. The people there all possess light, and each has no arrogance in their hearts. All are Bodhisattva Mahasattvas, who have attained supernatural powers and possess great merits. Their hearts all respect the Dharma, practice the Mahayana, love the Mahayana, delight in the Mahayana, protect the Mahayana, achieve great wisdom, attain great Dharani, and always have compassion for all beings. The Buddha there is named Full Moon Light Tathagata (one of the ten epithets of a Tathagata), Arhat (one of the ten epithets of a Tathagata), Samyaksambuddha (one of the ten epithets of a Tathagata), Vidyacharana-sampanna (one of the ten epithets of a Tathagata), Sugata (one of the ten epithets of a Tathagata), Lokavid (one of the ten epithets of a Tathagata), Anuttara (one of the ten epithets of a Tathagata), Purushadamyasarathi (one of the ten epithets of a Tathagata), Shastha Deva-Manushyanam (one of the ten epithets of a Tathagata), Buddha (one of the ten epithets of a Tathagata), and Bhagavan (one of the ten epithets of a Tathagata). Wherever they reside, they will preach the Dharma, and the beings there will all hear the Mahasattva Bhaisajyaraja Bodhisattva preach such a 'Mahaparinirvana Sutra'. The Buddha said, 'Good man! If a Bodhisattva Mahasattva can practice the 'Mahaparinirvana Sutra', all the Dharma they have not heard will be heard.'
「彼琉璃光菩薩摩訶薩問滿月光明佛，亦如此間光明遍照高貴德王菩薩摩訶薩所問，等無有異。彼滿月光明佛即告琉璃光菩薩言：『善男子！西方去此二十恒河沙佛土，彼有世界名曰娑婆。其土多有山陵、堆阜、土沙、礫石、荊蕀、惡刺，周遍充滿，常有饑、渴、寒、熱苦惱。其土人民不能恭敬沙門、婆羅門、父母、師長，貪著非法、欲于非法，修行邪法、不信正法，壽命短促，有行奸詐。王者治之，王雖有國，不知滿足，於他所有生貪利心，興師相伐，枉死者眾。王者修行如是非法，四天善神心無歡喜，故降災旱，穀米不登，人民多病，苦惱無量。彼中有佛號釋迦牟尼如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，大悲純厚，愍眾生故，于拘尸那城娑羅雙樹間為諸大眾敷演如是《大涅槃經》。彼有菩薩名光明遍照高貴德王已問斯事，如汝無異。佛今答之，汝可速往，自當得聞。』
「世尊！彼琉璃光菩薩聞是事已，與八萬四千菩薩摩訶薩欲來至此，故先現瑞。以是因緣有此光明，是名因緣，亦非因緣。」
爾時，琉璃光菩薩與八萬四千諸菩薩俱，持諸幡蓋、香花、瓔珞、種種伎樂——倍勝於前——俱來至此拘尸那城娑羅雙樹間。以己所持供養之具供養于佛，頭
【現代漢語翻譯】 現代漢語譯本：『那位琉璃光菩薩摩訶薩問滿月光明佛，就像此間光明遍照高貴德王菩薩摩訶薩所問一樣，完全沒有差別。那位滿月光明佛就告訴琉璃光菩薩說：『善男子！從這裡向西經過二十恒河沙數佛土，那裡有一個世界名叫娑婆（Saha，意為堪忍）。那個地方有很多山陵、土堆、沙土、礫石、荊棘、惡刺，到處都是，經常有飢餓、乾渴、寒冷、炎熱的苦惱。那裡的人民不能恭敬沙門（Sramana，意為出家修行者）、婆羅門（Brahmana，意為祭司）、父母、師長，貪戀不合法的行為，想要做不合法的事情，修行邪法，不相信正法，壽命短促，行為奸詐。那裡的國王治理國家，雖然擁有國土，卻不知滿足，對別人的東西產生貪婪之心，發動戰爭互相攻打，枉死的人很多。國王修行像這樣不合法的行為，四天善神心中不高興，所以降下災難和旱災，糧食歉收，人民多病，苦惱無量。那裡有一尊佛，號為釋迦牟尼（Sakyamuni，意為釋迦族的聖人）如來（Tathagata，意為如實而來者）、應供（Arhat，意為值得供養者）、正遍知（Samyaksambuddha，意為正等覺者）、明行足（Vidyacarana-sampanna，意為明行圓滿者）、善逝（Sugata，意為善於逝去者）、世間解（Lokavid，意爲了解世間者）、無上士（Anuttara，意為無上之人）、調御丈夫（Purusadamyasarathi，意為調御丈夫者）、天人師（Sasta devamanusyanam，意為天人之導師）、佛（Buddha，意為覺悟者）、世尊（Bhagavat，意為世間尊貴者），大慈大悲，憐憫眾生，所以在拘尸那城（Kusinagara）娑羅雙樹（Sala trees）之間為大眾宣講這樣的《大涅槃經》（Mahaparinirvana Sutra）。那裡有一位菩薩名叫光明遍照高貴德王，已經問過這件事，和你問的沒有差別。佛現在回答他，你可以快去，自己就能聽到。』 『世尊！那位琉璃光菩薩聽到這件事後，與八萬四千位菩薩摩訶薩想要來到這裡，所以先顯現瑞相。因為這個因緣，所以有這樣的光明，這叫做因緣，也叫做非因緣。』 當時，琉璃光菩薩與八萬四千位菩薩一起，拿著各種幡蓋、香花、瓔珞、各種樂器——比之前更加殊勝——一起來到拘尸那城娑羅雙樹之間。用自己所持的供養之物供養佛，頭面接足頂禮。
【English Translation】 English version: 'That Bodhisattva Mahasattva, Lapis Lazuli Light, asked Full Moon Light Buddha, just as the Bodhisattva Mahasattva, Light Illuminating Noble Virtue King, had asked here, without any difference. That Full Moon Light Buddha then told Lapis Lazuli Light Bodhisattva: 『Good man! Going west from here, passing twenty Ganges River sands of Buddha lands, there is a world called Saha (meaning 'enduring'). That land has many mountains, hills, mounds, sand, gravel, thorns, and evil prickles, all around, filled with constant suffering of hunger, thirst, cold, and heat. The people of that land cannot respect Sramanas (meaning 'ascetics'), Brahmanas (meaning 'priests'), parents, and teachers, they are attached to unlawful actions, desire unlawful things, practice evil teachings, do not believe in the true Dharma, have short lifespans, and act deceitfully. The kings who rule there, though possessing kingdoms, are not content, they develop greedy minds for what others have, raise armies to attack each other, and many die unjustly. The kings practice such unlawful actions, the four heavenly good gods are displeased, so they send down disasters and droughts, the grains do not grow, the people are sick, and their suffering is immeasurable. There, there is a Buddha named Sakyamuni (meaning 'sage of the Sakya clan') Tathagata (meaning 'one who has thus come'), Arhat (meaning 'worthy of offering'), Samyaksambuddha (meaning 'perfectly enlightened one'), Vidyacarana-sampanna (meaning 'perfect in knowledge and conduct'), Sugata (meaning 'well-gone'), Lokavid (meaning 'knower of the world'), Anuttara (meaning 'unexcelled one'), Purusadamyasarathi (meaning 'tamer of men'), Sasta devamanusyanam (meaning 'teacher of gods and humans'), Buddha (meaning 'awakened one'), Bhagavat (meaning 'blessed one'), with great compassion and kindness, out of pity for sentient beings, he expounds such a Mahaparinirvana Sutra (meaning 'Great Nirvana Sutra') among the Sala trees in Kusinagara. There is a Bodhisattva named Light Illuminating Noble Virtue King who has already asked about this matter, just like you. The Buddha is now answering him, you can go quickly, and you will hear it yourself.』 'World Honored One! That Lapis Lazuli Light Bodhisattva, having heard this, together with eighty-four thousand Bodhisattvas Mahasattvas, wished to come here, so they first manifested auspicious signs. Because of this cause, there is this light, this is called a cause, and also called a non-cause.' At that time, Lapis Lazuli Light Bodhisattva, together with eighty-four thousand Bodhisattvas, holding various banners, canopies, fragrant flowers, necklaces, and various musical instruments—more magnificent than before—came together to the Sala trees in Kusinagara. They offered the Buddha with the offerings they held, and bowed their heads to his feet.
面禮足，合掌恭敬，右繞三匝。脩敬已畢，卻坐一面。
爾時，世尊問彼菩薩：「善男子！汝為到來？為不到來？」
琉璃光菩薩言：「世尊！到亦不來、不到亦不來，我觀是義都無有來。世尊！諸行若常，亦復不來；若是無常，亦無有來。若人見有眾生性者，有來、不來。我今不見眾生定性，云何當言有來、不來？有憍慢者見有去、來；無憍慢者則無去、來。有取行者，見有去、來；無取行者則無去、來。若見如來畢竟涅槃則有去、來；不見如來畢竟涅槃則無去、來。不聞佛性則有去、來；聞佛性者則無去、來。若見聲聞、辟支佛人有涅槃者，則有去、來；不見聲聞、辟支佛人有涅槃者，則無去、來。若見聲聞、辟支佛人常、樂、我、凈，則有去、來；若不見者則無去、來。若見如來無常、樂、我、凈，則有去、來；若見如來常、樂、我、凈，則無去、來。世尊！且置斯事，欲有所問，唯垂哀愍，少見聽許。」
佛言：「善男子！隨意所問，今正是時，我當爲汝分別解說。所以者何？諸佛難值，如優曇花；法亦如是，難可得聞；十二部中，方等復難。是故，應當專心聽受。」
時琉璃光菩薩摩訶薩既蒙聽許，兼被誡敕，即白佛言：「世尊！云何菩薩摩訶薩有能修行《大涅槃經》聞所不聞？
【現代漢語翻譯】 現代漢語譯本：
他們禮拜佛足，合掌恭敬，然後右繞佛三圈。完成敬禮后，他們退坐在一旁。
這時，世尊問那位菩薩：『善男子！你是到來了？還是沒有到來？』
琉璃光菩薩說：『世尊！說到來也不是到來，說沒有到來也不是沒有到來，我觀察這個道理，根本沒有所謂的來。世尊！如果諸行是常住不變的，那麼就沒有來；如果是無常變化的，也沒有來。如果有人認為眾生有固定的自性，就會有來和不來。我現在沒有看到眾生有固定的自性，怎麼能說有來或不來呢？有驕慢心的人會認為有去和來；沒有驕慢心的人則沒有去和來。有執著行為的人會認為有去和來；沒有執著行為的人則沒有去和來。如果認為如來有究竟的涅槃，就會有去和來；如果不認為如來有究竟的涅槃，就沒有去和來。沒有聽聞佛性的人會認為有去和來；聽聞佛性的人則沒有去和來。如果認為聲聞、辟支佛（均為小乘修行者）有涅槃，就會有去和來；如果不認為聲聞、辟支佛有涅槃，就沒有去和來。如果認為聲聞、辟支佛是常、樂、我、凈（佛教中對涅槃的四種屬性的描述），就會有去和來；如果不這樣認為，就沒有去和來。如果認為如來是無常、樂、我、凈，就會有去和來；如果認為如來是常、樂、我、凈，就沒有去和來。世尊！暫且放下這些，我有一些問題想請教，希望您能慈悲憐憫，允許我提問。』
佛說：『善男子！你可以隨意提問，現在正是時候，我將為你詳細解釋。為什麼呢？諸佛難以值遇，就像優曇花一樣；佛法也是如此，難以聽聞；在十二部經中，《方等經》尤其難得。因此，應當專心聽受。』
這時，琉璃光菩薩摩訶薩（大菩薩）既然得到允許，又受到告誡，就對佛說：『世尊！菩薩摩訶薩如何才能修行《大涅槃經》，聽聞那些從未聽聞的道理呢？』
【English Translation】 English version:
They bowed at the Buddha's feet, joined their palms in reverence, and then circumambulated the Buddha three times to the right. Having completed their acts of reverence, they withdrew and sat to one side.
At that time, the World Honored One asked that Bodhisattva, 'Good man! Have you come, or have you not come?'
Bodhisattva Lapis Lazuli Light said, 'World Honored One! To say 'come' is not come, and to say 'not come' is also not not come. I observe this principle, and there is fundamentally no such thing as coming. World Honored One! If all phenomena are permanent, then there is no coming; if they are impermanent, there is also no coming. If people believe that sentient beings have a fixed nature, then there is coming and not coming. I now do not see that sentient beings have a fixed nature, so how can I say there is coming or not coming? Those with arrogance see going and coming; those without arrogance have no going and coming. Those who cling to actions see going and coming; those who do not cling to actions have no going and coming. If one believes that the Tathagata (Buddha) has ultimate Nirvana, then there is going and coming; if one does not believe that the Tathagata has ultimate Nirvana, then there is no going and coming. Those who have not heard of Buddha-nature see going and coming; those who have heard of Buddha-nature have no going and coming. If one believes that Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas) have Nirvana, then there is going and coming; if one does not believe that Sravakas and Pratyekabuddhas have Nirvana, then there is no going and coming. If one believes that Sravakas and Pratyekabuddhas are permanent, blissful, self, and pure (four attributes of Nirvana in Buddhism), then there is going and coming; if one does not believe this, then there is no going and coming. If one believes that the Tathagata is impermanent, blissful, self, and pure, then there is going and coming; if one believes that the Tathagata is permanent, blissful, self, and pure, then there is no going and coming. World Honored One! Let us set aside these matters for now. I have some questions I wish to ask. I hope you will have compassion and allow me to ask them.'
The Buddha said, 'Good man! Ask whatever you wish. Now is the right time, and I will explain it to you in detail. Why is this so? The Buddhas are difficult to encounter, like the Udumbara flower; the Dharma is also like this, difficult to hear; among the twelve divisions of scriptures, the Vaipulya Sutras are especially rare. Therefore, you should listen attentively.'
At that time, Bodhisattva Mahasattva Lapis Lazuli Light, having received permission and been admonished, then said to the Buddha, 'World Honored One! How can a Bodhisattva Mahasattva practice the Mahaparinirvana Sutra and hear what has never been heard?'
」
爾時，如來贊言：「善哉，善哉。善男子！汝今欲盡如是大乘大涅槃海，正復值我能善解說。汝今所有疑網毒箭，我為大醫，能善拔出。汝于佛性猶未明瞭，我有慧炬，能為照明。汝今欲渡生死大河，我能為汝作大船師。汝於我所生父母想，我亦于汝生赤子心。汝心今者貪正法寶，值我多有，能相惠施。諦聽諦聽，善思念之，吾當為汝分別宣釋。
「善男子！欲聽法者，今正是時。若聞法已，當生敬信，至心聽受、恭敬、尊重。于正法所莫求其過，莫念貪慾、瞋恚、愚癡，莫觀法師種姓好惡。既聞法已，莫生憍慢，莫為恭敬、名譽、利養，當爲度世甘露法利。亦莫生念：『我聽法已，先自度身，然後度人；先自解身，然後解人；先自安身，然後安人；先自涅槃，然後令人而得涅槃。』于佛、法、僧應生等想，于生死中生大苦想，于大涅槃應生常、樂、我、凈之想。先為他人，然後為身。當爲大乘，莫為二乘。於一切法當無所住，亦莫專執一切法相。于諸法中莫生貪想，常生知法、見法之想。善男子！汝能如是至心聽法，是則名為聞所不聞。
「善男子！有不聞聞、有不聞不聞、有聞不聞、有聞聞。善男子！如不生生、不生不生、生不生、生生，如不到到、不到不到、到不到、到到。」
【現代漢語翻譯】 現代漢語譯本： 那時，如來讚歎道：『好啊，好啊。善男子！你現在想要窮盡如此廣大的大乘大涅槃之海，正好遇到我能夠善於解說。你現在所有的疑惑、迷網、毒箭，我作為大醫王，能夠善於拔除。你對於佛性還未明瞭，我有智慧的火炬，能夠為你照明。你現在想要渡過生死的大河，我能夠為你做大船的船師。你對我產生父母般的想法，我也對你產生赤子之心。你心中現在貪求正法的珍寶，我這裡有很多，能夠互相惠施。仔細聽，仔細聽，好好思考，我將為你分別解釋。』 『善男子！想要聽法的人，現在正是時候。如果聽了法，應當生起敬信，至誠地聽受、恭敬、尊重。對於正法不要挑剔過失，不要想著貪慾、嗔恚、愚癡，不要觀察法師的種姓好壞。聽了法之後，不要生起驕慢，不要爲了恭敬、名譽、利益供養，應當爲了度脫世間的甘露法利。也不要產生這樣的想法：『我聽了法之後，先自己度脫，然後度脫他人；先自己解脫，然後解脫他人；先自己安穩，然後安穩他人；先自己涅槃，然後使他人得到涅槃。』對於佛、法、僧應當生起平等的想法，對於生死輪迴應當生起大苦的想法，對於大涅槃應當生起常、樂、我、凈的想法。先為他人，然後為自己。應當爲了大乘，不要爲了二乘。對於一切法應當無所執著，也不要專門執著一切法的表象。對於諸法中不要生起貪念，常常生起知法、見法的想法。善男子！你能夠這樣至誠地聽法，這就叫做聽聞了從未聽聞的道理。』 『善男子！有不聞而聞，有不聞而不聞，有聞而不聞，有聞而聞。善男子！如同不生而生，不生而不生，生而不生，生而生；如同不到而到，不到而不到，到而不到，到而到。』
【English Translation】 English version: At that time, the Tathagata praised, saying: 'Excellent, excellent. Good man! You now wish to exhaust the great ocean of Mahayana Nirvana, and you have rightly encountered me, who am able to explain it well. All your doubts, nets of confusion, and poisonous arrows, I, as the great physician, am able to skillfully extract. You are not yet clear about the Buddha-nature, I have the torch of wisdom, which can illuminate it for you. You now wish to cross the great river of birth and death, I can be your great captain of the ship. You have thoughts of me as your parents, and I also have the heart of a child towards you. Your heart now craves the treasure of the true Dharma, and I have much of it, which we can mutually bestow. Listen carefully, listen carefully, and contemplate well, and I will explain it to you separately.' 'Good man! Those who wish to hear the Dharma, now is the right time. If you have heard the Dharma, you should generate respect and faith, and listen with sincerity, reverence, and respect. Do not seek faults in the true Dharma, do not think of greed, hatred, and ignorance, and do not observe the good or bad of the Dharma teacher's lineage. After hearing the Dharma, do not generate arrogance, do not do it for the sake of respect, fame, or material offerings, but for the benefit of the nectar of the Dharma that liberates the world. Also, do not generate the thought: 'After I have heard the Dharma, I will first liberate myself, and then liberate others; first free myself, and then free others; first settle myself, and then settle others; first attain Nirvana myself, and then enable others to attain Nirvana.' Towards the Buddha, Dharma, and Sangha, you should generate equal thoughts, towards the cycle of birth and death, you should generate thoughts of great suffering, and towards the Great Nirvana, you should generate thoughts of permanence, bliss, self, and purity. First for others, then for oneself. You should be for the Mahayana, not for the Two Vehicles. Towards all dharmas, you should have no attachment, and do not exclusively cling to the appearances of all dharmas. In all dharmas, do not generate greed, and always generate thoughts of knowing and seeing the Dharma. Good man! If you can listen to the Dharma with such sincerity, this is called hearing what has never been heard.' 'Good man! There is not-hearing that is hearing, there is not-hearing that is not-hearing, there is hearing that is not-hearing, and there is hearing that is hearing. Good man! It is like not-born that is born, not-born that is not-born, born that is not-born, and born that is born; like not-arrived that is arrived, not-arrived that is not-arrived, arrived that is not-arrived, and arrived that is arrived.'
「世尊！云何不生生？」
「善男子！安住世諦初出胎時，是名不生生。
「云何不生不生？」
「善男子！是大涅槃無有生相，是名不生不生。
「云何生不生？」
「善男子！世諦死時是名生不生。
「云何生生？」
「善男子！一切凡夫是名生生。何以故？生生不斷故。一切有漏唸唸生故，是名生生。四住菩薩名生不生。何以故？生自在故，是名生不生。善男子！是名內法。
「云何外法？未生生、未生未生、生未生、生生。善男子！譬如種子未生牙時，得四大和合、人功、作業，然後乃生，是名未生生。
「云何未生未生？譬如敗種及未遇緣，如是等輩名未生未生。
「云何生未生？如牙生已而不增長，是名生未生。
「云何生生？如牙增長。若生不生則無增長。如是，一切有漏是名外法生生。」
琉璃光菩薩摩訶薩白佛言：「世尊！有漏之法若有生者，為是常耶？是無常乎？生若是常，有漏之法則無有生；生若無常，則有漏是常。世尊！若生能自生，生無自性；若能生他，以何因緣不生無漏？世尊！若未生時有生者，云何於今乃名為生？若未生時無生者，何故不說虛空為生？」
佛言：「善哉，善哉。善男子！不生生不
【現代漢語翻譯】 現代漢語譯本 『世尊！什麼叫做不生生？』 『善男子！安住於世俗諦，初次出生時，這叫做不生生。』 『什麼叫做不生不生？』 『善男子！那是大涅槃，沒有生的現象，這叫做不生不生。』 『什麼叫做生不生？』 『善男子！世俗諦的死亡之時，這叫做生不生。』 『什麼叫做生生？』 『善男子！一切凡夫都叫做生生。為什麼呢？因為生生相續不斷。一切有漏法念念生起，所以叫做生生。四住菩薩（指修行層次較高的菩薩）叫做生不生。為什麼呢？因為他們能自在地控制生，所以叫做生不生。善男子！這叫做內法。』 『什麼叫做外法？未生生、未生未生、生未生、生生。善男子！譬如種子在沒有發芽時，得到四大（地、水、火、風）和合、人為的努力和作業，然後才生長出來，這叫做未生生。』 『什麼叫做未生未生？譬如腐敗的種子以及沒有遇到因緣，像這樣的情況叫做未生未生。』 『什麼叫做生未生？譬如牙已經長出來卻不再增長，這叫做生未生。』 『什麼叫做生生？譬如牙不斷增長。如果生不生，就不會有增長。像這樣，一切有漏法都叫做外法的生生。』 琉璃光菩薩摩訶薩（菩薩的稱號，意為偉大的菩薩）對佛說：『世尊！有漏的法如果是有生起的，那麼它是常住的呢？還是無常的呢？如果生是常住的，那麼有漏的法就不會有生起；如果生是無常的，那麼有漏的法就成了常住的了。世尊！如果生能自己產生自己，那麼生就沒有自性；如果能產生其他，那麼以什麼因緣不能產生無漏法呢？世尊！如果未生的時候有生，那麼為什麼現在才叫做生？如果未生的時候沒有生，為什麼不說虛空是生呢？』 佛說：『好啊，好啊。善男子！不生生不』
【English Translation】 English version 'World Honored One! What is called 'not-born-born'?' 'Good man! Abiding in the worldly truth, the initial moment of birth is called 'not-born-born'.' 'What is called 'not-born-not-born'?' 'Good man! That is the Great Nirvana, which has no appearance of birth, and is called 'not-born-not-born'.' 'What is called 'born-not-born'?' 'Good man! The time of death in the worldly truth is called 'born-not-born'.' 'What is called 'born-born'?' 'Good man! All ordinary beings are called 'born-born'. Why? Because birth continues without interruption. All defiled dharmas arise moment by moment, therefore it is called 'born-born'. Bodhisattvas of the four abodes (referring to Bodhisattvas at higher stages of practice) are called 'born-not-born'. Why? Because they have mastery over birth, therefore it is called 'born-not-born'. Good man! This is called the inner dharma.' 'What is called the outer dharma? 'Not-yet-born-born', 'not-yet-born-not-born', 'born-not-yet-born', 'born-born'. Good man! For example, when a seed has not yet sprouted, it receives the combination of the four great elements (earth, water, fire, wind), human effort, and action, and then it grows. This is called 'not-yet-born-born'.' 'What is called 'not-yet-born-not-born'? For example, a rotten seed or one that has not encountered the right conditions, such cases are called 'not-yet-born-not-born'.' 'What is called 'born-not-yet-born'? For example, a sprout that has grown but does not continue to grow, this is called 'born-not-yet-born'.' 'What is called 'born-born'? For example, a sprout that continues to grow. If it is 'born-not-born', there will be no growth. In this way, all defiled dharmas are called the 'born-born' of the outer dharma.' The Bodhisattva Mahasattva (a title for a great Bodhisattva) Lapis Lazuli Light said to the Buddha: 'World Honored One! If defiled dharmas have arising, are they permanent or impermanent? If arising is permanent, then defiled dharmas would not have arising; if arising is impermanent, then defiled dharmas would be permanent. World Honored One! If arising can produce itself, then arising has no self-nature; if it can produce others, then by what cause does it not produce undefiled dharmas? World Honored One! If there is arising when it is not yet born, then why is it now called arising? If there is no arising when it is not yet born, why not say that space is arising?' The Buddha said: 'Excellent, excellent. Good man! 'Not-born-born' does not'
可說、生生亦不可說、生不生亦不可說、不生不生亦不可說，生亦不可說、不生亦不可說，有因緣故亦可得說。云何不生生不可說？不生名為生。云何可說？何以故？以其生故。云何生生不可說？生生故生、生生故不生，亦不可說。云何生不生不可說？生即名為生，生不自生，故不可說。云何不生不生不可說？不生者名為涅槃，涅槃不生，故不可說。何以故？以修道得故。云何生亦不可說？以生無故。云何不生不可說？以有得故。云何有因緣故亦可得說？十因緣法為生作因，以是義故亦可得說。
「善男子！汝今莫入甚深空定。何以故？大眾鈍故。善男子！有為之法生亦是常；以住無常，生亦無常。住亦是常；以生生故，住亦無常。異亦是常；以法無常，異亦無常。壞亦是常；以本無今有故，壞亦無常。善男子！以性故，生、住、異、壞皆悉是常。唸唸滅故，不可說常；是大涅槃能斷滅故，故名無常。
「善男子！有漏之法，未生之時已有生性，故生能生；無漏之法本無生性，是故生不能生。如火有本性，遇緣則發；眼有見性，因色、因明、因心故見；眾生生法亦復如是，由本有性，遇業因緣、父母和合則便有生。」
爾時，琉璃光菩薩摩訶薩及八萬四千菩薩摩訶薩聞是法已，踴在虛空高七多羅樹
【現代漢語翻譯】 現代漢語譯本：可以說、生生也不可說、生不生也不可說、不生不生也不可說，生也不可說、不生也不可說，因為有因緣的緣故也可以說。為什麼說不生生不可說呢？不生被稱為生。為什麼可以這樣說呢？因為它產生了。為什麼說生生不可說呢？因為生生所以生，因為生生所以不生，所以也不可說。為什麼說生不生不可說呢？生本身就叫做生，生不是自己產生的，所以不可說。為什麼說不生不生不可說呢？不生被稱為涅槃（佛教術語，指解脫生死的狀態），涅槃不生，所以不可說。為什麼呢？因為是通過修行證得的。為什麼說生也不可說呢？因為生本身是空無的。為什麼說不生也不可說呢？因為有證得的緣故。為什麼說因為有因緣的緣故也可以說呢？因為十因緣法是產生的原因，因為這個道理所以也可以說。 善男子！你現在不要進入甚深的空定（佛教術語，指一種禪定狀態）。為什麼呢？因為大眾的根器比較遲鈍。善男子！有為法（佛教術語，指由因緣和合而生的事物）的生起本身是常，但因為住是無常的，所以生也是無常的。住本身是常，但因為生生，所以住也是無常的。變化本身是常，但因為法是無常的，所以變化也是無常的。壞滅本身是常，但因為本來沒有現在有了，所以壞滅也是無常的。善男子！從本性上來說，生、住、異、壞都是常。因爲念念都在滅，所以不能說是常；因為大涅槃（佛教術語，指最終的解脫）能夠斷滅，所以稱為無常。 善男子！有漏法（佛教術語，指有煩惱和業力的法）在沒有產生的時候就已經有生性，所以生能夠產生；無漏法（佛教術語，指沒有煩惱和業力的法）本來沒有生性，所以生不能產生。就像火有本性，遇到因緣就會燃燒；眼睛有見性，因為顏色、光明和心的作用才能看見；眾生的生法也是這樣，因為本來就有生性，遇到業的因緣、父母的和合就會產生。 那時，琉璃光菩薩摩訶薩（佛教術語，指大菩薩）和八萬四千菩薩摩訶薩聽到這個法后，踴身到虛空中，高七多羅樹（佛教術語，指一種高大的樹木）。
【English Translation】 English version: It can be said, 'arising arising' also cannot be said, 'arising not arising' also cannot be said, 'not arising not arising' also cannot be said, 'arising' also cannot be said, 'not arising' also cannot be said, but because of conditions, it can be said. Why is it that 'not arising arising' cannot be said? 'Not arising' is called 'arising'. Why can it be said? Because it arises. Why is it that 'arising arising' cannot be said? Because of 'arising arising', there is arising; because of 'arising arising', there is not arising, so it cannot be said. Why is it that 'arising not arising' cannot be said? 'Arising' itself is called 'arising', and 'arising' does not arise by itself, so it cannot be said. Why is it that 'not arising not arising' cannot be said? 'Not arising' is called Nirvana (Buddhist term, referring to the state of liberation from the cycle of birth and death), and Nirvana does not arise, so it cannot be said. Why is that? Because it is attained through cultivation. Why is it that 'arising' also cannot be said? Because 'arising' is empty. Why is it that 'not arising' cannot be said? Because there is attainment. Why is it that because of conditions, it can be said? Because the ten causes and conditions are the cause of arising, and because of this principle, it can be said. Good man! You should not enter into deep emptiness meditation (Buddhist term, referring to a state of meditative absorption). Why is that? Because the capacity of the masses is dull. Good man! The arising of conditioned phenomena (Buddhist term, referring to things that arise from causes and conditions) is itself constant, but because abiding is impermanent, arising is also impermanent. Abiding itself is constant, but because of arising, abiding is also impermanent. Change itself is constant, but because phenomena are impermanent, change is also impermanent. Decay itself is constant, but because what was not originally exists now, decay is also impermanent. Good man! From the perspective of nature, arising, abiding, change, and decay are all constant. Because they are extinguished moment by moment, they cannot be said to be constant; because Great Nirvana (Buddhist term, referring to the ultimate liberation) can extinguish them, they are called impermanent. Good man! Defiled phenomena (Buddhist term, referring to phenomena with afflictions and karma) already have the nature of arising when they have not yet arisen, so arising can arise; undefiled phenomena (Buddhist term, referring to phenomena without afflictions and karma) originally do not have the nature of arising, so arising cannot arise. Just like fire has its nature, and when it encounters conditions, it ignites; the eye has the nature of seeing, and it can see because of color, light, and the function of the mind; the arising of sentient beings is also like this, because they originally have the nature of arising, and when they encounter the conditions of karma and the union of parents, they arise. At that time, Bodhisattva Mahasattva Lapis Lazuli Light (Buddhist term, referring to a great Bodhisattva) and eighty-four thousand Bodhisattva Mahasattvas, having heard this Dharma, leaped into the sky, seven Tala trees (Buddhist term, referring to a tall tree) high.
，恭敬合掌而白佛言：「世尊！我蒙如來慇勤教誨，因《大涅槃》始得悟解聞所不聞，亦令八萬四千菩薩深解諸法不生生等。世尊！我今已解，斷諸疑網。然此會中有一菩薩名曰無畏，復欲咨稟，唯垂聽許。」
爾時，世尊告無畏菩薩：「善男子！隨意問難，吾當為汝分別解說。」
爾時，無畏菩薩與六萬(一本云與八萬)四千諸菩薩等俱從座起，更整衣服，長跪合掌而白佛言：「世尊！此土眾生當造何業而得生彼不動世界？其土菩薩云何而得智慧成就？人中象王有大威德，具修諸行，利智捷疾，聞則能解。」
爾時，世尊即說偈言：
「不害眾生命， 堅持諸禁戒， 受佛微妙教， 則生不動國； 不奪他人財， 常施惠一切， 造招提僧坊， 則生不動國； 不犯他婦女， 自妻不非時， 施持戒臥具， 則生不動國； 不為自他故， 求利及恐怖， 慎口不妄語， 則生不動國； 莫壞善知識， 遠離惡眷屬， 口常和合語， 則生不動國； 如諸菩薩等， 常離於惡口， 所說人樂聞， 則生不動國； 乃至於戲笑， 不說非時語， 謹慎常時語， 則生不動國； 見他得利養， 常生歡喜心， 不起嫉妒結， 則生
【現代漢語翻譯】 現代漢語譯本 於是，（他）恭敬地合掌，對佛說：『世尊！我蒙受如來慇勤的教誨，因為《大涅槃經》（Mahāparinirvāṇa Sūtra）才得以領悟理解過去從未聽聞的道理，也使得八萬四千位菩薩深刻理解諸法不生不滅等真諦。世尊！我現在已經理解，斷除了所有的疑惑。然而，此會中有一位菩薩名叫無畏（Abhaya），還想請教，希望您能允許。』 當時，世尊告訴無畏菩薩：『善男子！你可以隨意提問，我將為你分別解釋。』 當時，無畏菩薩與六萬（一本作八萬）四千位菩薩一起從座位上站起來，整理好衣服，長跪合掌，對佛說：『世尊！此土眾生應當造作何種業才能往生到不動世界（Acala-loka）？那裡的菩薩如何才能成就智慧？人中的象王（Nāga-rāja）具有大威德，修行各種善行，智慧敏銳，聽聞就能理解。』 當時，世尊即說偈語： 『不傷害眾生的生命， 堅持各種戒律， 接受佛陀微妙的教誨， 就能往生不動國土； 不奪取他人的財物， 常常施捨恩惠給一切眾生， 建造招提僧坊（catuddisa-saṃgha-ārāma）， 就能往生不動國土； 不侵犯他人的婦女， 自己不與妻子在非時行淫， 佈施持戒者臥具， 就能往生不動國土； 不為自己或他人， 追求利益或因恐懼而妄語， 謹慎口業不妄語， 就能往生不動國土； 不破壞善知識（kalyāṇa-mitra）， 遠離惡劣的眷屬， 口中常說和合之語， 就能往生不動國土； 如同諸位菩薩一樣， 常常遠離惡口， 所說的話令人樂於聽聞， 就能往生不動國土； 乃至在嬉戲玩笑時， 也不說不合時宜的話， 謹慎常說合時宜的話， 就能往生不動國土； 見到他人獲得利益供養， 常常生起歡喜心， 不生起嫉妒的煩惱， 就能往生
【English Translation】 English version Then, (he) respectfully joined his palms and said to the Buddha: 'World Honored One! I have received the Buddha's earnest teachings, and because of the Mahāparinirvāṇa Sūtra, I have come to understand what I had never heard before. It has also enabled eighty-four thousand Bodhisattvas to deeply understand the truth of the non-arising and non-ceasing of all dharmas. World Honored One! I now understand and have cut off all doubts. However, there is a Bodhisattva in this assembly named Abhaya, who wishes to inquire further. I hope you will allow it.' At that time, the World Honored One said to the Bodhisattva Abhaya: 'Good man! You may ask whatever you wish, and I will explain it to you in detail.' At that time, the Bodhisattva Abhaya, together with sixty thousand (one version says eighty thousand) four thousand Bodhisattvas, rose from their seats, adjusted their robes, knelt down, joined their palms, and said to the Buddha: 'World Honored One! What kind of karma should the beings of this land create in order to be reborn in the Acala-loka (Immovable World)? How can the Bodhisattvas there achieve wisdom? The Nāga-rāja (Elephant King) among humans possesses great power and virtue, cultivates various good deeds, has sharp wisdom, and can understand upon hearing.' At that time, the World Honored One spoke in verse: 'Not harming the lives of beings, Upholding all precepts, Receiving the Buddha's subtle teachings, One will be reborn in the Immovable Land; Not taking others' possessions, Always giving kindness to all beings, Building catuddisa-saṃgha-ārāma (monasteries for the four directions), One will be reborn in the Immovable Land; Not violating others' women, Not engaging in sexual misconduct with one's wife at inappropriate times, Giving bedding to those who uphold precepts, One will be reborn in the Immovable Land; Not for oneself or others, Seeking gain or speaking falsely out of fear, Being careful in speech and not lying, One will be reborn in the Immovable Land; Not destroying kalyāṇa-mitra (good spiritual friends), Staying away from bad companions, Always speaking harmonious words, One will be reborn in the Immovable Land; Like all Bodhisattvas, Always staying away from harsh speech, Speaking words that people like to hear, One will be reborn in the Immovable Land; Even in jest and laughter, Not speaking inappropriate words, Being careful to speak appropriate words, One will be reborn in the Immovable Land; Seeing others gain benefits and offerings, Always giving rise to a joyful heart, Not giving rise to the knot of jealousy, One will be reborn in
不動國； 不惱于眾生， 常生於慈心， 不生方便惡， 則生不動國； 邪見言無施、 父母及去來， 不起如是見， 則生不動國； 曠路作好井， 種殖果樹林， 常施乞者食， 則生不動國； 若於佛、法、僧， 供養一香燈， 乃至獻一花， 則生不動國； 若為恐怖故、 利養及福德， 書是經一偈， 則生不動國； 若為悕利福， 能於一日中， 讀誦是經典， 則生不動國； 若為無上道， 一日一夜中， 受持八戒齋， 則生不動國； 不與犯重禁， 同共一處住， 呵謗方等者， 則生不動國； 若能施病者， 乃至於一果， 歡喜而瞻視， 則生不動國； 不犯僧鬘物， 善守于佛物， 涂掃佛僧地， 則生不動國； 造像、若佛塔， 猶如大拇指， 常生歡喜心， 則生不動國； 若為是經典， 自身及財寶， 施於說法者， 則生不動國； 若能聽、書寫、 受持及讀誦， 諸佛秘密藏， 則生不動國。」
爾時，無畏菩薩摩訶薩白佛言：「世尊！我今已知所造業緣得生彼國。是光明遍照高貴德王菩薩摩訶薩普為憐愍一切眾生，先所咨問。如來若說，則能利益安樂人
【現代漢語翻譯】 現代漢語譯本 不動國（Akshobhya Buddha's Pure Land）： 不惱害眾生，常常生起慈悲心，不生起任何方便的惡念，就能往生不動國； 如果持有邪見，認為沒有佈施、沒有父母、沒有前世來生，不生起這樣的邪見，就能往生不動國； 在曠野道路上建造水井，種植果樹林，經常佈施食物給乞討的人，就能往生不動國； 如果對佛（Buddha）、法（Dharma）、僧（Sangha）三寶，供養一炷香或一盞燈，乃至獻上一朵花，就能往生不動國； 如果爲了消除恐懼、追求利益供養和福德，書寫這部經的一個偈子，就能往生不動國； 如果爲了希求利益和福報，能在一天之中讀誦這部經典，就能往生不動國； 如果爲了追求無上菩提之道，能在一天一夜中受持八關齋戒，就能往生不動國； 不與犯了重戒的人同住一處，呵斥誹謗方等經典的人，就能往生不動國； 如果能佈施給病人，哪怕只是一顆果子，並以歡喜心去看望他們，就能往生不動國； 不侵犯僧團的財物，善於守護佛的財物，清掃佛寺和僧團的土地，就能往生不動國； 建造佛像或佛塔，哪怕只有大拇指那麼大，常常生起歡喜心，就能往生不動國； 如果爲了這部經典，將自己的身體和財寶佈施給說法的人，就能往生不動國； 如果能聽聞、書寫、受持和讀誦諸佛的秘密教藏，就能往生不動國。
這時，無畏菩薩摩訶薩（Abhaya Bodhisattva Mahasattva）對佛說：『世尊！我現在已經知道自己所造的業緣能夠往生那個國土。這是光明遍照高貴德王菩薩摩訶薩（Samantaprabha-Vimalaguna-Rajendra Bodhisattva Mahasattva）爲了憐憫一切眾生，先前所請問的。如來如果宣說，就能利益安樂人。』
【English Translation】 English version The Land of Akshobhya (Akshobhya Buddha's Pure Land): Not harming sentient beings, constantly generating a mind of loving-kindness, and not giving rise to any expedient evil thoughts, one will be reborn in the Land of Akshobhya; If one holds wrong views, believing there is no giving, no parents, and no past or future lives, and does not give rise to such wrong views, one will be reborn in the Land of Akshobhya; Building wells on desolate roads, planting orchards, and frequently giving food to beggars, one will be reborn in the Land of Akshobhya; If one makes offerings to the Triple Gem—the Buddha, the Dharma, and the Sangha—with a stick of incense or a lamp, or even offers a single flower, one will be reborn in the Land of Akshobhya; If, for the sake of eliminating fear, seeking benefits, offerings, and merit, one writes down a single verse of this sutra, one will be reborn in the Land of Akshobhya; If, for the sake of seeking benefits and blessings, one can recite this sutra in one day, one will be reborn in the Land of Akshobhya; If, for the sake of pursuing the unsurpassed path of enlightenment, one can uphold the eight precepts for one day and one night, one will be reborn in the Land of Akshobhya; Not dwelling in the same place with those who have committed grave offenses, and rebuking those who slander the Vaipulya sutras, one will be reborn in the Land of Akshobhya; If one can give to the sick, even if it is just a single fruit, and visit them with a joyful heart, one will be reborn in the Land of Akshobhya; Not infringing upon the property of the Sangha, diligently protecting the Buddha's property, and cleaning the grounds of Buddhist temples and monasteries, one will be reborn in the Land of Akshobhya; Building Buddha images or stupas, even if they are only the size of a thumb, and constantly generating a joyful mind, one will be reborn in the Land of Akshobhya; If, for the sake of this sutra, one gives one's own body and possessions to those who expound the Dharma, one will be reborn in the Land of Akshobhya; If one can hear, write, uphold, and recite the secret teachings of all Buddhas, one will be reborn in the Land of Akshobhya.
At that time, the Bodhisattva Mahasattva Abhaya (Abhaya Bodhisattva Mahasattva) said to the Buddha: 'World Honored One! I now know the karmic conditions that will allow me to be reborn in that land. This is what the Bodhisattva Mahasattva Samantaprabha-Vimalaguna-Rajendra (Samantaprabha-Vimalaguna-Rajendra Bodhisattva Mahasattva) previously inquired about, out of compassion for all sentient beings. If the Tathagata speaks about it, it will benefit and bring peace to people.'
、天、阿修羅、乾闥婆、迦樓羅、緊那羅、摩睺羅伽等。」
爾時，世尊即告光明遍照高貴德王菩薩：「善哉，善哉。善男子！汝今於此當至心聽，吾當為汝分別解說。有因緣故，未到不到；有因緣故，不到到；有因緣故，到不到；有因緣故，到到。
「何因緣故未到不到？善男子！夫不到者，是大涅槃，凡夫未到，以有貪慾、瞋恚、愚癡故，身業、口業不清凈故，及受一切不凈物故，犯四重故、謗方等故、一闡提故、五逆罪故。以是義故，未到不到。
「善男子！何因緣故不到到？不到者，名大涅槃。何義故到？永斷貪慾、瞋恚、愚癡、身、口惡故，不受一切不凈物故，不犯四重故、不謗方等經故、不作一闡提故、不作五逆罪故。以是義故，名不到到。須陀洹者，八萬劫到；斯陀含者，六萬劫到；阿那含者，四萬劫到；阿羅漢者，二萬劫到；辟支佛者，十千劫到。以是義故，名不到到。
「善男子！何因緣故名到不到？到者，名為二十五有。一切眾生常為無量煩惱諸結之所覆蔽，往來不離，猶如輪轉，是名為到。聲聞、緣覺及諸菩薩已得永離，故名不到；為欲化度諸眾生故，示現在中，亦名為到。
「善男子！何因緣故名為到到？到者即是二十五有。一切凡夫、須陀洹乃至阿那含，
【現代漢語翻譯】 現代漢語譯本：天（deva）、阿修羅（asura）、乾闥婆（gandharva）、迦樓羅（garuda）、緊那羅（kinnara）、摩睺羅伽（mahoraga）等。
那時，世尊告訴光明遍照高貴德王菩薩：『善哉，善哉。善男子！你現在應當專心聽，我將為你分別解說。有因緣的緣故，是未到不到；有因緣的緣故，是不到到；有因緣的緣故，是到不到；有因緣的緣故，是到到。』
『什麼因緣是未到不到呢？善男子！所謂不到，是指大涅槃。凡夫因為有貪慾、瞋恚、愚癡，身業、口業不清凈，以及接受一切不凈之物，犯四重戒、誹謗方等經典、成為一闡提、犯五逆罪的緣故，所以是未到不到。』
『善男子！什麼因緣是不到到呢？所謂不到，是指大涅槃。因為什麼原因而到呢？因為永遠斷除了貪慾、瞋恚、愚癡，身、口惡業，不接受一切不凈之物，不犯四重戒、不誹謗方等經典、不做一闡提、不犯五逆罪。因為這個緣故，稱為不到到。須陀洹（srotapanna）需要八萬劫才能到達；斯陀含（sakrdagamin）需要六萬劫才能到達；阿那含（anagamin）需要四萬劫才能到達；阿羅漢（arhat）需要兩萬劫才能到達；辟支佛（pratyekabuddha）需要一萬劫才能到達。因為這個緣故，稱為不到到。』
『善男子！什麼因緣稱為到不到呢？所謂到，是指二十五有（二十五種存在狀態）。一切眾生常常被無量煩惱和結縛所覆蓋，往來輪迴不離，就像輪子轉動一樣，這稱為到。聲聞（sravaka）、緣覺（pratyekabuddha）以及諸菩薩已經永遠脫離了這些，所以稱為不到；爲了教化度脫眾生，示現在其中，也稱為到。』
『善男子！什麼因緣稱為到到呢？所謂到，就是指二十五有。一切凡夫、須陀洹乃至阿那含，
【English Translation】 English version: Devas (gods), asuras (demigods), gandharvas (celestial musicians), garudas (mythical birds), kinnaras (mythical beings, half-human, half-bird), mahoragas (great serpents), and others.』
At that time, the World Honored One then told Bodhisattva Light-Illuminating Noble Virtue King: 『Excellent, excellent. Good man! You should now listen attentively, and I will explain it to you separately. There are causes and conditions why one has not arrived and will not arrive; there are causes and conditions why one has not arrived but will arrive; there are causes and conditions why one has arrived but will not arrive; there are causes and conditions why one has arrived and will arrive.』
『What are the causes and conditions for not having arrived and not arriving? Good man! The state of not arriving refers to the Great Nirvana. Ordinary beings have not arrived because of greed, hatred, and ignorance; because their actions of body and speech are not pure; because they receive all impure things; because they violate the four major precepts; because they slander the Vaipulya sutras; because they are icchantikas; and because they commit the five heinous crimes. For these reasons, they have not arrived and will not arrive.』
『Good man! What are the causes and conditions for not having arrived but arriving? The state of not arriving refers to the Great Nirvana. For what reason does one arrive? Because one has permanently severed greed, hatred, and ignorance; because one』s actions of body and speech are pure; because one does not receive any impure things; because one does not violate the four major precepts; because one does not slander the Vaipulya sutras; because one does not become an icchantika; and because one does not commit the five heinous crimes. For these reasons, it is called not having arrived but arriving. A Srotapanna (stream-enterer) needs 80,000 kalpas to arrive; a Sakrdagamin (once-returner) needs 60,000 kalpas to arrive; an Anagamin (non-returner) needs 40,000 kalpas to arrive; an Arhat needs 20,000 kalpas to arrive; and a Pratyekabuddha needs 10,000 kalpas to arrive. For these reasons, it is called not having arrived but arriving.』
『Good man! What are the causes and conditions for being called having arrived but not arriving? The state of having arrived refers to the twenty-five realms of existence. All sentient beings are constantly covered by immeasurable afflictions and fetters, and they revolve without ceasing, like a turning wheel. This is called having arrived. Sravakas (hearers), Pratyekabuddhas (solitary realizers), and all Bodhisattvas have already permanently escaped these, so it is called not arriving; but in order to transform and liberate sentient beings, they manifest themselves within these realms, and this is also called having arrived.』
『Good man! What are the causes and conditions for being called having arrived and arriving? The state of having arrived refers to the twenty-five realms of existence. All ordinary beings, Srotapannas, and even Anagamins,
煩惱因緣故，名到到。
「善男子！聞所不聞亦復如是，有不聞聞、有不聞不聞、有聞不聞、有聞聞。
「云何不聞聞？善男子！不聞者，名大涅槃。何故不聞？非有為故、非音聲故、不可說故。云何亦聞？得聞名故——所謂常、樂、我、凈——以是義故，名不聞聞。」
爾時，光明遍照高貴德王菩薩摩訶薩白佛言：「世尊！如佛所說：『大涅槃者不可得聞。』云何復言常、樂、我、凈而可得聞？何以故？世尊！斷煩惱者，名得涅槃；若未斷者，名為不得。以是義故，涅槃之性本無今有。若世間法本無今有則名無常。譬如瓶等本無今有，已有還無，故名無常。涅槃若爾，云何說言常、樂、我、凈？
「複次，世尊！凡因莊嚴而得成者，悉名無常。涅槃若爾，應是無常。何等因緣？所謂三十七品、六波羅蜜、四無量心、觀于骨相、阿那波那、六念處、破析六大，如是等法皆是成就涅槃因緣，故名無常。
「複次，世尊！有，名無常。若涅槃是有，亦應無常。如佛昔于《阿含》中說聲聞、緣覺、諸佛世尊皆有涅槃，以是義故，名為無常。
「複次，世尊！可見之法名為無常，如佛先說：『見涅槃者則得斷除一切煩惱。』
「複次，世尊！譬如虛空于諸眾生等無障礙，故名為常
【現代漢語翻譯】 現代漢語譯本 煩惱的因緣，導致了『到到』（指煩惱的生起和持續）。 『善男子！』對於未曾聽聞的道理也是如此，有『不聞而聞』、有『不聞不聞』、有『聞而不聞』、有『聞而聞』。 『什麼叫做不聞而聞呢？』『善男子！』『不聞』指的是『大涅槃』（佛教的最高境界，指超越生死輪迴的解脫）。為什麼說『不聞』呢？因為它不是有為法（指因緣和合而生的事物），沒有聲音，不可言說。『為什麼又說聞呢？』因為可以聽到它的名稱——所謂的『常』（永恒不變）、『樂』（安樂）、『我』（真我）、『凈』（清凈）——因為這個意義，所以叫做『不聞而聞』。 這時，光明遍照高貴德王菩薩摩訶薩（一位菩薩的名稱）對佛說：『世尊！正如佛所說：『大涅槃是不可聽聞的。』為什麼又說常、樂、我、凈是可以聽聞的呢？為什麼呢？世尊！斷除煩惱的人，叫做得到涅槃；如果還沒有斷除煩惱，就叫做沒有得到。因為這個意義，涅槃的性質本來沒有現在才有。如果世間法本來沒有現在才有，就叫做無常。譬如瓶子等本來沒有現在才有，有了還會消失，所以叫做無常。如果涅槃也是這樣，怎麼能說它是常、樂、我、凈呢？』 『再者，世尊！凡是依靠莊嚴而成就的事物，都叫做無常。如果涅槃也是這樣，就應該是無常。是什麼因緣呢？就是所謂的三十七道品（佛教修行的三十七種方法）、六波羅蜜（菩薩修行的六種方法）、四無量心（慈、悲、喜、舍四種心）、觀察骨相、安那般那（呼吸的觀察）、六念處（六種唸誦的處所）、破析六大（地、水、火、風、空、識六種元素），這些法都是成就涅槃的因緣，所以叫做無常。』 『再者，世尊！有，就叫做無常。如果涅槃是有，也應該是無常。正如佛陀以前在《阿含經》（早期佛教經典）中說，聲聞（聽聞佛法而修行的人）、緣覺（不需聽聞佛法，自己覺悟的人）、諸佛世尊都有涅槃，因為這個意義，所以叫做無常。』 『再者，世尊！可以看見的法叫做無常，正如佛陀先前所說：『看見涅槃的人就能斷除一切煩惱。』 『再者，世尊！譬如虛空對於一切眾生都沒有障礙，所以叫做常。』
【English Translation】 English version The causes and conditions of afflictions lead to 'arrival-arrival' (referring to the arising and continuation of afflictions). 'Good man! It is the same with what has not been heard. There is 'not hearing but hearing,' 'not hearing and not hearing,' 'hearing but not hearing,' and 'hearing and hearing.' 'What is meant by 'not hearing but hearing'?' 'Good man!' 'Not hearing' refers to 'Mahāparinirvāṇa' (the highest state in Buddhism, referring to liberation beyond the cycle of birth and death). Why is it called 'not hearing'? Because it is not a conditioned phenomenon (things that arise from causes and conditions), it has no sound, and it is inexpressible. 'Why is it also called hearing?' Because its name can be heard—namely, 'permanent' (eternal), 'blissful' (joyful), 'self' (true self), and 'pure' (immaculate)—because of this meaning, it is called 'not hearing but hearing.' At that time, Bodhisattva Mahāsattva Light-Illuminating Noble Virtue King (the name of a Bodhisattva) said to the Buddha: 'World Honored One! As the Buddha said: 'Mahāparinirvāṇa is not something that can be heard.' Why then is it said that permanent, blissful, self, and pure can be heard? Why is that? World Honored One! Those who have cut off afflictions are said to have attained Nirvāṇa; if they have not cut off afflictions, they are said not to have attained it. Because of this meaning, the nature of Nirvāṇa is originally non-existent and now exists. If worldly phenomena are originally non-existent and now exist, they are called impermanent. For example, a bottle, etc., is originally non-existent and now exists, and once it exists, it will disappear, so it is called impermanent. If Nirvāṇa is like this, how can it be said to be permanent, blissful, self, and pure?' 'Furthermore, World Honored One! All things that are accomplished through adornment are called impermanent. If Nirvāṇa is like this, it should be impermanent. What are the causes and conditions? They are the so-called thirty-seven factors of enlightenment (thirty-seven methods of Buddhist practice), the six pāramitās (six practices of a Bodhisattva), the four immeasurables (loving-kindness, compassion, joy, and equanimity), contemplation of the bones, ānāpāna (observation of breathing), the six mindfulnesses (six places of mindfulness), and the analysis of the six elements (earth, water, fire, wind, space, and consciousness). These dharmas are all causes and conditions for accomplishing Nirvāṇa, so they are called impermanent.' 'Furthermore, World Honored One! 'Existence' is called impermanent. If Nirvāṇa is 'existence,' it should also be impermanent. As the Buddha previously said in the Āgamas (early Buddhist scriptures), the Śrāvakas (those who practice by hearing the Dharma), Pratyekabuddhas (those who awaken on their own without hearing the Dharma), and all Buddhas have Nirvāṇa. Because of this meaning, it is called impermanent.' 'Furthermore, World Honored One! Phenomena that can be seen are called impermanent, as the Buddha previously said: 'Those who see Nirvāṇa will be able to cut off all afflictions.' 'Furthermore, World Honored One! For example, space is without obstruction for all sentient beings, so it is called permanent.'
。若使涅槃是常等者，何故眾生有得、不得涅槃？若爾于諸眾生不平等者，則不名常。
「世尊！譬如百人共有一怨，若害此怨則多人受樂。若使涅槃是平等法，一人得時應多人得、一人斷結應多人亦斷。若不如是，云何名常？
「譬如有人恭敬、供養、尊重、讚歎國王、王子、父母、師長則得利養，是不名常。涅槃亦爾，不名為常。何以故？如佛昔于《阿含經》中告阿難言：『若有人能恭敬涅槃，則得斷結，受無量樂。』以是義故，不名為常。
「世尊！若涅槃中有常、樂、我、凈名者，不名為常。如其無者，云何可說？」
爾時，世尊告光明遍照高貴德王菩薩摩訶薩言：「涅槃之體非本無今有。若涅槃體本無今有者，則非無漏、常住之法。有佛、無佛，性相常住，以諸眾生煩惱覆故，不見涅槃便謂為無。菩薩摩訶薩以戒、定、慧熏修其心，斷煩惱已便得見之。當知涅槃是常住法，非本無今有，是故為常。
「善男子！如闇室中井、種種七寶，人亦知有，闇故不見。有智之人善知方便，然大明燈持往照了，悉得見之。是人於此終不生念：『水及七寶本無今有。』涅槃亦爾，本自有之，非適今也，煩惱闇故，眾生不見。大智如來以善方便燃智慧燈，令諸菩薩得見涅槃常、樂、我、凈。
【現代漢語翻譯】 現代漢語譯本：如果說涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）是常住不變的，為什麼眾生有得到涅槃和得不到涅槃的分別呢？如果這樣，對於眾生來說就不平等，那就不能稱之為常住不變。 世尊（釋迦牟尼的尊稱）！譬如一百個人共同憎恨一個仇敵，如果除掉這個仇敵，那麼很多人就會感到快樂。如果涅槃是平等的法，那麼一個人得到涅槃時，應該很多人也得到；一個人斷除煩惱時，應該很多人也斷除。如果不是這樣，怎麼能稱之為常住不變呢？ 譬如有人恭敬、供養、尊重、讚歎國王、王子、父母、師長，就能得到利益和供養，這不能稱之為常住不變。涅槃也是這樣，不能稱之為常住不變。為什麼呢？就像佛陀以前在《阿含經》（Agama，早期佛教經典）中告訴阿難（Ananda，釋迦牟尼的十大弟子之一）說：『如果有人能夠恭敬涅槃，就能斷除煩惱，獲得無量的快樂。』因為這個道理，所以不能稱之為常住不變。 世尊！如果涅槃中有常、樂、我、凈（Nitya, Sukha, Atman, Subha，佛教中描述涅槃的四種德性）的名稱，那就不能稱之為常住不變。如果涅槃中沒有這些名稱，又怎麼能說涅槃呢？ 這時，世尊告訴光明遍照高貴德王菩薩摩訶薩（Bodhisattva Mahasattva，大菩薩）說：『涅槃的本體不是本來沒有現在才有的。如果涅槃的本體是本來沒有現在才有的，那就不是無漏（Anasrava，指沒有煩惱的）和常住的法。無論有沒有佛，涅槃的自性都是常住的，因為眾生被煩惱覆蓋，所以看不見涅槃，就認為涅槃不存在。菩薩摩訶薩通過戒、定、慧（Sila, Samadhi, Prajna，佛教修行的三個方面）來熏修自己的心，斷除煩惱后就能看見涅槃。應當知道涅槃是常住的法，不是本來沒有現在才有的，所以是常住的。 善男子！就像在黑暗的房間里有井和各種各樣的七寶（Sapta Ratna，佛教中珍貴的七種寶物），人們也知道它們存在，只是因為黑暗而看不見。有智慧的人善於運用方法，點燃明燈去照亮，就能全部看見。這個人不會產生這樣的想法：『水和七寶是本來沒有現在才有的。』涅槃也是這樣，本來就存在，不是現在才有的，因為煩惱的黑暗，眾生看不見。大智如來（Tathagata，佛的稱號）用善巧方便點燃智慧的燈，讓菩薩們能夠看見涅槃的常、樂、我、凈。』
【English Translation】 English version: If Nirvana (the state of liberation from the cycle of birth and death) is permanent, why do sentient beings have the distinction of attaining or not attaining Nirvana? If that is the case, it is not equal for all beings, and therefore cannot be called permanent. World Honored One (a respectful title for Shakyamuni Buddha)! For example, if a hundred people share a common enemy, and if that enemy is eliminated, many people will experience happiness. If Nirvana is an equal dharma, when one person attains it, many should also attain it; when one person cuts off their afflictions, many should also cut them off. If it is not like this, how can it be called permanent? For example, if someone respects, makes offerings to, honors, and praises a king, prince, parents, or teachers, they will receive benefits and offerings. This cannot be called permanent. Nirvana is also like this, it cannot be called permanent. Why? Just as the Buddha once told Ananda (one of the ten principal disciples of Shakyamuni Buddha) in the Agama Sutras (early Buddhist scriptures): 『If someone can respect Nirvana, they will cut off their afflictions and receive immeasurable happiness.』 Because of this reason, it cannot be called permanent. World Honored One! If there are names of permanence, bliss, self, and purity (Nitya, Sukha, Atman, Subha, the four attributes of Nirvana in Buddhism) in Nirvana, then it cannot be called permanent. If there are no such names in Nirvana, how can Nirvana be spoken of? At that time, the World Honored One said to the Bodhisattva Mahasattva (a great Bodhisattva) Light-Illuminating Noble Virtue King: 『The essence of Nirvana is not something that was originally non-existent and now exists. If the essence of Nirvana was originally non-existent and now exists, then it is not a dharma that is without outflows (Anasrava, free from defilements) and permanent. Whether there is a Buddha or not, the nature of Nirvana is always permanent. Because sentient beings are covered by afflictions, they do not see Nirvana and therefore think it does not exist. Bodhisattva Mahasattvas cultivate their minds through precepts, concentration, and wisdom (Sila, Samadhi, Prajna, the three aspects of Buddhist practice), and after cutting off their afflictions, they can see Nirvana. It should be known that Nirvana is a permanent dharma, not something that was originally non-existent and now exists, therefore it is permanent.』 Good man! Just like in a dark room there is a well and various kinds of seven treasures (Sapta Ratna, the seven precious things in Buddhism), people also know they exist, but because of the darkness they cannot see them. A wise person is skilled in using methods, and by lighting a bright lamp to illuminate them, they can see everything. This person will not have the thought: 『The water and the seven treasures were originally non-existent and now exist.』 Nirvana is also like this, it has always existed, not just now. Because of the darkness of afflictions, sentient beings cannot see it. The Tathagata (a title of the Buddha) of great wisdom uses skillful means to light the lamp of wisdom, allowing Bodhisattvas to see the permanence, bliss, self, and purity of Nirvana.』
是故，智者於此涅槃不應說言本無今有。
「善男子！汝言：『因莊嚴故，得成涅槃應無常。』者，是亦不然。何以故？善男子！涅槃之體非生、非出，非實、非虛，非作業生、非是有漏、有為之法，非聞、非見，非墮、非死，非別異相、亦非同相，非往、非還，非去、來、今，非一、非多，非長、非短，非圓、非方，非尖、非斜，非有相、非無相，非名、非色，非因、非果，非我、我所。以是義故，涅槃是常、恒不變易。是以無量阿僧祇劫修集善法以自莊嚴，然後乃見。
「善男子！譬如地下有八味水，一切眾生而不能得，有智之人施功穿掘則便得之；涅槃亦爾。譬如盲人不見日、月，良醫療之則便得見，而是日、月非是本無今有；涅槃亦爾，先自有之，非適今也。善男子！如人有罪，系之囹圄，久乃得出，還家得見父母、兄弟、妻子、眷屬；涅槃亦爾。
「善男子！汝言：『因緣故，涅槃之法應無常。』者，是亦不然。何以故？善男子！因有五種。何等為五？一者、生因，二者、和合因，三者、住因，四者、增長因，五者、遠因。云何生因？生因者，即是業煩惱等及外諸草木子，是名生因。云何和合因？如善與善心和合、不善與不善心和合、無記與無記心和合，是名和合因。云何住因？如下有
【現代漢語翻譯】 現代漢語譯本：因此，有智慧的人不應該說涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）是本來沒有現在才有的。 『善男子！你說：』因為莊嚴的緣故，成就的涅槃應該是無常的。『，這種說法也是不對的。為什麼呢？善男子！涅槃的本體不是生出來的，也不是產生的，不是真實的，也不是虛假的，不是通過造作而產生的，也不是有漏（有煩惱）有為（有造作）的法，不是聽到的，也不是看到的，不是墮落的，也不是死亡的，不是有差別相的，也不是相同的，不是往，也不是還，不是過去、現在、未來，不是一，也不是多，不是長，也不是短，不是圓，也不是方，不是尖，也不是斜，不是有相，也不是無相，不是名，也不是色，不是因，也不是果，不是我，也不是我所擁有的。因為這個道理，涅槃是常住的，恒久不變的。因此，要經過無量阿僧祇劫（Asamkhya kalpa，佛教時間單位，指極長的時間）修集善法來莊嚴自己，然後才能見到。 『善男子！譬如地下有八味水，一切眾生都不能得到，有智慧的人施加功力挖掘就能得到；涅槃也是這樣。譬如盲人看不見太陽和月亮，好的醫生治療后就能看見，而太陽和月亮並不是本來沒有現在才有的；涅槃也是這樣，本來就存在，不是現在才有的。善男子！譬如有人犯罪，被關在監獄裡，很久之後才被放出來，回到家能見到父母、兄弟、妻子、眷屬；涅槃也是這樣。 『善男子！你說：』因為因緣的緣故，涅槃的法應該是無常的。『，這種說法也是不對的。為什麼呢？善男子！因有五種。是哪五種呢？第一種是生因，第二種是和合因，第三種是住因，第四種是增長因，第五種是遠因。什麼是生因呢？生因就是業（Karma，佛教術語，指行為）煩惱等以及外在的草木種子，這叫做生因。什麼是和合因呢？比如善心與善心和合，不善心與不善心和合，無記心與無記心和合，這叫做和合因。什麼是住因呢？比如下文有
【English Translation】 English version: Therefore, a wise person should not say that Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death) is something that was originally non-existent and now exists. 'Good man! Your saying: 『Because of adornment, the achieved Nirvana should be impermanent,』 is also not correct. Why is that? Good man! The essence of Nirvana is not born, nor does it arise, it is neither real nor unreal, it is not produced by action, nor is it a defiled (with afflictions) and conditioned (subject to change) dharma, it is not heard, nor seen, it is not falling, nor dying, it is neither a distinct characteristic nor the same characteristic, it is not going, nor returning, it is not past, present, or future, it is not one, nor many, it is not long, nor short, it is not round, nor square, it is not pointed, nor slanted, it is neither with form nor without form, it is neither name nor color, it is neither cause nor effect, it is neither self nor what belongs to self. Because of this reason, Nirvana is permanent, unchanging. Therefore, one must cultivate good deeds for immeasurable Asamkhya kalpas (Asamkhya kalpa, a Buddhist unit of time, referring to an extremely long time) to adorn oneself, and then one can see it.' 'Good man! It is like there is water with eight flavors underground, which all sentient beings cannot obtain, but a wise person can obtain it by applying effort to dig; Nirvana is also like this. It is like a blind person cannot see the sun and moon, but a good doctor can cure him so that he can see, and the sun and moon are not something that was originally non-existent and now exists; Nirvana is also like this, it has always existed, not just now. Good man! It is like a person who has committed a crime, is imprisoned, and is released after a long time, returning home to see his parents, brothers, wife, and relatives; Nirvana is also like this.' 'Good man! Your saying: 『Because of conditions, the dharma of Nirvana should be impermanent,』 is also not correct. Why is that? Good man! There are five kinds of causes. What are the five? The first is the cause of birth, the second is the cause of combination, the third is the cause of abiding, the fourth is the cause of growth, and the fifth is the distant cause. What is the cause of birth? The cause of birth is karma (Karma, a Buddhist term referring to action), afflictions, etc., and the seeds of external plants, this is called the cause of birth. What is the cause of combination? For example, a good mind combines with a good mind, an unwholesome mind combines with an unwholesome mind, and a neutral mind combines with a neutral mind, this is called the cause of combination. What is the cause of abiding? For example, below there is
柱，屋則不墮；山、河、樹木因大地故，而得住立；內有四大，無量煩惱眾生得住，是名住因。云何增長因？因緣、衣服、飲食等故，令眾生增長。如外種子，火所不燒、鳥所不食，則得增長；如諸沙門、婆羅門等依因和，上善知識等而得增長；如因父、母、子得增長，是名增長因。云何遠因？譬如因咒，鬼不能害、毒不能中；依憑國王，無有盜賊。如芽依因地、水、火、風等，如水攢及人為酥遠因，如明色等為識遠因，父母精血為眾生遠因，如時節等，悉名遠因。
「善男子！涅槃之體非是如是五因所成，云何當言是無常因？
「複次，善男子！復有二因：一者、作因，二者、了因。如陶師輪繩，是名作因；如燈、燭等照闇中物，是名了因。善男子！大涅槃者不從作因而有，唯從了因。了因者，所謂三十七助道法、六波羅蜜，是名了因。善男子！佈施者是涅槃因，非大涅槃因；檀波羅蜜乃得名為大涅槃因。三十七品是涅槃因，非大涅槃因；無量無邊阿僧祇助菩提法乃得名為大涅槃因。」
爾時，光明遍照高貴德王菩薩摩訶薩白佛言：「世尊！云何佈施不得名為檀波羅蜜？云何佈施而得名之檀波羅蜜？乃至般若，云何不得名為般若波羅蜜？云何得名為般若波羅蜜？云何名涅槃？云何名大涅槃？」
【現代漢語翻譯】 現代漢語譯本 柱子支撐房屋，房屋才不會倒塌；山川、河流、樹木因為大地的緣故，才得以穩固地存在；內在有地、水、火、風四大元素，無量煩惱的眾生得以安住，這叫做住因。什麼叫做增長因呢？因為因緣、衣服、飲食等，使得眾生得以增長。如同外在的種子，不被火燒燬、不被鳥吃掉，就能生長；如同各位沙門（出家修道者）、婆羅門（古印度祭司）等依靠和合的因緣，以及親近善知識等而得以增長；如同因為父母、子女而得以增長，這叫做增長因。什麼叫做遠因呢？譬如因為咒語，鬼不能加害、毒不能侵入；依靠國王，就沒有盜賊。如同嫩芽依靠土地、水、火、風等，如同用水攪拌和人加工是酥油的遠因，如同光明和顏色等是意識的遠因，父母的精血是眾生的遠因，如同時節等，都叫做遠因。 「善男子！涅槃（佛教最高境界，指解脫）的本體不是由這五種因所構成，怎麼能說是無常的因呢？」 「再者，善男子！還有兩種因：一種是作因，一種是了因。如同陶工的輪子和繩子，這叫做作因；如同燈燭等照亮黑暗中的物體，這叫做了因。善男子！大涅槃（究竟的涅槃）不是從作因而有，而是從了因而來。所謂了因，就是三十七助道法（三十七種幫助修行的法門）、六波羅蜜（六種到達彼岸的方法），這叫做了因。善男子！佈施是涅槃的因，但不是大涅槃的因；只有檀波羅蜜（佈施的最高境界）才能稱為大涅槃的因。三十七品（三十七助道法）是涅槃的因，但不是大涅槃的因；無量無邊的阿僧祇（極大的數字）助菩提法（幫助覺悟的方法）才能稱為大涅槃的因。」 這時，光明遍照高貴德王菩薩摩訶薩（大菩薩）對佛說：「世尊！為什麼佈施不能稱為檀波羅蜜？為什麼佈施才能稱為檀波羅蜜？乃至般若（智慧），為什麼不能稱為般若波羅蜜？為什麼才能稱為般若波羅蜜？什麼叫做涅槃？什麼叫做大涅槃？」
【English Translation】 English version Pillars support a house, preventing it from collapsing; mountains, rivers, and trees exist stably because of the earth; internally, the four great elements of earth, water, fire, and wind allow countless sentient beings burdened with afflictions to dwell, this is called the 'abiding cause'. What is the 'growth cause'? It is through conditions, clothing, food, and drink that sentient beings grow. Like external seeds that are not burned by fire or eaten by birds, they can grow; like the various Shramanas (ascetics) and Brahmins (ancient Indian priests) who grow by relying on harmonious conditions and associating with virtuous teachers; like growing because of parents and children, this is called the 'growth cause'. What is the 'remote cause'? For example, because of a mantra, ghosts cannot harm, and poison cannot penetrate; relying on a king, there are no thieves. Like a sprout relying on earth, water, fire, and wind, like churning water and human processing are the remote causes of ghee, like light and color are the remote causes of consciousness, the essence and blood of parents are the remote causes of sentient beings, like seasons, all are called 'remote causes'. 「Good man! The essence of Nirvana (the highest state in Buddhism, referring to liberation) is not formed by these five causes, how can it be said to be a cause of impermanence?」 「Furthermore, good man! There are two more causes: one is the 'making cause', and the other is the 'understanding cause'. Like a potter's wheel and rope, this is called the 'making cause'; like lamps and candles illuminating objects in the dark, this is called the 'understanding cause'. Good man! Great Nirvana (ultimate Nirvana) does not arise from the making cause, but from the understanding cause. The so-called understanding cause is the thirty-seven aids to enlightenment (thirty-seven practices that aid in cultivation), and the six Paramitas (six perfections to reach the other shore), this is called the understanding cause. Good man! Giving is a cause of Nirvana, but not a cause of Great Nirvana; only Dana Paramita (the highest state of giving) can be called a cause of Great Nirvana. The thirty-seven factors (thirty-seven aids to enlightenment) are a cause of Nirvana, but not a cause of Great Nirvana; only the immeasurable and boundless Asankhyeya (a very large number) aids to Bodhi (methods to help enlightenment) can be called a cause of Great Nirvana.」 At that time, the Bodhisattva Mahasattva (great Bodhisattva) Light-Illuminating Noble Virtue King said to the Buddha: 「World Honored One! Why is giving not called Dana Paramita? Why is giving called Dana Paramita? And so on with Prajna (wisdom), why is it not called Prajna Paramita? Why is it called Prajna Paramita? What is called Nirvana? What is called Great Nirvana?」
佛言：「善男子！菩薩摩訶薩修行方等大般涅槃，不聞佈施、不見佈施，不聞檀波羅蜜、不見檀波羅蜜，乃至不聞般若、不見般若，不聞般若波羅蜜、不見般若波羅蜜，不聞涅槃、不見涅槃，不聞大涅槃、不見大涅槃。菩薩摩訶薩修大涅槃知見法界，解了實相空無所有，無有和合覺知之相，得無漏相、無所作相、如幻化相、熱時炎相、乾闥婆城、虛空之相。菩薩爾時得如是相，無貪、恚、癡，不聞、不見，是名菩薩摩訶薩真實之相、安住實相。菩薩摩訶薩自知此是檀、此是檀波羅蜜，乃至此是般若、此是般若波羅蜜，此是涅槃、此是大涅槃。
「善男子！云何是施非波羅蜜？見有乞者，然後乃與，是名為施，非波羅蜜；若無乞者，開心自施，是則名為檀波羅蜜。若時時施，是名為施，非波羅蜜；若修常施，是則名為檀波羅蜜。若施他已還生悔心，是名為施，非波羅蜜；施已不悔，是則名為檀波羅蜜。菩薩摩訶薩于財物中生四怖心——王、賊、水、火——歡喜施與，是則名為檀波羅蜜。若望報施，是名為施，非波羅蜜；施不望報，是則名為檀波羅蜜。若為恐怖、名聞、利養、家法、相續天上五欲、為憍慢故、為勝慢故、為知識故、為來報故，如市易法。善男子！如人種樹，為得蔭涼、為得花果及以材木；若
【現代漢語翻譯】 現代漢語譯本：佛陀說：『善男子！菩薩摩訶薩修習方等大般涅槃時，不聽聞佈施，也不見佈施；不聽聞檀波羅蜜（佈施的完美），也不見檀波羅蜜；乃至不聽聞般若（智慧），也不見般若；不聽聞般若波羅蜜（智慧的完美），也不見般若波羅蜜；不聽聞涅槃（寂滅），也不見涅槃；不聽聞大涅槃（偉大的寂滅），也不見大涅槃。菩薩摩訶薩修習大涅槃，以知見法界（宇宙的真實本質），理解實相是空無所有的，沒有和合覺知的現象，獲得無漏相（沒有煩惱的現象）、無所作相（沒有造作的現象）、如幻化相（如幻覺的現象）、熱時炎相（如熱浪的現象）、乾闥婆城（海市蜃樓）、虛空之相。菩薩那時獲得這樣的現象，沒有貪、嗔、癡，不聽聞，也不見，這稱為菩薩摩訶薩真實的現象，安住于實相。菩薩摩訶薩自己知道這是佈施，這是檀波羅蜜，乃至這是般若，這是般若波羅蜜，這是涅槃，這是大涅槃。』 『善男子！什麼叫做施而非波羅蜜呢？看見有乞討的人，然後才給予，這叫做施，而非波羅蜜；如果沒有乞討的人，自己主動施捨，這就叫做檀波羅蜜。如果時常施捨，這叫做施，而非波羅蜜；如果修習經常施捨，這就叫做檀波羅蜜。如果施捨給別人后又產生後悔的心，這叫做施，而非波羅蜜；施捨后不後悔，這就叫做檀波羅蜜。菩薩摩訶薩對於財物產生四種恐懼心——國王、盜賊、水災、火災——歡喜地施捨，這就叫做檀波羅蜜。如果希望得到回報而施捨，這叫做施，而非波羅蜜；施捨不希望得到回報，這就叫做檀波羅蜜。如果爲了恐懼、名聲、利益、供養、家族傳統、追求天上的五欲、爲了驕傲、爲了勝過別人、爲了讓別人知道、爲了來世的報應，就像市場交易一樣。善男子！就像人種樹，爲了得到樹蔭、爲了得到花果以及木材；如果
【English Translation】 English version: The Buddha said, 'Good man! When a Bodhisattva Mahasattva practices the Great Nirvana of the Vaipulya (extensive) teachings, he does not hear of giving, nor does he see giving; he does not hear of Dana Paramita (perfection of giving), nor does he see Dana Paramita; up to, he does not hear of Prajna (wisdom), nor does he see Prajna; he does not hear of Prajna Paramita (perfection of wisdom), nor does he see Prajna Paramita; he does not hear of Nirvana (extinction), nor does he see Nirvana; he does not hear of Great Nirvana, nor does he see Great Nirvana. A Bodhisattva Mahasattva, practicing Great Nirvana, understands the Dharmadhatu (the realm of reality) through knowledge and insight, comprehending that the true nature is empty and without substance, without any phenomena of combined awareness, attaining the characteristics of non-outflow (free from defilements), non-action, like an illusion, like a mirage in hot weather, like a Gandharva city (mirage), like the nature of space. At that time, the Bodhisattva attains such characteristics, without greed, hatred, or delusion, neither hearing nor seeing. This is called the true characteristic of a Bodhisattva Mahasattva, abiding in the true nature. A Bodhisattva Mahasattva knows for himself that this is giving, this is Dana Paramita, up to this is Prajna, this is Prajna Paramita, this is Nirvana, this is Great Nirvana.' 'Good man! What is giving that is not Paramita? Seeing a beggar and then giving is called giving, but not Paramita; if there is no beggar, giving freely from an open heart, this is called Dana Paramita. If giving is occasional, this is called giving, but not Paramita; if practicing constant giving, this is called Dana Paramita. If after giving to others, one feels regret, this is called giving, but not Paramita; giving without regret, this is called Dana Paramita. A Bodhisattva Mahasattva, having four fears regarding possessions—kings, thieves, water, and fire—gives joyfully, this is called Dana Paramita. If giving with the expectation of reward, this is called giving, but not Paramita; giving without expecting reward, this is called Dana Paramita. If giving is done out of fear, for fame, for profit, for family tradition, to continue the five desires of heaven, out of arrogance, out of superiority, to be known, or for future reward, like a market transaction. Good man! Like a person planting a tree, for shade, for flowers and fruits, and for timber; if'
人修行如是等施，是名為施，非波羅蜜。
「菩薩摩訶薩修行如是大涅槃者，不見施者、受者、財物，不見時節，不見福田及非福田，不見因、不見緣、不見果報，不見作者、不見受者，不見多、不見少，不見凈、不見不凈，不輕受者、己身財物，不見見者、不見不見者，不計己、他。唯為方等大般涅槃常住法故，修行佈施；為利一切諸眾生故而行佈施；為斷一切眾生煩惱故，行於施；為諸眾生不見受者、施者、財物故，行於施。
「善男子！譬如有人墮大海水，抱持死屍則得度脫；菩薩摩訶薩修大涅槃行佈施時亦復如是，如彼死屍。
「善男子！譬如有人閉在深獄，門戶堅牢，唯有廁孔，便從中出到無礙處；菩薩摩訶薩修大涅槃行佈施時亦復如是。
「善男子！譬如貴人，恐怖急厄，更無恃怙，依旃陀羅；菩薩摩訶薩修大涅槃行於佈施亦復如是。
「善男子！譬如病人，為除病苦、得安樂故，服食不凈；菩薩摩訶薩修大涅槃行於佈施亦復如是。
「善男子！如婆羅門值谷勇貴，為壽命故食啖狗肉；菩薩摩訶薩修大涅槃行於佈施亦復如是。
「善男子！大涅槃中如是之事，從無量劫來不聞而聞，尸羅、尸羅波羅蜜乃至般若、般若波羅蜜，如佛《雜花經》中廣說。
【現代漢語翻譯】 現代漢語譯本：如果一個人修行佈施是像這樣，這被稱為佈施，但不是波羅蜜（paramita，意為「到達彼岸」）。 菩薩摩訶薩（bodhisattva mahasattva，意為「偉大的菩薩」）修行大涅槃（maha-nirvana，意為「大解脫」）時，不執著于施者、受者和財物，不執著於時間，不執著于福田（punya-ksetra，意為「功德的田地」）和非福田，不執著于因、緣和果報，不執著于作者和受者，不執著于多和少，不執著于清凈和不清凈，不輕視受者、自己的身體和財物，不執著于見者和不見者，不計較自己和他人。他們只是爲了方等大般涅槃（vaipulya-maha-nirvana，意為「廣大的大解脫」）的常住法（dharma，意為「佛法」）而修行佈施；爲了利益一切眾生而行佈施；爲了斷除一切眾生的煩惱而行佈施；爲了讓眾生不執著于受者、施者和財物而行佈施。 善男子！譬如有人掉入大海，抱著死屍就能得救；菩薩摩訶薩修行大涅槃行佈施時也是如此，就像那死屍一樣。 善男子！譬如有人被關在深牢，門窗堅固，只有廁所的孔洞，他便從那裡出去到達無障礙的地方；菩薩摩訶薩修行大涅槃行佈施時也是如此。 善男子！譬如一個貴人，因為恐懼和危難，沒有依靠，只能依靠旃陀羅（candala，意為「賤民」）；菩薩摩訶薩修行大涅槃行佈施時也是如此。 善男子！譬如一個病人，爲了消除病痛、獲得安樂，而服用不乾淨的東西；菩薩摩訶薩修行大涅槃行佈施時也是如此。 善男子！譬如婆羅門（brahmana，意為「祭司」）在饑荒時，爲了活命而吃狗肉；菩薩摩訶薩修行大涅槃行佈施時也是如此。 善男子！大涅槃中這樣的事情，從無量劫以來不曾聽聞而今聽聞，尸羅（sila，意為「戒律」）、尸羅波羅蜜（sila-paramita，意為「持戒到彼岸」）乃至般若（prajna，意為「智慧」）、般若波羅蜜（prajna-paramita，意為「智慧到彼岸」），就像佛在《雜花經》中廣說的那樣。
【English Translation】 English version: If a person practices giving in such a way, it is called giving, but it is not paramita (perfection, reaching the other shore). When a Bodhisattva Mahasattva (great Bodhisattva) practices Maha-Nirvana (great liberation), they do not cling to the giver, the receiver, or the object given; they do not cling to time; they do not cling to the field of merit (punya-ksetra) or the non-field of merit; they do not cling to cause, condition, or result; they do not cling to the doer or the receiver; they do not cling to much or little; they do not cling to purity or impurity; they do not look down on the receiver, their own body, or their possessions; they do not cling to the seer or the non-seer; they do not calculate self or others. They practice giving only for the sake of the permanent Dharma (teachings) of the Vaipulya Maha-Nirvana (vast great liberation); they give for the benefit of all sentient beings; they give to cut off the afflictions of all sentient beings; they give so that sentient beings do not cling to the receiver, the giver, or the object given. Good man! It is like a person who falls into the great ocean and is able to cross over by holding onto a corpse; when a Bodhisattva Mahasattva practices giving while cultivating Maha-Nirvana, it is also like that corpse. Good man! It is like a person who is locked in a deep prison with strong doors and windows, and only has a toilet hole, and they go out from there to a place without obstacles; when a Bodhisattva Mahasattva practices giving while cultivating Maha-Nirvana, it is also like that. Good man! It is like a noble person who, in fear and distress, has no one to rely on and can only rely on a candala (outcaste); when a Bodhisattva Mahasattva practices giving while cultivating Maha-Nirvana, it is also like that. Good man! It is like a sick person who, in order to eliminate suffering and gain peace, takes unclean things; when a Bodhisattva Mahasattva practices giving while cultivating Maha-Nirvana, it is also like that. Good man! It is like a brahmana (priest) who, during a famine, eats dog meat in order to survive; when a Bodhisattva Mahasattva practices giving while cultivating Maha-Nirvana, it is also like that. Good man! Such things in Maha-Nirvana, which have not been heard of for countless kalpas (eons), are now heard; sila (precepts), sila-paramita (perfection of precepts), and even prajna (wisdom), prajna-paramita (perfection of wisdom), are as the Buddha extensively explained in the 'Miscellaneous Flower Sutra'.
「善男子！云何菩薩摩訶薩修大涅槃不聞而聞？十二部經其義深邃，昔來不聞，今因是經得具足聞。先雖得聞，唯聞名字，而今於此《大涅槃經》乃得聞義。
「聲聞、緣覺唯聞十二部經名字，不聞其義，今於此經具足得聞，是名不聞而聞。
「善男子！一切聲聞、緣覺經中，不曾聞佛有常、樂、我、凈、不畢竟滅，三寶佛性無差別相，犯四重罪、謗方等經、作五逆罪及一闡提悉有佛性，今於此經而得聞之，是名不聞而聞。」
大般涅槃經卷第十九 大正藏第 12 冊 No. 0375 大般涅槃經
大般涅槃經卷第二十
宋代沙門慧嚴等依泥洹經加之
高貴德王菩薩品之二
爾時，光明遍照高貴德王菩薩摩訶薩白佛言：「世尊！若犯重禁、謗方等經、作五逆罪、一闡提等有佛性者，是等云何復墮地獄？世尊！若使是等有佛性者，云何復言無常、樂、我、凈？世尊！若斷善根名一闡提者，斷善根時所有佛性云何不斷？佛性若斷，云何復言常、樂、我、凈？如其不斷，何故名為一闡提耶？世尊！犯四重禁，名為不定；謗方等經、作五逆罪、及一闡提，悉名不定。如是等輩若決定者，云何得成阿耨多羅三藐三菩提？從須陀洹乃至辟支佛，亦名不定。若須陀洹至辟支佛是
【現代漢語翻譯】 現代漢語譯本：『善男子！什麼是菩薩摩訶薩修習大涅槃時，不曾聽聞卻能聽聞的道理呢？十二部經（佛教經典分類）的含義深奧，過去不曾聽聞，現在因為這部經才得以完全聽聞。先前雖然聽聞過，也只是聽聞了名稱，而今在這部《大涅槃經》中才得以聽聞其義理。 聲聞（聽聞佛陀教誨而修行的人）、緣覺（通過觀察因緣而覺悟的人）只是聽聞十二部經的名稱，不瞭解其中的含義，現在在這部經中才得以完全聽聞，這叫做不聞而聞。 善男子！一切聲聞、緣覺所聽聞的經典中，不曾聽聞佛具有常、樂、我、凈（佛教的四種德性）、不究竟的滅度，三寶（佛、法、僧）的佛性沒有差別，犯下四重罪（殺、盜、淫、妄）、誹謗方等經（大乘經典）、造作五逆罪（殺父、殺母、殺阿羅漢、破和合僧、出佛身血）以及一闡提（斷絕善根的人）都具有佛性，現在在這部經中才得以聽聞，這叫做不聞而聞。』 《大般涅槃經》卷第十九 《大正藏》第12冊 No. 0375 《大般涅槃經》 《大般涅槃經》卷第二十 宋代沙門慧嚴等依據《泥洹經》增補 高貴德王菩薩品之二 這時，光明遍照高貴德王菩薩摩訶薩對佛說：『世尊！如果犯下重罪、誹謗方等經、造作五逆罪、一闡提等都有佛性，這些人為什麼還會墮入地獄呢？世尊！如果這些人有佛性，為什麼又說無常、樂、我、凈呢？世尊！如果斷絕善根叫做一闡提，那麼斷絕善根時，所有的佛性為什麼不會斷絕呢？如果佛性斷絕了，為什麼又說常、樂、我、凈呢？如果佛性沒有斷絕，為什麼又叫做一闡提呢？世尊！犯下四重禁，叫做不定；誹謗方等經、造作五逆罪以及一闡提，都叫做不定。像這樣的人如果確定了，怎麼能夠成就阿耨多羅三藐三菩提（無上正等正覺）呢？從須陀洹（初果聖人）乃至辟支佛（獨覺），也叫做不定。如果須陀洹到辟支佛是
【English Translation】 English version: 『Good man! How does a Bodhisattva Mahasattva, in cultivating Great Nirvana, hear what was not heard? The meaning of the twelve divisions of scriptures (Buddhist canonical classifications) is profound. It was not heard in the past, but now, because of this scripture, it is fully heard. Although it was heard before, only the names were heard, but now, in this 『Great Nirvana Sutra,』 the meaning is heard. The Sravakas (those who hear the Buddha's teachings and practice) and Pratyekabuddhas (those who attain enlightenment through their own observation of causality) only hear the names of the twelve divisions of scriptures, but do not understand their meaning. Now, in this scripture, they fully hear it. This is called hearing what was not heard. Good man! In all the scriptures heard by Sravakas and Pratyekabuddhas, it was never heard that the Buddha has permanence, bliss, self, and purity (the four virtues of Buddhism), that there is no ultimate extinction, that the Buddha-nature of the Three Jewels (Buddha, Dharma, Sangha) is without difference, that those who commit the four grave offenses (killing, stealing, sexual misconduct, lying), slander the Vaipulya Sutras (Mahayana scriptures), commit the five heinous crimes (killing one's father, killing one's mother, killing an Arhat, causing disunity in the Sangha, shedding the blood of a Buddha), and the Icchantikas (those who have severed their roots of goodness) all have Buddha-nature. Now, in this scripture, it is heard. This is called hearing what was not heard.』 The Great Nirvana Sutra, Volume 19 Taisho Tripitaka, Vol. 12, No. 0375, The Great Nirvana Sutra The Great Nirvana Sutra, Volume 20 Added by the Sramanas Huiyan and others of the Song Dynasty based on the Nirvan Sutra Chapter Two on the Bodhisattva King of Noble Virtue At that time, the Bodhisattva Mahasattva King of Noble Virtue, whose light shone everywhere, said to the Buddha: 『World Honored One! If those who commit grave offenses, slander the Vaipulya Sutras, commit the five heinous crimes, and the Icchantikas all have Buddha-nature, why do these people still fall into hell? World Honored One! If these people have Buddha-nature, why is it said that there is impermanence, no bliss, no self, and no purity? World Honored One! If severing the roots of goodness is called an Icchantika, then when the roots of goodness are severed, why is the Buddha-nature not severed? If the Buddha-nature is severed, why is it said that there is permanence, bliss, self, and purity? If the Buddha-nature is not severed, why is it called an Icchantika? World Honored One! Committing the four grave offenses is called uncertain; slandering the Vaipulya Sutras, committing the five heinous crimes, and being an Icchantika are all called uncertain. If such people are determined, how can they achieve Anuttara-samyak-sambodhi (unexcelled perfect enlightenment)? From Srotapanna (stream-enterer) to Pratyekabuddha (solitary Buddha), they are also called uncertain. If Srotapanna to Pratyekabuddha are
決定者，亦不應成阿耨多羅三藐三菩提。世尊！若犯四重不決定者，須陀洹乃至辟支佛亦不決定。如是不定，諸佛如來亦復不定。若佛不定，涅槃體性亦復不定，至一切法亦復不定。云何不定？若一闡提除一闡提則成佛道。諸佛如來亦應如是，入涅槃已，亦應還出，不入涅槃。若如是者，涅槃之性則為不定。不決定故，當知無有常、樂、我、凈。云何說言一闡提等當得涅槃？」
爾時，世尊告光明遍照高貴德王菩薩摩訶薩言：「善哉，善哉。善男子！為欲利益無量眾生、令得安樂、憐愍慈念諸世間故、為欲增長髮菩提心諸菩薩故，作如是問。
「善男子！汝已親近過去無量諸佛世尊，于諸佛所種諸善根，久已成就菩提功德，降伏眾魔令其退散，已教無量無邊眾生悉令得至阿耨多羅三藐三菩提，久已通達諸佛、如來所有甚深秘密之藏，已問過去無量無邊恒河沙等諸佛世尊如是甚深微密之義。我都不見一切世間——若人、若天、沙門、婆羅門、若魔、若梵——有能咨問如來是義。今當誠心諦聽諦聽，吾當為汝分別演說。
「善男子！一闡提者，亦不決定。若決定者，是一闡提終不能得阿耨多羅三藐三菩提。以不決定，是故能得。如汝所言：『佛性不斷，云何一闡提斷善根？』者，善男子！善根有二種：
【現代漢語翻譯】 現代漢語譯本：如果（有人）是決定者，也不應該成就阿耨多羅三藐三菩提（無上正等正覺）。世尊！如果犯了四重罪業的人是不決定的，那麼須陀洹（入流果）、乃至辟支佛（獨覺）也是不決定的。像這樣不決定，諸佛如來也是不決定的。如果佛是不決定的，涅槃（寂滅）的體性也是不決定的，乃至一切法也是不決定的。為什麼說不決定呢？如果一闡提（斷善根者）除去一闡提的身份就能成佛道，那麼諸佛如來也應該這樣，進入涅槃后，也應該再出來，不入涅槃。如果這樣，涅槃的性質就成了不決定的。因為不決定，應當知道沒有常、樂、我、凈。為什麼說一闡提等眾生能夠得到涅槃呢？」 這時，世尊告訴光明遍照高貴德王菩薩摩訶薩（大菩薩）說：「好啊，好啊。善男子！爲了利益無量眾生，讓他們得到安樂，憐憫慈念世間眾生，爲了增長髮菩提心的菩薩們，你才提出這樣的問題。 「善男子！你已經親近過去無量諸佛世尊，在諸佛那裡種下各種善根，很久以前就成就了菩提功德，降伏了眾魔讓他們退散，已經教導無量無邊的眾生都讓他們到達阿耨多羅三藐三菩提，很久以前就通達了諸佛、如來所有甚深秘密的寶藏，已經向過去無量無邊恒河沙數般的諸佛世尊詢問過這樣甚深微妙的道理。我沒有看到一切世間——無論是人、天、沙門（出家修行者）、婆羅門（祭司）、魔、梵天——有誰能向如來詢問這樣的道理。現在應當誠心諦聽，我將為你分別演說。 「善男子！一闡提也是不決定的。如果（一闡提）是決定的，那麼一闡提就永遠不能得到阿耨多羅三藐三菩提。因為不決定，所以能夠得到。就像你所說的：『佛性不斷，為什麼一闡提會斷善根？』，善男子！善根有兩種：
【English Translation】 English version: If (someone) is a determiner, they should also not achieve Anuttara-samyak-sambodhi (supreme perfect enlightenment). World Honored One! If those who commit the four grave offenses are undetermined, then Srotapanna (stream-enterer), and even Pratyekabuddha (solitary buddha) are also undetermined. If it is undetermined like this, then all Buddhas and Tathagatas are also undetermined. If the Buddha is undetermined, the nature of Nirvana (extinction) is also undetermined, and even all dharmas are also undetermined. Why is it said to be undetermined? If an Icchantika (one who has severed their roots of goodness) can achieve Buddhahood by removing the status of Icchantika, then all Buddhas and Tathagatas should also be like this, after entering Nirvana, they should also come out again, not entering Nirvana. If it is like this, then the nature of Nirvana becomes undetermined. Because it is undetermined, it should be known that there is no permanence, bliss, self, or purity. Why is it said that Icchantikas and others can attain Nirvana?」 At that time, the World Honored One told the Bodhisattva Mahasattva (great bodhisattva) Light-Illuminating Noble Virtue King, 「Excellent, excellent. Good man! It is for the benefit of immeasurable sentient beings, to let them obtain peace and happiness, to have compassion and loving-kindness for the beings of the world, and to increase the Bodhi mind of the Bodhisattvas, that you ask such a question. 「Good man! You have already been close to immeasurable Buddhas and World Honored Ones in the past, planted various good roots at the places of the Buddhas, long ago achieved the merits of Bodhi, subdued the demons and made them retreat, already taught immeasurable and boundless sentient beings to all reach Anuttara-samyak-sambodhi, long ago understood the profound and secret treasures of all Buddhas and Tathagatas, and already asked such profound and subtle meanings from immeasurable and boundless Buddhas and World Honored Ones as numerous as the sands of the Ganges River. I do not see anyone in all the world—whether human, deva, Sramana (ascetic), Brahmin (priest), Mara, or Brahma—who can ask the Tathagata about such a meaning. Now you should listen attentively with a sincere heart, and I will explain it to you in detail. 「Good man! An Icchantika is also undetermined. If (an Icchantika) is determined, then an Icchantika can never attain Anuttara-samyak-sambodhi. Because it is undetermined, therefore it can be attained. Just as you said: 『Buddha-nature is continuous, why does an Icchantika sever their roots of goodness?』 Good man! There are two kinds of good roots:
一者、內，二者、外。佛性，非內、非外。以是義故，佛性不斷。復有二種：一者、有漏，二者、無漏。佛性，非有漏、非無漏，是故不斷。復有二種：一者、常，二者、無常。佛性，非常、非無常，是故不斷。若是斷者，則應還得；若不還得，則名不斷；若斷已得，名一闡提。
「犯四重者亦是不定，若決定者，犯四重禁終不能得阿耨多羅三藐三菩提。
「謗方等經亦復不定，若決定者，謗正法人終不能得阿耨多羅三藐三菩提。
「作五逆罪亦復不定，若決定者，五逆之人終不能得阿耨多羅三藐三菩提。
「色與色相，二俱不定。香、味、觸相，生相至無明相，陰入界相、二十五有相、四生，乃至一切諸法皆亦不定。
「善男子！譬如幻師，在大眾中化作四兵車步、象、馬，作諸瓔珞嚴身之具、城邑、聚落、山林、樹木、泉、池、河、井，而彼眾中有諸小兒無有智慧，睹見之時悉以為實。其中智人知其虛誑，以幻力故惑人眼目。善男子！一切凡夫乃至聲聞、辟支佛等，於一切法見有定相亦復如是；諸佛、菩薩於一切法不見定相。
「善男子！譬如小兒，于盛夏月見熱時焰謂之為水。有智之人於此熱焰終不生於實水之想，但是虛焰誑人眼目，非實是水。一切凡夫、聲聞、緣覺見
【現代漢語翻譯】 現代漢語譯本：
第一種是內在的，第二種是外在的。佛性（Buddha-nature），既不是內在的，也不是外在的。因為這個原因，佛性是不會斷滅的。還有兩種：第一種是有漏（有煩惱的），第二種是無漏（沒有煩惱的）。佛性，既不是有漏的，也不是無漏的，所以不會斷滅。還有兩種：第一種是常（永恒的），第二種是無常（變化的）。佛性，既不是常，也不是無常，所以不會斷滅。如果說是斷滅的，那麼就應該能夠重新獲得；如果不能重新獲得，那就叫做不斷滅；如果斷滅之後又重新獲得，那就叫做一闡提（斷絕善根的人）。 犯四重戒（比丘四種根本戒）的人也是不確定的，如果說是確定的，那麼犯了四重禁戒的人最終不能證得阿耨多羅三藐三菩提（無上正等正覺）。 誹謗方等經（大乘經典）也是不確定的，如果說是確定的，那麼誹謗正法的人最終不能證得阿耨多羅三藐三菩提。 造作五逆罪（殺父、殺母、殺阿羅漢、破和合僧、出佛身血）也是不確定的，如果說是確定的，那麼造作五逆罪的人最終不能證得阿耨多羅三藐三菩提。 色（物質）與色相（物質的表象），這兩者都是不確定的。香、味、觸相，從生相到無明相（十二因緣），陰（五蘊）、入（六入）、界（十八界）的相，二十五有（三界中的二十五種存在狀態）的相，四生（胎生、卵生、濕生、化生），乃至一切諸法也都是不確定的。 善男子！譬如魔術師，在大眾中變現出四種軍隊：車兵、步兵、象兵、馬兵，變現出各種瓔珞裝飾身體的器具，變現出城邑、村落、山林、樹木、泉水、池塘、河流、水井，而那些大眾中有一些沒有智慧的小孩，看到這些都認為是真實的。其中有智慧的人知道這些都是虛假的，因為魔術的力量迷惑了人們的眼睛。善男子！一切凡夫乃至聲聞（小乘修行者）、辟支佛（獨覺）等，對於一切法認為有固定的相也是這樣；諸佛、菩薩對於一切法不認為有固定的相。 善男子！譬如小孩，在盛夏看到熱氣蒸騰的景象，認為那是水。有智慧的人對於這種熱氣蒸騰的景象，終究不會產生那是真實水的想法，這只是虛幻的景象迷惑人的眼睛，並不是真實的水。一切凡夫、聲聞、緣覺（獨覺）看到
【English Translation】 English version:
The first is internal, the second is external. Buddha-nature is neither internal nor external. For this reason, Buddha-nature is not discontinuous. There are also two kinds: the first is with outflows (with afflictions), the second is without outflows (without afflictions). Buddha-nature is neither with outflows nor without outflows, therefore it is not discontinuous. There are also two kinds: the first is permanent, the second is impermanent. Buddha-nature is neither permanent nor impermanent, therefore it is not discontinuous. If it were discontinuous, then it should be able to be regained; if it cannot be regained, then it is called not discontinuous; if it is regained after being discontinuous, then it is called an icchantika (one who has severed their roots of goodness). Those who commit the four grave offenses (the four fundamental precepts of a bhikkhu) are also uncertain; if it were certain, then those who commit the four grave offenses would ultimately not be able to attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). Slandering the Vaipulya Sutras (Mahayana scriptures) is also uncertain; if it were certain, then those who slander the true Dharma would ultimately not be able to attain Anuttara-samyak-sambodhi. Committing the five heinous crimes (killing one's father, killing one's mother, killing an Arhat, causing disunity in the Sangha, and shedding the blood of a Buddha) is also uncertain; if it were certain, then those who commit the five heinous crimes would ultimately not be able to attain Anuttara-samyak-sambodhi. Form (matter) and the appearance of form (the appearance of matter) are both uncertain. Scent, taste, touch, from the appearance of birth to the appearance of ignorance (the twelve links of dependent origination), the appearances of the skandhas (five aggregates), the ayatanas (six sense bases), the dhatus (eighteen elements), the appearances of the twenty-five existences (twenty-five states of existence in the three realms), the four births (womb-born, egg-born, moisture-born, and transformation-born), and even all dharmas are also uncertain. Good man! It is like a magician who, in a large gathering, conjures up four kinds of troops: chariots, infantry, elephants, and horses, conjures up various ornaments for adorning the body, conjures up cities, villages, mountains, forests, trees, springs, ponds, rivers, and wells, and among that gathering there are some children without wisdom who, upon seeing these, believe them to be real. Among them, those with wisdom know that they are all illusory, because the power of magic deceives people's eyes. Good man! All ordinary beings, even Sravakas (Hinayana practitioners) and Pratyekabuddhas (solitary realizers), who see fixed appearances in all dharmas are also like this; Buddhas and Bodhisattvas do not see fixed appearances in all dharmas. Good man! It is like a child who, in the heat of summer, sees the shimmering heat and thinks it is water. Those with wisdom will never think that this shimmering heat is real water; it is just an illusory appearance that deceives people's eyes, not real water. All ordinary beings, Sravakas, and Pratyekabuddhas see
一切法亦復如是，悉謂是實；諸佛、菩薩於一切法不見定相。
「善男子！譬如山澗因聲有響，小兒聞之謂是實聲；有智之人解無定實，但有聲相誑于耳識。善男子！一切凡夫、聲聞、緣覺於一切法亦復如是，見有定相；諸菩薩等解了諸法悉無定相，見無常相、空寂等相、無生滅相。以是義故，菩薩摩訶薩見一切法是無常相。
「善男子！亦有定相。云何為定？常、樂、我、凈。在何處耶？所謂涅槃。
「善男子！須陀洹果亦復不定，不決定故，經八萬劫得阿耨多羅三藐三菩提心；斯陀含果亦復不定，不決定故，經六萬劫得阿耨多羅三藐三菩提心；阿那含果亦復不定，不決定故，經四萬劫得阿耨多羅三藐三菩提心；阿羅漢果亦復不定，不決定故，經二萬劫得阿耨多羅三藐三菩提心；辟支佛道亦復不定，不決定故，經十千劫得阿耨多羅三藐三菩提心。
「善男子！如來今于拘尸那城娑羅雙樹間，示現倚臥師子之床欲入涅槃，令諸未得阿羅漢果眾弟子等及諸力士生大憂苦，亦令天、人、阿修羅、乾闥婆、迦樓羅、緊那羅、摩睺羅伽等大設供養。欲使諸人以千端㲲纏裹其身，七寶為棺，盛滿香油，積諸香木，以火焚之，唯除二端不可得燒：一者、儭身，二、最在外。為諸眾生分散舍利，以為八分。
【現代漢語翻譯】 現代漢語譯本 一切法也是如此，都被認為是真實的；諸佛、菩薩對於一切法，看不到固定的相狀。 『善男子！譬如山澗因為聲音而有迴響，小孩子聽到后認為是真實的聲音；有智慧的人明白它沒有固定的實體，只是聲音的表象迷惑了聽覺。善男子！一切凡夫、聲聞（sravaka，通過聽聞佛法而修行的人）、緣覺（pratyekabuddha，靠自己覺悟的人）對於一切法也是如此，看到有固定的相狀；諸菩薩等了解一切法都沒有固定的相狀，看到的是無常的相狀、空寂的相狀、無生滅的相狀。因為這個道理，菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）看到一切法都是無常的相狀。 『善男子！也有固定的相狀。什麼是固定？就是常、樂、我、凈。在哪裡呢？就是在涅槃（nirvana，佛教的最高境界）。』 『善男子！須陀洹（srotapanna，入流者，小乘初果）的果位也是不固定的，因為不確定，要經過八萬劫才能發阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）；斯陀含（sakrdagamin，一來者，小乘二果）的果位也是不固定的，因為不確定，要經過六萬劫才能發阿耨多羅三藐三菩提心；阿那含（anagamin，不還者，小乘三果）的果位也是不固定的，因為不確定，要經過四萬劫才能發阿耨多羅三藐三菩提心；阿羅漢（arhat，小乘四果）的果位也是不固定的，因為不確定，要經過二萬劫才能發阿耨多羅三藐三菩提心；辟支佛（pratyekabuddha，獨覺）的道也是不固定的，因為不確定，要經過一萬劫才能發阿耨多羅三藐三菩提心。 『善男子！如來（tathagata，佛的稱號）現在在拘尸那城（kusinagara）的娑羅雙樹（sala trees）之間，示現側臥在獅子床上，將要進入涅槃，讓那些沒有得到阿羅漢果的弟子們以及大力士們產生巨大的憂愁和痛苦，也讓天、人、阿修羅（asura，非天）、乾闥婆（gandharva，天上的樂神）、迦樓羅（garuda，金翅鳥）、緊那羅（kinnara，天上的歌神）、摩睺羅伽（mahoraga，大蟒神）等大設供養。想要讓人們用千端絲綢纏裹他的身體，用七寶做棺材，盛滿香油，堆積各種香木，用火焚燒，只有兩端不能被燒掉：一端是貼身的，另一端是最外層的。爲了眾生分散舍利，分為八份。』
【English Translation】 English version All dharmas are also like this, all are considered real; Buddhas and Bodhisattvas do not see fixed characteristics in all dharmas. 'Good man! For example, in a mountain stream, there is an echo due to sound, and a child hears it and thinks it is a real sound; a wise person understands that it has no fixed reality, but only a sound appearance that deceives the ear consciousness. Good man! All ordinary people, Sravakas (those who practice by hearing the Dharma), and Pratyekabuddhas (those who awaken by themselves) are also like this with regard to all dharmas, seeing fixed characteristics; all Bodhisattvas understand that all dharmas have no fixed characteristics, seeing impermanent characteristics, empty and still characteristics, and characteristics of no birth and no death. Because of this reason, Bodhisattva-Mahasattvas see all dharmas as impermanent characteristics.' 'Good man! There are also fixed characteristics. What is fixed? It is permanence, bliss, self, and purity. Where are they? They are in Nirvana (the highest state in Buddhism).' 'Good man! The fruit of Srotapanna (stream-enterer, the first stage of Hinayana) is also not fixed, because it is not certain, it takes eighty thousand kalpas to generate the Anuttara-samyak-sambodhi-citta (the mind of unsurpassed perfect enlightenment); the fruit of Sakrdagamin (once-returner, the second stage of Hinayana) is also not fixed, because it is not certain, it takes sixty thousand kalpas to generate the Anuttara-samyak-sambodhi-citta; the fruit of Anagamin (non-returner, the third stage of Hinayana) is also not fixed, because it is not certain, it takes forty thousand kalpas to generate the Anuttara-samyak-sambodhi-citta; the fruit of Arhat (the fourth stage of Hinayana) is also not fixed, because it is not certain, it takes twenty thousand kalpas to generate the Anuttara-samyak-sambodhi-citta; the path of Pratyekabuddha (solitary Buddha) is also not fixed, because it is not certain, it takes ten thousand kalpas to generate the Anuttara-samyak-sambodhi-citta.' 'Good man! The Tathagata (title of the Buddha) is now in the Sala trees of Kusinagara, showing himself lying on a lion's bed, about to enter Nirvana, causing great sorrow and pain to those disciples who have not attained the fruit of Arhat and to the strong men, and also causing gods, humans, Asuras (demigods), Gandharvas (celestial musicians), Garudas (mythical birds), Kinnaras (celestial musicians), and Mahoragas (great serpent gods) to make great offerings. They want people to wrap his body with a thousand pieces of silk, make a coffin of seven treasures, fill it with fragrant oil, pile up various fragrant woods, and burn it with fire, except for two ends that cannot be burned: one is the one closest to the body, and the other is the outermost one. For the sake of all beings, the relics are distributed into eight parts.'
一切所有聲聞弟子咸言：『如來入于涅槃。』當知如來亦不畢定入于涅槃。何以故？如來常住，不變易故。以是義故，如來涅槃亦復不定。
「善男子！當知如來亦復不定。如來非天。何以故？有四種天：一者、世間天，二者、生天，三者、凈天，四者、義天。世間天者，如諸國王；生天者，從四天王乃至非有想非無想天；凈天者，從須陀洹至辟支佛；義天者，十住菩薩摩訶薩等。以何義故，十住菩薩名為義天？以能善解諸法義故。云何為義？見一切法是空義故。
「善男子！如來非王、亦非四天，乃至非有想非無想天、從須陀洹至辟支佛、十住菩薩，以是義故，如來非天，然諸眾生亦複稱佛為天中天。是故，如來非天、非非天，非人、非非人，非鬼、非非鬼，非地獄、畜生、餓鬼，非非地獄、畜生、餓鬼，非眾生、非非眾生，非法、非非法，非色、非非色，非長、非非長，非短、非非短，非相、非非相，非心、非非心，非有漏、非無漏，非有為、非無為，非常、非無常，非幻、非非幻，非名、非非名，非定、非非定，非有、非無，非說、非非說，非如來、非不如來。以是義故，如來不定。
「善男子！何故如來不名世天？世天者，即是諸王。如來久于無量劫中已舍王位，是故非王。非非王者，如
來生於迦毗羅城凈飯王家，是故非非王。
「非生天者，如來久已離諸有故，是故非生天。非非生天。何以故？升兜率天下閻浮提故，是故如來非非生天。
「亦非凈天。何以故？如來非是須陀洹乃至非辟支佛，是故如來非是凈天。非非凈天。何以故？世間八法所不能染，猶如蓮花不受塵水，是故如來非非凈天。
「亦非義天。何以故？如來非是十住菩薩故，是故如來非義天也。非非義天。何以故？如來常修十八空義故，是故如來非非義天。
「如來非人。何以故？如來久于無量劫中離人有故，是故非人。亦非非人。何以故？生於迦毗羅城故，是故非非人。
「如來非鬼。何以故？不害一切諸眾生故，是故非鬼。亦非非鬼。何以故？亦以鬼像化眾生故，是故非非鬼。
「如來亦非地獄、畜生、餓鬼。何以故？如來久離諸惡業故，是故，非地獄、畜生、餓鬼。亦非非地獄、畜生、餓鬼。何以故？如來亦復現受三惡諸趣之身化眾生故，是故，非非地獄、畜生、餓鬼。
「亦非眾生。何以故？久已遠離眾生性故，是故，如來非眾生。亦非非眾生。何以故？或時演說眾生相故，是故，如來非非眾生。
「如來非法。何以故？諸法各各有別異相，如來不爾，唯有一相，是故非
【現代漢語翻譯】 現代漢語譯本： 『（佛陀）來生於迦毗羅城（Kapilavastu）凈飯王（Śuddhodana）家，因此不是非王（非一般意義上的國王）。』 『（佛陀）不是生天者（天界眾生），因為如來（Tathāgata，佛的稱號）早已脫離了諸有（三界輪迴），所以不是生天者。也不是非生天者。為什麼呢？因為（佛陀）從兜率天（Tuṣita）降生到閻浮提（Jambudvīpa，我們所處的世界），所以如來不是非生天者。』 『（佛陀）也不是凈天（清凈的天人）。為什麼呢？因為如來不是須陀洹（Srotaāpanna，初果聖人）乃至不是辟支佛（Pratyekabuddha，獨覺），所以如來不是凈天。也不是非凈天。為什麼呢？因為世間的八法（利、衰、毀、譽、稱、譏、苦、樂）不能夠染污（佛陀），就像蓮花不沾染塵土和水一樣，所以如來不是非凈天。』 『（佛陀）也不是義天（具有深義的天人）。為什麼呢？因為如來不是十住菩薩（十地菩薩），所以如來不是義天。也不是非義天。為什麼呢？因為如來常常修習十八空義（佛教的空性理論），所以如來不是非義天。』 『如來不是人。為什麼呢？因為如來在無量劫中早已脫離了人道，所以不是人。也不是非人。為什麼呢？因為（佛陀）出生在迦毗羅城，所以不是非人。』 『如來不是鬼。為什麼呢？因為（佛陀）不傷害一切眾生，所以不是鬼。也不是非鬼。為什麼呢？因為（佛陀）也以鬼的形象來教化眾生，所以不是非鬼。』 『如來也不是地獄、畜生、餓鬼（三惡道眾生）。為什麼呢？因為如來早已脫離了諸惡業，所以不是地獄、畜生、餓鬼。也不是非地獄、畜生、餓鬼。為什麼呢？因為如來也示現受三惡道之身來教化眾生，所以不是非地獄、畜生、餓鬼。』 『（佛陀）也不是眾生。為什麼呢？因為（佛陀）早已遠離了眾生性，所以如來不是眾生。也不是非眾生。為什麼呢？因為（佛陀）有時會演說眾生的種種相貌，所以如來不是非眾生。』 『如來不是法（一切事物）。為什麼呢？因為諸法各有各的差別相，如來不是這樣，只有一相（無相），所以不是法。』
【English Translation】 English version: 'He was born into the family of King Śuddhodana in Kapilavastu, therefore he is not a non-king (not a king in the ordinary sense).' 'He is not a being born in heaven, because the Tathāgata (a title of the Buddha) has long since departed from all existences (the cycle of three realms), therefore he is not a being born in heaven. Nor is he a non-being born in heaven. Why is that? Because (the Buddha) descended from Tuṣita heaven to Jambudvīpa (the world where we live), therefore the Tathāgata is not a non-being born in heaven.' 'He is also not a pure heavenly being. Why is that? Because the Tathāgata is not a Srotaāpanna (stream-enterer, the first stage of enlightenment) and not even a Pratyekabuddha (a solitary enlightened one), therefore the Tathāgata is not a pure heavenly being. Nor is he a non-pure heavenly being. Why is that? Because the eight worldly conditions (gain, loss, disgrace, honor, praise, blame, suffering, and pleasure) cannot defile (the Buddha), just as a lotus flower does not get stained by dust and water, therefore the Tathāgata is not a non-pure heavenly being.' 'He is also not a heavenly being of meaning (a heavenly being with profound meaning). Why is that? Because the Tathāgata is not a Bodhisattva of the ten stages, therefore the Tathāgata is not a heavenly being of meaning. Nor is he a non-heavenly being of meaning. Why is that? Because the Tathāgata constantly cultivates the meaning of the eighteen emptinesses (Buddhist theory of emptiness), therefore the Tathāgata is not a non-heavenly being of meaning.' 'The Tathāgata is not a human being. Why is that? Because the Tathāgata has long since departed from the human realm in countless kalpas, therefore he is not a human being. Nor is he a non-human being. Why is that? Because (the Buddha) was born in Kapilavastu, therefore he is not a non-human being.' 'The Tathāgata is not a ghost. Why is that? Because (the Buddha) does not harm all living beings, therefore he is not a ghost. Nor is he a non-ghost. Why is that? Because (the Buddha) also transforms living beings by appearing in the form of a ghost, therefore he is not a non-ghost.' 'The Tathāgata is also not a being in hell, an animal, or a hungry ghost (beings in the three evil realms). Why is that? Because the Tathāgata has long since departed from all evil karmas, therefore he is not a being in hell, an animal, or a hungry ghost. Nor is he a non-being in hell, an animal, or a hungry ghost. Why is that? Because the Tathāgata also manifests himself in the bodies of the three evil realms to transform living beings, therefore he is not a non-being in hell, an animal, or a hungry ghost.' 'The Tathāgata is also not a sentient being. Why is that? Because (the Buddha) has long since departed from the nature of sentient beings, therefore the Tathāgata is not a sentient being. Nor is he a non-sentient being. Why is that? Because (the Buddha) sometimes expounds on the various characteristics of sentient beings, therefore the Tathāgata is not a non-sentient being.' 'The Tathāgata is not a dharma (all things). Why is that? Because all dharmas have their own distinct characteristics, but the Tathāgata is not like that, he has only one characteristic (no characteristic), therefore he is not a dharma.'
法。亦非非法。何以故？如來法界故，是故非非法。
「如來非色。何以故？十色入所不攝故，是故非色。亦非非色。何以故？身有三十二相、八十種好故，是故非非色。
「如來非長。何以故？斷諸色故，是故非長。亦非非長。何以故？一切世間無有能見頂髻相故，是故非非長。
「如來非短。何以故？久已遠離憍慢結故，是故非短。亦非非短。何以故？為瞿師羅長者示三尺身故，是故非非短。
「如來非相。何以故？久已遠離諸相相故，是故非相。亦非非相。何以故？善知諸相故，是故非非相。
「如來非心。何以故？虛空相故，是故非心。亦非非心。何以故？有十力心法故、亦能知他眾生心故，是故非非心。
「如來非有為。何以故？常、樂、我、凈故，是故非有為。亦非無為。何以故？有來、去、坐、臥、示現涅槃故，是故非無為。
「如來非常。何以故？身有分故，是故非常。云何非常？以有知故。常法無知，猶如虛空；如來有知，是故非常。云何非常？有言說故。常法無言，亦如虛空；如來有言，是故無常。有姓氏故，名曰無常；無姓之法乃名為常。虛空常故，無有姓氏；如來有姓，姓瞿曇氏，是故無常。有父母故，名曰無常；無父母者，乃名曰常。虛空常
【現代漢語翻譯】 現代漢語譯本 『法』既不是『法』，也不是『非法』。為什麼呢？因為如來（Tathagata，佛的稱號）的法界（Dharmadhatu，一切法的總稱）是這樣的，所以說不是『非法』。 『如來』不是『色』（Rupa，物質現象）。為什麼呢？因為不被十色入（Dasarupayatana，眼、耳、鼻、舌、身五根及其所對的色、聲、香、味、觸五境）所包含，所以說不是『色』。也不是『非色』。為什麼呢？因為身體有三十二相（Dvātrimśadvara-lakṣaṇa，佛的身體所具有的三十二種殊勝的特徵）、八十種好（Aśītyanuvyañjana，佛的身體所具有的八十種細微的特徵），所以說不是『非色』。 『如來』不是『長』。為什麼呢？因為已經斷除了各種『色』的執著，所以說不是『長』。也不是『非長』。為什麼呢？因為一切世間沒有能夠見到佛頂髻相（Uṣṇīṣa，佛頂上的肉髻）的，所以說不是『非長』。 『如來』不是『短』。為什麼呢？因為很久以來已經遠離了驕慢的煩惱，所以說不是『短』。也不是『非短』。為什麼呢？因為爲了給瞿師羅（Ghosila，人名）長者示現三尺的身形，所以說不是『非短』。 『如來』不是『相』（Lakṣaṇa，表象）。為什麼呢？因為很久以來已經遠離了各種『相』的執著，所以說不是『相』。也不是『非相』。為什麼呢？因為善於瞭解各種『相』，所以說不是『非相』。 『如來』不是『心』（Citta，意識）。為什麼呢？因為具有虛空（Akasha，空無）的特性，所以說不是『心』。也不是『非心』。為什麼呢？因為具有十力（Daśabala，佛的十種力量）的心法，也能夠知道其他眾生的心，所以說不是『非心』。 『如來』不是『有為』（Saṃskṛta，因緣和合而生的事物）。為什麼呢？因為具有常（Nitya，永恒）、樂（Sukha，安樂）、我（Atman，真我）、凈（Śubha，清凈）的特性，所以說不是『有為』。也不是『無為』（Asaṃskṛta，不依賴因緣而存在的真理）。為什麼呢？因為有來、去、坐、臥、示現涅槃（Nirvana，寂滅）等行為，所以說不是『無為』。 『如來』不是『常』（Nitya，永恒）。為什麼呢？因為身體有組成部分，所以說不是『常』。為什麼說不是『常』呢？因為有知覺。『常』的法則是沒有知覺的，就像虛空一樣；如來有知覺，所以說不是『常』。為什麼說不是『常』呢？因為有言說。『常』的法則是沒有言說的，也像虛空一樣；如來有言說，所以說不是『常』。有姓氏，所以說叫做『無常』；沒有姓氏的法才叫做『常』。虛空是『常』的，所以沒有姓氏；如來有姓，姓瞿曇（Gautama，釋迦牟尼的姓氏），所以說『無常』。有父母，所以說叫做『無常』；沒有父母的，才叫做『常』。虛空是『常』的，
【English Translation】 English version 『Dharma』 is neither 『Dharma』 nor 『non-Dharma』. Why is that? Because the Tathagata』s (Buddha's title) Dharmadhatu (the realm of all phenomena) is such, therefore it is said to be not 『non-Dharma』. 『Tathagata』 is not 『Rupa』 (form, material phenomenon). Why is that? Because it is not included in the ten Rupa-ayatana (the ten sense bases: the five sense organs and their corresponding objects), therefore it is said to be not 『Rupa』. Nor is it 『non-Rupa』. Why is that? Because the body has thirty-two marks (Dvātrimśadvara-lakṣaṇa, the thirty-two major marks of a Buddha) and eighty minor marks (Aśītyanuvyañjana, the eighty minor marks of a Buddha), therefore it is said to be not 『non-Rupa』. 『Tathagata』 is not 『long』. Why is that? Because all attachments to 『form』 have been severed, therefore it is said to be not 『long』. Nor is it 『non-long』. Why is that? Because no one in all the world can see the Uṣṇīṣa (the protuberance on the crown of the Buddha's head), therefore it is said to be not 『non-long』. 『Tathagata』 is not 『short』. Why is that? Because long ago, the defilement of pride has been abandoned, therefore it is said to be not 『short』. Nor is it 『non-short』. Why is that? Because in order to show the three-foot body to the elder Ghosila, therefore it is said to be not 『non-short』. 『Tathagata』 is not a 『mark』 (Lakṣaṇa, characteristic). Why is that? Because long ago, all attachments to 『marks』 have been abandoned, therefore it is said to be not a 『mark』. Nor is it 『non-mark』. Why is that? Because one is skilled in understanding all 『marks』, therefore it is said to be not 『non-mark』. 『Tathagata』 is not 『mind』 (Citta, consciousness). Why is that? Because it has the characteristic of emptiness (Akasha, void), therefore it is said to be not 『mind』. Nor is it 『non-mind』. Why is that? Because one possesses the mind-dharma of the ten powers (Daśabala, the ten powers of a Buddha), and is also able to know the minds of other beings, therefore it is said to be not 『non-mind』. 『Tathagata』 is not 『conditioned』 (Saṃskṛta, things that arise from causes and conditions). Why is that? Because it has the characteristics of permanence (Nitya, eternal), bliss (Sukha, happiness), self (Atman, true self), and purity (Śubha, pure), therefore it is said to be not 『conditioned』. Nor is it 『unconditioned』 (Asaṃskṛta, the truth that exists independently of causes and conditions). Why is that? Because there are actions such as coming, going, sitting, lying down, and showing Nirvana (Nirvana, cessation), therefore it is said to be not 『unconditioned』. 『Tathagata』 is not 『permanent』 (Nitya, eternal). Why is that? Because the body has parts, therefore it is said to be not 『permanent』. Why is it said to be not 『permanent』? Because there is awareness. The dharma of 『permanence』 has no awareness, like space; the Tathagata has awareness, therefore it is not 『permanent』. Why is it said to be not 『permanent』? Because there is speech. The dharma of 『permanence』 has no speech, also like space; the Tathagata has speech, therefore it is not 『permanent』. Having a surname is called 『impermanent』; the dharma without a surname is called 『permanent』. Space is 『permanent』, therefore it has no surname; the Tathagata has a surname, the surname of Gautama (Gautama, Shakyamuni's surname), therefore it is 『impermanent』. Having parents is called 『impermanent』; that which has no parents is called 『permanent』. Space is 『permanent』,
故，無有父母；佛有父母，是故無常。有四威儀，名曰無常；無四威儀，乃名曰常。虛空常故，無四威儀；佛有四儀，是故無常。常住之法無有方所。虛空常故，無有方所；如來出在東天竺地，住舍婆提或王舍城，是故無常。以是義故，如來非常。
「亦非非常。何以故？生永斷故。有生之法，名曰無常；無生之法乃名為常。如來無生，是故為常。常法無性，有性之法名曰無常。如來無生、無性，無生無性故常。有常之法遍一切處，猶如虛空，無處不有。如來亦爾，遍一切處，是故為常。無常之法，或言此有、或言彼無。如來不爾，不可說言是處有、彼處無，是故為常。無常之法，有時是有、有時是無。如來不爾，有時是有、有時是無，是故為常。常住之法無名、無色。虛空常故，無名、無色。如來亦爾，無名、無色，是故為常。常住之法無因、無果。虛空常故，無因、無果。如來亦爾，無因、無果，是故為常。常住之法三世不攝。如來亦爾，三世不攝，是故為常。
「如來非幻。何以故？永斷一切虛誑心故，是故非幻。亦非非幻。何以故？如來或時分此一身為無量身、無量之身復為一身，山壁直過，無有障礙，履水如地、入地如水、行空如地，身出煙焰如大火聚，云雷震動，其聲可畏，或為城邑、聚落
【現代漢語翻譯】 現代漢語譯本 因此，（佛）沒有父母；佛有父母，所以是無常的。有四種威儀（行、住、坐、臥），稱為無常；沒有四種威儀，才稱為常。虛空是常住的，所以沒有四種威儀；佛有四種威儀，所以是無常的。常住的法沒有固定的處所。虛空是常住的，所以沒有固定的處所；如來（佛的稱號）出現在東天竺（古印度）的地方，住在舍婆提（古印度城市名）或王舍城（古印度城市名），所以是無常的。因為這個道理，如來不是常住的。 『也不是非常住的。為什麼呢？因為（如來的）生已經永遠斷絕了。有生之法，稱為無常；沒有生之法，才稱為常。如來沒有生，所以是常住的。常住的法沒有自性，有自性的法稱為無常。如來沒有生、沒有自性，沒有生也沒有自性，所以是常住的。常住的法遍佈一切處，就像虛空一樣，沒有一處不存在。如來也是這樣，遍佈一切處，所以是常住的。無常的法，有時說這裡有，有時說那裡沒有。如來不是這樣，不能說這個地方有，那個地方沒有，所以是常住的。無常的法，有時是有，有時是無。如來不是這樣，有時是有，有時是無，所以是常住的。常住的法沒有名稱、沒有形色。虛空是常住的，所以沒有名稱、沒有形色。如來也是這樣，沒有名稱、沒有形色，所以是常住的。常住的法沒有因、沒有果。虛空是常住的，所以沒有因、沒有果。如來也是這樣，沒有因、沒有果，所以是常住的。常住的法不受過去、現在、未來三世的限制。如來也是這樣，不受三世的限制，所以是常住的。 『如來不是幻化的。為什麼呢？因為（如來）永遠斷絕了一切虛妄的心，所以不是幻化的。也不是非幻化的。為什麼呢？如來有時能將這一身化為無數身，無數身又化為一身，能直接穿過山壁，沒有障礙，在水上行走如同在地上，進入地中如同進入水中，在空中行走如同在地上，身上發出煙焰如同巨大的火堆，云雷震動，聲音可畏，或者化為城邑、村落。
【English Translation】 English version Therefore, (the Buddha) has no parents; the Buddha has parents, therefore is impermanent. Having the four dignities (walking, standing, sitting, lying down) is called impermanent; not having the four dignities is called permanent. Because space is permanent, it has no four dignities; the Buddha has four dignities, therefore is impermanent. The permanent dharma has no fixed location. Because space is permanent, it has no fixed location; the Tathagata (title of the Buddha) appears in the land of East India (ancient India), residing in Shravasti (ancient Indian city) or Rajagriha (ancient Indian city), therefore is impermanent. Because of this reason, the Tathagata is not permanent. 'Also, not non-permanent. Why? Because (the Tathagata's) birth has been eternally cut off. The dharma of having birth is called impermanent; the dharma of not having birth is called permanent. The Tathagata has no birth, therefore is permanent. The permanent dharma has no self-nature, the dharma with self-nature is called impermanent. The Tathagata has no birth, no self-nature, having neither birth nor self-nature, therefore is permanent. The permanent dharma pervades all places, like space, there is no place where it does not exist. The Tathagata is also like this, pervading all places, therefore is permanent. The impermanent dharma, sometimes it is said to be here, sometimes it is said to be not there. The Tathagata is not like this, it cannot be said that it is here and not there, therefore is permanent. The impermanent dharma, sometimes it exists, sometimes it does not. The Tathagata is not like this, sometimes existing, sometimes not existing, therefore is permanent. The permanent dharma has no name, no form. Because space is permanent, it has no name, no form. The Tathagata is also like this, having no name, no form, therefore is permanent. The permanent dharma has no cause, no effect. Because space is permanent, it has no cause, no effect. The Tathagata is also like this, having no cause, no effect, therefore is permanent. The permanent dharma is not contained by the three times of past, present, and future. The Tathagata is also like this, not contained by the three times, therefore is permanent. 'The Tathagata is not illusory. Why? Because (the Tathagata) has eternally cut off all false minds, therefore is not illusory. Also, not non-illusory. Why? The Tathagata sometimes can divide this one body into countless bodies, and countless bodies again into one body, can pass directly through mountain walls without obstruction, walk on water as if on land, enter the earth as if entering water, walk in the air as if on land, emit smoke and flames from the body like a huge fire, thunder and lightning shake, the sound is terrifying, or transform into cities and villages.'
、舍宅、山川、樹木，或作大身、或作小身、男身、女身、童男、童女身。是故，如來亦非非幻。
「如來非定。何以故？如來於此拘尸那城娑羅雙樹間示現入于般涅槃故，是故非定。亦非非定。何以故？常、樂、我、凈故，是故，如來亦非非定。
「如來非有漏。何以故？斷三漏故，故非有漏。三漏者，欲界一切煩惱，除無明，是名欲漏；色無色界一切煩惱，除無明，是名有漏；三界無明，名無明漏。如來永斷，是故非漏。
「複次，一切凡夫不見有漏。云何凡夫不見有漏？一切凡夫于未來世悉有疑心：未來世中當得身耶？不得身耶？過去世中，身本有耶？為本無耶？現在世中，是身有耶？是身無耶？若有我者，是色耶？非色耶？色非色耶？非色非非色耶？想耶？非想耶？想非想耶？非想非非想耶？是身屬他耶？不屬他耶？屬不屬耶？非屬非不屬耶？有命無身耶？有身無命耶？有身有命耶？無身無命耶？身之與命，有常耶？無常耶？常無常耶？非常非無常耶？身之與命，自在作耶？時節作耶？無因作耶？世性作耶？微塵作耶？法非法作耶？士夫作耶？煩惱作耶？父母作耶？我住心耶？住眼中耶？遍滿身中耶？從何來耶？去何至耶？誰生耶？誰死耶？我於過去，是婆羅門姓耶？是剎利姓耶？是毗舍
【現代漢語翻譯】 現代漢語譯本：房屋、山川、樹木，或者變成巨大的身體，或者變成微小的身體，男身、女身、童男、童女身。因此，如來也不是非幻化的。 如來不是固定的。為什麼呢？因為如來在此拘尸那城（Kushinagar）娑羅雙樹（Sal trees）之間示現進入涅槃（Parinirvana），所以不是固定的。也不是非固定的。為什麼呢？因為具有常、樂、我、凈的特性，所以，如來也不是非固定的。 如來不是有漏的。為什麼呢？因為斷除了三種煩惱的漏失，所以不是有漏的。三種漏失是指：欲界（Kama-dhatu）的一切煩惱，除了無明（Avidya），這稱為欲漏；色界（Rupa-dhatu）和無色界（Arupa-dhatu）的一切煩惱，除了無明，這稱為有漏；三界（Trailokya）的無明，稱為無明漏。如來永遠斷除了這些，所以不是有漏的。 再者，一切凡夫都看不見有漏。為什麼凡夫看不見有漏呢？一切凡夫對於未來世都心存疑惑：未來世中會得到身體嗎？不會得到身體嗎？過去世中，身體本來存在嗎？還是本來不存在呢？現在世中，這個身體是存在的嗎？這個身體是不存在的嗎？如果存在『我』，這個『我』是色（Rupa）嗎？不是色嗎？是色非色嗎？是非色非非色嗎？是想（Samjna）嗎？不是想嗎？是想非想嗎？是非想非非想嗎？這個身體是屬於他人的嗎？不屬於他人嗎？是屬於又不屬於嗎？是非屬於非不屬於嗎？有生命沒有身體嗎？有身體沒有生命嗎？有身體有生命嗎？沒有身體沒有生命嗎？身體和生命，是常（Nitya）嗎？是無常（Anitya）嗎？是常無常嗎？是非常非無常嗎？身體和生命，是自在造作的嗎？是時節造作的嗎？是無因造作的嗎？是世性造作的嗎？是微塵造作的嗎？是法非法造作的嗎？是士夫造作的嗎？是煩惱造作的嗎？是父母造作的嗎？我住在心中嗎？住在眼中嗎？遍滿全身嗎？從哪裡來呢？去哪裡呢？誰出生呢？誰死亡呢？我過去是婆羅門（Brahmana）姓嗎？是剎帝利（Kshatriya）姓嗎？是毗舍（Vaishya）姓嗎？
【English Translation】 English version: Houses, mountains, rivers, trees, or transforming into a large body, or a small body, a male body, a female body, a boy, a girl. Therefore, the Tathagata is also not non-illusory. The Tathagata is not fixed. Why? Because the Tathagata, here in Kushinagar, between the twin Sal trees, manifested entering Parinirvana, therefore, it is not fixed. Nor is it non-fixed. Why? Because of the characteristics of permanence, bliss, self, and purity, therefore, the Tathagata is also not non-fixed. The Tathagata is not with outflows. Why? Because the three outflows of afflictions are cut off, therefore, it is not with outflows. The three outflows are: all afflictions of the desire realm (Kama-dhatu), except for ignorance (Avidya), this is called the outflow of desire; all afflictions of the form realm (Rupa-dhatu) and formless realm (Arupa-dhatu), except for ignorance, this is called the outflow of existence; the ignorance of the three realms (Trailokya), is called the outflow of ignorance. The Tathagata has eternally cut these off, therefore, it is not with outflows. Furthermore, all ordinary beings do not see the outflows. Why do ordinary beings not see the outflows? All ordinary beings have doubts about the future: in the future will they obtain a body? Will they not obtain a body? In the past, did the body originally exist? Or did it originally not exist? In the present, does this body exist? Does this body not exist? If there is a 'self', is this 'self' form (Rupa)? Is it not form? Is it form and not form? Is it neither form nor not form? Is it perception (Samjna)? Is it not perception? Is it perception and not perception? Is it neither perception nor not perception? Does this body belong to others? Does it not belong to others? Does it belong and not belong? Is it neither belonging nor not belonging? Is there life without a body? Is there a body without life? Is there a body and life? Is there no body and no life? Are body and life permanent (Nitya)? Are they impermanent (Anitya)? Are they permanent and impermanent? Are they neither permanent nor impermanent? Are body and life created by themselves? Are they created by time? Are they created without cause? Are they created by the nature of the world? Are they created by particles? Are they created by dharma and non-dharma? Are they created by a person? Are they created by afflictions? Are they created by parents? Do I reside in the heart? Do I reside in the eyes? Do I pervade the whole body? Where do I come from? Where do I go to? Who is born? Who dies? In the past, was I of the Brahmin (Brahmana) caste? Was I of the Kshatriya (Kshatriya) caste? Was I of the Vaishya (Vaishya) caste?
姓耶？是首陀羅姓耶？當於未來得何姓耶？我此身者，過去之時是男身耶？是女身耶？畜生身耶？若我殺生，當有罪耶？當無罪耶？乃至飲酒，當有罪耶？當無罪耶？我自作耶？為他作耶？我受報耶？身受報耶？如是疑見、無量煩惱覆眾生心。
「因是疑見生六種心：決定有我、決定無我、我見我、我見無我、無我見我、我作我受我知，是名邪見。如來永拔如是無量見漏根本，是故非漏。
「善男子！菩薩摩訶薩于大涅槃修聖行者，亦得永斷如是諸漏。諸佛如來常修聖行，是故無漏。
「善男子！凡夫不能善攝五根則有三漏，為惡所牽，至不善處。
「善男子！譬如惡馬，其性佷悷，能令乘者至險惡處。不能善攝此五根者亦復如是，令人遠離涅槃善道至諸惡處。
「譬如惡象，心未調順，有人乘之，不隨意去，遠離城邑至空曠處。不能善攝此五根者亦復如是，將人遠離涅槃城邑，至於生死曠野之處。
「善男子！譬如佞臣，教王作惡。五根佞臣亦復如是，常教眾生造無量惡。
「善男子！譬如惡子，不受師長、父母教敕，則無惡不造。不調五根亦復如是，不受師長善言教敕，無惡不造。
「善男子！凡夫之人不攝五根，常為地獄、畜生、餓鬼之所賊害，亦如怨盜害
【現代漢語翻譯】 現代漢語譯本 我的姓氏是什麼？是首陀羅（印度四大種姓之一，最低等級）的姓氏嗎？未來我會得到什麼姓氏？我現在的這個身體，過去是男身嗎？是女身嗎？還是畜生身？如果我殺生，會有罪嗎？還是沒有罪？乃至飲酒，會有罪嗎？還是沒有罪？是我自己做的嗎？還是別人做的？是我自己承受果報嗎？還是身體承受果報？像這樣的疑惑和見解，無數的煩惱覆蓋著眾生的心。 因為這些疑惑和見解，產生了六種心：『決定有我』、『決定無我』、『我見我』、『我見無我』、『無我見我』、『我作我受我知』，這些都叫做邪見。如來永遠拔除了這些無數見解的根本，所以沒有煩惱。 善男子！菩薩摩訶薩（偉大的菩薩）在大涅槃（佛教的最高境界）中修行聖行的人，也能永遠斷除這些煩惱。諸佛如來常常修行聖行，所以沒有煩惱。 善男子！凡夫不能好好地控制五根（眼、耳、鼻、舌、身），就會有三種煩惱，被惡所牽引，到達不善的地方。 善男子！譬如一匹惡馬，它的性情兇猛，能讓騎乘它的人到達危險的地方。不能好好控制這五根的人也是這樣，會讓人遠離涅槃的善道，到達各種惡處。 譬如一頭惡象，心沒有調伏，有人騎它，它不會按照人的意願走，會遠離城市到達空曠的地方。不能好好控制這五根的人也是這樣，會把人帶離涅槃的城市，到達生死的曠野之處。 善男子！譬如奸佞的臣子，教唆國王作惡。五根就像奸佞的臣子一樣，常常教唆眾生造作無數的惡業。 善男子！譬如惡劣的兒子，不聽從師長、父母的教誨，就會無惡不作。不調伏五根也是這樣，不聽從師長的善言教誨，就會無惡不作。 善男子！凡夫之人不控制五根，常常會被地獄、畜生、餓鬼所傷害，就像被怨敵和盜賊所傷害一樣。
【English Translation】 English version What is my surname? Is it the surname of a Shudra (one of the four castes in India, the lowest rank)? What surname will I obtain in the future? This body of mine, in the past, was it a male body? Was it a female body? Or was it an animal body? If I kill living beings, will there be sin? Or will there be no sin? Even if I drink alcohol, will there be sin? Or will there be no sin? Do I act by myself? Or do others act? Do I receive the retribution? Or does the body receive the retribution? Such doubts and views, countless afflictions cover the minds of sentient beings. Because of these doubts and views, six kinds of minds arise: 'There is definitely a self,' 'There is definitely no self,' 'I see myself,' 'I see no self,' 'No self sees self,' 'I act, I receive, I know,' these are called wrong views. The Tathagata (Buddha) has forever uprooted the root of these countless views, therefore there are no outflows. Good man! Bodhisattvas Mahasattvas (great Bodhisattvas) who cultivate the holy conduct in the Great Nirvana (the highest state in Buddhism) can also forever cut off these outflows. The Buddhas and Tathagatas always cultivate the holy conduct, therefore there are no outflows. Good man! Ordinary people who cannot properly control the five senses (eyes, ears, nose, tongue, body) will have three outflows, being led by evil, reaching unwholesome places. Good man! It is like a bad horse, whose nature is fierce, which can lead the rider to dangerous places. Those who cannot properly control these five senses are also like this, leading people away from the good path of Nirvana, reaching various evil places. It is like a bad elephant, whose mind is not tamed, if someone rides it, it will not go according to the person's will, it will go away from the city to an empty place. Those who cannot properly control these five senses are also like this, leading people away from the city of Nirvana, reaching the wilderness of birth and death. Good man! It is like a treacherous minister, who teaches the king to do evil. The five senses are also like treacherous ministers, often teaching sentient beings to create countless evil deeds. Good man! It is like a bad son, who does not listen to the teachings of teachers and parents, then there is no evil he will not commit. Not taming the five senses is also like this, not listening to the good teachings of teachers, then there is no evil he will not commit. Good man! Ordinary people who do not control the five senses are often harmed by hells, animals, and hungry ghosts, just like being harmed by enemies and thieves.
及善人。善男子！凡夫之人不攝五根，馳騁五塵。譬如牧牛，不善守護，犯人苗稼。凡夫之人不攝五根，常在諸有多受苦惱。
「善男子！菩薩摩訶薩修大涅槃、行聖行時，常能善調守攝五根，怖畏貪慾、瞋恚、愚癡、憍慢、嫉妒，為得一切諸善法故。
「善男子！若能善守此五根者則能攝心，若能攝心則攝五根。譬如有人擁護于王則護國土，護國土者則護于王。菩薩摩訶薩亦復如是，若得聞是《大涅槃經》則得智慧；得智慧故則得專念。五根若散，念則能止。何以故？是念慧故。
「善男子！如善牧者，設牛東西啖他苗稼，則便遮止，不令犯暴。菩薩摩訶薩亦復如是，念慧因緣故，守攝五根，不令馳散。
「菩薩摩訶薩有念慧者，不見我相、不見我所相，不見眾生及所受用，見一切法同法性相、生於土石瓦礫之相。譬如屋舍，從眾緣生，無有定性。見諸眾生四大、五陰之所成立，推無定性。無定性故，菩薩于中不生貪著。一切凡夫見有眾生故起煩惱。菩薩摩訶薩修大涅槃有念慧故，于諸眾生不生貪著。
「複次，菩薩摩訶薩修《大涅槃經》者，不著眾生相、作種種法相。善男子！譬如畫師，以眾雜彩畫作眾像，若男、若女、若牛、若馬。凡夫無知，見之則生男、女等相；畫師了知無
【現代漢語翻譯】 現代漢語譯本 以及善人。善男子！凡夫之人不約束自己的五根（眼、耳、鼻、舌、身），放縱於五塵（色、聲、香、味、觸）。這就像牧牛人，不善於看管，讓牛侵犯別人的莊稼。凡夫之人不約束自己的五根，常常因此遭受許多痛苦煩惱。
『善男子！菩薩摩訶薩修習大涅槃、行持聖道時，常常能夠很好地調伏和守護自己的五根，畏懼貪慾、嗔恚、愚癡、驕慢、嫉妒，爲了獲得一切善法。
『善男子！如果能夠很好地守護這五根，就能攝持心念；如果能夠攝持心念，就能守護五根。這就像有人擁護國王就能保護國土，保護國土就能保護國王。菩薩摩訶薩也是如此，如果聽聞這部《大涅槃經》，就能獲得智慧；因為獲得智慧，就能得到專一的念頭。五根如果散亂，念頭就能制止。為什麼呢？因為這是念慧的力量。
『善男子！就像善於牧牛的人，如果牛向東西方向吃別人的莊稼，就會立即制止，不讓它侵犯。菩薩摩訶薩也是如此，因爲念慧的緣故，守護和約束自己的五根，不讓它們散亂。
『菩薩摩訶薩有念慧的人，不會執著於我相，也不會執著於我所相，不會執著于眾生以及他們所受用的東西，而是看到一切法都具有相同的法性，如同土石瓦礫一樣。就像房屋，由各種因緣和合而成，沒有固定的自性。看到眾生也是由四大（地、水、火、風）和五陰（色、受、想、行、識）組成，推究起來也沒有固定的自性。因為沒有固定的自性，菩薩就不會對它們產生貪著。一切凡夫因為看到有眾生而生起煩惱。菩薩摩訶薩修習大涅槃，因為有念慧，所以不會對眾生產生貪著。
『再者，菩薩摩訶薩修習《大涅槃經》的人，不會執著于眾生相，也不會執著于各種法相。善男子！就像畫師，用各種顏料畫出各種影象，有男的、女的、牛、馬。凡夫無知，看到這些影象就產生男、女等相；畫師卻知道這些影象沒有 English version And good people. Good man! Ordinary people do not control their five senses (eyes, ears, nose, tongue, body), indulging in the five desires (form, sound, smell, taste, touch). It's like a cowherd who doesn't guard well, letting the cows trespass on other people's crops. Ordinary people who do not control their five senses often suffer much pain and distress because of it.
'Good man! When Bodhisattva Mahasattvas cultivate Great Nirvana and practice the holy path, they are always able to skillfully subdue and guard their five senses, fearing greed, anger, ignorance, arrogance, and jealousy, in order to obtain all good dharmas.
'Good man! If one can guard these five senses well, one can control the mind; if one can control the mind, one can guard the five senses. It's like someone who protects the king protects the country, and protecting the country protects the king. Bodhisattva Mahasattvas are also like this. If they hear this 'Great Nirvana Sutra,' they will gain wisdom; because they gain wisdom, they will obtain focused mindfulness. If the five senses are scattered, mindfulness can stop them. Why? Because of the power of mindfulness and wisdom.
'Good man! Just like a good cowherd, if the cows eat other people's crops to the east or west, he will immediately stop them, not letting them trespass. Bodhisattva Mahasattvas are also like this. Because of the cause of mindfulness and wisdom, they guard and restrain their five senses, not letting them scatter.
'Bodhisattva Mahasattvas who have mindfulness and wisdom do not cling to the concept of self, nor do they cling to the concept of what belongs to self, nor do they cling to sentient beings and what they enjoy. Instead, they see that all dharmas have the same dharma nature, like earth, stones, and rubble. Just like a house, it is formed by various causes and conditions, and has no fixed self-nature. Seeing that sentient beings are also composed of the four great elements (earth, water, fire, wind) and the five aggregates (form, feeling, perception, mental formations, consciousness), upon investigation, they also have no fixed self-nature. Because there is no fixed self-nature, Bodhisattvas do not develop attachment to them. All ordinary people develop afflictions because they see sentient beings. Bodhisattva Mahasattvas cultivate Great Nirvana, and because they have mindfulness and wisdom, they do not develop attachment to sentient beings.
'Furthermore, Bodhisattva Mahasattvas who cultivate the 'Great Nirvana Sutra' do not cling to the concept of sentient beings, nor do they cling to various dharma concepts. Good man! Just like a painter, using various colors to paint various images, such as men, women, cows, and horses. Ordinary people, being ignorant, see these images and develop concepts of men, women, etc.; but the painter knows that these images have no
【English Translation】 And good people. Good man! Ordinary people do not control their five senses (eyes, ears, nose, tongue, body), indulging in the five desires (form, sound, smell, taste, touch). It's like a cowherd who doesn't guard well, letting the cows trespass on other people's crops. Ordinary people who do not control their five senses often suffer much pain and distress because of it.
'Good man! When Bodhisattva Mahasattvas cultivate Great Nirvana and practice the holy path, they are always able to skillfully subdue and guard their five senses, fearing greed, anger, ignorance, arrogance, and jealousy, in order to obtain all good dharmas.
'Good man! If one can guard these five senses well, one can control the mind; if one can control the mind, one can guard the five senses. It's like someone who protects the king protects the country, and protecting the country protects the king. Bodhisattva Mahasattvas are also like this. If they hear this 'Great Nirvana Sutra,' they will gain wisdom; because they gain wisdom, they will obtain focused mindfulness. If the five senses are scattered, mindfulness can stop them. Why? Because of the power of mindfulness and wisdom.
'Good man! Just like a good cowherd, if the cows eat other people's crops to the east or west, he will immediately stop them, not letting them trespass. Bodhisattva Mahasattvas are also like this. Because of the cause of mindfulness and wisdom, they guard and restrain their five senses, not letting them scatter.
'Bodhisattva Mahasattvas who have mindfulness and wisdom do not cling to the concept of self, nor do they cling to the concept of what belongs to self, nor do they cling to sentient beings and what they enjoy. Instead, they see that all dharmas have the same dharma nature, like earth, stones, and rubble. Just like a house, it is formed by various causes and conditions, and has no fixed self-nature. Seeing that sentient beings are also composed of the four great elements (earth, water, fire, wind) and the five aggregates (form, feeling, perception, mental formations, consciousness), upon investigation, they also have no fixed self-nature. Because there is no fixed self-nature, Bodhisattvas do not develop attachment to them. All ordinary people develop afflictions because they see sentient beings. Bodhisattva Mahasattvas cultivate Great Nirvana, and because they have mindfulness and wisdom, they do not develop attachment to sentient beings.
'Furthermore, Bodhisattva Mahasattvas who cultivate the 'Great Nirvana Sutra' do not cling to the concept of sentient beings, nor do they cling to various dharma concepts. Good man! Just like a painter, using various colors to paint various images, such as men, women, cows, and horses. Ordinary people, being ignorant, see these images and develop concepts of men, women, etc.; but the painter knows that these images have no
有男、女。菩薩摩訶薩亦復如是，於法異相觀於一相，終不生於眾生之相。何以故？有念慧故。
「菩薩摩訶薩修大涅槃，或時睹見端正女人，終不生於貪著之心。何以故？善觀相故。
「善男子！菩薩摩訶薩知五欲法無有歡樂、不得暫停，如犬嚙枯骨、如人持火逆風而行、如篋毒蛇、夢中所得、路邊果樹多人所擲、亦如段肉眾烏競逐、如水上泡、畫水之跡、如織經盡、如囚趣市，猶如假借，勢不得久。觀欲如是，多諸過惡。
「複次，善男子！菩薩摩訶薩觀諸眾生為色、香、味、觸因緣故，從昔無數無量劫來常受苦惱。一一眾生一劫之中所積身骨如王舍城毗富羅山、所飲乳汁如四海水、身所出血復多於是，父母、兄弟、妻子、眷屬命終哭泣所出目淚多四大海，盡地草木斬以為籌以數父母亦不能盡。無量劫來，或在地獄、畜生、餓鬼，所受行苦不可稱計。摶此大地猶如棗等易可窮極，生死無量不可得盡。菩薩摩訶薩如是深觀一切眾生，欲因緣故受苦無量。菩薩以是生死行苦故，不失念慧。
「善男子！譬如世間有諸大眾滿二十五里，王敕一臣持一油缽經由中過，莫令傾覆：『若棄一渧，當斷汝命。』復遣一人拔刀在後，隨而怖之。臣受王教，盡心堅持，經歷爾所大眾之中，雖見可意五邪欲等
【現代漢語翻譯】 現代漢語譯本 有男人和女人。菩薩摩訶薩（菩薩中的大菩薩）也是如此，在觀察法時，將不同的現象視為同一現象，最終不會產生對眾生的執著。這是為什麼呢？因為他們有正念和智慧。 菩薩摩訶薩修習大涅槃時，有時會看到容貌端莊的女人，但最終不會產生貪戀之心。這是為什麼呢？因為他們善於觀察事物的真相。 善男子！菩薩摩訶薩知道五欲（色、聲、香、味、觸）的快樂是虛幻的，不能長久停留，就像狗啃咬枯骨一樣，就像人拿著火把逆風行走一樣，就像裝有毒蛇的箱子一樣，就像夢中所得一樣，就像路邊的果樹被許多人投擲一樣，也像一塊肉被許多烏鴉爭搶一樣，就像水上的泡沫一樣，就像在水上畫的痕跡一樣，就像織布的經線用完一樣，就像囚犯走向市場一樣，就像借來的東西一樣，不能長久擁有。觀察慾望就是這樣，有很多過錯和惡處。 再者，善男子！菩薩摩訶薩觀察到，眾生因為對色、香、味、觸的執著，從過去無數無量劫以來，一直遭受痛苦。每一個眾生在一劫中所積累的骨頭，就像王舍城（古印度城市）的毗富羅山（山名）一樣多；所喝的乳汁，就像四大海一樣多；身上流出的血，比這還要多；父母、兄弟、妻子、眷屬去世時哭泣所流的眼淚，比四大海還要多；把整個大地的草木都砍下來當籌碼來計算父母的數量，也數不完。在無量劫以來，他們有時在地獄、畜生、餓鬼道中，所受的苦難無法計算。把整個大地捏成棗子大小，也容易窮盡，而生死輪迴是無量的，無法窮盡。菩薩摩訶薩這樣深刻地觀察一切眾生，因為慾望的緣故遭受無量的痛苦。菩薩因為這種生死輪迴的痛苦，不會失去正念和智慧。 善男子！譬如世間有許多人聚集在二十五里範圍內，國王命令一個大臣拿著一個裝滿油的缽從人群中走過，不要讓油傾灑出來：『如果灑了一滴，就處死你。』又派一個人拿著刀在後面，跟隨並恐嚇他。大臣接受國王的命令，盡心盡力地拿著油缽，走過那麼多人群中，即使看到令人愉悅的五種邪欲等，
【English Translation】 English version There are men and women. Bodhisattva Mahasattvas (great Bodhisattvas) are also like this; when observing dharmas, they view different phenomena as one phenomenon, and ultimately do not generate attachment to sentient beings. Why is this? Because they have mindfulness and wisdom. When Bodhisattva Mahasattvas cultivate great Nirvana, they may sometimes see a woman with a beautiful appearance, but ultimately they do not generate a mind of craving. Why is this? Because they are skilled at observing the true nature of things. Good man! Bodhisattva Mahasattvas know that the pleasures of the five desires (form, sound, smell, taste, and touch) are illusory and cannot last, like a dog gnawing on a dry bone, like a person holding a torch walking against the wind, like a box containing poisonous snakes, like what is obtained in a dream, like a roadside fruit tree that is thrown at by many people, also like a piece of meat that many crows are fighting over, like a bubble on water, like a trace drawn on water, like the warp threads of weaving being used up, like a prisoner going to the market, like something borrowed, which cannot be possessed for long. Observing desires is like this, with many faults and evils. Furthermore, good man! Bodhisattva Mahasattvas observe that sentient beings, because of their attachment to form, sound, smell, taste, and touch, have been suffering from countless kalpas (eons) in the past. The bones accumulated by each sentient being in one kalpa are as many as Mount Vipula (a mountain name) in Rajagriha (an ancient Indian city); the milk they have drunk is as much as the four great oceans; the blood that has flowed from their bodies is even more than that; the tears shed by parents, siblings, wives, and relatives when they die are more than the four great oceans; even if all the grass and trees on the entire earth were cut down to be used as counters to count the number of parents, it would not be enough. In countless kalpas, they have sometimes been in hell, the animal realm, and the hungry ghost realm, and the suffering they have endured cannot be calculated. It is easy to exhaust the entire earth by squeezing it into the size of a date, but the cycle of birth and death is limitless and cannot be exhausted. Bodhisattva Mahasattvas deeply observe all sentient beings in this way, suffering immeasurable pain because of desires. Because of this suffering of the cycle of birth and death, Bodhisattvas do not lose their mindfulness and wisdom. Good man! For example, in the world, there is a large crowd gathered within a twenty-five-mile radius. The king orders a minister to carry a bowl filled with oil through the crowd, without letting the oil spill: 'If you spill even one drop, you will be executed.' He also sends a person with a sword behind him, following and threatening him. The minister accepts the king's order, and with all his heart, he holds the oil bowl, passing through so many people. Even if he sees the pleasing five evil desires, etc.
，心常念言：『我若放逸著彼邪欲，當棄所持，命不全濟。』是人以是怖因緣故，乃至不棄一渧之油。菩薩摩訶薩亦復如是，于生死中不失念慧。以不失故，雖見五欲，心不貪著。若見凈色，不生色相，唯觀苦相；乃至識相亦復如是，不作生相、不作滅相、不作因相觀和合相。菩薩爾時五根清凈；根清凈故，護根戒具。一切凡夫五根不凈，不能善持，名曰根漏；菩薩永斷，是故無漏；如來拔出永斷根本，是故非漏。
「複次，善男子！復有離漏：菩薩摩訶薩欲為無上甘露佛果故離於惡漏。云何為離？若能修行《大涅槃經》，書寫、受持、讀誦、解說、思惟其義，是名為離。何以故？善男子！我都不見十二部經能離惡漏如此方等《大涅槃經》。
「善男子！譬如良師教諸弟子，諸弟子中有受教者心不造惡。菩薩摩訶薩修大涅槃微妙經典亦復如是，心不造惡。
「善男子！譬如世間有善咒術，若有一聞，卻後七年不為一切毒藥所中、蛇不能螫；若有誦者，乃至命盡無有眾惡。善男子！是《大涅槃》亦復如是，若有眾生一經耳者，卻後七劫不墮惡道；若有書寫、讀誦、解說、思惟其義，必得阿耨多羅三藐三菩提，凈見佛性，如彼聖王得甘露味。
「善男子！是《大涅槃》有如是等無量功德。善男子
【現代漢語翻譯】 現代漢語譯本：心中常想著：『我如果放縱自己沉溺於那些邪惡的慾望，就會失去我所持守的，生命也無法保全。』這個人因為這種恐懼的緣故，甚至連一滴油都不捨得浪費。菩薩摩訶薩也是這樣，在生死輪迴中不失去正念和智慧。因為不失去正念和智慧，即使看到五欲，心中也不會貪戀執著。如果看到清凈的色相，也不會產生色相的執著，只觀察其苦的本質；乃至對於識相也是如此，不認為它有生起，不認為它有滅去，不認為它有因，只觀察其和合的現象。菩薩在這個時候五根清凈；因為根清凈，所以能守護根戒。一切凡夫的五根不清凈，不能好好地持守，這叫做根漏；菩薩永遠斷除了這些，所以沒有漏失；如來拔除並永遠斷除了根本，所以不是漏失。 『再者，善男子！還有一種離漏的方法：菩薩摩訶薩爲了追求無上的甘露佛果而遠離惡漏。如何遠離呢？如果能夠修行《大涅槃經》（Mahāparinirvāṇa Sūtra），書寫、受持、讀誦、解說、思考其中的含義，這就叫做遠離。為什麼呢？善男子！我沒有看到十二部經中，有哪一部能像這部方等《大涅槃經》這樣能遠離惡漏的。 『善男子！譬如一位好老師教導弟子，弟子中那些接受教誨的人就不會造惡。菩薩摩訶薩修習《大涅槃》這部微妙的經典也是這樣，心中不會造惡。 『善男子！譬如世間有好的咒術，如果有人聽到，之後七年就不會被一切毒藥所害，蛇也不能咬傷；如果有人誦持，乃至生命結束都不會有各種惡事發生。善男子！這部《大涅槃經》也是這樣，如果有眾生聽過一次，之後七劫都不會墮入惡道；如果有人書寫、讀誦、解說、思考其中的含義，必定能得到阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），清凈地見到佛性，就像那位聖王得到甘露的味道一樣。 『善男子！這部《大涅槃經》有如此等等無量的功德。善男子！』
【English Translation】 English version: The mind constantly thinks: 『If I indulge in those evil desires, I will lose what I hold, and my life will not be preserved.』 Because of this fear, that person does not even waste a single drop of oil. Bodhisattva Mahāsattvas (great beings aspiring to enlightenment) are also like this; in the cycle of birth and death, they do not lose mindfulness and wisdom. Because they do not lose mindfulness and wisdom, even when they see the five desires, their minds do not become greedy or attached. If they see a pure form, they do not generate attachment to the form, but only observe its suffering nature; and so it is with the consciousness aspect, they do not see it as arising, they do not see it as ceasing, they do not see it as having a cause, but only observe its composite nature. At this time, the Bodhisattva』s five senses are pure; because the senses are pure, they can guard the precepts of the senses. All ordinary beings』 five senses are impure, and they cannot hold them well, which is called the leakage of the senses; Bodhisattvas have forever cut off these leakages, therefore they are without leakage; the Tathāgata (Buddha) has uprooted and forever cut off the root, therefore it is not a leakage. 『Furthermore, good man! There is another way to be free from leakage: Bodhisattva Mahāsattvas, in order to seek the supreme nectar of Buddhahood, distance themselves from evil leakages. How do they distance themselves? If one can practice the Mahāparinirvāṇa Sūtra, writing, receiving, reciting, explaining, and contemplating its meaning, this is called distancing oneself. Why is this so? Good man! I have not seen any of the twelve divisions of scriptures that can remove evil leakages like this Vaipulya (extensive) Mahāparinirvāṇa Sūtra.』 『Good man! It is like a good teacher instructing disciples, and those disciples who accept the teachings do not commit evil. Bodhisattva Mahāsattvas who practice the subtle and wonderful Mahāparinirvāṇa Sūtra are also like this; their minds do not commit evil.』 『Good man! It is like in the world there are good mantras; if one hears them, for seven years afterwards, one will not be harmed by any poison, and snakes cannot bite; if one recites them, until the end of life, no evil will occur. Good man! This Mahāparinirvāṇa Sūtra is also like this; if any sentient being hears it once, for seven kalpas (eons) afterwards, they will not fall into evil realms; if one writes, recites, explains, and contemplates its meaning, one will surely attain anuttarā-samyak-saṃbodhi (supreme perfect enlightenment), clearly see the Buddha-nature, just like that holy king who obtained the taste of nectar.』 『Good man! This Mahāparinirvāṇa Sūtra has such immeasurable merits. Good man!』
！若有人能書寫是經、讀誦、解說、為他敷演、思惟其義，當知是人真我弟子、善受我教、是我所見、我之所念，是人諦知我不涅槃。隨如是人所住之處——若城邑、聚落、山林、曠野、房舍、田宅、樓閣、殿堂——我亦在中常住不移。我於是人常作受施，或作比丘、比丘尼、優婆塞、優婆夷、婆羅門、梵志、貧窮乞人。
「云何當令是人得知如來受其所施之物？善男子！是人或於夜臥夢中夢見佛像，或見天像、沙門之像、國主、聖王、師子王像、蓮花形像、優曇花像，或見大山、或大海水，或見日、月，或見白象及白馬像，或見父母、得花、得果、金、銀、琉璃、頗梨等寶、五種牛味，爾時當知即是如來受其所施。寤已喜樂，尋得種種所須之物，心不念惡，樂修善法。善男子！是《大涅槃》悉能成就如是無量阿僧祇等不可思議無邊功德。
「善男子！汝今應當信受我語。若有善男子、善女人慾見我者、欲恭敬我、欲同法性而見於我、欲得空定、欲見實相、欲得修習首楞嚴定師子王定、欲破八魔——八魔者，所謂四魔、無常、無樂、無我、無凈——欲得人中天上樂者，見有受持《大涅槃經》、書寫、讀誦、為他解說、思惟義者，當往親近、依附、咨受、供養、恭敬、尊重、讚歎，為洗手足、佈置牀蓆、四
【現代漢語翻譯】 現代漢語譯本：如果有人能夠書寫這部經典、讀誦、解說、為他人敷演講解、思考其中的含義，應當知道這個人是真正的我的弟子，善於接受我的教誨，是我所關注、我所思念的人，這個人真正知道我沒有涅槃。無論這個人住在哪裡——無論是城市、村落、山林、曠野、房屋、田地、樓閣、殿堂——我也在那裡常住不離開。我對於這個人常常接受他的佈施，或者化作比丘（佛教出家男眾）、比丘尼（佛教出家女眾）、優婆塞（在家男居士）、優婆夷（在家女居士）、婆羅門（古印度祭司階層）、梵志（修行者）、貧窮的乞丐。 「怎樣才能讓這個人知道如來接受了他所佈施的物品呢？善男子！這個人或許在夜晚睡覺時夢見佛像，或者見到天神像、沙門（出家修行者）的形象、國王、聖王、獅子王的形象、蓮花的形象、優曇花（傳說中的稀有花）的形象，或者見到大山、或者大海水，或者見到太陽、月亮，或者見到白象以及白馬的形象，或者見到父母，得到花、得到果實、金、銀、琉璃、頗梨（水晶）等寶物、五種牛的美味，這時應當知道這就是如來接受了他的佈施。醒來後感到喜悅快樂，隨即得到各種所需的物品，心中不生惡念，樂於修習善法。善男子！這部《大涅槃經》能夠成就如此無量阿僧祇（極大的數字單位）等不可思議的無邊功德。」 「善男子！你現在應當相信接受我的話。如果有善男子、善女人想要見到我，想要恭敬我，想要以相同的法性見到我，想要得到空定，想要見到實相，想要修習首楞嚴定（一種禪定）和師子王定（一種禪定），想要破除八魔——這八魔是指四魔（煩惱魔、五陰魔、死魔、天魔）和無常、無樂、無我、無凈——想要得到人中和天上的快樂，見到有人受持《大涅槃經》、書寫、讀誦、為他人解說、思考其含義，應當前往親近、依附、請教、供養、恭敬、尊重、讚歎，為他洗手洗腳、佈置床鋪、四
【English Translation】 English version: If there is anyone who can write this sutra, recite it, explain it, expound it for others, and contemplate its meaning, know that this person is truly my disciple, is good at receiving my teachings, is someone I see, someone I think of, and this person truly knows that I do not enter Nirvana. Wherever this person dwells—whether in a city, village, mountain forest, wilderness, house, field, pavilion, or palace—I also dwell there constantly and do not leave. I often receive offerings from this person, or I manifest as a Bhikshu (Buddhist monk), Bhikshuni (Buddhist nun), Upasaka (male lay practitioner), Upasika (female lay practitioner), Brahmin (ancient Indian priestly class), ascetic, or a poor beggar. 「How can this person know that the Tathagata has received the things he has offered? Good man! This person may dream of a Buddha image while sleeping at night, or see an image of a deva (god), an image of a Shramana (ascetic), a king, a holy king, an image of a lion king, an image of a lotus flower, an image of an Udumbara flower (a legendary rare flower), or see a great mountain, or the great ocean, or see the sun, the moon, or see a white elephant and a white horse, or see parents, receive flowers, receive fruits, gold, silver, lapis lazuli, crystal, and other treasures, or the five flavors of cow's milk, then know that this is the Tathagata receiving his offerings. Upon waking, he feels joy and happiness, and immediately obtains all kinds of things he needs, his mind does not generate evil thoughts, and he is happy to cultivate good deeds. Good man! This 『Maha Nirvana Sutra』 can accomplish such immeasurable Asamkhya (a very large number) and other inconceivable boundless merits.」 「Good man! You should now believe and accept my words. If there are good men or good women who wish to see me, wish to respect me, wish to see me with the same Dharma nature, wish to attain emptiness samadhi, wish to see the true reality, wish to cultivate the Shurangama Samadhi (a type of meditation) and the Lion King Samadhi (a type of meditation), wish to break the eight demons—these eight demons refer to the four demons (the demon of afflictions, the demon of the five aggregates, the demon of death, and the demon of the heavenly beings) and impermanence, suffering, no-self, and impurity—wish to obtain happiness in the human and heavenly realms, upon seeing someone who upholds the 『Maha Nirvana Sutra』, writes it, recites it, explains it for others, and contemplates its meaning, they should go near, rely on, consult, make offerings, respect, honor, and praise them, wash their hands and feet, arrange their beds, and four
事供給，令無所乏。若從遠來，應十由延路次奉迎。為是經故，所重之物應以奉獻；如其無者，應自賣身。何以故？是經難遇過優曇花。
「善男子！我念過去無量無邊那由他劫，爾時世界名曰娑婆，有佛世尊號釋迦牟尼如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，為諸大眾宣說如是《大涅槃經》。我于爾時從善友所轉聞彼佛當爲大眾說《大涅槃》。我聞是已，其心歡喜，欲設供養。居貧無物，欲自賣身，薄福不售，即欲還家。路見一人而便語言：『吾欲賣身，君能買不？』其人答曰：『我家作業，人無堪者。汝設能為，我當買汝。』我即問言：『有何作業人無堪能？』其人答言：『吾有惡病，良醫處藥：「應當日服人肉三兩。」卿若能以身肉三兩日日見給，便當與汝金錢五枚。』我時聞已，心中歡喜。我復語言：『汝與我錢，假我七日，須我事訖，便還相就。』其人答言：『七日不可。審能爾者，當許一日。』
「善男子！我于爾時即取其錢，還至佛所頭面禮足，盡其所有而以奉獻，然後誠心聽受是經。我時闇鈍，雖得聞經，唯能受持一偈文句：
「『如來證涅槃， 永斷于生死， 若有至心聽， 常得無量樂。』
「受是偈已，即便還至彼
【現代漢語翻譯】 現代漢語譯本：對於前來求法的人，要提供他們所需的一切，讓他們沒有任何匱乏。如果他們從遠方而來，應該在十由延（約160公里）的路程外就去迎接他們。爲了這部經，應該獻上自己最珍貴的東西；如果沒有，就應該賣掉自己。為什麼呢？因為這部經難以遇到，比優曇花（一種稀有的花）還要稀有。 『善男子！我回憶過去無量無邊的那由他劫（極長的時間單位），那時世界名為娑婆（我們所處的世界），有一位佛世尊，號為釋迦牟尼（佛教的創始人）如來（佛的稱號之一）、應供（值得受人供養）、正遍知（完全正確的覺悟）、明行足（智慧和行為都圓滿）、善逝（善於到達涅槃）、世間解（瞭解世間一切）、無上士（無與倫比的人）、調御丈夫（能夠調伏眾生的人）、天人師（天人和人類的導師）、佛（覺悟者）、世尊（受人尊敬的人），為大眾宣說這樣的《大涅槃經》（佛教經典）。我那時從善友那裡聽說那位佛將為大眾宣說《大涅槃經》。我聽到后，心中歡喜，想要供養。因為貧窮沒有東西，想要賣掉自己，但因為福報淺薄賣不出去，就想回家。在路上遇到一個人，就對他說：『我想要賣掉自己，你能買嗎？』那人回答說：『我家裡的工作，沒有人能勝任。如果你能做，我就買你。』我便問：『有什麼工作是別人不能做的？』那人回答說：『我得了惡病，醫生開藥說：「每天應該服用三兩人肉。」如果你能每天給我三兩肉，我就給你五枚金錢。』我當時聽了，心中歡喜。我又說：『你給我錢，借我七天，等我辦完事，就回來找你。』那人回答說：『七天不行。如果你能做到，就允許你一天。』 『善男子！我當時就拿了錢，回到佛那裡，頭面禮足，把所有的錢都獻上，然後誠心聽受這部經。我當時愚鈍，雖然聽了經，只能記住一偈（佛經中的詩句）的文句： 『如來證涅槃， 永斷于生死， 若有至心聽， 常得無量樂。』 『接受這偈后，我就回到那個人那裡。
【English Translation】 English version: For those who come seeking the Dharma, provide them with everything they need, ensuring they lack nothing. If they come from afar, you should go out to meet them ten yojanas (approximately 160 kilometers) away. For the sake of this scripture, you should offer your most precious possessions; if you have none, you should sell yourself. Why? Because this scripture is difficult to encounter, rarer than the udumbara flower (a rare flower). 'Good man! I recall countless nayutas (an extremely long unit of time) of kalpas (eons) in the past, at that time the world was called Saha (the world we inhabit), there was a Buddha World-Honored One, named Shakyamuni (the founder of Buddhism) Tathagata (one of the titles of a Buddha), Arhat (worthy of offerings), Samyaksambuddha (perfectly and completely enlightened), Vidyacharana-sampanna (perfect in wisdom and conduct), Sugata (well-gone to Nirvana), Lokavid (knower of the world), Anuttara (unexcelled), Purushadamyasarathi (tamer of men), Shastadeva-manushyanam (teacher of gods and humans), Buddha (enlightened one), Bhagavan (venerable one), who was expounding such a 'Great Nirvana Sutra' (a Buddhist scripture) for the assembly. At that time, I heard from a good friend that that Buddha would expound the 'Great Nirvana Sutra' for the assembly. Upon hearing this, my heart rejoiced, and I wished to make offerings. Because I was poor and had nothing, I wanted to sell myself, but because of my meager merit, I could not sell myself, so I wanted to return home. On the road, I met a person and said to him, 'I want to sell myself, can you buy me?' That person replied, 'The work in my house, no one can do it. If you can do it, I will buy you.' I then asked, 'What work is it that others cannot do?' That person replied, 'I have a terrible illness, and the doctor prescribed, 「One should take three ounces of human flesh daily.」 If you can provide me with three ounces of flesh daily, I will give you five gold coins.' Upon hearing this, my heart rejoiced. I then said, 'Give me the money, lend me seven days, and after I have finished my business, I will return to you.' That person replied, 'Seven days is not possible. If you can do it, I will allow you one day.' 'Good man! At that time, I took the money, returned to the Buddha, bowed my head to his feet, offered all the money, and then sincerely listened to this scripture. At that time, I was dull, and although I heard the scripture, I could only remember one verse (a line of Buddhist scripture): 'The Tathagata attains Nirvana, forever severing birth and death, If one listens with a sincere heart, one will always obtain immeasurable joy.' 'Having received this verse, I then returned to that person.'
病人家。
「善男子！我時雖復日日與三兩肉，以念偈因緣故，不以為痛，日日不廢，足滿一月。
「善男子！以是因緣，其病得差，我身平復亦無瘡痍。我時見身具足完具，即發阿耨多羅三藐三菩提心。一偈之力尚能如是，何況具足、受持、讀誦？我見此經有如是利，復倍發心：『愿于未來成得佛道，字釋迦牟尼。』
「善男子！以是一偈因緣力故，令我今日于大眾中為諸天人具足宣說。
「善男子！以是因緣，是《大涅槃》不可思議，成就無量無邊功德，乃是諸佛如來甚深秘密之藏。以是義故，能受持者斷離惡漏，所謂惡者，惡象、惡馬、惡牛、惡狗、毒蛇住處、惡刺土地、懸崖險岸、暴水洄澓、惡人、惡國、惡城、惡舍、惡知識等。如是等輩，若作漏因，菩薩即離，若不能作則不遠離；若增有漏則便離之，若不增長則不遠離；若作惡法則便離之，若能作善則不遠離。云何為離？不持刀杖，常以正慧方便而遠離之，是故名為正慧遠離，為生善法則離惡法。
「菩薩摩訶薩自觀其身如病、如瘡、如癰、如怨、如箭入體，是大苦聚，悉是一切善惡根本。是身雖復不凈如是，菩薩猶故瞻視將養。何以故？非為貪身，為善法故；為于涅槃，不為生死；為常、樂、我、凈，不為無常、無樂、
【現代漢語翻譯】 現代漢語譯本 病人住處。 『善男子！我那時雖然每天只吃三兩肉，但因為想著偈頌的因緣，不覺得痛苦，每天都不間斷，足足堅持了一個月。 『善男子！因為這個因緣，我的病就痊癒了，身體也恢復了健康，沒有留下任何瘡疤。我當時看到自己身體完好無損，就發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。一首偈頌的力量尚且如此，更何況是完整地受持、讀誦呢？我看到這部經有如此大的利益，更加倍地發心：『愿在未來成就佛道，名號為釋迦牟尼。』 『善男子！因為這一偈頌的因緣力量，使我今天在大眾之中為諸天人完整地宣說這部經。 『善男子！因為這個因緣，《大涅槃經》不可思議，成就無量無邊的功德，是諸佛如來甚深秘密的寶藏。因為這個道理，能夠受持這部經的人就能斷除各種惡的煩惱，所謂的惡，包括惡象、惡馬、惡牛、惡狗、毒蛇出沒的地方、長滿惡刺的土地、懸崖險岸、暴漲的洪水、惡人、惡國、惡城、惡舍、惡知識等等。像這些會成為煩惱之因的事物，菩薩就會遠離；如果不能成為煩惱之因，就不會遠離；如果會增長煩惱，就會遠離；如果不會增長煩惱，就不會遠離；如果會造作惡法，就會遠離；如果能造作善法，就不會遠離。如何算是遠離呢？不是拿著刀杖，而是常常用正慧方便來遠離它們，所以稱為正慧遠離，爲了生起善法而遠離惡法。 『菩薩摩訶薩自己觀察自己的身體，就像生病、長瘡、長癰、像怨敵、像箭射入身體一樣，是巨大的痛苦聚集，是一切善惡的根本。這個身體雖然如此不凈，菩薩仍然會照看和保養它。為什麼呢？不是爲了貪愛身體，而是爲了善法；是爲了涅槃，而不是爲了生死；是爲了常、樂、我、凈，而不是爲了無常、無樂、無我、不凈。
【English Translation】 English version A sick person's home. 'Good man! Although I only ate three ounces of meat each day, because of the cause and condition of the verse, I did not feel pain, and I did not stop for a single day, completing a full month. 'Good man! Because of this cause and condition, my illness was cured, my body recovered, and there were no sores. When I saw that my body was complete and whole, I immediately generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, right, and complete enlightenment). The power of one verse is already like this, how much more so for fully receiving, upholding, and reciting it? Seeing that this sutra has such great benefits, I further intensified my resolve: 『May I attain Buddhahood in the future, with the name Shakyamuni.』 'Good man! Because of the power of this one verse, I am today in the midst of the assembly, fully proclaiming it to all the gods and humans. 'Good man! Because of this cause and condition, the Mahaparinirvana Sutra is inconceivable, accomplishing immeasurable and boundless merits, and is the profound and secret treasury of all Buddhas, Tathagatas. Because of this meaning, those who can receive and uphold it can cut off evil outflows. What is called evil includes evil elephants, evil horses, evil cows, evil dogs, places where poisonous snakes dwell, land with evil thorns, dangerous cliffs and shores, raging floods, evil people, evil countries, evil cities, evil houses, evil teachers, and so on. Such things, if they cause outflows, the Bodhisattva will leave them; if they cannot cause outflows, they will not leave them; if they increase outflows, they will leave them; if they do not increase outflows, they will not leave them; if they cause evil actions, they will leave them; if they can cause good actions, they will not leave them. How is it considered leaving? Not by holding swords and staffs, but by always using right wisdom and skillful means to leave them. Therefore, it is called leaving with right wisdom, leaving evil dharmas in order to generate good dharmas. 'A Bodhisattva Mahasattva observes their own body as if it were sick, like a sore, like a boil, like an enemy, like an arrow piercing the body. It is a great accumulation of suffering, and it is the root of all good and evil. Although this body is so impure, the Bodhisattva still looks after and cares for it. Why? Not out of greed for the body, but for the sake of good dharmas; for the sake of Nirvana, not for the sake of birth and death; for the sake of permanence, bliss, self, and purity, not for the sake of impermanence, suffering, non-self, and impurity.'
我、凈；為菩提道，不為有道；為於一乘，不為三乘；為三十二相、八十種好微妙之身，不為乃至非有想非無想身；為法輪王，不為轉輪王。
「善男子！菩薩摩訶薩常當護身。何以故？若不護身，命則不全；命若不全，則不能得書寫是經、受持、讀誦、為他廣說、思惟其義。是故，菩薩應善護身。以是義故，菩薩得離一切惡漏。
「善男子！如欲渡水，善護船筏；臨路之人，善護良馬；田夫種植，善護糞穢；如為差毒，善護毒蛇；如人為財，護旃陀羅；為壞賊故，養護健將；亦如寒人愛護於火；如癩病者求于毒藥。菩薩摩訶薩亦復如是，雖見是身無量不凈具足充滿，為欲受持《大涅槃經》故，猶好將護，不令乏少。
「菩薩摩訶薩觀于惡象及惡知識等無有二。何以故？俱壞身故。菩薩摩訶薩于惡象等心無怖懼，于惡知識生畏懼心。何以故？是惡象等唯能壞身、不能壞心，惡知識者二俱壞故；是惡象等唯壞一身，惡知識者壞無量善身、無量善心；是惡象等唯能破壞不凈臭身，惡知識者能壞凈身及以凈心；是惡象等能壞肉身，惡知識者壞於法身；為惡象殺不至三趣，為惡友殺必至三趣；是惡象等但為身怨，惡知識者為善法怨。是故，菩薩常當遠離諸惡知識。
「如是等漏凡夫不離，是故生漏；
【現代漢語翻譯】 現代漢語譯本：我，清凈的，是爲了追求菩提之道（覺悟之道），而不是爲了追求有為之道（有生滅的世俗之道）；是爲了達到一乘（唯一的成佛之道），而不是爲了達到三乘（聲聞乘、緣覺乘、菩薩乘）；是爲了成就三十二相（佛陀的三十二種殊勝外貌特徵）、八十種好（佛陀的八十種細微美好特徵）的微妙之身，而不是爲了成就乃至非有想非無想（既非有想也非無想的禪定境界）之身；是爲了成為法輪王（佛陀，以佛法教化眾生），而不是爲了成為轉輪王（統治世界的君主）。 『善男子！菩薩摩訶薩（偉大的菩薩）應當經常保護自己的身體。為什麼呢？如果不好好保護身體，生命就不能保全；生命如果不能保全，就不能書寫這部經、受持、讀誦、為他人廣泛解說、思考其中的含義。因此，菩薩應該好好保護身體。因為這個原因，菩薩能夠遠離一切惡的煩惱。』 『善男子！就像想要渡水的人，要好好保護船筏；趕路的人，要好好保護良馬；農夫耕種，要好好保護糞肥；就像爲了去除毒害，要好好保護毒蛇；就像人爲了錢財，要保護旃陀羅（賤民）；爲了消滅盜賊，要養護健壯的將領；也像寒冷的人愛護火；像麻風病人尋求毒藥。菩薩摩訶薩也是這樣，雖然看到這個身體充滿無量的不凈，爲了受持《大涅槃經》（佛陀的最後教誨）的緣故，仍然要好好地愛護，不讓它有所欠缺。』 『菩薩摩訶薩看待惡象和惡知識（引導人走向邪道的壞朋友）等同，沒有差別。為什麼呢？因為它們都會損害身體。菩薩摩訶薩對於惡象等沒有恐懼，對於惡知識卻產生畏懼之心。為什麼呢？因為惡象等只能損害身體，不能損害心，而惡知識卻能同時損害身心；惡象等只能損害一個身體，而惡知識卻能損害無量善身、無量善心；惡象等只能破壞不凈的臭身，而惡知識卻能破壞清凈的身體以及清凈的心；惡象等能破壞肉身，而惡知識卻能破壞法身（佛陀的智慧之身）；被惡象殺死不會墮入三惡道（地獄、餓鬼、畜生），被惡友所害必定墮入三惡道；惡象等只是身體的仇敵，而惡知識卻是善法的仇敵。因此，菩薩應當經常遠離各種惡知識。』 『像這樣的煩惱，凡夫不能遠離，所以產生煩惱；』
【English Translation】 English version: I, being pure, am for the path of Bodhi (enlightenment), not for the path of existence (the mundane path of birth and death); for the One Vehicle (the single path to Buddhahood), not for the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna); for the subtle body with the thirty-two marks (the Buddha's thirty-two auspicious physical characteristics) and eighty minor marks (the Buddha's eighty minor auspicious characteristics), not for even the body of neither perception nor non-perception (a state of meditative absorption); for the Wheel-Turning King of Dharma (the Buddha, who teaches the Dharma), not for a Wheel-Turning King (a universal monarch). 'Good man! A Bodhisattva Mahāsattva (a great Bodhisattva) should always protect their body. Why? If they do not protect their body, their life will not be complete; if their life is not complete, they will not be able to write this scripture, receive, recite, widely explain it to others, and contemplate its meaning. Therefore, a Bodhisattva should protect their body well. For this reason, a Bodhisattva can be free from all evil outflows.' 'Good man! Just as one who wants to cross water carefully protects their boat or raft; one who is traveling on a road carefully protects their good horse; a farmer planting crops carefully protects their manure; just as one who wants to remove poison carefully protects a poisonous snake; just as a person seeking wealth protects a Candala (an outcast); to destroy thieves, one nurtures strong generals; also like a cold person cherishes fire; like a leper seeks poison. A Bodhisattva Mahāsattva is also like this, although they see this body as filled with immeasurable impurities, for the sake of receiving and upholding the Mahāparinirvāṇa Sūtra (the Buddha's final teachings), they still cherish and protect it, not letting it lack anything.' 'A Bodhisattva Mahāsattva views an evil elephant and evil friends (bad companions who lead one astray) as the same, without difference. Why? Because both harm the body. A Bodhisattva Mahāsattva has no fear of evil elephants, but they develop fear of evil friends. Why? Because evil elephants can only harm the body, not the mind, while evil friends can harm both body and mind; evil elephants can only harm one body, while evil friends can harm countless good bodies and countless good minds; evil elephants can only destroy the impure, foul body, while evil friends can destroy the pure body and the pure mind; evil elephants can destroy the physical body, while evil friends can destroy the Dharma body (the Buddha's wisdom body); being killed by an evil elephant will not lead to the three evil realms (hell, hungry ghosts, animals), but being harmed by an evil friend will certainly lead to the three evil realms; evil elephants are only enemies of the body, while evil friends are enemies of the good Dharma. Therefore, a Bodhisattva should always stay away from all evil friends.' 'Such outflows as these, ordinary people cannot be free from, therefore outflows arise;'
菩薩離之則不生漏。菩薩如是尚無有漏，況于如來？是故非漏。
「云何親近漏？一切凡夫受取衣、食、臥具、醫藥，為身心樂求如是物，造種種惡，不知過味輪迴三趣，是故名漏。菩薩摩訶薩見如是過則便遠離。若須衣時即便受取，不為身故，但為於法。不長憍慢，心常卑下。不為嚴飾，但為羞恥，障諸寒暑、惡風、惡雨、惡蟲、蚊、虻、蠅、蚤、蝮螫。雖受飲食，心無貪著。不為身故，常為正法；不為膚體，但為眾生；不為憍慢，為身力故；不為怨害，為治饑瘡。雖得上味，心無貪著。受取房舍亦復如是，貪、慢之結不令居心，為菩提舍，遮止結賊，障惡風雨，故受屋舍。求醫藥者，心無貪、慢，但為正法，不為壽命，為常命故。
「善男子！如人病瘡，為蘇麨涂，以衣裹之；為出膿血，蘇麨涂傅；為瘡愈故，以藥坌之；為惡風故，在深屋中。菩薩摩訶薩亦復如是，觀身是瘡故以衣覆，為九孔膿求索飲食，為惡風雨受取房舍，為四毒發求覓醫藥。菩薩受取四種供養，為菩提道，非為壽命。何以故？菩薩摩訶薩作是思惟：『我若不受是四供養，身則磨滅，不得堅牢。若不堅牢則不忍苦，若不忍苦則不能得修習善法，若能忍苦則得修習無量善法。我若不能堪忍眾苦，則于苦受生瞋恚心、於樂受中生貪著心
【現代漢語翻譯】 現代漢語譯本 菩薩如果遠離了（煩惱），就不會產生『漏』（煩惱的流泄）。菩薩尚且如此沒有『漏』，更何況是如來呢？所以說，如來沒有『漏』。
『什麼是親近『漏』呢？』一切凡夫接受衣服、食物、臥具、醫藥，爲了身心的快樂而追求這些東西，造作種種惡業，不知道貪戀滋味會輪迴於三惡道，所以稱為『漏』。菩薩摩訶薩看到這樣的過失就會遠離。如果需要衣服時就接受，不是爲了自己，而是爲了佛法。不增長驕慢，內心常常謙卑。不是爲了裝飾，而是爲了遮羞，遮擋寒冷、暑熱、惡風、惡雨、惡蟲、蚊子、虻蟲、蒼蠅、跳蚤、毒蛇的叮咬。即使接受飲食，內心也沒有貪戀。不是爲了身體，常常是爲了正法；不是爲了面板，而是爲了眾生；不是爲了驕慢，而是爲了身體的力量；不是爲了怨恨傷害，而是爲了治療飢餓的創傷。即使得到美味，內心也沒有貪戀。接受房舍也是如此，不讓貪婪、傲慢的結縛佔據內心，爲了菩提而捨棄，遮擋結縛的賊寇，遮擋惡風暴雨，所以接受房屋。尋求醫藥的人，內心沒有貪婪、傲慢，只是爲了正法，不是爲了壽命，而是爲了常住的生命。
『善男子！』就像人身上生了瘡，爲了塗抹酥油和麵粉，用衣服包裹；爲了排出膿血，塗抹酥油和麵粉；爲了瘡癒合，用藥粉塗抹；爲了躲避惡風，住在深屋裡。菩薩摩訶薩也是如此，觀察身體是瘡，所以用衣服覆蓋，爲了九孔流出的膿液而尋求飲食，爲了躲避惡風暴雨而接受房舍，爲了四毒（地、水、火、風）發作而尋求醫藥。菩薩接受這四種供養，是爲了菩提之道，不是爲了壽命。為什麼呢？菩薩摩訶薩這樣思考：『我如果不接受這四種供養，身體就會衰敗，不能堅固。如果不能堅固就不能忍受痛苦，如果不能忍受痛苦就不能修習善法，如果能忍受痛苦就能修習無量善法。我如果不能堪忍眾苦，就會對苦受生起嗔恨心，對樂受生起貪戀心。』
【English Translation】 English version If a Bodhisattva is free from (afflictions), then no 'leakage' (outflow of afflictions) arises. If a Bodhisattva is still without 'leakage', how much more so is a Tathagata? Therefore, it is said that there is no 'leakage'.
'What is it to be close to 'leakage'?' All ordinary beings accept clothing, food, bedding, and medicine, seeking these things for the pleasure of body and mind, creating all kinds of evil deeds, not knowing that craving flavors leads to rebirth in the three evil realms, therefore it is called 'leakage'. A Bodhisattva Mahasattva, seeing such faults, will then stay away. If clothing is needed, it is accepted, not for oneself, but for the Dharma. Not increasing arrogance, the mind is always humble. Not for adornment, but for shame, to block cold, heat, evil winds, evil rain, evil insects, mosquitoes, gadflies, flies, fleas, and the stings of venomous snakes. Even when accepting food, the mind has no attachment. Not for the body, but always for the Right Dharma; not for the skin, but for sentient beings; not for arrogance, but for the strength of the body; not for resentment and harm, but to heal the wounds of hunger. Even when receiving delicious food, the mind has no attachment. Accepting dwellings is also the same, not allowing the bonds of greed and arrogance to occupy the mind, giving up for Bodhi, blocking the thieves of bonds, blocking evil winds and rain, therefore accepting dwellings. Those who seek medicine, the mind has no greed or arrogance, but only for the Right Dharma, not for life, but for the sake of constant life.
'Good man!' Just like a person with a sore, applying ghee and flour, wrapping it with clothing; to drain pus and blood, applying ghee and flour; to heal the sore, applying medicine powder; to avoid evil winds, staying in a deep house. A Bodhisattva Mahasattva is also like this, observing the body as a sore, therefore covering it with clothing, seeking food for the pus flowing from the nine orifices, accepting dwellings to avoid evil winds and rain, seeking medicine for the outbreak of the four poisons (earth, water, fire, wind). A Bodhisattva accepts these four offerings for the path of Bodhi, not for life. Why? A Bodhisattva Mahasattva thinks like this: 'If I do not accept these four offerings, the body will decay and not be firm. If it is not firm, then I cannot endure suffering, if I cannot endure suffering, then I cannot practice good Dharma, if I can endure suffering, then I can practice immeasurable good Dharma. If I cannot endure all suffering, then I will generate hatred towards suffering, and generate attachment towards pleasure.'
，若求樂不得則生無明。』是故，凡夫於四供養生於有漏；菩薩摩訶薩能深觀察，不生於漏。是故，菩薩名為無漏。云何如來當名有漏？是故，如來不名有漏。
「複次，善男子！一切凡夫雖善護身，心猶故生於三種惡覺。以是因緣，雖斷煩惱得生非想非非想處，猶故還墮三惡道中。
「善男子！譬如有人渡于大海，垂至彼岸，沒水而死。凡夫之人亦復如是，垂盡三有，還墮三塗。何以故？無善覺故。何等善覺？所謂六念處。凡夫之人，善心羸劣，不善熾盛。善心羸故，慧心薄少；慧心薄故，增長諸漏。菩薩摩訶薩慧眼清凈見三覺過，知是三覺有種種患，常與眾生作三乘怨。三覺因緣乃令無量凡夫眾生不見佛性，無量劫中生顛倒心，謂佛世尊無常、樂、我，唯有一凈，如來畢竟入于涅槃。一切眾生無常、無樂、無我、無凈，顛倒心故，言有常、樂、我、凈。實無三乘，顛倒心故，言有三乘。一實之道真實不虛，顛倒心故，言無一實。是三惡覺常為諸佛及諸菩薩之所呵責，是三惡覺常害於我、或亦害他。有是三覺，一切諸惡常來隨從。是三覺者即是三縛，連綴眾生無邊生死。菩薩摩訶薩常作如是觀察三覺。
「菩薩或時有因緣故應生欲覺，默然不受。譬如端正凈潔之人，不受一切糞穢不凈，如熱鐵丸
【現代漢語翻譯】 現代漢語譯本：如果追求快樂卻得不到，就會產生無明（avidyā，對事物真相的無知）。因此，凡夫對於四種供養（衣食住藥）會產生有漏（sāsrava，煩惱的）行為；菩薩摩訶薩（bodhisattva mahāsattva，偉大的菩薩）能夠深入觀察，不產生有漏。所以，菩薩被稱為無漏（anāsrava，沒有煩惱的）。如來（tathāgata，佛的稱號）怎麼能被稱為有漏呢？因此，如來不被稱為有漏。 再者，善男子！一切凡夫即使善於保護自己的身體，心中仍然會產生三種惡覺（不善的念頭）。因為這個原因，即使斷除了煩惱而生到非想非非想處（naivasamjñānāsamjñāyatana，無色界最高禪定），仍然會墮落到三惡道（地獄、餓鬼、畜生）中。 善男子！譬如有人渡過大海，快要到達彼岸時，卻因溺水而死。凡夫之人也是如此，快要脫離三有（欲界、色界、無色界）時，卻又墮入三塗（三惡道）。為什麼呢？因為沒有善覺（kusala-samjñā，善的念頭）。什麼是善覺呢？就是六念處（六種憶念的修行方法）。凡夫之人，善心（kusala-citta，善的意念）微弱，不善心（akusala-citta，不善的意念）熾盛。善心微弱，所以智慧心（prajñā-citta，智慧的意念）淺薄；智慧心淺薄，所以增長各種煩惱。菩薩摩訶薩以清凈的慧眼（prajñā-cakṣus，智慧之眼）看到三種惡覺的過患，知道這三種惡覺有種種禍患，常常與眾生作三乘（聲聞乘、緣覺乘、菩薩乘）的怨敵。因為這三種惡覺的緣故，導致無量凡夫眾生不能見到佛性（buddha-dhātu，成佛的潛能），在無量劫中產生顛倒心（viparyāsa-citta，錯誤的認知），認為佛世尊（bhagavat，佛的尊稱）是無常、無樂、無我，只有一凈，如來最終會進入涅槃（nirvāṇa，解脫）。一切眾生是無常、無樂、無我、無凈，因為顛倒心的緣故，反而說有常、樂、我、凈。實際上沒有三乘，因為顛倒心的緣故，才說有三乘。一實之道（eka-yāna，唯一的真實之道）真實不虛，因為顛倒心的緣故，才說沒有一實。這三種惡覺常常被諸佛（buddha，覺悟者）和諸菩薩（bodhisattva，追求覺悟者）所呵責，這三種惡覺常常傷害自己，或者也傷害他人。有了這三種惡覺，一切惡行常常會隨之而來。這三種惡覺就是三種束縛（bandhana，煩惱的束縛），連線眾生無邊的生死。菩薩摩訶薩常常這樣觀察這三種惡覺。 菩薩有時因為因緣的緣故，應該產生欲覺（kāma-samjñā，對慾望的念頭），但會默然不接受。譬如端正清凈的人，不會接受一切糞穢不凈之物，如同熱鐵丸（燃燒的鐵球）。
【English Translation】 English version: If one seeks pleasure and does not obtain it, ignorance (avidyā) arises. Therefore, ordinary beings generate defiled (sāsrava) actions with regard to the four offerings (clothing, food, shelter, and medicine); Bodhisattva Mahāsattvas (great bodhisattvas) are able to observe deeply and do not generate defilements. Therefore, bodhisattvas are called undefiled (anāsrava). How can the Tathāgata (a title for the Buddha) be called defiled? Therefore, the Tathāgata is not called defiled. Furthermore, good man! Even if all ordinary beings are good at protecting their bodies, their minds still generate three evil thoughts (unwholesome thoughts). Because of this reason, even if they have eliminated afflictions and are born in the realm of neither perception nor non-perception (naivasamjñānāsamjñāyatana, the highest meditative state in the formless realm), they will still fall into the three evil paths (hell, hungry ghosts, and animals). Good man! It is like a person crossing the great ocean, who is about to reach the shore but dies by drowning. Ordinary people are also like this, about to escape the three realms of existence (desire realm, form realm, and formless realm), but fall back into the three evil destinies. Why is this? Because they do not have good thoughts (kusala-samjñā). What are good thoughts? They are the six mindfulnesses (six practices of recollection). Ordinary people have weak wholesome minds (kusala-citta) and strong unwholesome minds (akusala-citta). Because their wholesome minds are weak, their wisdom minds (prajñā-citta) are shallow; because their wisdom minds are shallow, they increase their defilements. Bodhisattva Mahāsattvas, with their pure wisdom eyes (prajñā-cakṣus), see the faults of the three evil thoughts, knowing that these three evil thoughts have various harms, and are always enemies of sentient beings in the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). Because of these three evil thoughts, countless ordinary beings cannot see their Buddha-nature (buddha-dhātu, the potential for Buddhahood), and in countless kalpas, they generate inverted minds (viparyāsa-citta, incorrect perceptions), thinking that the World-Honored One (bhagavat, an honorific for the Buddha) is impermanent, without pleasure, without self, and only pure, and that the Tathāgata will ultimately enter Nirvana (nirvāṇa, liberation). All sentient beings are impermanent, without pleasure, without self, and without purity, but because of their inverted minds, they say there is permanence, pleasure, self, and purity. In reality, there are no three vehicles, but because of their inverted minds, they say there are three vehicles. The One Vehicle (eka-yāna, the single true path) is real and not false, but because of their inverted minds, they say there is no One Vehicle. These three evil thoughts are always criticized by all Buddhas (buddha, enlightened ones) and all Bodhisattvas (bodhisattva, those who seek enlightenment), and these three evil thoughts often harm oneself or others. With these three evil thoughts, all evil actions will follow. These three evil thoughts are the three bonds (bandhana, the bonds of afflictions), connecting sentient beings to endless cycles of birth and death. Bodhisattva Mahāsattvas always observe these three evil thoughts in this way. Bodhisattvas sometimes, due to circumstances, should generate thoughts of desire (kāma-samjñā), but they silently do not accept them. It is like a person who is upright and pure, who will not accept any filth or impurity, like a hot iron ball.
人無受者、如婆羅門性不受牛肉、如飽滿人不受惡食、如轉輪王不與一切旃陀羅等同坐一床，菩薩摩訶薩惡賤三覺，不受、不味亦復如是。何以故？菩薩思惟：『眾生知我是良福田，我當云何受是惡法？若受惡覺，則不任為眾生福田。我自不言是良福田，眾生見相便言我是。我今若起如是惡覺，則為欺誑一切眾生。我于往昔以欺誑故，無量劫中流轉生死、墮三惡道。我若噁心受人信施，一切天人及五通仙悉當證知而見呵責。我若惡覺受人信施，或令施主果報減少、或空無報。我若噁心受檀越施，則與施主而為怨仇。一切施主恒於我所起赤子想，我當云何欺誑于彼而生怨想？何以故？或令施主不得果報、或少果報故。
「『我常自稱為出家人，夫出家者不應起惡，若起惡者則非出家。出家之人，身、口相應；若不相應則非出家。我棄父母、兄弟、妻子、眷屬、知識，出家修道，正是修習諸善覺時，非是修習不善覺時。譬如有人入海求寶，不取真珠，直取水精。亦如有人棄妙音樂，遊戲糞穢。如舍寶女，愛念卑陋。如棄金器而用瓦盂。如棄甘露，服食毒藥。如舍親舊、賢善、良醫，反從怨憎求藥自療。我亦如是，舍離大師——如來世尊——甘露法味，而服魔怨、種種惡覺。人身難得如優曇花，我今已得；如來難值過
【現代漢語翻譯】 現代漢語譯本：人沒有接受者，就像婆羅門教徒不吃牛肉一樣，就像飽足的人不接受劣質食物一樣，就像轉輪王不與任何旃陀羅（賤民）同坐一張床一樣，菩薩摩訶薩（偉大的菩薩）厭惡輕賤三種覺悟，不接受，不品味也是如此。為什麼呢？菩薩思惟：『眾生知道我是良田福地，我怎麼能接受這種惡法呢？如果接受惡的覺悟，就不能成為眾生的福田。我如果自己不說自己是良田福地，眾生看到我的外相也會說我是。我現在如果生起這樣的惡覺，就是欺騙一切眾生。我過去因為欺騙的緣故，在無量劫中流轉生死，墮入三惡道。我如果以噁心接受別人的信施，一切天人以及五通仙人都會知道並加以呵責。我如果以惡覺接受別人的信施，可能會使施主得到的果報減少，或者沒有果報。我如果以噁心接受施主的佈施，就會與施主結下怨仇。一切施主總是對我產生赤子般的想法，我怎麼能欺騙他們而產生怨恨的想法呢？為什麼呢？因為可能會使施主得不到果報，或者得到很少的果報。』 『我常常自稱是出家人，出家人不應該生起惡念，如果生起惡念就不是出家人。出家的人，身、口要一致；如果不一致就不是出家人。我拋棄父母、兄弟、妻子、眷屬、朋友，出家修道，正是修習各種善覺的時候，而不是修習不善覺的時候。譬如有人入海求寶，不取珍珠，卻取水晶。又如有人拋棄美妙的音樂，卻去玩弄糞便。就像捨棄寶貴的女子，卻愛戀卑賤醜陋的女子。就像拋棄金器而用瓦器。就像拋棄甘露，卻服用毒藥。就像捨棄親人、賢良、良醫，反而向怨恨的人求藥治病。我也是這樣，捨棄大師——如來世尊——甘露般的法味，卻服用魔怨、各種惡覺。人身難得，就像優曇花一樣，我現在已經得到；如來難以遇到，超過
【English Translation】 English version: A person has no receiver, just as a Brahmin does not accept beef, just as a full person does not accept bad food, just as a Chakravartin (universal monarch) does not sit on the same bed with any Chandala (outcast), so too does a Bodhisattva Mahasattva (great Bodhisattva) despise and reject the three kinds of inferior awakenings, not accepting them, nor savoring them. Why is this? The Bodhisattva thinks: 『Sentient beings know that I am a good field of merit, how can I accept such evil dharmas? If I accept evil awakenings, then I am not fit to be a field of merit for sentient beings. If I do not say that I am a good field of merit, sentient beings will see my appearance and say that I am. If I now give rise to such evil awakenings, then I am deceiving all sentient beings. Because of my past deceptions, I have transmigrated through countless kalpas (eons) in samsara (cycle of birth and death), falling into the three evil realms. If I accept offerings with an evil mind, all devas (gods) and five-power immortals will know and rebuke me. If I accept offerings with evil awakenings, it may cause the donors to receive less merit or no merit at all. If I accept the offerings of donors with an evil mind, I will become an enemy to the donors. All donors always have the thought of a child towards me, how can I deceive them and give rise to thoughts of resentment? Why is this? Because it may cause the donors to not receive merit, or receive very little merit.』 『I often call myself a renunciate, a renunciate should not give rise to evil thoughts, if one gives rise to evil thoughts, then one is not a renunciate. A renunciate, their body and speech should be in accordance; if they are not in accordance, then one is not a renunciate. I have abandoned my parents, siblings, wife, relatives, and friends, and have renounced the world to cultivate the path, which is precisely the time to cultivate all good awakenings, not the time to cultivate bad awakenings. It is like a person who enters the sea to seek treasure, but does not take pearls, instead taking crystal. It is also like a person who abandons beautiful music, and instead plays with filth. Like abandoning a precious woman, and instead loving a lowly and ugly woman. Like abandoning a golden vessel and using an earthenware bowl. Like abandoning nectar and taking poison. Like abandoning relatives, the virtuous, and good doctors, and instead seeking medicine from enemies to heal oneself. I am also like this, abandoning the master—the Tathagata (Thus Come One), the World Honored One—the nectar-like taste of the Dharma, and instead taking the demonic enemies, all kinds of evil awakenings. A human body is as difficult to obtain as the Udumbara flower, and I have now obtained it; it is more difficult to encounter a Tathagata than
優曇花，我今已值；清凈法寶難得見聞，我今已聞。猶如盲龜值浮木孔，人命不停過於山水。今日雖存，明亦難保。云何縱心令住惡法？壯色不停猶如奔馬，云何恃怙而生憍慢？猶如惡鬼伺求人過；四大惡鬼亦復如是，常來伺求我之過失。云何當令惡覺發起？譬如朽宅、垂崩之屋，我命亦爾，云何起惡？
「『我名沙門，沙門之人名學善覺。我今乃起不善之覺，云何當得名沙門也？我名出家，出家之人名修善道。我今行惡，云何當得名為出家？我今名為真婆羅門，婆羅門者名修凈行。我今乃行不凈惡覺，云何當得名婆羅門？我今亦名剎利大姓，剎利姓者能除怨敵。我今不能除惡怨敵，云何當得名剎利姓？我名比丘，比丘之人名破煩惱。我今不破惡覺煩惱，云何當得名為比丘？
「『世有六處難可值遇，我今已得。云何當令惡覺居心？何等為六？一、佛世難遇，二、正法難聞，三、怖心難起，四、中國難生，五、人身難得，六、諸根難具。如是六事難得已得，是故不應起于惡覺。』
「菩薩爾時修行如是《大涅槃經》，常勤觀察是諸噁心。一切凡夫不見如是噁心過患，故受三覺，名為受漏。菩薩見已，不受、不著，放舍不護，依八聖道推之令去、斬之令斷。是故，菩薩無有受漏。云何當言如來有漏？
【現代漢語翻譯】 現代漢語譯本：優曇花（一種稀有的花）我已經遇到了；清凈的佛法如此難得聽聞，而我今天已經聽聞了。就像盲龜遇到浮在水面的木頭孔一樣，人的生命流逝比山間流水還要快。今天雖然還活著，明天的情況也難以保證。為什麼還要放縱自己的心，讓它停留在惡法之中呢？強壯的身體不會停留，就像奔跑的馬一樣，為什麼還要依仗它而生起驕慢之心呢？就像惡鬼伺機尋找人的過錯一樣；四大惡鬼也是如此，常常來伺機尋找我的過失。為什麼還要讓惡念生起呢？就像朽爛的房屋、即將倒塌的房子一樣，我的生命也是如此，為什麼還要生起惡念呢？ 『我名為沙門（佛教出家修行者），沙門之人應該學習善覺。我現在卻生起不善的念頭，怎麼還能被稱為沙門呢？我名為出家，出家之人應該修習善道。我現在卻行惡，怎麼還能被稱為出家呢？我名為真正的婆羅門（古印度祭司），婆羅門應該修習清凈的行為。我現在卻行不凈的惡念，怎麼還能被稱為婆羅門呢？我名為剎利（古印度武士階層）大姓，剎利姓的人能夠消除怨敵。我現在卻不能消除惡念這個怨敵，怎麼還能被稱為剎利姓呢？我名為比丘（佛教僧侶），比丘應該破除煩惱。我現在卻不破除惡唸的煩惱，怎麼還能被稱為比丘呢？』 『世上有六種難以遇到的情況，而我今天都已經得到了。為什麼還要讓惡念佔據我的內心呢？哪六種呢？一、佛陀住世的時代難以遇到，二、正法難以聽聞，三、生起畏懼之心難以做到，四、生於中國（指佛法興盛之地）難以做到，五、得到人身難以做到，六、諸根（指眼、耳、鼻、舌、身、意）完好難以做到。這六種難以得到的情況我已經得到了，所以不應該生起惡念。』 菩薩在修行《大涅槃經》時，常常勤奮地觀察這些惡念。一切凡夫看不到這些惡念的過患，所以會接受三種感受，稱為受漏。菩薩看到這些過患后，不接受、不執著，放下而不守護，依靠八聖道來推開這些惡念，斬斷這些惡念。因此，菩薩沒有受漏。怎麼能說如來（佛陀）有受漏呢？
【English Translation】 English version: The Udumbara flower (a rare flower), I have now encountered; the pure Dharma is so rare to hear, and I have heard it today. Just like a blind turtle encountering a hole in a floating piece of wood, the passing of human life is faster than the flowing water in the mountains. Although I am alive today, tomorrow is uncertain. Why then should I indulge my mind and let it dwell in evil dharmas? A strong body does not remain, like a galloping horse, why should I rely on it and give rise to arrogance? Just like evil ghosts seeking out people's faults; the four great evil ghosts are also like this, constantly seeking out my faults. Why should I allow evil thoughts to arise? Like a dilapidated house, a collapsing building, my life is also like this, why should I give rise to evil? 'I am called a Shramana (a Buddhist renunciate), a Shramana should learn good awareness. Now I give rise to unwholesome thoughts, how can I still be called a Shramana? I am called a renunciate, a renunciate should cultivate the path of goodness. Now I practice evil, how can I still be called a renunciate? I am called a true Brahmin (an ancient Indian priest), a Brahmin should cultivate pure conduct. Now I practice impure evil thoughts, how can I still be called a Brahmin? I am called a Kshatriya (an ancient Indian warrior class) of great lineage, a Kshatriya is able to eliminate enemies. Now I cannot eliminate the enemy of evil thoughts, how can I still be called a Kshatriya? I am called a Bhikshu (a Buddhist monk), a Bhikshu should break free from afflictions. Now I do not break free from the affliction of evil thoughts, how can I still be called a Bhikshu?' 'There are six difficult circumstances to encounter in the world, and I have already obtained them all today. Why should I allow evil thoughts to occupy my mind? What are the six? First, it is difficult to encounter the time when a Buddha is in the world; second, it is difficult to hear the true Dharma; third, it is difficult to give rise to a sense of fear; fourth, it is difficult to be born in China (referring to a place where the Dharma flourishes); fifth, it is difficult to obtain a human body; sixth, it is difficult for the six senses (eyes, ears, nose, tongue, body, and mind) to be complete. These six difficult circumstances I have already obtained, therefore I should not give rise to evil thoughts.' When a Bodhisattva practices the 'Mahaparinirvana Sutra', they diligently observe these evil thoughts. All ordinary beings do not see the faults of these evil thoughts, therefore they accept the three feelings, which are called outflows. After seeing these faults, the Bodhisattva does not accept, does not cling, lets go without guarding, and relies on the Eightfold Noble Path to push away these evil thoughts, to cut off these evil thoughts. Therefore, the Bodhisattva has no outflows. How can it be said that the Tathagata (Buddha) has outflows?
以是義故，如來世尊非是有漏。
大般涅槃經卷第二十 大正藏第 12 冊 No. 0375 大般涅槃經
大般涅槃經卷第二十一
宋代沙門慧嚴等依泥洹經加之
光明遍照高貴德王菩薩品之三
「複次，善男子！凡夫若遇身心苦惱起種種惡，若得身病、若得心病，令身、口、意作種種惡。以作惡故，輪迴三趣，具受諸苦。何以故？凡夫之人無念慧故，是故生於種種諸漏，是名念漏。
「菩薩摩訶薩常自思惟：『我從往昔無數劫來為是身心造種種惡，以是因緣流轉生死，在三惡道具受眾苦，遂令我遠三乘正路。』菩薩以是惡因緣故，於己身心生大怖畏，舍離眾惡，趣向善道。
「善男子！譬如有王以四毒蛇盛之一篋，令人養食、瞻視、臥起、摩洗其身。『若令一蛇生瞋恚者，我當準法戮之都市。』爾時，其人聞王切令，心生惶怖，舍篋逃走。王時復遣五旃陀羅拔刀隨之。其人回顧，見后五人遂疾捨去。是時，五人以惡方便藏所持刀，密遣一人詐為親善，而語之言：『汝可還來。』其人不信，投一聚落，欲自隱匿。既入聚中，窺視諸舍都不見人，執諸瓨器悉空無物。既不見人、求物不得，即便坐地，聞空中聲：『咄哉，男子！此聚空曠無有居民，今夜當有六大賊來
【現代漢語翻譯】 現代漢語譯本 因此，如來世尊不是有漏的。
《大般涅槃經》卷第二十 大正藏第 12 冊 No. 0375 《大般涅槃經》
《大般涅槃經》卷第二十一
宋代沙門慧嚴等依《泥洹經》加之
光明遍照高貴德王菩薩品之三
『再者，善男子！凡夫如果遇到身心苦惱，就會產生種種惡念，如果身體生病，或者心裡生病，就會讓身、口、意做出種種惡行。因為做了惡行，就會在三惡道中輪迴，承受各種痛苦。為什麼呢？因為凡夫之人沒有正念和智慧，所以會產生各種煩惱，這叫做念漏（因念頭而產生的煩惱）。』
『菩薩摩訶薩常常自己思考：『我從過去無數劫以來，因為這個身心造作了種種惡業，因為這個因緣，在生死中流轉，在三惡道中承受各種痛苦，因此讓我遠離了三乘（聲聞乘、緣覺乘、菩薩乘）的正道。』菩薩因為這個惡的因緣，對於自己的身心產生極大的恐懼，捨棄各種惡行，走向善道。
『善男子！譬如有一個國王，用四個裝有毒蛇的箱子，讓人飼養、照看、一起睡覺、擦洗身體。『如果讓其中一條蛇生起嗔恨心，我就要依法在都市裡處死他。』當時，那個人聽到國王嚴厲的命令，心裡感到恐懼，就捨棄箱子逃走了。國王當時又派遣五個旃陀羅（賤民）拿著刀追趕他。那個人回頭看，看到後面五個人就趕緊逃跑。這時，五個人用不好的方法藏起所拿的刀，秘密地派一個人假裝親善，對他說：『你可以回來了。』那個人不相信，就投奔到一個村落，想要自己躲藏起來。進入村落後，窺視各家各戶，都沒有看到人，拿起各種陶器，裡面都是空的，什麼都沒有。既然看不到人，也找不到東西，就坐在地上，聽到空中有聲音說：『唉，男子！這個村落空曠，沒有居民，今晚將有六個大盜來。』
【English Translation】 English version Therefore, the Tathagata, the World Honored One, is not subject to outflows.
The Mahāparinirvāṇa Sūtra, Scroll 20 Taisho Tripitaka Vol. 12, No. 0375, The Mahāparinirvāṇa Sūtra
The Mahāparinirvāṇa Sūtra, Scroll 21
Added by the Śramaṇa Huiyan and others of the Song Dynasty, based on the Nirvāṇa Sūtra
Chapter Three: The Bodhisattva King of Glorious Light and Universal Illumination
'Furthermore, good man! If ordinary people encounter suffering of body and mind, they give rise to various evils. If they get sick in body or mind, they cause their body, mouth, and mind to commit various evils. Because they commit evil, they transmigrate in the three evil realms, enduring all kinds of suffering. Why is that? Because ordinary people lack mindfulness and wisdom, therefore they give rise to various outflows, which are called outflows of mindfulness (the afflictions arising from thoughts).'
'The Bodhisattva Mahāsattva constantly reflects: 『From countless kalpas in the past, I have created various evils with this body and mind. Because of this cause, I transmigrate in birth and death, enduring all kinds of suffering in the three evil realms, thus causing me to be far from the right path of the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna).』 Because of this evil cause, the Bodhisattva develops great fear towards his own body and mind, abandons all evils, and turns towards the path of goodness.
'Good man! It is like a king who puts four poisonous snakes in a basket, and orders a person to feed, look after, sleep with, and wash their bodies. 『If one of the snakes becomes angry, I will execute him in the city according to the law.』 At that time, the person, hearing the king's strict order, feels fear in his heart, abandons the basket, and runs away. The king then sends five Caṇḍālas (outcasts) with swords to chase after him. The person looks back and, seeing the five people behind him, quickly runs away. At this time, the five people, using evil means, hide the swords they are carrying, and secretly send one person to pretend to be friendly, saying to him: 『You can come back.』 The person does not believe them, and seeks refuge in a village, wanting to hide himself. After entering the village, he looks into each house, but sees no one. He picks up various pottery vessels, but they are all empty, with nothing inside. Since he sees no one and cannot find anything, he sits down on the ground, and hears a voice in the air saying: 『Alas, man! This village is empty and has no residents. Tonight, six great thieves will come.』
。汝設遇者，命將不全。汝當云何而得免之？』
「爾時，其人恐怖遂增，復舍而去。路值一河，河水漂急，無有船筏。以怖畏故，即取種種草木為筏。復更思惟：『我設住此，當爲毒蛇、五旃陀羅、一詐親者及六大賊之所危害。若渡此河，筏不可依，當沒水死。寧沒水死，終不為彼蛇、賊所害。』即推草筏，置之水中，身倚其上，運手動足，截流而去。既達彼岸，安隱無患，心意泰然，恐怖消除。
「菩薩摩訶薩得聞、受持《大涅槃經》，觀身如篋，地、水、火、風如四毒蛇——見毒、觸毒、氣毒、嚙毒——一切眾生遇是四毒故喪其命。眾生四大亦復如是，或見為惡、或觸為惡、或氣為惡、或嚙為惡，以是因緣遠離眾善。
「複次，善男子！菩薩摩訶薩觀四毒蛇有四種姓，所謂剎利、婆羅門、毗舍、首陀。是四大蛇亦復如是，有四種性：堅性、濕性、熱性、動性。是故，菩薩觀是四大與四毒蛇同其種性。
「複次，善男子！菩薩摩訶薩觀是四大如四毒蛇。云何為觀？是四毒蛇常伺人便，何時當視？何時當觸？何時當噓？何時當嚙？四大毒蛇亦復如是，常伺眾生，求其短缺。若為四蛇之所殺者，終不至於三惡道中；若為四大之所殺害，必至三惡，定無有疑。是四毒蛇雖復瞻養，亦欲殺人；四
【現代漢語翻譯】 現代漢語譯本：『你如果遇到他們，性命將難以保全。你應當如何才能避免呢？』 當時，那個人更加恐懼，於是再次逃離。路上遇到一條河，河水湍急，沒有船隻或木筏。因為恐懼，他就取來各種草木做成木筏。他又想：『我如果留在這裡，會被毒蛇、五旃陀羅（賤民）、一個假裝親近的人和六個大盜所危害。如果渡河，木筏不可靠，會溺水而死。寧願溺水而死，也終不被那些蛇和盜賊所害。』於是他把草筏推入水中，身體倚靠在上面，手腳並用，橫渡而去。到達彼岸后，安穩無憂，心意泰然，恐懼消除。 菩薩摩訶薩（偉大的菩薩）聽聞、受持《大涅槃經》（Mahāparinirvāṇa Sūtra），觀察身體如同箱子，地、水、火、風如同四條毒蛇——見毒、觸毒、氣毒、嚙毒——一切眾生因為遇到這四種毒而喪命。眾生的四大（地、水、火、風）也是如此，或者因為看見而產生危害，或者因為接觸而產生危害，或者因為氣息而產生危害，或者因為咬噬而產生危害，因為這些原因而遠離一切善行。 再次，善男子！菩薩摩訶薩觀察四條毒蛇有四種姓，即剎利（Kshatriya，武士）、婆羅門（Brahmana，祭司）、毗舍（Vaishya，商人）、首陀（Shudra，奴隸）。這四大蛇也是如此，有四種性質：堅硬性、濕潤性、熱性、流動性。因此，菩薩觀察這四大與四條毒蛇具有相同的性質。 再次，善男子！菩薩摩訶薩觀察這四大如同四條毒蛇。如何觀察呢？這四條毒蛇常常伺機而動，什麼時候看？什麼時候觸？什麼時候噓氣？什麼時候咬？四大毒蛇也是如此，常常伺機眾生，尋找他們的弱點。如果被四條毒蛇所殺，終究不會墮入三惡道中；如果被四大所殺害，必定墮入三惡道，毫無疑問。這四條毒蛇即使被供養，也想要殺人；四大
【English Translation】 English version: 『If you encounter them, your life will not be safe. How can you escape them?』 At that time, the person became even more terrified and fled again. On the road, he encountered a river with a swift current, and there were no boats or rafts. Because of his fear, he gathered various grasses and woods to make a raft. He thought again, 『If I stay here, I will be harmed by poisonous snakes, the five Chandala (outcasts), a false friend, and six great thieves. If I cross the river, the raft is unreliable, and I will drown. I would rather drown than be harmed by those snakes and thieves.』 So he pushed the grass raft into the water, leaned on it, and used his hands and feet to cross the current. Having reached the other shore, he was safe and without worry, his mind was at peace, and his fear was gone. A Bodhisattva Mahasattva (great Bodhisattva), having heard and received the Mahāparinirvāṇa Sūtra, observes the body as a box, and earth, water, fire, and wind as four poisonous snakes—the poison of sight, the poison of touch, the poison of breath, and the poison of bite—all sentient beings lose their lives because of these four poisons. The four elements (earth, water, fire, and wind) of sentient beings are also like this, either causing harm by being seen, or by being touched, or by their breath, or by their bite, and because of these reasons, they are far from all good deeds. Furthermore, good man! A Bodhisattva Mahasattva observes that the four poisonous snakes have four castes, namely Kshatriya (warriors), Brahmana (priests), Vaishya (merchants), and Shudra (laborers). These four great snakes are also like this, having four natures: hardness, wetness, heat, and movement. Therefore, a Bodhisattva observes that these four elements have the same nature as the four poisonous snakes. Furthermore, good man! A Bodhisattva Mahasattva observes these four elements as four poisonous snakes. How does he observe them? These four poisonous snakes are always waiting for an opportunity, when to look? When to touch? When to hiss? When to bite? The four great snakes are also like this, always waiting for sentient beings, seeking their weaknesses. If one is killed by the four poisonous snakes, one will not fall into the three evil realms; if one is killed by the four elements, one will certainly fall into the three evil realms, without a doubt. These four poisonous snakes, even if they are cared for, still want to kill people; the four
大亦爾，雖常供給，亦常牽人造作眾惡。是四毒蛇，若一瞋者則能殺人；四大之性亦復如是，若一大發亦能害人。是四毒蛇雖同一處，四心各異；四大毒蛇亦復如是，雖同一處，性各別異。是四毒蛇雖復恭敬，難可親近；四大毒蛇亦復如是，雖復恭敬，亦難親近。是四毒蛇若害人時，或有沙門、婆羅門等，若以咒藥則可療治；四大殺人，雖有沙門、婆羅門等神咒良藥，皆不能治。如自喜人聞四毒蛇氣臭可惡則便遠離；諸佛、菩薩亦復如是，聞四大臭即便遠離。爾時，菩薩復更思惟四大毒蛇，生大怖畏，背之馳走，修八聖道。
「五旃陀羅即是五陰。云何菩薩觀於五陰如旃陀羅？旃陀羅者，常能令人恩愛別離、怨憎集會；五陰亦爾，令人貪近不善之法、遠離一切純善之法。
「複次，善男子！如旃陀羅，種種器仗以自莊嚴，若刀、若楯、若弓、若箭、若鎧、若槊，能害於人。五陰亦爾，以諸煩惱牢自莊嚴，害諸癡人令墮諸有。
「善男子！如旃陀羅，有過之人得便害之；五陰亦爾，有諸結過，常能害人。是故，菩薩深觀五陰如旃陀羅。
「複次，菩薩觀察五陰如旃陀羅。旃陀羅人無慈愍心，怨親俱害；五陰亦爾，無慈愍心，善惡俱害。如旃陀羅惱一切人；五陰亦爾，以諸煩惱常惱一切生死眾生
【現代漢語翻譯】 現代漢語譯本 大亦爾（指地、水、火、風四大），雖然經常供給（身體所需），也常常牽引人們造作各種惡行。這四大就像四條毒蛇，如果其中一條發怒，就能殺人；四大之性也是如此，如果其中一大發作，也能傷害人。這四條毒蛇雖然在同一處，但四種心性各不相同；四大也是如此，雖然在同一處，但性質各不相同。這四條毒蛇雖然恭敬，卻難以親近；四大也是如此，雖然恭敬，也難以親近。這四條毒蛇如果傷害人，或許有沙門（出家修道者）、婆羅門（古印度祭司）等，可以用咒語或藥物來治療；但四大如果殺人，即使有沙門、婆羅門等的神咒良藥，都不能治癒。就像喜愛自己的人聞到四毒蛇的氣味臭穢可憎就會遠離一樣；諸佛、菩薩也是如此，聞到四大臭穢就會遠離。這時，菩薩又進一步思惟四大如毒蛇，產生極大的恐懼，背離它們而逃走，修習八聖道。 『五旃陀羅（指五蘊）即是五陰（色、受、想、行、識）。菩薩如何觀察五陰如旃陀羅（賤民）？旃陀羅，常常使人恩愛別離、怨恨憎惡；五陰也是如此，使人貪戀不善之法，遠離一切純善之法。 『其次，善男子！如同旃陀羅，用各種器械來裝飾自己，如刀、盾、弓、箭、鎧甲、長矛，能傷害人。五陰也是如此，用各種煩惱牢固地裝飾自己，傷害那些愚癡的人，使他們墮入各種有（三界）之中。 『善男子！如同旃陀羅，如果有過錯的人，就趁機加害；五陰也是如此，有各種結縛的過錯，常常能傷害人。因此，菩薩深刻地觀察五陰如同旃陀羅。 『其次，菩薩觀察五陰如同旃陀羅。旃陀羅人沒有慈悲憐憫之心，怨恨和親近的人都傷害；五陰也是如此，沒有慈悲憐憫之心，善人和惡人都傷害。如同旃陀羅惱害一切人；五陰也是如此，用各種煩惱常常惱害一切生死眾生。
【English Translation】 English version 『Great elements (earth, water, fire, wind), though constantly providing (for the body), also constantly lead people to commit various evils. These four are like four poisonous snakes; if one of them becomes angry, it can kill a person. The nature of the four elements is also like this; if one of them flares up, it can harm a person. Although these four poisonous snakes are in the same place, their four natures are different; the four elements are also like this, though in the same place, their natures are different. Although these four poisonous snakes are respectful, they are difficult to approach; the four elements are also like this, though respectful, they are difficult to approach. If these four poisonous snakes harm people, perhaps there are Shramanas (ascetics) and Brahmins (ancient Indian priests) who can cure them with mantras or medicine; but if the four elements kill people, even if there are Shramanas, Brahmins, and their divine mantras and good medicines, they cannot cure them. Just as people who love themselves will stay away when they smell the foul and disgusting odor of the four poisonous snakes; the Buddhas and Bodhisattvas are also like this, they will stay away when they smell the foulness of the four elements. At this time, the Bodhisattva further contemplates the four elements as poisonous snakes, generating great fear, turning away from them and fleeing, and cultivating the Eightfold Noble Path.』 『The five Chandala (outcastes) are the five skandhas (form, feeling, perception, mental formations, consciousness). How does a Bodhisattva view the five skandhas as Chandala? Chandala often cause the separation of love and affection, and the increase of hatred and resentment; the five skandhas are also like this, causing people to crave unwholesome dharmas and stay away from all pure and wholesome dharmas.』 『Furthermore, good man! Like a Chandala, who adorns himself with various weapons, such as knives, shields, bows, arrows, armor, and spears, which can harm people. The five skandhas are also like this, firmly adorning themselves with various afflictions, harming those who are foolish, causing them to fall into various existences (the three realms).』 『Good man! Like a Chandala, who takes the opportunity to harm those who have faults; the five skandhas are also like this, having the faults of various fetters, they can always harm people. Therefore, the Bodhisattva deeply observes the five skandhas as Chandala.』 『Furthermore, the Bodhisattva observes the five skandhas as Chandala. Chandala people have no compassion, harming both those they hate and those they are close to; the five skandhas are also like this, having no compassion, harming both the good and the bad. Like Chandala who trouble all people; the five skandhas are also like this, constantly troubling all sentient beings in samsara with various afflictions.』
。是故，菩薩觀於五陰如旃陀羅。
「複次，菩薩觀察五陰如旃陀羅。旃陀羅人常懷害心；五陰亦爾，常懷諸結惱害之心。如人無足、刀杖、侍從，當知必為旃陀羅人之所殺害；眾生亦爾，無足、無刀、無有侍從，則為五陰之所賊害。足名為戒，刀名為慧，侍從名為善知識也。無此三事故，為五陰之所賊害。是故，菩薩觀於五陰如旃陀羅。
「複次，善男子！菩薩摩訶薩觀察五陰過旃陀羅。何以故？眾生若為五旃陀羅之所殺者，不墮地獄；為陰殺者則墮地獄。以是義故，菩薩觀陰過旃陀羅。作是觀已，而作愿言：『我寧終身近旃陀羅，不能暫時親近五陰。旃陀羅者，唯能害於欲界癡人；是五陰賊遍害三界凡夫眾生。旃陀羅人唯能殺戮有罪之人；是五陰賊，不問眾生有罪、無罪，悉能害之。旃陀羅人不害衰老、婦女、稚小；是五陰賊不問眾生老、小、女、弱，一切悉害。』是故，菩薩深觀此陰過旃陀羅，是故發願：『寧當終身近旃陀羅，不能暫時親近五陰。』
「複次，善男子！旃陀羅者，唯害他人，終不自害；五陰之賊自害、害他及旃陀羅。旃陀羅人可以善言、錢財、寶貨求而得脫；五陰不爾，不可強以善言誘喻、錢財、寶貨求而得脫。旃陀羅人於四時中不必常殺；五陰不爾，常于唸唸害諸眾生。
【現代漢語翻譯】 現代漢語譯本：因此，菩薩觀察五蘊（五陰，即色、受、想、行、識五種構成身心的要素）如同旃陀羅（古印度社會中地位低下的賤民）。 再者，菩薩觀察五蘊如同旃陀羅。旃陀羅人常常懷有加害之心；五蘊也是如此，常常懷有各種煩惱結縛和傷害之心。如同一個人沒有腳、沒有刀杖、沒有侍從，應當知道必定會被旃陀羅人所殺害；眾生也是如此，沒有腳（戒律）、沒有刀（智慧）、沒有侍從（善知識），就會被五蘊所侵害。腳指的是戒律，刀指的是智慧，侍從指的是善知識。因為缺少這三者，所以會被五蘊所侵害。因此，菩薩觀察五蘊如同旃陀羅。 再者，善男子！菩薩摩訶薩觀察五蘊比旃陀羅更可怕。為什麼呢？眾生如果被五種旃陀羅所殺害，不會墮入地獄；被五蘊所殺害則會墮入地獄。因為這個原因，菩薩觀察五蘊比旃陀羅更可怕。做了這樣的觀察后，就發願說：『我寧願終身接近旃陀羅，也不能暫時親近五蘊。旃陀羅只是能傷害欲界的愚癡之人；而五蘊之賊卻能普遍傷害三界（欲界、色界、無色界）的凡夫眾生。旃陀羅人只能殺戮有罪之人；而五蘊之賊，不問眾生有罪無罪，都能傷害他們。旃陀羅人不傷害衰老、婦女、年幼的人；而五蘊之賊不問眾生年老、年幼、婦女、弱小，一切都能傷害。』因此，菩薩深刻地觀察到五蘊比旃陀羅更可怕，所以發願說：『寧願終身接近旃陀羅，也不能暫時親近五蘊。』 再者，善男子！旃陀羅只是傷害他人，終究不會傷害自己；而五蘊之賊會傷害自己、傷害他人，也傷害旃陀羅。旃陀羅人可以通過好言相勸、錢財、寶物來求得脫身；五蘊則不然，不能用好言勸誘、錢財、寶物來求得脫身。旃陀羅人在一年四季中不一定常常殺人；五蘊則不然，常常在每一個念頭中傷害眾生。
【English Translation】 English version: Therefore, a Bodhisattva observes the five skandhas (five aggregates, namely form, feeling, perception, mental formations, and consciousness that constitute the mind and body) as if they were a Chandala (an outcast in ancient Indian society). Furthermore, a Bodhisattva observes the five skandhas as if they were a Chandala. A Chandala always harbors harmful intentions; the five skandhas are also like this, always harboring the intention to bind with afflictions and cause harm. Just as a person without feet, without a weapon, and without attendants, should know that they will certainly be killed by a Chandala; sentient beings are also like this, without feet (precepts), without a weapon (wisdom), and without attendants (good teachers), they will be harmed by the five skandhas. Feet refer to precepts, a weapon refers to wisdom, and attendants refer to good teachers. Because of lacking these three, one will be harmed by the five skandhas. Therefore, a Bodhisattva observes the five skandhas as if they were a Chandala. Furthermore, good man! A Bodhisattva Mahasattva observes the five skandhas as being worse than a Chandala. Why is that? If sentient beings are killed by five Chandalas, they will not fall into hell; if they are killed by the skandhas, they will fall into hell. Because of this reason, a Bodhisattva observes the skandhas as being worse than a Chandala. Having made this observation, they make a vow, saying: 『I would rather be close to a Chandala for my whole life than be close to the five skandhas even for a moment. A Chandala can only harm foolish people in the desire realm; while the thieves of the five skandhas can universally harm ordinary beings in the three realms (desire realm, form realm, formless realm). A Chandala can only kill those who are guilty; while the thieves of the five skandhas, regardless of whether sentient beings are guilty or not, can harm them all. A Chandala does not harm the elderly, women, or the young; while the thieves of the five skandhas, regardless of whether sentient beings are old, young, women, or weak, can harm them all.』 Therefore, a Bodhisattva deeply observes that the skandhas are worse than a Chandala, and so makes the vow: 『I would rather be close to a Chandala for my whole life than be close to the five skandhas even for a moment.』 Furthermore, good man! A Chandala only harms others, and ultimately does not harm themselves; while the thieves of the five skandhas harm themselves, harm others, and also harm Chandalas. A Chandala can be persuaded to let one go through kind words, money, or treasures; the five skandhas are not like this, one cannot persuade them with kind words, money, or treasures to let one go. A Chandala does not necessarily kill people all the time throughout the four seasons; the five skandhas are not like this, they constantly harm sentient beings in every single thought.
旃陀羅人唯在一處，可有逃避；五陰不爾，遍一切處，無可逃避。旃陀羅人，雖復害人，害已不隨；五陰不爾，殺眾生已，隨逐不離。是故，菩薩寧以終身近旃陀羅，不能暫時親近五陰。
「有智之人以善方便得脫五陰。善方便者，即八聖道、六波羅蜜、四無量心。以是方便而得解脫，身心不為五陰所害。何以故？身如金剛、心如虛空，是故，身心難可沮壞。以是義故，菩薩觀陰成就種種諸不善法，生大怖畏，修八聖道。亦如彼人畏四毒蛇、五旃陀羅，涉路而去，無所顧留。
「詐親善者，名為貪愛。菩薩摩訶薩深觀愛結如怨詐親。若知實者，則無能為；若不能知，必為所害。貪愛亦爾，若知其性則不能令眾生輪轉生死苦中；如其不知，輪迴六趣，具受眾苦。何以故？愛之為病，難捨離故，如怨詐親難可遠離。怨詐親者，常伺人便，令愛別離、怨憎合會。愛亦如是，令人遠離一切善法、近於一切不善之法。以是義故，菩薩摩訶薩深觀貪愛如怨詐親，見不見故、聞不聞故。如凡夫人見生死過，雖有智慧，以癡覆故，后還不見；聲聞、緣覺亦復如是，雖見不見、雖聞不聞。何以故？以愛心故。所以者何？見生死過不能疾至阿耨多羅三藐三菩提。以是義故，菩薩摩訶薩觀此愛結如怨詐親。
「云何名為怨
【現代漢語翻譯】 現代漢語譯本 旃陀羅人（賤民）只有一個地方可以逃避；五陰（色、受、想、行、識）則不然，它們遍佈一切地方，無處可逃。旃陀羅人雖然會傷害人，但傷害過後就不會再跟隨；五陰則不然，它們在殺害眾生后，會緊隨不離。因此，菩薩寧願終身接近旃陀羅人，也不能暫時親近五陰。 有智慧的人通過善巧方便可以擺脫五陰。善巧方便指的是八聖道（正見、正思惟、正語、正業、正命、正精進、正念、正定）、六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）、四無量心（慈、悲、喜、舍）。通過這些方便可以獲得解脫，身心不會被五陰所傷害。為什麼呢？因為身體如同金剛一般堅固，心如同虛空一般廣大，因此，身心難以被摧毀。基於這個道理，菩薩觀察到五陰會成就各種不善之法，從而產生巨大的恐懼，並修習八聖道。也像那個人害怕四條毒蛇和五個旃陀羅人，在路上行走時，不敢有絲毫的停留。 虛偽的親善被稱為貪愛。菩薩摩訶薩深刻地觀察到愛結如同怨恨的偽裝。如果認識到愛的真實本質，它就無法造成傷害；如果不能認識到，必定會受到它的傷害。貪愛也是如此，如果認識到它的本性，就不能使眾生在生死輪迴的痛苦中流轉；如果不能認識到，就會在六道中輪迴，承受各種痛苦。為什麼呢？因為愛的病難以舍離，如同怨恨的偽裝難以遠離。怨恨的偽裝常常伺機而動，使人愛別離、怨憎會。愛也是如此，使人遠離一切善法，接近一切不善之法。基於這個道理，菩薩摩訶薩深刻地觀察到貪愛如同怨恨的偽裝，因為有時能看到，有時看不到；有時能聽到，有時聽不到。如同凡夫俗子看到生死的過患，雖然有智慧，但被愚癡所覆蓋，之後又看不見；聲聞、緣覺也是如此，雖然有時能看到，有時看不到；有時能聽到，有時聽不到。為什麼呢？因為有愛心的緣故。這是為什麼呢？因為看到生死的過患卻不能迅速達到阿耨多羅三藐三菩提（無上正等正覺）。基於這個道理，菩薩摩訶薩觀察到愛結如同怨恨的偽裝。 什麼是怨恨呢？
【English Translation】 English version A Chandala (outcaste) has only one place to escape; the five skandhas (form, feeling, perception, mental formations, consciousness) are not like that, they are everywhere, with no escape. Although a Chandala may harm people, once the harm is done, it does not follow; the five skandhas are not like that, after killing sentient beings, they follow and do not leave. Therefore, a Bodhisattva would rather be close to a Chandala for his whole life than be close to the five skandhas even for a moment. A wise person can escape the five skandhas through skillful means. Skillful means refer to the Eightfold Noble Path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration), the Six Paramitas (generosity, morality, patience, diligence, meditation, wisdom), and the Four Immeasurables (loving-kindness, compassion, joy, equanimity). Through these means, one can attain liberation, and the body and mind will not be harmed by the five skandhas. Why? Because the body is as firm as diamond, and the mind is as vast as space, therefore, the body and mind are difficult to destroy. For this reason, a Bodhisattva, observing that the skandhas give rise to various unwholesome dharmas, develops great fear and cultivates the Eightfold Noble Path. It is like a person who fears four poisonous snakes and five Chandalas, walking on the road without any hesitation. False kindness is called craving. A Bodhisattva Mahasattva deeply observes that the knot of craving is like a disguised enemy. If one knows its true nature, it cannot cause harm; if one does not know, one will surely be harmed by it. Craving is also like this; if one knows its nature, it cannot cause sentient beings to revolve in the suffering of birth and death; if one does not know, one will revolve in the six realms, enduring all kinds of suffering. Why? Because the disease of craving is difficult to abandon, like a disguised enemy is difficult to stay away from. A disguised enemy is always looking for an opportunity to cause separation from loved ones and union with those who are hated. Craving is also like this, causing people to stay away from all wholesome dharmas and approach all unwholesome dharmas. For this reason, a Bodhisattva Mahasattva deeply observes that craving is like a disguised enemy, because sometimes it is seen, sometimes it is not; sometimes it is heard, sometimes it is not. Like ordinary people who see the faults of birth and death, although they have wisdom, they are covered by ignorance, and later they do not see it again; Sravakas and Pratyekabuddhas are also like this, sometimes they see, sometimes they do not; sometimes they hear, sometimes they do not. Why? Because of the mind of craving. Why is that? Because seeing the faults of birth and death, they cannot quickly attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). For this reason, a Bodhisattva Mahasattva observes that the knot of craving is like a disguised enemy. What is called an enemy?
詐親相？如怨不實，詐現實相；不可親近，詐現近相；實是不善，詐現善相；實是不愛，詐為愛相。何以故？常伺人便，欲為害故。愛亦如是，常為眾生非實詐實、非近詐近、非善詐善、非愛詐愛，常誑一切輪迴生死。以是義故，菩薩觀愛如怨詐親。
「怨詐親者，但見身、口，不睹其心，是故能誑。愛亦如是，唯為虛誑，實不可得，是故能惑一切眾生。怨詐親者，有始有終，易可遠離；愛不如是，無始無終，難可遠離。怨詐親者，遠則難覺，近則易知；愛不如是，近尚難知，況復遠耶？以是義故，菩薩觀愛過於詐親。一切眾生以愛結故，遠大涅槃、近於生死；遠常、樂、我、凈，近無常、苦、無我、不凈。是故，我于處處經中說為三垢。于現在事以無明故，不見過患、不能捨離。愛怨詐親終不能害有智之人。是故，菩薩深觀此愛生大怖畏，修八聖道，猶如彼人畏四毒蛇、五旃陀羅及一詐親，涉路不回。
「空聚落者，即內六入。菩薩摩訶薩觀是六入空無所有，猶如空聚。如彼怖人既入聚已，乃至不見有一居人、遍捉瓨器不得一物。菩薩亦爾，諦觀六入空無所有，不見眾生、一物之實。是故，菩薩觀內六入空無所有，如彼空聚。
「善男子！彼空聚落，群賊遠望，終不生於空虛之想。凡夫之人亦復
【現代漢語翻譯】 現代漢語譯本：什麼是偽裝成親近的怨恨？就像怨恨並非真實，卻偽裝成真實的樣子；不可親近，卻偽裝成親近的樣子；實際上是不善良的，卻偽裝成善良的樣子；實際上是不愛的，卻偽裝成愛的樣子。為什麼呢？因為它常常伺機而動，想要加害於人。愛也是如此，常常對眾生虛假地偽裝成真實、親近、善良和愛，常常欺騙一切在輪迴生死中的眾生。因為這個原因，菩薩觀察愛就像怨恨偽裝成親近一樣。 偽裝成親近的怨恨，只看得到外在的身口行為，看不到內心的真實想法，所以能夠欺騙人。愛也是如此，完全是虛假的偽裝，實際上是不可得到的，所以能夠迷惑一切眾生。偽裝成親近的怨恨，有開始也有結束，容易遠離；愛卻不是這樣，無始無終，難以遠離。偽裝成親近的怨恨，在遠處難以察覺，在近處容易知道；愛卻不是這樣，在近處尚且難以知道，更何況在遠處呢？因為這個原因，菩薩觀察愛比偽裝成親近的怨恨更加可怕。一切眾生因為愛的束縛，遠離偉大的涅槃（Nirvana，佛教的最高境界），接近生死輪迴；遠離常、樂、我、凈（常恒、安樂、真我、清凈），接近無常、苦、無我、不凈。因此，我在各處經典中說愛是三種污垢。在現在的事情上，因為無明（Avidya，佛教中指對真理的無知）的緣故，看不到愛的過患，不能捨棄。偽裝成親近的怨恨最終不能傷害有智慧的人。因此，菩薩深刻地觀察到愛會產生巨大的恐懼，修習八聖道（Arya Ashtanga Marga，佛教的修行方法），就像那個人害怕四種毒蛇、五種旃陀羅（Chandala，印度社會中的賤民）和一個偽裝成親近的怨恨一樣，走在路上不會回頭。 空聚落（Shunya Grama，空無一人的村落）指的是內在的六入（Shadayatana，眼、耳、鼻、舌、身、意六種感覺器官）。菩薩摩訶薩觀察這六入空無所有，就像空無一人的村落一樣。就像那個害怕的人進入村落後，甚至看不到一個居民，到處摸索陶器也找不到一件東西。菩薩也是這樣，仔細觀察六入空無所有，看不到眾生和任何事物的真實存在。因此，菩薩觀察內在的六入空無所有，就像那個空無一人的村落一樣。 善男子！那個空無一人的村落，強盜在遠處看到，最終不會產生它是空虛的想法。凡夫俗人也是這樣
【English Translation】 English version: What is a feigned friend like an enemy? It is like resentment that is not real, yet appears real; not approachable, yet appears approachable; actually unkind, yet appears kind; actually unloving, yet appears loving. Why is this so? Because it is always lying in wait, wanting to harm others. Love is also like this, often falsely pretending to be real, approachable, kind, and loving to sentient beings, constantly deceiving all beings in the cycle of birth and death. For this reason, a Bodhisattva observes love as if it were resentment disguised as friendship. A feigned friend like an enemy only shows the actions of body and speech, not the true thoughts of the heart, and therefore can deceive. Love is also like this, entirely a false pretense, actually unattainable, and therefore can delude all sentient beings. A feigned friend like an enemy has a beginning and an end, and is easy to stay away from; love is not like this, it is without beginning or end, and difficult to stay away from. A feigned friend like an enemy is hard to notice from afar, but easy to know when near; love is not like this, it is hard to know even when near, let alone from afar. For this reason, a Bodhisattva observes love as more terrifying than a feigned friend like an enemy. All sentient beings, because of the bondage of love, are far from the great Nirvana (the highest state in Buddhism), and close to the cycle of birth and death; far from permanence, bliss, self, and purity, and close to impermanence, suffering, non-self, and impurity. Therefore, I have said in various scriptures that love is the three defilements. In present matters, because of ignorance (Avidya, ignorance of the truth in Buddhism), one does not see the faults of love and cannot abandon it. A feigned friend like an enemy ultimately cannot harm a wise person. Therefore, a Bodhisattva deeply observes that love generates great fear, and practices the Noble Eightfold Path (Arya Ashtanga Marga, the Buddhist path of practice), just like a person who fears four poisonous snakes, five Chandala (outcastes in Indian society), and a feigned friend like an enemy, and does not turn back on the road. An empty village (Shunya Grama, a deserted village) refers to the inner six sense bases (Shadayatana, the six sense organs: eyes, ears, nose, tongue, body, and mind). A Bodhisattva Mahasattva observes that these six sense bases are empty and without substance, like a deserted village. Just as a fearful person, after entering a village, does not see a single resident, and gropes around for pottery but finds nothing. A Bodhisattva is also like this, carefully observing that the six sense bases are empty and without substance, and does not see any sentient beings or the reality of any things. Therefore, a Bodhisattva observes that the inner six sense bases are empty and without substance, like that deserted village. Good man! That deserted village, when seen from afar by robbers, does not cause them to think it is empty. Ordinary people are also like this.
如是，於六入聚不生空想。以其不能生空想故，輪迴生死，受無量苦。
「善男子！群賊既至，乃生空想。菩薩亦爾，觀此六入常生空想；生空想故，則不輪迴生死受苦。菩薩摩訶薩於此六入常無顛倒；無顛倒故，是故不復輪迴生死。
「複次，善男子！如有群賊入此空聚則得安樂；煩惱諸賊亦復如是，入此六入則得安樂。如賊住空聚，心無所畏；煩惱群賊亦復如是，住是六入亦無所畏。如彼空聚乃是師子、虎、狼、種種惡獸之所住處；是內六入亦復如是，一切眾惡、煩惱惡獸之所住處。是故，菩薩深觀六入空無所有，純是一切不善住處。
「複次，善男子！菩薩摩訶薩觀內六入空無所有，如彼空聚。何以故？虛誑不實故，空無所有作有想故、實無有樂作樂想故、實無有人作人想故。內六入者亦復如是，空無所有而作有想、實無有樂而作樂想、實無有人而作人想，唯有智人乃能知之，得其真實。
「複次，善男子！如空聚落，或時有人、或時無人。六入不爾，一向無人。何以故？性常空故，智者所知非是眼見。是故，菩薩觀內六入多諸怨害，修八聖道，不休不息，猶如彼人畏四毒蛇、五旃陀羅、一詐親善及六大賊，怖著正路。
「六大賊者，即外六塵。菩薩摩訶薩觀此六塵如六大賊。
【現代漢語翻譯】 現代漢語譯本 像這樣，對於六入（指眼、耳、鼻、舌、身、意六種感覺器官）的聚集，不產生空性的想法。因為不能產生空性的想法，所以就會在輪迴的生死中，承受無量的痛苦。 『善男子！』當強盜來臨的時候，才會產生空性的想法。菩薩也是這樣，觀察這六入時常產生空性的想法；因為產生空性的想法，就不會在輪迴的生死中受苦。菩薩摩訶薩對於這六入常常沒有顛倒的認識；因為沒有顛倒的認識，所以不再輪迴生死。 『再者，善男子！』如果強盜進入空曠的村落就會感到安樂；煩惱的強盜也是這樣，進入這六入就會感到安樂。就像強盜住在空曠的村落，心中沒有畏懼；煩惱的強盜也是這樣，住在六入中也沒有畏懼。就像那個空曠的村落是獅子、老虎、狼等各種惡獸居住的地方；這內在的六入也是這樣，是一切惡行、煩惱惡獸居住的地方。因此，菩薩深刻地觀察六入是空無所有的，純粹是一切不善的住處。 『再者，善男子！』菩薩摩訶薩觀察內在的六入是空無所有的，就像那個空曠的村落一樣。為什麼呢？因為虛妄不真實，空無所有卻當作有，實際上沒有快樂卻當作快樂，實際上沒有人卻當作有人。內在的六入也是這樣，空無所有卻當作有，實際上沒有快樂卻當作快樂，實際上沒有人卻當作有人，只有有智慧的人才能知道這些，得到真實。 『再者，善男子！』就像空曠的村落，有時有人，有時無人。六入不是這樣，始終無人。為什麼呢？因為它的本性常常是空的，這是智者所知道的，不是眼睛所能看到的。因此，菩薩觀察內在的六入有很多怨恨和傷害，修習八聖道，不停止不休息，就像那個人害怕四種毒蛇、五種旃陀羅（指賤民）、一個假裝親善的人和六個大強盜，恐懼地走在正路上。 『六大強盜』，就是外在的六塵（指色、聲、香、味、觸、法六種外在的感官對像）。菩薩摩訶薩觀察這六塵就像六個大強盜。
【English Translation】 English version Thus, regarding the aggregation of the six entrances (referring to the six sense organs: eyes, ears, nose, tongue, body, and mind), one does not generate the thought of emptiness. Because one cannot generate the thought of emptiness, one will revolve in the cycle of birth and death, enduring immeasurable suffering. 'Good man!' When robbers arrive, one then generates the thought of emptiness. Bodhisattvas are also like this, constantly generating the thought of emptiness when observing these six entrances; because they generate the thought of emptiness, they will not suffer in the cycle of birth and death. Bodhisattva Mahasattvas have no inverted views regarding these six entrances; because they have no inverted views, they no longer revolve in the cycle of birth and death. 'Furthermore, good man!' If robbers enter an empty village, they will feel at ease; the robbers of afflictions are also like this, they feel at ease when they enter these six entrances. Just as robbers dwell in an empty village without fear in their hearts; the robbers of afflictions are also like this, they dwell in the six entrances without fear. Just as that empty village is the dwelling place of lions, tigers, wolves, and various evil beasts; these inner six entrances are also like this, they are the dwelling place of all evil deeds and the evil beasts of afflictions. Therefore, Bodhisattvas deeply observe that the six entrances are empty and devoid of substance, purely the dwelling place of all that is not good. 'Furthermore, good man!' Bodhisattva Mahasattvas observe that the inner six entrances are empty and devoid of substance, just like that empty village. Why is this? Because they are false and unreal, empty and devoid of substance yet treated as if they exist, actually without joy yet treated as if there is joy, actually without a person yet treated as if there is a person. The inner six entrances are also like this, empty and devoid of substance yet treated as if they exist, actually without joy yet treated as if there is joy, actually without a person yet treated as if there is a person, only those with wisdom can know these things and attain the truth. 'Furthermore, good man!' Just like an empty village, sometimes there are people, sometimes there are none. The six entrances are not like this, they are always without people. Why is this? Because their nature is always empty, this is known by the wise, not seen by the eyes. Therefore, Bodhisattvas observe that the inner six entrances have many resentments and harms, they cultivate the Eightfold Noble Path, without stopping or resting, just like that person who fears the four poisonous snakes, the five Chandala (referring to the outcasts), a person who pretends to be kind, and the six great robbers, fearfully walking on the right path. 'The six great robbers' are the external six dusts (referring to the six external sense objects: form, sound, smell, taste, touch, and dharma). Bodhisattva Mahasattvas observe these six dusts as if they were six great robbers.
何以故？能劫一切諸善法故。如六大賊能劫一切人民財寶；是六塵賊亦復如是，能劫一切眾生善財。如六大賊，若入人舍則能劫奪現家所有，不擇好惡，令巨富者忽爾貧窮。是六塵賊亦復如是，若入人根則能劫奪一切善法；善法既盡，貧窮孤露，作一闡提。是故，菩薩諦觀六塵如六大賊。
「複次，善男子！如六大賊，欲劫人時要因內人，若無內人則便中還。是六塵賊亦復如是，欲劫善法要因內有眾生、知見、常、樂、我、凈、不空等相；若內無有如是等相，六塵惡賊則不能劫一切善法。有智之人內無是相，凡夫則有。是故，六塵常來侵奪善法之財。不善護故，為其所劫。護者名慧，有智之人能善防護，故不被劫。是故，菩薩觀是六塵如六大賊，等無差別。
「複次，善男子！如六大賊能為人民身心苦惱；是六塵賊亦復如是，常為眾生身心苦惱。六大賊者，唯能劫人現在財物；是六塵賊常劫眾生三世善財。六大賊者，夜則歡樂；六塵惡賊亦復如是，處無明闇則得歡樂。是六大賊，唯有諸王乃能遮止；六塵惡賊亦復如是，唯佛、菩薩乃能遮止。是六大賊凡欲劫奪，不擇端正、種姓、聰哲、多聞、博學、豪貴、貧賤；六塵惡賊亦復如是，欲劫善法，不擇端正乃至貧賤。是六大賊，雖有諸王截其手足，猶故不能
【現代漢語翻譯】 現代漢語譯本：為什麼呢？因為它們能夠劫奪一切善法。就像六大盜賊能夠劫奪所有人民的財寶一樣；這六塵賊也是如此，能夠劫奪一切眾生的善財。就像六大盜賊，如果進入人家，就能劫奪家中所有，不分好壞，使巨富之人忽然變得貧窮。這六塵賊也是如此，如果進入人的根（指眼、耳、鼻、舌、身、意六根），就能劫奪一切善法；善法一旦耗盡，就會變得貧窮孤苦，成為一闡提（斷絕善根的人）。因此，菩薩應當仔細觀察六塵，如同觀察六大盜賊。 再者，善男子！就像六大盜賊，想要搶劫人的時候需要內應，如果沒有內應就會返回。這六塵賊也是如此，想要劫奪善法，需要內在有眾生、知見、常、樂、我、凈、不空等相（指執著于這些虛妄的概念）；如果內在沒有這些相，六塵惡賊就不能劫奪一切善法。有智慧的人內心沒有這些相，而凡夫則有。因此，六塵常常來侵奪善法的財富。因為不善於守護，所以被它們劫奪。守護叫做智慧，有智慧的人能夠善於防護，所以不會被劫奪。因此，菩薩觀察這六塵，如同觀察六大盜賊，沒有差別。 再者，善男子！就像六大盜賊能夠使人民身心苦惱；這六塵賊也是如此，常常使眾生身心苦惱。六大盜賊，只能劫奪人們現在的財物；這六塵賊常常劫奪眾生三世的善財。六大盜賊，在夜晚會感到快樂；六塵惡賊也是如此，在無明的黑暗中會感到快樂。這六大盜賊，只有諸王才能制止；六塵惡賊也是如此，只有佛和菩薩才能制止。這六大盜賊，想要搶劫的時候，不選擇相貌端正、種姓高貴、聰明智慧、博學多聞、豪門貴族、貧窮卑賤；六塵惡賊也是如此，想要劫奪善法，不選擇相貌端正乃至貧窮卑賤。這六大盜賊，即使被諸王砍斷手腳，仍然不能
【English Translation】 English version: Why is that? Because they can rob all good dharmas. Just like the six great thieves can rob all the people's treasures; these six dust thieves are also like that, they can rob all sentient beings' good treasures. Just like the six great thieves, if they enter a person's house, they can rob everything in the house, regardless of good or bad, causing the very rich to suddenly become poor. These six dust thieves are also like that, if they enter a person's roots (referring to the six roots of eyes, ears, nose, tongue, body, and mind), they can rob all good dharmas; once good dharmas are exhausted, one becomes poor and lonely, becoming an icchantika (one who has severed their roots of goodness). Therefore, Bodhisattvas should carefully observe the six dusts as if observing the six great thieves. Furthermore, good man! Just like the six great thieves, when they want to rob people, they need an inside accomplice, if there is no inside accomplice, they will return. These six dust thieves are also like that, when they want to rob good dharmas, they need to have inside the appearances of sentient beings, views, permanence, bliss, self, purity, non-emptiness, etc. (referring to attachments to these false concepts); if there are no such appearances inside, the six dust evil thieves cannot rob all good dharmas. Wise people do not have these appearances inside, while ordinary people do. Therefore, the six dusts often come to seize the wealth of good dharmas. Because they are not well guarded, they are robbed by them. Guarding is called wisdom, and wise people can guard well, so they are not robbed. Therefore, Bodhisattvas observe these six dusts as if observing the six great thieves, without any difference. Furthermore, good man! Just like the six great thieves can cause people's bodies and minds to suffer; these six dust thieves are also like that, they often cause sentient beings' bodies and minds to suffer. The six great thieves can only rob people's present wealth; these six dust thieves often rob sentient beings' good wealth of the three lifetimes. The six great thieves feel happy at night; the six dust evil thieves are also like that, they feel happy in the darkness of ignorance. These six great thieves can only be stopped by kings; these six dust evil thieves are also like that, they can only be stopped by Buddhas and Bodhisattvas. These six great thieves, when they want to rob, do not choose those with handsome appearances, noble lineages, intelligence, extensive learning, wealthy families, or the poor and lowly; the six dust evil thieves are also like that, when they want to rob good dharmas, they do not choose those with handsome appearances, or even the poor and lowly. These six great thieves, even if their hands and feet are cut off by kings, still cannot
令其心息；六塵惡賊亦復如是，雖須陀洹、斯陀含、阿那含截其手足，亦不能令不劫善法。如勇健人乃能摧伏是六大賊；諸佛、菩薩亦復如是，乃能摧伏六塵惡賊。譬如有人，多諸種族、宗黨熾盛，則不為彼六賊所劫；眾生亦爾，有善知識不為六塵惡賊所劫。
「是六大賊，若見人物則能偷劫；六塵不爾，若見、若知、若聞、若嗅、若觸、若覺，皆悉能劫。六大賊者，唯能劫奪欲界人財，不能劫奪色無色界；六塵惡賊則不如是，能劫三界一切善寶。是故，菩薩諦觀六塵過彼六賊。作是觀已，修八聖道，直往不回，如彼怖人畏四毒蛇、五旃陀羅、一詐親善及六大賊，舍空聚落，涉路而去。
「路值一河者，即是煩惱。云何菩薩觀此煩惱猶如大河？如彼駛河能漂香象；煩惱駛河亦復如是，能漂緣覺。是故，菩薩深觀煩惱猶如駛河。深難得底，故名為河；邊不可得，故名為大，其中多有種種惡魚。煩惱大河亦復如是，唯佛、菩薩能得底故，故名極深；唯佛、菩薩得其邊故，故名廣大；常害一切癡眾生故，故名惡魚。是故，菩薩觀此煩惱猶如大河。如大河水能長一切草木、叢林；煩惱大河亦復如是，能長眾生二十五有。是故，菩薩觀此煩惱猶如大河。
「譬如有人墮大河水無有慚愧；眾生亦爾，墮煩惱河無
【現代漢語翻譯】 現代漢語譯本 使內心平靜。六塵（色、聲、香、味、觸、法）惡賊也是如此，即使是須陀洹（初果）、斯陀含（二果）、阿那含（三果）截斷了它們的四肢，也不能阻止它們劫奪善法。只有勇猛強健的人才能降伏這六大賊；諸佛、菩薩也是如此，才能降伏六塵惡賊。譬如有人，有很多種族、宗黨勢力強大，就不會被那六賊所劫；眾生也是這樣，有善知識就不會被六塵惡賊所劫。 這六大賊，如果見到人或財物就能偷盜搶劫；六塵不是這樣，如果見到、知道、聽到、嗅到、觸到、感覺到，都能劫奪。六大賊只能劫奪欲界人的財物，不能劫奪色界和無色界的財物；六塵惡賊則不是這樣，能劫奪三界一切善寶。因此，菩薩深刻觀察六塵的危害超過那六賊。做了這樣的觀察后，修習八聖道，勇往直前不退縮，就像那害怕四種毒蛇、五種旃陀羅（賤民）、一個假裝親善的人和六大賊的人，捨棄空曠的村落，走上道路離去。 路上遇到一條河，那就是煩惱。菩薩如何觀察這煩惱猶如大河？就像那湍急的河流能沖走香象；煩惱的湍急河流也是如此，能沖走緣覺（辟支佛）。因此，菩薩深刻觀察煩惱猶如湍急的河流。深不可測，所以稱為河；邊際不可得，所以稱為大，其中有很多種惡魚。煩惱大河也是如此，只有佛、菩薩才能到達底部，所以稱為極深；只有佛、菩薩才能到達邊際，所以稱為廣大；常常傷害一切愚癡眾生，所以稱為惡魚。因此，菩薩觀察這煩惱猶如大河。就像大河水能生長一切草木、叢林；煩惱大河也是如此，能生長眾生二十五有（三界中的二十五種存在形式）。因此，菩薩觀察這煩惱猶如大河。 譬如有人掉進大河水中沒有慚愧之心；眾生也是這樣，掉進煩惱的河流中沒有
【English Translation】 English version To calm their minds; the six sense-objects (form, sound, smell, taste, touch, and dharma) are also like this. Even if a Srotapanna (stream-enterer), Sakrdagamin (once-returner), or Anagamin (non-returner) were to cut off their limbs, they still could not prevent them from robbing good dharmas. Only a brave and strong person can subdue these six great thieves; the Buddhas and Bodhisattvas are also like this, able to subdue the six sense-object thieves. For example, if someone has many powerful clans and parties, they will not be robbed by those six thieves; sentient beings are also like this, if they have good teachers, they will not be robbed by the six sense-object thieves. These six great thieves, if they see people or possessions, can steal and rob; the six sense-objects are not like this, if they see, know, hear, smell, touch, or feel, they can all rob. The six great thieves can only rob the wealth of people in the desire realm, they cannot rob the wealth of the form and formless realms; the six sense-object thieves are not like this, they can rob all the good treasures of the three realms. Therefore, Bodhisattvas deeply observe that the harm of the six sense-objects exceeds those six thieves. Having made this observation, they cultivate the Eightfold Noble Path, going straight ahead without retreating, just like a person who fears four poisonous snakes, five Chandala (outcasts), a person pretending to be friendly, and six great thieves, abandoning an empty village and setting out on the road. Encountering a river on the road, that is affliction. How does a Bodhisattva observe this affliction as a great river? Just as a swift river can carry away a fragrant elephant; the swift river of affliction is also like this, it can carry away a Pratyekabuddha (solitary Buddha). Therefore, Bodhisattvas deeply observe affliction as a swift river. It is unfathomable, therefore it is called a river; its edge cannot be reached, therefore it is called great, and there are many kinds of evil fish in it. The great river of affliction is also like this, only Buddhas and Bodhisattvas can reach the bottom, therefore it is called extremely deep; only Buddhas and Bodhisattvas can reach its edge, therefore it is called vast; it constantly harms all ignorant sentient beings, therefore it is called evil fish. Therefore, Bodhisattvas observe this affliction as a great river. Just as the water of a great river can grow all kinds of grasses, trees, and forests; the great river of affliction is also like this, it can grow the twenty-five existences (twenty-five forms of existence in the three realms) of sentient beings. Therefore, Bodhisattvas observe this affliction as a great river. For example, if someone falls into a great river without any sense of shame; sentient beings are also like this, falling into the river of affliction without
有慚愧。如墮河者，未得其底即便命終；墮煩惱河亦復如是，未盡其底，週迴輪轉二十五有。所言底者，名為空相。若有不修如是空相，當知是人不得出離二十五有。一切眾生不能善修空無相故，常為煩惱駛河所漂。如彼大河，唯能壞身，不能漂沒一切善法；煩惱大河則不如是，能壞一切身、心善法。彼大暴河唯能漂沒欲界中人；煩惱大河乃能漂沒三界人天。世間大河，運手動足則到彼岸；煩惱大河，唯有菩薩因六波羅蜜乃能得渡。
「如大河水難可得渡；煩惱大河亦復如是，難可得渡。云何名為難可得渡？乃至十住諸大菩薩猶故未能畢竟得渡，唯有諸佛乃畢竟渡，是故名為難可得渡。譬如有人為河所漂，不能修習毫釐善法；眾生亦爾，為煩惱河所漂沒者，亦復不能修習善法。如人墮河，為水所漂，余有力者則能拔濟；墮煩惱河為一闡提，聲聞、緣覺乃至諸佛不能拔濟。世間大河劫盡之時，七日並照，能令枯涸；煩惱大河則不如是，聲聞、緣覺雖修七覺，猶不能幹。是故，菩薩觀諸煩惱猶如暴河。
「譬如彼人畏四毒蛇、五旃陀羅、一詐親善及六大賊，舍空聚落，隨路而去，既至河上，聚草為筏。菩薩亦爾，畏四大蛇、五陰旃陀羅、愛詐親善、六入空聚、六塵惡賊，至煩惱河修戒、定、慧、解脫、解脫知
【現代漢語翻譯】 現代漢語譯本：
有慚愧心。如同墮入河中的人，未能到達河底就喪命；墮入煩惱之河也是如此，未能窮盡煩惱的根源，就會在二十五有中輪迴。所說的『底』，指的是空相（一切事物皆無自性的真理）。如果有人不修習這樣的空相，應當知道這個人無法脫離二十五有的輪迴。一切眾生因為不能很好地修習空無相，常常被煩惱的急流所沖走。如同那大河，只能損害身體，不能淹沒一切善法；煩惱的大河則不是這樣，它能損害一切身、心的善法。那大暴河只能淹沒欲界中的人；煩惱的大河卻能淹沒三界的人天。世間的大河，動動手腳就能到達彼岸；煩惱的大河，只有菩薩依靠六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）才能渡過。
『如同大河之水難以渡過；煩惱的大河也是如此，難以渡過。』為什麼說難以渡過呢？乃至十住（菩薩修行階位）的各位大菩薩都還不能完全渡過，只有諸佛才能完全渡過，所以說難以渡過。譬如有人被河水沖走，不能修習絲毫善法；眾生也是這樣，被煩惱之河所淹沒的人，也不能修習善法。如同人墮入河中，被水沖走，其他有力的人還能救助；墮入煩惱之河成為一闡提（斷絕善根的人），聲聞、緣覺乃至諸佛都不能救助。世間的大河在劫盡之時，七個太陽同時出現，能使它枯竭；煩惱的大河則不是這樣，聲聞、緣覺即使修習七覺支（七種覺悟的因素），也不能使它乾涸。因此，菩薩觀察各種煩惱，就像暴漲的河流。
『譬如那人畏懼四毒蛇（地、水、火、風四大元素）、五旃陀羅（五蘊：色、受、想、行、識）、一個假裝親善的人以及六大盜賊（眼、耳、鼻、舌、身、意六根），捨棄空無一物的村落，沿著道路而去，到達河邊，用草編成木筏。菩薩也是這樣，畏懼四大蛇、五陰旃陀羅、愛這種虛假的親善、六入（眼、耳、鼻、舌、身、意）的空聚、六塵（色、聲、香、味、觸、法）的惡賊，到達煩惱之河，修習戒、定、慧、解脫、解脫知見。』 English version:
There is shame and remorse. Like a person who falls into a river and dies before reaching the bottom, so too is it with falling into the river of afflictions. One revolves in the twenty-five realms of existence without reaching the bottom. The 'bottom' refers to the emptiness aspect (the truth that all things are without inherent self-nature). If one does not cultivate this emptiness aspect, know that this person cannot escape the twenty-five realms of existence. All sentient beings, because they cannot cultivate the aspect of emptiness and non-form well, are constantly swept away by the swift current of afflictions. Like that great river, which can only harm the body and cannot submerge all good dharmas, the great river of afflictions is not like that; it can harm all good dharmas of body and mind. That great raging river can only submerge people in the desire realm; the great river of afflictions can submerge people and gods in the three realms. The worldly great river, by moving hands and feet, one can reach the other shore; the great river of afflictions, only Bodhisattvas can cross it by relying on the six paramitas (generosity, morality, patience, diligence, meditation, wisdom).
'Like the water of a great river is difficult to cross; so too is the great river of afflictions difficult to cross.' Why is it said to be difficult to cross? Even the great Bodhisattvas of the ten abodes (stages of Bodhisattva practice) are still unable to completely cross it; only the Buddhas can completely cross it, therefore it is said to be difficult to cross. For example, if a person is swept away by the river, they cannot cultivate even a hair's breadth of good dharma; sentient beings are also like this, those who are submerged by the river of afflictions cannot cultivate good dharma. Like a person who falls into a river and is swept away by the water, others with strength can rescue them; but those who fall into the river of afflictions and become icchantikas (those who have severed their roots of goodness), neither Sravakas, Pratyekabuddhas, nor even Buddhas can rescue them. The worldly great river, when the kalpa ends, seven suns appear simultaneously and can cause it to dry up; the great river of afflictions is not like that, even if Sravakas and Pratyekabuddhas cultivate the seven factors of enlightenment, they cannot dry it up. Therefore, Bodhisattvas observe all afflictions as if they were a raging river.
'For example, that person fears the four poisonous snakes (the four elements: earth, water, fire, and wind), the five chandala (the five aggregates: form, feeling, perception, mental formations, and consciousness), a person who pretends to be friendly, and the six great thieves (the six sense organs: eyes, ears, nose, tongue, body, and mind), abandons the empty village, and goes along the road. When they reach the river, they gather grass to make a raft. Bodhisattvas are also like this, fearing the four great snakes, the five aggregates chandala, the false friendliness of love, the empty gathering of the six entrances (eyes, ears, nose, tongue, body, and mind), the evil thieves of the six dusts (form, sound, smell, taste, touch, and dharma), they reach the river of afflictions and cultivate morality, concentration, wisdom, liberation, and the knowledge and vision of liberation.'
【English Translation】 There is shame and remorse. Like a person who falls into a river and dies before reaching the bottom, so too is it with falling into the river of afflictions. One revolves in the twenty-five realms of existence without reaching the bottom. The 'bottom' refers to the emptiness aspect (the truth that all things are without inherent self-nature). If one does not cultivate this emptiness aspect, know that this person cannot escape the twenty-five realms of existence. All sentient beings, because they cannot cultivate the aspect of emptiness and non-form well, are constantly swept away by the swift current of afflictions. Like that great river, which can only harm the body and cannot submerge all good dharmas, the great river of afflictions is not like that; it can harm all good dharmas of body and mind. That great raging river can only submerge people in the desire realm; the great river of afflictions can submerge people and gods in the three realms. The worldly great river, by moving hands and feet, one can reach the other shore; the great river of afflictions, only Bodhisattvas can cross it by relying on the six paramitas (generosity, morality, patience, diligence, meditation, wisdom). 'Like the water of a great river is difficult to cross; so too is the great river of afflictions difficult to cross.' Why is it said to be difficult to cross? Even the great Bodhisattvas of the ten abodes (stages of Bodhisattva practice) are still unable to completely cross it; only the Buddhas can completely cross it, therefore it is said to be difficult to cross. For example, if a person is swept away by the river, they cannot cultivate even a hair's breadth of good dharma; sentient beings are also like this, those who are submerged by the river of afflictions cannot cultivate good dharma. Like a person who falls into a river and is swept away by the water, others with strength can rescue them; but those who fall into the river of afflictions and become icchantikas (those who have severed their roots of goodness), neither Sravakas, Pratyekabuddhas, nor even Buddhas can rescue them. The worldly great river, when the kalpa ends, seven suns appear simultaneously and can cause it to dry up; the great river of afflictions is not like that, even if Sravakas and Pratyekabuddhas cultivate the seven factors of enlightenment, they cannot dry it up. Therefore, Bodhisattvas observe all afflictions as if they were a raging river. 'For example, that person fears the four poisonous snakes (the four elements: earth, water, fire, and wind), the five chandala (the five aggregates: form, feeling, perception, mental formations, and consciousness), a person who pretends to be friendly, and the six great thieves (the six sense organs: eyes, ears, nose, tongue, body, and mind), abandons the empty village, and goes along the road. When they reach the river, they gather grass to make a raft. Bodhisattvas are also like this, fearing the four great snakes, the five aggregates chandala, the false friendliness of love, the empty gathering of the six entrances (eyes, ears, nose, tongue, body, and mind), the evil thieves of the six dusts (form, sound, smell, taste, touch, and dharma), they reach the river of afflictions and cultivate morality, concentration, wisdom, liberation, and the knowledge and vision of liberation.'
見、六波羅蜜、三十七品以為船筏，依乘此筏渡煩惱河，到于彼岸，常、樂、涅槃。菩薩修行大涅槃者，作是思惟：『我若不能忍受如是身苦、心苦，則不能令一切眾生渡煩惱河。』以是思惟，雖有如是身心苦惱，默然忍受。以忍受故，則不生漏。
「菩薩如是尚無諸漏，況佛、如來而當有漏？是故，諸佛不名有漏。云何如來非無漏耶？如來常行有漏中故，有漏即是二十五有。是故，聲聞、凡夫之人言佛有漏，諸佛如來真實無漏。
「善男子！以是因緣，諸佛如來無有定相。
「善男子！是故，犯四重禁、謗方等經及一闡提悉皆不定。」
爾時，光明遍照高貴德王菩薩摩訶薩言：「如是如是，誠如聖教。一切諸法悉皆不定，以不定故，當知如來亦不畢竟入于涅槃。如佛先說：菩薩摩訶薩修大涅槃，聞不聞中有涅槃、大涅槃。云何涅槃？云何大涅槃？」
爾時，佛贊光明遍照高貴德王菩薩摩訶薩言：「善哉，善哉。善男子！若有菩薩得念總持，乃能如汝之所咨問。
「善男子！如世人言：有海、大海，有河、大河，有山、大山，有地、大地，有城、大城，有眾生、大眾生，有王、大王，有人、大人，有天、天中天，有道、大道；涅槃亦爾，有涅槃、有大涅槃。云何涅槃？善男子！
【現代漢語翻譯】 現代漢語譯本 以『見』（智慧）、『六波羅蜜』（佈施、持戒、忍辱、精進、禪定、智慧）、『三十七品』（三十七道品，包括四念處、四正勤、四如意足、五根、五力、七覺支、八正道）作為船筏，依靠這船筏渡過煩惱的河流，到達彼岸，獲得常、樂、涅槃（不生不滅的境界）。菩薩修行大涅槃時，會這樣思考：『如果我不能忍受這樣的身體痛苦和心理痛苦，就不能讓一切眾生渡過煩惱的河流。』因為這樣思考，即使有這樣的身心痛苦，也會默默地忍受。因為忍受的緣故，就不會產生煩惱的泄漏。 菩薩尚且沒有煩惱的泄漏，更何況佛、如來怎麼會有泄漏呢？因此，諸佛不被稱為有泄漏。為什麼說如來不是沒有泄漏呢？因為如來常常在有泄漏的境界中行走，有泄漏就是指二十五有（三界中的二十五種存在狀態）。因此，聲聞、凡夫之人說佛有泄漏，而諸佛如來實際上是沒有泄漏的。 善男子！因為這個原因，諸佛如來沒有固定的相貌。 善男子！因此，犯四重禁（殺、盜、淫、妄）、誹謗方等經典以及一闡提（斷絕善根的人）都是不確定的。 這時，光明遍照高貴德王菩薩摩訶薩說：『是這樣的，是這樣的，確實如聖教所說。一切諸法都是不確定的，因為不確定，應當知道如來也不會最終進入涅槃。正如佛先前所說：菩薩摩訶薩修行大涅槃，在聽聞和不聽聞中都有涅槃、大涅槃。什麼是涅槃？什麼又是大涅槃？』 這時，佛讚歎光明遍照高貴德王菩薩摩訶薩說：『好啊，好啊。善男子！如果有菩薩得到念總持（能夠憶持一切法而不忘失的智慧），才能像你這樣提問。』 『善男子！就像世人所說：有海、大海，有河、大河，有山、大山，有地、大地，有城、大城，有眾生、大眾生，有王、大王，有人、大人，有天、天中天，有道、大道；涅槃也是這樣，有涅槃、有大涅槃。什麼是涅槃？善男子！』
【English Translation】 English version Using 『view』 (wisdom), the 『Six Paramitas』 (generosity, morality, patience, diligence, meditation, wisdom), and the 『Thirty-seven Factors of Enlightenment』 (including the Four Foundations of Mindfulness, Four Right Exertions, Four Bases of Power, Five Roots, Five Powers, Seven Factors of Enlightenment, and the Noble Eightfold Path) as a raft, relying on this raft to cross the river of afflictions, reaching the other shore, attaining permanence, bliss, and Nirvana (the state of non-birth and non-death). When a Bodhisattva practices Great Nirvana, they contemplate: 『If I cannot endure such physical and mental suffering, I cannot enable all sentient beings to cross the river of afflictions.』 Because of this contemplation, even with such physical and mental suffering, they silently endure it. Because of this endurance, no outflows of afflictions arise. If a Bodhisattva has no outflows, how much less would a Buddha, a Tathagata, have outflows? Therefore, Buddhas are not called having outflows. Why is it said that the Tathagata is not without outflows? Because the Tathagata constantly walks in the realm of outflows, and outflows refer to the Twenty-five Existences (the twenty-five states of existence in the three realms). Therefore, Sravakas and ordinary people say that Buddhas have outflows, but the Buddhas and Tathagatas are actually without outflows. Good man! For this reason, the Buddhas and Tathagatas have no fixed characteristics. Good man! Therefore, those who violate the Four Grave Prohibitions (killing, stealing, sexual misconduct, lying), slander the Vaipulya Sutras, and the Icchantikas (those who have severed their roots of goodness) are all uncertain. At that time, Bodhisattva Mahasattva Light-Illuminating Noble Virtue King said: 『It is so, it is so, truly as the Holy Teachings say. All dharmas are uncertain, and because of this uncertainty, it should be known that the Tathagata also does not ultimately enter Nirvana. Just as the Buddha previously said: Bodhisattva Mahasattvas practice Great Nirvana, and in hearing and not hearing, there is Nirvana and Great Nirvana. What is Nirvana? What is Great Nirvana?』 At that time, the Buddha praised Bodhisattva Mahasattva Light-Illuminating Noble Virtue King, saying: 『Excellent, excellent. Good man! If a Bodhisattva attains the Dharani of Mindfulness (the wisdom to remember all dharmas without forgetting), then they can ask as you have.』 『Good man! Just as people say: there is a sea, a great sea; there is a river, a great river; there is a mountain, a great mountain; there is land, great land; there is a city, a great city; there are sentient beings, great sentient beings; there is a king, a great king; there is a person, a great person; there is a deva, a deva among devas; there is a path, a great path; Nirvana is also like this, there is Nirvana, and there is Great Nirvana. What is Nirvana? Good man!』
如人飢餓，得少飯食名為安樂，如是安樂亦名涅槃；如病得差則名安樂，如是安樂亦名涅槃；如人怖畏，得歸依處則得安樂，如是安樂亦名涅槃；如貧窮人獲七寶物則得安樂，如是安樂亦名涅槃；如人觀骨，不起貪慾則得安樂，如是安樂亦名涅槃。如是涅槃不得名為大涅槃也。何以故？以飢渴故、病故、怖故、貧故、生貪著故，是名涅槃，非大涅槃。
「善男子！若凡夫人及以聲聞——或因世俗、或因聖道——斷欲界結則得安樂，如是安樂亦名涅槃，不得名為大涅槃也。能斷初禪乃至能斷非想非非想處結則得安樂，如是安樂亦名涅槃，不得名為大涅槃也。何以故？還生煩惱，有習氣故。
「云何名為煩惱習氣？聲聞、緣覺有煩惱氣，所謂我身、我衣、我去、我來、我說、我聽。諸佛如來入于涅槃，涅槃之性無我、無樂，唯有常、凈。是則名為煩惱習氣。
「佛、法、眾僧有差別相，如來畢竟入于涅槃，聲聞、緣覺、諸佛如來所得涅槃等無差別。以是義故，二乘所得非大涅槃。何以故？無常、樂、我、凈故。常、樂、我、凈乃得名為大涅槃也。
「善男子！譬如有處能受眾水，名為大海。隨有聲聞、緣覺、菩薩、諸佛如來所入之處名大涅槃。四禪、三三昧、八背舍、八勝處、十一切處，隨能攝
【現代漢語翻譯】 現代漢語譯本：譬如一個人飢餓時，得到少許飯食就感到安樂，這樣的安樂也稱為涅槃（Nirvana，指解脫、寂滅）；如同生病得到醫治就感到安樂，這樣的安樂也稱為涅槃；如同人感到恐懼，得到可以依靠的地方就感到安樂，這樣的安樂也稱為涅槃；如同貧窮的人獲得七寶就感到安樂，這樣的安樂也稱為涅槃；如同人觀察白骨，不起貪慾就感到安樂，這樣的安樂也稱為涅槃。這樣的涅槃不能稱為大涅槃（Maha-Nirvana，指究竟的解脫）。為什麼呢？因為有飢渴、疾病、恐懼、貧窮、產生貪著等原因，所以這只是涅槃，不是大涅槃。 善男子！如果凡夫以及聲聞（Sravaka，指聽聞佛法而修行的人）——無論是通過世俗的方法還是通過聖道——斷除了欲界的束縛就感到安樂，這樣的安樂也稱為涅槃，但不能稱為大涅槃。能夠斷除初禪（Dhyana，指禪定）乃至斷除非想非非想處（Naivasamjnanasamjnayatana，指非想非非想處定）的束縛就感到安樂，這樣的安樂也稱為涅槃，但不能稱為大涅槃。為什麼呢？因為還會產生煩惱，還有習氣存在。 什麼是煩惱習氣呢？聲聞和緣覺（Pratyekabuddha，指獨自覺悟的人）有煩惱的氣息，比如執著于『我的身體』、『我的衣服』、『我去』、『我來』、『我說』、『我聽』。諸佛如來（Tathagata，指佛的稱號）進入涅槃，涅槃的本性是無我、無樂，只有常、凈。這就是所謂的煩惱習氣。 佛、法、僧（Buddha, Dharma, Sangha，指佛教三寶）有差別相，如來最終進入涅槃，聲聞、緣覺、諸佛如來所得到的涅槃在本質上沒有差別。因為這個原因，二乘（指聲聞乘和緣覺乘）所得到的不是大涅槃。為什麼呢？因為沒有常、樂、我、凈的特性。只有具備常、樂、我、凈的特性才能稱為大涅槃。 善男子！譬如有一個地方能夠容納眾多的水，稱為大海。無論聲聞、緣覺、菩薩（Bodhisattva，指發願成佛的人）、諸佛如來所進入的地方都稱為大涅槃。四禪、三三昧（Samadhi，指禪定）、八背舍（Vimoksha，指八種解脫）、八勝處（Abhibhayatana，指八種勝處）、十一切處（Krtasna-ayatana，指十一切處定），凡是能夠攝受
【English Translation】 English version: For example, if a person is hungry and gets a little food, they feel at ease, and such ease is also called Nirvana (Nirvana, referring to liberation, extinction); like being cured of an illness and feeling at ease, such ease is also called Nirvana; like a person who is afraid and finds a place to rely on and feels at ease, such ease is also called Nirvana; like a poor person who obtains seven treasures and feels at ease, such ease is also called Nirvana; like a person who observes bones and does not arise greed, they feel at ease, and such ease is also called Nirvana. Such Nirvana cannot be called Maha-Nirvana (Maha-Nirvana, referring to ultimate liberation). Why? Because of hunger, thirst, illness, fear, poverty, and the arising of attachment, this is called Nirvana, not Maha-Nirvana. Good man! If ordinary people and Sravakas (Sravaka, referring to those who practice by hearing the Buddha's teachings) - whether through worldly methods or through the holy path - break the bonds of the desire realm and feel at ease, such ease is also called Nirvana, but it cannot be called Maha-Nirvana. Being able to break the bonds of the first Dhyana (Dhyana, referring to meditation) up to breaking the bonds of the Neither-perception-nor-non-perception realm (Naivasamjnanasamjnayatana, referring to the state of neither perception nor non-perception), they feel at ease, and such ease is also called Nirvana, but it cannot be called Maha-Nirvana. Why? Because they still produce afflictions, and there are still habitual tendencies. What are the habitual tendencies of afflictions? Sravakas and Pratyekabuddhas (Pratyekabuddha, referring to those who awaken on their own) have the traces of afflictions, such as attachment to 'my body,' 'my clothes,' 'I go,' 'I come,' 'I speak,' 'I listen.' When the Tathagatas (Tathagata, referring to the title of the Buddha) enter Nirvana, the nature of Nirvana is without self, without joy, only permanence and purity. This is what is called the habitual tendencies of afflictions. The Buddha, Dharma, and Sangha (Buddha, Dharma, Sangha, referring to the Three Jewels of Buddhism) have different characteristics. The Tathagata ultimately enters Nirvana, and the Nirvana attained by Sravakas, Pratyekabuddhas, and the Tathagatas is essentially the same. For this reason, what the two vehicles (referring to the Sravaka vehicle and the Pratyekabuddha vehicle) attain is not Maha-Nirvana. Why? Because it does not have the characteristics of permanence, joy, self, and purity. Only by possessing the characteristics of permanence, joy, self, and purity can it be called Maha-Nirvana. Good man! It is like a place that can hold many waters, called the ocean. Wherever Sravakas, Pratyekabuddhas, Bodhisattvas (Bodhisattva, referring to those who aspire to become Buddhas), and Tathagatas enter is called Maha-Nirvana. The four Dhyanas, the three Samadhis (Samadhi, referring to meditation), the eight Vimokshas (Vimoksha, referring to the eight liberations), the eight Abhibhayatanas (Abhibhayatana, referring to the eight mastery states), and the ten Krtasna-ayatanas (Krtasna-ayatana, referring to the ten all-encompassing states), wherever they can encompass
取如是無量諸善法者，名大涅槃。
「善男子！譬如有河，第一香象不能得底，則名為大。聲聞、緣覺至十住菩薩不見佛性，名為涅槃，非大涅槃；若能了了見於佛性，則得名為大涅槃也。是大涅槃，唯大象王能盡其底，大象王者，謂諸佛也。
「善男子！若摩訶那伽及缽犍陀大力士等經歷多時所不能上，乃名大山；聲聞、緣覺及諸菩薩摩訶那伽大力士等所不能見，如是乃名大涅槃也。
「複次，善男子！隨有小王之所住處名為小城，轉輪聖王所住之處乃名大城；聲聞、緣覺、八萬、六萬、四萬、二萬、一萬住處名為涅槃，無上法主聖王住處乃得名為大般涅槃。以是故，名大般涅槃。
「善男子！譬如有人見四種兵不生怖畏，當知是人名大眾生。若有眾生於三惡道、煩惱惡業不生怖畏，而能于中廣度眾生，當知是人得大涅槃。若有人能供養父母，恭敬沙門及婆羅門，修治善法，所言誠實，無有欺誑，能忍諸惡，惠施貧乏，名大丈夫。菩薩亦爾，有大慈悲，憐愍一切，于諸眾生猶如父母，能度眾生於生死河，普示眾生一實之道，是則名為大般涅槃。
「善男子！大，名不可思議。若不可思議，一切眾生所不能信，是則名為大般涅槃。唯佛、菩薩之所見故，名大涅槃。以何因緣複名為大？
【現代漢語翻譯】 現代漢語譯本：
獲取如此無量無邊的善法，就稱為大涅槃。 『善男子！譬如有一條河流，最強大的香象（指體型巨大的象）都無法觸及河底，這樣的河流就稱為大。聲聞（指聽聞佛陀教誨而修行的人）、緣覺（指通過自身觀察領悟真理的人）乃至十住菩薩（指修行層次較高的菩薩）都無法見到佛性，這稱為涅槃，但不是大涅槃；如果能夠清楚地見到佛性，那就稱為大涅槃。這樣的大涅槃，只有大象王（指佛陀）才能完全觸及河底，所謂大象王，指的就是諸佛。 『善男子！如果一座山，連摩訶那伽（指巨大的龍或象）和缽犍陀（指力大無窮的人）這樣的大力士都經過很長時間無法攀登上去，那才稱為大山；聲聞、緣覺以及諸菩薩摩訶那伽大力士等都無法見到，這樣的涅槃才稱為大涅槃。 『複次，善男子！小國王所居住的地方稱為小城，轉輪聖王（指擁有統治世界的理想君主）所居住的地方才稱為大城；聲聞、緣覺、八萬、六萬、四萬、二萬、一萬（指不同修行層次的修行者）所居住的地方稱為涅槃，無上法主聖王（指佛陀）所居住的地方才稱為大般涅槃。因此，稱為大般涅槃。 『善男子！譬如有人見到四種軍隊（指象兵、馬兵、車兵、步兵）而不感到恐懼，應當知道這個人稱為大眾生。如果有眾生對於三惡道（指地獄、餓鬼、畜生）、煩惱惡業不感到恐懼，並且能夠在其中廣度眾生，應當知道這個人得到了大涅槃。如果有人能夠供養父母，恭敬沙門（指佛教出家人）和婆羅門（指古印度祭司），修習善法，言語誠實，沒有欺騙，能夠忍受各種惡行，佈施給貧困的人，這樣的人稱為大丈夫。菩薩也是如此，具有大慈悲心，憐憫一切眾生，對待眾生如同父母，能夠度脫眾生脫離生死輪迴的河流，普遍向眾生展示唯一的真實之道，這就是所謂的大般涅槃。 『善男子！大，意味著不可思議。如果不可思議，一切眾生都不能相信，這就稱為大般涅槃。只有佛和菩薩才能見到，所以稱為大涅槃。因為什麼因緣又稱為大呢？'
【English Translation】 English version:
Attaining such immeasurable good dharmas is called Great Nirvana. 'Good man! Suppose there is a river, and even the mightiest fragrant elephant (referring to a huge elephant) cannot reach its bottom, that river is called great. Sravakas (those who learn by hearing the Buddha's teachings), Pratyekabuddhas (those who attain enlightenment on their own), and even Bodhisattvas of the ten stages cannot see the Buddha-nature, this is called Nirvana, but not Great Nirvana; if one can clearly see the Buddha-nature, then it is called Great Nirvana. This Great Nirvana, only the great elephant king (referring to the Buddha) can fully reach its bottom, and the great elephant king refers to all Buddhas.' 'Good man! If a mountain, even the Mahānāgas (referring to huge dragons or elephants) and the powerful warriors like Patkandhas (referring to those with immense strength) cannot climb after a long time, then it is called a great mountain; Sravakas, Pratyekabuddhas, and Bodhisattvas, Mahānāgas, and powerful warriors cannot see it, such Nirvana is called Great Nirvana.' 'Furthermore, good man! The place where a small king resides is called a small city, and the place where a Chakravartin (referring to an ideal monarch who rules the world) resides is called a great city; the places where Sravakas, Pratyekabuddhas, eighty thousand, sixty thousand, forty thousand, twenty thousand, and ten thousand (referring to practitioners of different levels) reside are called Nirvana, and the place where the supreme Dharma Lord, the holy king (referring to the Buddha) resides is called Great Parinirvana. Therefore, it is called Great Parinirvana.' 'Good man! Suppose there is a person who sees the four kinds of armies (referring to elephant troops, horse troops, chariot troops, and infantry) and does not feel fear, know that this person is called a great being. If there are beings who do not fear the three evil paths (referring to hell, hungry ghosts, and animals), and the afflictions of evil karma, and can widely liberate beings within them, know that this person has attained Great Nirvana. If a person can support their parents, respect the Sramanas (referring to Buddhist monks) and Brahmins (referring to ancient Indian priests), cultivate good dharmas, speak truthfully, without deception, can endure all evils, and give to the poor, such a person is called a great man. Bodhisattvas are also like this, having great compassion, pitying all beings, treating beings like parents, able to liberate beings from the river of birth and death, and universally show beings the one true path, this is called Great Parinirvana.' 'Good man! Great means inconceivable. If it is inconceivable, and all beings cannot believe it, this is called Great Parinirvana. Only Buddhas and Bodhisattvas can see it, therefore it is called Great Nirvana. For what reason is it called great again?'
以無量因緣然後乃得，故名為大。
「善男子！如世間人，以多因緣之所得者，則名為大。涅槃亦爾，以多因緣之所得故，故名為大。
「云何複名為大涅槃？有大我故，名大涅槃。涅槃無我，大自在故，名為大我。
「云何名為大自在耶？有八自在則名為我。何等為八？
「一者、能示一身以為多身，身數大小猶如微塵，充滿十方無量世界。如來之身實非微塵，以自在故現微塵身。如是自在則為大我。
「二者、示一塵身滿於三千大千世界。如來之身實不滿於三千大千世界。何以故？以無礙故、直以自在故，滿三千大千世界。如是自在名為大我。
「三者、能以滿此三千大千世界之身輕舉飛空，過於二十恒河沙等諸佛世界而無障礙。如來之身實無輕重，以自在故，能為輕重。如是自在名為大我。
「四者、以自在故而得自在。云何自在？如來一心安住不動，所可示化無量形類各令有心，如來有時或造一事，而令眾生各各成辦；如來之身常住一土，而令他土一切悉見。如是自在名為大我。
「五者、根自在故。云何名為根自在耶？如來一根亦能見色、聞聲、嗅香、別味、覺觸、知法，如來六根亦不見色、聞聲、嗅香、別味、覺觸、知法。以自在故，令根自在。如是
【現代漢語翻譯】 現代漢語譯本：
以無量的因緣才能獲得，所以稱為大。
『善男子！就像世間的人，因為多種因緣而得到的東西，就稱為大。涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）也是如此，因為多種因緣才能獲得，所以稱為大。』
『為什麼又稱為大涅槃呢？因為有大我（Atman，佛教中指真我，與無我相對）的緣故，稱為大涅槃。涅槃本身是無我的，因為有大自在（Mahasiddhi，指絕對的自由和力量）的緣故，稱為大我。』
『什麼叫做大自在呢？擁有八種自在就稱為我。是哪八種呢？』
『第一，能夠示現一個身體為多個身體，身體的數量大小如同微塵，充滿十方無量的世界。如來（Tathagata，佛的稱號）的身體實際上不是微塵，因為自在的緣故而示現微塵身。這樣的自在就稱為大我。』
『第二，示現一個微塵大小的身體充滿三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的一個宇宙單位）。如來的身體實際上不能充滿三千大千世界。為什麼呢？因為無礙的緣故，直接因為自在的緣故，充滿三千大千世界。這樣的自在稱為大我。』
『第三，能夠以充滿這三千大千世界的身體，輕盈地飛翔于空中，超越二十個恒河沙（Ganga sand，數量極多的意思）等諸佛世界而沒有障礙。如來的身體實際上沒有輕重，因為自在的緣故，能夠表現爲輕重。這樣的自在稱為大我。』
『第四，因為自在的緣故而獲得自在。什麼是自在呢？如來一心安住不動，所能示現變化的無量形體，各自都有心識，如來有時做一件事，而能讓眾生各自成就；如來的身體常住在一個國土，而能讓其他國土的一切眾生都看見。這樣的自在稱為大我。』
『第五，根自在的緣故。什麼叫做根自在呢？如來的一根（指眼、耳、鼻、舌、身、意六根）也能見色、聞聲、嗅香、辨味、覺觸、知法，如來的六根也能不見色、不聞聲、不嗅香、不辨味、不覺觸、不知法。因為自在的緣故，使根自在。這樣的自在
【English Translation】 English version:
It is obtained through immeasurable causes and conditions, therefore it is called great.
'Good man! Just as in the world, what is obtained through many causes and conditions is called great. Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death) is also like this; because it is obtained through many causes and conditions, it is called great.'
'Why is it also called Great Nirvana? Because there is a Great Self (Atman, in Buddhism, refers to the true self, as opposed to no-self), it is called Great Nirvana. Nirvana itself is without self, but because of the Great Freedom (Mahasiddhi, referring to absolute freedom and power), it is called Great Self.'
'What is called Great Freedom? Having eight freedoms is called Self. What are the eight?'
'First, one can manifest one body as many bodies, the number of bodies being as small as dust particles, filling the immeasurable worlds of the ten directions. The body of the Tathagata (Tathagata, an epithet of the Buddha) is not actually dust particles, but because of freedom, it manifests as dust particle bodies. Such freedom is called Great Self.'
'Second, one can manifest a body the size of a dust particle filling the three thousand great thousand worlds (Trisahasra-Mahasahasra-lokadhatu, a unit of the universe in Buddhist cosmology). The body of the Tathagata cannot actually fill the three thousand great thousand worlds. Why? Because of being unobstructed, directly because of freedom, it fills the three thousand great thousand worlds. Such freedom is called Great Self.'
'Third, one can use a body that fills these three thousand great thousand worlds to fly lightly in the air, surpassing twenty Ganges sand (Ganga sand, meaning an extremely large number) of Buddha worlds without obstruction. The body of the Tathagata actually has no weight, but because of freedom, it can manifest as light or heavy. Such freedom is called Great Self.'
'Fourth, because of freedom, one obtains freedom. What is freedom? The Tathagata dwells in a state of unwavering stillness, and the immeasurable forms that can be manifested each have consciousness. The Tathagata sometimes does one thing, and it enables all beings to accomplish their respective tasks; the Tathagata's body always dwells in one land, yet it enables all beings in other lands to see it. Such freedom is called Great Self.'
'Fifth, because of the freedom of the senses. What is called the freedom of the senses? One sense (referring to the six senses: eyes, ears, nose, tongue, body, and mind) of the Tathagata can see forms, hear sounds, smell fragrances, distinguish tastes, feel touch, and know dharmas; the six senses of the Tathagata can also not see forms, not hear sounds, not smell fragrances, not distinguish tastes, not feel touch, and not know dharmas. Because of freedom, the senses are free. Such freedom
自在名為大我。
「六者、以自在故，得一切法，如來之心亦無得想。何以故？無所得故。若是有者，可名為得；實無所有，云何名得？若使如來計有得想，是則諸佛不得涅槃；以無得故，名得涅槃。以自在故，得一切法；得諸法故，名為大我。
「七者、說自在故，如來演說一偈之義，經無量劫義亦不盡，所謂若戒、若定、若施、若慧。如來爾時都不生念：『我說，彼聽。』亦復不生一偈之想。世間之人四句為偈，隨世俗故，說名為偈。一切法性亦無有說，以自在故，如來演說。以演說故，名為大我。
「八者、如來遍滿一切諸處，猶如虛空。虛空之性不可得見；如來亦爾，實不可見。以自在故，令一切見。如是自在名為大我。如是大我名大涅槃。
「以是義故，名大涅槃。
「複次，善男子！譬如寶藏，多諸珍異，百種具足，故名大藏。諸佛如來甚深奧藏亦復如是，多諸奇異，具足無缺，名大涅槃。
「複次，善男子！無邊之物乃名為大。涅槃無邊，是故名大。
「複次，善男子！有大樂故，名大涅槃。涅槃無樂，以四樂故，名大涅槃。何等為四？一者、斷諸樂故。不斷樂者則名為苦；若有苦者，不名大樂。以斷樂故則無有苦；無苦、無樂，乃名大樂。涅槃之性無苦
【現代漢語翻譯】 現代漢語譯本：自在的境界被稱為大我。 『第六，因為自在的緣故，獲得一切法，如來的心中也沒有獲得的想法。為什麼呢？因為沒有所得。如果存在所得，可以稱之為得；實際上什麼都沒有，怎麼能稱為得呢？如果如來認為有獲得的想法，那麼諸佛就不能證得涅槃（Nirvana，佛教的最高境界，指解脫生死輪迴的狀態）；因為沒有所得，所以稱為證得涅槃。因為自在的緣故，獲得一切法；因為獲得諸法的緣故，稱為大我。 『第七，因為說自在的緣故，如來演說一偈（gatha，佛經中的詩歌體裁）的含義，即使經過無量劫（kalpa，極長的時間單位）也無法窮盡其義，比如戒（sila，佛教的道德規範）、定（samadhi，禪定）、施（dana，佈施）、慧（prajna，智慧）。如來那時都不生起『我說，他們聽』的念頭，也不生起一偈的想法。世間的人用四句為一偈，這是隨順世俗的說法，所以稱為偈。一切法的本性也是無法言說的，因為自在的緣故，如來才演說。因為演說的緣故，稱為大我。 『第八，如來遍滿一切處所，就像虛空一樣。虛空的本性是不可見的；如來也是如此，實際上是不可見的。因為自在的緣故，使一切眾生能夠見到。這樣的自在稱為大我。這樣的大我稱為大涅槃。 『因為這個緣故，稱為大涅槃。 『再者，善男子！譬如寶藏，有很多珍貴的寶物，各種各樣的東西都具備，所以稱為大藏。諸佛如來甚深的奧藏也是如此，有很多奇異之處，具足而沒有缺失，稱為大涅槃。 『再者，善男子！沒有邊際的事物才稱為大。涅槃沒有邊際，所以稱為大。 『再者，善男子！因為有大樂的緣故，稱為大涅槃。涅槃沒有樂，因為有四種樂的緣故，稱為大涅槃。哪四種呢？第一，斷除各種樂的緣故。不斷除樂就稱為苦；如果有苦，就不能稱為大樂。因為斷除樂的緣故就沒有苦；沒有苦，也沒有樂，才稱為大樂。涅槃的本性沒有苦
【English Translation】 English version: The state of being self-existent is called the Great Self. 『Sixth, because of self-existence, one attains all dharmas (laws, phenomena), and the Tathagata』s (Buddha』s epithet) mind has no thought of attainment. Why? Because there is nothing to be attained. If there were something to be attained, it could be called attainment; but in reality, there is nothing, so how can it be called attainment? If the Tathagata were to think there is something to be attained, then all Buddhas would not attain Nirvana (the ultimate state of liberation from suffering and rebirth); because there is nothing to be attained, it is called attaining Nirvana. Because of self-existence, one attains all dharmas; because of attaining all dharmas, it is called the Great Self. 『Seventh, because of speaking of self-existence, when the Tathagata expounds the meaning of a single gatha (verse), its meaning cannot be exhausted even after countless kalpas (eons), such as sila (morality), samadhi (meditation), dana (generosity), and prajna (wisdom). At that time, the Tathagata does not give rise to the thought, 『I speak, and they listen.』 Nor does he give rise to the thought of a single gatha. People in the world use four lines as a gatha, which is in accordance with worldly conventions, and thus it is called a gatha. The nature of all dharmas is also unspeakable, but because of self-existence, the Tathagata expounds them. Because of expounding them, it is called the Great Self. 『Eighth, the Tathagata pervades all places, like space. The nature of space is invisible; the Tathagata is also like this, truly invisible. Because of self-existence, he enables all beings to see. Such self-existence is called the Great Self. Such a Great Self is called Great Nirvana. 『For this reason, it is called Great Nirvana. 『Furthermore, good man! It is like a treasure trove, with many precious and rare items, complete with all kinds of things, and therefore it is called a great treasure. The profound and hidden treasure of all Buddhas and Tathagatas is also like this, with many extraordinary things, complete and without lack, and it is called Great Nirvana. 『Furthermore, good man! That which is boundless is called great. Nirvana is boundless, therefore it is called great. 『Furthermore, good man! Because there is great bliss, it is called Great Nirvana. Nirvana has no bliss, but because of four kinds of bliss, it is called Great Nirvana. What are the four? First, because of the cessation of all pleasures. If pleasure is not ceased, it is called suffering; if there is suffering, it cannot be called great bliss. Because of the cessation of pleasure, there is no suffering; without suffering and without pleasure, it is called great bliss. The nature of Nirvana has no suffering
、無樂，是故，涅槃名為大樂。以是義故，名大涅槃。複次，善男子！樂有二種：一者、凡夫，二者、諸佛。凡夫之樂無常敗壞，是故無樂；諸佛常樂，無有變異，故名大樂。
「複次，善男子！有三種受：一者、苦受，二者、樂受，三者、不苦不樂受。不苦不樂是亦為苦。涅槃雖同不苦不樂，然名大樂。以大樂故，名大涅槃。
「二者、大寂靜故，名為大樂。涅槃之性是大寂靜。何以故？遠離一切憒鬧法故。以大寂故，名大涅槃。
「三者、一切知故，名為大樂。非一切知，不名大樂；諸佛如來一切知故，名為大樂。以大樂故，名大涅槃。
「四者、身不壞故，名為大樂。身若可壞，則不名樂；如來之身金剛無壞，非煩惱身、無常之身，故名大樂。以大樂故，名大涅槃。
「善男子！世間名字，或有因緣、或無因緣。有因緣者，如舍利弗。母名舍利，因母立字，故名舍利弗。如摩鍮羅道人，生摩鍮羅國，因國立名，故名摩鍮羅道人。如目犍連，目犍連者即是姓也，因姓立名，故名目犍連。如我生於瞿曇種姓，因姓立名，稱為瞿曇。如毗舍佉道人，毗舍佉者即是星名，因星為名，名毗舍佉。如有六指，因六指故，名六指人。如佛奴、天奴，因佛、因天故，名佛奴、天奴。因濕生故，故
【現代漢語翻譯】 現代漢語譯本：沒有快樂，因此，涅槃被稱為大樂。因為這個原因，它被稱為大涅槃。此外，善男子！快樂有兩種：一種是凡夫的快樂，另一種是諸佛的快樂。凡夫的快樂是無常敗壞的，所以不是真正的快樂；諸佛的快樂是永恒的，沒有變化，所以被稱為大樂。 此外，善男子！有三種感受：一種是苦受，一種是樂受，一種是不苦不樂受。不苦不樂的感受實際上也是一種苦。涅槃雖然也像不苦不樂，但被稱為大樂。因為是大樂，所以被稱為大涅槃。 第二，因為大寂靜，所以被稱為大樂。涅槃的本質是大寂靜。為什麼呢？因為它遠離一切喧鬧的法。因為大寂靜，所以被稱為大涅槃。 第三，因為一切知，所以被稱為大樂。不是一切知，就不能稱為大樂；諸佛如來因為一切知，所以被稱為大樂。因為是大樂，所以被稱為大涅槃。 第四，因為身體不壞，所以被稱為大樂。身體如果可以壞滅，就不能稱為樂；如來的身體像金剛一樣不會壞滅，不是煩惱的身體，也不是無常的身體，所以被稱為大樂。因為是大樂，所以被稱為大涅槃。 善男子！世間的名字，有的有因緣，有的沒有因緣。有因緣的，比如舍利弗（Sariputra，佛陀十大弟子之一）。他的母親名叫舍利，因為母親的名字而得名，所以叫舍利弗。比如摩鍮羅道人（Mathura，古印度地名），生於摩鍮羅國，因為國家的名字而得名，所以叫摩鍮羅道人。比如目犍連（Maudgalyayana，佛陀十大弟子之一），目犍連是他的姓，因為姓而得名，所以叫目犍連。比如我生於瞿曇（Gautama，釋迦牟尼的姓）種姓，因為姓而得名，被稱為瞿曇。比如毗舍佉道人（Visakha，星名），毗舍佉是星的名字，因為星的名字而得名，叫毗舍佉。比如有六個手指的人，因為有六個手指，所以叫六指人。比如佛奴、天奴，因為佛、因為天而得名，叫佛奴、天奴。因為是濕生，所以
【English Translation】 English version: There is no pleasure, therefore, Nirvana is called great pleasure. For this reason, it is called Great Nirvana. Furthermore, good man! There are two kinds of pleasure: one is the pleasure of ordinary people, and the other is the pleasure of all Buddhas. The pleasure of ordinary people is impermanent and corruptible, therefore it is not true pleasure; the pleasure of all Buddhas is eternal and unchanging, therefore it is called great pleasure. Furthermore, good man! There are three kinds of feelings: one is painful feeling, one is pleasant feeling, and one is neither painful nor pleasant feeling. The feeling of neither pain nor pleasure is actually a kind of suffering. Although Nirvana is also like neither pain nor pleasure, it is called great pleasure. Because it is great pleasure, it is called Great Nirvana. Secondly, because of great tranquility, it is called great pleasure. The nature of Nirvana is great tranquility. Why? Because it is far away from all noisy dharmas. Because of great tranquility, it is called Great Nirvana. Thirdly, because of all-knowing, it is called great pleasure. If one is not all-knowing, one cannot be called great pleasure; because all Buddhas and Tathagatas are all-knowing, they are called great pleasure. Because it is great pleasure, it is called Great Nirvana. Fourthly, because the body is indestructible, it is called great pleasure. If the body can be destroyed, it cannot be called pleasure; the body of the Tathagata is like diamond and cannot be destroyed, it is not a body of afflictions, nor is it an impermanent body, therefore it is called great pleasure. Because it is great pleasure, it is called Great Nirvana. Good man! The names in the world, some have causes and conditions, and some do not. Those with causes and conditions, such as Sariputra (one of the ten great disciples of the Buddha). His mother's name was Sari, and he was named after his mother's name, so he was called Sariputra. For example, the ascetic Mathura (an ancient place in India), was born in the country of Mathura, and was named after the name of the country, so he was called the ascetic Mathura. For example, Maudgalyayana (one of the ten great disciples of the Buddha), Maudgalyayana is his surname, and he was named after his surname, so he was called Maudgalyayana. For example, I was born into the Gautama (the surname of Sakyamuni) clan, and was named after the surname, so I am called Gautama. For example, the ascetic Visakha (a star name), Visakha is the name of a star, and he was named after the name of the star, so he is called Visakha. For example, a person with six fingers, because he has six fingers, he is called a six-fingered person. For example, Buddha's slave, Heaven's slave, are named after Buddha and Heaven, so they are called Buddha's slave and Heaven's slave. Because they are born from moisture, therefore
名濕生。如因聲故，名為迦迦羅、名究究羅、呾呾羅。如是等名是因緣名。
「無因緣者，如蓮花、地、水、火、風、虛空。如曼陀婆，一名二實：一、名殿堂，二、名飲漿；堂不飲漿，亦復得名為曼陀婆。如薩婆車多名為蛇蓋，實非蛇蓋。是名無因，強立名字。如坻羅婆夷名為食油，實不食油，強為立名，名為食油。是名無因，強立名字。
「善男子！是大涅槃亦復如是，無有因緣，強為立名。善男子！譬如虛空，不因小空名為大也；涅槃亦爾，不因小相名大涅槃。善男子！譬如有法，不可稱量、不可思議，故名為大；涅槃亦爾，不可稱量、不可思議，故得名為大般涅槃。
「以純凈故，名大涅槃。云何純凈？凈有四種。何等為四？一者、二十五有名為不凈，能永斷故，得名為凈。凈即涅槃，如是涅槃亦得名有，而是涅槃實非是有。諸佛如來隨世俗故，說涅槃有。譬如世人，非父言父、非母言母，實非父母而言父母。涅槃亦爾，隨世俗故，說言諸佛有大涅槃。
「二者、業清凈故。一切凡夫業不清凈，故無涅槃；諸佛如來業清凈故，故名大凈。以大凈故，名大涅槃。
「三者、身清凈故。身若無常則名不凈；如來身常，故名大凈。以大凈故，名大涅槃。
「四者、心清凈故。
【現代漢語翻譯】 現代漢語譯本：名為濕生。如果因為聲音的緣故，就稱之為迦迦羅（鳥名）、究究羅（鳥名）、呾呾羅（鳥名）。像這樣的名稱都是因緣而起的名稱。 沒有因緣的名稱，比如蓮花、地、水、火、風、虛空。比如曼陀婆（一種植物），一個名稱有兩種含義：一是殿堂，二是飲漿；殿堂不飲漿，也仍然可以稱為曼陀婆。比如薩婆車多（一種植物）被稱為蛇蓋，但實際上不是蛇蓋。這叫做沒有因緣，強行設立的名稱。比如坻羅婆夷（一種植物）被稱為食油，但實際上不食用油，強行設立名稱，稱為食油。這叫做沒有因緣，強行設立的名稱。 善男子！大涅槃也是這樣，沒有因緣，強行設立名稱。善男子！譬如虛空，不是因為小空才被稱為大空；涅槃也是這樣，不是因為小相才被稱為大涅槃。善男子！譬如有法，不可稱量、不可思議，所以稱為大；涅槃也是這樣，不可稱量、不可思議，所以被稱為大般涅槃。 因為純凈的緣故，稱為大涅槃。什麼是純凈呢？純凈有四種。是哪四種呢？一是，二十五有（三界中的二十五種存在形式）被稱為不凈，能夠永遠斷除這些不凈，所以稱為凈。凈就是涅槃，這樣的涅槃也可以稱為有，但是涅槃實際上不是有。諸佛如來隨順世俗的說法，說涅槃是有。譬如世人，不是父親說父親，不是母親說母親，實際上不是父母卻說父母。涅槃也是這樣，隨順世俗的說法，說諸佛有大涅槃。 二是，業清凈的緣故。一切凡夫的業不清凈，所以沒有涅槃；諸佛如來的業清凈，所以稱為大凈。因為大凈的緣故，稱為大涅槃。 三是，身清凈的緣故。如果身體是無常的，就稱為不凈；如來的身體是常的，所以稱為大凈。因為大凈的緣故，稱為大涅槃。 四是，心清凈的緣故。
【English Translation】 English version: They are called 'born of moisture'. If named due to sound, they are called 'Kākarāla' (a type of bird), 'Kukura' (a type of bird), 'Tattara' (a type of bird). Such names are names based on conditions. Those without conditions are like the lotus flower, earth, water, fire, wind, and space. For example, 'Mandava' (a type of plant) has two meanings for one name: one is 'palace hall', and the other is 'drinking juice'; the hall does not drink juice, yet it can still be called 'Mandava'. For example, 'Sarvachada' (a type of plant) is called 'snake cover', but it is not actually a snake cover. This is called having no condition, a name forcibly established. For example, 'Tilavayi' (a type of plant) is called 'oil eater', but it does not actually eat oil, a name forcibly established, called 'oil eater'. This is called having no condition, a name forcibly established. Good man! The Great Nirvana is also like this, without conditions, a name forcibly established. Good man! For example, space is not called 'great' because of small space; Nirvana is also like this, not called 'Great Nirvana' because of small characteristics. Good man! For example, if there is a dharma that cannot be measured or conceived, it is called 'great'; Nirvana is also like this, it cannot be measured or conceived, therefore it is called 'Great Nirvana'. Because of its purity, it is called Great Nirvana. What is purity? There are four kinds of purity. What are the four? First, the twenty-five existences (the twenty-five forms of existence in the three realms) are called impure, and because they can be permanently eliminated, it is called pure. Purity is Nirvana, and such Nirvana can also be called existent, but Nirvana is actually non-existent. The Buddhas, Tathagatas, follow worldly conventions and say that Nirvana is existent. For example, worldly people call a non-father 'father', and a non-mother 'mother', they are not actually parents but are called parents. Nirvana is also like this, following worldly conventions, it is said that the Buddhas have Great Nirvana. Second, because of the purity of karma. All ordinary beings have impure karma, therefore they do not have Nirvana; the Buddhas, Tathagatas, have pure karma, therefore it is called great purity. Because of great purity, it is called Great Nirvana. Third, because of the purity of the body. If the body is impermanent, it is called impure; the body of the Tathagata is permanent, therefore it is called great purity. Because of great purity, it is called Great Nirvana. Fourth, because of the purity of the mind.
心若有漏，名曰不凈；佛心無漏，故名大凈。以大凈故，名大涅槃。
「善男子！是名善男子、善女人修行如是《大涅槃經》具足成就初分功德。
大般涅槃經卷第二十一 大正藏第 12 冊 No. 0375 大般涅槃經
大般涅槃經卷第二十二
宋代沙門慧嚴等依泥洹經加之
光明遍照高貴德王菩薩品之四
「複次，善男子！云何菩薩摩訶薩修大涅槃成就具足第二功德？
「善男子！菩薩摩訶薩修大涅槃，昔所不得而今得之、昔所不見而今見之、昔所不聞而今聞之、昔所不到而今得到、昔所不知而今知之。
「云何名為昔所不得而今得之？所謂神通，昔所不得而今乃得。通有二種：一者、內，二者、外。所言外者，與外道共。內復有二：一者、二乘，二者、菩薩。菩薩修行《大涅槃經》所得神通，不與聲聞、辟支佛共。云何名為不與聲聞、辟支佛共？二乘所作神通變化，一心作一，不得眾多；菩薩不爾，於一心中則能具足現五趣身。所以者何？以得如是《大涅槃經》之勢力故。是則名為昔所不得而今得之。
「又復云何昔所不得而今得之？所謂身得自在、心得自在。何以故？一切凡夫所有身心不得自在，或心隨身、或身隨心。云何名為心隨於身？
【現代漢語翻譯】 現代漢語譯本：如果心有煩惱和缺失，就叫做不凈；佛的心沒有煩惱和缺失，所以叫做大凈。因為有大凈的緣故，所以叫做大涅槃（maha-nirvana，偉大的寂滅）。 『善男子！』這就是善男子、善女人修行像這樣《大涅槃經》（maha-parinirvana-sutra，大般涅槃經）所圓滿成就的初分功德。
《大般涅槃經》卷第二十二 宋代沙門慧嚴等依據《泥洹經》增補 光明遍照高貴德王菩薩品之四 『再者，善男子！』 菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）如何修習大涅槃，成就具足第二種功德？ 『善男子！』菩薩摩訶薩修習大涅槃，過去所沒有得到的現在得到了，過去所沒有見到的現在見到了，過去所沒有聽到的現在聽到了，過去所沒有到達的現在到達了，過去所不知道的現在知道了。 『什麼叫做過去所沒有得到的現在得到了呢？』 所說的神通，過去沒有得到而現在得到了。神通有兩種：一種是內在的，一種是外在的。所說的外在的神通，是和外道（tirthika，非佛教的修行者）共有的。內在的神通又有兩種：一種是二乘（sravaka，聲聞和pratyekabuddha，緣覺），一種是菩薩。菩薩修行《大涅槃經》所得到的神通，不和聲聞、辟支佛（pratyekabuddha，緣覺）共有。什麼叫做不和聲聞、辟支佛共有呢？二乘所作的神通變化，一心只能做一種，不能同時做多種；菩薩不是這樣，在一個心中就能具足顯現五趣（gati，眾生輪迴的五種去處）的身形。為什麼呢？因為得到了像這樣《大涅槃經》的力量的緣故。這就叫做過去所沒有得到的現在得到了。 『又，什麼叫做過去所沒有得到的現在得到了呢？』 所說的身體得到自在，心得到自在。為什麼呢？一切凡夫所有的身心都不能自在，或者心隨順身體，或者身體隨順心。什麼叫做心隨順身體呢？
【English Translation】 English version: If the mind has outflows, it is called impure; the Buddha's mind has no outflows, therefore it is called great purity. Because of great purity, it is called Maha-Nirvana (great extinction). 'Good man! This is what is called a good man or good woman who cultivates the 'Maha-Parinirvana Sutra' (Great Nirvana Sutra) and fully achieves the initial merit.
Maha-Parinirvana Sutra, Volume 22 Added by the monk Huiyan and others of the Song Dynasty based on the 'Nirvana Sutra' Chapter Four on the Bodhisattva King of Noble Virtue, Light Illuminating Everywhere 'Furthermore, good man! How does a Bodhisattva-Mahasattva (great Bodhisattva) cultivate Maha-Nirvana and achieve the second merit?' 'Good man! A Bodhisattva-Mahasattva, cultivating Maha-Nirvana, obtains what was not obtained before, sees what was not seen before, hears what was not heard before, reaches what was not reached before, and knows what was not known before.' 'What is meant by obtaining what was not obtained before? It refers to supernormal powers, which were not obtained before but are now obtained. There are two kinds of supernormal powers: internal and external. External powers are shared with non-Buddhists (tirthikas). Internal powers are of two kinds: those of the two vehicles (sravakas and pratyekabuddhas) and those of Bodhisattvas. The supernormal powers obtained by Bodhisattvas through cultivating the 'Maha-Parinirvana Sutra' are not shared with Sravakas and Pratyekabuddhas. What is meant by not sharing with Sravakas and Pratyekabuddhas? The supernormal transformations performed by those of the two vehicles can only manifest one thing at a time; they cannot manifest many things simultaneously. Bodhisattvas are not like this; in one mind, they can fully manifest the forms of the five realms (gatis). Why is this so? Because they have obtained the power of the 'Maha-Parinirvana Sutra'. This is what is meant by obtaining what was not obtained before.' 'Furthermore, what is meant by obtaining what was not obtained before? It refers to obtaining freedom of the body and freedom of the mind. Why is this so? All ordinary beings do not have freedom of body and mind; either the mind follows the body, or the body follows the mind. What is meant by the mind following the body?'
譬如醉人，酒在身中，爾時身動心亦隨動。亦如身懶，心亦隨懶。是則名為心隨於身。又如嬰兒，其身稚小，心亦隨小；大人身大，心亦隨大。又如有人身體粗澀，心常思念：『欲得膏油，潤漬令軟。』是則名為心隨於身。云何名為身隨於心？所謂去、來、坐、臥，修行施、戒、忍辱、精進。愁惱之人身則羸悴、歡喜之人身則肥鮮、恐怖之人身體戰動、專心聽法身則怡悅、悲泣之人涕淚橫流，是則名為身隨於心。菩薩不爾，于身心中俱得自在，是則名為昔所不得而今得之。
「複次，善男子！菩薩摩訶薩所現身相猶如微塵，以此微身悉能遍至無量無邊恒河沙等諸佛世界，無所障礙，而心常定，初不移動，是則名為心不隨身、是亦名為昔所不到而今能到。
「何故複名昔所不到而今能到？一切聲聞、辟支佛等所不能到，菩薩能到，是故名為昔所不到而今能到。一切聲聞、辟支佛等雖以神通，不能變身如細微塵，遍至無量恒河沙等諸佛世界。聲聞、緣覺身若動時，心亦隨動；菩薩不爾，心雖不動，身無不至。是名菩薩心不隨身。
「複次，善男子！菩薩化身猶如三千大千世界，以此大身入一塵身，其心爾時亦不隨小。聲聞、緣覺雖能化身令如三千大千世界，而不能以如此大身入微塵身。於此事中尚自不
【現代漢語翻譯】 現代漢語譯本：譬如一個醉酒的人，酒在身體里，這時身體動，心也跟著動。又如身體懶惰，心也跟著懶惰。這叫做心隨順於身體。又如嬰兒，身體幼小，心也跟著小；大人身體長大，心也跟著大。又如有人身體粗糙乾澀，心裡常常想著：『想要用油脂滋潤，使它柔軟。』這叫做心隨順於身體。什麼叫做身體隨順於心呢？就是指行走、來去、坐著、躺臥，修行佈施、持戒、忍辱、精進。憂愁惱怒的人身體就消瘦憔悴，歡喜的人身體就肥胖鮮潤，恐懼的人身體就戰慄抖動，專心聽法的人身體就愉悅舒暢，悲傷哭泣的人眼淚鼻涕橫流，這叫做身體隨順於心。菩薩不是這樣，對於身體和心都能得到自在，這叫做從前沒有得到而現在得到了。 『再者，善男子！菩薩摩訶薩所顯現的身體形相猶如微塵，用這微小的身體能夠遍及無量無邊恒河沙數那麼多的佛世界，沒有任何障礙，而心卻常常保持安定，從不移動，這叫做心不隨順於身體，這也叫做從前沒有到達而現在能夠到達。 『為什麼又叫做從前沒有到達而現在能夠到達呢？一切聲聞（聽聞佛法而修行證果的人）、辟支佛（不依師教，自己悟道的人）等所不能到達的地方，菩薩能夠到達，所以叫做從前沒有到達而現在能夠到達。一切聲聞、辟支佛等即使運用神通，也不能變化身體像細微的塵埃一樣，遍及無量恒河沙數那麼多的佛世界。聲聞、緣覺身體如果動的時候，心也跟著動；菩薩不是這樣，心雖然不動，身體沒有不能到達的地方。這叫做菩薩的心不隨順於身體。 『再者，善男子！菩薩所變化的身體猶如三千大千世界那麼大，用這樣大的身體進入一粒微塵之中，他的心這時也不會隨著變小。聲聞、緣覺雖然能夠變化身體使之像三千大千世界那麼大，卻不能用這樣大的身體進入微塵之中。在這件事上尚且不能做到，
【English Translation】 English version: For example, a drunken person, with wine in their body, when the body moves, the mind also follows. Similarly, when the body is lazy, the mind is also lazy. This is called the mind following the body. Also, like an infant, whose body is small, the mind is also small; when an adult's body is large, the mind is also large. Furthermore, if someone's body is rough and dry, their mind often thinks: 'I want to use oil to moisturize and soften it.' This is called the mind following the body. What is called the body following the mind? It refers to going, coming, sitting, lying down, practicing giving, keeping precepts, patience, and diligence. A person who is worried and distressed will have a thin and withered body, a happy person will have a plump and fresh body, a frightened person's body will tremble, a person who is focused on listening to the Dharma will have a joyful body, and a person who is crying with grief will have tears and snot flowing, this is called the body following the mind. A Bodhisattva is not like this; they attain freedom in both body and mind, which is called having attained what was previously unattainable. 『Furthermore, good man! The physical form manifested by a Bodhisattva Mahasattva is like a tiny dust particle. With this tiny body, they can reach countless Buddha worlds as numerous as the sands of the Ganges River without any obstruction, while their mind remains constantly stable and never moves. This is called the mind not following the body, and it is also called having reached what was previously unreachable.』 『Why is it also called having reached what was previously unreachable? Because places that all Sravakas (those who hear the Dharma and practice to attain enlightenment), Pratyekabuddhas (those who attain enlightenment on their own without a teacher) cannot reach, a Bodhisattva can reach. Therefore, it is called having reached what was previously unreachable. All Sravakas and Pratyekabuddhas, even with their supernatural powers, cannot transform their bodies into fine dust particles and reach countless Buddha worlds as numerous as the sands of the Ganges River. When the bodies of Sravakas and Pratyekabuddhas move, their minds also move; a Bodhisattva is not like this. Although their mind does not move, there is no place their body cannot reach. This is called the Bodhisattva's mind not following the body.』 『Furthermore, good man! The transformed body of a Bodhisattva is like the size of a three-thousand great thousand world system. With this large body, they can enter a single dust particle, and their mind will not become small at that time. Although Sravakas and Pratyekabuddhas can transform their bodies to be as large as a three-thousand great thousand world system, they cannot enter a dust particle with such a large body. They are unable to do this,
能，況能令心而不隨動？是名菩薩心不隨身。
「複次，善男子！菩薩摩訶薩以一音聲，能令三千大千世界眾生悉聞，心終不念：『令是音聲遍諸世界，使諸眾生昔所不聞而今得聞。』而是菩薩亦初不言：『我令眾生昔所不聞而今得聞。』菩薩若言：『因我說法令諸眾生不聞者聞。』當知是人終不能得阿耨多羅三藐三菩提。何以故？眾生不聞、我為說者，如此之心是生死心，一切菩薩是心已盡。以是義故，菩薩摩訶薩所有身心不相隨逐。
「善男子！一切凡夫身心相隨。菩薩不爾，為化眾生故，雖現身小，心亦不小。何以故？諸菩薩等所有心性常廣大故。雖現大身，心亦不大。云何大身？身如三千大千世界。云何小心？行嬰兒行。以是義故，心不隨身。
「菩薩摩訶薩已於無量阿僧祇劫遠酒不飲而心亦動；心無悲苦，身亦流淚；實無恐怖，身亦戰慄。以是義故，當知菩薩身心自在，不相隨逐。菩薩摩訶薩唯現一身，而諸眾生各各見異。
「複次，善男子！云何菩薩摩訶薩修大涅槃，昔所不聞而今得聞？菩薩摩訶薩先取聲相，所謂象聲、馬聲、車聲、人聲、貝、鼓、簫、笛、歌、哭等聲，而修習之。以修習故，能聞無量三千大千世界所有地獄音聲。復轉修習，得異耳根，異於聲聞、緣覺天耳。
何以故？二乘所得清凈耳根，若依初禪凈妙四大，唯聞初禪，不聞二禪，乃至四禪亦復如是；雖可一時得聞三千大千世界所有音聲，而不能聞無量無邊恒河沙等世界音聲。以是義故，菩薩所得異於聲聞、緣覺耳根。以是異故，昔所不聞而今得聞。
「雖聞音聲而心初無聞聲之相，不作有相、常相、樂相、我相、凈相、主相、依相、作相、因相、定相、果相。以是義故，諸菩薩等昔所不聞而今得聞。」
爾時，光明遍照高貴德王菩薩摩訶薩言：「若佛所說：不作定相、不作果相，是義不然。何以故？如來先說：『若人聞是《大涅槃經》一句、一字，必定得成阿耨多羅三藐三菩提。』如來於今云何復言無定、無果？若得阿耨多羅三藐三菩提，即是定相、即是果相，云何而言無定、無果？聞惡聲故，則生噁心；生噁心故，則至三塗。若至三塗則是定果，云何而言無定、無果？」
爾時，如來贊言：「善哉，善哉。善男子！能作是問。若使諸佛說諸音聲有定果相者，則非諸佛世尊之相，是魔王相、生死之相、遠涅槃相。何以故？一切諸佛凡所演說無定果相。善男子！譬如刀中照人面像，豎則見長、橫則見廣。若有定相，云何而得豎則見長、橫則見廣？以是義故，諸佛世尊凡所演說無定果相。
「善男
【現代漢語翻譯】 現代漢語譯本：為什麼呢？二乘（聲聞和緣覺）所獲得的清凈耳根，如果依賴初禪的清凈微妙四大，就只能聽到初禪的聲音，聽不到二禪的聲音，乃至四禪也是如此；雖然可以一時聽到三千大千世界所有的聲音，卻不能聽到無量無邊恒河沙數世界的聲音。因為這個原因，菩薩所獲得的耳根不同於聲聞和緣覺。因為這種不同，過去聽不到的現在能夠聽到。 雖然聽到聲音，心中卻初無聽到聲音的念頭，不執著于有相、常相、樂相、我相、凈相、主相、依相、作相、因相、定相、果相。因為這個原因，諸菩薩等過去聽不到的現在能夠聽到。 這時，光明遍照高貴德王菩薩摩訶薩說：『如果佛所說：不執著于定相、不執著于果相，這個道理是不對的。為什麼呢？如來先前說過：『如果有人聽到這部《大涅槃經》一句、一字，必定能夠成就阿耨多羅三藐三菩提（無上正等正覺）。』如來現在為什麼又說無定、無果呢？如果得到阿耨多羅三藐三菩提，就是定相、就是果相，為什麼說無定、無果呢？聽到惡聲，就會產生噁心；產生噁心，就會墮入三塗（地獄、餓鬼、畜生）。如果墮入三塗就是定果，為什麼說無定、無果？』 這時，如來讚歎說：『好啊，好啊。善男子！你能夠提出這樣的問題。如果諸佛所說的聲音有定果相，那就不是諸佛世尊的相，而是魔王的相、生死的相、遠離涅槃的相。為什麼呢？一切諸佛所宣說的都沒有定果相。善男子！譬如刀中照出人的面像，豎著看就顯得長，橫著看就顯得寬。如果有定相，怎麼可能豎著看就顯得長，橫著看就顯得寬呢？因為這個原因，諸佛世尊所宣說的都沒有定果相。 善男子！'
【English Translation】 English version: Why is that? The purified ears obtained by the Two Vehicles (Śrāvakas and Pratyekabuddhas), if relying on the pure and subtle Four Great Elements of the First Dhyana, can only hear the sounds of the First Dhyana, not the sounds of the Second Dhyana, and so on up to the Fourth Dhyana; although they can hear all the sounds of the three thousand great thousand worlds at one time, they cannot hear the sounds of countless worlds like the sands of the Ganges River. Because of this reason, the ears obtained by Bodhisattvas are different from those of Śrāvakas and Pratyekabuddhas. Because of this difference, what was not heard in the past can now be heard. Although hearing sounds, the mind initially has no thought of hearing sounds, not clinging to the characteristics of existence, permanence, pleasure, self, purity, master, dependence, action, cause, fixedness, or result. Because of this reason, the Bodhisattvas and others can now hear what they could not hear in the past. At that time, the Bodhisattva Mahasattva, Light Illuminating Noble Virtue King, said: 'If what the Buddha said is: not clinging to fixed characteristics, not clinging to result characteristics, this principle is not correct. Why is that? The Tathagata previously said: 『If a person hears one sentence or one word of this Mahaparinirvana Sutra, they will certainly attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).』 Why does the Tathagata now say there is no fixedness or result? If one attains Anuttara-samyak-sambodhi, that is a fixed characteristic, that is a result characteristic, why say there is no fixedness or result? Hearing evil sounds will give rise to evil thoughts; giving rise to evil thoughts will lead to the three evil realms (hell, hungry ghosts, animals). If one falls into the three evil realms, that is a fixed result, why say there is no fixedness or result?' At that time, the Tathagata praised, saying: 'Excellent, excellent. Good man! You are able to ask such a question. If the sounds spoken by the Buddhas had fixed result characteristics, then that would not be the characteristic of the Buddhas, the World Honored Ones, but rather the characteristic of a demon king, the characteristic of birth and death, the characteristic of being far from Nirvana. Why is that? All that the Buddhas proclaim has no fixed result characteristics. Good man! It is like the reflection of a person's face in a knife; if viewed vertically, it appears long, if viewed horizontally, it appears wide. If there were a fixed characteristic, how could it appear long when viewed vertically and wide when viewed horizontally? Because of this reason, all that the Buddhas, the World Honored Ones, proclaim has no fixed result characteristics. Good man!'
子！夫涅槃者，實非聲果。若使涅槃是聲果者，當知涅槃非是常法。善男子！譬如世間從因生法，有因則有果、無因則無果。因無常故，果亦無常。所以者何？因亦作果，果亦作因。以是義故，一切諸法無有定相。若使涅槃從因生者，因無常故，果亦無常。而是涅槃不從因生，體非是果，是故為常。善男子！以是義故，涅槃之體無定、無果。
「善男子！夫涅槃者，亦可言定、亦可言果。云何為定？一切諸佛所有涅槃常、樂、我、凈，是故為定。無生、老、壞，是故為定。一闡提等犯四重禁、誹謗方等、作五逆罪，舍除本心。必定得故，是故為定。
「善男子！如汝所言若人聞我說《大涅槃》一字、一句，得阿耨多羅三藐三菩提者，汝於是義猶未解了。汝當諦聽，吾當為汝更分別之。善男子！若有善男子、善女人聞《大涅槃》一字、一句，不作字相、不作句相、不作聞相、不作佛相、不作說相，如是義者名無相相。以無相相故，得阿耨多羅三藐三菩提。
「善男子！如汝所言聞惡聲故至三塗者，是義不然。何以故？非以惡聲而至三塗，當知是果乃是噁心。所以者何？有善男子、善女人等雖聞惡聲，心不生惡，是故當知非因惡聲生三趣中。而諸眾生因煩惱結噁心滋多生三惡趣，非因惡聲。若聲有定相
【現代漢語翻譯】 現代漢語譯本： 『子！所謂涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界），實際上並非是聲音所能產生的果報。如果涅槃是聲音所產生的果報，那麼應當知道涅槃就不是永恒不變的法。善男子！譬如世間從因緣而生的法，有因就有果，沒有因就沒有果。因為因是無常的，所以果也是無常的。為什麼呢？因為因可以成為果，果也可以成為因。因為這個道理，一切諸法都沒有固定的相狀。如果涅槃是從因緣而生，因是無常的，那麼果也應該是無常的。但是涅槃不是從因緣而生，它的本體不是果，所以是永恒不變的。善男子！因為這個道理，涅槃的本體沒有固定不變的相狀，也不是果報。 『善男子！所謂涅槃，也可以說是定，也可以說是果。什麼是定呢？一切諸佛所有的涅槃是常、樂、我、凈（佛教的四種德性），所以說是定。沒有生、老、壞，所以說是定。一闡提（Icchantika，指斷絕善根的人）等犯了四重禁戒、誹謗方等經典、造作五逆罪，捨棄了本來的心。必定能夠得到涅槃，所以說是定。 『善男子！正如你所說，如果有人聽到我說《大涅槃經》（Mahāparinirvāṇa Sūtra）的一個字、一句，就能得到阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺），你對於這個道理還沒有理解透徹。你應該仔細聽，我將為你進一步分別解釋。善男子！如果有善男子、善女人聽到《大涅槃經》的一個字、一句，不執著于字的相狀、不執著于句的相狀、不執著于聽聞的相狀、不執著于佛的相狀、不執著于說法的相狀，這樣的道理就叫做無相之相。因為無相之相的緣故，才能得到阿耨多羅三藐三菩提。 『善男子！正如你所說，聽到惡聲就會墮入三塗（佛教指地獄、餓鬼、畜生三惡道），這個道理是不對的。為什麼呢？不是因為惡聲而墮入三塗，應當知道墮入三塗的果報是由於噁心。為什麼呢？有善男子、善女人等雖然聽到惡聲，心中不生惡念，所以應當知道不是因為惡聲而墮入三惡道中。而眾生是因為煩惱結使噁心滋長而墮入三惡道，不是因為惡聲。如果聲音有固定的相狀
【English Translation】 English version: 'Son! Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death), in reality, is not a result produced by sound. If Nirvana were a result produced by sound, then it should be known that Nirvana is not a permanent dharma. Good man! It is like the worldly dharmas that arise from causes; if there is a cause, there is a result, and if there is no cause, there is no result. Because the cause is impermanent, the result is also impermanent. Why is that? Because a cause can become a result, and a result can also become a cause. Because of this principle, all dharmas do not have a fixed form. If Nirvana arose from causes, and the cause is impermanent, then the result should also be impermanent. But Nirvana does not arise from causes, its essence is not a result, therefore it is permanent. Good man! Because of this principle, the essence of Nirvana has no fixed form and is not a result.' 'Good man! Nirvana can also be called a state of stability, and it can also be called a result. What is stability? The Nirvana of all Buddhas is permanent, blissful, self, and pure (the four virtues of Buddhism), therefore it is called stability. It has no birth, old age, or decay, therefore it is called stability. Those like Icchantikas (Icchantika, referring to those who have severed their roots of goodness) who have violated the four major precepts, slandered the Vaipulya Sutras, committed the five heinous crimes, and abandoned their original minds, will certainly attain Nirvana, therefore it is called stability.' 'Good man! As you said, if someone hears one word or one sentence of the Mahāparinirvāṇa Sūtra, they will attain Anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment), you have not yet fully understood this principle. You should listen carefully, and I will further explain it to you. Good man! If a good man or good woman hears one word or one sentence of the Mahāparinirvāṇa Sūtra, they do not cling to the form of the word, do not cling to the form of the sentence, do not cling to the form of hearing, do not cling to the form of the Buddha, and do not cling to the form of speaking, such a principle is called the form of no-form. Because of the form of no-form, one can attain Anuttarā-samyak-saṃbodhi.' 'Good man! As you said, hearing evil sounds will lead to the three evil realms (Buddhism refers to the three evil paths of hell, hungry ghosts, and animals), this principle is not correct. Why is that? It is not because of evil sounds that one falls into the three evil realms, it should be known that the result of falling into the three evil realms is due to an evil mind. Why is that? There are good men and good women who, although they hear evil sounds, do not generate evil thoughts in their minds, therefore it should be known that it is not because of evil sounds that one falls into the three evil realms. Rather, sentient beings fall into the three evil realms because their afflictions and evil minds grow, not because of evil sounds. If sounds had a fixed form
，諸有聞者一切悉應生於噁心。或有生者、有不生者，是故當知聲無定相。以無定故，雖復因之，不生噁心。」
「世尊！聲若無定，云何菩薩昔所不聞而今得聞？」
「善男子！聲無定相，昔所不聞，令諸菩薩而今得聞。以是義故，我作是說：『昔所不聞而今得聞。』
「善男子！云何昔所不見而今得見？善男子！菩薩摩訶薩修大涅槃微妙經典，先取明相，所謂日、月、星宿、𨓍燎、燈燭、珠火之明、藥草等光。以修習故，得異眼根，異於聲聞、緣覺所得。云何為異？二乘所得清凈天眼，若依欲界四大眼根不見初禪；若依初禪，不見上地，乃至自眼猶不能見；若欲多見，極至三千大千世界。菩薩摩訶薩不修天眼，見妙色身悉是骨相，雖見他方恒河沙等世界色相，不作色相、不作常相、有相、物相、名字等相，作因緣相、不作見相，不言是眼微妙凈相，唯見因緣、非因緣相。云何因緣？色是眼緣。若使是色非因緣者，一切凡夫不應生於見色之相。以是義故，色名因緣。非因緣者，菩薩摩訶薩雖復見色，不作色相，是故非緣。以是義故，菩薩所得清凈天眼異於聲聞、緣覺所得。以是異故，一時遍見十方世界現在諸佛，是名菩薩昔所不見而今得見。
「以是異故，能見微塵，聲聞、緣覺所不能見
【現代漢語翻譯】 現代漢語譯本：『如果有人聽到這些，都應該生起噁心。』或者有人生起噁心，有人不生起噁心，所以應當知道聲音沒有固定的相狀。因為沒有固定相狀，即使因為聽到聲音，也不會生起噁心。 『世尊！如果聲音沒有固定相狀，為什麼菩薩過去沒有聽到的聲音現在卻能聽到呢？』 『善男子！聲音沒有固定相狀，過去沒有聽到的聲音，能讓菩薩現在聽到。因為這個道理，我才這樣說：『過去沒有聽到的聲音現在能聽到。』 『善男子！為什麼過去沒有見到的東西現在卻能見到呢？善男子！菩薩摩訶薩修習《大涅槃》微妙經典，先取光明之相，例如太陽、月亮、星宿、流星、燈燭、寶珠火焰的光明、藥草等的光。因為修習的緣故，得到不同於聲聞、緣覺所得的眼根。如何不同呢？二乘所得的清凈天眼，如果依靠欲界的四大眼根，就看不到初禪；如果依靠初禪，就看不到上地，甚至自己的眼睛都不能看到；如果想要多看，最多隻能看到三千大千世界。菩薩摩訶薩不修天眼，見到美妙的色身都認為是骨相，即使見到他方恒河沙數的世界的色相，也不認為是色相、常相、有相、物相、名字等相，而是認為是因緣相，不認為是見相，不說這是眼睛微妙清凈的相，只看到因緣、非因緣相。什麼是因緣呢？色是眼睛的緣。如果這個色不是因緣，那麼一切凡夫就不應該產生見色的相。因為這個道理，色稱為因緣。什麼是非因緣呢？菩薩摩訶薩即使見到色，也不認為是色相，所以不是緣。因為這個道理，菩薩所得的清凈天眼不同於聲聞、緣覺所得。因為這種不同，能夠一時遍見十方世界現在諸佛，這叫做菩薩過去沒有見到而現在能見到。 因為這種不同，能夠見到微塵，這是聲聞、緣覺所不能見到的。
【English Translation】 English version: 'If there are those who hear, all should give rise to evil thoughts.' Or some may give rise to evil thoughts, and some may not, therefore it should be known that sound has no fixed characteristic. Because it has no fixed characteristic, even if it is due to it, evil thoughts will not arise. 'World Honored One! If sound has no fixed characteristic, how is it that Bodhisattvas hear what they did not hear in the past?' 'Good man! Sound has no fixed characteristic. What was not heard in the past, enables Bodhisattvas to hear now. Because of this meaning, I say: 'What was not heard in the past is heard now.' 'Good man! How is it that what was not seen in the past is seen now? Good man! Bodhisattva Mahasattvas, cultivating the subtle scriptures of Great Nirvana, first take the aspect of light, such as the light of the sun, moon, stars, meteors, lamps, candles, the light of jewels and fire, and the light of herbs. Because of this cultivation, they obtain eye faculties different from those obtained by Sravakas and Pratyekabuddhas. How are they different? The pure heavenly eye obtained by the Two Vehicles, if relying on the four great eye faculties of the desire realm, cannot see the first dhyana; if relying on the first dhyana, cannot see the higher realms, and even their own eyes cannot see; if they wish to see more, they can at most see the three thousand great thousand worlds. Bodhisattva Mahasattvas do not cultivate the heavenly eye, they see beautiful forms as bone structures, and even if they see the forms of worlds as numerous as the sands of the Ganges, they do not consider them as forms, permanent forms, existing forms, material forms, or name forms, but as causal forms, not as seeing forms, and do not say that this is the subtle pure aspect of the eye, but only see causal and non-causal forms. What is a causal form? Form is the cause of the eye. If this form were not a cause, then all ordinary beings should not give rise to the aspect of seeing form. Because of this meaning, form is called a cause. What is a non-causal form? Bodhisattva Mahasattvas, even if they see form, do not consider it as a form, therefore it is not a cause. Because of this meaning, the pure heavenly eye obtained by Bodhisattvas is different from that obtained by Sravakas and Pratyekabuddhas. Because of this difference, they can see all the Buddhas present in the ten directions at once, this is called Bodhisattvas seeing what they did not see in the past. Because of this difference, they can see minute dust particles, which Sravakas and Pratyekabuddhas cannot see.
。以是異故，雖見自眼，初無見相。見無常相、見凡夫身三十六物不凈充滿，如於掌中觀阿摩勒果。以是義故，昔所不見而今得見。
「若見眾生所有色相，則知其人大小乘根。一觸衣故，亦知是人善惡諸根差別之相。以是義故，昔所不知而今得知。以一見故。昔所不知而今得知。以此知故，昔所不見而今得見。
「複次，善男子！云何菩薩昔所不知而今得知？菩薩摩訶薩雖知凡夫貪、恚、癡心，初不作心及心數相，不作眾生及以物相，修第一義畢竟空相。何以故？一切菩薩常善修習空性相故。以修空故，昔所不知而今得知。云何為知？知無有我、無有我所，知諸眾生皆有佛性。以佛性故，一闡提等舍離本心，悉當得成阿耨多羅三藐三菩提。如此皆是聲聞、緣覺所不能知，菩薩能知。以是義故，昔所不知而今得知。
「複次，善男子！云何昔所不知而今得知？菩薩摩訶薩修大涅槃微妙經典，念過去世一切眾生所生種姓、父母、兄弟、妻子、眷屬、知識、怨憎，於一念中得殊異智，異於聲聞、緣覺智慧。云何為異？聲聞、緣覺所有智慧，念過去世所有眾生種姓、父母乃至怨憎，而作種姓至怨憎相。菩薩不爾，雖念過去種姓、父母乃至怨憎，終不生於種姓、父母、怨憎等相，常作法相、空寂之相。是名
【現代漢語翻譯】 現代漢語譯本：因為這個差異的緣故，即使用自己的眼睛看，最初也沒有『見』的表象。所見的是無常的表象，所見的是凡夫身體由三十六種不凈之物充滿，就像在手掌中觀察阿摩勒果（一種藥用植物的果實）一樣。因為這個道理，過去所不能見的現在能夠見到。 如果見到眾生所有的色相，就能知道這個人是大乘根器還是小乘根器。僅僅接觸到他的衣服，也能知道這個人善根和惡根的差別。因為這個道理，過去所不知道的現在能夠知道。因為一次觀察，過去所不知道的現在能夠知道。通過這種瞭解，過去所不能見的現在能夠見到。 再者，善男子！菩薩如何做到過去所不知道的現在能夠知道呢？菩薩摩訶薩雖然知道凡夫的貪、嗔、癡心，但最初不執著於心和心所的表象，不執著于眾生和事物的表象，修習第一義的畢竟空相。為什麼呢？因為一切菩薩常常善於修習空性的緣故。因為修習空性的緣故，過去所不知道的現在能夠知道。如何知道呢？知道沒有我，沒有我所，知道一切眾生都具有佛性。因為佛性的緣故，即使是一闡提（斷絕善根的人）等捨棄了本心，最終也應當成就阿耨多羅三藐三菩提（無上正等正覺）。這些都是聲聞（聽聞佛法而修行的人）、緣覺（通過觀察因緣而覺悟的人）所不能知道的，而菩薩能夠知道。因為這個道理，過去所不知道的現在能夠知道。 再者，善男子！如何做到過去所不知道的現在能夠知道呢？菩薩摩訶薩修習《大涅槃經》這部微妙的經典，憶念過去世一切眾生所生的種姓、父母、兄弟、妻子、眷屬、朋友、仇敵，在一念之間獲得殊異的智慧，這種智慧不同於聲聞、緣覺的智慧。如何不同呢？聲聞、緣覺的智慧，憶念過去世所有眾生的種姓、父母乃至仇敵時，會執著于種姓到仇敵的表象。菩薩不是這樣，雖然憶念過去的種姓、父母乃至仇敵，最終不會產生種姓、父母、仇敵等表象，常常觀照法相、空寂的表象。這被稱為
【English Translation】 English version: Because of this difference, even when seeing with one's own eyes, there is initially no appearance of 'seeing'. What is seen is the appearance of impermanence, what is seen is that the body of an ordinary person is filled with thirty-six kinds of impure things, like observing an Amalaka fruit (a medicinal plant's fruit) in the palm of one's hand. Because of this principle, what was not seen in the past can now be seen. If one sees all the forms of sentient beings, one can know whether that person has the roots for the Mahayana or the Hinayana. By merely touching their clothes, one can also know the differences between that person's good and bad roots. Because of this principle, what was not known in the past can now be known. Because of one observation, what was not known in the past can now be known. Through this understanding, what was not seen in the past can now be seen. Furthermore, good man! How does a Bodhisattva come to know what was not known in the past? Although a Bodhisattva Mahasattva knows the greed, hatred, and delusion of ordinary people, they initially do not cling to the appearances of mind and mental states, nor do they cling to the appearances of sentient beings and things, but cultivate the ultimate meaning of absolute emptiness. Why? Because all Bodhisattvas constantly cultivate the nature of emptiness. Because of cultivating emptiness, what was not known in the past can now be known. How is it known? It is known that there is no self, no what belongs to self, and that all sentient beings possess Buddha-nature. Because of Buddha-nature, even Icchantikas (those who have severed their roots of goodness) and others who have abandoned their original minds will eventually attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). These are all things that Sravakas (those who hear the Dharma and practice) and Pratyekabuddhas (those who awaken through observing conditions) cannot know, but Bodhisattvas can know. Because of this principle, what was not known in the past can now be known. Furthermore, good man! How does one come to know what was not known in the past? A Bodhisattva Mahasattva cultivates the subtle scriptures of the Great Nirvana Sutra, recalling in one thought all the sentient beings of past lives, their lineages, parents, siblings, spouses, relatives, friends, and enemies, and obtains a unique wisdom that is different from the wisdom of Sravakas and Pratyekabuddhas. How is it different? The wisdom of Sravakas and Pratyekabuddhas, when recalling the lineages, parents, and even enemies of all sentient beings in past lives, clings to the appearances of lineage to enemies. Bodhisattvas are not like this; although they recall past lineages, parents, and even enemies, they ultimately do not generate appearances of lineage, parents, or enemies, but constantly contemplate the appearances of Dharma and emptiness. This is called
菩薩昔所不知而今得知。
「複次，善男子！云何昔所不知而今得知？菩薩摩訶薩修大涅槃微妙經典得他心智，異於聲聞、緣覺所得。云何為異？聲聞、緣覺以一念智知人心時，則不能知地獄、畜生、餓鬼、天心。菩薩不爾，於一念中遍知六趣眾生之心。是名菩薩昔所不知而今得知。
「複次，善男子！復有異知。菩薩摩訶薩於一心中知須陀洹初心，次第至十六心，以是義故，昔所不知而今得知。是為菩薩修大涅槃具足成就第二功德。
「複次，善男子！云何菩薩摩訶薩修大涅槃成就具足第三功德？善男子！菩薩摩訶薩修大涅槃舍慈得慈，得慈之時不從因緣。云何名為舍慈得慈？善男子！慈，名世諦。菩薩摩訶薩舍世諦慈得第一義慈，第一義慈不從緣得。
「複次，云何舍慈得慈？慈若可舍，名凡夫慈；慈若可得，即名菩薩無緣之慈。舍一闡提慈、犯重禁慈、謗方等慈、作五逆慈，得憐愍慈、得如來慈、世尊之慈、無因緣慈。
「云何複名舍慈得慈？舍黃門慈、無根、二根、女人之慈、屠膾、獵師、畜養雞豬如是等慈，亦舍聲聞、辟支佛慈，得諸菩薩無緣之慈。不見己慈、不見他慈，不見持戒、不見破戒。雖自見悲，不見眾生；雖有苦受，不見受者。何以故？以修第一真實義故。是名
【現代漢語翻譯】 現代漢語譯本 菩薩過去不知道的，現在知道了。
『再者，善男子！什麼是過去不知道而現在知道了呢？菩薩摩訶薩修習《大涅槃》微妙經典，獲得他心智（能知他人心念的智慧），這與聲聞（聽聞佛法而悟道者）、緣覺（不依師教，觀因緣而悟道者）所獲得的有所不同。如何不同呢？聲聞、緣覺以一念的智慧知曉人心時，不能知曉地獄、畜生、餓鬼、天道眾生的心念。菩薩則不是這樣，在一念之間就能普遍知曉六道眾生的心念。這叫做菩薩過去不知道而現在知道了。
『再者，善男子！還有不同的知曉。菩薩摩訶薩在一念心中知曉須陀洹（初果，入流者）的初心，次第直到十六心，因為這個緣故，過去不知道而現在知道了。這是菩薩修習《大涅槃》圓滿成就的第二種功德。
『再者，善男子！菩薩摩訶薩修習《大涅槃》如何成就圓滿的第三種功德呢？善男子！菩薩摩訶薩修習《大涅槃》，捨棄世俗的慈愛而獲得真正的慈愛，獲得慈愛的時候不依賴因緣。什麼叫做捨棄世俗的慈愛而獲得真正的慈愛呢？善男子！慈愛，是世俗諦（世俗的真理）。菩薩摩訶薩捨棄世俗諦的慈愛而獲得第一義諦（究竟的真理）的慈愛，第一義諦的慈愛不從因緣而得。
『再者，如何捨棄慈愛而獲得慈愛呢？如果慈愛可以捨棄，就叫做凡夫的慈愛；如果慈愛可以獲得，就叫做菩薩無緣的慈愛。捨棄一闡提（斷善根者）的慈愛、犯重禁的慈愛、誹謗方等經典的慈愛、造作五逆罪的慈愛，獲得憐憫的慈愛、獲得如來的慈愛、世尊的慈愛、無因緣的慈愛。
『又如何叫做捨棄慈愛而獲得慈愛呢？捨棄黃門（閹人）的慈愛、無根（無性機能者）、二根（雙性人）、女人的慈愛、屠夫、獵師、畜養雞豬等人的慈愛，也捨棄聲聞、辟支佛（獨覺）的慈愛，獲得諸菩薩無緣的慈愛。不見自己的慈愛，不見他人的慈愛，不見持戒，不見破戒。雖然自己有悲憫之心，卻不見眾生；雖然有苦的感受，卻不見感受者。為什麼呢？因為修習第一真實義的緣故。這叫做
【English Translation】 English version What the Bodhisattva did not know in the past, they now know.
'Furthermore, good man! What is it that was not known in the past but is now known? The Bodhisattva Mahasattva, by cultivating the subtle scriptures of the Great Nirvana, obtains the wisdom of knowing others' minds (the ability to know the thoughts of others), which is different from what Sravakas (those who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment independently) obtain. How is it different? When Sravakas and Pratyekabuddhas know the minds of people with a single thought, they cannot know the minds of beings in hell, animals, hungry ghosts, or the heavens. The Bodhisattva is not like that; in a single thought, they universally know the minds of beings in the six realms. This is called what the Bodhisattva did not know in the past but now knows.
'Furthermore, good man! There is another kind of knowing. The Bodhisattva Mahasattva, in a single thought, knows the initial mind of a Srotapanna (stream-enterer, the first stage of enlightenment), progressing sequentially to the sixteenth mind. Because of this, what was not known in the past is now known. This is the second merit that the Bodhisattva fully accomplishes by cultivating the Great Nirvana.
'Furthermore, good man! How does the Bodhisattva Mahasattva, by cultivating the Great Nirvana, accomplish the third merit? Good man! The Bodhisattva Mahasattva, by cultivating the Great Nirvana, abandons worldly compassion and obtains true compassion, and when obtaining compassion, it does not depend on conditions. What is meant by abandoning worldly compassion and obtaining true compassion? Good man! Compassion is the worldly truth (conventional truth). The Bodhisattva Mahasattva abandons worldly compassion and obtains the compassion of the ultimate truth (absolute truth), which is not obtained through conditions.
'Furthermore, how does one abandon compassion and obtain compassion? If compassion can be abandoned, it is called the compassion of ordinary beings; if compassion can be obtained, it is called the unconditioned compassion of the Bodhisattva. Abandoning the compassion of an icchantika (one who has severed their roots of goodness), the compassion of one who has violated serious precepts, the compassion of one who slanders the Vaipulya sutras, and the compassion of one who commits the five heinous crimes, one obtains compassionate pity, the compassion of the Tathagata, the compassion of the World Honored One, and unconditioned compassion.
'Furthermore, how is it called abandoning compassion and obtaining compassion? Abandoning the compassion of eunuchs, those without sexual organs, hermaphrodites, and women, the compassion of butchers, hunters, and those who raise chickens and pigs, and also abandoning the compassion of Sravakas and Pratyekabuddhas, one obtains the unconditioned compassion of all Bodhisattvas. One does not see one's own compassion, nor does one see the compassion of others; one does not see those who uphold precepts, nor does one see those who break precepts. Although one has compassion, one does not see sentient beings; although there is the experience of suffering, one does not see the experiencer. Why is this? Because one cultivates the first and true meaning. This is called
菩薩修《大涅槃》成就具足第三功德。
「複次，善男子！云何菩薩摩訶薩修大涅槃成就具足第四功德？善男子！菩薩摩訶薩修大涅槃成就具足第四功德，有十種事。何等為十？一者、根深難可傾拔，二者、自身生決定想，三者、不觀福田及非福田，四者、修凈佛土，五者、滅除有餘，六者、斷除業緣，七者、修清凈身，八者、了知諸緣，九者、離諸怨敵，十者、斷除二邊。
「云何根深難可傾拔？所言根者，名不放逸。不放逸者，為是何根？所謂阿耨多羅三藐三菩提根。善男子！一切諸佛諸善根本皆不放逸；不放逸故，諸餘善根展轉增長；以能增長諸善根故，于諸善中最為殊勝。
「善男子！如諸跡中，像跡為上；不放逸法亦復如是，于諸善法最為殊勝。善男子！如諸明中，日光為最；不放逸法亦復如是，于諸善法最為殊勝。善男子！如諸王中，轉輪聖王為最第一；不放逸法亦復如是，于諸善法為最第一。善男子！如諸流中，四河為最；不放逸法亦復如是，于諸善法為上為最。善男子！如諸山中，須彌山王為最第一；不放逸法亦復如是，于諸善法為最第一。善男子！如水生花中，青蓮為最；不放逸法亦復如是，于諸善法為最、為上。善男子！如陸生花中，婆利師花為最、為上；不放逸法亦復如是
【現代漢語翻譯】 現代漢語譯本：菩薩修習《大涅槃經》成就具足第三種功德。
『再者，善男子！菩薩摩訶薩如何修習大涅槃，成就具足第四種功德？善男子！菩薩摩訶薩修習大涅槃，成就具足第四種功德，有十種事。是哪十種？一是根基深厚難以動搖，二是自身生起決定之想，三是不觀福田和非福田，四是修凈佛土，五是滅除有餘，六是斷除業緣，七是修清凈身，八是了知諸緣，九是遠離諸怨敵，十是斷除二邊。
『什麼是根基深厚難以動搖？所說的根基，名為不放逸（apramāda，精進不懈怠）。不放逸是什麼的根基？是指阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）的根基。善男子！一切諸佛的諸善根本都是不放逸；因為不放逸的緣故，其餘的善根輾轉增長；因為能夠增長諸善根的緣故，在諸善中最為殊勝。
『善男子！如同諸足跡中，像的足跡最為殊勝；不放逸法也是如此，在諸善法中最為殊勝。善男子！如同諸光明中，日光最為殊勝；不放逸法也是如此，在諸善法中最為殊勝。善男子！如同諸國王中，轉輪聖王（cakravartin，擁有轉輪寶的理想君主）最為第一；不放逸法也是如此，在諸善法中最為第一。善男子！如同諸河流中，四大河最為殊勝；不放逸法也是如此，在諸善法中最為上、最為殊勝。善男子！如同諸山中，須彌山王（Sumeru，佛教宇宙觀中的中心山）最為第一；不放逸法也是如此，在諸善法中最為第一。善男子！如同水中生長的花中，青蓮花最為殊勝；不放逸法也是如此，在諸善法中最為殊勝、最為上。善男子！如同陸地上生長的花中，婆利師花（pārijāta，一種天上的花）最為殊勝、最為上；不放逸法也是如此。
【English Translation】 English version: A Bodhisattva, cultivating the 'Great Nirvana', achieves and possesses the third merit.
'Furthermore, good man! How does a Bodhisattva Mahasattva, cultivating the Great Nirvana, achieve and possess the fourth merit? Good man! A Bodhisattva Mahasattva, cultivating the Great Nirvana, achieves and possesses the fourth merit through ten things. What are these ten? First, roots that are deep and difficult to uproot; second, generating a firm conviction within oneself; third, not regarding fields of merit and non-merit; fourth, cultivating pure Buddha lands; fifth, extinguishing what remains; sixth, severing karmic connections; seventh, cultivating a pure body; eighth, understanding all conditions; ninth, being free from all enemies; and tenth, severing the two extremes.
'What does it mean by roots that are deep and difficult to uproot? The term 'roots' refers to non-negligence (apramāda). What is non-negligence the root of? It is the root of anuttarā-samyak-saṃbodhi (unexcelled, perfect enlightenment). Good man! All the roots of goodness of all Buddhas are non-negligence; because of non-negligence, all other roots of goodness grow and develop; because it is able to grow all roots of goodness, it is the most excellent among all good things.
'Good man! Just as among all footprints, the footprint of an elephant is the most superior; the Dharma of non-negligence is also like this, being the most superior among all good Dharmas. Good man! Just as among all lights, sunlight is the most superior; the Dharma of non-negligence is also like this, being the most superior among all good Dharmas. Good man! Just as among all kings, a Cakravartin (ideal monarch with a wheel) is the most supreme; the Dharma of non-negligence is also like this, being the most supreme among all good Dharmas. Good man! Just as among all rivers, the four great rivers are the most superior; the Dharma of non-negligence is also like this, being the most superior and supreme among all good Dharmas. Good man! Just as among all mountains, Mount Sumeru (central mountain in Buddhist cosmology) is the most supreme; the Dharma of non-negligence is also like this, being the most supreme among all good Dharmas. Good man! Just as among flowers that grow in water, the blue lotus is the most superior; the Dharma of non-negligence is also like this, being the most superior and supreme among all good Dharmas. Good man! Just as among flowers that grow on land, the pārijāta (a celestial flower) is the most superior and supreme; the Dharma of non-negligence is also like this.'
，于諸善法為最、為上。善男子！如諸獸中，師子為最；不放逸法亦復如是，于諸善法為最、為上。善男子！如飛鳥中，金翅鳥王為最、為上；不放逸法亦復如是，于諸善法為最、為上。善男子！如大身中，羅睺阿修羅王為最、為上；不放逸法亦復如是，于諸善法為最、為上。善男子！如一切眾生，若二足、四足、多足、無足中，如來為最；不放逸法亦復如是，于善法中為最、為上。善男子！如諸眾中，佛僧為上；不放逸法亦復如是，于善法中為最、為上。善男子！如佛法中，大涅槃法為最、為上；不放逸法亦復如是，于諸善法為最、為上。善男子！以是義故，不放逸根深固難拔。云何不放逸故而得增長？所謂信根、戒根、施根、慧根、忍根、聞根、進根、念根、定根、善知識根，如是諸根，不放逸故而得增長。以增長故，深固難拔。以是義故，名為菩薩摩訶薩修大涅槃根深難拔。
「云何于身作決定想？于自身所生決定心：『我今此身於未來世定當為阿耨多羅三藐三菩提器。心亦如是，不作狹小、不作變易，不作聲聞、辟支佛心、不作魔心及自樂心、樂生死心，常為眾生求慈悲心。』是名菩薩于自身中生決定心：『我于來世當爲阿耨多羅三藐三菩提器。』以是義故，菩薩摩訶薩修大涅槃于自身中生決定想。
【現代漢語翻譯】 現代漢語譯本： 在一切善法中，不放逸是最殊勝、最上的。善男子！就像在各種野獸中，獅子最為殊勝；不放逸法也是如此，在一切善法中最為殊勝、最上。善男子！就像在飛鳥中，金翅鳥王最為殊勝、最上；不放逸法也是如此，在一切善法中最為殊勝、最上。善男子！就像在巨大的身軀中，羅睺阿修羅王最為殊勝、最上；不放逸法也是如此，在一切善法中最為殊勝、最上。善男子！就像在一切眾生中，無論是兩足、四足、多足還是無足的，如來（Tathagata）最為殊勝；不放逸法也是如此，在善法中最為殊勝、最上。善男子！就像在各種僧團中，佛僧最為殊勝；不放逸法也是如此，在善法中最為殊勝、最上。善男子！就像在佛法中，大涅槃法最為殊勝、最上；不放逸法也是如此，在一切善法中最為殊勝、最上。善男子！因為這個緣故，不放逸的根基深厚，難以動搖。如何因為不放逸而得到增長呢？就是所謂的信根（faith）、戒根（discipline）、施根（generosity）、慧根（wisdom）、忍根（patience）、聞根（learning）、進根（diligence）、念根（mindfulness）、定根（concentration）、善知識根（spiritual friendship），這些根基，因為不放逸而得到增長。因為增長的緣故，所以深固難以動搖。因為這個緣故，名為菩薩摩訶薩修大涅槃根深難拔。 『如何對自身產生堅定的想法？』對自身產生堅定的心：『我現在的這個身體，在未來世一定會成為阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的器皿。』心也是如此，不狹隘、不改變，不生起聲聞（Sravaka，小乘修行者）、辟支佛（Pratyekabuddha，獨覺）的心，不生起魔心以及自樂的心、貪戀生死的心，常常爲了眾生而求慈悲心。』這叫做菩薩在自身中生起堅定的心：『我于來世當爲阿耨多羅三藐三菩提器。』因為這個緣故，菩薩摩訶薩修大涅槃在自身中產生堅定的想法。
【English Translation】 English version: Among all virtuous dharmas, non-negligence is the most excellent and supreme. Good man! Just as among all beasts, the lion is the most excellent; so too is the dharma of non-negligence, it is the most excellent and supreme among all virtuous dharmas. Good man! Just as among all birds, the Garuda King is the most excellent and supreme; so too is the dharma of non-negligence, it is the most excellent and supreme among all virtuous dharmas. Good man! Just as among all great bodies, the Rahu Asura King is the most excellent and supreme; so too is the dharma of non-negligence, it is the most excellent and supreme among all virtuous dharmas. Good man! Just as among all sentient beings, whether two-legged, four-legged, many-legged, or legless, the Tathagata (如來) is the most excellent; so too is the dharma of non-negligence, it is the most excellent and supreme among all virtuous dharmas. Good man! Just as among all assemblies, the Buddha Sangha is the most excellent; so too is the dharma of non-negligence, it is the most excellent and supreme among all virtuous dharmas. Good man! Just as among all Buddhist teachings, the Great Nirvana Dharma is the most excellent and supreme; so too is the dharma of non-negligence, it is the most excellent and supreme among all virtuous dharmas. Good man! For this reason, the root of non-negligence is deep and difficult to uproot. How does non-negligence lead to growth? It is through the so-called roots of faith (信根), discipline (戒根), generosity (施根), wisdom (慧根), patience (忍根), learning (聞根), diligence (進根), mindfulness (念根), concentration (定根), and spiritual friendship (善知識根). These roots grow because of non-negligence. Because of this growth, they become deep and difficult to uproot. For this reason, it is called the Bodhisattva Mahasattva cultivating the Great Nirvana with deep and unshakeable roots. 'How does one generate a firm conviction about oneself?' By generating a firm conviction in one's own mind: 'This body of mine will certainly become a vessel for Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment) in the future.' The mind is also like this, not narrow, not changing, not giving rise to the mind of a Sravaka (聲聞, Hearer), a Pratyekabuddha (辟支佛, Solitary Buddha), not giving rise to a demonic mind, or a mind of self-pleasure, or a mind attached to birth and death, but always seeking compassion for all beings.' This is called a Bodhisattva generating a firm conviction in oneself: 'I will become a vessel for Anuttara-samyak-sambodhi in the future.' For this reason, the Bodhisattva Mahasattva cultivates the Great Nirvana by generating a firm conviction about oneself.
「云何菩薩不觀福田及非福田？云何福田？外道、持戒、上至諸佛，是名福田。若有念言：『如是等輩是真福田。』當知是心則為狹劣。菩薩摩訶薩悉觀一切無量眾生無非福田。何以故？以善修習異念處故。有異念處善修習者，觀諸眾生無有持戒及以毀戒，常觀諸佛世尊所說：施雖四種，俱得凈報。何等為四？一者、施主清凈，受者不凈；二者、施主不凈，受者清凈；三者、施受俱凈；四者、二俱不凈。云何施凈，受者不凈？施主具有戒、聞、智慧，知有惠施及以果報；受者破戒、專著邪見，無施、無報。是名施凈受者不凈。云何名為受者清凈，施主不凈？施主破戒、專著邪見，言無惠施及以果報；受者持戒、多聞、智慧，知有惠施及施果報。是名施主不凈，受者清凈。云何名為施受俱凈？施者、受者俱有持戒、多聞、智慧，知有惠施及施果報，是名施受二俱清凈。云何名為二俱不凈？施者、受者破戒、邪見，言無有施及施果報。若如是者，云何復言得凈果報？以無施、無報故，名為凈。
「善男子！若有不見施及施報，當知是人不名破戒、專著邪見。若依聲聞言不見施及施果報，是則名為破戒、邪見。若依如是《大涅槃經》，不見惠施及施果報，是則名為持戒、正見。菩薩摩訶薩有異念處，以修習故，
【現代漢語翻譯】 現代漢語譯本： 『菩薩如何不執著于觀察福田和非福田呢？什麼是福田？外道、持戒者，乃至諸佛，都稱為福田。如果有人認為：『這些人才是真正的福田。』應當知道這種想法是狹隘低劣的。菩薩摩訶薩應當觀察一切無量眾生，沒有哪個不是福田。為什麼呢？因為菩薩善於修習異念處。如果有人善於修習異念處，就會觀察到眾生沒有持戒和毀戒的區別，常常觀察諸佛世尊所說的：佈施雖然有四種情況，都能得到清凈的果報。是哪四種呢？第一種，施主清凈，受者不清凈；第二種，施主不清凈，受者清凈；第三種，施主和受者都清凈；第四種，施主和受者都不清凈。什麼是施主清凈，受者不清凈呢？施主具有戒律、博聞、智慧，知道有佈施以及佈施的果報；受者破戒、執著于邪見，認為沒有佈施，也沒有果報。這稱為施主清凈，受者不清凈。什麼稱為受者清凈，施主不清凈呢？施主破戒、執著于邪見，認為沒有佈施以及佈施的果報；受者持戒、博聞、智慧，知道有佈施以及佈施的果報。這稱為施主不清凈，受者清凈。什麼稱為施主和受者都清凈呢？施者和受者都具有持戒、博聞、智慧，知道有佈施以及佈施的果報，這稱為施主和受者都清凈。什麼稱為施主和受者都不清凈呢？施者和受者都破戒、有邪見，認為沒有佈施以及佈施的果報。如果這樣，又怎麼能說得到清凈的果報呢？因為沒有施，也沒有報，所以稱為清凈。 『善男子！如果有人不執著于佈施和佈施的果報，應當知道這個人不屬於破戒、執著于邪見。如果依據聲聞的說法，認為沒有佈施和佈施的果報，這才是破戒、邪見。如果依據這部《大涅槃經》，認為沒有佈施和佈施的果報，這才是持戒、正見。菩薩摩訶薩因為修習異念處，
【English Translation】 English version: 『How does a Bodhisattva not observe fields of merit and non-fields of merit? What are fields of merit? Those of other paths, those who uphold precepts, up to all Buddhas, are called fields of merit. If one thinks, 『Such beings are true fields of merit,』 know that this mind is narrow and inferior. Bodhisattva Mahasattvas observe all limitless sentient beings, none of whom are not fields of merit. Why? Because they are skilled in cultivating the different mindfulness. Those who are skilled in cultivating the different mindfulness observe that sentient beings have no distinction of upholding or breaking precepts, and constantly observe what the World Honored Buddhas have said: although there are four kinds of giving, all obtain pure retribution. What are the four? First, the giver is pure, the receiver is impure; second, the giver is impure, the receiver is pure; third, both giver and receiver are pure; fourth, both are impure. What is it that the giver is pure, and the receiver is impure? The giver possesses precepts, learning, and wisdom, and knows there is giving and its retribution; the receiver breaks precepts, is attached to wrong views, and believes there is no giving and no retribution. This is called the giver being pure and the receiver being impure. What is it called that the receiver is pure, and the giver is impure? The giver breaks precepts, is attached to wrong views, and says there is no giving and no retribution; the receiver upholds precepts, is learned, and has wisdom, and knows there is giving and its retribution. This is called the giver being impure and the receiver being pure. What is it called that both giver and receiver are pure? Both the giver and receiver possess precepts, learning, and wisdom, and know there is giving and its retribution; this is called both giver and receiver being pure. What is it called that both are impure? Both the giver and receiver break precepts, have wrong views, and say there is no giving and no retribution. If this is so, how can one say they obtain pure retribution? Because there is no giving and no retribution, it is called pure. 『Good man! If one does not cling to giving and its retribution, know that this person is not considered to be breaking precepts or attached to wrong views. If, according to the Sravakas, one believes there is no giving and no retribution, this is called breaking precepts and having wrong views. If, according to this 『Great Nirvana Sutra』, one believes there is no giving and no retribution, this is called upholding precepts and having right views. Bodhisattva Mahasattvas, through cultivating the different mindfulness,
不見眾生持戒、破戒、施者、受者及施果報，是故得名持戒、正見。以是義故，菩薩摩訶薩不觀福田及非福田。
「云何名為凈佛國土？菩薩摩訶薩修大涅槃微妙經典，為阿耨多羅三藐三菩提、度眾生故，離殺害心。『以此善根愿與一切眾生共之，愿諸眾生得壽命長、有大勢力、獲大神通。』以是誓願因緣力故，于未來世成佛之時，國土所有一切眾生得壽命長、有大勢力、獲大神通。
「複次，善男子！菩薩摩訶薩修大涅槃微妙經典，為阿耨多羅三藐三菩提、度眾生故，離偷盜心。『以此善根愿與一切眾生共之，愿諸佛國土地所有純是七寶，眾生富足，所欲自恣。』以此誓願因緣力故，于未來世成佛之時所得國土純是七寶，眾生富足，所欲自恣。
「複次，善男子！菩薩摩訶薩修大涅槃微妙經典，為阿耨多羅三藐三菩提、度眾生故，離淫慾心。『以此善根愿與一切眾生共之，愿諸佛土所有眾生無有貪慾、瞋恚、癡心，亦無饑、渴、苦惱之患。』以是誓願因緣力故，于未來世成佛之時，國土眾生遠離貪淫、瞋恚、癡心，一切無有饑、渴、苦惱。
「複次，善男子！菩薩摩訶薩修大涅槃微妙經典，為阿耨多羅三藐三菩提、度眾生故，離妄語心。『以此善根愿與一切眾生共之，愿諸佛土常有茂林、
【現代漢語翻譯】 現代漢語譯本 不執著于眾生持戒、破戒、佈施者、受施者以及佈施的果報，因此才被稱為持戒和正見。因為這個道理，菩薩摩訶薩不分別福田和非福田。
『如何稱為清凈佛土？』菩薩摩訶薩修習《大涅槃經》這部微妙的經典，爲了證得阿耨多羅三藐三菩提（無上正等正覺），度化眾生，遠離殺害之心。『以此善根愿與一切眾生共同分享，愿一切眾生都能壽命長久、擁有強大的力量、獲得巨大的神通。』因為這個誓願的因緣力量，在未來世成佛的時候，國土中所有一切眾生都能壽命長久、擁有強大的力量、獲得巨大的神通。
『再者，善男子！』菩薩摩訶薩修習《大涅槃經》這部微妙的經典，爲了證得阿耨多羅三藐三菩提（無上正等正覺），度化眾生，遠離偷盜之心。『以此善根愿與一切眾生共同分享，愿諸佛國土所有土地都純粹是七寶，眾生富足，所欲皆能如意。』因為這個誓願的因緣力量，在未來世成佛的時候，所得到的國土純粹是七寶，眾生富足，所欲皆能如意。
『再者，善男子！』菩薩摩訶薩修習《大涅槃經》這部微妙的經典，爲了證得阿耨多羅三藐三菩提（無上正等正覺），度化眾生，遠離淫慾之心。『以此善根愿與一切眾生共同分享，愿諸佛土所有眾生都沒有貪慾、瞋恚、愚癡之心，也沒有飢餓、乾渴、苦惱的憂患。』因為這個誓願的因緣力量，在未來世成佛的時候，國土中的眾生遠離貪淫、瞋恚、愚癡之心，一切都沒有飢餓、乾渴、苦惱。
『再者，善男子！』菩薩摩訶薩修習《大涅槃經》這部微妙的經典，爲了證得阿耨多羅三藐三菩提（無上正等正覺），度化眾生，遠離妄語之心。『以此善根愿與一切眾生共同分享，愿諸佛土常有茂盛的樹林、
【English Translation】 English version Not seeing beings as holding precepts, breaking precepts, givers, receivers, and the results of giving, therefore it is named holding precepts and right view. Because of this meaning, Bodhisattva Mahasattvas do not observe fields of merit and non-fields of merit.
'What is called a pure Buddha land?' Bodhisattva Mahasattvas cultivate the subtle scripture of the Great Nirvana, for the sake of Anuttara-samyak-sambodhi (supreme perfect enlightenment) and liberating sentient beings, they abandon the mind of killing. 'With this root of goodness, I wish to share it with all sentient beings, may all sentient beings have long lives, great power, and obtain great supernatural abilities.' Because of the power of this vow, when they become Buddhas in the future, all sentient beings in their lands will have long lives, great power, and obtain great supernatural abilities.
'Furthermore, good man!' Bodhisattva Mahasattvas cultivate the subtle scripture of the Great Nirvana, for the sake of Anuttara-samyak-sambodhi (supreme perfect enlightenment) and liberating sentient beings, they abandon the mind of stealing. 'With this root of goodness, I wish to share it with all sentient beings, may all Buddha lands be purely of the seven treasures, may sentient beings be wealthy and have their desires fulfilled.' Because of the power of this vow, when they become Buddhas in the future, the lands they obtain will be purely of the seven treasures, sentient beings will be wealthy, and their desires will be fulfilled.
'Furthermore, good man!' Bodhisattva Mahasattvas cultivate the subtle scripture of the Great Nirvana, for the sake of Anuttara-samyak-sambodhi (supreme perfect enlightenment) and liberating sentient beings, they abandon the mind of sexual desire. 'With this root of goodness, I wish to share it with all sentient beings, may all sentient beings in the Buddha lands be without greed, hatred, and delusion, and also without the suffering of hunger, thirst, and distress.' Because of the power of this vow, when they become Buddhas in the future, the sentient beings in their lands will be free from greed, hatred, and delusion, and all will be without hunger, thirst, and distress.
'Furthermore, good man!' Bodhisattva Mahasattvas cultivate the subtle scripture of the Great Nirvana, for the sake of Anuttara-samyak-sambodhi (supreme perfect enlightenment) and liberating sentient beings, they abandon the mind of false speech. 'With this root of goodness, I wish to share it with all sentient beings, may all Buddha lands always have lush forests,
花果、香樹，所有眾生得妙音聲。』以是誓願因緣力故，于未來世成佛之時，所有國土常有茂林、花果、香樹，其中眾生悉得清凈上妙音聲。
「複次，善男子！菩薩摩訶薩修大涅槃微妙經典，為阿耨多羅三藐三菩提、度眾生故，遠離兩舌。『以此善根愿與一切眾生共之，愿諸佛土所有眾生常共和合，講說正法。』以是誓願因緣力故，成佛之時，國土所有一切眾生悉共和合，講論法要。
「複次，善男子！菩薩摩訶薩修大涅槃微妙經典，為阿耨多羅三藐三菩提、度眾生故，遠離惡口。『以此善根愿與一切眾生共之，愿諸佛土地平如掌，無有石沙、荊蕀、惡刺，所有眾生其心平等。』以是誓願因緣力故，于未來世成佛之時，所得國土地平如掌，無有石沙、荊蕀、惡刺，所有眾生其心平等。
「複次，善男子！菩薩摩訶薩修大涅槃微妙經典，為阿耨多羅三藐三菩提、度眾生故，離無義語。『以此善根愿與一切眾生共之，愿諸佛土所有眾生無有苦惱。』以是誓願因緣力故，于未來世成佛之時，國土所有一切眾生無有苦惱。
「複次，善男子！菩薩摩訶薩修大涅槃微妙經典，為阿耨多羅三藐三菩提、度眾生故，遠離貪、嫉。『以此善根愿與一切眾生共之，愿諸佛土一切眾生無有貪、嫉、惱害、邪見。
【現代漢語翻譯】 現代漢語譯本：『花果、香樹，所有眾生都能聽到美妙的聲音。』因為這個誓願的因緣力量，在未來成佛的時候，所有的國土都會有茂盛的樹林、花果和香樹，其中的眾生都能聽到清凈美妙的聲音。 『再者，善男子！菩薩摩訶薩修習《大涅槃》微妙經典，爲了證得阿耨多羅三藐三菩提（無上正等正覺），度化眾生，所以遠離兩舌（挑撥離間）。『以此善根愿與一切眾生共同分享，愿諸佛國土的所有眾生常常和合，講說正法。』因為這個誓願的因緣力量，成佛的時候，國土所有的一切眾生都會和合，共同討論佛法要義。 『再者，善男子！菩薩摩訶薩修習《大涅槃》微妙經典，爲了證得阿耨多羅三藐三菩提（無上正等正覺），度化眾生，所以遠離惡口（粗惡的言語）。『以此善根愿與一切眾生共同分享，愿諸佛國土的地面平坦如手掌，沒有石頭、沙子、荊棘、惡刺，所有眾生的心都平等。』因為這個誓願的因緣力量，在未來成佛的時候，所得到的國土地面平坦如手掌，沒有石頭、沙子、荊棘、惡刺，所有眾生的心都平等。 『再者，善男子！菩薩摩訶薩修習《大涅槃》微妙經典，爲了證得阿耨多羅三藐三菩提（無上正等正覺），度化眾生，所以遠離無意義的言語。『以此善根愿與一切眾生共同分享，愿諸佛國土的所有眾生都沒有苦惱。』因為這個誓願的因緣力量，在未來成佛的時候，國土所有的一切眾生都沒有苦惱。 『再者，善男子！菩薩摩訶薩修習《大涅槃》微妙經典，爲了證得阿耨多羅三藐三菩提（無上正等正覺），度化眾生，所以遠離貪婪和嫉妒。『以此善根愿與一切眾生共同分享，愿諸佛國土的一切眾生都沒有貪婪、嫉妒、惱害和邪見。』
【English Translation】 English version: 『Flowers, fruits, fragrant trees, all sentient beings obtain wonderful sounds.』 Because of the power of this vow, when they become Buddhas in the future, all lands will always have lush forests, flowers, fruits, and fragrant trees, and the sentient beings within them will all obtain pure and wonderful sounds. 『Furthermore, good man! Bodhisattva Mahasattvas cultivate the subtle scriptures of the Great Nirvana, for the sake of Anuttara-samyak-sambodhi (supreme perfect enlightenment) and to liberate sentient beings, therefore they abstain from double-tongued speech (divisive speech). 『With this good root, I wish to share it with all sentient beings, may all sentient beings in the Buddha lands always be in harmony, speaking the true Dharma.』 Because of the power of this vow, when they become Buddhas, all sentient beings in the land will be in harmony, discussing the essentials of the Dharma. 『Furthermore, good man! Bodhisattva Mahasattvas cultivate the subtle scriptures of the Great Nirvana, for the sake of Anuttara-samyak-sambodhi (supreme perfect enlightenment) and to liberate sentient beings, therefore they abstain from harsh speech (abusive language). 『With this good root, I wish to share it with all sentient beings, may the ground of all Buddha lands be as flat as the palm of a hand, without stones, sand, thorns, or evil prickles, and may all sentient beings have equal minds.』 Because of the power of this vow, when they become Buddhas in the future, the land they obtain will be as flat as the palm of a hand, without stones, sand, thorns, or evil prickles, and all sentient beings will have equal minds. 『Furthermore, good man! Bodhisattva Mahasattvas cultivate the subtle scriptures of the Great Nirvana, for the sake of Anuttara-samyak-sambodhi (supreme perfect enlightenment) and to liberate sentient beings, therefore they abstain from meaningless speech. 『With this good root, I wish to share it with all sentient beings, may all sentient beings in the Buddha lands be free from suffering.』 Because of the power of this vow, when they become Buddhas in the future, all sentient beings in the land will be free from suffering. 『Furthermore, good man! Bodhisattva Mahasattvas cultivate the subtle scriptures of the Great Nirvana, for the sake of Anuttara-samyak-sambodhi (supreme perfect enlightenment) and to liberate sentient beings, therefore they abstain from greed and jealousy. 『With this good root, I wish to share it with all sentient beings, may all sentient beings in the Buddha lands be free from greed, jealousy, harm, and wrong views.』
』以此誓願因緣力故，于未來世成佛之時，國土所有一切眾生悉無貪、嫉、惱害、邪見。
「複次，善男子！菩薩摩訶薩修大涅槃微妙經典，為阿耨多羅三藐三菩提、度眾生故，遠離惱害。『以此善根愿與一切眾生共之，愿諸佛土所有眾生悉共修習大慈大悲，得一子地。』以是誓願因緣力故，于未來世成佛之時，世界所有一切眾生悉共修習大慈大悲，得一子地。
「複次，善男子！菩薩摩訶薩修大涅槃微妙經典，為阿耨多羅三藐三菩提、度眾生故，遠離邪見。『以此善根愿與一切眾生共之，愿諸佛土所有眾生悉得摩訶般若波羅蜜。』以是誓願因緣力故，于未來世成佛之時，世界眾生悉得受持摩訶般若波羅蜜。
「是名菩薩修凈佛土。
「云何菩薩摩訶薩滅除有餘？有餘有三：一者、煩惱余報，二者、餘業，三者、余有。
「善男子！云何名為煩惱余報？若有眾生習近貪慾，是報熟故，墮于地獄。從地獄出，受畜生身，所謂鴿、雀、鴛鴦、鸚鵡、耆婆耆婆、舍利伽鳥、青雀、魚、鱉、獼猴、獐鹿。若得人身，受黃門形、女人、二根、無根、淫女。若得出家，犯初重戒。是名余報。
「複次，善男子！若有眾生以殷重心習近瞋恚，是報熟故，墮于地獄。從地獄出，受畜生身，所謂毒
【現代漢語翻譯】 現代漢語譯本 『以此誓願的因緣力量，在未來世成佛的時候，國土中所有一切眾生都將沒有貪婪、嫉妒、惱害和邪見。』 『再者，善男子！菩薩摩訶薩修習《大涅槃》微妙經典，爲了證得阿耨多羅三藐三菩提（無上正等正覺），度化眾生，遠離惱害。』『以此善根愿與一切眾生共同分享，愿諸佛國土中所有眾生都共同修習大慈大悲，證得一子地（視一切眾生如獨子）。』以這個誓願的因緣力量，在未來世成佛的時候，世界中所有一切眾生都將共同修習大慈大悲，證得一子地。 『再者，善男子！菩薩摩訶薩修習《大涅槃》微妙經典，爲了證得阿耨多羅三藐三菩提，度化眾生，遠離邪見。』『以此善根愿與一切眾生共同分享，愿諸佛國土中所有眾生都得到摩訶般若波羅蜜（大智慧到彼岸）。』以這個誓願的因緣力量，在未來世成佛的時候，世界眾生都將受持摩訶般若波羅蜜。 『這叫做菩薩修凈佛土。』 『菩薩摩訶薩如何滅除有餘（未盡的果報）呢？有餘有三種：第一種是煩惱的余報，第二種是餘業，第三種是余有。』 『善男子！什麼叫做煩惱的余報呢？如果有的眾生習慣於貪慾，這個果報成熟后，就會墮入地獄。從地獄出來后，會受畜生身，比如鴿子、麻雀、鴛鴦、鸚鵡、耆婆耆婆（一種鳥）、舍利伽鳥（一種鳥）、青雀、魚、鱉、獼猴、獐鹿。如果得到人身，會受黃門（太監）之形、女人、二根（陰陽人）、無根（無效能力）、**（此處原文為不雅詞彙，意指性功能障礙）。如果出家，會犯初重戒。這叫做余報。』 『再者，善男子！如果有的眾生以強烈的嗔恨心習近嗔恚，這個果報成熟后，就會墮入地獄。從地獄出來后，會受畜生身，比如毒
【English Translation】 English version 'By the power of this vow and its causes, when I attain Buddhahood in the future, all sentient beings in my land will be free from greed, jealousy, harm, and wrong views.' 'Furthermore, good man! Bodhisattva Mahasattvas, cultivating the subtle scriptures of the Great Nirvana, for the sake of Anuttara-samyak-sambodhi (supreme perfect enlightenment) and to liberate sentient beings, stay away from harming others. 'May this root of goodness be shared with all sentient beings, and may all sentient beings in the Buddha lands cultivate great loving-kindness and great compassion, attaining the stage of one child (seeing all beings as their only child).' By the power of this vow and its causes, when I attain Buddhahood in the future, all sentient beings in the world will cultivate great loving-kindness and great compassion, attaining the stage of one child. 'Furthermore, good man! Bodhisattva Mahasattvas, cultivating the subtle scriptures of the Great Nirvana, for the sake of Anuttara-samyak-sambodhi and to liberate sentient beings, stay away from wrong views. 'May this root of goodness be shared with all sentient beings, and may all sentient beings in the Buddha lands attain Maha Prajna Paramita (great wisdom that reaches the other shore).' By the power of this vow and its causes, when I attain Buddhahood in the future, all sentient beings in the world will uphold Maha Prajna Paramita. 'This is called a Bodhisattva purifying the Buddha land.' 'How does a Bodhisattva Mahasattva extinguish the remaining (karmic results)? There are three kinds of remaining: first, the remaining retribution of afflictions; second, remaining karma; and third, remaining existence.' 'Good man! What is called the remaining retribution of afflictions? If there are sentient beings who are accustomed to greed, when this retribution ripens, they will fall into hell. After coming out of hell, they will receive the body of an animal, such as pigeons, sparrows, mandarin ducks, parrots, jiva jiva (a type of bird), sarika birds (a type of bird), bluebirds, fish, turtles, monkeys, deer. If they obtain a human body, they will receive the form of a eunuch, a woman, a hermaphrodite, one without sexual organs, or ** (original text is an impolite term, referring to sexual dysfunction). If they become monks, they will violate the first major precept. This is called remaining retribution.' 'Furthermore, good man! If there are sentient beings who are accustomed to anger with intense hatred, when this retribution ripens, they will fall into hell. After coming out of hell, they will receive the body of an animal, such as poisonous
蛇——具四種毒，見毒、觸毒、嚙毒、噓毒——師子、虎、狼、熊、羆、貓、貍、鷹、鷂之屬。若得人身，具足十六諸惡律儀。若得出家，犯第二重戒。是名余報。
「複次，善男子！若有修習愚癡之人，是報熟時，墮于地獄。從地獄出，受畜生身，所謂象、豬、牛、羊、水牛、蚤、虱、蚊、虻、蟻子等形。若得人身，聾、盲、瘖啞、癃殘、背僂，諸根不具，不能受法。若得出家，諸根闇鈍，喜犯重戒，乃至卑賤。是名余報。
「複次，善男子！若有修習憍慢之人，是報熟時，墮于地獄。從地獄出，受畜生身，所謂糞蟲、駝、驢、犬、馬。若生人中，受奴婢身、貧窮、乞丐。或得出家，常為眾生之所輕賤，破第四戒。是名余報。
「如是等名煩惱余報。如是余報，菩薩摩訶薩以能修習大涅槃故，悉得除滅。
「云何餘業？謂一切凡夫業、一切聲聞業、須陀洹人受七有業、斯陀含人受二有業、阿那含人受色有業，是名餘業。如是餘業，菩薩摩訶薩以能修習大涅槃故，悉得斷除。
「云何余有？阿羅漢得阿羅漢果、辟支佛得辟支佛果，無業、無結而轉二果，是名余有。
「如是三種有餘之法，菩薩摩訶薩修習大乘大涅槃經故得滅除，是名菩薩摩訶薩滅除有餘。
「云何菩薩修
【現代漢語翻譯】 現代漢語譯本 蛇——具有四種毒，即見毒、觸毒、嚙毒、噓毒——以及獅子、老虎、狼、熊、羆、貓、貍、鷹、鷂等。如果得到人身，就會具備十六種惡律儀。如果出家，就會犯第二重戒。這被稱為余報。 『再者，善男子！如果有人修習愚癡，當其果報成熟時，會墮入地獄。從地獄出來后，會轉生為畜生，如象、豬、牛、羊、水牛、跳蚤、虱子、蚊子、虻、螞蟻等。如果得到人身，就會是聾、盲、瘖啞、殘疾、駝背，諸根不全，不能接受佛法。如果出家，就會諸根遲鈍，喜歡犯重戒，甚至卑賤。這被稱為余報。』 『再者，善男子！如果有人修習憍慢，當其果報成熟時，會墮入地獄。從地獄出來后，會轉生為畜生，如糞蟲、駱駝、驢、狗、馬。如果生為人，就會成為奴婢、貧窮、乞丐。或者出家，常常被眾生輕賤，破第四戒。這被稱為余報。』 『這些都稱為煩惱的余報。這些余報，菩薩摩訶薩因為能夠修習大涅槃，所以全部都能消除。』 『什麼是餘業？是指一切凡夫的業、一切聲聞的業、須陀洹（Srota-apanna，入流者）所受的七有業、斯陀含（Sakrdagamin，一來者）所受的二有業、阿那含（Anagamin，不還者）所受的色有業，這被稱為餘業。這些餘業，菩薩摩訶薩因為能夠修習大涅槃，所以全部都能斷除。』 『什麼是余有？阿羅漢（Arhat，應供）得到阿羅漢果、辟支佛（Pratyekabuddha，獨覺）得到辟支佛果，沒有業、沒有結而轉二果，這被稱為余有。』 『像這樣三種有餘之法，菩薩摩訶薩修習大乘大涅槃經，所以能夠滅除，這被稱為菩薩摩訶薩滅除有餘。』 『菩薩如何修』
【English Translation】 English version Snakes—possessing four kinds of poison: the poison of sight, the poison of touch, the poison of biting, and the poison of hissing—and creatures such as lions, tigers, wolves, bears, brown bears, cats, civets, eagles, and hawks. If they obtain a human body, they will possess the sixteen evil precepts. If they become monks, they will violate the second major precept. This is called residual retribution. 'Furthermore, good man! If there are those who cultivate ignorance, when their retribution matures, they will fall into hell. After emerging from hell, they will be reborn as animals, such as elephants, pigs, cows, sheep, water buffaloes, fleas, lice, mosquitoes, gadflies, and ants. If they obtain a human body, they will be deaf, blind, mute, crippled, hunchbacked, with incomplete faculties, and unable to receive the Dharma. If they become monks, their faculties will be dull, they will be prone to violating major precepts, and they will be base. This is called residual retribution.' 'Furthermore, good man! If there are those who cultivate arrogance, when their retribution matures, they will fall into hell. After emerging from hell, they will be reborn as animals, such as dung beetles, camels, donkeys, dogs, and horses. If they are born as humans, they will become slaves, impoverished, or beggars. Or if they become monks, they will often be despised by sentient beings and will break the fourth precept. This is called residual retribution.' 'These are all called the residual retributions of afflictions. These residual retributions, Bodhisattva Mahasattvas, because they are able to cultivate Great Nirvana, can completely eliminate them.' 'What is residual karma? It refers to the karma of all ordinary beings, the karma of all Sravakas (hearers), the seven existences of a Srota-apanna (stream-enterer), the two existences of a Sakrdagamin (once-returner), and the form existence of an Anagamin (non-returner). This is called residual karma. These residual karmas, Bodhisattva Mahasattvas, because they are able to cultivate Great Nirvana, can completely eliminate them.' 'What is residual existence? An Arhat (worthy one) attains the Arhat fruit, a Pratyekabuddha (solitary buddha) attains the Pratyekabuddha fruit, without karma or fetters, they transform into two fruits. This is called residual existence.' 'These three kinds of residual dharmas, Bodhisattva Mahasattvas, by cultivating the Great Vehicle Great Nirvana Sutra, are able to eliminate them. This is called the Bodhisattva Mahasattva eliminating the residual.' 'How does a Bodhisattva cultivate'
清凈身？菩薩摩訶薩修不殺戒有五種心，謂下、中、上、上中、上上；乃至正見亦復如是。是五十心名初發心。具足決定成五十心，是名滿足。如是百心名百福德，具足百福成於一相。如是展轉具足成就三十二相，名清凈身。所以復修八十種好，世有眾生事八十神。何等八十？十二日、十二大天、五大星、北斗、馬天、行道天、婆羅墮跋阇天、功德天、二十八宿、地天、風天、水天、火天、梵天、樓陀天、因提天、拘摩羅天、八臂天、摩醯首羅天、半阇羅天、鬼子母天、四天王天、造書天、婆藪天，是名八十。為此眾生修八十好以自莊嚴，是名菩薩清凈之身。何以故？是八十天，一切眾生之所信伏。是故，菩薩修八十好其身不動，令彼眾生隨其所信各各得見。見已宗敬，各發阿耨多羅三藐三菩提心。以是義故，菩薩摩訶薩修于凈身。
「善男子！譬如有人慾請大王，要當莊嚴所有舍宅，極令清凈，辦具種種百味肴膳，然後王乃就其所請。菩薩摩訶薩亦復如是，欲請阿耨多羅三藐三菩提法輪王故，先當修身，極令清凈，無上法王乃當處之。以是義故，菩薩摩訶薩要當修于清凈之身。
「善男子！譬如有人慾服甘露，先當凈身；菩薩摩訶薩亦復如是，欲服無上甘露法味——般若波羅蜜——要當先以八十種好清
【現代漢語翻譯】 現代漢語譯本 什麼是清凈身？菩薩摩訶薩修持不殺生戒有五種心，即下、中、上、上中、上上；乃至正見也是如此。這五十種心稱為初發心。具足並決定成就這五十種心，稱為滿足。這樣的一百種心稱為百福德，具足一百種福德成就一個相好。如此輾轉具足成就三十二相，稱為清凈身。為什麼還要修八十種好呢？世間有眾生事奉八十個神。哪八十個呢？十二日、十二大天、五大星、北斗、馬天、行道天、婆羅墮跋阇天（Bharadvaja，古印度仙人）、功德天（Lakshmi，財富女神）、二十八宿、地天、風天、水天、火天、梵天（Brahma，創造之神）、樓陀天（Rudra，濕婆神的前身）、因提天（Indra，帝釋天）、拘摩羅天（Kumara，戰神）、八臂天、摩醯首羅天（Maheshvara，大自在天）、半阇羅天、鬼子母天（Hariti，守護兒童的女神）、四天王天、造書天、婆藪天，這稱為八十。菩薩爲了這些眾生修持八十種好來莊嚴自身，這稱為菩薩的清凈之身。為什麼呢？因為這八十個天神，是一切眾生所信服的。因此，菩薩修持八十種好，其身不動，讓那些眾生隨著他們所信仰的各各得見。見到后，他們會宗敬，各自發起阿耨多羅三藐三菩提心。因為這個緣故，菩薩摩訶薩修持清凈之身。 『善男子！譬如有人想要邀請大王，一定要莊嚴所有的住宅，使其極其清凈，準備各種美味佳餚，然後大王才會應邀前來。菩薩摩訶薩也是如此，想要邀請阿耨多羅三藐三菩提法輪王，首先應當修身，使其極其清凈，無上的法王才會安住其中。因為這個緣故，菩薩摩訶薩一定要修持清凈之身。 『善男子！譬如有人想要服用甘露，首先應當凈化身體；菩薩摩訶薩也是如此，想要服用無上的甘露法味——般若波羅蜜——首先應當以八十種好清凈自身。
【English Translation】 English version What is a pure body? A Bodhisattva Mahasattva, in practicing the precept of not killing, has five kinds of minds: inferior, middle, superior, superior-middle, and superior-superior; and so it is with right view. These fifty minds are called the initial aspiration. When these fifty minds are fully and decisively accomplished, it is called fulfillment. These one hundred minds are called one hundred merits, and the accomplishment of one hundred merits forms one mark. Thus, through gradual accumulation, the thirty-two marks are accomplished, which is called a pure body. Why cultivate the eighty minor marks? In the world, there are beings who serve eighty gods. What are these eighty? The twelve suns, the twelve great devas, the five great stars, the Big Dipper, the Horse Deva, the Way-Going Deva, Bharadvaja Deva, Lakshmi Deva, the twenty-eight constellations, the Earth Deva, the Wind Deva, the Water Deva, the Fire Deva, Brahma Deva, Rudra Deva, Indra Deva, Kumara Deva, the Eight-Armed Deva, Maheshvara Deva, Panjara Deva, Hariti Deva, the Four Heavenly Kings, the Writing Deva, and the Vasu Devas. These are called the eighty. For the sake of these beings, the Bodhisattva cultivates the eighty minor marks to adorn themselves, which is called the pure body of a Bodhisattva. Why is this so? Because these eighty devas are believed and revered by all beings. Therefore, the Bodhisattva cultivates the eighty minor marks, and their body remains still, allowing those beings to see them according to their respective beliefs. Having seen them, they will revere them and each generate the mind of Anuttara-samyak-sambodhi. For this reason, the Bodhisattva Mahasattva cultivates a pure body. 『Good man! It is like someone who wishes to invite a great king must first adorn their house, making it extremely pure, and prepare various delicacies, and then the king will come to their invitation. A Bodhisattva Mahasattva is also like this; wishing to invite the Dharma King of Anuttara-samyak-sambodhi, they must first cultivate their body, making it extremely pure, and then the supreme Dharma King will reside within it. For this reason, a Bodhisattva Mahasattva must cultivate a pure body.』 『Good man! It is like someone who wishes to take ambrosia must first purify their body; a Bodhisattva Mahasattva is also like this; wishing to take the supreme ambrosia of the Dharma—the Prajna Paramita—they must first purify themselves with the eighty minor marks.』
凈其身。善男子！譬如妙好金銀寶器盛之凈水，中、表俱凈；菩薩摩訶薩其身清凈亦復如是，盛阿耨多羅三藐三菩提水，中、表俱凈。善男子！如波羅捺素白之衣易受染色。何以故？性白凈故。菩薩摩訶薩亦復如是，以身凈故，疾得阿耨多羅三藐三菩提。以是義故，菩薩摩訶薩修于凈身。
「云何菩薩摩訶薩了知諸緣？菩薩摩訶薩不見色相、不見色緣、不見色體、不見色生、不見色滅、不見一相、不見異相、不見見者、不見相貌、不見受者。何以故？了因緣故。如色，一切法亦如是，是名菩薩了知諸緣。
「云何菩薩壞諸怨敵？一切煩惱是菩薩怨，菩薩摩訶薩常遠離故，是名菩薩壞諸怨敵。五住菩薩視諸煩惱不名為怨。所以者何？因煩惱故，菩薩有生；以有生故，故能展轉教化眾生。以是義故，不名為怨。何等為怨？所謂誹謗方等經者。菩薩隨生，不畏地獄、畜生、餓鬼，唯畏如是謗方等者。一切菩薩有八種魔名為怨家，遠是八魔名離怨家。是名菩薩離諸怨敵。
「云何菩薩遠離二邊？言二邊者，謂二十五有及愛煩惱。菩薩常離二十五有及愛煩惱，是名菩薩遠離二邊。
「是名菩薩摩訶薩修大涅槃具足成就第四功德。」
爾時，光明遍照高貴德王菩薩摩訶薩言：「如佛所說：『若有菩
【現代漢語翻譯】 現代漢語譯本：凈化自身。善男子！譬如用精美的金銀寶器盛放乾淨的水，裡面和外面都清凈；菩薩摩訶薩的身體清凈也像這樣，盛放阿耨多羅三藐三菩提（無上正等正覺）之水，裡面和外面都清凈。善男子！就像波羅捺（古印度地名）的純白色衣服容易被染色一樣。為什麼呢？因為它本身是潔白的。菩薩摩訶薩也像這樣，因為身體清凈，所以能迅速獲得阿耨多羅三藐三菩提。因為這個原因，菩薩摩訶薩修習凈化自身。 『菩薩摩訶薩如何了知諸緣？』菩薩摩訶薩不見色相、不見色緣、不見色體、不見色生、不見色滅、不見單一的相、不見不同的相、不見能見者、不見相貌、不見受者。為什麼呢？因爲了解因緣的緣故。如同色法一樣，一切法也是如此，這叫做菩薩了知諸緣。 『菩薩如何摧毀一切怨敵？』一切煩惱是菩薩的怨敵，菩薩摩訶薩經常遠離它們，這叫做菩薩摧毀一切怨敵。五住菩薩看待煩惱不認為是怨敵。為什麼呢？因為通過煩惱，菩薩才能有生命；因為有生命，所以才能輾轉教化眾生。因為這個原因，不把煩惱看作怨敵。什麼是怨敵呢？就是那些誹謗方等經（大乘經典）的人。菩薩無論轉生到哪裡，都不畏懼地獄、畜生、餓鬼，只畏懼那些誹謗方等經的人。一切菩薩有八種魔，被稱為怨家，遠離這八種魔就叫做遠離怨家。這叫做菩薩遠離一切怨敵。 『菩薩如何遠離二邊？』所說的二邊，是指二十五有（三界中的二十五種存在狀態）和愛煩惱。菩薩經常遠離二十五有和愛煩惱，這叫做菩薩遠離二邊。 『這叫做菩薩摩訶薩修習大涅槃，圓滿成就第四種功德。』 當時，光明遍照高貴德王菩薩摩訶薩說：『正如佛所說：』如果有人能夠
【English Translation】 English version: Purify their bodies. Good man! It is like using exquisite gold and silver vessels to hold pure water, both inside and outside are clean; the body of a Bodhisattva Mahasattva is also like this, holding the water of Anuttara-samyak-sambodhi (supreme perfect enlightenment), both inside and outside are clean. Good man! Just like a pure white cloth from Varanasi (ancient Indian city) easily takes on dye. Why is that? Because it is inherently pure white. A Bodhisattva Mahasattva is also like this, because their body is pure, they quickly attain Anuttara-samyak-sambodhi. For this reason, a Bodhisattva Mahasattva cultivates purifying their body. 'How does a Bodhisattva Mahasattva understand all conditions?' A Bodhisattva Mahasattva does not see the appearance of form, does not see the conditions of form, does not see the substance of form, does not see the arising of form, does not see the cessation of form, does not see a single aspect, does not see different aspects, does not see the seer, does not see the appearance, does not see the receiver. Why is that? Because they understand the causes and conditions. Just like form, all dharmas are also like this, this is called a Bodhisattva understanding all conditions. 'How does a Bodhisattva destroy all enemies?' All afflictions are the enemies of a Bodhisattva, and a Bodhisattva Mahasattva constantly stays away from them, this is called a Bodhisattva destroying all enemies. Bodhisattvas of the five abodes do not consider afflictions as enemies. Why is that? Because through afflictions, Bodhisattvas have life; because they have life, they can in turn teach and transform sentient beings. For this reason, afflictions are not considered enemies. What are enemies? They are those who slander the Vaipulya Sutras (Mahayana scriptures). No matter where a Bodhisattva is reborn, they do not fear hell, animals, or hungry ghosts, they only fear those who slander the Vaipulya Sutras. All Bodhisattvas have eight kinds of demons, which are called enemies, and staying away from these eight demons is called staying away from enemies. This is called a Bodhisattva staying away from all enemies. 'How does a Bodhisattva stay away from the two extremes?' The two extremes refer to the twenty-five existences (the twenty-five states of existence in the three realms) and the afflictions of attachment. A Bodhisattva constantly stays away from the twenty-five existences and the afflictions of attachment, this is called a Bodhisattva staying away from the two extremes. 'This is called a Bodhisattva Mahasattva cultivating Great Nirvana, fully accomplishing the fourth merit.' At that time, the Bodhisattva Mahasattva, Light-Illuminating Noble Virtue King, said: 'As the Buddha said: 'If there is someone who can'
薩修大涅槃，悉作如是十事功德。』如來何故唯修九事，不修凈土？」
佛言：「善男子！我于往昔亦常具修如是十事，一切菩薩及諸如來無有不修是十事者。若使世界不凈充滿，諸佛世尊于中出者，無有是處。善男子！汝今莫謂諸佛出興不凈世界，當知是心不善、狹劣。汝今當知：我實不出閻浮提界。譬如有人說言：『此界獨有日、月，他方世界無有日、月。』如是之言無有義理。若有菩薩發如是言：『此佛世界穢惡不凈，他方佛土清凈莊嚴。』亦復如是。
「善男子！西方去此娑婆世界度三十二恒河沙等諸佛國土，彼有世界名曰無勝。彼土何故名曰無勝？其土所有莊嚴之事皆悉平等，無有差別，猶如西方安樂世界、亦如東方滿月世界。我于彼土出現於世，為化眾生故於此界閻浮提中現轉法輪。非但我身獨於此中現轉法輪，一切諸佛亦於此中而轉法輪。以是義故，諸佛世尊非不修行如是十事。
「善男子！慈氏菩薩以誓願故，當來之世令此世界清凈莊嚴。以是義故，一切諸佛所有世界無不嚴凈。
「複次，善男子！云何菩薩摩訶薩修大涅槃微妙經典具足成就第五功德？善男子！菩薩摩訶薩修大涅槃具足成就第五功德，有五事果。何等為五？一者、諸根完具，二者、不生邊地，三者、諸天愛
【現代漢語翻譯】 現代漢語譯本：『修習大涅槃，能成就這十種功德。』如來為何只修習九種功德，而不修習凈土呢？」 佛說：『善男子！我過去也常常具足修習這十種功德，一切菩薩和諸如來沒有不修習這十種功德的。如果世界不清凈而充滿污穢，諸佛世尊在其中出現，這是不可能的。善男子！你現在不要認為諸佛會出現在不清凈的世界，應當知道這種想法是不善的、狹隘的。你現在應當知道：我實際上並沒有離開閻浮提界（Jambudvipa，指我們所居住的這個世界）。譬如有人說：『這個世界獨有日月，其他世界沒有日月。』這樣的話是沒有道理的。如果有菩薩說：『這個佛的世界污穢不清凈，其他佛的國土清凈莊嚴。』也是如此。 『善男子！西方距離這個娑婆世界（Saha world，指我們所居住的這個世界）有三十二個恒河沙數（Ganges river sands，形容極多的數量）的佛國土，那裡有一個世界名叫無勝（Avijaya，意為無與倫比）。那個國土為什麼叫無勝呢？因為那個國土所有的莊嚴事物都平等，沒有差別，就像西方的安樂世界（Sukhavati，指阿彌陀佛的凈土）、也像東方的滿月世界（Purnacandra，指藥師佛的凈土）。我在那個國土出現於世，爲了教化眾生，所以在這個閻浮提界中示現轉法輪（Dharmacakra pravartana，指佛陀宣講佛法）。不只是我獨自在這裡示現轉法輪，一切諸佛也都在這裡轉法輪。因為這個緣故，諸佛世尊沒有不修行這十種功德的。 『善男子！慈氏菩薩（Maitreya，指未來佛）因為誓願的緣故，將來會使這個世界清凈莊嚴。因為這個緣故，一切諸佛所有的世界沒有不莊嚴清凈的。 『再次，善男子！菩薩摩訶薩（Bodhisattva-Mahasattva，指大菩薩）如何修習大涅槃微妙經典，具足成就第五種功德呢？善男子！菩薩摩訶薩修習大涅槃，具足成就第五種功德，有五種果報。哪五種呢？第一，諸根完具；第二，不生在邊地；第三，諸天愛敬；
【English Translation】 English version: 'Practicing the Great Nirvana, one accomplishes these ten merits.' Why does the Tathagata only practice nine merits and not practice the Pure Land?' The Buddha said: 'Good man! In the past, I also always fully practiced these ten merits. All Bodhisattvas and all Tathagatas do not fail to practice these ten merits. If the world is impure and filled with defilement, and the World Honored Ones appear in it, that is not possible. Good man! You should not think that Buddhas appear in impure worlds. You should know that such a thought is not good and is narrow-minded. You should know now: I have not actually left the Jambudvipa (the world we live in). For example, if someone says: 'This world alone has the sun and moon, and other worlds do not have the sun and moon.' Such words have no meaning. If a Bodhisattva says: 'This Buddha's world is filthy and impure, and other Buddha lands are pure and adorned,' it is the same. 'Good man! To the west of this Saha world (the world we live in) are thirty-two Ganges river sands (an expression for a very large number) of Buddha lands. There is a world called Avijaya (meaning unsurpassed). Why is that land called Avijaya? Because all the adornments of that land are equal, without any difference, just like the Western Sukhavati (the Pure Land of Amitabha Buddha), and also like the Eastern Purnacandra (the Pure Land of Bhaisajyaguru Buddha). I appeared in that land, and in order to teach sentient beings, I manifested the turning of the Dharma wheel (Dharmacakra pravartana, referring to the Buddha's teaching of the Dharma) in this Jambudvipa. It is not only I who manifest the turning of the Dharma wheel here, but all Buddhas also turn the Dharma wheel here. For this reason, the World Honored Ones do not fail to practice these ten merits.' 'Good man! Because of his vows, the Bodhisattva Maitreya (the future Buddha) will make this world pure and adorned in the future. For this reason, all the worlds of all Buddhas are adorned and pure.' 'Furthermore, good man! How does a Bodhisattva-Mahasattva (a great Bodhisattva) practice the subtle scriptures of the Great Nirvana and fully accomplish the fifth merit? Good man! A Bodhisattva-Mahasattva who practices the Great Nirvana and fully accomplishes the fifth merit has five results. What are the five? First, the faculties are complete; second, one is not born in a border region; third, one is loved and respected by the devas;'
念，四者、常為天、魔、沙門、剎利、婆羅門等之所恭敬，五者、得宿命智。菩薩以是《大涅槃經》因緣力故，具足如是五事功德。」
光明遍照高貴德王菩薩言：「如佛所說：『若有善男子、善女人修于佈施則得具成五事功德。』今云何言因《大涅槃》得是五事？」
佛言：「善哉，善哉。善男子！如是之事其義各異，今當爲汝分別解說。
「施得五事：不定、不常、不凈、不勝、不異，非無漏，不能利益、安樂、憐愍一切眾生。若依如是《大涅槃經》所得五事，是定、是常、是凈、是勝、是異，是無漏，則能利益、安樂、憐愍一切眾生。善男子！夫佈施者，得離飢渴；《大涅槃經》能令眾生悉得遠離二十五有、渴愛之病。佈施因緣令生死相續；《大涅槃經》能令生死斷、不相續。因佈施故，受凡夫法；因大涅槃得作菩薩。佈施因緣能斷一切貧窮苦惱；《大涅槃經》能斷一切貧善法者。佈施因緣有分、有果；因大涅槃得阿耨多羅三藐三菩提，無分、無果。是名菩薩摩訶薩修大涅槃微妙經典具足成就第五功德。
「善男子！云何菩薩修大涅槃微妙經典具足成就第六功德？菩薩摩訶薩修大涅槃得金剛三昧，安住是中悉能破散一切諸法，見一切法皆是無常、皆是動相、恐怖因緣、病苦劫盜，唸唸
【現代漢語翻譯】 現代漢語譯本：『四者，常為天（deva）、魔（mara）、沙門（sramana）、剎利（ksatriya）、婆羅門（brahmana）等所恭敬；五者，得宿命智（pubbe nivasanussati-nana）。菩薩因修習《大涅槃經》的因緣力，具足這五種功德。』 光明遍照高貴德王菩薩（Prabhasa-vyuha-sri-teja-raja-bodhisattva）說：『如佛所說：若有善男子、善女人修習佈施，則能成就五種功德。現在為何說因《大涅槃經》而得這五種功德？』 佛說：『善哉，善哉。善男子！這樣的事情，它們的意義各不相同，現在我將為你分別解說。』 『佈施所得的五種功德：是不定的、不常的、不凈的、不殊勝的、不異的，不是無漏的，不能利益、安樂、憐憫一切眾生。若依《大涅槃經》所得的五種功德，是定的、是常的、是凈的、是殊勝的、是異的，是無漏的，則能利益、安樂、憐憫一切眾生。善男子！佈施能使人遠離飢渴；《大涅槃經》能使眾生完全遠離二十五有（bhavas）、渴愛（tanha）之病。佈施的因緣使生死相續；《大涅槃經》能使生死斷絕，不再相續。因佈施的緣故，受凡夫法；因《大涅槃經》得作菩薩。佈施的因緣能斷除一切貧窮苦惱；《大涅槃經》能斷除一切貧乏善法者。佈施的因緣有分、有果；因《大涅槃經》得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi），無分、無果。這名為菩薩摩訶薩（bodhisattva-mahasattva）修習《大涅槃經》微妙經典，具足成就第五種功德。』 『善男子！菩薩如何修習《大涅槃經》微妙經典，具足成就第六種功德？菩薩摩訶薩修習《大涅槃經》得金剛三昧（vajra-samadhi），安住其中，能破散一切諸法，見一切法皆是無常、皆是動相、恐怖的因緣、病苦劫盜，唸唸如此。』
【English Translation】 English version: 'Fourth, they are always respected by devas (gods), maras (demons), sramanas (ascetics), ksatriyas (warriors), and brahmanas (priests); fifth, they attain the knowledge of past lives (pubbe nivasanussati-nana). Bodhisattvas, through the power of the causes and conditions of the 'Great Nirvana Sutra,' possess these five merits.' The Bodhisattva 'Light Illuminating Noble Virtue King' (Prabhasa-vyuha-sri-teja-raja-bodhisattva) said, 'As the Buddha has said: 'If good men and good women practice giving, they will achieve five merits.' Why is it now said that these five merits are obtained through the 'Great Nirvana Sutra'?' The Buddha said, 'Excellent, excellent. Good man! These matters have different meanings, and now I will explain them to you separately.' 'The five merits obtained through giving are: impermanent, not constant, impure, not superior, not different, not free from outflows, and cannot benefit, bring peace, or have compassion for all sentient beings. The five merits obtained through the 'Great Nirvana Sutra' are: permanent, constant, pure, superior, different, free from outflows, and can benefit, bring peace, and have compassion for all sentient beings. Good man! Giving can make one free from hunger and thirst; the 'Great Nirvana Sutra' can make all sentient beings completely free from the twenty-five existences (bhavas) and the disease of craving (tanha). The causes and conditions of giving cause the continuation of birth and death; the 'Great Nirvana Sutra' can cause birth and death to cease and not continue. Because of giving, one receives the laws of ordinary beings; because of the 'Great Nirvana Sutra,' one becomes a Bodhisattva. The causes and conditions of giving can eliminate all poverty and suffering; the 'Great Nirvana Sutra' can eliminate all those who are poor in good dharmas. The causes and conditions of giving have divisions and results; through the 'Great Nirvana Sutra,' one attains anuttara-samyak-sambodhi (supreme perfect enlightenment), which has no divisions and no results. This is called the fifth merit that a Bodhisattva-Mahasattva achieves by practicing the subtle and wonderful 'Great Nirvana Sutra.' 'Good man! How does a Bodhisattva achieve the sixth merit by practicing the subtle and wonderful 'Great Nirvana Sutra'? A Bodhisattva-Mahasattva, by practicing the 'Great Nirvana Sutra,' attains the Vajra Samadhi (vajra-samadhi), and abiding in it, can break apart all dharmas, seeing all dharmas as impermanent, as moving, as causes of fear, as sickness, suffering, and robbery, in every moment of thought.'
滅壞，無有真實，一切皆是魔之境界，無可見相。菩薩摩訶薩住是三昧，雖施眾生，乃至不見一眾生實。為眾生故，精勤修習尸波羅蜜，乃至修習般若波羅蜜亦復如是。菩薩若見有一眾生，不能畢竟具足成就檀波羅蜜乃至具足般若波羅蜜。
「善男子！譬如金剛，所擬之處無不碎壞，而是金剛無有折損。金剛三昧亦復如是，所擬之法無不碎壞，而是三昧無有折損。善男子！如諸寶中，金剛最勝。菩薩所得金剛三昧亦復如是，于諸三昧為最第一。何以故？菩薩摩訶薩修是三昧，一切三昧悉來歸屬。善男子！如諸小王悉來歸屬轉輪聖王。一切三昧亦復如是，悉來歸屬金剛三昧。善男子！譬如有人為國怨仇，人所厭患，有人殺之，一切世人無不稱讚是人功德。金剛三昧亦復如是，菩薩修習能壞一切眾生怨敵，是故常為一切三昧之所宗敬。善男子！譬如有人，其力盛壯，人無當者，復更有人力能伏之，當知是人世所稱美。金剛三昧亦復如是，力能摧伏難伏之法，以是義故，一切三昧悉來歸屬。善男子！譬如有人在大海浴，當知是人已用諸河泉池之水。菩薩摩訶薩亦復如是，修習如是金剛三昧，當知已為修習諸餘一切三昧。善男子！如香山中有一泉水名阿耨達，其泉具足八味之水，有人飲之無諸病苦。金剛三昧亦復如是，
【現代漢語翻譯】 現代漢語譯本： 『滅壞』，沒有真實性，一切都是魔的境界，沒有可見的相狀。菩薩摩訶薩安住于這種三昧（samadhi，禪定），即使佈施眾生，也看不到一個真實的眾生。爲了眾生的緣故，精勤修習尸波羅蜜（sila-paramita，持戒波羅蜜），乃至修習般若波羅蜜（prajna-paramita，智慧波羅蜜）也是如此。如果菩薩看到有一個眾生，不能究竟圓滿成就檀波羅蜜（dana-paramita，佈施波羅蜜），乃至圓滿成就般若波羅蜜。
『善男子！』譬如金剛（vajra，金剛石），所觸之處沒有不被摧毀的，而金剛本身沒有折損。金剛三昧（vajra-samadhi，金剛禪定）也是如此，所針對的法沒有不被摧毀的，而這種三昧本身沒有折損。『善男子！』如同各種寶物中，金剛最為殊勝。菩薩所得到的金剛三昧也是如此，在各種三昧中最為第一。為什麼呢？因為菩薩摩訶薩修習這種三昧，一切三昧都來歸屬。『善男子！』如同各個小國王都來歸屬轉輪聖王（chakravartin，統治世界的理想君主）。一切三昧也是如此，都來歸屬金剛三昧。『善男子！』譬如有人是國家的仇敵，被人們厭惡，有人殺了他，所有世人都會稱讚這個人的功德。金剛三昧也是如此，菩薩修習它能摧毀一切眾生的怨敵，因此常常被一切三昧所尊敬。『善男子！』譬如有人，他的力量非常強大，沒有人能匹敵，如果再有人能降伏他，應當知道這個人被世人稱讚。金剛三昧也是如此，力量能夠摧毀難以摧毀的法，因為這個緣故，一切三昧都來歸屬。『善男子！』譬如有人在大海中沐浴，應當知道這個人已經用了所有河流泉池的水。菩薩摩訶薩也是如此，修習這種金剛三昧，應當知道已經修習了其他一切三昧。『善男子！』如同香山中有一泉水名叫阿耨達（Anavatapta，無熱惱池），它的泉水具有八種味道，有人飲用它就沒有各種病苦。金剛三昧也是如此，
【English Translation】 English version: 'Destruction,' without any reality, all are the realm of Mara (demon), without any visible form. A Bodhisattva Mahasattva (great being aspiring to Buddhahood) abiding in this samadhi (meditative absorption), even while giving to sentient beings, does not see a single real sentient being. For the sake of sentient beings, they diligently cultivate Sila-paramita (perfection of morality), and likewise, they cultivate Prajna-paramita (perfection of wisdom). If a Bodhisattva sees that there is a sentient being who cannot ultimately and completely achieve Dana-paramita (perfection of giving), or even achieve Prajna-paramita.
'Good man!' It is like a vajra (diamond), wherever it strikes, nothing is not shattered, yet the vajra itself is not broken. Vajra-samadhi (diamond-like concentration) is also like this; whatever dharma (teaching) it targets, nothing is not shattered, yet this samadhi itself is not broken. 'Good man!' Just as among all jewels, the vajra is the most excellent, so too is the Vajra-samadhi attained by a Bodhisattva; it is the foremost among all samadhis. Why is this? Because when a Bodhisattva Mahasattva cultivates this samadhi, all other samadhis come to belong to it. 'Good man!' Just as all the small kings come to belong to a Chakravartin (universal monarch), so too do all samadhis come to belong to Vajra-samadhi. 'Good man!' For example, if someone is an enemy of the state, hated by the people, and someone kills him, all the people in the world will praise the merit of that person. Vajra-samadhi is also like this; a Bodhisattva cultivating it can destroy all the enemies of sentient beings, and therefore it is always revered by all samadhis. 'Good man!' For example, if someone is very strong and no one can match him, and then someone else can subdue him, it should be known that this person is praised by the world. Vajra-samadhi is also like this; its power can subdue the most difficult-to-subdue dharmas, and for this reason, all samadhis come to belong to it. 'Good man!' For example, if someone bathes in the great ocean, it should be known that this person has already used the water of all rivers and ponds. A Bodhisattva Mahasattva is also like this; by cultivating this Vajra-samadhi, it should be known that they have already cultivated all other samadhis. 'Good man!' Just as in the Fragrant Mountain there is a spring called Anavatapta (Lake Anavatapta), whose water has eight flavors, and whoever drinks it has no illnesses, so too is Vajra-samadhi.
具八正道，菩薩修習，斷諸煩惱、瘡疣、重病。善男子！如人供養摩醯首羅，當知是人已為供養一切諸天。金剛三昧亦復如是，有人修習，當知已為修習一切諸餘三昧。
「善男子！若有菩薩安住如是金剛三昧，見一切法無有障礙，如於掌中觀阿摩勒果。菩薩雖復得如是見，終不作想：『見一切法。』
「善男子！譬如有人坐四衢道，見諸眾生來、去、坐、臥。金剛三昧亦復如是，見一切法生、滅、出、沒。善男子！譬如高山，有人登之，遠望諸方皆悉明瞭。金剛定山亦復如是，菩薩登之，遠望諸法無不明瞭。善男子！譬如春月，天降甘雨，其渧微致，間無空處，明眼之人見之明了。菩薩亦爾，得金剛定清凈之目，遠見東方所有世界——其中或有國土成、壞——一切皆見，明瞭無障，乃至十方亦復如是。善男子！如由乾陀山七日並出，其山所有樹木、叢林一切燒盡。菩薩修習金剛三昧亦復如是，所有一切煩惱叢林即時消滅。善男子！譬如金剛，雖能摧破一切有物，終不生念：『我能摧破。』金剛三昧亦復如是，菩薩修已，能破煩惱，終不生念：『我能壞結。』善男子！譬如大地能持萬物，終不生念：『我力能持。』火亦不念：『我能燒物。』水亦不念：『我能潤漬。』風亦不念：『我能動物。』空亦不念
【現代漢語翻譯】 現代漢語譯本：
具備八正道（正見、正思惟、正語、正業、正命、正精進、正念、正定），菩薩修習此道，能斷除一切煩惱、瘡疣（比喻煩惱的粗重部分）、重病（比喻煩惱的深重部分）。善男子！如同有人供養摩醯首羅（Mahesvara，印度教神祇，被認為是自在天），應當知道這個人已經供養了一切諸天。金剛三昧（Vajra Samadhi，堅固不壞的禪定）也是如此，有人修習，應當知道他已經修習了一切其餘的三昧。
「善男子！如果有菩薩安住于這樣的金剛三昧，他會見到一切法都沒有障礙，就像在手掌中觀看阿摩勒果（一種印度果實）一樣清晰。菩薩雖然得到了這樣的見解，最終也不會產生『我見一切法』的想法。
「善男子！譬如有人坐在四通八達的道路上，看見各種眾生來來往往、坐下、躺臥。金剛三昧也是如此，能見到一切法的生起、滅去、出現、消失。善男子！譬如高山，有人登上它，向遠處眺望，各個方向都看得清清楚楚。金剛定山也是如此，菩薩登上它，向遠處眺望，一切法都看得清清楚楚。善男子！譬如春天的月亮，天空降下甘甜的雨水，雨滴細微而密集，沒有空隙，明眼的人看得清清楚楚。菩薩也是這樣，得到了金剛定清凈的眼睛，能遠遠地看到東方所有的世界——其中或者有國土的成住壞空——一切都看得見，清晰而沒有障礙，乃至十方也是如此。善男子！如同乾陀山（Gandha Mountain，香山）七日同時出現，那座山上的所有樹木、叢林都被燒盡。菩薩修習金剛三昧也是如此，所有一切煩惱的叢林立刻消滅。善男子！譬如金剛，雖然能摧毀一切有形之物，最終也不會產生『我能摧毀』的想法。金剛三昧也是如此，菩薩修習之後，能破除煩惱，最終也不會產生『我能破除煩惱』的想法。善男子！譬如大地能承載萬物，最終也不會產生『我能承載』的想法。火也不會想：『我能燃燒物體。』水也不會想：『我能滋潤物體。』風也不會想：『我能使物體移動。』空也不會想： English version:
Possessing the Eightfold Noble Path (Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration), a Bodhisattva cultivates this path, and is able to sever all afflictions, sores (a metaphor for the grosser aspects of afflictions), and serious illnesses (a metaphor for the deeper aspects of afflictions). Good man! Just as a person who makes offerings to Mahesvara (a Hindu deity, considered the Lord of the Universe), it should be known that this person has already made offerings to all the gods. The Vajra Samadhi (Diamond Concentration, an indestructible state of meditation) is also like this; if someone cultivates it, it should be known that they have already cultivated all other samadhis.
「Good man! If a Bodhisattva dwells in such a Vajra Samadhi, he sees all dharmas without any obstruction, as clear as seeing an Amalaka fruit (an Indian fruit) in the palm of his hand. Although the Bodhisattva attains such a view, he ultimately does not form the thought: 『I see all dharmas.』
「Good man! For example, a person sits at a crossroads and sees various beings coming, going, sitting, and lying down. The Vajra Samadhi is also like this, able to see the arising, ceasing, appearing, and disappearing of all dharmas. Good man! For example, a high mountain, when someone climbs it and looks into the distance, all directions are clearly visible. The Vajra Samadhi mountain is also like this; when a Bodhisattva climbs it and looks into the distance, all dharmas are clearly visible. Good man! For example, in the spring month, the sky sends down sweet rain, the raindrops are fine and dense, with no gaps, and a person with clear eyes sees it clearly. A Bodhisattva is also like this; having attained the pure eyes of Vajra Samadhi, he can see all the worlds in the East from afar—where there may be the formation, dwelling, destruction, and emptiness of lands—all are visible, clear and without obstruction, and so it is even in the ten directions. Good man! Just as when seven suns appear simultaneously on Gandha Mountain (Fragrant Mountain), all the trees and forests on that mountain are burned away. The Bodhisattva cultivating Vajra Samadhi is also like this; all the forests of afflictions are immediately extinguished. Good man! For example, a diamond, although it can destroy all tangible things, ultimately does not generate the thought: 『I can destroy.』 The Vajra Samadhi is also like this; after a Bodhisattva cultivates it, he can break through afflictions, but ultimately does not generate the thought: 『I can break through the bonds.』 Good man! For example, the earth can support all things, but ultimately does not generate the thought: 『I have the power to support.』 Fire also does not think: 『I can burn things.』 Water also does not think: 『I can moisten things.』 Wind also does not think: 『I can move things.』 Space also does not think:
【English Translation】 Possessing the Eightfold Noble Path, a Bodhisattva cultivates this path, and is able to sever all afflictions, sores, and serious illnesses. Good man! Just as a person who makes offerings to Mahesvara, it should be known that this person has already made offerings to all the gods. The Vajra Samadhi is also like this; if someone cultivates it, it should be known that they have already cultivated all other samadhis. 「Good man! If a Bodhisattva dwells in such a Vajra Samadhi, he sees all dharmas without any obstruction, as clear as seeing an Amalaka fruit in the palm of his hand. Although the Bodhisattva attains such a view, he ultimately does not form the thought: 『I see all dharmas.』 「Good man! For example, a person sits at a crossroads and sees various beings coming, going, sitting, and lying down. The Vajra Samadhi is also like this, able to see the arising, ceasing, appearing, and disappearing of all dharmas. Good man! For example, a high mountain, when someone climbs it and looks into the distance, all directions are clearly visible. The Vajra Samadhi mountain is also like this; when a Bodhisattva climbs it and looks into the distance, all dharmas are clearly visible. Good man! For example, in the spring month, the sky sends down sweet rain, the raindrops are fine and dense, with no gaps, and a person with clear eyes sees it clearly. A Bodhisattva is also like this; having attained the pure eyes of Vajra Samadhi, he can see all the worlds in the East from afar—where there may be the formation, dwelling, destruction, and emptiness of lands—all are visible, clear and without obstruction, and so it is even in the ten directions. Good man! Just as when seven suns appear simultaneously on Gandha Mountain, all the trees and forests on that mountain are burned away. The Bodhisattva cultivating Vajra Samadhi is also like this; all the forests of afflictions are immediately extinguished. Good man! For example, a diamond, although it can destroy all tangible things, ultimately does not generate the thought: 『I can destroy.』 The Vajra Samadhi is also like this; after a Bodhisattva cultivates it, he can break through afflictions, but ultimately does not generate the thought: 『I can break through the bonds.』 Good man! For example, the earth can support all things, but ultimately does not generate the thought: 『I have the power to support.』 Fire also does not think: 『I can burn things.』 Water also does not think: 『I can moisten things.』 Wind also does not think: 『I can move things.』 Space also does not think:
：『我能容受。』涅槃亦復不生念言：『我令眾生而得滅度。』金剛三昧亦復如是，雖能滅除一切煩惱，而初無心言：『我能滅。』
「若有菩薩安住如是金剛三昧，於一念中變身如佛，其數無量，遍滿十方恒河沙等諸佛世界。而是菩薩雖作是化，其心初無憍慢之想。何以故？菩薩常念：『誰有是定，能作是化？唯有菩薩安住如是金剛三昧乃能作耳。』
「菩薩摩訶薩安住如是金剛三昧，於一念中遍到十方恒河沙等諸佛世界，還其本處。雖有是力，亦不念言：『我能如是。』何以故？以是三昧因緣力故。
「菩薩摩訶薩安住如是金剛三昧，於一念中能斷十方恒河沙等世界眾生所有煩惱，而心初無斷諸眾生煩惱之想。何以故？以是三昧因緣力故。
「菩薩住是金剛三昧，以一音聲有所演說，一切眾生各隨種類而得解了；示現一色，一切眾生各各皆見種種色相；安住一處，身不移易，能令眾生隨其方面各各而見；演說一法，若界、若入，一切眾生各隨本解而得聞之。
「菩薩安住如是三昧，雖見眾生而心初無眾生之相、雖見男女無男女相、雖見色法無有色相乃至見識亦無識相、雖見晝夜無晝夜相、雖見一切無一切相、雖見一切煩惱諸結亦無一切煩惱之相、見八聖道無聖道相、雖見菩提無菩
【現代漢語翻譯】 現代漢語譯本 『我能容受。』涅槃（佛教術語，指解脫生死輪迴的境界）也不會產生『我讓眾生得到解脫』的想法。金剛三昧（佛教術語，指一種堅固不可摧毀的禪定）也是如此，雖然能夠滅除一切煩惱，但最初並沒有『我能滅除』的想法。 「如果有菩薩安住于這樣的金剛三昧，在一念之間可以化現出無數個佛身，遍滿十方如恒河沙數般的諸佛世界。而這位菩薩雖然做了這樣的化現，心中卻絲毫沒有驕傲自滿的想法。為什麼呢？菩薩常常想到：『是誰擁有這樣的禪定，能夠做出這樣的化現呢？只有安住于這種金剛三昧的菩薩才能做到。』 「菩薩摩訶薩（佛教術語，指大菩薩）安住于這樣的金剛三昧，在一念之間可以遍及十方如恒河沙數般的諸佛世界，然後回到原來的地方。雖然有這樣的力量，也不會認為『我能做到這樣』。為什麼呢？因為這是三昧（佛教術語，指禪定）的因緣力量所致。 「菩薩摩訶薩安住于這樣的金剛三昧，在一念之間能夠斷除十方如恒河沙數般世界眾生的所有煩惱，但心中最初並沒有斷除眾生煩惱的想法。為什麼呢？因為這是三昧的因緣力量所致。 「菩薩安住于這種金剛三昧，用一種聲音演說佛法，一切眾生都能根據各自的種類理解；示現一種顏色，一切眾生都能看到各種不同的顏色；安住在一個地方，身體不移動，卻能讓眾生從各自的方向看到；演說一種法，無論是界（佛教術語，指構成世界的元素）、還是入（佛教術語，指感官與對像），一切眾生都能根據自己的理解聽到。 「菩薩安住于這樣的三昧，雖然看到眾生，心中卻沒有眾生的概念；雖然看到男女，卻沒有男女的概念；雖然看到色法（佛教術語，指物質現象），卻沒有色法的概念，乃至看到識（佛教術語，指意識），也沒有識的概念；雖然看到晝夜，卻沒有晝夜的概念；雖然看到一切，卻沒有一切的概念；雖然看到一切煩惱和束縛，也沒有一切煩惱的概念；看到八聖道（佛教術語，指通往解脫的八種修行方法），卻沒有聖道的概念；雖然看到菩提（佛教術語，指覺悟），卻沒有菩
【English Translation】 English version 'I can endure it.' Nirvana (Buddhist term, referring to the state of liberation from the cycle of birth and death) also does not generate the thought: 'I cause sentient beings to attain liberation.' The Vajra Samadhi (Buddhist term, referring to a firm and indestructible state of meditation) is also like this; although it can eliminate all afflictions, it initially has no thought of: 'I can eliminate them.' 「If a Bodhisattva dwells in such a Vajra Samadhi, in a single moment, they can transform their body into countless Buddha bodies, filling the ten directions with Buddha worlds as numerous as the sands of the Ganges. And although this Bodhisattva performs such transformations, their mind has no thought of arrogance or pride. Why is this? The Bodhisattva constantly thinks: 'Who possesses such concentration that they can perform such transformations? Only a Bodhisattva who dwells in such a Vajra Samadhi can do this.' 「A Bodhisattva Mahasattva (Buddhist term, referring to a great Bodhisattva) dwelling in such a Vajra Samadhi, in a single moment, can travel to all the Buddha worlds in the ten directions, as numerous as the sands of the Ganges, and then return to their original place. Although they have such power, they do not think: 'I can do this.' Why is this? Because it is due to the power of the conditions of this Samadhi (Buddhist term, referring to meditation). 「A Bodhisattva Mahasattva dwelling in such a Vajra Samadhi, in a single moment, can cut off all the afflictions of sentient beings in the worlds of the ten directions, as numerous as the sands of the Ganges, but their mind initially has no thought of cutting off the afflictions of sentient beings. Why is this? Because it is due to the power of the conditions of this Samadhi. 「A Bodhisattva dwelling in this Vajra Samadhi, speaking with one voice, all sentient beings understand according to their respective kinds; showing one color, all sentient beings see various different colors; dwelling in one place, without moving their body, they can cause sentient beings to see them from their respective directions; expounding one Dharma, whether it be the realms (Buddhist term, referring to the elements that constitute the world) or the entrances (Buddhist term, referring to the senses and their objects), all sentient beings hear it according to their own understanding. 「A Bodhisattva dwelling in such a Samadhi, although seeing sentient beings, their mind has no concept of sentient beings; although seeing men and women, they have no concept of men and women; although seeing form (Buddhist term, referring to material phenomena), they have no concept of form, and even seeing consciousness (Buddhist term, referring to awareness), they have no concept of consciousness; although seeing day and night, they have no concept of day and night; although seeing everything, they have no concept of everything; although seeing all afflictions and bonds, they have no concept of all afflictions; seeing the Eightfold Noble Path (Buddhist term, referring to the eight practices leading to liberation), they have no concept of the Noble Path; although seeing Bodhi (Buddhist term, referring to enlightenment), they have no concept of Bo
提相、見於涅槃無涅槃相。何以故？善男子！一切諸法本無相故。菩薩以是三昧力故，見一切法如本無相。
「何故名為金剛三昧？善男子！譬如金剛，若在日中，色則不定。金剛三昧亦復如是，在於大眾色亦不定，是故名為金剛三昧。善男子！譬如金剛，一切世人不能評價。金剛三昧亦復如是，所有功德一切人天不能評量，是故複名金剛三昧。善男子！譬如貧人，得金剛寶則得遠離貧窮、困苦、惡鬼、邪毒。菩薩摩訶薩亦復如是，得是三昧則能遠離煩惱、諸苦、諸魔、邪毒，是故複名金剛三昧。是名菩薩修大涅槃具足成就第六功德。
大般涅槃經卷第二十二 大正藏第 12 冊 No. 0375 大般涅槃經
大般涅槃經卷第二十三
宋代沙門慧嚴等依泥洹經加之
光明遍照高貴德王菩薩品之五
「複次，善男子！云何菩薩摩訶薩修大涅槃微妙經典具足成就第七功德？善男子！菩薩摩訶薩修大涅槃微妙經典，作是思惟：『何法能為大般涅槃而作近因？』菩薩即知有四種法為大涅槃而作近因。若言：『勤修一切苦行是大涅槃近因緣。』者，是義不然。所以者何？若離四法得涅槃者，無有是處。
「何等為四？一者、親近善友，二者、專心聽法，三者、繫念思惟，四
【現代漢語翻譯】 現代漢語譯本 觀察諸相，在涅槃中也見不到涅槃之相。為什麼呢？善男子！因為一切諸法本來就沒有相。菩薩憑藉這種三昧（samadhi，禪定）的力量，見到一切法都如其本來的無相狀態。
『為什麼稱作金剛三昧（vajra-samadhi）呢？』善男子！譬如金剛（vajra，一種堅硬的寶石），如果在陽光下，它的顏色是不確定的。金剛三昧也是這樣，在大眾之中，其表現也是不確定的，所以稱作金剛三昧。善男子！譬如金剛，世間所有人都無法評估它的價值。金剛三昧也是這樣，它所具有的功德，一切人天都無法衡量，所以又稱作金剛三昧。善男子！譬如貧窮的人，得到金剛寶就能遠離貧窮、困苦、惡鬼、邪毒。菩薩摩訶薩也是這樣，得到這種三昧就能遠離煩惱、諸苦、諸魔、邪毒，所以又稱作金剛三昧。這就是菩薩修習大涅槃，圓滿成就的第六種功德。
《大般涅槃經》卷第二十二 大正藏第 12 冊 No. 0375 《大般涅槃經》
《大般涅槃經》卷第二十三
宋代沙門慧嚴等依泥洹經加之
光明遍照高貴德王菩薩品之五
『再者，善男子！菩薩摩訶薩如何修習大涅槃微妙經典，圓滿成就第七種功德呢？』善男子！菩薩摩訶薩修習大涅槃微妙經典時，會這樣思考：『什麼法能夠作為大般涅槃的近因呢？』菩薩隨即知道有四種法可以作為大般涅槃的近因。如果說：『勤修一切苦行是大涅槃的近因緣。』，這種說法是不對的。為什麼呢？如果離開這四種法就能得到涅槃，那是沒有道理的。
『是哪四種呢？』第一，親近善友；第二，專心聽法；第三，繫念思惟；第四，
【English Translation】 English version Observing forms, one does not see the form of nirvana even in nirvana. Why is that? Good man! Because all dharmas (phenomena) are originally without form. Bodhisattvas, through the power of this samadhi (meditative absorption), see all dharmas as they are, without form.
'Why is it called vajra-samadhi (diamond-like samadhi)?' Good man! Just like a vajra (diamond), if it is in the sunlight, its color is not fixed. Vajra-samadhi is also like this; when among the multitude, its appearance is also not fixed, therefore it is called vajra-samadhi. Good man! Just like a vajra, all people in the world cannot evaluate its worth. Vajra-samadhi is also like this; all its merits cannot be measured by all humans and devas (gods), therefore it is also called vajra-samadhi. Good man! Just like a poor person, if they obtain a vajra jewel, they can be free from poverty, suffering, evil spirits, and harmful poisons. Bodhisattva-mahasattvas (great bodhisattvas) are also like this; if they obtain this samadhi, they can be free from afflictions, all sufferings, all demons, and harmful poisons, therefore it is also called vajra-samadhi. This is how bodhisattvas cultivate great nirvana and fully accomplish the sixth merit.
The Mahaparinirvana Sutra, Scroll 22 Taisho Tripitaka Volume 12, No. 0375, The Mahaparinirvana Sutra
The Mahaparinirvana Sutra, Scroll 23
Added by the Shramanas (monks) Huiyan and others of the Song Dynasty, based on the Nirvana Sutra
Chapter 5: The Bodhisattva of Light, Universal Illumination, Noble Virtue, and King
'Furthermore, good man! How do bodhisattva-mahasattvas cultivate the subtle scriptures of great nirvana and fully accomplish the seventh merit?' Good man! When bodhisattva-mahasattvas cultivate the subtle scriptures of great nirvana, they contemplate thus: 'What dharma can serve as the proximate cause for great nirvana?' The bodhisattva then knows that there are four dharmas that can serve as the proximate cause for great nirvana. If it is said: 'Diligently practicing all ascetic practices is the proximate cause for great nirvana,' this is not correct. Why is that? If one could attain nirvana by abandoning these four dharmas, that would be impossible.
'What are the four?' First, associating with good friends; second, wholeheartedly listening to the Dharma; third, focusing the mind on contemplation; fourth,
者、如法修行。
「善男子！譬如有人身遇眾病——若熱、若冷、虛勞、下瘧、眾邪、鬼毒——到良醫所，良醫即為隨病說藥。是人至心善受醫教，隨教合藥，如法服之。服已病癒，身得安樂。有病之人，譬諸菩薩；大良醫者，譬善知識；良醫所說，譬方等經；善受醫教，譬善思惟方等經義；隨教合藥，譬如法修行三十七助道之法；病除愈者，譬滅煩惱；得安樂者，喻得涅槃，常、樂、我、凈。
「善男子！譬如有王欲如法治，令民安樂，咨諸智臣其法雲何？諸臣即以先王舊法而為說之。王既聞已，至心信行，如法治國，無諸怨敵，是故令民安樂無患。善男子！王者，譬諸菩薩；諸智臣者，譬善知識；智臣為王所說治法，譬十二部經；王既聞已，至心信行，譬諸菩薩繫心思惟十二部經所有深義；如法治國，譬諸菩薩如法修行——所謂六波羅蜜——以能修習六波羅蜜故，無諸怨敵，譬諸菩薩已離諸結、煩惱惡賊；得安樂者，譬諸菩薩得大涅槃，常、樂、我、凈。
「善男子！譬如有人遇惡癩病，有善知識而語之言：『汝若能到須彌山邊，病可得差。所以者何？彼有良藥，味如甘露，若能服者，病無不愈。』其人至心信是事已，即往彼山采服甘露，其病除愈，身得安樂。惡癩病者，譬諸凡夫；善知識者
【現代漢語翻譯】 現代漢語譯本 『善男子！』，這樣如法修行。 『善男子！譬如有人身體遭受各種疾病——如發熱、寒冷、虛弱勞損、瘧疾、各種邪氣、鬼毒——去求良醫，良醫會根據他的病情開藥。這個人真心接受醫生的教導，按照教導配藥，依法服用。服藥后病癒，身體得到安樂。有病的人，比喻菩薩；大良醫，比喻善知識；良醫所說的，比喻方等經典；善於接受醫生的教導，比喻善於思考方等經典的含義；按照教導配藥，比喻依法修行三十七助道之法；病除愈，比喻滅除煩惱；得到安樂，比喻得到涅槃（Nirvana），常、樂、我、凈。 『善男子！譬如有一位國王想要依法治理國家，使人民安樂，就向有智慧的大臣請教治理的方法。大臣們就用先王的舊法來告訴他。國王聽了之後，真心相信並實行，依法治理國家，沒有怨敵，因此使人民安樂無憂。善男子！國王，比喻菩薩；有智慧的大臣，比喻善知識；大臣為國王所說的治理方法，比喻十二部經；國王聽了之後，真心相信並實行，比喻菩薩專心思考十二部經的深刻含義；依法治理國家，比喻菩薩依法修行——也就是六波羅蜜（Six Paramitas）——因為能夠修習六波羅蜜，所以沒有怨敵，比喻菩薩已經脫離了各種束縛、煩惱惡賊；得到安樂，比喻菩薩得到大涅槃（Maha Nirvana），常、樂、我、凈。 『善男子！譬如有人得了惡性麻風病，有善知識告訴他說：『你如果能到須彌山（Mount Sumeru）邊，病就可以治好。為什麼呢？那裡有良藥，味道像甘露，如果能服用，病沒有治不好的。』這個人真心相信這件事後，就去那座山采服甘露，他的病就治好了，身體得到安樂。惡性麻風病，比喻凡夫；善知識，
【English Translation】 English version 'Good man!', thus practice according to the Dharma. 'Good man! It is like a person who suffers from various illnesses—such as fever, cold, weakness, malaria, various evil influences, and demonic poisons—who goes to a good doctor. The good doctor will prescribe medicine according to the illness. This person sincerely accepts the doctor's instructions, prepares the medicine according to the instructions, and takes it as prescribed. After taking the medicine, the illness is cured, and the body finds peace and comfort. The person with the illness is like a Bodhisattva; the great doctor is like a good teacher; what the good doctor says is like the Vaipulya Sutras; accepting the doctor's instructions is like contemplating the meaning of the Vaipulya Sutras; preparing the medicine according to the instructions is like practicing the thirty-seven aids to enlightenment according to the Dharma; the cure of the illness is like the eradication of afflictions; and finding peace and comfort is like attaining Nirvana (Nirvana), which is permanent, blissful, self, and pure. 'Good man! It is like a king who wishes to govern righteously and bring peace and happiness to his people, so he consults wise ministers about how to do so. The ministers then tell him about the old laws of the previous kings. After hearing this, the king sincerely believes and practices them, governing the country according to the Dharma, without any enemies, and thus bringing peace and happiness to his people. Good man! The king is like a Bodhisattva; the wise ministers are like good teachers; the methods of governance that the ministers tell the king are like the twelve divisions of the scriptures; the king hearing this and sincerely believing and practicing it is like a Bodhisattva focusing their mind on contemplating the profound meanings of the twelve divisions of the scriptures; governing the country according to the Dharma is like a Bodhisattva practicing according to the Dharma—that is, the Six Paramitas (Six Paramitas)—because they are able to practice the Six Paramitas, they have no enemies, which is like a Bodhisattva having already broken free from all bonds and the evil thieves of afflictions; and finding peace and comfort is like a Bodhisattva attaining Maha Nirvana (Maha Nirvana), which is permanent, blissful, self, and pure. 'Good man! It is like a person who has contracted a severe case of leprosy, and a good teacher tells them: 『If you can go to the side of Mount Sumeru (Mount Sumeru), your illness can be cured. Why? Because there is a good medicine there, which tastes like ambrosia, and if you can take it, no illness will be incurable.』 After this person sincerely believes this, they go to that mountain to gather and take the ambrosia, and their illness is cured, and their body finds peace and comfort. The severe leprosy is like ordinary beings; the good teacher is
，譬諸菩薩摩訶薩等；至心信受，譬四無量心；須彌山者，譬八聖道；甘露味者，譬于佛性；癩病除愈，譬滅煩惱；得安樂者，譬得涅槃，常、樂、我、凈。
「善男子！譬如有人畜諸弟子聰明大智，是人晝夜常教不惓。諸菩薩等亦復如是，一切眾生——有信、不信——而常教化，無有疲厭。
「善男子！善知識者，所謂佛、菩薩、辟支佛、聲聞、人中信方等者。何故名為善知識耶？善知識者，能教眾生遠離十惡、修行十善。以是義故，名善知識。
「複次，善知識者，如法而說，如說而行。云何名為如法而說，如說而行？自不殺生，教人不殺，乃至自行正見，教人正見。若能如是，則得名為真善知識。自修菩提，亦能教人修行菩提。以是義故，名善知識。自能修行信、戒、佈施、多聞、智慧，亦能教人信、戒、佈施、多聞、智慧。復以是義，名善知識。
「善知識者，有善法故。何等善法？所作之事不求自樂，常為眾生而求安樂；見他有過不說其短，口常宣說純善之事。以是義故，名善知識。
「善男子！如空中月，從初一日至十五日漸漸增長。善知識者亦復如是，令諸學人漸遠惡法、增長善法。
「善男子！若有親近善知識者，本未有戒、定、慧、解脫、解脫知見即便有之
【現代漢語翻譯】 現代漢語譯本：例如，就像菩薩摩訶薩（偉大的菩薩）一樣；至誠地信受，就像四無量心（慈、悲、喜、舍）一樣；須彌山（佛教中的聖山）象徵著八聖道（正見、正思惟、正語、正業、正命、正精進、正念、正定）；甘露味象徵著佛性；麻風病被治癒，象徵著煩惱的滅除；獲得安樂，象徵著獲得涅槃（解脫），常、樂、我、凈（涅槃的四種德性）。 『善男子！例如，有個人養育了很多聰明有智慧的弟子，這個人日夜不停地教導他們，從不懈怠。菩薩們也是這樣，對於一切眾生——無論他們是否相信——都經常教化，沒有疲倦厭煩。 『善男子！善知識指的是佛、菩薩、辟支佛（獨覺）、聲聞（佛陀的弟子）、人中信奉方等經典的人。為什麼稱為善知識呢？善知識能夠教導眾生遠離十惡（殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見），修行十善（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、正見）。因為這個原因，稱為善知識。 『此外，善知識是如法宣說，並且按照所說的去做。什麼叫做如法宣說，並且按照所說的去做呢？自己不殺生，教導別人不殺生，乃至自己奉行正見，教導別人正見。如果能夠這樣，就可以稱為真正的善知識。自己修習菩提（覺悟），也能教導別人修習菩提。因為這個原因，稱為善知識。自己能夠修行信、戒、佈施、多聞、智慧，也能教導別人信、戒、佈施、多聞、智慧。也因為這個原因，稱為善知識。 『善知識，是因為具有善法。什麼是善法呢？所做的事情不求自己快樂，常常爲了眾生的安樂而努力；看到別人有過錯不說他的短處，口中常常宣說純善的事情。因為這個原因，稱為善知識。 『善男子！就像空中的月亮，從初一到十五逐漸增長一樣。善知識也是這樣，使學習的人逐漸遠離惡法，增長善法。 『善男子！如果有人親近善知識，原本沒有戒、定、慧、解脫、解脫知見，就會擁有這些。'
【English Translation】 English version: For example, like the Bodhisattva Mahasattvas (great Bodhisattvas); to sincerely believe and accept, like the Four Immeasurable Minds (loving-kindness, compassion, joy, and equanimity); Mount Sumeru (a sacred mountain in Buddhism) symbolizes the Eightfold Noble Path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration); the taste of nectar symbolizes the Buddha-nature; the cure of leprosy symbolizes the eradication of afflictions; the attainment of peace and happiness symbolizes the attainment of Nirvana (liberation), the eternal, blissful, self, and pure (the four virtues of Nirvana). 'Good man! For example, if someone raises many disciples who are intelligent and wise, this person teaches them day and night without being weary. Bodhisattvas are also like this, they constantly teach all sentient beings—whether they believe or not—without fatigue or weariness.' 'Good man! A good teacher refers to Buddhas, Bodhisattvas, Pratyekabuddhas (solitary realizers), Sravakas (Buddha's disciples), and those among people who believe in the Vaipulya Sutras. Why are they called good teachers? Good teachers can teach sentient beings to stay away from the ten evils (killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, anger, and wrong views) and practice the ten good deeds (abstaining from killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, anger, and holding right views). For this reason, they are called good teachers.' 'Furthermore, a good teacher speaks according to the Dharma and acts according to what they say. What does it mean to speak according to the Dharma and act according to what they say? They do not kill themselves and teach others not to kill, and they practice right view themselves and teach others to have right view. If one can do this, they can be called a true good teacher. They cultivate Bodhi (enlightenment) themselves and can also teach others to cultivate Bodhi. For this reason, they are called good teachers. They can practice faith, precepts, generosity, learning, and wisdom themselves, and can also teach others faith, precepts, generosity, learning, and wisdom. For this reason, they are also called good teachers.' 'A good teacher is so because they possess good qualities. What are these good qualities? They do not seek their own happiness in what they do, but always strive for the happiness of sentient beings; when they see others' faults, they do not speak of their shortcomings, and they always speak of pure goodness. For this reason, they are called good teachers.' 'Good man! Like the moon in the sky, which gradually grows from the first day to the fifteenth day, a good teacher is also like this, gradually leading students away from evil and increasing good.' 'Good man! If someone associates with a good teacher, they will come to possess precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation, which they did not have before.'
，未具足者則得增廣。何以故？以其親近善知識故。因是親近，復得了達十二部經甚深之義。若能聽是十二部經甚深義者，名為聽法。
「聽法者則是大乘方等經典，聽方等經名真聽法，真聽法者即是聽受《大涅槃經》。《大涅槃》中聞有佛性、如來畢竟不般涅槃，是故名為專心聽法。
「專心聽法名八聖道，以八聖道能斷貪慾、瞋恚、愚癡，故名聽法。
「夫聽法者名十一空，以此諸空於一切法不作相貌。
「夫聽法者，名初發心乃至究竟阿耨多羅三藐三菩提心，以因初心得大涅槃、不以聞故得大涅槃、以修習故得大涅槃。
「善男子！譬如病人，雖聞醫教及藥名字不能愈病，要以服故乃得除差。雖聽十二深因緣法不能斷滅一切煩惱，要以繫念善思惟故能得除斷，是名第三繫念思惟。
「復以何義名系念思惟？所謂三三昧：空三昧、無相三昧、無作三昧。空者，於二十五有不見一實；無作者，於二十五有不作愿求；無相者，無有十相，所謂色相、聲相、香相、味相、觸相、生相、住相、滅相、男相、女相。修習如是三三昧者，是名菩薩繫念思惟。
「云何名為如法修行？如法修行即是修行檀波羅蜜乃至般若波羅蜜，知陰、入、界真實之相，亦知聲聞、緣覺、諸佛同於一
【現代漢語翻譯】 現代漢語譯本 那些不具足的人因此得以增長。為什麼呢？因為他們親近善知識的緣故。由於這種親近，他們又能通達十二部經（指佛經的十二種分類）甚深的含義。如果能夠聽聞這十二部經甚深的含義，就稱為聽法。 聽法就是聽大乘方等經典（指大乘佛教經典）。聽方等經稱為真正的聽法，真正的聽法就是聽受《大涅槃經》（Mahāparinirvāṇa Sūtra）。在《大涅槃經》中聽聞有佛性（Buddha-nature）、如來（Tathāgata）畢竟不入涅槃，因此稱為專心聽法。 專心聽法是指八聖道（Eightfold Path），因為八聖道能夠斷除貪慾、瞋恚、愚癡，所以稱為聽法。 聽法是指十一空（Eleven emptinesses），通過這些空性，對於一切法不執著于表象。 聽法是指從初發心（first aspiration）乃至最終證得阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi，無上正等正覺之心），因為最初的發心能夠獲得大涅槃（Mahāparinirvāṇa），不是因為聽聞而獲得大涅槃，而是因為修習而獲得大涅槃。 善男子！譬如病人，即使聽聞醫生的教導和藥物的名字也不能治癒疾病，必須服用藥物才能痊癒。雖然聽聞十二深因緣法（twelve links of dependent origination）也不能斷滅一切煩惱，必須通過繫念善思惟才能斷除，這稱為第三繫念思惟。 又以什麼意義稱為繫念思惟呢？就是指三種三昧（samādhi）：空三昧（śūnyatā-samādhi）、無相三昧（animitta-samādhi）、無作三昧（apraṇihita-samādhi）。空是指在二十五有（twenty-five realms of existence）中不見一個真實的；無作是指在二十五有中不作愿求；無相是指沒有十種相，即色相、聲相、香相、味相、觸相、生相、住相、滅相、男相、女相。修習這三種三昧，稱為菩薩的繫念思惟。 什麼稱為如法修行呢？如法修行就是修行檀波羅蜜（dāna-pāramitā，佈施波羅蜜）乃至般若波羅蜜（prajñā-pāramitā，智慧波羅蜜），瞭解陰（skandha）、入（āyatana）、界（dhātu）的真實相，也瞭解聲聞（śrāvaka）、緣覺（pratyekabuddha）、諸佛（Buddha）在證悟上是相同的。
【English Translation】 English version Those who are not complete are thereby increased. Why is that? Because they are close to good teachers. Because of this closeness, they are able to understand the profound meaning of the twelve divisions of scriptures. If one can hear the profound meaning of these twelve divisions of scriptures, it is called listening to the Dharma. Listening to the Dharma is listening to the Mahayana Vaipulya Sutras (Mahāyāna Vaipulya Sūtra). Listening to the Vaipulya Sutras is called truly listening to the Dharma, and truly listening to the Dharma is listening to and receiving the 'Mahāparinirvāṇa Sūtra'. In the 'Mahāparinirvāṇa Sūtra', hearing about the Buddha-nature (Buddha-nature) and that the Tathāgata (Tathāgata) ultimately does not enter Parinirvana, is therefore called listening to the Dharma with focused attention. Listening to the Dharma with focused attention refers to the Eightfold Path (Eightfold Path), because the Eightfold Path can cut off greed, hatred, and ignorance, therefore it is called listening to the Dharma. Listening to the Dharma refers to the eleven emptinesses (Eleven emptinesses), through which one does not attach to the appearance of all dharmas. Listening to the Dharma refers to the initial aspiration (first aspiration) up to the ultimate attainment of the anuttarā-samyak-saṃbodhi mind (anuttarā-samyak-saṃbodhi, the mind of unsurpassed perfect enlightenment), because the initial aspiration can attain Mahāparinirvāṇa (Mahāparinirvāṇa), not through hearing but through practice. Good man! It is like a sick person who, even if they hear the doctor's instructions and the names of the medicines, cannot be cured. They must take the medicine to recover. Although hearing the twelve links of dependent origination (twelve links of dependent origination) cannot cut off all afflictions, one must cut them off through mindfulness and proper contemplation. This is called the third mindfulness and contemplation. And in what sense is it called mindfulness and contemplation? It refers to the three samādhis (samādhi): the emptiness samādhi (śūnyatā-samādhi), the signless samādhi (animitta-samādhi), and the wishless samādhi (apraṇihita-samādhi). Emptiness means not seeing a single reality in the twenty-five realms of existence (twenty-five realms of existence); wishless means not making any wishes in the twenty-five realms of existence; signless means not having the ten signs, namely the signs of form, sound, smell, taste, touch, birth, dwelling, decay, male, and female. Practicing these three samādhis is called a Bodhisattva's mindfulness and contemplation. What is called practicing in accordance with the Dharma? Practicing in accordance with the Dharma is practicing the dāna-pāramitā (dāna-pāramitā, perfection of giving) up to the prajñā-pāramitā (prajñā-pāramitā, perfection of wisdom), understanding the true nature of the skandhas (skandha), āyatanas (āyatana), and dhātus (dhātu), and also understanding that śrāvakas (śrāvaka), pratyekabuddhas (pratyekabuddha), and Buddhas (Buddha) are the same in their enlightenment.
道而般涅槃。法者，即是常、樂、我、凈，不生、不老、不病、不死，不饑、不渴，不苦、不惱，不退、不沒。善男子！解《大涅槃》甚深義者，則知諸佛終不畢竟入于涅槃。
「善男子！第一真實善知識者，所謂菩薩、諸佛世尊。何以故？常以三種善調御故。何等為三？一者、畢竟軟語，二者、畢竟呵責，三者、軟語呵責。以是義故，菩薩、諸佛即是真實善知識也。
「複次，善男子！佛及菩薩為大醫，故名善知識。何以故？知病、知藥，應病授藥，故譬如良醫。善八種術，先觀病相。相有三種。何等為三？謂風、熱、水。有風病者，授之酥油；熱病之人授之石蜜；水病之人授之薑湯。以知病根，授藥得差，故名良醫。佛及菩薩亦復如是，知諸凡夫病有三種：一者、貪慾，二者、瞋恚，三者、愚癡。貪慾病者，教觀骨相；瞋恚病者，觀慈悲相；愚癡病者，觀十二緣相。以是義故，諸佛、菩薩名善知識。
「善男子！譬如船師，善渡人故，名大船師。諸佛、菩薩亦復如是，度諸眾生生死大海。以是義故，名善知識。
「複次，善男子！因佛、菩薩令諸眾生具足修得善法根故。
「善男子！譬如雪山乃是種種微妙上藥根本之處。佛及菩薩亦復如是，悉是一切善根本處。以是義故，名善知
【現代漢語翻譯】 現代漢語譯本：
當他們證得涅槃時，所證得的法，即是常、樂、我、凈（永恒、喜悅、真我、清凈），不生、不老、不病、不死，不饑、不渴，不苦、不惱，不退、不沒。善男子！如果理解《大涅槃經》的甚深含義，就會知道諸佛最終不會完全進入涅槃。
『善男子！第一真實的善知識，指的是菩薩和諸佛世尊。為什麼呢？因為他們總是用三種善巧的方法來調御眾生。是哪三種呢？第一是始終用柔和的語言，第二是始終用呵責的語言，第三是柔和與呵責並用。因為這個原因，菩薩和諸佛才是真正的善知識。
『再者，善男子！佛和菩薩就像偉大的醫生，所以被稱為善知識。為什麼呢？因為他們知道病癥，知道藥物，能根據病癥給予藥物，就像良醫一樣。他們精通八種醫術，首先觀察病癥的表象。病癥的表象有三種。是哪三種呢？就是風、熱、水。對於風病的人，給予酥油；對於熱病的人，給予石蜜；對於水病的人，給予薑湯。因為知道病根，給予藥物就能治癒，所以被稱為良醫。佛和菩薩也是如此，知道凡夫的病癥有三種：第一是貪慾，第二是瞋恚，第三是愚癡。對於貪慾的病，教導他們觀察骨相；對於瞋恚的病，教導他們觀察慈悲相；對於愚癡的病，教導他們觀察十二因緣相。因為這個原因，諸佛和菩薩被稱為善知識。
『善男子！譬如船師，因為善於渡人，所以被稱為大船師。諸佛和菩薩也是如此，能度脫眾生脫離生死大海。因為這個原因，被稱為善知識。
『再者，善男子！因為佛和菩薩能使眾生具足修習善法的根本。
『善男子！譬如雪山是各種微妙上等藥物的根本之處。佛和菩薩也是如此，是一切善的根本之處。因為這個原因，被稱為善知識。』 English version:
When they attain Nirvana, the Dharma they realize is that of permanence, bliss, self, and purity (chang, le, wo, jing), without birth, old age, sickness, or death, without hunger or thirst, without suffering or vexation, without regression or extinction. Good man! Those who understand the profound meaning of the 『Great Nirvana Sutra』 will know that the Buddhas ultimately do not completely enter Nirvana.
『Good man! The first true good teachers are the Bodhisattvas and the World Honored Buddhas. Why is that? Because they always use three skillful means to tame beings. What are the three? First, they always use gentle speech; second, they always use scolding speech; third, they use both gentle and scolding speech. For this reason, Bodhisattvas and Buddhas are the true good teachers.
『Furthermore, good man! Buddhas and Bodhisattvas are like great physicians, and therefore are called good teachers. Why is that? Because they know the illness, know the medicine, and can prescribe medicine according to the illness, just like a good doctor. They are proficient in eight medical arts, and first observe the symptoms of the illness. There are three types of symptoms. What are the three? They are wind, heat, and water. For those with wind illness, they prescribe ghee; for those with heat illness, they prescribe rock candy; for those with water illness, they prescribe ginger soup. Because they know the root of the illness, they can cure it by prescribing medicine, and therefore are called good physicians. Buddhas and Bodhisattvas are also like this, knowing that ordinary beings have three illnesses: first, greed; second, anger; third, ignorance. For the illness of greed, they teach them to contemplate the bone structure; for the illness of anger, they teach them to contemplate compassion; for the illness of ignorance, they teach them to contemplate the twelve links of dependent origination. For this reason, Buddhas and Bodhisattvas are called good teachers.
『Good man! Just like a boatman, because he is good at ferrying people across, he is called a great boatman. Buddhas and Bodhisattvas are also like this, able to ferry beings across the sea of birth and death. For this reason, they are called good teachers.
『Furthermore, good man! Because Buddhas and Bodhisattvas enable beings to fully cultivate the roots of good Dharma.
『Good man! Just like the snow mountain is the source of various subtle and superior medicines. Buddhas and Bodhisattvas are also like this, the source of all good. For this reason, they are called good teachers.』
【English Translation】 When they attain Nirvana, the Dharma they realize is that of permanence, bliss, self, and purity (chang, le, wo, jing), without birth, old age, sickness, or death, without hunger or thirst, without suffering or vexation, without regression or extinction. Good man! Those who understand the profound meaning of the 『Great Nirvana Sutra』 will know that the Buddhas ultimately do not completely enter Nirvana. 『Good man! The first true good teachers are the Bodhisattvas and the World Honored Buddhas. Why is that? Because they always use three skillful means to tame beings. What are the three? First, they always use gentle speech; second, they always use scolding speech; third, they use both gentle and scolding speech. For this reason, Bodhisattvas and Buddhas are the true good teachers. 『Furthermore, good man! Buddhas and Bodhisattvas are like great physicians, and therefore are called good teachers. Why is that? Because they know the illness, know the medicine, and can prescribe medicine according to the illness, just like a good doctor. They are proficient in eight medical arts, and first observe the symptoms of the illness. There are three types of symptoms. What are the three? They are wind, heat, and water. For those with wind illness, they prescribe ghee; for those with heat illness, they prescribe rock candy; for those with water illness, they prescribe ginger soup. Because they know the root of the illness, they can cure it by prescribing medicine, and therefore are called good physicians. Buddhas and Bodhisattvas are also like this, knowing that ordinary beings have three illnesses: first, greed; second, anger; third, ignorance. For the illness of greed, they teach them to contemplate the bone structure; for the illness of anger, they teach them to contemplate compassion; for the illness of ignorance, they teach them to contemplate the twelve links of dependent origination. For this reason, Buddhas and Bodhisattvas are called good teachers. 『Good man! Just like a boatman, because he is good at ferrying people across, he is called a great boatman. Buddhas and Bodhisattvas are also like this, able to ferry beings across the sea of birth and death. For this reason, they are called good teachers. 『Furthermore, good man! Because Buddhas and Bodhisattvas enable beings to fully cultivate the roots of good Dharma. 『Good man! Just like the snow mountain is the source of various subtle and superior medicines. Buddhas and Bodhisattvas are also like this, the source of all good. For this reason, they are called good teachers.』
識。
「善男子！雪山之中有上香藥名曰娑呵，有人見之得壽無量、無有病苦，雖有四毒不能中傷；若有觸者，增長壽命滿百二十；若有念者，得宿命智。何以故？藥勢力故。諸佛、菩薩亦復如是，若有見者，即得斷除一切煩惱，雖有四魔不能幹亂；若有觸者，命不可夭，不生、不死，不退、不沒——所謂觸者，若在佛邊聽受妙法——若有念者，得阿耨多羅三藐三菩提。以是義故，諸佛、菩薩名善知識。
「善男子！如香山中有阿耨達池，由是池故，有四大河，所謂恒河、辛頭、私陀、博叉。世間眾生常作是言：『若有罪者，浴此四河，眾罪得滅。』當知此言虛妄不實。除此已往，何等為實？諸佛、菩薩是乃為實。所以者何？若人親近，則得滅除一切眾罪。以是義故，名善知識。
「複次，善男子！譬如大地，所有藥木、一切叢林、百穀、甘蔗、花果之屬，值天炎旱將欲枯死，難陀龍王及婆難陀憐愍眾生，從大海出降澍甘雨，一切叢林、百穀、草木滋潤還生。一切眾生亦復如是，所有善根將欲消滅，諸佛、菩薩生大慈悲，從智慧海降甘露雨，令諸眾生具足，還得十善之法。以是義故，諸佛、菩薩名善知識。
「善男子！譬如良醫善八種術，見諸病人，不觀種姓、端正、醜陋、錢財、寶貨，悉
【現代漢語翻譯】 現代漢語譯本 『善男子！雪山中有一種上等香藥，名叫娑呵（一種香藥），有人見到它就能長壽無量，沒有病痛，即使有四種毒素也不能傷害他；如果有人接觸到它，就能增長壽命到一百二十歲；如果有人唸誦它，就能獲得宿命智。為什麼呢？因為藥的效力。諸佛、菩薩也是如此，如果有人見到他們，就能斷除一切煩惱，即使有四種魔也不能擾亂他；如果有人接觸到他們，壽命就不會夭折，不生不滅，不退不沒——所謂接觸，是指在佛的身邊聽受微妙的佛法——如果有人唸誦他們，就能獲得阿耨多羅三藐三菩提（無上正等正覺）。因為這個緣故，諸佛、菩薩被稱為善知識。』 『善男子！就像香山中有阿耨達池（無熱惱池），因為這個池子的緣故，有四大河流，分別是恒河、辛頭河、私陀河、博叉河。世間的眾生常常說：『如果有罪的人，在這四條河中沐浴，所有的罪過都能消滅。』應當知道這種說法是虛妄不實的。除了這個之外，什麼才是真實的呢？諸佛、菩薩才是真實的。為什麼呢？如果有人親近他們，就能滅除一切罪過。因為這個緣故，被稱為善知識。』 『再次，善男子！譬如大地，所有的藥木、一切叢林、百穀、甘蔗、花果之類，遇到天旱將要枯死，難陀龍王（歡喜龍王）和婆難陀龍王（大力龍王）憐憫眾生，從大海中出來降下甘甜的雨水，一切叢林、百穀、草木都得到滋潤而復生。一切眾生也是如此，所有的善根將要消滅，諸佛、菩薩生起大慈悲心，從智慧海中降下甘露雨，使一切眾生具足，重新獲得十善之法。因為這個緣故，諸佛、菩薩被稱為善知識。』 『善男子！譬如良醫精通八種醫術，見到各種病人，不看他們的種姓、容貌端正或醜陋、錢財或寶物，都一視同仁地進行治療，』
【English Translation】 English version 'Good man! In the Snow Mountains, there is a superior fragrant medicine called Saha (a type of fragrant medicine). If someone sees it, they will gain immeasurable longevity and be free from suffering. Even if they are afflicted by four poisons, they cannot be harmed. If someone touches it, their lifespan will increase to one hundred and twenty years. If someone recites it, they will gain knowledge of past lives. Why is this so? Because of the power of the medicine. The Buddhas and Bodhisattvas are also like this. If someone sees them, they will immediately cut off all afflictions. Even if they are afflicted by the four demons, they cannot be disturbed. If someone touches them, their life cannot be cut short; they will not be born or die, not regress or perish—what is meant by touching is listening to the wonderful Dharma by the side of the Buddha—if someone recites them, they will attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment). Because of this, the Buddhas and Bodhisattvas are called good teachers.' 'Good man! Just like in Fragrant Mountain there is Anavatapta Lake (a lake free from heat), because of this lake, there are four great rivers, namely the Ganges, the Sindhu, the Sita, and the Vakshu. The beings of the world often say: 『If those who have committed sins bathe in these four rivers, all their sins will be extinguished.』 You should know that this saying is false and untrue. Apart from this, what is true? The Buddhas and Bodhisattvas are true. Why is this so? If people draw near to them, they will be able to extinguish all their sins. Because of this, they are called good teachers.' 'Furthermore, good man! It is like the earth, where all medicinal trees, all forests, all grains, sugarcane, flowers, and fruits, when faced with the scorching heat of the sun, are about to wither and die. The Naga King Nanda (Joyful Dragon King) and the Naga King Upananda (Powerful Dragon King), out of compassion for beings, emerge from the great ocean and send down sweet rain, so that all forests, grains, and vegetation are nourished and revived. All beings are also like this. When all their roots of goodness are about to be extinguished, the Buddhas and Bodhisattvas generate great compassion and send down the rain of nectar from the ocean of wisdom, enabling all beings to be complete and regain the ten virtues. Because of this, the Buddhas and Bodhisattvas are called good teachers.' 'Good man! It is like a good physician who is skilled in eight kinds of medical arts. When seeing various patients, they do not consider their caste, whether they are beautiful or ugly, or whether they have money or treasures. They treat them all equally,'
為治之，是故世稱為大良醫。諸佛、菩薩亦復如是，見諸眾生有煩惱病，不觀種姓、端正、醜陋、錢財、寶貨，生慈愍心，悉為說法。眾生聞已，煩惱病除。以是義故，諸佛、菩薩名善知識。以是親近善友因緣則得近於大般涅槃。
「云何菩薩聽法因緣而得近於大般涅槃？一切眾生以聽法故則具信根，得信根故，樂行佈施、戒、忍、精進、禪定、智慧，得須陀洹果乃至佛果。是故當知：得諸善法皆是聽法因緣勢力。
「善男子！譬如長者唯有一子，遣至他國市易所須，示其道路通塞之處，而復誡之：『若遇淫女，慎莫親愛。若親愛者，喪身殞命及以財寶。弊惡之人亦莫交遊。』其子敬順父之教敕，身心安隱，多獲寶貨。菩薩摩訶薩為諸眾生敷演法要亦復如是，示諸眾生及四部眾諸道通塞。是諸眾等以聞法故，遠離諸惡，具足善法。以是義故，聽法因緣則得近於大般涅槃。
「善男子！譬如明鏡，照人面像無不明瞭。聽法明鏡亦復如是，有人照之則見善惡，明瞭無翳。以是義故，聽法因緣則得近於大般涅槃。
「善男子！譬如商人慾至寶渚，不知道路。有人示之，其人隨語即至寶渚，多獲諸珍不可稱計。一切眾生亦復如是，欲至善處採取道寶，不知其路通塞之相。菩薩示之，眾生隨已，得至善
【現代漢語翻譯】 現代漢語譯本：因此，他們被世人尊稱為偉大的良醫。諸佛和菩薩也是如此，他們看到眾生有煩惱的疾病，不看他們的種姓、容貌端正或醜陋、財富或寶物，而是生起慈悲憐憫之心，都為他們說法。眾生聽聞后，煩惱的疾病就消除了。因為這個原因，諸佛和菩薩被稱為善知識。通過親近善友的因緣，就能接近大般涅槃。 菩薩如何通過聽法的因緣而接近大般涅槃呢？一切眾生因為聽法而具備了信根，有了信根，就樂於修行佈施、持戒、忍辱、精進、禪定和智慧，從而獲得須陀洹果（Srotaapanna，入流果）乃至佛果。因此應當知道：獲得一切善法都是聽法的因緣和力量。 善男子！譬如一位長者只有一個兒子，他派遣兒子到其他國家做買賣，告訴他道路的通暢和阻塞之處，並且告誡他說：『如果遇到惡人，千萬不要親近愛戀。如果親近愛戀，就會喪失生命和財產。也不要和品行惡劣的人交往。』他的兒子恭敬地聽從父親的教誨，身心安穩，獲得了許多寶物。菩薩摩訶薩為眾生宣講佛法要義也是如此，他們向眾生和四部眾（比丘、比丘尼、優婆塞、優婆夷）指出各種道路的通暢和阻塞之處。這些眾生因為聽聞佛法，就遠離了各種惡行，具足了各種善法。因為這個原因，聽法的因緣就能接近大般涅槃。 善男子！譬如明鏡，照人的面容，沒有不清楚的。聽法的明鏡也是如此，有人照它，就能看到善惡，明明白白，沒有遮蔽。因為這個原因，聽法的因緣就能接近大般涅槃。 善男子！譬如商人想要到達寶藏之地，卻不知道道路。有人給他指路，他按照指引就到達了寶藏之地，獲得了無數的珍寶。一切眾生也是如此，想要到達善處，獲取道寶，卻不知道道路的通暢和阻塞之處。菩薩給他們指路，眾生跟隨他們，就能到達善處。
【English Translation】 English version: Therefore, they are known in the world as great physicians. The Buddhas and Bodhisattvas are also like this; seeing that sentient beings have the disease of afflictions, they do not consider their caste, whether they are handsome or ugly, their wealth or treasures, but give rise to compassionate minds and teach the Dharma to all. When sentient beings hear it, the disease of afflictions is eliminated. For this reason, the Buddhas and Bodhisattvas are called good teachers. Through the causes and conditions of associating with good friends, one can approach Great Nirvana. How do Bodhisattvas, through the causes and conditions of listening to the Dharma, approach Great Nirvana? All sentient beings, by listening to the Dharma, develop the root of faith. Having the root of faith, they are happy to practice giving, keeping precepts, patience, diligence, meditation, and wisdom, thus attaining the Srotaapanna (stream-enterer) fruit and even Buddhahood. Therefore, it should be known that the attainment of all good dharmas is due to the causes and conditions and power of listening to the Dharma. Good man! It is like an elder who has only one son, and sends him to another country to trade for necessities, showing him the places where the roads are open and blocked, and also warning him: 'If you encounter evil people, be careful not to be close to or love them. If you are close to or love them, you will lose your life and property. Also, do not associate with people of bad character.' His son respectfully follows his father's teachings, his body and mind are at peace, and he obtains many treasures. The Bodhisattva Mahasattvas expounding the essentials of the Dharma for sentient beings are also like this; they show sentient beings and the four assemblies (bhikshus, bhikshunis, upasakas, and upasikas) the places where the various paths are open and blocked. These beings, by hearing the Dharma, stay away from all evils and are complete with all good dharmas. For this reason, the causes and conditions of listening to the Dharma lead to approaching Great Nirvana. Good man! It is like a clear mirror, which reflects a person's face without any obscurity. The clear mirror of listening to the Dharma is also like this; when someone looks into it, they can see good and evil, clearly and without any obstruction. For this reason, the causes and conditions of listening to the Dharma lead to approaching Great Nirvana. Good man! It is like a merchant who wants to reach a treasure island but does not know the way. Someone shows him the way, and he follows the instructions and reaches the treasure island, obtaining countless treasures. All sentient beings are also like this; they want to reach a good place and obtain the treasures of the path, but they do not know the places where the roads are open and blocked. The Bodhisattvas show them the way, and the sentient beings follow them, thus reaching the good place.
處獲得無上大涅槃寶。以是義故，聽法因緣則得近於大般涅槃。
「善男子！譬如醉象，狂逸暴惡，多欲殺害。有調象師以大鐵鉤鉤斫其頂，即時調順，噁心都盡。一切眾生亦復如是，貪慾、瞋恚、愚癡醉故，欲多造惡。諸菩薩等以聞法鉤斫之令住，更不得起造諸噁心。以是義故，聽法因緣則得近於大般涅槃。
「是故，我于處處經中說我弟子專心聽受十二部經則離五蓋、修七覺分。以是修習七覺分故，則得近於大般涅槃。
「以聽法故，須陀洹人離諸恐怖。所以者何？須達長者身遭重病，心大愁怖，聞舍利弗說須陀洹有四功德、十種慰喻，聞是事已，恐怖即除。以是義故，聽法因緣則得近於大般涅槃。何以故？開法眼故。世有三人：一者、無目，二者、一目，三者、二目。言無目者，常不聞法；一目之人，雖暫聞法，其心不住；二目之人專心聽受，如聞而行。以聽法故，得知世間如是三人。以是義故，聽法因緣則得近於大般涅槃。
「善男子！如我昔于拘尸那城，時舍利弗身遇病苦。我時顧命阿難比丘廣為說法。時舍利弗聞是事已，告四弟子：『汝舉我床往至佛所，我欲聽法。』時四弟子奉命舁往。既得聞法，聞法力故，所苦除差，身得安隱。以是義故，聽法因緣則得近於大般涅槃。
【現代漢語翻譯】 因此，通過聽聞佛法，可以獲得無上大涅槃（Nirvana，佛教的最高境界，指脫離輪迴的解脫）的珍寶。正因如此，聽聞佛法的因緣能使人接近大般涅槃。 『善男子！譬如一頭醉酒的大象，狂暴兇惡，充滿殺戮的慾望。馴象師用巨大的鐵鉤鉤住它的頭頂，立刻就能使它馴服，惡念全部消失。一切眾生也是如此，因為貪慾、瞋恚（嗔恨）、愚癡（無明）而醉迷，想要造作許多惡業。諸菩薩通過聽聞佛法的鉤子來制止他們，使他們不再生起造惡之心。正因如此，聽聞佛法的因緣能使人接近大般涅槃。 『因此，我在各處經典中說，我的弟子如果專心聽受十二部經（佛教經典的不同分類），就能遠離五蓋（貪慾、嗔恚、睡眠、掉悔、疑），修習七覺分（七種覺悟的因素，包括擇法覺支、精進覺支、喜覺支、輕安覺支、念覺支、定覺支、舍覺支）。通過修習七覺分，就能接近大般涅槃。 『因為聽聞佛法，須陀洹（Srotapanna，佛教四果位中的初果，指入流者）之人可以遠離各種恐怖。這是為什麼呢？須達長者（Sudatta，給孤獨長者，佛陀時代的一位著名在家弟子）身患重病，心中非常憂愁恐懼，當他聽到舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）講述須陀洹的四種功德和十種安慰時，他的恐懼立刻消除了。正因如此，聽聞佛法的因緣能使人接近大般涅槃。為什麼呢？因為開啟了法眼。世上有三種人：第一種是無目之人，第二種是獨目之人，第三種是雙目之人。所謂無目之人，是指從不聽聞佛法的人；獨目之人，是指雖然暫時聽聞佛法，但心不能安住的人；雙目之人，是指專心聽受佛法，並且能夠如法修行的人。通過聽聞佛法，可以認識到世間有這三種人。正因如此，聽聞佛法的因緣能使人接近大般涅槃。 『善男子！就像我過去在拘尸那城（Kushinagar，佛陀涅槃之地）時，舍利弗身體患病。我當時囑咐阿難比丘（Ananda，佛陀十大弟子之一，以多聞著稱）為他廣說佛法。當時舍利弗聽到這件事後，告訴他的四位弟子：『你們抬我的床到佛陀那裡去，我想聽聞佛法。』他的四位弟子遵命抬他前往。當他聽聞佛法后，因為佛法的力量，他的病痛消除了，身體得到了安寧。正因如此，聽聞佛法的因緣能使人接近大般涅槃。
【English Translation】 Therefore, by listening to the Dharma, one can obtain the supreme treasure of Great Nirvana (Nirvana, the highest state in Buddhism, referring to liberation from the cycle of rebirth). For this reason, the conditions for listening to the Dharma bring one closer to Great Nirvana. 'Good man! It is like a drunken elephant, wild and violent, with a great desire to kill. A mahout uses a large iron hook to pierce its head, and immediately it becomes tame, its evil thoughts completely gone. All sentient beings are also like this, intoxicated by greed, anger, and ignorance, wanting to commit many evil deeds. The Bodhisattvas use the hook of listening to the Dharma to restrain them, preventing them from generating evil thoughts. For this reason, the conditions for listening to the Dharma bring one closer to Great Nirvana. 'Therefore, in various sutras, I have said that if my disciples wholeheartedly listen to and receive the twelve divisions of scriptures (different classifications of Buddhist scriptures), they can be free from the five hindrances (greed, anger, drowsiness, restlessness, and doubt) and cultivate the seven factors of enlightenment (seven factors of awakening, including mindfulness, investigation of dharma, energy, joy, tranquility, concentration, and equanimity). By cultivating the seven factors of enlightenment, one can approach Great Nirvana. 'Because of listening to the Dharma, a Srotapanna (the first of the four stages of enlightenment in Buddhism, meaning stream-enterer) can be free from all fears. Why is this? The elder Sudatta (Anathapindika, a famous lay disciple of the Buddha) was seriously ill and greatly worried and fearful. When he heard Sariputra (one of the ten great disciples of the Buddha, known for his wisdom) speak of the four merits and ten consolations of a Srotapanna, his fear immediately disappeared. For this reason, the conditions for listening to the Dharma bring one closer to Great Nirvana. Why is this? Because it opens the Dharma eye. There are three kinds of people in the world: the first is the blind, the second is the one-eyed, and the third is the two-eyed. The blind are those who never hear the Dharma; the one-eyed are those who, though they may temporarily hear the Dharma, cannot keep their minds focused; the two-eyed are those who wholeheartedly listen to the Dharma and practice accordingly. By listening to the Dharma, one can recognize these three kinds of people in the world. For this reason, the conditions for listening to the Dharma bring one closer to Great Nirvana. 'Good man! It was like when I was in Kushinagar (the place where the Buddha attained Nirvana), Sariputra was suffering from illness. At that time, I instructed the monk Ananda (one of the ten great disciples of the Buddha, known for his great learning) to extensively preach the Dharma to him. When Sariputra heard this, he told his four disciples: 'Carry my bed to the Buddha, I want to hear the Dharma.' His four disciples obeyed and carried him there. After he heard the Dharma, because of the power of the Dharma, his suffering was relieved, and his body was at peace. For this reason, the conditions for listening to the Dharma bring one closer to Great Nirvana.'
「云何菩薩思惟因緣而得近於大般涅槃？因是思惟，心得解脫。何以故？一切眾生常為五欲之所繫縛，以思惟故，悉得解脫。以是義故，思惟因緣則得近於大般涅槃。
「複次，善男子！一切眾生常為常、樂、我、凈四法之所顛倒。以思惟故，得見諸法無常、無樂、無我、無凈。如是見已，四倒即斷。以是義故，思惟因緣則得近於大般涅槃。
「複次，善男子！一切諸法有四種相。何等為四？一者、生相，二者、老相，三者、病相，四者、滅相。以是四相，能令一切凡夫眾生至須陀洹生大苦惱。若能繫念善思惟者，雖遇此四，不生眾苦。以是義故，思惟因緣則得近於大般涅槃。
「複次，善男子！一切善法無不因是思惟而得。何以故？有人雖于無量無邊阿僧祇劫專心聽法，若不思惟，終不能得阿耨多羅三藐三菩提。以是義故，思惟因緣則得近於大般涅槃。
「複次，善男子！若有眾生信佛、法、僧無有變易而生恭敬，當知皆是繫念思惟因緣力故，因得斷除一切煩惱。以是義故，思惟因緣則得近於大般涅槃。
「云何菩薩如法修行？善男子！斷諸惡法，修習善法，是名菩薩如法修行。
「複次，云何如法修行？見一切法空無所有，無常、無樂、無我、無凈。以是見故，寧捨身
【現代漢語翻譯】 現代漢語譯本： 『菩薩如何通過思維因緣而接近大般涅槃（Mahāparinirvāṇa，佛教的最終解脫）？通過這種思維，心得以解脫。為什麼呢？因為一切眾生常常被五欲（五種感官慾望）所束縛，通過思維，他們都能獲得解脫。因此，思維因緣就能接近大般涅槃。 『再者，善男子！一切眾生常常被常、樂、我、凈這四種顛倒的觀念所迷惑。通過思維，他們能看到諸法是無常、無樂、無我、無凈的。一旦有了這樣的見解，這四種顛倒的觀念就會被斷除。因此，思維因緣就能接近大般涅槃。 『再者，善男子！一切諸法都有四種相狀。是哪四種呢？第一是生相，第二是老相，第三是病相，第四是滅相。這四種相狀能使一切凡夫眾生，甚至達到須陀洹（Srotāpanna，佛教的初果）的境界時，都產生巨大的苦惱。如果能夠專注于思維這些，即使遇到這四種相狀，也不會產生痛苦。因此，思維因緣就能接近大般涅槃。 『再者，善男子！一切善法都離不開這種思維而獲得。為什麼呢？因為有人即使在無量無邊的阿僧祇劫（asaṃkhyeya kalpa，佛教的時間單位）中專心聽法，如果不進行思維，最終也不能獲得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。因此，思維因緣就能接近大般涅槃。 『再者，善男子！如果有眾生對佛、法、僧（三寶）的信心堅定不移，並生起恭敬心，應當知道這都是因為專注于思維因緣的力量，從而得以斷除一切煩惱。因此，思維因緣就能接近大般涅槃。 『菩薩如何如法修行？善男子！斷除一切惡法，修習一切善法，這就是菩薩如法修行。 『再者，如何如法修行？看到一切法都是空無所有，無常、無樂、無我、無凈。有了這樣的見解，寧願捨棄身體
【English Translation】 English version: 'How does a Bodhisattva, by contemplating causes and conditions, draw near to the Great Nirvana (Mahāparinirvāṇa)? Through this contemplation, the mind attains liberation. Why is that? Because all sentient beings are constantly bound by the five desires (sensory pleasures), and through contemplation, they all attain liberation. Therefore, contemplating causes and conditions leads one closer to the Great Nirvana.' 'Furthermore, good man! All sentient beings are constantly deluded by the four inverted views of permanence, pleasure, self, and purity. Through contemplation, they come to see that all phenomena are impermanent, without pleasure, without self, and without purity. Once they have this understanding, these four inverted views are broken. Therefore, contemplating causes and conditions leads one closer to the Great Nirvana.' 'Furthermore, good man! All phenomena have four characteristics. What are these four? First, the characteristic of birth; second, the characteristic of aging; third, the characteristic of sickness; and fourth, the characteristic of death. These four characteristics can cause all ordinary beings, even those who have attained the level of Srotāpanna (stream-enterer), great suffering. If one can focus on contemplating these, even when encountering these four characteristics, one will not generate suffering. Therefore, contemplating causes and conditions leads one closer to the Great Nirvana.' 'Furthermore, good man! All good dharmas are obtained through this contemplation. Why is that? Because even if someone were to listen to the Dharma attentively for countless asaṃkhyeya kalpas (incalculable eons), if they do not contemplate, they will ultimately not attain Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment). Therefore, contemplating causes and conditions leads one closer to the Great Nirvana.' 'Furthermore, good man! If there are sentient beings who have unwavering faith in the Buddha, Dharma, and Sangha (the Three Jewels) and generate reverence, know that this is all due to the power of focusing on contemplating causes and conditions, thereby cutting off all afflictions. Therefore, contemplating causes and conditions leads one closer to the Great Nirvana.' 'How does a Bodhisattva practice in accordance with the Dharma? Good man! Abandoning all evil dharmas and cultivating all good dharmas, this is what is called a Bodhisattva practicing in accordance with the Dharma.' 'Furthermore, how does one practice in accordance with the Dharma? Seeing that all dharmas are empty and without substance, impermanent, without pleasure, without self, and without purity. With this understanding, one would rather give up one's body'
命不犯禁戒，是名菩薩如法修行。
「複次，云何如法修行？修有二種：一者、真實，二者、不實。不實者，不知涅槃、佛性、如來、法、僧實相、虛空等相，是名不實。云何真實？能知涅槃、佛性、如來、法、僧實相、虛空等相，是名真實。云何名為知涅槃相？涅槃之相凡有八事。何等為八？一者、盡，二、善性，三、實，四、真，五、常，六、樂，七、我，八、凈，是名涅槃。復有八事。何等為八？一者、解脫，二者、善性，三者、不實，四者、不真，五者、無常，六者、無樂，七者、無我，八者、無凈。復有六相：一者、解脫，二者、善性，三者、不實，四者、不真，五者、安樂，六者、清凈。若有眾生依世俗道斷煩惱者，如是涅槃則有八事解脫不實。何以故？以不常故。以無常故，則無有實；無有實故，則無有真。雖斷煩惱，以還起故，無常、無我、無樂、無凈。是名涅槃解脫八事。
「云何六相？聲聞、緣覺斷煩惱故，名為解脫；而未能得阿耨多羅三藐三菩提故，名為不實；以不實故，名為不真；未來之世當得阿耨多羅三藐三菩提，故名無常；以得無漏八聖道故，名為凈樂。
「善男子！若如是知，是知涅槃，不名佛性、如來、法、僧實相、虛空。
「云何菩薩知于佛性？佛性有
【現代漢語翻譯】 現代漢語譯本：不違犯禁戒，這稱為菩薩如法修行。
「再者，什麼是如法修行？修行有兩種：一是真實，二是虛妄。虛妄是指不知涅槃（Nirvana，寂滅）、佛性（Buddha-nature，成佛的潛能）、如來（Tathagata，佛的稱號）、法（Dharma，佛法）、僧（Sangha，僧團）的實相、虛空（emptiness，空性）等相，這稱為虛妄。什麼是真實？能知涅槃、佛性、如來、法、僧的實相、虛空等相，這稱為真實。什麼是知涅槃之相？涅槃之相有八種。是哪八種？一是盡（extinction，滅盡），二是善性（goodness，良善的本性），三是實（reality，真實），四是真（truth，真理），五是常（permanence，永恒），六是樂（bliss，快樂），七是我（self，真我），八是凈（purity，清凈），這稱為涅槃。又有八種。是哪八種？一是解脫（liberation，解脫），二是善性，三是不實，四是不真，五是無常（impermanence，無常），六是無樂（no bliss，無樂），七是無我（no self，無我），八是無凈（no purity，不凈）。又有六相：一是解脫，二是善性，三是不實，四是不真，五是安樂（peace and happiness，安樂），六是清凈（purity，清凈）。如果有眾生依世俗之道斷煩惱，這樣的涅槃則有八事解脫不實。為什麼呢？因為它不是常住的。因為無常，所以沒有真實；沒有真實，所以沒有真理。雖然斷了煩惱，但還會再生起，所以是無常、無我、無樂、無凈。這稱為涅槃解脫的八事。
「什麼是六相？聲聞（Sravaka，聽聞佛法而修行的人）、緣覺（Pratyekabuddha，獨自覺悟的人）斷煩惱，所以稱為解脫；但未能證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），所以稱為不實；因為不實，所以稱為不真；未來世將證得阿耨多羅三藐三菩提，所以稱為無常；因為證得無漏八聖道（Eightfold Noble Path，八正道），所以稱為凈樂。
「善男子！如果這樣理解，這是知涅槃，不稱為佛性、如來、法、僧的實相、虛空。
「菩薩如何知佛性？佛性有...
【English Translation】 English version: Not violating the precepts is called a Bodhisattva's practice in accordance with the Dharma.
Furthermore, what is practice in accordance with the Dharma? There are two kinds of practice: one is real, and the other is unreal. Unreal means not knowing the real nature of Nirvana (extinction), Buddha-nature (the potential for Buddhahood), Tathagata (the thus-gone one), Dharma (the teachings), Sangha (the monastic community), emptiness, and so on. This is called unreal. What is real? Being able to know the real nature of Nirvana, Buddha-nature, Tathagata, Dharma, Sangha, emptiness, and so on. This is called real. What is called knowing the nature of Nirvana? The nature of Nirvana has eight aspects. What are the eight? First, extinction; second, goodness; third, reality; fourth, truth; fifth, permanence; sixth, bliss; seventh, self; eighth, purity. This is called Nirvana. There are also eight aspects. What are the eight? First, liberation; second, goodness; third, unreal; fourth, untrue; fifth, impermanence; sixth, no bliss; seventh, no self; eighth, no purity. There are also six aspects: first, liberation; second, goodness; third, unreal; fourth, untrue; fifth, peace and happiness; sixth, purity. If sentient beings rely on worldly paths to cut off afflictions, such Nirvana has eight aspects of liberation that are unreal. Why? Because it is not permanent. Because of impermanence, there is no reality; because there is no reality, there is no truth. Although afflictions are cut off, they will arise again, so it is impermanent, no self, no bliss, and no purity. This is called the eight aspects of Nirvana's liberation.
What are the six aspects? Because Sravakas (hearers) and Pratyekabuddhas (solitary realizers) cut off afflictions, it is called liberation; but because they have not yet attained Anuttara-samyak-sambodhi (supreme perfect enlightenment), it is called unreal; because it is unreal, it is called untrue; in the future, they will attain Anuttara-samyak-sambodhi, so it is called impermanent; because they have attained the undefiled Eightfold Noble Path, it is called pure bliss.
Good man! If you understand in this way, this is knowing Nirvana, but it is not called the real nature of Buddha-nature, Tathagata, Dharma, Sangha, or emptiness.
How does a Bodhisattva know Buddha-nature? Buddha-nature has...
六。何等為六？一、常，二、凈，三、實，四、善，五、當見，六、真。復有七事：一者、可證，餘六如上。是名菩薩知于佛性。
「云何菩薩知如來相？如來即是覺相、善相，常、樂、我、凈、解脫、真實，示道可見，是名菩薩知如來相。
「云何菩薩知於法相？法者，若善、不善，若常、不常，若樂、不樂，若我、無我，若凈、不凈，若知、不知，若解、不解，若真、不真，若修、不修，若師、非師，若實、不實，是名菩薩知於法相。
「云何菩薩知于僧相？僧者，若常、樂、我、凈，是弟子相、可見之相，善、真、不實。何以故？一切聲聞得佛道故。何故名真？悟法性故。是名菩薩知于僧相。
「云何菩薩知于實相？實相者，若常、無常，若樂、無樂，若我、無我，若凈、無凈，若善、不善，若有、若無，若涅槃、非涅槃，若解脫、非解脫，若知、不知，若斷、不斷，若證、不證，若修、不修，若見、不見，是名實相，非是涅槃、佛性、如來、法、僧、虛空。
「是名菩薩因修如是大涅槃故知于涅槃、佛性、如來、法、僧實相、虛空等法差別之相。
「善男子！菩薩摩訶薩修大涅槃微妙經典不見虛空。何以故？佛及菩薩雖有五眼所不見故，唯有慧眼乃能見之。慧眼所見無
【現代漢語翻譯】 現代漢語譯本 六種是什麼？一、常（永恒不變），二、凈（清凈無染），三、實（真實不虛），四、善（善良美好），五、當見（應當被見到），六、真（真理）。還有七件事：一、可證（可以被證悟），其餘六項與上述相同。這叫做菩薩了知佛性。 『菩薩如何了知如來（佛）的相？如來即是覺悟之相、善良之相，常、樂、我、凈、解脫、真實，所指之道可以被見到，這叫做菩薩了知如來的相。』 『菩薩如何了知法（佛法）的相？法，是指善與不善，常與無常，樂與不樂，我與無我，凈與不凈，知與不知，解與不解，真與不真，修與不修，師與非師，實與不實，這叫做菩薩了知法的相。』 『菩薩如何了知僧（僧團）的相？僧，是指常、樂、我、凈，是弟子的相、可以被見到的相，善、真、不實。為什麼呢？因為一切聲聞（佛陀的弟子）都能證得佛道。為什麼稱為真？因為他們領悟了法性。這叫做菩薩了知僧的相。』 『菩薩如何了知實相（真實之相）？實相，是指常與無常，樂與不樂，我與無我，凈與不凈，善與不善，有與無，涅槃與非涅槃，解脫與非解脫，知與不知，斷與不斷，證與不證，修與不修，見與不見，這叫做實相，它不是涅槃、佛性、如來、法、僧、虛空。』 『這叫做菩薩因為修習這樣的大涅槃，從而了知涅槃、佛性、如來、法、僧的實相、虛空等法的差別之相。』 『善男子！菩薩摩訶薩修習大涅槃微妙經典時，不會見到虛空。為什麼呢？因為佛和菩薩雖然有五眼（肉眼、天眼、慧眼、法眼、佛眼），也無法見到虛空，只有慧眼才能見到。慧眼所見，沒有……』
【English Translation】 English version What are the six? One, permanence (chang), two, purity (jing), three, reality (shi), four, goodness (shan), five, should be seen (dang jian), six, truth (zhen). There are also seven things: one, can be realized (ke zheng), the other six are the same as above. This is called a Bodhisattva knowing the Buddha-nature. 'How does a Bodhisattva know the characteristics of a Tathagata (Buddha)? A Tathagata is the characteristic of enlightenment, the characteristic of goodness, permanence, bliss, self, purity, liberation, and truth. The path shown can be seen. This is called a Bodhisattva knowing the characteristics of a Tathagata.' 'How does a Bodhisattva know the characteristics of Dharma (Buddhist teachings)? Dharma refers to good and non-good, permanent and impermanent, bliss and non-bliss, self and non-self, pure and impure, knowing and not knowing, understanding and not understanding, true and untrue, practicing and not practicing, teacher and non-teacher, real and unreal. This is called a Bodhisattva knowing the characteristics of Dharma.' 'How does a Bodhisattva know the characteristics of Sangha (monastic community)? Sangha refers to permanence, bliss, self, purity. It is the characteristic of disciples, a characteristic that can be seen, good, true, and unreal. Why? Because all Sravakas (Buddha's disciples) can attain the Buddha path. Why is it called true? Because they have realized the nature of Dharma. This is called a Bodhisattva knowing the characteristics of Sangha.' 'How does a Bodhisattva know the true nature (real characteristic)? The true nature refers to permanent and impermanent, bliss and non-bliss, self and non-self, pure and impure, good and non-good, existence and non-existence, Nirvana and non-Nirvana, liberation and non-liberation, knowing and not knowing, cutting off and not cutting off, realizing and not realizing, practicing and not practicing, seeing and not seeing. This is called the true nature, and it is not Nirvana, Buddha-nature, Tathagata, Dharma, Sangha, or emptiness.' 'This is called a Bodhisattva, because of cultivating such Great Nirvana, knowing the different characteristics of Nirvana, Buddha-nature, Tathagata, Dharma, the true nature of Sangha, emptiness, and other dharmas.' 'Good man! When a Bodhisattva Mahasattva cultivates the subtle scriptures of Great Nirvana, they do not see emptiness. Why? Because even though Buddhas and Bodhisattvas have five eyes (flesh eye, heavenly eye, wisdom eye, Dharma eye, Buddha eye), they cannot see emptiness. Only the wisdom eye can see it. What the wisdom eye sees is without...'
法可見，故名為見。若見無物名虛空者，如是虛空乃名為實。以是實故，則名常無；以常無故，無樂、我、凈。善男子！空名無法，無法名空。譬如世間，無物名空；虛空之性亦復如是，無所有故，名為虛空。
「善男子！眾生之性與虛空性俱無實性。何以故？如人說言：『除滅有物，然後作空。』而是虛空實不可作。何以故？無所有故。以無有故，當知無空。是虛空性若可作者則名無常；若無常者，不名虛空。
「善男子！如世間人說言：『虛空無色、無礙，常、不變易。』是故世稱虛空之法為第五大。善男子！而是虛空實無有性。以光明故，故名虛空，實無虛空。猶如世諦實無其性，為眾生故，說有世諦。
「善男子！涅槃之體亦復如是，無有住處，直是諸佛斷煩惱處，故名涅槃。涅槃即是常、樂、我、凈。涅槃雖樂，非是受樂，乃是上妙寂滅之樂。諸佛如來有二種樂：一、寂滅樂，二、覺知樂。實相之體有三種樂：一者、受樂，二、寂滅樂，三、覺知樂。佛性一樂，以當見故，得阿耨多羅三藐三菩提時名菩提樂。」
爾時，光明遍照高貴德王菩薩摩訶薩白佛言：「世尊！若煩惱斷處是涅槃者，是事不然。何以故？如來往昔初成佛道，至尼連禪河邊。爾時，魔王與其眷屬到于佛所而作是
【現代漢語翻譯】 現代漢語譯本 法可以被看見，所以稱為『見』。如果所見之物為空無，稱為虛空，那麼這樣的虛空就成了真實。因為它是真實的，所以稱為常無；因為是常無，所以沒有樂、我、凈。善男子！空稱為無法，無法稱為空。譬如世間，沒有東西稱為空；虛空的性質也是如此，因為一無所有，所以稱為虛空。 善男子！眾生的本性與虛空的本性都沒有真實的自性。為什麼呢？就像有人說：『先去除有形之物，然後才能產生空。』但是虛空實際上是無法被創造的。為什麼呢？因為它一無所有。因為一無所有，應當知道沒有空。如果虛空的性質可以被創造，那就稱為無常；如果無常，就不能稱為虛空。 善男子！就像世間人說：『虛空沒有顏色、沒有障礙，是常住不變的。』所以世間稱虛空之法為第五大。善男子！但是虛空實際上沒有自性。因為光明，所以稱為虛空，實際上沒有虛空。就像世俗諦實際上沒有自性，爲了眾生，才說有世俗諦。 善男子！涅槃的本體也是如此，沒有固定的住處，只是諸佛斷除煩惱的地方，所以稱為涅槃。涅槃就是常、樂、我、凈。涅槃雖然是樂，但不是感受的快樂，而是最上等的寂滅之樂。諸佛如來有兩種快樂：一是寂滅之樂，二是覺知之樂。實相的本體有三種快樂：一是感受的快樂，二是寂滅之樂，三是覺知之樂。佛性只有一種快樂，因為當見到佛性時，得到阿耨多羅三藐三菩提（無上正等正覺）時，稱為菩提樂。 這時，光明遍照高貴德王菩薩摩訶薩（大菩薩）對佛說：『世尊！如果斷除煩惱的地方就是涅槃，這個說法是不對的。為什麼呢？如來（佛的稱號）過去初成佛道時，在尼連禪河邊。那時，魔王和他的眷屬來到佛的面前，說了這樣的話：』
【English Translation】 English version That which can be seen is called 『seeing.』 If what is seen is nothingness, called emptiness, then such emptiness is considered real. Because it is real, it is called constant non-existence; because it is constant non-existence, there is no joy, self, or purity. Good man! Emptiness is called non-existence, and non-existence is called emptiness. For example, in the world, the absence of things is called emptiness; the nature of emptiness is also like this, because it is without anything, it is called emptiness. Good man! The nature of sentient beings and the nature of emptiness both lack real self-nature. Why is that? It is like people saying: 『First remove the existing things, and then emptiness can be created.』 But emptiness cannot actually be created. Why is that? Because it is without anything. Because it is without anything, it should be known that there is no emptiness. If the nature of emptiness could be created, it would be called impermanent; if it is impermanent, it cannot be called emptiness. Good man! It is like people in the world saying: 『Emptiness has no color, no obstruction, and is constant and unchanging.』 Therefore, the world calls the dharma of emptiness the fifth great element. Good man! But emptiness actually has no self-nature. Because of light, it is called emptiness, but there is actually no emptiness. It is like worldly truth, which actually has no self-nature; for the sake of sentient beings, it is said that there is worldly truth. Good man! The essence of Nirvana is also like this, it has no fixed abode, it is simply the place where all Buddhas have extinguished their afflictions, therefore it is called Nirvana. Nirvana is constant, joyful, self, and pure. Although Nirvana is joy, it is not the joy of sensation, but the supreme joy of tranquility. The Tathagatas (Buddhas) have two kinds of joy: one is the joy of tranquility, and the other is the joy of awareness. The essence of reality has three kinds of joy: one is the joy of sensation, the second is the joy of tranquility, and the third is the joy of awareness. The Buddha-nature has only one joy, because when the Buddha-nature is seen, when one attains Anuttara-samyak-sambodhi (supreme perfect enlightenment), it is called the joy of Bodhi. At that time, the Bodhisattva Mahasattva (great Bodhisattva) Light-Illuminating Noble Virtue King said to the Buddha: 『World Honored One! If the place where afflictions are extinguished is Nirvana, this statement is not correct. Why is that? When the Tathagata (title of Buddha) first attained Buddhahood in the past, he was by the Nairanjana River. At that time, the Mara King and his retinue came to the Buddha and said this:』
言：『世尊！涅槃時到，何故不入？』佛告魔王：『我今未有多聞弟子善持禁戒、聰明利智、能化眾生，是故不入。』若言煩惱斷處是涅槃者，諸菩薩等於無量劫已斷煩惱，何故不得稱為涅槃？俱是斷處，何緣獨稱諸佛有之，菩薩無耶？若斷煩惱非涅槃者，何故如來昔告生名婆羅門言：『我今此身即是涅槃。』如來又時在毗舍離國，魔復啟請如來：『昔以未有弟子多聞、持戒、聰明利智、能化眾生，不入涅槃。今已具足，何故不入？』如來爾時即告魔言：『汝今莫生悒遲之想，卻後三月吾當涅槃。』世尊！若使滅度非涅槃者，何故如來自期三月當般涅槃？世尊！若斷煩惱是涅槃者，如來往昔初在道場菩提樹下斷煩惱時便是涅槃。何故復言：『卻後三月當般涅槃。』世尊！若使爾時是涅槃者，云何方為拘尸那城諸力士等說言：『后夜當般涅槃。』如來誠實，云何發是虛妄之言？」
爾時，世尊告光明遍照高貴德王菩薩摩訶薩言：「善男子！若言如來得廣長舌，當知如來於無量劫已離妄語。一切諸佛及諸菩薩凡所發言誠諦無虛。善男子！如汝所言，波旬往昔啟請於我入涅槃者，善男子！而是魔王真實不知涅槃定相。何以故？波旬意謂不化眾生、默然而住便是涅槃。善男子！譬如世人，見人不言、無所造作，便謂是人
{ "translations": [ "現代漢語譯本：他們說：『世尊！涅槃（Nirvana，指佛教中解脫生死輪迴的境界）的時候到了，為什麼還不進入涅槃呢？』佛陀告訴魔王：『我現在還沒有很多博學多聞、能夠很好地持守戒律、聰明智慧、能夠教化眾生的弟子，所以不進入涅槃。』如果說煩惱斷盡的地方就是涅槃，那麼諸位菩薩在無量劫以前就已經斷盡了煩惱，為什麼不能被稱為涅槃呢？同樣是斷盡煩惱的地方，為什麼唯獨稱諸佛有涅槃，而菩薩沒有呢？如果斷盡煩惱不是涅槃，為什麼如來以前告訴名叫婆羅門（Brahmin，古印度祭司階層）的人說：『我現在的這個身體就是涅槃。』如來又在毗舍離國的時候，魔王再次請求如來說：『以前因為沒有很多博學多聞、持守戒律、聰明智慧、能夠教化眾生的弟子，所以不入涅槃。現在已經具備了，為什麼還不進入呢？』如來當時就告訴魔王說：『你現在不要產生憂慮遲疑的想法，過三個月我將要涅槃。』世尊！如果說滅度（Parinirvana，指佛陀的最終涅槃）不是涅槃，為什麼如來自己預定三個月后將要般涅槃呢？世尊！如果斷盡煩惱就是涅槃，如來過去最初在道場菩提樹下斷盡煩惱的時候就是涅槃了。為什麼又說：『過三個月將要般涅槃。』世尊！如果那時是涅槃，為什麼又在拘尸那城為諸位力士等說：『後半夜將要般涅槃。』如來是誠實的，為什麼會說這些虛妄的話呢？」 , "當時，世尊告訴光明遍照高貴德王菩薩摩訶薩（Mahasattva，指大菩薩）說：『善男子！如果說如來得到了廣長舌（指佛陀三十二相之一，表示言語真實），應當知道如來在無量劫以前就已經遠離了妄語。一切諸佛和諸位菩薩凡是所說的話都是真實不虛的。善男子！正如你所說，波旬（Mara，佛教中的魔王）過去請求我進入涅槃，善男子！那個魔王實際上不知道涅槃的真實相狀。為什麼呢？波旬認為不教化眾生、默默地住著就是涅槃。善男子！譬如世人，看見人不說話、沒有作為，就認為這個人" ], "english_translations": [ "English version: They said, 『World Honored One! The time for Nirvana (Nirvana, the state of liberation from the cycle of birth and death in Buddhism) has arrived, why do you not enter it?』 The Buddha told the Mara (Mara, the demon king): 『I do not yet have many disciples who are learned, who uphold the precepts well, who are intelligent and wise, and who can teach sentient beings, therefore I do not enter Nirvana.』 If it is said that the place where afflictions are extinguished is Nirvana, then the Bodhisattvas have already extinguished their afflictions countless eons ago, why are they not called Nirvana? Since it is the same place where afflictions are extinguished, why is it said that only the Buddhas have Nirvana, and not the Bodhisattvas? If the extinguishing of afflictions is not Nirvana, why did the Tathagata (Tathagata, an epithet of the Buddha) formerly tell a person named Brahmin (Brahmin, the priestly class in ancient India): 『My present body is Nirvana.』 The Tathagata was also in the country of Vaishali, when the Mara again requested the Tathagata, saying: 『Previously, because there were not many disciples who were learned, who upheld the precepts, who were intelligent and wise, and who could teach sentient beings, you did not enter Nirvana. Now that they are complete, why do you not enter?』 The Tathagata then told the Mara: 『You should not have thoughts of worry and delay, after three months I will enter Nirvana.』 World Honored One! If it is said that passing away (Parinirvana, the final Nirvana of the Buddha) is not Nirvana, why did the Tathagata himself predict that he would enter Parinirvana after three months? World Honored One! If the extinguishing of afflictions is Nirvana, then when the Tathagata first extinguished his afflictions under the Bodhi tree in the Bodhimanda, that was Nirvana. Why then did he say: 『After three months I will enter Parinirvana.』 World Honored One! If that was Nirvana, why did he say to the warriors in Kushinagar: 『I will enter Parinirvana in the latter part of the night.』 The Tathagata is truthful, why would he utter these false words?』", "At that time, the World Honored One told the Bodhisattva Mahasattva (Mahasattva, a great Bodhisattva) Light-Illuminating Noble Virtue King: 『Good man! If it is said that the Tathagata has obtained a long and broad tongue (one of the thirty-two marks of the Buddha, indicating truthful speech), you should know that the Tathagata has been free from false speech for countless eons. All the Buddhas and Bodhisattvas speak truthfully without falsehood. Good man! As you have said, Mara (Mara, the demon king in Buddhism) formerly requested me to enter Nirvana, good man! That Mara does not truly know the definite form of Nirvana. Why is that? Mara thinks that not teaching sentient beings and remaining silent is Nirvana. Good man! For example, people in the world, seeing someone not speaking and not acting, think that this person" ] }
如死無異。魔王波旬亦復如是，意謂如來不化眾生、默無所說，便謂如來入般涅槃。
「善男子！如來不說佛、法、眾僧無差別相，唯說常住、清凈二法無差別耳。善男子！佛亦不說佛及佛性涅槃無差別相，唯說常、恒不變無差別耳。善男子！佛亦不說涅槃、實相無差別相，唯說常有、實不變易無差別耳。
「善男子！爾時，我諸聲聞弟子生於諍訟。如拘睒彌諸惡比丘違反我教，多犯禁戒，受不凈物，貪求利養。向諸白衣而自讚嘆：『我得無漏，謂須陀洹果。』乃至『我得阿羅漢果。』毀辱他人，于佛、法、僧、戒律、和上不生恭敬。公於我前言：『如是物佛所聽畜，如是等物佛不聽畜。』我亦語言：『如是等物我實不聽。』復反我言：『如是等物實是佛聽。』如是惡人不信我言，為是等故，我告波旬：『汝莫悒遲，卻後三月當般涅槃。』
「善男子！因如是等惡比丘故，令諸聲聞受學弟子不見我身、不聞我法，便言如來入于涅槃；唯諸菩薩能見我身、常聞我法，是故不言我入涅槃。聲聞弟子雖復發言如來涅槃，而我實不入于涅槃。
「善男子！若我所有聲聞弟子說言如來入涅槃者，當知是人非我弟子，是魔伴黨、邪見惡人，非正見也。若言如來不入涅槃，當知是人真我弟子、非魔伴黨、正
【現代漢語翻譯】 現代漢語譯本：如同死亡沒有區別。魔王波旬（Māra Pāpīyas，佛教中的魔王）也像這樣，他認為如果如來（Tathāgata，佛的稱號）不教化眾生、保持沉默，就認為如來進入了般涅槃（Parinirvāṇa，佛的最終涅槃）。 『善男子！如來不說佛、法、僧（Buddha, Dharma, Sangha，佛教三寶）之間沒有差別，只說常住（nitya，永恒）和清凈（śuddha，純凈）這兩種法沒有差別。善男子！佛也不說佛和佛性（Buddhatā，佛的本性）涅槃之間沒有差別，只說常（nitya，永恒）、恒（dhruva，不變）不變沒有差別。善男子！佛也不說涅槃（Nirvāṇa，寂滅）和實相（tathatā，真如實性）之間沒有差別，只說常有（nitya，永恒）、真實不變（satya，真實）沒有差別。』 『善男子！那時，我的聲聞（Śrāvaka，佛陀的弟子）弟子們之間產生了爭論。就像拘睒彌（Kauśāmbī，古印度城市）的那些惡比丘（bhikṣu，佛教僧侶）違反我的教導，多次犯戒，接受不凈之物，貪求利益供養。他們向在家信徒自我讚歎：『我已證得無漏（anāsrava，沒有煩惱）』，自稱證得須陀洹果（Srotaāpanna，初果），乃至『我已證得阿羅漢果（Arhat，無學果）』。他們詆譭他人，對佛、法、僧、戒律、和尚（upādhyāya，戒師）不生恭敬。他們當著我的面說：『這些東西是佛允許持有的，那些東西是佛不允許持有的。』我也說：『這些東西我確實不允許持有。』他們卻反駁我說：『這些東西確實是佛允許持有的。』這些惡人不相信我的話，因為這些原因，我告訴波旬：『你不要憂慮，三個月后我將進入般涅槃。』 『善男子！因為這些惡比丘的緣故，使得那些學習佛法的聲聞弟子們見不到我的身，聽不到我的法，就說如來進入了涅槃；只有那些菩薩（Bodhisattva，發菩提心求佛果的人）才能見到我的身，常常聽到我的法，所以他們不說我進入涅槃。聲聞弟子們雖然說如來進入了涅槃，而我實際上並沒有進入涅槃。』 『善男子！如果我的聲聞弟子們說如來進入了涅槃，應當知道這些人不是我的弟子，是魔的同黨、邪見惡人，不是正見。如果說如來不入涅槃，應當知道這些人才是我的真弟子，不是魔的同黨，是正見。』
【English Translation】 English version: It is no different from death. Māra Pāpīyas (the demon king in Buddhism) is also like this, thinking that if the Tathāgata (the title of the Buddha) does not teach sentient beings and remains silent, then the Tathāgata has entered Parinirvāṇa (the final nirvana of the Buddha). 'Good man! The Tathāgata does not say that there is no difference between the Buddha, Dharma, and Sangha (the Three Jewels of Buddhism), but only says that there is no difference between the two dharmas of permanence (nitya) and purity (śuddha). Good man! The Buddha also does not say that there is no difference between the Buddha and Buddhahood (Buddhatā) and Nirvāṇa, but only says that there is no difference between permanence (nitya) and constancy (dhruva). Good man! The Buddha also does not say that there is no difference between Nirvāṇa and the true nature (tathatā), but only says that there is no difference between eternal existence (nitya) and true immutability (satya).' 'Good man! At that time, disputes arose among my Śrāvaka (disciples of the Buddha) disciples. Like those evil bhikṣus (Buddhist monks) in Kauśāmbī (an ancient Indian city) who violated my teachings, repeatedly broke precepts, accepted impure things, and greedily sought offerings. They praised themselves to lay followers, saying, 『I have attained the unconditioned (anāsrava),』 claiming to have attained the Srotaāpanna (stream-enterer) fruit, and even 『I have attained the Arhat (worthy one) fruit.』 They slandered others and showed no respect for the Buddha, Dharma, Sangha, precepts, and upādhyāya (preceptor). They said in front of me, 『These things are allowed by the Buddha to be possessed, and those things are not allowed by the Buddha to be possessed.』 I also said, 『These things I indeed do not allow to be possessed.』 But they retorted, 『These things are indeed allowed by the Buddha to be possessed.』 These evil people did not believe my words, and because of these reasons, I told Māra, 『Do not worry, in three months I will enter Parinirvāṇa.』 'Good man! Because of these evil bhikṣus, those Śrāvaka disciples who study the Dharma cannot see my body or hear my Dharma, and they say that the Tathāgata has entered Nirvāṇa; only those Bodhisattvas (those who aspire to Buddhahood) can see my body and always hear my Dharma, so they do not say that I have entered Nirvāṇa. Although the Śrāvaka disciples say that the Tathāgata has entered Nirvāṇa, I have not actually entered Nirvāṇa.』 'Good man! If my Śrāvaka disciples say that the Tathāgata has entered Nirvāṇa, you should know that these people are not my disciples, but are the companions of Māra, evil people with wrong views, and not right views. If they say that the Tathāgata does not enter Nirvāṇa, you should know that these people are my true disciples, not the companions of Māra, and have right views.'
見之人，非惡邪也。
「善男子！我初不見弟子之中有言：『如來不化眾生，默然而住，名般涅槃。』也。善男子！譬如長者，多有子息，舍至他方。未得還頃，諸子咸謂父已長逝，而是長者實不終沒，諸子顛倒皆生沒想。聲聞弟子亦復如是，不見我故，便謂如來已於拘尸那城娑羅雙樹間而般涅槃，而我實不般涅槃也，聲聞弟子生涅槃想。
「善男子！譬如明燈，有人覆之，余不知者謂燈已滅，而是明焰實亦不滅。以不知故，生於滅想。聲聞弟子亦復如是，雖有慧眼，以煩惱覆令心顛倒，不見真身而便妄生滅度之想，而我實不畢竟滅度。
「善男子！如生盲人不見日、月，以不見故，不知晝夜、明闇之相；以不知故，便說無有日、月之實。實有日、月，盲者不見；以不見故，而生倒想，言無日、月。聲聞弟子亦復如是，如彼生盲，不見如來便謂如來入于涅槃。如來實不入于涅槃，以倒想故生如是心。
「善男子！譬如雲霧覆蔽日、月，癡人便言無有日、月。日、月實有，直以覆故，眾生不見。聲聞弟子亦復如是，以諸煩惱覆智慧眼，不見如來，便言如來入于滅度。善男子！直是如來現嬰兒行，非滅度也。
「善男子！如閻浮提，日入之時眾生不見，以黑山障故，而是日性實無沒入。眾
【現代漢語翻譯】 現代漢語譯本：見到這樣的人，並不是因為他們邪惡或不正。
『善男子！我從未見過我的弟子中有人說：「如來不教化眾生，保持沉默，這叫做般涅槃。」 善男子！譬如一位長者，有很多子女，他離開家去了遠方。在他沒有回來的時候，他的孩子們都認為父親已經去世了，但這位長者實際上並沒有死，他的孩子們都顛倒地產生了死亡的想法。聲聞弟子也是這樣，因為沒有見到我，就認為如來已經在拘尸那城的娑羅雙樹間般涅槃了，而我實際上並沒有般涅槃，聲聞弟子產生了涅槃的想法。
『善男子！譬如一盞明燈，有人把它遮蓋起來，不知道的人就認為燈已經熄滅了，但那明亮的火焰實際上並沒有熄滅。因為不知道，就產生了熄滅的想法。聲聞弟子也是這樣，雖然有智慧的眼睛，卻被煩惱遮蓋，使心顛倒，看不見真身，就妄想產生了滅度的想法，而我實際上並沒有徹底滅度。
『善男子！譬如一個天生的盲人看不見太陽和月亮，因為看不見，就不知道白天黑夜、光明黑暗的樣子；因為不知道，就說沒有太陽和月亮。實際上有太陽和月亮，只是盲人看不見；因為看不見，就產生了顛倒的想法，說沒有太陽和月亮。聲聞弟子也是這樣，像那個天生的盲人一樣，看不見如來就認為如來進入了涅槃。如來實際上並沒有進入涅槃，因為顛倒的想法而產生了這樣的想法。
『善男子！譬如雲霧遮蔽了太陽和月亮，愚癡的人就說沒有太陽和月亮。太陽和月亮實際上是存在的，只是因為被遮蔽了，眾生看不見。聲聞弟子也是這樣，因為被各種煩惱遮蔽了智慧的眼睛，看不見如來，就說如來進入了滅度。善男子！這只是如來示現嬰兒的行為，並不是滅度。
『善男子！譬如在閻浮提（Jambudvipa，指我們所居住的這個世界） ，太陽落山的時候，眾生看不見，是因為被黑山遮擋了，但太陽的本性實際上並沒有消失。
【English Translation】 English version: Those who see such a person are not evil or perverse.
'Good man! I have never seen among my disciples anyone saying: 『The Tathagata does not convert sentient beings, remains silent, and this is called Parinirvana.』 Good man! It is like an elder who has many children, and he leaves home to go to another place. Before he returns, all his children think that their father has already passed away, but this elder has not actually died, and his children are all confused and have thoughts of death. The Sravaka disciples are also like this; because they do not see me, they think that the Tathagata has already entered Parinirvana between the twin Sala trees in Kushinagar, but I have not actually entered Parinirvana, and the Sravaka disciples have thoughts of Nirvana.
'Good man! It is like a bright lamp, someone covers it, and those who do not know think that the lamp has gone out, but the bright flame has not actually gone out. Because they do not know, they have thoughts of extinction. The Sravaka disciples are also like this; although they have the eyes of wisdom, they are covered by afflictions, causing their minds to be confused, and they do not see the true body, and they falsely have thoughts of extinction, but I have not actually completely entered extinction.
'Good man! It is like a person born blind who cannot see the sun and moon; because they cannot see, they do not know the appearance of day and night, light and darkness; because they do not know, they say that there is no sun and moon. Actually, there is a sun and moon, but the blind person cannot see them; because they cannot see, they have confused thoughts and say that there is no sun and moon. The Sravaka disciples are also like this; like that person born blind, they do not see the Tathagata and think that the Tathagata has entered Nirvana. The Tathagata has not actually entered Nirvana, but because of confused thoughts, they have such thoughts.
'Good man! It is like clouds and fog covering the sun and moon, and foolish people say that there is no sun and moon. The sun and moon actually exist, but because they are covered, sentient beings cannot see them. The Sravaka disciples are also like this; because their eyes of wisdom are covered by various afflictions, they do not see the Tathagata, and they say that the Tathagata has entered extinction. Good man! This is just the Tathagata manifesting the actions of an infant, not extinction.
'Good man! It is like in Jambudvipa (the world we live in), when the sun sets, sentient beings cannot see it because it is blocked by the Black Mountain, but the nature of the sun has not actually disappeared.'
生不見，生沒入想。聲聞弟子亦復如是，為諸煩惱山所障故，不見我身。以不見故，便於如來生滅度想，而我實不畢竟永滅。是故，我于毗舍離國告波旬言：『卻後三月我當涅槃。』
「善男子！如來玄見迦葉菩薩卻後三月善根當熟；亦見香山須跋陀羅竟安居已，當至我所。是故，我告魔王波旬：『卻後三月當般涅槃。』
「善男子！有諸力士，其數五百，終竟三月亦當得發阿耨多羅三藐三菩提心。我為是故，告波旬言：『卻後三月當般涅槃。』
「善男子！如純陀等及五百梨車庵羅果女，卻後三月無上道心善根成熟。為是等故，我告波旬：『卻後三月當般涅槃。』
「善男子！須那剎多親近外道尼乾子等，我為說法滿十二年。彼人邪見，不信、不受。我知是人邪見根栽卻後三月定可拔斷，我為是故告波旬言：『卻後三月當般涅槃。』
「善男子！何因緣故，我于往昔尼連河邊告魔波旬：『我今未有多智弟子，是故不得入涅槃。』者？我時欲為五比丘等於波羅㮈轉法輪故，次復欲為五比丘等——所謂耶奢、富那、毗摩羅阇、憍梵波提、須婆睺——次復欲為郁伽長者等五十人，次復欲為摩伽陀國頻婆娑羅王等無量人天，次復欲為優樓頻螺迦葉門徒五百比丘，次復欲為那提迦葉、伽耶迦葉
【現代漢語翻譯】 現代漢語譯本 『（眾生）看不到（如來）的生，也看不到（如來）的滅，他們沉浸在虛妄的想像中。聲聞弟子（Sravaka，指聽聞佛陀教誨而修行的弟子）也是如此，因為被各種煩惱的大山所阻礙，所以看不到我的法身。因為看不到，就認為如來有生有滅，實際上我並非徹底地、永遠地滅度。因此，我在毗舍離國（Vaisali，古印度城市）告訴波旬（Mara，魔王）說：『三個月后我將入涅槃（Nirvana，指脫離輪迴的最終解脫）。』 『善男子！如來以其智慧之眼看到迦葉菩薩（Kasyapa，佛陀的十大弟子之一）在三個月后善根成熟；也看到香山（Gandhamadana，傳說中的山名）的須跋陀羅（Subhadra，佛陀晚年最後一位弟子）在安居結束后，將來到我這裡。因此，我告訴魔王波旬：『三個月后我將入般涅槃（Parinirvana，指佛陀的最終涅槃）。』 『善男子！有五百位力士，他們也將在三個月后發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，指無上正等正覺，即成佛的智慧）。爲了他們，我告訴波旬：『三個月后我將入般涅槃。』 『善男子！像純陀（Cunda，佛陀的在家弟子）等人以及五百位梨車（Licchavi，古印度部族）的庵羅果女，在三個月后，他們無上道心的善根也將成熟。爲了他們，我告訴波旬：『三個月后我將入般涅槃。』 『善男子！須那剎多（Sunaksatra，佛陀的侍者）親近外道尼乾子（Nigantha，耆那教的修行者）等人，我為他說法已經十二年了。但他邪見深重，不相信、不接受我的教誨。我知道他的邪見根基在三個月后必定可以拔除，爲了這個原因，我告訴波旬：『三個月后我將入般涅槃。』 『善男子！是什麼因緣，我過去在尼連河（Nairanjana，古印度河流）邊告訴魔王波旬：『我現在還沒有很多有智慧的弟子，所以不能入涅槃』呢？當時我想要為五比丘（Pancavargika，佛陀最初的五位弟子）在波羅㮈（Varanasi，古印度城市）轉法輪（Dharmacakra，指佛陀的教法），接著又想為五比丘——也就是耶奢（Yasa，佛陀的弟子）、富那（Purna，佛陀的弟子）、毗摩羅阇（Vimalaraja，佛陀的弟子）、憍梵波提（Gavampati，佛陀的弟子）、須婆睺（Subahu，佛陀的弟子）——說法，接著又想為郁伽長者（Ugga，佛陀的在家弟子）等五十人說法，接著又想為摩伽陀國（Magadha，古印度王國）的頻婆娑羅王（Bimbisara，古印度國王）等無量人天說法，接著又想為優樓頻螺迦葉（Uruvilva-Kasyapa，佛陀的弟子）的五百門徒比丘說法，接著又想為那提迦葉（Nadi-Kasyapa，佛陀的弟子）、伽耶迦葉（Gaya-Kasyapa，佛陀的弟子）說法。
【English Translation】 English version 'They do not see the birth of (the Tathagata), nor do they see the cessation of (the Tathagata), they are immersed in false imaginations. The Sravaka disciples (Sravaka, disciples who practice by hearing the Buddha's teachings) are also like this, because they are obstructed by the mountains of various afflictions, they do not see my Dharma body. Because they do not see it, they think that the Tathagata has birth and death, but in reality, I do not completely and eternally pass away. Therefore, in the country of Vaisali (Vaisali, an ancient Indian city), I told Mara (Mara, the demon king): 'Three months from now, I will enter Nirvana (Nirvana, the ultimate liberation from the cycle of rebirth).' 'Good man! The Tathagata, with his wisdom eye, sees that Bodhisattva Kasyapa (Kasyapa, one of the Buddha's ten great disciples) will have his good roots ripen in three months; he also sees that Subhadra (Subhadra, the last disciple of the Buddha in his old age) of Gandhamadana (Gandhamadana, a legendary mountain) will come to me after completing his retreat. Therefore, I told the demon king Mara: 'Three months from now, I will enter Parinirvana (Parinirvana, the final Nirvana of the Buddha).' 'Good man! There are five hundred strong men who will also generate the mind of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, the unsurpassed perfect enlightenment, the wisdom of becoming a Buddha) in three months. For their sake, I told Mara: 'Three months from now, I will enter Parinirvana.' 'Good man! Like Cunda (Cunda, a lay disciple of the Buddha) and others, and the five hundred Amra fruit women of Licchavi (Licchavi, an ancient Indian tribe), in three months, the good roots of their unsurpassed Bodhi mind will also ripen. For their sake, I told Mara: 'Three months from now, I will enter Parinirvana.' 'Good man! Sunaksatra (Sunaksatra, the Buddha's attendant) has been close to the Niganthas (Nigantha, Jain practitioners) and other heretics, and I have been teaching him for twelve years. But he is deeply rooted in wrong views, and does not believe or accept my teachings. I know that the roots of his wrong views can definitely be uprooted in three months, and for this reason, I told Mara: 'Three months from now, I will enter Parinirvana.' 'Good man! What was the reason that I told the demon king Mara by the Nairanjana River (Nairanjana, an ancient Indian river) in the past: 'I do not yet have many wise disciples, therefore I cannot enter Nirvana'? At that time, I wanted to turn the Wheel of Dharma (Dharmacakra, the Buddha's teachings) for the five Bhikkhus (Pancavargika, the Buddha's first five disciples) in Varanasi (Varanasi, an ancient Indian city), and then I wanted to teach the five Bhikkhus—namely Yasa (Yasa, a disciple of the Buddha), Purna (Purna, a disciple of the Buddha), Vimalaraja (Vimalaraja, a disciple of the Buddha), Gavampati (Gavampati, a disciple of the Buddha), and Subahu (Subahu, a disciple of the Buddha)—then I wanted to teach the elder Ugga (Ugga, a lay disciple of the Buddha) and fifty others, then I wanted to teach King Bimbisara (Bimbisara, an ancient Indian king) of Magadha (Magadha, an ancient Indian kingdom) and countless humans and gods, then I wanted to teach the five hundred Bhikkhu disciples of Uruvilva-Kasyapa (Uruvilva-Kasyapa, a disciple of the Buddha), then I wanted to teach Nadi-Kasyapa (Nadi-Kasyapa, a disciple of the Buddha) and Gaya-Kasyapa (Gaya-Kasyapa, a disciple of the Buddha).
兄弟二人及五百弟子，次復欲為舍利弗、大目犍連等二百五十比丘轉妙法輪。是故，我告魔王波旬不般涅槃。
「善男子！有名涅槃，非大涅槃。云何涅槃非大涅槃？不見佛性而斷煩惱，是名涅槃，非大涅槃。以不見佛性故，無常、無我，唯有樂、凈。以是義故，雖斷煩惱，不得名為大般涅槃也。若見佛效能斷煩惱，是則名為大般涅槃。以見佛性故，得名為常、樂、我、凈。以是義故，斷除煩惱亦得稱為大般涅槃。
「善男子！涅者言不，槃者言滅，不滅之義名為涅槃。槃又言覆，不覆之義乃名涅槃。槃言去、來，不去、不來乃名涅槃。槃者言取，不取之義乃名涅槃。槃言不定，定無不定乃名涅槃。槃言新故，無新故義乃名涅槃。槃言障礙，無障礙義乃名涅槃。
「善男子！有優樓迦、迦毗羅弟子等言：『槃者名相，無相之義乃名涅槃。』善男子！槃者言有，無有之義乃名涅槃。槃名和合，無和合義乃名涅槃。槃者言苦，無苦之義乃名涅槃。
「善男子！斷煩惱者不名涅槃，不生煩惱乃名涅槃。
「善男子！諸佛如來煩惱不起，是名涅槃。所有智慧於法無礙是為如來，如來非是凡夫、聲聞、緣覺、菩薩，是名佛性。如來身、心、智慧遍滿無量無邊阿僧祇土，無所障礙，是名虛空。如來
【現代漢語翻譯】 現代漢語譯本 我和我的兩個兄弟以及五百名弟子，接下來還想為舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）、大目犍連（Mahāmaudgalyāyana，佛陀十大弟子之一，以神通著稱）等二百五十位比丘宣講微妙的佛法。因此，我告訴魔王波旬（Māra Pāpīyas）我不會入般涅槃（parinirvāṇa，完全的涅槃）。
『善男子！』有一種涅槃，但不是大涅槃。為什麼說涅槃不是大涅槃呢？因為沒有見到佛性（Buddha-dhātu，佛的本性）就斷除了煩惱，這叫做涅槃，但不是大涅槃。因為沒有見到佛性，所以認為一切都是無常、無我的，只有快樂和清凈。因為這個原因，即使斷除了煩惱，也不能稱為大般涅槃。如果見到佛性而斷除煩惱，這才能稱為大般涅槃。因為見到佛性，所以才能稱為常、樂、我、凈。因為這個原因，斷除煩惱也可以稱為大般涅槃。
『善男子！』『涅』的意思是『不』，『槃』的意思是『滅』，『不滅』的含義叫做涅槃。『槃』又可以解釋為『覆蓋』，『不覆蓋』的含義才叫做涅槃。『槃』的意思是『去』、『來』，『不去』、『不來』才叫做涅槃。『槃』的意思是『取』，『不取』的含義才叫做涅槃。『槃』的意思是『不定』，『定無不定』才叫做涅槃。『槃』的意思是『新』、『舊』，『無新舊』的含義才叫做涅槃。『槃』的意思是『障礙』，『無障礙』的含義才叫做涅槃。
『善男子！』優樓迦（Ulūka，古印度數論派哲學家）和迦毗羅（Kapila，古印度數論派創始人）的弟子們說：『「槃」的意思是「相」，沒有相的含義才叫做涅槃。』『善男子！』『槃』的意思是『有』，『無有』的含義才叫做涅槃。『槃』的意思是『和合』，『無和合』的含義才叫做涅槃。『槃』的意思是『苦』，『無苦』的含義才叫做涅槃。
『善男子！』斷除煩惱不叫做涅槃，不生煩惱才叫做涅槃。
『善男子！』諸佛如來煩惱不起，這叫做涅槃。所有智慧對於佛法沒有障礙，這才是如來（Tathāgata，佛的稱號之一）。如來不是凡夫、聲聞（Śrāvaka，聽聞佛法而修行的人）、緣覺（Pratyekabuddha，獨自覺悟的人）、菩薩（Bodhisattva，發願救度眾生的修行者），這叫做佛性。如來的身、心、智慧遍滿無量無邊的阿僧祇（asaṃkhya，佛教中的極大數字單位）國土，沒有任何障礙，這叫做虛空。
【English Translation】 English version I, along with my two brothers and five hundred disciples, next intend to turn the wonderful Dharma wheel for Śāriputra (one of the Buddha's ten great disciples, known for his wisdom), Mahāmaudgalyāyana (one of the Buddha's ten great disciples, known for his supernatural powers), and two hundred and fifty other bhikṣus (monks). Therefore, I tell Māra Pāpīyas (the demon king) that I will not enter parinirvāṇa (complete nirvana).
'Good man!' There is a nirvana, but it is not the great nirvana. Why is it said that nirvana is not the great nirvana? Because one has not seen the Buddha-dhātu (Buddha-nature) and has cut off afflictions, this is called nirvana, but it is not the great nirvana. Because one has not seen the Buddha-nature, one thinks that everything is impermanent, without self, and only has happiness and purity. For this reason, even if one cuts off afflictions, it cannot be called the great parinirvāṇa. If one sees the Buddha-nature and cuts off afflictions, this is called the great parinirvāṇa. Because one sees the Buddha-nature, one can be called permanent, blissful, self, and pure. For this reason, cutting off afflictions can also be called the great parinirvāṇa.
'Good man!' 'Nir' means 'not,' and 'vana' means 'extinction.' The meaning of 'non-extinction' is called nirvana. 'Vana' can also be interpreted as 'covering,' and the meaning of 'not covering' is called nirvana. 'Vana' means 'going' and 'coming,' and 'not going' and 'not coming' is called nirvana. 'Vana' means 'grasping,' and the meaning of 'not grasping' is called nirvana. 'Vana' means 'uncertain,' and 'certain without uncertainty' is called nirvana. 'Vana' means 'new' and 'old,' and the meaning of 'no new or old' is called nirvana. 'Vana' means 'obstacle,' and the meaning of 'no obstacle' is called nirvana.
'Good man!' The disciples of Ulūka (an ancient Indian philosopher of the Samkhya school) and Kapila (the founder of the Samkhya school) say: '「Vana」 means 「form,」 and the meaning of 「no form」 is called nirvana.' 'Good man!' 'Vana' means 'existence,' and the meaning of 'non-existence' is called nirvana. 'Vana' means 'combination,' and the meaning of 'no combination' is called nirvana. 'Vana' means 'suffering,' and the meaning of 'no suffering' is called nirvana.
'Good man!' Cutting off afflictions is not called nirvana; not giving rise to afflictions is called nirvana.
'Good man!' When the Tathāgatas (one of the titles of the Buddha) do not give rise to afflictions, this is called nirvana. All wisdom that has no obstruction to the Dharma is called Tathāgata. The Tathāgata is not an ordinary person, a Śrāvaka (a hearer of the Dharma), a Pratyekabuddha (a solitary enlightened one), or a Bodhisattva (a being who seeks enlightenment for the sake of all beings); this is called Buddha-nature. The Tathāgata's body, mind, and wisdom pervade immeasurable asaṃkhya (an extremely large number in Buddhism) lands without any obstruction; this is called space.
常住，無有變易，名曰實相。以是義故，如來實不畢竟涅槃。
「是名菩薩修大涅槃微妙經典具足成就第七功德。
「善男子！云何菩薩摩訶薩修大涅槃微妙經典具足成就第八功德？善男子！菩薩摩訶薩修大涅槃，除斷五事、遠離五事、成就六事、修習五事、守護一事、親近四事、信順一實心、善解脫慧、善解脫。
「善男子！云何菩薩斷除五事？所謂五陰：色、受、想、行、識。
「所言陰者，其義何謂？能令眾生生死相續，不離重擔，分散聚合，三世所攝，求其實義了不可得。以是諸義，故名為陰。
「菩薩摩訶薩雖見色陰，不見其相。何以故？於十色中推求其性悉不可得，為世界故，說言為陰。
「受有百八，雖見受陰，初無受相。何以故？受雖百八，理無定實，是故菩薩不見受陰；想、行、識等亦復如是。
「菩薩摩訶薩深見五陰是生煩惱之根本也。以是義故，方便令斷。
「云何菩薩遠離五事？所謂五見。何等為五？一者、身見，二者、邊見，三者、邪見，四者、戒取，五者、見取。因是五見生六十二見，因是諸見生死不絕，是故菩薩防護不近。
「云何菩薩成就六事？謂六念處。何等為六？一者、唸佛，二者、念法，三者、念僧，四者、念天，
【現代漢語翻譯】 現代漢語譯本：常住不變，沒有變易，這叫做實相（真實不變的本體）。因為這個道理，如來實際上不會徹底涅槃（進入寂滅）。 這叫做菩薩修習大涅槃微妙經典，圓滿成就的第七種功德。 善男子！菩薩摩訶薩如何修習大涅槃微妙經典，圓滿成就第八種功德呢？善男子！菩薩摩訶薩修習大涅槃，要斷除五事，遠離五事，成就六事，修習五事，守護一事，親近四事，信順一實心，善於解脫的智慧，善於解脫。 善男子！菩薩如何斷除五事呢？就是五陰（構成生命的五種要素）：色（物質）、受（感受）、想（思維）、行（意志）、識（意識）。 所說的陰，它的含義是什麼呢？它能使眾生生死相續，不能脫離重擔，分散聚合，被三世（過去、現在、未來）所包含，尋求它的真實意義卻不可得。因為這些含義，所以叫做陰。 菩薩摩訶薩雖然看到色陰，卻看不到它的真實相狀。為什麼呢？因為在十種色法中推求它的本性，都不可得，爲了世俗的說法，才說它是陰。 感受有百八種，雖然看到受陰，卻最初沒有感受的真實相狀。為什麼呢？感受雖然有百八種，但其理無有定實，所以菩薩看不到受陰；想、行、識等也是如此。 菩薩摩訶薩深刻地認識到五陰是產生煩惱的根本。因為這個道理，方便地使之斷除。 菩薩如何遠離五事呢？就是五見（五種錯誤的見解）。哪五種呢？第一是身見（執著于身體為我），第二是邊見（執著于斷滅或常恒），第三是邪見（錯誤的見解），第四是戒取（執著于錯誤的戒律），第五是見取（執著于自己的見解）。因為這五種見解，產生六十二種見解，因為這些見解，生死輪迴不絕，所以菩薩防護不接近。 菩薩如何成就六事呢？就是六念處（六種憶念的處所）。哪六種呢？第一是念佛（憶念佛陀），第二是念法（憶念佛法），第三是念僧（憶念僧團），第四是念天（憶念天神）
【English Translation】 English version: It is permanent, without change or alteration, and is called the Real Aspect (the true and unchanging essence). Because of this principle, the Tathagata (Buddha) does not actually enter complete Nirvana (extinction). This is called the seventh merit of a Bodhisattva who cultivates the profound Sutra of Great Nirvana and achieves complete accomplishment. Good man! How does a Bodhisattva Mahasattva cultivate the profound Sutra of Great Nirvana and achieve the eighth merit of complete accomplishment? Good man! A Bodhisattva Mahasattva, in cultivating Great Nirvana, must eliminate five things, distance themselves from five things, accomplish six things, cultivate five things, protect one thing, be close to four things, believe in and follow one true mind, have wisdom of good liberation, and have good liberation. Good man! How does a Bodhisattva eliminate five things? These are the five skandhas (the five aggregates that constitute life): rupa (form/matter), vedana (feeling), samjna (perception), samskara (mental formations), and vijnana (consciousness). What is the meaning of the term 'skandha'? It enables sentient beings to continue in the cycle of birth and death, unable to escape the heavy burden, dispersing and gathering, encompassed by the three times (past, present, and future), and its true meaning cannot be found. Because of these meanings, it is called a skandha. Although a Bodhisattva Mahasattva sees the skandha of form, they do not see its true appearance. Why? Because when seeking its nature among the ten forms, it cannot be found. For the sake of worldly discourse, it is called a skandha. There are one hundred and eight kinds of feelings. Although seeing the skandha of feeling, there is initially no true appearance of feeling. Why? Although there are one hundred and eight kinds of feelings, their principle is not fixed or real. Therefore, a Bodhisattva does not see the skandha of feeling; the same is true for perception, mental formations, and consciousness. A Bodhisattva Mahasattva deeply understands that the five skandhas are the root of arising afflictions. Because of this principle, they skillfully cause them to be eliminated. How does a Bodhisattva distance themselves from five things? These are the five views (five erroneous views). What are the five? First is the view of self (attachment to the body as self), second is the view of extremes (attachment to annihilation or permanence), third is the wrong view (incorrect views), fourth is the view of attachment to precepts (attachment to incorrect precepts), and fifth is the view of attachment to views (attachment to one's own views). Because of these five views, sixty-two views arise. Because of these views, the cycle of birth and death continues without end. Therefore, a Bodhisattva protects themselves from approaching them. How does a Bodhisattva accomplish six things? These are the six mindfulnesses (six places of recollection). What are the six? First is mindfulness of the Buddha (recollection of the Buddha), second is mindfulness of the Dharma (recollection of the Buddha's teachings), third is mindfulness of the Sangha (recollection of the monastic community), fourth is mindfulness of the Devas (recollection of the gods).
五者、念施，六者、念戒，是名菩薩成就六事。
「云何菩薩修習五事？所謂五定：一者、知定，二者、寂定，三者、身心受快樂定，四者、無樂定，五者、首楞嚴定。修習如是五種定心則得近於大般涅槃，是故菩薩勤心修習。
「云何菩薩守護一事？謂菩提心。菩薩摩訶薩常勤守護是菩提心，猶如世人守護一子、亦如瞎者護餘一目。如行曠野守護導者，菩薩守護菩提之心亦復如是。因護如是菩提心故，得阿耨多羅三藐三菩提；因得阿耨多羅三藐三菩提故，常、樂、我、凈具足而有，即是無上大般涅槃。是故，菩薩守護一法。
「云何菩薩親近四事？謂四無量心。何等為四？一者、大慈，二者、大悲，三者、大喜，四者、大舍。因是四心能令無量無邊眾生髮菩提心，是故菩薩繫心親近。
「云何菩薩信順一實？菩薩了知一切眾生皆歸一道，一道者謂大乘也。諸佛、菩薩為眾生故分之為三，是故菩薩信順不逆。
「云何菩薩心善解脫？貪、恚、癡心永斷滅故，是名菩薩心善解脫。
「云何菩薩慧善解脫？菩薩摩訶薩於一切法知無障礙，是名菩薩慧善解脫。因慧解脫，昔所不聞而今得聞、昔所不見而今得見、昔所不到而今得到。」
爾時，光明遍照高貴德王菩薩摩訶薩言：「
【現代漢語翻譯】 現代漢語譯本 第五是憶念佈施，第六是憶念持戒，這稱為菩薩成就的六件事。 『菩薩如何修習五事？』 所謂五種禪定：第一是知定，第二是寂定，第三是身心感受快樂的禪定，第四是無樂定，第五是首楞嚴定（一種高級禪定）。修習這五種禪定，就能接近大般涅槃，所以菩薩要勤奮修習。 『菩薩如何守護一事？』 謂菩提心（覺悟之心）。菩薩摩訶薩常常勤奮守護這菩提心，就像世人守護獨子，也像盲人守護僅剩的一隻眼睛。如同在曠野行走守護向導一樣，菩薩守護菩提之心也是如此。因為守護這菩提心的緣故，能得到阿耨多羅三藐三菩提（無上正等正覺）；因為得到阿耨多羅三藐三菩提的緣故，常、樂、我、凈（佛的四種德性）具足而有，這就是無上大般涅槃。所以，菩薩要守護這一法。 『菩薩如何親近四事？』 謂四無量心。哪四種呢？第一是大慈，第二是大悲，第三是大喜，第四是大舍。因為這四種心能使無量無邊的眾生髮起菩提心，所以菩薩要繫念親近。 『菩薩如何信順一實？』 菩薩了知一切眾生都歸於一道，這一道就是大乘（佛教的最高教義）。諸佛、菩薩爲了眾生的緣故，把它分為三乘（聲聞乘、緣覺乘、菩薩乘），所以菩薩信順而不違逆。 『菩薩如何心善解脫？』 貪、嗔、癡（佛教三毒）之心永遠斷滅的緣故，這稱為菩薩心善解脫。 『菩薩如何慧善解脫？』 菩薩摩訶薩對於一切法了知沒有障礙，這稱為菩薩慧善解脫。因為慧解脫的緣故，過去沒有聽聞的現在能夠聽聞，過去沒有見到的現在能夠見到，過去沒有到達的現在能夠到達。 這時，光明遍照高貴德王菩薩摩訶薩說：
【English Translation】 English version Fifth is mindfulness of giving, sixth is mindfulness of precepts, these are called the six accomplishments of a Bodhisattva. 'How does a Bodhisattva cultivate five things?' These are the five samadhis: first is the samadhi of knowing, second is the samadhi of tranquility, third is the samadhi of experiencing joy in body and mind, fourth is the samadhi of no joy, and fifth is the Shurangama samadhi (a high-level samadhi). By cultivating these five samadhis, one can approach Great Nirvana, therefore, Bodhisattvas should diligently cultivate them. 'How does a Bodhisattva guard one thing?' It is the Bodhi mind (the mind of enlightenment). A Bodhisattva Mahasattva always diligently guards this Bodhi mind, just as a person guards their only child, or a blind person guards their only remaining eye. Like guarding a guide when walking in the wilderness, a Bodhisattva guards their Bodhi mind in the same way. Because of guarding this Bodhi mind, one can attain Anuttara-samyak-sambodhi (supreme perfect enlightenment); because of attaining Anuttara-samyak-sambodhi, the qualities of permanence, bliss, self, and purity (the four virtues of a Buddha) are fully possessed, which is the supreme Great Nirvana. Therefore, a Bodhisattva should guard this one Dharma. 'How does a Bodhisattva draw near to four things?' These are the four immeasurable minds. What are the four? First is great loving-kindness, second is great compassion, third is great joy, and fourth is great equanimity. Because these four minds can cause countless sentient beings to generate the Bodhi mind, therefore, Bodhisattvas should focus their minds on drawing near to them. 'How does a Bodhisattva believe and accord with one reality?' A Bodhisattva understands that all sentient beings return to one path, and this one path is the Mahayana (the highest teaching of Buddhism). The Buddhas and Bodhisattvas, for the sake of sentient beings, divide it into three vehicles (Shravakayana, Pratyekabuddhayana, and Bodhisattvayana), therefore, Bodhisattvas believe and accord with it without opposition. 'How is a Bodhisattva's mind well liberated?' Because the minds of greed, hatred, and delusion (the three poisons of Buddhism) are forever extinguished, this is called a Bodhisattva's mind being well liberated. 'How is a Bodhisattva's wisdom well liberated?' A Bodhisattva Mahasattva has unobstructed knowledge of all dharmas, this is called a Bodhisattva's wisdom being well liberated. Because of the liberation of wisdom, what was not heard in the past can now be heard, what was not seen in the past can now be seen, and what was not reached in the past can now be reached. At that time, the Bodhisattva Mahasattva, Light-Illuminating Noble Virtue King, said:
世尊！如佛所說心解脫者，是義不然。何以故？心本無系。所以者何？是心本性不為貪慾、瞋恚、愚癡、諸結所縛。若本無系，云何而言心善解脫？世尊！若心本性不為貪結之所繫者，何等因緣而能得系？如人𤚲角，本無乳相，雖加功力，乳無由出。𤚲于乳者則不如是，加功雖少，乳則多出。心亦如是，本無貪者，今云何有？若本無貪、後方有者，諸佛、菩薩本無貪相，今悉應有。
「世尊！譬如石女，本無子相，雖加功力、無量因緣，子不可得；心亦如是，本無貪相，雖造眾緣，貪無由生。世尊！如鉆濕木，火不可得；心亦如是，雖復鉆求，貪不可得。云何貪結能繫於心？
「世尊！譬如壓沙，油不可得；心亦如是，雖復壓之，貪不可得。當知：貪、心，二理各異，設復有之，何能污心？世尊！譬如有人安橛于空，終不得住：安貪於心亦復如是，種種因緣不能令貪繫縛於心。
「世尊！若心無貪名解脫者，諸佛、菩薩何故不拔虛空中刺？世尊！過去世心不名解脫、未來世心亦無解脫、現在世心不與道共，何等世心名得解脫？
「世尊！如過去燈不能滅闇、未來世燈亦不滅闇、現在世燈復不滅闇。何以故？明之與闇二不併故。心亦如是，云何而言心得解脫？
「世尊！貪亦是有。若貪
【現代漢語翻譯】 現代漢語譯本： 「世尊！如果像佛所說的心解脫，這個道理是不成立的。為什麼呢？因為心本來就沒有被束縛。這是為什麼呢？因為心的本性不受貪慾、瞋恚、愚癡以及各種煩惱的束縛。如果心本來就沒有被束縛，又怎麼能說心得到了解脫呢？世尊！如果心的本性不受貪慾的束縛，那麼是什麼樣的因緣能夠束縛它呢？就像牛角，本來就沒有乳汁的特性，即使再用力擠壓，也擠不出乳汁。而有乳汁的牛則不同，即使稍微用力，也能擠出很多乳汁。心也是這樣，如果本來沒有貪慾，現在又怎麼會有呢？如果本來沒有貪慾，後來才有的，那麼諸佛、菩薩本來沒有貪慾的特性，現在也應該有貪慾了。 「世尊！譬如石女，本來沒有生育的能力，即使再努力，用盡各種方法，也生不出孩子；心也是這樣，本來沒有貪慾的特性，即使創造各種條件，貪慾也無法產生。世尊！就像鉆濕木頭，無法生出火來；心也是這樣，即使再努力尋求，也無法找到貪慾。那麼，貪慾的束縛又怎麼能束縛心呢？ 「世尊！譬如壓榨沙子，無法得到油；心也是這樣，即使再壓榨，也無法得到貪慾。應當知道：貪慾和心，它們的道理是不同的，即使有貪慾，又怎麼能污染心呢？世尊！譬如有人把木樁安插在空中，最終無法立住；把貪慾安插在心上也是這樣，各種因緣都不能讓貪慾束縛心。 「世尊！如果說心沒有貪慾就叫做解脫，那麼諸佛、菩薩為什麼不拔掉虛空中的刺呢？世尊！過去世的心不叫做解脫，未來世的心也沒有解脫，現在世的心不與道相應，那麼哪一個世的心才能叫做解脫呢？ 「世尊！就像過去的燈不能消除黑暗，未來的燈也不能消除黑暗，現在的燈也不能消除黑暗。為什麼呢？因為光明和黑暗不能同時存在。心也是這樣，又怎麼能說心得到了解脫呢？ 「世尊！貪慾也是存在的。如果貪慾
【English Translation】 English version: 「World-Honored One! If, as the Buddha says, there is liberation of the mind, this principle is not valid. Why is that? Because the mind is fundamentally without bondage. Why is this so? It is because the inherent nature of the mind is not bound by greed, hatred, ignorance, or any fetters. If it is fundamentally without bondage, how can it be said that the mind is well liberated? World-Honored One! If the inherent nature of the mind is not bound by the fetter of greed, then by what cause and condition can it be bound? It is like the horn of a cow, which inherently has no milk; even if one applies force, no milk will come out. But with a cow that has milk, it is not like that; even with little effort, much milk will come out. The mind is also like this; if it inherently has no greed, how can it now have it? If it inherently has no greed, and only later has it, then all Buddhas and Bodhisattvas, who inherently have no greed, should now all have it.」 「World-Honored One! It is like a barren woman, who inherently has no capacity to bear children; even if she tries hard, using countless methods, she cannot have a child. The mind is also like this; inherently having no greed, even if one creates various conditions, greed cannot arise. World-Honored One! It is like drilling into wet wood, from which fire cannot be obtained. The mind is also like this; even if one seeks it, greed cannot be found. How then can the fetter of greed bind the mind?」 「World-Honored One! It is like pressing sand, from which oil cannot be obtained. The mind is also like this; even if one presses it, greed cannot be obtained. It should be known that greed and the mind are two different principles; even if greed exists, how can it defile the mind? World-Honored One! It is like someone placing a stake in the sky, which ultimately cannot stand. Placing greed in the mind is also like this; various causes and conditions cannot cause greed to bind the mind.」 「World-Honored One! If it is said that the absence of greed in the mind is called liberation, then why do the Buddhas and Bodhisattvas not pull out the thorns in empty space? World-Honored One! The mind of the past is not called liberation, the mind of the future also has no liberation, and the mind of the present does not accord with the path. Which mind of which time is then called liberation?」 「World-Honored One! It is like a past lamp cannot dispel darkness, a future lamp also cannot dispel darkness, and a present lamp also cannot dispel darkness. Why is that? Because light and darkness cannot coexist. The mind is also like this; how can it be said that the mind has attained liberation?」 「World-Honored One! Greed also exists. If greed
無者，見女相時不應生貪。若因女相而得生者，當知是貪真實而有。以有貪故，墮三惡道。
「世尊！譬如有人見畫女像亦復生貪，以生貪故得種種罪。若本無貪，云何見畫而生於貪？若心無貪，云何如來說言菩薩心得解脫？若心有貪，云何見相然後方生？不見相者則不生耶？我今現見有惡果報，當知有貪、瞋恚、愚癡亦復如是。
「世尊！譬如眾生有身無我，而諸凡夫橫計我想。雖有我想，不墮三趣。云何貪者于無女相而起女想，墮三惡道？
「世尊！譬如鉆木而生於火，然是火性眾緣中無，以何因緣而得生耶？世尊！貪亦如是，色中無貪，香、味、觸、法亦復無貪。云何於色、香、味、觸、法而生貪耶？若眾緣中悉無貪者，云何眾生獨生於貪，諸佛、菩薩而不生耶？
「世尊！心亦不定。若心定者，無有貪慾、瞋恚、愚癡；若不定者，云何而言心得解脫？貪亦不定，若不定者，云何因之生三惡趣？貪者、境界，二俱不定。何以故？俱緣一色，或生於貪、或生於瞋、或生愚癡，是故，貪者及與境界二俱不定。若俱不定，何故如來說言：『菩薩修大涅槃，心得解脫。』」
爾時，世尊告光明遍照高貴德王菩薩摩訶薩言：「善哉，善哉。善男子！心亦不為貪結所繫、亦非不繫，非是解脫
【現代漢語翻譯】 現代漢語譯本：當一個人看到女性的形象時，不應該產生貪慾。如果因為看到女性的形象而產生貪慾，應當知道這種貪慾是真實存在的。因為有了貪慾，就會墮入三惡道（地獄、餓鬼、畜生）。 世尊（佛陀的尊稱）！譬如有人看到畫中的女性形象也會產生貪慾，因為產生貪慾而犯下各種罪過。如果本來沒有貪慾，為什麼看到圖畫就會產生貪慾呢？如果心中沒有貪慾，為什麼如來（佛陀的稱號）說菩薩的心能夠解脫？如果心中有貪慾，為什麼看到形象之後才產生？沒有看到形象就不會產生嗎？我現在看到有惡的果報，應當知道貪慾、嗔恚（憤怒）、愚癡（迷惑）也是如此。 世尊！譬如眾生有身體卻沒有自我，而凡夫卻執著地認為有『我』。雖然有『我』的觀念，卻不會因此墮入三惡道。為什麼貪慾者在沒有女性形象的情況下，卻會產生對女性的執著，並因此墮入三惡道呢？ 世尊！譬如鉆木取火，火的性質在各種因緣中本來不存在，為什麼會產生呢？世尊！貪慾也是如此，在色（視覺）、香（嗅覺）、味（味覺）、觸（觸覺）、法（意識）中本來沒有貪慾。為什麼在色、香、味、觸、法中會產生貪慾呢？如果各種因緣中都沒有貪慾，為什麼眾生會獨自產生貪慾，而諸佛、菩薩卻不會產生呢？ 世尊！心也是不確定的。如果心是確定的，就不會有貪慾、嗔恚、愚癡；如果心是不確定的，為什麼說心能夠解脫？貪慾也是不確定的，如果是不確定的，為什麼會因此墮入三惡道？貪慾和境界（所貪的對象）兩者都是不確定的。為什麼呢？因為面對同一種顏色，有時會產生貪慾，有時會產生嗔恚，有時會產生愚癡。所以，貪慾和境界兩者都是不確定的。如果兩者都是不確定的，為什麼如來說：『菩薩修習大涅槃（佛教的最高境界），心能夠解脫。』 這時，世尊告訴光明遍照高貴德王菩薩摩訶薩（大菩薩）說：『好啊，好啊。善男子！心既不是被貪慾束縛，也不是沒有被束縛，也不是解脫。』
【English Translation】 English version: When one sees the form of a woman, one should not generate greed. If greed arises because of seeing a woman's form, it should be known that this greed is real and existent. Because of having greed, one falls into the three evil paths (hell, hungry ghosts, animals). World Honored One (a title for the Buddha)! For example, if someone sees a painted image of a woman and also generates greed, because of generating greed, they commit various sins. If there was no greed originally, why does greed arise upon seeing a painting? If the mind has no greed, why does the Tathagata (another title for the Buddha) say that the mind of a Bodhisattva can be liberated? If the mind has greed, why does it only arise after seeing a form? If one does not see a form, then it does not arise? I now see that there are evil consequences, and it should be known that greed, anger, and ignorance are also like this. World Honored One! For example, sentient beings have a body but no self, yet ordinary people stubbornly believe in the idea of 'I'. Although there is the idea of 'I', one does not fall into the three evil paths because of it. Why does a greedy person, in the absence of a female form, generate attachment to a female form and fall into the three evil paths? World Honored One! For example, fire is produced by rubbing wood, but the nature of fire is not present in the various conditions. Why does it arise? World Honored One! Greed is also like this; there is no greed in form (sight), sound (hearing), smell (olfaction), taste (gustation), touch (tactile), or dharma (mental objects). Why does greed arise in form, sound, smell, taste, touch, and dharma? If there is no greed in any of the conditions, why do sentient beings alone generate greed, while Buddhas and Bodhisattvas do not? World Honored One! The mind is also uncertain. If the mind were certain, there would be no greed, anger, or ignorance; if the mind is uncertain, why is it said that the mind can be liberated? Greed is also uncertain; if it is uncertain, why does it cause one to fall into the three evil paths? Greed and the object of greed are both uncertain. Why? Because when facing the same color, sometimes greed arises, sometimes anger arises, and sometimes ignorance arises. Therefore, both greed and the object of greed are uncertain. If both are uncertain, why does the Tathagata say: 'Bodhisattvas cultivate great Nirvana (the highest state in Buddhism), and the mind can be liberated?' At that time, the World Honored One said to the Bodhisattva Mahasattva (great Bodhisattva) named Lightly Shining Noble Virtue King: 'Excellent, excellent. Good man! The mind is neither bound by the fetters of greed, nor is it not bound, nor is it liberated.'
、非不解脫，非有、非無，非現在、非過去、非未來。何以故？善男子！一切諸法無自性故。
「善男子！有諸外道作如是言：『因緣和合則有果生。』若眾緣中本無生性而能生者，虛空不生亦應生果。虛空不生非是因故，以眾緣中本有果性，是故合集而得生果。所以者何？如提婆達欲造墻壁則取泥土，不取彩色；欲造畫像則集彩色，不取草木；作衣取縷，不取泥木；作舍取泥，不取縷綖。以人取故，當知是中各能生果；以能生果故，當知因中必先有性。若無性者，一物之中應當出生一切諸物。若是可取、可作、可出，當知是中必先有果。若無果者，人則不取、不作、不出，唯有虛空——無取、無作故——能出生一切萬物。以有因故，如尼拘陀子住尼拘陀樹、乳有醍醐、縷中有布、泥中有瓶。
「善男子！一切凡夫無明所盲作是定說：『色有著義、心有貪性。』復言：『凡夫心有貪性、亦解脫性。遇貪因緣，心則生貪；若遇解脫，心則解脫。』雖作此說，是義不然。
「有諸凡夫復作是言：『一切因中悉無有果。』因有二種：一者、微細，二者、粗大。細即是常，粗則無常。從微細因轉成粗因，從此粗因轉覆成果。粗無常故，果亦無常。
「善男子！有諸凡夫復作是言：『心亦無因、貪亦無
【現代漢語翻譯】 現代漢語譯本：並非不解脫，也非存在、非不存在，非現在、非過去、非未來。為什麼呢？善男子！因為一切諸法都沒有自性。 善男子！有些外道這樣說：『因緣和合就會產生結果。』如果眾多因緣中本來沒有生性卻能產生結果，那麼虛空沒有生性也應該能產生結果。虛空不能產生結果是因為它不是因。因為眾多因緣中本來就有結果的性質，所以聚合在一起才能產生結果。這是為什麼呢？比如提婆達多（Devadatta，人名）想要建造墻壁就取泥土，不取彩色；想要畫畫像就收集彩色，不取草木；製作衣服就取線縷，不取泥土木頭；建造房屋就取泥土，不取線縷。因為人們選取這些材料，應當知道這些材料各自能產生結果；因為能產生結果，應當知道因中必定先有性質。如果沒有性質，那麼一個東西中就應該能產生一切東西。如果可以選取、可以製作、可以產生，應當知道其中必定先有結果。如果沒有結果，人們就不會選取、不會製作、不會產生，只有虛空——因為沒有選取、沒有製作——才能產生一切萬物。因為有因，就像尼拘陀子（Nigrodha，榕樹）住在尼拘陀樹中，牛奶中有醍醐（酥油），線縷中有布，泥土中有瓶子。 善男子！一切凡夫被無明所矇蔽，這樣斷定說：『色有存在的意義，心有貪婪的性質。』又說：『凡夫的心有貪婪的性質，也有解脫的性質。遇到貪婪的因緣，心就產生貪婪；如果遇到解脫的因緣，心就解脫。』雖然這樣說，但這個道理是不對的。 有些凡夫又這樣說：『一切因中都沒有結果。』因有兩種：一種是微細的，一種是粗大的。微細的因是常住的，粗大的因是無常的。從微細的因轉變成粗大的因，從粗大的因又轉變成結果。粗大的因是無常的，所以結果也是無常的。 善男子！有些凡夫又這樣說：『心也沒有因，貪也沒有因。』
【English Translation】 English version: It is neither non-liberation, nor existence, nor non-existence, neither present, nor past, nor future. Why is that? Good man! Because all dharmas (phenomena) have no self-nature. Good man! Some non-Buddhists say this: 'When causes and conditions come together, a result arises.' If among the many causes and conditions there is no inherent nature of arising, yet it can produce a result, then the void, which has no nature of arising, should also produce a result. The void cannot produce a result because it is not a cause. Because among the many causes and conditions there is an inherent nature of a result, therefore, when they come together, a result can arise. Why is this so? For example, if Devadatta (a person's name) wants to build a wall, he takes mud, not colors; if he wants to paint a picture, he gathers colors, not grass and wood; to make clothes, he takes threads, not mud and wood; to build a house, he takes mud, not threads. Because people choose these materials, it should be known that each of these materials can produce a result; because they can produce a result, it should be known that there must be a nature in the cause. If there is no nature, then one thing should be able to produce all things. If it can be chosen, made, or produced, it should be known that there must be a result in it. If there is no result, people would not choose, make, or produce it, only the void—because there is no choosing or making—can produce all things. Because there is a cause, like the Nigrodha (banyan) seed residing in the Nigrodha tree, there is ghee in milk, cloth in threads, and a pot in mud. Good man! All ordinary beings, blinded by ignorance, make this definite statement: 'Form has the meaning of existence, and the mind has the nature of greed.' They also say: 'The mind of ordinary beings has the nature of greed, and also the nature of liberation. When encountering the causes and conditions of greed, the mind generates greed; if encountering the causes and conditions of liberation, the mind is liberated.' Although they say this, this principle is not correct. Some ordinary beings also say this: 'In all causes, there is no result.' There are two kinds of causes: one is subtle, and the other is coarse. The subtle cause is permanent, and the coarse cause is impermanent. From the subtle cause, it transforms into a coarse cause, and from the coarse cause, it transforms into a result. Because the coarse cause is impermanent, the result is also impermanent. Good man! Some ordinary beings also say this: 'The mind has no cause, and greed has no cause.'
因，以時節故則生貪心。』如是等輩以不能知心因緣故輪迴六趣，具受生死。
「善男子！譬如枷犬系之於柱，終日繞柱不能得離。一切凡夫亦復如是，被無明枷系生死柱，繞二十五有不能得離。
「善男子！譬如有人墮于圊廁，既得出已而復還入；如人病差，還為病因；如人涉路值空曠處，既得過已而復還來；又如凈洗還涂泥土。一切凡夫亦復如是，已得解脫無所有處，唯未得脫非非想處，而復還來至三惡趣。何以故？一切凡夫唯觀于果，不觀因緣。如犬逐塊，不逐於人。凡夫之人亦復如是，唯觀于果，不觀因緣。以不觀故，從非想退還三惡趣。
「善男子！諸佛、菩薩終不定說因中有果、因中無果，及有無果、非有非無果。若言因中先定有果、及定無果、定有無果、定非有非無果，當知是等皆魔伴黨。系屬於魔即是愛人，如是愛人不能永斷生死繫縛，不知心相及以貪相。
「善男子！諸佛菩薩顯示中道。何以故？雖說諸法非有、非無，而不決定。所以者何？因眼、因色、因明、因心、因念，識則得生。是識決定不在眼中、色中、明中、心中、念中，亦非中間、非有、非無。從緣生故，名之為有；無自性故，名之為無。是故，如來說言諸法非有、非無。
「善男子！諸佛、菩薩終不
【現代漢語翻譯】 現代漢語譯本：'因為時節的緣故，就會產生貪心。'像這樣的人，因為不能瞭解心的因緣，所以在六道中輪迴，承受生死的痛苦。 『善男子！譬如一隻被枷鎖拴在柱子上的狗，整天繞著柱子轉，無法離開。一切凡夫也是這樣，被無明的枷鎖束縛在生死的柱子上，繞著二十五有（三界中的二十五種存在狀態）無法脫離。 『善男子！譬如有人掉進廁所，剛出來又再次進去；又如人病好了，又回到生病的原因；又如人走在路上，遇到空曠的地方，剛走過去又返回來；又如剛洗乾淨又塗上泥土。一切凡夫也是這樣，已經解脫了無所有處（四禪定中的一種），只是沒有解脫非想非非想處（四禪定中的最高境界），又再次回到三惡道（地獄、餓鬼、畜生）。為什麼呢？因為一切凡夫只看結果，不看因緣。就像狗追逐土塊，不追逐人一樣。凡夫之人也是這樣，只看結果，不看因緣。因為不看因緣，所以從非想非非想處退回到三惡道。 『善男子！諸佛、菩薩最終不會說因中有果、因中無果，以及有無果、非有非無果。如果說因中預先決定有果、或者預先決定無果、或者預先決定有無果、或者預先決定非有非無果，應當知道這些人都是魔的同黨。屬於魔就是愛慾之人，這樣愛慾之人不能永遠斷除生死的束縛，不瞭解心的真相以及貪慾的真相。 『善男子！諸佛菩薩顯示中道。為什麼呢？雖然說諸法非有、非無，但不做決定。為什麼呢？因為有眼、有色、有光明、有心、有念，識才能產生。這個識決定不在眼中、色中、光明中、心中、念中，也不是在中間，也不是有，也不是無。從因緣而生，所以稱為有；沒有自性，所以稱為無。因此，如來說諸法非有、非無。 『善男子！諸佛、菩薩最終不會...
【English Translation】 English version: 'Because of the seasons, greed arises.' Such beings, because they do not understand the causes and conditions of the mind, revolve in the six realms, fully experiencing birth and death. 'Good man! It is like a dog chained to a post, circling the post all day without being able to leave. All ordinary beings are also like this, bound by the fetters of ignorance to the post of birth and death, circling the twenty-five existences (the twenty-five states of existence in the three realms) without being able to escape. 'Good man! It is like someone who falls into a latrine, and after getting out, goes back in again; like a person who recovers from an illness, and then returns to the cause of the illness; like a person who travels a road and encounters an open space, and after passing through it, returns again; or like washing oneself clean and then covering oneself with mud. All ordinary beings are also like this, having already attained liberation from the realm of nothingness (one of the four meditative states), but not having attained liberation from the realm of neither perception nor non-perception (the highest of the four meditative states), and then returning to the three evil realms (hell, hungry ghosts, and animals). Why is this? Because all ordinary beings only look at the result, not at the causes and conditions. It is like a dog chasing a clod of dirt, not chasing the person. Ordinary people are also like this, only looking at the result, not at the causes and conditions. Because they do not look at the causes and conditions, they regress from the realm of neither perception nor non-perception back to the three evil realms. 'Good man! The Buddhas and Bodhisattvas ultimately do not say that there is a result in the cause, that there is no result in the cause, or that there is both a result and no result, or that there is neither a result nor no result. If it is said that there is a predetermined result in the cause, or that there is a predetermined absence of a result, or that there is a predetermined presence and absence of a result, or that there is a predetermined neither presence nor absence of a result, know that these are all companions of Mara (the demon). Belonging to Mara means being a person of desire, and such a person of desire cannot permanently sever the bonds of birth and death, and does not understand the true nature of the mind and the true nature of greed. 'Good man! The Buddhas and Bodhisattvas reveal the Middle Way. Why is this? Although it is said that all phenomena are neither existent nor non-existent, it is not a fixed assertion. Why is this? Because with the eye, with form, with light, with mind, and with thought, consciousness arises. This consciousness is definitely not in the eye, in form, in light, in the mind, or in thought, nor is it in between, nor is it existent, nor is it non-existent. Because it arises from conditions, it is called existent; because it has no self-nature, it is called non-existent. Therefore, the Tathagata says that all phenomena are neither existent nor non-existent. 'Good man! The Buddhas and Bodhisattvas ultimately do not...
定說心有凈性及不凈性，凈、不凈心無住處故。從緣生貪，故說非無；本無貪性，故說非有。
「善男子！從因緣故，心則生貪；從因緣故，心則解脫。善男子！因緣有二：一者、隨於生死，二者、隨大涅槃。
「善男子！有因緣故，心共貪生共貪俱滅、有共貪生不共貪滅、有不共貪生共貪俱滅、有不共貪生不共貪滅。
「云何心共貪生共貪俱滅？善男子！若有凡夫未斷貪心修習貪心，如是之人心共貪生心共貪滅。一切眾生不斷貪心，心共貪生心共貪滅。如欲界眾生一切皆有初地味禪，若修、不修，常得成就，遇因緣故即便得之，言因緣者，謂火災也。一切凡夫亦復如是，若修、不修，心共貪生心共貪滅。何以故？不斷貪故。
「云何心共貪生不共貪滅？聲聞弟子有因緣故生於貪心，畏貪心故修白骨觀，是名心共貪生不共貪滅。復有心共貪生不共貪滅，如聲聞人未證四果，有因緣故生於貪心，證四果時貪心得滅，是名心共貪生不共貪滅。菩薩摩訶薩得不動地時，心共貪生不共貪滅。
「云何不共貪生共貪俱滅？若菩薩摩訶薩斷貪心已，為眾生故，示現有貪。
「以示現故，能令無量無邊眾生咨受善法，具足成就，是名不共貪生共貪俱滅。
「云何不共貪生不共貪滅？謂阿
【現代漢語翻譯】 現代漢語譯本：有人說心有清凈的本性，也有不清凈的本性，這是因為清凈和不清凈的心都沒有固定的住處。心因為因緣而產生貪慾，所以說它不是沒有；但它本來沒有貪慾的本性，所以說它不是實有。 善男子！因為因緣的緣故，心會產生貪慾；也因為因緣的緣故，心會從貪慾中解脫。善男子！因緣有兩種：一種是隨順生死輪迴，另一種是隨順大涅槃（maha-nirvana，佛教的最高境界）。 善男子！因為因緣的緣故，心會與貪慾一同生起，也與貪慾一同滅去；有時與貪慾一同生起，卻不與貪慾一同滅去；有時不與貪慾一同生起，卻與貪慾一同滅去；有時不與貪慾一同生起，也不與貪慾一同滅去。 什麼叫做心與貪慾一同生起，也與貪慾一同滅去呢？善男子！如果凡夫沒有斷除貪心，並且還修習貪心，這樣的人的心就與貪慾一同生起，也與貪慾一同滅去。一切眾生沒有斷除貪心，心就與貪慾一同生起，也與貪慾一同滅去。就像欲界眾生都有初禪的滋味，無論修習與否，都會自然成就，遇到因緣就會得到，這裡說的因緣是指火災。一切凡夫也是這樣，無論修習與否，心都與貪慾一同生起，也與貪慾一同滅去。為什麼呢？因為他們沒有斷除貪慾。 什麼叫做心與貪慾一同生起，卻不與貪慾一同滅去呢？聲聞（sravaka，佛教的初級修行者）弟子因為因緣而生起貪心，因為畏懼貪心而修習白骨觀，這就叫做心與貪慾一同生起，卻不與貪慾一同滅去。還有一種情況是心與貪慾一同生起，卻不與貪慾一同滅去，比如聲聞人沒有證得四果（srota-apanna, sakrdagamin, anagamin, arhat，佛教的四種聖果），因為因緣而生起貪心，當證得四果時，貪心就滅去了，這就叫做心與貪慾一同生起，卻不與貪慾一同滅去。菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）證得不動地（acala-bhumi，菩薩修行的一個階段）時，心與貪慾一同生起，卻不與貪慾一同滅去。 什麼叫做不與貪慾一同生起，卻與貪慾一同滅去呢？如果菩薩摩訶薩斷除了貪心，爲了度化眾生，而示現出有貪慾的樣子。 因為這種示現，能夠使無量無邊的眾生接受善法，具足成就，這就叫做不與貪慾一同生起，卻與貪慾一同滅去。 什麼叫做不與貪慾一同生起，也不與貪慾一同滅去呢？
【English Translation】 English version: It is said that the mind has both pure and impure natures, because neither the pure nor the impure mind has a fixed abode. Greed arises from conditions, so it is said to be not non-existent; but it does not inherently possess greed, so it is said to be not existent. Good man! Due to conditions, the mind generates greed; and due to conditions, the mind is liberated. Good man! There are two kinds of conditions: one that follows the cycle of birth and death, and the other that follows the great Nirvana (maha-nirvana, the ultimate state of enlightenment in Buddhism). Good man! Due to conditions, the mind arises with greed and also ceases with greed; sometimes it arises with greed but does not cease with greed; sometimes it does not arise with greed but ceases with greed; sometimes it does not arise with greed and does not cease with greed. What is meant by the mind arising with greed and also ceasing with greed? Good man! If an ordinary person has not severed greed and cultivates greed, such a person's mind arises with greed and also ceases with greed. All sentient beings who have not severed greed, their minds arise with greed and also cease with greed. Just as all beings in the desire realm have the taste of the first dhyana (a state of meditative absorption), whether they cultivate it or not, they naturally attain it, and when conditions arise, they obtain it. The condition here refers to a fire disaster. All ordinary people are also like this, whether they cultivate it or not, their minds arise with greed and also cease with greed. Why? Because they have not severed greed. What is meant by the mind arising with greed but not ceasing with greed? A sravaka (a disciple of the Buddha) disciple, due to conditions, generates greed, and because they fear greed, they cultivate the white bone contemplation. This is called the mind arising with greed but not ceasing with greed. There is another situation where the mind arises with greed but does not cease with greed, such as when a sravaka has not attained the four fruits (srota-apanna, sakrdagamin, anagamin, arhat, the four stages of enlightenment in Buddhism), due to conditions, they generate greed, but when they attain the four fruits, the greed ceases. This is called the mind arising with greed but not ceasing with greed. When a bodhisattva-mahasattva (a great bodhisattva) attains the immovable ground (acala-bhumi, a stage in the bodhisattva path), the mind arises with greed but does not cease with greed. What is meant by not arising with greed but ceasing with greed? If a bodhisattva-mahasattva has severed greed, but for the sake of sentient beings, they manifest as having greed. Because of this manifestation, they can enable countless sentient beings to receive the good Dharma (Buddhist teachings) and achieve fulfillment. This is called not arising with greed but ceasing with greed. What is meant by not arising with greed and also not ceasing with greed?
羅漢、緣覺、諸佛——除不動地其餘菩薩——是名不共貪生不共貪滅。以是義故，諸佛、菩薩不決定說心性本凈、性本不凈。
「善男子！是心不與貪結和合，亦復不與瞋、癡和合。善男子！譬如日、月，雖為煙、塵、云、霧、及阿修羅之所覆蔽，以是因緣，令諸眾生不能得見。雖不可見，日、月之性，終不與彼五翳和合。心亦如是，以因緣故生於貪結。眾生雖說心與貪合，而是心性實不與合。若是貪心即是貪性；若是不貪，即不貪性。不貪之心不能為貪，貪結之心不能不貪。善男子！以是義故，貪慾之結不能污心。
「諸佛、菩薩永破貪結，是故說言心得解脫。一切眾生從因緣故，生於貪結；從因緣故，心得解脫。
「善男子！譬如雪山懸峻之處，人與獼猴俱不能行；或復有處，獼猴能行、人不能行；或復有處，人與獼猴二俱能行。善男子！人與獼猴能行處者，如諸獵師純以黐膠置之案上用捕獼猴。獼猴癡故，往手觸之，觸已粘手；欲脫手故，以腳蹋之，腳復隨著；欲脫腳故，以口嚙之，口復粘著。如是五處悉無得脫，於是獵師以杖貫之，負還歸家。雪山險處，譬佛、菩薩所得正道；獼猴者，譬諸凡夫；獵師者，喻魔波旬；黐膠者，譬貪慾結。人與獼猴俱不行者，譬諸凡夫、魔王波旬俱不能行；
【現代漢語翻譯】 現代漢語譯本：阿羅漢（梵文：Arhat，指斷盡煩惱，證得涅槃的聖者）、緣覺（梵文：Pratyekabuddha，指不依師教，獨自悟道的聖者）、諸佛——除了不動地（指菩薩修行中達到極高境界的階段）以外的其餘菩薩——這被稱為不與貪慾同生，也不與貪慾同滅。因為這個道理，諸佛和菩薩不確定地說心性本來清凈，或者說心性本來不清凈。 善男子！這心不與貪慾的束縛結合，也不與嗔恨、愚癡結合。善男子！譬如太陽和月亮，雖然被煙塵、雲霧以及阿修羅（梵文：Asura，指一種好戰的神）所遮蔽，因為這些原因，使得眾生不能看見它們。雖然看不見，太陽和月亮的本性，終究不與那五種遮蔽物結合。心也是這樣，因為因緣而產生貪慾的束縛。眾生雖然說心與貪慾結合，但是這心的本性實際上不與它結合。如果貪心就是貪的本性；如果不貪，就是不貪的本性。不貪的心不能成為貪，貪慾束縛的心不能不貪。善男子！因為這個道理，貪慾的束縛不能污染心。 諸佛和菩薩永遠破除了貪慾的束縛，所以說心得到解脫。一切眾生因為因緣，產生貪慾的束縛；因為因緣，心得到解脫。 善男子！譬如雪山險峻的地方，人和獼猴都不能行走；或者有些地方，獼猴能行走，人不能行走；或者有些地方，人和獼猴都能行走。善男子！人和獼猴都能行走的地方，就像獵人把粘膠放在案板上用來捕捉獼猴。獼猴因為愚癡，用手去觸控，觸控後手被粘住；爲了脫手，用腳去踩，腳又被粘住；爲了脫腳，用嘴去咬，嘴又被粘住。這樣五個地方都無法脫身，於是獵人就用棍子穿過它，揹回家。雪山險峻的地方，比喻佛和菩薩所證得的正道；獼猴，比喻各種凡夫；獵人，比喻魔波旬（梵文：Mara Papiyas，指佛教中的魔王）；粘膠，比喻貪慾的束縛。人和獼猴都不能行走的地方，比喻各種凡夫和魔王波旬都不能行走；
【English Translation】 English version: Arhats (Sanskrit: Arhat, referring to saints who have exhausted afflictions and attained Nirvana), Pratyekabuddhas (Sanskrit: Pratyekabuddha, referring to saints who attain enlightenment independently without a teacher), and all Buddhas—except for Bodhisattvas in the Immovable Ground (referring to a very high stage of Bodhisattva practice)—are said to be neither born with greed nor extinguished with greed. Because of this principle, Buddhas and Bodhisattvas do not definitively say that the nature of the mind is originally pure or that the nature of the mind is originally impure. Good man! This mind does not combine with the bondage of greed, nor does it combine with anger or ignorance. Good man! It is like the sun and moon, which, although obscured by smoke, dust, clouds, fog, and Asuras (Sanskrit: Asura, referring to a type of warlike deity), cause living beings to be unable to see them. Although they cannot be seen, the nature of the sun and moon never combines with those five obscurations. The mind is also like this; it gives rise to the bondage of greed due to conditions. Although living beings say that the mind combines with greed, the nature of this mind does not actually combine with it. If a greedy mind is the nature of greed, if it is not greedy, it is the nature of non-greed. A non-greedy mind cannot become greedy, and a mind bound by greed cannot be non-greedy. Good man! Because of this principle, the bondage of greed cannot defile the mind. Buddhas and Bodhisattvas have forever broken the bondage of greed, therefore it is said that the mind attains liberation. All living beings, due to conditions, give rise to the bondage of greed; due to conditions, the mind attains liberation. Good man! It is like a steep place in the snowy mountains where neither humans nor monkeys can walk; or there are places where monkeys can walk but humans cannot; or there are places where both humans and monkeys can walk. Good man! The places where both humans and monkeys can walk are like hunters who place glue on a board to catch monkeys. Because of their ignorance, the monkeys touch it with their hands, and after touching, their hands are stuck; to free their hands, they step on it with their feet, and their feet are also stuck; to free their feet, they bite it with their mouths, and their mouths are also stuck. Thus, all five places are unable to escape, and then the hunter pierces them with a stick and carries them home. The steep places in the snowy mountains are metaphors for the right path attained by Buddhas and Bodhisattvas; the monkeys are metaphors for various ordinary beings; the hunter is a metaphor for Mara Papiyas (Sanskrit: Mara Papiyas, referring to the king of demons in Buddhism); the glue is a metaphor for the bondage of greed. The places where neither humans nor monkeys can walk are metaphors for where neither ordinary beings nor Mara Papiyas can walk;
獼猴能行人不能行者，譬諸外道有智慧者，諸惡魔等雖以五欲不能繫縛；人與獼猴俱能行者，一切凡夫及魔波旬常處生死，不能修行。凡夫之人五欲所縛，令魔波旬自在將去，如彼獵師擒捕獼猴，負之歸家。
「善男子！譬如國王安住己界，身心安樂；若至他界則得眾苦。一切眾生亦復如是，若能自住於己境界則得安樂；若至他界則遇惡魔，受諸苦惱。自境界者，謂四念處；他境界者，謂五欲也。
「云何名為系屬於魔？有諸眾生無常見常、常見無常，苦見於樂、樂見於苦，不凈見凈、凈見不凈，無我見我、我見無我，非實解脫妄見解脫、真實解脫見非解脫，非乘見乘、乘見非乘，如是之人名系屬魔。系屬魔者，心不清凈。
「複次，善男子！若見諸法真實是有總別定相，當知是人若見色時便作色相，乃至見識亦作識相、見男男相、見女女相、見日日相、見月月相、見歲歲相、見陰陰相、見入入相、見界界相。如是見者，名系屬魔；系屬魔者，心不清凈。
「複次，善男子！若見我是色、色中有我、我中有色、色屬於我，乃至見我是識、識中有我、我中有識、識屬於我，如是見者，系屬於魔，非我弟子。
「善男子！我聲聞弟子遠離如來十二部經，修習種種外道典籍，不修出家寂滅之
【現代漢語翻譯】 現代漢語譯本 獼猴能做人不能做的事，比如那些外道（非佛教的修行者）中有智慧的人，各種惡魔等雖然用五欲（色、聲、香、味、觸）也不能束縛他們；人和獼猴都能做的事，是指一切凡夫和魔波旬（佛教中的魔王）常常處於生死輪迴，不能修行。凡夫之人被五欲所束縛，使得魔波旬可以隨意擺佈他們，就像獵人捕捉獼猴，然後帶回家一樣。 『善男子！比如國王安住在自己的領土內，身心安樂；如果到了其他領土就會遭受各種痛苦。一切眾生也是如此，如果能安住在自己的境界（指四念處）就能得到安樂；如果到了其他境界（指五欲）就會遇到惡魔，遭受各種苦惱。自己的境界是指四念處（身念處、受念處、心念處、法念處）；其他境界是指五欲。 『什麼叫做被魔所束縛呢？有些眾生認為無常是常、常是無常，認為苦是樂、樂是苦，認為不凈是凈、凈是不凈，認為無我是我、我是無我，認為不是真正的解脫是解脫、真正的解脫不是解脫，認為不是乘（指修行的方法）是乘、乘不是乘，這樣的人叫做被魔所束縛。被魔所束縛的人，心不清凈。 『再者，善男子！如果認為一切法（指世間萬物）真實存在，有總相和別相，那麼要知道這個人看到色（指物質）時就執著於色相，乃至看到識（指意識）也執著于識相，看到男人就執著于男相，看到女人就執著于女相，看到太陽就執著于太陽相，看到月亮就執著于月亮相，看到年歲就執著于年歲相，看到陰（指五蘊中的色、受、想、行、識）就執著于陰相，看到入（指六根）就執著于入相，看到界（指十八界）就執著于界相。這樣見解的人，叫做被魔所束縛；被魔所束縛的人，心不清凈。 『再者，善男子！如果認為『我』是（此處原文為「色」，指物質），中有我，我中有，屬於我，乃至認為『我』是識，識中有我，我中有識，識屬於我，這樣見解的人，是被魔所束縛，不是我的弟子。 『善男子！我的聲聞弟子（指聽聞佛法而修行的弟子）遠離如來十二部經（指佛陀所說的十二種不同形式的經典），修習各種外道的典籍，不修習出家寂滅的
【English Translation】 English version Monkeys can do things that humans cannot, like those wise individuals among the non-Buddhist practitioners (外道, wàidào), various demons, etc., who cannot be bound by the five desires (色, sè - form, 聲, shēng - sound, 香, xiāng - smell, 味, wèi - taste, 觸, chù - touch); things that both humans and monkeys can do refer to all ordinary beings and Mara Papiyas (魔波旬, mó bō xún - the king of demons in Buddhism) who are constantly in the cycle of birth and death, unable to practice. Ordinary people are bound by the five desires, allowing Mara Papiyas to manipulate them at will, just like a hunter captures a monkey and takes it home. 'Good man! For example, a king who resides within his own territory is at peace in body and mind; if he goes to another territory, he will suffer various hardships. All sentient beings are the same; if they can reside within their own realm (referring to the Four Foundations of Mindfulness), they will attain peace; if they go to another realm (referring to the five desires), they will encounter demons and suffer various afflictions. One's own realm refers to the Four Foundations of Mindfulness (身念處, shēn niàn chù - mindfulness of the body, 受念處, shòu niàn chù - mindfulness of feelings, 心念處, xīn niàn chù - mindfulness of the mind, 法念處, fǎ niàn chù - mindfulness of phenomena); the other realm refers to the five desires. 'What is meant by being bound by demons? Some sentient beings consider impermanence to be permanence, and permanence to be impermanence; they consider suffering to be pleasure, and pleasure to be suffering; they consider impurity to be purity, and purity to be impurity; they consider no-self to be self, and self to be no-self; they consider what is not true liberation to be liberation, and true liberation to be not liberation; they consider what is not the vehicle (referring to the method of practice) to be the vehicle, and the vehicle to be not the vehicle. Such people are called bound by demons. Those bound by demons have impure minds. 'Furthermore, good man! If one perceives all dharmas (法, fǎ - all things in the world) as truly existing, with general and specific characteristics, then know that when this person sees form (色, sè - matter), they become attached to the form; and even when they see consciousness (識, shí - awareness), they become attached to the consciousness; when they see a man, they become attached to the male form; when they see a woman, they become attached to the female form; when they see the sun, they become attached to the sun's form; when they see the moon, they become attached to the moon's form; when they see the years, they become attached to the years' form; when they see the skandhas (陰, yīn - the five aggregates of form, feeling, perception, mental formations, and consciousness), they become attached to the skandhas' form; when they see the entrances (入, rù - the six sense organs), they become attached to the entrances' form; when they see the realms (界, jiè - the eighteen realms), they become attached to the realms' form. Such views are called being bound by demons; those bound by demons have impure minds. 'Furthermore, good man! If one thinks 'I' am * (here the original text is '色', meaning matter), * is in me, I am in *, * belongs to me, and even thinks 'I' am consciousness, consciousness is in me, I am in consciousness, consciousness belongs to me, such views are bound by demons and are not my disciples. 'Good man! My Śrāvaka disciples (聲聞, shēng wén - disciples who practice by listening to the Buddha's teachings) distance themselves from the twelve divisions of the Sutras (十二部經, shí èr bù jīng - the twelve categories of Buddhist scriptures) of the Tathagata (如來, rú lái - the Buddha), practice various non-Buddhist scriptures, and do not practice the peacefulness of renunciation.
業，純營世俗在家之事。何等名為在家之事？受畜一切不凈之物，奴婢、田宅、象馬車乘、駝、驢、雞、犬、獼猴、豬、羊、種種穀麥，遠離師僧，親附白衣，違反聖教，向諸白衣作如是言：『佛聽比丘受畜種種不凈之物。』是名修習在家之事。
「有諸弟子不為涅槃、但為利養，親近聽受十二部經，招提僧物及僧鬘物，衣著食啖如自己有，慳惜他家，及以稱譽親近國王及諸王子，卜筮吉兇、推步盈虛、圍棋、六博、摴蒱、投壺，親比丘尼及諸處女，畜二沙彌，常游屠獵、酤酒之家及旃陀羅所住之處，種種販賣手自作食，受使鄰國通致信命，如是之人當知即是魔之眷屬，非我弟子。
「以是因緣，心共貪生心共貪滅，乃至癡心共生共滅亦復如是。
「善男子！以是因緣，心性不凈、亦非不凈。是故，我說心得解脫。
「若有不受、不畜一切不凈之物，為大涅槃受持、讀誦十二部經、書寫、解說，當知是等真我弟子，不行惡魔波旬境界，即是修習三十七品。以修習故，不共貪生、不共貪滅。是名菩薩修大涅槃微妙經典具足成就第八功德。
大般涅槃經卷第二十三 大正藏第 12 冊 No. 0375 大般涅槃經
大般涅槃經卷第二十四
宋代沙門慧嚴等依泥洹經加
【現代漢語翻譯】 現代漢語譯本： 業，純粹是經營世俗的在家之事。什麼叫做在家之事呢？就是接受和蓄養一切不潔凈的東西，如奴婢、田地房屋、大象、馬匹、車乘、駱駝、驢子、雞、狗、猴子、豬、羊、各種穀物麥子，遠離僧侶，親近俗人，違背聖教，對那些俗人說：『佛允許比丘接受和蓄養各種不潔凈的東西。』這叫做修習在家之事。 有些弟子不為追求涅槃（佛教的最高境界，指解脫生死輪迴），只為追求利益供養，親近聽受十二部經（佛教經典的總稱），把寺院的財物和僧人的財物，衣著食用都當作自己的，吝嗇對待他人，並且爲了稱譽而親近國王和王子，進行占卜吉兇、推算星象盈虧、下圍棋、玩六博、擲骰子、投壺，親近比丘尼和處女，蓄養兩個沙彌（佛教出家修行者），經常出入屠宰場、酒店和旃陀羅（印度種姓制度中的賤民）居住的地方，進行各種買賣，親手做飯，接受鄰國的委託傳遞資訊，這樣的人應當知道他們是魔的眷屬，不是我的弟子。 因為這個原因，心與貪生之心一同生起，也與貪生之心一同滅去，乃至癡心（愚昧無知的心）也是這樣一同生起一同滅去。 善男子！因為這個原因，心性既不是清凈的，也不是不清凈的。所以，我說心可以得到解脫。 如果有人不接受、不蓄養一切不潔凈的東西，爲了追求大涅槃（佛教的最高境界，指解脫生死輪迴）而受持、讀誦十二部經、書寫、解說，應當知道這些人才是真正的我的弟子，他們不會進入惡魔波旬（佛教中的魔王）的境界，這就是修習三十七道品（佛教修行的方法）。因為修習的緣故，不與貪生之心一同生起，也不與貪生之心一同滅去。這叫做菩薩修習大涅槃微妙經典，具足成就第八種功德。 《大般涅槃經》卷第二十三 《大正藏》第12冊 No. 0375 《大般涅槃經》 《大般涅槃經》卷第二十四 宋代沙門慧嚴等依據《泥洹經》增補
【English Translation】 English version: Karma is purely engaging in worldly affairs of a householder. What are called the affairs of a householder? It is to receive and accumulate all impure things, such as slaves, fields and houses, elephants, horses, carriages, camels, donkeys, chickens, dogs, monkeys, pigs, sheep, various grains and wheat, staying away from monks and nuns, associating with laypeople, violating the sacred teachings, and saying to those laypeople: 『The Buddha allows monks to receive and accumulate various impure things.』 This is called practicing the affairs of a householder. There are disciples who do not seek Nirvana (the ultimate state of liberation from the cycle of birth and death), but only seek profit and offerings. They closely listen to and receive the twelve divisions of scriptures (a general term for Buddhist scriptures), treat the property of the monastery and the property of the Sangha (Buddhist monastic community) as their own, wearing and eating as if they own them, being stingy towards others, and for the sake of praise, they associate with kings and princes, practice divination of good and bad fortune, calculate the waxing and waning of stars, play Go, Liubo, dice, and pitch-pot, associate with nuns and virgins, keep two novices, frequently visit slaughterhouses, taverns, and the places where Chandalas (outcastes in the Indian caste system) live, engage in various trades, cook food themselves, and accept commissions from neighboring countries to deliver messages. Such people should know that they are the retinue of Mara (the demon king in Buddhism), not my disciples. Because of this reason, the mind arises together with the desire for life, and also ceases together with the desire for life, and even the deluded mind (the mind of ignorance) is also like this, arising and ceasing together. Good man! Because of this reason, the nature of the mind is neither pure nor impure. Therefore, I say that the mind can attain liberation. If there are those who do not receive or accumulate any impure things, and for the sake of attaining Great Nirvana (the ultimate state of liberation from the cycle of birth and death), uphold, recite, write, and explain the twelve divisions of scriptures, you should know that these are truly my disciples. They do not enter the realm of the evil demon Mara (the demon king in Buddhism), and this is the practice of the thirty-seven factors of enlightenment (Buddhist methods of practice). Because of this practice, they do not arise together with the desire for life, nor do they cease together with the desire for life. This is called a Bodhisattva practicing the subtle and wonderful Great Nirvana Sutra, fully accomplishing the eighth merit. The Mahāparinirvāṇa Sūtra, Volume 23 Taisho Tripitaka Volume 12, No. 0375, The Mahāparinirvāṇa Sūtra The Mahāparinirvāṇa Sūtra, Volume 24 Added by the Song Dynasty monk Huiyan and others based on the Nirvāṇa Sūtra
之
光明遍照高貴德王菩薩品之六
「複次，善男子！云何菩薩摩訶薩修大涅槃微妙經典具足成就第九功德？善男子！菩薩摩訶薩修大涅槃微妙經典，初發五事悉得成就。何等為五？一者、信，二者、直心，三者、戒，四者、親近善友，五者、多聞。
「云何為信？菩薩摩訶薩信於三寶施有果報、信於二諦一乘之道更無異趣——為諸眾生速得解脫，諸佛、菩薩分別為三——信第一義諦、信善方便，是名為信。如是信者，若諸沙門、若婆羅門、若天、魔、梵，一切眾生所不能壞。因是信故，得聖人性。修行佈施，若多、若少悉得近於大般涅槃，不墮生死；戒、聞、智慧亦復如是。是名為信。雖有是信而亦不見，是為菩薩修大涅槃成就初事。
「云何直心？菩薩摩訶薩于諸眾生作質直心。一切眾生若遇因緣則生諂曲，菩薩不爾。何以故？善解諸法悉因緣故。菩薩摩訶薩雖見眾生諸惡過咎，終不說之。何以故？恐生煩惱，若生煩惱則墮惡趣。如是，菩薩若見眾生有少善事則讚歎之。云何為善？所謂佛性。贊佛性故，令諸眾生髮阿耨多羅三藐三菩提心。」
爾時，光明遍照高貴德王菩薩摩訶薩白佛言：「世尊！如佛所說：『菩薩摩訶薩讚歎佛性，令無量眾生髮阿耨多羅三藐三菩提心。』是義不
【現代漢語翻譯】 現代漢語譯本 光明遍照高貴德王菩薩品之六 『再者，善男子！菩薩摩訶薩如何修習《大涅槃》微妙經典，圓滿成就第九種功德？善男子！菩薩摩訶薩修習《大涅槃》微妙經典，最初發起五件事都能成就。哪五件呢？第一是信，第二是直心，第三是戒，第四是親近善友，第五是多聞。 『什麼是信？菩薩摩訶薩相信三寶（佛、法、僧）的佈施有果報，相信二諦（世俗諦和勝義諦）和一乘之道（唯一能達到解脫的道路）沒有其他不同的途徑——爲了讓眾生迅速得到解脫，諸佛、菩薩分別化現為三寶——相信第一義諦（真理的最終本質），相信善巧方便（引導眾生走向解脫的巧妙方法），這稱為信。像這樣的信，無論是沙門（出家修行者）、婆羅門（古印度祭司）、天人、魔、梵天，一切眾生都不能破壞。因為這種信，能得到聖人的品性。修行佈施，無論多少都能接近大般涅槃，不墮入生死輪迴；持戒、聽聞佛法、智慧也是如此。這稱為信。雖然有這樣的信，但也不執著于所見，這是菩薩修習《大涅槃》成就的第一件事。 『什麼是直心？菩薩摩訶薩對一切眾生都保持正直的心。一切眾生如果遇到因緣就會產生諂媚虛偽，菩薩不會這樣。為什麼呢？因為菩薩善於理解一切法都是因緣和合而生的。菩薩摩訶薩即使看到眾生有各種惡劣的過錯，最終也不會說出來。為什麼呢？因為害怕產生煩惱，如果產生煩惱就會墮入惡道。像這樣，菩薩如果看到眾生有少許善事就會讚歎他們。什麼是善呢？就是佛性。讚歎佛性，能讓眾生髮起阿耨多羅三藐三菩提心（無上正等正覺之心）。』 這時，光明遍照高貴德王菩薩摩訶薩對佛說：『世尊！正如佛所說：『菩薩摩訶薩讚歎佛性，能讓無量眾生髮起阿耨多羅三藐三菩提心。』這個道理不
【English Translation】 English version The Sixth Chapter on the Bodhisattva King of Noble Virtue, Lightly Illuminating Everywhere 'Furthermore, good man! How does a Bodhisattva Mahasattva, cultivating the subtle scriptures of the Great Nirvana, fully accomplish the ninth merit? Good man! A Bodhisattva Mahasattva, cultivating the subtle scriptures of the Great Nirvana, initially achieves five things. What are these five? First, faith; second, straightforward mind; third, precepts; fourth, associating with good friends; and fifth, extensive learning. 'What is faith? A Bodhisattva Mahasattva believes that giving to the Three Jewels (Buddha, Dharma, Sangha) has karmic consequences; believes that the Two Truths (conventional and ultimate) and the One Vehicle path (the only path to liberation) have no other different routes—for the sake of quickly liberating all beings, the Buddhas and Bodhisattvas manifest as the Three Jewels respectively—believes in the ultimate truth (the final essence of reality), believes in skillful means (clever methods to guide beings towards liberation), this is called faith. Such faith, whether it is held by Shramanas (ascetic practitioners), Brahmins (ancient Indian priests), gods, demons, or Brahma, cannot be destroyed by any beings. Because of this faith, one attains the nature of a sage. Practicing giving, whether much or little, one gets closer to the Great Nirvana and does not fall into the cycle of birth and death; the same is true for precepts, learning, and wisdom. This is called faith. Although one has such faith, one does not cling to what is seen; this is the first thing a Bodhisattva achieves in cultivating the Great Nirvana. 'What is a straightforward mind? A Bodhisattva Mahasattva maintains a straightforward mind towards all beings. All beings, if they encounter conditions, will generate flattery and deceit, but a Bodhisattva will not. Why? Because a Bodhisattva understands that all dharmas arise from conditions. Even if a Bodhisattva Mahasattva sees various evil faults in beings, they will ultimately not speak of them. Why? Because they fear generating afflictions, and if afflictions arise, one will fall into evil realms. In this way, if a Bodhisattva sees even a small good deed in beings, they will praise them. What is good? It is the Buddha-nature. Praising the Buddha-nature enables beings to generate the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment).' At that time, the Bodhisattva Mahasattva King of Noble Virtue, Lightly Illuminating Everywhere, said to the Buddha: 'World Honored One! As the Buddha has said: 'A Bodhisattva Mahasattva praises the Buddha-nature, enabling countless beings to generate the mind of Anuttara-samyak-sambodhi.' Is this meaning not
然。何以故？如來初開《涅槃經》時，說有三種：一者、若有病人得良醫藥及瞻病者，病則易差，如其不得則不可愈；二者、若得、不得，悉不可差；三者、若得、不得，悉皆可差。一切眾生亦復如是，若遇善友、諸佛、菩薩聞說妙法，能發阿耨多羅三藐三菩提心，如其不遇則不能發，所謂須陀洹、斯陀含、阿那含、阿羅漢、辟支佛。二者、雖遇善友、諸佛、菩薩聞說妙法亦不能發，若其不遇亦不能發，謂一闡提。三者、若遇、不遇，一切悉能發阿耨多羅三藐三菩提心，所謂菩薩。若言遇與不遇悉發阿耨多羅三藐三菩提心者，如來今者云何說言因贊佛性令諸眾生髮阿耨多羅三藐三菩提心？
「世尊！若遇善友、諸佛、菩薩聞說妙法及以不遇悉不能發阿耨多羅三藐三菩提心，當知是義亦復不然。何以故？如是之人當得阿耨多羅三藐三菩提故。一闡提輩以佛性故，若聞、不聞，悉亦當得阿耨多羅三藐三菩提故。
「世尊！如佛所說，何等名為一闡提耶？謂斷善根。如是之義亦復不然。何以故？不斷佛性故，如是佛性理不可斷。云何佛說斷諸善根？如佛往昔說十二部經，善有二種：一者、常，二者、無常。常者不斷，無常者斷。無常可斷，故墮地獄；常不可斷，何故不遮？佛性不斷非一闡提，如來何故作如是說
【現代漢語翻譯】 現代漢語譯本：是的。為什麼呢？如來最初開講《涅槃經》時，說了三種情況：第一種，如果病人得到良藥和照顧病人的人，病就容易好；如果得不到，就不能痊癒。第二種，無論得到還是得不到，都不能痊癒。第三種，無論得到還是得不到，都能痊癒。一切眾生也是這樣，如果遇到善友、諸佛、菩薩，聽聞他們講說微妙的佛法，就能發起阿耨多羅三藐三菩提心（無上正等正覺之心），如果遇不到就不能發起，這些人是指須陀洹（入流果）、斯陀含（一來果）、阿那含（不還果）、阿羅漢（無生果）、辟支佛（緣覺）。第二種，即使遇到善友、諸佛、菩薩，聽聞他們講說微妙的佛法也不能發起，如果遇不到也不能發起，這些人是指一闡提（斷善根者）。第三種，無論遇到還是遇不到，一切都能發起阿耨多羅三藐三菩提心，這些人是指菩薩。如果說遇到和遇不到都能發起阿耨多羅三藐三菩提心，如來現在又為什麼說因為讚歎佛性才讓眾生髮起阿耨多羅三藐三菩提心呢？ 世尊！如果遇到善友、諸佛、菩薩，聽聞他們講說微妙的佛法，以及遇不到都不能發起阿耨多羅三藐三菩提心，應當知道這個道理也是不對的。為什麼呢？因為這樣的人應當能夠得到阿耨多羅三藐三菩提。一闡提這些人因為有佛性的緣故，無論聽聞還是不聽聞，最終也應當能夠得到阿耨多羅三藐三菩提。 世尊！如佛所說，什麼叫做一闡提呢？就是斷絕善根。這樣的說法也是不對的。為什麼呢？因為佛性是不會斷絕的，這樣的佛性道理是不可斷絕的。為什麼佛說斷絕一切善根呢？如佛過去所說十二部經，善有兩種：一種是常，一種是無常。常的不會斷絕，無常的會斷絕。無常的可以斷絕，所以會墮入地獄；常的不可斷絕，為什麼不遮止呢？佛性不會斷絕，不是一闡提，如來為什麼這樣說呢？
【English Translation】 English version: Yes. Why is that? When the Tathagata first expounded the 'Nirvana Sutra,' he spoke of three situations: First, if a sick person receives good medicine and care, the illness is easily cured; if not, it cannot be cured. Second, whether they receive it or not, they cannot be cured. Third, whether they receive it or not, they can all be cured. All sentient beings are also like this. If they encounter good friends, Buddhas, and Bodhisattvas, and hear them expound the wonderful Dharma, they can arouse the Anuttara-samyak-sambodhi mind (the mind of unsurpassed, complete, and perfect enlightenment). If they do not encounter them, they cannot arouse it. These are the Srotapannas (stream-enterers), Sakrdagamins (once-returners), Anagamins (non-returners), Arhats (worthy ones), and Pratyekabuddhas (solitary realizers). Second, even if they encounter good friends, Buddhas, and Bodhisattvas, and hear them expound the wonderful Dharma, they cannot arouse it; if they do not encounter them, they also cannot arouse it. These are the Icchantikas (those who have severed their roots of goodness). Third, whether they encounter them or not, all can arouse the Anuttara-samyak-sambodhi mind. These are the Bodhisattvas. If it is said that whether they encounter them or not, they all arouse the Anuttara-samyak-sambodhi mind, then why does the Tathagata now say that it is by praising the Buddha-nature that sentient beings arouse the Anuttara-samyak-sambodhi mind? World Honored One! If encountering good friends, Buddhas, and Bodhisattvas, and hearing them expound the wonderful Dharma, as well as not encountering them, all cannot arouse the Anuttara-samyak-sambodhi mind, then it should be known that this principle is also not correct. Why is that? Because such people should be able to attain Anuttara-samyak-sambodhi. These Icchantikas, because of their Buddha-nature, whether they hear it or not, should ultimately be able to attain Anuttara-samyak-sambodhi. World Honored One! As the Buddha has said, what is called an Icchantika? It is one who has severed their roots of goodness. Such a statement is also not correct. Why is that? Because the Buddha-nature cannot be severed, and such a principle of Buddha-nature is unbreakable. Why does the Buddha say that they have severed all roots of goodness? As the Buddha has said in the past in the twelve divisions of scriptures, goodness has two types: one is permanent, and the other is impermanent. The permanent cannot be severed, and the impermanent can be severed. The impermanent can be severed, so they fall into hell; the permanent cannot be severed, so why not prevent it? The Buddha-nature cannot be severed and is not an Icchantika, so why does the Tathagata say this?
言一闡提？世尊！若因佛性發阿耨多羅三藐三菩提心，何故如來廣為眾生說十二部經？
「世尊！譬如四河出阿耨達池。若有天、人、諸佛世尊說言：『是河不入大海，當還本源。』無有是處。菩提之心亦復如是。有佛性者，若聞、不聞，若戒、非戒，若施、非施，若修、不修，若智、非智，悉皆應得阿耨多羅三藐三菩提。
「世尊！如優陀延山，日從中出至於正南。日若念言：『我不至西，還東方。』者，無有是處。佛性亦爾，若不聞、不戒、不施、不修、不智、不得阿耨多羅三藐三菩提者，無有是處。
「世尊！諸佛如來說因果性非有、非無，如是之義是亦不然。何以故？如其乳中無酪性者，則無有酪；尼拘陀子無五丈者，則不能生五丈之質。若佛性中無阿耨多羅三藐三菩提樹者，云何能生阿耨多羅三藐三菩提樹？以是義故，所說因果非有、非無，如是之義云何相應？」
爾時，世尊贊言：「善哉，善哉。善男子！世有二人甚為希有，如優曇花：一者、不行惡法，二者、有罪能悔，如是之人甚為希有。復有二人：一者、作恩，二者、念恩。復有二人：一者、咨受新法，二者、溫故不忘。復有二人：一者、造新，二者、修故。復有二人：一、樂聞法，二、樂說法。復有二人：一、善問難，
【現代漢語翻譯】 現代漢語譯本： 『世尊，什麼是闡提（icchantika，斷善根的人）？』世尊！如果因為佛性而發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心），為什麼如來還要為眾生廣說十二部經呢？ 『世尊！譬如四條河流都發源於阿耨達池（Anavatapta，傳說中位於雪山之中的大湖）。如果有天人或者諸佛世尊說：『這條河流不會流入大海，應當返回它的源頭。』這是不可能的。菩提之心也是如此。有佛性的人，無論聽聞佛法與否，持戒與否，佈施與否，修行與否，有智慧與否，最終都應當證得阿耨多羅三藐三菩提。 『世尊！就像優陀延山（Udaya，傳說中日出之山），太陽從那裡升起，到達正南方。如果太陽想：『我不去西方，我要回到東方。』這是不可能的。佛性也是如此，如果一個人不聽聞佛法，不持戒，不佈施，不修行，沒有智慧，就不能證得阿耨多羅三藐三菩提，這是不可能的。 『世尊！諸佛如來說因果的性質既非有也非無，這樣的說法是不對的。為什麼呢？如果牛奶中沒有酪的性質，就不會有酪；尼拘陀樹（nyagrodha，榕樹）的種子如果沒有長成五丈高的潛力，就不能長成五丈高的樹。如果佛性中沒有阿耨多羅三藐三菩提樹的潛力，怎麼能生出阿耨多羅三藐三菩提樹呢？因此，說因果既非有也非無，這樣的說法怎麼能成立呢？』 這時，世尊讚歎道：『善哉，善哉。善男子！世上有兩種人非常稀有，如同優曇花（udumbara，傳說中稀有的花）：第一種是不做惡事的人，第二種是犯了錯能夠懺悔的人，這樣的人非常稀有。還有兩種人：第一種是施恩的人，第二種是記住恩情的人。還有兩種人：第一種是接受新的佛法的人，第二種是溫習舊的佛法而不忘記的人。還有兩種人：第一種是創造新事物的人，第二種是修繕舊事物的人。還有兩種人：第一種是喜歡聽聞佛法的人，第二種是喜歡宣說佛法的人。還有兩種人：第一種是善於提問的人，'
【English Translation】 English version: 'World Honored One, what is an icchantika (a person who has severed their roots of goodness)?' World Honored One! If one generates the mind for anuttara-samyak-sambodhi (supreme perfect enlightenment) because of Buddha-nature, why does the Tathagata extensively preach the twelve divisions of scriptures for sentient beings? 'World Honored One! It is like the four rivers that originate from Lake Anavatapta (a legendary lake in the Himalayas). If any deva, human, or Buddha World Honored One were to say, 『This river will not flow into the ocean; it should return to its source,』 that would be impossible. The mind of Bodhi is also like this. Those who possess Buddha-nature, whether they hear the Dharma or not, whether they uphold precepts or not, whether they give alms or not, whether they cultivate or not, whether they have wisdom or not, all should attain anuttara-samyak-sambodhi. 'World Honored One! It is like Mount Udaya (a legendary mountain where the sun rises), where the sun rises and reaches due south. If the sun were to think, 『I will not go to the west; I will return to the east,』 that would be impossible. Buddha-nature is also like this. If one does not hear the Dharma, does not uphold precepts, does not give alms, does not cultivate, does not have wisdom, and cannot attain anuttara-samyak-sambodhi, that would be impossible. 'World Honored One! The Tathagatas say that the nature of cause and effect is neither existent nor non-existent, but this is not correct. Why? If there is no nature of curd in milk, there will be no curd; if the seed of a nyagrodha tree (banyan tree) does not have the potential to grow to five fathoms, it cannot grow to five fathoms. If there is no potential for the tree of anuttara-samyak-sambodhi in Buddha-nature, how can the tree of anuttara-samyak-sambodhi arise? Therefore, the statement that cause and effect is neither existent nor non-existent, how can such a statement be valid?' At that time, the World Honored One praised, 'Excellent, excellent. Good man! There are two kinds of people in the world who are very rare, like the udumbara flower (a legendary rare flower): the first is one who does not commit evil deeds, and the second is one who can repent after committing a fault. Such people are very rare. There are also two kinds of people: the first is one who bestows kindness, and the second is one who remembers kindness. There are also two kinds of people: the first is one who receives new Dharma, and the second is one who reviews old Dharma without forgetting. There are also two kinds of people: the first is one who creates new things, and the second is one who repairs old things. There are also two kinds of people: the first is one who likes to hear the Dharma, and the second is one who likes to preach the Dharma. There are also two kinds of people: the first is one who is good at asking questions,'
二、善能答。善問難者，汝身是也；善能答者，謂如來也。善男子！因是善問即得轉于無上法輪，能枯十二因緣大樹、能度無邊生死大河、能與魔王波旬共戰、能摧波旬所立勝幢。
「善男子！如我先說：『三種病人值遇良醫、瞻病、好藥，及以不遇，病悉得差。』是義云何？若得、不得，謂定壽命。所以者何？是人已於無量世中修三種善，謂上、中、下。以修如是三種善故，得定壽命。如郁單越人壽命千年，有遇病者，若得良醫、好藥、瞻病，及以不得，悉皆得差。何以故？得定命故。
「善男子！如我所說：『若有病人得遇良醫、好藥、瞻病，病得除差；若不遇者則不得差。』是義云何？善男子！如是之人壽命不定，命雖不盡，有九因緣能夭其壽。何等為九？一者、知食不安而反食之，二者、多食，三者、宿食未消而復更食，四者、大小便利不隨時節，五者、病時不隨醫教，六者、不隨瞻病教敕，七者、強耐不吐，八者、夜行，以夜行故惡鬼打之，九者、房室過差。以是緣故，我說：『病者若遇醫藥病則可差，若不遇者則不可愈。』
「善男子！如我先說：『若遇、不遇，俱不差。』者，是義云何？有人命盡，若遇、不遇，悉不可差。何以故？以命盡故。以是義故，我說：『病人若遇醫藥及以
【現代漢語翻譯】 現代漢語譯本：
二、善於提問和回答的人，善於提問的人就是你，善於回答的人是指如來（Tathagata，佛的稱號）。善男子！因為你善於提問，就能轉動無上的法輪（Dharmacakra，佛法的象徵），能使十二因緣（Dvadasanga-pratityasamutpada，佛教關於生命輪迴的理論）的大樹枯萎，能度過無邊生死的河流，能與魔王波旬（Mara，佛教中的魔王）作戰，能摧毀波旬所立的勝利旗幟。
『善男子！正如我先前所說：『三種病人，遇到良醫、照顧、好藥，以及沒有遇到，病都能痊癒。』這是什麼意思呢？無論遇到還是沒有遇到，都是指壽命已定。為什麼呢？因為這個人已經在無量世中修了三種善行，即上、中、下三種。因為修了這三種善行，所以壽命已定。比如郁單越（Uttarakuru，傳說中的北方勝地）的人壽命千年，有生病的人，如果遇到良醫、好藥、照顧，以及沒有遇到，病都能痊癒。為什麼呢？因為他們的壽命已定。
『善男子！正如我所說：『如果有病人遇到良醫、好藥、照顧，病就能痊癒；如果沒有遇到，就不能痊癒。』這是什麼意思呢？善男子！這樣的人壽命不定，雖然壽命沒有盡，但有九種因緣能使他們夭折。哪九種呢？一是知道食物不適宜卻反而吃它，二是吃得過多，三是前一頓的食物還沒消化又吃，四是大小便不按時，五是生病時不聽醫生的指導，六是不聽照顧者的勸告，七是強忍著不吐，八是夜間行走，因為夜間行走會被惡鬼襲擊，九是房事過度。因為這些原因，我說：『病人如果遇到醫藥，病就可以痊癒，如果沒有遇到，就不能痊癒。』
『善男子！正如我先前所說：『無論遇到還是沒有遇到，都不能痊癒。』這是什麼意思呢？有人的壽命已經到了盡頭，無論遇到還是沒有遇到，都不能痊癒。為什麼呢？因為壽命已經盡了。因為這個原因，我說：『病人如果遇到醫藥以及沒有遇到，都不能痊癒。』 English version:
Secondly, those who are good at answering. The one who is good at asking is you; the one who is good at answering refers to the Tathagata (the title of the Buddha). Good man! Because of your skillful questioning, you can turn the unsurpassed Dharma wheel (Dharmacakra, a symbol of Buddhist teachings), you can wither the great tree of the twelve links of dependent origination (Dvadasanga-pratityasamutpada, the Buddhist theory of the cycle of life), you can cross the boundless river of birth and death, you can fight with the demon king Mara (the demon king in Buddhism), and you can destroy the victory banner erected by Mara.
'Good man! As I said before: 'Three kinds of patients, whether they encounter a good doctor, care, and good medicine, or do not encounter them, their illnesses can all be cured.' What does this mean? Whether they encounter them or not, it refers to a fixed lifespan. Why is that? Because this person has cultivated three kinds of good deeds in countless lifetimes, namely superior, middle, and inferior. Because of cultivating these three kinds of good deeds, their lifespan is fixed. For example, the people of Uttarakuru (a legendary northern land) have a lifespan of a thousand years. If someone gets sick, whether they encounter a good doctor, good medicine, and care, or do not encounter them, their illnesses can all be cured. Why is that? Because their lifespan is fixed.
'Good man! As I said: 'If a patient encounters a good doctor, good medicine, and care, their illness can be cured; if they do not encounter them, they cannot be cured.' What does this mean? Good man! The lifespan of such a person is not fixed. Although their lifespan is not exhausted, there are nine causes that can lead to their premature death. What are the nine? First, knowing that food is unsuitable but eating it anyway; second, eating too much; third, eating again before the previous meal is digested; fourth, not going to the toilet at the proper times; fifth, not following the doctor's instructions when sick; sixth, not listening to the advice of the caregiver; seventh, forcing oneself not to vomit; eighth, walking at night, because walking at night can lead to attacks by evil spirits; ninth, excessive sexual activity. Because of these reasons, I say: 'If a patient encounters medicine, their illness can be cured; if they do not encounter it, it cannot be cured.'
'Good man! As I said before: 'Whether they encounter them or not, they cannot be cured.' What does this mean? When someone's lifespan has reached its end, whether they encounter them or not, they cannot be cured. Why is that? Because their lifespan has ended. For this reason, I say: 'Whether a patient encounters medicine or not, they cannot be cured.'
【English Translation】 Secondly, those who are good at answering. The one who is good at asking is you; the one who is good at answering refers to the Tathagata (the title of the Buddha). Good man! Because of your skillful questioning, you can turn the unsurpassed Dharma wheel (Dharmacakra, a symbol of Buddhist teachings), you can wither the great tree of the twelve links of dependent origination (Dvadasanga-pratityasamutpada, the Buddhist theory of the cycle of life), you can cross the boundless river of birth and death, you can fight with the demon king Mara (the demon king in Buddhism), and you can destroy the victory banner erected by Mara. 'Good man! As I said before: 'Three kinds of patients, whether they encounter a good doctor, care, and good medicine, or do not encounter them, their illnesses can all be cured.' What does this mean? Whether they encounter them or not, it refers to a fixed lifespan. Why is that? Because this person has cultivated three kinds of good deeds in countless lifetimes, namely superior, middle, and inferior. Because of cultivating these three kinds of good deeds, their lifespan is fixed. For example, the people of Uttarakuru (a legendary northern land) have a lifespan of a thousand years. If someone gets sick, whether they encounter a good doctor, good medicine, and care, or do not encounter them, their illnesses can all be cured. Why is that? Because their lifespan is fixed. 'Good man! As I said: 'If a patient encounters a good doctor, good medicine, and care, their illness can be cured; if they do not encounter them, they cannot be cured.' What does this mean? Good man! The lifespan of such a person is not fixed. Although their lifespan is not exhausted, there are nine causes that can lead to their premature death. What are the nine? First, knowing that food is unsuitable but eating it anyway; second, eating too much; third, eating again before the previous meal is digested; fourth, not going to the toilet at the proper times; fifth, not following the doctor's instructions when sick; sixth, not listening to the advice of the caregiver; seventh, forcing oneself not to vomit; eighth, walking at night, because walking at night can lead to attacks by evil spirits; ninth, excessive sexual activity. Because of these reasons, I say: 'If a patient encounters medicine, their illness can be cured; if they do not encounter it, it cannot be cured.' 'Good man! As I said before: 'Whether they encounter them or not, they cannot be cured.' What does this mean? When someone's lifespan has reached its end, whether they encounter them or not, they cannot be cured. Why is that? Because their lifespan has ended. For this reason, I say: 'Whether a patient encounters medicine or not, they cannot be cured.'
不遇，悉不得差。』
「眾生亦爾，發菩提心者，若遇善友、諸佛、菩薩咨受深法、若不遇之，皆悉當成。何以故？以其能發菩提心故，如郁單越人得定壽命。
「如我所說：『從須陀洹至辟支佛，若聞善友、諸佛、菩薩所說深法，則發阿耨多羅三藐三菩提心，若不值遇諸佛、菩薩聞說深法，則不能發阿耨多羅三藐三菩提心。』如不定命，以九因緣命則中夭，如彼病人值遇醫藥，病則得差；若不遇者，病則不差。是故，我說遇佛、菩薩聞說深法則能發心，若不值遇則不能發。
「如我先說：『若遇善友、諸佛、菩薩聞說深法，若不值遇，俱不能發。』是義云何？善男子！一闡提輩，若遇善友、諸佛、菩薩聞說深法，及以不遇，俱不得離一闡提心。何以故？斷善法故。一闡提輩亦得阿耨多羅三藐三菩提。所以者何？若能發於菩提之心則不復名一闡提也。
「善男子！以何緣故說一闡提得阿耨多羅三藐三菩提？一闡提輩實不能得阿耨多羅三藐三菩提，如命盡者，雖遇良醫、好藥、瞻病，不能得差。何以故？以命盡故。
「善男子！一闡，名信；提，名不具。不具信故，名一闡提。佛性非信，眾生非具。以不具故，云何可斷？
「一闡，名善方便；提，名不具。修善方便不具足故，名
【現代漢語翻譯】 現代漢語譯本：如果他們沒有遇到（良醫），就都不能痊癒。 眾生也是如此，發菩提心的人，如果遇到善友、諸佛、菩薩，聽聞並接受甚深佛法，或者沒有遇到，最終都將成就（佛果）。為什麼呢？因為他們能夠發起菩提心，就像郁單越（Uttarakuru，四大洲之一，以長壽著稱）的人擁有固定的壽命一樣。 就像我所說：『從須陀洹（Srotaapanna，小乘初果）到辟支佛（Pratyekabuddha，緣覺），如果聽聞善友、諸佛、菩薩所說的甚深佛法，就會發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心），如果沒有遇到諸佛、菩薩聽聞甚深佛法，就不能發起阿耨多羅三藐三菩提心。』就像不確定的壽命，因為九種因緣而中途夭折，就像病人遇到醫藥，病就能痊癒；如果沒有遇到，病就不能痊癒。因此，我說遇到佛、菩薩聽聞甚深佛法就能發起菩提心，如果沒有遇到就不能發起。 就像我先前所說：『如果遇到善友、諸佛、菩薩聽聞甚深佛法，或者沒有遇到，都不能發起菩提心。』這是什麼意思呢？善男子！一闡提（Icchantika，斷善根者）之輩，如果遇到善友、諸佛、菩薩聽聞甚深佛法，或者沒有遇到，都不能脫離一闡提的心。為什麼呢？因為他們斷絕了善法。一闡提之輩也能獲得阿耨多羅三藐三菩提。為什麼呢？如果能夠發起菩提之心，就不再稱為一闡提了。 善男子！因為什麼緣故說一闡提能獲得阿耨多羅三藐三菩提呢？一闡提之輩實際上不能獲得阿耨多羅三藐三菩提，就像壽命將盡的人，即使遇到良醫、好藥、精心照料，也不能痊癒。為什麼呢？因為壽命已經盡了。 善男子！『一闡』，意思是『信』；『提』，意思是『不具』。因為不具足信心，所以稱為一闡提。佛性不是信心，眾生不是不具足。因為不具足，怎麼可以斷絕呢？ 『一闡』，意思是『善方便』；『提』，意思是『不具』。因為修習善方便不具足，所以稱為一闡提。
【English Translation】 English version: If they do not encounter (a good doctor), they will not recover. Sentient beings are also like this. Those who generate the Bodhi mind, whether they encounter good friends, Buddhas, and Bodhisattvas and receive profound Dharma teachings, or do not encounter them, will all eventually achieve (Buddhahood). Why is this? Because they are able to generate the Bodhi mind, just like the people of Uttarakuru (one of the four great continents, known for its long lifespans) who have a fixed lifespan. As I have said: 『From Srotaapanna (stream-enterer, the first stage of Arhatship) to Pratyekabuddha (solitary Buddha), if they hear the profound Dharma spoken by good friends, Buddhas, and Bodhisattvas, they will generate the Anuttara-samyak-sambodhi mind (the mind of unsurpassed, complete, and perfect enlightenment). If they do not encounter Buddhas and Bodhisattvas and hear the profound Dharma, they will not be able to generate the Anuttara-samyak-sambodhi mind.』 It is like an uncertain lifespan, which is cut short due to nine causes. It is like a sick person who, upon encountering medicine, recovers from their illness; if they do not encounter it, they will not recover. Therefore, I say that encountering Buddhas and Bodhisattvas and hearing the profound Dharma enables one to generate the Bodhi mind, and if one does not encounter them, one cannot generate it. As I said earlier: 『If one encounters good friends, Buddhas, and Bodhisattvas and hears the profound Dharma, or if one does not encounter them, one cannot generate the Bodhi mind.』 What does this mean? Good man! Those of the Icchantika (those who have severed their roots of goodness) class, whether they encounter good friends, Buddhas, and Bodhisattvas and hear the profound Dharma, or do not encounter them, cannot escape the Icchantika mind. Why is this? Because they have severed their roots of goodness. Those of the Icchantika class can also attain Anuttara-samyak-sambodhi. Why is this? If they are able to generate the Bodhi mind, they are no longer called Icchantika. Good man! For what reason is it said that an Icchantika can attain Anuttara-samyak-sambodhi? Those of the Icchantika class cannot actually attain Anuttara-samyak-sambodhi, just like a person whose life is about to end, even if they encounter a good doctor, good medicine, and careful care, they cannot recover. Why is this? Because their life has come to an end. Good man! 『Icchan』 means 『faith』; 『tika』 means 『incomplete』. Because they do not have complete faith, they are called Icchantika. Buddha-nature is not faith, and sentient beings are not incomplete. Because they are not incomplete, how can they be severed? 『Icchan』 means 『skillful means』; 『tika』 means 『incomplete』. Because the practice of skillful means is incomplete, they are called Icchantika.
一闡提。佛性非是修善方便，眾生非具。以不具故，云何可斷？
「一闡，名進；提，名不具。進不具故，名一闡提。佛性非進，眾生非具。以不具故，云何可斷？
「一闡，名念；提，名不具。念不具故，名一闡提。佛性非念，眾生非具。以不具故，云何可斷？
「一闡，名定；提，名不具。定不具故，名一闡提。佛性非定，眾生非具。以不具故，云何可斷？
「一闡，名慧；提，名不具。慧不具故，名一闡提。佛性非慧，眾生非具。以不具故，云何可斷？
「一闡，名無常善；提，名不具。以無常善不具足故，名一闡提。佛性非無常，非善、非不善。何以故？善法要從方便而得，而是佛性非方便得，是故非善。何故複名非不善耶？能得善果故，善果即是阿耨多羅三藐三菩提。又，善法者，生已得故。而是佛性非生已得，是故非善。以斷生得諸善法，故名一闡提。
「善男子！如汝所言：『若一闡提有佛性者，云何不遮地獄之罪？』善男子！一闡提中無有佛性。
「善男子！譬如有王聞箜篌音，其聲清妙，心即耽著，喜樂愛念，情無舍離。即告大臣：『如是妙音從何處出？』大臣答言：『如是妙音從箜篌出。』王復語言：『持是聲來。』爾時，大臣即持箜篌置於王前，
【現代漢語翻譯】 現代漢語譯本： 『一闡提』（Icchantika，指斷善根者）。佛性不是通過修習善行的方法獲得的，眾生並非天生就具備佛性。因為不具備佛性，又怎麼能說可以斷除呢？ 『一闡』，意思是『進』；『提』，意思是『不具』。因為『進』而不『具』，所以稱為『一闡提』。佛性不是『進』，眾生並非天生就具備佛性。因為不具備佛性，又怎麼能說可以斷除呢？ 『一闡』，意思是『念』；『提』，意思是『不具』。因為『念』而不『具』，所以稱為『一闡提』。佛性不是『念』，眾生並非天生就具備佛性。因為不具備佛性，又怎麼能說可以斷除呢？ 『一闡』，意思是『定』；『提』，意思是『不具』。因為『定』而不『具』，所以稱為『一闡提』。佛性不是『定』，眾生並非天生就具備佛性。因為不具備佛性，又怎麼能說可以斷除呢？ 『一闡』，意思是『慧』；『提』，意思是『不具』。因為『慧』而不『具』，所以稱為『一闡提』。佛性不是『慧』，眾生並非天生就具備佛性。因為不具備佛性，又怎麼能說可以斷除呢？ 『一闡』，意思是『無常的善』；『提』，意思是『不具』。因為不具備無常的善，所以稱為『一闡提』。佛性不是無常的，也不是善，也不是不善。為什麼呢？因為善法需要通過修行的方法才能獲得，而佛性不是通過修行的方法獲得的，所以不是善。為什麼又說不是不善呢？因為佛效能夠帶來善果，而善果就是阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。而且，善法是產生后才獲得的。而佛性不是產生后才獲得的，所以不是善。因為斷除了產生后獲得的各種善法，所以稱為一闡提。 『善男子！』正如你所說：『如果一闡提有佛性，為什麼不能避免地獄的罪報呢？』『善男子！』一闡提中沒有佛性。 『善男子！』譬如有一位國王聽到箜篌（K'ung-hou，一種古老的撥絃樂器）的聲音，那聲音清澈美妙，國王聽后就沉迷其中，喜愛愛戀，心中不願捨棄。於是告訴大臣：『如此美妙的聲音是從哪裡發出的？』大臣回答說：『如此美妙的聲音是從箜篌發出的。』國王又說：『把這聲音拿來。』這時，大臣就把箜篌拿到國王面前，
【English Translation】 English version: 『Icchantika』 (a person who has severed their roots of goodness). Buddha-nature is not something that can be attained through the practice of good deeds, and sentient beings are not inherently endowed with it. Since it is not possessed, how can it be said to be severed? 『Icchan』 means 『progress』; 『tika』 means 『not possessing』. Because of 『progress』 without 『possessing』, it is called 『Icchantika』. Buddha-nature is not 『progress』, and sentient beings are not inherently endowed with it. Since it is not possessed, how can it be said to be severed? 『Icchan』 means 『thought』; 『tika』 means 『not possessing』. Because of 『thought』 without 『possessing』, it is called 『Icchantika』. Buddha-nature is not 『thought』, and sentient beings are not inherently endowed with it. Since it is not possessed, how can it be said to be severed? 『Icchan』 means 『concentration』; 『tika』 means 『not possessing』. Because of 『concentration』 without 『possessing』, it is called 『Icchantika』. Buddha-nature is not 『concentration』, and sentient beings are not inherently endowed with it. Since it is not possessed, how can it be said to be severed? 『Icchan』 means 『wisdom』; 『tika』 means 『not possessing』. Because of 『wisdom』 without 『possessing』, it is called 『Icchantika』. Buddha-nature is not 『wisdom』, and sentient beings are not inherently endowed with it. Since it is not possessed, how can it be said to be severed? 『Icchan』 means 『impermanent good』; 『tika』 means 『not possessing』. Because of not possessing impermanent good, it is called 『Icchantika』. Buddha-nature is not impermanent, nor is it good, nor is it not good. Why is that? Because good deeds are obtained through practice, while Buddha-nature is not obtained through practice, therefore it is not good. Why is it also said to be not not-good? Because it can bring about good results, and the good result is Anuttara-samyak-sambodhi (unexcelled complete enlightenment). Moreover, good deeds are obtained after they arise. But Buddha-nature is not obtained after it arises, therefore it is not good. Because one has severed the various good deeds that are obtained after they arise, they are called Icchantika. 『Good man!』 As you said: 『If an Icchantika has Buddha-nature, why can』t they avoid the suffering of hell?』 『Good man!』 There is no Buddha-nature in an Icchantika. 『Good man!』 It is like a king who hears the sound of a K'ung-hou (an ancient plucked string instrument), the sound is clear and beautiful, and the king becomes infatuated with it, loving and cherishing it, and unwilling to let it go. He then tells his minister: 『Where does such a beautiful sound come from?』 The minister replies: 『Such a beautiful sound comes from the K'ung-hou.』 The king then says: 『Bring me this sound.』 At that time, the minister brings the K'ung-hou before the king,
而作是言：『大王當知：此即是聲。』王語箜篌：『出聲，出聲。』而是箜篌聲亦不出。爾時，大王即斷其弦，聲亦不出；取其皮木，悉皆析裂，推求其聲，了不能得。爾時，大王即瞋大臣：『云何乃作如是妄語？』大臣白王：『夫取聲者，法不如是。應以眾緣善巧方便，聲乃出耳。』眾生佛性亦復如是，無有住處，以善方便故得可見；以可見故，得阿耨多羅三藐三菩提。一闡提輩不見佛性，云何能遮三惡道罪？善男子！若一闡提信有佛性，當知是人不至三趣，是亦不名一闡提也。以不自信有佛性故，即墮三趣；墮三趣故，名一闡提。
「善男子！如汝所說：『若乳無酪性，不應出酪；尼拘陀子無五丈性，則不應有五丈之質。』愚癡之人作如是說，智者終不發如是言。何以故？以無性故。善男子！如其乳中有酪性者，不應復假眾緣力也。善男子！如水乳雜臥至一月終不成酪，若以一渧頗求樹汁投之於中即便成酪。若本有酪，何故待緣？眾生佛性亦復如是，假眾緣故則便可見；假眾緣故得成阿耨多羅三藐三菩提。若待眾緣然後成者，即是無性；以無性故，能得阿耨多羅三藐三菩提。善男子！以是義故，菩薩摩訶薩常贊人善，不訟彼缺，名質直心。
「複次，善男子！云何菩薩質直心耶？菩薩摩訶薩常不犯惡
【現代漢語翻譯】 現代漢語譯本：於是（大臣）這樣說：『大王應當知道：這（箜篌發出的）就是聲音。』國王對箜篌說：『發出聲音，發出聲音。』但是箜篌卻發不出聲音。這時，大王就弄斷了它的弦，聲音仍然發不出；取下它的皮和木頭，全部拆開，尋找它的聲音，最終也找不到。這時，大王就對大臣生氣地說：『為什麼說這樣虛妄的話？』大臣對國王說：『要發出聲音，方法不是這樣的。應當依靠各種因緣和巧妙的方法，聲音才能發出。』眾生的佛性也是這樣，沒有固定的存在之處，因為善巧方便才能被看見；因為被看見，才能證得阿耨多羅三藐三菩提（無上正等正覺）。一闡提（斷善根的人）這類人看不見佛性，怎麼能遮止三惡道的罪業呢？善男子！如果一闡提相信有佛性，應當知道這個人不會墮入三惡道，這樣也不能稱之為一闡提了。因為不相信自己有佛性，就墮入三惡道；因為墮入三惡道，所以稱為一闡提。 『善男子！就像你所說的：『如果牛奶沒有酪的性質，就不應該產生酪；尼拘陀（榕樹）的種子沒有五丈高的性質，就不應該長成五丈高的樹。』愚癡的人會這樣說，有智慧的人絕對不會這樣說。為什麼呢？因為（事物）本無自性。善男子！如果牛奶中本來就有酪的性質，就不應該再借助各種因緣的力量了。善男子！如果把牛奶和水混合放置一個月也不能變成酪，如果往裡面滴一滴頗求樹的汁液，立刻就能變成酪。如果本來就有酪，為什麼還要等待因緣呢？眾生的佛性也是這樣，藉助各種因緣才能被看見；藉助各種因緣才能成就阿耨多羅三藐三菩提。如果等待因緣然後才能成就，那就是沒有自性；因為沒有自性，才能證得阿耨多羅三藐三菩提。善男子！因為這個道理，菩薩摩訶薩常常讚美別人的優點，不責備別人的缺點，這叫做質直心。 『再者，善男子！什麼是菩薩的質直心呢？菩薩摩訶薩常常不犯惡行。
【English Translation】 English version: Then (the minister) said, 『Great King, you should know: this is the sound.』 The king said to the lute, 『Make a sound, make a sound.』 But the lute did not make a sound. At that time, the great king broke its strings, and still no sound came out; he took its skin and wood, tore them all apart, and searched for its sound, but ultimately could not find it. At that time, the great king became angry with the minister, saying, 『Why did you speak such falsehoods?』 The minister said to the king, 『The way to produce sound is not like this. Sound can only be produced by relying on various causes and skillful means.』 The Buddha-nature of sentient beings is also like this, it has no fixed place of existence, and it can only be seen through skillful means; because it is seen, one can attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). Those of the icchantika (those who have severed their roots of goodness) class cannot see the Buddha-nature, how can they prevent the sins of the three evil paths? Good man! If an icchantika believes in the existence of Buddha-nature, you should know that this person will not fall into the three evil paths, and thus cannot be called an icchantika. Because they do not believe that they have Buddha-nature, they fall into the three evil paths; because they fall into the three evil paths, they are called icchantikas. 『Good man! Just as you said: 『If milk does not have the nature of curds, it should not produce curds; if the seed of the nigrodha (banyan) tree does not have the nature of being five fathoms tall, it should not grow into a tree five fathoms tall.』 Foolish people would say this, but wise people would never say such a thing. Why? Because (things) have no inherent nature. Good man! If milk inherently had the nature of curds, it should not need the power of various causes and conditions. Good man! If milk and water are mixed and left for a month, they will not turn into curds, but if a drop of the juice of the palasha tree is added to it, it will immediately turn into curds. If curds were inherent, why would it need conditions? The Buddha-nature of sentient beings is also like this, it can only be seen through various causes and conditions; it can only attain Anuttara-samyak-sambodhi through various causes and conditions. If it is only achieved after waiting for conditions, then it has no inherent nature; because it has no inherent nature, one can attain Anuttara-samyak-sambodhi. Good man! Because of this principle, Bodhisattva Mahasattvas always praise the merits of others and do not criticize their faults, this is called a straightforward mind. 『Furthermore, good man! What is the straightforward mind of a Bodhisattva? A Bodhisattva Mahasattva never commits evil deeds.
，設有過失即時懺悔，于師、同學終不覆藏，慚愧自責，不敢復作，于輕罪中生極重想。若人詰問，答言：『實犯。』復問：『是罪為好？不好？』答言：『不好。』復問：『是罪為善？不善？』答言：『不善。』復問：『是罪是善果耶？不善果耶？』答言：『是罪實非善果。』又問：『是罪誰之所造？將非諸佛、法、僧所作？』答言：『非佛、法、僧，我所作也，乃是煩惱之所構集。』以直心故，信有佛性；信佛性故，則不得名一闡提也。以直心故，名佛弟子，若受眾生衣服、飲食、臥具、醫藥，種各千萬，不足為多。是名菩薩質直心也。
「云何菩薩修治于戒？菩薩摩訶薩受持禁戒，不為生天、不為恐怖，乃至不受狗戒、雞戒、牛戒、雉戒，不作破戒、不作缺戒、不作瑕戒、不作雜戒、不作聲聞戒，受持菩薩摩訶薩戒、尸羅波羅蜜戒，得具足戒，不生憍慢，是名菩薩修大涅槃具第三戒。
「云何菩薩親近善友？菩薩摩訶薩常為眾生說于善道、不說惡道，說于惡道、非善果報。善男子！我身即是一切眾生真善知識。是故，能斷富伽羅婆羅門所有邪見。善男子！若有眾生親近我者，雖有應生地獄因緣，即得生天。如須那剎多等應墮地獄，以見我故，即得斷除地獄因緣，生於色天。雖有舍利弗、目犍連等，
【現代漢語翻譯】 現代漢語譯本：如果有了過失，就立即懺悔，對於師長、同學，絕不隱瞞，慚愧自責，不敢再犯，對於輕微的罪過，也產生極其嚴重的想法。如果有人問，就回答說：『確實犯了。』又問：『這個罪過是好還是不好？』回答說：『不好。』又問：『這個罪過是善還是不善？』回答說：『不善。』又問：『這個罪過是善果還是不善果？』回答說：『這個罪過確實不是善果。』又問：『這個罪過是誰造的？難道是諸佛（Buddha，覺悟者）、法（Dharma，佛法）、僧（Sangha，僧團）所作嗎？』回答說：『不是佛、法、僧，是我自己所作，是煩惱聚集而成的。』因為有正直的心，所以相信有佛性（Buddha-nature，成佛的可能性）；因為相信有佛性，所以不會被稱作一闡提（Icchantika，斷絕善根的人）。因為有正直的心，所以被稱為佛弟子，如果接受眾生的衣服、飲食、臥具、醫藥，即使種類繁多，也不算多。這叫做菩薩（Bodhisattva，發願成佛的修行者）的質直心。 『菩薩如何修持戒律？菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）受持禁戒，不是爲了昇天，不是因為恐懼，甚至不接受狗戒、雞戒、牛戒、雉戒，不做破戒、不做缺戒、不做瑕戒、不做雜戒、不做聲聞（Sravaka，聽聞佛法而修行的人）戒，受持菩薩摩訶薩戒、尸羅波羅蜜（Sila-paramita，持戒波羅蜜）戒，得到具足戒，不生驕慢，這叫做菩薩修大涅槃（Maha-Nirvana，大解脫）的第三戒。 『菩薩如何親近善友？菩薩摩訶薩常常為眾生宣說善道，不說惡道，說惡道，不是善果的報應。善男子！我自身就是一切眾生的真善知識。因此，能夠斷除富伽羅（Pudgala，補特伽羅，指人或眾生）婆羅門（Brahmana，婆羅門教徒）的所有邪見。善男子！如果有眾生親近我，即使有應該墮入地獄的因緣，也能立即昇天。比如須那剎多（Sunaksatra，佛陀的弟子）等人應該墮入地獄，因為見到我的緣故，就能夠斷除地獄的因緣，生於色界天。即使像舍利弗（Sariputra，佛陀的十大弟子之一）、目犍連（Maudgalyayana，佛陀的十大弟子之一）等，
【English Translation】 English version: If there is a fault, one should immediately repent, and never conceal it from teachers or fellow students, feeling ashamed and self-reproachful, and daring not to repeat it, and regarding even minor offenses as extremely serious. If someone asks, one should answer: 『I have indeed committed it.』 If asked again: 『Is this offense good or not good?』 one should answer: 『Not good.』 If asked again: 『Is this offense wholesome or unwholesome?』 one should answer: 『Unwholesome.』 If asked again: 『Is this offense a wholesome result or an unwholesome result?』 one should answer: 『This offense is indeed not a wholesome result.』 If asked again: 『Who committed this offense? Was it not done by the Buddhas (enlightened ones), the Dharma (teachings), or the Sangha (community)?』 one should answer: 『Not by the Buddhas, the Dharma, or the Sangha, but by myself, it was accumulated by afflictions.』 Because of having a straightforward mind, one believes in Buddha-nature (the potential for enlightenment); because of believing in Buddha-nature, one is not called an Icchantika (one who has severed their roots of goodness). Because of having a straightforward mind, one is called a disciple of the Buddha, and if one receives the clothing, food, bedding, and medicine of sentient beings, even if they are of many kinds, it is not too much. This is called the straightforward mind of a Bodhisattva (one who seeks enlightenment). 『How does a Bodhisattva cultivate precepts? A Bodhisattva-Mahasattva (great Bodhisattva) upholds the precepts, not for the sake of being born in heaven, not out of fear, and does not even accept dog precepts, chicken precepts, cow precepts, or pheasant precepts, does not commit broken precepts, does not commit deficient precepts, does not commit flawed precepts, does not commit mixed precepts, does not commit Sravaka (hearer) precepts, but upholds the Bodhisattva-Mahasattva precepts, the Sila-paramita (perfection of morality) precepts, attains the complete precepts, and does not give rise to arrogance. This is called the third precept of a Bodhisattva cultivating great Nirvana (ultimate liberation).』 『How does a Bodhisattva associate with good friends? A Bodhisattva-Mahasattva always speaks to sentient beings about the good path, not about the evil path, and when speaking about the evil path, it is not as a reward for good results. Good man! My own body is the true good friend for all sentient beings. Therefore, I am able to cut off all the wrong views of the Pudgala (person) Brahmins (followers of Brahmanism). Good man! If there are sentient beings who associate with me, even if they have the causes for falling into hell, they will immediately be born in heaven. For example, Sunaksatra (a disciple of the Buddha) and others should have fallen into hell, but because they saw me, they were able to cut off the causes for hell and were born in the Form Realm heavens. Even if there are Sariputra (one of the Buddha's ten great disciples), Maudgalyayana (one of the Buddha's ten great disciples), etc.,
不名眾生真善知識。何以故？生一闡提心因緣故。
「善男子！我昔住于波羅㮈國時，舍利弗教二弟子，一觀白骨、一令數息，經歷多年皆不得定。以是因緣即生邪見，言：『無涅槃、無漏之法。若其有者，我應得之。何以故？我能善持所受戒故。』我于爾時見是比丘生此邪心，喚舍利弗而呵嘖之：『汝不善教，云何乃為是二弟子顛倒說法？汝二弟子其性各異，一主浣衣、一是金師。金師之子應教數息，浣衣之人應教骨觀。以汝錯教，令是二人生於惡邪。』我于爾時為是二人如應說法，二人聞已得阿羅漢果。是故，我為一切眾生真善知識，非舍利弗、目犍連等。
「若使眾生有極重結得遇我者，我以方便即為斷之。如我弟難陀有極重欲，我以種種善巧方便而為除斷。鴦掘魔羅有重瞋恚，以見我故，瞋恚即斷。阿阇世王有重愚癡，以見我故，癡心即滅。如婆熙伽長者，于無量劫積整合就極重煩惱，以見我故，即便斷滅。
「設有弊惡廝下之人，親近於我作弟子者，以是因緣，一切人天恭敬愛念。尸利鞠多邪見熾盛，因見我故，邪見即滅。因見我故，斷地獄因，作生天緣，如氣噓旃陀羅。命垂終時，因見我故，還得壽命，如憍尸迦。狂心錯亂，因見我故，還得本心，如瘦瞿曇彌。屠家之子常作惡業，以
【現代漢語翻譯】 現代漢語譯本：不能稱呼眾生為真正的善知識。為什麼呢？因為眾生會生起一闡提（斷絕善根的人）的心念和因緣。 『善男子！我過去住在波羅㮈國（古印度地名）時，舍利弗（佛陀十大弟子之一，以智慧著稱）教導兩個弟子，一個觀想白骨，一個修習數息，經過多年都未能入定。因此，他們就產生了邪見，說：『沒有涅槃（佛教最高境界）、沒有無漏（斷絕煩惱）的法。如果有的話，我應該能夠得到。為什麼呢？因為我能夠很好地持守所受的戒律。』我當時看到這兩位比丘生起這種邪心，就叫來舍利弗呵斥他說：『你教導不善，怎麼能為這兩個弟子顛倒說法呢？你這兩個弟子的根性各不相同，一個是洗衣工，一個是金匠。金匠的兒子應該教他數息，洗衣工應該教他觀想白骨。因為你教錯了，導致這兩個人生起了惡邪。』我當時為這兩個人如理如法地說法，他們聽了之後就證得了阿羅漢果（佛教修行最高果位之一）。所以，我是所有眾生真正的善知識，而不是舍利弗、目犍連（佛陀十大弟子之一，以神通著稱）等人。 『如果眾生有極重的煩惱結縛，遇到我，我就會用方便法門為他們斷除。比如我的弟弟難陀（佛陀的堂弟，出家弟子）有極重的慾望，我就用種種善巧方便為他斷除。鴦掘魔羅（殺人魔王，后被佛陀感化）有很重的嗔恚，因為見到我，嗔恚就斷除了。阿阇世王（古印度國王，曾迫害佛陀）有很重的愚癡，因為見到我，癡心就消滅了。像婆熙伽長者，在無量劫中積累了極重的煩惱，因為見到我，就立刻斷滅了。 『即使有卑賤惡劣的人，親近我做弟子，因為這個因緣，一切人天都會恭敬愛念他。尸利鞠多（古印度外道）的邪見非常熾盛，因為見到我，邪見就消滅了。因為見到我，斷除了地獄的因，種下了生天的因緣，就像氣息吹拂旃陀羅（古印度賤民）。壽命將盡的時候，因為見到我，又重新獲得了壽命，就像憍尸迦（古印度神祇）。狂心錯亂，因為見到我，又恢復了本心，就像瘦瞿曇彌（佛陀姨母，出家女弟子）。屠夫的兒子經常造作惡業，因為見到我，就
【English Translation】 English version: It is not appropriate to call sentient beings true good advisors. Why is that? Because sentient beings can give rise to the mind and conditions of an icchantika (one who has severed their roots of goodness). 'Good man! In the past, when I was residing in the country of Varanasi (ancient Indian city), Shariputra (one of the Buddha's ten great disciples, known for his wisdom) taught two disciples, one to contemplate white bones and the other to practice mindfulness of breathing. After many years, neither of them attained samadhi (meditative concentration). Because of this, they developed wrong views, saying: 『There is no nirvana (the highest state in Buddhism), no undefiled dharma (teachings free from defilements). If there were, I should have attained it. Why is that? Because I am able to uphold the precepts I have received well.』 At that time, I saw these two monks develop such wrong views, and I called Shariputra and rebuked him, saying: 『You are not teaching well. How can you teach these two disciples in a reversed way? The natures of your two disciples are different. One is a laundry worker, and the other is a goldsmith. The son of the goldsmith should be taught mindfulness of breathing, and the laundry worker should be taught contemplation of bones. Because you taught them wrongly, these two have developed evil views.』 At that time, I taught these two according to their needs, and after hearing it, they attained the fruit of arhatship (one of the highest attainments in Buddhism). Therefore, I am the true good advisor for all sentient beings, not Shariputra, Maudgalyayana (one of the Buddha's ten great disciples, known for his supernatural powers), and others. 'If sentient beings have extremely heavy bonds of affliction, and they encounter me, I will use skillful means to sever them. For example, my brother Nanda (the Buddha's cousin, a monastic disciple) had extremely heavy desires, and I used various skillful means to remove them. Angulimala (a mass murderer who was later converted by the Buddha) had heavy anger, and because he saw me, his anger was severed. King Ajatashatru (an ancient Indian king who persecuted the Buddha) had heavy ignorance, and because he saw me, his ignorance was extinguished. Like the elder Vahika, who had accumulated extremely heavy afflictions over countless kalpas (eons), because he saw me, they were immediately severed. 'Even if there are lowly and wicked people who become my disciples, because of this connection, all humans and devas (gods) will respect and love them. Srikuta (an ancient Indian heretic) had rampant wrong views, and because he saw me, his wrong views were extinguished. Because he saw me, he severed the causes for hell and created the causes for rebirth in heaven, like the breath that blows on a Chandala (an ancient Indian untouchable). When his life was about to end, because he saw me, he regained his life, like Kausika (an ancient Indian deity). His mind was confused and disordered, and because he saw me, he regained his original mind, like the emaciated Gotami (the Buddha's aunt, a female monastic disciple). The son of a butcher often committed evil deeds, and because he saw me, he'
見我故，即便舍離，如闡提比丘。因見我故，寧捨身命，不毀禁戒，如草系比丘。以是義故，阿難比丘說：『半梵行名善知識。』我言：『不爾，具足梵行乃名善知識。』是名菩薩修大涅槃具足第四親善知識。
「云何菩薩具足多聞？菩薩摩訶薩為《大涅槃》、十二部經，書寫、讀誦、分別解說，是名菩薩具足多聞。除十一部——唯毗佛略——受持、讀誦、書寫、解說，亦名菩薩具足多聞。除十二部經，若能受持是大涅槃微妙經典，書寫、讀誦、分別解說，是名菩薩具足多聞。除是經典，具足全體，若能受持一四句偈；復除是偈，若能受持如來常住、性無變易，是名菩薩具足多聞。復除是事，若知如來常不說法，亦名菩薩具足多聞。何以故？法無性故。如來雖說一切諸法，常無所說，是名菩薩修大涅槃成就第五具足多聞。
「善男子！若有善男子、善女人為《大涅槃》具足成就如是五事，難作能作、難忍能忍、難施能施。云何菩薩難作能作？若聞有人食一胡麻得阿耨多羅三藐三菩提者，信是語故，乃至無量阿僧祇劫常食一麻。若聞入火得阿耨多羅三藐三菩提者，于無量劫在阿鼻獄入熾火聚，是名菩薩難作能作。云何菩薩難忍能忍？若聞受苦——手、杖、刀、石斫打因緣——得大涅槃，即于無量阿僧祇劫身
【現代漢語翻譯】 現代漢語譯本 『如果因為見到我（佛陀）的緣故，就捨棄戒律，那就像闡提（斷善根）比丘一樣。如果因為見到我的緣故，寧願捨棄生命，也不毀壞戒律，那就像草系比丘一樣。因為這個道理，阿難比丘說：『一半的梵行（清凈修行）叫做善知識。』我說：『不是這樣，具足梵行才叫做善知識。』這叫做菩薩修習大涅槃，具足第四種親近善知識的條件。 『菩薩如何具足多聞呢？菩薩摩訶薩爲了《大涅槃經》和十二部經，進行書寫、讀誦、分別解說，這叫做菩薩具足多聞。如果除去十一部經——只保留毗佛略（廣說）——受持、讀誦、書寫、解說，也叫做菩薩具足多聞。如果除去十二部經，能夠受持這部《大涅槃》微妙經典，進行書寫、讀誦、分別解說，這叫做菩薩具足多聞。如果除去這部經典，具足全部內容，如果能夠受持其中的一個四句偈；再除去這個偈，如果能夠受持如來常住、本性不變易的道理，這叫做菩薩具足多聞。再除去這件事，如果知道如來常常不說法，也叫做菩薩具足多聞。為什麼呢？因為法沒有自性。如來雖然說一切諸法，但實際上常常沒有說什麼，這叫做菩薩修習大涅槃，成就第五種具足多聞的條件。 『善男子！如果有善男子、善女人爲了《大涅槃經》具足成就這五種條件，能夠做到難做的事情，能夠忍受難忍的事情，能夠佈施難佈施的東西。菩薩如何做到難做的事情呢？如果聽到有人說吃一粒芝麻就能得到阿耨多羅三藐三菩提（無上正等正覺），因為相信這句話，乃至在無量阿僧祇劫中都只吃一粒芝麻。如果聽到有人說進入火中就能得到阿耨多羅三藐三菩提，就在無量劫中在阿鼻地獄進入熾熱的火堆，這叫做菩薩難做能做。菩薩如何做到難忍能忍呢？如果聽到說遭受痛苦——手、杖、刀、石頭砍打的因緣——就能得到大涅槃，就在無量阿僧祇劫中身體
【English Translation】 English version 'If, because of seeing me (the Buddha), one abandons the precepts, that is like an icchantika (one who has severed their roots of goodness) bhikshu. If, because of seeing me, one would rather give up their life than break the precepts, that is like a grass-tied bhikshu. Because of this meaning, the bhikshu Ananda said: 『Half of the Brahmacarya (pure conduct) is called a good friend.』 I said: 『It is not so; complete Brahmacarya is called a good friend.』 This is called a Bodhisattva cultivating Great Nirvana, fulfilling the fourth condition of being close to a good friend. 『How does a Bodhisattva fulfill the condition of great learning? A Bodhisattva Mahasattva, for the sake of the Great Nirvana Sutra and the twelve divisions of scriptures, engages in writing, reciting, and explaining them, this is called a Bodhisattva fulfilling the condition of great learning. If one sets aside eleven divisions of scriptures—only keeping the Vaipulya (extensive teachings)—and upholds, recites, writes, and explains it, this is also called a Bodhisattva fulfilling the condition of great learning. If one sets aside the twelve divisions of scriptures, and is able to uphold this subtle Great Nirvana Sutra, engaging in writing, reciting, and explaining it, this is called a Bodhisattva fulfilling the condition of great learning. If one sets aside this sutra, and upholds the entire content, if one is able to uphold one four-line verse within it; further setting aside this verse, if one is able to uphold the principle that the Tathagata is permanent and unchanging in nature, this is called a Bodhisattva fulfilling the condition of great learning. Further setting aside this matter, if one knows that the Tathagata does not constantly teach the Dharma, this is also called a Bodhisattva fulfilling the condition of great learning. Why is this so? Because the Dharma has no self-nature. Although the Tathagata speaks of all dharmas, he is actually always without speaking, this is called a Bodhisattva cultivating Great Nirvana, accomplishing the fifth condition of fulfilling great learning. 『Good man! If there are good men or good women who, for the sake of the Great Nirvana Sutra, fulfill these five conditions, they are able to do what is difficult to do, able to endure what is difficult to endure, and able to give what is difficult to give. How does a Bodhisattva do what is difficult to do? If one hears that someone who eats one sesame seed will attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), because of believing this statement, one would eat only one sesame seed for countless asamkhya kalpas. If one hears that entering fire will lead to Anuttara-samyak-sambodhi, one would enter the blazing fires of Avici hell for countless kalpas, this is called a Bodhisattva doing what is difficult to do. How does a Bodhisattva endure what is difficult to endure? If one hears that suffering—the causes of being struck by hands, sticks, knives, and stones—will lead to Great Nirvana, one would endure
具受之，不以為苦，是名菩薩難忍能忍。云何菩薩難施能施？若聞能以國城、妻子、頭、目、髓、腦惠施於人，得阿耨多羅三藐三菩提者，即于無量阿僧祇劫以其所有國城、妻子、頭、目、髓、腦惠施於人，是名菩薩難施能施。菩薩雖復難作能作，終不念言：『是我所作。』難施能施亦復如是。
「善男子！譬如父母唯有一子，愛之甚重，以好衣裳、上妙甘膳隨時將養，令無所乏。設令其子于父母所起輕慢心，惡口罵辱，父母愛故，不生瞋恨，亦不念言：『我與是兒衣服、飲食。』菩薩摩訶薩亦復如是，視諸眾生猶如一子。若子遇病，父母亦病，為求醫藥，勤加救療。病既差已，終不生念：『我為是兒療治病苦。』菩薩亦爾，見諸眾生遇煩惱病，生愛念心而為說法。以聞法故，諸煩惱斷。煩惱斷已，終不念言：『我為眾生斷諸煩惱。』若生此念，終不得成阿耨多羅三藐三菩提。唯作是念：『無一眾生我為說法令斷煩惱。』
「菩薩摩訶薩于諸眾生不瞋、不喜。何以故？善能修習空三昧故。菩薩若修空三昧者，當於誰所生瞋、生喜？善男子！譬如山林，猛火所焚、若人斫伐、或為水漂，而是林木當於誰所生瞋、生喜？菩薩摩訶薩亦復如是，于諸眾生無瞋、無喜。何以故？修空三昧故。」
爾時，光明
【現代漢語翻譯】 現代漢語譯本 承受這一切，不覺得是苦，這叫做菩薩難忍能忍。什麼是菩薩難施能施呢？如果聽說能用國城、妻子、頭、眼睛、骨髓、腦髓佈施給他人，就能得到阿耨多羅三藐三菩提（無上正等正覺），那麼就於無量阿僧祇劫（無數個大劫）用他所有的國城、妻子、頭、眼睛、骨髓、腦髓佈施給他人，這叫做菩薩難施能施。菩薩即使能做到難做的事，最終也不會想：『這是我所做的。』難施能施也是這樣。 『善男子！』譬如父母只有一個孩子，非常愛他，用好的衣服、上等的美味佳餚隨時供養他，讓他什麼都不缺乏。假設這個孩子對父母生起輕慢之心，惡語謾罵侮辱，父母因為愛他的緣故，不生嗔恨，也不想：『我給了這個孩子衣服、飲食。』菩薩摩訶薩（大菩薩）也是這樣，看待一切眾生就像自己的孩子。如果孩子生病，父母也會感到痛苦，爲了求醫問藥，努力救治。病好之後，最終也不會想：『我為這個孩子治療了病苦。』菩薩也是這樣，看到一切眾生遇到煩惱的病，生起愛念之心而為他們說法。因為聽聞佛法，各種煩惱斷除。煩惱斷除后，最終也不會想：『我為眾生斷除了各種煩惱。』如果生起這樣的想法，最終不能成就阿耨多羅三藐三菩提。只是這樣想：『沒有一個眾生是我為他說法而令他斷除煩惱的。』 菩薩摩訶薩對於一切眾生不嗔恨，也不歡喜。為什麼呢？因為善於修習空三昧（空性禪定）的緣故。菩薩如果修習空三昧，應當對誰生起嗔恨、生起歡喜呢？善男子！譬如山林，被猛火焚燒、被人砍伐、或者被水沖走，而這些林木應當對誰生起嗔恨、生起歡喜呢？菩薩摩訶薩也是這樣，對於一切眾生沒有嗔恨，也沒有歡喜。為什麼呢？因為修習空三昧的緣故。」 這時，光明
【English Translation】 English version To endure all this without feeling it as suffering, this is called a Bodhisattva's endurance of the unendurable. What is a Bodhisattva's giving of the ungivable? If one hears that by giving away one's kingdom, cities, wife, children, head, eyes, marrow, and brain to others, one can attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), then one should, throughout immeasurable asamkhya kalpas (countless great eons), give away all one's kingdoms, cities, wife, children, head, eyes, marrow, and brain to others. This is called a Bodhisattva's giving of the ungivable. Even when a Bodhisattva accomplishes the difficult, they ultimately do not think, 'This is what I have done.' The giving of the ungivable is also like this. 『Good man!』 It is like parents who have only one child, whom they love very dearly, providing them with fine clothes and the most delicious food at all times, ensuring they lack nothing. Suppose this child develops a disrespectful attitude towards their parents, verbally abusing and insulting them. Because of their love, the parents do not become angry, nor do they think, 『I have given this child clothes and food.』 A Bodhisattva Mahasattva (great Bodhisattva) is also like this, regarding all sentient beings as their own child. If the child falls ill, the parents also suffer, diligently seeking medicine and treatment. Once the child recovers, they ultimately do not think, 『I have cured this child's illness.』 A Bodhisattva is also like this, seeing all sentient beings afflicted by the illness of afflictions, they develop loving thoughts and teach them the Dharma. Because of hearing the Dharma, all afflictions are severed. Once afflictions are severed, they ultimately do not think, 『I have severed the afflictions of sentient beings.』 If such a thought arises, one will ultimately not attain Anuttara-samyak-sambodhi. They only think, 『There is not a single sentient being whom I have taught the Dharma to, causing them to sever their afflictions.』 A Bodhisattva Mahasattva neither hates nor rejoices in any sentient being. Why is this? Because they are skilled in cultivating the Samadhi of Emptiness (the meditative state of emptiness). If a Bodhisattva cultivates the Samadhi of Emptiness, towards whom should they develop hatred or joy? Good man! It is like a forest that is burned by a raging fire, felled by people, or swept away by water. Towards whom should these trees develop hatred or joy? A Bodhisattva Mahasattva is also like this, having neither hatred nor joy towards any sentient being. Why is this? Because they cultivate the Samadhi of Emptiness.」 At that time, the light
遍照高貴德王菩薩摩訶薩白佛言：「世尊！一切諸法性自空耶？空空故空？若性自空者，不應修空然後見空。云何如來言以修空而見空耶？若性自不空，雖復修空，不能令空。」
「善男子！一切諸法性本自空。何以故？一切法性不可得故。善男子！色性不可得。云何色性？色性者，非地、水、火、風，不離地、水、火、風；非青、黃、赤、白，不離青、黃、赤、白；非有、非無。云何當言色有自性？以性不可得，故說為空。一切諸法亦復如是，以相似相續故，凡夫見已，說言：『諸法性不空寂。』菩薩摩訶薩具足五事，是故見法性本空寂。
「善男子！若有沙門及婆羅門見一切法性不空者，當知是人非是沙門、非婆羅門，不得修習般若波羅蜜、不得入于大般涅槃、不得現見諸佛菩薩，是魔眷屬。善男子！一切諸法性本自空，亦因菩薩修習空故，見諸法空。
「善男子！如一切法性無常故，滅能滅之。若非無常，滅不能滅。有為之法有生相故，生能生之；有滅相故，滅能滅之。一切諸法有苦相故，苦能令苦。
「善男子！如鹽性咸，能咸異物；石蜜性甘，能甘異物；苦酒性酢，能酢異物；姜本性辛，能辛異物；呵梨勒苦，能苦異物；庵羅果淡，能淡異物；毒效能害，令異物害；甘露之性令人
【現代漢語翻譯】 現代漢語譯本：遍照高貴德王菩薩摩訶薩（遍照：光明普照；高貴德王：具有高尚品德的王者）對佛說：「世尊！一切諸法的自性本來就是空嗎？是因為空而空，還是因為空性本身就是空？如果自性本來就是空，就不應該通過修習空性才能見到空性。為什麼如來說通過修習空性才能見到空性呢？如果自性本來就不空，即使修習空性，也不能使它變成空。」 佛說：「善男子！一切諸法的自性本來就是空。為什麼呢？因為一切法的自性都不可得。善男子！色（物質現象）的自性不可得。什麼是色的自性呢？色的自性不是地、水、火、風（四大元素），也不離地、水、火、風；不是青、黃、赤、白（四種顏色），也不離青、黃、赤、白；既不是有，也不是無。怎麼能說色有自性呢？因為自性不可得，所以說它是空。一切諸法也是如此，因為相似的相續，凡夫看到后，就說：『諸法的自性不是空寂的。』菩薩摩訶薩（菩薩：覺悟的有情；摩訶薩：大菩薩）具足五種條件，所以能見到法性本來就是空寂的。 「善男子！如果有沙門（出家修行者）和婆羅門（古印度祭司）認為一切法的自性不是空的，應當知道這些人不是沙門，也不是婆羅門，不能修習般若波羅蜜（般若：智慧；波羅蜜：到達彼岸），不能進入大般涅槃（涅槃：寂滅），不能親見諸佛菩薩，他們是魔的眷屬。善男子！一切諸法的自性本來就是空，也因為菩薩修習空性，才能見到諸法是空。 「善男子！就像一切法的自性是無常的，所以滅才能滅除。如果不是無常，滅就不能滅除。有為法（因緣和合而生的法）有生相，所以生才能生起；有滅相，所以滅才能滅除。一切諸法有苦相，所以苦才能使之苦。 「善男子！就像鹽的本性是鹹的，能使其他東西變咸；石蜜的本性是甜的，能使其他東西變甜；苦酒的本性是酸的，能使其他東西變酸；姜的本性是辛辣的，能使其他東西變辛辣；訶梨勒（一種藥材）是苦的，能使其他東西變苦；庵羅果（一種水果）是淡的，能使其他東西變淡；毒的本性是害人的，能使其他東西受害；甘露的本性是使人...
【English Translation】 English version: The Bodhisattva Mahasattva (Bodhisattva: an enlightened being; Mahasattva: a great being) Vairochana Noble Virtue King addressed the Buddha, saying: 'World Honored One! Are all dharmas (phenomena) by nature empty? Is it empty because of emptiness, or is emptiness itself empty? If by nature they are empty, then one should not need to cultivate emptiness to see emptiness. Why does the Tathagata (Buddha) say that one sees emptiness by cultivating emptiness? If by nature they are not empty, even if one cultivates emptiness, it cannot make them empty.' The Buddha said: 'Good man! The nature of all dharmas is originally empty. Why? Because the nature of all dharmas is unattainable. Good man! The nature of rupa (form, material phenomena) is unattainable. What is the nature of rupa? The nature of rupa is not earth, water, fire, or wind (the four great elements), nor is it separate from earth, water, fire, or wind; it is not blue, yellow, red, or white (the four colors), nor is it separate from blue, yellow, red, or white; it is neither existent nor non-existent. How can it be said that rupa has a self-nature? Because self-nature is unattainable, it is said to be empty. All dharmas are also like this. Because of similar continuity, ordinary people, upon seeing them, say: 「The nature of dharmas is not empty and still.」 Bodhisattvas Mahasattvas, possessing five qualities, therefore see that the nature of dharmas is originally empty and still.' 'Good man! If there are shramanas (ascetics) and Brahmins (ancient Indian priests) who see that the nature of all dharmas is not empty, know that these people are neither shramanas nor Brahmins, they cannot cultivate Prajnaparamita (Prajna: wisdom; Paramita: perfection), they cannot enter into the Great Nirvana (Nirvana: cessation of suffering), they cannot directly see the Buddhas and Bodhisattvas, they are the retinue of Mara (demon). Good man! The nature of all dharmas is originally empty, and it is also because Bodhisattvas cultivate emptiness that they see that all dharmas are empty.' 'Good man! Just as the nature of all dharmas is impermanent, therefore cessation can cease. If it were not impermanent, cessation could not cease. Conditioned dharmas (phenomena arising from causes and conditions) have the characteristic of arising, therefore arising can arise; they have the characteristic of ceasing, therefore cessation can cease. All dharmas have the characteristic of suffering, therefore suffering can cause suffering.' 'Good man! Just as the nature of salt is salty, it can make other things salty; the nature of rock candy is sweet, it can make other things sweet; the nature of sour wine is sour, it can make other things sour; the nature of ginger is spicy, it can make other things spicy; Haritaki (a medicinal herb) is bitter, it can make other things bitter; the Amra fruit (a type of fruit) is bland, it can make other things bland; the nature of poison is harmful, it can cause harm to other things; the nature of nectar is to make people...'
不死，若合異物亦能不死。菩薩修空亦復如是，以修空故，見一切法性皆空寂。」
光明遍照高貴德王菩薩復作是言：「世尊！若鹽能令非咸作咸，修空三昧若如是者，當知是定非善、非妙，其性顛倒。若空三昧唯見空者，空是無法，為何所見？」
「善男子！是空三昧見不空法能令空寂，然非顛倒。如鹽，非咸作咸；是空三昧亦復如是，不空作空。
「善男子！貪是有性，非是空性。貪若是空，眾生不應以是因緣墮于地獄。若墮地獄，云何貪性當是空耶？
「善男子！色性是有。何等色性？所謂顛倒。以顛倒故，眾生生貪。若是色性非顛倒者，云何能令眾生生貪？以生貪故，當知色性非不是有。以是義故，修空三昧非顛倒也。
「善男子！一切凡夫，若見女人即生女相。菩薩不爾，雖見女人，不生女相；以不生相，貪則不生；貪不生故，非顛倒也。以世間人見有女故，菩薩隨說言有女人。若見男時說言是女，則是顛倒。是故，我為阇提說言：『汝婆羅門若以晝為夜是即顛倒，以夜為晝是亦顛倒。晝為晝相，夜為夜相。』云何顛倒？善男子！一切菩薩住九地者見法有性，以是見故，不見佛性。若見佛性，則不復見一切法性。以修如是空三昧故，不見法性；以不見故，則見佛性。
【現代漢語翻譯】 現代漢語譯本：不死之物，如果與其他東西結合，也能變得不死。菩薩修習空性也是如此，因為修習空性，所以能見到一切法的本性都是空寂的。 光明遍照高貴德王菩薩又說：『世尊！如果鹽能使不鹹的東西變成鹹的，那麼修習空三昧如果也是這樣，就應當知道這種禪定不是好的、不是微妙的，它的性質是顛倒的。如果空三昧只是見到空，而空是無，那又見到什麼呢？』 『善男子！這種空三昧見到不空的法，能使它變得空寂，但這不是顛倒。就像鹽，不是把不鹹的東西變成鹹的；這種空三昧也是如此，不是把不空的東西變成空的。 『善男子！貪是有自性的，不是空性。如果貪是空性，眾生就不應該因為貪而墮入地獄。如果墮入地獄，怎麼能說貪的本性是空呢？』 『善男子！色的本性是有。什麼是色的本性呢？就是顛倒。因為顛倒，眾生才會產生貪慾。如果色的本性不是顛倒的，怎麼能使眾生產生貪慾呢？因為產生貪慾，所以應當知道色的本性不是沒有。因為這個道理，修習空三昧不是顛倒的。 『善男子！一切凡夫，如果見到女人，就會產生女人的相。菩薩不是這樣，即使見到女人，也不會產生女人的相；因為不產生相，貪慾就不會產生；因為貪慾不產生，所以不是顛倒的。因為世間人認為有女人，所以菩薩隨順世間說法說有女人。如果見到男人時說這是女人，那就是顛倒。所以，我為阇提（Jati，婆羅門）說：『你婆羅門如果把白天當成黑夜，這就是顛倒，把黑夜當成白天，這也是顛倒。白天是白天的相，黑夜是黑夜的相。』什麼是顛倒呢？善男子！一切住在九地的菩薩，見到法是有自性的，因為這種見解，所以見不到佛性。如果見到佛性，就不會再見到一切法的自性。因為修習這樣的空三昧，所以見不到法的自性；因為見不到法的自性，所以能見到佛性。
【English Translation】 English version: That which is immortal, if combined with other things, can also become immortal. The Bodhisattva's cultivation of emptiness is also like this; because of cultivating emptiness, they see that the nature of all dharmas is empty and still. Bodhisattva Light-Illuminating Noble Virtue King then said, 'World Honored One! If salt can make what is not salty become salty, and if the cultivation of the Samadhi of Emptiness is like that, then it should be known that this concentration is not good, not subtle, and its nature is inverted. If the Samadhi of Emptiness only sees emptiness, and emptiness is nothing, then what is seen?' 'Good man! This Samadhi of Emptiness sees non-empty dharmas and can make them empty and still, but this is not inverted. Like salt, it does not make what is not salty become salty; this Samadhi of Emptiness is also like this, it does not make what is not empty become empty.' 'Good man! Greed has its own nature, it is not of the nature of emptiness. If greed were empty, sentient beings should not fall into hell because of it. If they fall into hell, how can the nature of greed be empty?' 'Good man! The nature of form is existent. What is the nature of form? It is inversion. Because of inversion, sentient beings generate greed. If the nature of form were not inverted, how could it cause sentient beings to generate greed? Because greed is generated, it should be known that the nature of form is not non-existent. Because of this meaning, the cultivation of the Samadhi of Emptiness is not inverted.' 'Good man! All ordinary people, if they see a woman, will generate the appearance of a woman. Bodhisattvas are not like this; even if they see a woman, they do not generate the appearance of a woman; because they do not generate an appearance, greed will not arise; because greed does not arise, it is not inverted. Because worldly people see that there is a woman, Bodhisattvas follow worldly speech and say there is a woman. If, when seeing a man, one says it is a woman, that is inverted. Therefore, I said to Jati (a Brahmin): 'You Brahmin, if you take day for night, that is inverted, and if you take night for day, that is also inverted. Day is the appearance of day, and night is the appearance of night.' What is inversion? Good man! All Bodhisattvas who dwell in the ninth ground see that dharmas have their own nature, and because of this view, they do not see the Buddha-nature. If they see the Buddha-nature, they will no longer see the nature of all dharmas. Because of cultivating such a Samadhi of Emptiness, they do not see the nature of dharmas; because they do not see it, they can see the Buddha-nature.'
「諸佛、菩薩有二種說：一者、有性，二者、無性。為眾生故，說有法性；為諸賢聖，說無法性。為不空者見法空故，修空三昧令得見空；無法性者，亦修空故空。以是義故，修空見空。
「善男子！汝言：『見空，空是無法，為何見？』者，善男子！如是如是，菩薩摩訶薩實無所見。無所見者，即無所有；無所有者，即一切法。菩薩摩訶薩修大涅槃，於一切法悉無所見。若有見者，不見佛性、不能修習般若波羅蜜、不得入于大般涅槃。是故，菩薩見一切法性無所有。
「善男子！菩薩不但因見三昧而見空也，般若波羅蜜亦空、禪波羅蜜亦空、毗梨耶波羅蜜亦空、羼提波羅蜜亦空、尸波羅蜜亦空、檀波羅蜜亦空，色亦空、眼亦空、識亦空，如來亦空。大般涅槃亦空。是故菩薩見一切法皆悉是空。是故，我在迦毗羅城告阿難言：『汝莫愁惱、悲泣、啼哭。』阿難即言：『如來世尊！我今親屬悉皆殄滅，云何當得不悲泣耶？如來與我俱生此城、俱同釋種親戚眷屬，云何如來獨不愁惱，光顏更顯？』善男子！我復告言：『阿難！汝見迦毗真實是有；我見空寂，悉無所有。汝見釋種悉是親戚；我修空故，悉無所見。以是因緣，汝生愁苦，我身容顏益更光顯。』諸佛、菩薩修習如是空三昧故，不生愁惱。是名菩薩
【現代漢語翻譯】 現代漢語譯本： 『諸佛和菩薩有兩種說法：一種是說有自性（有其固有的、不變的性質），另一種是說無自性（沒有固有的、不變的性質）。爲了眾生的緣故，說有法性（一切事物存在的性質）；爲了諸位賢聖的緣故，說沒有法性。爲了讓那些執著于「有」的人看到法的空性，修習空三昧（通過禪定達到空性的境界），使他們能夠見到空性；對於那些認為沒有自性的人，也通過修習空性來達到空性。因為這個道理，修習空性才能見到空性。 『善男子！你問：『見到空性，空性是無，如何能見？』，善男子！是這樣的，菩薩摩訶薩（偉大的菩薩）實際上是無所見的。無所見，就是無所有；無所有，就是一切法。菩薩摩訶薩修習大涅槃（最終的解脫），對於一切法都無所見。如果有所見，就不能見到佛性（成佛的潛能），不能修習般若波羅蜜（通過智慧達到彼岸），不能進入大般涅槃。因此，菩薩見到一切法的自性都是無所有的。 『善男子！菩薩不僅僅因為見到三昧而見到空性，般若波羅蜜也空，禪波羅蜜（禪定）也空，毗梨耶波羅蜜（精進）也空，羼提波羅蜜（忍辱）也空，尸波羅蜜（持戒）也空，檀波羅蜜（佈施）也空，色（物質）也空，眼也空，識（意識）也空，如來（佛）也空，大般涅槃也空。因此，菩薩見到一切法都是空性。所以，我在迦毗羅城（佛陀的故鄉）告訴阿難（佛陀的侍者）說：『你不要憂愁、悲傷、哭泣。』阿難就說：『如來世尊！我現在親屬都已滅亡，怎麼能不悲傷哭泣呢？如來與我一同出生在這個城市，同屬釋迦種姓的親戚眷屬，為什麼如來您獨不憂愁，容顏反而更加光彩？』善男子！我再次告訴阿難說：『阿難！你看到迦毗羅城是真實存在的；我看到它是空寂的，什麼都沒有。你看到釋迦種姓都是親戚；我修習空性，什麼都看不到。因為這個原因，你產生憂愁痛苦，我的容顏反而更加光彩。』諸佛和菩薩修習這樣的空三昧，所以不產生憂愁煩惱。這就是菩薩的境界。
【English Translation】 English version: 『The Buddhas and Bodhisattvas have two kinds of teachings: one is that there is self-nature (inherent, unchanging nature), and the other is that there is no self-nature (no inherent, unchanging nature). For the sake of sentient beings, it is said that there is Dharma-nature (the nature of existence of all things); for the sake of the noble sages, it is said that there is no Dharma-nature. For those who are attached to 『existence』 to see the emptiness of Dharma, they cultivate the Samadhi of Emptiness (a state of emptiness achieved through meditation) so that they can see emptiness; for those who believe there is no self-nature, they also achieve emptiness through cultivating emptiness. Because of this principle, one can see emptiness by cultivating emptiness.』 『Good man! You ask: 『Seeing emptiness, emptiness is nothing, how can it be seen?』 Good man! It is so, Bodhisattva Mahasattvas (great Bodhisattvas) actually see nothing. Seeing nothing is having nothing; having nothing is all Dharmas. Bodhisattva Mahasattvas cultivate Great Nirvana (ultimate liberation), and they see nothing in all Dharmas. If there is seeing, one cannot see the Buddha-nature (the potential to become a Buddha), cannot cultivate Prajna Paramita (reaching the other shore through wisdom), and cannot enter Great Nirvana. Therefore, Bodhisattvas see that the self-nature of all Dharmas is nothing.』 『Good man! Bodhisattvas do not only see emptiness because of seeing Samadhi, Prajna Paramita is also empty, Dhyana Paramita (meditation) is also empty, Virya Paramita (diligence) is also empty, Kshanti Paramita (patience) is also empty, Sila Paramita (morality) is also empty, Dana Paramita (generosity) is also empty, form (matter) is also empty, the eye is also empty, consciousness is also empty, the Tathagata (Buddha) is also empty, and Great Nirvana is also empty. Therefore, Bodhisattvas see that all Dharmas are empty. Therefore, in Kapilavastu (Buddha's hometown), I told Ananda (Buddha's attendant): 『You should not be sad, sorrowful, or weeping.』 Ananda then said: 『World Honored One! Now my relatives have all perished, how can I not be sad and weep? The Tathagata and I were born in this city together, and we are relatives of the Shakya clan. Why is it that the Tathagata alone is not sad, and your countenance is even more radiant?』 Good man! I told Ananda again: 『Ananda! You see Kapilavastu as real; I see it as empty and silent, with nothing there. You see the Shakya clan as relatives; I cultivate emptiness and see nothing. Because of this reason, you generate sorrow and suffering, while my countenance becomes even more radiant.』 The Buddhas and Bodhisattvas cultivate such Samadhi of Emptiness, so they do not generate sorrow and affliction. This is the state of a Bodhisattva.』
修大涅槃微妙經典成就具足第九功德。
「善男子！云何菩薩修大涅槃微妙經典具足最後第十功德？善男子！菩薩修習三十七品，入大涅槃，常、樂、我、凈，為諸眾生分別解說《大涅槃經》，顯示佛性。若須陀洹、斯陀含、阿那含、阿羅漢、辟支佛、菩薩信是語者，悉得入于大般涅槃；若不信者，輪迴生死。」
爾時，光明遍照高貴德王菩薩白佛言：「世尊！何等眾生於是經中不生恭敬？」
「善男子！我涅槃后，有聲聞弟子愚癡、破戒，喜生斗諍，舍十二部經，讀誦種種外道典籍、文頌手筆，受畜一切不凈之物，言是佛聽。如是之人，以好栴檀貿易凡木、以金易鍮石、銀易白镴、絹易氀褐、以甘露味易於惡毒。
「云何栴檀貿易凡木？如我弟子為供養故向諸白衣演說經法，白衣情逸，不喜聽聞，白衣處高、比丘在下，兼以種種肴膳飲食而供給之猶不肯聽，是名栴檀貿易凡木。
「云何以金貿易鍮石？鍮石譬色、聲、香、味、觸，金以譬戒。我諸弟子以色因緣破所受戒，是名以金貿易鍮石。
「云何以銀易於白镴？銀譬十善，镴譬十惡。我諸弟子放舍十善，行十惡法，是名以銀貿易白镴。
「云何以絹貿易氀褐？氀褐以譬無慚、無愧，絹譬慚愧。我諸弟子放舍慚愧，習
【現代漢語翻譯】 現代漢語譯本 修習《大涅槃經》的微妙經典，成就具足第九種功德。
『善男子！菩薩如何修習《大涅槃經》的微妙經典，具足最後第十種功德？善男子！菩薩修習三十七道品（註：佛教修行中的三十七種方法），進入大涅槃的境界，常、樂、我、凈（註：涅槃的四種德性），為眾生分別解說《大涅槃經》，顯示佛性。如果須陀洹（註：小乘初果）、斯陀含（註：小乘二果）、阿那含（註：小乘三果）、阿羅漢（註：小乘四果）、辟支佛（註：獨覺）、菩薩相信這些話，都能進入大般涅槃；如果不相信，就會在生死中輪迴。』
當時，光明遍照高貴德王菩薩對佛說：『世尊！什麼樣的眾生對於這部經典不會生起恭敬心呢？』
『善男子！我涅槃后，會有聲聞弟子愚癡、破戒，喜歡爭鬥，捨棄十二部經（註：佛經的十二種分類），讀誦各種外道典籍、文頌手筆，接受和蓄養一切不凈之物，還說是佛允許的。這樣的人，就像用好的栴檀（註：一種香木）去換取普通的木頭，用金子去換取黃銅，用銀子去換取白镴，用絲綢去換取粗布，用甘露的味道去換取毒藥一樣。』
『什麼叫做用栴檀換取普通木頭呢？就像我的弟子爲了得到供養，向在家居士講說佛法，在家居士卻放縱情慾，不喜歡聽聞，在家居士坐在高處，比丘坐在下面，還用各種美味佳餚來供養他們，他們仍然不肯聽法，這就叫做用栴檀換取普通木頭。』
『什麼叫做用金子換取黃銅呢？黃銅比喻色、聲、香、味、觸（註：五種感官的享受），金子比喻戒律。我的弟子因為貪戀色慾而破了所受的戒律，這就叫做用金子換取黃銅。』
『什麼叫做用銀子換取白镴呢？銀子比喻十善（註：十種善行），白镴比喻十惡（註：十種惡行）。我的弟子放棄十善，去行十惡，這就叫做用銀子換取白镴。』
『什麼叫做用絲綢換取粗布呢？粗布比喻無慚、無愧（註：不知羞恥），絲綢比喻慚愧。我的弟子放棄慚愧，習
【English Translation】 English version Cultivating the subtle and wonderful classic of the Great Nirvana, one achieves the ninth merit.
'Good man! How does a Bodhisattva cultivate the subtle and wonderful classic of the Great Nirvana and achieve the final tenth merit? Good man! A Bodhisattva cultivates the thirty-seven factors of enlightenment (note: thirty-seven methods in Buddhist practice), enters the Great Nirvana, which is characterized by permanence, bliss, self, and purity (note: four virtues of Nirvana), and explains the 'Great Nirvana Sutra' to all beings, revealing the Buddha-nature. If Srotapannas (note: stream-enterer, the first stage of Arhatship), Sakrdagamins (note: once-returner, the second stage of Arhatship), Anagamins (note: non-returner, the third stage of Arhatship), Arhats (note: the fourth stage of Arhatship), Pratyekabuddhas (note: solitary realizers), and Bodhisattvas believe these words, they will all enter the Great Nirvana; if they do not believe, they will continue to cycle through birth and death.'
At that time, the Bodhisattva Light-Illuminating Noble Virtue King said to the Buddha, 'World Honored One! What kind of beings will not generate reverence for this sutra?'
'Good man! After my Nirvana, there will be Shravaka disciples who are ignorant, break the precepts, like to engage in disputes, abandon the twelve divisions of scriptures (note: twelve categories of Buddhist scriptures), read various non-Buddhist texts, literary works, and writings, accept and accumulate all impure things, and claim that the Buddha allows it. Such people are like trading good sandalwood (note: a fragrant wood) for ordinary wood, trading gold for brass, trading silver for pewter, trading silk for coarse cloth, and trading the taste of nectar for poison.'
'What is meant by trading sandalwood for ordinary wood? It is like my disciples, for the sake of offerings, explaining the Dharma to lay people, but the lay people indulge in their desires and do not like to listen. The lay people sit in high places, while the monks sit below, and even when they are provided with various delicacies and food, they still do not listen to the Dharma. This is called trading sandalwood for ordinary wood.'
'What is meant by trading gold for brass? Brass is a metaphor for form, sound, smell, taste, and touch (note: the five sensory pleasures), while gold is a metaphor for precepts. My disciples break the precepts they have received because of their attachment to sensual pleasures. This is called trading gold for brass.'
'What is meant by trading silver for pewter? Silver is a metaphor for the ten virtues (note: ten virtuous actions), while pewter is a metaphor for the ten evils (note: ten evil actions). My disciples abandon the ten virtues and practice the ten evils. This is called trading silver for pewter.'
'What is meant by trading silk for coarse cloth? Coarse cloth is a metaphor for shamelessness and lack of conscience (note: not knowing shame), while silk is a metaphor for shame and conscience. My disciples abandon shame and conscience, and practice
無慚愧，是名以絹貿易氀褐。
「云何甘露貿易毒藥？毒藥以譬種種利養，甘露以譬諸無漏法。我諸弟子為利養故，向諸白衣若自舉贊，言得無漏，是名甘露貿易毒藥。
「以如是等惡比丘故，是大涅槃微妙經典廣行流佈于閻浮提。當是之時，有諸弟子受持、讀誦、書寫是經、廣說流佈，當爲如是諸惡比丘之所殺害。是惡比丘相與聚會，共立嚴制：『若有受持《大涅槃經》、書寫、讀誦、分別說者，一切不得共住、共坐、談論語言。何以故？《涅槃經》者，非佛所說，邪見所造。邪見之人即是六師，六師所說非佛經典。所以者何？一切諸佛悉說諸法無常、無我、無樂、無凈，若言諸法常、樂、我、凈，云何當是佛所說經？諸佛、菩薩聽諸比丘畜種種物，六師所說不聽弟子畜一切物。如是之義云何當是佛之所說？諸佛、菩薩不制弟子斷牛五味及以食肉，六師不聽食五種鹽、五種牛味及以脂血。若斷是者，云何當是佛之正典？諸佛、菩薩演說三乘，而是經中純說一乘，謂大涅槃。如此之言云何當是佛之正典？諸佛畢竟入于涅槃，是經言佛常、樂、我、凈，不入涅槃。是經不在十二部數，即是魔說，非是佛說。』
「善男子！如是之人雖我弟子，不能信順是《涅槃經》。善男子！當爾之時，若有眾生信此
【現代漢語翻譯】 現代漢語譯本：
沒有慚愧心，這就好比用絲綢去換粗布。
『什麼叫做用甘露換毒藥呢？毒藥比喻各種利益供養，甘露比喻各種無漏之法。我的弟子爲了利益供養的緣故，向在家居士自我誇耀，說自己得到了無漏之法，這就叫做用甘露換毒藥。』
『因為有這樣惡劣的比丘，所以《大涅槃經》這部微妙的經典才得以在閻浮提廣泛流傳。當那個時候，會有一些弟子受持、讀誦、書寫這部經，並廣為流傳，他們會被這些惡劣的比丘所殺害。這些惡劣的比丘會聚在一起，共同制定嚴厲的規定：『如果有人受持《大涅槃經》、書寫、讀誦、分別解說這部經，一律不得與他們同住、同坐、交談。為什麼呢？因為《涅槃經》不是佛陀所說，而是邪見之人所造。邪見之人就是六師（六種外道），六師所說的不是佛陀的經典。為什麼這麼說呢？因為一切諸佛都說諸法是無常、無我、無樂、無凈的，如果說諸法是常、樂、我、凈，怎麼會是佛陀所說的經典呢？諸佛、菩薩允許比丘們蓄積各種物品，而六師所說的不允許弟子蓄積任何物品。這樣的道理怎麼會是佛陀所說的呢？諸佛、菩薩不禁止弟子斷絕牛的五種味道以及吃肉，而六師不允許吃五種鹽、五種牛的味道以及油脂和血。如果斷絕這些，怎麼會是佛陀的正典呢？諸佛、菩薩宣說三乘（聲聞乘、緣覺乘、菩薩乘），而這部經中只說一乘，即大涅槃。這樣的話怎麼會是佛陀的正典呢？諸佛最終都進入涅槃，而這部經說佛是常、樂、我、凈，不入涅槃。這部經不在十二部經之列，是魔所說，不是佛所說。』
『善男子！像這樣的人雖然是我的弟子，卻不能信奉這部《涅槃經》。善男子！當那個時候，如果有眾生相信這部經，
【English Translation】 English version:
Having no sense of shame is like trading silk for coarse cloth.
'What is meant by trading nectar for poison? Poison is a metaphor for various gains and offerings, while nectar is a metaphor for all undefiled dharmas. My disciples, for the sake of gains and offerings, boast to laypeople, claiming to have attained undefiled dharmas. This is called trading nectar for poison.'
'Because of such evil bhikshus, the subtle scripture of the Great Nirvana is widely circulated in Jambudvipa. At that time, there will be disciples who uphold, recite, and write this scripture, and spread it widely. They will be killed by these evil bhikshus. These evil bhikshus will gather together and establish strict rules: 『If anyone upholds the Great Nirvana Sutra, writes, recites, or explains it, they must not live together, sit together, or converse with them. Why? Because the Nirvana Sutra is not spoken by the Buddha, but created by those with wrong views. Those with wrong views are the six teachers (six heretics), and what the six teachers say is not the Buddha's scripture. Why is that? Because all Buddhas say that all dharmas are impermanent, without self, without pleasure, and without purity. If it is said that all dharmas are permanent, pleasurable, with self, and pure, how can it be the scripture spoken by the Buddha? The Buddhas and Bodhisattvas allow bhikshus to accumulate various items, while the six teachers do not allow disciples to accumulate anything. How can such a principle be spoken by the Buddha? The Buddhas and Bodhisattvas do not forbid disciples from abstaining from the five flavors of cow products and eating meat, while the six teachers do not allow eating five kinds of salt, five flavors of cow products, and fat and blood. If these are forbidden, how can it be the Buddha's true canon? The Buddhas and Bodhisattvas expound the three vehicles (Shravakayana, Pratyekabuddhayana, and Bodhisattvayana), while this scripture speaks only of one vehicle, the Great Nirvana. How can such words be the Buddha's true canon? The Buddhas ultimately enter Nirvana, but this scripture says that the Buddha is permanent, pleasurable, with self, and pure, and does not enter Nirvana. This scripture is not among the twelve divisions of scriptures; it is spoken by Mara, not by the Buddha.』
'Good man! Although such people are my disciples, they cannot believe in this Nirvana Sutra. Good man! At that time, if there are sentient beings who believe in this scripture,'
經典乃至半句，當知是人真我弟子。因如是信，即見佛性，入于涅槃。」
爾時，光明遍照高貴德王菩薩白佛言：「世尊！善哉，善哉。如來今日善能開示《大涅槃經》。世尊！我因是事即得悟解《大涅槃經》一句、半句，以解一句至半句故見少佛性。如佛所說，我亦當得入大涅槃。
「是名菩薩修大涅槃微妙經典具足成就第十功德。」
大般涅槃經卷第二十四 大正藏第 12 冊 No. 0375 大般涅槃經
大般涅槃經卷第二十五
宋代沙門慧嚴等依泥洹經加之
師子吼菩薩品第二十三之一
爾時，佛告一切大眾：「諸善男子！汝等若疑有佛、無佛，有法、無法，有僧、無僧，有苦、無苦，有集、無集，有滅、無滅，有道、無道，有實、無實，有我、無我，有樂、無樂，有凈、無凈，有常、無常，有乘、無乘，有性、無性，有眾生、無眾生，有有、無有，有真、無真，有因、無因，有果、無果，有作、無作，有業、無業，有報、無報者，今恣汝問，吾當為汝分別解說。善男子！我實不見若天、若人、若魔、若梵、若沙門、若婆羅門有來問我不能答者。」
爾時，會中有一菩薩名師子吼，即從座起，斂容整服，前禮佛足，長跪叉手白佛言：「世尊！我適
【現代漢語翻譯】 現代漢語譯本：哪怕是經典中的一句或半句，應當知道這個人才是真正的我的弟子。因為如此的信受，就能見到佛性，進入涅槃。
這時，光明遍照高貴德王菩薩（Bodhisattva, 菩薩）對佛說：『世尊！太好了，太好了。如來今天善於開示《大涅槃經》（Mahāparinirvāṇa Sūtra）。世尊！我因為這件事就領悟了《大涅槃經》的一句、半句，因為理解一句乃至半句的緣故，見到了少許佛性。如同佛所說，我也應當能夠進入大涅槃。』
『這就是菩薩修習大涅槃微妙經典，圓滿成就的第十種功德。』
《大般涅槃經》卷第二十四 大正藏第 12 冊 No. 0375 《大般涅槃經》
《大般涅槃經》卷第二十五
宋代沙門慧嚴等依據《泥洹經》增補
師子吼菩薩品第二十三之一
這時，佛告訴所有大眾：『各位善男子！你們如果懷疑有佛、無佛，有法（Dharma, 佛法）、無法，有僧（Sangha, 僧團）、無僧，有苦（dukkha, 苦諦）、無苦，有集（samudaya, 集諦）、無集，有滅（nirodha, 滅諦）、無滅，有道（marga, 道諦）、無道，有實、無實，有我（atman, 自我）、無我，有樂、無樂，有凈、無凈，有常、無常，有乘（yana, 乘）、無乘，有性、無性，有眾生、無眾生，有有、無有，有真、無真，有因、無因，有果、無果，有作、無作，有業（karma, 業力）、無業，有報、無報的，現在可以隨意發問，我將為你們分別解釋說明。善男子！我實在看不到有天人、人、魔、梵天、沙門（śramaṇa, 出家修行者）、婆羅門（brāhmaṇa, 婆羅門）來問我而我不能回答的。』
這時，會中有一位菩薩名叫師子吼（Simhanada, 獅子吼），立即從座位起身，整理好儀容，走到佛前，頂禮佛足，長跪合掌對佛說：『世尊！我剛才
【English Translation】 English version: Even a single phrase or half a phrase from the scriptures, know that such a person is truly my disciple. Because of such faith, one sees the Buddha-nature and enters Nirvana.
At that time, Bodhisattva (Bodhisattva) Light-Illuminating Noble Virtue King said to the Buddha: 'World Honored One! Excellent, excellent. The Tathagata (如來) today is skilled in expounding the Mahāparinirvāṇa Sūtra (大涅槃經). World Honored One! Because of this, I have understood a phrase or half a phrase of the Mahāparinirvāṇa Sūtra. Because of understanding a phrase or even half a phrase, I have seen a small amount of Buddha-nature. As the Buddha has said, I too shall be able to enter Great Nirvana.'
'This is called the tenth merit of a Bodhisattva who cultivates the subtle and wonderful scriptures of the Great Nirvana, achieving complete accomplishment.'
The Mahāparinirvāṇa Sūtra, Scroll 24 Taisho Tripitaka Volume 12, No. 0375, The Mahāparinirvāṇa Sūtra
The Mahāparinirvāṇa Sūtra, Scroll 25
Added by the Śramaṇa (沙門) Huiyan and others of the Song Dynasty based on the Nirvāṇa Sūtra
Chapter 23, Part 1: The Bodhisattva Lion's Roar
At that time, the Buddha said to the entire assembly: 'Good men! If you doubt whether there is a Buddha or not, whether there is Dharma (佛法) or not, whether there is Sangha (僧團) or not, whether there is suffering (dukkha) or not, whether there is origination (samudaya) or not, whether there is cessation (nirodha) or not, whether there is a path (marga) or not, whether there is reality or not, whether there is a self (atman) or not, whether there is joy or not, whether there is purity or not, whether there is permanence or not, whether there is a vehicle (yana) or not, whether there is nature or not, whether there are sentient beings or not, whether there is existence or non-existence, whether there is truth or not, whether there is a cause or not, whether there is an effect or not, whether there is action or non-action, whether there is karma or not, whether there is retribution or not, now you may ask freely, and I will explain and clarify for you. Good men! I truly do not see any deva, human, demon, Brahma, śramaṇa (出家修行者), or brāhmaṇa (婆羅門) who can come and ask me a question that I cannot answer.'
At that time, there was a Bodhisattva in the assembly named Lion's Roar (Simhanada). He immediately rose from his seat, composed himself, adjusted his robes, approached the Buddha, bowed at the Buddha's feet, knelt with his palms together, and said to the Buddha: 'World Honored One! I just now'
欲問，如來大慈復垂聽許。」
爾時，佛告諸大眾言：「諸善男子！汝等今當於是菩薩深生恭敬、尊重、讚歎，應以種種香花、伎樂、瓔珞、幡蓋、衣服、飲食、臥具、醫藥、房舍、殿堂而供養之、迎來送去。所以者何？是人已於過去諸佛深種善根，福德成就，是故今於我前欲師子吼。
「善男子！如師子王自知身力，牙爪鋒铓，四足據地，安住巖穴，振尾出聲。若有能具如是諸相，當知是則能師子吼。真師子王晨朝出穴，頻申欠呿，四向顧望，發聲震吼，為十一事。何等十一？一、為欲壞實非師子詐作師子故，二、為欲試自身力故，三、為欲令住處凈故，四、為諸子知處所故，五、為群輩無怖心故，六、為眠者得覺悟故，七、為一切放逸諸獸不放逸故，八、為諸獸來依附故，九、為欲調諸香象故，十、為教告諸子息故，十一、為欲莊嚴自眷屬故。一切禽獸聞師子吼，水性之屬潛沒深淵、陸行之類藏伏窟穴、飛者墮落、諸大香象怖走失糞。
「諸善男子！如彼野干，雖逐師子至於百年，終不能作師子吼也。若師子子，始滿三年則能哮吼，如師子王。
「善男子！如來正覺智慧牙爪、四如意足、六波羅蜜滿足之身、十力雄猛、大悲為尾，安住四禪清凈窟宅，為諸眾生而師子吼。摧破魔軍，示眾
【現代漢語翻譯】 現代漢語譯本：『我想要提問，希望如來大慈大悲，再次允許我聆聽。』 當時，佛陀告訴大眾說：『各位善男子！你們現在應當對這位菩薩深生恭敬、尊重、讚歎，應該用各種香花、伎樂、瓔珞、幡蓋、衣服、飲食、臥具、醫藥、房舍、殿堂來供養他，迎接他，送別他。這是為什麼呢？因為這個人已經在過去諸佛那裡深深種下善根，福德已經成就，所以今天在我面前想要發出獅子吼。』 『善男子！就像獅子王自己知道自己的力量，牙齒和爪子鋒利，四足穩穩地站在地上，安住在巖穴中，搖動尾巴發出吼聲。如果有人能夠具備這些特徵，應當知道他就能發出獅子吼。真正的獅子王早晨從洞穴出來，頻頻伸腰打哈欠，四處張望，發出震耳欲聾的吼聲，是爲了十一件事。是哪十一件事呢？第一，爲了破除那些不是獅子卻假裝是獅子的；第二，爲了測試自己的力量；第三，爲了使居住的地方清凈；第四，爲了讓幼獅知道自己的位置；第五，爲了使同伴沒有恐懼；第六，爲了使沉睡的動物覺醒；第七，爲了使一切放逸的野獸不再放逸；第八，爲了使野獸來依附；第九，爲了調伏那些香象（指大象）；第十，爲了教導自己的子女；第十一，爲了莊嚴自己的眷屬。一切禽獸聽到獅子吼，水裡的動物潛入深淵，陸地上的動物藏在洞穴，飛鳥墜落，那些大香象（指大象）驚恐地逃跑，甚至嚇得失禁。』 『各位善男子！就像那野狐，即使跟隨獅子一百年，最終也不能發出獅子吼。如果獅子的幼崽，剛滿三年就能像獅子王一樣咆哮。』 『善男子！如來正覺的智慧是牙爪，四如意足（指四種神通）是四足，六波羅蜜（指佈施、持戒、忍辱、精進、禪定、智慧）是滿足的身軀，十力（指如來所具有的十種力量）是雄猛的力量，大悲心是尾巴，安住在四禪（指色界四禪）清凈的窟宅中，爲了眾生而發出獅子吼。摧毀魔軍，向眾生展示……』
【English Translation】 English version: 『I wish to ask a question, and hope that the Tathagata, with great compassion, will once again allow me to listen.』 At that time, the Buddha said to the assembly: 『Good men! You should now deeply respect, honor, and praise this Bodhisattva. You should offer him various fragrant flowers, music, necklaces, banners, canopies, clothing, food, bedding, medicine, houses, and palaces. You should welcome him and see him off. Why is this? Because this person has already deeply planted good roots with the Buddhas of the past, and his merits are accomplished. Therefore, today he wishes to roar like a lion in my presence.』 『Good men! Just like a lion king who knows his own strength, his teeth and claws are sharp, his four feet are firmly planted on the ground, he dwells in a cave, and he shakes his tail and roars. If someone possesses these characteristics, you should know that he can roar like a lion. The true lion king comes out of his cave in the morning, stretches and yawns frequently, looks around in all directions, and lets out a deafening roar for eleven reasons. What are these eleven reasons? First, to destroy those who are not lions but pretend to be lions; second, to test his own strength; third, to purify his dwelling place; fourth, to let the young lions know their location; fifth, to give his companions no fear; sixth, to awaken the sleeping animals; seventh, to prevent all the negligent beasts from being negligent; eighth, to attract beasts to come and rely on him; ninth, to tame the fragrant elephants (referring to elephants); tenth, to teach his own offspring; and eleventh, to adorn his own family. When all the birds and beasts hear the lion's roar, the aquatic creatures dive into the deep abyss, the land creatures hide in caves, the flying birds fall, and the great fragrant elephants (referring to elephants) flee in terror, even losing control of their bowels.』 『Good men! Just like a jackal, even if it follows a lion for a hundred years, it will never be able to roar like a lion. If a lion cub, just three years old, can roar like a lion king.』 『Good men! The wisdom of the Tathagata's perfect enlightenment is his teeth and claws, the four Ruyi feet (referring to the four supernatural powers) are his four feet, the six Paramitas (referring to generosity, morality, patience, diligence, meditation, and wisdom) are his complete body, the ten powers (referring to the ten powers of the Tathagata) are his mighty strength, great compassion is his tail, and he dwells in the pure cave of the four Dhyanas (referring to the four Dhyanas of the Form Realm), and he roars like a lion for the sake of all beings. He destroys the armies of Mara and shows all beings...』
十力，開佛行處，為諸邪見作歸依所。安撫生死怖畏之眾，覺悟無明睡眠眾生，行惡法者為作悔心，開示邪見一切眾生。令知六師非師子吼故、破富蘭那等憍慢心故、為令二乘生悔心故、為教五住諸菩薩等生大力心故、為令正見四部之眾于彼邪見四部徒眾不生怖畏故，從聖行、梵行、天行窟宅頻申而出；為欲令彼諸眾生等破憍慢故，欠呿；為令諸眾生等生善法故，四向顧望；為令眾生得四無礙故，四足據地；為令眾生具足安住尸波羅蜜故，故師子吼。師子吼者，名決定說，一切眾生悉有佛性，如來常住、無有變易。
「善男子！聲聞、緣覺雖復隨逐如來世尊無量百千阿僧祇劫，而亦不能作師子吼。十住菩薩若能修行是三行處，當知是則能師子吼。
「諸善男子！是師子吼菩薩摩訶薩今欲如是大師子吼，是故汝等應當深心供養、恭敬、尊重、讚歎。」
爾時，世尊告師子吼菩薩摩訶薩言：「善男子！汝若欲問，今可隨意。」
師子吼菩薩摩訶薩白佛言：「世尊！云何為佛性？以何義故名為佛性？何故複名常、樂、我、凈？若一切眾生有佛性者，何故不見一切眾生所有佛性？十住菩薩住何等法不了了見？佛住何等法而了了見？十住菩薩以何等眼不了了見？佛以何眼而了了見？」
佛言：「
【現代漢語翻譯】 現代漢語譯本 十力（如來的十種力量），開啟佛陀的行處，是所有邪見的歸依之處。安撫被生死怖畏所困擾的眾生，覺悟于無明睡眠中的眾生，為行惡法者生起悔改之心，開示所有持有邪見的眾生。使他們知道六師（六位外道導師）並非真正的導師，因為佛陀能發出獅子吼；爲了破除富蘭那（六師之一）等人的驕慢之心；爲了使二乘（聲聞乘和緣覺乘）生起悔改之心；爲了教導五住（五種煩惱）菩薩等生起強大的力量；爲了使正見的四部（比丘、比丘尼、優婆塞、優婆夷）大眾對那些邪見的四部徒眾不生畏懼，佛陀從聖行、梵行、天行的窟宅中頻頻伸展而出；爲了使那些眾生破除驕慢，佛陀欠身；爲了使眾生生起善法，佛陀四處顧望；爲了使眾生獲得四無礙（義無礙、法無礙、辭無礙、樂說無礙），佛陀四足據地；爲了使眾生具足安住于尸波羅蜜（持戒波羅蜜），所以佛陀發出獅子吼。獅子吼的意思是決定性的宣說，一切眾生都具有佛性，如來是常住的，不會改變。 『善男子！』聲聞（聽聞佛陀教誨而修行的人）、緣覺（獨自覺悟的人）即使跟隨如來世尊無量百千阿僧祇劫（極長的時間單位），也不能發出獅子吼。十住菩薩如果能夠修行這三種行處，應當知道他們就能發出獅子吼。 『諸善男子！』這位獅子吼菩薩摩訶薩現在想要發出這樣的大獅子吼，所以你們應當以深心供養、恭敬、尊重、讚歎他。 這時，世尊告訴獅子吼菩薩摩訶薩說：『善男子！你如果想問，現在可以隨意發問。』 獅子吼菩薩摩訶薩對佛說：『世尊！什麼是佛性？因為什麼意義而稱為佛性？為什麼又稱為常、樂、我、凈？如果一切眾生都有佛性，為什麼看不見一切眾生所具有的佛性？十住菩薩住在什麼樣的法中不能清楚地看見？佛住在什麼樣的法中才能清楚地看見？十住菩薩用什麼樣的眼睛不能清楚地看見？佛用什麼樣的眼睛才能清楚地看見？』 佛說：
【English Translation】 English version The ten powers (of the Tathagata), the opening of the Buddha's practice, are the refuge for all wrong views. They pacify beings frightened by birth and death, awaken beings sleeping in ignorance, cause those who practice evil to repent, and enlighten all beings with wrong views. They make them know that the six teachers (the six heretical teachers) are not true teachers because the Buddha can roar the lion's roar; to break the arrogance of Purana (one of the six teachers) and others; to make the two vehicles (Sravakas and Pratyekabuddhas) repent; to teach the Bodhisattvas of the five abodes (five kinds of afflictions) to generate great power; to make the four assemblies of right view (bhikshus, bhikshunis, upasakas, and upasikas) not fear those of the four assemblies of wrong views, the Buddha frequently stretches out from the abodes of holy practice, Brahma practice, and heavenly practice; to break the arrogance of those beings, the Buddha yawns; to make beings generate good dharmas, the Buddha looks around in four directions; to make beings obtain the four unobstructed knowledges (unobstructed knowledge of meaning, unobstructed knowledge of dharma, unobstructed knowledge of language, and unobstructed knowledge of eloquence), the Buddha places four feet on the ground; to make beings fully abide in the Sila Paramita (perfection of morality), therefore the Buddha roars the lion's roar. The lion's roar means the definitive declaration that all beings have Buddha-nature, and the Tathagata is permanent and unchanging. 'Good man!' Sravakas (those who practice by hearing the Buddha's teachings) and Pratyekabuddhas (those who awaken on their own) cannot roar the lion's roar even if they follow the Tathagata for countless asamkhya kalpas (extremely long periods of time). If Bodhisattvas of the ten abodes can practice these three practices, they should know that they can roar the lion's roar. 'Good men!' This Lion's Roar Bodhisattva Mahasattva now wants to roar such a great lion's roar, so you should offer, respect, revere, and praise him with deep hearts. At that time, the World Honored One said to the Lion's Roar Bodhisattva Mahasattva: 'Good man! If you want to ask, you may ask at will now.' The Lion's Roar Bodhisattva Mahasattva said to the Buddha: 'World Honored One! What is Buddha-nature? For what reason is it called Buddha-nature? Why is it also called permanent, blissful, self, and pure? If all beings have Buddha-nature, why is it not seen in all beings? In what kind of dharma do Bodhisattvas of the ten abodes dwell that they cannot see it clearly? In what kind of dharma does the Buddha dwell that he can see it clearly? With what kind of eyes do Bodhisattvas of the ten abodes not see it clearly? With what kind of eyes does the Buddha see it clearly?' The Buddha said:
善男子！善哉，善哉。若有人能為法咨啟，則為具足二種莊嚴：一者、智慧，二者、福德。若有菩薩具足如是二莊嚴者則知佛性，亦復解知名為佛性，乃至能知十住菩薩以何眼見、諸佛世尊以何眼見。」
師子吼菩薩言：「世尊！云何名為智慧莊嚴？云何名為福德莊嚴？」
「善男子！慧莊嚴者，謂從一地乃至十地，是名慧莊嚴；福德莊嚴者，謂檀波羅蜜乃至般若，非般若波羅蜜。
「複次，善男子！慧莊嚴者，所謂諸佛、菩薩；福德莊嚴者，謂聲聞、緣覺、九住菩薩。
「複次，善男子！福德莊嚴者，有為、有漏、有有、有果報、有礙、非常，是凡夫法；慧莊嚴者，無為、無漏、無有、無果報、無礙、常住。
「善男子！汝今具足是二莊嚴，是故能問甚深妙義。我亦具足是二莊嚴，能答是義。」
師子吼菩薩摩訶薩言：「世尊！若有菩薩具足如是二莊嚴者，則不應問一種、二種。云何世尊說言能答一種、二種？所以者何？一切諸法無一、二種，一種、二種者是凡夫相。」
佛言：「善男子！若有菩薩無二種莊嚴，則不能知一種、二種。若有菩薩具二莊嚴，則能解知一種、二種。若言諸法無一、二者，是義不然。何以故？若無一、二，云何得說一切諸法無一、無二？
【現代漢語翻譯】 現代漢語譯本： 善男子！說得好啊，說得好啊。如果有人能夠爲了佛法而提問，那麼他就具備了兩種莊嚴：一是智慧，二是福德。如果菩薩具備這兩種莊嚴，就能了知佛性（Buddha-nature），也能理解並稱之為佛性，甚至能夠知道十住菩薩（Ten Stages Bodhisattva）用什麼眼睛看，諸佛世尊（Buddhas, World-Honored Ones）用什麼眼睛看。 師子吼菩薩（Simhanada Bodhisattva）說：『世尊！什麼叫做智慧莊嚴？什麼叫做福德莊嚴？』 『善男子！智慧莊嚴，是指從初地到十地（Ten Bhumis），這叫做智慧莊嚴；福德莊嚴，是指佈施波羅蜜（Dana Paramita）乃至般若（Prajna），但不包括般若波羅蜜（Prajnaparamita）。』 『再者，善男子！智慧莊嚴，是指諸佛、菩薩；福德莊嚴，是指聲聞（Sravaka）、緣覺（Pratyekabuddha）、九住菩薩（Nine Stages Bodhisattva）。』 『再者，善男子！福德莊嚴，是有為、有漏、有有、有果報、有障礙、無常，這是凡夫的法；智慧莊嚴，是無為、無漏、無有、無果報、無障礙、常住。』 『善男子！你現在具備這兩種莊嚴，所以能夠問如此甚深的微妙義理。我也具備這兩種莊嚴，能夠回答這些義理。』 師子吼菩薩摩訶薩（Simhanada Bodhisattva Mahasattva）說：『世尊！如果菩薩具備這兩種莊嚴，就不應該問一種、兩種。為什麼世尊說能夠回答一種、兩種？這是因為一切諸法沒有一種、兩種，說一種、兩種是凡夫的相。』 佛說：『善男子！如果菩薩沒有兩種莊嚴，就不能知道一種、兩種。如果菩薩具備兩種莊嚴，就能理解知道一種、兩種。如果說諸法沒有一種、兩種，這個道理是不對的。為什麼呢？如果沒有一種、兩種，怎麼能說一切諸法無一、無二呢？』
【English Translation】 English version: Good man! Excellent, excellent. If someone can inquire about the Dharma, then they possess two kinds of adornments: one is wisdom, and the other is merit. If a Bodhisattva possesses these two adornments, then they will know the Buddha-nature, and also understand and call it Buddha-nature, even knowing with what eyes the Ten Stages Bodhisattvas see, and with what eyes the Buddhas, World-Honored Ones see. The Bodhisattva Simhanada (Lion's Roar Bodhisattva) said: 'World-Honored One! What is called the adornment of wisdom? What is called the adornment of merit?' 'Good man! The adornment of wisdom refers to the progression from the first to the tenth Bhumi (Ten Stages), this is called the adornment of wisdom; the adornment of merit refers to Dana Paramita (Perfection of Giving) up to Prajna (Wisdom), but not including Prajnaparamita (Perfection of Wisdom).' 'Furthermore, good man! The adornment of wisdom refers to all Buddhas and Bodhisattvas; the adornment of merit refers to Sravakas (Hearers), Pratyekabuddhas (Solitary Buddhas), and Bodhisattvas in the Nine Stages.' 'Furthermore, good man! The adornment of merit is conditioned, defiled, existent, has karmic results, is obstructed, and impermanent, this is the Dharma of ordinary beings; the adornment of wisdom is unconditioned, undefiled, non-existent, without karmic results, unobstructed, and permanent.' 'Good man! You now possess these two adornments, therefore you are able to ask about such profound and subtle meanings. I also possess these two adornments, and am able to answer these meanings.' The Bodhisattva Mahasattva Simhanada (Great Being Lion's Roar Bodhisattva) said: 'World-Honored One! If a Bodhisattva possesses these two adornments, then they should not ask about one or two kinds. Why does the World-Honored One say that you can answer about one or two kinds? The reason is that all Dharmas do not have one or two kinds; speaking of one or two kinds is the characteristic of ordinary beings.' The Buddha said: 'Good man! If a Bodhisattva does not have the two adornments, then they cannot know about one or two kinds. If a Bodhisattva possesses the two adornments, then they can understand and know about one or two kinds. If it is said that Dharmas do not have one or two kinds, this is not correct. Why? If there is no one or two, how can it be said that all Dharmas are neither one nor two?'
「善男子！若言一、二是凡夫相，是乃名為十住菩薩，非凡夫也。何以故？一者、名為涅槃，二者、名為生死。何故一者名為涅槃？以其常故。何故二者名為生死？愛、無明故。常、涅槃者，非凡夫相；生、死二者亦非凡夫相。以是義故，具二莊嚴者能問、能答。
「善男子！汝問：『云何為佛性？』者，諦聽諦聽，吾當為汝分別解說。善男子！佛性者，名第一義空；第一義空名為智慧。所言空者，不見空與不空。智者見空及與不空、常與無常、苦之與樂、我與無我。空者，一切生死；不空者謂大涅槃；乃至無我者即是生死，我者謂大涅槃。見一切空、不見不空，不名中道；乃至見一切無我、不見我者，不名中道。中道者，名為佛性。以是義故，佛性常、恒、無有變易，無明覆故，令諸眾生不能得見。聲聞、緣覺見一切空、不見不空，乃至見一切無我、不見於我。以是義故，不得第一義空。不得第一義空故，不行中道；無中道故，不見佛性。
「善男子！不見中道者凡有三種：一、定樂行，二、定苦行，三者、苦樂行。定樂行者，所謂菩薩摩訶薩憐愍一切諸眾生故，雖復處在阿鼻地獄，如三禪樂；定苦行者，謂諸凡夫；苦樂行者，謂聲聞、緣覺。聲聞、緣覺行於苦樂作中道想，以是義故，雖有佛性而
【現代漢語翻譯】 現代漢語譯本： 『善男子！如果說一和二是凡夫的表象，那麼這就是所謂的十住菩薩（菩薩修行過程中的十個階段），而不是凡夫。為什麼呢？一，名為涅槃（佛教術語，指解脫生死的狀態）；二，名為生死（佛教術語，指輪迴的狀態）。為什麼一稱為涅槃？因為它恒常不變。為什麼二稱為生死？因為有愛和無明（佛教術語，指對事物真相的無知）。恒常不變的涅槃，不是凡夫的表象；生死二者也不是凡夫的表象。因為這個道理，具備兩種莊嚴（指智慧和慈悲）的人才能提問和回答。 『善男子！你問：『什麼是佛性？』，仔細聽，仔細聽，我將為你分別解說。善男子！佛性，名為第一義空（佛教術語，指超越一切概念的空性）；第一義空名為智慧。所說的空，是指不見空與不空。有智慧的人能見到空和不空、常與無常、苦與樂、我與無我。空，指一切生死；不空，指大涅槃；乃至無我，即是生死，我，指大涅槃。只見到一切空，而見不到不空，不稱為中道（佛教術語，指不偏執于兩邊的真理）；乃至只見到一切無我，而見不到我，不稱為中道。中道，名為佛性。因為這個道理，佛性是常、恒、不變易的，因為無明覆蓋，使得眾生不能得見。聲聞（佛教術語，指聽聞佛法而修行的人）、緣覺（佛教術語，指通過觀察因緣而覺悟的人）只見到一切空，而見不到不空，乃至只見到一切無我，而見不到我。因為這個道理，他們不能得到第一義空。不能得到第一義空，所以不能行於中道；沒有中道，所以見不到佛性。 『善男子！不見中道的人有三種：一、執著於樂的修行，二、執著于苦的修行，三、苦樂兼行的修行。執著於樂的修行，是指菩薩摩訶薩（佛教術語，指偉大的菩薩）因為憐憫一切眾生，即使身處阿鼻地獄（佛教術語，指最痛苦的地獄），也如同處於三禪（佛教術語，指禪定中的第三個層次）的快樂之中；執著于苦的修行，是指凡夫；苦樂兼行的修行，是指聲聞、緣覺。聲聞、緣覺在苦樂中修行，認為這就是中道，因為這個道理，雖然有佛性，但
【English Translation】 English version: 'Good man! If it is said that one and two are the characteristics of ordinary beings, then these are called the Ten Dwelling Bodhisattvas (the ten stages in a Bodhisattva's practice), not ordinary beings. Why is that? One is called Nirvana (a Buddhist term referring to the state of liberation from the cycle of birth and death), and two is called Samsara (a Buddhist term referring to the cycle of rebirth). Why is one called Nirvana? Because it is constant. Why is two called Samsara? Because of love and ignorance (a Buddhist term referring to the lack of understanding of the true nature of things). The constant Nirvana is not a characteristic of ordinary beings; the two, birth and death, are also not characteristics of ordinary beings. Because of this principle, those who possess the two adornments (referring to wisdom and compassion) are able to ask and answer. 'Good man! You ask: 『What is Buddha-nature?』 Listen carefully, listen carefully, and I will explain it to you separately. Good man! Buddha-nature is called the First Principle Emptiness (a Buddhist term referring to the emptiness that transcends all concepts); the First Principle Emptiness is called wisdom. What is meant by emptiness is not seeing emptiness and non-emptiness. The wise see emptiness and non-emptiness, permanence and impermanence, suffering and happiness, self and non-self. Emptiness refers to all of Samsara; non-emptiness refers to Great Nirvana; even non-self is Samsara, and self is Great Nirvana. Seeing only all emptiness and not seeing non-emptiness is not called the Middle Way (a Buddhist term referring to the truth that does not adhere to either extreme); even seeing only all non-self and not seeing self is not called the Middle Way. The Middle Way is called Buddha-nature. Because of this principle, Buddha-nature is constant, eternal, and unchanging, but because it is covered by ignorance, sentient beings cannot see it. Sravakas (a Buddhist term referring to those who practice by hearing the Buddha's teachings) and Pratyekabuddhas (a Buddhist term referring to those who attain enlightenment through their own observation of causality) see only all emptiness and not non-emptiness, and even see only all non-self and not self. Because of this principle, they cannot attain the First Principle Emptiness. Because they cannot attain the First Principle Emptiness, they do not walk the Middle Way; without the Middle Way, they do not see Buddha-nature. 'Good man! There are three kinds of people who do not see the Middle Way: one, those who are attached to the practice of pleasure; two, those who are attached to the practice of suffering; and three, those who practice both suffering and pleasure. Those who are attached to the practice of pleasure are the Bodhisattva Mahasattvas (a Buddhist term referring to great Bodhisattvas) who, because of their compassion for all sentient beings, even when they are in Avici Hell (a Buddhist term referring to the most painful hell), feel as if they are in the bliss of the Third Dhyana (a Buddhist term referring to the third level of meditative absorption); those who are attached to the practice of suffering are ordinary beings; and those who practice both suffering and pleasure are Sravakas and Pratyekabuddhas. Sravakas and Pratyekabuddhas practice in suffering and pleasure, thinking that this is the Middle Way. Because of this principle, although they have Buddha-nature, but
不能見。
「如汝所問：『以何義故名佛性？』者，善男子！佛性者，即是一切諸佛阿耨多羅三藐三菩提中道種子。
「複次，善男子！道有三種：謂下、上、中。下者，梵天無常，謬見是常。上者，生死無常，謬見是常；三寶是常，橫計無常。何故名上？能得最上阿耨多羅三藐三菩提故。中者，名第一義空，無常見無常、常見於常。第一義空不名為下。何以故？一切凡夫所不得故。不名為上。何以故？即是上故。諸佛、菩薩所修之道不上、不下，以是義故，名為中道。
「複次，善男子！生死本際凡有二種：一者、無明，二者、有愛。是二中間則有生、老、病、死之苦，是名中道。如是中道能破生死，故名為中。以是義故，中道之法名為佛性。是故，佛性常、樂、我、凈。以諸眾生不能見故，無常、無樂、無我、無凈，佛性實非無常、無樂、無我、無凈。
「善男子！譬如貧人，家有寶藏，是人不見。以不見故，無常、無樂、無我、無凈。有善知識而語之言：『汝舍宅中有金寶藏，何故如是貧窮困苦，無常、無樂、無我、無凈？』即以方便令彼得見。以得見故，是人即得常、樂、我、凈。佛性亦爾，眾生不見；以不見故，無常、無樂、無我、無凈。有善知識、諸佛、菩薩以方便力種種教告
【現代漢語翻譯】 現代漢語譯本 不能見到。 『如你所問：』以什麼意義稱為佛性？』，善男子！佛性，就是一切諸佛阿耨多羅三藐三菩提（無上正等正覺）的中道種子。 再者，善男子！道有三種：下、上、中。下者，梵天（色界初禪天）是無常的，卻錯誤地認為是常。上者，生死是無常的，卻錯誤地認為是常；三寶（佛、法、僧）是常住的，卻橫加計較認為是無常。為什麼稱為上？因為能證得最上的阿耨多羅三藐三菩提。中者，名為第一義空，無常中見到無常，常中見到常。第一義空不稱為下。為什麼呢？因為一切凡夫都不能證得。也不稱為上。為什麼呢？因為它本身就是上。諸佛、菩薩所修之道不屬於上，也不屬於下，因此，稱為中道。 再者，善男子！生死的根本原因有兩種：一是無明（對真理的無知），二是愛慾。在這兩者之間，就有生、老、病、死的痛苦，這稱為中道。這樣的中道能破除生死，所以稱為中。因此，中道之法稱為佛性。所以，佛性是常、樂、我、凈。因為眾生不能見到，所以認為佛性是無常、無樂、無我、無凈，但佛性實際上並非無常、無樂、無我、無凈。 善男子！譬如一個貧窮的人，家中藏有寶藏，但他卻看不見。因為看不見，所以他認為自己是無常、無樂、無我、無凈的。這時，有善知識告訴他說：『你的家中藏有金銀財寶，為什麼還如此貧窮困苦，認為自己是無常、無樂、無我、無凈呢？』於是用方便法門讓他看見。因為看見了，這個人就得到了常、樂、我、凈。佛性也是這樣，眾生看不見；因為看不見，所以認為佛性是無常、無樂、無我、無凈。有善知識、諸佛、菩薩用方便之力，種種教導
【English Translation】 English version Cannot be seen. 『As you asked: 『By what meaning is it called Buddha-nature?』 Good man! Buddha-nature is the seed of the Middle Way in all Buddhas』 Anuttara-samyak-sambodhi (supreme perfect enlightenment).』 Furthermore, good man! There are three kinds of paths: lower, higher, and middle. The lower is that the Brahma Heaven (the first dhyana heaven in the realm of form) is impermanent, but it is mistakenly seen as permanent. The higher is that birth and death are impermanent, but they are mistakenly seen as permanent; the Three Jewels (Buddha, Dharma, Sangha) are permanent, but they are arbitrarily considered impermanent. Why is it called higher? Because it can attain the highest Anuttara-samyak-sambodhi. The middle is called the First Principle of Emptiness, seeing impermanence in impermanence, and seeing permanence in permanence. The First Principle of Emptiness is not called lower. Why? Because all ordinary beings cannot attain it. It is not called higher. Why? Because it is itself the higher. The path practiced by Buddhas and Bodhisattvas is neither higher nor lower, and for this reason, it is called the Middle Way. Furthermore, good man! There are two fundamental causes of birth and death: one is ignorance (avidya), and the other is craving (tanha). Between these two, there are the sufferings of birth, old age, sickness, and death, which is called the Middle Way. This Middle Way can break through birth and death, so it is called the middle. Therefore, the Dharma of the Middle Way is called Buddha-nature. Therefore, Buddha-nature is permanent, blissful, self, and pure. Because sentient beings cannot see it, they consider it impermanent, without bliss, without self, and without purity, but Buddha-nature is actually not impermanent, without bliss, without self, and without purity. Good man! It is like a poor person who has a treasure hidden in his house, but he cannot see it. Because he cannot see it, he thinks he is impermanent, without bliss, without self, and without purity. Then, a good teacher tells him: 『There is gold and silver treasure hidden in your house, why are you so poor and suffering, thinking you are impermanent, without bliss, without self, and without purity?』 Then, he uses skillful means to let him see it. Because he sees it, this person attains permanence, bliss, self, and purity. Buddha-nature is also like this, sentient beings cannot see it; because they cannot see it, they think Buddha-nature is impermanent, without bliss, without self, and without purity. Good teachers, Buddhas, and Bodhisattvas use skillful means to teach in various ways.
，令彼得見；以得見故，眾生即得常、樂、我、凈。
「複次，善男子！眾生起見凡有二種：一者、常見，二者、斷見。如是二見不名中道，無常、無斷乃名中道。無常、無斷即是觀照十二緣智，如是觀智是名佛性。二乘之人雖觀因緣，猶亦不得名為佛性。佛性雖常，以諸眾生無明覆故不能得見，又未能渡十二緣河，猶如兔、馬。何以故？不見佛性故。善男子！是觀十二因緣智慧即是阿耨多羅三藐三菩提種子。以是義故，十二因緣名為佛性。
「善男子！譬如胡菰名為熱病。何以故？能為熱病作因緣故。十二因緣亦復如是。善男子！佛性者，有因、有因因，有果、有果果。有因者即十二因緣，因因者即是智慧，有果者即是阿耨多羅三藐三菩提，果果者即是無上大般涅槃。
「善男子！譬如無明為因，諸行為果，行因識果。以是義故，彼無明體亦因、亦因因，識亦果、亦果果。佛性亦爾。善男子！以是義故，十二因緣不出、不滅，不常、不斷，非一、非二，不來、不去，非因、非果。善男子！是因非果。如佛性是果非因，如大涅槃是因是果，如十二因緣所生之法非因非果，名為佛性。非因、果故，常、恒、無變。以是義故，我經中說十二因緣其義甚深，無知、無見、不可思惟，乃是諸佛、菩薩境界，
【現代漢語翻譯】 現代漢語譯本：使他們能夠看見；因為能夠看見的緣故，眾生就能獲得常、樂、我、凈的境界。
「再者，善男子！眾生所產生的見解總共有兩種：一種是常見，另一種是斷見。這兩種見解都不能稱為中道，無常無斷才稱為中道。無常無斷就是觀照十二因緣的智慧，這樣的觀照智慧就稱為佛性。二乘之人雖然也觀察因緣，但仍然不能稱為具有佛性。佛性雖然是常住的，但因為眾生的無明覆蓋而不能得見，又不能渡過十二因緣的河流，就像兔子和馬一樣。為什麼呢？因為他們沒有看見佛性。善男子！這種觀察十二因緣的智慧就是阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的種子。因為這個道理，十二因緣被稱為佛性。
「善男子！譬如胡菰（一種菌類）被稱為熱病。為什麼呢？因為它能成為熱病的因緣。十二因緣也是如此。善男子！佛性有因、有因因，有果、有果果。有因指的是十二因緣，因因指的是智慧，有果指的是阿耨多羅三藐三菩提，果果指的是無上大般涅槃（Mahaparinirvana，大解脫）。
「善男子！譬如無明是因，諸行是果，行是因，識是果。因為這個道理，無明的本體既是因，也是因因，識既是果，也是果果。佛性也是如此。善男子！因為這個道理，十二因緣不生不滅，不常不斷，非一非二，不來不去，非因非果。善男子！因不是果。如同佛性是果不是因，如同大涅槃是因也是果，如同十二因緣所生的法既非因也非果，被稱為佛性。因為非因非果的緣故，所以是常、恒、不變的。因為這個道理，我在經中說十二因緣的意義非常深奧，無知無見，不可思議，乃是諸佛、菩薩的境界。」
【English Translation】 English version: so that they may see; because of seeing, sentient beings then attain permanence, bliss, self, and purity.
Furthermore, good man! The views that sentient beings arise from are of two kinds: one is the view of permanence, and the other is the view of annihilation. These two views are not called the Middle Way; neither permanence nor annihilation is called the Middle Way. Neither permanence nor annihilation is the wisdom of contemplating the twelve links of dependent origination; such wisdom of contemplation is called Buddha-nature. Although those of the two vehicles also contemplate dependent origination, they still cannot be called having Buddha-nature. Although Buddha-nature is permanent, because it is covered by the ignorance of sentient beings, they cannot see it, and they cannot cross the river of the twelve links of dependent origination, like rabbits and horses. Why is that? Because they do not see Buddha-nature. Good man! This wisdom of contemplating the twelve links of dependent origination is the seed of Anuttara-samyak-sambodhi (supreme perfect enlightenment). Because of this meaning, the twelve links of dependent origination are called Buddha-nature.
Good man! For example, a mushroom is called a fever. Why is that? Because it can be the cause of fever. The twelve links of dependent origination are also like this. Good man! Buddha-nature has a cause, a cause of a cause, a result, and a result of a result. The cause is the twelve links of dependent origination, the cause of the cause is wisdom, the result is Anuttara-samyak-sambodhi, and the result of the result is the supreme Mahaparinirvana (great liberation).
Good man! For example, ignorance is the cause, volitional activities are the result, volitional activities are the cause, and consciousness is the result. Because of this meaning, the substance of ignorance is both a cause and a cause of a cause, and consciousness is both a result and a result of a result. Buddha-nature is also like this. Good man! Because of this meaning, the twelve links of dependent origination neither arise nor cease, are neither permanent nor annihilated, are neither one nor two, neither come nor go, and are neither cause nor result. Good man! A cause is not a result. Like Buddha-nature is a result and not a cause, like Mahaparinirvana is both a cause and a result, like the dharmas produced by the twelve links of dependent origination are neither cause nor result, they are called Buddha-nature. Because they are neither cause nor result, they are permanent, constant, and unchanging. Because of this meaning, I say in the sutras that the meaning of the twelve links of dependent origination is very profound, unknowable, unseen, and inconceivable, and is the realm of all Buddhas and Bodhisattvas.
非諸聲聞、緣覺所及。
「以何義故甚深甚深？眾生業行不常、不斷而得果報，雖唸唸滅而無所失、雖無作者而有作業、雖無受者而有果報。受者雖滅，果不敗亡，無有慮知，和合而有。一切眾生雖與十二因緣共行而不見知，不見知故，無有終、始；十住菩薩唯見其終，不見其始；諸佛世尊見始、見終。以是義故，諸佛了了得見佛性。
「善男子！一切眾生不能見於十二因緣，是故輪轉。善男子！如蠶作繭，自生自死。一切眾生亦復如是，不見佛性故，自造結業，流轉生死，猶如拍鞠。善男子！是故，我于諸經中說：『若有人見十二緣者，即是見法；見法者，即是見佛。』佛者，即是佛性。何以故？一切諸佛以此為性。
「善男子！觀十二緣智凡有四種：一者、下，二者、中，三者、上，四者、上上。下智觀者不見佛性，以不見故，得聲聞道；中智觀者不見佛性，以不見故，得緣覺道；上智觀者見不了了，不了了故，住十住地；上上智觀者見了了，故得阿耨多羅三藐三菩提道。以是義故，十二因緣名為佛性。佛性者，即第一義空；第一義空，名為中道；中道者即名為佛；佛者，名為涅槃。」
爾時，師子吼菩薩摩訶薩白佛言：「世尊！若佛與佛性無差別者，一切眾生何用修道？」
佛
【現代漢語翻譯】 現代漢語譯本 不是所有聲聞（śrāvaka，聽聞佛法而修行證果的人）、緣覺（pratyekabuddha，靠自己覺悟而修行證果的人）所能達到的境界。
『因為什麼緣故說它甚深甚深呢？眾生的業行不是恒常不變，也不是完全斷滅，而是以一種不常不斷的因果關係得到報應。雖然每個念頭都在生滅，但不會失去任何東西；雖然沒有造作者，但有作業存在；雖然沒有受報者，但有果報產生。受報者雖然滅亡，但果報不會消失，沒有一個能思考和知道的主體，而是因緣和合而產生。一切眾生雖然與十二因緣（dvādaśāṅga-pratītyasamutpāda，佛教關於生命輪迴的十二個環節）共同執行，卻不能覺察和認知。因為不能覺察和認知，所以沒有終點和起點；十住菩薩（daśabhūmika-bodhisattva，菩薩修行過程中的十個階段）只能看到終點，看不到起點；諸佛世尊（buddha-bhagavat，佛的尊稱）既能看到起點，也能看到終點。因為這個緣故，諸佛才能完全明瞭地見到佛性（buddhatā，佛的本性）。』
『善男子！一切眾生不能見到十二因緣，所以才在輪迴中流轉。善男子！就像蠶作繭一樣，自己束縛自己，自己生，自己死。一切眾生也是這樣，因為不能見到佛性，所以自己造作束縛自己的業，在生死中流轉，就像拍打的皮球一樣。善男子！因此，我在各種經典中說：『如果有人能見到十二因緣，那就是見到了法（dharma，佛法）；見到法，就是見到了佛（buddha，覺悟者）。』佛，就是佛性。為什麼呢？因為一切諸佛都以此為本性。』
『善男子！觀察十二因緣的智慧有四種：第一種是下等智慧，第二種是中等智慧，第三種是上等智慧，第四種是上上等智慧。下等智慧的觀察者不能見到佛性，因為不能見到佛性，所以證得聲聞道；中等智慧的觀察者不能見到佛性，因為不能見到佛性，所以證得緣覺道；上等智慧的觀察者雖然能見到，但不能完全明瞭，因為不能完全明瞭，所以停留在十住地；上上等智慧的觀察者能完全明瞭地見到佛性，所以證得阿耨多羅三藐三菩提道（anuttarā-samyak-saṃbodhi，無上正等正覺）。因為這個緣故，十二因緣被稱為佛性。佛性，就是第一義空（paramārtha-śūnyatā，最高的空性）；第一義空，被稱為中道（madhyamā-pratipad，不偏執于兩邊的道路）；中道，就是佛；佛，就是涅槃（nirvāṇa，解脫）。』
這時，師子吼菩薩摩訶薩（siṃha-nāda-bodhisattva-mahāsattva，獅子吼菩薩，大菩薩）對佛說：『世尊！如果佛和佛性沒有差別，那麼一切眾生為什麼還要修行呢？』
佛
【English Translation】 English version It is not within the reach of all Śrāvakas (those who attain enlightenment by hearing the teachings) and Pratyekabuddhas (those who attain enlightenment on their own).
'For what reason is it said to be profoundly deep? The karmic actions of sentient beings are neither constant nor completely cut off, but they receive their karmic retribution through a cause-and-effect relationship that is neither constant nor discontinuous. Although each thought arises and ceases, nothing is lost; although there is no doer, there is action; although there is no receiver, there is karmic retribution. Although the receiver ceases, the karmic result does not perish. There is no thinking or knowing entity, but it arises from the combination of conditions. Although all sentient beings act in accordance with the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda, the twelve links of the cycle of existence), they do not perceive or recognize them. Because they do not perceive or recognize them, there is no beginning or end. Bodhisattvas in the ten stages (daśabhūmika-bodhisattva, the ten stages of a Bodhisattva's path) only see the end, not the beginning. The Buddhas, the World Honored Ones (buddha-bhagavat, an honorific title for a Buddha), see both the beginning and the end. For this reason, the Buddhas fully and clearly see the Buddha-nature (buddhatā, the essence of Buddhahood).'
'Good man! All sentient beings cannot see the twelve links of dependent origination, and therefore they revolve in the cycle of rebirth. Good man! Just like a silkworm making a cocoon, it binds itself, is born, and dies. All sentient beings are also like this. Because they cannot see the Buddha-nature, they create karmic bonds that bind them, and they revolve in the cycle of birth and death, like a ball being tossed. Good man! Therefore, in various sutras, I have said: 『If someone sees the twelve links of dependent origination, that is seeing the Dharma (dharma, the teachings of the Buddha); seeing the Dharma is seeing the Buddha (buddha, the awakened one).』 The Buddha is the Buddha-nature. Why? Because all Buddhas take this as their nature.』
'Good man! The wisdom that observes the twelve links of dependent origination is of four kinds: the first is inferior wisdom, the second is middling wisdom, the third is superior wisdom, and the fourth is supreme wisdom. Those who observe with inferior wisdom cannot see the Buddha-nature. Because they cannot see the Buddha-nature, they attain the path of the Śrāvaka. Those who observe with middling wisdom cannot see the Buddha-nature. Because they cannot see the Buddha-nature, they attain the path of the Pratyekabuddha. Those who observe with superior wisdom can see it, but not completely clearly. Because they cannot see it completely clearly, they remain in the ten stages. Those who observe with supreme wisdom see it completely clearly, and therefore they attain the path of Anuttarā-samyak-saṃbodhi (unexcelled, perfect enlightenment). For this reason, the twelve links of dependent origination are called the Buddha-nature. The Buddha-nature is the ultimate emptiness (paramārtha-śūnyatā, the highest form of emptiness); the ultimate emptiness is called the Middle Way (madhyamā-pratipad, the path that avoids extremes); the Middle Way is the Buddha; the Buddha is Nirvana (nirvāṇa, liberation).'
At that time, the Bodhisattva Mahāsattva Lion's Roar (siṃha-nāda-bodhisattva-mahāsattva, a great Bodhisattva known for his powerful teachings) said to the Buddha: 'World Honored One! If there is no difference between the Buddha and the Buddha-nature, then why do all sentient beings need to cultivate the path?'
The Buddha
言：「善男子！如汝所問，是義不然。佛與佛性雖無差別，然諸眾生悉未具足。善男子！譬如有人噁心害母，害已生悔，二業雖善，是人故名地獄人也。何以故？是人定當墮地獄故。是人雖無地獄陰界諸入，猶故得名為地獄人。善男子！是故，我于諸經中說：『若見有人修行善者，名見天人；修行惡者，名見地獄。』何以故？定受報故。
「善男子！一切眾生定得阿耨多羅三藐三菩提故，是故我說一切眾生悉有佛性。一切眾生真實未有三十二相、八十種好，以是義故，我於此經而說是偈：
「『本有今無、 本無今有、 三世有法， 無有是處。』
「善男子！有者凡有三種：一、未來有，二、現在有，三、過去有。一切眾生未來之世當有阿耨多羅三藐三菩提，是名佛性。一切眾生現在悉有煩惱諸結，是故現在無有三十二相、八十種好。一切眾生過去之世有斷煩惱，是故現在得見佛性。以是義故，我常宣說一切眾生悉有佛性，乃至一闡提等亦有佛性。一闡提等無有善法，佛性亦善，以未來有故，一闡提等悉有佛性。何以故？一闡提等定當得成阿耨多羅三藐三菩提故。
「善男子！譬如有人家有乳酪。有人問言：『汝有酥耶？』答言：『我有酪，實非酥。』以巧方便定當得故，故言有酥。
【現代漢語翻譯】 現代漢語譯本：『善男子！正如你所問，這個道理並非如此。佛與佛性雖然沒有差別，但所有眾生都沒有完全具備佛性。善男子！譬如有人心懷惡意殺害母親，殺害后又後悔，這兩種行為雖然有善的成分，但這人仍然被稱為地獄之人。為什麼呢？因為這人必定會墮入地獄。這人雖然沒有地獄的陰界、諸入（陰界指五陰，諸入指六根、六塵、六識），仍然可以被稱為地獄之人。善男子！因此，我在許多經典中說：『如果看到有人修行善法，就稱為見到天人；如果看到有人修行惡法，就稱為見到地獄。』為什麼呢？因為他們必定會承受相應的果報。 『善男子！一切眾生必定會證得阿耨多羅三藐三菩提（無上正等正覺），因此我說一切眾生都具有佛性。一切眾生實際上並沒有三十二相、八十種好，因為這個原因，我在這部經中說了這個偈子： 『本來有現在無，本來無現在有，三世有法，沒有這樣的道理。』 『善男子！所謂『有』，總共有三種：一、未來有，二、現在有，三、過去有。一切眾生在未來世將會證得阿耨多羅三藐三菩提，這稱為佛性。一切眾生現在都有煩惱和各種束縛，因此現在沒有三十二相、八十種好。一切眾生在過去世斷除了煩惱，因此現在能夠見到佛性。因為這個原因，我常常宣說一切眾生都具有佛性，甚至一闡提（斷絕善根的人）等也具有佛性。一闡提等沒有善法，佛性是善的，因為未來會有的緣故，一闡提等都具有佛性。為什麼呢？因為一闡提等必定會成就阿耨多羅三藐三菩提。 『善男子！譬如有人家裡有乳酪。有人問：『你有酥油嗎？』回答說：『我有乳酪，但實際上不是酥油。』因為通過巧妙的方法必定會得到酥油，所以說有酥油。』
【English Translation】 English version: 『Good man! As you have asked, the meaning is not so. Although there is no difference between Buddha and Buddha-nature, all sentient beings do not fully possess it. Good man! For example, if someone maliciously kills their mother, and after killing her, feels remorse, although these two actions have elements of goodness, this person is still called a hell-being. Why? Because this person is destined to fall into hell. Although this person does not have the hellish realms of the skandhas, realms, and entrances (skandhas refer to the five aggregates, realms refer to the six sense bases, and entrances refer to the six sense organs, six sense objects, and six consciousnesses), they can still be called a hell-being. Good man! Therefore, in many sutras, I say: 『If one sees someone practicing good deeds, it is called seeing a deva; if one sees someone practicing evil deeds, it is called seeing hell.』 Why? Because they are destined to receive the corresponding retribution.』 『Good man! All sentient beings are destined to attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), therefore I say that all sentient beings possess Buddha-nature. All sentient beings do not actually have the thirty-two marks and eighty minor marks, and for this reason, I have spoken this verse in this sutra: 『Originally having, now not having; originally not having, now having; the dharma of the three times, there is no such principle.』 『Good man! The term 『having』 is generally of three kinds: one, future having; two, present having; three, past having. All sentient beings in the future will attain Anuttara-samyak-sambodhi, this is called Buddha-nature. All sentient beings now have afflictions and various fetters, therefore they do not now have the thirty-two marks and eighty minor marks. All sentient beings in the past have severed afflictions, therefore they are now able to see Buddha-nature. For this reason, I often proclaim that all sentient beings possess Buddha-nature, even icchantikas (those who have severed their roots of goodness) also possess Buddha-nature. Icchantikas do not have good dharmas, Buddha-nature is good, because it will exist in the future, icchantikas all possess Buddha-nature. Why? Because icchantikas are destined to achieve Anuttara-samyak-sambodhi.』 『Good man! For example, if someone has milk curds at home. Someone asks: 『Do you have ghee?』 The answer is: 『I have milk curds, but it is not actually ghee.』 Because through skillful means, ghee will certainly be obtained, therefore it is said that there is ghee.』
眾生亦爾，悉皆有心。凡有心者，定當得成阿耨多羅三藐三菩提。以是義故，我常宣說一切眾生悉有佛性。
「善男子！畢竟有二種：一者、莊嚴畢竟，二者、究竟畢竟。一者、世間畢竟，二者、出世畢竟。莊嚴畢竟者，六波羅蜜；究竟畢竟者，一切眾生所得一乘，一乘者名為佛性。以是義故，我說一切眾生悉有佛性。
「一切眾生悉有一乘，以無明覆故，不能得見。善男子！如郁單曰、三十三天，果報覆故，此間眾生不能得見。佛性亦爾，諸結覆故，眾生不見。
「複次，善男子！佛性者，即首楞嚴三昧，性如醍醐，即是一切諸佛之母。以首楞嚴三昧力故，而令諸佛常、樂、我、凈。一切眾生悉有首楞嚴三昧，以不修行故不得見，是故不能得成阿耨多羅三藐三菩提。
「善男子！首楞嚴三昧者有五種名：一者、首楞嚴三昧，二者、般若波羅蜜，三者、金剛三昧，四者、師子吼三昧，五者、佛性，隨其所作，處處得名。
「善男子！如一三昧得種種名，如禪名四禪、根名定根、力名定力、覺名定覺、正名正定、八大人覺名為定覺，首楞嚴定亦復如是。
「善男子！一切眾生具足三定——謂上、中、下。上者，謂佛性也。以是故，言一切眾生悉有佛性。中者，一切眾生具足初禪，
【現代漢語翻譯】 現代漢語譯本 眾生也是如此，都具有心。凡是有心的，必定能夠成就阿耨多羅三藐三菩提（無上正等正覺）。因為這個緣故，我常常宣說一切眾生都具有佛性。
『善男子！究竟有二種：一是莊嚴究竟，二是究竟究竟。一是世間究竟，二是出世究竟。莊嚴究竟是指六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），究竟究竟是指一切眾生所獲得的一乘（唯一解脫之道），一乘就叫做佛性。因為這個緣故，我說一切眾生都具有佛性。
『一切眾生都具有一乘，因為被無明（對真理的無知）覆蓋，所以不能得見。善男子！如同郁單曰（北俱盧洲）、三十三天（欲界第二天），因為果報的覆蓋，此間的眾生不能得見。佛性也是如此，被各種煩惱所覆蓋，眾生也看不見。
『再者，善男子！佛性就是首楞嚴三昧（一種甚深的禪定），其性如同醍醐（最上等的美味），是一切諸佛之母。因為首楞嚴三昧的力量，使得諸佛常、樂、我、凈（永恒、喜悅、真我、清凈）。一切眾生都具有首楞嚴三昧，因為不修行所以不能得見，因此不能成就阿耨多羅三藐三菩提。
『善男子！首楞嚴三昧有五種名稱：一是首楞嚴三昧，二是般若波羅蜜（智慧的完美），三是金剛三昧（堅固的禪定），四是師子吼三昧（無畏的禪定），五是佛性，隨著所作的不同，在不同的地方得到不同的名稱。
『善男子！如同一個三昧得到種種名稱，例如禪有四禪，根稱為定根，力稱為定力，覺稱為定覺，正稱為正定，八大人覺稱為定覺，首楞嚴定也是如此。
『善男子！一切眾生都具足三種定——上、中、下。上者，指的是佛性。因此，說一切眾生都具有佛性。中者，一切眾生都具足初禪（色界初禪）
【English Translation】 English version Sentient beings are also like this, all possessing a mind. Those who have a mind will certainly attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). Because of this reason, I constantly proclaim that all sentient beings possess Buddha-nature.
'Good man! Ultimately, there are two kinds: one is the adornment ultimate, and the other is the final ultimate. One is the worldly ultimate, and the other is the transcendental ultimate. The adornment ultimate refers to the Six Paramitas (generosity, morality, patience, diligence, meditation, wisdom); the final ultimate refers to the One Vehicle (the sole path to liberation) attained by all sentient beings, and the One Vehicle is called Buddha-nature. Because of this reason, I say that all sentient beings possess Buddha-nature.'
'All sentient beings possess the One Vehicle, but because they are covered by ignorance (lack of knowledge of the truth), they cannot see it. Good man! Just as Uttarakuru (the northern continent) and the Trayastrimsa Heaven (the second heaven of the desire realm) are not visible to beings here because of the covering of karmic retribution, so too is Buddha-nature. Because it is covered by various afflictions, sentient beings cannot see it.'
'Furthermore, good man! Buddha-nature is the Shurangama Samadhi (a profound state of meditation), its nature is like ghee (the finest of flavors), and it is the mother of all Buddhas. Because of the power of the Shurangama Samadhi, the Buddhas are eternal, joyful, true self, and pure. All sentient beings possess the Shurangama Samadhi, but because they do not cultivate, they cannot see it, and therefore cannot attain Anuttara-samyak-sambodhi.'
'Good man! The Shurangama Samadhi has five names: one is Shurangama Samadhi, two is Prajna Paramita (perfection of wisdom), three is Vajra Samadhi (adamantine meditation), four is Lion's Roar Samadhi (fearless meditation), and five is Buddha-nature. Depending on what is done, it receives different names in different places.'
'Good man! Just as one samadhi receives various names, for example, dhyana has four dhyanas, root is called the root of samadhi, power is called the power of samadhi, awareness is called the awareness of samadhi, right is called right samadhi, and the eight great awakenings are called the awareness of samadhi, so too is the Shurangama Samadhi.'
'Good man! All sentient beings possess three samadhis—upper, middle, and lower. The upper refers to Buddha-nature. Therefore, it is said that all sentient beings possess Buddha-nature. The middle refers to all sentient beings possessing the first dhyana (the first dhyana of the form realm).'
有因緣時則能修習，若無因緣則不能修。因緣二種：一、謂火災，二、謂破欲界結。以是故，言一切眾生悉具中定。下定者，十大地中心數定也。以是故言一切眾生悉具下定。
「一切眾生悉有佛性，煩惱覆故不能得見。十住菩薩雖見一乘，不知如來是常住法。以是故言十住菩薩雖見佛性而不明瞭。
「善男子！首楞者，名一切畢竟；嚴者，名堅。一切畢竟而得堅固，名首楞嚴。以是故言首楞嚴定名為佛性。
「善男子！我於一時住尼連禪河，告阿難言：『我今欲洗，汝可取衣及以澡豆。』我既入水，一切飛鳥、水陸之屬悉來觀我。爾時，復有五百梵志來在河邊，因到我所，各相謂言：『云何而得金剛之身？若使瞿曇不說斷見，我當從其啟受齋法。』善男子！我于爾時以他心智知是梵志心之所念，告梵志言：『云何謂我說于斷見？』彼梵志言：『瞿曇！先於處處經中說諸眾生悉有無我，既言無我，云何而言非斷見耶？若無我者，持戒者誰？破戒者誰？』佛言：『我亦不說一切眾生悉有無我，我常宣說一切眾生悉有佛性。佛性者，豈非我耶？以是義故，我不說斷。一切眾生不見佛性故，無常、無我、無樂、無凈。如是則名說斷見也。』時諸梵志聞說佛性即是我故，即發阿耨多羅三藐三菩提心，尋時出
【現代漢語翻譯】 現代漢語譯本 有因緣的時候就能修習，如果沒有因緣就不能修習。因緣有兩種：第一種是火災，第二種是破除欲界的束縛。因此說，一切眾生都具有中定（禪定的一種）。下定，指的是十大地中心數的禪定。因此說，一切眾生都具有下定。 『一切眾生都有佛性（覺悟的潛能），因為被煩惱覆蓋所以不能看見。十住菩薩（菩薩修行過程中的十個階段）雖然見到一乘（唯一的成佛之道），卻不知道如來（佛的稱號）是常住不變的法。因此說，十住菩薩雖然見到佛性卻不明白。 『善男子！首楞（Shurangama）的意思是『一切究竟』；嚴的意思是『堅固』。一切究竟而得到堅固，就叫做首楞嚴。因此說，首楞嚴定（一種禪定）就叫做佛性。 『善男子！我曾經住在尼連禪河（Niranjana River）邊，告訴阿難（Ananda）說：『我現在想洗澡，你可以去拿衣服和澡豆。』我進入水中后，所有的飛鳥、水陸動物都來看我。當時，又有五百梵志（Brahmin）來到河邊，走到我這裡，互相說道：『怎樣才能得到金剛之身（堅不可摧的身體）？如果瞿曇（Gautama，佛的姓氏）不說斷見（認為人死後一切皆無的觀點），我就跟隨他接受齋戒。』善男子！我當時用他心智（瞭解他人想法的能力）知道這些梵志心中所想，就告訴梵志說：『你們怎麼認為我說的是斷見呢？』那些梵志說：『瞿曇！你先前在各處經典中說一切眾生都沒有我（自我），既然說沒有我，怎麼能說不是斷見呢？如果沒有我，那麼持戒的是誰？破戒的又是誰？』佛說：『我也沒有說一切眾生都沒有我，我常常宣說一切眾生都有佛性。佛性，難道不是我嗎？因為這個道理，我不說斷見。一切眾生因為看不見佛性，所以認為無常、無我、無樂、無凈。這樣就叫做說斷見。』當時，那些梵志聽到佛性就是我，就發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心），立刻出家。
【English Translation】 English version When conditions are present, one can practice; if conditions are absent, one cannot practice. There are two kinds of conditions: first, a fire disaster; second, breaking the bonds of the desire realm. Therefore, it is said that all sentient beings possess the middle samadhi (a type of meditative concentration). Lower samadhi refers to the samadhi of the ten central mental states of the earth. Therefore, it is said that all sentient beings possess the lower samadhi. 'All sentient beings have Buddha-nature (the potential for enlightenment), but because it is covered by afflictions, they cannot see it. Although the Bodhisattvas of the Ten Stages (ten stages in the Bodhisattva path) see the One Vehicle (the single path to Buddhahood), they do not know that the Tathagata (an epithet of the Buddha) is the permanent Dharma. Therefore, it is said that although the Bodhisattvas of the Ten Stages see the Buddha-nature, they do not understand it clearly.' 'Good man! Shurangama (Shurangama) means 'all ultimately'; 'strict' means 'firm'. When all is ultimately attained and becomes firm, it is called Shurangama. Therefore, it is said that the Shurangama Samadhi (a type of meditative concentration) is called Buddha-nature.' 'Good man! Once, I was dwelling by the Niranjana River, and I told Ananda (Ananda): 'I wish to bathe now; please fetch my robe and soap.' After I entered the water, all the birds, aquatic and terrestrial creatures came to watch me. At that time, there were also five hundred Brahmins (Brahmin) who came to the riverbank. They approached me and said to each other: 'How can one attain a diamond body (an indestructible body)? If Gautama (Gautama, the Buddha's family name) does not speak of annihilationism (the view that after death, everything ceases to exist), I will follow him and receive the precepts.' Good man! At that time, I used my mind-reading ability to know what these Brahmins were thinking, and I told the Brahmins: 'Why do you think I speak of annihilationism?' Those Brahmins said: 'Gautama! You previously said in various scriptures that all sentient beings have no self (ego). Since you say there is no self, how can you say it is not annihilationism? If there is no self, then who is it that observes the precepts? And who is it that breaks the precepts?' The Buddha said: 'I have not said that all sentient beings have no self. I always proclaim that all sentient beings have Buddha-nature. Is Buddha-nature not me? Because of this reason, I do not speak of annihilationism. Because all sentient beings do not see the Buddha-nature, they perceive impermanence, no-self, no-joy, and no-purity. This is called speaking of annihilationism.' At that time, those Brahmins heard that Buddha-nature is me, and they generated the mind of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, the mind of supreme perfect enlightenment), and they immediately left home.
家修菩提道。一切飛鳥水陸之屬，亦發無上菩提之心；既發心已，尋得捨身。
「善男子！是佛性者，實非我也。為眾生故，說名為我。善男子！如來有因緣故，說無我為我，真實無我。雖作是說，無有虛妄。善男子！有因緣故，說我為無我，而實有我。為世界故，雖說無我而無虛妄。佛性無我，如來說我，以是常故；如來是我而說無我，得自在故。」
爾時，師子吼菩薩摩訶薩白佛言：「世尊！若一切眾生悉有佛性——如金剛力士者——以何義故，一切眾生不能得見？」
佛言：「善男子！譬如色法，雖有青、黃、赤、白之異，長、短、質像，盲者不見。雖復不見，亦不得言無青、黃、赤、白、長、短、質像。何以故？盲雖不見，有目見故。佛性亦爾，一切眾生雖不能見、十住菩薩見少分故、如來全見。十住菩薩所見佛性如夜見色，如來所見如晝見色。
「善男子！譬如瞎者，見色不了。有善良醫而為治目，以藥力故，得了了見。十住菩薩亦復如是，雖見佛性，不能明瞭；以首楞嚴三昧力故，能得明瞭。
「善男子！若有人見一切諸法無常、無我、無樂、無凈，見非一切法亦無常、無我、無樂、無凈，如是之人不見佛性。一切者，名為生死；非一切者，名為三寶。聲聞、緣覺見一切
【現代漢語翻譯】 現代漢語譯本 在家修行菩提道的人，一切飛鳥和水陸的生物，也發起無上的菩提之心；既然發起了菩提心，隨即就捨棄了自身的執著。
『善男子！這佛性，實際上並非是「我」的概念。爲了眾生的緣故，才說它為「我」。善男子！如來因為某種因緣，說「無我」為「我」，實際上是無我的。雖然這樣說，但沒有虛妄。善男子！因為某種因緣，說「我」為「無我」，而實際上是有「我」的。爲了世間的緣故，雖然說「無我」但沒有虛妄。佛性是無我的，如來說「我」，是因為它是常住的；如來是「我」卻說「無我」，是因為他獲得了自在。』
這時，師子吼菩薩摩訶薩（Mahasattva，大菩薩）對佛說：『世尊！如果一切眾生都有佛性——如同金剛力士（Vajra-dharin，手持金剛杵的力士）一樣——那麼根據什麼道理，一切眾生都不能看見佛性呢？』
佛說：『善男子！譬如色法，雖然有青、黃、赤、白的不同，有長、短、形狀的差異，盲人卻看不見。雖然看不見，也不能說沒有青、黃、赤、白、長、短、形狀。為什麼呢？因為盲人雖然看不見，但有眼睛的人能看見。佛性也是這樣，一切眾生雖然不能看見，十住菩薩（Dasabhūmika Bodhisattva，十地菩薩）能看見少部分，如來能完全看見。十住菩薩所見的佛性如同在夜晚看見顏色，如來所見的佛性如同在白天看見顏色。
『善男子！譬如盲人，看見顏色卻不明白。有善良的醫生為他治療眼睛，因為藥物的力量，就能清楚地看見。十住菩薩也是這樣，雖然看見佛性，卻不能明瞭；因為首楞嚴三昧（Śūraṃgama Samādhi，一種禪定）的力量，才能明瞭。
『善男子！如果有人認為一切諸法是無常、無我、無樂、無凈，也認為非一切法也是無常、無我、無樂、無凈，這樣的人就不能看見佛性。一切，指的是生死；非一切，指的是三寶（Buddha, Dharma, Sangha，佛、法、僧）。聲聞（Śrāvaka，聽聞佛法而修行的人）、緣覺（Pratyekabuddha，獨自覺悟的人）認為一切
【English Translation】 English version Those who cultivate the Bodhi path at home, all birds and creatures of water and land, also generate the supreme Bodhi mind; having generated this mind, they immediately relinquish attachment to the self.
'Good man! This Buddha-nature is actually not the concept of 'I'. For the sake of sentient beings, it is called 'I'. Good man! The Tathagata, due to certain causes and conditions, says 'no-self' as 'self', but in reality, there is no self. Although it is said this way, there is no falsehood. Good man! Due to certain causes and conditions, 'self' is said to be 'no-self', but in reality, there is a 'self'. For the sake of the world, although 'no-self' is spoken, there is no falsehood. Buddha-nature is no-self, the Tathagata says 'self' because it is permanent; the Tathagata is 'self' but says 'no-self' because he has attained freedom.'
At that time, the Bodhisattva Mahasattva Lion's Roar (Simhanada Bodhisattva) said to the Buddha: 'World Honored One! If all sentient beings have Buddha-nature—like Vajra-dharin (a powerful being holding a vajra)—then according to what principle, can all sentient beings not see Buddha-nature?'
The Buddha said: 'Good man! It is like material forms, although there are differences of blue, yellow, red, and white, and differences in length, shortness, and shape, a blind person cannot see them. Although they cannot see them, it cannot be said that there are no blue, yellow, red, white, length, shortness, and shape. Why? Because although the blind cannot see, those with eyes can see. Buddha-nature is also like this, although all sentient beings cannot see it, the Dasabhūmika Bodhisattvas (Bodhisattvas of the ten stages) can see a small part, and the Tathagata can see it completely. The Buddha-nature seen by the Dasabhūmika Bodhisattvas is like seeing colors at night, and the Buddha-nature seen by the Tathagata is like seeing colors in the daytime.'
'Good man! It is like a blind person, who sees colors but does not understand them. There is a good doctor who treats his eyes, and because of the power of the medicine, he can see clearly. The Dasabhūmika Bodhisattvas are also like this, although they see Buddha-nature, they cannot understand it clearly; because of the power of the Śūraṃgama Samādhi (a type of meditation), they can understand it clearly.'
'Good man! If someone thinks that all dharmas are impermanent, no-self, no-joy, and no-purity, and also thinks that non-all dharmas are also impermanent, no-self, no-joy, and no-purity, such a person cannot see Buddha-nature. All refers to birth and death; non-all refers to the Three Jewels (Buddha, Dharma, Sangha). Śrāvakas (those who hear the Dharma and practice) and Pratyekabuddhas (those who attain enlightenment on their own) think that all
法無常、無我、無樂、無凈，非一切法亦見無常、無我、無樂、無凈。以是義故，不見佛性。十住菩薩見一切法無常、無我、無樂、無凈，非一切法分見常、樂、我、凈。以是義故，十分之中得見一分。諸佛世尊見一切法無常、無我、無樂、無凈，非一切法見常、樂、我、凈。以是義故，見於佛性如觀掌中阿摩勒果。以是義故，首楞嚴定名為畢竟。
「善男子！譬如初月，雖不可見，不得言無。佛性亦爾，一切凡夫雖不得見，亦不得言無佛性也。
「善男子！佛性者，所謂十力、四無所畏、大悲三念處。一切眾生悉有三種，破煩惱故，然後得見。一闡提等破一闡提，然後能得十力、四無所畏、大悲三念處。以是義故，我常宣說一切眾生悉有佛性。
「善男子！十二因緣一切眾生等共有之，亦內、亦外。何等十二？過去煩惱名為無明，過去業者則名為行；現在世中初始受胎，是名為識；入胎五分、四根未具，名為名色；具足四根、未名觸時，是名六入；未別苦、樂，是名為觸；染習一愛，是名為受；習近五欲，是名為愛；內外貪求，是名為取；為內、外事起身、口、意業，是名為有；現在世識，名未來生；現在名色、六入、觸、受，名未來世老、病、死也。是名十二因緣。
「善男子！一切眾
【現代漢語翻譯】 現代漢語譯本：法是無常的、無我的、無樂的、無凈的，並非一切法也見到無常、無我、無樂、無凈。因為這個道理，所以不能見到佛性。十住菩薩見到一切法是無常的、無我的、無樂的、無凈的，並非在一切法中分見常、樂、我、凈。因為這個道理，所以能見到十分之一的佛性。諸佛世尊見到一切法是無常的、無我的、無樂的、無凈的，並非在一切法中見到常、樂、我、凈。因為這個道理，所以見到佛性就像觀看掌中的阿摩勒果（一種果實）。因為這個道理，首楞嚴定（一種禪定）被稱為畢竟（最終）。 『善男子！譬如初月，雖然看不見，但不能說它不存在。佛性也是這樣，一切凡夫雖然看不見，也不能說沒有佛性。』 『善男子！佛性是指十力（如來十種智慧力量）、四無所畏（佛的四種無畏懼的自信）、大悲三念處（佛的大悲心和三種觀照）。一切眾生都有這三種，破除煩惱后，才能見到。一闡提（斷絕善根的人）等破除一闡提的障礙，然後才能得到十力、四無所畏、大悲三念處。因為這個道理，我常說一切眾生都有佛性。』 『善男子！十二因緣（佛教關於生命輪迴的理論）一切眾生都共同擁有，既有內在的，也有外在的。哪十二種呢？過去的煩惱稱為無明（對真理的無知），過去的業力稱為行（行為）；現在世中最初受胎，稱為識（意識）；入胎后五蘊（色、受、想、行、識）和四根（眼、耳、鼻、舌）未完全具備，稱為名色（精神和物質）；具備四根但未有觸覺時，稱為六入（六種感官）；未分別苦樂時，稱為觸（感覺）；習慣於一種愛慾，稱為受（感受）；習慣於接近五欲（色、聲、香、味、觸），稱為愛（貪愛）；內外貪求，稱為取（執取）；爲了內外的事情而起身、口、意業，稱為有（存在）；現在世的意識，稱為未來生（未來的生命）；現在的名色、六入、觸、受，稱為未來世的老、病、死。這就是十二因緣。』 『善男子！一切眾』
【English Translation】 English version: The Dharma is impermanent, without self, without pleasure, and without purity; it is not that all dharmas also see impermanence, no-self, no pleasure, and no purity. Because of this meaning, one does not see the Buddha-nature. Bodhisattvas of the Ten Abodes see all dharmas as impermanent, without self, without pleasure, and without purity; it is not that they partially see permanence, pleasure, self, and purity in all dharmas. Because of this meaning, they can see one tenth of the Buddha-nature. The World Honored Ones, the Buddhas, see all dharmas as impermanent, without self, without pleasure, and without purity; it is not that they see permanence, pleasure, self, and purity in all dharmas. Because of this meaning, they see the Buddha-nature as if observing an Amalaka fruit (a type of fruit) in the palm of their hand. Because of this meaning, the Shurangama Samadhi (a type of meditation) is called ultimate. 'Good man! It is like the new moon, although it cannot be seen, one cannot say it does not exist. The Buddha-nature is also like this; although all ordinary beings cannot see it, one cannot say there is no Buddha-nature.' 'Good man! The Buddha-nature refers to the Ten Powers (ten wisdom powers of the Tathagata), the Four Fearlessnesses (four kinds of fearless confidence of the Buddha), and the Great Compassion Three Mindfulnesses (the Buddha's great compassion and three contemplations). All sentient beings possess these three; after breaking through afflictions, they can then see it. Icchantikas (those who have severed their roots of goodness), etc., break through the obstacles of Icchantikas, and then they can obtain the Ten Powers, the Four Fearlessnesses, and the Great Compassion Three Mindfulnesses. Because of this meaning, I often say that all sentient beings possess the Buddha-nature.' 'Good man! The Twelve Links of Dependent Origination (Buddhist theory about the cycle of life and death) are shared by all sentient beings, both internal and external. What are the twelve? Past afflictions are called ignorance (ignorance of the truth), past karma is called action; the initial conception in the present life is called consciousness; after conception, the five aggregates (form, feeling, perception, mental formations, consciousness) and the four roots (eye, ear, nose, tongue) are not fully formed, this is called name and form (mind and matter); when the four roots are formed but there is no sense of touch, this is called the six entrances (six senses); when there is no distinction between suffering and pleasure, this is called contact; being accustomed to one kind of desire, this is called feeling; being accustomed to approaching the five desires (form, sound, smell, taste, touch), this is called craving; seeking internally and externally, this is called grasping; for internal and external matters, arising in body, speech, and mind, this is called becoming; the consciousness of the present life is called future birth; the present name and form, six entrances, contact, and feeling are called old age, sickness, and death in the future life. These are the Twelve Links of Dependent Origination.' 'Good man! All sentient'
生雖有如是十二因緣，或有未具，如歌羅邏時死則無十二，從生乃至老死得具十二。色界眾生無三種受、三種觸、三種愛，無有老、病，亦得名為具足十二。無色眾生無色乃至無有老、死，亦得名為具足十二。以定得故，故名眾生平等具有十二因緣。善男子！佛性亦爾，一切眾生定當得成阿耨多羅三藐三菩提故，是故我說一切眾生悉有佛性。
「善男子！雪山有草，名為忍辱。牛若食者，則出醍醐。更有異草，牛若食者，則無醍醐。雖無醍醐，不可說言雪山之中無忍辱草。佛性亦爾。雪山者，名為如來；忍辱草者，名大涅槃；異草者，十二部經。眾生若能聽受、咨啟《大般涅槃》則見佛性，十二部中雖不聞有，不可說言無佛性也。
「善男子！佛性者，亦色、非色、非色非非色，亦相、非相、非相非非相，亦一、非一、非一非非一，非常、非斷、非非常非非斷，亦有、亦無、非有非無，亦盡、非盡、非盡非非盡，亦因、亦果、非因非果，亦義、非義、非義非非義，亦字、非字、非字非非字。
「云何為色？金剛身故。云何非色？十八不共非色法故。云何非色非非色？色非色無定相故。
「云何為相？三十二相故。云何非相？一切眾生相不現故。云何非相非非相？相非相不決定故。
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【現代漢語翻譯】 現代漢語譯本：眾生雖然有這樣的十二因緣，但有時並不完全具備。例如，在歌羅邏（受精卵）時期死亡，就沒有十二因緣。從出生到老死，才能具備完整的十二因緣。眾生如果沒有三種感受、三種接觸、三種愛，沒有衰老和疾病，也可以被認為是具備了完整的十二因緣。無色界的眾生，沒有色身，乃至沒有衰老和死亡，也可以被認為是具備了完整的十二因緣。因為他們通過禪定獲得，所以說眾生平等地具有十二因緣。善男子！佛性也是如此，一切眾生必定會成就阿耨多羅三藐三菩提（無上正等正覺），因此我說一切眾生都具有佛性。 善男子！雪山有一種草，名叫忍辱。牛如果吃了這種草，就能產出醍醐（最上等的乳酪）。還有另一種草，牛如果吃了就不能產出醍醐。雖然沒有醍醐，也不能說雪山中沒有忍辱草。佛性也是如此。雪山，指的是如來（佛）；忍辱草，指的是大涅槃（寂滅的境界）；另一種草，指的是十二部經。眾生如果能夠聽受、請教《大般涅槃經》，就能見到佛性。雖然在十二部經中沒有聽到佛性的說法，也不能說沒有佛性。 善男子！佛性，既是色，又非色，又非非色；既是相，又非相，又非非相；既是一，又非一，又非非一；既是常，又非斷，又非非常非非斷；既是有，又非有，又非有非無；既是盡，又非盡，又非盡非非盡；既是因，又是果，又非因非果；既是義，又非義，又非義非非義；既是字，又非字，又非字非非字。 什麼是色？因為有金剛身（佛的堅固之身）。什麼是非色？因為有十八不共法（佛獨有的十八種功德）是非色法。什麼是非色非非色？因為色和非色沒有固定的相狀。 什麼是相？因為有三十二相（佛的三十二種殊勝的相貌）。什麼是非相？因為一切眾生的相都不顯現。什麼是非相非非相？因為相和非相不是絕對的。
【English Translation】 English version: Although sentient beings have these twelve links of dependent origination, they may not always be fully present. For example, if one dies during the kalala (embryo) stage, they will not have all twelve links. It is from birth to old age and death that the twelve links are fully present. If sentient beings do not have the three kinds of feelings, three kinds of contacts, and three kinds of cravings, and do not experience old age and sickness, they can still be considered to have the complete twelve links. Beings in the formless realm, without physical form, and without old age and death, can also be considered to have the complete twelve links. Because they attain it through samadhi (meditative absorption), it is said that all sentient beings equally possess the twelve links of dependent origination. Good man! The Buddha-nature is also like this; all sentient beings are certain to attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), therefore I say that all sentient beings possess the Buddha-nature. Good man! In the Snow Mountains, there is a grass called 'forbearance'. If a cow eats this grass, it will produce ghee (the finest form of clarified butter). There is another kind of grass, which if a cow eats, it will not produce ghee. Although there is no ghee, it cannot be said that there is no 'forbearance' grass in the Snow Mountains. The Buddha-nature is also like this. The Snow Mountains refer to the Tathagata (Buddha); the 'forbearance' grass refers to the Great Nirvana (the state of extinction); the other grass refers to the twelve divisions of scriptures. If sentient beings can listen to and inquire about the 'Mahaparinirvana Sutra', they will see the Buddha-nature. Although the Buddha-nature is not mentioned in the twelve divisions of scriptures, it cannot be said that there is no Buddha-nature. Good man! The Buddha-nature is both form and not-form, and neither form nor not-form; it is both characteristic and not-characteristic, and neither characteristic nor not-characteristic; it is both one and not-one, and neither one nor not-one; it is both permanent and not-interrupted, and neither permanent nor not-interrupted; it is both existent and non-existent, and neither existent nor non-existent; it is both exhausted and not-exhausted, and neither exhausted nor not-exhausted; it is both cause and effect, and neither cause nor effect; it is both meaning and not-meaning, and neither meaning nor not-meaning; it is both word and not-word, and neither word nor not-word. What is form? Because of the Vajra body (the indestructible body of the Buddha). What is not-form? Because the eighteen unshared qualities (the eighteen unique virtues of the Buddha) are not form. What is neither form nor not-form? Because form and not-form have no fixed characteristics. What is characteristic? Because of the thirty-two characteristics (the thirty-two auspicious marks of the Buddha). What is not-characteristic? Because the characteristics of all sentient beings are not manifest. What is neither characteristic nor not-characteristic? Because characteristic and not-characteristic are not absolute.
云何為一？一切眾生悉一乘故。云何非一？說三乘故。云何非一非非一？無數法故。
「云何非常？從緣見故。云何非斷？離斷見故。云何非非常非非斷？無終始故。
「云何為有？一切眾生悉皆有故。云何為無？從善方便而得見故。云何非有非無？虛空性故。
「云何名盡？得首楞嚴三昧故。云何非盡？以其常故。云何非盡非非盡？一切盡相斷故。
「云何為因？以了因故。云何為果？以決定故。云何非因非果？以其常故。
「云何為義？悉能攝取義無礙故。云何非義？不可說故。云何非義非非義？畢竟空故。
「云何為字？有名稱故。云何非字？名無名故。云何非字非非字？斷一切字故。
「云何非苦非樂？斷一切受故。云何非我？未能具得八自在故。云何非非我？以其常故。云何非我非非我？不作不受故。
「云何為空？第一義空故。云何非空？以其常故。云何非空非非空？能為善法作種子故。
「善男子！若有人能思惟解了《大涅槃經》如是之義，當知是人則見佛性。佛性者，不可思議，乃是諸佛如來境界，非諸聲聞、緣覺所知。
「善男子！佛性者，非陰界入、非本無今有、非已有還無，從善因緣眾生得見。譬如黑鐵，入火則赤、出冷還黑
【現代漢語翻譯】 現代漢語譯本 什麼是『一』？因為一切眾生都歸於一乘（Ekayana，唯一佛乘）。 為什麼說『非一』？因為有三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）的說法。 為什麼說『非一非非一』？因為有無數的法（Dharma，佛法）存在。
什麼是『非常』？因為是從因緣（Hetupratyaya，條件）而見的。 為什麼說『非斷』？因為遠離了斷見（Ucchedadṛṣṭi，認為一切死後皆無的見解）。 為什麼說『非非常非非斷』？因為沒有終始（Anādi-ananta，無始無終）。
什麼是『有』？因為一切眾生都具有佛性。 為什麼說『無』？因為是從善巧方便（Upāya-kauśalya，善巧的教化方法）而得見的。 為什麼說『非有非無』？因為其本性如同虛空（Ākāśa，空無）。
什麼是『盡』？因為證得了首楞嚴三昧（Śūraṅgama-samādhi，一種強大的禪定）。 為什麼說『非盡』？因為它（佛性）是常住的。 為什麼說『非盡非非盡』？因為一切『盡』的表相都已斷除。
什麼是『因』？因為是了因（Hetu，產生結果的原因）。 什麼是『果』？因為是決定（Phala，必然的結果）的。 為什麼說『非因非果』？因為它（佛性）是常住的。
什麼是『義』？因為能完全攝取義理而無障礙。 為什麼說『非義』？因為不可言說。 為什麼說『非義非非義』？因為畢竟空（Śūnyatā，空性）。
什麼是『字』？因為有名稱。 為什麼說『非字』？因為名是無名的。 為什麼說『非字非非字』？因為斷除了一切文字。
為什麼說『非苦非樂』？因為斷除了一切感受（Vedanā，苦受、樂受、不苦不樂受）。 為什麼說『非我』？因為未能完全獲得八自在（Aṣṭa-vaśitā，八種自在的能力）。 為什麼說『非非我』？因為它（佛性）是常住的。 為什麼說『非我非非我』？因為不作（Karma，行為）也不受（Vipāka，果報）。
什麼是『空』？因為是第一義空（Paramārtha-śūnyatā，勝義諦的空性）。 為什麼說『非空』？因為它（佛性）是常住的。 為什麼說『非空非非空』？因為能為善法（Kuśala-dharma，善的行為）作種子。
善男子！如果有人能夠思維理解《大涅槃經》（Mahāparinirvāṇa-sūtra）的這些含義，應當知道這個人就能見到佛性（Buddha-dhātu，佛的本性）。佛性是不可思議的，是諸佛如來的境界，不是聲聞（Śrāvaka，聽聞佛法而修行的人）、緣覺（Pratyekabuddha，獨自覺悟的人）所能瞭解的。
善男子！佛性不是陰（Skandha，五蘊）、界（Dhātu，十八界）、入（Āyatana，十二入）所能概括的，不是本來沒有現在才有的，也不是已經有了又變成沒有的，而是從善因緣（Kalyāṇa-hetupratyaya，好的因緣）中眾生才能見到。譬如黑鐵，放入火中就變紅，拿出冷卻後又變黑。
【English Translation】 English version What is 『one』? Because all sentient beings are of the One Vehicle (Ekayana). Why is it 『not one』? Because the Three Vehicles (Triyana) are spoken of. Why is it 『neither one nor not one』? Because there are countless dharmas (Dharma).
What is 『not constant』? Because it is seen from conditions (Hetupratyaya). Why is it 『not annihilation』? Because it is apart from the view of annihilation (Ucchedadṛṣṭi). Why is it 『neither not constant nor not annihilation』? Because it has no beginning or end (Anādi-ananta).
What is 『existence』? Because all sentient beings possess it. Why is it 『non-existence』? Because it is seen through skillful means (Upāya-kauśalya). Why is it 『neither existence nor non-existence』? Because its nature is like space (Ākāśa).
What is 『exhaustion』? Because one attains the Śūraṅgama-samādhi (Śūraṅgama-samādhi). Why is it 『not exhaustion』? Because it is eternal. Why is it 『neither exhaustion nor not exhaustion』? Because all appearances of exhaustion are cut off.
What is 『cause』? Because it is the cause of understanding (Hetu). What is 『result』? Because it is definite (Phala). Why is it 『neither cause nor result』? Because it is eternal.
What is 『meaning』? Because it can completely encompass meaning without obstruction. Why is it 『not meaning』? Because it is inexpressible. Why is it 『neither meaning nor not meaning』? Because it is ultimately empty (Śūnyatā).
What is 『word』? Because it has a name. Why is it 『not word』? Because name is nameless. Why is it 『neither word nor not word』? Because all words are cut off.
Why is it 『neither suffering nor pleasure』? Because all feelings (Vedanā) are cut off. Why is it 『not self』? Because the eight freedoms (Aṣṭa-vaśitā) have not been fully attained. Why is it 『not not-self』? Because it is eternal. Why is it 『neither self nor not-self』? Because it neither acts (Karma) nor receives (Vipāka).
What is 『emptiness』? Because it is emptiness in the ultimate sense (Paramārtha-śūnyatā). Why is it 『not emptiness』? Because it is eternal. Why is it 『neither emptiness nor not emptiness』? Because it can serve as a seed for wholesome dharmas (Kuśala-dharma).
Good man! If someone can contemplate and understand these meanings of the Mahāparinirvāṇa-sūtra, know that this person will see the Buddha-nature (Buddha-dhātu). The Buddha-nature is inconceivable; it is the realm of the Buddhas and Tathāgatas, not known by Śrāvakas (Śrāvaka) or Pratyekabuddhas (Pratyekabuddha).
Good man! The Buddha-nature is not encompassed by the skandhas (Skandha), dhātus (Dhātu), or āyatanas (Āyatana); it is not that it was originally non-existent and now exists, nor that it existed and then became non-existent. It is seen by sentient beings through good causes and conditions (Kalyāṇa-hetupratyaya). For example, black iron turns red when put into fire, and returns to black when taken out and cooled.
，而是黑色非內、非外，因緣故有。佛性亦爾，一切眾生煩惱火滅則得聞見。
「善男子！如種滅已，芽則得生，而是芽性非內、非外；乃至花果亦復如是，從緣故有。善男子！是《大涅槃》微妙經典成就具足無量功德；佛性亦爾，悉是無量無邊功德之所成就。」
爾時，師子吼菩薩摩訶薩言：「世尊！菩薩具足成就幾法得見佛性而不明瞭？諸佛世尊成就幾法得了了見？」
「善男子！菩薩具足成就十法，雖見佛性而不明瞭。云何為十？一者、少欲，二者、知足，三者、寂靜，四者、精進，五者、正念，六者、正定，七者、正慧，八者、解脫，九者、讚歎解脫，十者、以大涅槃教化眾生。」
師子吼菩薩言：「世尊！少欲、知足，有何差別？」
「善男子！少欲者，不求、不取；知足者，得少之時心不悔恨。少欲者，少有所欲；知足者，但為法事，心不愁惱。
「善男子！欲者有三：一者、惡欲，二者、大欲，三者、欲欲。惡欲者，若有比丘心生貪慾，欲為一切大眾上首：『令一切僧隨逐我后；令諸四部悉皆供養、恭敬、讚歎、尊重於我；令我先為四眾說法，皆令一切信受我語；亦令國王、大臣、長者皆恭敬我；令我大得衣服、飲食、臥具、醫藥、上妙屋宅。』為生死欲，是名
【現代漢語翻譯】 現代漢語譯本：而是黑色既非內在也非外在，而是因緣和合而生。佛性也是如此，當一切眾生的煩惱之火熄滅時，就能得以聞見。 『善男子！就像種子滅亡后，嫩芽得以生長，而這嫩芽的性質既非內在也非外在；乃至花朵和果實也是如此，都是從因緣和合而生。善男子！這部《大涅槃》微妙經典成就具足無量功德；佛性也是如此，完全是由無量無邊的功德所成就。』 當時，師子吼菩薩摩訶薩（Mahasattva，偉大的菩薩）說道：『世尊！菩薩具足成就多少法才能見到佛性卻不明白？諸佛世尊成就多少法才能完全明瞭地見到？』 『善男子！菩薩具足成就十法，雖然見到佛性卻不明白。這十法是什麼呢？第一是少欲，第二是知足，第三是寂靜，第四是精進，第五是正念，第六是正定，第七是正慧，第八是解脫，第九是讚歎解脫，第十是以大涅槃教化眾生。』 師子吼菩薩說道：『世尊！少欲和知足有什麼區別？』 『善男子！少欲是指不追求、不索取；知足是指得到少量時內心不後悔遺憾。少欲是指很少有慾望；知足是指只爲了佛法之事，內心不憂愁煩惱。 『善男子！慾望有三種：第一是惡欲，第二是大欲，第三是欲欲。惡欲是指，如果有比丘內心生起貪慾，想要成為一切大眾的首領：『讓一切僧眾都跟隨在我身後；讓四部弟子都供養、恭敬、讚歎、尊重我；讓我先為四眾說法，讓一切都相信接受我的話；也讓國王、大臣、長者都恭敬我；讓我能得到大量的衣服、飲食、臥具、醫藥、上好的房屋。』爲了生死輪迴的慾望，這叫做
【English Translation】 English version: but black is neither internal nor external, it exists due to conditions. The Buddha-nature is also like this; when the fire of afflictions of all sentient beings is extinguished, it can be heard and seen. 'Good man! Just as when a seed is destroyed, a sprout comes into being, and the nature of this sprout is neither internal nor external; and so it is with flowers and fruits, they exist due to conditions. Good man! This subtle and wonderful scripture of the 'Great Nirvana' is accomplished and complete with immeasurable merits; the Buddha-nature is also like this, it is entirely accomplished by immeasurable and boundless merits.' At that time, the Bodhisattva Mahasattva (great being) Lion's Roar said: 'World Honored One! How many dharmas (teachings, principles) does a Bodhisattva need to accomplish to see the Buddha-nature but not understand it? How many dharmas do the Buddhas, World Honored Ones, need to accomplish to see it with complete understanding?' 'Good man! A Bodhisattva who has accomplished ten dharmas, although seeing the Buddha-nature, does not understand it. What are these ten? First is having few desires, second is being content, third is tranquility, fourth is diligence, fifth is right mindfulness, sixth is right concentration, seventh is right wisdom, eighth is liberation, ninth is praising liberation, and tenth is teaching sentient beings with the Great Nirvana.' The Bodhisattva Lion's Roar said: 'World Honored One! What is the difference between having few desires and being content?' 'Good man! Having few desires means not seeking or grasping; being content means not regretting when one obtains little. Having few desires means having few wants; being content means only doing things for the sake of the Dharma, without worry or distress. 'Good man! There are three kinds of desires: first is evil desire, second is great desire, and third is desire for desire. Evil desire is when a Bhikshu (monk) has greed in his heart, wanting to be the leader of all the assembly: 'Let all the Sangha (monastic community) follow behind me; let the fourfold assembly all make offerings, respect, praise, and honor me; let me be the first to preach the Dharma to the fourfold assembly, and let all believe and accept my words; also let the kings, ministers, and elders all respect me; let me obtain great amounts of clothing, food, bedding, medicine, and excellent houses.' This desire for the cycle of birth and death is called
惡欲。云何大欲？若有比丘生於欲心：『云何當令四部之眾悉皆知我得初住地乃至十住、得阿耨多羅三藐三菩提、得阿羅漢果乃至須陀洹果、我得四禪乃至四無閡智？』為于利養，是名大欲。欲欲者，若有比丘欲生梵天、魔天、自在天、轉輪聖王、若剎利、若婆羅門皆得自在，為利養故，是名欲欲。若不為是三種惡欲之所害者，是名少欲。
「欲者，名為二十五愛；無有如是二十五愛，是名少欲。不求未來所欲之事，是名少欲；得而不著，是名知足。不求恭敬，是名少欲；得不積聚，是名知足。
「善男子！亦有少欲不名知足、有知足不名少欲、有亦少欲亦知足、有不知足不少欲。
「少欲者，謂須陀洹；知足者，謂辟支佛；少欲知足者，謂阿羅漢；不少欲不知足者，所謂菩薩。
「善男子！少欲知足復有二種：一者、善，二者、不善。不善者，所謂凡夫；善者，聖人、菩薩。一切聖人，雖得道果，不自稱說；不稱說故，心不惱恨，是名知足。
「善男子！菩薩摩訶薩修習大乘《大涅槃經》欲見佛性，是故修習少欲、知足。
「云何寂靜？寂靜有二：一者、心靜，二者、身靜。身寂靜者，終不造作身三種惡；心寂靜者，亦不造作意三種惡，是則名為身心寂靜。
「身寂靜
【現代漢語翻譯】 現代漢語譯本 什麼是惡欲？什麼又是大欲？如果有個比丘生起這樣的慾望：『怎樣才能讓四部大眾都知道我證得了初住地乃至十住地，證得了阿耨多羅三藐三菩提（無上正等正覺），證得了阿羅漢果乃至須陀洹果（初果），我證得了四禪乃至四無礙智？』爲了獲得利養，這叫做大欲。什麼是欲欲？如果有個比丘希望生到梵天、魔天、自在天，或者成為轉輪聖王，或者成為剎帝利、婆羅門，都能自在，爲了獲得利養，這叫做欲欲。如果不是被這三種惡欲所損害的，就叫做少欲。 『欲』指的是二十五種愛慾；沒有這二十五種愛慾，就叫做少欲。不追求未來想要的事物，這叫做少欲；得到了而不執著，這叫做知足。不追求恭敬，這叫做少欲；得到了而不積聚，這叫做知足。 善男子！也有少欲卻不叫知足的，有知足卻不叫少欲的，有既少欲又知足的，有既不少欲又不知足的。 少欲的，指的是須陀洹（初果聖人）；知足的，指的是辟支佛（獨覺）；少欲又知足的，指的是阿羅漢（無學）；不少欲又不知足的，指的是菩薩。 善男子！少欲知足又有兩種：一種是善的，一種是不善的。不善的，指的是凡夫；善的，指的是聖人、菩薩。一切聖人，即使證得了道果，也不會自己宣說；因為不宣說，心中就不會惱恨，這叫做知足。 善男子！菩薩摩訶薩修習大乘《大涅槃經》，想要見到佛性，所以修習少欲、知足。 什麼是寂靜？寂靜有兩種：一種是心靜，一種是身靜。身寂靜，就是始終不造作身的三種惡業；心寂靜，就是也不造作意的三種惡業，這就叫做身心寂靜。 身寂靜
【English Translation】 English version What is evil desire? And what is great desire? If a Bhikshu (monk) has a desire arise in his mind: 『How can I make the four assemblies know that I have attained the first stage of dwelling up to the tenth stage, attained Anuttara-samyak-sambodhi (supreme perfect enlightenment), attained the Arhat fruit up to the Srotapanna fruit (stream-enterer), that I have attained the four Dhyanas (meditative absorptions) up to the four unobstructed wisdoms?』 For the sake of gain and offerings, this is called great desire. What is desire for desire? If a Bhikshu desires to be born in the Brahma heaven, Mara heaven, Isvara heaven, or to become a Chakravartin (universal monarch), or a Kshatriya, or a Brahmin, all with freedom, for the sake of gain and offerings, this is called desire for desire. If one is not harmed by these three evil desires, this is called having few desires. 『Desire』 refers to the twenty-five kinds of craving; not having these twenty-five kinds of craving is called having few desires. Not seeking future desired things is called having few desires; attaining without attachment is called contentment. Not seeking respect is called having few desires; attaining without accumulating is called contentment. Good man! There are also those who have few desires but are not called content, those who are content but are not called having few desires, those who both have few desires and are content, and those who neither have few desires nor are content. Those who have few desires refer to Srotapannas (stream-enterers); those who are content refer to Pratyekabuddhas (solitary realizers); those who have few desires and are content refer to Arhats (worthy ones); those who neither have few desires nor are content refer to Bodhisattvas. Good man! Having few desires and contentment are also of two kinds: one is good, and the other is not good. The not good refers to ordinary people; the good refers to sages and Bodhisattvas. All sages, even if they have attained the fruit of the path, do not proclaim it themselves; because they do not proclaim it, their minds do not become resentful, this is called contentment. Good man! Bodhisattva Mahasattvas (great beings) cultivate the Mahayana (Great Vehicle) 『Mahaparinirvana Sutra』 desiring to see the Buddha-nature, therefore they cultivate having few desires and contentment. What is tranquility? Tranquility is of two kinds: one is tranquility of mind, and the other is tranquility of body. Tranquility of body is to never commit the three evil deeds of the body; tranquility of mind is also not to commit the three evil deeds of the mind, this is called tranquility of body and mind. Tranquility of body
者，不親近四眾，不預四眾所有事業；心寂靜者，終不修習貪慾、恚、癡，是則名為身心寂靜。
「或有比丘，身雖寂靜心不寂靜、有心寂靜身不寂靜、有身心寂靜、又有身心俱不寂靜。身寂靜心不寂靜者，或有比丘坐禪靜處，遠離四眾，心常積集貪慾、瞋、癡，是名身寂靜心不寂靜。心寂靜身不寂靜者，或有比丘親近四眾、國王、大臣，斷貪、恚、癡，是名心寂靜身不寂靜。身心寂靜者，謂佛、菩薩；身心不寂靜者，謂諸凡夫。何以故？凡夫之人，身心雖靜，不能深觀無常、無樂、無我、無凈。以是義故，凡夫之人不能寂靜身、口、意業。一闡提輩、犯四重禁、作五逆罪，如是之人亦不得名身心寂靜。
「云何精進？若有比丘欲令身、口、意業清凈，遠離一切諸不善業，修習一切諸善業者，是名精進。是勤進者繫念六處，所謂佛、法、僧、戒、施、天，是名正念；具正念者，所得三昧是名正定；具正定者，觀見諸法猶如虛空，是名正慧；具正慧者，遠離一切煩惱諸結，是名解脫；得解脫者，為諸眾生稱美解脫，言是解脫常、恒、不變，是名讚歎解脫。解脫即是無上大般涅槃。涅槃者，即是煩惱諸結火滅。又，涅槃者，名為屋宅。何以故？能遮煩惱惡風雨故。又，涅槃者，名為歸依。何以故？能過一切諸
【現代漢語翻譯】 現代漢語譯本：
『身心寂靜』是指，不親近比丘、比丘尼、優婆塞、優婆夷（四眾），不參與四眾的任何事務；內心寂靜的人，最終不會修習貪慾、嗔恚、愚癡，這被稱為身心寂靜。
『或者有比丘，身體雖然寂靜但內心不寂靜，或者內心寂靜但身體不寂靜，或者身心都寂靜，又或者身心都不寂靜。』身體寂靜但內心不寂靜的人，是指有些比丘在禪修靜處，遠離四眾，但內心常常積聚貪慾、嗔恚、愚癡，這被稱為身體寂靜但內心不寂靜。內心寂靜但身體不寂靜的人，是指有些比丘親近四眾、國王、大臣，但斷除了貪慾、嗔恚、愚癡，這被稱為內心寂靜但身體不寂靜。身心都寂靜的人，是指佛陀、菩薩；身心都不寂靜的人，是指所有凡夫。為什麼呢？因為凡夫之人，即使身心安靜，也不能深刻地觀察無常、無樂、無我、無凈。因為這個原因，凡夫之人不能使身、口、意業寂靜。一闡提（斷善根的人）、犯四重禁（比丘的四條根本戒律）、作五逆罪（殺父、殺母、殺阿羅漢、出佛身血、破和合僧）的人，這樣的人也不能被稱為身心寂靜。
『什麼是精進？』如果比丘想要使身、口、意業清凈，遠離一切不善的業，修習一切善的業，這被稱為精進。這種精進的人會專注於六種念處，即佛、法、僧、戒、施、天，這被稱為正念；具備正念的人，所獲得的三昧（禪定）被稱為正定；具備正定的人，觀察到一切諸法都像虛空一樣，這被稱為正慧；具備正慧的人，遠離一切煩惱和束縛，這被稱為解脫；獲得解脫的人，會為眾生稱讚解脫，說解脫是常、恒、不變的，這被稱為讚歎解脫。解脫就是無上大般涅槃。涅槃，就是煩惱和束縛的火焰熄滅。而且，涅槃也被稱為屋宅。為什麼呢？因為它能遮擋煩惱的惡風暴雨。而且，涅槃也被稱為歸依。為什麼呢？因為它能超越一切諸
【English Translation】 English version:
'Body and mind tranquility' refers to not associating with the four assemblies (bhikshus, bhikshunis, upasakas, upasikas), and not participating in any affairs of the four assemblies; one whose mind is tranquil will ultimately not cultivate greed, hatred, and delusion, this is called body and mind tranquility.
'Or there are bhikshus whose body is tranquil but mind is not, or whose mind is tranquil but body is not, or whose body and mind are both tranquil, or whose body and mind are both not tranquil.' One whose body is tranquil but mind is not, refers to some bhikshus who are in a quiet place for meditation, away from the four assemblies, but whose mind is constantly accumulating greed, hatred, and delusion, this is called body tranquil but mind not tranquil. One whose mind is tranquil but body is not, refers to some bhikshus who associate with the four assemblies, kings, and ministers, but have cut off greed, hatred, and delusion, this is called mind tranquil but body not tranquil. One whose body and mind are both tranquil, refers to Buddhas and Bodhisattvas; one whose body and mind are both not tranquil, refers to all ordinary beings. Why is that? Because ordinary beings, even if their body and mind are quiet, cannot deeply observe impermanence, suffering, non-self, and impurity. For this reason, ordinary beings cannot make their body, speech, and mind actions tranquil. Those who are icchantikas (those who have severed their roots of goodness), who violate the four major prohibitions (the four fundamental precepts of a bhikshu), who commit the five heinous crimes (killing one's father, killing one's mother, killing an arhat, shedding the blood of a Buddha, and causing disunity in the Sangha), such people cannot be called body and mind tranquil.
'What is diligence?' If a bhikshu wants to purify their body, speech, and mind actions, to stay away from all unwholesome actions, and to cultivate all wholesome actions, this is called diligence. Such a diligent person will focus on the six mindfulnesses, namely Buddha, Dharma, Sangha, precepts, generosity, and devas, this is called right mindfulness; one who has right mindfulness, the samadhi (meditative concentration) obtained is called right concentration; one who has right concentration, observes that all dharmas are like empty space, this is called right wisdom; one who has right wisdom, stays away from all afflictions and fetters, this is called liberation; one who has attained liberation, will praise liberation for all beings, saying that liberation is permanent, constant, and unchanging, this is called praising liberation. Liberation is the unsurpassed great Nirvana. Nirvana is the extinguishing of the flames of afflictions and fetters. Moreover, Nirvana is also called a dwelling. Why is that? Because it can shield against the evil wind and rain of afflictions. Moreover, Nirvana is also called a refuge. Why is that? Because it can transcend all
怖畏故。又，涅槃者，名為洲渚。何以故？四大暴河不能漂故。何等為四？一者、欲暴，二者、有暴，三者、見暴，四、無明暴。是故，涅槃名為洲渚。又，涅槃者，名畢竟歸。何以故？能得一切畢竟樂故。若有菩薩摩訶薩成就具足如是十法，雖見佛性而不明瞭。
「複次，善男子！出家之人有四種病，是故不得四沙門果。何等四病？謂四惡欲：一、為衣欲，二、為食慾，三、為臥具欲，四、為有欲，是名四惡欲。是出家病有四良藥能療是病，謂：糞掃衣能治比丘為衣惡欲、乞食能破為食惡欲、樹下能破臥具惡欲、身心寂靜能破比丘為有惡欲。以是四藥除是四病，是名聖行，如是聖行則得名為少欲、知足。
「寂靜者有四種樂。何等為四？一者、出家樂，二、寂靜樂，三、永滅樂，四、畢竟樂。得是四樂，名為寂靜；具四精進，故名精進；具四念處，故名正念；具四禪故，故名正定；見四聖實故，故名正慧；永斷一切煩惱結故，故名解脫；呵說一切煩惱過故，故名讚歎解脫。善男子！菩薩摩訶薩安住具足如是十法，雖見佛性而不明瞭。
「複次，善男子！菩薩摩訶薩聞是經已，親近修習，遠離一切世間之事，是名少欲。既出家已，不生悔心，是名知足。既知足已，近空閑處，遠離憒鬧，是名寂靜。
【現代漢語翻譯】 現代漢語譯本 因為有怖畏的緣故。此外，涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）被稱為洲渚（島嶼）。為什麼呢？因為四大暴河（指慾望、存在、見解和無明四種強大的煩惱）不能將其漂走。哪四種呢？第一是欲暴（對感官享樂的強烈慾望），第二是有暴（對存在的執著），第三是見暴（錯誤的見解），第四是無明暴（對真理的無知）。因此，涅槃被稱為洲渚。此外，涅槃被稱為究竟歸宿。為什麼呢？因為它能獲得一切究竟的快樂。如果菩薩摩訶薩（菩薩，指發願要成佛的修行者；摩訶薩，指偉大的菩薩）成就具足這十種法，即使見到佛性（Buddha-nature，指一切眾生皆具的成佛的可能性）也不明瞭。
『再者，善男子！出家之人有四種病，因此不能獲得四沙門果（指須陀洹、斯陀含、阿那含、阿羅漢四種修行果位）。哪四種病呢？即四種惡欲：第一是衣欲（對衣服的貪慾），第二是食慾（對食物的貪慾），第三是臥具欲（對床鋪等臥具的貪慾），第四是有欲（對存在的貪慾），這稱為四惡欲。出家人的這四種病有四種良藥可以治療，即：糞掃衣（指撿拾丟棄的布料縫製的衣服）能治療比丘（指佛教出家男眾）的衣欲，乞食能破除食慾，樹下（指在樹下休息）能破除臥具欲，身心寂靜能破除比丘的有欲。用這四種藥去除這四種病，稱為聖行，這樣的聖行則被稱為少欲、知足。
『寂靜有四種快樂。哪四種呢？第一是出家樂（出家修行的快樂），第二是寂靜樂（身心寂靜的快樂），第三是永滅樂（煩惱永滅的快樂），第四是畢竟樂（究竟的快樂）。獲得這四種快樂，稱為寂靜；具足四種精進（指勤奮修行），故名精進；具足四念處（指身、受、心、法四種觀照），故名正念；具足四禪（指色界四種禪定），故名正定；見到四聖諦（指苦、集、滅、道四種真理）的真實，故名正慧；永遠斷除一切煩惱結（指束縛眾生的煩惱），故名解脫；呵斥宣說一切煩惱的過失，故名讚歎解脫。善男子！菩薩摩訶薩安住具足這十種法，即使見到佛性也不明瞭。
『再者，善男子！菩薩摩訶薩聽聞這部經后，親近修習，遠離一切世間之事，這稱為少欲。既然出家了，不生悔恨之心，這稱為知足。既然知足了，就親近空閑之處，遠離喧鬧，這稱為寂靜。
【English Translation】 English version Because of fear. Moreover, Nirvana (the Buddhist term for the state of liberation from the cycle of birth and death) is called an island. Why is that? Because the four great violent rivers (referring to the four powerful afflictions of desire, existence, views, and ignorance) cannot sweep it away. What are the four? The first is the violent river of desire (intense craving for sensual pleasures), the second is the violent river of existence (attachment to being), the third is the violent river of views (wrong views), and the fourth is the violent river of ignorance (ignorance of the truth). Therefore, Nirvana is called an island. Furthermore, Nirvana is called the ultimate refuge. Why is that? Because it can attain all ultimate happiness. If a Bodhisattva Mahasattva (Bodhisattva, referring to a practitioner who vows to become a Buddha; Mahasattva, referring to a great Bodhisattva) achieves and possesses these ten dharmas, even if they see the Buddha-nature (the potential for Buddhahood inherent in all beings), they will not understand it.
'Furthermore, good man! There are four diseases for those who have left home, therefore they cannot attain the four fruits of a Shramana (referring to the four stages of enlightenment: Srotapanna, Sakadagami, Anagami, and Arhat). What are the four diseases? They are the four evil desires: first, the desire for clothing, second, the desire for food, third, the desire for bedding, and fourth, the desire for existence. These are called the four evil desires. There are four good medicines to cure these four diseases of those who have left home: robes made from discarded cloth can cure a Bhikkhu's (referring to a Buddhist monk) desire for clothing, begging for food can break the desire for food, dwelling under a tree can break the desire for bedding, and the tranquility of body and mind can break a Bhikkhu's desire for existence. Using these four medicines to remove these four diseases is called holy conduct, and such holy conduct is called having few desires and being content.
'Tranquility has four kinds of joy. What are the four? First is the joy of leaving home, second is the joy of tranquility, third is the joy of eternal cessation, and fourth is the joy of ultimate happiness. Attaining these four joys is called tranquility; possessing the four kinds of diligence (referring to diligent practice) is called diligence; possessing the four foundations of mindfulness (referring to the four contemplations of body, feeling, mind, and dharma) is called right mindfulness; possessing the four dhyanas (referring to the four meditative states in the realm of form) is called right concentration; seeing the truth of the four noble truths (referring to suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering) is called right wisdom; eternally cutting off all fetters of affliction (referring to the afflictions that bind beings) is called liberation; and criticizing and proclaiming the faults of all afflictions is called praising liberation. Good man! A Bodhisattva Mahasattva who dwells in and possesses these ten dharmas, even if they see the Buddha-nature, will not understand it.
'Furthermore, good man! After hearing this sutra, a Bodhisattva Mahasattva draws near to practice, and stays away from all worldly affairs, this is called having few desires. Since they have left home, they do not give rise to regret, this is called contentment. Since they are content, they draw near to secluded places and stay away from noise, this is called tranquility.'
不知足者，不樂空閑。夫知足者，常樂空寂，于空寂處常作是念：『一切世間悉謂我得沙門道果，然我今者實未能得，我今云何誑惑於人？』作是念已，精勤修習沙門道果，是名精進。親近修習大涅槃者，是名正念。隨順天行，是名正定。安住是定，正見正知，是名正慧。正見知者能得遠離煩惱結縛，是名解脫。十住菩薩為眾生故稱美涅槃，是則名為讚歎解脫。善男子！菩薩摩訶薩安住具足如是十法雖見佛性而不明瞭。
「複次，善男子！夫少欲者，若有比丘住空寂處端坐不臥，或住樹下、或在冢間、或在露處，隨有草地而坐其上，乞食而食，隨得為足，或一坐食、不過一食，唯畜三衣、糞衣、毳衣，是名少欲。既行是事，心不生悔，是名知足。修空三昧，是名寂靜；得四果已，于阿耨多羅三藐三菩提心不休息，是名精進；繫心思惟如來常、恒、無有變易，是名正念；修八解脫，是名正定；得四無礙，是名正慧；遠離七漏，是名解脫；稱美涅槃無有十相，名嘆解脫。十相者，謂生、老、病、死、色、聲、香、味、觸、無常。遠離十相者，名大涅槃。善男子！是名菩薩摩訶薩安住具足如是十法，雖見佛性而不明瞭。
「複次，善男子！為多欲故，親近國王、大臣、長者、剎利、婆羅門、毗舍首陀，自稱：『
【現代漢語翻譯】 現代漢語譯本 不知足的人，不會享受空閑的樂趣。而知足的人，常常樂於空寂，在空寂之處常常這樣想：『世間所有人都認為我已證得沙門道果（指修行者所證得的果位），但我現在實際上還沒有證得，我怎麼能欺騙迷惑他人呢？』這樣想之後，就精勤地修習沙門道果，這叫做精進。親近修習大涅槃（指佛教的最高境界）的人，這叫做正念。順應天道執行，這叫做正定。安住于這種禪定，以正確的見解和認知，這叫做正慧。以正確的見解和認知能夠遠離煩惱的束縛，這叫做解脫。十住菩薩（指菩薩修行過程中的十個階段）爲了眾生的緣故稱讚涅槃，這叫做讚歎解脫。善男子！菩薩摩訶薩安住並具足這十種法，即使見到佛性（指眾生本具的成佛的可能性）也不明瞭。
其次，善男子！所謂少欲，如果比丘（指佛教出家男子）住在空寂之處，端坐不臥，或者住在樹下，或者在墳墓之間，或者在露天之處，隨處有草地就坐在上面，乞食而食，隨所得的食物就感到滿足，或者一天只吃一頓飯，不超過一頓，只擁有三件衣服：糞掃衣（指用廢棄的布料縫製的衣服）、粗布衣、毛織衣，這叫做少欲。做了這些事之後，心中不生後悔，這叫做知足。修習空三昧（指佛教的禪定方法），這叫做寂靜；證得四果（指聲聞乘的四種果位）之後，對於阿耨多羅三藐三菩提（指無上正等正覺，即佛的智慧）之心不停止，這叫做精進；繫念思惟如來（指佛）是常住、恒久、沒有變易的，這叫做正念；修習八解脫（指佛教的八種禪定境界），這叫做正定；獲得四無礙（指佛教的四種辯才），這叫做正慧；遠離七漏（指佛教的七種煩惱），這叫做解脫；稱讚涅槃沒有十種相狀，這叫做讚歎解脫。十種相狀是指生、老、病、死、色、聲、香、味、觸、無常。遠離這十種相狀，叫做大涅槃。善男子！這叫做菩薩摩訶薩安住並具足這十種法，即使見到佛性也不明瞭。
其次，善男子！因為貪求更多的慾望，就親近國王、大臣、長者、剎帝利（指古印度社會中的武士階層）、婆羅門（指古印度社會中的祭司階層）、毗舍（指古印度社會中的商人階層）、首陀（指古印度社會中的奴隸階層），自己宣稱：
【English Translation】 English version A person who is not content does not enjoy leisure. But a person who is content is always happy in emptiness and stillness, and in that emptiness and stillness, they often think: 『All in the world think that I have attained the fruit of the Shramana path (referring to the achievements of a practitioner), but I have not yet truly attained it. How can I deceive and mislead others?』 Having thought this, they diligently cultivate the fruit of the Shramana path, and this is called diligence. To be close to and cultivate the Great Nirvana (referring to the highest state in Buddhism) is called right mindfulness. To follow the course of nature is called right concentration. To abide in this concentration, with right view and right knowledge, is called right wisdom. With right view and knowledge, one can be free from the bonds of afflictions, and this is called liberation. The Bodhisattvas of the Ten Stages (referring to the ten stages of a Bodhisattva's practice) praise Nirvana for the sake of sentient beings, and this is called praising liberation. Good man! A Bodhisattva Mahasattva who abides in and possesses these ten dharmas, even though they see the Buddha-nature (referring to the inherent potential for Buddhahood in all beings), does not understand it clearly.
Furthermore, good man! As for having few desires, if a Bhikkhu (referring to a Buddhist monk) dwells in a quiet place, sits upright without lying down, or dwells under a tree, or among tombs, or in an open place, and sits on any patch of grass, begs for food and eats, and is content with whatever he gets, or eats only one meal a day, not exceeding one meal, and possesses only three robes: a rag robe (referring to a robe made from discarded cloth), a coarse cloth robe, and a woolen robe, this is called having few desires. Having done these things, if the mind does not give rise to regret, this is called contentment. To cultivate the Samadhi of Emptiness (referring to a Buddhist meditation method) is called stillness; having attained the Four Fruits (referring to the four stages of enlightenment in the Hearer Vehicle), the mind does not rest from the pursuit of Anuttara-samyak-sambodhi (referring to unsurpassed, complete, and perfect enlightenment, the wisdom of a Buddha), and this is called diligence; to focus the mind on contemplating that the Tathagata (referring to the Buddha) is permanent, eternal, and unchanging, this is called right mindfulness; to cultivate the Eight Liberations (referring to the eight meditative states in Buddhism) is called right concentration; to attain the Four Unimpeded Eloquences (referring to the four kinds of eloquence in Buddhism) is called right wisdom; to be free from the Seven Outflows (referring to the seven kinds of afflictions in Buddhism) is called liberation; to praise Nirvana as having no ten characteristics is called praising liberation. The ten characteristics are birth, old age, sickness, death, form, sound, smell, taste, touch, and impermanence. To be free from these ten characteristics is called Great Nirvana. Good man! This is called a Bodhisattva Mahasattva who abides in and possesses these ten dharmas, even though they see the Buddha-nature, does not understand it clearly.
Furthermore, good man! Because of craving for more desires, one becomes close to kings, ministers, elders, Kshatriyas (referring to the warrior class in ancient India), Brahmins (referring to the priestly class in ancient India), Vaishyas (referring to the merchant class in ancient India), and Shudras (referring to the servant class in ancient India), and proclaims oneself:
我得須陀洹果至阿羅漢果。』為利養故，行、住、坐、臥乃至大小便利，若見檀越，猶行恭敬、接引語言。破惡欲者，名為少欲；雖未能壞諸結煩惱，而能同於如來行處，是名知足。善男子！如是二法乃是念定近因緣也，常為師宗同學所贊，我亦常于處處經中稱美讚歎如是二法。若能具足是二法者，則得近於大涅槃門及五種樂，是名寂靜；堅持戒者，名為精進；有慚愧者，名為正念；不見心相，名為正定；不求諸法性相因緣，是名正慧；無有相故，煩惱則斷，是名解脫；稱美如是《大涅槃經》，名贊解脫。善男子！是名菩薩摩訶薩安住十法，雖見佛性而不明瞭。
「善男子！如汝所問：『十住菩薩以何眼故雖見佛性而不了了？諸佛世尊以何眼故見於佛性而得了了？』善男子！慧眼見故，不得明瞭；佛眼見故，故得明瞭。為菩提行故，則不了了；若無行故，則得了了。住十住故，雖見不了；不住、不去，故得了了。菩薩摩訶薩智慧因故，見不了了；諸佛世尊斷因果故，見則了了。一切覺者，名為佛性；十住菩薩不得名為一切覺故，是故雖見而不明瞭。
「善男子！見有二種：一者、眼見，二者、聞見。諸佛世尊眼見佛性，如於掌中觀阿摩勒；十住菩薩聞見佛性，故不了了。十住菩薩唯能自知定得阿耨多羅三
【現代漢語翻譯】 現代漢語譯本 『我已證得須陀洹果（初果），乃至阿羅漢果（四果）。』爲了獲得供養，在行走、站立、坐臥，甚至大小便時，如果見到施主，仍然會恭敬對待，並用言語引導。能夠破除惡欲的人，稱為少欲；雖然未能斷除所有的煩惱結縛，但能與如來的行為相一致，這稱為知足。善男子！這兩種法是修習禪定的重要因緣，常被師長和同修讚揚，我也常常在各處經典中稱讚這兩種法。如果能夠具足這兩種法，就能接近大涅槃之門和五種快樂，這稱為寂靜；堅持戒律的人，稱為精進；有慚愧心的人，稱為正念；不執著於心相的人，稱為正定；不尋求諸法性相因緣的人，稱為正慧；因為沒有執著，煩惱就會斷除，這稱為解脫；稱讚像這樣《大涅槃經》的教義，稱為讚歎解脫。善男子！這稱為菩薩摩訶薩安住的十種法，雖然見到佛性，卻不能明瞭。 『善男子！正如你所問：『十住菩薩以什麼樣的眼睛，雖然見到佛性卻不能明瞭？諸佛世尊以什麼樣的眼睛，見到佛性而能夠明瞭？』善男子！因為用慧眼去看，所以不能明瞭；因為用佛眼去看，所以能夠明瞭。爲了菩提的修行，所以不能明瞭；如果沒有修行，就能明瞭。因為安住於十住的境界，所以雖然見到卻不能明瞭；不住于任何境界，不執著于任何地方，所以能夠明瞭。菩薩摩訶薩因為智慧的因緣，所以見到卻不能明瞭；諸佛世尊因為斷除了因果的束縛，所以見到就能明瞭。一切覺悟者，稱為佛性；十住菩薩不能稱為一切覺悟者，所以雖然見到卻不能明瞭。 『善男子！見有兩種：一種是眼見，一種是聞見。諸佛世尊用眼睛見到佛性，就像在手掌中觀看阿摩勒果（一種果實）一樣清晰；十住菩薩通過聽聞而見到佛性，所以不能明瞭。十住菩薩只能自己知道必定能夠證得阿耨多羅三藐三菩提（無上正等正覺）。』
【English Translation】 English version 'I have attained the Srotaapanna fruit (stream-enterer), up to the Arhat fruit (fourth fruit).' For the sake of gain and offerings, in walking, standing, sitting, and lying down, even during urination and defecation, if they see a donor, they still act respectfully and use words to guide them. One who can break evil desires is called having few desires; although they have not been able to destroy all the bonds of affliction, they can be in accordance with the conduct of the Tathagata, this is called contentment. Good man! These two dharmas are the near causes for the practice of samadhi, they are often praised by teachers and fellow practitioners, and I also often praise these two dharmas in various sutras. If one can fulfill these two dharmas, then one can approach the gate of great Nirvana and the five kinds of happiness, this is called tranquility; one who upholds the precepts is called diligence; one who has a sense of shame is called right mindfulness; one who does not cling to the appearance of the mind is called right samadhi; one who does not seek the causes and conditions of the nature and appearance of all dharmas is called right wisdom; because there is no clinging, afflictions will be cut off, this is called liberation; praising the teachings of the 'Mahaparinirvana Sutra' in this way is called praising liberation. Good man! This is called the ten dharmas in which a Bodhisattva Mahasattva abides, although they see the Buddha-nature, they do not understand it clearly. 'Good man! As you asked: 'With what eyes do the Bodhisattvas of the Ten Stages see the Buddha-nature but not understand it clearly? With what eyes do the Buddhas, the World Honored Ones, see the Buddha-nature and understand it clearly?' Good man! Because they see with the eye of wisdom, they cannot understand clearly; because they see with the Buddha-eye, they can understand clearly. Because of the practice of Bodhi, they cannot understand clearly; if there is no practice, then they can understand clearly. Because they abide in the ten stages, although they see, they cannot understand clearly; not abiding in any realm, not clinging to any place, they can understand clearly. Because of the cause of wisdom, Bodhisattva Mahasattvas see but cannot understand clearly; because the Buddhas, the World Honored Ones, have cut off the bonds of cause and effect, they see and can understand clearly. All those who are awakened are called Buddha-nature; the Bodhisattvas of the Ten Stages cannot be called all those who are awakened, therefore, although they see, they cannot understand clearly. 'Good man! There are two kinds of seeing: one is seeing with the eyes, and the other is seeing by hearing. The Buddhas, the World Honored Ones, see the Buddha-nature with their eyes, as clearly as seeing an Amalaka fruit (a kind of fruit) in the palm of their hand; the Bodhisattvas of the Ten Stages see the Buddha-nature through hearing, therefore they cannot understand clearly. The Bodhisattvas of the Ten Stages can only know for themselves that they will surely attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment).'
藐三菩提，而不能知一切眾生悉有佛性。◎
大般涅槃經卷第二十五 大正藏第 12 冊 No. 0375 大般涅槃經
大般涅槃經卷第二十六
宋代沙門慧嚴等依泥洹經加之◎師子吼菩薩品之二
「善男子！復有眼見，諸佛如來、十住菩薩眼見佛性。復有聞見，一切眾生乃至九地聞見佛性。菩薩若聞一切眾生悉有佛性心不生信，不名聞見。◎
「◎善男子！若有善男子、善女人慾見如來，應當修習十二部經，受持、讀誦、書寫、解說。」
師子吼菩薩摩訶薩言：「世尊！一切眾生不能得知如來心相，當云何觀而得知耶？」
「善男子！一切眾生實不能知如來心相。若欲觀察而得知者，有二因緣：一者、眼見，二者、聞見。若見如來所有身業，當知是則為如來也，是名眼見；若觀如來所有口業，當知是則為如來也，是名聞見。
「若見色貌一切眾生無與等者，當知是則為如來也，是名眼見；若聞音聲微妙最勝，不同眾生所有音聲，當知是則為如來也，是名聞見。
「若見如來所作神通——為眾生、為利養——若為眾生不為利養，當知是則為如來也，是名眼見；若觀如來以他心智觀眾生時——為利養說、為眾生說——若為眾生不為利養，當知是則為如
【現代漢語翻譯】 現代漢語譯本：即使證得了無上正等正覺（anuttara-samyak-sambodhi），卻不能了知一切眾生都具有佛性（buddha-dhatu）。 善男子！還有一種眼見，諸佛如來、十住菩薩（dasabhūmika bodhisattva）能眼見佛性。還有一種聞見，一切眾生乃至九地菩薩（navabhūmika bodhisattva）能聞見佛性。菩薩如果聽到一切眾生都有佛性，心中不生信，就不能稱為聞見。 善男子！如果有善男子、善女人想要見到如來，應當修習十二部經（dvādaśāṅga-buddhavacana），受持、讀誦、書寫、解說。 師子吼菩薩摩訶薩（Simhanada Bodhisattva Mahasattva）說：『世尊！一切眾生不能得知如來的心相，應當如何觀察才能得知呢？』 善男子！一切眾生確實不能知道如來的心相。如果想要觀察而得知，有兩種因緣：一是眼見，二是聞見。如果見到如來所有的身業（kāya-karma），應當知道這就是如來，這稱為眼見；如果觀察如來所有的口業（vak-karma），應當知道這就是如來，這稱為聞見。 如果見到如來的色貌（rūpa）一切眾生都無法與之相比，應當知道這就是如來，這稱為眼見；如果聽到如來的音聲微妙最殊勝，不同於眾生所有的音聲，應當知道這就是如來，這稱為聞見。 如果見到如來所作的神通（abhijñā）——爲了眾生、爲了利養——或者爲了眾生不爲了利養，應當知道這就是如來，這稱為眼見；如果觀察如來以他心智（para-citta-jñāna）觀察眾生時——爲了利養說、爲了眾生說——或者爲了眾生不爲了利養，應當知道這就是如來。
【English Translation】 English version: Even having attained anuttara-samyak-sambodhi (unexcelled, perfect enlightenment), one may not know that all sentient beings possess buddha-dhatu (Buddha-nature). Good man! There is also seeing with the eyes, where the Buddhas, Tathagatas, and the Bodhisattvas of the ten stages (dasabhūmika bodhisattva) see the Buddha-nature with their eyes. There is also hearing and seeing, where all sentient beings, even those up to the ninth stage (navabhūmika bodhisattva), hear and see the Buddha-nature. If a Bodhisattva hears that all sentient beings possess Buddha-nature and does not generate faith in their heart, it cannot be called hearing and seeing. Good man! If there are good men or good women who wish to see the Tathagata, they should cultivate the twelve divisions of scriptures (dvādaśāṅga-buddhavacana), uphold, recite, write, and explain them. Simhanada Bodhisattva Mahasattva said, 'World Honored One! All sentient beings cannot know the mind-aspect of the Tathagata. How should they observe to know it?' Good man! Indeed, all sentient beings cannot know the mind-aspect of the Tathagata. If one wishes to observe and know it, there are two causes and conditions: one is seeing with the eyes, and the other is hearing and seeing. If one sees all the physical actions (kāya-karma) of the Tathagata, one should know that this is the Tathagata; this is called seeing with the eyes. If one observes all the verbal actions (vak-karma) of the Tathagata, one should know that this is the Tathagata; this is called hearing and seeing. If one sees that the appearance (rūpa) of the Tathagata is unmatched by all sentient beings, one should know that this is the Tathagata; this is called seeing with the eyes. If one hears that the voice of the Tathagata is subtle and supreme, different from the voices of all sentient beings, one should know that this is the Tathagata; this is called hearing and seeing. If one sees the supernormal powers (abhijñā) performed by the Tathagata—for the sake of sentient beings, for the sake of gain—or for the sake of sentient beings and not for the sake of gain, one should know that this is the Tathagata; this is called seeing with the eyes. If one observes the Tathagata using his mind-reading knowledge (para-citta-jñāna) to observe sentient beings—speaking for the sake of gain, speaking for the sake of sentient beings—or speaking for the sake of sentient beings and not for the sake of gain, one should know that this is the Tathagata.
來也，是名聞見。
「云何如來而受是身？何故受身？為誰受身？是名眼見。若觀如來云何說法？何故說法？為誰說法？是名聞見。
「以身惡業加之不瞋，當知是則為如來也，是名眼見；以口惡業加之不瞋，當知是則為如來也，是名聞見。
「若見菩薩初生之時於十方面各行七步，摩尼跋陀、富那跋陀、鬼神大將執持幡蓋，震動無量無邊世界，金光晃曜彌滿虛空，難陀龍王及跋難陀以神通力浴菩薩身，諸天形像承迎禮拜，阿私陀仙合掌恭敬。盛年舍欲如棄涕唾，不為世樂之所迷惑。出家修道，樂於閑寂，為破邪見，六年苦行。于諸眾生平等無二，心常在定，初無散亂，相好嚴麗莊飾其身。所游之處，丘墟皆平；衣服離身四寸不墮；行時直視，不顧左右；所食之物，物無完過；坐起之處，草不動亂。為調眾生，故往說法，心無憍慢。是名眼見。若聞菩薩行七步已唱如是言：『我今此身最是後邊。』阿私陀仙合掌而言：『大王當知：悉達太子定當得成阿耨多羅三藐三菩提，終不在家作轉輪王。何以故？相明瞭故。轉輪聖王相不明瞭，悉達太子身相炳著，是故必得阿耨多羅三藐三菩提。』見老、病、死，復作是言：『一切眾生甚可憐愍，常與如是生、老、病、死共相隨逐而不能觀，常行於苦，我當斷之
。』從阿羅邏五通仙人受無想定，既成就已，后說其非。從郁陀仙受非有想非無想定，既成就已，說非涅槃是生死法。六年苦行無所克獲，即作是言：『修是苦行空無所得，若是實者，我應得之。以虛妄故，我無所得。是名邪術，非正道也。』既成道已，梵天勸請：『惟愿如來當爲眾生廣開甘露，說無上法。』佛言：『梵王！一切眾生常為煩惱之所障覆，不能受我正法之言。』梵王復言：『世尊！一切眾生凡有三種：所謂利根、中根、鈍根。利根能受，惟愿為說。』佛言：『梵王！諦聽諦聽，我今當爲一切眾生開甘露門。』即于波羅㮈國轉正法輪，宣說中道。一切眾生不破諸結、非不能破，非破、非不破，故名中道；不度眾生、非不能度，是名中道；非一切成、亦非不成，是名中道；凡有所說，不自言師、不言弟子，是名中道；說不為利、非不得果，是名中道。正語、實語、時語、真語，言不虛發，微妙第一。如是等法是名聞見。
「善男子！如來心相實不可見。若有善男子、善女人慾見如來，應當依是二種因緣。」
爾時，師子吼菩薩摩訶薩白佛言：「世尊！如先所說庵羅果喻四種人等，有人行細心不正實、有人心細行不正實、有人心細行亦正實、有人心不細行不正實。是初二種云何可知？如佛所說，
【現代漢語翻譯】 現代漢語譯本：'（佛陀）從阿羅邏（Ārāḍa Kālāma）五通仙人那裡學習無想定（saṃjñā-nirodha），當他成就這個禪定后，又說它不是究竟的。他又從郁陀（Udraka Rāmaputra）仙人那裡學習非有想非無想定（naivasaṃjñānāsaṃjñāyatana），當他成就這個禪定后，又說它不是涅槃，而是生死輪迴之法。他六年苦行，一無所獲，於是說道：『修習這種苦行，空無所得，如果它是真實的，我應該能從中得到什麼。因為它虛妄不實，所以我一無所得。這被稱為邪術，不是正道。』當他成道后，梵天（Brahmā）勸請道：『唯愿如來為眾生廣開甘露之門，宣說無上之法。』佛陀說道：『梵王！一切眾生常被煩惱所障蔽，不能接受我的正法之言。』梵王又說道：『世尊！一切眾生有三種根性：所謂利根、中根、鈍根。利根者能夠接受，唯愿您為他們宣說。』佛陀說道：『梵王！仔細聽，仔細聽，我現在將為一切眾生開啟甘露之門。』於是，他在波羅㮈國（Varanasi）開始轉動正法輪，宣說中道。一切眾生不是破除諸結，也不是不能破除，既不是破除，也不是不破除，所以稱為中道；不是度化眾生，也不是不能度化，這稱為中道；不是一切都成就，也不是一切都不成就，這稱為中道；凡有所說，不自稱為師，也不稱他人為弟子，這稱為中道；說法不是爲了利益，也不是不能得到果報，這稱為中道。說正直的話、真實的話、適時的話、真誠的話，言語不虛發，微妙第一。像這樣的法被稱為聞見。' 『善男子！如來的心相實際上是不可見的。如果有善男子、善女人想要見到如來，應當依靠這兩種因緣。』 當時，師子吼菩薩摩訶薩（Siṃhanāda Bodhisattva Mahāsattva）對佛陀說道：『世尊！就像先前所說的庵羅果（Āmra）比喻的四種人一樣，有人內心細微但行為不正直，有人內心不細微但行為正直，有人內心細微行為也正直，有人內心不細微行為也不正直。這前兩種人如何才能被瞭解呢？就像佛陀所說，'
【English Translation】 English version: '(The Buddha) learned the cessation of perception (saṃjñā-nirodha) from Ārāḍa Kālāma, the ascetic with five supernormal powers. After achieving this, he then declared it was not ultimate. He then learned the sphere of neither perception nor non-perception (naivasaṃjñānāsaṃjñāyatana) from Udraka Rāmaputra. After achieving this, he declared it was not Nirvana, but a law of birth and death. After six years of ascetic practices, he gained nothing, and then said: 『Practicing these ascetic practices is empty and without gain. If it were real, I should have gained something from it. Because it is false, I have gained nothing. This is called a heretical practice, not the right path.』 After he attained enlightenment, Brahmā urged him: 『May the Tathāgata open the gate of nectar for all beings and proclaim the unsurpassed Dharma.』 The Buddha said: 『Brahmā! All beings are constantly obscured by afflictions and cannot accept my words of the true Dharma.』 Brahmā said again: 『World Honored One! All beings have three kinds of faculties: sharp, medium, and dull. Those with sharp faculties can accept it, may you please proclaim it for them.』 The Buddha said: 『Brahmā! Listen carefully, listen carefully, I will now open the gate of nectar for all beings.』 Then, in Varanasi, he began to turn the wheel of the Dharma, proclaiming the Middle Way. All beings are neither breaking the fetters, nor are they unable to break them, neither breaking nor not breaking, therefore it is called the Middle Way; neither liberating beings, nor unable to liberate them, this is called the Middle Way; neither all is accomplished, nor is nothing accomplished, this is called the Middle Way; whatever is said, not calling oneself a teacher, nor calling others disciples, this is called the Middle Way; speaking not for gain, nor without gaining results, this is called the Middle Way. Speaking upright words, true words, timely words, sincere words, words that are not spoken in vain, subtle and supreme. Such dharmas are called hearing and seeing.』 'Good man! The mind-aspect of the Tathāgata is truly invisible. If there are good men or good women who wish to see the Tathāgata, they should rely on these two causes and conditions.』 At that time, Siṃhanāda Bodhisattva Mahāsattva said to the Buddha: 『World Honored One! Just like the four kinds of people in the previous analogy of the Āmra fruit, there are those whose minds are subtle but whose actions are not upright, those whose minds are not subtle but whose actions are upright, those whose minds are subtle and whose actions are also upright, and those whose minds are not subtle and whose actions are not upright. How can the first two types be known? As the Buddha said,』
唯依是二，不可得知。」
佛言：「善哉，善哉。善男子！庵羅果喻二種人等實難可知。以難知故，我經中說當與共住；住若不知，當與久處；久處不知，當以智慧；智慧不知，當深觀察；以觀察故，則知持戒及以破戒。善男子！具是四事——共住、久處、智慧、觀察——然後得知持戒、破戒。
「善男子！戒有二種，持者亦二：一、究竟，二、不究竟。有人以因緣故，受持禁戒。智者當觀：是人持戒，為為利養？為究竟持？
「善男子！如來戒者，無有因緣，是故得名為究竟戒。以是義故，菩薩雖為諸惡眾生之所傷害，不生恚礙。是故如來得名成就畢竟持戒、究竟持戒。
「善男子！我昔一時與舍利弗及五百弟子俱，共止住摩伽陀國瞻婆大城。時有獵師追逐一鴿。是鴿惶怖，至舍利弗影猶故戰慄，如芭蕉樹；至我影中，身心安隱，恐怖得除。是故當知：如來世尊畢竟持戒，乃至身影猶有是力。
「善男子！不究竟戒尚不能得聲聞、緣覺，何況能得阿耨多羅三藐三菩提？
「復有二種：一、為利養，二、為正法。為利養故受持禁戒，當知是戒不見佛性及以如來，雖聞佛性及如來名，猶不得名為聞見也。若為正法受持禁戒，當知是戒能見佛性及以如來，是名眼見、亦名聞見。
【現代漢語翻譯】 現代漢語譯本：『僅僅依靠這兩種方式，是無法得知真相的。』
佛陀說：『好啊，好啊。善男子！就像庵羅果（一種水果）一樣，要分辨兩種人確實很難。因為難以分辨，所以我在經中說，應當先與他們共同生活；如果共同生活后仍然不瞭解，應當與他們長期相處；長期相處后仍然不瞭解，應當運用智慧去觀察；運用智慧觀察后仍然不瞭解，應當深入觀察；通過深入觀察，才能知道誰是持戒的，誰是破戒的。善男子！具備這四種方法——共同生活、長期相處、運用智慧、深入觀察——然後才能得知誰是持戒的，誰是破戒的。』
『善男子！戒律有兩種，持戒的人也有兩種：一是究竟的，二是不究竟的。有些人因為某種因緣而受持戒律。智者應當觀察：這個人持戒，是爲了利益供養嗎？還是爲了究竟持戒？』
『善男子！如來的戒律，沒有任何因緣，所以才被稱為究竟戒。因為這個緣故，菩薩即使被各種惡劣的眾生傷害，也不會產生嗔恨和障礙。所以如來才被稱為成就了畢竟持戒、究竟持戒。』
『善男子！我過去曾經和舍利弗（佛陀的十大弟子之一，以智慧著稱）以及五百位弟子一起，住在摩伽陀國（古印度十六雄國之一）的瞻婆大城。當時有一個獵人追逐一隻鴿子。這隻鴿子驚恐萬分，飛到舍利弗的影子下仍然戰慄不止，像芭蕉樹一樣；飛到我的影子下，身心才安定下來，恐懼也消除了。所以應當知道：如來世尊是畢竟持戒的，甚至連影子都有這樣的力量。』
『善男子！不究竟的戒律尚且不能使人證得聲聞（聽聞佛陀教誨而得道者）、緣覺（不依佛陀教誨，自行悟道者）的果位，更何況能證得阿耨多羅三藐三菩提（無上正等正覺，即佛的智慧）呢？』
『還有兩種情況：一是為利益供養，二是為正法。爲了利益供養而受持戒律，應當知道這種戒律不能見到佛性以及如來，即使聽聞佛性以及如來的名號，也不能稱為聽聞和見到。如果爲了正法而受持戒律，應當知道這種戒律能夠見到佛性以及如來，這才是真正的眼見，也稱為聽聞和見到。』
【English Translation】 English version: 'Solely relying on these two, it is impossible to know.'
The Buddha said, 'Excellent, excellent. Good man! Just like the amra fruit (a type of fruit), it is indeed difficult to discern between two types of people. Because it is difficult to discern, I have said in the scriptures that one should first live with them; if after living together one still does not understand, one should spend a long time with them; if after a long time one still does not understand, one should use wisdom to observe; if after using wisdom to observe one still does not understand, one should observe deeply; through deep observation, one can know who is upholding the precepts and who is breaking them. Good man! Possessing these four methods—living together, spending a long time, using wisdom, and observing deeply—then one can know who is upholding the precepts and who is breaking them.'
'Good man! There are two kinds of precepts, and there are two kinds of people who uphold them: one is ultimate, and the other is not ultimate. Some people uphold the precepts because of certain conditions. The wise should observe: does this person uphold the precepts for the sake of gain and offerings? Or for the sake of ultimately upholding the precepts?'
'Good man! The precepts of the Tathagata (the Buddha), have no conditions, therefore they are called ultimate precepts. Because of this reason, even if a Bodhisattva (a being who seeks enlightenment) is harmed by various evil beings, they will not generate hatred or obstacles. Therefore, the Tathagata is called one who has achieved ultimately upholding the precepts, and completely upholding the precepts.'
'Good man! In the past, I once stayed with Shariputra (one of the Buddha's ten great disciples, known for his wisdom) and five hundred disciples in the great city of Champa in Magadha (one of the sixteen ancient kingdoms of India). At that time, a hunter was chasing a pigeon. The pigeon was terrified, and when it flew into Shariputra's shadow, it still trembled like a banana tree; when it flew into my shadow, its body and mind became peaceful, and its fear was eliminated. Therefore, one should know: the Tathagata, the World Honored One, ultimately upholds the precepts, and even his shadow has such power.'
'Good man! Non-ultimate precepts cannot even enable one to attain the fruit of a Sravaka (one who attains enlightenment by hearing the Buddha's teachings) or a Pratyekabuddha (one who attains enlightenment on their own, without relying on the Buddha's teachings), let alone attain Anuttara-samyak-sambodhi (supreme perfect enlightenment, the wisdom of a Buddha)?'
'There are also two situations: one is for the sake of gain and offerings, and the other is for the sake of the Dharma (the teachings of the Buddha). If one upholds the precepts for the sake of gain and offerings, one should know that these precepts cannot see the Buddha-nature and the Tathagata, and even if one hears the name of the Buddha-nature and the Tathagata, it cannot be called hearing and seeing. If one upholds the precepts for the sake of the Dharma, one should know that these precepts can see the Buddha-nature and the Tathagata, this is true seeing, and it is also called hearing and seeing.'
「復有二種：一者、根深難拔，二者、根淺易動。若能修習空、無相、愿，是名根深難拔；若不修習是三三昧，雖復修習為二十五有，是名根淺易動。
「復有二種：一、為自身，二、為眾生。為眾生者，能見佛性及以如來。
「持戒之人復有二種：一者、性自能持，二者、須他教敕。若受戒已，經無量世初不漏失，或值惡國、遇惡知識、惡時惡世、聞邪惡法、邪見同止，爾時雖無受戒之法，修持如本，無所毀犯，是名性自能持。若遇師僧、白四羯磨然後得戒，雖得戒已，要憑和上、諸師、同學、善友誨喻乃知進止、聽法說法、備諸威儀，是名須他教敕。善男子！效能持者，眼見佛性及以如來，亦名聞見。
「戒復有二：一、聲聞戒，二、菩薩戒。從初發心乃至得成阿耨多羅三藐三菩提，是名菩薩戒；若觀白骨乃至證得阿羅漢果，是名聲聞戒。若有受持聲聞戒者，當知是人不見佛性及以如來；若有受持菩薩戒者，當知是人得阿耨多羅三藐三菩提，能見佛性、如來、涅槃。」
師子吼菩薩言：「世尊！何因緣故受持禁戒？」
佛言：「善男子！為心不悔故。何故不悔？為受樂故。何故受樂？為遠離故。何故遠離？為安隱故。何故安隱？為禪定故。何故禪定？為實知見故。何故為實知
【現代漢語翻譯】 現代漢語譯本 還有兩種情況：第一種，根基深厚難以動搖；第二種，根基淺薄容易動搖。如果能夠修習空、無相、愿這三種三昧（samadhi，佛教的禪定），就稱為根基深厚難以動搖；如果不能修習這三種三昧，即使修習二十五有（指三界中的二十五種存在狀態），也稱為根基淺薄容易動搖。 還有兩種情況：第一種，爲了自身；第二種，爲了眾生。爲了眾生的人，能夠見到佛性以及如來（tathagata，佛的稱號）。 持戒的人也有兩種：第一種，天性就能持戒；第二種，需要他人教導。如果受戒之後，經歷無數世都不曾遺漏，即使身處惡國、遇到惡知識、處於惡時惡世、聽到邪惡的法、與邪見的人同住，那時即使沒有受戒的儀式，也能像原來一樣修行，沒有違犯，這稱為天性就能持戒。如果遇到師僧，經過白四羯磨（karma，佛教儀式）之後才得到戒律，即使得到戒律，也要依靠和尚、諸位法師、同學、善友的教誨才能知道進退、聽法說法、具備各種威儀，這稱為需要他人教導。善男子！天性就能持戒的人，能親眼見到佛性以及如來，也稱為聽聞見到。 戒律也有兩種：第一種，聲聞戒（sravaka-vinaya，小乘佛教的戒律）；第二種，菩薩戒（bodhisattva-vinaya，大乘佛教的戒律）。從最初發心直到成就阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），這稱為菩薩戒；如果觀察白骨直到證得阿羅漢果（arhat，佛教修行者所能達到的最高果位），這稱為聲聞戒。如果有受持聲聞戒的人，應當知道這個人不能見到佛性以及如來；如果有受持菩薩戒的人，應當知道這個人能夠得到阿耨多羅三藐三菩提，能夠見到佛性、如來、涅槃（nirvana，佛教的最高境界）。 師子吼菩薩（Simhanada Bodhisattva）說：『世尊！是什麼因緣要受持禁戒？』 佛說：『善男子！爲了內心不後悔。為什麼不後悔？爲了感受快樂。為什麼感受快樂？爲了遠離煩惱。為什麼遠離煩惱？爲了安穩。為什麼安穩？爲了禪定。為什麼禪定？爲了真實知見。為什麼爲了真實知見？』
【English Translation】 English version Furthermore, there are two kinds: one, with deep roots that are difficult to uproot; two, with shallow roots that are easily moved. If one can cultivate emptiness, signlessness, and wishlessness, this is called having deep roots that are difficult to uproot. If one does not cultivate these three samadhis (Buddhist meditation), even if one cultivates the twenty-five existences (referring to the twenty-five states of existence in the three realms), this is called having shallow roots that are easily moved. Furthermore, there are two kinds: one, for oneself; two, for sentient beings. Those who are for sentient beings can see the Buddha-nature and the Tathagata (the title of a Buddha). Those who uphold precepts also have two kinds: one, who can uphold them by nature; two, who need others' instruction. If, after receiving precepts, one never violates them through countless lifetimes, even if one is in an evil country, encounters evil teachers, is in an evil time and age, hears evil teachings, and dwells with those of evil views, at that time, even without the ritual of receiving precepts, one can cultivate as before, without any violations. This is called being able to uphold precepts by nature. If one encounters a monastic teacher and receives precepts after the white four karmas (Buddhist rituals), even after receiving precepts, one still needs the guidance of the preceptor, teachers, fellow practitioners, and good friends to know how to advance and retreat, listen to and expound the Dharma, and possess all the proper conduct. This is called needing others' instruction. Good man! Those who can uphold precepts by nature can see the Buddha-nature and the Tathagata with their own eyes, and this is also called hearing and seeing. Precepts also have two kinds: one, the Sravaka-vinaya (the precepts of the Hinayana Buddhism); two, the Bodhisattva-vinaya (the precepts of the Mahayana Buddhism). From the initial aspiration until the attainment of Anuttara-samyak-sambodhi (supreme enlightenment), this is called the Bodhisattva precepts. If one contemplates white bones until attaining the fruit of Arhat (the highest attainment of Buddhist practitioners), this is called the Sravaka precepts. If there are those who uphold the Sravaka precepts, know that these people cannot see the Buddha-nature and the Tathagata. If there are those who uphold the Bodhisattva precepts, know that these people can attain Anuttara-samyak-sambodhi and can see the Buddha-nature, the Tathagata, and Nirvana (the ultimate state of enlightenment). Simhanada Bodhisattva said, 'World Honored One! What is the cause and condition for upholding precepts?' The Buddha said, 'Good man! It is for the sake of not having remorse in the heart. Why no remorse? For the sake of experiencing joy. Why experience joy? For the sake of being free from afflictions. Why be free from afflictions? For the sake of peace and stability. Why peace and stability? For the sake of meditation. Why meditation? For the sake of true knowledge and vision. Why for true knowledge and vision?'
見？為見生死諸過患故。何故為見生死過患？為心不貪著故。何故為心不貪著？為得解脫故。何故為得解脫？為得無上大涅槃故。何故為得大般涅槃？為得常、樂、我、凈法故。何故為得常、樂、我、凈？為得不生、不滅故。何故為得不生、不滅？為見佛性故。是故，菩薩性自能持究竟凈戒。
「善男子！持戒比丘雖不發願求不悔心，不悔之心自然而得。何以故？法性爾故。雖不求樂、遠離、安隱、真實知見、見生死過心不貪著、解脫、涅槃、常、樂、我、凈、不生、不滅，見於佛性而自然得。何以故？法性爾故。」
師子吼菩薩言：「世尊！若因持戒得不悔果、因於解脫得涅槃果者，戒則無因、涅槃無果。戒若無因則名為常，涅槃有因則是無常。若爾者，涅槃則為本無今有。若本無今有，是為無常，猶如然燈。涅槃若爾，云何得名我、樂、凈耶？」
佛言：「善男子！善哉，善哉。汝以曾於無量佛所種諸善根，能問如來如是深義。善男子！不失本念乃如是問也。
「我憶往昔過無量劫，波羅㮈城有佛出世，號曰善得。爾時，彼佛三億歲中演說如是《大涅槃經》，我時與汝俱在彼會，我以是事咨問彼佛。爾時，如來為眾生故，三昧正受，未答此義。善哉，大士！乃能憶念如是本事。諦聽諦聽
【現代漢語翻譯】 現代漢語譯本 觀察什麼？爲了觀察生死的種種過患。為什麼觀察生死的過患？爲了內心不貪戀執著。為什麼內心不貪戀執著？爲了獲得解脫。為什麼爲了獲得解脫？爲了獲得無上大涅槃。為什麼爲了獲得大般涅槃？爲了獲得常、樂、我、凈的法。為什麼爲了獲得常、樂、我、凈？爲了獲得不生不滅。為什麼爲了獲得不生不滅？爲了見到佛性。因此，菩薩的本性自然能夠持守究竟清凈的戒律。
『善男子！持戒的比丘即使不發願求得不後悔的心，不後悔的心也會自然而得。為什麼呢？因為法性本來如此。即使不求樂、遠離、安穩、真實的知見、見到生死的過患、內心不貪戀執著、解脫、涅槃、常、樂、我、凈、不生、不滅，也能見到佛性而自然獲得。為什麼呢？因為法性本來如此。』
師子吼菩薩說：『世尊！如果因為持戒而得到不後悔的果報，因為解脫而得到涅槃的果報，那麼戒就沒有原因，涅槃就沒有結果。如果戒沒有原因，就稱為常；如果涅槃有原因，那就是無常。如果這樣，涅槃就成了本來沒有現在才有的。如果本來沒有現在才有的，那就是無常，就像點燃的燈一樣。如果涅槃是這樣，怎麼能稱為我、樂、凈呢？』
佛說：『善男子！說得好，說得好。你因為曾經在無量佛所種下各種善根，才能問如來如此深奧的道理。善男子！沒有失去本來的念頭才能這樣發問啊。
『我回憶過去無量劫以前，在波羅㮈城有佛出世，號為善得（Shande）。當時，那位佛在三億年中演說這樣的《大涅槃經》（Mahāparinirvāṇa Sūtra），那時我和你都在那個法會中，我曾經用這件事請教那位佛。當時，如來爲了眾生的緣故，進入三昧正受，沒有回答這個問題。善哉，大士！竟然能夠憶念起這樣的往事。仔細聽，仔細聽。』
【English Translation】 English version What is observed? It is to observe the various sufferings of birth and death. Why observe the sufferings of birth and death? It is because the mind does not crave or cling. Why does the mind not crave or cling? It is to attain liberation. Why attain liberation? It is to attain the unsurpassed great Nirvana (Mahāparinirvāṇa). Why attain the great Nirvana? It is to attain the Dharma of permanence, bliss, self, and purity. Why attain permanence, bliss, self, and purity? It is to attain non-birth and non-death. Why attain non-birth and non-death? It is to see the Buddha-nature. Therefore, the nature of a Bodhisattva is naturally able to uphold the ultimate pure precepts.
'Good man! A precept-holding Bhikkhu, even if he does not vow to seek a mind of no regret, a mind of no regret will naturally be attained. Why is that? Because the nature of Dharma is such. Even if one does not seek joy, detachment, peace, true knowledge and vision, seeing the suffering of birth and death, a mind without craving or clinging, liberation, Nirvana, permanence, bliss, self, purity, non-birth, and non-death, one can see the Buddha-nature and naturally attain it. Why is that? Because the nature of Dharma is such.'
The Bodhisattva Lion's Roar said, 'World Honored One! If by upholding precepts one obtains the result of no regret, and by liberation one obtains the result of Nirvana, then precepts would have no cause, and Nirvana would have no result. If precepts have no cause, they are called permanent; if Nirvana has a cause, then it is impermanent. If that is so, Nirvana would be something that was originally non-existent but now exists. If it was originally non-existent but now exists, it is impermanent, like a lit lamp. If Nirvana is like that, how can it be called self, bliss, and purity?'
The Buddha said, 'Good man! Excellent, excellent. Because you have planted various good roots at the places of countless Buddhas, you are able to ask the Tathagata such profound meanings. Good man! It is because you have not lost your original intention that you ask such questions.
'I recall in the past, countless kalpas ago, in the city of Varanasi, a Buddha appeared in the world, named Shande (善得). At that time, that Buddha expounded such a Mahāparinirvāṇa Sūtra for three hundred million years. At that time, you and I were both in that assembly, and I once asked that Buddha about this matter. At that time, the Tathagata, for the sake of sentient beings, entered Samadhi and did not answer this question. Excellent, great being! You are able to recall such past events. Listen carefully, listen carefully.'
，當爲汝說。
「戒亦有因，謂聽正法；聽正法者，是亦有因，謂近善友；近善友者，是亦有因，所謂信心；有信心者，是亦有因——因有二種：一者、聽法，二、思惟義。善男子！信心者，因於聽法；聽法者，因於信心。如是二法，亦因、亦因因，亦果、亦果果。善男子！譬如尼干立拒、舉瓶，互為因果，不得相離。善男子！如無明緣行、行緣無明，是無明行亦因、亦因因，亦果、亦果果；乃至生緣老死、老死緣生，是生老死亦因、亦因因，亦果、亦果果。善男子！生能生法，不能自生；不自生故，由生生生。生生不自生，賴生故生。是故，二生亦因、亦因因，亦果、亦果果。善男子！信心聽法亦復如是。
「善男子！是果非因，謂大涅槃。何故名果？是上果故、沙門果故、婆羅門果故、斷生死故、破煩惱故，是故名果。為諸煩惱之所呵責，是故涅槃名果。煩惱者，名為過過。
「善男子！涅槃無因，而體是果。何以故？無生滅故、無所作故、非有為故、是無為故、常不變故、無處所故、無始終故。善男子！若涅槃有因則不得稱為涅槃也。槃者，言因；般涅，言無；無有因故，故稱涅槃。」
師子吼菩薩言：「如佛所說：『涅槃無因。』是義不然。若言無者，則合六義。一者、畢竟無故，
【現代漢語翻譯】 現代漢語譯本：我將為你解說。 『持戒也有其因，那就是聽聞正法；聽聞正法也有其因，那就是親近善友；親近善友也有其因，那就是所謂的信心；有信心也有其因——因有兩種：一是聽法，二是思惟法義。善男子！信心源於聽法；聽法源於信心。這兩種法，既是因，也是因的因，既是果，也是果的果。善男子！譬如尼干（外道）立拒（一種姿勢）、舉瓶，互相為因果，不能分離。善男子！如同無明緣行、行緣無明，這無明和行既是因，也是因的因，既是果，也是果的果；乃至生緣老死、老死緣生，這生老死既是因，也是因的因，既是果，也是果的果。善男子！生能生法，但不能自生；不自生，所以由生而生。生生不自生，依賴於生而生。因此，二生既是因，也是因的因，既是果，也是果的果。善男子！信心和聽法也是如此。 『善男子！是果而非因，指的是大涅槃（佛教的最高境界）。為什麼稱為果？因為它是至上的果，是沙門（出家修行者）的果，是婆羅門（古印度祭司）的果，是斷絕生死的果，是破除煩惱的果，所以稱為果。因為被諸煩惱所呵責，所以涅槃稱為果。煩惱，被稱為過失中的過失。 『善男子！涅槃沒有因，而其體是果。為什麼呢？因為它沒有生滅，沒有造作，不是有為法，是無為法，是常住不變的，沒有處所，沒有始終。善男子！如果涅槃有因，就不能稱為涅槃了。槃，意思是因；般涅，意思是無；因為沒有因，所以稱為涅槃。』 師子吼菩薩（一位菩薩的名字）說：『如佛所說：『涅槃無因。』這個道理不對。如果說無因，那就符合六種含義。第一，是畢竟空無，
【English Translation】 English version: I will explain it to you. 'Precepts also have a cause, which is listening to the true Dharma; listening to the true Dharma also has a cause, which is associating with good friends; associating with good friends also has a cause, which is what is called faith; having faith also has a cause—there are two kinds of causes: one is listening to the Dharma, and the other is contemplating its meaning. Good man! Faith arises from listening to the Dharma; listening to the Dharma arises from faith. These two dharmas are both causes and causes of causes, both effects and effects of effects. Good man! For example, the Nigantha (a heterodox sect) standing in a posture and holding a bottle, are mutually cause and effect, and cannot be separated. Good man! Just as ignorance conditions action, and action conditions ignorance, this ignorance and action are both causes and causes of causes, both effects and effects of effects; and even birth conditions old age and death, and old age and death condition birth, this birth, old age, and death are both causes and causes of causes, both effects and effects of effects. Good man! Birth can produce dharmas, but cannot produce itself; because it does not produce itself, it is produced by birth. Birth does not produce itself, but relies on birth to be produced. Therefore, the two births are both causes and causes of causes, both effects and effects of effects. Good man! Faith and listening to the Dharma are also like this. 'Good man! What is an effect and not a cause refers to the great Nirvana (the highest state in Buddhism). Why is it called an effect? Because it is the supreme effect, the effect of a Shramana (a renunciate practitioner), the effect of a Brahmin (an ancient Indian priest), the effect of ending birth and death, the effect of destroying afflictions, therefore it is called an effect. Because it is reproached by all afflictions, Nirvana is called an effect. Afflictions are called faults upon faults.' 'Good man! Nirvana has no cause, but its essence is an effect. Why is that? Because it has no arising or ceasing, no action, is not a conditioned dharma, is an unconditioned dharma, is constant and unchanging, has no location, and has no beginning or end. Good man! If Nirvana had a cause, it could not be called Nirvana. 'Pana' means cause; 'Parinirvana' means no; because there is no cause, it is called Nirvana.' The Bodhisattva Lion's Roar (a Bodhisattva's name) said: 'As the Buddha said: 'Nirvana has no cause.' This meaning is not correct. If you say there is no cause, then it fits six meanings. First, it is ultimately non-existent,
名之為無，如一切法無我、無我所。二者、有時無故，名之為無，如世人言河池無水、無有日月。三者少故，名之為無，如世人言食中少咸名為無咸、甘漿少甜名為無甜。四者、無受故，名之為無，如旃陀羅不能受持婆羅門法，是故名為無婆羅門。五者、受惡法故，名之為無，如世人言受惡法者不名沙門及婆羅門，是故名為無有沙門及婆羅門。六者、不對故，名之為無，譬如無白名之為黑、無有明故名之無明。世尊！涅槃亦爾，有時無因，故名涅槃。」
佛言：「善男子！汝今所說如是六義，何故不引畢竟無者以喻涅槃，乃取有時無耶？善男子！涅槃之體畢竟無因，猶如無我及無我所。善男子！世法、涅槃，終不相對。是故，六事不得為喻。
「善男子！一切諸法悉無有我，而此涅槃真實有我。以是義故，涅槃無因而體是果。是因非果，名為佛性；非因生故，是因非果；非沙門果，故名非果。何故名因？以了因故。善男子！因有二種：一者、生因，二者、了因。能生法者，是名生因；燈能了物，故名了因。煩惱諸結，是名生因；眾生父母，是名了因。如穀子等，是名生因；地、水、糞等，是名了因。復有生因，謂六波羅蜜阿耨多羅三藐三菩提；復有了因，謂佛性、阿耨多羅三藐三菩提。復有了因，謂六波
【現代漢語翻譯】 現代漢語譯本： 『無』這個概念有多種含義。第一種，稱為『無』，是因為一切法都無我、無我所（沒有真實存在的自我和屬於自我的東西）。第二種，有時因為不存在而稱為『無』，就像世人說河池沒有水，沒有日月一樣。第三種，因為缺少而稱為『無』，就像世人說食物中缺少鹹味就說沒有鹹味，甜漿缺少甜味就說沒有甜味一樣。第四種，因為不能接受而稱為『無』，就像旃陀羅（賤民）不能接受婆羅門（祭司）的教法，所以稱為沒有婆羅門。第五種，因為接受了惡法而稱為『無』，就像世人說接受惡法的人不能稱為沙門（出家人）或婆羅門，所以稱為沒有沙門和婆羅門。第六種，因為相對立而稱為『無』，比如沒有白色就稱為黑色，沒有光明就稱為無明。世尊！涅槃（解脫）也是這樣，有時因為沒有原因，所以稱為涅槃。
佛說：『善男子！你現在所說的這六種含義，為什麼不用畢竟沒有原因的『無』來比喻涅槃，而用有時沒有的『無』呢？善男子！涅槃的本體是畢竟沒有原因的，就像無我和無我所一樣。善男子！世間法和涅槃，終究是不相對立的。因此，這六種情況不能用來比喻涅槃。』
『善男子！一切諸法都沒有我，而這涅槃是真實有我的。因為這個原因，涅槃沒有原因，而本體是果。是因而不是果，稱為佛性；不是因產生的，所以是因而不是果；不是沙門所能達到的果，所以稱為非果。為什麼稱為因呢？因為是了因的緣故。善男子！因有兩種：一種是生因，一種是了因。能夠產生法的，稱為生因；燈能夠照亮物體，所以稱爲了因。煩惱和各種束縛，稱為生因；眾生的父母，稱爲了因。像穀子等，稱為生因；土地、水、肥料等，稱爲了因。還有生因，指的是六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）和阿耨多羅三藐三菩提（無上正等正覺）；還有了因，指的是佛性和阿耨多羅三藐三菩提。還有了因，指的是六波羅蜜。』
【English Translation】 English version: The term 'non-existence' (wu) has several meanings. First, it is called 'non-existence' because all dharmas are without self (wu wo) and without what belongs to self (wu wo suo) [lacking a truly existing self and what belongs to it]. Second, it is called 'non-existence' because sometimes it does not exist, like when people say a river pond has no water, or there are no sun and moon. Third, it is called 'non-existence' because of a lack, like when people say food lacks saltiness, it is called not salty, or sweet juice lacks sweetness, it is called not sweet. Fourth, it is called 'non-existence' because of not being able to receive, like how a Chandala (outcaste) cannot receive the teachings of a Brahmin (priest), therefore it is called no Brahmin. Fifth, it is called 'non-existence' because of receiving evil dharmas, like when people say those who receive evil dharmas cannot be called Shramanas (monastics) or Brahmins, therefore it is called no Shramanas and Brahmins. Sixth, it is called 'non-existence' because of opposition, for example, the absence of white is called black, and the absence of light is called ignorance. World Honored One! Nirvana (liberation) is also like this, sometimes it is called Nirvana because there is no cause.
The Buddha said: 'Good man! The six meanings you have just spoken of, why do you not use the 'non-existence' that is ultimately without cause to illustrate Nirvana, but instead use the 'non-existence' that sometimes exists? Good man! The essence of Nirvana is ultimately without cause, just like no self and no what belongs to self. Good man! Worldly dharmas and Nirvana are ultimately not in opposition. Therefore, these six situations cannot be used to illustrate Nirvana.'
'Good man! All dharmas are without self, but this Nirvana truly has self. Because of this reason, Nirvana has no cause, and its essence is the result. It is a cause but not a result, and is called Buddha-nature; it is not produced by a cause, therefore it is a cause but not a result; it is not a result that can be attained by Shramanas, therefore it is called not a result. Why is it called a cause? Because it is the cause of understanding. Good man! There are two kinds of causes: one is the cause of production, and the other is the cause of understanding. That which can produce dharmas is called the cause of production; a lamp can illuminate objects, therefore it is called the cause of understanding. Afflictions and various fetters are called the cause of production; the parents of sentient beings are called the cause of understanding. Like grains, etc., are called the cause of production; land, water, fertilizer, etc., are called the cause of understanding. There is also the cause of production, which refers to the Six Paramitas (generosity, morality, patience, diligence, meditation, wisdom) and Anuttara-samyak-sambodhi (unexcelled complete enlightenment); there is also the cause of understanding, which refers to Buddha-nature and Anuttara-samyak-sambodhi. There is also the cause of understanding, which refers to the Six Paramitas.'
羅蜜佛性；復有生因，謂首楞嚴三昧、阿耨多羅三藐三菩提。復有了因，謂八正道、阿耨多羅三藐三菩提；復有生因，所謂信心六波羅蜜。」
師子吼菩薩言：「世尊！如佛所說：『見於如來及以佛性。』是義云何？世尊！如來之身無有相貌，非長，非短，非白，非黑，無有方所、不在三界，非有為相、非眼識識，云何可見？佛性亦爾。」
佛言：「善男子！佛身二種：一者、常，二者、無常。無常者，為欲度脫一切眾生方便示現，是名眼見；常者，如來世尊解脫之身，亦名眼見、亦名聞見。佛性亦二：一者、可見，二、不可見。可見者，十住菩薩、諸佛世尊；不可見者，一切眾生。眼見者，謂十住菩薩、諸佛如來眼見眾生所有佛性；聞見者，一切眾生、九住菩薩聞有佛性。
「如來之身復有二種：一者、是色，二者、非色。色者，如來解脫；非色者，如來永斷諸色相故。佛性二種：一者、是色，二者、非色。色者，阿耨多羅三藐三菩提；非色者，凡夫乃至十住菩薩，十住菩薩見不了了，故名非色。
「善男子！佛性者，復有二種：一者、是色，二者、非色。色者，謂佛、菩薩；非色者，一切眾生。色者，名為眼見；非色者，名為聞見。佛性者，非內、非外，雖非內、外，然非失壞，故名眾
【現代漢語翻譯】 現代漢語譯本 關於羅蜜（一種修行方法）的佛性，還有產生的因，指的是首楞嚴三昧（一種禪定）和阿耨多羅三藐三菩提（無上正等正覺）。還有了因，指的是八正道和阿耨多羅三藐三菩提；還有產生的因，指的是信心和六波羅蜜（六種修行方法）。 師子吼菩薩（一位菩薩）說：『世尊！如佛所說：』見到如來（佛的稱號）以及佛性。『這是什麼意思？世尊！如來的身體沒有相貌，既不是長，也不是短，既不是白，也不是黑，沒有固定的處所，不在三界（欲界、色界、無色界）之中，不是有為的現象，也不是眼識所能識別的，怎麼能被看見呢？佛性也是這樣。』 佛說：『善男子！佛身有兩種：一種是常，一種是無常。無常的佛身，是爲了度脫一切眾生而方便示現的，這叫做眼見；常的佛身，是如來世尊解脫的身體，也叫做眼見，也叫做聞見。佛性也有兩種：一種是可見的，一種是不可見的。可見的佛性，是十住菩薩（菩薩的十個修行階段）和諸佛世尊所見的；不可見的佛性，是一切眾生所具有的。眼見，指的是十住菩薩和諸佛如來用眼睛看到眾生所具有的佛性；聞見，指的是一切眾生和九住菩薩（菩薩的第九個修行階段）聽聞有佛性。』 『如來的身體還有兩種：一種是有色的，一種是無色的。有色的，指的是如來的解脫；無色的，指的是如來永遠斷絕了各種色相。佛性也有兩種：一種是有色的，一種是無色的。有色的，指的是阿耨多羅三藐三菩提；無色的，指的是凡夫乃至十住菩薩，十住菩薩也不能完全明瞭，所以叫做無色。』 『善男子！佛性還有兩種：一種是有色的，一種是無色的。有色的，指的是佛和菩薩；無色的，指的是一切眾生。有色的，叫做眼見；無色的，叫做聞見。佛性，既不在內，也不在外，雖然不在內也不在外，但並沒有失壞，所以叫做眾生。』
【English Translation】 English version Regarding the Buddha-nature of Romi (a practice), there are also causes of arising, referring to the Shurangama Samadhi (a type of meditation) and Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). There are also causes of attainment, referring to the Eightfold Path and Anuttara-samyak-sambodhi; and there are also causes of arising, referring to faith and the Six Paramitas (six practices). The Bodhisattva Lion's Roar said, 'World Honored One! As the Buddha said, 'Seeing the Tathagata (title of the Buddha) and the Buddha-nature.' What does this mean? World Honored One! The body of the Tathagata has no form, it is neither long nor short, neither white nor black, it has no fixed location, it is not within the Three Realms (desire realm, form realm, formless realm), it is not a conditioned phenomenon, nor can it be recognized by eye consciousness, how can it be seen? The Buddha-nature is also like this.' The Buddha said, 'Good man! The Buddha's body has two types: one is permanent, and the other is impermanent. The impermanent Buddha body is a convenient manifestation for the purpose of liberating all sentient beings, and this is called seeing with the eyes; the permanent Buddha body is the liberated body of the World Honored Tathagata, and it is also called seeing with the eyes and also called hearing and seeing. The Buddha-nature also has two types: one is visible, and the other is invisible. The visible Buddha-nature is seen by the Ten-Dwelling Bodhisattvas (ten stages of Bodhisattva practice) and all Buddhas; the invisible Buddha-nature is possessed by all sentient beings. Seeing with the eyes refers to the Ten-Dwelling Bodhisattvas and all Buddhas seeing the Buddha-nature possessed by sentient beings with their eyes; hearing and seeing refers to all sentient beings and the Nine-Dwelling Bodhisattvas (the ninth stage of Bodhisattva practice) hearing that there is Buddha-nature.' 'The body of the Tathagata also has two types: one is with form, and the other is without form. With form refers to the liberation of the Tathagata; without form refers to the Tathagata having eternally severed all forms. The Buddha-nature also has two types: one is with form, and the other is without form. With form refers to Anuttara-samyak-sambodhi; without form refers to ordinary beings up to the Ten-Dwelling Bodhisattvas, and the Ten-Dwelling Bodhisattvas cannot fully understand it, so it is called without form.' 'Good man! The Buddha-nature also has two types: one is with form, and the other is without form. With form refers to Buddhas and Bodhisattvas; without form refers to all sentient beings. With form is called seeing with the eyes; without form is called hearing and seeing. The Buddha-nature is neither within nor without, although it is neither within nor without, it is not lost, therefore it is called sentient beings.'
生悉有佛性。」
師子吼菩薩言：「世尊！如佛所說：『一切眾生悉有佛性，如乳中有酪。』金剛力士、諸佛佛性如清醍醐，云何如來說言佛性非內、非外？」
佛言：「善男子！我亦不說乳中有酪。酪從乳生，故言有酪。」
「世尊！一切生法各有時節。」
「善男子！乳時無酪，亦無生酥、熟酥、醍醐，一切眾生亦謂是乳。是故，我言乳中無酪。如其有者，何故不得二種名字——如人二能，言金鐵師？酪時無乳、生酥、熟酥及以醍醐，眾生亦謂是酪非乳，非生、熟酥及以醍醐；乃至醍醐亦復如是。善男子！因有二種：一者、正因，二者、緣因。正因者，如乳生酪；緣因者，如酵、暖等。從乳生故，故言乳中而有酪性。」
師子吼菩薩言：「世尊！若乳無酪性，角中亦無，何故不從角中生耶？」
「善男子！角亦生酪。何以故？我亦說言緣因有二：一、酵，二、暖。角性暖故，亦能生酪。」
師子吼言：「世尊！若角能生酪，求酪之人何故求乳而不取角？」
佛言：「善男子！是故，我說正因、緣因。」
師子吼菩薩言：「若使乳中本無酪性、今方有者，乳中本無庵摩羅樹，何故不生？二俱無故。」
「善男子！乳亦能生庵摩羅樹。若以乳灌，一夜
【現代漢語翻譯】 現代漢語譯本 『一切眾生都具有佛性。』 師子吼菩薩（菩薩名，意為如獅子般吼叫，象徵其說法有力）說：『世尊！正如佛所說：『一切眾生都具有佛性，就像牛奶中有酪一樣。』金剛力士（佛教護法神）和諸佛的佛性如同清澈的醍醐（酥油提煉的精華），為什麼如來說佛性非內、非外呢？』 佛說：『善男子！我也沒有說牛奶中本來就有酪。酪是從牛奶產生的，所以才說有酪。』 『世尊！一切有生之法都有其時節。』 『善男子！在牛奶的時候沒有酪，也沒有生酥、熟酥、醍醐，一切眾生也只認為那是牛奶。因此，我說牛奶中沒有酪。如果牛奶中本來就有酪，為什麼不能有兩種名字——就像一個人有兩種技能，被稱為金鐵匠？在酪的時候沒有牛奶、生酥、熟酥以及醍醐，眾生也只認為那是酪而不是牛奶，不是生酥、熟酥以及醍醐；乃至醍醐也是如此。善男子！因有兩種：一是正因，二是緣因。正因就像牛奶產生酪；緣因就像酵母、溫暖等。因為從牛奶產生，所以說牛奶中具有酪性。』 師子吼菩薩說：『世尊！如果牛奶中沒有酪性，牛角中也沒有，為什麼酪不從牛角中產生呢？』 『善男子！牛角也能產生酪。為什麼呢？我也說過緣因有兩種：一是酵母，二是溫暖。牛角性暖，也能產生酪。』 師子吼說：『世尊！如果牛角能產生酪，那麼求酪的人為什麼要求牛奶而不取牛角呢？』 佛說：『善男子！所以，我說有正因和緣因。』 師子吼菩薩說：『如果牛奶中本來沒有酪性，現在才有的，那麼牛奶中本來也沒有庵摩羅樹（一種果樹），為什麼不產生呢？因為兩者本來都沒有。』 『善男子！牛奶也能產生庵摩羅樹。如果用牛奶澆灌，一夜之間就能生長。』
【English Translation】 English version 'All sentient beings possess Buddha-nature.' The Bodhisattva Simhanada (a Bodhisattva whose name means 'Lion's Roar,' symbolizing the power of his teachings) said, 'World Honored One! As the Buddha has said, 'All sentient beings possess Buddha-nature, just as there is cheese in milk.' The Buddha-nature of Vajra warriors (Buddhist guardian deities) and all Buddhas is like pure ghee (clarified butter), why does the Tathagata (another name for the Buddha) say that Buddha-nature is neither internal nor external?' The Buddha said, 'Good man! I also do not say that there is cheese in milk originally. Cheese is produced from milk, therefore it is said to have cheese.' 'World Honored One! All things that are born have their seasons.' 'Good man! When it is milk, there is no cheese, nor is there raw butter, cooked butter, or ghee, and all sentient beings also only consider it to be milk. Therefore, I say that there is no cheese in milk. If there were cheese in milk originally, why could it not have two names—just as a person with two skills is called a blacksmith? When it is cheese, there is no milk, raw butter, cooked butter, or ghee, and sentient beings also only consider it to be cheese and not milk, not raw butter, cooked butter, or ghee; and so on with ghee. Good man! There are two kinds of causes: one is the direct cause, and the other is the contributing cause. The direct cause is like milk producing cheese; the contributing cause is like yeast, warmth, etc. Because it is produced from milk, it is said that milk has the nature of cheese.' The Bodhisattva Simhanada said, 'World Honored One! If there is no cheese nature in milk, and there is none in a horn, why does cheese not come from a horn?' 'Good man! A horn can also produce cheese. Why? I have also said that there are two contributing causes: one is yeast, and the other is warmth. Because the nature of a horn is warm, it can also produce cheese.' Simhanada said, 'World Honored One! If a horn can produce cheese, why do those seeking cheese seek milk and not take a horn?' The Buddha said, 'Good man! Therefore, I speak of direct causes and contributing causes.' The Bodhisattva Simhanada said, 'If there was no cheese nature in milk originally, and it only exists now, then there was also no mango tree in milk originally, why does it not grow? Because both were not there originally.' 'Good man! Milk can also produce a mango tree. If it is watered with milk, it will grow overnight.'
之中增長五尺。以是義故，我說二因。善男子！若一切法一因生者，可得難言：『乳中何故不能出生庵摩羅樹？』善男子！猶如四大為一切色而作因緣，然色各異，差別不同。以是義故，乳中不生庵摩羅樹。」
「世尊！如佛所說：有二種因：正因、緣因。眾生佛性為是何因？」
「善男子！眾生佛性亦二種因：一者、正因，二者、緣因。正因者，謂諸眾生；緣因者，謂六波羅蜜。」
師子吼言：「世尊！我今定知乳有酪性。何以故？我見世間求酪之人唯取于乳，終不取水，是故當知乳有酪性。」
「善男子！如汝所問，是義不然。何以故？譬如有人慾見面像，即便取刀。」
師子吼言：「世尊！以是義故，乳有酪性。刀無面像，何故取刀？」
佛言：「善男子！若此刀中定有面像，何故顛倒，豎則見長、橫則見闊？若是自面，何故見長？若是他面，何得稱言是己面像？若因己面見他面者，何故不見驢、馬面像？」
師子吼言：「世尊！眼光到彼，故見面長。」
佛言：「善男子！而此眼光實不到彼。何以故？近遠一時俱得見故，不見中間所有物故。善男子！光若到彼而得見者，一切眾生悉見於火，何故不燒？如人遠見白物，不應生疑：『鵠耶？幡耶？人耶？樹耶
【現代漢語翻譯】 現代漢語譯本 增長五尺。因此，我說有兩種因。善男子！如果一切法都由一個因產生，就可以反駁說：『為什麼牛奶中不能長出庵摩羅樹（一種果樹）？』善男子！就像四大（地、水、火、風）作為一切色法的因緣，但色法各不相同，存在差別。因此，牛奶中不會長出庵摩羅樹。」
「世尊！如佛所說：有兩種因：正因和緣因。眾生的佛性是什麼因呢？」
「善男子！眾生的佛性也有兩種因：一是正因，二是緣因。正因是指一切眾生；緣因是指六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）。」
師子吼（一位菩薩的名字）說：「世尊！我現在確定牛奶具有酪的性質。為什麼呢？我看到世間尋求酪的人只取牛奶，絕不取水，所以應當知道牛奶具有酪的性質。」
「善男子！你所問的，這個道理不對。為什麼呢？譬如有人想要看自己的面容，就拿起刀。」
師子吼說：「世尊！正因為這樣，牛奶具有酪的性質。刀沒有面容，為什麼還要拿刀呢？」
佛說：「善男子！如果這刀中一定有面容，為什麼會顛倒，豎著看就覺得長，橫著看就覺得寬？如果是自己的面容，為什麼會覺得長？如果是別人的面容，又怎麼能說是自己的面容呢？如果因為自己的面容而看到別人的面容，為什麼看不到驢、馬的面容呢？」
師子吼說：「世尊！是眼光到達那裡，所以看到面容是長的。」
佛說：「善男子！其實眼光並沒有到達那裡。為什麼呢？因為近處和遠處同時都能看到，卻看不到中間的物體。善男子！如果光到達那裡才能看到，那麼一切眾生都應該看到火，為什麼不會被燒傷呢？就像人遠遠看到白色的東西，不應該懷疑：『是天鵝嗎？是旗幟嗎？是人嗎？是樹嗎？』」
【English Translation】 English version grows five feet. Therefore, I say there are two causes. Good man! If all dharmas arose from one cause, it could be argued: 『Why can』t an Amalaka tree (a type of fruit tree) grow from milk?』 Good man! Just as the four great elements (earth, water, fire, and wind) are the causes and conditions for all forms, yet forms are different and have distinctions. Therefore, an Amalaka tree does not grow from milk.」
「World Honored One! As the Buddha said, there are two kinds of causes: direct cause and indirect cause. What kind of cause is the Buddha-nature of sentient beings?」
「Good man! The Buddha-nature of sentient beings also has two kinds of causes: one is the direct cause, and the other is the indirect cause. The direct cause refers to all sentient beings; the indirect cause refers to the six paramitas (generosity, discipline, patience, diligence, meditation, and wisdom).」
Simhanada (a Bodhisattva's name) said, 「World Honored One! I now definitely know that milk has the nature of curd. Why? I see that people in the world who seek curd only take milk, and never take water. Therefore, it should be known that milk has the nature of curd.」
「Good man! Your question is not correct. Why? For example, if someone wants to see their own face, they would pick up a knife.」
Simhanada said, 「World Honored One! Because of this, milk has the nature of curd. The knife has no face, why pick up a knife?」
The Buddha said, 「Good man! If there is definitely a face in this knife, why is it reversed, appearing long when held vertically and wide when held horizontally? If it is one's own face, why does it appear long? If it is someone else's face, how can it be called one's own face? If one sees another's face because of one's own face, why can't one see the faces of donkeys and horses?」
Simhanada said, 「World Honored One! It is because the light of the eye reaches there that the face appears long.」
The Buddha said, 「Good man! But the light of the eye does not actually reach there. Why? Because one can see things near and far at the same time, but cannot see the objects in between. Good man! If one could only see when the light reaches there, then all sentient beings should see fire, why are they not burned? Just as when people see a white object from afar, they should not doubt: 『Is it a swan? Is it a banner? Is it a person? Is it a tree?』」
？』若光到者，云何得見水精中物、淵中魚石？若不到見，何故得見水精中物，而不得見壁外之色？是故，若言眼光到彼而見長者，是義不然。
「善男子！如汝所言乳有酪者，何故賣乳之人但取乳價，不責酪直？賣草馬者，但取馬價，不責駒直？善男子！世間之人，無子息故，故求娉婦。婦若懷妊，不得言女。若言是女，有兒性故，故應娉者。是義不然。何以故？若有兒性，亦應有孫；若有孫者，則是兄弟。何以故？一腹生故。是故，我言女無兒性。若其乳中有酪性者，何故一時不見五味？若樹子中有尼拘陀五丈質者，何故一時不見芽、莖、枝、葉、花、果形色之異？善男子！乳色時異、味異、果異，乃至醍醐亦復如是。云何可說乳有酪性？
「善男子！譬如有人明當服酥，今已患臭；若言乳中定有酪性亦復如是。善男子！譬如有人有筆、紙、墨和合成字，而是紙中本無有字。以本無故，假緣而成。若本有者，何須眾緣？譬如青、黃，合成綠色，當知是二本無綠性。若本有者，何須合成？善男子！譬如眾生因食得命，而此食中實無有命。若本有命，未食之時，食應是命。善男子！一切諸法本無有性。以是義故，我說是偈：
「『本無今有、 本有今無、 三世有法， 無有是處。』
【現代漢語翻譯】 現代漢語譯本：如果說是眼光到達那裡，那麼為什麼能看見水晶中的東西和深淵中的魚和石頭呢？如果說眼光沒有到達那裡就能看見，那麼為什麼能看見水晶中的東西，卻不能看見墻壁外面的顏色呢？因此，如果說眼光到達那裡而看見長者，這個說法是不對的。 善男子！就像你說的牛奶里有奶酪一樣，為什麼賣牛奶的人只收取牛奶的價錢，而不索要奶酪的價錢呢？賣草馬的人，只收取馬的價錢，而不索要小馬駒的價錢呢？善男子！世間的人，因為沒有子女，所以才求娶妻子。妻子如果懷孕了，就不能說是女兒了。如果說是女兒，因為她有生兒子的可能性，所以應該被娶。這個說法是不對的。為什麼呢？如果有生兒子的可能性，也應該有生孫子的可能性；如果有生孫子的可能性，那麼就成了兄弟了。為什麼呢？因為都是一個肚子生的。因此，我說女兒沒有生兒子的可能性。如果牛奶中有奶酪的性質，為什麼一時看不見五種味道呢？如果樹的種子中有尼拘陀（榕樹）五丈高的本質，為什麼一時看不見芽、莖、枝、葉、花、果等形狀和顏色的不同呢？善男子！牛奶的顏色有時不同、味道不同、果實不同，乃至醍醐（酥油）也是這樣。怎麼能說牛奶有奶酪的性質呢？ 善男子！譬如有人明天要吃酥油，今天就已經討厭它的氣味了；如果說牛奶中一定有奶酪的性質，也是這樣。善男子！譬如有人用筆、紙、墨組合成字，而紙中本來沒有字。因為本來沒有，所以藉助因緣才形成。如果本來就有，又何必需要眾多因緣呢？譬如青色和黃色，組合成綠色，應當知道這兩種顏色本來沒有綠色的性質。如果本來就有，又何必需要組合呢？善男子！譬如眾生因為吃食物而得到生命，而這食物中實際上沒有生命。如果本來就有生命，在沒有吃的時候，食物就應該是生命了。善男子！一切諸法本來沒有自性。因為這個道理，所以我說這個偈子： 『本來沒有現在有，本來有現在沒有，三世的法，沒有這樣的道理。』
【English Translation】 English version: If it is said that the light reaches there, then how can one see the objects in the crystal and the fish and stones in the abyss? If it is said that one can see without the light reaching there, then why can one see the objects in the crystal but not the colors outside the wall? Therefore, if it is said that the light reaches there and sees the elder, this is not correct. Good man! Just as you say that there is cheese in milk, why do those who sell milk only charge for the milk and not for the cheese? Those who sell grass horses only charge for the horse and not for the foal? Good man! People in the world, because they have no children, seek to marry a wife. If a wife is pregnant, she cannot be called a daughter. If she is called a daughter, because she has the potential to bear a son, she should be married. This is not correct. Why? If there is the potential to bear a son, there should also be the potential to bear a grandson; if there is the potential to bear a grandson, then they would be brothers. Why? Because they are born from the same womb. Therefore, I say that a daughter does not have the potential to bear a son. If there is the nature of cheese in milk, why can't one see the five flavors at once? If there is the essence of a five-zhang (about 16 meters) tall Nigrodha (banyan) tree in the seed of a tree, why can't one see the differences in the shapes and colors of the sprouts, stems, branches, leaves, flowers, and fruits at once? Good man! The color of milk sometimes differs, the taste differs, the fruit differs, and even ghee (clarified butter) is the same. How can it be said that milk has the nature of cheese? Good man! It is like someone who is going to eat ghee tomorrow, but today already dislikes its smell; if it is said that there is definitely the nature of cheese in milk, it is the same. Good man! It is like someone who uses a pen, paper, and ink to form a word, but there is no word in the paper originally. Because it was not there originally, it is formed by relying on conditions. If it was there originally, why would it need many conditions? For example, blue and yellow combine to form green, it should be known that these two colors originally do not have the nature of green. If it was there originally, why would it need to be combined? Good man! It is like living beings obtain life by eating food, but there is actually no life in this food. If there was life originally, then the food should be life even before it is eaten. Good man! All dharmas originally have no self-nature. Because of this principle, I say this verse: 'Originally there was not, now there is; originally there was, now there is not; the dharmas of the three times, there is no such principle.'
「善男子！一切諸法，因緣故生、因緣故滅。善男子！若眾生內有佛性者，一切眾生應有佛身如我今也。眾生佛性不破、不壞，不牽、不捉，不繫、不縛。如眾生中所有虛空，一切眾生悉有虛空。無掛礙故，各不自見有此虛空。若使眾生無虛空者，則無去、來、行、住、坐、臥，不生、不長。以是義故，我經中說一切眾生有虛空界。虛空界者，是名虛空。眾生佛性亦復如是，十住菩薩少能見之，如金剛珠。善男子！眾生佛性諸佛境界，非是聲聞、緣覺所知。一切眾生不見佛性，是故常為煩惱繫縛，流轉生死。見佛性故，諸結煩惱所不能系，解脫生死，得大涅槃。」
師子吼菩薩言：「世尊！一切眾生有佛性。性如乳中酪性，若乳無酪性，云何佛說有二種因：一者、正因，二者、緣因？緣因者，一、酵，二、暖。虛空無性，故無緣因。」
佛言：「善男子！若使乳中定有酪性者，何須緣因？」
師子吼菩薩言：「世尊！以有性故，故須緣因。何以故？欲明見故。緣因者，即是了因。世尊！譬如闇中先有諸物，為欲見故，以燈照了。若本無者，燈何所照？如泥中有瓶，故須人、水、輪、繩、杖等而爲了因。如尼拘陀子，須地、水、糞而作了因。乳中酵、暖亦復如是，須作了因。是故，雖先有性，要假了
【現代漢語翻譯】 現代漢語譯本： 『善男子！一切諸法（dharma），因緣和合而生，也因緣散失而滅。善男子！如果眾生內在具有佛性（buddha-nature），那麼一切眾生都應該像我一樣擁有佛身。眾生的佛性不會破滅，不會損壞，不會被牽引，不會被抓住，不會被束縛。就像眾生之中都有虛空一樣，一切眾生都具有虛空。因為沒有障礙，所以各自都看不到自己擁有虛空。如果眾生沒有虛空，那麼就不會有去、來、行走、停留、坐、臥，也不會有生、長。因為這個道理，我在經中說一切眾生都有虛空界。虛空界，就是所謂的虛空。眾生的佛性也是如此，十住菩薩（dasabhūmi bodhisattva）也很少能見到它，就像金剛珠一樣。善男子！眾生的佛性是諸佛的境界，不是聲聞（śrāvaka）、緣覺（pratyekabuddha）所能瞭解的。一切眾生因為看不到佛性，所以常常被煩惱束縛，在生死中流轉。因為見到佛性，所以各種煩惱都不能束縛他們，他們就能解脫生死，獲得大涅槃（mahāparinirvāṇa）。』
師子吼菩薩（Siṃhanāda Bodhisattva）說：『世尊！一切眾生都有佛性。佛性就像牛奶中的酪性一樣，如果牛奶沒有酪性，佛又怎麼說有兩種因：一是正因，二是緣因？緣因是指：一是酵，二是暖。虛空沒有自性，所以沒有緣因。』
佛說：『善男子！如果牛奶中本來就確定有酪性，那又何必需要緣因呢？』
師子吼菩薩說：『世尊！正因為有酪性，所以才需要緣因。為什麼呢？爲了使它顯現出來。緣因，就是了因。世尊！譬如黑暗中本來就有各種物體，爲了能看見它們，所以用燈來照亮。如果本來就沒有物體，燈又照什麼呢？就像泥土中有瓶子，所以需要人、水、輪、繩、杖等來作爲了因。就像尼拘陀樹的種子，需要土地、水、糞便來作爲了因。牛奶中的酵和暖也是如此，需要作爲了因。所以，雖然本來就有自性，但還需要藉助了因才能顯現。』
【English Translation】 English version: 'Good man! All dharmas (phenomena), arise due to causes and conditions, and cease due to causes and conditions. Good man! If sentient beings internally possess buddha-nature, then all sentient beings should have a buddha-body like I do now. The buddha-nature of sentient beings is not broken, not destroyed, not pulled, not grasped, not bound, not tied. Just as there is space within sentient beings, all sentient beings possess space. Because there is no obstruction, each does not see that they possess this space. If sentient beings did not have space, then there would be no going, coming, walking, staying, sitting, lying down, nor would there be birth or growth. Because of this meaning, I say in the scriptures that all sentient beings have the realm of space. The realm of space is what is called space. The buddha-nature of sentient beings is also like this; even the bodhisattvas of the ten stages (dasabhūmi bodhisattva) rarely see it, like a diamond jewel. Good man! The buddha-nature of sentient beings is the realm of the Buddhas, not known by śrāvakas (hearers) or pratyekabuddhas (solitary realizers). All sentient beings do not see their buddha-nature, therefore they are constantly bound by afflictions, transmigrating in birth and death. Because they see their buddha-nature, all fetters and afflictions cannot bind them, they are liberated from birth and death, and attain great nirvana (mahāparinirvāṇa).'
Siṃhanāda Bodhisattva said, 'World Honored One! All sentient beings have buddha-nature. This nature is like the nature of cheese in milk. If milk did not have the nature of cheese, how could the Buddha say there are two kinds of causes: one is the direct cause, and the other is the contributing cause? The contributing causes are: one, the ferment, and two, warmth. Space has no inherent nature, therefore it has no contributing cause.'
The Buddha said, 'Good man! If the nature of cheese was definitely present in milk, why would there be a need for contributing causes?'
Siṃhanāda Bodhisattva said, 'World Honored One! Precisely because there is a nature, there is a need for contributing causes. Why? In order to make it manifest. The contributing cause is the manifesting cause. World Honored One! For example, in the darkness, there are already various objects. In order to see them, a lamp is used to illuminate them. If there were no objects to begin with, what would the lamp illuminate? Just as there is a pot in the clay, there is a need for people, water, a wheel, rope, and a stick as manifesting causes. Just like the seed of the nyagrodha tree, there is a need for earth, water, and fertilizer as manifesting causes. The ferment and warmth in milk are also like this, they are needed as manifesting causes. Therefore, although there is an inherent nature, it still needs to rely on manifesting causes to appear.'
因然後得見。以是義故，定知乳中先有酪性。」
「善男子！若使乳中定有酪性者，即是了因。若是了因，復何須了？善男子！若是了因性是了者，常應自了。若自不了，何能了他？若言：『了因有二種性：一者、自了，二者、了他。』是義不然。何以故？了因一法，云何有二？若有二者，乳亦應二。若使乳中無二相者，云何了因而獨有二？」
師子吼言：「世尊！如世人言我共八人；了因亦爾，自了、了他。」
佛言：「善男子！了因若爾，則非了因。何以故？數者能數自色、他色，故得言八。而此色性自無了相，無了相故，要須智性乃數自他。是故，了因不能自了、亦不了他。
「善男子！一切眾生有佛性者，何故修習無量功德？若言修習是了因者，已同酪壞。若言因中定有果者，戒、定、智慧則無增長。我見世人本無禁戒、禪定、智慧，從師受已，漸漸增益。若言師教是了因者，當師教時，受者未有戒、定、智慧。若是了者，應了未有，云何乃了戒、定、智慧令得增長？」
師子吼菩薩言：「世尊！若了因無者，云何得名有乳有酪？」
「善男子！世間答難凡有三種：一者、轉答。如先所說：何故名戒？以不悔故乃至為得大涅槃故。二者、默然答。如有梵志來問我言：『
【現代漢語翻譯】 現代漢語譯本：因此然後才能看見。因為這個道理，可以確定知道牛奶中先有酪的性質。 『善男子！如果說牛奶中一定有酪的性質，那就是了因（指能使結果顯現的條件）。如果是了因，又何必需要了呢？善男子！如果說這個了因的性質是能了的，它就應該常常自己了知。如果自己都不能了知，又怎麼能了知其他呢？如果說：『了因有兩種性質：一種是自己了知，一種是了知其他。』這個道理是不對的。為什麼呢？了因是一種法，怎麼會有兩種呢？如果有兩種，牛奶也應該有兩種。如果牛奶中沒有兩種相，為什麼了因卻獨獨有兩種呢？』 師子吼（菩薩名）說：『世尊！就像世人說我與八個人在一起；了因也是這樣，自己了知，也了知其他。』 佛說：『善男子！如果了因是這樣，那就不是了因了。為什麼呢？數數的人能數自己的顏色，也能數其他人的顏色，所以才能說有八個人。而這個顏色本身沒有了知的相，因為沒有了知的相，所以需要智慧的性質才能數自己和他人。因此，了因不能自己了知，也不能了知其他。 『善男子！如果一切眾生都有佛性（指成佛的可能性），為什麼還要修習無量的功德呢？如果說修習是了因，那就和酪壞一樣了。如果說因中一定有果，那麼戒（指行爲規範）、定（指禪定）、智慧（指理解真理的能力）就不會增長。我看到世人本來沒有禁戒、禪定、智慧，從老師那裡學習后，才漸漸增長。如果說老師的教導是了因，那麼在老師教導的時候，接受教導的人還沒有戒、定、智慧。如果是了因，應該了知還沒有的，怎麼能了知戒、定、智慧，使它們增長呢？』 師子吼菩薩說：『世尊！如果了因不存在，怎麼能說有牛奶有酪呢？』 『善男子！世間回答難題通常有三種：第一種是轉答。就像先前所說的：為什麼叫戒？因為不後悔，乃至爲了得到大涅槃（指最終的解脫）。第二種是默然回答。如果有婆羅門來問我：『
【English Translation】 English version: 'Therefore, it is then seen. Because of this principle, it is definitely known that the nature of cheese exists in milk beforehand.' 'Good man! If it is said that the nature of cheese definitely exists in milk, then it is a 'liao yin' (a condition that makes a result manifest). If it is a 'liao yin', then why is there a need for 'liao' (understanding)? Good man! If the nature of this 'liao yin' is capable of 'liao', then it should always understand itself. If it cannot understand itself, how can it understand others? If it is said: 'A 'liao yin' has two natures: one is to understand itself, and the other is to understand others,' this principle is not correct. Why? A 'liao yin' is one dharma (principle), how can it have two? If there are two, then milk should also have two. If there are not two aspects in milk, why does 'liao yin' uniquely have two?' Simhanada (a Bodhisattva's name) said: 'World Honored One! Just as people say I am with eight people; 'liao yin' is also like that, it understands itself and also understands others.' The Buddha said: 'Good man! If 'liao yin' is like that, then it is not a 'liao yin'. Why? Those who count can count their own color and also the color of others, therefore it can be said there are eight. But this color itself does not have the aspect of understanding, because it does not have the aspect of understanding, it needs the nature of wisdom to count itself and others. Therefore, 'liao yin' cannot understand itself, nor can it understand others.' 'Good man! If all sentient beings have Buddha-nature (the potential to become a Buddha), why do they still need to cultivate immeasurable merits? If it is said that cultivation is a 'liao yin', then it is the same as spoiled cheese. If it is said that the result is definitely in the cause, then 'sila' (moral conduct), 'samadhi' (meditative concentration), and 'prajna' (wisdom) will not increase. I see that people originally do not have 'sila', 'samadhi', and 'prajna', but after learning from a teacher, they gradually increase. If it is said that the teacher's teaching is a 'liao yin', then when the teacher is teaching, the one receiving the teaching does not yet have 'sila', 'samadhi', and 'prajna'. If it is a 'liao yin', it should understand what does not yet exist, how can it understand 'sila', 'samadhi', and 'prajna' and cause them to increase?' Simhanada Bodhisattva said: 'World Honored One! If 'liao yin' does not exist, how can it be said that there is milk and cheese?' 'Good man! There are generally three ways to answer difficult questions in the world: the first is to answer by shifting the topic. As previously said: why is it called 'sila'? Because of no regret, and even to attain great Nirvana (ultimate liberation). The second is to answer in silence. If a Brahmin comes to ask me:'
我是常耶？』我時默然。三者、疑答。如此經中，若了因有二，乳中何故不得有二？善男子！我今轉答：如世人言有乳酪者，以定得故，是故得名有乳有酪。佛性亦爾，有眾生、有佛性，以當見故。」
師子吼言：「世尊！如佛所說，是義不然。過去已滅、未來未到，云何名有？若言當有名為有者，是義不然。如世間人，見無兒息便言無兒。一切眾生無佛性者，云何說言一切眾生悉有佛性？」
佛言：「善男子！過去名有。譬如種橘，芽生子滅，芽亦甘甜；乃至生果味亦如是，熟已乃醋。善男子！而是醋味，子、芽乃至生果悉無，隨本熟時形色、相貌則生醋味。而是醋味本無今有，雖本無今有，非不因本。如是本子雖復過去，故得名有。以是義故，過去名有。
「云何複名未來為有？譬如有人種植胡麻。有人問言：『何故種此？』答言：『有油。』實未有油，胡麻熟已，取子熬烝、搗壓乃得，當知是人非虛妄也。以是義故，名未來有。
「云何複名過去有耶？善男子！譬如有人私屏罵王，經歷年歲，王乃聞之。聞已即問：『何故見罵？』答言：『大王！我不罵也。何以故？罵者已滅。』王言：『罵者、我身，二俱存在。云何言滅？』以是因緣喪失身命。善男子！是二實無而果不滅，是名過去
【現代漢語翻譯】 現代漢語譯本：『我是常住不變的嗎？』我當時保持沉默。第三種情況是，以疑問的方式回答。像這樣在經文中，如果說『了因』有兩種，為什麼牛奶中不能有兩種呢？善男子！我現在換一種方式回答：就像世人說有牛奶和奶酪，是因為它們確實存在，所以才被稱為有牛奶和有奶酪。佛性也是這樣，說眾生有佛性，是因為他們將來會證悟佛性。 師子吼菩薩說：『世尊！像佛您所說的，這個道理不對。過去已經滅亡，未來還沒有到來，怎麼能說它們存在呢？如果說將來會存在就叫做存在，這個道理不對。就像世間的人，看到沒有子女就說沒有子女。一切眾生如果沒有佛性，怎麼能說一切眾生都有佛性呢？』 佛說：『善男子！過去可以稱為存在。比如種橘子，發芽時種子就消失了，但芽也是甘甜的；直到長成果實，味道也是這樣，成熟后就變酸了。善男子！這種酸味，在種子、芽乃至果實中都沒有，只是隨著成熟時，形狀、顏色、樣子才產生酸味。這種酸味本來沒有，現在有了，雖然本來沒有，但並非沒有原因。就像種子雖然已經過去，仍然可以稱為存在。因為這個道理，過去可以稱為存在。 『為什麼又說未來是存在呢？比如有人種植芝麻。有人問：『為什麼要種這個？』回答說：『爲了得到油。』實際上還沒有油，芝麻成熟后，取籽蒸煮、搗壓才能得到油，應當知道這個人不是說謊。因為這個道理，稱為未來存在。 『為什麼又說過去存在呢？善男子！比如有人私下裡辱罵國王，過了很多年，國王才聽到。聽到后就問：『為什麼辱罵我？』回答說：『大王！我沒有罵您。為什麼呢？罵人的人已經消失了。』國王說：『罵人的人和我，都還存在。怎麼能說消失了呢？』因為這個原因，這個人喪失了性命。善男子！這兩種情況實際上都不存在，但結果並沒有消失，這叫做過去存在。
【English Translation】 English version: 'Am I permanent?' I remained silent at that time. The third case is answering with a question. In this way, in the scriptures, if it is said that there are two 'causes of understanding', why can't there be two in milk? Good man! I will now answer in a different way: just as people say there is milk and cheese, because they actually exist, they are called milk and cheese. The Buddha-nature is also like this, saying that sentient beings have Buddha-nature, because they will realize Buddha-nature in the future. Lion's Roar Bodhisattva said: 'World Honored One! As the Buddha has said, this principle is not correct. The past has already perished, and the future has not yet arrived, how can it be said that they exist? If it is said that what will exist in the future is called existence, this principle is not correct. Just like people in the world, seeing that there are no children, they say there are no children. If all sentient beings do not have Buddha-nature, how can it be said that all sentient beings have Buddha-nature?' The Buddha said: 'Good man! The past can be called existence. For example, planting an orange tree, when the sprout grows, the seed disappears, but the sprout is also sweet; until it grows into a fruit, the taste is also like this, and it becomes sour after ripening. Good man! This sour taste is not in the seed, sprout, or even the fruit, it only appears with the shape, color, and appearance when it ripens. This sour taste originally did not exist, but now it does, although it originally did not exist, it is not without a cause. Just like the seed, although it has passed, it can still be called existence. Because of this principle, the past can be called existence. 'Why is the future also called existence? For example, someone plants sesame. Someone asks: 'Why plant this?' The answer is: 'To get oil.' In reality, there is no oil yet, but after the sesame ripens, the seeds are taken, steamed, and pressed to get oil, it should be known that this person is not lying. Because of this principle, it is called future existence. 'Why is the past also called existence? Good man! For example, someone privately insults the king, and after many years, the king hears about it. After hearing about it, he asks: 'Why did you insult me?' The answer is: 'Great King! I did not insult you. Why? The person who insulted has already disappeared.' The king says: 'The person who insulted and I both still exist. How can it be said that he has disappeared?' Because of this reason, this person loses his life. Good man! These two situations do not actually exist, but the result has not disappeared, this is called past existence.'
有。
「云何複名未來有耶？譬如有人往陶師所，問：『有瓶不？』答言：『有瓶。』而是陶師實未有瓶，以有泥故，故言有瓶，當知是人非妄語也。
「乳中有酪、眾生佛性亦復如是，欲見佛性，應當觀察時節、形色。是故，我說一切眾生悉有佛性，實不虛妄。」
師子吼言：「一切眾生無佛性者，云何而得阿耨多羅三藐三菩提？以正因故，故令眾生得阿耨多羅三藐三菩提。何等正因？所謂佛性。世尊！若尼拘陀子無尼拘陀樹者，何故名為尼拘陀子，而不名為佉陀羅子？世尊！如瞿曇姓不得稱為阿坻耶姓，阿坻耶姓亦復不得稱瞿曇姓。尼拘陀子亦復如是不得稱為佉陀羅尼子，佉陀羅尼子不得稱為尼拘陀子。猶如世尊不得舍離瞿曇種姓，眾生佛性亦復如是。以是義故，當知眾生悉有佛性。」
佛言：「善男子！若言子中有尼拘陀者，是義不然。如其有者，何故不見？善男子！如世間物，有因緣故不可得見。云何因緣？謂遠不可見，如空中鳥跡；近不可見，如人眼睫；壞故不見，如根敗者；亂想故不見，如心不專一；細故不見，如小微塵；障故不見，如雲表星；多故不見，如稻聚中麻；相似故不見，如豆在豆聚。尼拘陀樹不同如是八種因緣，如其有者，何故不見？若言細故不見者，是義不然。
【現代漢語翻譯】 現代漢語譯本 有。 「又如何稱之為未來有呢？譬如有人去陶工那裡，問：『有瓶子嗎？』陶工回答說：『有瓶子。』但實際上陶工並沒有瓶子，因為有泥土，所以說有瓶子，應當知道這個人不是在說謊。 「乳中有酪，眾生的佛性也像這樣，想要見到佛性，應當觀察時節和形色。因此，我說一切眾生都有佛性，這並非虛妄。」 師子吼說：『如果一切眾生沒有佛性，又如何能夠證得阿耨多羅三藐三菩提（無上正等正覺）呢？因為有正因，所以使眾生能夠證得阿耨多羅三藐三菩提。什麼是正因呢？就是佛性。世尊！如果尼拘陀（榕樹）的種子中沒有尼拘陀樹，為什麼稱之為尼拘陀子，而不稱之為佉陀羅（刺槐）子呢？世尊！就像瞿曇（釋迦牟尼的姓）姓不能稱為阿坻耶（其他姓氏）姓，阿坻耶姓也不能稱為瞿曇姓一樣。尼拘陀子也不能稱為佉陀羅尼子，佉陀羅尼子也不能稱為尼拘陀子。就像世尊不能捨棄瞿曇的種姓一樣，眾生的佛性也是如此。因為這個道理，應當知道眾生都有佛性。』 佛說：『善男子！如果說種子中有尼拘陀樹，這個道理是不成立的。如果真的有，為什麼看不見呢？善男子！就像世間的事物，因為因緣的緣故而不能被看見。是什麼因緣呢？因為距離遠而看不見，就像空中的鳥跡；因為距離近而看不見，就像人的眼睫毛；因為損壞而看不見，就像根已經腐爛的植物；因為心緒混亂而看不見，就像心不專一；因為細微而看不見，就像微小的塵埃；因為遮擋而看不見，就像雲層遮住了星星；因為數量多而看不見，就像稻穀堆里的芝麻；因為相似而看不見，就像豆子在豆堆里。尼拘陀樹不同於這八種因緣，如果真的有，為什麼看不見呢？如果說是因為細微而看不見，這個道理是不成立的。』
【English Translation】 English version Yes. 「How is it again called future existence? For example, if someone goes to a potter and asks, 『Are there any pots?』 The potter replies, 『There are pots.』 But in reality, the potter does not have any pots yet. Because there is clay, he says there are pots. It should be known that this person is not lying. 「Just as there is cheese in milk, so too is the Buddha-nature in sentient beings. If one wishes to see the Buddha-nature, one should observe the time and form. Therefore, I say that all sentient beings have Buddha-nature, and this is not false.」 The Lion's Roar said: 『If all sentient beings do not have Buddha-nature, how can they attain Anuttara-samyak-sambodhi (supreme perfect enlightenment)? Because of the right cause, sentient beings can attain Anuttara-samyak-sambodhi. What is the right cause? It is Buddha-nature. World Honored One! If there is no Nyagrodha (banyan) tree in the seed of the Nyagrodha, why is it called a Nyagrodha seed and not a Khadira (acacia) seed? World Honored One! Just as the Gautama (Shakyamuni's family name) surname cannot be called the Adhitya (other surname) surname, and the Adhitya surname cannot be called the Gautama surname, so too the Nyagrodha seed cannot be called a Khadira seed, and the Khadira seed cannot be called a Nyagrodha seed. Just as the World Honored One cannot abandon the Gautama lineage, so too is the Buddha-nature of sentient beings. For this reason, it should be known that all sentient beings have Buddha-nature.』 The Buddha said: 『Good man! If it is said that there is a Nyagrodha tree in the seed, this reasoning is not valid. If it were truly there, why is it not seen? Good man! Like worldly things, they cannot be seen because of conditions. What are these conditions? Because of distance, it cannot be seen, like the tracks of birds in the sky; because of proximity, it cannot be seen, like a person's eyelashes; because of decay, it cannot be seen, like a plant with rotten roots; because of a confused mind, it cannot be seen, like a mind that is not focused; because of being minute, it cannot be seen, like tiny dust particles; because of obstruction, it cannot be seen, like stars hidden by clouds; because of abundance, it cannot be seen, like sesame seeds in a pile of rice; because of similarity, it cannot be seen, like beans in a pile of beans. The Nyagrodha tree is not subject to these eight conditions. If it were truly there, why is it not seen? If it is said that it cannot be seen because it is minute, this reasoning is not valid.』
何以故？樹相粗故。若言性細，云何增長？若言障故不可見者，常應不見。本無粗相，今則見粗，當知是粗本無見性。本無見性，今則可見，當知是見亦本無性。子亦如是，本無有樹，今則有之，當有何咎？」
師子吼言：「如佛所說：有二種因：一者、正因，二者、了因。尼拘陀子以地、水、糞作了因故，令細得粗。」
佛言：「善男子！若本有者，何須了因？若本無性，了何所了？若尼拘陀中本無粗相，以了因故乃生粗者，何故不生佉陀羅樹？二俱無故。善男子！若細不見者，粗應可見。譬如一塵則不可見，多塵和合則應可見。如是子中粗應可見。何以故？是中已有芽、莖、花、果。一一果中有無量子，一一子中有無量樹，是故名粗。有是粗故，故應可見。善男子！若尼拘陀子有尼拘陀性而生樹者，眼見是子為火所燒，如是燒性亦應本有。若本有者，樹不應生。若一切法本有生、滅，何故先生、后滅，不一時耶？以是義故，當知無性。」
師子吼菩薩言：「世尊！若尼拘陀子本無樹性而生樹者，是子何故不出于油？二俱無故。」
「善男子！如是子中亦能出油，雖本無性，因緣故有。」
師子吼言：「何故不名胡麻油耶？」
「善男子！非胡麻故。善男子！如火緣生火、水
【現代漢語翻譯】 現代漢語譯本： 「這是什麼原因呢？因為樹的表相是粗糙的。如果說它的本性是細微的，那又如何增長呢？如果說是被障礙遮蔽而不可見，那就應該永遠都看不見。原本沒有粗糙的表相，現在卻能看見粗糙的表相，應當知道這粗糙的表相原本沒有能見的本性。原本沒有能見的本性，現在卻能看見，應當知道這能見的能力也原本沒有自性。種子也是這樣，原本沒有樹，現在卻有了樹，這有什麼過錯呢？」 師子吼（菩薩名）說：「正如佛所說：有兩種因：一是正因，二是了因。尼拘陀（榕樹）的種子因為有地、水、糞作爲了因，才使得細微的變得粗糙。」 佛說：「善男子！如果原本就存在，那又何須了因？如果原本沒有自性，那又了悟什麼呢？如果尼拘陀的種子中原本沒有粗糙的表相，因為有了了因才產生粗糙的表相，那為什麼不生出佉陀羅（一種樹）樹呢？因為兩者都原本沒有。善男子！如果細微的看不見，那粗糙的就應該能看見。譬如一粒塵土看不見，多粒塵土合在一起就應該能看見。這樣，種子中的粗糙就應該能看見。為什麼呢？因為其中已經有了芽、莖、花、果。每一個果實中都有無數的種子，每一個種子中都有無數的樹，所以稱為粗糙。因為有這種粗糙，所以應該能看見。善男子！如果尼拘陀的種子有尼拘陀的自性而生出樹，那麼眼睛看到這種子被火燒，這種燃燒的自性也應該原本就存在。如果原本就存在，那樹就不應該生長。如果一切法原本就有生、滅，為什麼先生、后滅，而不是同時呢？因為這個道理，應當知道一切法沒有自性。」 師子吼菩薩說：「世尊！如果尼拘陀的種子原本沒有樹的自性卻能生出樹，那這種子為什麼不能榨出油呢？因為兩者都原本沒有。」 「善男子！這樣的種子也能榨出油，雖然原本沒有自性，但因緣和合就有了。」 師子吼說：「為什麼不叫胡麻油呢？」 「善男子！因為它不是胡麻。善男子！就像火因緣而生火，水因緣而生水，
【English Translation】 English version: 『What is the reason for this? Because the appearance of a tree is coarse. If it is said that its nature is subtle, then how does it grow? If it is said that it is invisible because of obstruction, then it should always be invisible. Originally, there was no coarse appearance, but now a coarse appearance is seen. It should be known that this coarse appearance originally had no seeing nature. Originally, there was no seeing nature, but now it can be seen. It should be known that this seeing ability also originally had no self-nature. The seed is also like this. Originally, there was no tree, but now there is a tree. What fault is there in this?』 Simha-ghosha (a Bodhisattva) said, 『As the Buddha said, there are two kinds of causes: one is the direct cause, and the other is the enabling cause. The seed of the Nyagrodha (banyan) tree, because of earth, water, and manure as enabling causes, makes the subtle become coarse.』 The Buddha said, 『Good man! If it originally existed, then why is an enabling cause needed? If it originally had no self-nature, then what is there to realize? If there was originally no coarse appearance in the Nyagrodha seed, and a coarse appearance is produced because of an enabling cause, then why doesn't a Khadira (a type of tree) tree grow? Because both originally do not exist. Good man! If the subtle cannot be seen, then the coarse should be visible. For example, one speck of dust cannot be seen, but many specks of dust combined should be visible. In this way, the coarseness in the seed should be visible. Why? Because there are already sprouts, stems, flowers, and fruits within it. In each fruit, there are countless seeds, and in each seed, there are countless trees. Therefore, it is called coarse. Because of this coarseness, it should be visible. Good man! If the Nyagrodha seed has the Nyagrodha nature and produces a tree, then when the eye sees this seed being burned by fire, this burning nature should also originally exist. If it originally existed, then the tree should not grow. If all dharmas originally have arising and ceasing, why do they arise first and cease later, and not at the same time? Because of this reason, it should be known that all dharmas have no self-nature.』 Simha-ghosha Bodhisattva said, 『World Honored One! If the Nyagrodha seed originally had no tree nature but can produce a tree, then why can't oil be extracted from this seed? Because both originally do not exist.』 『Good man! Oil can also be extracted from such a seed. Although it originally has no self-nature, it exists because of conditions.』 Simha-ghosha said, 『Why isn't it called sesame oil?』 『Good man! Because it is not sesame. Good man! Just as fire arises from the condition of fire, and water arises from the condition of water,
緣生水，雖俱從緣，不能相有。尼拘陀子及胡麻油亦復如是，雖俱從緣，各不相生。尼拘陀子，效能治冷；胡麻油者，效能治風。善男子！譬如甘蔗，因緣故生石蜜、黑蜜，雖俱一緣，色相各異——石蜜治熱、黑蜜治冷。」
師子吼菩薩言：「世尊！如其乳中無有酪性、麻無油性、尼拘陀子無有樹性、泥無瓶性、一切眾生無佛性者，如佛先說：『一切眾生悉有佛性，是故應得阿耨多羅三藐三菩提。』者，是義不然。何以故？人天無性。以無性故，人可作天、天可作人，以業緣故，不以性故。菩薩摩訶薩以業因緣故，得阿耨多羅三藐三菩提。若諸眾生有佛性者，何因緣故一闡提等斷諸善根，墮于地獄？若菩提心是佛性者，一闡提等不應能斷。若可斷者，云何得言佛性是常？若非常者，不名佛性。若諸眾生有佛性者，何故名為初發心耶？云何而言是毗跋致、阿毗跋致？毗跋致者，當知是人無有佛性。
「世尊！菩薩摩訶薩一心趣向阿耨多羅三藐三菩提，大慈大悲，見生、老、死、煩惱過患，觀大涅槃無生、老、死、煩惱諸過，信於三寶及業果報，受持禁戒，如是等法名為佛性。若離是法有佛性者，何須是法而作因緣？
「世尊！如乳不假緣必當成酪；生酥不爾，要待因緣，所謂人功、水瓶、攢繩。眾生
【現代漢語翻譯】 現代漢語譯本 水因緣而生，雖然都由因緣產生，但它們之間不能互相擁有。尼拘陀子（榕樹的種子）和胡麻油也是如此，雖然都由因緣產生，但它們各自不能互相產生。尼拘陀子，其效能治療寒冷；胡麻油，其效能治療風疾。善男子！譬如甘蔗，因緣而生出石蜜（冰糖）和黑蜜（紅糖），雖然都來自同一個因緣，但它們的顏色和性質各不相同——石蜜治療熱癥，黑蜜治療寒癥。 師子吼菩薩（菩薩名，意為如獅子般吼叫，宣說佛法）說：『世尊！如果像牛奶中沒有酪的性質、麻中沒有油的性質、尼拘陀子中沒有樹的性質、泥土中沒有瓶子的性質一樣，一切眾生都沒有佛性，那麼如佛陀先前所說：『一切眾生都有佛性，因此應當能夠證得阿耨多羅三藐三菩提（無上正等正覺）』，這個道理就不成立了。為什麼呢？因為人天沒有固定的自性。因為沒有自性，所以人可以成為天，天也可以成為人，這是因為業力的緣故，而不是因為自性的緣故。菩薩摩訶薩（大菩薩）因為業力的因緣，才能證得阿耨多羅三藐三菩提。如果一切眾生都有佛性，那麼為什麼一闡提（斷絕善根的人）等會斷絕一切善根，墮入地獄呢？如果菩提心是佛性，那麼一闡提等就不應該能夠斷絕。如果可以斷絕，又怎麼能說佛性是常住不變的呢？如果不是常住不變的，就不能稱為佛性。如果一切眾生都有佛性，為什麼還要說初發心呢？又怎麼能說有毗跋致（退轉）和阿毗跋致（不退轉）呢？所謂毗跋致，應當知道這個人沒有佛性。 『世尊！菩薩摩訶薩一心趣向阿耨多羅三藐三菩提，具有大慈大悲，看到生、老、死、煩惱的過患，觀察大涅槃（寂滅）沒有生、老、死、煩惱的過患，相信三寶（佛、法、僧）和業果報應，受持禁戒，像這樣的法才稱為佛性。如果離開這些法還有佛性，又何必需要這些法作為因緣呢？』 『世尊！就像牛奶不需藉助因緣必定會變成酪一樣；生酥（酥油）卻不是這樣，它需要等待因緣，也就是人的操作、水瓶、攪拌的繩子。眾生
【English Translation】 English version Water arises from conditions, and although both arise from conditions, they cannot possess each other. The seeds of the Nigrodha tree (banyan tree) and sesame oil are also like this; although both arise from conditions, they do not produce each other. The Nigrodha seeds have the property of curing cold, while sesame oil has the property of curing wind disorders. Good man! For example, from sugarcane, due to conditions, rock candy and molasses are produced. Although they come from the same condition, their colors and properties are different—rock candy cures heat, and molasses cures cold. The Bodhisattva Lion's Roar (a Bodhisattva known for his powerful teachings) said, 'World Honored One! If, like milk having no property of cheese, sesame having no property of oil, Nigrodha seeds having no property of a tree, and clay having no property of a pot, all sentient beings had no Buddha-nature, then what the Buddha previously said, 『All sentient beings have Buddha-nature, therefore they should attain Anuttara-samyak-sambodhi (supreme perfect enlightenment),』 would not be true. Why is that? Because humans and gods have no fixed nature. Because they have no fixed nature, humans can become gods, and gods can become humans, due to the conditions of karma, not due to their nature. Bodhisattva Mahasattvas (great Bodhisattvas) attain Anuttara-samyak-sambodhi due to the conditions of karma. If all sentient beings have Buddha-nature, then why do Icchantikas (those who have severed their roots of goodness) and others sever all roots of goodness and fall into hell? If the Bodhi mind is Buddha-nature, then Icchantikas and others should not be able to sever it. If it can be severed, how can it be said that Buddha-nature is permanent? If it is not permanent, it cannot be called Buddha-nature. If all sentient beings have Buddha-nature, why is there talk of the initial aspiration? And how can there be talk of Vibhajya (regression) and Avibhajya (non-regression)? The so-called Vibhajya, it should be known that this person has no Buddha-nature.' 'World Honored One! Bodhisattva Mahasattvas single-mindedly aspire to Anuttara-samyak-sambodhi, possessing great compassion and great mercy, seeing the faults of birth, old age, death, and afflictions, observing that the Great Nirvana (extinction) has no faults of birth, old age, death, and afflictions, believing in the Three Jewels (Buddha, Dharma, Sangha) and the karmic consequences, upholding the precepts, such dharmas are called Buddha-nature. If there is Buddha-nature apart from these dharmas, why would these dharmas be needed as conditions?' 'World Honored One! Just as milk will inevitably turn into cheese without relying on conditions, clarified butter is not like that; it needs to wait for conditions, namely human effort, a water pot, and a churning rope. Sentient beings
亦爾，有佛性者，應離因緣得阿耨多羅三藐三菩提。若定有者，行人何故見三惡苦、生、老、病、死而生退心？亦不須修六波羅蜜，即應得成阿耨多羅三藐三菩提。如乳非緣而得成酪，然非不因六波羅蜜而得成於阿耨多羅三藐三菩提。以是義故，當知眾生悉無佛性。
「如佛先說僧寶是常，如其常者則非無常。非無常者，云何而得阿耨多羅三藐三菩提？僧若常者，云何復言一切眾生悉有佛性？世尊！若使眾生從本已來無菩提心、亦無阿耨多羅三藐三菩提心，後方有者，眾生佛性亦應如是本無後有。以是義故，一切眾生應無佛性。」
佛言：「善哉，善哉。善男子！汝已久知佛性之義，為眾生故，作如是問。一切眾生實有佛性。汝言：『眾生若有佛性，不應言有初發心。』者，善男子！心非佛性。何以故？心是無常，佛性常故。汝言：『何故有退心？』者，實無退心。心若有退，終不能得阿耨多羅三藐三菩提。以遲得故，名之為退。此菩提心實非佛性。何以故？一闡提等斷于善根，墮地獄故。若菩提心是佛性者，一闡提輩則不得名一闡提也，菩提之心亦不得名為無常也。是故，定知菩提之心實非佛性。
「善男子！汝言：『眾生若有佛性，不應假緣，如乳成酪。』者，是義不然。何以故？若言五緣成
【現代漢語翻譯】 現代漢語譯本 『同樣，如果眾生有佛性，就應該不依賴因緣而獲得阿耨多羅三藐三菩提（無上正等正覺）。如果佛性是確定的存在，那麼修行人為何會看到三惡道之苦、生、老、病、死而產生退轉之心？也不需要修持六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），就應該能夠成就阿耨多羅三藐三菩提。就像牛奶不是依靠因緣就能變成酪一樣，但並非不依靠六波羅蜜就能成就阿耨多羅三藐三菩提。因為這個道理，應當知道眾生都沒有佛性。』 『如果佛陀先前說僧寶是常住的，如果它是常住的，那就不是無常的。如果不是無常的，又怎麼能獲得阿耨多羅三藐三菩提呢？如果僧是常住的，又怎麼能說一切眾生都有佛性呢？世尊！如果眾生從一開始就沒有菩提心（覺悟之心），也沒有阿耨多羅三藐三菩提心，後來才有的，那麼眾生的佛性也應該是這樣，本來沒有後來才有。因為這個道理，一切眾生應該都沒有佛性。』 佛說：『好啊，好啊。善男子！你已經很久瞭解佛性的含義了，爲了眾生的緣故，才提出這樣的問題。一切眾生確實有佛性。你說：『如果眾生有佛性，就不應該說有初發心。』，善男子！心不是佛性。為什麼呢？因為心是無常的，而佛性是常住的。你說：『為什麼會有退轉之心？』，實際上沒有退轉之心。如果心有退轉，最終就不能獲得阿耨多羅三藐三菩提。因為獲得的時間比較晚，所以稱之為退轉。這個菩提心實際上不是佛性。為什麼呢？因為一闡提（斷絕善根的人）等斷絕了善根，墮入地獄的緣故。如果菩提心是佛性，那麼一闡提輩就不能被稱為一闡提了，菩提之心也不能被稱為無常了。因此，可以確定菩提之心實際上不是佛性。 『善男子！你說：『如果眾生有佛性，就不應該依賴因緣，就像牛奶變成酪一樣。』，這個道理不對。為什麼呢？如果說五種因緣成就
【English Translation】 English version 'Also, if beings have Buddha-nature, they should attain Anuttara-samyak-sambodhi (supreme perfect enlightenment) without relying on conditions. If it is definite that it exists, why do practitioners see the suffering of the three evil realms, birth, old age, sickness, and death, and develop a retreating mind? They also should not need to cultivate the Six Paramitas (generosity, morality, patience, diligence, meditation, and wisdom), and should immediately attain Anuttara-samyak-sambodhi. Just as milk does not become cheese without conditions, it is not that one can attain Anuttara-samyak-sambodhi without relying on the Six Paramitas. Because of this principle, it should be known that all beings do not have Buddha-nature.' 'If the Buddha previously said that the Sangha (community of monks) is permanent, if it is permanent, then it is not impermanent. If it is not impermanent, how can one attain Anuttara-samyak-sambodhi? If the Sangha is permanent, how can it be said that all beings have Buddha-nature? World Honored One! If beings from the beginning have no Bodhi-mind (mind of enlightenment), nor the mind of Anuttara-samyak-sambodhi, and only have it later, then the Buddha-nature of beings should also be like this, originally not existing and only existing later. Because of this principle, all beings should not have Buddha-nature.' The Buddha said: 'Excellent, excellent. Good man! You have long understood the meaning of Buddha-nature, and for the sake of beings, you ask such questions. All beings truly have Buddha-nature. You say: 『If beings have Buddha-nature, it should not be said that there is an initial arising of the mind.』, Good man! The mind is not Buddha-nature. Why? Because the mind is impermanent, while Buddha-nature is permanent. You say: 『Why is there a retreating mind?』 In reality, there is no retreating mind. If the mind retreats, one will ultimately not attain Anuttara-samyak-sambodhi. Because the attainment is delayed, it is called retreating. This Bodhi-mind is actually not Buddha-nature. Why? Because Icchantikas (those who have severed their roots of goodness) and others have severed their roots of goodness and fallen into hell. If the Bodhi-mind were Buddha-nature, then Icchantikas would not be called Icchantikas, and the Bodhi-mind would not be called impermanent. Therefore, it is certain that the Bodhi-mind is not Buddha-nature. 'Good man! You say: 『If beings have Buddha-nature, they should not rely on conditions, like milk becoming cheese.』, this principle is not correct. Why? If it is said that five conditions achieve
于生酥，當知佛性亦復如是。譬如眾石，有金、有銀、有銅、有鐵，俱稟四大，一名一實。而其所出各各不同，要假眾緣、眾生福德、爐冶人功，然後出生。是故當知：本無金性。眾生佛性不名為佛，以諸功德因緣和合得見佛性，然後得佛。
「汝言：『眾生悉有佛性，何故不見？』者，是義不然。何以故？以諸因緣未和合故。善男子！以是義故，我說二因：正因、緣因。正因者，名為佛性；緣因者，發菩提心。以二因緣得阿耨多羅三藐三菩提，如石出金。
「善男子！汝言：『僧常，一切眾生無佛性。』者，善男子！僧名和合。和合有二：一者、世和合，二者、第一義和合。世和合者，名聲聞僧；義和合者，名菩薩僧。世僧無常，佛性是常。如佛性常義，僧亦爾。複次，有僧謂法和合；法和合者，謂十二部經。十二部經常，是故我說法、僧是常。善男子！僧名和合。和合者，名十二因緣。十二因緣中亦有佛性，十二因緣常，佛性亦爾，是故我說僧有佛性。又復，僧者，諸佛和合，是故我說僧有佛性。
「善男子！汝言：『眾生若有佛性，云何有退、有不退？』者，諦聽諦聽，我當爲汝分別解說。善男子！菩薩摩訶薩有十三法則便退轉。何等十三？一者、心不信，二者、不作心，三者、疑心，四者
【現代漢語翻譯】 現代漢語譯本：關於生酥，應當知道佛性也是如此。譬如各種石頭，有的含金、有的含銀、有的含銅、有的含鐵，都稟賦四大（地、水、火、風），本質上都是一種實性。但它們所產出的東西各不相同，需要藉助各種因緣、眾生的福德、冶煉工匠的技藝，然後才能產生。因此應當知道：石頭本身並沒有金的性質。眾生的佛性也不能直接稱為佛，而是要通過各種功德因緣和合才能顯現佛性，然後才能成佛。 『你說：』眾生都有佛性，為什麼看不見？『，這種說法是不對的。為什麼呢？因為各種因緣還沒有和合。善男子！因為這個道理，我說了兩種因：正因和緣因。正因，就是佛性；緣因，是發菩提心。通過這兩種因緣才能獲得阿耨多羅三藐三菩提（無上正等正覺），就像從石頭中提煉出金子一樣。 『善男子！你說：』僧是無常的，一切眾生沒有佛性。『，善男子！僧的含義是和合。和合有兩種：一種是世俗的和合，一種是第一義的和合。世俗的和合，稱為聲聞僧；義理上的和合，稱為菩薩僧。世俗的僧是無常的，而佛性是常住的。就像佛性是常住的道理一樣，僧也是如此。此外，還有一種僧是指法和合；法和合，指的是十二部經。十二部經是常住的，因此我說法和僧是常住的。善男子！僧的含義是和合。和合，指的是十二因緣。十二因緣中也有佛性，十二因緣是常住的，佛性也是如此，因此我說僧有佛性。而且，僧是諸佛的和合，因此我說僧有佛性。 『善男子！你說：』眾生如果有佛性，為什麼有退轉和不退轉？『，仔細聽，仔細聽，我將為你分別解釋。善男子！菩薩摩訶薩有十三種法則就會退轉。是哪十三種呢？第一，心不相信；第二，不發心修行；第三，心生疑惑；第四，...
【English Translation】 English version: Regarding the ghee produced from raw milk, you should know that the Buddha-nature is also like this. For example, various stones, some containing gold, some containing silver, some containing copper, and some containing iron, all possess the four great elements (earth, water, fire, and wind), and are essentially of one true nature. However, what they produce is different, requiring various conditions, the merits of sentient beings, and the skill of smelting artisans to be produced. Therefore, you should know: the stone itself does not have the nature of gold. The Buddha-nature of sentient beings cannot be directly called a Buddha, but it is through the combination of various meritorious conditions that the Buddha-nature can be revealed, and then one can become a Buddha. 'You say: 'All sentient beings have Buddha-nature, why can't it be seen?' This statement is not correct. Why? Because the various conditions have not yet come together. Good man! Because of this principle, I have spoken of two causes: the direct cause and the contributing cause. The direct cause is called Buddha-nature; the contributing cause is the arising of Bodhicitta (the aspiration for enlightenment). Through these two causes, one can attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), just like extracting gold from stone. 'Good man! You say: 'The Sangha (community of monks) is impermanent, and all sentient beings do not have Buddha-nature.' Good man! The meaning of Sangha is harmony. There are two kinds of harmony: one is worldly harmony, and the other is ultimate harmony. Worldly harmony is called the Sravaka Sangha (community of disciples); harmony in principle is called the Bodhisattva Sangha. The worldly Sangha is impermanent, while the Buddha-nature is permanent. Just as the Buddha-nature is permanent, so is the Sangha. Furthermore, there is a Sangha that refers to the harmony of the Dharma (teachings); the harmony of the Dharma refers to the twelve divisions of scriptures. The twelve divisions of scriptures are permanent, therefore I say that the Dharma and the Sangha are permanent. Good man! The meaning of Sangha is harmony. Harmony refers to the twelve links of dependent origination. There is also Buddha-nature within the twelve links of dependent origination. The twelve links of dependent origination are permanent, and so is the Buddha-nature, therefore I say that the Sangha has Buddha-nature. Moreover, the Sangha is the harmony of all Buddhas, therefore I say that the Sangha has Buddha-nature. 'Good man! You say: 'If sentient beings have Buddha-nature, why are there those who regress and those who do not regress?' Listen carefully, listen carefully, I will explain it to you separately. Good man! There are thirteen conditions under which a Bodhisattva Mahasattva (great Bodhisattva) will regress. What are these thirteen? First, the mind does not believe; second, the mind does not practice; third, the mind doubts; fourth, ...
、吝惜身財，五者、于涅槃中生大怖畏：『云何乃令眾生永滅？』六者、心不堪忍，七者、心不調柔，八者、愁惱，九者、不樂，十者、放逸，十一者、自輕己身，十二者、自見煩惱，無能壞者，十三者、不樂進趣菩提之法。善男子！是名十三法令諸菩薩退轉菩提。
「復有六法壞菩提心。何等為六？一者、吝法，二者、于諸眾生起不善心，三者、親近惡友，四者、不勤精進，五者、自大憍慢，六者、營務世業，如是六法則能破壞菩提之心。
「善男子！有人得聞諸佛世尊是人天師，于眾生中最上無比，勝於聲聞、辟支佛等，法眼明瞭，見法無礙，能度眾生於大苦海。聞已即復發大誓願：『如其世間有如是人，我亦當得。』以是因緣發阿耨多羅三藐三菩提心。或復為他之所教誨，發菩提心。或聞菩薩阿僧祇劫修行苦行，然後乃得阿耨多羅三藐三菩提，聞已思惟：『我今不堪如是苦行，云何能得？』是故有退。
「善男子！復有五法退菩提心。何等為五？一者、樂在外道出家，二者、不修大慈之心，三者、好求法師過惡，四者、常樂處在生死，五者、不喜受持、讀誦、書寫、解說十二部經，是名五法退菩提心。
「復有二法退菩提心。
「何等為二？一者、貪樂五欲，二者、不能恭敬尊
【現代漢語翻譯】 現代漢語譯本： 「吝惜自己的身體和財富；第五，對於涅槃（Nirvana，佛教的最高境界，指脫離輪迴的解脫狀態）產生巨大的恐懼，心想：『怎麼能讓眾生永遠滅絕呢？』；第六，內心無法忍受；第七，內心不調柔；第八，憂愁煩惱；第九，不快樂；第十，放縱懈怠；第十一，輕視自己；第十二，認為自己的煩惱無法被摧毀；第十三，不樂於進取菩提（Bodhi，覺悟）之道。善男子！這十三種法會使菩薩（Bodhisattva，發願要成佛的修行者）退轉菩提之心。
「還有六種法會破壞菩提心。是哪六種呢？第一，吝惜佛法；第二，對眾生生起不善之心；第三，親近惡友；第四，不勤奮精進；第五，自大驕慢；第六，經營世俗事務。這六種法則會破壞菩提之心。
「善男子！有人聽聞諸佛世尊是人天導師，在眾生中最上無比，勝過聲聞（Sravaka，聽聞佛法而修行的人）、辟支佛（Pratyekabuddha，靠自己覺悟的人）等，法眼明亮，見法無礙，能度眾生脫離大苦海。聽聞后就發大誓願：『如果世間有這樣的人，我也應當成就。』因此發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺，即成佛的智慧）。或者被他人教誨，發起了菩提心。或者聽聞菩薩在阿僧祇劫（Asankhya kalpa，極長的時間單位）修行苦行，然後才證得阿耨多羅三藐三菩提，聽聞后思惟：『我現在無法承受這樣的苦行，怎麼能成就呢？』因此就退轉了。
「善男子！還有五種法會使菩提心退轉。是哪五種呢？第一，喜歡在外道（非佛教的宗教或哲學）出家；第二，不修大慈之心；第三，喜歡尋求法師的過失；第四，常常樂於處在生死輪迴之中；第五，不喜歡受持、讀誦、書寫、解說十二部經（佛教經典的總稱）。這五種法會使菩提心退轉。
「還有兩種法會使菩提心退轉。
「是哪兩種呢？第一，貪戀五欲（色、聲、香、味、觸）；第二，不能恭敬尊重。
【English Translation】 English version: 『Being stingy with one's body and wealth; fifth, having great fear of Nirvana (the ultimate state of liberation from the cycle of rebirth in Buddhism), thinking, 『How can it be that sentient beings are completely extinguished?』; sixth, the mind is unable to endure; seventh, the mind is not gentle; eighth, sorrow and distress; ninth, unhappiness; tenth, indulgence and laziness; eleventh, looking down on oneself; twelfth, seeing one's own afflictions as indestructible; thirteenth, not being happy to advance on the path to Bodhi (enlightenment). Good man! These thirteen things cause Bodhisattvas (those who aspire to become Buddhas) to regress from Bodhi.
『There are also six things that destroy the Bodhi mind. What are the six? First, being stingy with the Dharma; second, giving rise to unwholesome thoughts towards sentient beings; third, associating with bad friends; fourth, not being diligent in practice; fifth, being arrogant and conceited; sixth, engaging in worldly affairs. These six things destroy the Bodhi mind.』
『Good man! Some people hear that the Buddhas, the World Honored Ones, are teachers of gods and humans, the most supreme among sentient beings, surpassing Sravakas (those who hear and practice the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own), with clear Dharma eyes, seeing the Dharma without obstruction, able to deliver sentient beings from the great sea of suffering. Having heard this, they make a great vow: 『If there are such beings in the world, I too shall attain it.』 Because of this, they generate the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment, the wisdom of Buddhahood). Or, they are taught by others and generate the Bodhi mind. Or, they hear that Bodhisattvas practice asceticism for Asankhya kalpas (immeasurably long periods of time) before attaining Anuttara-samyak-sambodhi, and after hearing this, they think: 『I am unable to endure such asceticism, how can I attain it?』 Therefore, they regress.』
『Good man! There are also five things that cause the Bodhi mind to regress. What are the five? First, enjoying to leave home in non-Buddhist religions; second, not cultivating great compassion; third, liking to seek the faults of Dharma teachers; fourth, always enjoying being in the cycle of birth and death; fifth, not liking to uphold, recite, write, or explain the twelve divisions of scriptures (the general term for Buddhist scriptures). These five things cause the Bodhi mind to regress.』
『There are also two things that cause the Bodhi mind to regress.』
『What are the two? First, being greedy for the five desires (form, sound, smell, taste, and touch); second, not being able to respect and honor.』
重三寶。
「以如是等眾因緣故，退菩提心。
「云何複名不退之心？有人聞佛能度眾生生、老、病、死，不從師咨，自然修習得阿耨多羅三藐三菩提：『若菩提道是可得者，我當修習，必令得之。』以是因緣發菩提心，所作功德若多、若少，悉以迴向阿耨多羅三藐三菩提，作是誓願：『愿我常得親近諸佛及佛弟子，常聞深法，五情完具。若遇苦難，不失是心。』
「『復愿諸佛及諸弟子常於我所生歡喜心，具五善根。若諸眾生斫伐我身、斬截手、足、頭、目、支節，當於是人生大慈心，深自喜慶：「如是諸人為我增長菩提因緣。若無是者，我當何緣而得成就阿耨多羅三藐三菩提？」』
「復發是愿：『莫令我得無根、二根、女人之身，不繫屬人、不遭惡主、不屬惡王、不生惡國。若得好身、種姓真正、多饒財寶，不生憍慢。』
「『令我常聞十二部經，受持、讀誦、書寫、解說。若為眾生有所演說，愿令受者敬信無疑，常於我所不生噁心。』
「『寧當少聞、多解義味，不願多聞、于義不了。』
「『愿作心師，不師於心，身、口、意業不與惡交，能施一切眾生安樂，身、戒、心、慧不動如山。』
「『為欲受持無上正法，于身命財不生慳吝。』
「『不
【現代漢語翻譯】 現代漢語譯本 重申三寶。
『由於這些種種因緣，會退失菩提心。』
『什麼又稱為不退之心呢？有人聽聞佛能度脫眾生的生、老、病、死，不向師父請教，自然修習而得阿耨多羅三藐三菩提（無上正等正覺）：『如果菩提道是可以獲得的，我應當修習，必定要得到它。』因為這個因緣而發菩提心，所做的功德無論多少，都回向阿耨多羅三藐三菩提，併發誓願：『愿我常能親近諸佛以及佛的弟子，常聽聞甚深佛法，五根完好具足。如果遇到苦難，也不失去這個心。』
『又愿諸佛以及諸弟子常常對我生歡喜心，具足五種善根。如果眾生砍伐我的身體、斬斷我的手、腳、頭、眼睛、肢體，應當對這些人產生大慈悲心，深深地自我慶幸：『這些人是為我增長菩提的因緣。如果沒有這些人，我將如何才能成就阿耨多羅三藐三菩提呢？』
『又發這樣的愿：『不要讓我得到無根、二根、女人的身體，不隸屬於人、不遭遇惡主、不屬於惡王、不生在惡劣的國家。如果得到好的身體、種姓純正、多有財富，也不生驕慢。』
『讓我常聽聞十二部經，受持、讀誦、書寫、解說。如果為眾生有所演說，愿聽受的人敬信無疑，常常對我不起噁心。』
『寧願少聽聞，而能多理解義理的滋味，不願多聽聞，卻對義理不瞭解。』
『愿做心的老師，而不是被心所支配，身、口、意三業不與惡事交往，能施予一切眾生安樂，身、戒、心、慧不動如山。』
『爲了受持無上正法，對於身命和財物不生慳吝。』
『不』
【English Translation】 English version Reiterating the Three Jewels.
'Due to such various causes and conditions, the Bodhi mind is lost.'
'What is again called the non-retreating mind? There are those who hear that the Buddha can liberate beings from birth, old age, sickness, and death, and without consulting a teacher, naturally cultivate and attain Anuttara-samyak-sambodhi (supreme perfect enlightenment): 『If the Bodhi path is attainable, I shall cultivate it and surely attain it.』 Because of this cause and condition, they generate the Bodhi mind, and whatever merits they accumulate, whether much or little, they dedicate it all to Anuttara-samyak-sambodhi, making this vow: 『May I always be able to be close to all Buddhas and their disciples, always hear the profound Dharma, and have my five senses complete and intact. If I encounter suffering, may I not lose this mind.』
'May all Buddhas and their disciples always generate joy in me, and may I possess the five good roots. If beings chop my body, cut off my hands, feet, head, eyes, and limbs, I should generate great compassion for these people, and deeply rejoice: 『These people are increasing the causes and conditions for my Bodhi. If it were not for them, how could I attain Anuttara-samyak-sambodhi?』'
'And make this vow: 『May I not obtain a body that is without roots, of two genders, or a woman's body, not be under the control of others, not encounter evil masters, not belong to evil kings, and not be born in evil countries. If I obtain a good body, of pure lineage, and with abundant wealth, may I not generate arrogance.』
'May I always hear the twelve divisions of scriptures, uphold, recite, write, and explain them. If I explain something for beings, may those who receive it have respectful faith without doubt, and may they never generate evil thoughts towards me.』
'I would rather hear little and understand the meaning and taste of the Dharma, than hear much but not understand the meaning.』
'May I be the teacher of my mind, not be controlled by my mind, may my actions of body, speech, and mind not associate with evil, may I be able to give all beings peace and happiness, and may my body, precepts, mind, and wisdom be as immovable as a mountain.』
'For the sake of upholding the supreme Dharma, may I not be stingy with my life and possessions.』
'Not'
凈之物不為福業，正命自活，心無邪諂，受恩常念，小恩大報。』
「『善知世中所有事藝，善解眾生方俗之言，讀誦、書寫十二部經，不生懈怠懶墮之心。』
「『若諸眾生不樂聽聞，方便引接，令彼樂聞。』
「『言常柔軟，口不宣惡。』
「『不和合眾能令和合，有憂怖者令離憂怖，饑饉之世令得豐足。』
「『疾病之世作大醫王，病藥所須、財寶自在，令疾病者悉得除愈。』
「『刀兵之劫有大力勢，斷其殘害，令無遺余。』
「『能斷眾生種種怖畏——所謂死畏、閉系、打擲、水、火、王賊、貧窮、破戒、惡名、惡道，如是等畏悉當斷之。』
「『父母、師長深生恭敬，怨憎之中生大慈心，常修六念、空三昧門、十二因緣、生滅等觀、出息、入息、天行、梵行及以聖行金剛三昧首楞嚴定。』
「『無三寶處，令我自得寂靜之心。』
「『若其身心受大苦時，莫失無上菩提之心，莫以聲聞、辟支佛心而生知足。』
「『無三寶處，常在外道法中出家，為破邪見，不習其道。』
「『得法自在、得心自在，于有為法了了見過。』
「『令我怖畏二乘道果，如惜命者怖畏捨身。』
「『為眾生故樂處三惡，如諸眾生樂忉
【現代漢語翻譯】 現代漢語譯本 『不以不潔之物作為福業，以正當的職業維持生計，心中沒有邪惡和諂媚，受人恩惠常常銘記，即使是小恩也以大恩回報。』 『善於瞭解世間所有技藝，善於理解眾生的方言習俗，讀誦、書寫十二部經典（指佛教經典），不生懈怠懶惰之心。』 『如果眾生不喜歡聽聞佛法，就用方便法門引導他們，使他們樂於聽聞。』 『言語常常柔和，口中不說惡語。』 『不能和合的眾生能使他們和合，有憂愁恐懼的人能使他們遠離憂愁恐懼，饑荒的年代能使他們得到豐足。』 『在疾病流行的年代，作為偉大的醫王，對於疾病所需的藥物和財寶都能自在給予，使患病的人都能夠痊癒。』 『在刀兵劫難的時候，有強大的力量，斷除殘害，使之沒有遺留。』 『能夠斷除眾生種種的怖畏——所謂的死亡的怖畏、被囚禁的怖畏、被打被擲的怖畏、水災的怖畏、火災的怖畏、國王和盜賊的怖畏、貧窮的怖畏、破戒的怖畏、惡名的怖畏、惡道的怖畏，像這樣的怖畏都應當斷除。』 『對於父母、師長深深地恭敬，在怨恨憎惡的人中生起大慈悲心，常常修習六念（唸佛、念法、念僧、念戒、念施、念天）、空三昧門（觀察諸法皆空的禪定）、十二因緣（佛教關於生命輪迴的理論）、生滅等觀（觀察諸法生滅變化的智慧）、出息入息（呼吸的禪定）、天行（菩薩的修行）、梵行（清凈的修行）以及聖行（聖者的修行）金剛三昧（堅固的禪定）首楞嚴定（一種高級禪定）。』 『在沒有三寶（佛、法、僧）的地方，使我能夠自己獲得寂靜的心。』 『如果身心遭受巨大痛苦的時候，不要失去無上菩提（覺悟）之心，不要因為聲聞（小乘佛教的修行者）、辟支佛（獨覺）的心而感到滿足。』 『在沒有三寶的地方，常常在外道（佛教以外的宗教）的法中出家，爲了破除邪見，而不修習他們的道。』 『獲得法的自在、獲得心的自在，對於有為法（因緣和合而生的事物）能夠清楚地看透。』 『使我害怕二乘（聲聞乘和緣覺乘）的道果，就像愛惜生命的人害怕捨棄身體一樣。』 『爲了眾生的緣故，樂於處於三惡道（地獄、餓鬼、畜生），就像眾生樂於處在忉利天（欲界六天之一）一樣。』
【English Translation】 English version 'Not engaging in impure acts for the sake of merit, living by righteous means, having no deceit or flattery in the heart, always remembering kindness received, repaying even small favors with great ones.' 'Being skilled in all worldly arts and crafts, understanding the languages and customs of all beings, reading and writing the twelve divisions of scriptures (referring to Buddhist scriptures), not giving rise to laziness or indolence.' 'If beings do not like to hear the Dharma, skillfully guide them so that they become willing to listen.' 'Always speaking gently, not uttering harsh words.' 'Being able to reconcile those who are not in harmony, relieving those who are worried and fearful, and providing abundance in times of famine.' 'In times of disease, acting as a great physician, freely providing the necessary medicines and wealth, so that all who are sick may be cured.' 'In times of war and conflict, having great power to stop the violence and destruction, leaving nothing remaining.' 'Being able to eliminate all kinds of fears in beings—the fear of death, the fear of imprisonment, the fear of being beaten or thrown, the fear of water, the fear of fire, the fear of kings and thieves, the fear of poverty, the fear of breaking precepts, the fear of a bad reputation, the fear of evil destinies; all such fears should be eliminated.' 'Having deep respect for parents and teachers, generating great compassion towards those who are hateful and resentful, constantly practicing the six recollections (recollection of the Buddha, Dharma, Sangha, precepts, generosity, and heavenly beings), the samadhi of emptiness (meditation on the emptiness of all phenomena), the twelve links of dependent origination (Buddhist theory of the cycle of life), the contemplation of arising and ceasing (wisdom of observing the impermanence of all phenomena), mindfulness of breathing, the practice of heavenly conduct (Bodhisattva practice), the practice of pure conduct, and the practice of noble conduct, the Vajra Samadhi (adamantine concentration), and the Shurangama Samadhi (a high level of concentration).' 'In places where there are no Three Jewels (Buddha, Dharma, Sangha), may I attain a peaceful mind by myself.' 'If my body and mind suffer great pain, may I not lose the mind of supreme Bodhi (enlightenment), and may I not be content with the mind of a Sravaka (practitioner of Hinayana Buddhism) or a Pratyekabuddha (solitary Buddha).' 'In places where there are no Three Jewels, may I often ordain in the teachings of non-Buddhists, in order to break their wrong views, but not practice their paths.' 'Attaining freedom in the Dharma, attaining freedom in the mind, and clearly seeing through all conditioned phenomena (things that arise from causes and conditions).' 'May I fear the fruits of the two vehicles (Sravakayana and Pratyekabuddhayana) as much as one who cherishes life fears abandoning the body.' 'For the sake of all beings, may I be willing to dwell in the three evil realms (hell, hungry ghosts, animals), just as beings are happy to dwell in the Trayastrimsa Heaven (one of the six heavens of the desire realm).'
利天。』
「『為一一人于無量劫受地獄苦，心不生悔。』
「『見他得利不生妒心，常生歡喜，如自得樂。』
「『若值三寶，當以衣服、飲食、臥具、房舍、醫藥、燈明、花香、伎樂、幡蓋、七寶供養。』
「『若受佛戒，堅固護持，終不生於毀犯之想。』
「『若聞菩薩難行、苦行，其心歡喜，不生悔恨。』
「『自識往世宿命之事，終不造作貪、瞋、癡業。』
「『不為果報而集因緣，于現在樂不生貪著。』
「善男子！若有能發如是愿者，是名菩薩終不退失菩提之心，亦名施主，能見如來明瞭佛性、能調眾生度脫生死、善能護持無上正法、能得具足六波羅蜜。善男子！以是義故，不退之心不名佛性。
「善男子！汝不可以有退心故，言諸眾生無有佛性。譬如二人俱聞他方有七寶山，山有清泉，其味甘美，有能到者，永斷貧窮；服其水者，增壽萬歲。唯路懸遠，險阻多難。時彼二人俱欲共往，一人莊嚴種種行具、一則空往無所赍持，相與前進。路值一人多赍寶貨，七珍具足。二人便前問言：『仁者！彼土實有七寶山耶？』其人答言：『實有不虛，我已獲寶，飲服其水。唯患路險，多有盜賊，沙礫棘刺，乏於水草。往者千萬，達者甚少。』聞是事已，
【現代漢語翻譯】 現代漢語譯本 『利天（指天界）。』 『即使一個人在無量劫中遭受地獄的痛苦，心中也不會產生悔恨。』 『看到別人獲得利益，不會產生嫉妒之心，常常心生歡喜，如同自己得到快樂一樣。』 『如果遇到佛、法、僧三寶，應當用衣服、飲食、臥具、房舍、醫藥、燈明、花香、伎樂、幡蓋、七寶來供養。』 『如果受持佛的戒律，應當堅定地守護，始終不產生毀犯戒律的想法。』 『如果聽到菩薩所行的難行、苦行，心中歡喜，不產生後悔和怨恨。』 『自己能夠認識到過去世的宿命之事，始終不造作貪婪、嗔恨、愚癡的惡業。』 『不爲了追求果報而積聚因緣，對於眼前的快樂不產生貪戀執著。』 『善男子！如果有人能夠發起這樣的願望，這個人就叫做菩薩，永遠不會退失追求菩提的心，也叫做施主，能夠見到如來，明瞭佛性，能夠調伏眾生，度脫生死，善於護持無上的正法，能夠得到圓滿的六波羅蜜。善男子！因為這個緣故，不退失的心不叫做佛性。』 『善男子！你不能因為有退失的心，就說一切眾生沒有佛性。譬如兩個人，都聽說遠方有一座七寶山，山上有清澈的泉水，味道甘甜美好，能夠到達那裡的人，永遠斷絕貧窮；喝了那裡的水，可以增壽萬歲。只是道路遙遠，險阻重重。當時這兩個人都想一起前往，一個人準備了各種行裝用具，一個人空手前往，什麼都沒帶，他們一起前進。路上遇到一個人，帶著很多寶物，七寶齊全。兩個人就上前問道：『仁者！那個地方真的有七寶山嗎？』那個人回答說：『確實有，不是虛假的，我已經得到了寶物，喝了那裡的水。只是擔心道路險峻，有很多盜賊，沙礫荊棘，缺少水草。前往的人有千萬，到達的人卻很少。』聽了這些話之後，
【English Translation】 English version 'Deva realm (referring to the heavenly realms).' 'Even if a person suffers the pain of hell for countless eons, their heart will not generate regret.' 'Upon seeing others gain benefits, they do not generate jealousy, but constantly feel joy, as if they themselves had obtained happiness.' 'If they encounter the Three Jewels (Buddha, Dharma, Sangha), they should make offerings with clothing, food, bedding, dwellings, medicine, lamps, flowers, incense, music, banners, and the seven treasures.' 'If they receive the Buddha's precepts, they should firmly uphold them, never generating the thought of violating them.' 'If they hear of the difficult and ascetic practices of Bodhisattvas, their hearts will rejoice, and they will not generate regret or resentment.' 'They will recognize their past lives and karmic events, and will never create evil karma of greed, hatred, or delusion.' 'They do not accumulate causes for the sake of seeking results, and they do not become attached to present pleasures.' 'Good man! If someone can generate such aspirations, this person is called a Bodhisattva, who will never regress from the aspiration for Bodhi, and is also called a benefactor, who can see the Tathagata, understand Buddha-nature, can tame sentient beings, liberate them from birth and death, is skilled in upholding the supreme Dharma, and can attain the perfection of the six paramitas. Good man! For this reason, the non-regressing mind is not called Buddha-nature.' 'Good man! You cannot say that all sentient beings do not have Buddha-nature because there is a regressing mind. For example, two people both hear that there is a mountain of seven treasures in a distant land, and that there is a clear spring on the mountain, the taste of which is sweet and delicious. Those who can reach it will forever end poverty; those who drink its water will increase their lifespan by ten thousand years. However, the road is far, and there are many dangers and obstacles. At that time, both of these people wanted to go together. One person prepared various travel equipment, and the other went empty-handed, without bringing anything. They proceeded together. On the road, they met a person who was carrying many treasures, complete with the seven treasures. The two people then went forward and asked: 'Kind sir! Is there really a mountain of seven treasures in that place?' That person replied: 'Indeed, it is not false. I have already obtained treasures and drunk the water there. I am only worried about the treacherous road, with many thieves, sand, thorns, and a lack of water and grass. Millions have gone, but very few have arrived.' After hearing these words,
一人即悔，尋作是言：『路既懸遠，艱難非一，往者無量，達者無幾。而我云何當能到彼？我今產業粗自供足，若涉斯路或失身命。身命不全，長壽安在？』一人復言：『有人能過，我亦能過。若得果達，則得如願採取珍寶、飲服甘水；如其不達，以死為期。』是時二人，一則悔退、一則前進，到彼山所多獲財寶，如願服水，多赍所有，還其所止，奉養父母，供給宗親。時悔還者見是事已，心中生熱：『彼去已還，我何為住？』即便莊嚴，涉道而去。
「七寶山者，喻大涅槃；甘美之水，喻于佛性；其二人者，喻二菩薩初發心者；險惡道者，喻于生死；所逢人者，喻佛世尊；有盜賊者，喻於四魔；沙礫、棘刺，喻諸煩惱；無水草者，喻不修習菩提之道；一人還者，喻退轉菩薩；其直往者，喻不退菩薩。善男子！眾生佛性常住不變，猶彼險道，不可說言：『人悔還故，令道無常。』佛性亦爾。
「善男子！菩提道中終無退者。善男子！如向悔者，見其先伴獲寶而還，勢力自在，供養父母，給足宗親，多受安樂。見是事已，心中生熱，即復莊嚴複道還去，不惜身命，堪忍眾難，遂便到彼七寶山中。退轉菩薩亦復如是。善男子！一切眾生定當得成阿耨多羅三藐三菩提。以是義故，我經中說一切眾生——乃至五逆
【現代漢語翻譯】 現代漢語譯本：
一人後悔了，就說：『道路既遙遠，艱難又不止一種，前往的人無數，到達的人卻很少。我怎麼可能到達那裡呢？我現在的產業勉強足夠自己生活，如果冒險走這條路，可能會喪命。如果性命不保，長壽又從何談起？』另一個人說：『有人能到達，我也能到達。如果能成功到達，就能如願以償地獲取珍寶、飲用甘甜的水；如果不能到達，就以死亡為終結。』當時，兩個人，一個後悔退縮，一個勇往直前，到達了那座山，獲得了許多財寶，如願喝到了甘甜的水，帶著許多所得，回到了他們居住的地方，奉養父母，供給親族。那個後悔返回的人看到這些事後，心中感到懊悔：『他去了又回來了，我為什麼還留在這裡？』於是立刻整裝，踏上道路而去。
『七寶山』比喻大涅槃；甘甜的水比喻佛性；那兩個人比喻初發心的兩位菩薩；險惡的道路比喻生死輪迴；所遇到的人比喻佛世尊；盜賊比喻四魔；沙礫、荊棘比喻各種煩惱；沒有水草的地方比喻不修習菩提之道；那個返回的人比喻退轉的菩薩；那個直接前往的人比喻不退轉的菩薩。善男子！眾生的佛性是常住不變的，就像那條險惡的道路，不能說：『因為有人後悔返回，就說道路是無常的。』佛性也是如此。
善男子！菩提道中最終沒有退轉的人。善男子！就像那個後悔的人，看到他先前的同伴獲得寶藏而歸，勢力強大，供養父母，供給親族，享受許多安樂。看到這些事後，心中感到懊悔，立刻整裝再次踏上道路，不惜生命，忍受各種艱難，最終到達了那座七寶山中。退轉的菩薩也是如此。善男子！一切眾生必定會成就阿耨多羅三藐三菩提（無上正等正覺）。因為這個道理，我在經中說一切眾生——乃至五逆（犯下五種極重罪業的人） English version:
One person regretted and said: 『The road is far and the difficulties are many. Countless people go, but few arrive. How can I possibly reach there? My current possessions are barely enough for my own needs. If I venture on this path, I might lose my life. If my life is not secure, how can I have longevity?』 Another person said: 『If someone can reach it, I can also reach it. If I succeed in reaching it, I will obtain treasures and drink sweet water as I wish; if I do not reach it, then death will be my end.』 At that time, two people, one regretted and retreated, and the other went forward. They reached the mountain, obtained many treasures, drank sweet water as they wished, and with their many possessions, returned to their dwelling, supported their parents, and provided for their relatives. The one who regretted and returned, seeing these things, felt remorse in his heart: 『He went and returned, why am I still here?』 He immediately prepared himself and set out on the road.
『The mountain of seven treasures』 is a metaphor for the great Nirvana; the sweet water is a metaphor for Buddha-nature; the two people are metaphors for two Bodhisattvas who have just generated the aspiration for enlightenment; the dangerous road is a metaphor for the cycle of birth and death; the person they meet is a metaphor for the World-Honored One, the Buddha; the thieves are a metaphor for the four Maras; the sand and thorns are metaphors for various afflictions; the place without water and grass is a metaphor for not cultivating the path of Bodhi; the one who returns is a metaphor for a regressing Bodhisattva; the one who goes straight is a metaphor for a non-regressing Bodhisattva. Good man! The Buddha-nature of sentient beings is permanent and unchanging, just like that dangerous road. It cannot be said: 『Because someone regrets and returns, the road is impermanent.』 The Buddha-nature is also like this.
Good man! There is ultimately no one who regresses on the path of Bodhi. Good man! Like the one who regretted, seeing his former companion return with treasures, powerful and free, supporting his parents, providing for his relatives, and enjoying much happiness. Seeing these things, he felt remorse in his heart, immediately prepared himself and set out on the road again, not caring for his life, enduring all kinds of difficulties, and finally reached that mountain of seven treasures. The regressing Bodhisattva is also like this. Good man! All sentient beings will definitely attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment). Because of this principle, I say in the sutras that all sentient beings—even those who commit the five heinous crimes
【English Translation】 One person, having regretted, then spoke thus: 『The road is far and distant, and the difficulties are not few. Those who go are countless, but those who reach are few. How then can I possibly arrive there? My current possessions are barely sufficient for my own needs. If I embark on this path, I might lose my life. If my life is not whole, where is longevity to be found?』 Another person said: 『If someone can pass, I can also pass. If I succeed in reaching the destination, I will obtain treasures and drink sweet water as I wish. If I do not reach it, then death will be my end.』 At that time, of the two people, one regretted and retreated, while the other advanced. They reached the mountain, obtained much wealth, drank sweet water as they wished, and with their many possessions, returned to their dwelling, supported their parents, and provided for their relatives. The one who had regretted and returned, seeing these things, felt a burning in his heart: 『He went and returned, why do I remain?』 He immediately prepared himself and set out on the road. 『The mountain of seven treasures』 is a metaphor for the great Nirvana; the sweet water is a metaphor for Buddha-nature; the two people are metaphors for two Bodhisattvas who have just generated the aspiration for enlightenment; the dangerous road is a metaphor for the cycle of birth and death; the person they meet is a metaphor for the World-Honored One, the Buddha; the thieves are a metaphor for the four Maras; the sand and thorns are metaphors for various afflictions; the place without water and grass is a metaphor for not cultivating the path of Bodhi; the one who returns is a metaphor for a regressing Bodhisattva; the one who goes straight is a metaphor for a non-regressing Bodhisattva. Good man! The Buddha-nature of sentient beings is permanent and unchanging, just like that dangerous road. It cannot be said: 『Because someone regrets and returns, the road is impermanent.』 The Buddha-nature is also like this. Good man! There is ultimately no one who regresses on the path of Bodhi. Good man! Like the one who regretted, seeing his former companion return with treasures, powerful and free, supporting his parents, providing for his relatives, and enjoying much happiness. Seeing these things, he felt a burning in his heart, immediately prepared himself and set out on the road again, not caring for his life, enduring all kinds of difficulties, and finally reached that mountain of seven treasures. The regressing Bodhisattva is also like this. Good man! All sentient beings will definitely attain Anuttara-samyak-sambodhi. Because of this principle, I say in the sutras that all sentient beings—even those who commit the five heinous crimes
、犯四重禁及一闡提——悉有佛性。」
師子吼言：「世尊！云何菩薩有退、不退？」
「善男子！若有菩薩修習如來三十二相業因緣者，得名不退、得名菩薩摩訶薩也、名不動轉、名為憐愍一切眾生、名勝一切聲聞緣覺、名阿毗跋致。
「善男子！若菩薩摩訶薩持戒不動、施心不移、安住實語如須彌山，以是業緣得足下平如奩底相。
「若菩薩摩訶薩于父母所、和上、師長、乃至畜生以如法財供養供給，以是業緣得成足下千輻輪相。
「若菩薩摩訶薩不殺、不盜，于父母、師長常生歡喜，以是業緣得成三相——一者、手指纖長，二者、足跟長，三者、其身方直，如是三相同一業緣。
「若菩薩摩訶薩修四攝法攝取眾生，以是業緣得網縵指，如白鵝王。
「若菩薩摩訶薩父母、師長若病苦時，自手洗拭，捉持按摩，以是業緣得手足軟。
「若菩薩摩訶薩持戒、聞法、惠施無厭，以是業緣得節踝𦟛滿、身毛上靡。
「若菩薩摩訶薩專心聽法、演說正教，以是業緣得鹿王膞。
「若菩薩摩訶薩于諸眾生不生害心，飲食知足，常樂惠施、瞻病給藥，以是業緣其身圓滿如尼拘陀樹，立手過膝，頂有肉髻，無見頂相。
「若菩薩摩訶薩見怖畏者為作救護、
【現代漢語翻譯】 現代漢語譯本：犯下四重禁戒和成為一闡提（斷絕善根的人）——都具有佛性。 師子吼菩薩問道：『世尊！為什麼菩薩會有退轉和不退轉的差別呢？』 佛回答說：『善男子！如果菩薩修習如來三十二相的業因緣，就稱為不退轉，稱為菩薩摩訶薩（大菩薩），稱為不動轉，稱為憐憫一切眾生，稱為勝過一切聲聞緣覺，稱為阿毗跋致（不退轉的菩薩）。』 『善男子！如果菩薩摩訶薩持戒堅定不動搖，佈施的心不改變，安住于真實語如同須彌山，以這樣的業緣就能得到足底平滿如鏡面一樣的相。』 『如果菩薩摩訶薩對於父母、和尚、師長乃至畜生，都用如法的財物供養，以這樣的業緣就能成就足底千輻輪相。』 『如果菩薩摩訶薩不殺生、不偷盜，對於父母、師長常常心生歡喜，以這樣的業緣就能成就三種相——第一，手指纖長；第二，足跟長；第三，身體方正。這三種相是同一個業緣所致。』 『如果菩薩摩訶薩修習四攝法來攝取眾生，以這樣的業緣就能得到手指間有網縵，如同白鵝王一樣。』 『如果菩薩摩訶薩的父母、師長生病受苦時，親自洗拭、捉持大小便，以這樣的業緣就能得到手足柔軟。』 『如果菩薩摩訶薩持戒、聽聞佛法、佈施沒有厭倦，以這樣的業緣就能得到腳踝豐滿、身上的毛向上生長。』 『如果菩薩摩訶薩專心聽聞佛法、演說正教，以這樣的業緣就能得到鹿王一樣的腿。』 『如果菩薩摩訶薩對於一切眾生不生害心，飲食知足，常常樂於佈施、照顧病人、給予藥物，以這樣的業緣就能得到身體圓滿如尼拘陀樹，站立時手能過膝，頭頂有肉髻，沒有能看見頂的相。』 『如果菩薩摩訶薩見到有怖畏的人就去救護、』
【English Translation】 English version: Those who commit the four grave offenses and those who are icchantikas (those who have severed their roots of goodness) – all possess Buddha-nature. Simha-ghosha Bodhisattva asked: 'World Honored One! Why is it that some Bodhisattvas regress while others do not?' The Buddha replied: 'Good man! If a Bodhisattva cultivates the karmic causes and conditions for the thirty-two marks of a Tathagata, he is called non-regressing, called a Bodhisattva-Mahasattva (Great Bodhisattva), called unmoving, called compassionate towards all sentient beings, called superior to all Sravakas and Pratyekabuddhas, called Avaivartika (a Bodhisattva who does not regress).' 'Good man! If a Bodhisattva-Mahasattva upholds the precepts firmly without wavering, his mind of giving does not change, and he abides in truthful speech like Mount Sumeru, with these karmic causes and conditions, he will attain the mark of having flat soles like the bottom of a mirror.' 'If a Bodhisattva-Mahasattva offers lawful wealth to his parents, preceptors, teachers, and even animals, with these karmic causes and conditions, he will attain the mark of having thousand-spoked wheels on the soles of his feet.' 'If a Bodhisattva-Mahasattva does not kill, does not steal, and is always joyful towards his parents and teachers, with these karmic causes and conditions, he will attain three marks – first, slender fingers; second, long heels; third, a straight and upright body. These three marks arise from the same karmic cause.' 'If a Bodhisattva-Mahasattva cultivates the four means of gathering to gather sentient beings, with these karmic causes and conditions, he will attain webbed fingers like a white swan king.' 'If a Bodhisattva-Mahasattva's parents or teachers are sick and suffering, he personally washes and cleans them, and handles their excrement and urine, with these karmic causes and conditions, he will attain soft hands and feet.' 'If a Bodhisattva-Mahasattva upholds the precepts, listens to the Dharma, and gives without weariness, with these karmic causes and conditions, he will attain full ankles and his body hair will grow upwards.' 'If a Bodhisattva-Mahasattva wholeheartedly listens to the Dharma and expounds the true teachings, with these karmic causes and conditions, he will attain legs like a deer king.' 'If a Bodhisattva-Mahasattva does not harbor harmful thoughts towards all sentient beings, is content with food and drink, is always happy to give, cares for the sick, and provides medicine, with these karmic causes and conditions, he will attain a body that is round and full like a banyan tree, his hands will reach past his knees when standing, he will have a protuberance on the crown of his head, and he will have the mark of an invisible crown.' 'If a Bodhisattva-Mahasattva sees those who are fearful, he will protect them,'
見裸跣者施與衣服，以是業緣得陰藏相。
「若菩薩摩訶薩親近智者、遠離愚人，善喜問答，掃治行路，以是業緣，面板細軟、身毛右旋。
「若菩薩摩訶薩常以衣服、飲食、臥具、醫藥、香花、燈明施人，以是業緣得身金色，常光明曜。
「若菩薩摩訶薩行施之時，所珍之物能捨不吝，不觀福田及非福田，以是業緣得七處滿相。
「若菩薩摩訶薩佈施之時心不生疑，以是業緣得柔軟聲。
「若菩薩摩訶薩如法求財以用佈施，以是業緣得缺骨充滿、師子上身、臂肘𦟛纖。
「若菩薩摩訶薩遠離兩舌、惡口、恚心，以是業緣得四十齒白凈齊密。
「若菩薩摩訶薩于諸眾生修大慈悲，以是業緣得二牙相。
「若菩薩摩訶薩常作是愿：『有來求者隨意給與。』以是業緣得師子頰。
「若菩薩摩訶薩隨諸眾生所須飲食悉皆與之，以是業緣得味中上味。
「若菩薩摩訶薩自修十善、兼以化人，以是業緣得廣長舌。
「若菩薩摩訶薩不訟彼短、不謗正法，以是業緣得梵音聲。
「若菩薩摩訶薩見諸怨憎生於喜心，以是業緣得目睫紺色。
「若菩薩摩訶薩不隱他德、稱揚其善，以是業緣得白毫相。
「善男子！若菩薩摩訶薩修習如是三十二
【現代漢語翻譯】 現代漢語譯本 如果看到赤身裸體的人就施捨衣服，以此業力因緣，會得到陰藏相（男性生殖器隱藏的相）。 如果菩薩摩訶薩親近有智慧的人，遠離愚笨的人，喜歡提問和回答，清掃道路，以此業力因緣，會得到面板細嫩柔軟、身上的毛髮向右旋轉的相。 如果菩薩摩訶薩經常用衣服、飲食、臥具、醫藥、香花、燈火施捨給他人，以此業力因緣，會得到身體呈現金色，並且常放光明的相。 如果菩薩摩訶薩在行佈施的時候，對於自己珍貴的東西能夠捨棄而不吝嗇，不分別佈施的對象是福田還是非福田，以此業力因緣，會得到七處平滿的相。 如果菩薩摩訶薩在佈施的時候心中不產生懷疑，以此業力因緣，會得到柔軟的聲音。 如果菩薩摩訶薩如法地求取財富用來佈施，以此業力因緣，會得到缺少的骨頭充滿、上半身像獅子一樣雄壯、手臂和手肘纖細的相。 如果菩薩摩訶薩遠離兩舌（挑撥離間）、惡口（粗俗的言語）、嗔恚心（憤怒的心），以此業力因緣，會得到四十顆牙齒潔白整齊緊密的相。 如果菩薩摩訶薩對於一切眾生修習大慈悲心，以此業力因緣，會得到兩顆牙齒的相。 如果菩薩摩訶薩經常發願：『有來求取的人，都隨他的意願給予。』以此業力因緣，會得到像獅子一樣的臉頰。 如果菩薩摩訶薩隨順一切眾生所需要的飲食都給予他們，以此業力因緣，會得到味道中最上等的味道。 如果菩薩摩訶薩自己修習十善業，並且教化他人也修習，以此業力因緣，會得到廣長舌的相。 如果菩薩摩訶薩不揭露別人的短處，不誹謗正法，以此業力因緣，會得到梵音（清凈的聲音）。 如果菩薩摩訶薩看到怨恨自己的人，心中生起歡喜心，以此業力因緣，會得到眼睫毛呈現紺青色的相。 如果菩薩摩訶薩不隱瞞他人的功德，稱揚他們的善行，以此業力因緣，會得到白毫相（眉間白色的毫毛）。 善男子！如果菩薩摩訶薩修習這樣的三十二種相的業力因緣，
【English Translation】 English version If one sees a naked person and gives them clothes, due to this karmic cause, one will obtain the hidden genitals mark (the mark of concealed male genitalia). If a Bodhisattva Mahasattva associates with the wise and stays away from the foolish, enjoys asking and answering questions, and sweeps the roads, due to this karmic cause, one will obtain the mark of fine and soft skin and body hair that curls to the right. If a Bodhisattva Mahasattva constantly gives clothes, food, bedding, medicine, incense, flowers, and lamps to others, due to this karmic cause, one will obtain a golden body that always shines brightly. If a Bodhisattva Mahasattva, when giving, is able to give away precious things without being stingy, and does not consider whether the recipient is a field of merit or not, due to this karmic cause, one will obtain the mark of seven full places. If a Bodhisattva Mahasattva does not have doubts in their mind when giving, due to this karmic cause, one will obtain a soft voice. If a Bodhisattva Mahasattva righteously seeks wealth to use for giving, due to this karmic cause, one will obtain the mark of filled-in bones, a lion-like upper body, and slender arms and elbows. If a Bodhisattva Mahasattva stays away from divisive speech, harsh language, and anger, due to this karmic cause, one will obtain the mark of forty white, even, and closely set teeth. If a Bodhisattva Mahasattva cultivates great compassion towards all beings, due to this karmic cause, one will obtain the mark of two teeth. If a Bodhisattva Mahasattva constantly makes the vow: 'May I give whatever is requested by those who come seeking,' due to this karmic cause, one will obtain lion-like cheeks. If a Bodhisattva Mahasattva gives all beings whatever food they need, due to this karmic cause, one will obtain the best taste among all tastes. If a Bodhisattva Mahasattva cultivates the ten good deeds themselves and also teaches others to do so, due to this karmic cause, one will obtain a broad and long tongue. If a Bodhisattva Mahasattva does not speak of others' shortcomings and does not slander the true Dharma, due to this karmic cause, one will obtain a Brahma-like voice (a pure voice). If a Bodhisattva Mahasattva feels joy when seeing those who hate them, due to this karmic cause, one will obtain the mark of dark blue eyelashes. If a Bodhisattva Mahasattva does not conceal the virtues of others and praises their good deeds, due to this karmic cause, one will obtain the white hair mark (the white hair between the eyebrows). Good man! If a Bodhisattva Mahasattva cultivates these thirty-two marks of karmic causes,
相業因緣時，則得不退菩提之心。
「善男子！一切眾生不可思議，諸佛境界、業果、佛性亦不可思議。何以故？如是四法皆悉是常。以是常故，不可思議。一切眾生煩惱覆障，故名為常；斷常煩惱，故名無常。若言一切眾生常者，何故修習八聖道分為斷眾苦？眾苦若斷則名無常，所受之樂則名為常。是故，我言一切眾生煩惱覆障不見佛性；以不見故，不得涅槃。」◎
大般涅槃經卷第二十六 大正藏第 12 冊 No. 0375 大般涅槃經
大般涅槃經卷第二十七
宋代沙門慧嚴等依泥洹經加之師子吼菩薩品之三
◎師子吼言：「世尊！如佛所說：一切諸法有二種因：一者、正因，二者、緣因。以是二因應無縛解。是五陰者，唸唸生滅。如其生、滅，誰縛？誰解？世尊！因此五陰生后五陰，此陰自滅，不至彼陰，雖不至彼能生彼陰。如因子生芽，子不至芽，雖不至芽而能生芽。眾生亦爾，云何縛、解？」
「善男子！諦聽諦聽，我當爲汝分別解說。善男子！如人捨命受大苦時，宗親圍繞，號哭懊惱。其人惶怖，莫知依救，雖有五情，無所覺知，肢節戰動，不能自持，身體虛冷，暖氣欲盡，見先所修善惡報相。
「善男子！如日垂沒山陵、堆阜，影現東移，理無
【現代漢語翻譯】 現代漢語譯本 當修行者專注于觀察諸法因緣時，便能獲得不退轉的菩提心。
『善男子！一切眾生、諸佛的境界、業報果報、以及佛性，都是不可思議的。為什麼呢？因為這四者都是常住不變的。正因為是常住的，所以不可思議。一切眾生被煩惱所覆蓋和障礙，因此被稱為常；斷除這些常住的煩惱，則稱為無常。如果說一切眾生都是常住的，那麼為何還要修習八聖道來斷除眾苦呢？眾苦如果被斷除，就稱為無常，所感受的快樂則稱為常。因此，我說一切眾生被煩惱覆蓋和障礙，所以看不見佛性；因為看不見佛性，所以不能證得涅槃。』
《大般涅槃經》卷第二十六 大正藏第 12 冊 No. 0375 《大般涅槃經》
《大般涅槃經》卷第二十七
宋代沙門慧嚴等依《泥洹經》加之《師子吼菩薩品》之三
『師子吼菩薩（菩薩名，以其說法如獅子吼般有力而得名）說：「世尊！正如佛所說，一切諸法有兩種因：一是正因，二是緣因。有了這兩種因，應該就沒有束縛和解脫了。這五陰（色、受、想、行、識五種構成人身的要素）是念念生滅的。既然是生滅的，那麼是誰被束縛？又是誰被解脫呢？世尊！因為這五陰生起後來的五陰，這五陰自身滅去，不會到達後來的五陰，雖然沒有到達後來的五陰，卻能生起後來的五陰。就像種子生出芽，種子不會到達芽，雖然沒有到達芽，卻能生出芽。眾生也是這樣，怎麼會有束縛和解脫呢？」』
『善男子！仔細聽，仔細聽，我將為你分別解說。善男子！就像一個人捨棄生命，承受巨大痛苦的時候，親戚朋友圍繞著他，號哭懊惱。這個人驚慌恐懼，不知道依靠什麼來救助，雖然有五種感官，卻沒有任何知覺，肢體顫抖，不能控制自己，身體虛弱冰冷，暖氣即將耗盡，看到先前所修的善惡業報的景象。
『善男子！就像太陽快要落山，山陵和土堆的影子向東移動，這是理所當然的，沒有
【English Translation】 English version When a practitioner focuses on observing the causes and conditions of all dharmas, they will attain a non-regressing Bodhi mind.
'Good man! All sentient beings, the realms of all Buddhas, karmic retributions, and Buddha-nature are inconceivable. Why is that? Because these four are all permanent. Because they are permanent, they are inconceivable. All sentient beings are covered and obstructed by afflictions, therefore they are called permanent; the severing of these permanent afflictions is called impermanent. If it is said that all sentient beings are permanent, then why cultivate the Eightfold Noble Path to sever all sufferings? If all sufferings are severed, it is called impermanent, and the happiness experienced is called permanent. Therefore, I say that all sentient beings are covered and obstructed by afflictions, so they cannot see the Buddha-nature; because they cannot see the Buddha-nature, they cannot attain Nirvana.'
The Mahāparinirvāṇa Sūtra, Volume 26 Taisho Tripitaka Vol. 12, No. 0375, The Mahāparinirvāṇa Sūtra
The Mahāparinirvāṇa Sūtra, Volume 27
Added by the Śramaṇas Huiyan and others of the Song Dynasty based on the Nirvāṇa Sūtra, Chapter Three of the Lion's Roar Bodhisattva
'Lion's Roar Bodhisattva (a Bodhisattva whose teachings are as powerful as a lion's roar) said: "World Honored One! Just as the Buddha has said, all dharmas have two kinds of causes: one is the direct cause, and the other is the contributing cause. With these two causes, there should be no bondage or liberation. These five skandhas (form, feeling, perception, mental formations, and consciousness, the five elements that constitute a person) arise and cease in every moment. Since they arise and cease, who is bound? And who is liberated? World Honored One! Because these five skandhas give rise to the subsequent five skandhas, these skandhas themselves cease, and do not reach the subsequent five skandhas, although they do not reach the subsequent five skandhas, they can give rise to the subsequent five skandhas. Just like a seed gives rise to a sprout, the seed does not reach the sprout, although it does not reach the sprout, it can give rise to the sprout. Sentient beings are also like this, how can there be bondage and liberation?"'
'Good man! Listen carefully, listen carefully, I will explain it to you separately. Good man! Just like when a person is giving up their life and enduring great suffering, their relatives and friends surround them, weeping and lamenting. This person is terrified and does not know what to rely on for help, although they have five senses, they have no perception, their limbs tremble, they cannot control themselves, their body is weak and cold, their warmth is about to be exhausted, and they see the images of the good and bad karmic retributions they have cultivated before.'
'Good man! Just like when the sun is about to set, the shadows of the mountains and mounds move eastward, this is natural, there is no
西逝。眾生業果亦復如是，此陰滅時，彼陰續生，如燈生闇滅，燈滅闇生。善男子！如蠟印印泥，印與泥合，印滅文成，而是蠟印不變在泥。文非泥出，不餘處來，以印因緣而生是文。現在陰滅，中陰陰生。是現在陰終不變為中陰五陰；中陰五陰亦非自生，不從余來。因現陰故，生中陰陰。如印印泥，印壞文成，名雖無差而時節各異。是故，我說中陰五陰非肉眼見，天眼所見。
「是中陰中有三種食：一者、思食，二者、觸食，三者、意食。中陰二種：一、善業果，二、惡業果。因善業故，得善覺觀；因惡業故，得惡覺觀。父母交會牉合之時，隨業因緣向受生處，于母生愛、于父生瞋。父精出時謂是已有，見已心悅而生歡喜。以是三種煩惱因緣，中陰陰壞生后五陰，如印印泥，印壞文成。
「生時諸根有具、不具。具者見色則生於貪，生於貪故則名為愛；狂故生貪，是名無明。貪愛、無明二因緣故，所見境界皆悉顛倒，無常見常、無我見我、無樂見樂、無凈見凈。以四倒故，作善惡行，煩惱作業、業作煩惱，是名系縛。以是義故，名五陰生。
「是人若得親近於佛及佛弟子、諸善知識，便得聞受十二部經；以聞法故，觀善境界；觀善境界故，得大智慧；大智慧者，名正知見；得知見故，于生死中而
【現代漢語翻譯】 現代漢語譯本：
「（眾生）逝去就像西沉的太陽。眾生的業報果報也是如此，此陰（指五蘊）滅時，彼陰（指下一期的五蘊）繼續產生，就像燈亮時黑暗消失，燈滅時黑暗產生一樣。善男子！就像蠟印蓋在泥上，印和泥結合，印消失了，文字形成了，但是蠟印並沒有改變在泥中。文字不是從泥里出來的，也不是從其他地方來的，而是因為印的因緣而產生了這個文字。現在的陰滅了，中陰（指死亡到投胎之間的過渡期）的陰就產生了。現在的陰最終不會變成中陰的五陰；中陰的五陰也不是自己產生的，也不是從其他地方來的。因為現在的陰的緣故，才產生了中陰的陰。就像印蓋在泥上，印壞了，文字形成了，雖然名稱沒有差別，但是時間階段是不同的。因此，我說中陰的五陰不是肉眼所能看見的，而是天眼所能看見的。
「這中陰中有三種食物：第一種是思食，第二種是觸食，第三種是意食。中陰有兩種：一種是善業的果報，一種是惡業的果報。因為善業的緣故，得到善的覺觀；因為惡業的緣故，得到惡的覺觀。父母交合的時候，隨著業的因緣，向著受生的地方，對母親產生愛，對父親產生嗔恨。當父親的精液出來的時候，認為那是自己的，看到後心里高興而產生歡喜。因為這三種煩惱的因緣，中陰的陰壞滅，產生後來的五陰，就像印蓋在泥上，印壞了，文字形成了。
「出生的時候，諸根有完備的，也有不完備的。完備的看到顏色就會產生貪慾，產生貪慾就叫做愛；因為迷惑而產生貪慾，這就叫做無明。貪愛和無明這兩種因緣，使得所看到的境界都是顛倒的，把無常看成常，把無我看成我，把無樂看成樂，把不凈看成凈。因為這四種顛倒，就造作善惡的行為，煩惱產生業，業又產生煩惱，這就叫做繫縛。因為這個道理，叫做五陰生。
「這個人如果能夠親近佛和佛的弟子、各位善知識，就能聽聞接受十二部經；因為聽聞佛法，就能觀察善的境界；因為觀察善的境界，就能得到大智慧；有大智慧的人，就叫做正知見；因為有了正知見，在生死中就不會再受苦了。」 現代漢語譯本：
「（眾生）逝去就像西沉的太陽。眾生的業報果報也是如此，此陰（指五蘊）滅時，彼陰（指下一期的五蘊）繼續產生，就像燈亮時黑暗消失，燈滅時黑暗產生一樣。善男子！就像蠟印蓋在泥上，印和泥結合，印消失了，文字形成了，但是蠟印並沒有改變在泥中。文字不是從泥里出來的，也不是從其他地方來的，而是因為印的因緣而產生了這個文字。現在的陰滅了，中陰（指死亡到投胎之間的過渡期）的陰就產生了。現在的陰最終不會變成中陰的五陰；中陰的五陰也不是自己產生的，也不是從其他地方來的。因為現在的陰的緣故，才產生了中陰的陰。就像印蓋在泥上，印壞了，文字形成了，雖然名稱沒有差別，但是時間階段是不同的。因此，我說中陰的五陰不是肉眼所能看見的，而是天眼所能看見的。
「這中陰中有三種食物：第一種是思食，第二種是觸食，第三種是意食。中陰有兩種：一種是善業的果報，一種是惡業的果報。因為善業的緣故，得到善的覺觀；因為惡業的緣故，得到惡的覺觀。父母交合的時候，隨著業的因緣，向著受生的地方，對母親產生愛，對父親產生嗔恨。當父親的精液出來的時候，認為那是自己的，看到後心里高興而產生歡喜。因為這三種煩惱的因緣，中陰的陰壞滅，產生後來的五陰，就像印蓋在泥上，印壞了，文字形成了。
「出生的時候，諸根有完備的，也有不完備的。完備的看到顏色就會產生貪慾，產生貪慾就叫做愛；因為迷惑而產生貪慾，這就叫做無明。貪愛和無明這兩種因緣，使得所看到的境界都是顛倒的，把無常看成常，把無我看成我，把無樂看成樂，把不凈看成凈。因為這四種顛倒，就造作善惡的行為，煩惱產生業，業又產生煩惱，這就叫做繫縛。因為這個道理，叫做五陰生。
「這個人如果能夠親近佛和佛的弟子、各位善知識，就能聽聞接受十二部經；因為聽聞佛法，就能觀察善的境界；因為觀察善的境界，就能得到大智慧；有大智慧的人，就叫做正知見；因為有了正知見，在生死中就不會再受苦了。」
【English Translation】 English version:
'The passing away is like the setting of the sun in the west. The karmic results of sentient beings are also like this; when this skandha (referring to the five aggregates) ceases, the next skandha continues to arise, just as when a lamp is lit, darkness disappears, and when a lamp is extinguished, darkness arises. Good man! It is like a wax seal pressed into mud; the seal and the mud combine, the seal disappears, and the impression is formed, but the wax seal does not change in the mud. The impression does not come from the mud, nor does it come from elsewhere, but it arises because of the conditions of the seal. When the present skandha ceases, the skandha of the intermediate state (referring to the transitional period between death and rebirth) arises. The present skandha does not ultimately transform into the five skandhas of the intermediate state; the five skandhas of the intermediate state also do not arise by themselves, nor do they come from elsewhere. It is because of the present skandha that the skandha of the intermediate state arises. It is like a seal pressed into mud; the seal is destroyed, and the impression is formed. Although the names are not different, the time periods are different. Therefore, I say that the five skandhas of the intermediate state are not visible to the physical eye, but are visible to the heavenly eye.
'In this intermediate state, there are three kinds of food: the first is thought-food, the second is contact-food, and the third is volition-food. There are two kinds of intermediate states: one is the result of good karma, and the other is the result of bad karma. Because of good karma, one obtains good perceptions; because of bad karma, one obtains bad perceptions. When the parents unite, according to the karmic conditions, one is drawn to the place of rebirth, developing love for the mother and hatred for the father. When the father's sperm is released, one thinks it is one's own, and upon seeing it, one feels joy and happiness. Because of these three kinds of afflictions, the skandha of the intermediate state is destroyed, and the subsequent five skandhas arise, just as a seal is pressed into mud; the seal is destroyed, and the impression is formed.
'At birth, the sense organs are either complete or incomplete. Those with complete sense organs, upon seeing forms, will develop greed, and developing greed is called love; because of delusion, greed arises, and this is called ignorance. Because of these two conditions of greed and ignorance, the perceived realms are all inverted, seeing impermanence as permanence, seeing no-self as self, seeing no-pleasure as pleasure, and seeing impurity as purity. Because of these four inversions, one creates good and bad actions, afflictions create karma, and karma creates afflictions, and this is called bondage. Because of this principle, it is called the arising of the five skandhas.
'If this person is able to draw near to the Buddha and the Buddha's disciples, and to all good teachers, then they will be able to hear and receive the twelve divisions of scriptures; because of hearing the Dharma, they will be able to observe good realms; because of observing good realms, they will obtain great wisdom; one with great wisdom is called right knowledge and view; because of having right knowledge and view, one will no longer suffer in samsara (the cycle of birth and death).' English version:
'The passing away is like the setting of the sun in the west. The karmic results of sentient beings are also like this; when this skandha (referring to the five aggregates) ceases, the next skandha continues to arise, just as when a lamp is lit, darkness disappears, and when a lamp is extinguished, darkness arises. Good man! It is like a wax seal pressed into mud; the seal and the mud combine, the seal disappears, and the impression is formed, but the wax seal does not change in the mud. The impression does not come from the mud, nor does it come from elsewhere, but it arises because of the conditions of the seal. When the present skandha ceases, the skandha of the intermediate state (referring to the transitional period between death and rebirth) arises. The present skandha does not ultimately transform into the five skandhas of the intermediate state; the five skandhas of the intermediate state also do not arise by themselves, nor do they come from elsewhere. It is because of the present skandha that the skandha of the intermediate state arises. It is like a seal pressed into mud; the seal is destroyed, and the impression is formed. Although the names are not different, the time periods are different. Therefore, I say that the five skandhas of the intermediate state are not visible to the physical eye, but are visible to the heavenly eye.
'In this intermediate state, there are three kinds of food: the first is thought-food, the second is contact-food, and the third is volition-food. There are two kinds of intermediate states: one is the result of good karma, and the other is the result of bad karma. Because of good karma, one obtains good perceptions; because of bad karma, one obtains bad perceptions. When the parents unite, according to the karmic conditions, one is drawn to the place of rebirth, developing love for the mother and hatred for the father. When the father's sperm is released, one thinks it is one's own, and upon seeing it, one feels joy and happiness. Because of these three kinds of afflictions, the skandha of the intermediate state is destroyed, and the subsequent five skandhas arise, just as a seal is pressed into mud; the seal is destroyed, and the impression is formed.
'At birth, the sense organs are either complete or incomplete. Those with complete sense organs, upon seeing forms, will develop greed, and developing greed is called love; because of delusion, greed arises, and this is called ignorance. Because of these two conditions of greed and ignorance, the perceived realms are all inverted, seeing impermanence as permanence, seeing no-self as self, seeing no-pleasure as pleasure, and seeing impurity as purity. Because of these four inversions, one creates good and bad actions, afflictions create karma, and karma creates afflictions, and this is called bondage. Because of this principle, it is called the arising of the five skandhas.
'If this person is able to draw near to the Buddha and the Buddha's disciples, and to all good teachers, then they will be able to hear and receive the twelve divisions of scriptures; because of hearing the Dharma, they will be able to observe good realms; because of observing good realms, they will obtain great wisdom; one with great wisdom is called right knowledge and view; because of having right knowledge and view, one will no longer suffer in samsara (the cycle of birth and death).'
生悔心；生悔心故，不生歡樂；不生歡樂故，能破貪心；破貪心故，修八聖道；修八聖道故，得無生死；無生死故，名得解脫。如火不遇薪，名之為滅。滅生死故，名為滅度。以是義故，名五陰滅。」
師子吼言：「空中無刺，云何言拔？陰無系者，云何繫縛？」
佛言：「善男子！以煩惱鎖繫縛五陰，離五陰已，無別煩惱；離煩惱已，無別五陰。善男子！如柱持屋，離屋無柱、離柱無屋。眾生五陰亦復如是，有煩惱故，名為繫縛；無煩惱故，名為解脫。
「善男子！如拳合掌，繫縛等三合、散、生、滅更無別法。眾生五陰亦復如是，有煩惱故，名為繫縛；無煩惱故，名為解脫。
「善男子！如說名色系縛眾生，名色若滅則無眾生——離名色已，無別眾生；離眾生已，無別名色——亦名名色系縛眾生、亦名眾生繫縛名色。」
師子吼言：「世尊！如眼不自見、指不自觸、刀不自割、受不自受，云何如來說言名色系縛名色？何以故？言名色者即是眾生，言眾生者即是名色。若言名色系縛眾生，即是名色系縛名色。」
佛言：「善男子！如二手合時，更無異法而來合也；名之與色亦復如是。以是義故，我言名色系縛眾生，若離名色則得解脫。是故，我言眾生解脫。」
師子吼
【現代漢語翻譯】 現代漢語譯本：生起悔恨之心；因為生起悔恨之心，就不會有歡樂；因為沒有歡樂，就能破除貪心；因為破除貪心，就能修習八聖道（佛教中通往解脫的八種正確途徑）；因為修習八聖道，就能證得沒有生死；因為沒有生死，就稱為得到解脫。如同火焰沒有遇到柴薪，就稱為熄滅。滅除生死，就稱為滅度（涅槃）。因為這個道理，稱為五陰（構成個體存在的五種要素：色、受、想、行、識）的滅盡。
師子吼（一位菩薩的名字）說：『空中沒有刺，怎麼說拔除呢？五陰沒有被束縛，怎麼說被繫縛呢？』
佛說：『善男子！因為煩惱的鎖鏈束縛了五陰，離開五陰就沒有別的煩惱；離開煩惱就沒有別的五陰。善男子！如同柱子支撐房屋，離開房屋就沒有柱子，離開柱子就沒有房屋。眾生的五陰也是這樣，因為有煩惱，所以稱為被繫縛；沒有煩惱，所以稱為解脫。
『善男子！如同拳頭合攏成掌，繫縛等同於三者的合、散、生、滅，沒有其他不同的法則。眾生的五陰也是這樣，因為有煩惱，所以稱為被繫縛；沒有煩惱，所以稱為解脫。
『善男子！如同說名色（精神和物質現象）束縛眾生，名色如果滅盡就沒有眾生——離開名色就沒有別的眾生；離開眾生就沒有別的名色——也稱為名色束縛眾生，也稱為眾生束縛名色。』
師子吼說：『世尊！如同眼睛不能自己看見自己，手指不能自己觸控自己，刀不能自己割自己，感受不能自己感受自己，為什麼如來說名色束縛名色呢？為什麼呢？說名色就是眾生，說眾生就是名色。如果說名色束縛眾生，就是名色束縛名色。』
佛說：『善男子！如同兩手合在一起時，沒有其他不同的東西來使它們合在一起；名和色也是這樣。因為這個道理，我說名色束縛眾生，如果離開名色就能得到解脫。所以，我說眾生解脫。』
師子吼
【English Translation】 English version: A mind of repentance arises; because a mind of repentance arises, there is no joy; because there is no joy, one can break the mind of greed; because one breaks the mind of greed, one cultivates the Eightfold Noble Path (the eight correct paths to liberation in Buddhism); because one cultivates the Eightfold Noble Path, one attains no birth and death; because there is no birth and death, it is called liberation. Like a fire not meeting fuel, it is called extinction. The extinction of birth and death is called Nirvana. Because of this meaning, it is called the extinction of the five skandhas (the five aggregates that constitute individual existence: form, feeling, perception, mental formations, and consciousness).
Simha-ghosha (a Bodhisattva's name) said: 'There are no thorns in the sky, how can one speak of pulling them out? The skandhas are not bound, how can one speak of being bound?'
The Buddha said: 'Good man! It is because of the fetters of afflictions that the five skandhas are bound. Apart from the five skandhas, there are no other afflictions; apart from afflictions, there are no other five skandhas. Good man! Like a pillar supporting a house, without the house there is no pillar, and without the pillar there is no house. The five skandhas of sentient beings are also like this. Because there are afflictions, it is called being bound; without afflictions, it is called liberation.
'Good man! Like a fist forming a palm, being bound is the same as the combination, dispersion, arising, and ceasing of the three, and there is no other different law. The five skandhas of sentient beings are also like this. Because there are afflictions, it is called being bound; without afflictions, it is called liberation.
'Good man! It is like saying that name and form (mental and material phenomena) bind sentient beings. If name and form cease, there are no sentient beings—apart from name and form, there are no other sentient beings; apart from sentient beings, there are no other name and form—it is also called name and form binding sentient beings, and it is also called sentient beings binding name and form.'
Simha-ghosha said: 'World Honored One! Just as the eye cannot see itself, the finger cannot touch itself, the knife cannot cut itself, and feeling cannot feel itself, why does the Tathagata say that name and form bind name and form? Why is that? To say name and form is to say sentient beings, and to say sentient beings is to say name and form. If one says name and form bind sentient beings, it is the same as name and form binding name and form.'
The Buddha said: 'Good man! Just as when two hands come together, there is no other different thing that makes them come together; name and form are also like this. Because of this meaning, I say that name and form bind sentient beings, and if one is apart from name and form, one can attain liberation. Therefore, I say that sentient beings are liberated.'
Simha-ghosha
言：「世尊！若有名色是繫縛者，諸阿羅漢未離名色亦應繫縛。」
「善男子！解脫二種：一者、子斷，二者、果斷。言子斷者，名斷煩惱。阿羅漢等已斷煩惱，眾結爛壞，是故子結不能繫縛。未斷果故，名果繫縛。諸阿羅漢不見佛性，以不見故，不得阿耨多羅三藐三菩提。以是義故，可言果系，不得說言名色系縛。
「善男子！譬如然燈油未盡時，明則不滅；油若盡者，滅則無疑。善男子！所言油者，喻諸煩惱；燈，喻眾生。一切眾生煩惱油故，不入涅槃；若得斷者則入涅槃。」
師子吼言：「世尊！燈之與油，二性各異。眾生煩惱則不如是，眾生即是煩惱、煩惱即是眾生。眾生名五陰，五陰名眾生；五陰名煩惱，煩惱名五陰。云何如來喻之於燈？」
佛言：「善男子！喻有八種：一者、順喻，二者、逆喻，三者、現喻，四者、非喻，五者、先喻，六者、后喻，七、先後喻，八者、遍喻。
「云何順喻？如經中說：天降大雨，溝瀆皆滿；溝瀆滿故，小坑滿；小坑滿故，大坑滿；大坑滿故，小泉滿；小泉滿故，大泉滿；大泉滿故，小池滿；小池滿故，大池滿；大池滿故，小河滿；小河滿故，大河滿；大河滿故，大海滿。如來法雨亦復如是：眾生戒滿，戒滿足故，不悔心滿；不悔心滿故
【現代漢語翻譯】 現代漢語譯本：他說：『世尊！如果名色（nama-rupa，指精神和物質現象）是束縛的根源，那麼諸位阿羅漢（arhat，已證得解脫的聖者）既然沒有脫離名色，也應該被束縛。』 佛陀回答說：『善男子！解脫有兩種：一是子斷，二是果斷。所謂子斷，是指斷除煩惱。阿羅漢等已經斷除了煩惱，各種束縛都已破滅，所以子結不能束縛他們。因為沒有斷除果報，所以稱為果繫縛。諸位阿羅漢因為沒有見到佛性，因為沒有見到佛性，所以不能證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。因為這個原因，可以說他們被果報束縛，但不能說他們被名色束縛。』 『善男子！譬如點燃的燈，在油沒有耗盡時，光明不會熄滅；如果油耗盡了，燈滅是毫無疑問的。善男子！所說的油，比喻各種煩惱；燈，比喻眾生。一切眾生因為有煩惱的油，所以不能進入涅槃（nirvana，解脫的境界）；如果能夠斷除煩惱，就能進入涅槃。』 師子吼（Simha-hanu，一位菩薩的名字）說：『世尊！燈和油，它們的性質是不同的。眾生的煩惱卻不是這樣，眾生就是煩惱，煩惱就是眾生。眾生名為五陰（skandha，構成個體的五種要素），五陰名為眾生；五陰名為煩惱，煩惱名為五陰。如來為什麼用燈來比喻呢？』 佛陀說：『善男子！比喻有八種：一是順喻，二是逆喻，三是現喻，四是非喻，五是先喻，六是后喻，七是先後喻，八是遍喻。』 『什麼是順喻？如經中所說：天降大雨，溝渠都滿了；溝渠滿了，小坑就滿了；小坑滿了，大坑就滿了；大坑滿了，小泉就滿了；小泉滿了，大泉就滿了；大泉滿了，小池就滿了；小池滿了，大池就滿了；大池滿了，小河就滿了；小河滿了，大河就滿了；大河滿了，大海就滿了。如來的法雨也是這樣：眾生戒律圓滿，戒律圓滿，不後悔的心就圓滿；不後悔的心圓滿，
【English Translation】 English version: He said, 'World Honored One! If nama-rupa (name and form, referring to mental and physical phenomena) is the cause of bondage, then the Arhats (arhat, enlightened beings who have attained liberation), who have not yet separated from nama-rupa, should also be bound.' The Buddha replied, 'Good man! There are two kinds of liberation: one is the severance of the seed, and the other is the severance of the fruit. The severance of the seed refers to the cutting off of afflictions. Arhats and others have already cut off afflictions, and all bonds are broken, so the seed-bond cannot bind them. Because they have not cut off the fruit, it is called fruit-bondage. The Arhats do not see the Buddha-nature, and because they do not see it, they cannot attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). For this reason, it can be said that they are bound by the fruit, but it cannot be said that they are bound by nama-rupa.' 'Good man! It is like a lamp that is lit; when the oil is not exhausted, the light will not go out; if the oil is exhausted, there is no doubt that the lamp will go out. Good man! The oil that is spoken of is a metaphor for all afflictions; the lamp is a metaphor for sentient beings. All sentient beings, because of the oil of afflictions, cannot enter Nirvana (the state of liberation); if they can cut off afflictions, they can enter Nirvana.' Simha-hanu (a Bodhisattva's name) said, 'World Honored One! The lamp and the oil are different in nature. The afflictions of sentient beings are not like that; sentient beings are afflictions, and afflictions are sentient beings. Sentient beings are called the five skandhas (the five aggregates that constitute an individual), and the five skandhas are called sentient beings; the five skandhas are called afflictions, and afflictions are called the five skandhas. Why does the Tathagata use the lamp as a metaphor?' The Buddha said, 'Good man! There are eight kinds of metaphors: first, direct metaphor; second, inverse metaphor; third, present metaphor; fourth, non-metaphor; fifth, prior metaphor; sixth, subsequent metaphor; seventh, prior and subsequent metaphor; and eighth, pervasive metaphor.' 'What is a direct metaphor? As it is said in the scriptures: When the heavens send down heavy rain, the ditches are all filled; when the ditches are filled, the small pits are filled; when the small pits are filled, the large pits are filled; when the large pits are filled, the small springs are filled; when the small springs are filled, the large springs are filled; when the large springs are filled, the small ponds are filled; when the small ponds are filled, the large ponds are filled; when the large ponds are filled, the small rivers are filled; when the small rivers are filled, the large rivers are filled; when the large rivers are filled, the great ocean is filled. The Dharma rain of the Tathagata is also like this: when sentient beings' precepts are fulfilled, when the precepts are fulfilled, the mind of non-regret is fulfilled; when the mind of non-regret is fulfilled,
，歡喜滿；歡喜滿故，遠離滿；遠離滿故，安隱滿；安隱滿故，三昧滿；三昧滿故，正知見滿；正知見滿故，厭離滿；厭離滿故，呵嘖滿；呵責滿故，解脫滿；解脫滿故，涅槃滿。是名順喻。
「云何逆喻？大海有本，所謂大河；大河有本，所謂小河；小河有本，所謂大池；大池有本，所謂小池；小池有本，所謂大泉；大泉有本，所謂小泉；小泉有本，所謂大坑；大坑有本，所謂小坑；小坑有本，所謂溝瀆；溝瀆有本，所謂大雨。涅槃有本，所謂解脫；解脫有本，所謂呵責；呵責有本，所謂厭離；厭離有本，所謂正知見；正知見有本，所謂三昧；三昧有本，所謂安隱；安隱有本，所謂遠離；遠離有本，所謂喜心；喜心有本，所謂不悔；不悔有本，所謂持戒；持戒有本，所謂法雨。是名逆喻。
「云何現喻？如經中說：眾生心性猶若獼猴。獼猴之性舍一取一；眾生心性亦復如是，取著色、聲、香、味、觸、法，無暫住時。是名現喻。
「云何非喻？如我昔告波斯匿王：『大王！有親信人從四方來，各作是言：「大王！有四大山從四方來，欲害人民。」王若聞者，當設何計？』王言：『世尊！設有此來，無逃避處，唯當專心持戒、佈施。』我即贊言：『善哉，大王！我說四山即是眾生生、老、病、死。
【現代漢語翻譯】 現代漢語譯本 喜悅充滿；喜悅充滿的緣故，遠離（煩惱）充滿；遠離（煩惱）充滿的緣故，安穩充滿；安穩充滿的緣故，三昧（專注）充滿；三昧（專注）充滿的緣故，正知見（正確的認識和見解）充滿；正知見（正確的認識和見解）充滿的緣故，厭離（世俗）充滿；厭離（世俗）充滿的緣故，呵責（自身過錯）充滿；呵責（自身過錯）充滿的緣故，解脫（煩惱束縛）充滿；解脫（煩惱束縛）充滿的緣故，涅槃（寂滅）充滿。這叫做順喻。 什麼是逆喻？大海有源頭，叫做大河；大河有源頭，叫做小河；小河有源頭，叫做大池；大池有源頭，叫做小池；小池有源頭，叫做大泉；大泉有源頭，叫做小泉；小泉有源頭，叫做大坑；大坑有源頭，叫做小坑；小坑有源頭，叫做溝渠；溝渠有源頭，叫做大雨。涅槃（寂滅）有源頭，叫做解脫（煩惱束縛）；解脫（煩惱束縛）有源頭，叫做呵責（自身過錯）；呵責（自身過錯）有源頭，叫做厭離（世俗）；厭離（世俗）有源頭，叫做正知見（正確的認識和見解）；正知見（正確的認識和見解）有源頭，叫做三昧（專注）；三昧（專注）有源頭，叫做安穩；安穩有源頭，叫做遠離（煩惱）；遠離（煩惱）有源頭，叫做喜心；喜心有源頭，叫做不悔；不悔有源頭，叫做持戒；持戒有源頭，叫做法雨。這叫做逆喻。 什麼是現喻？如經中所說：眾生的心性就像獼猴一樣。獼猴的習性是捨棄一個抓取另一個；眾生的心性也是這樣，執著於色、聲、香、味、觸、法，沒有片刻的停留。這叫做現喻。 什麼是非喻？就像我以前告訴波斯匿王：『大王！如果有親信之人從四方來，各自說：「大王！有四座大山從四方而來，想要危害人民。」大王如果聽到這些，應當如何打算？』國王說：『世尊！如果真有此事發生，沒有逃避的地方，只能專心持戒、佈施。』我便讚歎說：『很好，大王！我說的那四座山就是眾生的生、老、病、死。』
【English Translation】 English version Joy is full; because joy is full, detachment is full; because detachment is full, tranquility is full; because tranquility is full, samadhi (concentration) is full; because samadhi (concentration) is full, right knowledge and view are full; because right knowledge and view are full, aversion is full; because aversion is full, self-reproach is full; because self-reproach is full, liberation is full; because liberation is full, nirvana (extinction) is full. This is called a direct analogy. What is a reverse analogy? The great ocean has a source, which is called a great river; a great river has a source, which is called a small river; a small river has a source, which is called a large pond; a large pond has a source, which is called a small pond; a small pond has a source, which is called a large spring; a large spring has a source, which is called a small spring; a small spring has a source, which is called a large pit; a large pit has a source, which is called a small pit; a small pit has a source, which is called a ditch; a ditch has a source, which is called heavy rain. Nirvana (extinction) has a source, which is called liberation; liberation has a source, which is called self-reproach; self-reproach has a source, which is called aversion; aversion has a source, which is called right knowledge and view; right knowledge and view have a source, which is called samadhi (concentration); samadhi (concentration) has a source, which is called tranquility; tranquility has a source, which is called detachment; detachment has a source, which is called joy; joy has a source, which is called non-regret; non-regret has a source, which is called upholding precepts; upholding precepts has a source, which is called the rain of Dharma. This is called a reverse analogy. What is a present analogy? As it is said in the scriptures: the minds of sentient beings are like monkeys. The nature of a monkey is to abandon one thing and grasp another; the minds of sentient beings are also like this, clinging to form, sound, smell, taste, touch, and mental objects, without any moment of rest. This is called a present analogy. What is a non-analogy? It is like when I once told King Pasenadi: 『Great King! If trusted people came from the four directions, each saying: 「Great King! Four great mountains are coming from the four directions, intending to harm the people.」 If the King heard this, what would he plan to do?』 The King said: 『Venerable One! If this were to happen, there would be no place to escape, one could only focus on upholding precepts and giving alms.』 I then praised him, saying: 『Excellent, Great King! The four mountains I spoke of are the birth, old age, sickness, and death of sentient beings.』
生、老、病、死常來切人，云何大王不修戒、施？』王言：『世尊！持戒、佈施，得何等果？』我言：『大王！於人天中多受快樂。』王言：『世尊！尼拘陀樹持戒、佈施，亦於人天受安樂耶？』我言：『大王！尼拘陀樹不能持戒、修行佈施，如其能者則受無異。』是名非喻。
「云何先喻？我經中說：譬如有人貪著妙花，採取之時為水所漂。眾生亦爾，貪著五欲，為生、老、死之所漂沒。是名先喻。
「云何后喻？如《法句經》說：
「『莫輕小惡， 以為無殃， 水渧雖微， 漸盈大器。』
「是名后喻。
「云何先後喻？譬如芭蕉，生果則死；愚人得養亦復如是；如騾懷妊，命不久全。
「云何遍喻？如經中說：三十三天有波利質多樹，其根入地深五由延，高百由延，枝葉四布五十由延，葉熟則黃。諸天見已，心生歡喜：『是葉不久必當墮落。』其葉既落，復生歡喜：『是枝不久必當變色。』枝既變色，復生歡喜：『是色不久必當生皰。』見已復喜：『是皰不久必當生嘴。』見已復喜：『是嘴不久必當開敷。』開敷之時，香氣周遍五十由延，光明遠照八十由延。爾時，諸天夏三月時在下受樂。善男子！我諸弟子亦復如是。葉色黃者，喻我弟子念欲出家；其葉落者，喻
【現代漢語翻譯】 現代漢語譯本 『生、老、病、死常常逼迫著人們，大王您為什麼不修行戒律和佈施呢？』國王說：『世尊！持戒和佈施，能得到什麼樣的果報呢？』我說：『大王！在人道和天道中會享受到許多快樂。』國王說：『世尊！尼拘陀樹（榕樹）如果持戒和佈施，也能在人道和天道中享受安樂嗎？』我說：『大王！尼拘陀樹不能持戒，也不能修行佈施，如果它能做到，那麼它所受的果報和人天一樣。』這叫做非喻。 『什麼是先喻呢？』我的經典中說：『譬如有人貪戀美好的花朵，在採摘的時候被水沖走。眾生也是這樣，貪戀五欲（色、聲、香、味、觸），被生、老、死所淹沒。』這叫做先喻。 『什麼是后喻呢？』正如《法句經》所說： 『不要輕視小的惡行，認為不會有災禍，水滴雖然微小，但逐漸可以充滿大器。』 這叫做后喻。 『什麼是先後喻呢？』譬如芭蕉樹，結了果實就會枯死；愚笨的人得到供養也是這樣；如同騾子懷孕，生命不久就會結束。 『什麼是遍喻呢？』正如經典中所說：三十三天（欲界第二天）有波利質多樹（天界樹名），它的根深入地下五由延（古印度長度單位），高一百由延，枝葉向四面展開五十由延，葉子成熟後會變黃。諸天看到后，心中歡喜：『這葉子不久一定會掉落。』葉子掉落後，又生歡喜：『這枝條不久一定會變色。』枝條變色后，又生歡喜：『這顏色不久一定會生出花苞。』看到后又歡喜：『這花苞不久一定會長出花嘴。』看到后又歡喜：『這花嘴不久一定會開放。』開放的時候，香氣瀰漫五十由延，光明遠照八十由延。那時，諸天在夏季三個月時在樹下享受快樂。善男子！我的弟子們也是這樣。葉子變黃，比喻我的弟子們想要出家；葉子掉落，比喻
【English Translation】 English version 'Birth, old age, sickness, and death constantly afflict people. Why, O King, do you not cultivate precepts and giving?' The king said, 'O Blessed One! What kind of reward is obtained by upholding precepts and giving?' I said, 'O King! One will receive much happiness in the human and heavenly realms.' The king said, 'O Blessed One! If the Nigrodha tree (banyan tree) were to uphold precepts and give, would it also receive happiness in the human and heavenly realms?' I said, 'O King! The Nigrodha tree cannot uphold precepts, nor can it practice giving. If it could, it would receive the same rewards as humans and gods.' This is called a non-analogy. 'What is the prior analogy?' In my scriptures, it is said: 'For example, a person is greedy for beautiful flowers, and while picking them, is swept away by the water. Sentient beings are also like this, greedy for the five desires (form, sound, smell, taste, touch), and are submerged by birth, old age, and death.' This is called a prior analogy. 'What is the subsequent analogy?' As the Dhammapada says: 'Do not despise small evils, thinking they will bring no harm. Even small drops of water, gradually fill a large vessel.' This is called a subsequent analogy. 'What is the prior and subsequent analogy?' It is like a banana tree, which dies when it bears fruit; a foolish person who receives nourishment is also like this; like a mule that is pregnant, its life will not last long. 'What is the pervasive analogy?' As it is said in the scriptures: In the Thirty-Three Heavens (the second heaven of the desire realm), there is the Pārijāta tree (a celestial tree), its roots go five yojanas (an ancient Indian unit of length) deep into the ground, it is one hundred yojanas high, its branches and leaves spread out fifty yojanas, and when the leaves mature, they turn yellow. When the gods see this, they are happy in their hearts: 'These leaves will soon fall.' After the leaves fall, they are again happy: 'These branches will soon change color.' After the branches change color, they are again happy: 'This color will soon produce buds.' After seeing this, they are again happy: 'These buds will soon grow mouths.' After seeing this, they are again happy: 'These mouths will soon open.' When they open, the fragrance spreads fifty yojanas, and the light shines eighty yojanas. At that time, the gods enjoy happiness under the tree during the three months of summer. Good man! My disciples are also like this. The yellowing of the leaves is analogous to my disciples desiring to leave home; the falling of the leaves is analogous to
我弟子剃除鬚髮；其色變者，喻我弟子白四羯磨，受具足戒；初生皰者，喻我弟子發阿耨多羅三藐三菩提心；嘴者，喻於十住菩薩得見佛性；開敷者，喻于菩薩得阿耨多羅三藐三菩提；香者，喻於十方無量眾生受持禁戒；光者，喻于如來名號無礙，周遍十方；夏三月者，喻三三昧；三十三天受快樂者，喻于諸佛在大涅槃得常、樂、我、凈。是名遍喻。
「善男子！凡所引喻不必盡取，或取少分、或取多分、或復全取。如言如來面如滿月，是名少分。
「善男子！譬如有人初不見乳，轉問他言：『乳為何類？』彼人答言：『如水、蜜、貝。』水則濕相、蜜則甜相、貝則色相，雖引三喻未即乳實。善男子！我言燈喻喻于眾生亦復如是。
「善男子！離水無河；眾生亦爾，離五陰已，無別眾生。善男子！如離葙輿、輪輻、軸輞，更無別車；眾生亦爾。
「善男子！若欲得合彼燈喻者，諦聽諦聽，我今當說。炷者，喻於二十五有；油者，喻愛；明，喻智慧；除破黑闇，喻破無明；暖，喻聖道。如燈油盡，明焰則滅。眾生愛盡則見佛性，雖有名色，不能繫縛；雖復處在二十五有，不為諸有之所污染。」
師子吼言：「世尊！眾生五陰空無所有，誰有受教、修習道者？」
佛言：「善男子！
【現代漢語翻譯】 現代漢語譯本 我的弟子剃除鬚髮；其顏色變化，比喻我的弟子進行白四羯磨（一種受戒儀式），受持具足戒；初生出皰，比喻我的弟子發起了阿耨多羅三藐三菩提心（無上正等正覺之心）；嘴，比喻十住菩薩得見佛性；開敷，比喻菩薩證得阿耨多羅三藐三菩提；香，比喻十方無量眾生受持禁戒；光，比喻如來的名號無礙，周遍十方；夏三月，比喻三三昧（三種禪定）；三十三天享受快樂，比喻諸佛在大涅槃中獲得常、樂、我、凈。這稱為遍喻。 『善男子！』凡是引用的比喻不必全部採用，或者取少部分，或者取大部分，或者全部採用。例如說如來的面容像滿月，這稱為少部分。 『善男子！』譬如有人最初沒有見過牛奶，轉而問別人：『牛奶是什麼樣的？』那人回答說：『像水、蜜、貝。』水是濕的，蜜是甜的，貝是白色的，雖然用了三個比喻，但並沒有真正說明牛奶的實質。『善男子！』我說燈的比喻來比喻眾生也是如此。 『善男子！』沒有水就沒有河流；眾生也是這樣，離開了五陰（色、受、想、行、識），就沒有別的眾生。『善男子！』就像離開了車廂、輪輻、軸和輪輞，就沒有別的車；眾生也是這樣。 『善男子！』如果想要理解燈的比喻，仔細聽，仔細聽，我現在就說。燈芯，比喻二十五有（三界中的二十五種存在狀態）；油，比喻愛；光明，比喻智慧；破除黑暗，比喻破除無明；溫暖，比喻聖道。就像燈油耗盡，光明火焰就會熄滅。眾生的愛慾耗盡就能見到佛性，雖然有名色（物質和精神現象），但不能被束縛；雖然身處二十五有，也不會被諸有污染。 師子吼說：『世尊！眾生的五陰空無所有，誰會接受教誨、修習佛道呢？』 佛說：『善男子！』
【English Translation】 English version My disciples shave their beards and hair; the change in their color symbolizes my disciples performing the white four karmas (a type of ordination ritual), receiving the full precepts; the initial appearance of a blister symbolizes my disciples generating the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment); the mouth symbolizes the Bodhisattvas of the ten abodes seeing the Buddha-nature; the opening symbolizes the Bodhisattvas attaining Anuttara-samyak-sambodhi; the fragrance symbolizes the countless beings in the ten directions upholding the precepts; the light symbolizes the unobstructed name of the Tathagata, pervading the ten directions; the three months of summer symbolize the three samadhis (three types of meditation); the thirty-three heavens enjoying happiness symbolizes the Buddhas attaining permanence, bliss, self, and purity in the Great Nirvana. This is called a comprehensive metaphor. 'Good man! Not all metaphors need to be taken in their entirety; one may take a small part, a large part, or the whole. For example, saying that the Tathagata's face is like a full moon is taking a small part.' 'Good man! Suppose someone has never seen milk and asks another, 'What is milk like?' That person answers, 'Like water, honey, or a shell.' Water is wet, honey is sweet, and a shell is white. Although three metaphors are used, they do not truly describe the essence of milk. Good man! My saying that the lamp is a metaphor for sentient beings is also like this.' 'Good man! Without water, there is no river; sentient beings are the same, without the five skandhas (form, feeling, perception, mental formations, and consciousness), there are no other sentient beings. Good man! Just as without the carriage, spokes, axle, and rim, there is no other cart; sentient beings are the same.' 'Good man! If you wish to understand the metaphor of the lamp, listen carefully, listen carefully, I will now explain. The wick symbolizes the twenty-five existences (the twenty-five states of existence in the three realms); the oil symbolizes love; the light symbolizes wisdom; dispelling darkness symbolizes dispelling ignorance; warmth symbolizes the holy path. Just as when the lamp oil is exhausted, the light and flame will go out. When the love of sentient beings is exhausted, they will see the Buddha-nature, although there are name and form (material and mental phenomena), they cannot be bound; although they are in the twenty-five existences, they will not be defiled by them.' Simhanada said, 'World Honored One! The five skandhas of sentient beings are empty and without substance, who will receive teachings and practice the path?' The Buddha said, 'Good man!'
一切眾生皆有念心、慧心、發心、勤精進心、信心、定心，如是等法雖唸唸生滅，猶故相似，相續不斷，故名修道。」
師子吼言：「世尊！如是等法皆唸唸滅，是念念滅亦相似、相續，云何修習？」
佛言：「善男子！如燈，雖唸唸滅而有光明除破闇冥；念等諸法亦復如是。善男子！如眾生食，雖唸唸滅亦令饑者而得飽滿。譬如上藥，雖唸唸滅亦能愈病；日、月光明雖唸唸滅，亦能增長樹林草木。善男子！汝言：『唸唸滅，云何增長？』者，心不斷故，名為增長。
「善男子！如人誦書，所誦字句不得一時，前不至中、中不至后。人之與字及以心想俱唸唸滅，以久修故而得通利。
「善男子！譬如金師，從初習作至於皓首，雖唸唸滅，前不至后，以積習故，所作遂妙，是故得稱善好金師；讀誦經書亦復如是。
「善男子！譬如種子，地亦不教：『汝當生芽。』以法性故，芽則自生。乃至花亦不教：『汝當作果。』以法性故而果自生。眾生修道亦復如是。
「善男子！譬如數法，一不至二、二不至三，雖唸唸滅而至千萬；眾生修道亦復如是。
「善男子！譬如燈唸唸滅，初滅之焰不教后焰：『我滅，汝生當破諸闇。』
「善男子！譬如犢子，生便求乳。求乳之智實
【現代漢語翻譯】 現代漢語譯本： 『一切眾生都具有念心（憶念的心）、慧心（智慧的心）、發心（發起菩提心）、勤精進心（勤奮努力的心）、信心（信仰的心）、定心（禪定的心），這些法雖然唸唸生滅，但仍然相似，相續不斷，所以稱為修道。』 師子吼（菩薩名）說：『世尊！這些法都念念滅，這唸唸滅也是相似、相續的，如何修習呢？』 佛說：『善男子！就像燈，雖然唸唸熄滅，但有光明可以驅除黑暗；念等諸法也是如此。善男子！就像眾生吃飯，雖然唸唸消化，也能讓飢餓的人得到飽足。譬如上好的藥，雖然唸唸變化，也能治癒疾病；太陽、月亮的光明雖然唸唸生滅，也能使樹木草生長。善男子！你說：『唸唸滅，如何增長？』這是因為心念不斷，所以稱為增長。』 『善男子！就像人誦讀經書，所誦的字句不能同時出現，前面不會到中間，中間不會到後面。人與字以及心中的想法都念念生滅，因為長期修習，所以能夠通達流暢。』 『善男子！譬如金匠，從開始學習製作到年老，雖然唸唸變化，前面不會到後面，因為長期積累練習，所製作的就精妙，所以被稱為好的金匠；讀誦經書也是如此。』 『善男子！譬如種子，土地不會教它：『你應當發芽。』因為法性的緣故，芽自然生長。乃至花也不會教它：『你應當結果。』因為法性的緣故，果實自然生長。眾生修道也是如此。』 『善男子！譬如數數，一不會到二，二不會到三，雖然唸唸滅，卻能達到千萬；眾生修道也是如此。』 『善男子！譬如燈唸唸熄滅，最初熄滅的火焰不會教後面的火焰：『我熄滅了，你生起應當破除黑暗。』 『善男子！譬如小牛，生下來就尋求乳汁。尋求乳汁的智慧實際上是』
【English Translation】 English version: 'All sentient beings possess the mind of mindfulness (the mind of recollection), the mind of wisdom (the mind of intelligence), the mind of aspiration (the mind of generating Bodhicitta), the mind of diligent effort (the mind of hard work), the mind of faith (the mind of belief), and the mind of concentration (the mind of meditation). Although these dharmas arise and cease moment by moment, they are still similar and continue without interruption, hence it is called the path of cultivation.' Simhanada (a Bodhisattva's name) said: 'World Honored One! These dharmas all cease moment by moment, and this moment-by-moment cessation is also similar and continuous, how can one cultivate them?' The Buddha said: 'Good man! Like a lamp, although it extinguishes moment by moment, it has light that can dispel darkness; the dharmas of mindfulness and so on are also like this. Good man! Like sentient beings eating food, although it is digested moment by moment, it can also satisfy the hungry. For example, a superior medicine, although it changes moment by moment, can also cure diseases; the light of the sun and moon, although it arises and ceases moment by moment, can also make trees and plants grow. Good man! You say: 『It ceases moment by moment, how can it grow?』 This is because the mind continues without interruption, hence it is called growth.' 'Good man! Like a person reciting scriptures, the words and sentences recited cannot appear at the same time, the beginning will not reach the middle, and the middle will not reach the end. The person, the words, and the thoughts in the mind all cease moment by moment, but because of long-term practice, one can become fluent and proficient.' 'Good man! For example, a goldsmith, from the beginning of learning to make things until old age, although it changes moment by moment, the beginning will not reach the end, because of long-term accumulation of practice, what is made becomes exquisite, so he is called a good goldsmith; reciting scriptures is also like this.' 'Good man! For example, a seed, the earth will not teach it: 『You should sprout.』 Because of the nature of dharma, the sprout grows naturally. Even the flower will not teach it: 『You should bear fruit.』 Because of the nature of dharma, the fruit grows naturally. The cultivation of the path by sentient beings is also like this.' 'Good man! For example, counting numbers, one will not reach two, and two will not reach three, although they cease moment by moment, they can reach ten million; the cultivation of the path by sentient beings is also like this.' 'Good man! For example, a lamp extinguishes moment by moment, the first extinguished flame will not teach the later flame: 『I have extinguished, you should arise and dispel the darkness.』' 'Good man! For example, a calf, as soon as it is born, seeks milk. The wisdom of seeking milk is actually'
無人教，雖唸唸滅而初饑后飽。是故當知不應相似；若相似者，不應異生。眾生修道亦復如是，初雖未增，以久修故，則能破壞一切煩惱。」
師子吼言：「世尊！如佛所說：須陀洹人得果證已，雖生惡國猶故持戒，不殺、盜、淫、兩舌、飲酒。須陀洹陰即此處滅，不至惡國；修道亦爾，不至惡國。若相似者，何故不生凈妙國土？若惡國陰非須陀洹陰，云何而得不作惡業？」
佛言：「善男子！須陀洹者，雖生惡國終不失於須陀洹名。陰不相似，是故我引犢子為喻。須陀洹人雖生惡國，以道力故，不作惡業。
「善男子！譬如香山有師子王，是故，一切飛鳥走獸絕跡此山，無敢近者。有時是王至雪山中，一切鳥獸猶故不住。須陀洹人亦復如是，雖不修道，以道力故，不作諸惡。
「善男子！譬如有人服食甘露，甘露雖滅，以其力勢能令是人不生、不死。
「善男子！如須彌山有上妙藥名楞伽利，有人服之，雖唸唸滅，以藥力故，不遇患苦。
「善男子！如轉輪王所坐之處，王雖不在，無人敢近。何以故？王威力故。須陀洹人亦復如是，雖生惡國不修習道，以道力故，不作惡業。善男子！須陀洹陰於此而滅，雖生異陰，猶故不失須陀洹陰。
「善男子！譬如眾生，為果實故
【現代漢語翻譯】 現代漢語譯本： 『無人教導，即使念頭生滅，也只是初時飢餓後來飽足。因此應當知道它們並不相似；如果相似，就不應該有不同的生命形態。眾生修行佛道也是如此，開始時雖然沒有增長，但因為長期修習，就能摧毀一切煩惱。』 師子吼（一位菩薩的名字）說：『世尊！如佛所說：須陀洹（初果聖人）證得果位后，即使生於惡劣的國土，仍然持守戒律，不殺生、不偷盜、不邪淫、不妄語、不飲酒。須陀洹的五蘊（陰）在此處滅盡，不會再到惡劣的國土；修行佛道也是如此，不會再到惡劣的國土。如果（前後五蘊）相似，為什麼不生於清凈美好的國土？如果惡劣國土的五蘊不是須陀洹的五蘊，又怎麼能不造作惡業呢？』 佛說：『善男子！須陀洹即使生於惡劣的國土，最終也不會失去須陀洹的稱號。五蘊並不相似，所以我用小牛犢作比喻。須陀洹即使生於惡劣的國土，因為有道的力量，也不會造作惡業。』 『善男子！譬如香山有獅子王，因此，一切飛鳥走獸都遠離這座山，沒有敢靠近的。有時這獅子王到了雪山中，一切鳥獸仍然不敢靠近。須陀洹也是如此，即使不修行，因為有道的力量，也不會造作諸惡。』 『善男子！譬如有人服食甘露，甘露雖然消失，但因為它的力量，能使這個人不生不死。』 『善男子！譬如須彌山（佛教中的聖山）有一種上妙的藥，名叫楞伽利，有人服用了它，即使念頭生滅，因為藥的力量，也不會遭遇患難痛苦。』 『善男子！譬如轉輪王（擁有統治世界的理想君主）所坐的地方，即使國王不在，也沒有人敢靠近。為什麼呢？因為國王的威力的緣故。須陀洹也是如此，即使生於惡劣的國土，不修習佛道，因為有道的力量，也不會造作惡業。善男子！須陀洹的五蘊在此處滅盡，即使生於不同的五蘊，仍然不會失去須陀洹的果位。』 『善男子！譬如眾生，爲了果實的緣故，
【English Translation】 English version: 'Without instruction, even though thoughts arise and cease, it is merely a matter of being hungry at first and then full later. Therefore, it should be understood that they are not similar; if they were similar, there would not be different forms of life. The practice of the Dharma by sentient beings is also like this; although there is no increase at the beginning, through long practice, they can destroy all afflictions.' Simhanada (a Bodhisattva's name) said, 'World Honored One! As the Buddha has said: a Srotapanna (stream-enterer, the first stage of enlightenment) who has attained the fruit of enlightenment, even if born in an evil country, still upholds the precepts, not killing, not stealing, not engaging in sexual misconduct, not lying, and not drinking alcohol. The skandhas (aggregates) of the Srotapanna cease here and do not go to evil countries; the practice of the Dharma is also like this, not going to evil countries. If they (the previous and subsequent skandhas) are similar, why are they not born in pure and wonderful lands? If the skandhas of an evil country are not the skandhas of a Srotapanna, how can they not commit evil deeds?' The Buddha said, 'Good man! A Srotapanna, even if born in an evil country, will ultimately not lose the name of Srotapanna. The skandhas are not similar, therefore I use the calf as an analogy. A Srotapanna, even if born in an evil country, because of the power of the Dharma, will not commit evil deeds.' 'Good man! It is like a lion king in Fragrant Mountain, therefore, all birds and beasts stay away from this mountain, and none dare to approach it. Sometimes this lion king goes to the Snowy Mountains, and all the birds and beasts still do not dare to approach. A Srotapanna is also like this; even if they do not practice, because of the power of the Dharma, they will not commit any evils.' 'Good man! It is like someone who has consumed ambrosia; although the ambrosia disappears, because of its power, it can cause this person not to be born and not to die.' 'Good man! It is like Mount Sumeru (a sacred mountain in Buddhism) which has a supreme medicine called Lengqiali; if someone takes it, even though thoughts arise and cease, because of the power of the medicine, they will not encounter suffering and pain.' 'Good man! It is like the place where a Chakravartin (an ideal universal ruler) sits; even if the king is not there, no one dares to approach. Why? Because of the king's power. A Srotapanna is also like this; even if born in an evil country and not practicing the Dharma, because of the power of the Dharma, they will not commit evil deeds. Good man! The skandhas of a Srotapanna cease here, and even if they are born into different skandhas, they will still not lose the fruit of Srotapanna.' 'Good man! It is like sentient beings, for the sake of fruit,'
，于種子中多役作業、糞治、溉灌，未得果實而子覆滅，亦得名為因子得果。須陀洹陰亦復如是。
「善男子！譬如有人資產巨富，唯有一子，先已終歿。其子有子，覆在他土。其人忽然奄便終亡，孫聞是已，還收產業。雖知財貨非其所作，然其收取無遮護者。何以故？以姓一故。須陀洹陰亦復如是。」
師子吼言：「如佛說偈：
「『比丘若修習， 戒、定及智慧， 當知是不退， 親近大涅槃。』
「世尊！云何修戒？云何修定？云何修慧？」
佛言：「善男子！若有人受持禁戒，但為自利、人天受樂，不為度脫一切眾生、不為護持無上正法，但為利養、畏三惡道，為命、色、力、安、無礙辯，畏懼王法、惡名穢稱，為世事業，如是護戒則不得名修習戒也。
「善男子！云何名為真修習戒？受持戒時，若為度脫一切眾生，為護正法、度未度故、解未解故、歸無歸故、未入涅槃令得入故，如是修時，不見戒、不見戒相、不見持者、不見果報、不觀毀犯。善男子！若能如是，是則名為修習戒也。
「云何複名修習三昧？修三昧時，為自度脫、為于利養，不為眾生、不為護法，為見貪慾、穢食等過、男女等根、九孔不凈、斗訟、打刺、互相殺害，若為此事修三昧者，是
【現代漢語翻譯】 現代漢語譯本：就像在種子中進行多種耕作、施肥和灌溉，雖然沒有得到果實，但種子本身已經消失，也可以被認為是因種子而得到果實。須陀洹（Srotapanna，入流果）的陰（蘊）也是如此。 『善男子！』譬如有人家財萬貫，只有一個兒子，但兒子已經去世。這個兒子有個孫子，住在其他地方。這個人突然去世，孫子聽到訊息后，回來繼承家業。雖然知道這些財產不是他創造的，但他繼承時沒有人阻攔。為什麼呢？因為他們是同一姓氏。須陀洹的陰也是如此。 師子吼（Simhanada，佛陀的弟子）說：『正如佛陀所說偈語：』 『比丘如果修習，戒、定和智慧，應當知道他不會退轉，接近大涅槃。』 『世尊！如何修戒？如何修定？如何修慧？』 佛陀說：『善男子！如果有人受持戒律，只是爲了自己得到利益、在人天中享受快樂，而不是爲了度脫一切眾生、不是爲了護持無上正法，只是爲了利益供養、畏懼三惡道，爲了壽命、容貌、力量、安樂、無礙辯才，畏懼王法、惡名和污穢的稱呼，爲了世俗的事業，像這樣持戒就不能稱為修習戒。』 『善男子！什麼叫做真正的修習戒？受持戒律時，如果爲了度脫一切眾生，爲了護持正法、度化未被度化的、解開未被解開的、引導無所歸依的、讓未入涅槃的得以進入，像這樣修習時，不執著于戒、不執著于戒相、不執著于持戒者、不執著于果報、不觀察毀犯。善男子！如果能夠這樣，就叫做修習戒。』 『什麼又叫做修習三昧（Samadhi，禪定）？修習三昧時，爲了自己解脫、爲了得到供養，而不是爲了眾生、不是爲了護持佛法，爲了看到貪慾、不凈食物等過患、男女等根、九孔不凈、爭鬥訴訟、互相傷害，如果爲了這些事修習三昧，這
【English Translation】 English version: Just as in a seed, much cultivation, fertilization, and irrigation are done, and although the fruit is not obtained, the seed itself perishes, it can also be said that fruit is obtained because of the seed. The skandha (aggregate) of a Srotapanna (stream-enterer) is also like this. 『Good man!』 It is like a person who is extremely wealthy and has only one son, but the son has already passed away. This son has a grandson who lives in another place. This person suddenly dies, and the grandson, upon hearing the news, returns to inherit the family property. Although he knows that the property was not created by him, there is no one to stop him from inheriting it. Why is this? Because they share the same family name. The skandha of a Srotapanna is also like this. Simhanada (Lion's Roar, a disciple of the Buddha) said: 『As the Buddha said in a verse:』 『If a Bhikkhu cultivates, morality, concentration, and wisdom, he should know that he will not regress, and will approach great Nirvana.』 『World Honored One! How does one cultivate morality? How does one cultivate concentration? How does one cultivate wisdom?』 The Buddha said: 『Good man! If someone upholds the precepts, but only for their own benefit, to enjoy happiness in the human and heavenly realms, not to liberate all sentient beings, not to protect the supreme Dharma, but only for the sake of offerings, fearing the three evil paths, for the sake of life, appearance, strength, peace, unimpeded eloquence, fearing the laws of the king, bad names and defiled reputations, for worldly affairs, upholding the precepts in this way cannot be called cultivating morality.』 『Good man! What is called true cultivation of morality? When upholding the precepts, if it is for the sake of liberating all sentient beings, for the sake of protecting the Dharma, to liberate those who have not been liberated, to enlighten those who have not been enlightened, to guide those who have no refuge, to enable those who have not entered Nirvana to enter, when cultivating in this way, one does not cling to the precepts, does not cling to the characteristics of the precepts, does not cling to the one who upholds the precepts, does not cling to the karmic results, and does not observe transgressions. Good man! If one can do this, it is called cultivating morality.』 『What is called cultivating Samadhi (concentration)? When cultivating Samadhi, if it is for one's own liberation, for the sake of offerings, not for the sake of sentient beings, not for the sake of protecting the Dharma, to see the faults of greed, impure food, etc., the roots of male and female, the impurity of the nine orifices, fighting and litigation, mutual harm, if one cultivates Samadhi for these reasons, this』
則不名修習三昧。
「善男子！云何複名真修三昧？若為眾生修習三昧、于眾生中得平等心、為令眾生得不退法、為令眾生得聖心故、為令眾生得大乘故、為欲護持無上法故、為令眾生不退菩提故、為令眾生得首楞嚴故、為令眾生得金剛三昧故、為令眾生得陀羅尼故、為令眾生得四無礙故、為令眾生見佛性故，作是行時，不見三昧、不見三昧相、不見修者、不見果報。善男子！若能如是，是則名為修習三昧。
「云何複名修于智慧？若有修者作是思惟：『我若修習如是智慧，則得解脫，度三惡道。誰能利益一切眾生？誰能度人于生死道？佛出世難如優曇花，我今能斷諸煩惱結，必得解脫。是故，我當勤修智慧，速斷煩惱，早得度脫。』如是修者，不得名為修習智慧。
「云何名為修習智慧者？若觀生、老、死苦：『一切眾生無明所覆，不知修習無上正道，愿我此身悉代眾生受大苦惱。眾生所有貧窮、下賤、破戒之心，貪、瞋、癡業，愿皆悉來集於我身。愿諸眾生不生貪取、不為名色之所繫縛；愿諸眾生早度生死，令我一身處之不厭；愿令一切皆得阿耨多羅三藐三菩提。』如是修時，不見智慧、不見智慧相、不見修者、不見果報，是則名為修習智慧。
「善男子！修習如是戒、定、智慧，是名
【現代漢語翻譯】 現代漢語譯本：那麼就不能稱之為修習三昧。 『善男子！』，又如何稱之為真正的修習三昧呢？如果爲了眾生修習三昧，在眾生中得到平等心，爲了使眾生得到不退轉的法，爲了使眾生得到聖心，爲了使眾生得到大乘，爲了護持無上法，爲了使眾生不退轉菩提（覺悟），爲了使眾生得到首楞嚴（一種禪定），爲了使眾生得到金剛三昧（堅固的禪定），爲了使眾生得到陀羅尼（總持），爲了使眾生得到四無礙（四種辯才），爲了使眾生見到佛性，在進行這些修行時，不執著於三昧，不執著於三昧的表象，不執著于修行的人，不執著于果報。『善男子！』，如果能夠這樣，這才能稱之為修習三昧。 『又如何稱之為修習智慧呢？』如果修行的人這樣思考：『我如果修習這樣的智慧，就能得到解脫，脫離三惡道。誰能利益一切眾生？誰能使人脫離生死輪迴？佛陀出世如同優曇花一樣稀有，我現在能夠斷除各種煩惱的束縛，必定能夠得到解脫。因此，我應當勤奮修習智慧，迅速斷除煩惱，早日得到解脫。』像這樣修行的人，不能稱之為修習智慧。 『如何稱之為修習智慧的人呢？』如果觀察生、老、死苦：『一切眾生被無明所覆蓋，不知道修習無上正道，我願用此身代替眾生承受巨大的苦惱。眾生所有的貧窮、**（此處原文缺失，無法翻譯）、破戒之心，貪、嗔、癡的業，愿都聚集到我身上。愿一切眾生不生貪求，不被名色所束縛；愿一切眾生早日脫離生死，讓我一人承受這些痛苦也不厭倦；愿一切眾生都能得到阿耨多羅三藐三菩提（無上正等正覺）。』像這樣修行時，不執著于智慧，不執著于智慧的表象，不執著于修行的人，不執著于果報，這才能稱之為修習智慧。 『善男子！』，修習這樣的戒、定、智慧，這才能稱之為
【English Translation】 English version: Then it is not called practicing samadhi. 'Good man!,' what is again called true practice of samadhi? If one practices samadhi for the sake of sentient beings, attains an equal mind among sentient beings, to enable sentient beings to attain non-retrogressive dharma, to enable sentient beings to attain a holy mind, to enable sentient beings to attain the Mahayana, to protect the unsurpassed dharma, to enable sentient beings not to regress from Bodhi (enlightenment), to enable sentient beings to attain Shurangama (a type of samadhi), to enable sentient beings to attain Vajra Samadhi (adamantine samadhi), to enable sentient beings to attain Dharani (total retention), to enable sentient beings to attain the four unobstructed eloquences, to enable sentient beings to see the Buddha-nature, when performing these practices, one does not cling to samadhi, does not cling to the appearance of samadhi, does not cling to the practitioner, and does not cling to the karmic retribution. 'Good man!,' if one can do so, then it is called practicing samadhi. 'What is again called practicing wisdom?' If a practitioner thinks like this: 'If I practice such wisdom, I will attain liberation and escape the three evil paths. Who can benefit all sentient beings? Who can deliver people from the cycle of birth and death? The appearance of a Buddha in the world is as rare as the Udumbara flower. I can now break the bonds of all afflictions and will surely attain liberation. Therefore, I should diligently practice wisdom, quickly break free from afflictions, and attain liberation early.' A practitioner who practices like this cannot be called practicing wisdom. 'What is called a practitioner of wisdom?' If one observes the suffering of birth, old age, and death: 'All sentient beings are covered by ignorance and do not know how to practice the unsurpassed right path. I am willing to use this body to bear the great suffering of all sentient beings. May all the poverty, **(missing in original text, cannot translate), the mind of breaking precepts, the karma of greed, anger, and delusion of all sentient beings, all gather upon my body. May all sentient beings not give rise to greed, not be bound by name and form; may all sentient beings quickly escape birth and death, and may I not be weary of bearing these sufferings alone; may all sentient beings attain Anuttara-samyak-sambodhi (unexcelled complete perfect enlightenment).' When practicing like this, one does not cling to wisdom, does not cling to the appearance of wisdom, does not cling to the practitioner, and does not cling to the karmic retribution, then this is called practicing wisdom. 'Good man!,' practicing such precepts, samadhi, and wisdom, this is called
菩薩；不能如是修戒、定、慧，是名聲聞。
「複次，善男子！云何複名修習于戒？若能破壞一切眾生十六惡律儀。何等十六？一者、為利養食，羔羊肥已轉賣；二者、為利，買已屠殺；三者、為利養食，豬豚肥已轉賣；四者、為利，買已屠殺；五者、為利養食，牛犢肥已轉賣；六者、為利，買已屠殺；七者、為利，養雞令肥，肥已轉賣；八者、為利，買已屠殺；九者、釣魚；十者、獵師；十一、劫奪；十二、魁膾；十三、網捕飛鳥；十四、兩舌；十五、獄卒；十六、咒龍。能為眾生永斷如是十六惡業，是名修戒。
「云何修定？能斷一切世間三昧，所謂無身三昧，能令眾生生顛倒心，謂是涅槃；又無邊心三昧、凈聚三昧、世邊三昧、世斷三昧、世性三昧、世丈夫三昧、非想非非想三昧，如是等定能令眾生生顛倒心，謂是涅槃。若能永斷如是三昧，是則名為修習三昧。
「云何複名修習智慧？能破世間所有惡見。一切眾生悉有惡見：所謂色即是我、亦是我所，色中有我、我中有色，乃至識亦如是，常即是我、色滅我存，色即是我、色滅我滅。復有人言：『作者名我，受者名色。』復有人言：『作者名色，受者名我。』復有人言：『無作、無受，自生、自滅，悉非因緣。』復有人言：『無作、無受，
{ "translations": [ "現代漢語譯本：菩薩如果不能像這樣修持戒、定、慧，就稱為聲聞（Śrāvaka，指聽聞佛陀教誨而修行的人）。", "「再者，善男子！如何稱為修習戒律呢？如果能夠斷除一切眾生的十六種惡律儀。哪十六種呢？第一，爲了利益和食物，把羔羊養肥後轉賣；第二，爲了利益，買來后屠殺；第三，爲了利益和食物，把豬養肥後轉賣；第四，爲了利益，買來后屠殺；第五，爲了利益和食物，把牛犢養肥後轉賣；第六，爲了利益，買來后屠殺；第七，爲了利益，養雞使之肥胖，肥胖後轉賣；第八，爲了利益，買來后屠殺；第九，釣魚；第十，獵人；第十一，搶劫；第十二，劊子手；第十三，用網捕捉飛鳥；第十四，兩舌（挑撥離間）；第十五，獄卒；第十六，用咒語控制龍。如果能為眾生永遠斷除這十六種惡業，就稱為修戒。", "「如何修習禪定呢？能夠斷除一切世間的三昧（Samādhi，指禪定），例如無身三昧，能使眾生生起顛倒之心，認為這是涅槃（Nirvāṇa，指解脫）；還有無邊心三昧、凈聚三昧、世邊三昧、世斷三昧、世性三昧、世丈夫三昧、非想非非想三昧，像這樣的禪定能使眾生生起顛倒之心，認為這是涅槃。如果能夠永遠斷除這樣的三昧，就稱為修習三昧。", "「如何稱為修習智慧呢？能夠破除世間所有惡見。一切眾生都有惡見：例如認為色（Rūpa，指物質現象）就是我，或者是我所擁有的，色中有我，我中有色，乃至識（Vijñāna，指意識）也是如此，認為常住不變的就是我，色滅了我還存在，色就是我，色滅了我也會滅。又有人說：『作者名為我，受者名為色。』又有人說：『作者名為色，受者名為我。』又有人說：『無作、無受，自生、自滅，都不是因緣所生。』又有人說：『無作、無受，" ], "english_translations": [ "English version: A Bodhisattva who cannot cultivate precepts, concentration, and wisdom in this way is called a Śrāvaka (one who practices by listening to the Buddha's teachings).", "「Furthermore, good man! What is meant by cultivating precepts? It is the ability to break the sixteen evil practices of all sentient beings. What are the sixteen? First, for profit and food, fattening lambs and then selling them; second, for profit, buying and then slaughtering them; third, for profit and food, fattening pigs and then selling them; fourth, for profit, buying and then slaughtering them; fifth, for profit and food, fattening calves and then selling them; sixth, for profit, buying and then slaughtering them; seventh, for profit, raising chickens to fatten them, and then selling them; eighth, for profit, buying and then slaughtering them; ninth, fishing; tenth, hunting; eleventh, robbery; twelfth, being an executioner; thirteenth, netting birds; fourteenth, double-tongued speech (sowing discord); fifteenth, being a jailer; sixteenth, using spells to control dragons. If one can permanently eliminate these sixteen evil deeds for the sake of all beings, this is called cultivating precepts.」", "「What is meant by cultivating concentration? It is the ability to break all worldly Samādhis (states of meditative absorption), such as the Samādhi of no-body, which causes beings to develop a distorted mind, thinking it is Nirvāṇa (liberation); also the Samādhi of boundless mind, the Samādhi of pure gathering, the Samādhi of the world's edge, the Samādhi of the world's end, the Samādhi of the world's nature, the Samādhi of the world's hero, the Samādhi of neither perception nor non-perception. Such Samādhis cause beings to develop a distorted mind, thinking it is Nirvāṇa. If one can permanently eliminate such Samādhis, this is called cultivating Samādhi.」", "「What is meant by cultivating wisdom? It is the ability to break all worldly evil views. All beings have evil views: for example, thinking that Rūpa (form, material phenomena) is 'I' or 'mine,' that 'I' am in Rūpa, or Rūpa is in 'I,' and so on, even with Vijñāna (consciousness), thinking that what is permanent is 'I,' that when Rūpa ceases, 'I' still exist, that Rūpa is 'I,' and that when Rūpa ceases, 'I' also cease. Some say, 'The doer is called "I," and the receiver is called Rūpa.' Others say, 'The doer is called Rūpa, and the receiver is called "I."' Others say, 'There is no doer, no receiver, it arises and ceases by itself, not due to causes and conditions.' Others say, 'There is no doer, no receiver,'" ] }
悉是自在之所造作。』復有人言：『無有作者、無有受者，一切悉是時節所作。』復有人言：『作者、受者，悉無所有，地等五大名為眾生。』善男子！若能破壞一切眾生如是惡見，是則名為修習智慧。
「善男子！修習戒者為身寂靜，修習三昧為心寂靜，修習智慧為壞疑心。壞疑心者，為修習道；修習道者，為見佛性；見佛性者，為得阿耨多羅三藐三菩提故；得阿耨多羅三藐三菩提者，為得無上大涅槃故；得大涅槃者，為斷眾生一切生死、一切煩惱、一切諸有、一切諸界、一切諸諦故；斷于生死乃至斷諦，為得常、樂、我、凈法故。」
師子吼言：「世尊！如佛所說，若不生、滅，名大涅槃。生亦如是，不生、不滅，何故不得名為涅槃？」
「善男子！如是如是，如汝所言，是生雖復不生、不滅，而有始、終。」
「世尊！是生死法亦無始、終，若無始、終則名為常，常即涅槃。何故不名生死為涅槃耶？」
「善男子！是生死法悉有因果，有因果故，不得名之為涅槃也。何以故？涅槃之體無因果故。」
師子吼言：「世尊！夫涅槃者，亦有因果。如佛所說：
「『從因故生天、 從因墮惡道、 從因故涅槃， 是故皆有因。』
「如佛往昔告諸比丘：『我今
【現代漢語翻譯】 現代漢語譯本： 『一切都是自在天（Ishvara，印度教神祇，被認為是宇宙的創造者和統治者）所創造的。』又有人說：『沒有創造者，也沒有承受者，一切都是時節（kala，時間）所造成的。』還有人說：『創造者和承受者都不存在，地、水、火、風、空這五大元素構成了眾生。』善男子！如果能夠破除一切眾生這樣的邪見，就叫做修習智慧。 善男子！修習戒律是爲了使身寂靜，修習三昧（samadhi，禪定）是爲了使心寂靜，修習智慧是爲了破除疑惑。破除疑惑是爲了修習道（marga，修行之道）；修習道是爲了見到佛性（Buddha-dhatu，佛的本性）；見到佛性是爲了證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）；證得阿耨多羅三藐三菩提是爲了獲得無上大涅槃（maha-nirvana，究竟的解脫）；獲得大涅槃是爲了斷除眾生的一切生死、一切煩惱、一切諸有（bhava，存在）、一切諸界（dhatu，界別）、一切諸諦（satya，真理）；斷除生死乃至斷除真理，是爲了獲得常、樂、我、凈的法（dharma，佛法）。』 師子吼（Simhanada，一位菩薩的名字）說：『世尊！如佛所說，若不生、不滅，名為大涅槃。生也是如此，不生、不滅，為什麼不能稱為涅槃呢？』 『善男子！是這樣的，是這樣的，正如你所說，這生雖然不生、不滅，但有開始和結束。』 『世尊！這生死法也沒有開始和結束，如果沒有開始和結束就稱為常，常即是涅槃。為什麼不稱生死為涅槃呢？』 『善男子！這生死法都有因果，因為有因果，所以不能稱為涅槃。為什麼呢？因為涅槃的本體沒有因果。』 師子吼說：『世尊！涅槃也有因果。如佛所說： 『從因故生天，從因墮惡道，從因故涅槃，所以一切都有因。』 『如佛往昔告訴諸比丘：』我今
【English Translation】 English version: 'Everything is created by Ishvara (a Hindu deity considered the creator and ruler of the universe).' Some say, 'There is no creator, nor is there a receiver; everything is caused by time (kala).' Still others say, 'There is neither creator nor receiver; the five great elements—earth, water, fire, wind, and space—constitute living beings.' Good man! If one can destroy such evil views of all living beings, it is called cultivating wisdom. Good man! Cultivating precepts is for the tranquility of the body; cultivating samadhi (meditative absorption) is for the tranquility of the mind; cultivating wisdom is for destroying doubt. Destroying doubt is for cultivating the path (marga); cultivating the path is for seeing the Buddha-nature (Buddha-dhatu); seeing the Buddha-nature is for attaining anuttara-samyak-sambodhi (supreme perfect enlightenment); attaining anuttara-samyak-sambodhi is for attaining the supreme great nirvana (maha-nirvana); attaining great nirvana is for cutting off all the births and deaths of living beings, all afflictions, all existences (bhava), all realms (dhatu), and all truths (satya); cutting off birth and death, even cutting off the truths, is for attaining the dharma (Buddhist teachings) of permanence, bliss, self, and purity.' Simhanada (a Bodhisattva's name) said, 'World-Honored One! As the Buddha has said, if there is no birth and no death, it is called great nirvana. Birth is also like this, neither birth nor death, why can't it be called nirvana?' 'Good man! It is so, it is so, as you have said, this birth, although it neither arises nor ceases, has a beginning and an end.' 'World-Honored One! This law of birth and death also has no beginning and no end. If there is no beginning and no end, it is called permanence, and permanence is nirvana. Why not call birth and death nirvana?' 'Good man! This law of birth and death all has cause and effect. Because there is cause and effect, it cannot be called nirvana. Why? Because the essence of nirvana has no cause and effect.' Simhanada said, 'World-Honored One! Nirvana also has cause and effect. As the Buddha has said: 'From cause, one is born in heaven; from cause, one falls into evil paths; from cause, one attains nirvana; therefore, all have a cause.' 'As the Buddha once told the bhikshus (monks): 'I now'
當說沙門、道、果。』言沙門者，謂能具修戒、定、智慧；道者，謂八聖道；沙門果者，所謂涅槃。世尊！涅槃如是，豈非果耶？云何說言涅槃之體無因、無果？」
佛言：「善男子！我所宣說涅槃因者，所謂佛性。佛性之性不生涅槃，是故我言涅槃無因。能破煩惱，故名大果；不從道生，故名無果。是故，涅槃無因、無果。」
師子吼言：「世尊！眾生佛性為悉共有？為各各有？若共有者，一人得阿耨多羅三藐三菩提時，一切眾生亦應同得。世尊！如二十人同有一怨，若一人能除，餘十九人皆亦同除。佛性若爾，一人得時，余亦應得。若各各有則是無常。何以故？可算數故。然佛所說：眾生佛性不一、不二。若各各有，不應說言諸佛平等，亦不應說佛性如空。」
佛言：「善男子！眾生佛性不一、不二，諸佛平等，猶如虛空，一切眾生同共有之。若有能修八聖道者，當知是人則得明見。善男子！雪山有草名曰忍辱，牛若食之則成醍醐；眾生佛性亦復如是。」
師子吼言：「如佛所說忍辱草者，一耶？多耶？如其一者，牛食則盡；如其多者，云何而言眾生佛性亦如是耶？如佛所說：『若有修習八聖道者則見佛性。』是義不然。何以故？道若一者，如忍辱草則應有盡；如其有盡，一人修已，余
【現代漢語翻譯】 現代漢語譯本：當提到『沙門』、『道』、『果』時，『沙門』指的是能夠圓滿修持戒、定、慧的人；『道』指的是八聖道；『沙門果』指的是涅槃。世尊！涅槃既然如此，難道不是果嗎？為什麼說涅槃的本體無因、無果呢？ 佛說：『善男子！我所說的涅槃之因，指的是佛性。佛性的本性不會產生涅槃，所以我說涅槃無因。涅槃能夠破除煩惱，所以稱為大果；但它不是從道產生的，所以稱為無果。因此，涅槃是無因、無果的。』 師子吼說：『世尊！眾生的佛性是所有眾生共同擁有的嗎？還是每個眾生各自擁有的？如果是共同擁有的，那麼當一個人證得阿耨多羅三藐三菩提（無上正等正覺）時，所有眾生也應該同時證得。世尊！就像二十個人共同有一個仇敵，如果其中一個人能夠除掉這個仇敵，其餘十九個人也應該同時除掉。如果佛性也是這樣，那麼當一個人證得時，其餘的人也應該同時證得。如果每個眾生各自擁有佛性，那麼佛性就是無常的。為什麼呢？因為可以被計數。然而佛所說：眾生的佛性不一、不二。如果每個眾生各自擁有佛性，就不應該說諸佛平等，也不應該說佛性像虛空一樣。』 佛說：『善男子！眾生的佛性不一、不二，諸佛平等，就像虛空一樣，一切眾生共同擁有。如果有人能夠修持八聖道，應當知道這個人就能明見佛性。善男子！雪山有一種草叫做忍辱，牛如果吃了它就會變成醍醐（酥酪）；眾生的佛性也是如此。』 師子吼說：『如佛所說的忍辱草，是一棵呢？還是多棵呢？如果是一棵，那麼牛吃了就沒了；如果是多棵，又怎麼能說眾生的佛性也是如此呢？如佛所說：『如果有人修習八聖道就能見到佛性。』這個道理是不成立的。為什麼呢？如果道只有一條，就像忍辱草一樣，就應該有盡頭；如果道有盡頭，那麼一個人修完之後，其餘的人就不能再修了。』
【English Translation】 English version: When speaking of 'Shramana (ascetic)', 'Path', and 'Fruit', 'Shramana' refers to one who can fully cultivate precepts, concentration, and wisdom; 'Path' refers to the Eightfold Noble Path; and 'Shramana Fruit' refers to Nirvana. World Honored One! If Nirvana is like this, isn't it a fruit? Why do you say that the essence of Nirvana has no cause and no fruit? The Buddha said, 'Good man! The cause of Nirvana that I speak of is what is called Buddha-nature. The nature of Buddha-nature does not give rise to Nirvana, therefore I say Nirvana has no cause. It can destroy afflictions, therefore it is called a great fruit; but it does not arise from the Path, therefore it is called no fruit. Therefore, Nirvana has no cause and no fruit.' Simhanada (Lion's Roar) said, 'World Honored One! Is the Buddha-nature of sentient beings shared by all, or does each sentient being have their own? If it is shared, then when one person attains Anuttara-samyak-sambodhi (supreme perfect enlightenment), all sentient beings should also attain it simultaneously. World Honored One! It is like twenty people sharing one enemy; if one person can eliminate the enemy, the other nineteen should also eliminate it simultaneously. If Buddha-nature is like this, when one person attains it, the others should also attain it. If each sentient being has their own Buddha-nature, then it is impermanent. Why? Because it can be counted. However, the Buddha said: the Buddha-nature of sentient beings is neither one nor two. If each sentient being has their own, it should not be said that all Buddhas are equal, nor should it be said that Buddha-nature is like space.' The Buddha said, 'Good man! The Buddha-nature of sentient beings is neither one nor two, all Buddhas are equal, like space, all sentient beings share it. If there is anyone who can cultivate the Eightfold Noble Path, know that this person will then clearly see it. Good man! In the Himalayas, there is a grass called forbearance; if a cow eats it, it becomes ghee (clarified butter); the Buddha-nature of sentient beings is also like this.' Simhanada said, 'As the Buddha said about the forbearance grass, is it one or many? If it is one, then the cow will eat it all; if it is many, how can it be said that the Buddha-nature of sentient beings is also like this? As the Buddha said: 'If anyone cultivates the Eightfold Noble Path, they will see Buddha-nature.' This meaning is not correct. Why? If the path is only one, like the forbearance grass, it should have an end; if the path has an end, then after one person has cultivated it, the others cannot cultivate it anymore.'
則無分。道若多者，云何得言具足修習亦不得名薩婆若智？」
佛言：「善男子！如平坦路，一切眾生悉于中行無障礙者。中路有樹，其陰清涼，行人在下憩駕止息。然其樹陰常住不移，亦不消壞，無持去者。路，喻聖道；陰，喻佛性。善男子！譬如大城，唯有一門，雖有多人經由入出，都無有能作障礙者，亦復無人破壞毀落而赍持去。善男子！譬如橋樑，行人所由，亦無有人遮止障礙、毀壞持去。善男子！譬如良醫遍療眾病，亦無有能遮止是醫、治此舍彼；聖道、佛性亦復如是。」
師子吼言：「世尊！所引諸喻，義不如是。何以故？先者在路，於後則妨，云何而言無有障礙？余亦皆爾。聖道佛性若如是者，一人修時，應妨餘者。」
佛言：「善男子！如汝所說，義不相應。我所喻道是少分喻，非一切也。
「善男子！世間道者則有障礙、此彼之異，無有平等。無漏道者則不如是，能令眾生無有障礙，平等無二，無有方處、此彼之異，如是正道能為一切眾生佛性而作了因，不作生因，猶如明燈照了於物。
「善男子！一切眾生皆同無明因緣於行，不可說言：『一人無明因緣行已，其餘應無。』一切眾生悉有無明因緣於行，是故說言十二因緣一切平等。眾生所修無漏正道亦復如是，等
【現代漢語翻譯】 現代漢語譯本：那麼就沒有分別了。如果道有很多，怎麼能說具足修習也不能稱為薩婆若智（一切智）呢？' 佛說：'善男子！就像平坦的道路，一切眾生都可以在其中行走而沒有障礙。路中間有樹，樹蔭清涼，行人在樹下休息。然而樹蔭常住不移動，也不會消失損壞，沒有人能帶走它。路，比喻聖道；樹蔭，比喻佛性。善男子！譬如大城，只有一個門，雖然有很多人經過出入，都沒有人能夠造成障礙，也沒有人破壞毀壞而帶走它。善男子！譬如橋樑，是行人所經過的，也沒有人遮擋障礙、毀壞帶走。善男子！譬如良醫普遍治療各種疾病，也沒有人能夠阻止這位醫生，讓他只治療這個而不治療那個；聖道、佛性也是如此。' 師子吼說：'世尊！您所引用的這些比喻，意義並不恰當。為什麼呢？先走在路上的人，對於後來的人就會有妨礙，怎麼能說沒有障礙呢？其他的比喻也都是這樣。如果聖道佛性是這樣的話，一個人修行的時候，應該會妨礙其他人。' 佛說：'善男子！像你所說的，意義不相應。我所比喻的道只是少部分的比喻，不是全部。' '善男子！世間的道路會有障礙，有彼此的差別，沒有平等。無漏的道則不是這樣，能夠讓眾生沒有障礙，平等無二，沒有方位、彼此的差別，這樣的正道能夠作為一切眾生佛性的了因，而不是生因，就像明燈照亮物體一樣。' '善男子！一切眾生都共同以無明為因緣而有行，不能說：『一個人以無明為因緣而有行了，其餘的人就應該沒有。』一切眾生都有以無明為因緣而有行，所以說十二因緣一切平等。眾生所修的無漏正道也是這樣，平等。'
【English Translation】 English version: Then there would be no distinction. If the path were many, how could it be said that even with complete practice, one could not be called Sarvajna-jnana (all-knowing wisdom)?' The Buddha said, 'Good man! It is like a flat road where all beings can walk without obstruction. In the middle of the road, there is a tree, its shade is cool, and travelers rest beneath it. However, the shade of the tree remains constant, does not move, nor does it disappear or get damaged, and no one can take it away. The road is a metaphor for the holy path; the shade is a metaphor for Buddha-nature. Good man! It is like a large city with only one gate, and although many people pass through it, no one can create an obstruction, nor can anyone destroy or carry it away. Good man! It is like a bridge, which people use to cross, and no one can block, obstruct, destroy, or carry it away. Good man! It is like a good doctor who treats all kinds of diseases, and no one can stop this doctor from treating one and not another; the holy path and Buddha-nature are also like this.' Simhanada said, 'World Honored One! The metaphors you have cited do not convey the meaning correctly. Why? Those who are on the road first will obstruct those who come later, so how can it be said that there is no obstruction? The other metaphors are also like this. If the holy path and Buddha-nature are like this, when one person practices, it should obstruct others.' The Buddha said, 'Good man! As you have said, the meaning is not consistent. The path I have used as a metaphor is only a partial metaphor, not the whole thing.' 'Good man! The worldly path has obstructions, differences between this and that, and is not equal. The path of no outflows is not like this; it enables beings to have no obstructions, to be equal and non-dual, without direction or differences between this and that. This righteous path can serve as the enabling cause for the Buddha-nature of all beings, not the generating cause, just like a bright lamp illuminates objects.' 'Good man! All beings are together conditioned by ignorance to have action, and it cannot be said, 『If one person is conditioned by ignorance to have action, then the others should not.』 All beings are conditioned by ignorance to have action, therefore it is said that the twelve links of dependent origination are all equal. The path of no outflows that beings cultivate is also like this, equal.'
斷眾生煩惱、四生、諸界、有道。以是義故，名為平等。其有證者，彼此知見，無有障礙，是故得名薩婆若智。」
師子吼言：「一切眾生身不一種，或有天身、或有人身、畜生、餓鬼、地獄之身，如是多身差別非一，云何而言佛性為一？」
佛言：「善男子！譬如有人置毒乳中，乃至醍醐皆悉有毒。乳不名酪、酪不名乳，乃至醍醐亦復如是。名字雖變，毒性不失，遍五味中皆悉如是。若服醍醐亦能殺人，實不置毒于醍醐中。眾生佛性亦復如是，雖處五道受別異身，而是佛性常一無變。」
師子吼言：「世尊！十六大國有六大城，所謂舍婆提城、婆枳多城、瞻婆城、毗舍離城、波羅㮈城、王舍城。如是六城世中最大，何故如來舍之，在此邊地弊惡、極陋隘小拘尸那城入般涅槃？」
「善男子！汝不應言拘尸那城邊地弊惡、最陋隘小，應言是城微妙功德之所莊嚴。何以故？諸佛、菩薩所行處故。善男子！如賤人舍，王若過者，則應讚歎：『是舍嚴麗，福德成就，乃令大王回駕臨顧。』善男子！如人重病，服穢弊藥，服已病癒，即應歡喜讚歎：『是藥最上、最妙，能愈我病。』善男子！如人乘船在大海中，其船卒壞，無所依倚，因倚死屍得到彼岸。到彼岸已，應大歡喜讚歎：『是尸我賴相遇而得
【現代漢語翻譯】 現代漢語譯本 斷除眾生的煩惱、四生（胎生、卵生、濕生、化生）、諸界（欲界、色界、無色界）、有道（三有，即欲有、色有、無色有）。因為這個緣故，稱為平等。那些證悟的人，彼此的知見，沒有障礙，所以得名薩婆若智（一切智）。 師子吼（菩薩名）說：『一切眾生的身體不盡相同，有的有天身、有的人身、畜生、餓鬼、地獄之身，像這樣多種身體的差別不止一種，怎麼能說佛性為一呢？』 佛說：『善男子！譬如有人把毒放在乳中，乃至醍醐（酥油）都有毒。乳不能稱為酪（酸奶），酪不能稱為乳，乃至醍醐也是這樣。名字雖然改變，毒性不失，遍佈五味（乳、酪、生酥、熟酥、醍醐）中都是這樣。如果服用醍醐也能殺人，實際上並沒有把毒放在醍醐中。眾生的佛性也是這樣，雖然處於五道（地獄、餓鬼、畜生、人、天）承受不同的身體，但是佛性常常是一樣的，沒有改變。』 師子吼說：『世尊！十六大國有六大城，所謂舍婆提城（古印度城市）、婆枳多城（古印度城市）、瞻婆城（古印度城市）、毗舍離城（古印度城市）、波羅㮈城（古印度城市）、王舍城（古印度城市）。這六座城是世間最大的，為什麼如來捨棄它們，在這個邊地、污穢、極其簡陋狹小的拘尸那城（古印度城市）入般涅槃（佛陀的最終寂滅）呢？』 『善男子！你不應該說拘尸那城是邊地、污穢、最簡陋狹小，應該說這座城是微妙功德所莊嚴的。為什麼呢？因為諸佛、菩薩所行之處。善男子！如同宮殿，國王如果經過，就應該讚歎：『這座宮殿莊嚴華麗，福德成就，才使得大王回駕光臨。』善男子！如同人得了重病，服用污穢的藥，服用后病癒，就應該歡喜讚歎：『這藥最上、最妙，能治好我的病。』善男子！如同人乘船在大海中，船突然壞了，沒有依靠，因為依靠死屍才到達彼岸。到達彼岸后，應該非常歡喜讚歎：『這具屍體我賴以相遇而得』
【English Translation】 English version Cutting off the afflictions of sentient beings, the four births (womb-born, egg-born, moisture-born, and transformation-born), the various realms (desire realm, form realm, and formless realm), and the paths of existence (the three existences: desire existence, form existence, and formless existence). Because of this meaning, it is called equality. Those who have attained enlightenment, their knowledge and views are unobstructed, therefore it is named Sarvajna-jnana (all-knowing wisdom).' Simha-ghosha (a Bodhisattva's name) said, 'The bodies of all sentient beings are not the same. Some have heavenly bodies, some have human bodies, and there are bodies of animals, hungry ghosts, and hell beings. There are so many different kinds of bodies, how can you say that Buddha-nature is one?' The Buddha said, 'Good man! It is like someone putting poison in milk, and even in ghee (clarified butter), there is poison. Milk cannot be called yogurt, yogurt cannot be called milk, and so on up to ghee. Although the names change, the poisonous nature is not lost, and it is the same throughout the five flavors (milk, yogurt, raw butter, cooked butter, and ghee). If one consumes ghee, it can also kill, but in reality, the poison was not placed in the ghee. The Buddha-nature of sentient beings is also like this. Although they are in the five paths (hell, hungry ghosts, animals, humans, and heavens) and receive different bodies, the Buddha-nature is always the same and does not change.' Simha-ghosha said, 'World Honored One! Among the sixteen great countries, there are six great cities, namely Shravasti (ancient Indian city), Bhadrakara (ancient Indian city), Champa (ancient Indian city), Vaishali (ancient Indian city), Varanasi (ancient Indian city), and Rajagriha (ancient Indian city). These six cities are the largest in the world. Why did the Tathagata abandon them and enter Parinirvana (Buddha's final passing away) in this borderland, filthy, extremely crude, and small city of Kushinagar (ancient Indian city)?' 'Good man! You should not say that Kushinagar is a borderland, filthy, and the most crude and small. You should say that this city is adorned with subtle merits and virtues. Why? Because it is a place where Buddhas and Bodhisattvas have walked. Good man! Like a palace, if a king passes by, one should praise it: 『This palace is magnificent and beautiful, and its merits and virtues are so great that it has caused the king to turn his carriage and visit.』 Good man! Like a person who is seriously ill, takes a filthy medicine, and after taking it, the illness is cured, one should joyfully praise it: 『This medicine is the best and most wonderful, and it can cure my illness.』 Good man! Like a person sailing in the great ocean, whose boat suddenly breaks, and has nothing to rely on, but because of relying on a corpse, they reach the other shore. After reaching the other shore, one should be very happy and praise: 『This corpse, I relied on encountering it to be able to』
安隱。』拘尸那城亦復如是，乃是諸佛、菩薩行處，云何而言邊地弊惡、隘陋小城？
「善男子！我念往昔過恒河沙劫，劫名善覺。時有聖王姓憍尸迦，七寶成就，千子具足。其王始初造立此城，周匝縱廣十二由延，七寶莊嚴。土多有河，其水清凈，柔軟甘美，所謂尼連禪河、伊羅跋提河、熙連禪河、伊搜末堆河、毗婆舍那河，如是等河其數五百。此河彼岸樹木繁茂，花果鮮潔。
「爾時，人民壽命無量。時轉輪聖王過百年已，作是唱言：『如佛所說：一切諸法皆悉無常，若能修習十善法者，能斷如是無常大苦。』人民聞已，咸共奉修十善之法。
「我于爾時聞佛名號，受持十善，思惟修習，初發阿耨多羅三藐三菩提心。發是心已，復以是法轉教無量無邊眾生，言一切法無常、變壞。是故，我今續於此處亦說諸法無常、變壞，唯說佛身是常住法。我憶往昔所行因緣，是故今來在此涅槃，亦欲酬報此地往恩。以是義故，我經中說：『我眷屬者，受恩能報。』
「複次，善男子！往昔眾生壽無量時，爾時此城名拘舍跋提，周匝縱廣五十由延。時閻浮提居民鄰接，雞飛相及。有轉輪王名曰善見，七寶成就，千子具足，王四天下。第一太子思惟正法，得辟支佛。時轉輪王見其太子成辟支佛，威儀庠序
【現代漢語翻譯】 現代漢語譯本：安隱（指佛陀）。』拘尸那城也是如此，是諸佛、菩薩修行的地方，怎麼能說是邊遠、貧瘠、狹小的小城呢？』 『善男子！我回憶過去，經過恒河沙數般的劫，那個劫名為善覺。當時有一位聖王，姓憍尸迦，擁有七寶，有一千個兒子。這位國王最初建造這座城市，周圍縱橫十二由延（古印度長度單位，約合14-18公里），用七寶裝飾。土地上有很多河流，水清澈、柔軟、甘甜，如尼連禪河、伊羅跋提河、熙連禪河、伊搜末堆河、毗婆舍那河等，這樣的河流有五百條。這些河流的彼岸樹木茂盛，花果鮮艷。』 『那時，人民的壽命是無量的。當時的轉輪聖王過了一百年後，這樣宣告：『正如佛所說：一切諸法都是無常的，如果能夠修習十善法，就能斷除這種無常的大苦。』人民聽了之後，都共同奉行十善法。』 『我那時聽聞佛的名號，受持十善，思考修習，最初發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。發起這個心后，我又用這個法去教導無量無邊的眾生，告訴他們一切法都是無常、會變化的。所以，我現在繼續在這裡也說諸法無常、會變化，只有佛身是常住不變的。我回憶過去所行的因緣，所以現在來到這裡涅槃，也是爲了報答這片土地過去的恩情。因為這個原因，我在經中說：『我的眷屬，受恩能夠報答。』』 『再者，善男子！過去眾生壽命無量的時候，那時這座城市名叫拘舍跋提，周圍縱橫五十由延。當時閻浮提（指我們所居住的這個世界）的居民彼此相鄰，雞飛就能到達。有一位轉輪王名叫善見，擁有七寶，有一千個兒子，統治著四天下。他的第一太子思考正法，證得了辟支佛（獨覺）。當時轉輪王看到他的太子成了辟支佛，威儀莊嚴。』
【English Translation】 English version: 'Ananda (referring to the Buddha). 'Kushinagar is also like that; it is a place where Buddhas and Bodhisattvas practice. How can it be said to be a remote, poor, and small city?'' 'Good man! I recall in the past, after countless kalpas like the sands of the Ganges, the kalpa was named Good Awareness. At that time, there was a holy king named Kausika, who possessed the seven treasures and had a thousand sons. This king initially built this city, which was twelve yojanas (an ancient Indian unit of distance, approximately 14-18 kilometers) in circumference, adorned with the seven treasures. The land had many rivers, with clear, soft, and sweet water, such as the Nairanjana River, the Iravati River, the Hiranyavati River, the Isomati River, and the Vipasana River, with five hundred such rivers. On the other side of these rivers, the trees were lush, and the flowers and fruits were fresh and bright.' 'At that time, the people's lifespan was immeasurable. The Chakravartin king of that time, after a hundred years, proclaimed: 'As the Buddha has said: all dharmas are impermanent. If one can practice the ten good deeds, one can cut off the great suffering of impermanence.' Upon hearing this, the people all practiced the ten good deeds together.' 'At that time, I heard the name of the Buddha, upheld the ten good deeds, contemplated and practiced them, and initially generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, right, and complete enlightenment). After generating this mind, I used this dharma to teach countless beings, telling them that all dharmas are impermanent and subject to change. Therefore, I continue to speak here that all dharmas are impermanent and subject to change, only the Buddha's body is permanent and unchanging. I recall the causes and conditions of my past actions, so I have come here to enter Nirvana, also to repay the past kindness of this land. For this reason, I say in the sutras: 'My family members, who receive kindness, are able to repay it.'' 'Furthermore, good man! In the past, when beings had immeasurable lifespans, at that time this city was named Kushavati, with a circumference of fifty yojanas. At that time, the inhabitants of Jambudvipa (referring to the world we live in) were adjacent to each other, and chickens could fly between them. There was a Chakravartin king named Sudarsana, who possessed the seven treasures, had a thousand sons, and ruled over the four continents. His first prince contemplated the true dharma and attained Pratyekabuddhahood (a solitary enlightened one). At that time, the Chakravartin king saw that his prince had become a Pratyekabuddha, with dignified conduct.'
，神通希有。見是事已，即舍王位如棄涕唾，出家在此娑羅樹間，八萬歲中修習慈心，悲、喜、舍心各八萬歲。
「善男子！欲知爾時善見聖王則我身是，是故我今常樂游止如是四法，是四法者名為三昧。以是義故，如來之身常、樂、我、凈。善男子！以是因緣，今來止此拘尸那城娑羅樹間三昧正受。
「善男子！我念往昔過無量劫，此城爾時名迦毗羅衛。其城有王名曰白凈，其王夫人名曰摩耶，王有一子名悉達多。爾時，王子不由師教，自然思惟得阿耨多羅三藐三菩提。有二弟子：一、名舍利弗，二、名大目犍連；給侍弟子名曰阿難。爾時，世尊在雙樹間演說如是《大涅槃經》。我時在會得預斯事，聞諸眾生悉有佛性。聞是事已，即于菩提得不退轉，尋自發愿：『愿未來世成佛之時，父母、國土、名字、弟子、侍使之人、說法教化如今世尊等無有異。』以是因緣，今來在此敷揚演說《大涅槃經》。
「善男子！我初出家未得阿耨多羅三藐三菩提時，頻婆娑羅王遣使而言：『悉達太子！若為聖王，我當臣屬。若不樂家、得阿耨多羅三藐三菩提者，愿先來至此王舍城說法度人，受我供養。』我時默然，已受彼請。
「善男子！我初得阿耨多羅三藐三菩提已，向竭阇國。時伊連禪河有婆羅門姓迦
【現代漢語翻譯】 現代漢語譯本：他的神通非常稀有。看到這些事情后，他立即捨棄王位，如同丟棄鼻涕唾沫一般，出家來到這娑羅樹林間，在八萬年中修習慈心，悲心、喜心、舍心也各自修習了八萬年。 『善男子！你想知道那時善見聖王是誰嗎？那就是我的前身。因此，我現在常常樂於安住于這四種法，這四種法被稱為三昧（Samadhi，禪定）。因為這個緣故，如來（Tathagata，佛的稱號）之身是常、樂、我、凈的。善男子！因為這個因緣，我現在來到這拘尸那城（Kushinagar）的娑羅樹林間，進入三昧正受（Samadhi，禪定）。』 『善男子！我回憶往昔，經過無量劫，那時這座城市名叫迦毗羅衛（Kapilavastu）。城裡有一位國王名叫白凈（Suddhodana），他的王后名叫摩耶（Maya）。國王有一個兒子名叫悉達多（Siddhartha）。那時，王子不需老師教導，自然而然地思惟而證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。他有兩位弟子：一位名叫舍利弗（Sariputra），另一位名叫大目犍連（Maha Maugalyayana）；侍奉的弟子名叫阿難（Ananda）。那時，世尊（Bhagavan，佛的稱號）在雙樹間演說這樣的《大涅槃經》（Mahaparinirvana Sutra）。我當時在法會中參與此事，聽聞一切眾生都具有佛性。聽聞此事後，我立即在菩提（Bodhi，覺悟）中得到不退轉，隨即發願：『愿未來世成佛之時，我的父母、國土、名字、弟子、侍者、說法教化都和現在的世尊一樣，沒有任何差別。』因為這個因緣，我現在來到這裡，宣揚演說《大涅槃經》。』 『善男子！我最初出家，還未證得阿耨多羅三藐三菩提時，頻婆娑羅王（Bimbisara）派遣使者來說：『悉達太子！如果你成為聖王，我將臣服於你。如果你不樂於在家，證得阿耨多羅三藐三菩提，希望你先來王舍城（Rajgir）說法度人，接受我的供養。』我當時默然，已經接受了他的邀請。 『善男子！我最初證得阿耨多羅三藐三菩提后，前往竭阇國（Gaya）。那時，伊連禪河（Nairanjana River）邊有一位婆羅門（Brahmin）姓迦
【English Translation】 English version: His spiritual powers were rare and extraordinary. Having seen these things, he immediately abandoned his kingship as if discarding phlegm and spittle, and left home to dwell in this grove of Sala trees. For eighty thousand years, he cultivated loving-kindness, and for eighty thousand years each, he cultivated compassion, joy, and equanimity. 'Good man! Do you wish to know who that King Good-Vision was at that time? It was my own self. Therefore, I now constantly delight in abiding in these four dharmas, which are called samadhi (meditative absorption). Because of this, the body of the Tathagata (the thus-gone one, an epithet of the Buddha) is permanent, blissful, self, and pure. Good man! Because of this cause and condition, I have now come to this grove of Sala trees in Kushinagar and entered into the samadhi of right concentration.' 'Good man! I recall that in the past, countless kalpas (eons) ago, this city was then called Kapilavastu. In that city, there was a king named Suddhodana, and his queen was named Maya. The king had a son named Siddhartha. At that time, the prince, without the instruction of a teacher, naturally contemplated and attained Anuttara-samyak-sambodhi (supreme perfect enlightenment). He had two disciples: one named Sariputra, and the other named Maha Maugalyayana; the attendant disciple was named Ananda. At that time, the Bhagavan (the Blessed One, an epithet of the Buddha) expounded this Mahaparinirvana Sutra (Great Nirvana Sutra) among the twin Sala trees. I was present at that assembly and heard that all sentient beings possess Buddha-nature. Having heard this, I immediately attained non-retrogression in Bodhi (enlightenment), and then made a vow: 『May it be that when I become a Buddha in the future, my parents, land, name, disciples, attendants, and the way I teach and transform others will be exactly the same as the present Bhagavan, without any difference.』 Because of this cause and condition, I have now come here to widely expound and explain the Mahaparinirvana Sutra.' 'Good man! When I first left home and had not yet attained Anuttara-samyak-sambodhi, King Bimbisara sent a messenger to say: 『Prince Siddhartha! If you become a holy king, I will be your subject. If you do not wish to remain at home and attain Anuttara-samyak-sambodhi, I wish that you would first come to Rajgir to teach and transform people, and receive my offerings.』 At that time, I remained silent, having already accepted his invitation. 'Good man! After I first attained Anuttara-samyak-sambodhi, I went to the country of Gaya. At that time, by the Nairanjana River, there was a Brahmin named Ka
葉氏，與五百弟子在彼河側求無上道，我為是人故往說法。迦葉言：『瞿曇！我今年邁，已百二十。摩伽陀國所有人民及其大王頻婆娑羅咸謂我已證羅漢果，我今若當在於汝前聽受法者，一切人民或生倒心：「大德迦葉非羅漢耶？」幸愿瞿曇速往余處，若此人民定知瞿曇功德勝我，我等無由復得供養。』我時答言：『迦葉！汝若於我不生殷重大瞋恨者，見容一宿，明當早去。』迦葉言：『瞿曇！我心無他，深相愛重。但我住處有一毒龍，其性暴急，恐相危害。』我言：『迦葉！毒中之毒不過三毒，我今已斷。世間之毒，我所不畏。』迦葉復言：『茍能不畏，善哉，聽住。』善男子！我于爾時故為迦葉現十八變，如經中說。爾時，迦葉及其眷屬五百等輩見聞是已，證羅漢果。是時迦葉復有二弟：一、名伽耶迦葉，二、名那提迦葉，師徒眷屬復有五百，亦皆證得阿羅漢果。時王舍城六師之徒聞是事已，即於我所生大惡心。
「我時赴信，受彼王請，詣王舍城。未至中路，王與無量百千之眾悉來奉迎，我為說法。時聞法已，欲界諸天八萬六千發阿耨多羅三藐三菩提心、頻婆娑羅王所將營從十二萬人得須陀洹果、無量眾產生就忍心。既入城已，度舍利弗、大目犍連及其眷屬二百五十，令捨本心，出家學道。我即住彼受王
【現代漢語翻譯】 現代漢語譯本： 葉氏（迦葉，Kasyapa），與五百弟子在那條河邊尋求無上道，我爲了這些人前去說法。迦葉說：『瞿曇（釋迦牟尼佛的姓氏）！我今年老邁，已經一百二十歲了。摩伽陀國的所有人民以及他們的大王頻婆娑羅（Bimbisara）都認為我已經證得阿羅漢果，我如果現在在你面前聽受佛法，所有人民可能會產生疑惑：『大德迦葉難道不是阿羅漢嗎？』希望瞿曇儘快前往其他地方，如果這裡的人民確定瞿曇的功德勝過我，我們這些人就無法再得到供養了。』我當時回答說：『迦葉！你如果對我沒有產生強烈的嗔恨，允許我住一晚，明天早上就離開。』迦葉說：『瞿曇！我心中沒有其他想法，非常愛重你。但是我的住處有一條毒龍，性情暴躁，恐怕會傷害你。』我說：『迦葉！毒中最毒不過是貪、嗔、癡三毒，我已經斷除了。世間的毒，我並不畏懼。』迦葉又說：『如果真的不畏懼，那就太好了，請住下吧。』善男子！我當時爲了迦葉顯現了十八種變化，就像經中所說的那樣。當時，迦葉和他的五百眷屬看到這些，都證得了阿羅漢果。當時，迦葉還有兩個弟弟：一個叫伽耶迦葉（Gaya Kasyapa），一個叫那提迦葉（Nadi Kasyapa），他們的師徒眷屬也有五百人，也都證得了阿羅漢果。當時，王舍城（Rajagrha）的六師（六位外道導師）的徒弟們聽到這件事後，對我產生了極大的噁心。 我當時應邀，接受了國王的邀請，前往王舍城。還沒到半路，國王和無數的民眾都來迎接我，我為他們說法。當時聽聞佛法后，欲界諸天八萬六千人發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心），頻婆娑羅王所帶領的十二萬人得到了須陀洹果（Srotapanna，入流果），無數眾生獲得了忍心。進入城后，我度化了舍利弗（Sariputra）、大目犍連（Maudgalyayana）以及他們的二百五十名眷屬，讓他們捨棄原來的想法，出家學道。我便住在那裡接受國王的供養。
【English Translation】 English version: Kasyapa, with five hundred disciples, was seeking the unsurpassed path by that river, and I went to preach for those people. Kasyapa said, 『Gautama (the family name of Sakyamuni Buddha)! I am old this year, already one hundred and twenty years old. All the people of Magadha and their king Bimbisara all think that I have already attained the Arhatship. If I were to listen to the Dharma in front of you now, all the people might have doubts: 「Is the venerable Kasyapa not an Arhat?」 I hope Gautama will go to other places quickly. If the people here are certain that Gautama』s merits surpass mine, we will no longer be able to receive offerings.』 I then replied, 『Kasyapa! If you do not harbor strong anger or hatred towards me, allow me to stay for one night, and I will leave early tomorrow morning.』 Kasyapa said, 『Gautama! I have no other thoughts in my heart, and I deeply respect you. But there is a venomous dragon in my dwelling, whose nature is violent, and I am afraid it might harm you.』 I said, 『Kasyapa! The most venomous of poisons are no more than the three poisons of greed, anger, and ignorance, which I have already eradicated. I am not afraid of the poisons of the world.』 Kasyapa then said, 『If you are truly not afraid, then that is excellent, please stay.』 Good man! At that time, I manifested eighteen transformations for Kasyapa, as described in the scriptures. At that time, Kasyapa and his five hundred followers, having seen and heard these things, all attained Arhatship. At that time, Kasyapa also had two younger brothers: one named Gaya Kasyapa, and the other named Nadi Kasyapa. Their disciples and followers also numbered five hundred, and they all attained Arhatship. At that time, the disciples of the six teachers (six heretical teachers) of Rajagrha, upon hearing of this, developed great ill will towards me. I then accepted the invitation and went to Rajagrha. Before reaching halfway, the king and countless people came to greet me, and I preached the Dharma for them. Upon hearing the Dharma, eighty-six thousand devas of the desire realm generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment), and twelve thousand people led by King Bimbisara attained the Srotapanna (stream-enterer) fruit, and countless beings achieved the mind of patience. After entering the city, I converted Sariputra, Maudgalyayana, and their two hundred and fifty followers, causing them to abandon their original thoughts and leave home to study the path. I then stayed there and received the king』s offerings.
供養，外道六師相與聚集詣舍衛城。
「時彼城中有一長者名須達多，為兒娉婦詣王舍城。既達彼城，寄止長者珊檀那舍。時此長者中夜而起，告諸眷屬：『仁等可起，速共莊嚴，掃治宅舍，辦具肴膳。』須達聞已，尋自思惟：『將非欲請摩伽王耶？為有婚姻歡樂會乎？』思惟是已，尋前問言：『大士！欲請摩伽陀王頻婆娑羅耶？為有婚姻歡樂會乎？匆務不安乃如是耶？』長者答言：『不也。居士！我明請佛無上法王。』須達長者初聞佛名，身毛皆豎，尋復問言：『何等名佛？』長者答言：『汝不聞耶？迦毗羅城有釋種子，字悉達多，姓瞿曇氏，父名白凈。其生未久，相師佔之，定當得作轉輪聖王，如庵羅果已在手中。心不願樂，舍之出家，無師自覺得阿耨多羅三藐三菩提。貪、恚、癡盡，常住無變，不生、不滅，無有憂畏。于諸眾生其心平等，猶如父母等視一子。所有身心眾中最勝，雖勝一切而無憍慢。涂、割二事，其心無二。智慧通達，於法無礙，具足十力、四無所畏、五智、三昧、大慈、大悲及三念處，故號為佛。明受我請，是故匆匆，未暇相瞻。』◎須達多言：『善哉，大士！所言佛者，功德無上。今在何處？』長者答言：『今在此間王舍大城，住迦蘭陀竹林精舍。』
「時須達多一心念佛所有
【現代漢語翻譯】 現代漢語譯本：供養時，外道六師（指當時流行的六種外道宗派的領袖）一同聚集來到舍衛城。 當時城中有一位名叫須達多的長者，爲了兒子的婚事前往王舍城。到達王舍城后，他借住在長者珊檀那的家中。這時，長者珊檀那在半夜起身，告訴他的家人：『你們都起來，快點裝飾打掃房屋，準備飯菜。』須達多聽到后，心想：『難道是要請摩伽陀國王嗎？還是有什麼婚宴喜事？』這樣想著，他就上前問道：『大士！您是要請摩伽陀國王頻婆娑羅嗎？還是有什麼婚宴喜事？為何如此忙碌不安？』長者回答說：『不是的，居士！我明天要請佛，無上的法王。』須達多長者第一次聽到佛的名字，全身汗毛都豎了起來，隨即又問道：『什麼是佛？』長者回答說：『你沒聽說過嗎？迦毗羅城有釋迦族的王子，名叫悉達多，姓瞿曇，父親名叫凈飯王。他出生不久，相師就預言他將來會成為轉輪聖王，就像庵羅果已在手中一樣。但他內心不願如此，捨棄王位出家，無師自通地證得了阿耨多羅三藐三菩提（無上正等正覺）。貪、嗔、癡都已斷盡，常住不變，不生不滅，沒有憂愁和恐懼。他對一切眾生都平等對待，就像父母看待唯一的孩子一樣。他的身心在一切眾生中最殊勝，雖然勝過一切卻不驕傲。對於塗抹和割截，他的心沒有分別。智慧通達，對於佛法沒有障礙，具足十力、四無所畏、五智、三昧、大慈、大悲以及三念處，所以被稱為佛。他接受我的邀請，所以我才如此匆忙，沒有時間和你細談。』須達多說：『太好了，大士！您說的佛，功德無上。他現在在哪裡？』長者回答說：『他現在就在王舍大城，住在迦蘭陀竹林精舍。』 這時，須達多一心想著佛的所有功德。
【English Translation】 English version: At the time of offering, the six teachers of other paths (referring to the leaders of the six prevalent heterodox schools of thought at the time) gathered together and went to Shravasti. At that time, there was an elder in the city named Sudatta, who went to Rajagriha for his son's marriage. Upon arriving in Rajagriha, he stayed at the house of the elder Sandana. Then, in the middle of the night, the elder Sandana got up and told his family, 'You all get up, quickly decorate and clean the house, and prepare food.' Upon hearing this, Sudatta thought to himself, 'Could it be that he is inviting King Magadha? Or is there a wedding celebration?' Thinking this, he went forward and asked, 'Great sir! Are you inviting King Bimbisara of Magadha? Or is there a wedding celebration? Why are you so busy and restless?' The elder replied, 'No, layman! Tomorrow I am inviting the Buddha, the supreme Dharma King.' The first time Elder Sudatta heard the name of the Buddha, the hair on his body stood on end, and he immediately asked, 'What is a Buddha?' The elder replied, 'Have you not heard? In Kapilavastu, there was a prince of the Shakya clan, named Siddhartha, with the surname Gautama, whose father was named Suddhodana. Not long after his birth, a soothsayer predicted that he would become a Chakravartin King, like an Amra fruit already in hand. But his heart was not inclined to this, so he renounced his kingdom and left home, and without a teacher, he attained Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Greed, hatred, and delusion are all extinguished, he dwells eternally without change, without birth or death, without sorrow or fear. He treats all beings equally, like parents regard their only child. His body and mind are the most supreme among all beings, and although he surpasses all, he is not arrogant. Regarding smearing and cutting, his mind has no distinction. His wisdom is penetrating, and he has no obstacles in the Dharma, possessing the ten powers, the four fearlessnesses, the five wisdoms, the samadhis, great loving-kindness, great compassion, and the three mindfulnesses, therefore he is called the Buddha. He has accepted my invitation, so I am so busy, and have no time to talk with you in detail.' Sudatta said, 'Excellent, great sir! The Buddha you speak of has unsurpassed merit. Where is he now?' The elder replied, 'He is now in the great city of Rajagriha, residing in the Kalanda Bamboo Grove Vihara.' At this time, Sudatta was single-mindedly thinking of all the merits of the Buddha.
功德、十力、無畏、五智、三昧、大慈、大悲及三念處。作是念時，忽然大明，其明猛盛，猶如白日。即尋光出，至城門下。佛神力故，門自然開。既出門已，路有天祠。須達經過，禮拜致敬，尋還黑闇，心生惶怖，復欲還返所止之處。時彼城門有一天神告須達言：『仁者！若往如來所者，多獲善利。』須達多言：『云何善利？』天言：『長者！假使有人真寶交結，駿馬百匹、香象百頭、寶車百乘，鑄金為人，其數復百，端正女人身珮瓔珞、眾寶廁填，上妙宮宅、殿堂、屋宇雕文刻鏤，金盤銀粟、銀盤金粟，數各一百以施一人，如是展轉盡閻浮提所得功德，不如有人發意一步詣如來所。』須達多言：『善男子！汝是誰耶？』天言：『長者！我是勝相婆羅門子，是汝往昔善知識也。我因往日見舍利弗、大目犍連心生歡喜，捨身得作北方天王毗沙門子，專知守護此王舍城。我因禮拜舍利弗等生歡喜心，尚得如是妙好之身，況當得見如來大師、禮拜、供養？』須達長者聞是事已，即還複道來詣我所。到已，頭面敬禮我足。我時即為如應說法。長者聞已，得須陀洹果。既獲果證，復請我言：『如來大慈，惟愿臨顧至舍衛城受我微供。』我即問言：『卿舍衛城頗有精舍相容受不？』須達多言：『若佛哀愍，必見垂顧，便當自竭營
【現代漢語翻譯】 現代漢語譯本：功德（指善行帶來的福報）、十力（如來所具有的十種力量）、無畏（佛的四種無所畏懼的特質）、五智（佛所具有的五種智慧）、三昧（禪定）、大慈（給予眾生快樂的願望）、大悲（解除眾生痛苦的願望）以及三念處（佛陀教導的三個觀察方法）。當他這樣想的時候，忽然出現一道強光，那光芒非常強烈，就像白天的太陽一樣。他立刻循著光亮走去，到了城門下。因為佛的神力，城門自然打開了。他出了城門后，路上有一個天祠。須達經過時，向天祠禮拜致敬，隨即又陷入黑暗，心中感到恐懼，想要返回他住的地方。這時，城門處的一位天神告訴須達說：『仁者！如果去見如來，會獲得很多好處。』須達問道：『什麼好處呢？』天神說：『長者！假設有人用真正的寶物交織在一起，加上一百匹駿馬、一百頭香象、一百輛寶車，再用黃金鑄造一百個人，還有一百個佩戴瓔珞、裝飾著各種珍寶的美麗女子，以及雕樑畫棟、裝飾精美的上等宮殿、廳堂、房屋，還有一百個金盤盛著銀粟、銀盤盛著金粟，用這些來佈施給一個人，像這樣輾轉佈施遍整個閻浮提所獲得的功德，都不如有人發心邁出一步去見如來。』須達問道：『善男子！你是誰呢？』天神說：『長者！我是勝相婆羅門之子，是你過去的好朋友。我因為過去見到舍利弗（佛陀十大弟子之一，以智慧著稱）、大目犍連（佛陀十大弟子之一，以神通著稱）而心生歡喜，捨棄肉身而成為北方天王毗沙門（佛教護法神）的兒子，專門負責守護這座王舍城。我因為禮拜舍利弗等人而心生歡喜，尚且能得到如此美好的身體，更何況是能夠見到如來大師、禮拜、供養呢？』須達長者聽了這些話后，就返回來找我。到了之後，他頭面頂禮我的雙足。我當時就為他如理說法。長者聽了之後，證得了須陀洹果（小乘初果）。他獲得果位后，又請求我說：『如來大慈大悲，希望您能光臨舍衛城接受我微薄的供養。』我便問他說：『你的舍衛城有可以容納僧眾的精舍嗎？』須達回答說：『如果佛陀慈悲，必定會光臨，我一定會竭盡全力營建精舍。』 現代漢語譯本：』
【English Translation】 English version: Merit, the Ten Powers (of a Tathagata), Fearlessness, the Five Wisdoms, Samadhi (meditative absorption), Great Compassion, Great Kindness, and the Three Foundations of Mindfulness. As he was thinking this, suddenly there was a great light, its brightness intense, like the midday sun. He immediately followed the light and arrived at the city gate. Through the Buddha's power, the gate opened by itself. After exiting the gate, there was a heavenly shrine on the road. Sudatta passed by, paid his respects, and then was plunged back into darkness, feeling fear and wanting to return to his dwelling. At that moment, a heavenly being at the city gate said to Sudatta, 'Good sir! If you go to the Tathagata, you will gain much benefit.' Sudatta asked, 'What benefit?' The heavenly being said, 'Elder! Suppose someone were to offer a gift of true jewels intertwined, along with a hundred swift horses, a hundred fragrant elephants, a hundred jeweled chariots, a hundred golden statues of men, a hundred beautiful women adorned with necklaces and various jewels, and magnificent palaces, halls, and houses with intricate carvings, along with a hundred gold platters of silver grains and a hundred silver platters of gold grains, and were to give all of this to one person. Even if such offerings were made repeatedly throughout Jambudvipa, the merit gained would not equal the merit of someone who takes one step with the intention of seeing the Tathagata.' Sudatta asked, 'Good sir, who are you?' The heavenly being said, 'Elder! I am the son of the Brahmin Vaisravana, and I was your good friend in the past. Because I was delighted to see Sariputra (one of the Buddha's chief disciples, known for his wisdom) and Maudgalyayana (one of the Buddha's chief disciples, known for his supernatural powers) in the past, I gave up my body and became the son of the Northern Heavenly King Vaisravana (a guardian deity in Buddhism), who is responsible for guarding this city of Rajagriha. Because I was delighted to pay homage to Sariputra and others, I obtained such a wonderful body. How much more so will those who see the Tathagata, the great master, and pay homage and make offerings to him?' After hearing this, Elder Sudatta returned to me. Upon arriving, he bowed his head to my feet. I then taught him the Dharma accordingly. After hearing it, the elder attained the fruit of Srotapanna (the first stage of enlightenment in Theravada Buddhism). Having attained this fruit, he then requested of me, 'Tathagata, with your great compassion, I hope you will visit Sravasti and accept my humble offerings.' I then asked him, 'Does your city of Sravasti have a monastery that can accommodate the Sangha?' Sudatta replied, 'If the Buddha is compassionate and will visit, I will do my utmost to build a monastery.'
辦成立。』
「善男子！我于爾時默然受請。須達長者已蒙聽許，即白我言：『我從昔來未為斯事，惟愿如來遣舍利弗指授儀則。』我即顧命，敕令營佐。時舍利弗與須達多共載一車往舍衛城。我神力故，經一日夜便到所止。
「時須達多白舍利弗：『大德！此大城外，何處有地，不近、不遠，多饒泉池，有好林樹，花果郁茂，清凈閑曠？我當於中為佛世尊及比丘僧造立精舍。』舍利弗言：『祇陀園林不近、不遠，清凈寂寞，多有泉流，樹木、花果隨時而有。此處最勝，可立精舍。』時須達多聞是語已，即往祇陀大長者所告祇陀言：『我今欲為無上法王造立僧坊，唯仁園地可以造立。吾今欲買，能見與不？』祇陀答言：『設以真金遍佈其地，猶不相與。』須達多言：『善哉，祇陀！林地屬我，汝便取金。』祇陀答言：『我園不賣，云何取金？』須達多言：『若意不了，當共往詣斷事人所。』時二長者即共俱往，斷事者言：『園屬須達，祇陀取金。』須達長者即時使人車馬載負，隨集布地，一日之中唯五百步，金未周遍。祇陀言曰：『長者若悔，隨意聽止。』須達多言：『吾不悔也，自念當出何藏金足。』祇陀念言：『如來法王真實無上，所說妙法清凈無染，故使斯人輕寶乃爾。』即語須達：『余未遍者，
【現代漢語翻譯】 現代漢語譯本 『就這樣，事情就辦成了。』
『善男子！那時我默然接受了邀請。須達長者得到我的允許后，就對我說：『我以前從未做過這樣的事，只希望如來能派遣舍利弗（智慧第一的佛陀弟子）來指導儀軌。』我便應允，命令他協助辦理。當時，舍利弗和須達多（給孤獨長者）同乘一輛車前往舍衛城。由於我的神力，只用了一天一夜就到達了目的地。
『當時，須達多對舍利弗說：『大德！在這大城外，哪裡有地方，不近也不遠，有很多泉水池塘，有好的樹林，花果茂盛，清凈空曠？我打算在那裡為佛世尊和比丘僧團建造精舍。』舍利弗說：『祇陀（祇陀太子）的園林不近也不遠，清凈寂靜，有很多泉水，樹木、花果隨時都有。這裡最適合，可以建造精舍。』當時，須達多聽了這話，就去見祇陀大長者，對祇陀說：『我現在想為無上的法王建造僧房，只有您的園地可以用來建造。我現在想買，您能賣給我嗎？』祇陀回答說：『即使用真金鋪滿這塊地，我也不賣。』須達多說：『好啊，祇陀！林地歸我，你拿金子。』祇陀回答說：『我的園子不賣，怎麼能拿金子呢？』須達多說：『如果意見不一致，我們應該一起去請斷事的人來裁決。』當時，兩位長者就一起去了，斷事的人說：『園地歸須達，祇陀拿金子。』須達長者立刻讓人用車馬運來金子，開始鋪地，一天之內只鋪了五百步，金子還沒鋪完。祇陀說：『長者如果後悔，可以隨時停止。』須達多說：『我不後悔，我只是在想應該拿出哪個倉庫的金子才夠。』祇陀心想：『如來法王真是無上，他所說的妙法清凈無染，所以才使這個人如此輕視財寶。』就對須達說：『剩下的沒鋪完的地方，
【English Translation】 English version 'And thus, the matter was settled.'
'Good man! At that time, I silently accepted the invitation. Elder Sudatta, having received my permission, then said to me, 『I have never done such a thing before, I only wish that the Tathagata would send Sariputra (the Buddha's disciple foremost in wisdom) to instruct on the procedures.』 I then agreed and ordered him to assist in the arrangements. At that time, Sariputra and Sudatta (Anathapindika) traveled together in one carriage to Shravasti. Due to my divine power, they arrived at their destination in just one day and night.
'At that time, Sudatta said to Sariputra, 『Great Virtue! Outside this great city, where is there a place, neither too near nor too far, with many springs and ponds, good forests, abundant flowers and fruits, and is clean and spacious? I intend to build a monastery there for the World Honored Buddha and the community of monks.』 Sariputra said, 『Jeta』s (Prince Jeta) grove is neither too near nor too far, it is clean and quiet, has many springs, and trees, flowers, and fruits are available at all times. This place is most suitable, and a monastery can be built here.』 At that time, Sudatta, having heard these words, went to see the great elder Jeta and said to Jeta, 『I now wish to build a monastery for the supreme Dharma King, and only your land is suitable for building. I wish to buy it now, will you sell it to me?』 Jeta replied, 『Even if I were to cover this land with pure gold, I would not sell it.』 Sudatta said, 『Good, Jeta! The grove belongs to me, and you take the gold.』 Jeta replied, 『My grove is not for sale, how can I take the gold?』 Sudatta said, 『If there is disagreement, we should go together to the adjudicators to decide.』 At that time, the two elders went together, and the adjudicators said, 『The grove belongs to Sudatta, and Jeta takes the gold.』 Elder Sudatta immediately had people bring gold by carriages and horses, and began to spread it on the ground. In one day, only five hundred steps were covered, and the gold was not yet finished. Jeta said, 『Elder, if you regret it, you can stop at any time.』 Sudatta said, 『I do not regret it, I am just thinking about which treasury I should take the gold from to be sufficient.』 Jeta thought, 『The Tathagata Dharma King is truly supreme, and the wonderful Dharma he speaks is pure and undefiled, which is why this person so lightly regards wealth.』 He then said to Sudatta, 『The remaining unpaved area,』
不復須金，請以見與。我自為佛造立門樓，常使如來經由出入。』祇陀長者自造門坊，須達長者七日之中成立大房，足三百間；禪房靜處六十三所；冬屋、夏堂各各別異；廚坊、浴室、洗腳之處、大小圊廁無不備足。所設已訖，即執香爐，向王舍城遙作是言：『所設已辦，惟愿如來慈哀憐愍，為諸眾生受是住處。』我時玄知是長者心，即與大眾發王舍城，譬如壯士屈伸臂頃至舍衛城祇陀園林須達精舍。我既到已，須達長者以其所設奉施於我。我時受已，即住其中。
大般涅槃經卷第二十七 大正藏第 12 冊 No. 0375 大般涅槃經
大般涅槃經卷第二十八
宋代沙門慧嚴等依泥洹經加之師子吼菩薩品之四
「是時，六師心生嫉妒，悉來集詣波斯匿王，作如是言：『大王當知：王之土境清夷閑靜，真是出家住止之處。是故，我等為斯事故而來至此。大王以正法治，為民除患。沙門瞿曇年既幼稚，學日又淺，道術無施。此國先有耆舊宿德，自怙王種，不生恭敬。若是王種，法應治民，如其出家，應敬宿德。大王善聽：沙門瞿曇真實不生王種之中。瞿曇沙門若有父母，何由劫奪他人父母？大王！我經中說：「過千歲已，有一妖祥幻化物出。」所謂沙門瞿曇是也。是故當知：沙門瞿曇
【現代漢語翻譯】 現代漢語譯本：'不必再用黃金了，請讓我用我的方式來做。我將親自為佛陀建造門樓，讓如來能夠經常由此出入。' 祇陀（Jeta）長者自己建造了門坊，須達（Sudatta）長者在七天之內建成了大房，共有三百間；禪房靜修之處有六十三所；冬屋、夏堂各有不同；廚房、浴室、洗腳的地方、大小廁所都一應俱全。一切設施完備后，他手持香爐，向王舍城遙遙說道：『一切設施已經辦妥，只願如來慈悲憐憫，爲了眾生接受這個住處。』 我當時已經知道這位長者的心意，就和大眾一起從王舍城出發，如同壯士屈伸手臂一般，瞬間就到達了舍衛城（Sravasti）的祇陀園林（Jeta Grove）須達精舍（Sudatta Monastery）。我到達之後，須達長者將他所建的住所奉獻給我。我接受之後，就住在了那裡。
當時，六師（Six heretical teachers）心生嫉妒，都來到波斯匿王（King Pasenadi）那裡，這樣說道：『大王應當知道：您的國土清凈安寧，確實是出家人居住的好地方。因此，我們爲了這個原因來到這裡。大王您以正法治理國家，為人民消除禍患。沙門瞿曇（Gautama）年紀尚幼，學道時間又短，道術沒有什麼用處。這個國家先前有年長有德的宿老，他們自恃是王族後裔，不生恭敬之心。如果是王族後裔，就應該治理人民，如果出家，就應該尊敬年長的有德之人。大王請仔細聽：沙門瞿曇實際上不是出生在王族之中。瞿曇沙門如果有父母，怎麼會劫奪他人的父母呢？大王！我的經典中說：「過了一千年之後，會有一個妖祥幻化之物出現。」所說的就是沙門瞿曇。所以應當知道：沙門瞿曇'
【English Translation】 English version: 'There is no need for gold anymore, please let me do it my way. I will personally build the gatehouse for the Buddha, so that the Tathagata can frequently enter and exit through it.' Elder Jeta built the gatehouse himself, and Elder Sudatta completed the great building within seven days, with a total of three hundred rooms; there were sixty-three places for meditation and quiet practice; winter houses and summer halls were different; kitchens, bathrooms, foot washing places, and toilets of all sizes were fully equipped. Once all the facilities were completed, he held an incense burner and said remotely towards Rajagriha: 'All facilities have been completed, I only wish that the Tathagata will be compassionate and accept this dwelling for the sake of all beings.' I knew the elder's intention at that time, so I set off from Rajagriha with the assembly, and like a strong man stretching his arm, I instantly arrived at the Sudatta Monastery in the Jeta Grove of Sravasti. After I arrived, Elder Sudatta offered me the dwelling he had built. After I accepted it, I stayed there.
At that time, the Six Heretical Teachers became jealous and all came to King Pasenadi, saying: 'Great King, you should know that your kingdom is pure and peaceful, indeed a good place for renunciates to live. Therefore, we have come here for this reason. Great King, you govern the country with the righteous law and eliminate calamities for the people. The Shramana Gautama is still young, his time in learning the Way is short, and his Taoist skills are of no use. This country previously had elders of virtue, who relied on being descendants of the royal family and did not show respect. If they are descendants of the royal family, they should govern the people, and if they renounce the world, they should respect the elders of virtue. Great King, please listen carefully: The Shramana Gautama is actually not born into the royal family. If the Shramana Gautama had parents, how could he rob other people's parents? Great King! My scriptures say: "After a thousand years, a demonic and illusory thing will appear." This refers to the Shramana Gautama. Therefore, it should be known: The Shramana Gautama'
無父、無母。若有父母，云何說言諸法無常苦、空、無我、無作、無受？以幻術故，誑惑眾生，愚者信受、智者舍之。大王！夫人王者，天下父母，如秤、如地、如風、如火、如道、如河、如橋、如燈、如日、如月，如法斷事，不擇怨親。沙門瞿曇不聽我活，隨我去處追逐不捨。唯愿大王聽我與彼捔其道力，若彼勝我，我當屬彼；我若勝彼，彼當屬我。』
「王言：『大德！汝等各各自有行法，止住之處亦各不同，我今定知如來世尊于汝無妨。』六師答言：『云何無妨？沙門瞿曇以幻術法誘誑諸人及婆羅門歸伏已盡。王若聽我與捔道力，王之善名流佈八方；如其不者，惡聲盈路。』王言：『大德！汝等未知如來道力威神巍巍，故求捔試。若定知者，恐不能也。』『大王！汝今已受瞿曇幻耶？唯愿大王留神聽察，莫輕我等。構之虛言，不如驗之以實。』王言：『善哉，善哉。』六師之徒歡喜而出。
「時波斯匿王即敕嚴駕，來至我所，頭面禮敬，右繞三匝，退坐一面，而白我言：『世尊！六師向來求捔道力，我不量度，敢已許之。』佛言：『大王！善哉，善哉。但當更於此國處處造立僧坊。何以故？我若與彼捔其神力，彼眾之中受化者多，此處狹小，云何容受？』
「善男子！我于爾時為六師故，從
【現代漢語翻譯】 現代漢語譯本：『（他們說）沒有父親，沒有母親。如果有父母，怎麼能說諸法是無常、苦、空、無我、無作、無受呢？因為使用幻術的緣故，欺騙迷惑眾生，愚笨的人相信接受，聰明的人則捨棄。大王！作為王者，您是天下的父母，如同秤、如同地、如同風、如同火、如同道路、如同河流、如同橋樑、如同燈、如同太陽、如同月亮，依照法來決斷事情，不選擇怨恨或親近。沙門瞿曇（釋迦牟尼佛）不讓我活，無論我到哪裡都追逐不捨。我只希望大王允許我和他較量道力，如果他勝過我，我就歸屬於他；如果我勝過他，他就歸屬於我。』 國王說：『大德！你們各自有自己的修行方法，居住的地方也各不相同，我現在確定如來世尊（佛陀）對你們沒有妨礙。』六師回答說：『怎麼會沒有妨礙呢？沙門瞿曇用幻術欺騙誘惑眾人和婆羅門，使他們都歸順了他。如果大王允許我們和他較量道力，大王的善名就會傳遍四方；如果不是這樣，惡名就會傳遍各地。』國王說：『大德！你們不知道如來道力的威神是多麼的強大，所以才要求較量。如果真的知道，恐怕就不能這樣做了。』『大王！您現在已經被瞿曇的幻術迷惑了嗎？只希望大王留心觀察，不要輕視我們。編造的虛假言論，不如用事實來驗證。』國王說：『好，好。』六師的徒眾歡喜地離開了。 當時，波斯匿王（Prasenajit）立即命令準備車駕，來到我這裡，頭面禮敬，右繞三匝，退坐在一旁，對我說：『世尊！六師剛才來請求較量道力，我沒有衡量，就敢答應了。』佛說：『大王！好，好。但應當在這個國家到處建立僧坊。為什麼呢？如果我和他們較量神力，他們之中被教化的人會很多，這裡狹小，怎麼能容納呢？』 善男子！我當時爲了六師的緣故，從
【English Translation】 English version: 『(They said) There is no father, no mother. If there were parents, how could it be said that all dharmas are impermanent, suffering, empty, without self, without action, and without reception? Because of using illusionary arts, they deceive and confuse sentient beings; the foolish believe and accept, while the wise discard them. Great King! As a king, you are the parents of the world, like a scale, like the earth, like the wind, like fire, like a road, like a river, like a bridge, like a lamp, like the sun, like the moon, judging matters according to the Dharma, not choosing between enemies and relatives. The Shramana Gautama (Shakyamuni Buddha) does not let me live, pursuing me relentlessly wherever I go. I only wish that the Great King would allow me to compete with him in spiritual power; if he surpasses me, I will belong to him; if I surpass him, he will belong to me.』 The king said, 『Great Virtuous Ones! Each of you has your own practice methods, and your places of dwelling are also different. I now know for certain that the Tathagata World-Honored One (Buddha) is not an obstacle to you.』 The six teachers replied, 『How can it be no obstacle? The Shramana Gautama uses illusionary arts to deceive and entice people and Brahmins, causing them all to submit to him. If the king allows us to compete with him in spiritual power, the king's good name will spread in all directions; if not, his bad reputation will fill the roads.』 The king said, 『Great Virtuous Ones! You do not know how majestic and powerful the Tathagata's spiritual power is, so you seek to compete. If you truly knew, I fear you would not do so.』 『Great King! Have you now been deceived by Gautama's illusions? I only wish that the Great King would pay attention and observe, and not look down on us. Fabricated false words are not as good as verifying with facts.』 The king said, 『Good, good.』 The followers of the six teachers left joyfully. At that time, King Prasenajit immediately ordered the preparation of his carriage, came to where I was, bowed his head in reverence, circumambulated me three times to the right, retreated and sat to one side, and said to me, 『World-Honored One! The six teachers came earlier to request a competition of spiritual power, and without measuring, I dared to agree.』 The Buddha said, 『Great King! Good, good. But you should build monasteries everywhere in this country. Why? If I compete with them in spiritual power, there will be many among them who will be converted, and this place is too small, how can it accommodate them?』 Good man! At that time, for the sake of the six teachers, I from
初一日至十五日現大希有神通變化。當是時也，無量眾生髮阿耨多羅三藐三菩提心；無量眾生於三寶所生信不疑；六師徒眾其數無量，破邪見心，正法出家；無量眾生於菩提中得不退心；無量眾生得陀羅尼諸三昧門；無量眾生得須陀洹果至阿羅漢果。
「爾時，六師內心慚愧，相與圍繞至婆枳多城，教彼人民信受邪法：『瞿曇沙門但說空事。』
「善男子！我時為母處忉利天，波利質多樹安居說法。是時，六師心大歡喜，唱言：『善哉，瞿曇幻術今已滅沒。』復教無量無數眾生增長邪見。爾時，頻婆娑羅波斯匿王及四部眾白目連言：『大德！此閻浮提邪見增長，眾生可愍，行大黑闇。惟愿大德至彼天上稽首世尊，如我言曰：「譬如犢子，其生未久，若不得乳，必死無疑；我等眾生亦復如是。惟愿如來哀愍眾生，還來住此。」』時目犍連默然而許，如大力士屈伸臂頃往彼天上至世尊所，白佛言：『閻浮提中所有四眾渴仰如來，思見聞法。頻婆娑羅波斯匿王及四眾等稽首足下：「此閻浮提所有眾生邪見增長，行大黑闇，甚可憐愍。譬如犢子，其生未久。若不得乳，必死不疑。我等亦爾。惟愿如來為眾生故，還來在此閻浮提中。」』佛告目連：『汝今速還至閻浮提，告諸國王及四部眾：卻後七日，我當還下。為
【現代漢語翻譯】 現代漢語譯本 從初一到十五，佛陀展現了極其稀有的神通變化。那時，無數眾生髮起了阿耨多羅三藐三菩提心（無上正等正覺之心）；無數眾生對三寶（佛、法、僧）生起了堅定的信心；六師（外道）的徒眾數量眾多，他們破除了邪見，皈依正法出家；無數眾生在菩提道上獲得了不退轉的信心；無數眾生獲得了陀羅尼（總持）等各種三昧（禪定）法門；無數眾生證得了須陀洹果（預流果）乃至阿羅漢果（無學果）。 當時，六師內心感到慚愧，他們互相聚集到婆枳多城，教唆那裡的人民信奉邪法，說：『喬達摩沙門（釋迦牟尼佛）只是在說空洞的道理。』 善男子！那時，我爲了母親在忉利天（欲界第二天）的波利質多樹下安住說法。當時，六師內心非常歡喜，宣稱：『太好了，喬達摩的幻術現在已經消失了。』他們又教唆無數眾生增長邪見。那時，頻婆娑羅王（摩揭陀國王）、波斯匿王（憍薩羅國王）以及四部眾（比丘、比丘尼、優婆塞、優婆夷）對目連（佛陀十大弟子之一）說：『大德！這閻浮提（我們所居住的世界）的邪見正在增長，眾生非常可憐，行走在黑暗之中。希望大德到天上去，向世尊頂禮，轉達我們的話：「就像剛出生不久的小牛，如果得不到乳汁，必定會死亡；我們這些眾生也是如此。希望如來憐憫眾生，回到這裡來。」』當時，目犍連默然答應，像大力士屈伸手臂一樣，瞬間到達天上，來到世尊面前，對佛說：『閻浮提中的四眾弟子都渴望見到如來，聽聞佛法。頻婆娑羅王、波斯匿王以及四眾弟子都向您頂禮：「這閻浮提的眾生邪見增長，行走在黑暗之中，非常可憐。就像剛出生不久的小牛，如果得不到乳汁，必定會死亡；我們也是如此。希望如來爲了眾生，回到這閻浮提中。」』佛告訴目連：『你現在趕快回到閻浮提，告訴各位國王和四部眾：七天之後，我將回到人間，為
【English Translation】 English version From the first to the fifteenth day, the Buddha manifested great and rare miraculous transformations. At that time, countless beings generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment); countless beings developed unwavering faith in the Three Jewels (Buddha, Dharma, Sangha); the disciples of the six teachers (heretics), who were countless in number, broke away from their wrong views and renounced the world to join the true Dharma; countless beings attained non-retrogression in their Bodhi path; countless beings attained Dharani (mantras) and various Samadhi (meditative concentration) gates; countless beings attained the Srotaapanna (stream-enterer) fruit up to the Arhat (worthy one) fruit. At that time, the six teachers felt ashamed and gathered together in the city of Vakita, where they taught the people to believe in heretical doctrines, saying, 'The Shramana Gautama (Shakyamuni Buddha) only speaks of empty things.' Good man! At that time, I was dwelling in the Trayastrimsha Heaven (the second heaven of the desire realm) for my mother, teaching the Dharma under the Parijataka tree. At that time, the six teachers were very happy and proclaimed, 'Excellent, Gautama's magic has now disappeared.' They further taught countless beings to increase their wrong views. At that time, King Bimbisara (King of Magadha), King Prasenajit (King of Kosala), and the four assemblies (monks, nuns, laymen, and laywomen) said to Maudgalyayana (one of the Buddha's ten great disciples), 'Great Virtue! The wrong views in this Jambudvipa (the world we live in) are increasing, and beings are very pitiful, walking in great darkness. We beseech you, Great Virtue, to go to the heavens, bow down to the World Honored One, and convey our words: 「Just like a calf that has not been born for long, if it does not get milk, it will surely die; we beings are also like that. We hope that the Tathagata will have compassion on beings and return to this place.」' At that time, Maudgalyayana silently agreed, and like a strong man stretching his arm, he instantly went to the heavens, arrived before the World Honored One, and said to the Buddha, 'The four assemblies in Jambudvipa are longing to see the Tathagata and hear the Dharma. King Bimbisara, King Prasenajit, and the four assemblies bow down at your feet: 「The beings in this Jambudvipa are increasing in wrong views, walking in great darkness, and are very pitiful. Just like a calf that has not been born for long, if it does not get milk, it will surely die; we are also like that. We hope that the Tathagata, for the sake of beings, will return to this Jambudvipa.」' The Buddha said to Maudgalyayana, 'You should quickly return to Jambudvipa and tell the kings and the four assemblies: After seven days, I will return to the world, for
六師故，復當至彼婆枳多城。』
「過七日已，佛與釋天、梵天、魔天、無量天子及首陀會一切天人前後圍繞至婆枳多城，大師子吼作如是言：『唯我法中獨有沙門及婆羅門，一切諸法無常、無我，涅槃寂靜，離諸過患。若言他法亦有沙門及婆羅門、有常、有我、有涅槃者，無有是處。』爾時，無量無邊眾生髮阿耨多羅三藐三菩提心。是時，六師各相謂言：『若我法中實無沙門、婆羅門者，云何而得世間供養？』於是六師復相集聚，詣毗舍離。
「善男子！我於一時住毗舍離庵羅林間。時庵羅女知我在中，欲來我所。我于爾時告諸比丘，當觀念處，善修智慧，隨所修習，心莫放逸。云何名為觀于念處？若有比丘觀察內身不見於我及以我所，觀察外身及內外身不見於我及以我所，觀受心法亦復如是，是名念處。云何名為修習智慧？若有比丘真實而見苦、集、滅、道，是名比丘修習智慧。云何名為心不放逸？若有比丘唸佛、念法、念僧、念戒、念舍、念天，是名比丘心不放逸。
「時庵羅女即至我所，頭面作禮，右繞三匝，脩敬已畢，卻坐一面。善男子！我于爾時為庵羅女如應說法。是女聞已，發阿耨多羅三藐三菩提心。
「時彼城中有梨車子，其數五百，來至我所，頭面作禮，右繞三匝，脩敬
【現代漢語翻譯】 現代漢語譯本 『六師（指當時六個著名的外道宗師）失敗后，又將回到婆枳多城。』 『過了七天，佛陀與釋天（帝釋天）、梵天、魔天、無量天子以及首陀會（色界天）的一切天人前後圍繞，來到婆枳多城，發出大師子吼，這樣說道：『只有我的佛法中才有沙門（出家修行者）和婆羅門（婆羅門教修行者），一切諸法都是無常、無我的，涅槃（寂滅）是寂靜的，遠離一切過患。如果說其他法中也有沙門和婆羅門，有常、有我、有涅槃，那是不可能的。』當時，無量無邊的眾生髮起了阿耨多羅三藐三菩提心（無上正等正覺之心）。這時，六師互相說道：『如果我們的法中真的沒有沙門、婆羅門，那又怎麼能得到世間的供養呢？』於是六師又聚集在一起，前往毗舍離。 『善男子！我曾經在毗舍離的庵羅林間居住。當時，庵羅女知道我在這裡，想要來見我。我當時告訴眾比丘，應當觀照念處，好好修習智慧，隨著所修習的，心不要放逸。什麼叫做觀照念處呢？如果有比丘觀察自己的身體，不見有我以及我所，觀察外在的身體以及內外身體，不見有我以及我所，觀察感受、心、法也是這樣，這就叫做念處。什麼叫做修習智慧呢？如果有比丘真實地見到苦、集、滅、道（四聖諦），這就叫做比丘修習智慧。什麼叫做心不放逸呢？如果有比丘唸佛、念法、念僧、念戒、念舍、念天，這就叫做比丘心不放逸。』 『當時，庵羅女就來到我這裡，頭面頂禮，右繞三匝，恭敬完畢，退坐在一旁。善男子！我當時為庵羅女如理說法。這位女子聽了之後，發起了阿耨多羅三藐三菩提心。』 『當時，那個城裡有五百位梨車子（毗舍離的貴族），來到我這裡，頭面頂禮，右繞三匝，恭敬
【English Translation】 English version 'The six teachers (referring to the six famous non-Buddhist teachers of that time), having been defeated, will return to the city of Bhogita.' 'After seven days, the Buddha, surrounded by Shakra (Indra), Brahma, Mara, countless devas, and all the devas of Shuddhavasa (Pure Abodes), arrived at the city of Bhogita, and roared the great lion's roar, saying: 'Only in my Dharma are there Shramanas (ascetics) and Brahmins (Brahmin ascetics). All dharmas are impermanent and without self. Nirvana (extinction) is peaceful, free from all faults. If it is said that in other dharmas there are also Shramanas and Brahmins, that there is permanence, self, and Nirvana, that is not possible.' At that time, countless beings aroused the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment). Then, the six teachers said to each other: 'If there are truly no Shramanas or Brahmins in our Dharma, how can we receive worldly offerings?' So the six teachers gathered again and went to Vaishali. 'Good man! Once I was dwelling in the Ambara Grove in Vaishali. At that time, the Ambara woman, knowing that I was there, wished to come to me. I then told the monks that they should contemplate the mindfulness, cultivate wisdom well, and with whatever they cultivate, their minds should not be negligent. What is called contemplating mindfulness? If a monk observes his own body and does not see a self or what belongs to self, observes the external body and the internal and external body and does not see a self or what belongs to self, and observes feelings, mind, and dharmas in the same way, this is called mindfulness. What is called cultivating wisdom? If a monk truly sees suffering, its origin, its cessation, and the path (the Four Noble Truths), this is called a monk cultivating wisdom. What is called not being negligent in mind? If a monk is mindful of the Buddha, mindful of the Dharma, mindful of the Sangha, mindful of the precepts, mindful of giving, and mindful of the devas, this is called a monk not being negligent in mind.' 'At that time, the Ambara woman came to me, bowed her head to my feet, circumambulated me three times, and after showing her respect, sat down to one side. Good man! At that time, I taught the Dharma to the Ambara woman accordingly. After hearing it, this woman aroused the mind of Anuttara-samyak-sambodhi.' 'At that time, there were five hundred Licchavi (nobles of Vaishali) men in that city who came to me, bowed their heads to my feet, circumambulated me three times, and showed their respect.'
已畢，卻坐一面。我時復為諸梨車子如應說法：『諸善男子！夫放逸者有五事果。何等為五？一者、不得自在財利，二者、惡名流佈無外，三者、不樂惠施窮乏，四者、不樂見於四眾，五者、不得諸天之身。諸善男子！因不放逸，能生世法、出世間法。若有欲得阿耨多羅三藐三菩提者，應當勤修不放逸法。夫放逸者，復得十三果報。何等十三？一者、樂為世間作業，二者、樂說無益之言，三者、常樂久寢睡眠，四者、樂說世間之事，五者、常樂親近惡友，六者、懈怠懶惰，七者、常為他人所輕，八者、雖有所聞尋復忘失，九者、樂處邊地，十者、不能調伏諸根，十一者、食不知足，十二者、不樂空寂，十三者、所見不正，是名十三。善男子！夫放逸者，雖得近佛及佛弟子，猶故為遠。』諸梨車子言：『我等自知是放逸人。何以故？如其我等不放逸者，如來法王當出我土。』
「時大會中有婆羅門子名曰無勝，語諸梨車：『善哉，善哉。如汝所言，頻婆娑羅王已獲大利。如來世尊出其國土，猶如大池生妙蓮花，雖生在水，水不能污。諸梨車子！佛亦如是，雖生彼國，不為世法之所滯礙。諸佛世尊無出、無入，為眾生故，出現於世，不為世法之所滯礙。仁等自迷，耽荒五欲，不知親近往如來所，是故名為放逸之人，
【現代漢語翻譯】 現代漢語譯本 說完之後，他們坐到一邊。我那時又為各位梨車子（Licchavi，古印度部族名）如理說法：『各位善男子！放逸的人有五種惡果。是哪五種呢？第一，不能自由地獲得財富利益；第二，惡名遠揚，無人不知；第三，不樂於佈施，導致自己貧困；第四，不樂意見到四眾（比丘、比丘尼、優婆塞、優婆夷）；第五，不能得到諸天的果報。各位善男子！因為不放逸，能生起世間法和出世間法。如果有想要得到阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的人，應當勤奮修習不放逸法。放逸的人，還會得到十三種果報。是哪十三種呢？第一，喜歡做世俗的事情；第二，喜歡說無益的話；第三，常常喜歡久睡；第四，喜歡談論世間的事情；第五，常常喜歡親近惡友；第六，懈怠懶惰；第七，常常被他人輕視；第八，即使聽到佛法，很快就忘記；第九，喜歡住在邊遠的地方；第十，不能調伏自己的諸根（眼、耳、鼻、舌、身、意）；第十一，飲食不知滿足；第十二，不喜歡空寂；第十三，所見不正。這叫做十三種果報。善男子！放逸的人，即使靠近佛陀和佛陀的弟子，仍然算是遠離。』各位梨車子說：『我們自己知道是放逸的人。為什麼呢？如果我等不是放逸的人，如來法王（佛陀）應當會出現在我們的國土。』 當時大會中有一位婆羅門子，名叫無勝，對各位梨車子說：『說得好，說得好。正如你們所說，頻婆娑羅王（Bimbisara，古印度摩揭陀國王）已經獲得了大利益。如來世尊出現在他的國土，就像大池中生出美妙的蓮花，雖然生長在水中，卻不會被水污染。各位梨車子！佛陀也是這樣，雖然出生在那個國家，卻不會被世俗的法則所束縛。諸佛世尊沒有出現和進入，爲了眾生的緣故，才出現在世間，不會被世俗的法則所束縛。你們自己迷惑，沉溺於五欲（色、聲、香、味、觸），不知道親近前往如來所在的地方，所以才被稱為放逸的人。』
【English Translation】 English version Having finished, they sat to one side. At that time, I again spoke to the Licchavis (Licchavi, an ancient Indian tribe) according to the Dharma: 『Good men! The negligent have five consequences. What are the five? First, they cannot freely obtain wealth and benefits; second, their bad reputation spreads far and wide; third, they are not inclined to give alms, leading to their own poverty; fourth, they are not happy to see the four assemblies (monks, nuns, laymen, laywomen); fifth, they cannot attain the bodies of the gods. Good men! Because of non-negligence, one can generate both worldly and transcendental dharmas. If there are those who wish to attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), they should diligently practice non-negligence. The negligent also receive thirteen consequences. What are the thirteen? First, they like to do worldly tasks; second, they like to speak useless words; third, they often like to sleep for long periods; fourth, they like to talk about worldly matters; fifth, they often like to associate with bad friends; sixth, they are lazy and indolent; seventh, they are often looked down upon by others; eighth, even if they hear the Dharma, they quickly forget it; ninth, they like to live in remote places; tenth, they cannot subdue their senses (eyes, ears, nose, tongue, body, mind); eleventh, they are not satisfied with food; twelfth, they do not like solitude; thirteenth, their views are incorrect. These are called the thirteen consequences. Good men! The negligent, even if they are close to the Buddha and the Buddha's disciples, are still considered far away.』 The Licchavis said: 『We ourselves know that we are negligent people. Why? If we were not negligent, the Dharma King (Buddha) would have appeared in our land.』 At that time, in the assembly, there was a Brahmin son named Avijaya, who said to the Licchavis: 『Well said, well said. As you have said, King Bimbisara (Bimbisara, an ancient Indian king of Magadha) has already obtained great benefit. The Tathagata (Buddha) appeared in his land, like a beautiful lotus flower growing in a large pond, although it grows in water, it is not polluted by the water. Licchavis! The Buddha is also like this, although born in that country, he is not bound by worldly laws. The Buddhas do not have coming or going, for the sake of sentient beings, they appear in the world, and are not bound by worldly laws. You are deluded, indulging in the five desires (form, sound, smell, taste, touch), not knowing to approach the place where the Tathagata is, therefore you are called negligent people.』
非佛出於摩伽陀國名放逸也。何以故？如來世尊猶彼日、月，非為一人、二人出世。』
「時諸梨車聞是語已，尋發阿耨多羅三藐三菩提心。復作是言：『善哉，善哉。無勝童子！快說如是善妙之言。』時諸梨車各各脫身所著一衣以施無勝。無勝受已，轉以奉我，復作是言：『世尊！我從梨車得是衣物，唯愿如來哀愍眾生，受我所獻。』我于爾時愍彼無勝，即為納受。時諸梨車同時合掌作如是言：『唯愿如來於此土地一時安居，受我微供。』我時默然受梨車請。是時六師聞是事已，師宗相與詣波羅㮈。
「爾時，我復往波羅㮈住波羅河邊。時波羅㮈有長者子名曰寶稱，耽荒五欲，不知非常。以我到故，自然而得白骨觀法，見其殿舍、宮人、婇女悉為白骨，心生怖懼，如刀、毒蛇、如賊、如火。即出其舍來詣我所，隨路告言：『瞿曇沙門！我今如為賊所追逐，甚大怖懼，愿見救濟。』佛言：『善男子！佛、法、眾僧安隱無懼。』長者子言：『若三寶中無所畏者，我今亦當得無所畏。』我即聽其出家為道。時長者子復有同友，其數五十，遙聞寶稱厭離出家，即共和順，相與出家。
「六師聞已，展轉復詣瞻婆大城。時瞻婆國一切人民悉共奉事六師之徒，初未曾聞佛、法、僧名，多有諸人作極惡業。我于
【現代漢語翻譯】 現代漢語譯本：並非佛陀只在摩伽陀國（Magadha，古印度十六雄國之一）的放逸之地出現。這是為什麼呢？因為如來世尊就像太陽和月亮一樣，不是隻為一個人或兩個人而出現於世的。 當時，梨車（Licchavi，古印度部族）人聽到這些話后，立即發起了證得無上正等正覺（Anuttara-samyak-sambodhi，佛教的最高覺悟）的心。他們又說：『太好了，太好了！無勝童子（無勝，佛陀的弟子）！你說的這些話真是太好太妙了。』當時，梨車人各自脫下身上穿的一件衣服，佈施給無勝。無勝接受后，又轉獻給我，並說：『世尊！我從梨車人那裡得到這些衣物，只希望如來憐憫眾生，接受我所獻上的。』我當時憐憫無勝，就接受了。當時，梨車人同時合掌，這樣說道：『只希望如來能在這片土地上暫時安住，接受我們微薄的供養。』我當時默然接受了梨車人的請求。這時，六師（佛教以外的六種主要宗教或哲學流派的老師）聽到這件事後，他們的宗派互相一起前往波羅㮈（Varanasi，古印度城市）。 那時，我又前往波羅㮈，住在波羅河邊。當時，波羅㮈有一位長者（Gṛhapati，富有的居士）的兒子，名叫寶稱（Ratnakara，意為寶藏），他沉迷於五欲（kāma，色、聲、香、味、觸），不知道世事無常。因為我的到來，他自然而然地獲得了白骨觀（Aśubha-bhāvanā，佛教的一種禪修方法），看到他的殿堂、宮人、婇女都變成了白骨，心中感到恐懼，如同面對刀劍、毒蛇、強盜、火焰一般。他立即走出家門來到我這裡，沿路說道：『瞿曇沙門（Gautama Śramaṇa，對佛陀的稱呼）！我現在就像被強盜追趕一樣，非常恐懼，希望得到救濟。』佛陀說：『善男子！佛、法、僧（Buddha, Dharma, Sangha，佛教的三寶）是安穩無懼的。』長者子說：『如果三寶中沒有恐懼，那麼我也應當能夠得到無所畏懼。』我便允許他出家修行。當時，這位長者子還有五十位朋友，他們遠遠聽到寶稱厭離世俗而出家，便都一起順從，相繼出家。 六師聽到這件事後，又輾轉前往瞻婆（Champa，古印度城市）大城。當時，瞻婆國的所有人民都共同供奉六師的徒眾，從來沒有聽說過佛、法、僧的名號，很多人都造作極惡的業。我于
【English Translation】 English version: It is not that the Buddha only appears in the land of indulgence in Magadha (one of the sixteen ancient Indian Mahajanapadas). Why is that? Because the Tathagata, the World Honored One, is like the sun and moon, not appearing in the world for just one or two people. At that time, the Licchavis (an ancient Indian tribe) heard these words and immediately generated the mind for attaining Anuttara-samyak-sambodhi (the highest enlightenment in Buddhism). They further said, 'Excellent, excellent! O Prince Avijita (Avijita, a disciple of the Buddha)! You have spoken such excellent and wonderful words.' At that time, each of the Licchavis took off one of their garments and offered it to Avijita. After receiving it, Avijita then offered it to me, saying, 'World Honored One! I received these garments from the Licchavis, I only wish that the Tathagata, out of compassion for all beings, would accept what I have offered.' At that time, I had compassion for Avijita and accepted it. At that time, the Licchavis simultaneously joined their palms and said, 'We only wish that the Tathagata would temporarily reside in this land and accept our humble offerings.' At that time, I silently accepted the request of the Licchavis. When the six teachers (teachers of the six major religious or philosophical schools outside of Buddhism) heard of this, their sects went together to Varanasi (an ancient Indian city). At that time, I went again to Varanasi and stayed by the side of the river Varana. At that time, there was a son of a Gṛhapati (a wealthy householder) in Varanasi named Ratnakara (meaning treasure), who was addicted to the five desires (kāma, form, sound, smell, taste, and touch) and did not know the impermanence of things. Because of my arrival, he naturally attained the contemplation of white bones (Aśubha-bhāvanā, a Buddhist meditation practice), seeing his palaces, attendants, and concubines all as white bones, and his heart was filled with fear, as if facing swords, poisonous snakes, robbers, or fire. He immediately left his house and came to me, saying along the way, 'Gautama Śramaṇa (a title for the Buddha)! I am now like someone being chased by robbers, I am very afraid, and I wish to be saved.' The Buddha said, 'Good man! The Buddha, Dharma, and Sangha (the Three Jewels of Buddhism) are safe and without fear.' The son of the householder said, 'If there is no fear in the Three Jewels, then I should also be able to attain fearlessness.' I then allowed him to leave home and practice the Way. At that time, this son of the householder had fifty friends, who, hearing from afar that Ratnakara had renounced the world and left home, all followed suit and left home together. When the six teachers heard of this, they went again to the great city of Champa (an ancient Indian city). At that time, all the people of the country of Champa were devoted to serving the followers of the six teachers, and had never heard of the names of the Buddha, Dharma, and Sangha, and many people were committing extremely evil deeds. I at
爾時為眾生故往瞻婆城。時彼城中有大長者無有繼嗣，供事六師以求子息。於後不久，其婦懷妊。長者知已，往六師所歡喜而言：『我婦懷妊，男耶？女耶？』六師答言：『生必是女。』長者聞已，心生愁惱。復有知識來謂長者：『何故愁惱乃如是耶？』長者答言：『我婦懷妊，未知男女，故問六師。六師見語：「如我相法，生必是女。」我聞是語，自惟年老、財富無量，如其非男，無所付囑，是故我愁。』知識復言：『汝無智慧。先不聞耶？優樓頻螺迦葉兄弟為誰弟子？佛耶？六師耶？六師若是一切智者，迦葉何故舍之，為佛弟子。又，舍利弗、目犍連等及諸國王頻婆娑羅等、諸王夫人、末利夫人等、諸國長者須達多等，如是諸人非佛弟子耶？曠野鬼神、阿阇世王、護財醉象、鴦掘摩羅，噁心熾盛，欲害其母，如是等輩斯非如來所調伏耶？長者！如來世尊於一切法知見無礙，故名為佛；發言無二，故名如來；斷煩惱故，名阿羅訶。世尊所說終無有二，六師不爾，云何可信？如來今者近在此住，若欲實知，當詣佛所。』
「爾時，長者即與是人來詣我所，頭面作禮，右繞三匝，合掌長跪而作是言：『世尊于諸眾生平等無二，怨、親一相；我為愛結之所繫縛，于怨、親中未能無二。我今欲問如來世事，深自愧懼，
【現代漢語翻譯】 現代漢語譯本：當時，爲了眾生的緣故，我前往瞻婆城。那時，城裡有一位大長者，沒有子嗣，就供奉六師（指當時流行的六種外道）以求得子嗣。不久之後，他的妻子懷孕了。長者知道后，就去六師那裡高興地說：『我的妻子懷孕了，會是男孩嗎？還是女孩呢？』六師回答說：『生下來必定是女孩。』長者聽了，心裡感到憂愁煩惱。又有認識的人來問長者：『你為什麼如此憂愁煩惱呢？』長者回答說：『我的妻子懷孕了，不知道是男是女，所以去問六師。六師看了之後說：「按照我的相法來看，生下來必定是女孩。」我聽了這話，自己想到年老了，財富無數，如果不是男孩，就沒有人可以託付家業，所以才憂愁。』認識的人又說：『你真是沒有智慧。難道你沒聽說過嗎？優樓頻螺迦葉（Uruvilva-Kasyapa，古印度婆羅門教的苦行者，后為佛陀弟子）兄弟是哪個的弟子？是佛陀的弟子嗎？還是六師的弟子？如果六師是一切智者，迦葉為什麼會捨棄他們，而成為佛陀的弟子呢？還有，舍利弗（Sariputra，佛陀十大弟子之一）、目犍連（Maudgalyayana，佛陀十大弟子之一）等人，以及國王頻婆娑羅（Bimbisara，古印度摩揭陀國王）、諸位王妃、末利夫人（Mallika，拘薩羅國王波斯匿王之妻）等人，還有各國的長者須達多（Sudatta，又名給孤獨長者，佛陀在家弟子）等人，這些人難道不是佛陀的弟子嗎？曠野的鬼神、阿阇世王（Ajatasatru，頻婆娑羅王之子）、護財醉象、鴦掘摩羅（Angulimala，原為殺人魔，后被佛陀感化）這些噁心熾盛，想要傷害自己母親的人，難道不是如來所調伏的嗎？長者！如來世尊對於一切法知見沒有障礙，所以稱為佛；所說的話沒有虛妄，所以稱為如來；斷除煩惱，所以稱為阿羅訶（Arhat，意為應供）。世尊所說的話終究不會有二，六師不是這樣，怎麼可以相信呢？如來現在就住在這裡附近，如果想要知道真相，應當去佛陀那裡。』 當時，長者就和這個人一起來到我這裡，頭面頂禮，右繞三圈，合掌長跪，說道：『世尊對於一切眾生平等無二，對待怨家和親人都是一樣的；我被愛慾的束縛所牽絆，對於怨家和親人還不能做到平等無二。我現在想要請問如來世間的事情，內心深感慚愧和恐懼，
【English Translation】 English version: At that time, for the sake of sentient beings, I went to the city of Champa. At that time, there was a great elder in that city who had no heir, so he served the six teachers (referring to the six prevalent heterodox schools of thought at the time) in order to seek a son. Not long after, his wife became pregnant. When the elder found out, he went to the six teachers and happily said, 'My wife is pregnant, will it be a boy or a girl?' The six teachers replied, 'It will definitely be a girl.' Upon hearing this, the elder felt worried and distressed. Then, an acquaintance came and asked the elder, 'Why are you so worried and distressed?' The elder replied, 'My wife is pregnant, and I don't know if it will be a boy or a girl, so I asked the six teachers. The six teachers looked and said, "According to my methods of divination, it will definitely be a girl." Upon hearing this, I thought to myself that I am old and have boundless wealth, and if it is not a boy, there will be no one to entrust my family business to, so I am worried.' The acquaintance then said, 'You are truly without wisdom. Have you not heard? Who are the disciples of the Uruvilva-Kasyapa (an ascetic of the ancient Indian Brahmanical tradition, later a disciple of the Buddha) brothers? Are they disciples of the Buddha or the six teachers? If the six teachers are all-knowing, why would Kasyapa abandon them and become a disciple of the Buddha? Furthermore, are Sariputra (one of the ten great disciples of the Buddha), Maudgalyayana (one of the ten great disciples of the Buddha), and others, as well as King Bimbisara (King of Magadha in ancient India), the queens, Mallika (wife of King Pasenadi of Kosala), and the elders of various countries such as Sudatta (also known as Anathapindika, a lay disciple of the Buddha), not disciples of the Buddha? The wild spirits, King Ajatasatru (son of King Bimbisara), the drunken elephant guarding wealth, and Angulimala (originally a murderer, later converted by the Buddha), who had such intense evil intentions that they wanted to harm their own mothers, were they not tamed by the Tathagata? Elder! The World Honored One, the Tathagata, has unobstructed knowledge and insight into all dharmas, therefore he is called Buddha; his words are without falsehood, therefore he is called Tathagata; he has eradicated afflictions, therefore he is called Arhat (meaning worthy of offerings). The words of the World Honored One will never be contradictory, the six teachers are not like this, how can they be trusted? The Tathagata is now residing nearby, if you wish to know the truth, you should go to the Buddha.' At that time, the elder came with this person to where I was, bowed his head to the ground, circumambulated me three times to the right, joined his palms, knelt down, and said, 'World Honored One, you are equal and impartial to all sentient beings, treating enemies and relatives the same; I am bound by the ties of love and desire, and I am not yet able to be impartial to enemies and relatives. I now wish to ask the Tathagata about worldly matters, and I feel deeply ashamed and fearful,
未敢發言。世尊！我婦懷妊，六師相言：「生必是女。」是事云何？』佛言：『長者！汝婦懷妊是男無疑。其兒生已，福德無比。』爾時，長者聞是語已，生大歡喜，便退還家。
「爾時，六師聞我玄記：『生者必男，有大福德。』心生嫉妒，以庵羅果和合毒藥，持往其家語長者言：『快哉，瞿曇善說其相。汝婦臨月，可服此藥。服此藥已，兒則端正，產者無患。』長者歡喜，受其毒藥，與婦令服，服已尋死。六師歡喜，周遍城市高聲唱言：『沙門瞿曇記彼長者婦當生男，其兒福德天下無勝。今兒未生，母已喪命。』爾時，長者復於我所生不信心，即依世法殯殮棺蓋，送至城外，多積乾薪，以火焚之。
「我以道眼明見此事，顧命阿難：『取我衣來，吾欲往彼摧滅邪見。』時毗沙門天告摩尼跋陀大將言：『如來今欲詣彼冢間，卿可速往，平治掃灑，安師子座，求妙香花莊嚴其地。』爾時，六師遙見我往，各相謂言：『瞿曇沙門至此冢間欲啖肉耶？』爾時，多有未得法眼諸優婆塞各懷愧懼而白我言：『彼婦已死，愿不須往。』爾時，阿難語諸人言：『且待須臾，如來不久當廣開闡諸佛境界。』
「我時到已，坐師子座。長者難言：『所言無二，可名世尊。母已終亡，云何生子？』我言：『長者！卿于
【現代漢語翻譯】 現代漢語譯本：我不敢說話。世尊！我的妻子懷孕了，六師（外道六師，指富蘭那迦葉、末伽梨拘舍梨子等六位外道宗師）都說：『生下來一定是女孩。』這事是怎麼回事呢？』佛說：『長者！你的妻子懷孕，懷的是男孩無疑。這孩子出生后，福德無比。』當時，長者聽了這話，非常高興，就退回家去了。 當時，六師聽到我預言：『生下來一定是男孩，有大福德。』心中嫉妒，就用庵羅果（一種水果）混合毒藥，帶到長者家，對長者說：『好啊，瞿曇（釋迦牟尼的姓）很會看相。你的妻子快要臨產了，可以服用這藥。服了這藥后，孩子就會端正，產婦也不會有危險。』長者很高興，接受了毒藥，給妻子服下，妻子立刻就死了。六師很高興，在城市裡到處高聲宣揚說：『沙門瞿曇預言那位長者的妻子會生男孩，這孩子福德天下無雙。現在孩子還沒出生，母親就已經喪命了。』當時，長者對我又產生了不信任，就按照世俗的禮法，把屍體裝進棺材，送到城外，堆積很多幹柴，用火焚燒。 我用道眼（佛的智慧之眼）清楚地看到這件事，就告訴阿難：『拿我的衣服來，我要去那裡摧毀邪見。』當時，毗沙門天（四大天王之一，北方守護神）告訴摩尼跋陀大將（夜叉神）：『如來現在要去那墳地，你快去，把那裡打掃乾淨，安放獅子座，用美妙的香花裝飾那裡。』當時，六師遠遠地看到我去了，互相說道：『沙門瞿曇到這墳地是想吃肉嗎？』當時，很多沒有得到法眼（佛法智慧）的優婆塞（在家佛教徒）都感到慚愧和害怕，就對我說：『那婦人已經死了，您不必去了。』當時，阿難對眾人說：『請稍等片刻，如來不久將廣開闡述諸佛的境界。』 我到那裡后，就坐在獅子座上。長者質問道：『所說的話沒有虛假，才可以稱為世尊。母親已經死了，怎麼會生孩子呢？』我說：『長者！你對
【English Translation】 English version: I dared not speak. World Honored One! My wife is pregnant, and the six teachers (the six heretical teachers, referring to Purana Kassapa, Makkhali Gosala, etc.) all say: 'She will surely give birth to a girl.' How is this matter?' The Buddha said: 'Elder! Your wife's pregnancy is undoubtedly a boy. After this child is born, his blessings will be immeasurable.' At that time, the elder, upon hearing these words, was very happy and returned home. At that time, the six teachers, upon hearing my prediction: 'The one born will surely be a boy, with great blessings,' became jealous. They mixed poison with amra fruit (a type of fruit), brought it to the elder's house, and said to the elder: 'Excellent, Gautama (the surname of Shakyamuni) is good at reading signs. Your wife is about to give birth, you can take this medicine. After taking this medicine, the child will be handsome, and the mother will have no danger.' The elder was very happy, accepted the poison, gave it to his wife to take, and his wife died immediately. The six teachers were very happy, and they proclaimed loudly throughout the city, saying: 'The Shramana Gautama predicted that the elder's wife would give birth to a boy, and this child's blessings would be unmatched in the world. Now, before the child is born, the mother has already lost her life.' At that time, the elder again developed a lack of faith in me, and according to worldly customs, he placed the corpse in a coffin, sent it outside the city, piled up a lot of dry firewood, and burned it with fire. I clearly saw this matter with my divine eye (the Buddha's eye of wisdom), and I told Ananda: 'Bring my robe, I want to go there to destroy the heretical views.' At that time, Vaishravana (one of the Four Heavenly Kings, the guardian deity of the north) told the great general Manibhadra (a Yaksha deity): 'The Tathagata is now going to that graveyard, you should go quickly, clean and sweep the place, place the lion seat, and decorate the place with beautiful fragrant flowers.' At that time, the six teachers saw me coming from afar, and said to each other: 'Is the Shramana Gautama coming to this graveyard to eat meat?' At that time, many Upasakas (lay Buddhists) who had not attained the Dharma eye (the wisdom of the Buddha's teachings) felt ashamed and afraid, and said to me: 'That woman is already dead, you don't need to go.' At that time, Ananda said to the crowd: 'Please wait a moment, the Tathagata will soon widely expound the realm of all Buddhas.' After I arrived there, I sat on the lion seat. The elder questioned: 'What is said without falsehood can be called the World Honored One. The mother has already died, how can a child be born?' I said: 'Elder! Your
爾時都不見問母命修短，但問所懷為是男女。諸佛如來發言無二，是故當知定必得子。』是時死屍火燒腹裂，子從中出，端坐火中，猶如鴛鴦處蓮花臺。六師見已，復作是言：『妖哉，瞿曇！善為幻術。』長者見已，心復歡喜，呵嘖六師：『若言幻者，汝何不作？』
「我于爾時尋告耆婆：『汝往火中抱是兒來。』耆婆欲往，六師前牽語耆婆言：『瞿曇沙門所作幻術未必常爾，或能、不能。如其不能，脫能燒害，汝今云何信受其言？』耆婆答言：『如來使入阿鼻地獄，所有猛火尚不能燒，況世間火？』爾時，耆婆前入火聚——猶入清涼大河水中——抱持是兒，還詣我所，授兒與我。我受兒已，告長者言：『一切眾生壽命不定，如水上泡。眾生若有重業果報，火不能燒、毒不能害。是兒業報，非我所作。』時長者言：『善哉，世尊！是兒若得盡其天命，唯愿如來為立名字。』佛言：『長者！是兒生於猛火之中，火名樹提，應名樹提。』爾時會中見我神化，無量眾生髮阿耨多羅三藐三菩提心。
「爾時，六師周遍六城不得停足，慚愧低頭，復來至此拘尸那城。既至此已，唱如是言：『諸人當知：沙門瞿曇是大幻師，誑惑天下遍六大城。譬如幻師幻作四兵，所謂車兵、馬兵、象兵、步兵。又復幻作種種瓔珞、城
【現代漢語翻譯】 現代漢語譯本：當時，他們都不問母親的壽命長短，只問她懷的是男孩還是女孩。諸佛如來所說的話不會有二義，因此應當知道，（她）必定會生下孩子。』這時，死屍被火焚燒，腹部裂開，孩子從裡面出來，端坐在火中，就像鴛鴦棲息在蓮花臺上。六師（指當時六個著名的外道宗派的領袖）看到后，又說：『真是妖異啊，瞿曇（釋迦牟尼的姓）！擅長使用幻術。』長者（指富有的居士）看到后，心中又高興起來，呵斥六師說：『如果說是幻術，你們為什麼不做？』 我當時就告訴耆婆（佛陀的侍者）：『你到火中把這個孩子抱出來。』耆婆想要去，六師上前拉住耆婆說：『沙門瞿曇所施展的幻術未必總是有效，或許能，或許不能。如果不能，可能會被燒傷，你現在怎麼能相信他的話？』耆婆回答說：『如來（佛陀的稱號）即使讓我進入阿鼻地獄（佛教中最痛苦的地獄），那裡的猛火都不能燒傷我，何況是世間的火？』當時，耆婆走入火堆——就像進入清涼的大河水中一樣——抱起那個孩子，回到我這裡，把孩子交給我。我接過孩子后，告訴長者說：『一切眾生的壽命都是不確定的，就像水上的泡沫一樣。眾生如果有深重的業報，火不能燒，毒不能害。這個孩子的業報是這樣，不是我做的。』當時，長者說：『太好了，世尊！如果這個孩子能夠活到他應有的壽命，只希望如來為他取個名字。』佛說：『長者！這個孩子生於猛火之中，火的名字叫樹提，就應該叫樹提。』當時，在場的人看到我的神力變化，無數眾生髮起了阿耨多羅三藐三菩提心（無上正等正覺的心）。 當時，六師在六個城市裡到處奔走，無法停留，慚愧地低下頭，又來到拘尸那城。到了這裡后，他們宣揚說：『大家應當知道：沙門瞿曇是個大幻術師，欺騙迷惑天下，走遍六大城市。就像幻術師變出四種軍隊，即車兵、馬兵、象兵、步兵。又變出各種瓔珞、城池、
【English Translation】 English version: At that time, they did not ask about the mother's lifespan, but only asked whether she was carrying a boy or a girl. The words of all Buddhas and Tathagatas (a title for a Buddha) are not twofold, therefore it should be known that (she) will surely have a child.』 At that moment, the corpse was burned by fire, its abdomen split open, and a child emerged from within, sitting upright in the fire, like a pair of mandarin ducks resting on a lotus platform. The six teachers (referring to the leaders of six prominent heterodox schools at the time), upon seeing this, said again: 『How strange, Gautama (Buddha's family name)! He is skilled in illusion.』 The elder (referring to a wealthy layperson), upon seeing this, was delighted and rebuked the six teachers: 『If it is an illusion, why can't you do it?』 I then told Jivaka (Buddha's attendant): 『Go into the fire and bring that child out.』 Jivaka was about to go, but the six teachers stepped forward and said to Jivaka: 『The illusions performed by the Shramana (ascetic) Gautama are not always effective; they may or may not work. If they do not work, you might get burned. How can you believe his words?』 Jivaka replied: 『Even if the Tathagata (another title for Buddha) were to send me to Avici Hell (the most painful hell in Buddhism), the fierce flames there could not burn me, let alone worldly fire?』 At that time, Jivaka entered the fire—as if entering a cool, great river—embraced the child, and returned to me, handing the child to me. After receiving the child, I told the elder: 『The lifespans of all beings are uncertain, like bubbles on water. If beings have heavy karmic retribution, fire cannot burn them, nor can poison harm them. This child's karmic retribution is such, it is not my doing.』 At that time, the elder said: 『Excellent, World Honored One! If this child can live out his natural lifespan, I only wish that the Tathagata would give him a name.』 The Buddha said: 『Elder! This child was born in the midst of fierce fire, and the name of the fire is Suti, so he should be named Suti.』 At that time, those present, seeing my miraculous transformation, countless beings generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment). At that time, the six teachers wandered through six cities, unable to find rest, and with shame, they lowered their heads and came again to the city of Kushinagar. Having arrived here, they proclaimed: 『People should know: the Shramana Gautama is a great illusionist, deceiving and bewildering the world, traveling through six great cities. Just like an illusionist who conjures four kinds of troops, namely chariots, horses, elephants, and infantry. He also conjures various necklaces, cities,
郭、宮宅、河池、樹木。沙門瞿曇亦復如是，幻作王身，為說法故，或作沙門、婆羅門身、男身、女身、小身、大身，或作畜生、鬼、神之身，或說無常、或說有常，或時說苦、或時說樂，或說有我、或說無我，或說有凈、或說無凈，或時說有、或時說無，所為虛妄、故名為幻。譬如因子隨子得果。瞿曇沙門亦復如是，摩耶所生，母既是幻，子不得非？沙門瞿曇無實知見。諸婆羅門經年積歲修習苦行，護持禁戒，尚言未有真實知見。何況瞿曇年少學淺，不修苦行，云何而有真實知見？若能具滿七年苦行，見猶不多，況所修習不滿六年？愚人無智，信受其教。如大幻師誑惑愚者，沙門瞿曇亦復如是。』善男子！如是六師於此城中大為眾生增長邪見。
「善男子！我見是事心生憐愍，以其神力請召十方諸大菩薩雲集此林，周遍彌滿四十由旬，今於此中大師子吼。善男子！雖于空處多有所說，則不得名師子吼也，於此智人大眾之中真得名為大師子吼。師子吼者，說一切法悉無常、苦、無我、不凈，唯說如來常、樂、我、凈。
「爾時，六師復作是言：『若瞿曇有我，我亦有我。所言我者，見者名我。瞿曇！譬如有人向中見物，我亦如是，向喻于眼，見者喻我。』
「佛告六師：『若言見者名我，是義不然
【現代漢語翻譯】 現代漢語譯本：『郭、宮宅、河池、樹木。沙門瞿曇（釋迦牟尼）也是這樣，幻化成國王的身體，爲了說法，或者變成沙門（出家人）、婆羅門（祭司）的身體，男身、女身、小身、大身，或者變成畜生、鬼、神的身形，有時說無常，有時說有常，有時說苦，有時說樂，有時說有我，有時說無我，有時說有凈，有時說無凈，有時說有，有時說無，所做的一切都是虛妄的，所以稱為幻。譬如種子生出果實，果實又生出種子。沙門瞿曇也是這樣，由摩耶（釋迦牟尼的母親）所生，母親既然是幻，兒子怎麼可能不是幻？沙門瞿曇沒有真實的知見。那些婆羅門常年累月地修行苦行，遵守戒律，尚且說沒有真實的知見。何況瞿曇年紀輕輕，學識淺薄，不修苦行，怎麼可能有真實的知見？如果能圓滿七年的苦行，所見到的還不多，何況他所修習的還不到六年？愚蠢的人沒有智慧，相信他的教導。就像大幻術師欺騙愚人一樣，沙門瞿曇也是這樣。』善男子！這六位外道師父在這個城中大大地增長了眾生的邪見。 『善男子！我看到這些事心中生起憐憫，用我的神通力請來十方諸大菩薩聚集在這片樹林，周遍瀰漫四十由旬，現在在這裡發出大師子吼。善男子！即使在空曠的地方說了很多，也不能稱為師子吼，只有在這有智慧的大眾之中，才真正稱得上大師子吼。師子吼的意思是，說一切法都是無常、苦、無我、不凈，唯有如來說的是常、樂、我、凈。 『這時，六師又說：『如果瞿曇有我，我也有我。所說的我，就是能見者稱為我。瞿曇！譬如有人向中間看東西，我也是這樣，向中間就像眼睛，能見者就像我。』 佛告訴六師：『如果說能見者稱為我，這個道理是不對的。』
【English Translation】 English version: 'Walls, palaces, ponds, trees. The Shramana Gautama (Shakyamuni Buddha) is also like this, he magically transforms into the body of a king for the sake of teaching the Dharma, or transforms into the body of a Shramana (ascetic), a Brahmin (priest), a male body, a female body, a small body, a large body, or transforms into the form of animals, ghosts, or gods. Sometimes he speaks of impermanence, sometimes of permanence, sometimes of suffering, sometimes of happiness, sometimes of a self, sometimes of no-self, sometimes of purity, sometimes of impurity, sometimes of existence, sometimes of non-existence. All that he does is illusory, therefore it is called illusion. It is like a seed producing a fruit, and the fruit producing a seed. The Shramana Gautama is also like this, born from Maya (Shakyamuni's mother), if the mother is an illusion, how can the son not be? The Shramana Gautama has no real knowledge or insight. Those Brahmins who practice asceticism for years, upholding the precepts, still say they do not have real knowledge. How much more so Gautama, who is young, has shallow learning, and does not practice asceticism, how can he have real knowledge? If one could complete seven years of ascetic practice, what one sees would still not be much, how much less so when one's practice is less than six years? Foolish people, without wisdom, believe his teachings. Just like a great illusionist deceives the foolish, the Shramana Gautama is also like this.' Good man! These six teachers greatly increase the wrong views of sentient beings in this city. 'Good man! Seeing these things, I feel compassion in my heart, and with my spiritual power, I have invited the great Bodhisattvas of the ten directions to gather in this forest, spreading throughout forty yojanas. Now, I will roar the great lion's roar here. Good man! Even if one speaks much in an empty place, it cannot be called a lion's roar. Only in this assembly of wise people can it truly be called a great lion's roar. The lion's roar means to say that all dharmas are impermanent, suffering, without self, and impure, while only the Tathagata speaks of permanence, bliss, self, and purity.' 'At that time, the six teachers said again: 'If Gautama has a self, then I also have a self. What is called self is that which sees is called self. Gautama! For example, if someone looks at something in the middle, I am also like that, the middle is like the eye, and the one who sees is like the self.' The Buddha told the six teachers: 'If you say that the one who sees is called self, this reasoning is not correct.'
。何以故？汝所引喻因向見者，人在一向六根俱用。若定有我因眼見者，何不如彼一根之中俱伺諸塵？若一根中不能一時聞見六塵，當知無我。所引向喻，雖經百年，見者因之，所見無異。眼根若爾，年邁根熟亦應無異。人向異故，見內、見外。眼根若爾，亦應內外一時俱見。若不見者，云何有我？』
「六師復言：『瞿曇！若無我者，誰能見耶？』
「佛言：『有色、有明、有心、有眼，是四和合故名為見，是中實無見者、受者。眾生顛倒，言有見者及以受者。以是義故，一切眾生所見顛倒，諸佛、菩薩所見真實。六師若言色是我者，是亦不然。何以故？色實非我。色若是我，不應而得醜陋形貌。何故復有四姓差別？不悉一種婆羅門耶？何故屬他、不得自在、諸根缺陋、生不具足？何故不作諸天之身，而受地獄、畜生、餓鬼種種諸身？若不能得隨意作者，當知必定無有我也。以無我故名為無常；無常故苦；苦故為空；空故顛倒；以顛倒故，一切眾生輪轉生死。受、想、行、識亦復如是。六師！如來世尊永斷色縛乃至識縛，是故名為常、樂、我、凈。複次，色者即是因緣。若因緣者，則名無我；若無我者，名為苦空。如來之身非是因緣；非因緣故，則名有我；若有我者，即常、樂、凈。』
「六師
【現代漢語翻譯】 現代漢語譯本：這是什麼原因呢？你們所引用的比喻是基於人們在同一時間使用六根（眼、耳、鼻、舌、身、意）的經驗。如果真的存在一個『我』，因為眼睛能看見，那麼為什麼不能像一個根一樣同時感知所有的塵境（色、聲、香、味、觸、法）呢？如果一個根不能同時感知六塵，就應該知道沒有『我』。你們所引用的比喻，即使經過百年，看見東西的人和所見的東西也沒有不同。如果眼睛是這樣，那麼年老體衰時也應該沒有不同。人們之所以不同，是因為他們看到內部和外部。如果眼睛是這樣，也應該同時看到內部和外部。如果看不到，怎麼能說有『我』呢？ 六師（六位外道老師）又說：『瞿曇（釋迦牟尼的姓）！如果沒有『我』，誰能看見呢？』 佛說：『有色（物質）、有明（光明）、有心（意識）、有眼（眼根），這四者和合在一起才叫做『見』，其中實際上沒有能見者和受者。眾生顛倒，說有能見者和受者。因為這個道理，一切眾生所見都是顛倒的，諸佛、菩薩所見才是真實的。六師如果說色是『我』，這也是不對的。為什麼呢？色實際上不是『我』。如果色是『我』，就不應該有醜陋的形貌。為什麼會有四種姓（婆羅門、剎帝利、吠舍、首陀羅）的差別？為什麼不都是婆羅門呢？為什麼會屬於他人、不能自在、諸根殘缺、出生時就不健全？為什麼不變成諸天的身體，而要承受地獄、畜生、餓鬼等各種身體？如果不能隨心所欲地做，就應該知道必定沒有『我』。因為沒有『我』，所以叫做無常；因為無常，所以是苦；因為苦，所以是空；因為空，所以是顛倒；因為顛倒，一切眾生才在生死中輪迴。受（感受）、想（思維）、行（意志）、識（識別）也是這樣。六師！如來世尊永遠斷除了色縛（對物質的束縛）乃至識縛（對意識的束縛），所以叫做常、樂、我、凈。再者，色就是因緣（條件）。如果是因緣，就叫做無我；如果沒有我，就叫做苦空。如來的身體不是因緣；不是因緣，就叫做有我；如果有我，就是常、樂、凈。』 六師...
【English Translation】 English version: Why is that? The analogy you use is based on the experience of people using all six senses (eye, ear, nose, tongue, body, and mind) simultaneously. If there truly is a 'self' because the eyes can see, then why can't it perceive all the sense objects (form, sound, smell, taste, touch, and dharma) at once, like a single sense organ? If one sense organ cannot perceive the six sense objects simultaneously, it should be known that there is no 'self'. The analogy you use, even after a hundred years, the person seeing and what is seen are no different. If the eye is like that, then there should be no difference when one is old and frail. The reason people are different is because they see internally and externally. If the eye is like that, it should also see internally and externally at the same time. If it cannot see, how can you say there is a 'self'? The six teachers (six non-Buddhist teachers) then said, 'Gautama (Buddha's family name)! If there is no 'self', who can see?' The Buddha said, 'There is form (matter), light, mind (consciousness), and eye (eye sense organ). These four come together and are called 'seeing'. In reality, there is no seer or receiver. Sentient beings are deluded and say there is a seer and a receiver. Because of this principle, all that sentient beings see is deluded, while what the Buddhas and Bodhisattvas see is real. If the six teachers say that form is the 'self', that is also incorrect. Why? Form is not actually the 'self'. If form were the 'self', it should not have an ugly appearance. Why are there differences in the four castes (Brahmin, Kshatriya, Vaishya, Shudra)? Why are they not all Brahmins? Why do they belong to others, not have freedom, have defective sense organs, and are born incomplete? Why not become the bodies of the gods, but instead endure various bodies in hell, as animals, and as hungry ghosts? If one cannot do as one pleases, it should be known that there is definitely no 'self'. Because there is no 'self', it is called impermanent; because it is impermanent, it is suffering; because it is suffering, it is empty; because it is empty, it is deluded; because it is deluded, all sentient beings revolve in the cycle of birth and death. Feeling, perception, volition, and consciousness are also like this. Six teachers! The Tathagata (Buddha), the World Honored One, has forever severed the bondage of form (attachment to matter) and even the bondage of consciousness (attachment to consciousness), therefore it is called permanent, blissful, self, and pure. Furthermore, form is conditioned by causes and conditions. If it is conditioned by causes and conditions, it is called no-self; if there is no self, it is called suffering and empty. The body of the Tathagata is not conditioned by causes and conditions; because it is not conditioned by causes and conditions, it is called having a self; if there is a self, it is permanent, blissful, and pure.' The six teachers...
復言：『瞿曇！色亦非我，乃至識亦非我。我者，遍一切處猶如虛空。』
「佛言：『若遍有者，則不應言我初不見；若初不見，則知是見本無今有；若本無今有，是名無常；若無常者，云何言遍？若遍有者，五道之中應具有身；若有身者，應各受報；若各受報，云何而言轉受人天？汝言遍者，一耶？多耶？我若一者，則無父子、怨親、中人；我若多者，一切眾生所有五根悉應平等。所有業慧亦應如是，若如是者，云何說言根有具足、不具足者，善業、惡業、愚智差別？』
「『瞿曇！眾生我者，無有邊際。法與非法則有分齊，眾生修法則得好身，若行非法則得惡身。以是義故，眾生業果不得無差。』
「佛言：『六師！法與非法若如是者，我則不遍。我若遍者，則應悉到。如其到者，修善之人亦應有惡、行惡之人亦應有善。若不爾者，云何言遍？』
「『瞿曇！譬如一室然百千燈，各各自明，不相妨礙。眾生我者亦復如是，修善、行惡，不相雜合。』
「『汝等若言我如燈者，是義不然。何以故？彼燈之明從緣而有。燈增長故，明亦增長；眾生我者則不如是。明從燈出，住在異處；眾生我者不得如是從身而出，住在異處。彼燈光明與闇共住。何以故？如闇室中然一燈時照則不了，及
【現代漢語翻譯】 現代漢語譯本：他們又說：『喬達摩（Gautama，釋迦牟尼的姓）！色（rupa，物質現象）不是我，乃至識（vijnana，意識）也不是我。我（atman，靈魂）是遍佈一切處的，就像虛空一樣。』 佛陀說：『如果說是遍佈一切處的，就不應該說我最初沒有看見；如果最初沒有看見，就知道這種見解是本來沒有現在才有的；如果本來沒有現在才有的，這就叫做無常；如果無常，怎麼能說是遍佈一切處呢？如果說是遍佈一切處的，那麼在五道（gati，眾生輪迴的五種去處）之中應該都有身體；如果有身體，就應該各自承受果報；如果各自承受果報，怎麼能說轉生為人或天人呢？你們所說的遍佈一切處，是一個呢？還是多個呢？如果我是一個，那麼就沒有父子、怨親、中人（不親不疏的人）的分別；如果我是多個，那麼一切眾生的所有五根（indriya，眼、耳、鼻、舌、身五種感覺器官）都應該平等。所有的業（karma，行為）和智慧也應該如此，如果這樣，怎麼能說根有具足和不具足的差別，善業、惡業、愚笨和智慧的差別呢？』 『喬達摩！眾生的我，是沒有邊際的。法（dharma，正法）與非法（adharma，不正法）則有界限，眾生修習正法就能得到好的身體，如果行不正法就會得到惡的身體。因為這個道理，眾生的業果不能沒有差別。』 佛陀說：『六師（指當時六個著名的外道宗師）！如果法與非法是這樣，那麼我就不是遍佈一切處的。如果我是遍佈一切處的，就應該到達所有地方。如果到達所有地方，那麼修善的人也應該有惡，行惡的人也應該有善。如果不是這樣，怎麼能說是遍佈一切處呢？』 『喬達摩！譬如一個房間里點燃成百上千盞燈，每盞燈各自明亮，互不干擾。眾生的我也像這樣，修善、行惡，互不混雜。』 『如果你們說我像燈一樣，這個道理是不對的。為什麼呢？因為燈的光明是從因緣而產生的。燈增長，光明也增長；眾生的我則不是這樣。光明從燈發出，停留在不同的地方；眾生的我不能像這樣從身體發出，停留在不同的地方。燈的光明與黑暗共存。為什麼呢？就像在黑暗的房間里點燃一盞燈時，照亮了就看不見黑暗，以及
【English Translation】 English version: They further stated: 『Gautama! Form (rupa) is not the self, and even consciousness (vijnana) is not the self. The self (atman) is pervasive everywhere, like space.』 The Buddha said: 『If it is pervasive, then it should not be said that I did not see it initially; if it was not seen initially, then it is known that this view is originally non-existent and now exists; if it is originally non-existent and now exists, this is called impermanence; if it is impermanent, how can it be said to be pervasive? If it is pervasive, then there should be a body in each of the five realms (gati); if there is a body, then each should receive retribution; if each receives retribution, how can it be said to be reborn as humans or gods? Is what you call pervasive one or many? If the self is one, then there would be no distinction between father and son, enemies and relatives, or neutral people; if the self is many, then all the five senses (indriya) of all beings should be equal. All karma and wisdom should also be the same, if so, how can it be said that the senses have completeness and incompleteness, good karma, bad karma, and differences in foolishness and wisdom?』 『Gautama! The self of beings is without limit. Dharma and non-dharma have boundaries, beings who practice dharma will obtain a good body, and those who practice non-dharma will obtain a bad body. Because of this principle, the karmic results of beings cannot be without differences.』 The Buddha said: 『Six teachers! If dharma and non-dharma are like this, then the self is not pervasive. If the self is pervasive, then it should reach all places. If it reaches all places, then those who cultivate good should also have evil, and those who practice evil should also have good. If it is not so, how can it be said to be pervasive?』 『Gautama! For example, if hundreds and thousands of lamps are lit in a room, each lamp is bright on its own and does not interfere with the others. The self of beings is also like this, cultivating good and practicing evil, without mixing together.』 『If you say that the self is like a lamp, this principle is not correct. Why? Because the light of the lamp arises from conditions. As the lamp grows, the light also grows; the self of beings is not like this. Light comes from the lamp and stays in a different place; the self of beings cannot come from the body and stay in a different place like this. The light of the lamp coexists with darkness. Why? Just like when a lamp is lit in a dark room, when it illuminates, the darkness is no longer visible, and
至多燈乃得明瞭。若初燈破闇則不須後燈；若須後燈，當知初明與闇共住。』
「『瞿曇！若無我者，誰作善、惡？』
「佛言：『若我作者，云何名常？如其常者，云何而得有時作善、有時作惡？若言有時作善、惡者，云何復得言我無邊？若我作者，何故而複習行惡法？如其我是作者、知者，何故生疑眾生無我？以是義故，外道法中定無有我。若言我者，則是如來。何以故？身無邊故、無疑網故。不作、不受，故名為常；不生、不滅，故名為樂；無煩惱垢，故名為凈；無有十相，故名為空。是故，如來常、樂、我、凈、空、無諸相。』
「諸外道言：『若言如來常、樂、我、凈、無相故空，當知瞿曇所說之法則非空也。是故，我今當頂戴受持。』爾時外道其數無量，于佛法中信心出家。
「善男子！以是因緣故，我於此娑羅雙樹大師子吼。師子吼者，名大涅槃。
「善男子！東方雙者破于無常獲得于常，乃至北方雙者破于不凈而得於凈。善男子！此中眾生為雙樹故護娑羅林，不令外人取其枝葉、斫截、破壞。我亦如是，為四法故，令諸弟子護持佛法。何等為四？常、樂、我、凈。此四雙樹四王典掌，我為四王，護持我法，是故於中而般涅槃。
「善男子！娑羅雙樹花果常茂，
【現代漢語翻譯】 現代漢語譯本 『就像點燈一樣才能照亮。如果第一盞燈破除了黑暗，就不需要後面的燈；如果需要後面的燈，就應當知道第一盞燈的光明與黑暗是共存的。』 『喬達摩（Gautama，釋迦牟尼的姓）！如果沒有『我』，是誰在行善、作惡呢？』 佛陀說：『如果『我』是作者，怎麼能說是常住不變的呢？如果說是常住不變的，怎麼又會有時行善、有時作惡呢？如果說有時行善、作惡，又怎麼能說『我』是無邊際的呢？如果『我』是作者，為什麼還要去習行惡法呢？如果『我』是作者、知者，為什麼還會懷疑眾生沒有『我』呢？因為這個道理，外道法中必定沒有『我』。如果說有『我』，那就是如來（Tathagata，佛的稱號）。為什麼呢？因為身體是無邊際的，沒有疑惑的網羅。不造作、不承受，所以稱為常；不生、不滅，所以稱為樂；沒有煩惱垢染，所以稱為凈；沒有十種相狀，所以稱為空。因此，如來是常、樂、我、凈、空，沒有各種相狀。』 外道們說：『如果說如來是常、樂、我、凈、無相所以為空，就應當知道喬達摩所說的法則並非空。因此，我們現在應當頂戴受持。』當時，無數的外道對佛法生起信心，出家修行。 『善男子！因為這個因緣，我在這娑羅雙樹下作大師子吼。師子吼，就是指大涅槃（Mahaparinirvana，佛的最終寂滅）。』 『善男子！東方的雙樹破除了無常而獲得常住，乃至北方的雙樹破除了不凈而獲得清凈。善男子！這裡的眾生因為雙樹的緣故，守護娑羅樹林，不讓外人取其枝葉、砍伐、破壞。我也像這樣，爲了四法，讓弟子們護持佛法。哪四法呢？常、樂、我、凈。這四雙樹由四天王掌管，我就是四天王，護持我的法，所以在這裡入般涅槃。』 『善男子！娑羅雙樹花果常年茂盛，』
【English Translation】 English version 'It is like lighting a lamp to gain light. If the first lamp dispels the darkness, there is no need for a second lamp; if a second lamp is needed, it should be known that the light of the first lamp coexists with darkness.' 'Gautama! If there is no 'self', who performs good and evil?' The Buddha said, 'If the 'self' is the doer, how can it be called permanent? If it is permanent, how can it sometimes do good and sometimes do evil? If it sometimes does good and evil, how can it be said that the 'self' is boundless? If the 'self' is the doer, why would it still practice evil deeds? If the 'self' is the doer and knower, why would it doubt that beings have no 'self'? Because of this reason, there is definitely no 'self' in the doctrines of the non-Buddhists. If there is a 'self', then that is the Tathagata. Why? Because the body is boundless and there is no net of doubt. Not creating, not receiving, therefore it is called permanent; not being born, not dying, therefore it is called bliss; without the defilement of afflictions, therefore it is called pure; without the ten characteristics, therefore it is called emptiness. Therefore, the Tathagata is permanent, blissful, self, pure, and empty, without any characteristics.' The non-Buddhists said, 'If it is said that the Tathagata is permanent, blissful, self, pure, and empty because of no characteristics, then it should be known that the Dharma spoken by Gautama is not empty. Therefore, we should now respectfully accept and uphold it.' At that time, countless non-Buddhists developed faith in the Buddha's teachings and left home to practice. 'Good man! Because of this cause, I make the great lion's roar under these twin Sala trees. The lion's roar refers to the Great Nirvana.' 'Good man! The twin trees in the east break through impermanence and attain permanence, and so on, the twin trees in the north break through impurity and attain purity. Good man! The beings here, because of the twin trees, protect the Sala forest, not allowing outsiders to take its branches and leaves, cut them down, or destroy them. I am also like this, for the sake of the four dharmas, I have my disciples uphold the Buddha's teachings. What are the four? Permanent, bliss, self, and pure. These four pairs of trees are under the control of the Four Heavenly Kings, and I am the Four Heavenly Kings, protecting my Dharma, therefore I enter Parinirvana here.' 'Good man! The Sala twin trees are always lush with flowers and fruits,'
常能利益無量眾生；我亦如是，常能利益聲聞、緣覺。花者，喻我；果者，喻樂。以是義故，我於此間娑羅雙樹入大寂定。大寂定者，名大涅槃。」
師子吼言：「世尊！如來何故二月涅槃？」
「善男子！二月名春。春陽之月萬物生長，種植根栽，花果敷榮，江河盈滿，百獸孚乳。是時眾生多生常想，為破眾生如是常心，說一切法悉是無常，唯說如來常住不變。
「善男子！於六時中，孟冬枯悴，眾不愛樂；陽春和液，人所貪愛。為破眾生世間樂故，演說常、樂。我、凈亦爾，如來為破世我、世凈，故說如來真實我、凈。言二月者，喻于如來二種法身；冬不樂者，智者不樂如來無常、入于涅槃；二月樂者，喻于智者愛樂如來常、樂、我、凈；種植者，喻諸眾生聞法歡喜，發阿耨多羅三藐三菩提心，種諸善根；河者，喻於十方諸大菩薩來詣我所，咨受如是《大涅槃》典；百獸孚乳者，喻我弟子生諸善根；花，喻七覺；果，喻四果。以是義故，我於二月入大涅槃。」
師子吼言：「如來初生、出家成道、轉妙法輪皆以八日，何故涅槃獨十五日？」
佛言：「善哉，善哉。善男子！如十五日，月無虧盈；諸佛如來亦復如是，入大涅槃，無有虧盈。以是義故，於十五日入般涅槃。
「
【現代漢語翻譯】 現代漢語譯本：
『常常能夠利益無量的眾生；我也是這樣，常常能夠利益聲聞（sravaka，聽聞佛法而修行的人）、緣覺（pratyekabuddha，靠自己覺悟的人）。花，比喻我；果，比喻快樂。因為這個緣故，我在這娑羅雙樹之間進入大寂定。大寂定，名為大涅槃（maha-nirvana，徹底的解脫）。』 師子吼（Simhanada，佛弟子名）說：『世尊！如來為什麼在二月涅槃？』 『善男子！二月名為春。春陽的月份萬物生長，種植根栽，花果繁榮，江河滿溢，百獸生育。這時眾生多生常想，爲了破除眾生這樣的常心，說一切法都是無常的，唯獨說如來常住不變。 『善男子！在六時之中，孟冬（冬季的第一個月）枯萎凋零，眾人不喜愛；陽春和暖，人們貪愛。爲了破除眾生對世間快樂的執著，演說常、樂。我、凈也是這樣，如來爲了破除世間的我見、世間的清凈見，所以說如來真實的自我、清凈。說二月，比喻如來的兩種法身（dharma-kaya，佛的真理之身和報身）；冬天不快樂，比喻智者不樂於如來無常、進入涅槃；二月快樂，比喻智者喜愛如來的常、樂、我、凈；種植，比喻眾生聽聞佛法歡喜，發阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi，無上正等正覺），種下各種善根；河，比喻十方諸大菩薩來到我這裡，請教接受這樣的《大涅槃》經典；百獸生育，比喻我的弟子生出各種善根；花，比喻七覺支（sapta bodhyanga，七種覺悟的因素）；果，比喻四果（catvari phala，四種修行果位）。因為這個緣故，我在二月進入大涅槃。』 師子吼說：『如來初生、出家成道、轉妙法輪（dharma-cakra-pravartana，開始宣講佛法）都是在八日，為什麼涅槃唯獨在十五日？』 佛說：『好啊，好啊。善男子！如同十五日的月亮，沒有虧缺和盈滿；諸佛如來也是這樣，進入大涅槃，沒有虧缺和盈滿。因為這個緣故，在十五日進入般涅槃（parinirvana，完全的涅槃）。』
【English Translation】 English version:
'Often able to benefit immeasurable beings; I am also like that, often able to benefit sravakas (those who hear and practice the Dharma) and pratyekabuddhas (those who attain enlightenment on their own). The flower is a metaphor for me; the fruit is a metaphor for joy. For this reason, I enter the Great Tranquil Samadhi among these twin sala trees. The Great Tranquil Samadhi is called Maha-Nirvana (complete liberation).' Simhanada (a disciple of the Buddha) said, 'World Honored One! Why does the Tathagata enter Nirvana in the second month?' 'Good man! The second month is called spring. In the spring month, all things grow, roots are planted, flowers and fruits flourish, rivers are full, and all beasts give birth. At this time, beings often have thoughts of permanence. To break such thoughts of permanence in beings, it is said that all dharmas are impermanent, only the Tathagata is said to be permanent and unchanging. 'Good man! Among the six periods, the first month of winter is withered and desolate, and people do not like it; the warm spring is loved by people. To break beings' attachment to worldly pleasures, the teachings of permanence and joy are expounded. The same is true for self and purity. The Tathagata, to break the worldly views of self and purity, therefore speaks of the true self and purity of the Tathagata. The second month is a metaphor for the two dharma-kayas (the body of truth and the body of bliss) of the Tathagata; the dislike of winter is a metaphor for the wise not liking the impermanence of the Tathagata and entering Nirvana; the joy of the second month is a metaphor for the wise loving the permanence, joy, self, and purity of the Tathagata; planting is a metaphor for beings hearing the Dharma with joy, generating the mind of anuttara-samyak-sambodhi (supreme perfect enlightenment), and planting various good roots; the river is a metaphor for the great Bodhisattvas of the ten directions coming to me to inquire and receive such a classic as the 'Maha-Nirvana'; the birth of all beasts is a metaphor for my disciples generating various good roots; the flower is a metaphor for the seven factors of enlightenment (sapta bodhyanga); the fruit is a metaphor for the four fruits (catvari phala). For this reason, I enter Maha-Nirvana in the second month.' Simhanada said, 'The Tathagata's birth, renunciation, attainment of enlightenment, and turning of the Dharma wheel (dharma-cakra-pravartana) all occurred on the eighth day, why is Nirvana uniquely on the fifteenth day?' The Buddha said, 'Excellent, excellent. Good man! Like the moon on the fifteenth day, which has no deficiency or fullness; the Buddhas and Tathagatas are also like this, entering Maha-Nirvana without deficiency or fullness. For this reason, parinirvana (complete nirvana) is entered on the fifteenth day.'
善男子！如十五日月盛滿時，有十一事。何等十一？一、能破闇，二、令眾生見道、非道，三、令眾生見道邪、正，四、除鬱蒸得清涼樂，五、能破壞螢火高心，六、息一切賊盜之想，七、除眾生畏惡獸心，八、能開敷優缽羅花，九、合蓮花，十、發行人進路之心，十一、令諸眾生樂受五欲，多獲快樂。善男子！如來滿月亦復如是：一者、破壞無明大闇，二者、演說正道、邪道，三者、開示生死邪險、涅槃平正，四者、令人遠離貪慾、瞋恚、癡熱，五者、破壞外道光明，六者、破壞煩惱結賊，七者、除滅畏五蓋心，八者、開敷眾生種善根心，九者、覆蓋眾生五欲之心，十者、發起眾生進修趣向大涅槃行，十一者、令諸眾生樂修解脫。以是義故，於十五日入大涅槃，而我真實不入涅槃。我弟子中愚癡惡人定謂如來入于涅槃。譬如母人多有諸子，其母舍行至他國土，未還之頃，諸子各言：『我母已死。』而是母人實不死也。」
師子吼菩薩言：「世尊！何等比丘能莊嚴此娑羅雙樹？」
「善男子！若有比丘受持、讀誦十二部經，正其文句，通達深義，為人解說初、中、后善，為欲利益無量眾生演說梵行，如是比丘則能莊嚴娑羅雙樹。」
師子吼言：「世尊！如我解佛所說義者，阿難比丘即其人也。何以
{ "translations": [ "現代漢語譯本：", "善男子！譬如十五的月亮圓滿時，有十一件事。是哪十一件呢？第一，能夠破除黑暗；第二，使眾生能夠分辨道與非道；第三，使眾生能夠分辨道是邪還是正；第四，消除煩悶的暑熱，得到清涼的快樂；第五，能夠摧毀螢火蟲的自高之心；第六，平息一切盜賊的念頭；第七，消除眾生對惡獸的恐懼；第八，能夠使優缽羅花（一種藍色蓮花）開放；第九，使蓮花合攏；第十，引發人們前進的決心；第十一，使眾生樂於享受五欲，獲得更多快樂。善男子！如來的圓滿也像這樣：第一，破除無明（ignorance）的大黑暗；第二，演說正道和邪道；第三，開示生死輪迴的險惡和涅槃（nirvana）的平坦正直；第四，使人遠離貪慾、嗔恚、愚癡的煩惱；第五，摧毀外道的光明；第六，摧毀煩惱的束縛；第七，消除對五蓋（five hindrances）的恐懼；第八，開啟眾生種植善根的心；第九，覆蓋眾生對五欲的貪戀；第十，發起眾生精進修行，趨向大涅槃的行動；第十一，使眾生樂於修習解脫。因為這個緣故，在十五日進入大涅槃，而我實際上並沒有進入涅槃。我的弟子中愚癡惡劣的人一定會認為如來進入了涅槃。譬如一個母親有很多孩子，她離開家去其他國家，在她沒有回來的時候，孩子們都說：『我的母親已經死了。』而這位母親實際上並沒有死。」， "師子吼菩薩（Simhanada Bodhisattva）說：「世尊！什麼樣的比丘能夠莊嚴這娑羅雙樹（sal trees）呢？」", "佛說：「善男子！如果有比丘受持、讀誦十二部經，糾正經文的字句，通達經文的深奧含義，為他人解說初善、中善、后善的道理，爲了利益無量眾生而演說清凈的修行，這樣的比丘就能夠莊嚴娑羅雙樹。」", "師子吼菩薩說：「世尊！依我理解佛所說的意義，阿難（Ananda）比丘就是這樣的人。為什麼呢？" ], "english_translations": [ "English version:", "Good man! Just as when the moon is full on the fifteenth day, there are eleven things. What are the eleven? First, it can break through darkness; second, it enables sentient beings to see the path and non-path; third, it enables sentient beings to see whether the path is wrong or right; fourth, it removes the oppressive heat and brings cool joy; fifth, it can destroy the arrogance of fireflies; sixth, it calms all thoughts of thieves and robbers; seventh, it removes the fear of evil beasts from sentient beings; eighth, it can cause the utpala flower (a blue lotus) to bloom; ninth, it closes the lotus flower; tenth, it inspires people to advance on their path; eleventh, it makes sentient beings enjoy the five desires and gain more happiness. Good man! The Tathagata's (Buddha's) perfection is also like this: first, it breaks through the great darkness of ignorance; second, it expounds the right path and the wrong path; third, it reveals the dangers of the cycle of birth and death and the evenness and uprightness of nirvana; fourth, it causes people to be far from the heat of greed, hatred, and delusion; fifth, it destroys the light of external paths; sixth, it destroys the bonds of afflictions; seventh, it removes the fear of the five hindrances; eighth, it opens the minds of sentient beings to plant good roots; ninth, it covers the minds of sentient beings that crave the five desires; tenth, it inspires sentient beings to diligently cultivate and move towards the practice of great nirvana; eleventh, it makes sentient beings enjoy practicing liberation. Because of this meaning, I enter great nirvana on the fifteenth day, but in reality, I do not enter nirvana. Among my disciples, the foolish and wicked ones will definitely think that the Tathagata has entered nirvana. For example, a mother has many children, and she leaves home to go to another country. While she has not returned, the children all say: 'Our mother has died.' But this mother has not actually died.」", "Simhanada Bodhisattva said: 「World Honored One! What kind of bhikkhu (monk) can adorn these sal trees?」", "The Buddha said: 「Good man! If there is a bhikkhu who upholds, recites, and studies the twelve divisions of scriptures, corrects the words and phrases of the scriptures, understands the profound meanings, explains the principles of the beginning, middle, and end well for others, and expounds pure practice for the benefit of countless sentient beings, such a bhikkhu can adorn the sal trees.」", "Simhanada Bodhisattva said: 「World Honored One! According to my understanding of the meaning of what the Buddha has said, the bhikkhu Ananda is such a person. Why is that?" ] }
故？阿難比丘受持、讀誦十二部經，為人開說正語正義。猶如瀉水置之異器；阿難比丘亦復如是，從佛所聞，如聞傳說。」
「善男子！若有比丘得凈天眼，見於十方三千大千世界所有如觀掌中庵摩勒果，如是比丘亦能莊嚴娑羅雙樹。」
師子吼言：「世尊！若如是者，阿尼樓馱比丘即其人也。何以故？阿尼樓馱天眼見於三千大千世界所有，乃至中陰，悉能明瞭無障礙故。」
「善男子！若有比丘少欲知足，心樂寂靜，勤行精進，念定、慧解，如是比丘則能莊嚴娑羅雙樹。」
師子吼言：「世尊！若如是者，迦葉比丘即其人也。何以故？迦葉比丘善修少欲、知足等法。」
「善男子！若有比丘——為益眾生，不為利養——修習通達無諍三昧、聖行、空行，如是比丘則能莊嚴娑羅雙樹。」
師子吼言：「世尊！若如是者，須菩提比丘即其人也。何以故？須菩提者善修無諍、聖行、空行故。」
「善男子！若有比丘善修神通，一念之中能作種種神通變化，一心一定能作二果——所謂水、火——如是比丘則能莊嚴娑羅雙樹。」
師子吼言：「世尊！若如是者，目連比丘即其人也。何以故？目犍連者善修神通，無量變化故。」
「善男子！若有比丘善修大智、利智、
【現代漢語翻譯】 現代漢語譯本 『為什麼呢？』阿難（Ananda）比丘受持、讀誦十二部經，為他人開示正法正義。就像把水從一個容器倒入另一個容器一樣；阿難比丘也是如此，從佛陀那裡聽聞的教誨，就像聽聞後轉述一樣。 『善男子！』如果有比丘獲得清凈的天眼，能夠看到十方三千大千世界的一切，如同觀看掌中的庵摩勒果（amra fruit），這樣的比丘也能莊嚴娑羅雙樹（sala trees）。 師子吼（Simhanada）說：『世尊！如果這樣的話，阿尼樓馱（Aniruddha）比丘就是這樣的人。為什麼呢？因為阿尼樓馱的天眼能夠看到三千大千世界的一切，乃至中陰（antarabhava），都能清楚明瞭，沒有障礙。』 『善男子！』如果有比丘少欲知足，內心喜愛寂靜，勤奮修行精進，專注于念、定、慧的解脫，這樣的比丘就能莊嚴娑羅雙樹。 師子吼說：『世尊！如果這樣的話，迦葉（Kasyapa）比丘就是這樣的人。為什麼呢？因為迦葉比丘善於修習少欲、知足等法。』 『善男子！』如果有比丘——爲了利益眾生，而不是爲了個人的利益供養——修習通達無諍三昧（aranasamadhi）、聖行（aryavihara）、空行（sunyatavihara），這樣的比丘就能莊嚴娑羅雙樹。 師子吼說：『世尊！如果這樣的話，須菩提（Subhuti）比丘就是這樣的人。為什麼呢？因為須菩提善於修習無諍、聖行、空行。』 『善男子！』如果有比丘善於修習神通，在一念之間能夠展現種種神通變化，一心專注能夠展現二果——所謂水、火——這樣的比丘就能莊嚴娑羅雙樹。 師子吼說：『世尊！如果這樣的話，目連（Maudgalyayana）比丘就是這樣的人。為什麼呢？因為目犍連善於修習神通，能夠展現無量的變化。』 『善男子！』如果有比丘善於修習大智、利智、
【English Translation】 English version 'Why is that?' The Bhiksu Ananda, having received and recited the twelve divisions of scriptures, explains the correct meaning and the correct teachings to others. It is like pouring water from one vessel into another; the Bhiksu Ananda is also like this, what he has heard from the Buddha, he transmits as he has heard it. 'Good man! If there is a Bhiksu who has attained the pure divine eye, and can see all of the three thousand great thousand worlds in the ten directions, as if viewing an amra fruit in the palm of his hand, such a Bhiksu can also adorn the sala trees.' Simhanada said: 'World Honored One! If that is the case, then the Bhiksu Aniruddha is such a person. Why is that? Because Aniruddha's divine eye can see all of the three thousand great thousand worlds, even the intermediate state (antarabhava), he can clearly understand without any obstruction.' 'Good man! If there is a Bhiksu who is content with few desires, whose mind delights in tranquility, who diligently practices with vigor, and is focused on mindfulness, concentration, and wisdom, such a Bhiksu can adorn the sala trees.' Simhanada said: 'World Honored One! If that is the case, then the Bhiksu Kasyapa is such a person. Why is that? Because the Bhiksu Kasyapa is skilled in practicing the teachings of few desires and contentment.' 'Good man! If there is a Bhiksu—for the benefit of all beings, not for personal gain or offerings—who cultivates and understands the non-contention samadhi (aranasamadhi), the noble conduct (aryavihara), and the emptiness conduct (sunyatavihara), such a Bhiksu can adorn the sala trees.' Simhanada said: 'World Honored One! If that is the case, then the Bhiksu Subhuti is such a person. Why is that? Because Subhuti is skilled in practicing non-contention, noble conduct, and emptiness conduct.' 'Good man! If there is a Bhiksu who is skilled in cultivating supernatural powers, who in a single thought can manifest various supernatural transformations, and who with a focused mind can manifest two results—namely water and fire—such a Bhiksu can adorn the sala trees.' Simhanada said: 'World Honored One! If that is the case, then the Bhiksu Maudgalyayana is such a person. Why is that? Because Maudgalyayana is skilled in cultivating supernatural powers, and can manifest limitless transformations.' 'Good man! If there is a Bhiksu who is skilled in cultivating great wisdom, sharp wisdom,
莊嚴智、解脫智、甚深智、廣智、無邊智、無勝智、實智，具足成就如是慧根，于怨、親中心無差別。若聞如來涅槃、無常，心無憂戚；若聞常住、不入涅槃，不生欣慶。如是比丘則能莊嚴娑羅雙樹。」
師子吼言：「世尊！若如是者，舍利弗比丘即其人也。何以故？舍利弗者，善能成就具足如是大智慧故。」
「善男子！若有比丘能說眾生悉有佛性，得金剛身，無有邊際，常、樂、我、凈，身心無礙，得八自在，如是比丘則能莊嚴娑羅雙樹。」
師子吼言：「世尊！若如是者，唯有如來是其人也。何以故？如來之身金剛無邊，常、樂、我、凈，身心無礙，具八自在故。世尊！唯有如來乃能莊嚴娑羅雙樹；如其無者，則不端嚴。惟愿大慈為莊嚴故，常住於此娑羅樹林。」
佛言：「善男子！一切諸法性無住住，汝云何言愿如來住？善男子！凡言住者，名為色法。從因緣生，故名為住；因緣無處，故名無住。如來已斷一切色縛，云何當言如來住耶？受、想、行、識亦復如是。
「善男子！住，名憍慢；以憍慢故，不得解脫；不得解脫，故名為住。誰有憍慢？從何處來？是故得名為無住住。如來永斷一切憍慢，云何而言愿如來住？住者，名有為法。如來已斷有為之法，是故不住。住名空法
【現代漢語翻譯】 現代漢語譯本：具備莊嚴的智慧、解脫的智慧、深奧的智慧、廣大的智慧、無邊的智慧、無上的智慧、真實的智慧，成就如此的智慧根基，對於怨恨和親近的人，心中沒有差別。如果聽到如來說涅槃（寂滅）和無常（變化），心中不會憂愁悲傷；如果聽到常住（永恒）和不入涅槃，也不會欣喜慶賀。這樣的比丘就能莊嚴娑羅雙樹（佛陀涅槃之地）。 師子吼（菩薩名）說：『世尊！如果像這樣，舍利弗（佛陀十大弟子之一）比丘就是這樣的人。為什麼呢？因為舍利弗善於成就具足如此的大智慧。』 佛說：『善男子！如果有比丘能說眾生都具有佛性（成佛的潛能），得到金剛身（堅不可摧的身體），沒有邊際，是常、樂、我、凈（永恒、快樂、真我、清凈），身心沒有障礙，得到八自在（八種自由自在的能力），這樣的比丘就能莊嚴娑羅雙樹。』 師子吼說：『世尊！如果像這樣，只有如來（佛陀）才是這樣的人。為什麼呢？因為如來的身體是金剛不壞，沒有邊際，是常、樂、我、凈，身心沒有障礙，具足八自在。世尊！只有如來才能莊嚴娑羅雙樹；如果沒有如來，娑羅雙樹就不莊嚴。希望大慈大悲的佛陀爲了莊嚴的緣故，常住在這娑羅樹林。』 佛說：『善男子！一切諸法的本性都是無住的，你為什麼說希望如來住呢？善男子！凡是說住的，都屬於色法（物質現象）。從因緣（條件）而生，所以稱為住；因緣沒有了，就稱為無住。如來已經斷除了一切色法的束縛，怎麼能說如來住呢？受（感受）、想（思維）、行（意志）、識（意識）也是如此。 『善男子！住，叫做憍慢（驕傲自大）；因為有憍慢，所以不能解脫；不能解脫，所以叫做住。誰有憍慢？從哪裡來？所以才叫做無住住。如來永遠斷除了一切憍慢，怎麼能說希望如來住呢？住，叫做有為法（因緣和合的現象）。如來已經斷除了有為法，所以不住。住，叫做空法（虛幻不實的現象）。』
【English Translation】 English version: Having accomplished the wisdom of solemnity, the wisdom of liberation, the profound wisdom, the vast wisdom, the boundless wisdom, the unsurpassed wisdom, and the true wisdom, possessing such roots of wisdom, one has no discrimination in their heart between enemies and loved ones. If one hears of the Tathagata's Nirvana (extinction) and impermanence (change), one's heart will not be sorrowful; if one hears of permanence (eternity) and not entering Nirvana, one will not be joyful. Such a Bhikkhu (monk) can then adorn the Sala twin trees (the place of Buddha's Nirvana). Simha-ghosha (a Bodhisattva) said: 'World Honored One! If it is like this, then Bhikkhu Sariputra (one of the Buddha's ten great disciples) is such a person. Why? Because Sariputra is skilled in accomplishing and possessing such great wisdom.' The Buddha said: 'Good man! If there is a Bhikkhu who can say that all sentient beings possess Buddha-nature (the potential to become a Buddha), attain a Vajra body (indestructible body), without boundaries, being permanent, blissful, self, and pure, with no obstacles in body and mind, attaining the eight freedoms (eight kinds of free and unhindered abilities), such a Bhikkhu can then adorn the Sala twin trees.' Simha-ghosha said: 'World Honored One! If it is like this, then only the Tathagata (Buddha) is such a person. Why? Because the Tathagata's body is indestructible like Vajra, without boundaries, being permanent, blissful, self, and pure, with no obstacles in body and mind, possessing the eight freedoms. World Honored One! Only the Tathagata can adorn the Sala twin trees; if there is no Tathagata, then the Sala twin trees will not be adorned. May the greatly compassionate Buddha, for the sake of adornment, abide in this Sala grove.' The Buddha said: 'Good man! The nature of all dharmas (phenomena) is non-abiding, how can you say you wish the Tathagata to abide? Good man! All that is called abiding belongs to the form aggregate (material phenomena). It arises from conditions, therefore it is called abiding; when conditions cease, it is called non-abiding. The Tathagata has already severed all the bonds of form, how can you say the Tathagata abides? The same is true for feeling, perception, volition, and consciousness.' 'Good man! Abiding is called arrogance; because of arrogance, one cannot attain liberation; because one cannot attain liberation, it is called abiding. Who has arrogance? Where does it come from? Therefore, it is called non-abiding abiding. The Tathagata has forever severed all arrogance, how can you say you wish the Tathagata to abide? Abiding is called conditioned dharma (phenomena arising from causes and conditions). The Tathagata has already severed conditioned dharma, therefore does not abide. Abiding is called empty dharma (illusory and unreal phenomena).'
，如來已斷如是空法，是故獲得常、樂、我、凈。云何而言愿如來住？住者，名為二十五有。如來已斷二十五有，云何而言愿如來住？住者，即是一切凡夫；諸聖無去、無來、無住。如來已斷去、來、住相，云何言住？
「夫無住者，名無邊身，身無邊故，云何而言惟愿如來住娑羅林？若住此林則是有邊身，若有邊則是無常。如來是常，云何言住？夫無住者，名曰虛空。如來之性同於虛空，云何言住？
「又，無住者名金剛三昧。金剛三昧壞一切住，金剛三昧即是如來。云何言住？
「又，無住者則名為幻。如來同幻，云何言住？
「又，無住者，名無始終。如來之性無有始終，云何言住？
「又，無住者名無邊法界。無邊法界即是如來，云何言住？
「又，無住者名首楞嚴三昧。首楞嚴三昧知一切法而無所著；以無著故，名首楞嚴。如來具足首楞嚴定，云何言住？
「又，無住者名處非處力。如來成就處非處力，云何言住？
「又，無住者名檀波羅蜜。檀波羅蜜若有住者，則不得至尸波羅蜜乃至般若波羅蜜。以是義故，檀波羅蜜名為無住。如來乃至不住般若波羅蜜，云何愿言如來常住娑羅樹林？
「又，無住者名修四念處。如來若住四念處者，則不能得阿
【現代漢語翻譯】 現代漢語譯本 『如來』（Tathagata，佛的稱號）已經斷除了這樣的『空』（sunyata，佛教中的空性概念）法，所以獲得了『常』（nitya，永恒）、『樂』（sukha，快樂）、『我』（atman，真我）、『凈』（subha，清凈）的境界。怎麼能說希望『如來』住世呢？『住』（sthita，停留）意味著處於『二十五有』（bhavas，三界中的二十五種存在狀態）。『如來』已經斷除了『二十五有』，怎麼能說希望『如來』住世呢？『住』是指一切凡夫；聖者沒有去、來、住的概念。『如來』已經斷除了去、來、住的表象，怎麼能說『住』呢？ 『無住』（apratisthita，不住）意味著『無邊身』（ananta-kaya，無限的身體），身體是無限的，怎麼能說只希望『如來』住在娑羅樹林（sala-vana，佛陀涅槃之地）呢？如果住在娑羅樹林，那就是有邊的身體，如果有邊就是無常的。『如來』是永恒的，怎麼能說『住』呢？『無住』意味著虛空（akasa，空間）。『如來』的本性如同虛空，怎麼能說『住』呢？ 『無住』又意味著『金剛三昧』（vajra-samadhi，堅固的禪定）。『金剛三昧』能摧毀一切『住』，『金剛三昧』就是『如來』。怎麼能說『住』呢？ 『無住』又意味著『幻』（maya，幻象）。『如來』如同幻象，怎麼能說『住』呢？ 『無住』又意味著『無始終』（anadi-apara，無始無終）。『如來』的本性沒有開始也沒有結束，怎麼能說『住』呢？ 『無住』又意味著『無邊法界』（ananta-dharmadhatu，無限的法界）。『無邊法界』就是『如來』，怎麼能說『住』呢？ 『無住』又意味著『首楞嚴三昧』（surangama-samadhi，一種強大的禪定）。『首楞嚴三昧』知道一切法而不執著；因為不執著，所以稱為『首楞嚴』。『如來』具足『首楞嚴』定，怎麼能說『住』呢？ 『無住』又意味著『處非處力』（sthana-asthana-bala，辨別因果的能力）。『如來』成就了『處非處力』，怎麼能說『住』呢？ 『無住』又意味著『檀波羅蜜』（dana-paramita，佈施的完美）。如果『檀波羅蜜』有『住』，就不能達到『尸波羅蜜』（sila-paramita，持戒的完美），乃至『般若波羅蜜』（prajna-paramita，智慧的完美）。因為這個原因，『檀波羅蜜』被稱為『無住』。『如來』甚至不住于『般若波羅蜜』，怎麼能希望『如來』常住在娑羅樹林呢？ 『無住』又意味著修『四念處』（catuh-smrtyupasthana，四種觀想方法）。如果『如來』住在『四念處』，就不能獲得阿
【English Translation】 English version The 『Tathagata』 (a title for the Buddha) has already severed such 『emptiness』 (sunyata, the Buddhist concept of emptiness) dharma, therefore attaining the states of 『eternal』 (nitya), 『bliss』 (sukha), 『self』 (atman), and 『purity』 (subha). How can one say, 『May the Tathagata abide』? 『Abiding』 (sthita) implies being in the 『twenty-five existences』 (bhavas, the twenty-five states of existence in the three realms). The 『Tathagata』 has already severed the 『twenty-five existences,』 how can one say, 『May the Tathagata abide』? 『Abiding』 refers to all ordinary beings; the sages have no concept of going, coming, or abiding. The 『Tathagata』 has already severed the appearances of going, coming, and abiding, how can one speak of 『abiding』? 『Non-abiding』 (apratisthita) means 『limitless body』 (ananta-kaya), since the body is limitless, how can one say, 『May the Tathagata only abide in the sala grove』 (sala-vana, the place of the Buddha's nirvana)? If abiding in the sala grove, it would be a limited body, and if limited, it would be impermanent. The 『Tathagata』 is eternal, how can one speak of 『abiding』? 『Non-abiding』 means 『emptiness』 (akasa, space). The nature of the 『Tathagata』 is like emptiness, how can one speak of 『abiding』? 『Non-abiding』 also means 『vajra-samadhi』 (adamantine concentration). 『Vajra-samadhi』 destroys all 『abiding,』 『vajra-samadhi』 is the 『Tathagata.』 How can one speak of 『abiding』? 『Non-abiding』 also means 『illusion』 (maya). The 『Tathagata』 is like an illusion, how can one speak of 『abiding』? 『Non-abiding』 also means 『without beginning or end』 (anadi-apara). The nature of the 『Tathagata』 has no beginning and no end, how can one speak of 『abiding』? 『Non-abiding』 also means 『limitless dharma realm』 (ananta-dharmadhatu). The 『limitless dharma realm』 is the 『Tathagata,』 how can one speak of 『abiding』? 『Non-abiding』 also means 『surangama-samadhi』 (heroic march concentration). 『Surangama-samadhi』 knows all dharmas without attachment; because of non-attachment, it is called 『surangama.』 The 『Tathagata』 is complete with 『surangama』 concentration, how can one speak of 『abiding』? 『Non-abiding』 also means 『the power of knowing what is possible and impossible』 (sthana-asthana-bala). The 『Tathagata』 has achieved the 『power of knowing what is possible and impossible,』 how can one speak of 『abiding』? 『Non-abiding』 also means 『dana-paramita』 (perfection of giving). If 『dana-paramita』 has 『abiding,』 then one cannot reach 『sila-paramita』 (perfection of morality), and even 『prajna-paramita』 (perfection of wisdom). For this reason, 『dana-paramita』 is called 『non-abiding.』 The 『Tathagata』 does not even abide in 『prajna-paramita,』 how can one wish that the 『Tathagata』 always abide in the sala grove? 『Non-abiding』 also means practicing the 『four foundations of mindfulness』 (catuh-smrtyupasthana). If the 『Tathagata』 abides in the 『four foundations of mindfulness,』 then one cannot attain A
耨多羅三藐三菩提，名不住住。
「又，無住者名無邊眾生界。如來悉到一切眾生，無邊界分而無所住。
「又，無住者名無屋宅。無屋宅者，名為無有；無有者，名為無生；無生者，名為無死；無死者，名為無相；無相者，名為無系；無系者，名為無著；無著者，名為無漏。無漏即善，善即無為，無為者即大涅槃常。大涅槃常者即我，我者即凈，凈者即樂，常、樂、我、凈即是如來。
「善男子！譬如虛空，不住東方、南、西、北方、四維、上、下；如來亦爾，不住東方、南、西、北方、四維、上、下。
「善男子！若有說言身、口、意惡得善果者，無有是處；身、口、意善得惡果者，亦無是處。若言凡夫得見佛性、十住菩薩不得見者，亦無是處。一闡提輩、犯五逆罪、謗方等經、毀四重禁得阿耨多羅三藐三菩提者，亦無是處。六住菩薩煩惱因緣墮三惡道，亦無是處。菩薩摩訶薩以真女身得阿耨多羅三藐三菩提者，亦無是處。一闡提常、三寶無常，亦無是處。如來住于拘尸那城亦無是處。
「善男子！如來今於此拘尸那城入大三昧深禪定窟，眾不見故，名大涅槃。」
師子吼言：「如來何故入禪定窟？」
「善男子！為欲度脫諸眾生故、未種善根令得種故、已種善根得
【現代漢語翻譯】 現代漢語譯本 阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），名為不住住。
『又，無住者名為無邊眾生界。如來悉到一切眾生，無邊界分而無所住。』
『又，無住者名為無屋宅。無屋宅者，名為無有；無有者，名為無生；無生者，名為無死；無死者，名為無相；無相者，名為無系；無系者，名為無著；無著者，名為無漏。無漏即善，善即無為，無為者即大涅槃常。大涅槃常者即我，我者即凈，凈者即樂，常、樂、我、凈即是如來。』
『善男子！譬如虛空，不住東方、南、西、北方、四維、上、下；如來亦爾，不住東方、南、西、北方、四維、上、下。』
『善男子！若有說言身、口、意惡得善果者，無有是處；身、口、意善得惡果者，亦無是處。若言凡夫得見佛性、十住菩薩不得見者，亦無是處。一闡提（icchantika，斷善根者）輩、犯五逆罪、謗方等經、毀四重禁得阿耨多羅三藐三菩提者，亦無是處。六住菩薩煩惱因緣墮三惡道，亦無是處。菩薩摩訶薩以真女身得阿耨多羅三藐三菩提者，亦無是處。一闡提常、三寶無常，亦無是處。如來住于拘尸那城（kusinagara）亦無是處。』
『善男子！如來今於此拘尸那城入大三昧深禪定窟，眾不見故，名大涅槃。』
師子吼言：『如來何故入禪定窟？』
『善男子！為欲度脫諸眾生故、未種善根令得種故、已種善根得增長故、已增長者令成熟故、已成熟者令得解脫故。』
【English Translation】 English version Anuttara-samyak-sambodhi (supreme perfect enlightenment) is called 'non-abiding abode'.
'Furthermore, the non-abiding is called the boundless realm of sentient beings. The Tathagata reaches all sentient beings, without boundary or division, and yet abides nowhere.'
'Furthermore, the non-abiding is called having no dwelling. Having no dwelling is called non-existence; non-existence is called non-birth; non-birth is called non-death; non-death is called non-form; non-form is called non-attachment; non-attachment is called non-clinging; non-clinging is called non-outflow. Non-outflow is goodness, goodness is non-action, non-action is the constant of Great Nirvana. The constant of Great Nirvana is the Self, the Self is purity, purity is bliss, constant, bliss, Self, and purity are the Tathagata.'
'Good man! Just like space, which does not abide in the east, south, west, north, four intermediate directions, above, or below; the Tathagata is also like this, not abiding in the east, south, west, north, four intermediate directions, above, or below.'
'Good man! If someone says that evil deeds of body, speech, and mind can result in good consequences, there is no such possibility; if good deeds of body, speech, and mind can result in evil consequences, there is also no such possibility. If someone says that ordinary people can see the Buddha-nature, but Bodhisattvas of the ten stages cannot, there is also no such possibility. If icchantikas (those who have severed their roots of goodness), those who commit the five rebellious acts, slander the Vaipulya Sutras, or violate the four major precepts can attain anuttara-samyak-sambodhi, there is also no such possibility. If Bodhisattvas of the sixth stage fall into the three evil realms due to afflictions, there is also no such possibility. If a Bodhisattva Mahasattva attains anuttara-samyak-sambodhi in a true female body, there is also no such possibility. If icchantikas are permanent and the Three Jewels are impermanent, there is also no such possibility. If the Tathagata abides in Kusinagara, there is also no such possibility.'
'Good man! The Tathagata is now entering the deep meditative cave of great samadhi in this Kusinagara, and because the multitude cannot see him, it is called Great Nirvana.'
The Lion's Roar said, 'Why does the Tathagata enter the meditative cave?'
'Good man! It is to liberate all sentient beings, to enable those who have not planted roots of goodness to plant them, to enable those who have planted roots of goodness to grow, to enable those who have grown to mature, and to enable those who have matured to attain liberation.'
增長故、善果未熟令得熟故、為已熟者說趣阿耨多羅三藐三菩提故、輕賤善法者令生尊貴故、諸有放逸者令離放逸故、為與文殊師利等諸大香象共論議故、為欲教化樂讀誦者深愛禪定故、為以聖行梵行天行化眾生故、為觀不共深法藏故、為欲呵責放逸弟子故。如來常寂，猶尚樂定，況汝等輩煩惱未盡而生放逸？為欲呵責諸惡比丘受畜八種不凈之物及不少欲、不知足故，為令眾生尊重所聞禪定法故，以是因緣入禪定窟。」
師子吼言：「世尊！無相定者名大涅槃，是故涅槃名為無相。以何因緣名為無相？」
「善男子！無十相故。何等為十？所謂色相、聲相、香、味、觸相、生、住、壞相、男相、女相，是名十相。無如是相，故名無相。善男子！夫著相者則能生癡，癡故生愛，愛故繫縛，繫縛故受生，生故有死，死故無常。不著相者則不生癡，不生癡故則無有愛，無有愛故則無繫縛，無繫縛故則不受生，不受生故則無有死，無有死故則名為常。以是義故，涅槃名常。」
師子吼言：「世尊！何等比丘能斷十相？」
佛言：「善男子！若有比丘時時修習三種相者則斷十相：時時修習三昧定相、時時修習智慧之相、時時修習舍相，是名三相。」
師子吼言：「世尊！云何名為定、慧、舍相定
{ "translations": [ "現代漢語譯本：爲了增長善根，爲了使尚未成熟的善果得以成熟，爲了已成熟的善果者宣說趨向阿耨多羅三藐三菩提（無上正等正覺）的道路，爲了使輕視善法的人產生尊貴之心，爲了使那些放逸的人遠離放逸，爲了與文殊師利（智慧第一的菩薩）等大菩薩共同討論佛法，爲了教化那些喜歡讀誦佛經的人深入禪定，爲了以聖行、梵行、天行來教化眾生，爲了觀察不共的甚深法藏，爲了呵責放逸的弟子。如來（佛的稱號）常處於寂靜之中，尚且樂於禪定，何況你們這些煩惱未盡的人卻放逸呢？爲了呵責那些接受和蓄養八種不凈之物、少欲不知足的惡比丘，爲了使眾生尊重所聽聞的禪定之法，因此，我進入禪定之窟。」 , "師子吼（菩薩名）說：『世尊！無相的禪定名為大涅槃（寂滅），所以涅槃被稱為無相。以什麼因緣被稱為無相呢？』", "佛說：『善男子！因為沒有十種相。哪十種呢？就是色相、聲相、香相、味相、觸相、生相、住相、壞相、男相、女相，這稱為十相。沒有這些相，所以稱為無相。善男子！執著于相就會產生愚癡，因為愚癡而產生愛，因為愛而受到束縛，因為束縛而受生，因為生而有死，因為死而無常。不執著于相就不會產生愚癡，不產生愚癡就沒有愛，沒有愛就沒有束縛，沒有束縛就不會受生，不受生就沒有死，沒有死就稱為常。因為這個道理，涅槃被稱為常。』", "師子吼說：『世尊！什麼樣的比丘能夠斷除這十種相呢？』", "佛說：『善男子！如果有比丘時時修習三種相，就能斷除十相：時時修習三昧（禪定）的定相，時時修習智慧之相，時時修習舍相，這稱為三相。』", "師子吼說：『世尊！什麼是定相、慧相、舍相的定呢？』" ], "english_translations": [ "English version: To increase good roots, to cause good results that have not yet matured to mature, to explain the path to Anuttara-samyak-sambodhi (supreme perfect enlightenment) for those whose good results have matured, to cause those who despise good dharma to develop respect, to cause those who are lax to abandon laxity, to discuss the Dharma with great Bodhisattvas like Manjushri (Bodhisattva of wisdom), to teach those who enjoy reciting scriptures to deeply love meditation, to transform sentient beings through holy conduct, Brahma conduct, and heavenly conduct, to observe the uncommon and profound Dharma treasury, and to rebuke lax disciples. The Tathagata (title of the Buddha), who is always in stillness, still delights in meditation, how much more should you, whose afflictions are not yet exhausted, not be lax? To rebuke those evil monks who accept and accumulate eight impure things, who are not content with little desire, and to cause sentient beings to respect the Dharma of meditation they have heard, for these reasons, I enter the cave of meditation.", "Simha-ghosha (name of a Bodhisattva) said: 'World Honored One! The meditation of no-form is called Great Nirvana (extinction), therefore Nirvana is called no-form. By what cause is it called no-form?'", "The Buddha said: 'Good man! Because there are no ten forms. What are the ten? They are the form of color, the form of sound, the form of smell, the form of taste, the form of touch, the form of birth, the form of dwelling, the form of decay, the form of male, and the form of female. These are called the ten forms. Because there are no such forms, it is called no-form. Good man! One who is attached to forms will generate ignorance, because of ignorance, love arises, because of love, one is bound, because of being bound, one receives birth, because of birth, there is death, and because of death, there is impermanence. One who is not attached to forms will not generate ignorance, without ignorance, there is no love, without love, there is no bondage, without bondage, one does not receive birth, without birth, there is no death, and without death, it is called permanence. For this reason, Nirvana is called permanence.'", "Simha-ghosha said: 'World Honored One! What kind of monk can sever these ten forms?'", "The Buddha said: 'Good man! If a monk constantly cultivates three forms, he can sever the ten forms: constantly cultivating the form of Samadhi (meditation), constantly cultivating the form of wisdom, and constantly cultivating the form of renunciation. These are called the three forms.'", "Simha-ghosha said: 'World Honored One! What is the meditation of the form of Samadhi, the form of wisdom, and the form of renunciation?'" ] }
？是三昧者，一切眾生皆有三昧，云何方言修習三昧？若心在一境則名三昧，若更余緣則不名三昧。如其不定，非一切智；非一切智，云何名定？若以一行得三昧者，其餘諸行亦非三昧。若非三昧則非一切智；若非一切智，云何名三昧？慧、舍二相亦復如是。」
佛言：「善男子！如汝所言：『緣於一境得名三昧，其餘諸緣不名三昧。』是義不然。何以故？如是余緣亦一境故。行亦如是。
「又，言眾生先有三昧不須修者，是亦不然。所以者何？言三昧者，名善三昧。一切眾生真實未有，云何而言不須修習？以住如是善三昧中觀一切法，名善慧相。不見三昧智慧異相，是名舍相。
「複次，善男子！若取色相，不能觀色常、無常相，是名三昧；若能觀色常、無常相，是名慧相；三昧、慧等，觀一切法，是名舍相。
「善男子！如善御駕駟，遲疾得所；遲疾得所，故名舍相。菩薩亦爾，若三昧多者則修習慧；若慧多者則修習三昧；三昧、慧等，則名為舍。
「善男子！十住菩薩，智慧力多、三昧力少，是故不得明見佛性；聲聞、緣覺，三昧力多、智慧力少，以是因緣不見佛性；諸佛世尊，定、慧等故，明見佛性，了了無礙，如觀掌中庵摩勒果。見佛性者，名為舍相。
「奢摩他者
【現代漢語翻譯】 現代漢語譯本：問：什麼是三昧（Samadhi，禪定）？一切眾生都有三昧，為何還要說修習三昧？如果心專注於一個境界就稱為三昧，如果心轉向其他因緣就不稱為三昧。如果心不定，就不是一切智（Sarvajna，佛的智慧）；如果不是一切智，怎麼能稱為禪定？如果通過一種修行得到三昧，那麼其他的修行就不是三昧。如果不是三昧就不是一切智；如果不是一切智，怎麼能稱為三昧？智慧（Prajna）和舍（Upeksha，平等心）這兩種狀態也是如此。 佛說：『善男子！正如你所說：『專注於一個境界才能稱為三昧，專注于其他因緣就不能稱為三昧。』這種說法是不對的。為什麼呢？因為其他的因緣也是一個境界。修行也是如此。 『還有，說眾生本來就有三昧不需要修習，這也是不對的。為什麼呢？所說的三昧，是指善三昧。一切眾生實際上並沒有這種三昧，怎麼能說不需要修習呢？安住于這種善三昧中觀察一切法，稱為善慧相。不認為三昧和智慧有不同之處，這稱為舍相。 『再者，善男子！如果執著於色相，不能觀察色的常與無常之相，這稱為三昧；如果能觀察色的常與無常之相，這稱為慧相；三昧和智慧平等，觀察一切法，這稱為舍相。 『善男子！就像善於駕馭四匹馬的車伕，能使馬匹快慢適宜；快慢適宜，所以稱為舍相。菩薩也是如此，如果三昧多就修習智慧；如果智慧多就修習三昧；三昧和智慧平等，就稱為舍。 『善男子！十住菩薩，智慧力多而三昧力少，所以不能明見佛性（Buddha-nature）；聲聞（Sravaka，佛陀的弟子）和緣覺（Pratyekabuddha，獨自覺悟者），三昧力多而智慧力少，因此不能見到佛性；諸佛世尊，禪定和智慧平等，所以能明見佛性，清清楚楚沒有障礙，就像看掌中的庵摩勒果（Amalaka，一種果實）一樣。見到佛性，稱為舍相。 『奢摩他（Samatha，止）』
【English Translation】 English version: Question: What is Samadhi (meditative absorption)? All sentient beings have Samadhi, so why is it said that one should cultivate Samadhi? If the mind is focused on one object, it is called Samadhi; if it turns to other conditions, it is not called Samadhi. If it is not stable, it is not Omniscience (Sarvajna, the wisdom of a Buddha); if it is not Omniscience, how can it be called Samadhi? If one attains Samadhi through one practice, then other practices are not Samadhi. If it is not Samadhi, then it is not Omniscience; if it is not Omniscience, how can it be called Samadhi? The same applies to the two aspects of wisdom (Prajna) and equanimity (Upeksha). The Buddha said: 'Good man! As you said: 『Focusing on one object is called Samadhi, focusing on other conditions is not called Samadhi.』 This is not correct. Why? Because those other conditions are also one object. The same is true for practice.' 'Also, saying that sentient beings already have Samadhi and do not need to cultivate it is also incorrect. Why? The Samadhi that is spoken of is good Samadhi. All sentient beings do not actually have this, so how can it be said that it does not need to be cultivated? Observing all dharmas while abiding in this good Samadhi is called the aspect of good wisdom. Not seeing any difference between Samadhi and wisdom is called the aspect of equanimity.' 'Furthermore, good man! If one is attached to the form of color and cannot observe the aspects of permanence and impermanence of color, this is called Samadhi; if one can observe the aspects of permanence and impermanence of color, this is called the aspect of wisdom; when Samadhi and wisdom are equal, observing all dharmas, this is called the aspect of equanimity.' 'Good man! Just like a skilled charioteer who can control the speed of four horses, making them go fast or slow as needed; because the speed is controlled, it is called the aspect of equanimity. Bodhisattvas are also like this: if Samadhi is abundant, then they cultivate wisdom; if wisdom is abundant, then they cultivate Samadhi; when Samadhi and wisdom are equal, it is called equanimity.' 'Good man! Bodhisattvas of the ten stages have more wisdom and less Samadhi, therefore they cannot clearly see the Buddha-nature; Sravakas (disciples of the Buddha) and Pratyekabuddhas (solitary realizers) have more Samadhi and less wisdom, therefore they cannot see the Buddha-nature; all Buddhas, the World Honored Ones, have equal Samadhi and wisdom, therefore they clearly see the Buddha-nature, clearly and without obstruction, like seeing an Amalaka (a type of fruit) in the palm of one's hand. Seeing the Buddha-nature is called the aspect of equanimity.' 'Samatha (calm abiding)'
名為能滅，能滅一切煩惱結故。又，奢摩他者名曰能調，能調諸根惡、不善故。又，奢摩他者名曰寂靜，能令三業成寂靜故。又，奢摩他者名曰遠離，能令眾生離五欲故。又，奢摩他者名曰能清，能清貪慾、瞋恚、愚癡三濁法故。以是義故，故名定相。
「毗婆舍那名為正見，亦名了見、名為能見、名曰遍見、名次第見、名別相見，是名為慧。
「憂畢叉者名曰平等，亦名不諍、又名不觀、亦名不行，是名為舍。
「善男子！奢摩他者有二種：一者、世間，二、出世間。
「復有二種：一者、成就，二、不成就。成就者，所謂諸佛、菩薩；不成就者，所謂聲聞、辟支佛等。
「復有三種：謂下、中、上。下者，謂諸凡夫；中者，聲聞、緣覺；上者，諸佛、菩薩。
「復有四種：一、退，二、住，三、進，四、能大利益。
「復有五種：所謂五智三昧。何等為五？一、無食三昧，二、無過三昧，三、身意清凈一心三昧，四、因果俱樂三昧，五、常念三昧。
「復有六種：一、觀骨三昧，二、慈三昧，三、觀十二因緣三昧，四、阿那婆那三昧，五、念覺觀三昧，六、觀生滅三昧。
「復有七種，所謂七覺分：一、念覺分，二、擇法覺分，三、精進覺分，四、喜覺
【現代漢語翻譯】 現代漢語譯本 『能滅』（Nengmie）的意思是能夠滅除，因為它能滅除一切煩惱的束縛。此外，『奢摩他』（Shamatha）的意思是能夠調伏，因為它能調伏諸根的惡行和不善。此外，『奢摩他』（Shamatha）的意思是寂靜，因為它能使身、口、意三業達到寂靜。此外，『奢摩他』（Shamatha）的意思是遠離，因為它能使眾生遠離五欲。此外，『奢摩他』（Shamatha）的意思是能夠清凈，因為它能清凈貪慾、瞋恚、愚癡這三種濁法。基於這個意義，所以稱為定的相狀。 『毗婆舍那』（Vipashyana）的意思是正見，也稱爲了見、能見、遍見、次第見、別相見，這就是所謂的智慧。 『憂畢叉』（Upeksha）的意思是平等，也稱為不諍、不觀、不行，這就是所謂的舍。 『善男子！』奢摩他』（Shamatha）有兩種：一種是世間的，一種是出世間的。 又有兩種：一種是成就的，一種是不成就的。成就的，指的是諸佛、菩薩；不成就的，指的是聲聞、辟支佛等。 又有三種：即下、中、上。下等的，指的是凡夫；中等的，指的是聲聞、緣覺；上等的，指的是諸佛、菩薩。 又有四種：一、退，二、住，三、進，四、能大利益。 又有五種：即所謂的五智三昧。哪五種呢？一、無食三昧，二、無過三昧，三、身意清凈一心三昧，四、因果俱樂三昧，五、常念三昧。 又有六種：一、觀骨三昧，二、慈三昧，三、觀十二因緣三昧，四、阿那婆那三昧，五、念覺觀三昧，六、觀生滅三昧。 又有七種，即所謂的七覺分：一、念覺分，二、擇法覺分，三、精進覺分，四、喜覺分
【English Translation】 English version 'Nengmie' (能滅) means 'able to extinguish,' because it can extinguish all the bonds of afflictions. Furthermore, 'Shamatha' (奢摩他) means 'able to subdue,' because it can subdue the evil and unwholesome of the senses. Furthermore, 'Shamatha' (奢摩他) means 'tranquility,' because it can bring tranquility to the three karmas of body, speech, and mind. Furthermore, 'Shamatha' (奢摩他) means 'separation,' because it can separate sentient beings from the five desires. Furthermore, 'Shamatha' (奢摩他) means 'able to purify,' because it can purify the three defilements of greed, hatred, and ignorance. Because of this meaning, it is called the characteristic of Samadhi. 'Vipashyana' (毗婆舍那) means 'right view,' also called 'clear seeing,' 'able to see,' 'seeing everywhere,' 'seeing in sequence,' and 'seeing distinct characteristics,' this is what is called wisdom. 'Upeksha' (憂畢叉) means 'equanimity,' also called 'non-contention,' 'non-observation,' and 'non-action,' this is what is called relinquishment. 'Good man! 'Shamatha' (奢摩他) has two kinds: one is worldly, and the other is transcendental. There are also two kinds: one is accomplished, and the other is not accomplished. The accomplished refers to Buddhas and Bodhisattvas; the not accomplished refers to Shravakas and Pratyekabuddhas, etc. There are also three kinds: namely, lower, middle, and upper. The lower refers to ordinary people; the middle refers to Shravakas and Pratyekabuddhas; the upper refers to Buddhas and Bodhisattvas. There are also four kinds: one, regression; two, abiding; three, progress; four, able to greatly benefit. There are also five kinds: namely, the so-called five wisdom Samadhis. What are the five? One, Samadhi without food; two, Samadhi without fault; three, Samadhi of pure body and mind with one-pointedness; four, Samadhi of cause and effect together; five, Samadhi of constant mindfulness. There are also six kinds: one, Samadhi of contemplating bones; two, Samadhi of loving-kindness; three, Samadhi of contemplating the twelve links of dependent origination; four, Samadhi of Anapanasati; five, Samadhi of mindfulness and contemplation; six, Samadhi of contemplating arising and ceasing. There are also seven kinds, namely, the so-called seven factors of enlightenment: one, the factor of mindfulness; two, the factor of investigation of dharma; three, the factor of diligence; four, the factor of joy
分，五、除覺分，六、定覺分，七、舍覺分。
「復有七種：一、須陀洹三昧，二、斯陀含三昧，三、阿那含三昧，四、阿羅漢三昧，五、辟支佛三昧，六、菩薩三昧，七、如來覺知三昧。
「復有八種，謂八解脫三昧：一、內有色相外觀色解脫三昧，二、內無色相外觀色解脫三昧，三、凈解脫身證三昧，四、空處解脫三昧，五、識處解脫三昧，六、無所有處解脫三昧，七、非有想非無想處解脫三昧，八、滅盡定解脫三昧。
「復有九種，所謂九次第定：四禪、四空及滅盡定三昧。
「復有十種，所謂十一切處三昧。何等為十？一者、地一切處三昧，二者、水一切處三昧，三者、風一切處三昧，四者、青一切處三昧，五者、黃一切處三昧，六者、赤一切處三昧，七者、白一切處三昧，八者、空一切處三昧，九者、識一切處三昧，十者、無所有一切處三昧。
「復有無數種，所謂諸佛、菩薩。
「善男子！是名三昧相。
「善男子！慧有二種：一者、世間，二、出世間。
「復有三種：一者、般若，二者、毗婆舍那，三者、阇那。般若者，名一切眾生；毗婆舍那者，一切聖人；阇那者，諸佛、菩薩。又，般若者，名為別相；毗婆舍那者，名為總相；阇那者，名為破相
【現代漢語翻譯】 現代漢語譯本 還有七種：一、擇法覺分（Dharma-vicaya-sambojjhanga），二、精進覺分（Viriya-sambojjhanga），三、喜覺分（Piti-sambojjhanga），四、輕安覺分（Passaddhi-sambojjhanga），五、定覺分（Samadhi-sambojjhanga），六、舍覺分（Upekkha-sambojjhanga）。 又有七種：一、須陀洹三昧（Sotapanna Samadhi，預流果的禪定），二、斯陀含三昧（Sakadagami Samadhi，一來果的禪定），三、阿那含三昧（Anagami Samadhi，不還果的禪定），四、阿羅漢三昧（Arahat Samadhi，阿羅漢果的禪定），五、辟支佛三昧（Paccekabuddha Samadhi，辟支佛的禪定），六、菩薩三昧（Bodhisattva Samadhi，菩薩的禪定），七、如來覺知三昧（Tathagata Samadhi，如來的覺知禪定）。 又有八種，稱為八解脫三昧：一、內有色想外觀色解脫三昧（Rupa Samadhi，內有色想而觀外色以求解脫的禪定），二、內無色想外觀色解脫三昧（Arupa Samadhi，內無色想而觀外色以求解脫的禪定），三、凈解脫身證三昧（Subha Samadhi，通過觀想清凈而身證解脫的禪定），四、空處解脫三昧（Akasanancayatana Samadhi，空無邊處的解脫禪定），五、識處解脫三昧（Vinnanancayatana Samadhi，識無邊處的解脫禪定），六、無所有處解脫三昧（Akincannayatana Samadhi，無所有處的解脫禪定），七、非有想非無想處解脫三昧（N'evasannanasannayatana Samadhi，非想非非想處的解脫禪定），八、滅盡定解脫三昧（Nirodha Samapatti Samadhi，滅盡定的解脫禪定）。 又有九種，稱為九次第定：四禪、四空以及滅盡定三昧。 又有十種，稱為十一切處三昧。哪十種呢？一、地一切處三昧（Pathavi Kasina Samadhi，觀想地遍一切處的禪定），二、水一切處三昧（Apo Kasina Samadhi，觀想水遍一切處的禪定），三、風一切處三昧（Vayo Kasina Samadhi，觀想風遍一切處的禪定），四、青一切處三昧（Nila Kasina Samadhi，觀想青色遍一切處的禪定），五、黃一切處三昧（Pita Kasina Samadhi，觀想黃色遍一切處的禪定），六、赤一切處三昧（Lohita Kasina Samadhi，觀想紅色遍一切處的禪定），七、白一切處三昧（Odata Kasina Samadhi，觀想白色遍一切處的禪定），八、空一切處三昧（Akasa Kasina Samadhi，觀想虛空遍一切處的禪定），九、識一切處三昧（Vinnana Kasina Samadhi，觀想識遍一切處的禪定），十、無所有一切處三昧（Natthi Kasina Samadhi，觀想無所有遍一切處的禪定）。 又有無數種，所謂諸佛、菩薩。 善男子！這稱為三昧的相貌。 善男子！智慧有兩種：一、世間智慧，二、出世間智慧。 又有三種：一、般若（Prajna，智慧），二、毗婆舍那（Vipassana，觀），三、阇那（Jnana，智）。般若，是指一切眾生；毗婆舍那，是指一切聖人；阇那，是指諸佛、菩薩。又，般若，稱為別相；毗婆舍那，稱為總相；阇那，稱為破相。
【English Translation】 English version There are also seven: one, the enlightenment factor of investigation of the Dharma (Dharma-vicaya-sambojjhanga), two, the enlightenment factor of energy (Viriya-sambojjhanga), three, the enlightenment factor of joy (Piti-sambojjhanga), four, the enlightenment factor of tranquility (Passaddhi-sambojjhanga), five, the enlightenment factor of concentration (Samadhi-sambojjhanga), six, the enlightenment factor of equanimity (Upekkha-sambojjhanga). There are also seven: one, the Samadhi of a Stream-enterer (Sotapanna Samadhi), two, the Samadhi of a Once-returner (Sakadagami Samadhi), three, the Samadhi of a Non-returner (Anagami Samadhi), four, the Samadhi of an Arhat (Arahat Samadhi), five, the Samadhi of a Pratyekabuddha (Paccekabuddha Samadhi), six, the Samadhi of a Bodhisattva (Bodhisattva Samadhi), seven, the Samadhi of the Tathagata's awareness (Tathagata Samadhi). There are also eight, known as the eight liberations of Samadhi: one, the Samadhi of liberation through contemplating external forms while having internal form perceptions (Rupa Samadhi), two, the Samadhi of liberation through contemplating external forms while having no internal form perceptions (Arupa Samadhi), three, the Samadhi of liberation through realizing purity with the body (Subha Samadhi), four, the Samadhi of liberation in the sphere of infinite space (Akasanancayatana Samadhi), five, the Samadhi of liberation in the sphere of infinite consciousness (Vinnanancayatana Samadhi), six, the Samadhi of liberation in the sphere of nothingness (Akincannayatana Samadhi), seven, the Samadhi of liberation in the sphere of neither perception nor non-perception (N'evasannanasannayatana Samadhi), eight, the Samadhi of liberation in the cessation of perception and feeling (Nirodha Samapatti Samadhi). There are also nine, known as the nine successive abidings: the four jhanas, the four formless attainments, and the Samadhi of cessation. There are also ten, known as the ten all-encompassing Samadhis. What are the ten? One, the Samadhi of the earth all-encompassing (Pathavi Kasina Samadhi), two, the Samadhi of the water all-encompassing (Apo Kasina Samadhi), three, the Samadhi of the wind all-encompassing (Vayo Kasina Samadhi), four, the Samadhi of the blue all-encompassing (Nila Kasina Samadhi), five, the Samadhi of the yellow all-encompassing (Pita Kasina Samadhi), six, the Samadhi of the red all-encompassing (Lohita Kasina Samadhi), seven, the Samadhi of the white all-encompassing (Odata Kasina Samadhi), eight, the Samadhi of the space all-encompassing (Akasa Kasina Samadhi), nine, the Samadhi of the consciousness all-encompassing (Vinnana Kasina Samadhi), ten, the Samadhi of the nothingness all-encompassing (Natthi Kasina Samadhi). There are also countless kinds, such as those of Buddhas and Bodhisattvas. Good man! This is called the aspect of Samadhi. Good man! Wisdom has two kinds: one, worldly wisdom, two, transcendental wisdom. There are also three kinds: one, Prajna (wisdom), two, Vipassana (insight), three, Jnana (knowledge). Prajna refers to all sentient beings; Vipassana refers to all noble ones; Jnana refers to Buddhas and Bodhisattvas. Furthermore, Prajna is called the specific characteristic; Vipassana is called the general characteristic; Jnana is called the breaking of characteristics.
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「復有四種，所謂觀四真諦。
「善男子！為三事故，修奢摩他。何等為三？一者、不放逸故，二者、莊嚴大智故，三者、得自在故。
「複次，為三事故，修毗婆舍那。何等為三？一者、為觀生死惡果報故，二者、為欲增長諸善根故，三者、為破一切諸煩惱故。」
大般涅槃經卷第二十八 大正藏第 12 冊 No. 0375 大般涅槃經
大般涅槃經卷第二十九
宋代沙門慧嚴等依泥洹經加之師子吼菩薩品之五
師子吼言：「世尊！如經中說若毗婆舍那能破煩惱，何故復修奢摩他耶？」
佛言：「善男子！汝言毗婆舍那破煩惱者，是義不然。何以故？有智慧時則無煩惱，有煩惱時則無智慧。云何而言毗婆舍那能破煩惱？善男子！譬如明時無闇，闇時無明。若有說言明能破闇，無有是處。善男子！誰有智慧？誰有煩惱？而言智慧能破煩惱，如其無者則無所破。
「善男子！若言智慧能破煩惱，為到故破？不到故破？若不到破者，凡夫眾生則應能破。若到故破者，初念應破。若初念不破，后亦不破；若初到便破，是則不到。云何說言智慧能破？若言到與不到而能破者，是義不然。
「複次，毗婆舍那破煩惱者，為獨能破？為伴故破？若獨能
【現代漢語翻譯】 「還有四種，即是觀察四真諦（苦、集、滅、道）。 「善男子！爲了三種原因，修習奢摩他（止）。哪三種呢？第一，爲了不放逸；第二，爲了莊嚴大智慧；第三，爲了獲得自在。 「其次，爲了三種原因，修習毗婆舍那（觀）。哪三種呢？第一，爲了觀察生死的惡果報；第二，爲了增長各種善根；第三，爲了破除一切煩惱。」
師子吼（菩薩名）說：「世尊！如果經中說毗婆舍那（觀）能破除煩惱，為什麼還要修習奢摩他（止）呢？」 佛說：「善男子！你說毗婆舍那（觀）能破除煩惱，這個說法不對。為什麼呢？有智慧的時候就沒有煩惱，有煩惱的時候就沒有智慧。怎麼能說毗婆舍那（觀）能破除煩惱呢？善男子！譬如光明的時候沒有黑暗，黑暗的時候沒有光明。如果有人說光明能破除黑暗，這是不可能的。善男子！誰有智慧？誰有煩惱？而說智慧能破除煩惱，如果根本沒有煩惱，那就無所謂破除。 「善男子！如果說智慧能破除煩惱，是到達了才破除呢？還是沒有到達就破除呢？如果沒有到達就破除，那麼凡夫眾生就應該能破除。如果到達了才破除，那麼第一念就應該破除。如果第一念沒有破除，那麼後面也不會破除；如果剛到達就破除，那就是沒有到達。怎麼能說智慧能破除呢？如果說到達和沒有到達都能破除，這個說法是不對的。 「其次，毗婆舍那（觀）破除煩惱，是獨自破除呢？還是有伴侶一起破除呢？如果獨自破除，
【English Translation】 「Furthermore, there are four kinds, namely, observing the Four Noble Truths (dukkha, samudaya, nirodha, magga). 「Good man! For three reasons, one cultivates samatha (calm abiding). What are the three? First, for the sake of non-negligence; second, for the sake of adorning great wisdom; third, for the sake of attaining freedom. 「Furthermore, for three reasons, one cultivates vipassanā (insight). What are the three? First, for the sake of observing the evil karmic results of birth and death; second, for the sake of increasing all good roots; third, for the sake of destroying all afflictions.」
Simhanada (a Bodhisattva) said: 「World Honored One! If it is said in the scriptures that vipassanā (insight) can destroy afflictions, why then is samatha (calm abiding) also cultivated?」 The Buddha said: 「Good man! Your statement that vipassanā (insight) can destroy afflictions is not correct. Why? When there is wisdom, there are no afflictions; when there are afflictions, there is no wisdom. How can it be said that vipassanā (insight) can destroy afflictions? Good man! It is like when there is light, there is no darkness, and when there is darkness, there is no light. If someone says that light can destroy darkness, that is not possible. Good man! Who has wisdom? Who has afflictions? To say that wisdom can destroy afflictions, if there are no afflictions, then there is nothing to destroy. 「Good man! If it is said that wisdom can destroy afflictions, is it destroyed because it has arrived, or is it destroyed because it has not arrived? If it is destroyed without arriving, then ordinary beings should be able to destroy them. If it is destroyed because it has arrived, then it should be destroyed in the first thought. If it is not destroyed in the first thought, then it will not be destroyed later; if it is destroyed as soon as it arrives, then it has not arrived. How can it be said that wisdom can destroy? If it is said that it can be destroyed whether it has arrived or not, that is not correct. 「Furthermore, does vipassanā (insight) destroy afflictions alone, or does it destroy them with a companion? If it destroys them alone,
破，菩薩何故修八正道？若伴故破，當知獨則不能破也；若獨不能，伴亦不能。如一盲人不能見色，雖伴眾盲亦不能見；毗婆舍那亦復如是。
「善男子！如地堅性、火熱性、水濕性、風動性，而地堅性乃至風動性非因緣作，其性自爾。如四大性，煩惱亦爾，性自是斷。若是斷者，云何而言智慧能斷？以是義故，毗婆舍那決定不能破諸煩惱。
「善男子！如鹽性咸，令異物咸；蜜本性甘，令異物甘；水本性濕，令異物濕。智慧性滅，令異法滅者，是義不然。何以故？若法無滅，云何智慧強能令滅？若言鹽咸令異物咸，慧滅亦爾，能令異法滅者，是亦不然。何以故？智慧之性唸唸滅故。若唸唸滅，云何而言能滅他法？以是義故，智慧之性不破煩惱。
「善男子！一切諸法有二種滅：一者、性滅，二者、畢竟滅。若性滅者，云何而言智慧能滅？若言智慧能滅煩惱，如火燒物，是義不然。何以故？如火燒物則有遺燼；智慧若爾，應有餘燼。如斧伐樹，破處可見；智慧若爾，有何可見？慧若能令煩惱離者，如是煩惱應余處現，如諸外道離六大城，拘尸城現。若是煩惱不餘處現，則知智慧不能令離。
「善男子！一切諸法性若自空，誰能令生？誰能令滅？生異、滅異，無造作者。善男子！若修習定，則
【現代漢語翻譯】 現代漢語譯本 破斥：菩薩為何要修習八正道？如果說是因為有伴侶（指其他修行者）才能破除煩惱，那麼應當知道獨自一人就不能破除；如果獨自一人不能破除，那麼有伴侶也不能破除。就像一個盲人不能看見顏色，即使和一群盲人在一起也不能看見；毗婆舍那（Vipassanā，內觀）也是如此。
『善男子！就像地的堅固性、火的熱性、水的濕性、風的流動性，而地的堅固性乃至風的流動性並非因緣所生，它們的本性就是如此。就像四大（地、水、火、風）的本性一樣，煩惱也是如此，其本性就是斷滅的。如果煩惱的本性是斷滅的，又怎麼能說智慧能夠斷除它呢？因為這個道理，毗婆舍那絕對不能破除各種煩惱。』
『善男子！就像鹽的本性是鹹的，能使其他東西變咸；蜂蜜的本性是甜的，能使其他東西變甜；水的本性是濕的，能使其他東西變濕。如果說智慧的本性是滅的，能使其他法滅，這個道理是不成立的。為什麼呢？如果法本身沒有滅，智慧又怎麼能強行使它滅呢？如果說鹽的鹹味能使其他東西變咸，智慧的滅性也能使其他法滅，這也是不成立的。為什麼呢？因為智慧的本性是念念生滅的。如果唸唸生滅，又怎麼能說它能滅除其他法呢？因為這個道理，智慧的本性不能破除煩惱。』
『善男子！一切諸法有兩種滅：一是本性滅，二是畢竟滅。如果是本性滅，又怎麼能說智慧能夠滅除呢？如果說智慧能夠滅除煩惱，就像火燒東西一樣，這個道理是不成立的。為什麼呢？因為火燒東西會有灰燼留下；如果智慧也是這樣，就應該有殘餘的煩惱。就像斧頭砍樹，砍破的地方可以看見；如果智慧也是這樣，有什麼可以看見的呢？如果智慧能使煩惱離開，那麼這些煩惱應該在其他地方顯現，就像外道離開六大城，拘尸城（Kushinagar）顯現一樣。如果這些煩惱不在其他地方顯現，那麼就知道智慧不能使煩惱離開。』
『善男子！一切諸法的本性如果是空，誰能使它生起？誰能使它滅亡？生起和滅亡是不同的，沒有造作者。善男子！如果修習禪定，那麼』
【English Translation】 English version Refutation: Why do Bodhisattvas practice the Eightfold Path? If it is said that they can break through afflictions because of companions (referring to other practitioners), then it should be known that one cannot break through alone; if one cannot do it alone, then companions cannot do it either. Just as a blind person cannot see colors, even if they are with a group of blind people, they cannot see; Vipassanā (insight meditation) is also like this.
'Good man! Just as the firmness of earth, the heat of fire, the wetness of water, and the movement of wind, and the firmness of earth to the movement of wind are not caused by conditions, their nature is such. Just like the nature of the four elements (earth, water, fire, wind), afflictions are also like this, their nature is to be extinguished. If the nature of afflictions is to be extinguished, how can it be said that wisdom can extinguish them? Because of this reason, Vipassanā absolutely cannot break through various afflictions.'
'Good man! Just as the nature of salt is salty, making other things salty; the nature of honey is sweet, making other things sweet; the nature of water is wet, making other things wet. If it is said that the nature of wisdom is extinction, making other dharmas extinguish, this principle is not established. Why? If the dharma itself does not have extinction, how can wisdom forcefully make it extinguish? If it is said that the saltiness of salt can make other things salty, and the extinction nature of wisdom can also make other dharmas extinguish, this is also not established. Why? Because the nature of wisdom is extinguished moment by moment. If it is extinguished moment by moment, how can it be said that it can extinguish other dharmas? Because of this reason, the nature of wisdom cannot break through afflictions.'
'Good man! All dharmas have two kinds of extinction: one is extinction by nature, and the other is ultimate extinction. If it is extinction by nature, how can it be said that wisdom can extinguish it? If it is said that wisdom can extinguish afflictions, like fire burning things, this principle is not established. Why? Because when fire burns things, there will be ashes left; if wisdom is like this, there should be remaining afflictions. Just like an axe cutting a tree, the place where it is broken can be seen; if wisdom is like this, what can be seen? If wisdom can make afflictions leave, then these afflictions should appear in other places, just like the heretics leaving the six great cities, and Kushinagar appearing. If these afflictions do not appear in other places, then it is known that wisdom cannot make afflictions leave.'
'Good man! If the nature of all dharmas is empty, who can make them arise? Who can make them extinguish? Arising and extinguishing are different, there is no creator. Good man! If you practice meditation, then'
得如是正智正見。以是義故，我經中說：『若有比丘修習定者，能見五陰生滅之相。』善男子！若不修定，世間之事尚不能了，況于出世？若無定者，平處顛墜，心緣異法、口宣異言、耳聞異聲、心解異義，欲造異字、手書異文，欲行異路、身涉異徑。若有修習三昧定者，則大利益，乃至阿耨多羅三藐三菩提。
「善男子！菩薩摩訶薩具足二法能大利益：一、定，二、智。善男子！如刈菅草，執急則斷；菩薩摩訶薩修是二法亦復如是。善男子！如拔堅木，先以手動，后則易出；菩薩定、慧亦復如是，先以定動，后以智拔。善男子！如浣垢衣，先以灰汁，后以清水，衣則鮮潔；菩薩定、慧亦復如是。善男子！如先讀誦，后則解義；菩薩定、慧亦復如是。善男子！譬如勇人先以鎧仗牢自莊嚴，然後御陣能壞怨賊；菩薩定、慧亦復如是。善男子！譬如巧匠鉗鐹盛金，自在隨意㧌攪融消；菩薩定、慧亦復如是。善男子！譬如明鏡照了面像；菩薩定、慧亦復如是。善男子！如先平地，然後下種；先從師受，后思惟義；菩薩定、慧亦復如是。以是義故，菩薩摩訶薩修是二法能大利益。
「善男子！菩薩摩訶薩修是二法，調攝五根，堪忍眾苦，所謂饑、渴、寒、熱、打擲、罵辱、惡獸所嚙、蚊虻所螫，常攝其心，不令放
【現代漢語翻譯】 現代漢語譯本：
能夠獲得這樣的正確智慧和正確見解。因為這個原因，我在經中說：『如果有比丘修習禪定，就能看到五蘊（色、受、想、行、識）生滅的現象。』善男子！如果不修習禪定，世間的事情尚且不能瞭解，更何況是出世間的事情呢？如果沒有禪定，就會在平坦的地方跌倒，心緣著不同的法，口裡說出不同的話，耳朵聽到不同的聲音，心裡理解不同的意義，想要造不同的字，手裡寫出不同的文，想要走不同的路，身體涉入不同的歧途。如果有修習三昧（專注）禪定的人，就會有很大的利益，乃至達到阿耨多羅三藐三菩提（無上正等正覺）。 善男子！菩薩摩訶薩（偉大的菩薩）具足兩種法就能獲得很大的利益：一是禪定，二是智慧。善男子！就像割菅草一樣，抓得緊就容易割斷；菩薩摩訶薩修習這兩種法也是這樣。善男子！就像拔堅硬的木頭，先用手搖動，然後就容易拔出來；菩薩的禪定和智慧也是這樣，先用禪定搖動，然後用智慧拔除。善男子！就像洗滌污垢的衣服，先用灰汁，後用清水，衣服就會潔凈；菩薩的禪定和智慧也是這樣。善男子！就像先讀誦，然後理解意義；菩薩的禪定和智慧也是這樣。善男子！譬如勇士先用鎧甲兵器牢固地裝備自己，然後上陣就能摧毀怨敵；菩薩的禪定和智慧也是這樣。善男子！譬如巧匠用鉗子夾住金子，隨意攪動熔化；菩薩的禪定和智慧也是這樣。善男子！譬如明鏡能照清面容；菩薩的禪定和智慧也是這樣。善男子！就像先平整土地，然後播種；先從老師那裡接受教導，然後思考意義；菩薩的禪定和智慧也是這樣。因為這個原因，菩薩摩訶薩修習這兩種法就能獲得很大的利益。 善男子！菩薩摩訶薩修習這兩種法，調伏攝持五根（眼、耳、鼻、舌、身），能夠忍受各種痛苦，比如飢餓、口渴、寒冷、炎熱、毆打、辱罵、被惡獸咬傷、被蚊蟲叮咬，常常攝持自己的心，不讓它放逸。
【English Translation】 English version:
One obtains such right wisdom and right view. For this reason, I say in the scriptures: 『If there is a Bhikṣu (monk) who cultivates samadhi (meditative concentration), he can see the arising and ceasing of the five skandhas (form, feeling, perception, mental formations, consciousness).』 Good man! If one does not cultivate samadhi, one cannot even understand worldly matters, let alone transcendental matters? Without samadhi, one will fall on level ground, the mind will cling to different dharmas (teachings), the mouth will utter different words, the ears will hear different sounds, the mind will understand different meanings, one will want to create different characters, the hand will write different texts, one will want to walk different paths, and the body will stray into different wrong ways. If one cultivates samadhi, one will gain great benefit, even reaching Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment). Good man! A Bodhisattva Mahāsattva (great Bodhisattva) who possesses two dharmas can gain great benefit: one is samadhi, and the other is wisdom. Good man! Just like cutting cogon grass, if you hold it tightly, it is easy to cut; a Bodhisattva Mahāsattva who cultivates these two dharmas is also like this. Good man! Just like pulling out a hard piece of wood, first you move it with your hand, and then it is easy to pull out; the samadhi and wisdom of a Bodhisattva are also like this, first moving it with samadhi, and then pulling it out with wisdom. Good man! Just like washing dirty clothes, first with lye, then with clean water, the clothes will be clean; the samadhi and wisdom of a Bodhisattva are also like this. Good man! Just like first reciting, then understanding the meaning; the samadhi and wisdom of a Bodhisattva are also like this. Good man! For example, a brave person first firmly equips himself with armor and weapons, and then goes into battle and can destroy the enemy; the samadhi and wisdom of a Bodhisattva are also like this. Good man! For example, a skilled craftsman uses tongs to hold gold, freely stirring and melting it; the samadhi and wisdom of a Bodhisattva are also like this. Good man! For example, a clear mirror reflects the face; the samadhi and wisdom of a Bodhisattva are also like this. Good man! Just like first leveling the ground, then sowing seeds; first receiving teachings from a teacher, then contemplating the meaning; the samadhi and wisdom of a Bodhisattva are also like this. For this reason, a Bodhisattva Mahāsattva who cultivates these two dharmas can gain great benefit. Good man! A Bodhisattva Mahāsattva who cultivates these two dharmas, tames and controls the five senses (eyes, ears, nose, tongue, body), can endure all kinds of suffering, such as hunger, thirst, cold, heat, beatings, insults, being bitten by wild animals, being stung by mosquitoes, and always controls his mind, not letting it wander.
逸，不為利養行於非法，客塵煩惱所不能污，不為諸邪異見所惑，常能遠離諸惡覺觀，不久成就阿耨多羅三藐三菩提，為欲成就利眾生故。
「善男子！菩薩摩訶薩修是二法，四倒暴風不能吹動，如須彌山，雖為四風之所吹鼓，不能令動；不為外道邪師所拔，如帝釋幢不可移轉；眾邪異術不能誑惑，常受微妙第一安樂，能解如來深秘密義，受樂不欣、逢苦不戚，諸天世人恭敬讚歎，明見生死及非生死，善能了知法界、法性，身有常、樂、我、凈之法，是則名為大涅槃樂。
「善男子！定相者，名空三昧；慧相者，名無愿三昧；舍相者，名無相三昧。善男子！若有菩薩摩訶薩善知定時、慧時、舍時及知非時，是名菩薩摩訶薩行菩提道。」
師子吼言：「世尊！云何菩薩知時非時？」
「善男子！菩薩摩訶薩因於受樂生大憍慢、或因說法而生憍慢、或因精勤而生憍慢、或因解義善問答時而生憍慢、或因親近惡知識故而生憍慢、或因佈施所重之物而生憍慢、或因世間善法功德而生憍慢、或因世間豪貴之人所恭敬故而生憍慢，當知爾時不宜修智，宜應修定，是名菩薩知時非時。
「若有菩薩勤修精進，未得利益、涅槃之樂，以不得故，生於悔心，以鈍根故；不能調伏五情諸根，諸垢、煩惱勢力
【現代漢語翻譯】 現代漢語譯本：
菩薩不為追求利益供養而行非法之事，客塵般的煩惱不能玷污他，不會被各種邪見所迷惑，常常能夠遠離各種惡念，不久就能成就阿耨多羅三藐三菩提（無上正等正覺），這是爲了成就利益眾生的目的。
『善男子！菩薩摩訶薩修習這兩種法，四種顛倒的暴風不能動搖他，如同須彌山一樣，即使被大風吹動，也不能使其動搖；不會被外道邪師所動搖，如同帝釋天的旗幟一樣不可移動；各種邪術不能迷惑他，常常享受微妙的第一安樂，能夠理解如來深奧秘密的含義，享受快樂時不欣喜，遇到痛苦時不悲傷，諸天世人都恭敬讚歎他，明瞭地看到生死和非生死，善於了解法界、法性，自身具有常、樂、我、凈的功德，這就叫做大涅槃的快樂。
『善男子！定的狀態，叫做空三昧（空定）；慧的狀態，叫做無愿三昧（無愿定）；舍的狀態，叫做無相三昧（無相定）。善男子！如果有菩薩摩訶薩善於瞭解何時是修定的時候，何時是修慧的時候，何時是修舍的時候，以及何時不是這些時候，這就叫做菩薩摩訶薩行菩提道。』
師子吼菩薩說：『世尊！菩薩如何知道何時是修行的時機，何時不是修行的時機？』
『善男子！菩薩摩訶薩因為享受快樂而生起大驕慢，或者因為說法而生起驕慢，或者因為精勤修行而生起驕慢，或者因為解答義理善於問答而生起驕慢，或者因為親近惡知識而生起驕慢，或者因為佈施珍貴之物而生起驕慢，或者因為世間的善法功德而生起驕慢，或者因為被世間豪貴之人所恭敬而生起驕慢，應當知道這個時候不適合修習智慧，應該修習禪定，這就叫做菩薩知道何時是修行的時機，何時不是修行的時機。
『如果有菩薩勤奮修行精進，沒有得到利益和涅槃的快樂，因為沒有得到，就生起後悔之心，因為根器遲鈍；不能調伏五情諸根，各種垢染、煩惱勢力
【English Translation】 English version:
A Bodhisattva does not engage in unlawful actions for the sake of gain or offerings; they are not defiled by the defilements of the guest dust, not deluded by various wrong views, and are always able to stay away from evil thoughts. They will soon achieve Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), for the purpose of benefiting all sentient beings.
'Good man! When a Bodhisattva-Mahasattva cultivates these two practices, the storms of the four inversions cannot shake them, like Mount Sumeru, which cannot be moved even when blown by strong winds; they cannot be swayed by heretical teachers, like the banner of Indra, which cannot be moved; various evil arts cannot deceive them, they always enjoy the subtle and supreme bliss, they can understand the profound and secret meanings of the Tathagata, they are not delighted when they experience joy, nor are they saddened when they encounter suffering, they are respected and praised by gods and humans, they clearly see birth and death and non-birth and non-death, they are skilled in understanding the Dharma realm and the Dharma nature, and they possess the virtues of permanence, bliss, self, and purity. This is called the bliss of Great Nirvana.'
'Good man! The state of Samadhi (concentration) is called the Emptiness Samadhi; the state of wisdom is called the Wishlessness Samadhi; the state of letting go is called the Signlessness Samadhi. Good man! If a Bodhisattva-Mahasattva is skilled in knowing when it is the time for Samadhi, when it is the time for wisdom, when it is the time for letting go, and when it is not these times, this is called a Bodhisattva-Mahasattva walking the path of Bodhi.'
Simhanada Bodhisattva said, 'World Honored One! How does a Bodhisattva know when it is the right time and when it is not the right time?'
'Good man! A Bodhisattva-Mahasattva may develop great arrogance because of enjoying pleasure, or because of teaching the Dharma, or because of diligent practice, or because of skillful questioning and answering in explaining the meaning, or because of associating with evil friends, or because of giving away precious things, or because of worldly virtues and merits, or because of being respected by the wealthy and powerful in the world. It should be known that at this time, it is not suitable to cultivate wisdom, but rather to cultivate Samadhi. This is called a Bodhisattva knowing when it is the right time and when it is not the right time.
'If a Bodhisattva diligently cultivates with vigor, but has not attained the benefits and the bliss of Nirvana, and because of not attaining them, they develop regret, because of their dull faculties; they cannot subdue the five senses, and the power of various defilements and afflictions
盛故；自疑戒律，有羸損故；當知爾時不宜修定，宜應修智，是名菩薩知時非時。
「善男子！若有菩薩定、慧二法不平等者，當知爾時不宜修舍；二法若等，則宜修之，是名菩薩知時非時。
「善男子！若有菩薩修習定、慧起煩惱者，當知爾時不宜修舍，宜應讀誦、書寫、解說十二部經，唸佛、念法、念僧、念戒、念天、念舍，是名修舍。
「善男子！若有菩薩修習如是三法相者，以是因緣得無相涅槃。」
師子吼言：「世尊！無十相故，名大涅槃。為無相者，復以何緣名為無生、無出、無作、屋宅、洲、歸、安隱、滅度、涅槃、寂靜、無諸病苦、無所有耶？」
佛言：「善男子！無因緣故，故名無生；以無為故，故名無出；無造業故，故名無作；不入五見，故名屋宅；離四瀑水，故名為洲；調眾生故，故名歸依；壞結賊故，故名安隱；諸結火滅，故名滅度；離覺觀故，故名涅槃；遠憒鬧故，名曰寂靜；永斷必死，故名無病；一切無故，名無所有。善男子！若菩薩摩訶薩作是觀時，即得明瞭見於佛性。」
師子吼言：「世尊！菩薩摩訶薩成就幾法能見如是無相涅槃至無所有？」
佛言：「善男子！菩薩摩訶薩成就十法則能明見涅槃無相至無所有。何等為十？一者、信心
【現代漢語翻譯】 現代漢語譯本：如果（菩薩）身體虛弱，或者因為懷疑自己持戒不精而感到身心疲憊，應當知道這個時候不適合修習禪定，而應該修習智慧。這叫做菩薩知道何時該做什麼，何時不該做什麼。 現代漢語譯本：『善男子！如果菩薩在修習禪定和智慧這兩種方法時，兩者不平衡，應當知道這個時候不適合修習舍（放下）。如果兩者平衡，就適合修習舍。這叫做菩薩知道何時該做什麼，何時不該做什麼。 現代漢語譯本：『善男子！如果菩薩在修習禪定和智慧時產生了煩惱，應當知道這個時候不適合修習舍，而應該讀誦、書寫、解說十二部經（佛教經典），唸佛（憶念佛陀）、念法（憶念佛法）、念僧（憶念僧團）、念戒（憶念戒律）、念天（憶念天道）、念舍（憶念放下），這叫做修習舍。 現代漢語譯本：『善男子！如果菩薩修習這三種法相（禪定、智慧、舍），因為這個因緣，就能證得無相涅槃（不執著于任何表象的涅槃）。』 現代漢語譯本：師子吼（菩薩名）說：『世尊！因為沒有十種表相，所以叫做大涅槃。對於無相的涅槃，又因為什麼緣故稱為無生、無出、無作、屋宅、洲、歸、安隱、滅度、涅槃、寂靜、無諸病苦、無所有呢？』 現代漢語譯本：佛說：『善男子！因為沒有因緣，所以叫做無生；因為無為，所以叫做無出；因為沒有造業，所以叫做無作；因為不陷入五種邪見，所以叫做屋宅；因為遠離四種瀑流（煩惱），所以叫做洲；因為調伏眾生，所以叫做歸依；因為摧毀結縛的賊寇，所以叫做安隱；因為各種煩惱的火焰熄滅，所以叫做滅度；因為遠離覺觀（思維活動），所以叫做涅槃；因為遠離喧鬧，所以叫做寂靜；因為永遠斷絕必死的命運，所以叫做無病；因為一切都沒有，所以叫做無所有。善男子！如果菩薩摩訶薩這樣觀察，就能清楚地見到佛性。』 現代漢語譯本：師子吼說：『世尊！菩薩摩訶薩成就多少種法，才能見到這樣從無相涅槃到無所有的境界呢？』 現代漢語譯本：佛說：『善男子！菩薩摩訶薩成就十種法，就能清楚地見到從無相涅槃到無所有的境界。是哪十種呢？第一，是信心。』
【English Translation】 English version: If a Bodhisattva is physically weak, or feels weary due to doubting their own adherence to precepts, it should be known that at this time it is not suitable to practice Samadhi (meditative concentration), but rather one should cultivate wisdom. This is called a Bodhisattva knowing when it is appropriate and when it is not appropriate. English version: 'Good man! If a Bodhisattva's practice of Samadhi and wisdom are not balanced, it should be known that at this time it is not suitable to practice letting go (Skt. upeksha). If the two are balanced, then it is suitable to practice letting go. This is called a Bodhisattva knowing when it is appropriate and when it is not appropriate.' English version: 'Good man! If a Bodhisattva, while practicing Samadhi and wisdom, gives rise to afflictions, it should be known that at this time it is not suitable to practice letting go, but rather one should read, write, and explain the twelve divisions of scriptures (Buddhist texts), contemplate the Buddha (Buddha-anusmriti), contemplate the Dharma (Dharma-anusmriti), contemplate the Sangha (Sangha-anusmriti), contemplate the precepts (Shila-anusmriti), contemplate the heavens (Deva-anusmriti), and contemplate letting go (Tyaga-anusmriti). This is called practicing letting go.' English version: 'Good man! If a Bodhisattva cultivates these three aspects of Dharma (Samadhi, wisdom, and letting go), through this cause and condition, they will attain Nirvana without characteristics (Nirvana free from attachment to any appearance).' English version: Simhanada (name of a Bodhisattva) said: 'World Honored One! Because there are no ten characteristics, it is called Great Nirvana. For Nirvana without characteristics, for what reason is it called unborn, unarisen, uncreated, a dwelling, an island, a refuge, peaceful, liberation, Nirvana, tranquility, without suffering, and without anything?' English version: The Buddha said: 'Good man! Because there is no cause, it is called unborn; because it is unconditioned, it is called unarisen; because there is no karma created, it is called uncreated; because it does not fall into the five wrong views, it is called a dwelling; because it is free from the four torrents (of afflictions), it is called an island; because it tames sentient beings, it is called a refuge; because it destroys the thieves of fetters, it is called peaceful; because the fire of all fetters is extinguished, it is called liberation; because it is free from perception and contemplation (thinking activities), it is called Nirvana; because it is far from noise and disturbance, it is called tranquility; because it eternally cuts off the fate of certain death, it is called without illness; because there is nothing at all, it is called without anything. Good man! If a Bodhisattva Mahasattva observes in this way, they will clearly see the Buddha-nature.' English version: Simhanada said: 'World Honored One! How many Dharmas must a Bodhisattva Mahasattva accomplish to see such a state from Nirvana without characteristics to without anything?' English version: The Buddha said: 'Good man! A Bodhisattva Mahasattva who accomplishes ten Dharmas can clearly see the state from Nirvana without characteristics to without anything. What are the ten? First, it is faith.'
具足。云何名為信心具足？深信佛、法、眾僧是常，十方諸佛方便示現一切眾生及一闡提悉有佛性，不信如來生、老、病、死及修苦行、提婆達多真實破僧、出佛身血、如來畢竟入于涅槃、正法滅盡，是名菩薩信心具足。
「二者、凈戒具足。云何名為凈戒具足？善男子！若有菩薩自言戒凈，雖不與彼女人和合，見女人時，或共嘲調、言語戲笑，如是菩薩成就欲法，毀破凈戒，污辱梵行，令戒雜穢，不得名為凈戒具足。復有菩薩自言戒凈，雖不與彼女人身合、嘲調、戲笑，于壁障外遙聞女人瓔珞、環釧種種諸聲心生愛著，如是菩薩成就欲法，毀破凈戒，污辱梵行，令戒雜穢，不得名為凈戒具足。復有菩薩自言戒凈，雖復不與女人和合、言語嘲調、聽其音聲，然見男子隨逐女時、或見女人隨逐男時便生貪著，如是菩薩成就欲法，毀破凈戒，污辱梵行，令戒雜穢，不得名為凈戒具足。復有菩薩自言戒凈，雖復不與女人和合、言語嘲調、聽其音聲、見男女相隨，然為生天受五欲樂，如是菩薩成就欲法，毀破凈戒，污辱梵行，令戒雜穢，不得名為凈戒具足。善男子！若有菩薩清凈持戒，而不為戒、不為尸羅波羅蜜、不為眾生、不為利養、不為菩提、不為涅槃、不為聲聞、辟支佛，唯為最上第一義故護持禁戒，善男子！是
【現代漢語翻譯】 現代漢語譯本：
『具足』。什麼是『信心具足』？深信佛（Buddha，覺悟者）、法（Dharma，佛的教導）、僧（Sangha，佛教僧團）是永恒不變的，十方諸佛爲了方便教化一切眾生，示現包括一闡提（Icchantika，斷絕善根的人）在內的一切眾生都具有佛性，不相信如來（Tathagata，佛的稱號）會有生、老、病、死，以及修苦行，不相信提婆達多（Devadatta，佛陀的堂弟，後背叛佛陀）真實地破壞僧團、傷害佛陀的身體、如來最終會進入涅槃（Nirvana，寂滅），以及正法（Sad-dharma，佛陀的真正教義）會滅盡。這叫做菩薩的『信心具足』。
『二者，凈戒具足』。什麼是『凈戒具足』？善男子！如果菩薩自稱持戒清凈，即使不與女人發生性關係，但見到女人時，或者一起嘲笑、言語戲弄，這樣的菩薩就成就了慾念，毀壞了清凈的戒律，玷污了清凈的行為，使戒律變得雜亂不清，不能稱為『凈戒具足』。又有一些菩薩自稱持戒清凈，即使不與女人有身體接觸，不嘲笑、戲弄，但在墻壁外聽到女人佩戴的瓔珞、環釧等各種聲音時，心中產生愛戀執著，這樣的菩薩就成就了慾念，毀壞了清凈的戒律，玷污了清凈的行為，使戒律變得雜亂不清，不能稱為『凈戒具足』。又有一些菩薩自稱持戒清凈，即使不與女人發生性關係、不嘲笑戲弄、不聽她們的聲音，但看到男子追逐女子，或者看到女子追逐男子時，就產生貪戀執著，這樣的菩薩就成就了慾念，毀壞了清凈的戒律，玷污了清凈的行為，使戒律變得雜亂不清，不能稱為『凈戒具足』。又有一些菩薩自稱持戒清凈，即使不與女人發生性關係、不嘲笑戲弄、不聽她們的聲音、不看男女相隨，但爲了昇天享受五欲之樂，這樣的菩薩就成就了慾念，毀壞了清凈的戒律，玷污了清凈的行為，使戒律變得雜亂不清，不能稱為『凈戒具足』。善男子！如果菩薩清凈地持守戒律，不是爲了戒律本身，不是爲了尸羅波羅蜜（Sila-paramita，持戒的完美），不是爲了眾生，不是爲了利益供養，不是爲了菩提（Bodhi，覺悟），不是爲了涅槃，不是爲了聲聞（Sravaka，聽聞佛法而修行的人）、辟支佛（Pratyekabuddha，獨自覺悟的人），只是爲了最上第一義的緣故而護持禁戒，善男子！這就是
【English Translation】 English version:
'Accomplishment.' What is called 'accomplishment of faith'? It is to deeply believe that the Buddha (the Awakened One), the Dharma (the Buddha's teachings), and the Sangha (the Buddhist monastic community) are eternal; that all Buddhas in the ten directions, for the sake of expediently guiding all sentient beings, manifest that all beings, including even the Icchantikas (those who have severed their roots of goodness), possess Buddha-nature; and not to believe that the Tathagata (the Buddha) experiences birth, old age, sickness, and death, or engages in ascetic practices, or that Devadatta (Buddha's cousin who later betrayed him) truly broke the Sangha, harmed the Buddha's body, that the Tathagata ultimately enters Nirvana (extinction), or that the Sad-dharma (the true teachings) will be extinguished. This is called a Bodhisattva's 'accomplishment of faith.'
'Secondly, accomplishment of pure precepts.' What is called 'accomplishment of pure precepts'? Good man! If a Bodhisattva claims to uphold pure precepts, even if they do not engage in sexual relations with women, but when seeing women, or engaging in mockery and playful banter with them, such a Bodhisattva has achieved desire, has broken the pure precepts, has defiled pure conduct, and has made the precepts impure, and cannot be called 'accomplishment of pure precepts.' Furthermore, some Bodhisattvas claim to uphold pure precepts, even if they do not have physical contact with women, nor mock or banter with them, but when hearing the various sounds of women's jewelry, such as necklaces and bracelets, from beyond a wall, they develop attachment and desire in their hearts. Such a Bodhisattva has achieved desire, has broken the pure precepts, has defiled pure conduct, and has made the precepts impure, and cannot be called 'accomplishment of pure precepts.' Furthermore, some Bodhisattvas claim to uphold pure precepts, even if they do not engage in sexual relations with women, nor mock or banter with them, nor listen to their voices, but when seeing men pursuing women, or women pursuing men, they develop craving and attachment. Such a Bodhisattva has achieved desire, has broken the pure precepts, has defiled pure conduct, and has made the precepts impure, and cannot be called 'accomplishment of pure precepts.' Furthermore, some Bodhisattvas claim to uphold pure precepts, even if they do not engage in sexual relations with women, nor mock or banter with them, nor listen to their voices, nor see men and women together, but do so for the sake of being reborn in heaven to enjoy the five desires. Such a Bodhisattva has achieved desire, has broken the pure precepts, has defiled pure conduct, and has made the precepts impure, and cannot be called 'accomplishment of pure precepts.' Good man! If a Bodhisattva upholds the precepts purely, not for the sake of the precepts themselves, not for the sake of Sila-paramita (perfection of morality), not for the sake of sentient beings, not for the sake of gain and offerings, not for the sake of Bodhi (enlightenment), not for the sake of Nirvana, not for the sake of Sravakas (hearers of the Dharma) or Pratyekabuddhas (solitary realizers), but only for the sake of the highest and ultimate meaning, then they uphold the precepts. Good man! This is
名菩薩凈戒具足。
「三者、親近諸善知識。善知識者，若有能說信戒、多聞、佈施、智慧令人受行，是名菩薩善知識也。
「四者、樂於寂靜。寂靜者，所謂身心寂靜觀察諸法甚深法界，是名寂靜。
「五者、精進。精進者，所謂繫心觀四正諦，設頭火然終不放舍，是名精進。
「六者、念具足。念具足者，所謂唸佛、念法、念僧、念戒、念天、念舍，是名念具足。
「七者、軟語。軟語者，所謂實語、妙語、先意問訊、時語、真語，是名軟語。
「八者、護法。護法者，所謂愛樂正法，常樂演說、讀誦、書寫、思惟其義、廣宣敷揚，令其流佈。若見有人書寫、解說、讀誦、讚歎、思惟義者，為求資生而供養之，所謂衣服、飲食、臥具、醫藥。為護法故，不惜身命。是名護法。
「九者、菩薩摩訶薩見有同學同戒有所乏少，轉從他乞，熏缽、染衣、瞻病所須、衣服、飲食、臥具、房舍而供給之。
「十者、具足智慧。智慧者，所謂觀于如來常、樂、我、凈，一切眾生悉有佛性，觀法二相，所謂空、不空，常、無常，樂、無樂，我、無我，凈、不凈，異法可斷、異法不可斷，異法從緣生、異法從緣見，異法從緣果、異法非緣果，是名具足智慧。
「善男子！
【現代漢語翻譯】 現代漢語譯本 名為菩薩的修行者，其凈戒圓滿具足。 『第三，親近善知識。善知識是指那些能夠教導人們信奉戒律、廣聞佛法、樂於佈施、增長智慧並使人依教奉行的人，這樣的人被稱為菩薩的善知識。 『第四，樂於寂靜。寂靜是指身心寂靜，觀察諸法甚深法界，這被稱為寂靜。 『第五，精進。精進是指專心觀察四聖諦，即使頭頂著火也不會放棄，這被稱為精進。 『第六，念具足。念具足是指唸佛（Buddha），念法（Dharma），念僧（Sangha），念戒（precepts），念天（devas），念舍（renunciation），這被稱爲念具足。 『第七，軟語。軟語是指說真實的話、美妙的話、先問候對方、適時的話、真誠的話，這被稱為軟語。 『第八，護法。護法是指喜愛正法，經常樂於演說、讀誦、書寫、思考其義、廣泛宣揚，使其流傳。如果看到有人書寫、講解、讀誦、讚歎、思考其義，爲了求得生活所需而供養他們，比如衣服、飲食、臥具、醫藥。爲了護持正法，不惜生命。這被稱為護法。 『第九，菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）看到有同學或同戒的修行者有所缺乏，會從其他地方乞求，比如熏缽、染衣、看病所需、衣服、飲食、臥具、房舍等來供給他們。 『第十，具足智慧。智慧是指觀察如來（Tathagata）的常、樂、我、凈，一切眾生都具有佛性，觀察法的二相，即空與不空，常與無常，樂與無樂，我與無我，凈與不凈，可斷之法與不可斷之法，從緣而生的法與從緣而見的法，從緣而得的果與非緣而得的果，這被稱為具足智慧。 『善男子！』
【English Translation】 English version A Bodhisattva is one who is fully endowed with pure precepts. 『Third, to associate with virtuous friends. Virtuous friends are those who can teach faith, precepts, learning, generosity, and wisdom, and who encourage others to practice these teachings. Such individuals are called virtuous friends of a Bodhisattva.』 『Fourth, to delight in tranquility. Tranquility refers to the stillness of body and mind, observing the profound Dharma realm. This is called tranquility.』 『Fifth, diligence. Diligence refers to focusing the mind on the Four Noble Truths, never abandoning this practice even if one's head were on fire. This is called diligence.』 『Sixth, to be complete in mindfulness. To be complete in mindfulness refers to mindfulness of the Buddha, the Dharma, the Sangha, the precepts, the devas, and renunciation. This is called being complete in mindfulness.』 『Seventh, gentle speech. Gentle speech refers to speaking truthfully, beautifully, inquiring first, speaking at the right time, and speaking sincerely. This is called gentle speech.』 『Eighth, to protect the Dharma. To protect the Dharma refers to loving the true Dharma, always delighting in expounding, reciting, writing, contemplating its meaning, and widely propagating it so that it may spread. If one sees someone writing, explaining, reciting, praising, or contemplating its meaning, one should provide them with the necessities of life, such as clothing, food, bedding, and medicine. For the sake of protecting the Dharma, one should not be attached to one's own life. This is called protecting the Dharma.』 『Ninth, a Bodhisattva-Mahasattva, seeing that fellow practitioners or those who share the same precepts are lacking in something, will beg from others to provide them with necessities such as a fumigated bowl, dyed robes, what is needed for medical care, clothing, food, bedding, and lodging.』 『Tenth, to be complete in wisdom. Wisdom refers to observing the Tathagata's permanence, bliss, self, and purity; that all sentient beings possess Buddha-nature; and observing the two aspects of Dharma, namely emptiness and non-emptiness, permanence and impermanence, bliss and non-bliss, self and non-self, purity and impurity, what can be severed and what cannot be severed, what arises from conditions and what is seen from conditions, what is the result of conditions and what is not the result of conditions. This is called being complete in wisdom.』 『Good man!』
是名菩薩具足十法即能明見涅槃無相。」
師子吼言：「世尊！如佛先告純陀：『汝今已得見於佛性，得大涅槃，成就阿耨多羅三藐三菩提。』是義云何？
「世尊！如經中說：若施畜生，得百倍報；施一闡提，得千倍報；施持戒者，百千倍報；若施外道斷煩惱者，得無量報；施四道向及以四果至辟支佛，得無量報；施不退菩薩及最後身諸大菩薩、如來世尊，所得福報無量無邊、不可稱計、不可思議。純陀大士若受如是無量報者，是報無盡，何時當得阿耨多羅三藐三菩提？
「世尊！經中復說若人重心造善惡業必得果報，若現世受、若次生受、若後世受。純陀善業重心作故，當知是業必定受報。若定受報，云何得成阿耨多羅三藐三菩提？云何復得見於佛性？
「世尊！經中復說施三種人果報無盡：一者、病人，二者、父母，三者、如來。世尊！經中復說：佛告阿難：『一切眾生如其無有欲界業者，即得阿耨多羅三藐三菩提；色無色業亦復如是。』世尊！如法句偈：非空、非海中、非入山石間，無有地方所脫之不受業。又，阿尼樓馱言：『世尊！我憶往昔以一食施，八萬劫中不墮三惡。』世尊！一食之施尚得是報，何況純陀信心施佛，具足成就檀波羅蜜？
「世尊！若善果報不可盡者，
【現代漢語翻譯】 現代漢語譯本： 「這就是菩薩圓滿十種修行方法，能夠明晰地見到無相的涅槃境界。」
師子吼菩薩說：「世尊！正如佛陀先前告訴純陀：『你現在已經得見佛性，獲得大涅槃，成就阿耨多羅三藐三菩提（無上正等正覺）。』這是什麼意思呢？」
「世尊！正如經典中所說：如果佈施給畜生，可以得到百倍的果報；佈施給一闡提（斷絕善根的人），可以得到千倍的果報；佈施給持戒的人，可以得到百千倍的果報；如果佈施給斷除煩惱的外道，可以得到無量的果報；佈施給四向道和四果的聖者，乃至辟支佛（獨覺），可以得到無量的果報；佈施給不退轉的菩薩以及最後身的大菩薩、如來世尊，所得到的福報是無量無邊、不可稱量、不可思議的。純陀大士如果接受如此無量的果報，這些果報沒有窮盡，他什麼時候才能成就阿耨多羅三藐三菩提呢？」
「世尊！經典中又說，如果有人以深重心造作善業或惡業，必定會得到果報，或者在今生受報，或者在來生受報，或者在後世受報。純陀的善業是深重心所作，應當知道這個業必定會受報。如果必定要受報，又怎麼能成就阿耨多羅三藐三菩提呢？又怎麼能得見佛性呢？」
「世尊！經典中又說，佈施給三種人，果報是無盡的：第一種是病人，第二種是父母，第三種是如來。世尊！經典中又說：佛陀告訴阿難：『一切眾生如果沒有任何欲界的業，就能立即成就阿耨多羅三藐三菩提；色界和無色界的業也是如此。』世尊！正如法句偈所說：『不是在空中，不是在海中，不是進入山石之間，沒有地方可以逃脫不受業報。』還有，阿尼樓馱（佛陀弟子）說：『世尊！我記得過去曾經以一餐食物佈施，在八萬劫中沒有墮入三惡道。』世尊！一餐食物的佈施尚且得到這樣的果報，何況純陀以信心佈施給佛陀，圓滿成就了檀波羅蜜（佈施波羅蜜）呢？」
「世尊！如果善的果報不能窮盡，
【English Translation】 English version: 『This is what it means for a Bodhisattva to fully possess ten practices, enabling them to clearly see the formless state of Nirvana.』
Lion's Roar Bodhisattva said, 『World Honored One! Just as the Buddha previously told Cunda: 「You have now seen the Buddha-nature, attained great Nirvana, and achieved Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment).」 What does this mean?』
『World Honored One! As it is said in the scriptures: if one gives to an animal, one receives a hundredfold reward; if one gives to an icchantika (one who has severed their roots of goodness), one receives a thousandfold reward; if one gives to a person who upholds the precepts, one receives a hundred thousandfold reward; if one gives to an outsider who has cut off their afflictions, one receives immeasurable rewards; if one gives to those on the four paths and the four fruits, up to a Pratyekabuddha (Solitary Buddha), one receives immeasurable rewards; if one gives to a non-retrogressing Bodhisattva and the great Bodhisattvas in their last life, and to the Tathagata World Honored One, the merit received is immeasurable, boundless, incalculable, and inconceivable. If the great Cunda receives such immeasurable rewards, and these rewards are endless, when will he achieve Anuttara-samyak-sambodhi?』
『World Honored One! The scriptures also say that if a person creates good or bad karma with a deep mind, they will surely receive the consequences, either in this life, the next life, or in future lives. Cunda』s good karma was created with a deep mind, so it should be known that this karma will surely be received. If he must receive the consequences, how can he achieve Anuttara-samyak-sambodhi? How can he see the Buddha-nature?』
『World Honored One! The scriptures also say that giving to three types of people results in endless rewards: the first is the sick, the second is one's parents, and the third is the Tathagata. World Honored One! The scriptures also say: the Buddha told Ananda, 「If all sentient beings have no karma from the desire realm, they will immediately achieve Anuttara-samyak-sambodhi; the same is true for karma from the form and formless realms.」 World Honored One! As the verse in the Dhammapada says: 「Not in the sky, not in the sea, not entering between the mountains and rocks, is there any place where one can escape the consequences of karma.」 Also, Anuruddha (a disciple of the Buddha) said, 「World Honored One! I remember in the past, I gave a meal as alms, and for eighty thousand kalpas I did not fall into the three evil realms.」 World Honored One! If giving a single meal results in such a reward, how much more so for Cunda, who with faith gave to the Buddha, and fully accomplished the Dana Paramita (Perfection of Giving)?』
『World Honored One! If the rewards of good karma cannot be exhausted,
謗方等經、犯五逆罪、毀四重禁、一闡提罪，云何可盡？若不可盡，云何能得見於佛性、成阿耨多羅三藐三菩提？」
佛言：「善哉，善哉。善男子！唯有二人能得無量無邊功德，不可稱計、不可宣說，能竭生死漂流瀑河，降魔怨敵、摧魔勝幢，能轉如來無上法輪：一者、善問，二者、善答。
「善男子！佛十力中，業力最深。善男子！有諸眾生於業緣中心輕不信，為度彼故作如是說。
「善男子！一切作業有輕、有重。輕、重二業復各有二：一者、決定，二、不決定。善男子！或有人言：『惡業無果。若言惡業定有果者，云何氣噓旃陀羅而得生天？鴦掘摩羅得解脫果？以是義故，當知作業有定得果、不定得果。』我為除斷如是邪見故，于經中說如是語：『一切作業無不得果。』善男子！或有重業可得作輕、或有輕業可得作重，非一切人唯有愚、智，是故當知非一切業悉定得果，雖不定得、亦非不得。
「善男子！一切眾生凡有二種：一者、智人，二者、愚人。有智之人以智慧力能令地獄極重之業現世輕受，愚癡之人現世輕業地獄重受。」
師子吼言：「世尊！若如是者，則不應求清凈梵行及解脫果。」
佛言：「善男子！若一切業定得果者，則不應求梵行解脫；以不定故，則
【現代漢語翻譯】 現代漢語譯本：誹謗方等經典（指大乘經典）、犯下五逆重罪（殺父、殺母、殺阿羅漢、破和合僧、出佛身血）、毀犯四重禁戒（比丘的四條根本戒律：殺、盜、淫、妄）、以及一闡提（斷絕善根的人）的罪過，要如何才能消除？如果不能消除，又如何能夠見到佛性、成就無上正等正覺（阿耨多羅三藐三菩提）呢？ 佛說：『好啊，好啊。善男子！只有兩種人能夠獲得無量無邊的功德，無法稱量、無法宣說，能夠竭盡生死輪迴的瀑布河流，降伏魔怨敵人、摧毀魔的勝利旗幟，能夠轉動如來無上的法輪：第一種是善於提問的人，第二種是善於回答的人。』 『善男子！在佛的十力（佛的十種智慧力量）中，業力最為深重。善男子！有些眾生對於業的因緣心生輕慢不信，爲了度化他們，我才這樣說。』 『善男子！一切所作的業有輕有重。輕業和重業又各有兩種：一種是決定業，一種是不決定業。善男子！或許有人說：『惡業沒有果報。如果說惡業一定有果報，那麼為什麼吹氣給旃陀羅（賤民）的人反而能昇天？鴦掘摩羅（殺人魔）反而能得到解脫的果報？』因為這個道理，應當知道所作的業有一定得果報的，也有不一定得果報的。我爲了斷除這樣的邪見，所以在經典中說這樣的話：『一切所作的業沒有不得果報的。』善男子！或許有重業可以轉為輕受，或許有輕業可以轉為重受，並非所有人都一樣，只有愚笨和智慧的差別，所以應當知道並非一切業都一定得果報，雖然不一定得，也不是完全沒有果報。 『善男子！一切眾生大致分為兩種：一種是智人，一種是愚人。有智慧的人憑藉智慧的力量，能夠使地獄極重的業在現世中輕輕地承受，愚癡的人在現世中輕微的業卻要在地獄中重重地承受。』 師子吼（菩薩名）說：『世尊！如果這樣的話，那麼就不應該追求清凈的梵行和解脫的果報了。』 佛說：『善男子！如果一切業都一定得果報，那麼就不應該追求梵行解脫；正因為不一定，所以才應該追求梵行解脫。』
【English Translation】 English version: How can the sins of slandering the Vaipulya Sutras (referring to Mahayana sutras), committing the five heinous crimes (killing father, killing mother, killing an Arhat, disrupting the Sangha, and shedding the blood of a Buddha), violating the four major precepts (the four fundamental precepts of a Bhikshu: killing, stealing, sexual misconduct, and lying), and the sins of an Icchantika (a person who has severed their roots of goodness) be extinguished? If they cannot be extinguished, how can one see the Buddha-nature and attain Anuttara-samyak-sambodhi (supreme enlightenment)? The Buddha said, 'Excellent, excellent. Good man! Only two kinds of people can obtain immeasurable and boundless merit, which cannot be measured or described, and can exhaust the torrent of the river of birth and death, subdue the demonic enemies, destroy the victory banner of Mara, and turn the unsurpassed Dharma wheel of the Tathagata: the first is one who asks good questions, and the second is one who answers well.' 'Good man! Among the ten powers of the Buddha (the ten wisdom powers of the Buddha), the power of karma is the deepest. Good man! Some sentient beings are careless and do not believe in the causes and conditions of karma. It is for the sake of liberating them that I speak in this way.' 'Good man! All actions have lightness and heaviness. Light and heavy karmas each have two types: one is definite, and the other is indefinite. Good man! Perhaps someone says, 『Evil karma has no consequences. If it is said that evil karma definitely has consequences, then why can a person who breathes on a Chandala (an untouchable) be reborn in heaven? Why can Angulimala (a murderer) attain the fruit of liberation?』 Because of this reason, it should be known that some actions definitely have consequences, and some do not. In order to eliminate such wrong views, I say in the sutras, 『All actions have consequences.』 Good man! Perhaps heavy karma can be made light, and perhaps light karma can be made heavy. Not all people are the same, there is only the difference between foolishness and wisdom. Therefore, it should be known that not all karmas definitely have consequences. Although they are not definite, they are not without consequences either. 'Good man! All sentient beings are generally of two kinds: one is wise, and the other is foolish. A wise person, through the power of wisdom, can make the extremely heavy karma of hell be lightly experienced in this life, while a foolish person experiences the light karma of this life heavily in hell.' Simhanada (a Bodhisattva's name) said, 'World Honored One! If this is the case, then one should not seek pure conduct and the fruit of liberation.' The Buddha said, 'Good man! If all karmas definitely had consequences, then one should not seek pure conduct and liberation; because they are not definite, one should seek pure conduct and liberation.'
修梵行及解脫果。善男子！若能遠離一切惡業則得善果，若遠善業則得惡果。若一切業定得果者，則不應求修習聖道；若不修道則無解脫。一切聖人所以修道，為壞定業得輕報故，不定之業無果報故。若一切業定得果者，則不應求修習聖道。若人遠離修習聖道得解脫者，無有是處；不得解脫得涅槃者，亦無是處。
「善男子！若一切業定得果者，一世所作純善之業應當永已，常受安樂；一世所作極重惡業，亦應永已，受大苦惱。業果若爾，則無修道、解脫、涅槃。人作人受、婆羅門作婆羅門受，若如是者則不應有下姓下有，人應常人、婆羅門應常婆羅門。小時作業應小時受，不應中年及老時受；老時作惡生地獄中，地獄初身不應便受，應待老時然後乃受；若老時不殺，不應壯年得壽；若無壯壽，云何至老？業無失故。業若無失，云何而有修道、涅槃？
「善男子！業有二種：定以不定。定業有二：一者、報定，二者、時定。或有報定而時不定，緣合則受，或三時受，所謂現受、生受、后受。
「善男子！若定心作善惡等業，作已深生信心歡喜，若發誓愿供養三寶，是名定業。
「善男子！智者善根深固難動，是故能令重業為輕；愚癡之人不善深厚，能令輕業而作重報。以是義故，一切諸業不
【現代漢語翻譯】 現代漢語譯本：關於修行梵行和解脫的果報。善男子！如果能夠遠離一切惡業，就能得到善果；如果遠離善業，就會得到惡果。如果一切業都必定有果報，那麼就不應該尋求修習聖道；如果不修道，就沒有解脫。一切聖人之所以修道，是爲了破壞註定的業報，使其得到較輕的果報，而那些不確定的業則沒有果報。如果一切業都必定有果報，那麼就不應該尋求修習聖道。如果有人不通過修習聖道而得到解脫，這是不可能的；如果不能得到解脫而能得到涅槃（Nirvana），這也是不可能的。 善男子！如果一切業都必定有果報，那麼一個人一生所做的純善之業應該永遠享受安樂；一個人一生所做的極重惡業，也應該永遠遭受巨大的苦惱。如果業果是這樣，那麼就沒有修道、解脫、涅槃（Nirvana）的說法了。人作的業應該由人來承受，婆羅門（Brahmin）作的業應該由婆羅門來承受，如果這樣，就不應該有低種姓的人，人應該永遠是人，婆羅門應該永遠是婆羅門。小時候造的業應該小時候受報，不應該中年或老年才受報；老年時造惡業應該生地獄，在地獄的最初不應該立刻受報，應該等到老年時才受報；如果老年時不殺生，就不應該在壯年時得到長壽；如果沒有壯年的長壽，怎麼能活到老年呢？因為業不會消失。如果業不會消失，怎麼會有修道和涅槃（Nirvana）呢？ 善男子！業有兩種：註定的和不註定的。註定的業有兩種：一是果報註定，二是時間註定。有的果報註定而時間不註定，因緣聚合時就會受報，或者在三種時間受報，即現世受報、來世受報和後世受報。 善男子！如果以堅定的心去做善惡等業，做完后深生信心和歡喜，如果發誓愿供養三寶（Buddha, Dharma, Sangha），這就被稱為註定的業。 善男子！有智慧的人善根深厚，難以動搖，所以能夠使重大的業報變為輕微；愚癡的人不善的根基深厚，能夠使輕微的業報變為重大的果報。因為這個道理，一切諸業不
【English Translation】 English version: On the practice of Brahma-conduct and the fruit of liberation. Good man! If one can stay away from all evil deeds, one will obtain good results; if one stays away from good deeds, one will obtain evil results. If all actions are destined to have consequences, then one should not seek to cultivate the holy path; if one does not cultivate the path, there is no liberation. The reason why all sages cultivate the path is to break the destined karmic retribution, so that they may receive lighter consequences, while those uncertain actions have no consequences. If all actions are destined to have consequences, then one should not seek to cultivate the holy path. If someone attains liberation without cultivating the holy path, it is impossible; if one can attain Nirvana (Nirvana) without attaining liberation, it is also impossible. Good man! If all actions are destined to have consequences, then the purely good actions done in one lifetime should be eternally enjoyed with happiness; the extremely evil actions done in one lifetime should also be eternally suffered with great distress. If karmic consequences were like this, then there would be no talk of cultivating the path, liberation, or Nirvana (Nirvana). The actions done by a person should be borne by that person, the actions done by a Brahmin (Brahmin) should be borne by that Brahmin, if it were so, then there should be no lower castes, people should always be people, and Brahmins should always be Brahmins. The actions done in childhood should be experienced in childhood, not in middle age or old age; if one does evil in old age, one should be born in hell, and one should not immediately experience the consequences in the beginning of hell, but should wait until old age to experience them; if one does not kill in old age, one should not have longevity in youth; if there is no longevity in youth, how can one live to old age? Because karma does not disappear. If karma does not disappear, how can there be cultivation of the path and Nirvana (Nirvana)? Good man! There are two kinds of karma: destined and not destined. There are two kinds of destined karma: one is the destined consequence, and the other is the destined time. Some consequences are destined but the time is not, and when the conditions come together, one will experience the consequences, or one will experience the consequences at three times, namely, in the present life, in the next life, and in future lives. Good man! If one does good or evil actions with a firm mind, and after doing them, one has deep faith and joy, and if one makes vows to make offerings to the Three Jewels (Buddha, Dharma, Sangha), this is called destined karma. Good man! The wise have deep and firm roots of goodness, which are difficult to shake, therefore they can make heavy karmic consequences become light; the foolish have deep roots of unwholesomeness, which can make light karmic consequences become heavy. Because of this principle, all actions are not
名決定。菩薩摩訶薩無地獄業，為眾生故，發大誓願生地獄中。
「善男子！往昔眾生壽百年時，恒沙眾生受地獄報。我見是已，即發大愿受地獄身。菩薩爾時實無是業，為眾生故，受地獄果。我于爾時在地獄中，經無量歲為諸罪人廣開分別十二部經。諸人聞已，壞惡果報，令地獄空，除一闡提。是名菩薩摩訶薩非現生后受是惡業。
「複次，善男子！是賢劫中無量眾生墮畜生中受惡業果。我見是已，復發誓願：『為欲說法度眾生故，或作獐、鹿、羆、鴿、獼猴、龍、蛇、金翅、魚、鱉、狐、兔、牛、馬之身。』善男子！菩薩摩訶薩實無如是畜生惡業，以大願力為眾生故，現受是身，是名菩薩摩訶薩非現生后受是惡業。
「複次，善男子！是賢劫中復有無量無邊眾生生餓鬼中，或食吐汁、脂、肉、膿、血、屎、尿、涕、唾，壽命無量百千萬歲，初不曾聞漿水之名，況複眼見而得飲也？設遙見水，生意往趣，到則變成猛火、膿、血；或時不變，則有多人手執矛槊遮護捉持，不令得前；或天降雨，至身成火。是名惡業果報。善男子！菩薩摩訶薩實無如是諸惡業果，為化眾生令得解脫故，發誓愿受如是身，是名菩薩摩訶薩非現生后受是惡業。
「善男子！我于賢劫生屠膾家，畜養雞、豬、牛、羊，
【現代漢語翻譯】 現代漢語譯本：菩薩摩訶薩（偉大的菩薩）並非因自身業力而決定受生地獄。爲了救度眾生，他們發下宏大誓願，自願投生於地獄之中。 『善男子！』過去當衆生的壽命為一百年時，有如恒河沙數般的眾生遭受地獄的果報。我見到這種情況后，便發下大愿，自願承受地獄之身。菩薩當時實際上並沒有這樣的業力，但爲了眾生，他們甘願承受地獄的果報。那時，我在地獄中，經歷了無數歲月，為那些罪人廣泛地宣講和分析十二部經典。那些人聽聞后，便能消除惡業的果報，使地獄空無一人，只除了一闡提（斷絕善根的人）。這就是菩薩摩訶薩並非在今生或來世才承受這些惡業的體現。 『再者，善男子！』在這個賢劫（現在這個時期）中，有無數眾生墮入畜生道，遭受惡業的果報。我見到這種情況后，又發下誓願：『爲了說法度化眾生，我願意化身為獐、鹿、熊、鴿子、獼猴、龍、蛇、金翅鳥、魚、鱉、狐貍、兔子、牛、馬等各種畜生之身。』善男子！菩薩摩訶薩實際上並沒有這些畜生道的惡業，他們是憑藉大愿的力量，爲了眾生才顯現這些身形。這就是菩薩摩訶薩並非在今生或來世才承受這些惡業的體現。 『再者，善男子！』在這個賢劫中，還有無數無邊的眾生投生到餓鬼道中，他們吞食嘔吐物、脂肪、肉、膿、血、糞便、尿液、鼻涕、唾液，壽命長達無數百千萬年，甚至從未聽說過漿水的名字，更不用說親眼見到並飲用了。即使遠遠地看到水，心中生起想要靠近的念頭，但一旦到達，水就會變成猛火或膿血；有時水沒有變化，卻有許多人手持矛戟遮擋和抓捕，不讓他們靠近；有時天降雨水，落在身上卻變成火焰。這就是惡業的果報。善男子！菩薩摩訶薩實際上並沒有這些惡業的果報，爲了教化眾生，使他們得到解脫，他們發誓愿承受這樣的身體。這就是菩薩摩訶薩並非在今生或來世才承受這些惡業的體現。 『善男子！』我曾在賢劫中出生在屠夫之家，飼養雞、豬、牛、羊，
【English Translation】 English version: Bodhisattva Mahasattvas (great Bodhisattvas) are not determined to be born in hell due to their own karma. For the sake of saving sentient beings, they make great vows to willingly be born in hell. 'Good man!' In the past, when the lifespan of sentient beings was one hundred years, countless beings like the sands of the Ganges River suffered the retribution of hell. Seeing this, I made a great vow to willingly endure the body of hell. At that time, Bodhisattvas actually did not have such karma, but for the sake of sentient beings, they were willing to endure the retribution of hell. At that time, I was in hell, spending countless years widely explaining and analyzing the twelve divisions of scriptures for those sinners. After hearing this, those people were able to eliminate the retribution of evil karma, making hell empty, except for the Icchantikas (those who have severed their roots of goodness). This is the manifestation of how Bodhisattva Mahasattvas do not endure these evil karmas in this life or the next. 'Furthermore, good man!' In this Bhadrakalpa (present period), countless sentient beings have fallen into the animal realm, suffering the retribution of evil karma. Seeing this, I made another vow: 'In order to teach the Dharma and liberate sentient beings, I am willing to transform into various animal forms such as deer, bears, pigeons, monkeys, dragons, snakes, garudas, fish, turtles, foxes, rabbits, cows, and horses.' Good man! Bodhisattva Mahasattvas actually do not have these evil karmas of the animal realm. They manifest these forms through the power of their great vows for the sake of sentient beings. This is the manifestation of how Bodhisattva Mahasattvas do not endure these evil karmas in this life or the next. 'Furthermore, good man!' In this Bhadrakalpa, there are also countless sentient beings born into the realm of hungry ghosts. They consume vomit, fat, flesh, pus, blood, feces, urine, mucus, and saliva, with lifespans lasting countless millions of years. They have never even heard the name of water, let alone seen it and drunk it. Even if they see water from afar, and the thought of approaching it arises in their minds, once they arrive, the water turns into raging fire or pus and blood. Sometimes the water does not change, but many people with spears and halberds block and capture them, preventing them from approaching. Sometimes, when it rains, the water turns into flames upon touching their bodies. This is the retribution of evil karma. Good man! Bodhisattva Mahasattvas actually do not have these retributions of evil karma. In order to teach sentient beings and enable them to attain liberation, they vow to endure such bodies. This is the manifestation of how Bodhisattva Mahasattvas do not endure these evil karmas in this life or the next. 'Good man!' I was once born into a butcher's family in the Bhadrakalpa, raising chickens, pigs, cows, and sheep,
摾獵、羅網、漁捕，旃陀羅舍作賊劫盜。菩薩實無如是惡業，為度眾生令得解脫，以大願力受如是身，是名菩薩摩訶薩非現生后受是惡業。
「善男子！是賢劫中復生邊地，多作貪慾、瞋恚、愚癡，習行非法，不信三寶、後世果報，不能恭敬父母、親老、耆舊、長宿。善男子！菩薩爾時實無是業，為令眾生得解脫故，以大願力而生其中，是名菩薩摩訶薩非現生后受是惡業。
「善男子！是賢劫中，復受女身、惡身、貪身、瞋身、癡身、妒身、慳身、幼身、誑身、纏蓋之身。善男子！菩薩爾時亦無是業，但為眾生得解脫故，以大願力愿生其中，是名菩薩摩訶薩非現生后受是惡業。
「善男子！我于賢劫受黃門身、無根、二根及不定根。善男子！菩薩摩訶薩實無如是諸惡身業，為令眾生得解脫故，以大願力愿生其中，是名菩薩摩訶薩非現生后受是惡業。
「善男子！我于賢劫複習外道尼乾子法，信受其法，無施、無祠、無施祠報，無善惡業、無善惡報，無現在世及未來世，無此、無彼，無有聖人、無變化身，無道、涅槃。善男子！菩薩實無如是惡業，但為眾生令得解脫，以大願力受是邪法，是名菩薩摩訶薩非現生后受是惡業。
「善男子！我念往昔與提婆達多俱為商主，各各自有五百賈人
【現代漢語翻譯】 現代漢語譯本：
『捕獵、設羅網、捕魚，充當旃陀羅（賤民）從事盜竊搶劫。菩薩實際上沒有這樣的惡業，爲了度化眾生使其得到解脫，以大願力而受生這樣的身份，這稱為菩薩摩訶薩（大菩薩）並非今生或來世承受這些惡業。
『善男子！在這個賢劫中，菩薩還會出生在邊地，多生貪慾、嗔恚、愚癡，習行非法，不相信三寶、後世的果報，不能恭敬父母、年老的親人、年長的前輩、有德的長者。善男子！菩薩那時實際上沒有這些惡業，爲了使眾生得到解脫，以大願力而生於其中，這稱為菩薩摩訶薩並非今生或來世承受這些惡業。
『善男子！在這個賢劫中，菩薩還會受生為女身、醜陋之身、貪婪之身、嗔恨之身、愚癡之身、嫉妒之身、慳吝之身、年幼之身、欺誑之身、被煩惱纏縛之身。善男子！菩薩那時也沒有這些惡業，只是爲了使眾生得到解脫，以大願力愿生於其中，這稱為菩薩摩訶薩並非今生或來世承受這些惡業。
『善男子！我于賢劫中受生為黃門（太監）之身、無根（無性器官）、二根（雙性）以及不定根（性別不確定）。善男子！菩薩摩訶薩實際上沒有這些惡劣的身業，爲了使眾生得到解脫，以大願力愿生於其中，這稱為菩薩摩訶薩並非今生或來世承受這些惡業。
『善男子！我于賢劫中還修習外道尼乾子（耆那教）的法，信受他們的教法，認為沒有佈施、沒有祭祀、沒有佈施祭祀的果報，沒有善惡業、沒有善惡報，沒有現在世和未來世，沒有此世和彼世，沒有聖人、沒有變化之身，沒有道、沒有涅槃。善男子！菩薩實際上沒有這樣的惡業，只是爲了使眾生得到解脫，以大願力而接受這些邪法，這稱為菩薩摩訶薩並非今生或來世承受這些惡業。
『善男子！我回憶往昔與提婆達多（佛陀的堂弟）一同作為商隊首領，各自擁有五百名商人。' English version:
'Hunting, setting nets, fishing, acting as a Chandala (outcaste) engaging in theft and robbery. Bodhisattvas actually do not have such evil karma. To liberate sentient beings and enable them to attain liberation, they take on such forms through the power of their great vows. This is called a Bodhisattva Mahasattva (Great Bodhisattva) not experiencing these evil karmas in this life or the next.
'Good man! In this Bhadrakalpa (Fortunate Aeon), Bodhisattvas are also born in border regions, frequently generating greed, hatred, and delusion, practicing unlawful deeds, not believing in the Three Jewels, the karmic consequences of future lives, and not respecting parents, elderly relatives, senior elders, and virtuous elders. Good man! Bodhisattvas at that time actually do not have these karmas. To enable sentient beings to attain liberation, they are born into such circumstances through the power of their great vows. This is called a Bodhisattva Mahasattva not experiencing these evil karmas in this life or the next.
'Good man! In this Bhadrakalpa, Bodhisattvas also take on female bodies, ugly bodies, greedy bodies, hateful bodies, deluded bodies, jealous bodies, miserly bodies, young bodies, deceitful bodies, and bodies bound by afflictions. Good man! Bodhisattvas at that time also do not have these karmas. Simply to enable sentient beings to attain liberation, they wish to be born into such circumstances through the power of their great vows. This is called a Bodhisattva Mahasattva not experiencing these evil karmas in this life or the next.
'Good man! In this Bhadrakalpa, I have taken on the body of a eunuch, one without sexual organs, one with two sexual organs, and one with indeterminate sexual organs. Good man! Bodhisattva Mahasattvas actually do not have such evil bodily karmas. To enable sentient beings to attain liberation, they wish to be born into such circumstances through the power of their great vows. This is called a Bodhisattva Mahasattva not experiencing these evil karmas in this life or the next.
'Good man! In this Bhadrakalpa, I also practiced the teachings of the Tirthika Nirgranthas (Jainism), believing in their teachings, that there is no giving, no sacrifice, no karmic consequences of giving and sacrifice, no good or evil karma, no good or evil consequences, no present or future lives, no this world or that world, no sages, no transformation bodies, no path, and no Nirvana. Good man! Bodhisattvas actually do not have such evil karma. Simply to enable sentient beings to attain liberation, they accept these heretical teachings through the power of their great vows. This is called a Bodhisattva Mahasattva not experiencing these evil karmas in this life or the next.
'Good man! I recall in the past, I and Devadatta (Buddha's cousin) were both leaders of merchant caravans, each with five hundred merchants.'
【English Translation】 'Hunting, setting nets, fishing, acting as a Chandala (outcaste) engaging in theft and robbery. Bodhisattvas actually do not have such evil karma. To liberate sentient beings and enable them to attain liberation, they take on such forms through the power of their great vows. This is called a Bodhisattva Mahasattva (Great Bodhisattva) not experiencing these evil karmas in this life or the next. 'Good man! In this Bhadrakalpa (Fortunate Aeon), Bodhisattvas are also born in border regions, frequently generating greed, hatred, and delusion, practicing unlawful deeds, not believing in the Three Jewels, the karmic consequences of future lives, and not respecting parents, elderly relatives, senior elders, and virtuous elders. Good man! Bodhisattvas at that time actually do not have these karmas. To enable sentient beings to attain liberation, they are born into such circumstances through the power of their great vows. This is called a Bodhisattva Mahasattva not experiencing these evil karmas in this life or the next. 'Good man! In this Bhadrakalpa, Bodhisattvas also take on female bodies, ugly bodies, greedy bodies, hateful bodies, deluded bodies, jealous bodies, miserly bodies, young bodies, deceitful bodies, and bodies bound by afflictions. Good man! Bodhisattvas at that time also do not have these karmas. Simply to enable sentient beings to attain liberation, they wish to be born into such circumstances through the power of their great vows. This is called a Bodhisattva Mahasattva not experiencing these evil karmas in this life or the next. 'Good man! In this Bhadrakalpa, I have taken on the body of a eunuch, one without sexual organs, one with two sexual organs, and one with indeterminate sexual organs. Good man! Bodhisattva Mahasattvas actually do not have such evil bodily karmas. To enable sentient beings to attain liberation, they wish to be born into such circumstances through the power of their great vows. This is called a Bodhisattva Mahasattva not experiencing these evil karmas in this life or the next. 'Good man! In this Bhadrakalpa, I also practiced the teachings of the Tirthika Nirgranthas (Jainism), believing in their teachings, that there is no giving, no sacrifice, no karmic consequences of giving and sacrifice, no good or evil karma, no good or evil consequences, no present or future lives, no this world or that world, no sages, no transformation bodies, no path, and no Nirvana. Good man! Bodhisattvas actually do not have such evil karma. Simply to enable sentient beings to attain liberation, they accept these heretical teachings through the power of their great vows. This is called a Bodhisattva Mahasattva not experiencing these evil karmas in this life or the next. 'Good man! I recall in the past, I and Devadatta (Buddha's cousin) were both leaders of merchant caravans, each with five hundred merchants.'
，為利益故，至大海中採取珍寶。惡業緣故，路遇暴風，吹破船舫，伴黨死盡。爾時，我與提婆達多不殺果報長壽緣故，為風所吹，俱至陸地。時提婆達多貪惜寶貨，生大憂苦，發聲啼哭。我時語言：『提婆達多！不須啼哭。』提婆達多即語我言：『諦聽諦聽，譬如有人貧窮困苦，至冢墓間手捉死屍而作是言：「愿汝今者施我死樂，我當施汝貧窮壽命。」爾時，死屍即便起坐語貧人言：「善男子！貧窮壽命汝自受之，我今甚樂如是死樂，實不欣汝貧窮而生。」然我今日既無死樂兼復貧窮，云何而得不啼哭耶？』我復慰喻：『汝且莫愁，今有二珠價直無數，當分一枚以相惠施。』我即分與，復語之言：『有命之人能得此寶。如其無命，誰能得耶？』
「我時疲弊，詣一樹下止息眠臥。提婆達多貪心熾盛，為餘一珠即生噁心，刺壞我目，劫奪我珠。我時患瘡，發聲呻號。時有一女來至我所而問我言：『仁者何故呻號如是？』我即為其廣說本事。女人聞已，復重問我：『汝名字何？』我即答言：『名為實語。』女言：『云何知汝為實語耶？』我即立誓：『若我今于提婆達多有噁心者，目當如是，永為盲瞎；如其無者，當還得眼。』言已，其目平復如故。
「善男子！是名菩薩摩訶薩說現世報。
「善男子
【現代漢語翻譯】 現代漢語譯本：爲了利益，（我們）去到大海中採集珍寶。因為惡業的緣故，在路上遭遇暴風，吹破了船隻，同伴都死了。當時，我和提婆達多（Devadatta）(佛陀的堂兄弟，后為佛陀的反對者)因為不殺生的果報而長壽，被風吹到了一塊陸地上。當時提婆達多貪戀財寶，產生了巨大的憂愁和痛苦，發出哭聲。我當時對他說：『提婆達多！不必哭泣。』提婆達多就對我說：『仔細聽，仔細聽，譬如有一個人貧窮困苦，到墳墓間抓住死屍說：「希望你現在施捨我死亡的快樂，我將施捨你貧窮的壽命。」當時，死屍就起身坐著對窮人說：「善男子！貧窮的壽命你自己承受吧，我現在非常快樂於這樣的死亡之樂，實在不羨慕你貧窮而活著。」然而我今天既沒有死亡的快樂又貧窮，怎麼能不哭呢？』我再次安慰他說：『你暫且不要憂愁，現在有兩顆價值連城的寶珠，我將分給你一顆。』我立即分給他，又對他說：『有命的人才能得到這寶物。如果沒命，誰能得到呢？』 當時我疲憊不堪，走到一棵樹下休息睡覺。提婆達多貪心熾盛，爲了另一顆寶珠就起了噁心，刺瞎了我的眼睛，搶走了我的寶珠。當時我傷口疼痛，發出呻吟聲。當時有一個女子來到我身邊問我：『仁者為什麼這樣呻吟？』我就為她詳細講述了事情的經過。女子聽后，又問我：『你叫什麼名字？』我回答說：『名字叫實語。』女子說：『怎麼知道你叫實語呢？』我立即發誓：『如果我現在對提婆達多有噁心，我的眼睛應當像這樣，永遠瞎了；如果我沒有噁心，應當恢復眼睛。』說完，我的眼睛就恢復如初。 『善男子！這就是菩薩摩訶薩（Bodhisattva Mahasattva）(偉大的菩薩)所說的現世報。』 『善男子！』
【English Translation】 English version: For the sake of gain, (we) went to the great ocean to collect treasures. Due to the cause of evil karma, we encountered a storm on the way, which broke the ship, and all the companions died. At that time, I and Devadatta (Buddha's cousin, later an opponent of the Buddha) were blown to land by the wind because of the karmic reward of not killing, which resulted in longevity. At that time, Devadatta was greedy for treasures, and he felt great sorrow and pain, and cried out. I then said to him, 'Devadatta! There is no need to cry.' Devadatta then said to me, 'Listen carefully, listen carefully, for example, there is a person who is poor and suffering, who goes to the graveyard and grabs a corpse, saying, "I wish you would now give me the joy of death, and I will give you the life of poverty." At that time, the corpse would get up and sit down and say to the poor man, "Good man! You should bear the life of poverty yourself, I am now very happy with this joy of death, and I really do not envy you living in poverty." However, today I have neither the joy of death nor am I rich, how can I not cry?' I comforted him again, saying, 'You should not worry for now, there are now two priceless jewels, I will give you one of them.' I immediately gave him one, and then said to him, 'Only those who have life can obtain this treasure. If one does not have life, who can obtain it?' At that time, I was exhausted, and I went to rest and sleep under a tree. Devadatta's greed was rampant, and for the sake of the other jewel, he developed evil intentions, stabbed my eyes blind, and robbed my jewel. At that time, my wound was painful, and I groaned. At that time, a woman came to me and asked me, 'Why are you groaning like this, good man?' I then told her the details of what had happened. After the woman heard this, she asked me again, 'What is your name?' I replied, 'My name is Truthful Speech.' The woman said, 'How do I know that you are called Truthful Speech?' I immediately made a vow, 'If I now have evil intentions towards Devadatta, my eyes should be like this, and be blind forever; if I have no evil intentions, my eyes should be restored.' After I finished speaking, my eyes were restored as before. 'Good man! This is what the Bodhisattva Mahasattva (Great Bodhisattva) speaks of as present retribution.' 'Good man!'
！我念往昔生南天竺富單那城婆羅門家。是時有王名迦羅富，其性暴惡，憍慢自大，年壯色美，耽著五欲。我于爾時為度眾生，在彼城外寂默禪思。爾時，彼王春木花敷與其眷屬、宮人、婇女出城遊觀，在樹林下五欲自娛。其諸婇女舍王遊戲，遂至我所。我時欲為斷彼貪故而為說法。時王尋來，即見我時便生噁心，而問我言：『汝今已得羅漢果耶？』我言：『不得。』復言：『獲得不還果耶？』我言：『不得。』復作是言：『汝今若未得是二果，則為具足貪慾、煩惱。云何自恣觀我女人？』我即答言：『大王當知：我今雖未斷貪慾結，然其內心實無貪著。』王言：『癡人！世有諸仙服氣、食果，見色猶貪。況汝盛年、未斷貪慾，云何見色而當不著？』我言：『大王！見色不著實不因於服氣、食果，皆由繫心無常、不凈。』王言：『若有輕他而生誹謗，云何得名修持凈戒？』我言：『大王！若有妒心則有誹謗。我無妒心，云何言謗？』王言：『大德！云何名戒？』『大王！忍名為戒。』王言：『若忍是戒者，當截汝耳。若能忍者，知汝持戒。』即截其耳。時我被截顏色不變。
「時王群臣見是事已，即諫王言：『如是大士不應加害。』王告諸臣：『汝等云何知是大士？』諸臣答言：『見受苦時容色不變。』王復語
【現代漢語翻譯】 現代漢語譯本：我回憶過去，曾出生在南天竺富單那城的一個婆羅門家庭。當時有一位國王名叫迦羅富（Kālaripu，意為『爭吵者』），他性情暴躁兇惡，驕傲自大，年輕力壯，容貌俊美，沉溺於五種慾望。那時，爲了度化眾生，我在這座城外寂靜地禪思。當時，這位國王在春木花開時，帶著他的眷屬、宮人和嬪妃出城遊玩，在樹林下享受五欲之樂。他的嬪妃們離開國王嬉戲，來到了我所在的地方。我當時想斷除她們的貪慾，就為她們說法。這時，國王隨即趕來，一見到我，就心生惡念，問我說：『你現在已經證得阿羅漢果了嗎？』我說：『沒有。』他又問：『獲得不還果了嗎？』我說：『沒有。』他又說：『你現在如果還沒有證得這兩種果位，那就是還具足貪慾和煩惱。怎麼能放縱自己觀看我的女人？』我回答說：『大王應當知道，我雖然還沒有斷除貪慾的束縛，但我的內心實際上並沒有貪著。』國王說：『癡人！世上有許多仙人通過服氣、食果，見到美色仍然會貪戀。何況你正值壯年，還沒有斷除貪慾，怎麼可能見到美色而不貪著呢？』我說：『大王！見到美色而不貪著，實際上不是因為服氣、食果，而是因為內心專注于無常和不凈。』國王說：『如果輕視他人而誹謗，怎麼能稱得上是修持清凈的戒律呢？』我說：『大王！如果有嫉妒心就會有誹謗。我沒有嫉妒心，怎麼能說是誹謗呢？』國王說：『大德！什麼叫做戒律？』我說：『大王！忍辱叫做戒律。』國王說：『如果忍辱是戒律，我就要割下你的耳朵。如果能忍受，我就知道你持戒。』於是就割下了我的耳朵。當時我被割下耳朵，臉色沒有改變。 當時國王的群臣看到這件事後，就勸諫國王說：『不應該傷害這樣的大士。』國王告訴群臣：『你們怎麼知道他是大士？』群臣回答說：『看到他受苦時臉色沒有改變。』國王又對
【English Translation】 English version: I recall in the past, I was born into a Brahmin family in the city of Potala in South India. At that time, there was a king named Kālaripu (meaning 'quarreler'), who was violent and wicked, arrogant and conceited, young and strong, with a handsome appearance, and indulged in the five desires. At that time, in order to liberate sentient beings, I was silently meditating outside that city. At that time, this king, when the spring trees were in bloom, went out of the city to enjoy the scenery with his retinue, palace attendants, and concubines, indulging in the five desires under the trees. His concubines left the king to play and came to where I was. At that time, I wanted to cut off their greed, so I preached the Dharma to them. Then, the king immediately came, and as soon as he saw me, he had evil thoughts and asked me, 'Have you now attained the Arhat fruit?' I said, 'No.' He asked again, 'Have you attained the Anāgāmin fruit?' I said, 'No.' He further said, 'If you have not attained these two fruits, then you are still full of greed and afflictions. How can you freely look at my women?' I replied, 'Great King, you should know that although I have not yet cut off the bonds of greed, my heart is actually without attachment.' The king said, 'Fool! There are many immortals in the world who, through consuming air and eating fruits, still crave beauty when they see it. How much more so for you, who are in your prime and have not cut off greed, how can you not be attached when you see beauty?' I said, 'Great King! Not being attached to beauty is not actually due to consuming air or eating fruits, but rather due to focusing the mind on impermanence and impurity.' The king said, 'If one belittles others and slanders them, how can one be called a practitioner of pure precepts?' I said, 'Great King! If there is jealousy, there will be slander. I have no jealousy, how can you say I slander?' The king said, 'Great Virtue! What is called a precept?' I said, 'Great King! Patience is called a precept.' The king said, 'If patience is a precept, I will cut off your ear. If you can endure it, I will know that you uphold the precepts.' Then he cut off my ear. At that time, when my ear was cut off, my complexion did not change. When the king's ministers saw this, they advised the king, 'Such a great being should not be harmed.' The king told his ministers, 'How do you know he is a great being?' The ministers replied, 'We see that his complexion does not change when he suffers.' The king then said to
言：『我當更試，知變、不變。』即劓其鼻，刖其手、足。爾時，菩薩已於無量無邊世中修習慈悲，愍苦眾生。時四天王心懷瞋忿，雨沙礫石。王見是已，心大怖畏，復至我所長跪而言：『唯愿哀愍，聽我懺悔。』我言：『大王！我心無瞋，亦如無貪。』王言：『大德！云何得知心無瞋恨？』我即立誓：『我若真實無瞋恨者，令我此身平復如故。』發是愿已，身即平復。
「是名菩薩摩訶薩說現世報。
「善男子！善業，生報、后報，及不善業亦復如是。菩薩摩訶薩得阿耨多羅三藐三菩提時，一切諸業悉得現報。
「不善惡業得現報者，如王作惡，天降惡雨。亦如有人示獵師羆處及寶色鹿，其手墮落。是名惡業現受果報。生報者，如一闡提、犯四重禁及五逆罪。后報者，如持戒人深發誓愿：『愿未來世常得如是凈戒之身，若有眾生壽百年時、八十年時，于中當作轉輪聖王教化眾生。』
「善男子！若業定得現世報者，則不能得生報、后報。菩薩摩訶薩修三十二大人相業則不能得現世報也。若業不得三種報者，是名不定。
「善男子！若言諸業定得報者，則不得有修習梵行、解脫、涅槃。當知是人非我弟子，是魔眷屬。若言諸業有定、不定，定者，現報、生報、后報；不定者，緣合則受
【現代漢語翻譯】 現代漢語譯本：他說：『我應當再試一次，看看他是否會改變。』於是就割了他的鼻子，砍斷了他的手和腳。當時，菩薩已經在無量無邊的世間中修習慈悲，憐憫受苦的眾生。這時，四大天王心中充滿憤怒，降下沙礫和石頭。國王看到這種情況后，心中非常恐懼，又來到我面前長跪說：『唯愿您哀憐我，聽我懺悔。』我說：『大王！我心中沒有嗔恨，也像沒有貪慾一樣。』國王說：『大德！您如何得知自己心中沒有嗔恨呢？』我立即立下誓言：『如果我真的沒有嗔恨，就讓我的身體恢復如初。』發下這個誓願后，身體立刻恢復了原樣。 這就是菩薩摩訶薩所說的現世報。 善男子！善業有現世報、來世報和後世報，不善業也是如此。菩薩摩訶薩證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）時，一切諸業都會得到現世報。 不善惡業得到現世報的例子，就像國王作惡，天降惡雨。也像有人告訴獵人熊的所在和寶色鹿的所在，他的手就會掉落。這就是惡業現世受報的例子。來世報的例子，就像一闡提（icchantika，斷善根的人）、犯四重禁和五逆罪的人。後世報的例子，就像持戒的人發下深切的誓願：『愿未來世常常得到這樣的清凈戒身，如果有眾生壽命百年時、八十年時，我將在其中成為轉輪聖王（cakravartin，統治世界的理想君主）教化眾生。』 善男子！如果業一定得到現世報，就不能得到來世報和後世報。菩薩摩訶薩修習三十二大人相（mahapurusa-laksana，佛陀的三十二種殊勝相貌）的業，就不能得到現世報。如果業不能得到這三種報應，就稱為不定。 善男子！如果說諸業一定得到報應，那就不會有修習梵行（brahmacarya，清凈的行為）、解脫和涅槃（nirvana，寂滅）。應當知道，這樣的人不是我的弟子，而是魔的眷屬。如果說諸業有定和不定，定的是現世報、來世報和後世報；不定的是，因緣聚合就會受報。
【English Translation】 English version: He said, 『I should test him again to see if he changes or not.』 Then he cut off his nose and severed his hands and feet. At that time, the Bodhisattva had already cultivated compassion and mercy for suffering beings in immeasurable and boundless lifetimes. Then, the Four Heavenly Kings, filled with anger, rained down sand and stones. When the king saw this, he was greatly terrified and knelt before me, saying, 『I beg you to have mercy and listen to my repentance.』 I said, 『Great King! My heart has no anger, just as it has no greed.』 The king said, 『Great Virtue! How do you know that your heart has no anger?』 I immediately made a vow: 『If I truly have no anger, may my body be restored to its original state.』 After making this vow, my body was immediately restored. This is what the Bodhisattva Mahasattva speaks of as present retribution. Good man! Good karma has present retribution, future retribution, and subsequent retribution, and so it is with bad karma. When a Bodhisattva Mahasattva attains Anuttara-samyak-sambodhi (supreme perfect enlightenment), all karmas will receive present retribution. An example of bad karma receiving present retribution is like when a king does evil, the heavens send down evil rain. It is also like someone who shows a hunter where a bear is or where a precious-colored deer is, and his hand will fall off. This is an example of bad karma receiving present retribution. An example of future retribution is like an icchantika (one who has cut off their roots of goodness), one who violates the four major precepts, and one who commits the five heinous crimes. An example of subsequent retribution is like a person who upholds the precepts and makes a deep vow: 『May I always obtain such a pure body of precepts in future lives. If there are beings who live for a hundred years or eighty years, I will become a Chakravartin (ideal universal ruler) among them to teach beings.』 Good man! If karma is certain to receive present retribution, then it cannot receive future or subsequent retribution. If a Bodhisattva Mahasattva cultivates the karma of the thirty-two major marks (mahapurusa-laksana, the thirty-two auspicious marks of a Buddha), then he cannot receive present retribution. If karma cannot receive these three types of retribution, it is called uncertain. Good man! If it is said that all karma is certain to receive retribution, then there would be no cultivation of Brahmacarya (pure conduct), liberation, or Nirvana (extinction of suffering). You should know that such a person is not my disciple, but a member of Mara』s retinue. If it is said that karma is both certain and uncertain, the certain karma is present retribution, future retribution, and subsequent retribution; the uncertain karma is that it will be received when the conditions come together.
、不合不受。以是義故，應有梵行、解脫、涅槃。當知是人真我弟子，非魔眷屬。
「善男子！一切眾生不定業多，決定業少。以是義故，有修習道。修習道故，決定重業可使輕受，不定之業非生報受。
「善男子！有二種人：一者、不定作定報、現報作生報、輕報作重報、應人中受在地獄受，二者、定作不定、應生受者回為現受、重報作輕、應地獄受人中輕受。如是二人，一、愚，二、智，智者為輕，愚者令重。
「善男子！譬如二人于王有罪，眷屬多者，其罪則輕；眷屬少者，應輕更重。愚智之人亦復如是，智者善業多故，重則輕受；愚者善業少故，輕則重受。
「善男子！譬如二人，一則肥壯、一則羸瘦，俱沒深泥，肥壯能出、羸者則沒。
「善男子！譬如二人俱共服毒，一有咒力及阿伽陀、一者無有。有咒藥者，毒不能傷；無咒藥者，服時即死。
「善男子！譬如二人俱多飲漿，一火勢盛、一則微弱。火勢多者則能消化，火勢弱者則為其患。
「善男子！譬如二人為王所繫，一有智慧、一則愚癡。其有智者則能得脫，愚癡之人無有脫期。
「善男子！譬如二人俱涉險路，一則有目、一則盲瞽。有目之人直過無患；盲者墜落，墮深坑險。
「善男子！
【現代漢語翻譯】 現代漢語譯本：不執著于接受或不接受。因為這個道理，應該有梵行（清凈的行為）、解脫（從束縛中解脫）、涅槃（寂滅的境界）。應當知道這樣的人才是真正的我的弟子，而不是魔的眷屬。 善男子！一切眾生的業力大多是不確定的，確定的業力很少。因為這個道理，才有修習道的方法。通過修習道，可以使原本應該承受的重業減輕，不確定的業力不會導致來世的果報。 善男子！有兩種人：第一種人，將不確定的業力變為確定的果報，將現世的果報變為來世的果報，將輕微的果報變為嚴重的果報，應該在人道承受的果報在地獄承受；第二種人，將確定的業力變為不確定的果報，應該在來世承受的果報轉為現世承受，將嚴重的果報變為輕微的果報，應該在地獄承受的果報在人道減輕承受。這兩種人，一個是愚癡的，一個是智慧的，智慧的人使果報減輕，愚癡的人使果報加重。 善男子！譬如兩個人觸犯了國王的罪行，眷屬多的人，他的罪行就輕；眷屬少的人，即使罪行輕也會變得嚴重。愚癡和智慧的人也是這樣，智慧的人因為善業多，所以重罪可以減輕承受；愚癡的人因為善業少，所以輕罪也會加重承受。 善男子！譬如兩個人，一個肥壯，一個瘦弱，都陷入深泥中，肥壯的人能夠出來，瘦弱的人則會陷沒。 善男子！譬如兩個人一起服毒，一個有咒語的力量和阿伽陀（解毒藥），一個沒有。有咒語和解毒藥的人，毒不能傷害他；沒有咒語和解毒藥的人，服毒時就會死去。 善男子！譬如兩個人都喝了很多水，一個人的火勢旺盛，一個人的火勢微弱。火勢旺盛的人能夠消化，火勢微弱的人則會因此生病。 善男子！譬如兩個人被國王關押，一個有智慧，一個愚癡。有智慧的人能夠獲得解脫，愚癡的人沒有解脫的希望。 善男子！譬如兩個人一起走在危險的道路上，一個有眼睛，一個盲目。有眼睛的人能夠直接通過而沒有危險；盲目的人會墜落，掉入深坑險境。 善男子！
【English Translation】 English version: Not clinging to acceptance or non-acceptance. Because of this principle, there should be Brahmacarya (pure conduct), liberation (freedom from bondage), and Nirvana (the state of extinction). Know that such a person is truly my disciple, not a member of Mara's retinue. Good man! The karma of all sentient beings is mostly uncertain, and the determined karma is little. Because of this principle, there is the practice of the path. Through the practice of the path, the heavy karma that should be endured can be lightened, and uncertain karma will not lead to future retribution. Good man! There are two kinds of people: the first kind, transforms uncertain karma into determined retribution, transforms present retribution into future retribution, transforms light retribution into heavy retribution, and endures in hell what should be endured in the human realm; the second kind, transforms determined karma into uncertain retribution, transforms future retribution into present retribution, transforms heavy retribution into light retribution, and lightens in the human realm what should be endured in hell. These two kinds of people, one is foolish, and the other is wise. The wise person lightens the retribution, and the foolish person makes the retribution heavier. Good man! For example, if two people commit crimes against the king, the one with many relatives will have their crime lightened; the one with few relatives, even if the crime is light, will have it become severe. The foolish and the wise are also like this. The wise person, because of many good deeds, can endure heavy crimes lightly; the foolish person, because of few good deeds, will endure light crimes heavily. Good man! For example, two people, one is fat and strong, and the other is thin and weak, both fall into deep mud. The fat and strong one can get out, while the thin and weak one will sink. Good man! For example, two people take poison together, one has the power of mantras and Agada (antidote), and the other has none. The one with mantras and antidote cannot be harmed by the poison; the one without mantras and antidote will die upon taking the poison. Good man! For example, two people both drink a lot of water, one has strong fire element, and the other has weak fire element. The one with strong fire element can digest it, while the one with weak fire element will become ill because of it. Good man! For example, two people are imprisoned by the king, one is wise, and the other is foolish. The wise one can obtain liberation, while the foolish one has no hope of liberation. Good man! For example, two people walk together on a dangerous road, one has eyes, and the other is blind. The one with eyes can pass directly without danger; the blind one will fall, falling into a deep pit of danger. Good man!
譬如二人俱共飲酒，一則多飲、一則少飲。其多飲者，飲則無患；其少飲者，飲則成患。
「善男子！譬如二人俱敵怨陣，一則鎧仗具足莊嚴、一則自身。其有仗者，能破怨敵；其自身者，不能自勉。
「復有二人糞穢污衣，一覺尋浣、一覺不浣。其尋浣者，衣則凈潔；其不浣者，垢穢日增。
「復有二人俱共乘車，一有輻軸、一無輻軸。有輻軸者隨意而去，無輻軸者則不移處。
「復有二人俱行曠路，一有資糧、一則空往。有資糧者則得度險，其空往者則不能過。
「復有二人為賊所劫，一有寶藏、一則無藏。有寶藏者，心無憂戚；其無藏者，心則愁惱。愚智之人亦復如是，有善藏者，重業輕受；無善藏者，輕業重受。」
師子吼菩薩言：「世尊！如佛所說：非一切業悉得定果，亦非一切眾生定受。世尊！云何眾生令現輕報地獄重受、地獄重報現世輕受？」
佛言：「一切眾生凡有二種：一者、有智，二者、愚癡。若能修習身、戒、心、慧，是名智者；若不能修身、戒、心、慧，是名愚癡。
「云何名為不修習身？若不能攝五情諸根，名不修身；不能受持七種凈戒，名不修戒；不調心故，名不修心；不修聖行，名不修慧。
「複次，不修身者，不能具足清
【現代漢語翻譯】 現代漢語譯本 比如有兩個人一起喝酒，一個喝得多，一個喝得少。那個喝得多的人，喝了反而沒事；那個喝得少的人，喝了反而生病。 『善男子！比如有兩個人一起對抗敵軍，一個鎧甲兵器齊全，裝備精良，一個卻赤手空拳。那個有裝備的人，能夠擊破敵人；那個赤手空拳的人，卻無法自保。』 『又有兩個人衣服被糞便弄髒，一個立刻清洗，一個卻不清洗。那個立刻清洗的人，衣服就乾淨了；那個不清洗的人，污垢就日益增多。』 『又有兩個人一起乘車，一個車有輪輻和車軸，一個車沒有輪輻和車軸。有輪輻和車軸的車可以隨意行駛，沒有輪輻和車軸的車則無法移動。』 『又有兩個人一起走在荒涼的道路上，一個帶有乾糧，一個空手前往。帶有乾糧的人就能度過險境，那個空手前往的人則無法通過。』 『又有兩個人被強盜搶劫，一個有寶藏，一個沒有寶藏。有寶藏的人，心中沒有憂愁；那個沒有寶藏的人，心中則充滿煩惱。愚笨和智慧的人也是如此，有善業積藏的人，重大的惡業也會減輕受報；沒有善業積藏的人，輕微的惡業也會加重受報。』 師子吼菩薩（Śīṃhanāda Bodhisattva）說：『世尊！正如佛所說：不是所有的業都會得到固定的果報，也不是所有的眾生都會固定地承受果報。世尊！為什麼有的眾生會在現世遭受輕微的果報，卻在地獄中承受重大的果報；有的眾生在地獄中承受重大的果報，卻在現世遭受輕微的果報呢？』 佛說：『一切眾生大致分為兩種：一種是有智慧的，一種是愚癡的。如果能夠修習身、戒、心、慧，就稱為有智慧的人；如果不能修習身、戒、心、慧，就稱為愚癡的人。』 『什麼叫做不修習身呢？如果不能攝持五根（五情諸根），就叫做不修身；不能受持七種凈戒，就叫做不修戒；不能調伏自己的心，就叫做不修心；不修習聖道，就叫做不修慧。』 『此外，不修身的人，不能具足清凈的
【English Translation】 English version For example, two people are drinking wine together, one drinks a lot, and the other drinks a little. The one who drinks a lot has no ill effects from drinking, while the one who drinks a little becomes ill from it. 'Good man! For example, two people are facing an enemy army, one is fully equipped with armor and weapons, while the other is barehanded. The one with equipment can defeat the enemy, while the barehanded one cannot defend himself.' 'Again, two people have their clothes soiled with filth, one washes it immediately, and the other does not. The one who washes it immediately has clean clothes, while the one who does not wash it has increasing filth.' 'Again, two people are riding in a cart together, one cart has spokes and an axle, while the other cart has no spokes and axle. The cart with spokes and an axle can go wherever it wants, while the cart without spokes and an axle cannot move.' 'Again, two people are walking on a desolate road, one has provisions, while the other goes empty-handed. The one with provisions can pass through the dangerous places, while the one who goes empty-handed cannot pass through.' 'Again, two people are robbed by thieves, one has a treasure, while the other has no treasure. The one with a treasure has no worries in his heart, while the one without a treasure is filled with sorrow. The foolish and the wise are also like this, the one who has accumulated good deeds will receive lighter retribution for heavy karma, while the one who has not accumulated good deeds will receive heavier retribution for light karma.' The Bodhisattva Lion's Roar (Śīṃhanāda Bodhisattva) said: 'World Honored One! As the Buddha has said: not all karma will receive a fixed result, nor will all beings receive a fixed retribution. World Honored One! Why do some beings experience light retribution in this life but heavy retribution in hell, while others experience heavy retribution in hell but light retribution in this life?' The Buddha said: 'All beings are generally of two kinds: one is wise, and the other is foolish. If one can cultivate the body, precepts, mind, and wisdom, they are called wise; if one cannot cultivate the body, precepts, mind, and wisdom, they are called foolish.' 'What is meant by not cultivating the body? If one cannot control the five senses (five emotional roots), it is called not cultivating the body; if one cannot uphold the seven pure precepts, it is called not cultivating the precepts; if one cannot tame one's mind, it is called not cultivating the mind; if one does not cultivate the holy path, it is called not cultivating wisdom.' 'Furthermore, one who does not cultivate the body cannot fulfill the pure
凈戒體；不修戒者，受畜八種不凈之物；不修心者，不能修習三種相故；不修慧者，不修梵行故。
「複次，不修身者，不能觀身、不能觀色及觀色相、不觀身相，不知身數、不知是身從此到彼，于非身中而生身相、于非色中而作色相，是故貪著我身、身數，名不修身。不修戒者，若受下戒，不名修戒。受持邊戒、為自利戒、為自調戒，不能普為安樂眾生，非為護持無上正法，為生天上受五欲樂，不名修戒。不修心者，若心散亂，不能專一守自境界。自境界者，謂四念處；他境界者，所謂五欲。若不能修四念處者，名不修心。于惡業中不善護心，名不修慧。
「複次，不修身者，不能深觀是身無常、無住、危脆、唸唸滅壞、是魔境界；不修戒者，不能具足尸波羅蜜；不修心者，不能具足禪波羅蜜；不修慧者，不能具足般若波羅蜜。
「複次，不修身者，貪著我身及我所身，我身常、恒、無有變易；不修戒者，為自身故作十惡業；不修心者，于惡業中不能攝心；不修慧者，以不攝心，不能分別善、惡等法。
「複次，不修身者，不斷我見；不修戒者，不斷戒取；不修心者，作貪、瞋業，趣向地獄；不修慧者，不斷癡心。
「複次，不修身者，不能觀身，雖無過咎而常是怨。善男子！譬如
【現代漢語翻譯】 現代漢語譯本：清凈的戒律是根本；不修持戒律的人，會接受和積蓄八種不凈之物；不修習心的人，不能修習三種觀想；不修習智慧的人，不能修習清凈的行為。 再者，不修習身的人，不能觀察身體、不能觀察色法以及色法的表象、不觀察身體的表象，不知道身體的數量、不知道這個身體從這裡到那裡，在非身體中產生身體的表象、在非色法中產生色法的表象，因此貪戀執著於我的身體、身體的數量，這叫做不修習身。不修習戒律的人，如果受持低下的戒律，不能稱為修習戒律。受持邊見戒律、爲了自己利益的戒律、爲了自我調伏的戒律，不能普遍地爲了安樂眾生，不是爲了護持無上正法，爲了生到天上享受五欲之樂，這不能稱為修習戒律。不修習心的人，如果心散亂，不能專一地守護自己的境界。自己的境界，指的是四念處（四種觀想的修行方法）；他人的境界，指的是五欲（色、聲、香、味、觸）。如果不能修習四念處，就叫做不修習心。在惡業中不能好好地守護自己的心，叫做不修習智慧。 再者，不修習身的人，不能深入觀察這個身體是無常的、無住的、危脆的、唸唸滅壞的、是魔的境界；不修習戒律的人，不能具足尸波羅蜜（持戒的圓滿）；不修習心的人，不能具足禪波羅蜜（禪定的圓滿）；不修習智慧的人，不能具足般若波羅蜜（智慧的圓滿）。 再者，不修習身的人，貪戀執著於我的身體以及我所擁有的身體，認為我的身體是常、恒、沒有變化的；不修習戒律的人，爲了自身而造作十惡業；不修習心的人，在惡業中不能攝持自己的心；不修習智慧的人，因為不能攝持自己的心，不能分別善、惡等法。 再者，不修習身的人，不能斷除我見（認為有真實自我的錯誤見解）；不修習戒律的人，不能斷除戒取（執著于戒律形式的錯誤見解）；不修習心的人，造作貪、瞋的業，趨向地獄；不修習智慧的人，不能斷除癡心（愚癡的心）。 再者，不修習身的人，不能觀察身體，雖然沒有過錯卻常常被視為怨敵。善男子！譬如
【English Translation】 English version: Pure precepts are the foundation; one who does not cultivate precepts receives and accumulates eight impure things; one who does not cultivate the mind cannot cultivate the three contemplations; one who does not cultivate wisdom cannot cultivate pure conduct. Furthermore, one who does not cultivate the body cannot observe the body, cannot observe form and the appearance of form, does not observe the appearance of the body, does not know the number of bodies, does not know that this body goes from here to there, generates the appearance of a body in what is not a body, and generates the appearance of form in what is not form. Therefore, being greedy and attached to my body and the number of bodies is called not cultivating the body. One who does not cultivate precepts, if they uphold inferior precepts, cannot be called cultivating precepts. Upholding biased precepts, precepts for one's own benefit, precepts for self-taming, not being able to universally bring peace and happiness to sentient beings, not being for the protection of the unsurpassed Dharma, but for being born in the heavens to enjoy the five desires, this cannot be called cultivating precepts. One who does not cultivate the mind, if the mind is scattered, cannot single-mindedly guard their own realm. One's own realm refers to the four foundations of mindfulness (four types of contemplative practice); the realm of others refers to the five desires (form, sound, smell, taste, touch). If one cannot cultivate the four foundations of mindfulness, it is called not cultivating the mind. Not being able to properly guard one's mind in evil actions is called not cultivating wisdom. Furthermore, one who does not cultivate the body cannot deeply observe that this body is impermanent, without abiding, fragile, perishing moment by moment, and is the realm of Mara; one who does not cultivate precepts cannot fulfill Śīla pāramitā (the perfection of precepts); one who does not cultivate the mind cannot fulfill Dhyāna pāramitā (the perfection of meditation); one who does not cultivate wisdom cannot fulfill Prajñā pāramitā (the perfection of wisdom). Furthermore, one who does not cultivate the body is greedy and attached to my body and the body that I possess, thinking that my body is permanent, constant, and unchanging; one who does not cultivate precepts commits the ten evil deeds for their own sake; one who does not cultivate the mind cannot restrain their mind in evil actions; one who does not cultivate wisdom, because they cannot restrain their mind, cannot distinguish between good and evil dharmas. Furthermore, one who does not cultivate the body cannot cut off the view of self (the mistaken view of a real self); one who does not cultivate precepts cannot cut off the attachment to precepts (the mistaken view of clinging to the form of precepts); one who does not cultivate the mind creates the karma of greed and anger, heading towards hell; one who does not cultivate wisdom cannot cut off the deluded mind (the mind of ignorance). Furthermore, one who does not cultivate the body cannot observe the body, and although there is no fault, it is often regarded as an enemy. Good man! For example,
男子有怨常逐，伺求其便。智者覺已，繫心慎護，若不慎護則為所害。一切眾生身亦如是，常以飲食冷暖將養，若不如是將護守慎即當散壞。
「善男子！如婆羅門奉事火天，常以香花讚歎、禮拜、供養，承事期滿百年，若一觸時尋燒人手。是火雖得如是供養，終無一念報事者恩。一切眾生身亦如是，雖于多年以好香花、瓔珞、衣服、飲食、臥具、病瘦醫藥而供給之，若遇內外諸惡因緣即時滅壞，都不憶念往日供給衣食之恩。
「善男子！譬如有王畜四毒蛇，置之一篋，以付一人仰令瞻養：『是四蛇中設一生瞋則能害人。』是人恐怖，常求飲食，隨時守護。一切眾生四大毒蛇亦復如是，若一大瞋則能壞身。
「善男子！如人久病，應當至心求醫療治。若不勤救，必死不疑。一切眾生身亦如是，常應攝心，不令放逸，若放逸者即便滅壞。
「善男子！譬如壞瓶，不耐風雨打擲、捶壓。一切眾生身亦如是，不耐饑、渴、寒、熱、風、雨打系、惡罵。
「善男子！如癰未熟，常當善護，不令人觸，設有觸者即大苦痛；一切眾生身亦如是。
「善男子！如騾懷妊，自害其軀；一切眾生身亦如是，內有風冷，身即受苦。
「善男子！譬如芭蕉，生實則枯；一切眾生身亦如是。
【現代漢語翻譯】 現代漢語譯本： 男子心懷怨恨，常常伺機報復。智者覺察到這種情況后，會小心謹慎地守護自己的心，如果不謹慎守護就會被怨恨所傷害。一切眾生的身體也是如此，需要經常用飲食和冷暖來調養，如果不能這樣守護和謹慎對待，身體就會散壞。 『善男子！』就像婆羅門（Brahman，古印度祭司）侍奉火天（Agni，印度教的火神），經常用香花讚歎、禮拜、供養，侍奉滿一百年，如果（火）一觸碰到就會燒傷人的手。這火雖然得到這樣的供養，最終也不會有一念報答侍奉者的恩情。一切眾生的身體也是如此，雖然多年來用好的香花、瓔珞、衣服、飲食、臥具、病時的醫藥來供給它，如果遇到內外各種惡劣的因緣，就會立刻壞滅，完全不會憶念往日供給衣食的恩情。 『善男子！』譬如有一個國王養了四條毒蛇，把它們放在一個箱子里，交給一個人讓他照看：『這四條蛇中如果有一條發怒，就會傷害人。』這個人感到恐懼，經常尋求食物，隨時守護著它們。一切眾生的四大（地、水、火、風）毒蛇也是如此，如果一大（元素）發怒，就會破壞身體。 『善男子！』就像一個人久病，應當至誠地尋求醫療救治。如果不勤奮救治，必定會死亡無疑。一切眾生的身體也是如此，應當經常收攝心念，不讓它放縱，如果放縱就會立刻壞滅。 『善男子！』譬如一個破損的瓶子，經不起風雨的打擊、捶打和擠壓。一切眾生的身體也是如此，經不起飢餓、乾渴、寒冷、炎熱、風雨的打擊、束縛和惡罵。 『善男子！』就像癰（yōng，毒瘡）還沒有成熟，應當經常好好保護，不讓人觸碰，如果有人觸碰就會非常痛苦；一切眾生的身體也是如此。 『善男子！』就像騾子懷了孕，會傷害自己的身體；一切眾生的身體也是如此，體內有風寒，身體就會受苦。 『善男子！』譬如芭蕉樹，結了果實就會枯萎；一切眾生的身體也是如此。
【English Translation】 English version: A man with a grudge often seeks opportunities for revenge. A wise person, aware of this, carefully guards their mind. If they are not careful, they will be harmed by the grudge. The bodies of all living beings are similar; they must be nourished with food, warmth, and coolness. If they are not protected and treated with care, they will decay. 'Good man!' It is like a Brahman (ancient Indian priest) who serves Agni (Hindu god of fire), constantly praising, worshipping, and making offerings with incense and flowers. After serving for a hundred years, if the fire touches him, it will burn his hand. Although the fire receives such offerings, it will not have a single thought of repaying the kindness of the one who served it. The bodies of all living beings are similar; although they are provided with good incense, flowers, necklaces, clothes, food, bedding, and medicine for illnesses for many years, if they encounter various evil internal and external conditions, they will immediately perish, completely forgetting the kindness of the food and clothing provided in the past. 'Good man!' It is like a king who keeps four poisonous snakes in a basket and entrusts them to a person to care for, saying, 'If any of these four snakes becomes angry, it can harm a person.' This person is terrified and constantly seeks food and protects them at all times. The four great elements (earth, water, fire, and wind) of all living beings are also like this; if one of the great elements becomes angry, it can destroy the body. 'Good man!' It is like a person who has been ill for a long time and should sincerely seek medical treatment. If they do not diligently seek treatment, they will surely die. The bodies of all living beings are similar; they should constantly gather their minds and not let them be unrestrained. If they are unrestrained, they will immediately perish. 'Good man!' It is like a broken bottle that cannot withstand the beating, pounding, and pressure of wind and rain. The bodies of all living beings are similar; they cannot withstand hunger, thirst, cold, heat, the beating of wind and rain, bondage, and abuse. 'Good man!' It is like a boil that is not yet ripe and should be carefully protected, not allowing anyone to touch it. If someone touches it, it will cause great pain. The bodies of all living beings are similar. 'Good man!' It is like a mule that is pregnant and harms its own body. The bodies of all living beings are similar; if there is cold wind inside, the body will suffer. 'Good man!' It is like a banana tree that withers when it bears fruit. The bodies of all living beings are similar.
「善男子！亦如芭蕉，內無堅實；一切眾生身亦如是。
「善男子！如蛇、鼠、狼各各相於常生怨心；眾生四大亦復如是。
「善男子！譬如鵝王，不樂冢墓；菩薩亦爾，于身冢墓亦不貪樂。
「善男子！如旃陀羅，七世相繼不捨其業，是故為人之所輕賤。是身種子亦復如是，種子精血究竟不凈；以不凈故，諸佛、菩薩之所輕呵。
「善男子！是身不如摩羅耶山生於栴檀，亦不能生優缽羅花、芬陀利花、瞻婆花、摩利迦花、婆師迦花，九孔常流膿、血、不凈，生處臭穢，醜陋可惡，常與諸蟲共在一處。善男子！譬如世間雖有上妙清凈園林，死屍至中則為不凈，眾共舍之，不生愛著。色界亦爾，雖復凈妙，以有身故，諸佛、菩薩悉共舍之。善男子！若有不能作如是觀，名不修身。
「不修戒者，善男子！若不能觀戒是一切善法梯橙，亦是一切善法根本，如地悉是一切樹木所生之本；是諸善根之導首也，如彼商主導眾商人。戒是一切善法勝幢，如天帝釋所立勝幢。戒能永斷一切惡業及三惡道，能療惡病猶如藥樹。戒是生死險道資糧，戒是摧結破賊鎧仗，戒是滅結毒蛇良咒，戒是度惡業行橋樑。若有不能如是觀者，名不修戒。
「不修心者，不能觀心輕躁、動轉、難捉、難調。馳騁
【現代漢語翻譯】 現代漢語譯本 『善男子！就像芭蕉樹一樣，內部沒有堅實的本質；一切眾生的身體也是如此。』 『善男子！就像蛇、老鼠、狼彼此之間常常懷有怨恨之心；眾生的四大（地、水、火、風）也是如此。』 『善男子！譬如鵝王，不喜歡墳墓；菩薩也是這樣，對於身體這個墳墓也不貪戀。』 『善男子！就像旃陀羅（古印度社會最低等級的人），七世相繼不放棄其職業，因此被人輕視。這個身體的種子也是如此，種子精血最終是不清凈的；因為不清凈的緣故，被諸佛、菩薩所輕視呵責。』 『善男子！這個身體不像摩羅耶山（盛產檀香的山）生長栴檀（檀香），也不能生長優缽羅花（青蓮花）、芬陀利花（白蓮花）、瞻婆花（黃玉蘭）、摩利迦花（茉莉花）、婆師迦花（一種香花），九個孔竅常常流出膿、血等不凈之物，出生之處臭穢，醜陋可憎，常常與各種蟲子共處一地。善男子！譬如世間雖然有上等美妙清凈的園林，死屍到了裡面就會變得不清凈，大家都會捨棄它，不會產生愛戀。身體也是這樣，雖然外表清凈美妙，因為有身體的緣故，諸佛、菩薩都會捨棄它。善男子！如果有人不能這樣觀察，就叫做不修身。』 『不修戒的人，善男子！如果不能觀察到戒是一切善法的階梯，也是一切善法的根本，就像大地是一切樹木生長的根本一樣；戒是各種善根的引導者，就像商隊的首領引導商人一樣。戒是一切善法的殊勝旗幟，就像天帝釋（佛教的護法神）所立的旗幟一樣。戒能永遠斷除一切惡業和三惡道（地獄、餓鬼、畜生），能治療惡病就像藥樹一樣。戒是生死險道的資糧，戒是摧毀煩惱的鎧甲和武器，戒是滅除煩惱毒蛇的良藥，戒是度過惡業之行的橋樑。如果有人不能這樣觀察，就叫做不修戒。』 『不修心的人，不能觀察到心輕浮躁動、難以捉摸、難以調伏。』
【English Translation】 English version 'Good man! Just like a banana tree, which has no solid core; the bodies of all living beings are also like this.' 'Good man! Just as snakes, rats, and wolves constantly harbor resentment towards each other; the four great elements (earth, water, fire, and wind) of living beings are also like this.' 'Good man! For example, the king of geese does not like tombs; Bodhisattvas are also like this, they do not crave the tomb of the body.' 'Good man! Just like a Chandala (a person of the lowest caste in ancient India), who continues their profession for seven generations and is therefore despised by people. The seed of this body is also like this, the seed of essence and blood is ultimately impure; because of this impurity, it is despised and rebuked by all Buddhas and Bodhisattvas.' 'Good man! This body is not like the sandalwood that grows on Mount Malaya (a mountain famous for sandalwood), nor can it produce Utpala flowers (blue lotus), Pundarika flowers (white lotus), Champaka flowers (yellow magnolia), Mallika flowers (jasmine), or Vasika flowers (a kind of fragrant flower). The nine orifices constantly discharge pus, blood, and other impure substances. The place of birth is foul and disgusting, ugly and hateful, and it is always in the company of various insects. Good man! For example, although there may be a superior, wonderful, and pure garden in the world, if a corpse is brought into it, it becomes impure, and everyone will abandon it, not developing any attachment. The body is also like this, although it may appear pure and wonderful, because it has a body, all Buddhas and Bodhisattvas will abandon it. Good man! If someone cannot observe in this way, it is called not cultivating the body.' 'Those who do not cultivate precepts, good man! If they cannot observe that precepts are the ladder to all good dharmas, and also the root of all good dharmas, just as the earth is the root from which all trees grow; precepts are the guide of all good roots, just as the leader of a caravan guides the merchants. Precepts are the supreme banner of all good dharmas, just like the banner established by Sakra (a protector deity in Buddhism). Precepts can forever cut off all evil karma and the three evil paths (hell, hungry ghosts, and animals), and can cure evil diseases like a medicinal tree. Precepts are the provisions for the dangerous path of birth and death, precepts are the armor and weapons to destroy afflictions, precepts are the good medicine to extinguish the poisonous snake of afflictions, and precepts are the bridge to cross the path of evil karma. If someone cannot observe in this way, it is called not cultivating precepts.' 'Those who do not cultivate the mind cannot observe that the mind is fickle, restless, difficult to grasp, and difficult to tame.'
奔逸，如大惡象；唸唸迅速，如彼電光；躁擾不住，猶如獼猴。如幻、如炎，乃是一切諸惡根本，五欲難滿。如火獲薪，亦如大海吞受諸流，如曼陀山草木滋多。不能觀察生死虛妄，耽惑致患，如魚吞鉤。常先引導諸業隨從，猶如貝母引導諸子。貪著五欲，不樂涅槃，如駝食蜜，乃至於死，不顧芻草。深著現樂，不觀後過，如牛貪苗，不懼杖楚。馳騁周遍二十五有，猶如疾風吹兜羅𦶇。所不應求求無厭足，如無知人求無熱火。常樂生死、不樂解脫，如纴婆蟲樂纴婆樹。迷惑愛著生死臭穢，猶如獄囚樂獄卒女，亦如廁豬樂處不凈。若有不能如是觀者，名不修心。
「不修慧者，不觀智慧有大勢力，如金翅鳥；能壞惡業，壞無明闇，猶如日光；能拔陰樹，如水漂物；焚燒邪見，猶如猛火。慧是一切善法根本，佛、菩薩母之種子也。若有不能如是觀者，不名修慧。
「善男子！第一義中，若見身、身相、身因、身果、身聚、身一、身二、此身、彼身、身滅、身等、身修、修者，若有如是見者，名不修身。
「善男子！若見戒、戒相、戒因、戒果、上戒、下戒、戒聚、戒一、戒二、此戒、彼戒、戒滅、戒等、戒修、修者、戒波羅蜜，若有如是見者，名不修戒。
「若見心、心相、心因、心果、心聚、
【現代漢語翻譯】 現代漢語譯本：
心念奔放，就像狂暴的大象；念頭生滅迅速，如同閃電的光芒；躁動不安，就像頑皮的猴子。它虛幻不實，如同熱浪，是一切罪惡的根源，五種慾望難以滿足。它像火得到柴薪，又像大海吞噬河流，如同曼陀山草木滋生繁茂。不能看清生死的虛妄，沉迷迷惑導致禍患，就像魚兒吞下魚鉤。它常常引導各種業力跟隨，就像貝母引導它的幼子。貪戀五欲，不喜好涅槃，就像駱駝吃蜜，直到死亡，也不顧及草料。深深執著于眼前的快樂，不考慮將來的過患，就像牛貪吃嫩苗，不怕鞭打。它馳騁周遍於二十五有，就像疾風吹動兜羅綿。它追求不應追求的事物，永不滿足，就像無知的人尋求沒有熱度的火。它常常喜歡生死，不喜歡解脫，就像纴婆蟲喜歡纴婆樹。它迷惑地愛著生死中的臭穢，就像囚犯喜歡獄卒的女兒，又像廁所里的豬喜歡不乾淨的地方。如果有人不能這樣觀察，就叫做不修心。
『不修習智慧的人，不能看到智慧有強大的力量，如同金翅鳥（一種神鳥）；能摧毀惡業，破除無明的黑暗，如同日光；能拔除五陰之樹，如同水漂浮物體；焚燒邪見，如同猛烈的火焰。智慧是一切善法的根本，是佛和菩薩之母的種子。如果有人不能這樣觀察，就不能稱為修習智慧。
『善男子！在第一義諦中，如果執著于見身、身相、身因、身果、身聚、身一、身二、此身、彼身、身滅、身等、身修、修者，如果有人有這樣的見解，就叫做不修身。
『善男子！如果執著于見戒、戒相、戒因、戒果、上戒、下戒、戒聚、戒一、戒二、此戒、彼戒、戒滅、戒等、戒修、修者、戒波羅蜜（持戒的最高境界），如果有人有這樣的見解，就叫做不修戒。
『如果執著于見心、心相、心因、心果、心聚、 心一、心二、此心、彼心、心滅、心等、心修、修者、心波羅蜜，若有如是見者，名不修心。』
【English Translation】 English version:
The mind runs wild, like a great, evil elephant; thoughts arise and vanish swiftly, like flashes of lightning; it is restless and uncontrollable, like a mischievous monkey. It is illusory, like a mirage, the root of all evils, and the five desires are never satisfied. It is like fire getting fuel, or like the ocean swallowing rivers, or like the abundant growth of plants on Mount Mandara. Unable to see the illusory nature of birth and death, it is deluded and brings about suffering, like a fish swallowing a hook. It constantly leads various karmic actions to follow, like a mother-of-pearl guiding its young. It is greedy for the five desires and does not delight in Nirvana, like a camel eating honey, even until death, without caring for grass. It is deeply attached to present pleasures, without considering future consequences, like a cow greedily eating sprouts, unafraid of the whip. It roams throughout the twenty-five realms of existence, like a strong wind blowing cotton. It seeks what should not be sought, never satisfied, like an ignorant person seeking fire without heat. It always delights in birth and death, not in liberation, like the Renpo worm loving the Renpo tree. It is deludedly attached to the foulness of birth and death, like a prisoner loving the jailer's daughter, or like a pig in a toilet loving unclean places. If one cannot observe in this way, it is called not cultivating the mind.
'Those who do not cultivate wisdom do not see that wisdom has great power, like the Garuda (a mythical bird); it can destroy evil karma, break the darkness of ignorance, like sunlight; it can uproot the tree of the five aggregates, like water carrying objects; it can burn away wrong views, like a raging fire. Wisdom is the root of all good dharmas, the seed of the mother of Buddhas and Bodhisattvas. If one cannot observe in this way, it cannot be called cultivating wisdom.
'Good man! In the ultimate truth, if one clings to the view of body, body-form, body-cause, body-effect, body-aggregate, body-one, body-two, this body, that body, body-cessation, body-equality, body-cultivation, cultivator, if one has such a view, it is called not cultivating the body.
'Good man! If one clings to the view of precepts, precept-form, precept-cause, precept-effect, superior precepts, inferior precepts, precept-aggregate, precept-one, precept-two, this precept, that precept, precept-cessation, precept-equality, precept-cultivation, cultivator, precept-paramita (the highest state of keeping precepts), if one has such a view, it is called not cultivating precepts.
'If one clings to the view of mind, mind-form, mind-cause, mind-effect, mind-aggregate, mind-one, mind-two, this mind, that mind, mind-cessation, mind-equality, mind-cultivation, cultivator, mind-paramita, if one has such a view, it is called not cultivating the mind.'
心及心數、心一、心二、此心、彼心、心滅、心等、心修、修者、上中下心、善心、噁心，若有如是見者，名不修心。
「善男子！若見慧、慧相、慧因、慧果、慧聚、慧一、慧二、此慧、彼慧、慧滅、慧等、上中下慧、鈍慧、利慧、慧修、修者，若有如是見者，名不修慧。
「善男子！若有不修身、戒、心、慧，如是之人于小惡業得大惡報。以恐怖故，常生是念：『我屬地獄，作地獄行。』雖聞智者說地獄苦，常作是念：『如鐵打鐵、石還打石、木自打木、火蟲樂火，地獄之身還似地獄。若似地獄，有何苦事？』譬如蒼蠅為唾所粘，不能得出。是人亦爾，于小罪中不能自出，心初無悔，不能修善覆藏瑕疵，雖有過去一切善業，悉為是罪之所垢污，是人所有現受輕報轉為地獄極重惡果。
「善男子！如小器水置鹽一升，其味咸苦，難可得飲；是人罪業亦復如是。善男子！譬如有人負他一錢，不能償故，身被繫縛，多受眾苦；是人罪業亦復如是。」
師子吼菩薩言：「世尊！是人何故令現輕報轉地獄受？」
佛言：「善男子！一切眾生若具五事，令現輕報轉地獄受。何等為五？一者、愚癡故，二者、善根微少故，三者、惡業深重故，四者、不懺悔故，五者、不修本善業故。復有五事：一
【現代漢語翻譯】 現代漢語譯本 如果有人執著於心及其心所（心所：心理活動），執著於心的一體性或二元性，執著于『這個心』或『那個心』，執著於心的滅盡，執著於心的平等，執著於心的修行，執著于修行者，執著于上、中、下等不同層次的心，執著于善心或噁心，像這樣執著於心的人，就不能算是真正地修心。 『善男子！』如果有人執著于智慧，執著于智慧的表象，執著于智慧的因，執著于智慧的果，執著于智慧的聚集，執著于智慧的一體性或二元性，執著于『這個智慧』或『那個智慧』，執著于智慧的滅盡，執著于智慧的平等，執著于上、中、下等不同層次的智慧，執著于遲鈍的智慧或敏銳的智慧，執著于智慧的修行，執著于修行者，像這樣執著于智慧的人，就不能算是真正地修慧。 『善男子！』如果有人不修身、戒、心、慧，這樣的人即使犯下小小的惡業，也會得到巨大的惡報。因為恐懼，他們常常會想：『我註定要下地獄，我所做的一切都是地獄的行為。』即使聽聞智者講述地獄的痛苦，他們仍然會想：『就像鐵打鐵、石頭打石頭、木頭打木頭、火蟲喜歡火一樣，地獄的身體也就像地獄一樣。如果像地獄一樣，又有什麼痛苦可言呢？』就像蒼蠅被唾液粘住，無法掙脫一樣。這些人也是如此，他們無法從小罪中解脫出來，心中沒有絲毫悔意，不能通過行善來掩蓋自己的過錯。即使他們過去做過一切善業，也會被這些罪業所玷污。這些人現在所受的輕微報應，會轉變為地獄中極其嚴重的惡果。 『善男子！』就像一個小容器里放了一升鹽，水會變得又鹹又苦，難以飲用一樣；這些人的罪業也是如此。『善男子！』譬如有人欠別人一文錢，因為無法償還，身體被束縛，遭受各種痛苦；這些人的罪業也是如此。 師子吼菩薩問道：『世尊！這些人為什麼會使現在所受的輕微報應轉變為地獄之苦呢？』 佛陀回答說：『善男子！一切眾生如果具備五種因素，就會使現在所受的輕微報應轉變為地獄之苦。這五種因素是什麼呢？第一，因為愚癡；第二，因為善根微薄；第三，因為惡業深重；第四，因為不懺悔；第五，因為不修根本的善業。還有五種因素：一
【English Translation】 English version If someone is attached to the mind and its mental functions (mental functions: psychological activities), attached to the oneness or duality of the mind, attached to 'this mind' or 'that mind,' attached to the cessation of the mind, attached to the equality of the mind, attached to the practice of the mind, attached to the practitioner, attached to the mind at different levels such as superior, middle, and inferior, attached to good or evil minds, those who are attached to the mind in this way cannot be considered as truly cultivating the mind. 'Good man! If someone is attached to wisdom, attached to the appearance of wisdom, attached to the cause of wisdom, attached to the result of wisdom, attached to the accumulation of wisdom, attached to the oneness or duality of wisdom, attached to 'this wisdom' or 'that wisdom,' attached to the cessation of wisdom, attached to the equality of wisdom, attached to wisdom at different levels such as superior, middle, and inferior, attached to dull or sharp wisdom, attached to the practice of wisdom, attached to the practitioner, those who are attached to wisdom in this way cannot be considered as truly cultivating wisdom. 'Good man! If someone does not cultivate the body, precepts, mind, and wisdom, such a person, even if they commit a small evil deed, will receive a great evil retribution. Because of fear, they often think: 'I am destined to go to hell, everything I do is the behavior of hell.' Even if they hear wise people talk about the suffering of hell, they still think: 'Just like iron strikes iron, stone strikes stone, wood strikes wood, and fireflies love fire, the body in hell is just like hell. If it's like hell, what suffering is there to speak of?' Just like a fly is stuck by saliva and cannot break free. These people are also like this, they cannot free themselves from small sins, there is no trace of remorse in their hearts, and they cannot cover up their faults by doing good deeds. Even if they have done all good deeds in the past, they will be defiled by these sins. The minor retribution that these people are currently receiving will turn into extremely severe evil consequences in hell. 'Good man! Just like putting a liter of salt in a small container of water, the water will become salty and bitter, making it difficult to drink; the sins of these people are also like this. 'Good man!' For example, if someone owes another person a penny, because they cannot repay it, their body is bound and they suffer all kinds of pain; the sins of these people are also like this. The Bodhisattva Lion's Roar asked: 'World Honored One! Why do these people cause the minor retribution they are currently receiving to turn into the suffering of hell?' The Buddha replied: 'Good man! If all sentient beings possess five factors, they will cause the minor retribution they are currently receiving to turn into the suffering of hell. What are these five factors? First, because of ignorance; second, because of meager good roots; third, because of deep evil karma; fourth, because of not repenting; fifth, because of not cultivating fundamental good deeds. There are also five factors: one
者、修習惡業故，二者、無戒財故，三者、遠離諸善根故，四者、不修身、戒、心、慧故，五者、親近惡知識故。善男子！是故能令現世輕報地獄重受。」
師子吼言：「世尊！何等人能轉地獄報現世輕受？」
「善男子！若有修習身、戒、心、慧如先所說，能觀諸法同如虛空，不見智慧、不見智者，不見愚癡、不見愚者，不見修習及修習者，是名智者。如是之人則能修習身、戒、心、慧，是人能令地獄果報現世輕受。是人設作極重惡業，思惟觀察，能令輕微，作是念言：『我業雖重，不如善業。』譬如疊花，雖復百斤，終不能敵真金一兩。如恒河中投一升鹽，水無鹹味，飲者不覺。如巨富者雖多負人，千萬寶物無能繫縛，令其受苦。如大香象，能壞鐵鎖，自在而去。智慧之人亦復如是，常思惟言：『我善力多，惡業羸弱。我能發露、懺悔、除惡，能修智慧。智慧力多，無明力少。』如是念已，親近善友，修習正見，受持、讀誦、書寫、解說十二部經。見有受持、讀誦、書寫、解說之者，心生恭敬，兼以衣、食、房舍、臥具、病藥、花香而供養之，讚歎、尊重。所至到處稱說其善，不說其短。供養三寶，敬信方等《大涅槃經》，如來常、恒、無有變易，一切眾生悉有佛性。是人能令地獄重報現世輕受。
【現代漢語翻譯】 現代漢語譯本：『第一，因為修習惡業；第二，因為沒有戒律的財富；第三，因為遠離各種善根；第四，因為不修習身、戒、心、慧；第五，因為親近惡知識。善男子！因此，這些原因能使人現世遭受輕微的果報，而在地獄中承受沉重的苦難。』 師子吼問道：『世尊！什麼樣的人能夠將地獄的果報轉為現世的輕微承受呢？』 『善男子！如果有人像先前所說的那樣修習身、戒、心、慧，能夠觀察諸法如同虛空一般，不見智慧（prajna，指洞察真理的智慧）、不見智者（jnani，指有智慧的人），不見愚癡（moha，指迷惑無知）、不見愚者（bala，指愚笨的人），不見修習（bhavana，指修行）及修習者（bhavaka，指修行的人），這樣的人才被稱為智者。這樣的人就能修習身、戒、心、慧，這樣的人能使地獄的果報在現世中輕微地承受。這樣的人即使造作了極其嚴重的惡業，通過思考觀察，也能使其變得輕微，他會這樣想：『我的惡業雖然很重，但不如我的善業。』譬如疊加的花朵，即使有百斤重，也終究不能與一兩真金相比。又如在恒河中投入一升鹽，水不會有鹹味，飲用的人也不會察覺。又如巨富之人，即使欠下很多債務，千萬的寶物也不能束縛他，讓他受苦。又如大象，能夠破壞鐵鎖，自由自在地離去。有智慧的人也是這樣，常常思考：『我的善力強大，惡業微弱。我能發露、懺悔、消除惡業，能修習智慧。智慧的力量強大，無明的力量微弱。』這樣想之後，親近善友，修習正見，受持、讀誦、書寫、解說十二部經。見到有人受持、讀誦、書寫、解說這些經典，心中生起恭敬，並用衣服、食物、房舍、臥具、醫藥、花香來供養他們，讚歎、尊重他們。無論到哪裡都稱讚他們的優點，不說他們的缺點。供養三寶，敬信方等《大涅槃經》（Mahāparinirvāṇa Sūtra），相信如來是常住、恒久、沒有變易的，相信一切眾生都具有佛性（Buddha-dhatu，指成佛的潛能）。這樣的人能夠使地獄的沉重果報在現世中輕微地承受。
【English Translation】 English version: 『Firstly, because of practicing evil deeds; secondly, because of lacking the wealth of precepts; thirdly, because of being far from all roots of goodness; fourthly, because of not cultivating body, precepts, mind, and wisdom; fifthly, because of associating with evil companions. Good man! Therefore, these causes can lead to experiencing light retribution in this life, while suffering heavy consequences in hell.』 Simhanada asked: 『World Honored One! What kind of person can transform the retribution of hell into light suffering in this life?』 『Good man! If someone cultivates body, precepts, mind, and wisdom as previously described, and can observe all dharmas as being like empty space, not seeing wisdom (prajna), not seeing the wise (jnani), not seeing ignorance (moha), not seeing the ignorant (bala), not seeing practice (bhavana) and the practitioner (bhavaka), such a person is called wise. Such a person can cultivate body, precepts, mind, and wisdom, and can make the retribution of hell be lightly experienced in this life. Even if such a person commits extremely heavy evil deeds, through contemplation and observation, they can make them light, thinking: 『Although my evil deeds are heavy, they are not as strong as my good deeds.』 For example, a pile of flowers, even if it weighs a hundred pounds, cannot compare to one ounce of pure gold. Or, if one pint of salt is thrown into the Ganges River, the water will not taste salty, and the drinker will not notice it. Or, like a very wealthy person, even if they owe many debts, millions of treasures cannot bind them and make them suffer. Or, like a great elephant, it can break iron chains and leave freely. A wise person is also like this, constantly thinking: 『My power of good is strong, and my evil deeds are weak. I can reveal, repent, and eliminate evil deeds, and I can cultivate wisdom. The power of wisdom is strong, and the power of ignorance is weak.』 Having thought this, they associate with good friends, cultivate right view, uphold, recite, write, and explain the twelve divisions of scriptures. Seeing those who uphold, recite, write, and explain these scriptures, they generate respect in their hearts, and offer them clothing, food, lodging, bedding, medicine, and flowers, praising and respecting them. Wherever they go, they praise their virtues and do not speak of their faults. They make offerings to the Three Jewels, and have faith in the Vaipulya Mahāparinirvāṇa Sūtra, believing that the Tathagata is permanent, eternal, and unchanging, and that all sentient beings possess Buddha-nature (Buddha-dhatu). Such a person can make the heavy retribution of hell be lightly experienced in this life.』
「善男子！以是義故，非一切業悉有定果，亦非一切眾生定受。」
大般涅槃經卷第二十九 大正藏第 12 冊 No. 0375 大般涅槃經
大般涅槃經卷第三十
宋代沙門慧嚴等依泥洹經加之師子吼菩薩品之六
師子吼菩薩言：「世尊！若一切業不定得果、一切眾生悉有佛性、應當修習八聖道者，何因緣故一切眾生悉不得是大般涅槃？世尊！若一切眾生有佛性者，即當定得阿耨多羅三藐三菩提，何須修習八聖道耶？
「世尊！如此經中說有病人若得醫藥及瞻病人隨病飲食、若使不得，皆悉除差。一切眾生亦復如是，若遇聲聞及辟支佛、諸佛、菩薩諸善知識，若聞說法、修習聖道，若不遇、不聞、不修習道，悉當得成阿耨多羅三藐三菩提。何以故？以佛性故。世尊！譬如日、月，無有能遮，令不得至頞多山邊；四大河水不至大海；一闡提等不至地獄；一切眾生亦復如是，無有能遮，令不得至阿耨多羅三藐三菩提。何以故？以佛性故。世尊！以是義故，一切眾生不須修道，以佛性力故，應得阿耨多羅三藐三菩提，不以修習聖道力故。
「世尊！若一闡提犯四重禁、五逆罪等不得阿耨多羅三藐三菩提者應須修習，以因佛性定當得故，非因修習然後得也。世尊！譬如
【現代漢語翻譯】 現代漢語譯本 『善男子！』因為這個道理，不是所有的業都有固定的結果，也不是所有的眾生都一定會承受（業報）。
《大般涅槃經》卷第二十九 大正藏第 12 冊 No. 0375 《大般涅槃經》
《大般涅槃經》卷第三十
宋代沙門慧嚴等依據《泥洹經》增補的《師子吼菩薩品》之六
師子吼菩薩（Śīṃhanāda Bodhisattva）說：『世尊！如果不是所有的業都會有固定的結果，並且所有的眾生都具有佛性（Buddha-nature），應當修習八聖道（Eightfold Noble Path），那麼為什麼所有的眾生都不能證得大般涅槃（Mahāparinirvāṇa）呢？世尊！如果所有的眾生都具有佛性，就應當必定證得阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺），又何必修習八聖道呢？』
『世尊！就像這部經中所說，有病人如果得到醫藥和照顧病人的人根據病情給予飲食，如果能得到這些，病都會痊癒。一切眾生也是如此，如果遇到聲聞（Śrāvaka）、辟支佛（Pratyekabuddha）、諸佛、菩薩（Bodhisattva）等善知識，如果聽聞佛法、修習聖道，或者沒有遇到、沒有聽聞、沒有修習聖道，都應當能夠成就阿耨多羅三藐三菩提。為什麼呢？因為他們具有佛性。世尊！譬如太陽和月亮，沒有什麼能夠遮擋，使它們不能到達頞多山（Aḍḍa）邊；四大河的水一定會流到大海；一闡提（icchantika，斷善根者）等一定會墮入地獄；一切眾生也是如此，沒有什麼能夠遮擋，使他們不能證得阿耨多羅三藐三菩提。為什麼呢？因為他們具有佛性。世尊！因為這個道理，一切眾生不需要修道，憑藉佛性的力量，就應當能夠證得阿耨多羅三藐三菩提，而不是憑藉修習聖道的力量。』
『世尊！如果一闡提（icchantika）犯了四重禁（four major prohibitions）、五逆罪（five rebellious acts）等不能證得阿耨多羅三藐三菩提，才應當需要修習，因為憑藉佛性必定能夠證得，而不是因為修習才能夠證得。世尊！譬如』
【English Translation】 English version 'Good man! Because of this principle, not all actions have fixed results, nor are all sentient beings destined to receive (the consequences of their actions).'
The Mahāparinirvāṇa Sūtra, Scroll 29 Taisho Tripitaka Vol. 12, No. 0375, The Mahāparinirvāṇa Sūtra
The Mahāparinirvāṇa Sūtra, Scroll 30
Added by the Śramaṇa Huiyan and others of the Song Dynasty based on the Nirvāṇa Sūtra, Chapter Six of the Lion's Roar Bodhisattva
The Lion's Roar Bodhisattva (Śīṃhanāda Bodhisattva) said: 'World Honored One! If not all actions have fixed results, and all sentient beings possess Buddha-nature (Buddha-nature), and should cultivate the Eightfold Noble Path (Eightfold Noble Path), then why is it that all sentient beings cannot attain Mahāparinirvāṇa (Mahāparinirvāṇa)? World Honored One! If all sentient beings possess Buddha-nature, they should certainly attain Anuttarā-samyak-saṃbodhi (Anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment), so why is it necessary to cultivate the Eightfold Noble Path?'
'World Honored One! Just as it is said in this sutra, if a sick person receives medicine and a caregiver provides food according to their illness, if they receive these, the illness will be cured. All sentient beings are also like this, if they encounter Śrāvakas (Śrāvaka), Pratyekabuddhas (Pratyekabuddha), Buddhas, Bodhisattvas (Bodhisattva), and other good teachers, if they hear the Dharma, cultivate the Noble Path, or if they do not encounter, do not hear, and do not cultivate the Noble Path, they should all be able to achieve Anuttarā-samyak-saṃbodhi. Why is this? Because they possess Buddha-nature. World Honored One! For example, the sun and moon, there is nothing that can obstruct them from reaching the side of Mount Aḍḍa (Aḍḍa); the waters of the four great rivers will certainly flow into the ocean; icchantikas (icchantika, those who have severed their roots of goodness) will certainly fall into hell; all sentient beings are also like this, there is nothing that can obstruct them from attaining Anuttarā-samyak-saṃbodhi. Why is this? Because they possess Buddha-nature. World Honored One! Because of this principle, all sentient beings do not need to cultivate the path, by the power of Buddha-nature, they should be able to attain Anuttarā-samyak-saṃbodhi, not by the power of cultivating the Noble Path.'
'World Honored One! If icchantikas (icchantika) who commit the four major prohibitions (four major prohibitions), the five rebellious acts (five rebellious acts), etc., cannot attain Anuttarā-samyak-saṃbodhi, then they should need to cultivate, because by virtue of Buddha-nature they will certainly be able to attain it, not because of cultivation that they will be able to attain it. World Honored One! For example,'
磁石，去鐵雖遠，以其力故，鐵則隨著；眾生佛性亦復如是。是故，不須勤修習道。」
佛言：「善哉，善哉。善男子！如恒河邊有七種人，若為洗浴、恐畏寇賊、或為採花，則入河中。第一人者，入水則沒。何以故？羸無勢力，不習浮故。第二人者，雖沒還出，出已覆沒。何以故？身力大故，則能還出；不習浮故，出已還沒。第三人者，沒已即出，出更不沒。何以故？身重故沒，力大故出，先習浮故，出已即住。第四人者，入已便沒，沒已還出，出已即住遍觀四方。何以故？重故則沒，力大故還出，習浮則住，不知出處，故觀四方。第五人者，入已即沒，沒已還出，出已即住，住已觀方，觀已即去。何以故？為怖畏故。第六人者，入已即去，淺處則住。何以故？觀賊近遠故。第七人者，既至彼岸，登上大山，無復恐怖，離諸怨賊，受大快樂。
「善男子！生死大河亦復如是，有七種人。畏煩惱賊故，發意欲渡生死大河，出家剃髮，身被法服。既出家已，親近惡友，隨順其教，聽受邪法，所謂眾生身者即是五陰，五陰者即名五大，眾生若死，永斷五大，斷五大故，何須修習善惡諸業？是故當知無有善惡及善惡報，如是則名一闡提也。一闡提者，名斷善根；斷善根故，沒生死河不能得出。何以故？惡業重故
【現代漢語翻譯】 現代漢語譯本： 『磁石雖然離鐵很遠，但因為它的力量，鐵就會被吸引過去；眾生的佛性也是如此。因此，不需要勤奮地修行。』 佛說：『好啊，好啊。善男子！就像恒河邊有七種人，他們爲了洗澡、害怕強盜、或者爲了採花而進入河中。第一種人，進入水中就沉沒了。為什麼呢？因為他身體虛弱沒有力量，又不熟悉游泳。第二種人，雖然沉沒還能出來，出來后又沉沒。為什麼呢？因為他身體有力量，所以能出來；但不熟悉游泳，所以出來后又沉沒。第三種人，沉沒後立即出來，出來后不再沉沒。為什麼呢？因為他身體重所以沉沒，力量大所以能出來，而且事先練習過游泳，所以出來后就能停住。第四種人，進入水中就沉沒，沉沒後還能出來，出來后就能停住，並且環顧四周。為什麼呢？因為他身體重所以沉沒，力量大所以能出來，練習過游泳所以能停住，但不知道方向，所以環顧四周。第五種人，進入水中就沉沒，沉沒後還能出來，出來后就能停住，停住后環顧四周，環顧四周后就離開了。為什麼呢？因為他害怕。第六種人，進入水中就離開了，在淺水處停住。為什麼呢？因為他要觀察強盜的遠近。第七種人，到達彼岸后，登上高山，不再有恐懼，遠離了所有的怨敵，享受著極大的快樂。 『善男子！生死的大河也是如此，有七種人。因為害怕煩惱的強盜，所以發願想要渡過生死的大河，出家剃髮，身穿法衣。出家后，親近惡友，順從他們的教導，聽受邪法，認為眾生的身體就是五陰（色、受、想、行、識），五陰就是五大（地、水、火、風、空），眾生如果死了，就永遠斷絕了五大，斷絕了五大，何必還要修行善惡諸業呢？因此應當知道沒有善惡以及善惡的報應，這樣的人就叫做一闡提（斷絕善根的人）。一闡提的意思是斷絕了善根；因為斷絕了善根，所以沉沒在生死的大河中不能出來。為什麼呢？因為惡業太重了。』
【English Translation】 English version: 'Although a magnet is far from iron, because of its power, the iron will follow it; the Buddha-nature of sentient beings is also like this. Therefore, there is no need to diligently cultivate the path.' The Buddha said, 'Excellent, excellent. Good man! It is like there are seven kinds of people by the Ganges River. If they enter the river to bathe, for fear of robbers, or to pick flowers. The first person, upon entering the water, sinks. Why? Because he is weak and has no strength, and is not familiar with swimming. The second person, although he sinks, can come out, but after coming out, he sinks again. Why? Because he has great physical strength, so he can come out; but he is not familiar with swimming, so after coming out, he sinks again. The third person, after sinking, immediately comes out, and after coming out, he does not sink again. Why? Because his body is heavy, so he sinks, but he has great strength, so he can come out, and he has practiced swimming before, so after coming out, he can stay afloat. The fourth person, upon entering the water, sinks, but after sinking, he can come out, and after coming out, he can stay afloat and look around in all directions. Why? Because his body is heavy, so he sinks, but he has great strength, so he can come out, and he has practiced swimming, so he can stay afloat, but he does not know the direction, so he looks around in all directions. The fifth person, upon entering the water, sinks, but after sinking, he can come out, and after coming out, he can stay afloat, and after staying afloat, he looks around, and after looking around, he leaves. Why? Because he is afraid. The sixth person, upon entering the water, leaves, and stays in the shallow water. Why? Because he wants to observe how far away the robbers are. The seventh person, after reaching the other shore, ascends a high mountain, no longer has fear, is far from all enemies, and enjoys great happiness.' 'Good man! The great river of birth and death is also like this, there are seven kinds of people. Because they fear the robbers of afflictions, they aspire to cross the great river of birth and death, leave home, shave their heads, and wear the Dharma robes. After leaving home, they associate with evil friends, follow their teachings, listen to and accept heretical teachings, believing that the body of sentient beings is the five skandhas (form, feeling, perception, mental formations, consciousness), and the five skandhas are the five great elements (earth, water, fire, wind, space). If sentient beings die, they will forever sever the five great elements. Having severed the five great elements, why is there a need to cultivate good and evil deeds? Therefore, it should be known that there is no good or evil and no retribution for good or evil. Such a person is called an icchantika (one who has severed their roots of goodness). An icchantika means one who has severed their roots of goodness; because they have severed their roots of goodness, they sink in the great river of birth and death and cannot come out. Why? Because their evil karma is too heavy.'
、無信力故，如恒河邊第一人也。
「善男子！一闡提輩有六因緣沒三惡道，不能得出。何等為六？一者、噁心熾盛故，二者、不見後世故，三者、樂習煩惱故，四者、遠離善根故，五者、惡業障隔故，六者、親近惡知識故。
「復有五事沒三惡道。何等為五？一者、于比丘邊作非法故，二者、比丘尼邊作非法故，三者、自在用僧祇物故，四者、母邊作非法故，五者、於五部僧互生是非故。
「復有五事沒三惡道。何等為五？一者、常說無善惡果故，二者、殺發菩提心眾生故，三者、喜說法師過失故，四者、法說非法、非法說法故，五者、為求法過而聽受故。
「復有三事沒三惡道。何等為三？一、謂如來無常、永滅，二、謂正法無常、遷變，三、謂僧寶可滅壞故，是故常沒三惡道中。
「第二人者，發意欲渡生死大河，斷善根故，沒不能出。所言出者，親近善友則得信心。信心者，信施、施果，信善、善果，信惡、惡果，信生死苦、無常、敗壞，是名為信。以得信心修習凈戒，受持、讀誦、書寫、解說，常行惠施、善修智慧。以鈍根故，復遇惡友，不能修習身、戒、心、慧，聽受邪法。或值惡時，處惡國土，斷諸善根；斷善根故，常沒生死，如恒河邊第二人也。
「第三人者
【現代漢語翻譯】 現代漢語譯本：因為沒有信力，就像恒河邊的第一人一樣。 『善男子！一闡提（斷絕善根的人）這類人有六種因緣會墮入三惡道，無法脫離。是哪六種呢？第一，因為噁心熾盛；第二，因為看不見來世；第三，因為喜歡習染煩惱；第四，因為遠離善根；第五，因為惡業的障礙；第六，因為親近惡知識。 還有五種情況會墮入三惡道。是哪五種呢？第一，對比丘（出家男眾）做出不如法的事情；第二，比丘尼（出家女眾）做出不如法的事情；第三，隨意使用僧團的財物；第四，對母親做出不如法的事情；第五，在五部僧（比丘、比丘尼、沙彌、沙彌尼、式叉摩那）之間互相製造是非。 還有五種情況會墮入三惡道。是哪五種呢？第一，經常說沒有善惡報應；第二，殺害發菩提心（立志成佛）的眾生；第三，喜歡說講法師的過失；第四，把正法說成非法，把非法說成正法；第五，爲了尋找法的過失而聽受佛法。 還有三種情況會墮入三惡道。是哪三種呢？第一，認為如來（佛）是無常的，會永遠滅亡；第二，認為正法是無常的，會變遷；第三，認為僧寶（僧團）是可以滅壞的。因此，常常會墮入三惡道中。 第二種人，發心想要渡過生死大河，但因為斷絕了善根，所以沉沒而無法脫離。所說的脫離，是指親近善友就能得到信心。信心是指，相信佈施、佈施的果報，相信善、善的果報，相信惡、惡的果報，相信生死的痛苦、無常、敗壞，這叫做信心。因為得到信心而修習清凈的戒律，受持、讀誦、書寫、解說佛法，經常行佈施，好好修習智慧。但因為根器遲鈍，又遇到惡友，不能修習身、戒、心、慧，聽受邪法。或者遇到惡劣的時代，處在惡劣的國家，斷絕了各種善根；因為斷絕了善根，所以常常沉沒在生死輪迴中，就像恒河邊的第二人一樣。 第三種人，
【English Translation】 English version: Because of the lack of faith, it is like the first person by the Ganges River. 'Good man! Those of the icchantika (those who have severed their roots of goodness) class have six causes and conditions for falling into the three evil realms, unable to escape. What are the six? First, because of the intense arising of evil thoughts; second, because of not seeing the next life; third, because of delighting in the practice of afflictions; fourth, because of being far from the roots of goodness; fifth, because of the obstruction of evil karma; sixth, because of associating with evil friends. There are also five things that cause one to fall into the three evil realms. What are the five? First, doing unlawful things to a bhikshu (monk); second, doing unlawful things to a bhikshuni (nun); third, freely using the property of the sangha (monastic community); fourth, doing unlawful things to one's mother; fifth, creating disputes among the five groups of the sangha (bhikshus, bhikshunis, shramaneras, shramanerikas, and shikshamanas). There are also five things that cause one to fall into the three evil realms. What are the five? First, constantly saying there are no good or evil consequences; second, killing beings who have generated the bodhicitta (aspiration for enlightenment); third, delighting in speaking of the faults of Dharma teachers; fourth, saying that the Dharma is not Dharma and that what is not Dharma is Dharma; fifth, listening to the Dharma in order to find faults in it. There are also three things that cause one to fall into the three evil realms. What are the three? First, believing that the Tathagata (Buddha) is impermanent and will be eternally extinguished; second, believing that the true Dharma is impermanent and will change; third, believing that the Sangha (community of practitioners) can be destroyed. Therefore, one constantly falls into the three evil realms. The second person, having generated the intention to cross the great river of birth and death, but because of severing the roots of goodness, sinks and cannot escape. What is meant by escape is that by associating with good friends, one can obtain faith. Faith is believing in giving, the results of giving, believing in good, the results of good, believing in evil, the results of evil, believing in the suffering of birth and death, impermanence, and decay; this is called faith. Having obtained faith, one cultivates pure precepts, upholds, recites, writes, and explains the Dharma, constantly practices giving, and cultivates wisdom well. But because of dull faculties, one again encounters evil friends, and cannot cultivate body, precepts, mind, and wisdom, and listens to wrong teachings. Or one encounters an evil time, lives in an evil country, and severs all roots of goodness; because of severing the roots of goodness, one constantly sinks in birth and death, like the second person by the Ganges River. The third person,
，發意欲渡生死大河，斷善根故，于中沉沒。親近善友，得名為出。信于如來是一切智常、恒、無變，為眾生故，說無上道：一切眾生悉有佛性；如來非滅，法、僧亦爾，無有滅壞；一闡提等不斷其法終不能得阿耨多羅三藐三菩提，要當遠離，然後乃得。以信心故，修習凈戒；修凈戒已，受持、讀誦、書寫、解說十二部經，為諸眾生廣宣流佈。樂於惠施，修習智慧，以利根故，堅住信慧，心無退轉，如恒河邊第三人也。
「第四人者，發意欲渡生死大河，斷善根故，于中沉沒。親近善友，故得信心，是名為出。得信心故，受持、讀誦、書寫、解說十二部經。為眾生故，廣宣流佈，樂於惠施，修習智慧。以利根故，堅住信慧，心無退轉，遍觀四方——四方者，四沙門果——如恒河邊第四人也。
「第五人者，發意欲渡生死大河，斷善根故，于中沉沒。親近善友，故得信心，是名為出。以信心故，受持、讀誦、書寫、解說十二部經。為眾生故，廣宣流佈，樂於惠施，修習智慧。以利根故，堅住信慧，心無退轉。無退轉已，即便前進——前進者，謂辟支佛——雖能自渡不及眾生，是名為去，如恒河邊第五人也。
「第六人者，發意欲渡生死大河，斷善根故，于中沉沒。親近善友，獲得信心，得信心故，名
【現代漢語翻譯】 現代漢語譯本：『第三種人，發願想要渡過生死輪迴的大河，因為斷絕了善根，所以在河中沉沒。因為親近善友，所以得以出離。他相信如來是具有一切智慧、恒常不變的，爲了眾生的緣故，宣說無上的道：一切眾生都具有佛性；如來不會滅度，佛法和僧團也是如此，不會有滅壞；一闡提（斷絕善根的人）等不斷絕其惡法，終究不能證得阿耨多羅三藐三菩提（無上正等正覺），一定要遠離惡法，然後才能證得。因為有信心，所以修習清凈的戒律；修習清凈的戒律后，受持、讀誦、書寫、解說十二部經典，爲了眾生廣為宣揚流佈。樂於佈施，修習智慧，因為根器銳利，所以堅定地安住于信心和智慧，內心不會退轉，就像恒河邊的第三個人一樣。』 『第四種人，發願想要渡過生死輪迴的大河，因為斷絕了善根，所以在河中沉沒。因為親近善友，所以獲得信心，這叫做得以出離。因為獲得信心，所以受持、讀誦、書寫、解說十二部經典。爲了眾生的緣故，廣為宣揚流佈，樂於佈施，修習智慧。因為根器銳利，所以堅定地安住于信心和智慧，內心不會退轉，遍觀四方——四方指的是四沙門果（須陀洹果、斯陀含果、阿那含果、阿羅漢果）——就像恒河邊的第四個人一樣。』 『第五種人，發願想要渡過生死輪迴的大河，因為斷絕了善根，所以在河中沉沒。因為親近善友，所以獲得信心，這叫做得以出離。因為有信心，所以受持、讀誦、書寫、解說十二部經典。爲了眾生的緣故，廣為宣揚流佈，樂於佈施，修習智慧。因為根器銳利，所以堅定地安住于信心和智慧，內心不會退轉。不退轉之後，就向前邁進——向前邁進指的是辟支佛（獨覺）——雖然能夠自我解脫，但不能普度眾生，這叫做離去，就像恒河邊的第五個人一樣。』 『第六種人，發願想要渡過生死輪迴的大河，因為斷絕了善根，所以在河中沉沒。因為親近善友，獲得信心，因為獲得信心，所以名為出離。
【English Translation】 English version: 'The third person, having the intention to cross the great river of birth and death, sinks in it because of severing their roots of goodness. By associating with good friends, they are able to emerge. They believe that the Tathagata (the Thus-Gone One) is all-knowing, constant, and unchanging, and for the sake of sentient beings, proclaims the unsurpassed path: all sentient beings possess Buddha-nature; the Tathagata does not perish, and neither do the Dharma (the teachings) and the Sangha (the community), there is no destruction; those like the icchantikas (those who have severed their roots of goodness) who do not cease their evil ways will ultimately not attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), they must first distance themselves from evil ways, and then they can attain it. Because of faith, they cultivate pure precepts; having cultivated pure precepts, they uphold, recite, write, and explain the twelve divisions of scriptures, widely propagating them for the sake of all sentient beings. They delight in giving, cultivate wisdom, and because of their sharp faculties, they firmly abide in faith and wisdom, their minds do not regress, like the third person by the Ganges River.' 'The fourth person, having the intention to cross the great river of birth and death, sinks in it because of severing their roots of goodness. By associating with good friends, they gain faith, and this is called emerging. Because of gaining faith, they uphold, recite, write, and explain the twelve divisions of scriptures. For the sake of sentient beings, they widely propagate them, delight in giving, and cultivate wisdom. Because of their sharp faculties, they firmly abide in faith and wisdom, their minds do not regress, and they observe all four directions—the four directions refer to the four fruits of a śrāmaṇa (ascetic): Srotāpanna (stream-enterer), Sakadāgāmin (once-returner), Anāgāmin (non-returner), and Arhat (worthy one)—like the fourth person by the Ganges River.' 'The fifth person, having the intention to cross the great river of birth and death, sinks in it because of severing their roots of goodness. By associating with good friends, they gain faith, and this is called emerging. Because of faith, they uphold, recite, write, and explain the twelve divisions of scriptures. For the sake of sentient beings, they widely propagate them, delight in giving, and cultivate wisdom. Because of their sharp faculties, they firmly abide in faith and wisdom, their minds do not regress. Having no regression, they then advance—advancing refers to a Pratyekabuddha (solitary buddha)—although they can liberate themselves, they cannot liberate all sentient beings, this is called leaving, like the fifth person by the Ganges River.' 'The sixth person, having the intention to cross the great river of birth and death, sinks in it because of severing their roots of goodness. By associating with good friends, they gain faith, and because of gaining faith, they are called emerging.'
之為出。以信心故，受持、讀誦、書寫、解說十二部經。為眾生故，廣宣流佈，樂於惠施，修習智慧。以利根故，堅住信慧，心無退轉。無退轉已，即復前進，遂到淺處。到淺處已，即住不去——住不去者，所謂菩薩——為欲度脫諸眾生故，住觀煩惱，如恒河邊第六人也。
「第七人者，發意欲渡生死大河，斷善根故，于中沉沒。親近善友，獲得信心，得信心已，是名為出。以信心故，受持、讀誦、書寫、解說十二部經。為眾生故，廣宣流佈，樂於惠施，修習智慧。以利根故，堅住信慧，心無退轉。無退轉已，即便前進。既前進已，得到彼岸，登大高山，離諸恐怖，多受安樂。善男子！彼岸山者，喻于如來；受安樂者，喻佛常住；大高山者，喻大涅槃。
「善男子！是恒河邊如是諸人悉具手足而不能渡；一切眾生亦復如是，實有佛寶、法寶、僧寶，如來常說諸法要義有八聖道、大般涅槃，而諸眾生悉不能得。此非我咎，亦非聖道眾生等過，當知悉是煩惱過惡。以是義故，一切眾生不得涅槃。
「善男子！譬如良醫知病說藥，病者不服，非醫咎也。善男子！如有施主以其所有施一切人，有不受者，非施主咎。善男子！譬如日出，幽冥皆明，盲瞽之人不見道路，非日過也。善男子！如恒河水能除渴乏，
【現代漢語翻譯】 現代漢語譯本：
『第六人』，因為有信心，所以能夠接受、持守、讀誦、書寫、解說十二部經（佛教經典的總稱）。爲了眾生，廣泛宣揚流佈，樂於佈施，修習智慧。因為根基銳利，堅定地安住于信心和智慧，內心沒有退轉。沒有退轉之後，就再次前進，於是到達淺水處。到達淺水處之後，就停住不再前進——停住不再前進的人，就是所謂的菩薩——爲了度脫一切眾生，停留在那裡觀察煩惱，就像恒河邊的第六個人一樣。
『第七人』，發願想要渡過生死大河，因為斷了善根，所以在河中沉沒。親近善友，獲得信心，獲得信心之後，這叫做『出』。因為有信心，所以能夠接受、持守、讀誦、書寫、解說十二部經。爲了眾生，廣泛宣揚流佈，樂於佈施，修習智慧。因為根基銳利，堅定地安住于信心和智慧，內心沒有退轉。沒有退轉之後，就立即前進。前進之後，到達彼岸，登上高山，遠離一切恐怖，享受許多安樂。善男子！彼岸山，比喻如來（佛的稱號）；享受安樂，比喻佛的常住；高山，比喻大涅槃（佛教的最高境界）。
善男子！恒河邊像這樣的人，都具備手足卻不能渡河；一切眾生也是這樣，實際上有佛寶（佛陀）、法寶（佛法）、僧寶（僧團），如來常常宣說諸法要義，有八聖道（佛教的修行方法）、大般涅槃，但是一切眾生都不能得到。這不是我的過錯，也不是聖道和眾生的過錯，應當知道這都是煩惱的過錯。因為這個原因，一切眾生都不能得到涅槃。
善男子！譬如良醫知道病癥，說了藥方，病人不肯服藥，這不是醫生的過錯。善男子！如果施主把自己所有的東西佈施給所有人，有人不接受，這不是施主的過錯。善男子！譬如太陽出來，黑暗都變得光明，盲人看不見道路，這不是太陽的過錯。善男子！就像恒河水能夠解除乾渴， 現代漢語譯本：
如果有人不喝，這不是恒河水的過錯。善男子！如來也是這樣，為諸眾生說甘露法，眾生不服，非如來咎。善男子！如是諸人，雖有手足，不能得渡，一切眾生亦復如是，雖有佛性，不能得道，當知皆是煩惱過咎。善男子！是故我今為諸眾生，說如是等甚深妙法，令諸眾生得離煩惱，得大涅槃，受無量樂。善男子！汝今諦聽，當爲汝說。
爾時，世尊欲重宣此義，而說偈言：
『譬如恒河邊，六人慾渡水， 一人初欲渡，中流還退沒， 一人到淺處，住而不前進， 一人到彼岸，安隱無恐怖， 餘者具手足，不能得度脫。 如是諸眾生，有佛法僧寶， 不能得解脫，皆是煩惱過。』
【English Translation】 English version:
'The sixth person', because of faith, is able to receive, uphold, recite, write, and explain the twelve divisions of scriptures (a general term for Buddhist scriptures). For the sake of sentient beings, they widely propagate and spread the teachings, delight in giving, and cultivate wisdom. Because of their sharp faculties, they firmly abide in faith and wisdom, and their minds do not regress. Having not regressed, they then advance again, and thus reach the shallow water. Having reached the shallow water, they stop and do not go further—those who stop and do not go further are what are called Bodhisattvas—in order to liberate all sentient beings, they remain there observing afflictions, just like the sixth person by the Ganges River.
'The seventh person', having made the vow to cross the great river of birth and death, because they have severed their roots of goodness, they sink in the river. They draw near to good friends, obtain faith, and having obtained faith, this is called 'going forth'. Because of faith, they are able to receive, uphold, recite, write, and explain the twelve divisions of scriptures. For the sake of sentient beings, they widely propagate and spread the teachings, delight in giving, and cultivate wisdom. Because of their sharp faculties, they firmly abide in faith and wisdom, and their minds do not regress. Having not regressed, they immediately advance. Having advanced, they reach the other shore, ascend the high mountain, are free from all fear, and enjoy much happiness. Good man! The mountain on the other shore is a metaphor for the Tathagata (an epithet of the Buddha); enjoying happiness is a metaphor for the Buddha's permanence; the high mountain is a metaphor for the Great Nirvana (the highest state in Buddhism).
Good man! The people by the Ganges River like this, all have hands and feet but cannot cross; all sentient beings are also like this, they actually have the Buddha Jewel (the Buddha), the Dharma Jewel (the Buddha's teachings), and the Sangha Jewel (the monastic community), the Tathagata often proclaims the essential meanings of all dharmas, there are the Eightfold Noble Path (Buddhist practices) and the Great Nirvana, but all sentient beings cannot attain them. This is not my fault, nor is it the fault of the Noble Path or sentient beings, it should be known that it is all the fault of afflictions. Because of this reason, all sentient beings cannot attain Nirvana.
Good man! It is like a good doctor who knows the illness and prescribes medicine, but the patient refuses to take it, this is not the doctor's fault. Good man! If a donor gives all that they have to everyone, and some do not accept it, this is not the donor's fault. Good man! It is like the sun rising, and all darkness becomes light, but a blind person cannot see the road, this is not the sun's fault. Good man! Just like the water of the Ganges River can quench thirst, English version:
if someone does not drink it, this is not the fault of the Ganges River. Good man! The Tathagata is also like this, speaking the nectar-like Dharma for all sentient beings, but if sentient beings do not accept it, it is not the Tathagata's fault. Good man! These people, although they have hands and feet, cannot cross, all sentient beings are also like this, although they have Buddha-nature, they cannot attain the Way, it should be known that it is all the fault of afflictions. Good man! Therefore, I now speak such profound and wonderful Dharma for all sentient beings, so that all sentient beings can be free from afflictions, attain the Great Nirvana, and receive immeasurable joy. Good man! Now listen attentively, I will speak for you.
At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse:
'Like by the Ganges River, Six people wish to cross the water, One person initially wishes to cross, But retreats and sinks in the middle, One person reaches the shallows, Stops and does not advance, One person reaches the other shore, Safe and without fear, The rest have hands and feet, But cannot be liberated. Like this are all sentient beings, Having the Buddha, Dharma, and Sangha Jewels, But cannot attain liberation, All is the fault of afflictions.'
渴者不飲，非水咎也。善男子！譬如大地普生果實，平等無二，農夫不種，非地過也。善男子！如來普為一切眾生廣開分別十二部經，眾生不受，非如來咎。
「善男子！若修道者，即得阿耨多羅三藐三菩提。善男子！汝言：『眾生悉有佛性，應得阿耨多羅三藐三菩提，如磁石。』者，善哉善哉，以有佛性因緣力故，得阿耨多羅三藐三菩提。若言不須修聖道者，是義不然。
「善男子！譬如有人行於曠野，渴乏遇井。其井極深，雖不見水，當知必有。是人方便求覓罐綆，汲取則見。佛性亦爾，一切眾生雖復有之，要須修習無漏聖道，然後得見。善男子！如有胡麻則得見油，離諸方便則不得見；甘蔗亦爾。
「善男子！如三十三天、北郁單越，雖是有法，若無善業、神通、道力則不能見。地中草根及地下水，以地覆故，眾生不見。佛性亦爾，不修聖道，故不得見。
「善男子！如汝所說世有病人若遇瞻病、良醫、好藥、隨病飲食及以不遇悉得差者，善男子！我為六住諸菩薩等說如是義。善男子！譬如虛空，于諸眾生非內、非外，非內、外故，亦無掛礙；眾生佛性亦復如是。
「善男子！譬如有人財在異方，雖不現前，隨意受用。有人問之，則言我許。何以故？以定有故。眾生佛性亦復如
是，非此、非彼，以定得故，言一切有。
「善男子！譬如眾生造作諸業，若善、若惡，非內、非外，如是業性非有、非無，亦復非是本無今有、非無因出，非此作此受、此作彼受、彼作彼受，無作、無受，時節和合而得果報。眾生佛性亦復如是，亦復非是本無今有，非內、非外，非有、非無，非此、非彼，非余處來、非無因緣，亦非一切眾生不見。有諸菩薩時節因緣和合得見——時節者，所謂十住菩薩摩訶薩修八聖道，于諸眾生得平等心——爾時得見不名為作。
「善男子！汝言如磁石者，是義不然。何以故？石不吸鐵。所以者何？無心業故。善男子！異法有故，異法出生；異法無故，異法滅壞，無有作者、無有壞者。善男子！猶如猛火不能焚薪，火出薪壞名為焚薪。善男子！譬如葵藿隨日而轉，而是葵藿亦無敬心、無識、無業，異法性故而自迴轉。善男子！如芭蕉樹因雷增長，是樹無耳、無心、意識。異法有故，異法增長；異法無故，異法滅壞。善男子！如阿叔迦樹，女人摩觸，花為之出。是樹無心，亦無覺觸。異法有故，異法出生；異法無故，異法滅壞。善男子！如橘得尸，果則滋多，而是橘樹無心、無觸。異法有故，異法滋多；異法無故，異法滅壞。善男子！如安石榴，磚骨糞故，果實繁茂，安
【現代漢語翻譯】 現代漢語譯本：既不是『此』，也不是『彼』，因為是確定的緣故，所以說一切存在。
『善男子！譬如眾生造作各種業，無論是善業還是惡業，都不是內在的，也不是外在的。這樣的業性既不是有，也不是無，也不是原本沒有現在才有，也不是沒有原因就產生，不是『此』造作『此』承受，也不是『此』造作『彼』承受，也不是『彼』造作『彼』承受，沒有造作，也沒有承受，而是時節因緣和合才得到果報。眾生的佛性也是如此，也不是原本沒有現在才有，不是內在的，也不是外在的，既不是有，也不是無，既不是『此』，也不是『彼』，不是從其他地方來，也不是沒有因緣，也不是一切眾生都看不見。有些菩薩在時節因緣和合時能夠看見——所謂時節，是指十住菩薩摩訶薩修習八聖道，對一切眾生生起平等心——這時看見佛性，不能說是『造作』。』
『善男子！你說像磁石那樣，這個道理是不對的。為什麼呢？因為石頭不會吸鐵。為什麼呢？因為它沒有心識和業力。善男子！因為不同的法存在，所以不同的法產生；因為不同的法不存在，所以不同的法滅壞，沒有造作者，也沒有破壞者。善男子！就像猛火不能焚燒柴薪，火出現，柴薪壞滅，才叫做焚燒柴薪。善男子！譬如葵藿隨著太陽轉動，而葵藿也沒有敬畏之心，沒有意識，沒有業力，只是因為不同的法性而自己轉動。善男子！就像芭蕉樹因為雷聲而生長，這樹沒有耳朵，沒有心，沒有意識。因為不同的法存在，所以不同的法增長；因為不同的法不存在，所以不同的法滅壞。善男子！就像阿叔迦樹，女人觸控它，花就開了。這樹沒有心，也沒有感覺。因為不同的法存在，所以不同的法產生；因為不同的法不存在，所以不同的法滅壞。善男子！就像橘子得到屍體，果實就更加繁茂，而這橘子樹沒有心，也沒有感覺。因為不同的法存在，所以不同的法更加繁茂；因為不同的法不存在，所以不同的法滅壞。善男子！就像安石榴，因為磚塊、骨頭、糞便的緣故，果實就繁茂，安
【English Translation】 English version: It is neither 'this' nor 'that,' because it is established, therefore it is said that all exists.
'Good man! For example, sentient beings create various karmas, whether good or bad, they are neither internal nor external. Such is the nature of karma, it is neither existent nor non-existent, nor is it that it was originally non-existent and now exists, nor does it arise without cause, nor is it that 'this' creates and 'this' receives, nor that 'this' creates and 'that' receives, nor that 'that' creates and 'that' receives. There is no creation, nor is there reception, but rather, the fruition is obtained when the time and conditions are in harmony. The Buddha-nature of sentient beings is also like this, it is not that it was originally non-existent and now exists, it is neither internal nor external, neither existent nor non-existent, neither 'this' nor 'that,' it does not come from elsewhere, nor is it without cause, nor is it that all sentient beings cannot see it. Some Bodhisattvas, when the time and conditions are in harmony, are able to see it—the so-called time refers to the Mahasattvas of the Ten Stages who cultivate the Eightfold Noble Path, and develop an equal mind towards all sentient beings—at that time, seeing the Buddha-nature is not called 'creation.'
'Good man! Your saying that it is like a magnet is not correct. Why? Because a stone does not attract iron. Why? Because it has no mind and karma. Good man! Because different dharmas exist, different dharmas arise; because different dharmas do not exist, different dharmas perish, there is no creator, nor is there a destroyer. Good man! Just as a raging fire cannot burn firewood, the fire appears, and the firewood is destroyed, and this is called burning firewood. Good man! For example, the sunflower turns with the sun, but the sunflower has no reverence, no consciousness, no karma, it turns by itself because of the different nature of dharmas. Good man! Just like the banana tree grows because of thunder, this tree has no ears, no mind, no consciousness. Because different dharmas exist, different dharmas grow; because different dharmas do not exist, different dharmas perish. Good man! Just like the Ashoka tree, when a woman touches it, flowers bloom. This tree has no mind, nor does it have any sensation. Because different dharmas exist, different dharmas arise; because different dharmas do not exist, different dharmas perish. Good man! Just like an orange tree that receives a corpse, its fruits become more abundant, but this orange tree has no mind, nor does it have any sensation. Because different dharmas exist, different dharmas become more abundant; because different dharmas do not exist, different dharmas perish. Good man! Just like the pomegranate, because of bricks, bones, and dung, its fruits become abundant, the pomegranate
石榴樹亦無心、觸。異法有故，異法出生；異法無故，異法滅壞。善男子！磁石吸鐵亦復如是，異法有故，異法出生；異法無故，異法滅壞。眾生佛性亦復如是，不能吸得阿耨多羅三藐三菩提。
「善男子！無明不能吸取諸行、行亦不能吸取識也，亦得名為無明緣行、行緣于識，有佛、無佛，法界常住。
「善男子！若言佛性住眾生中者，善男子！常法無住，若有住處即是無常。善男子！如十二因緣無定住處，若有住處，十二因緣不得名常。如來法身亦無住處；法界、法入、法陰、虛空悉無住處；佛性亦爾，都無住處。
「善男子！譬如四大，力雖均等，有堅、有熱、有濕、有動，有重、有輕，有赤、有白、有黃、有黑，而是四大亦無有業，異法界故，各不相似。佛性亦爾，異法界故，時至則現。
「善男子！一切眾生不退佛性故名之為有，阿毗跋致故。以當有故、決定得故、定當見故，是故名為一切眾生悉有佛性。
「善男子！譬如有王告一大臣：『汝牽一象以示盲者。』爾時，大臣受王敕已，多集眾盲以象示之。時彼眾盲各以手觸。大臣即還而白王言：『臣已示竟。』爾時，大王即喚眾盲，各各問言：『汝見象耶？』眾盲各言：『我已得見。』王言：『象為何類？』其觸牙者，即
【現代漢語翻譯】 現代漢語譯本 石榴樹也沒有心識和觸覺。因為有不同的因緣，所以有不同的現象產生；因為沒有不同的因緣，所以不同的現象就會滅壞。善男子！磁石吸鐵也是這樣，因為有不同的因緣，所以有不同的現象產生；因為沒有不同的因緣，所以不同的現象就會滅壞。眾生的佛性也是這樣，不能吸取阿耨多羅三藐三菩提（無上正等正覺）。 善男子！無明不能吸取諸行，諸行也不能吸取識，也可以說是因為無明而有諸行，因為諸行而有識。無論有沒有佛，法界都是常住不變的。 善男子！如果說佛性住在眾生之中，善男子！常法是沒有住處的，如果有住處那就是無常。善男子！就像十二因緣沒有固定的住處，如果有住處，十二因緣就不能稱為常。如來的法身也沒有住處；法界、法入、法陰、虛空都沒有住處；佛性也是這樣，都沒有住處。 善男子！譬如四大（地、水、火、風），力量雖然相等，卻有堅硬、有熱、有濕、有動，有重、有輕，有紅、有白、有黃、有黑，但這四大也沒有造作，因為不同的法界，所以各不相同。佛性也是這樣，因為不同的法界，時機到了就會顯現。 善男子！一切眾生不退失佛性，所以稱為有，稱為阿毗跋致（不退轉）。因為將來會有，必定會得到，必定會見到，所以說一切眾生都有佛性。 善男子！譬如有一個國王告訴一位大臣：『你牽一頭大象給盲人看。』當時，大臣接受國王的命令后，聚集了很多盲人給他們看大象。當時那些盲人各自用手觸控。大臣就回去稟告國王說：『我已經給他們看過了。』當時，大王就叫來那些盲人，分別問他們說：『你們看到大象了嗎？』盲人們都說：『我們已經看到了。』國王問：『大象是什麼樣的？』摸到象牙的人，就說
【English Translation】 English version The pomegranate tree also has no mind or touch. Because of different conditions, different phenomena arise; because there are no different conditions, different phenomena will perish. Good man! The magnet attracting iron is also like this, because of different conditions, different phenomena arise; because there are no different conditions, different phenomena will perish. The Buddha-nature of sentient beings is also like this, it cannot attract Anuttara-samyak-sambodhi (supreme perfect enlightenment). Good man! Ignorance cannot attract actions, and actions cannot attract consciousness. It can also be said that because of ignorance there are actions, and because of actions there is consciousness. Whether there is a Buddha or not, the Dharma realm is always abiding. Good man! If it is said that Buddha-nature dwells within sentient beings, good man! The constant Dharma has no dwelling place. If there is a dwelling place, it is impermanent. Good man! Just like the twelve links of dependent origination have no fixed dwelling place, if there is a dwelling place, the twelve links of dependent origination cannot be called constant. The Dharma body of the Tathagata also has no dwelling place; the Dharma realm, Dharma entry, Dharma aggregates, and space all have no dwelling place; Buddha-nature is also like this, it has no dwelling place at all. Good man! For example, the four great elements (earth, water, fire, wind), although their powers are equal, have hardness, heat, moisture, movement, heaviness, lightness, red, white, yellow, and black. But these four great elements also do not create, because of different Dharma realms, they are all different. Buddha-nature is also like this, because of different Dharma realms, when the time comes, it will appear. Good man! All sentient beings do not regress from Buddha-nature, therefore it is called having, called Avinivartaniya (non-retrogression). Because it will exist in the future, it will surely be attained, it will surely be seen, therefore it is said that all sentient beings have Buddha-nature. Good man! For example, a king told a minister: 『You lead an elephant to show to the blind.』 At that time, the minister, having received the king's order, gathered many blind people to show them the elephant. At that time, those blind people each touched with their hands. The minister then returned and reported to the king, saying: 『I have already shown them.』 At that time, the great king then called the blind people, and asked them individually, saying: 『Have you seen the elephant?』 The blind people all said: 『We have already seen it.』 The king asked: 『What is the elephant like?』 The one who touched the tusk, then said
言象形如萊茯根；其觸耳者，言象如箕；其觸頭者，言象如石；其觸鼻者，言象如杵；其觸腳者，言象如木臼；其觸脊者，言象如床；其觸腹者，言象如甕；其觸尾者，言象如繩。
「善男子！如彼眾盲，不說象體、亦非不說。若是眾相悉非像者，離是之外更無別象。善男子！王喻如來、應正遍知，臣喻方等《大涅槃經》，像喻佛性，盲喻一切無明眾生。是諸眾生聞佛說已，或作是言：『色是佛性。』何以故？是色雖滅，次第相續，是故獲得無上如來三十二相，如來色常。如來色者，常、不斷故，是故說色名為佛性。譬如真金，質雖遷變，色常不異。或時作釧、作蛇、作盤，然其黃色初無改易。眾生佛性亦復如是，質雖無常而色是常，以是故說色為佛性。
「或有說言：『受是佛性。』何以故？受因緣故，獲得如來真實之樂。如來受者，謂畢竟受、第一義受。眾生受性雖復無常，然其次第相續不斷，是故獲得如來常受。譬如有人姓憍尸迦，人雖無常而姓是常，經千萬世無有改易。眾生佛性亦復如是，以是故說受為佛性。
「又有說言：『想是佛性。』何以故？想因緣故，獲得如來真實之想。如來想者，名無想想。無想想者，非眾生想、非男女想，亦非色、受、想、行、識想，非想、斷想。眾生之想
【現代漢語翻譯】 現代漢語譯本： 他們所說的『象』，摸到腿的，說象像萊茯根（一種植物的根）；摸到耳朵的，說象像簸箕；摸到頭的，說象像石頭；摸到鼻子的，說象像杵；摸到腳的，說象像木臼；摸到背的，說象像床；摸到腹部的，說象像甕；摸到尾巴的，說象像繩子。
『善男子！』就像那些盲人一樣，他們不是沒有說出象的形狀，但他們所說的又不是象的整體。如果他們所說的各個部分都不是象的整體，那麼除了這些部分之外，就沒有別的象了。『善男子！』國王比喻如來、應正遍知（佛的十種稱號之一，意為完全覺悟者），大臣比喻方等《大涅槃經》（大乘佛教經典），像比喻佛性，盲人比喻一切無明的眾生。這些眾生聽聞佛的教導后，有的會說：『色（物質現象）是佛性。』為什麼呢？因為色雖然會消滅，但會次第相續，因此能獲得無上如來的三十二相（佛的身體特徵），如來的色是常住的。如來的色，是常住、不間斷的，所以說色名為佛性。譬如真金，質地雖然會變化，但顏色始終不變。有時做成鐲子、有時做成蛇形、有時做成盤子，但它的黃色始終沒有改變。眾生的佛性也是如此，質地雖然無常，但顏色是常住的，因此說色是佛性。
『或者有人說：『受（感受）是佛性。』為什麼呢？因為感受的因緣，能獲得如來真實的快樂。如來的感受，是指究竟的感受、第一義的感受。眾生的感受雖然無常，但其次第相續不斷，因此能獲得如來的常住感受。譬如有人姓憍尸迦（一個姓氏），人雖然無常，但姓氏是常住的，經過千萬世也不會改變。眾生的佛性也是如此，因此說感受是佛性。
『又有人說：『想（思維）是佛性。』為什麼呢？因為思維的因緣，能獲得如來真實的思維。如來的思維，名為無思維的思維。無思維的思維，不是眾生的思維、不是男女的思維，也不是色、受、想、行、識（五蘊）的思維，不是有思維、斷滅思維。眾生的思維
【English Translation】 English version: Those who described the 'elephant' said that the one who touched the leg said the elephant was like a radish root; the one who touched the ear said the elephant was like a winnowing basket; the one who touched the head said the elephant was like a stone; the one who touched the nose said the elephant was like a pestle; the one who touched the foot said the elephant was like a wooden mortar; the one who touched the back said the elephant was like a bed; the one who touched the belly said the elephant was like a jar; the one who touched the tail said the elephant was like a rope.
'Good man!' Just like those blind men, they did not fail to describe the shape of the elephant, but what they described was not the whole elephant. If the various parts they described are not the whole elephant, then there is no other elephant besides these parts. 'Good man!' The king is a metaphor for the Tathagata (Buddha), the one who is worthy of all offerings and has complete knowledge, the minister is a metaphor for the Vaipulya Mahaparinirvana Sutra (a Mahayana Buddhist scripture), the elephant is a metaphor for Buddha-nature, and the blind men are a metaphor for all ignorant beings. After hearing the Buddha's teachings, some of these beings will say: 'Form (material phenomena) is Buddha-nature.' Why? Because although form will perish, it will continue in succession, and therefore one can obtain the thirty-two marks of the unsurpassed Tathagata (physical characteristics of the Buddha), and the Tathagata's form is permanent. The Tathagata's form is permanent and uninterrupted, therefore it is said that form is called Buddha-nature. For example, true gold, although its substance may change, its color remains the same. Sometimes it is made into a bracelet, sometimes into a snake shape, sometimes into a plate, but its yellow color never changes. The Buddha-nature of sentient beings is also like this, although its substance is impermanent, its color is permanent, therefore it is said that form is Buddha-nature.
'Or some may say: 'Feeling (sensation) is Buddha-nature.' Why? Because of the cause of feeling, one can obtain the true joy of the Tathagata. The Tathagata's feeling refers to the ultimate feeling, the feeling of the highest meaning. Although the feeling of sentient beings is impermanent, its succession is continuous, therefore one can obtain the permanent feeling of the Tathagata. For example, there is a person whose surname is Kausika (a surname), although the person is impermanent, the surname is permanent and will not change even after millions of lifetimes. The Buddha-nature of sentient beings is also like this, therefore it is said that feeling is Buddha-nature.
'And some may say: 'Thought (perception) is Buddha-nature.' Why? Because of the cause of thought, one can obtain the true thought of the Tathagata. The Tathagata's thought is called thought without thought. Thought without thought is not the thought of sentient beings, not the thought of male or female, nor the thought of form, feeling, thought, volition, or consciousness (the five aggregates), not the thought of existence or annihilation. The thought of sentient beings
雖復無常，以想次第相續不斷故，得如來常恒之想。善男子！譬如眾生十二因緣，眾生雖滅而因緣常。眾生佛性亦復如是，以是故說想為佛性。
「又有說言：『行為佛性。』何以故？行名壽命。壽因緣故，獲得如來常住壽命。眾生壽命雖復無常，而壽次第相續不斷，故得如來真實常壽。善男子！譬如十二部經，聽者、說者雖復無常，而是經典常存不變。眾生佛性亦復如是，以是故說行為佛性。
「又有說言：『識為佛性。』識因緣故，獲得如來平等之心。眾生意識雖復無常，而識次第相續不斷故，得如來真實常心。如火熱性，火雖無常，熱非無常。眾生佛性亦復如是，以是故說識為佛性。
「又有說言：『離陰有我，我是佛性。』何以故？我因緣故，獲得如來八自在我。有諸外道說言：『去、來、見、聞、悲、喜、語、說為我。』如是我相雖復無常，而如來我真實是常。善男子！如陰、入、界雖復無常而名是常，眾生佛性亦復如是。
「善男子！如彼盲人各各說象，雖不得實，非不說象。說佛性者亦復如是，非即六法、不離六法。善男子！是故，我說眾生佛性非色、不離色，乃至非我、不離我。
「善男子！有諸外道雖說有我，而實無我。眾生我者，即是五陰，離陰之外更無別我。
【現代漢語翻譯】 現代漢語譯本：即使是無常的，由於念想次第相續不斷，也能獲得如來常恒的念想。善男子！譬如眾生的十二因緣（十二種相互依存的因果關係），眾生雖然會滅亡，但因緣是常存的。眾生的佛性也是如此，因此說念想是佛性。 又有人說：『行為佛性。』為什麼呢？行指的是壽命。因為壽命的因緣，可以獲得如來常住的壽命。眾生的壽命雖然是無常的，但壽命次第相續不斷，因此能獲得如來真實的常壽。善男子！譬如十二部經（佛教經典的不同分類），聽者和說者雖然是無常的，但經典是常存不變的。眾生的佛性也是如此，因此說行為佛性。 又有人說：『識為佛性。』因為識的因緣，可以獲得如來平等的心。眾生的意識雖然是無常的，但意識次第相續不斷，因此能獲得如來真實的常心。如同火的熱性，火雖然是無常的，但熱不是無常的。眾生的佛性也是如此，因此說識為佛性。 又有人說：『離開五陰（色、受、想、行、識五種構成人身的要素）有我，我是佛性。』為什麼呢？因為我的因緣，可以獲得如來的八自在（佛所具有的八種自由自在的能力）。有些外道說：『去、來、見、聞、悲、喜、語、說是我的體現。』像這樣的我相雖然是無常的，但如來的我真實是常存的。善男子！如同陰、入（六根）、界（六塵）雖然是無常的，但其名稱是常存的，眾生的佛性也是如此。 善男子！就像那些盲人各自描述大象，雖然沒有得到真實的描述，但也不能說他們沒有描述大象。說佛性的人也是如此，既不完全等同於六法（色、受、想、行、識、我），也不完全脫離六法。善男子！因此，我說眾生的佛性不是色，也不脫離色，乃至不是我，也不脫離我。 善男子！有些外道雖然說有我，但實際上沒有我。眾生所說的我，就是五陰，離開五陰之外，沒有別的我。
【English Translation】 English version: Though impermanent, due to the continuous succession of thoughts, one can attain the Tathagata's (如來) thought of permanence. Good man! For example, the twelve links of dependent origination (十二因緣) of sentient beings; though sentient beings perish, the conditions remain constant. The Buddha-nature of sentient beings is also like this, therefore it is said that thought is Buddha-nature. Furthermore, some say: 'Action is Buddha-nature.' Why is that? Action refers to lifespan. Due to the condition of lifespan, one can attain the Tathagata's permanent lifespan. Though the lifespan of sentient beings is impermanent, the succession of lifespans is continuous, thus one can attain the Tathagata's true permanent lifespan. Good man! For example, the twelve divisions of scriptures (十二部經); though the listeners and speakers are impermanent, the scriptures remain constant and unchanging. The Buddha-nature of sentient beings is also like this, therefore it is said that action is Buddha-nature. Furthermore, some say: 'Consciousness is Buddha-nature.' Due to the condition of consciousness, one can attain the Tathagata's mind of equality. Though the consciousness of sentient beings is impermanent, the succession of consciousness is continuous, thus one can attain the Tathagata's true permanent mind. Like the heat of fire, though the fire is impermanent, the heat is not impermanent. The Buddha-nature of sentient beings is also like this, therefore it is said that consciousness is Buddha-nature. Furthermore, some say: 'There is a self apart from the skandhas (五陰), and this self is Buddha-nature.' Why is that? Due to the condition of self, one can attain the Tathagata's eight kinds of self-mastery (八自在). Some non-Buddhists say: 'Going, coming, seeing, hearing, sorrow, joy, speaking, and telling are manifestations of the self.' Though such a self-image is impermanent, the Tathagata's self is truly permanent. Good man! Like the skandhas, the sense bases (入), and the realms (界), though they are impermanent, their names are permanent. The Buddha-nature of sentient beings is also like this. Good man! Like those blind men each describing an elephant, though they do not grasp the true form, it cannot be said that they are not describing an elephant. Those who speak of Buddha-nature are also like this; it is neither identical to the six dharmas (六法) nor separate from them. Good man! Therefore, I say that the Buddha-nature of sentient beings is neither form nor separate from form, and so on, up to neither self nor separate from self. Good man! Some non-Buddhists speak of a self, but in reality, there is no self. The self that sentient beings speak of is the five skandhas; apart from the skandhas, there is no other self.
善男子！譬如莖、葉、須、臺合為蓮花，離是之外更無別花；眾生我者亦復如是。善男子！譬如墻壁、草木和合名之為舍，離是之外更無別舍；如佉陀羅樹、波羅奢樹、尼拘陀樹、郁曇缽樹和合為林，離是之外更無別林；譬如車兵、象、馬、步兵和合為軍，離是之外更無別軍；譬如五色雜綖和合名之為綺，離是之外更無別綺；如四姓和合名為大眾，離是之外更無別眾；眾生我者亦復如是，離五陰外更無別我。善男子！如來常住則名為我。如來法身無邊無礙，不生、不滅，得八自在，是名為我。眾生真實無如是我及以我所，但以必定當得畢竟第一義空故名佛性。
「善男子！大慈、大悲名為佛性。何以故？大慈、大悲常隨菩薩，如影隨形。一切眾生必定當得大慈、大悲，是故說言一切眾生悉有佛性。大慈、大悲者，名為佛性；佛性者，名為如來。
「大喜、大舍，名為佛性。何以故？菩薩摩訶薩若不能捨二十五有，則不能得阿耨多羅三藐三菩提。以諸眾生必當得故，是故說言一切眾生悉有佛性。大喜、大舍者即是佛性，佛性者即是如來。
「佛性者，名大信心。何以故？以信心故，菩薩摩訶薩則能具足檀波羅蜜乃至般若波羅蜜。一切眾生必定當得大信心故，是故說言一切眾生悉有佛性。大信心者即是
【現代漢語翻譯】 現代漢語譯本： 『善男子！』譬如莖、葉、須、臺合在一起成為蓮花，離開這些之外就沒有別的花；眾生的『我』也是如此。『善男子！』譬如墻壁、草木組合在一起稱為房屋，離開這些之外就沒有別的房屋；如同佉陀羅樹（Acacia catechu）、波羅奢樹（Butea monosperma）、尼拘陀樹（Ficus benghalensis）、郁曇缽樹（Ficus racemosa）組合在一起成為樹林，離開這些之外就沒有別的樹林；譬如車兵、象、馬、步兵組合在一起成為軍隊，離開這些之外就沒有別的軍隊；譬如五種顏色的雜線組合在一起稱為綺，離開這些之外就沒有別的綺；如同四種姓氏組合在一起稱為大眾，離開這些之外就沒有別的大眾；眾生的『我』也是如此，離開五陰之外就沒有別的『我』。『善男子！』如來常住就稱為『我』。如來的法身無邊無礙，不生不滅，得到八種自在，這就稱為『我』。眾生真實地沒有像這樣的『我』以及『我所』，但因為必定會得到究竟的第一義空，所以稱為佛性。 『善男子！』大慈、大悲稱為佛性。為什麼呢？因為大慈、大悲常常跟隨菩薩，如同影子跟隨形體。一切眾生必定會得到大慈、大悲，所以說一切眾生都有佛性。大慈、大悲，就稱為佛性；佛性，就稱為如來。 『大喜、大舍』，稱為佛性。為什麼呢？因為菩薩摩訶薩如果不能捨棄二十五有，就不能得到阿耨多羅三藐三菩提（無上正等正覺）。因為一切眾生必定會得到，所以說一切眾生都有佛性。『大喜、大舍』就是佛性，佛性就是如來。 『佛性』，稱為大信心。為什麼呢？因為有了信心，菩薩摩訶薩就能圓滿佈施波羅蜜乃至般若波羅蜜。一切眾生必定會得到大信心，所以說一切眾生都有佛性。大信心就是
【English Translation】 English version: 'Good man! It is like the stem, leaves, stamens, and calyx combining to form a lotus flower; apart from these, there is no other flower. The 'self' of sentient beings is also like this. 'Good man!' It is like walls, grass, and trees combining to be called a house; apart from these, there is no other house. Like Khadira trees (Acacia catechu), Palasha trees (Butea monosperma), Nyagrodha trees (Ficus benghalensis), and Udumbara trees (Ficus racemosa) combining to form a forest; apart from these, there is no other forest. It is like chariots, elephants, horses, and foot soldiers combining to form an army; apart from these, there is no other army. It is like five-colored threads combining to be called brocade; apart from these, there is no other brocade. Like the four castes combining to be called a multitude; apart from these, there is no other multitude. The 'self' of sentient beings is also like this; apart from the five skandhas, there is no other 'self'. 'Good man!' The Tathagata's permanence is called 'self'. The Tathagata's Dharmakaya is boundless and unobstructed, neither arising nor ceasing, attaining the eight freedoms; this is called 'self'. Sentient beings do not truly have such a 'self' or 'what belongs to self', but because they will certainly attain the ultimate first principle of emptiness, it is called Buddha-nature. 'Good man!' Great compassion and great kindness are called Buddha-nature. Why is that? Because great compassion and great kindness always follow the Bodhisattva, like a shadow follows a form. All sentient beings will certainly attain great compassion and great kindness, therefore it is said that all sentient beings have Buddha-nature. Great compassion and great kindness are called Buddha-nature; Buddha-nature is called Tathagata. 'Great joy and great equanimity' are called Buddha-nature. Why is that? Because if a Bodhisattva Mahasattva cannot relinquish the twenty-five existences, they cannot attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). Because all sentient beings will certainly attain it, therefore it is said that all sentient beings have Buddha-nature. 'Great joy and great equanimity' are Buddha-nature, and Buddha-nature is Tathagata. 'Buddha-nature' is called great faith. Why is that? Because with faith, a Bodhisattva Mahasattva can perfect the Dana Paramita (perfection of giving) up to the Prajna Paramita (perfection of wisdom). All sentient beings will certainly attain great faith, therefore it is said that all sentient beings have Buddha-nature. Great faith is
佛性，佛性者即是如來。
「佛性者，名一子地。何以故？以一子地因緣故，菩薩則於一切眾生得平等心。一切眾生必定當得一子地故，是故說言一切眾生悉有佛性。一子地者即是佛性，佛性者即是如來。
「佛性者，名第四力。何以故？以第四力因緣故，菩薩則能教化眾生。一切眾生必定當得第四力故，是故說言一切眾生悉有佛性。第四力者即是佛性，佛性者即是如來。
「佛性者，名十二因緣。何以故？以因緣故，如來常住。一切眾生定有如是十二因緣，是故說言一切眾生悉有佛性。十二因緣即是佛性，佛性者即是如來。
「佛性者，名四無礙智。以四無礙因緣故，說字義無礙；字義無礙故，能化眾生。四無礙者即是佛性，佛性者即是如來。
「佛性者，名頂三昧。以修如是頂三昧故，則能總攝一切佛法，是故說言頂三昧者名為佛性。十住菩薩修是三昧未得具足，雖見佛性而不明瞭。
「一切眾生必定得故，是故說言一切眾生悉有佛性。
「善男子！如上所說種種諸法，一切眾生定當得故，是故說言一切眾生悉有佛性。
「善男子！我若說色是佛性者，眾生聞已則生邪倒；以邪倒故，命終則生阿鼻地獄。如來說法為斷地獄，是故不說色是佛性，乃至說識亦復如
【現代漢語翻譯】 現代漢語譯本 佛性，佛性就是如來（Tathagata）。
『佛性』，名為『一子地』（ekaputra-bhumi，指菩薩視一切眾生如獨子，平等對待的境界）。為什麼這樣說呢？因為『一子地』的因緣，菩薩才能對一切眾生生起平等心。一切眾生必定會達到『一子地』的境界，所以說一切眾生都有佛性。『一子地』就是佛性，佛性就是如來。
『佛性』，名為『第四力』（caturtha-bala，指佛的四種力量之一，此處指教化眾生的力量）。為什麼這樣說呢？因為『第四力』的因緣，菩薩才能教化眾生。一切眾生必定會獲得『第四力』，所以說一切眾生都有佛性。『第四力』就是佛性，佛性就是如來。
『佛性』，名為『十二因緣』（dvadasanga-pratityasamutpada，佛教關於生命流轉的十二個環節）。為什麼這樣說呢？因為因緣的緣故，如來才能常住。一切眾生必定具有這十二因緣，所以說一切眾生都有佛性。十二因緣就是佛性，佛性就是如來。
『佛性』，名為『四無礙智』（catuh-pratisamvid，指佛的四種無礙的智慧）。因為四無礙的因緣，才能說字義無礙；字義無礙的緣故，才能教化眾生。四無礙就是佛性，佛性就是如來。
『佛性』，名為『頂三昧』（murdha-samadhi，指一種甚深的禪定）。因為修習這種頂三昧的緣故，才能總攝一切佛法，所以說頂三昧名為佛性。十住菩薩修習這種三昧還未達到圓滿，雖然見到佛性卻不明白。
一切眾生必定會得到佛性，所以說一切眾生都有佛性。
善男子！如上面所說的種種法，一切眾生必定會得到，所以說一切眾生都有佛性。
善男子！如果我說色（rupa，物質）是佛性，眾生聽了就會產生邪見顛倒；因為邪見顛倒的緣故，命終就會墮入阿鼻地獄（Avici，佛教中最苦的地獄）。如來說法是爲了斷除地獄，所以不說色是佛性，乃至說識（vijnana，意識）也是如此。
【English Translation】 English version Buddha-nature, Buddha-nature is thus the Tathagata (Tathagata).
'Buddha-nature' is called 'ekaputra-bhumi' (the stage of a single child, referring to the state where a Bodhisattva treats all beings as their only child, with equality). Why is this so? Because of the condition of 'ekaputra-bhumi', a Bodhisattva can develop an equal mind towards all beings. All beings will certainly attain the state of 'ekaputra-bhumi', therefore it is said that all beings have Buddha-nature. 'Ekaputra-bhumi' is Buddha-nature, and Buddha-nature is the Tathagata.
'Buddha-nature' is called the 'fourth power' (caturtha-bala, one of the four powers of the Buddha, here referring to the power to teach and transform beings). Why is this so? Because of the condition of the 'fourth power', a Bodhisattva can teach and transform beings. All beings will certainly attain the 'fourth power', therefore it is said that all beings have Buddha-nature. The 'fourth power' is Buddha-nature, and Buddha-nature is the Tathagata.
'Buddha-nature' is called 'twelve links of dependent origination' (dvadasanga-pratityasamutpada, the twelve links in Buddhism concerning the cycle of life). Why is this so? Because of the condition of dependent origination, the Tathagata can abide eternally. All beings certainly possess these twelve links of dependent origination, therefore it is said that all beings have Buddha-nature. The twelve links of dependent origination are Buddha-nature, and Buddha-nature is the Tathagata.
'Buddha-nature' is called 'four unobstructed knowledges' (catuh-pratisamvid, referring to the four unobstructed wisdoms of the Buddha). Because of the condition of the four unobstructed knowledges, one can speak of the unobstructed meaning of words; because of the unobstructed meaning of words, one can teach and transform beings. The four unobstructed knowledges are Buddha-nature, and Buddha-nature is the Tathagata.
'Buddha-nature' is called 'summit samadhi' (murdha-samadhi, referring to a profound state of meditation). Because of cultivating this summit samadhi, one can encompass all the Buddha's teachings, therefore it is said that summit samadhi is called Buddha-nature. Bodhisattvas of the tenth stage, while cultivating this samadhi, have not yet attained its fullness, and although they see Buddha-nature, they do not understand it clearly.
All beings will certainly attain Buddha-nature, therefore it is said that all beings have Buddha-nature.
Good man! As mentioned above, all the various dharmas, all beings will certainly attain them, therefore it is said that all beings have Buddha-nature.
Good man! If I were to say that form (rupa, material) is Buddha-nature, beings, upon hearing this, would develop wrong views and inversions; because of these wrong views and inversions, upon death, they would fall into Avici hell (Avici, the most painful hell in Buddhism). The Tathagata teaches the Dharma to eliminate hell, therefore he does not say that form is Buddha-nature, and the same applies to consciousness (vijnana, awareness).
是。
「善男子！若諸眾生了佛性者，則不須修道。十住菩薩修八聖道少見佛性，況不修者而得見耶？善男子！如文殊師利諸菩薩等，已無量世修習聖道，了知佛性。云何聲聞、辟支佛等能知佛性？若諸眾生欲得了了知佛性者，應當一心受持、讀誦、書寫、解說、供養、恭敬、尊重、讚歎是《涅槃經》，見有受持乃至讚歎如是經者，應當以好房舍、衣服、飲食、臥具、病瘦醫藥而供給之，兼復讚歎、禮拜、問訊。善男子！若有已於過去無量無邊世中親近供養無量諸佛，深種善根，然後乃得聞是經名。
「善男子！佛性不可思議；佛、法、僧寶亦不可思議；一切眾生悉有佛性而不能知，是亦不可思議；如來常、樂、我、凈之法亦不可思議；一切眾生能信如是《大涅槃經》亦不可思議。」
師子吼菩薩言：「世尊！如佛所說一切眾生能信如是《大涅槃經》不可思議者，世尊！是大眾中有八萬五千億人於是經中不生信心，是故有能信是經者名不可思議。」
「善男子！如是諸人于未來世亦當定得信是經典，見於佛性，得阿耨多羅三藐三菩提。」
師子吼言：「世尊！云何不退菩薩自知決定有不退心？」
佛言：「善男子！菩薩摩訶薩當以苦行自試其心：日食一胡麻，經一七日；粳米、
【現代漢語翻譯】 現代漢語譯本： 『善男子！如果眾生已經瞭解了佛性，那麼就不需要修行。十住菩薩（指修行層次很高的菩薩）修習八聖道（佛教的修行方法）尚且只能稍微見到佛性，更何況不修行的人怎麼能見到呢？善男子！就像文殊師利（智慧第一的菩薩）等諸位菩薩，已經經過無量世修習聖道，才瞭解了佛性。聲聞（聽聞佛法而修行的弟子）、辟支佛（靠自己覺悟的修行者）等又怎麼能瞭解佛性呢？如果眾生想要完全瞭解佛性，應當一心受持、讀誦、書寫、解說、供養、恭敬、尊重、讚歎這部《涅槃經》。見到有人受持乃至讚歎這部經的，應當用好的房舍、衣服、飲食、臥具、醫藥來供養他們，還要讚歎、禮拜、問候他們。善男子！如果有人在過去無量無邊的世中親近供養過無量諸佛，深深種下善根，然後才能聽到這部經的名字。 『善男子！佛性是不可思議的；佛、法、僧三寶也是不可思議的；一切眾生都有佛性卻不能瞭解，這也是不可思議的；如來常、樂、我、凈（佛的四種德性）的法也是不可思議的；一切眾生能夠相信這部《大涅槃經》也是不可思議的。』 師子吼菩薩（一位菩薩的名字）說：『世尊！就像佛所說的一切眾生能夠相信這部《大涅槃經》是不可思議的，世尊！這大眾中有八萬五千億人對這部經不生信心，所以有能相信這部經的人才被稱為不可思議。』 『善男子！這些人將來也一定會相信這部經典，見到佛性，得到阿耨多羅三藐三菩提（無上正等正覺）。』 師子吼菩薩說：『世尊！不退菩薩（修行不會退轉的菩薩）如何知道自己決定有不退心呢？』 佛說：『善男子！菩薩摩訶薩（大菩薩）應當用苦行來測試自己的心：一天只吃一粒芝麻，經過七天；或者吃粳米、
【English Translation】 English version: 'Good man! If sentient beings already understood the Buddha-nature, then there would be no need for cultivation. Bodhisattvas of the Ten Abodes (referring to Bodhisattvas at a high stage of practice) who cultivate the Eightfold Noble Path (Buddhist methods of practice) only slightly see the Buddha-nature, how much less can those who do not cultivate see it? Good man! Like Mañjuśrī (the Bodhisattva of wisdom) and other Bodhisattvas, they have cultivated the Noble Path for countless eons and thus understand the Buddha-nature. How can Śrāvakas (disciples who hear the Dharma and practice) and Pratyekabuddhas (those who attain enlightenment on their own) understand the Buddha-nature? If sentient beings wish to fully understand the Buddha-nature, they should wholeheartedly receive, recite, write, explain, make offerings to, respect, honor, and praise this 'Nirvana Sutra'. When they see someone receiving, even praising, this sutra, they should provide them with good dwellings, clothing, food, bedding, and medicine for illness, and also praise, bow to, and greet them. Good man! If someone has in the past countless eons been close to and made offerings to countless Buddhas, and has deeply planted good roots, then they will be able to hear the name of this sutra. 'Good man! The Buddha-nature is inconceivable; the Buddha, Dharma, and Sangha (the Three Jewels) are also inconceivable; all sentient beings have the Buddha-nature but cannot understand it, this is also inconceivable; the Tathagata's (Buddha's) qualities of permanence, bliss, self, and purity are also inconceivable; that all sentient beings can believe in this 'Great Nirvana Sutra' is also inconceivable.' The Bodhisattva Lion's Roar (a Bodhisattva's name) said: 'World Honored One! Just as the Buddha said that all sentient beings being able to believe in this 'Great Nirvana Sutra' is inconceivable, World Honored One! Among this assembly, there are 85 billion people who do not generate faith in this sutra, therefore, those who can believe in this sutra are called inconceivable.' 'Good man! These people will also certainly believe in this sutra in the future, see the Buddha-nature, and attain Anuttara-samyak-sambodhi (supreme perfect enlightenment).' Lion's Roar said: 'World Honored One! How does a non-retrogressing Bodhisattva (a Bodhisattva who will not regress in their practice) know that they are definitely non-retrogressing?' The Buddha said: 'Good man! A Bodhisattva Mahasattva (a great Bodhisattva) should test their mind through ascetic practices: eating only one sesame seed a day for seven days; or eating rice,
菉豆、麻子、粟𢇲及以白豆亦復如是，各一七日。食一麻時，作是思惟：『如是苦行都無利益，無利益事尚能為之，況有利益而當不作？于無利益心能堪忍，不退、不轉，是故定得阿耨多羅三藐三菩提。』如是等日修苦行時，一切皮肉消瘦皺減，如斷生瓠置之日中；其目卻陷，如井底星；肉盡肋出，如朽草屋；脊骨連現，如重線磚；所坐之處如馬蹄跡，欲坐則伏、欲起則偃。雖受如是無利益苦，然不退于菩提之心。
「複次，善男子！菩薩摩訶薩為破眾苦施安樂故，乃至能捨內外財物及其身命，如棄芻草。若能不惜是身命者，如是菩薩自知必定有不退心：『我定當得阿耨多羅三藐三菩提。』
「複次，菩薩為法因緣，剜身為燈，㲲纏皮肉，蘇油灌之，燒以為炷。菩薩爾時受是大苦，自呵其心而作是言：『如是苦者，于地獄苦百千萬分猶未及一。汝于無量百千劫中，受大苦惱都無利益。汝若不能受是輕苦，云何而能于地獄中救苦眾生？』菩薩摩訶薩作是觀時，身不覺苦，其心不退、不動、不轉。菩薩爾時應深自知：『我定當得阿耨多羅三藐三菩提。』
「善男子！菩薩爾時具足煩惱未有斷者，為法因緣，能以頭、目、髓、腦、手、足、血、肉施人，以釘釘身，投巖赴火。菩薩爾時雖受如是無量眾苦，
【現代漢語翻譯】 現代漢語譯本 綠豆、麻子、小米（粟𢇲）以及白豆也是這樣，每種都吃七天。當吃一粒麻子的時候，他會這樣思考：『像這樣的苦行完全沒有益處，沒有益處的事情尚且能夠去做，更何況是有益處的事情怎麼能不做呢？對於沒有益處的事情，內心能夠忍受，不退縮、不改變，因此必定能夠證得阿耨多羅三藐三菩提（無上正等正覺）。』像這樣每天進行苦行的時候，全身的皮肉都消瘦皺縮，就像被切開的葫蘆放在太陽下曬一樣；他的眼睛深陷，如同井底的星星；肉都消盡，肋骨突出，像朽爛的草屋；脊骨連成一片，像重疊的磚塊；他坐的地方像馬蹄印一樣，想坐下就趴下，想起來就仰倒。雖然承受著這樣沒有益處的痛苦，但是他不會退失對菩提（覺悟）的追求。 『再者，善男子！菩薩摩訶薩（偉大的菩薩）爲了破除眾生的痛苦，給予他們安樂，甚至能夠捨棄內外一切財物以及自己的身命，就像丟棄草芥一樣。如果能夠不吝惜自己的身命，這樣的菩薩自己就知道必定有不退轉的心：『我必定能夠證得阿耨多羅三藐三菩提（無上正等正覺）。』 『再者，菩薩爲了佛法，將身體剜開作為燈，用布纏裹皮肉，澆上酥油，點燃作為燈芯。菩薩當時承受著巨大的痛苦，自己呵責自己的心而這樣說：『這樣的痛苦，與地獄的痛苦相比，連百分之一、千分之一都比不上。你在無量百千劫中，承受巨大的苦惱都沒有任何益處。你如果不能承受這輕微的痛苦，又怎麼能在地獄中救度受苦的眾生呢？』菩薩摩訶薩這樣觀察的時候，身體感覺不到痛苦，他的心不退縮、不動搖、不改變。菩薩當時應該深深地知道：『我必定能夠證得阿耨多羅三藐三菩提（無上正等正覺）。』 『善男子！菩薩當時雖然還具足煩惱沒有斷除，爲了佛法，能夠將頭、眼睛、骨髓、腦髓、手、腳、血、肉佈施給他人，用釘子釘住身體，跳入懸崖或火中。菩薩當時雖然承受著這樣無量的痛苦，
【English Translation】 English version Mung beans, sesame seeds, millet (粟𢇲), and white beans are also treated in the same way, each for seven days. When eating one sesame seed, he would contemplate: 『Such ascetic practices are completely without benefit. If one can do things that are without benefit, how much more should one do things that are beneficial? If the mind can endure things that are without benefit, without retreating or changing, then one will surely attain Anuttara-samyak-sambodhi (supreme perfect enlightenment).』 While practicing asceticism in this way each day, all the skin and flesh would become emaciated and wrinkled, like a cut gourd placed in the sun. His eyes would sink in, like stars at the bottom of a well; his flesh would be exhausted, his ribs protruding like a dilapidated grass hut; his spine would be visible, like stacked bricks; the place where he sat would be like a horse's hoof print; he would fall down when trying to sit and collapse when trying to stand. Although he endured such pointless suffering, he would not retreat from his aspiration for Bodhi (enlightenment). 『Furthermore, good man! A Bodhisattva Mahasattva (great Bodhisattva), in order to break the suffering of sentient beings and give them happiness, can even give up all internal and external possessions and his own life, like discarding straw. If one can not be attached to one's own life, such a Bodhisattva knows for sure that he has an unretreating mind: 『I will surely attain Anuttara-samyak-sambodhi (supreme perfect enlightenment).』 『Furthermore, for the sake of the Dharma, a Bodhisattva would carve open his body to make a lamp, wrap his skin and flesh with cloth, pour in ghee, and burn it as a wick. At that time, the Bodhisattva would endure great suffering, scolding his own mind and saying: 『Such suffering is not even one hundredth or one thousandth of the suffering of hell. In countless hundreds of thousands of kalpas, you have endured great suffering without any benefit. If you cannot endure this slight suffering, how can you save suffering beings in hell?』 When the Bodhisattva Mahasattva contemplates in this way, his body does not feel pain, and his mind does not retreat, waver, or change. At that time, the Bodhisattva should deeply know: 『I will surely attain Anuttara-samyak-sambodhi (supreme perfect enlightenment).』 『Good man! At that time, although the Bodhisattva still has afflictions that have not been eliminated, for the sake of the Dharma, he can give his head, eyes, marrow, brain, hands, feet, blood, and flesh to others, nail his body, and jump off cliffs or into fire. Although the Bodhisattva endures such immeasurable suffering,
若心不退、不動、不轉，菩薩當知：『我今定有不退之心，當得阿耨多羅三藐三菩提。』
「善男子！菩薩摩訶薩為破一切眾生苦惱，愿作粗大畜生之身，以身、血、肉施於眾生。眾生取時，復生憐愍。菩薩爾時閉氣不喘，示作死相，令彼取者不生殺害疑網之想。菩薩雖受畜生之身，終不造作畜生之業。何以故？善男子！菩薩既得不退心已，終不造作三惡道業。菩薩摩訶薩若未來世有微塵等惡業果報不定受者，以大願力為眾生故而悉受之。譬如病人為鬼所著藏隱身中，以咒力故即時相現，或語、或喜、或瞋、或罵、或啼、或哭。菩薩摩訶薩未來之世三惡道業亦復如是，菩薩摩訶薩受熊身時，常為眾生演說正法，或受迦賓阇羅鳥身；為諸眾生說正法故，受瞿陀身、鹿身、兔身、象身、羖羊、獼猴、白鴿、金翅鳥、龍、蛇之身。受如是等畜生身時，終不造作畜生惡業，常為其餘畜生眾生演說正法，令彼聞法速得轉離畜生身故。菩薩爾時雖受畜身，不作惡業，當知必定有不退心。
「菩薩摩訶薩于饑饉世見餓眾生，作龜魚身無量由旬，復作是愿：『愿諸眾生取我肉時，隨取隨生。因食我肉，離飢渴苦，一切悉發阿耨多羅三藐三菩提心。』菩薩發願：『若有因我離飢渴者，未來之世速得遠離二十五有飢渴之患。』
【現代漢語翻譯】 現代漢語譯本 如果內心不退縮、不動搖、不改變，菩薩應當知道：『我現在一定有不退轉的決心，將來必定能夠證得阿耨多羅三藐三菩提（無上正等正覺）。』 『善男子！菩薩摩訶薩爲了破除一切眾生的苦惱，願意化作粗大畜生的身體，用自己的身體、血、肉佈施給眾生。當衆生取用時，菩薩反而生起憐憫之心。菩薩那時會閉氣不呼吸，示現死亡的樣子，讓那些取用的人不會產生殺害的疑慮。菩薩雖然受生為畜生，但終究不會造作畜生的惡業。為什麼呢？善男子！菩薩既然已經得到不退轉的決心，就終究不會造作三惡道的業。菩薩摩訶薩如果未來世有像微塵一樣多的惡業果報需要承受，也會以大願力爲了眾生而全部承受。譬如病人被鬼附身，隱藏在身體里，因為咒語的力量，立即顯現出各種狀態，或者說話、或者高興、或者憤怒、或者謾罵、或者啼哭。菩薩摩訶薩未來世的三惡道業也是如此，菩薩摩訶薩受生為熊身時，常常為眾生演說正法，或者受生為迦賓阇羅鳥（一種鳥）的身；爲了給眾生說正法，受生為瞿陀（蜥蜴）身、鹿身、兔身、象身、羖羊（公羊）、獼猴、白鴿、金翅鳥（一種神鳥）、龍、蛇的身。受生為這些畜生身時，終究不會造作畜生的惡業，常常為其他的畜生眾生演說正法，讓他們聽聞佛法后迅速脫離畜生身。菩薩那時雖然受生為畜生身，但不造作惡業，應當知道他必定有不退轉的決心。 『菩薩摩訶薩在饑荒的年代，看到飢餓的眾生，化作龜魚的身體，身體長達無量由旬，並且發願：『愿一切眾生取用我的肉時，隨取隨生。因為吃了我的肉，脫離飢渴的痛苦，一切眾生都能發起阿耨多羅三藐三菩提心。』菩薩發願：『如果有眾生因為我而脫離飢渴，未來世能夠迅速遠離二十五有（三界中的二十五種存在形式）的飢渴之患。』
【English Translation】 English version If the mind does not retreat, does not waver, and does not change, a Bodhisattva should know: 『I now certainly have a non-retreating mind, and I will surely attain Anuttara-samyak-sambodhi (supreme perfect enlightenment).』 『Good man! A Bodhisattva Mahasattva, in order to break the suffering of all sentient beings, is willing to take on the body of a large, coarse animal, and use their body, blood, and flesh to give to sentient beings. When sentient beings take it, the Bodhisattva instead generates compassion. At that time, the Bodhisattva will hold their breath and not breathe, showing the appearance of death, so that those who take it will not have thoughts of doubt about killing. Although the Bodhisattva takes on the body of an animal, they will ultimately not create the karma of an animal. Why? Good man! Since the Bodhisattva has already obtained a non-retreating mind, they will ultimately not create the karma of the three evil paths. If a Bodhisattva Mahasattva has as many evil karmic retributions as dust particles to receive in the future, they will, with great vows, receive them all for the sake of sentient beings. For example, a sick person possessed by a ghost, hidden within the body, will immediately manifest various states due to the power of a mantra, such as speaking, being happy, being angry, scolding, crying, or weeping. The evil karma of the three evil paths of a Bodhisattva Mahasattva in the future is also like this. When a Bodhisattva Mahasattva takes on the body of a bear, they often expound the true Dharma for sentient beings, or take on the body of a Kapinjala bird (a type of bird); in order to speak the true Dharma to sentient beings, they take on the body of a Godha (lizard), a deer, a rabbit, an elephant, a ram, a macaque, a white dove, a Garuda (a mythical bird), a dragon, or a snake. When taking on these animal bodies, they will ultimately not create the evil karma of an animal, and will often expound the true Dharma to other animal beings, so that they may quickly leave the animal body after hearing the Dharma. Although the Bodhisattva takes on an animal body at that time, they do not create evil karma, and it should be known that they certainly have a non-retreating mind.』 『A Bodhisattva Mahasattva, in a time of famine, seeing hungry sentient beings, transforms into the body of a turtle or fish, with a body extending for immeasurable yojanas, and makes the vow: 『May all sentient beings, when taking my flesh, have it regenerate as they take it. By eating my flesh, may they be free from the suffering of hunger and thirst, and may all sentient beings generate the mind of Anuttara-samyak-sambodhi.』 The Bodhisattva makes the vow: 『If there are sentient beings who are freed from hunger and thirst because of me, may they quickly be free from the suffering of hunger and thirst in the twenty-five existences (the twenty-five forms of existence in the three realms) in the future.』
菩薩摩訶薩受如是苦心不退者，當知必定得阿耨多羅三藐三菩提。
「複次，菩薩于疾疫世見病苦者，作是思惟：『如藥樹王，若有病者取根、取莖、取枝、取葉、取花、取果、取皮、取膚，悉得愈病。愿我此身亦復如是，若有病者聞聲、觸身、服食血、肉乃至骨髓，病悉除愈。愿諸眾生食我肉時，不生噁心如食子肉。我治病已，常為說法，愿彼信受，思惟轉教。』
「複次，善男子！菩薩具足煩惱，雖受身苦，其心不退、不動、不轉，當知必定得不退心，成阿耨多羅三藐三菩提。
「複次，善男子！若有眾生為鬼所病，菩薩見已即作是言：『愿作鬼身、大身、健身、多眷屬身，使彼聞見，病得除愈。』菩薩摩訶薩為眾生故勤修苦行，雖有煩惱，不污其心。
「複次，善男子！菩薩摩訶薩雖復修行六波羅蜜，亦復不求六度之果。修行無上六波羅蜜時，作是愿言：『我今以此六波羅蜜施一一眾生。一一眾生受我施已，悉令得成阿耨多羅三藐三菩提。我亦自為六波羅蜜勤修苦行，受諸苦惱。當受苦時，愿我不退菩提之心。』善男子！菩薩摩訶薩作是愿時，是名不退菩提之相。
「複次，善男子！菩薩摩訶薩不可思議。何以故？菩薩摩訶薩深知生死多諸罪過，觀大涅槃有大功德，為諸眾生處
【現代漢語翻譯】 現代漢語譯本：菩薩摩訶薩（偉大的菩薩）如果承受這樣的痛苦而心不退轉，應當知道他必定會證得阿耨多羅三藐三菩提（無上正等正覺）。 『再者，菩薩在發生瘟疫的世間，看到受病苦折磨的人，會這樣思惟：『就像藥樹之王，如果有病人，取其根、莖、枝、葉、花、果、皮、膚，都能治癒疾病。愿我的身體也像這樣，如果有病人聽到我的聲音、接觸我的身體、服食我的血肉乃至骨髓，疾病都能完全消除。愿一切眾生在吃我肉的時候，不生噁心，如同吃自己孩子的肉一樣。我治好他們的病後，常常為他們說法，愿他們信受，思考並轉教他人。』 『再者，善男子！菩薩即使具足煩惱，雖然承受身體的痛苦，他的心也不會退轉、動搖、改變，應當知道他必定會得到不退轉的心，成就阿耨多羅三藐三菩提。』 『再者，善男子！如果有眾生被鬼所困擾，菩薩看到後會立刻這樣說：『愿我化作鬼身、巨大的身軀、強健的身軀、擁有眾多眷屬的身軀，使他們聽到看到，疾病就能消除。』菩薩摩訶薩爲了眾生的緣故勤修苦行，即使有煩惱，也不會污染他的心。 『再者，善男子！菩薩摩訶薩即使修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），也不會追求六度的果報。在修行無上六波羅蜜時，會這樣發願：『我現在用這六波羅蜜施捨給每一個眾生。每一個眾生接受我的施捨后，都讓他們成就阿耨多羅三藐三菩提。我也爲了六波羅蜜勤修苦行，承受各種苦惱。在承受痛苦的時候，愿我的菩提之心不退轉。』善男子！菩薩摩訶薩發這樣的愿時，這就是不退轉菩提的相貌。 『再者，善男子！菩薩摩訶薩是不可思議的。為什麼呢？菩薩摩訶薩深深地知道生死輪迴中有許多罪過，觀察到大涅槃（寂滅）有巨大的功德，爲了眾生而處於
【English Translation】 English version: A Bodhisattva Mahasattva (great Bodhisattva) who endures such suffering without retreating in mind, should know that he will certainly attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). 『Furthermore, when a Bodhisattva sees people suffering from illness in a time of plague, he thinks: 『Like the king of medicinal trees, if there are sick people, taking its roots, stems, branches, leaves, flowers, fruits, bark, or skin, all can cure diseases. May my body also be like this, if there are sick people who hear my voice, touch my body, consume my blood, flesh, or even bone marrow, their diseases can be completely eliminated. May all sentient beings, when eating my flesh, not generate evil thoughts, as if eating the flesh of their own child. After I have cured their diseases, I will always teach them the Dharma, may they believe and accept it, contemplate it, and pass it on to others.』 『Furthermore, good man! Even if a Bodhisattva is full of afflictions, although he endures physical suffering, his mind will not retreat, waver, or change. You should know that he will certainly attain a non-retreating mind and achieve Anuttara-samyak-sambodhi.』 『Furthermore, good man! If there are sentient beings afflicted by ghosts, the Bodhisattva, upon seeing them, will immediately say: 『May I transform into a ghost body, a huge body, a strong body, a body with many dependents, so that they may hear and see, and their diseases can be eliminated.』 The Bodhisattva Mahasattva diligently practices asceticism for the sake of sentient beings, and even if he has afflictions, they will not defile his mind. 『Furthermore, good man! Even though the Bodhisattva Mahasattva practices the Six Paramitas (generosity, morality, patience, diligence, meditation, and wisdom), he does not seek the fruits of the Six Perfections. When practicing the supreme Six Paramitas, he makes this vow: 『I now use these Six Paramitas to give to each and every sentient being. After each sentient being receives my giving, may they all achieve Anuttara-samyak-sambodhi. I also diligently practice asceticism for the Six Paramitas, enduring all kinds of suffering. When enduring suffering, may my Bodhi mind not retreat.』 Good man! When a Bodhisattva Mahasattva makes such a vow, this is the sign of a non-retreating Bodhi mind. 『Furthermore, good man! The Bodhisattva Mahasattva is inconceivable. Why? The Bodhisattva Mahasattva deeply knows that there are many faults in the cycle of birth and death, and observes that great Nirvana (extinction) has great merit, and for the sake of sentient beings, he dwells in
在生死、受種種苦，心無退轉，是名菩薩不可思議。
「複次，善男子！菩薩摩訶薩無有因緣而生憐愍，實不受恩而常施恩，雖施於恩而不求報，是故複名不可思議。
「複次，善男子！或有眾生為自利益修諸苦行，菩薩摩訶薩為利他故修行苦行，是名自利，是故複名不可思議。
「複次，菩薩具足煩惱，為壞怨親所受諸苦修平等心，是故複名不可思議。
「複次，菩薩若見諸惡不善眾生，若呵責、若軟語、若驅擯、若縱舍，有惡性者現為軟語、有憍慢者現為大慢，而其內心實無憍慢，是名菩薩方便不可思議。
「複次，菩薩具足煩惱，少財物時來求者多，心不迮小，是名菩薩不可思議。
「複次，菩薩于佛出時知佛功德，為眾生故，于無佛處受邊地身，如盲、如聾、如跛、如癖，是名菩薩不可思議。
「複次，菩薩深知眾生所有罪過，為度脫故，常與共行，雖隨其意，罪垢不污，是故複名不可思議。
「複次，菩薩了了知見無眾生相、無煩惱污、無修習道、離煩惱者，雖為菩提，無菩提行、亦無成就菩提行者，無有受苦及破苦者，而亦能為眾生壞苦、行菩提行，是故複名不可思議。
「複次，菩薩受後邊身處兜率天，是亦名為不可思議。何以故？兜率陀天
【現代漢語翻譯】 現代漢語譯本 在生死輪迴中，承受種種痛苦，內心卻不退轉，這被稱為菩薩不可思議的境界。 『再者，善男子！菩薩摩訶薩沒有特定的原因就生起憐憫之心，實際上沒有接受任何恩惠卻常常施與恩惠，即使施與恩惠也不求回報，因此又被稱為不可思議。 『再者，善男子！有的眾生爲了自己的利益而修行各種苦行，菩薩摩訶薩爲了利益他人而修行苦行，這才是真正的自利，因此又被稱為不可思議。 『再者，菩薩雖然具有煩惱，爲了消除怨恨和親愛所帶來的痛苦，修習平等心，因此又被稱為不可思議。 『再者，菩薩如果看到作惡不善的眾生，有時呵斥，有時溫言勸導，有時驅逐，有時放任，對於惡性的人會示現溫和的言語，對於驕慢的人會示現更大的驕慢，而他的內心實際上沒有驕慢，這被稱為菩薩方便的不可思議。 『再者，菩薩雖然具有煩惱，在缺少財物的時候，來求助的人很多，內心卻不感到狹隘，這被稱為菩薩不可思議的境界。 『再者，菩薩在佛陀出世時，知道佛陀的功德，爲了眾生的緣故，在沒有佛陀的地方，接受邊地之身，如盲、如聾、如跛、如殘疾，這被稱為菩薩不可思議的境界。 『再者，菩薩深深地瞭解眾生所有的罪過，爲了度脫他們，常常與他們同行，雖然順應他們的意願，卻不會被罪惡所污染，因此又被稱為不可思議。 『再者，菩薩清楚地知道沒有眾生相（沒有實在的眾生存在）、沒有煩惱的污染、沒有修習的道、沒有脫離煩惱的人，雖然爲了菩提（覺悟），沒有菩提的修行、也沒有成就菩提修行的人，沒有承受痛苦和破除痛苦的人，卻仍然能夠爲了眾生破除痛苦、修行菩提之道，因此又被稱為不可思議。 『再者，菩薩接受最後一次的身體，住在兜率天（Tusita Heaven），這也稱為不可思議。為什麼呢？因為兜率陀天（Tusita Heaven）
【English Translation】 English version Enduring various sufferings in the cycle of birth and death, yet without turning back in mind, this is called the inconceivable state of a Bodhisattva. 『Furthermore, good man! A Bodhisattva Mahasattva generates compassion without any specific cause, actually receives no favors but constantly bestows favors, and even when bestowing favors, seeks no reward; therefore, this is again called inconceivable. 『Furthermore, good man! Some beings practice various austerities for their own benefit, while a Bodhisattva Mahasattva practices austerities for the benefit of others; this is true self-benefit, and therefore, it is again called inconceivable. 『Furthermore, a Bodhisattva, though possessing afflictions, cultivates equanimity in order to eliminate the suffering caused by hatred and love; therefore, this is again called inconceivable. 『Furthermore, if a Bodhisattva sees evil and unwholesome beings, sometimes scolding, sometimes speaking gently, sometimes expelling, sometimes letting go; to those of evil nature, they appear with gentle words; to the arrogant, they appear with great arrogance, while their inner mind is actually without arrogance; this is called the inconceivable skillful means of a Bodhisattva. 『Furthermore, a Bodhisattva, though possessing afflictions, when lacking material possessions, has many who come seeking help, yet their mind does not feel constricted; this is called the inconceivable state of a Bodhisattva. 『Furthermore, a Bodhisattva, when a Buddha appears, knows the merits of the Buddha, and for the sake of sentient beings, in places where there is no Buddha, accepts a body in a remote land, such as being blind, deaf, lame, or crippled; this is called the inconceivable state of a Bodhisattva. 『Furthermore, a Bodhisattva deeply understands all the faults of sentient beings, and in order to liberate them, often walks with them; though following their wishes, they are not defiled by sin; therefore, this is again called inconceivable. 『Furthermore, a Bodhisattva clearly knows that there is no mark of sentient beings (no real existence of sentient beings), no defilement of afflictions, no path to be cultivated, and no one who has left afflictions; although for Bodhi (enlightenment), there is no practice of Bodhi, nor is there anyone who achieves the practice of Bodhi, there is no one who suffers and no one who breaks suffering, yet they are still able to break suffering for sentient beings and practice the path of Bodhi; therefore, this is again called inconceivable. 『Furthermore, a Bodhisattva accepting the last body and residing in Tusita Heaven, this is also called inconceivable. Why? Because Tusita Heaven
欲界中勝。在下天者，其心放逸；在上天者，諸根闇鈍，是故名勝。修施、修戒，得上、下身；修施、戒、定，得兜率身。一切菩薩毀呰諸有、破壞諸有，終不造作兜率天業，受彼天身。何以故？菩薩若處其餘諸有，亦能教化成就眾生，實無慾心而生欲界，是故複名不可思議。
「菩薩摩訶薩生兜率天有三事勝：一者、命，二者、色，三者、名。菩薩摩訶薩實不求于命、色、名稱，雖無求心而所得勝。
「菩薩摩訶薩深樂涅槃，然有因亦勝，是故複名不可思議。
「菩薩摩訶薩如是三事雖勝諸天，而諸天等於菩薩所終不生於瞋心、妒心、憍慢之心，常生喜心，菩薩于天亦不憍慢，是故複名不可思議。
「菩薩摩訶薩不造命業，而於彼天畢竟壽命，是名命勝；亦無色業，而妙色身光明遍滿，是名色勝；菩薩摩訶薩處彼天宮，不樂五欲，唯為法事，是故名稱充滿十方，是名名勝。是故複名不可思議。
「菩薩摩訶薩下兜率天，是時大地六種震動，是故複名不可思議。何以故？菩薩下時，欲色諸天悉來侍送，發大音聲讚歎菩薩，以口風氣故令地動。復有菩薩人中象王，人中象王名為龍王。龍王初入胎時，有諸龍王在此地下或怖、或寤，是故大地六種震動。是故複名不可思議。
「菩薩
【現代漢語翻譯】 現代漢語譯本：在欲界中，（兜率天）最為殊勝。處在下層天的眾生，心容易放縱；處在上層天的眾生，感官遲鈍。因此，（兜率天）被稱為殊勝。通過佈施和持戒的修行，可以獲得上層或下層的身體；通過佈施、持戒和禪定的修行，可以獲得兜率天的身體。一切菩薩都厭惡和破除各種存在形式，最終不會造作導致投生兜率天的業，接受那裡的天身。為什麼呢？因為菩薩如果處在其他任何存在形式中，也能夠教化和成就眾生，他們實際上沒有慾望之心卻能投生到欲界，因此又被稱為不可思議。 菩薩摩訶薩（偉大的菩薩）投生到兜率天有三方面的殊勝之處：第一是壽命，第二是容貌，第三是名聲。菩薩摩訶薩實際上並不追求壽命、容貌和名聲，雖然沒有追求的心，卻能獲得這些殊勝之處。 菩薩摩訶薩深深地喜愛涅槃（解脫），然而他們有（投生兜率天的）因緣，因此又被稱為不可思議。 菩薩摩訶薩在這三方面雖然勝過諸天，但諸天對於菩薩卻始終不會生起嗔恨心、嫉妒心和傲慢心，常常生起歡喜心。菩薩對於諸天也不會傲慢，因此又被稱為不可思議。 菩薩摩訶薩不造作導致長壽的業，卻能在那裡獲得究竟的壽命，這稱為壽命殊勝；他們也沒有造作導致美貌的業，卻能擁有美妙的身體，光明遍滿，這稱為容貌殊勝；菩薩摩訶薩身處兜率天宮，不貪戀五欲（色、聲、香、味、觸），只為佛法之事，因此名聲充滿十方，這稱為名聲殊勝。因此又被稱為不可思議。 菩薩摩訶薩從兜率天降生時，大地會發生六種震動，因此又被稱為不可思議。為什麼呢？因為菩薩降生時，欲界和色界的諸天都會前來侍奉和送行，發出巨大的聲音讚歎菩薩，他們口中的氣息導致大地震動。此外，還有菩薩化身為人間的象王，人間的象王又被稱為龍王。龍王初入胎時，地下的龍王們會感到恐懼或驚醒，因此大地會發生六種震動。因此又被稱為不可思議。 菩薩
【English Translation】 English version: In the desire realm, (Tushita Heaven) is the most superior. Those in the lower heavens have minds that are easily unrestrained; those in the upper heavens have dull senses. Therefore, (Tushita Heaven) is called superior. Through the practice of giving and keeping precepts, one can attain bodies in the upper or lower realms; through the practice of giving, keeping precepts, and meditation, one can attain a body in Tushita Heaven. All Bodhisattvas despise and destroy all forms of existence, and ultimately do not create the karma that leads to rebirth in Tushita Heaven, accepting a heavenly body there. Why is this? Because if Bodhisattvas were in any other form of existence, they would also be able to teach and help beings achieve enlightenment. They have no desire, yet they are born in the desire realm, therefore they are called inconceivable. Bodhisattva Mahasattvas (great Bodhisattvas) have three superior aspects when born in Tushita Heaven: first, lifespan; second, appearance; and third, reputation. Bodhisattva Mahasattvas do not actually seek lifespan, appearance, or reputation, yet they attain these superior qualities without seeking them. Bodhisattva Mahasattvas deeply delight in Nirvana (liberation), yet they have the causes (to be born in Tushita Heaven), therefore they are called inconceivable. Although Bodhisattva Mahasattvas are superior to the gods in these three aspects, the gods never harbor anger, jealousy, or arrogance towards the Bodhisattvas, but always have joy. The Bodhisattvas are also not arrogant towards the gods, therefore they are called inconceivable. Bodhisattva Mahasattvas do not create the karma that leads to a long life, yet they attain an ultimate lifespan there, this is called superior lifespan; they also do not create the karma that leads to a beautiful appearance, yet they have a beautiful body with light pervading everywhere, this is called superior appearance; Bodhisattva Mahasattvas, residing in the Tushita Heaven palace, do not indulge in the five desires (form, sound, smell, taste, touch), but only engage in Dharma activities, therefore their reputation fills the ten directions, this is called superior reputation. Therefore, they are called inconceivable. When Bodhisattva Mahasattvas descend from Tushita Heaven, the earth shakes in six ways, therefore they are called inconceivable. Why is this? Because when Bodhisattvas descend, the gods of the desire and form realms all come to serve and see them off, making great sounds of praise for the Bodhisattvas, and the breath from their mouths causes the earth to shake. Furthermore, there are Bodhisattvas who are incarnated as elephant kings in the human realm, and these elephant kings are also called dragon kings. When a dragon king first enters the womb, the dragon kings beneath the earth feel fear or awaken, therefore the earth shakes in six ways. Therefore, they are called inconceivable. Bodhisattva
摩訶薩知入胎時、住時、出時，知父、知母，不凈、不污，如帝釋發青色寶珠，是故複名不可思議。
「善男子！《大涅槃經》亦復如是不可思議。善男子！譬如大海有八不思議。何等為八？一者、漸漸轉深，二者、深難得底，三者、同一鹹味，四者、潮不過限，五者、有種種寶藏，六者、大身眾生在中居住，七者、不宿死屍，八者、一切萬流、大雨投之，不增、不減。善男子！漸漸轉深有三事。何等為三？一、眾生福力，二者、順風而行，三者、河水入故。乃至不增不減亦各有三。
「是《大涅槃》微妙經典亦復如是，有八不可思議。一、漸漸深。所謂：五戒、十戒、二百五十戒、菩薩戒、須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛果、菩薩果、阿耨多羅三藐三菩提果，是《涅槃經》說是等法，是名漸漸深。是故，此經名漸漸深。
「二者、深難得底。如來世尊不生、不滅，不得阿耨多羅三藐三菩提、不轉法輪，不食、不受、不行惠施，是故名為常、樂、我、凈。一切眾生悉有佛性，佛性非色，不離於色，非受、想、行、識，乃至不離於識。是常、可見，了因、非作因，須陀洹乃至辟支佛當得阿耨多羅三藐三菩提。亦無煩惱、亦無住處，雖無煩惱，不名為常，是故名深。
「復有
【現代漢語翻譯】 現代漢語譯本：菩薩摩訶薩（Mahasattva，偉大的菩薩）知道入胎時、住胎時、出胎時的情況，知道父親、母親，身體雖然不凈，但心性不被污染，如同帝釋天（Indra，佛教的守護神）所擁有的青色寶珠一樣純凈，因此又被稱為不可思議。
『善男子！《大涅槃經》（Mahāparinirvāṇa Sūtra，一部重要的佛教經典）也是如此不可思議。善男子！譬如大海有八種不可思議之處。是哪八種呢？第一，逐漸加深；第二，深不可測；第三，味道相同，都是鹹味；第四，潮汐漲落有規律；第五，蘊藏著各種寶藏；第六，有巨大的生物在其中居住；第七，不容留死屍；第八，一切河流和暴雨注入其中，水量也不會增加或減少。善男子！逐漸加深有三種原因。是哪三種呢？第一，眾生的福德之力；第二，順風而行；第三，河水注入。乃至不增不減也有三種原因。
『這部《大涅槃經》微妙經典也是如此，有八種不可思議之處。第一，逐漸深入。所謂：五戒（pañca-śīla，佛教的基本戒律）、十戒（daśa-śīla，沙彌或沙彌尼遵守的戒律）、二百五十戒（prātimokṣa，比丘的戒律）、菩薩戒（bodhisattva-śīla，菩薩的戒律）、須陀洹果（srotaāpanna，預流果，小乘初果）、斯陀含果（sakṛdāgāmin，一來果，小乘二果）、阿那含果（anāgāmin，不還果，小乘三果）、阿羅漢果（arhat，無學果，小乘四果）、辟支佛果（pratyekabuddha，緣覺果）、菩薩果（bodhisattva-phala，菩薩的果位）、阿耨多羅三藐三菩提果（anuttarā-samyak-saṃbodhi，無上正等正覺，佛果），《涅槃經》宣說這些法，這叫做逐漸深入。因此，這部經被稱為逐漸深入。
『第二，深不可測。如來世尊（Tathāgata，佛的稱號）不生不滅，不證得阿耨多羅三藐三菩提，不轉法輪（dharma-cakra-pravartana，佛陀的說法），不食、不受、不行佈施，因此被稱為常、樂、我、凈（nitya, sukha, atman, subha，涅槃的四德）。一切眾生都有佛性（buddha-dhātu，成佛的可能性），佛性非色，但不離於色，非受、想、行、識（skandha，五蘊），乃至不離於識。這是常，是可見的，是了因（hetu-pratyaya，因緣），不是作因（kāraṇa-hetu，直接原因），須陀洹乃至辟支佛應當證得阿耨多羅三藐三菩提。也沒有煩惱，也沒有住處，雖然沒有煩惱，但不能稱為常，因此稱為深。
『還有
【English Translation】 English version: The Mahasattva (great Bodhisattva) knows the time of entering the womb, the time of dwelling in the womb, and the time of leaving the womb. He knows the father and mother. Though the body is impure, the mind is not defiled, like the blue jewel of Indra (the king of gods), and therefore, he is called inconceivable.
'Good man! The Mahāparinirvāṇa Sūtra (Great Nirvana Sutra) is also inconceivable in this way. Good man! For example, the great ocean has eight inconceivable aspects. What are the eight? First, it gradually deepens; second, it is unfathomable; third, it has the same salty taste; fourth, the tides do not exceed their limits; fifth, it contains various treasures; sixth, large living beings reside in it; seventh, it does not harbor corpses; eighth, all rivers and heavy rains flow into it, yet it neither increases nor decreases. Good man! The gradual deepening has three causes. What are the three? First, the power of beings' merits; second, the following of the wind; third, the inflow of river water. Even the non-increase and non-decrease have three causes each.'
'This subtle scripture, the Mahāparinirvāṇa Sūtra, is also like this, having eight inconceivable aspects. First, it gradually deepens. That is to say: the five precepts (pañca-śīla), the ten precepts (daśa-śīla), the two hundred and fifty precepts (prātimokṣa), the Bodhisattva precepts (bodhisattva-śīla), the fruit of Srotaāpanna (stream-enterer), the fruit of Sakṛdāgāmin (once-returner), the fruit of Anāgāmin (non-returner), the fruit of Arhat (worthy one), the fruit of Pratyekabuddha (solitary buddha), the fruit of Bodhisattva (bodhisattva-phala), and the fruit of Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment). The Nirvana Sutra speaks of these dharmas, and this is called gradual deepening. Therefore, this sutra is called gradually deepening.'
'Second, it is unfathomable. The Tathāgata (the thus-gone one, an epithet of the Buddha) does not arise or cease, does not attain Anuttarā-samyak-saṃbodhi, does not turn the wheel of Dharma (dharma-cakra-pravartana), does not eat, receive, or practice giving. Therefore, he is called eternal, blissful, self, and pure (nitya, sukha, atman, subha). All sentient beings have Buddha-nature (buddha-dhātu), which is not form, yet not separate from form, not feeling, perception, volition, or consciousness (skandha), yet not separate from consciousness. This is eternal, visible, a causal condition (hetu-pratyaya), not a direct cause (kāraṇa-hetu). Srotaāpanna and even Pratyekabuddha should attain Anuttarā-samyak-saṃbodhi. There is also no affliction, and no dwelling place. Although there is no affliction, it cannot be called eternal, therefore it is called profound.'
'Furthermore,'
甚深，於是經中或時說我、或說無我，或時說常、或說無常，或時說凈、或說不凈，或時說樂、或時說苦，或時說空、或說不空，或說一切有、或說一切無，或說三乘、或說一乘，或說五陰即是佛性，金剛三昧及以中道、首楞嚴三昧、十二因緣、第一義空、慈悲平等於諸眾生、頂智信心、知諸根力。一切法中無掛礙智，雖有佛性，不說決定，是故名深。
「三者、一味。一切眾生同有佛性，皆同一乘、同一解脫、一因、一果、同一甘露，一切當得常、樂、我、凈，是名一味。
「四者、潮不過限。如是經中制諸比丘不得受畜八不凈物，若我弟子有能受持、讀誦、書寫、解說、分別是大涅槃微妙經典，寧失身命終不犯之，是名潮不過限。
「五、有種種寶藏。是經即是無量寶藏，所言寶者，謂四念處、四正勤、四如意分、五根、五力、七覺分、八聖道分、嬰兒行、聖行、梵行、天行、諸善方便眾生佛性、菩薩功德、如來功德、聲聞功德、緣覺功德、六波羅蜜、無量三昧、無量智慧，是名寶藏。
「六者、大身眾生所居住處。大身眾生者，謂佛、菩薩。大智慧故，名大眾生。大身故、大心故、大莊嚴故、大調伏故、大方便故、大說法故、大勢力故、大徒眾故、大神通故、大慈悲故、常不變故、一
切眾生無掛礙故、容受一切諸眾生故，是名大身眾生所居之處。
「七者、不宿死屍。死屍者，謂一闡提、犯四重禁、五無間罪、誹謗方等、非法說法、法說非法、受畜八種不凈之物、佛物僧物隨意而用，或於比丘、比丘尼所作非法事，是名死屍。是《涅槃經》離如是等，是故名為不宿死屍。
「八者、不增、不減。無邊際故、無始終故、非色故、非作故、常住故不生滅故、一切眾生悉平等故、一切法性同一性故，是名無增減。
「是故，此經如彼大海有八不思議。」
師子吼言：「世尊！若言如來不生、不滅名為深者，一切眾生有四種生——卵生、胎生、濕生、化生——是四種生人中具有。如施婆羅比丘、優婆施婆羅比丘、彌迦羅長者母、尼拘陀長者母、半阇羅長者母，各五百子同於卵生，當知人中則有卵生。濕生者，如佛所說：『我于往昔作菩薩時，作頂生王及手生王，如今所說庵羅樹女、迦不多樹女。』當知人中則有濕生。劫初之時，一切眾生皆悉化生。如來世尊得八自在，何因緣故不化生耶？」
佛言：「善男子！一切眾生四生所生。得聖法已，不得如本卵生、濕生。善男子！劫初眾生皆悉化生，當爾之時佛不出世。善男子！若有眾生遇病苦時，須醫、須藥。劫初之時，眾生
【現代漢語翻譯】 現代漢語譯本：因為能使一切眾生沒有掛礙，能夠容納一切眾生，所以稱為大身眾生所居住的地方。 第七，不容留死屍。死屍指的是一闡提（斷絕善根的人）、犯四重禁（殺、盜、淫、妄）、犯五無間罪（殺父、殺母、殺阿羅漢、破和合僧、出佛身血）、誹謗方等經典（大乘經典）、說非法為法、說法為非法、接受和畜養八種不凈之物、隨意使用佛物僧物，或者對比丘、比丘尼做出非法的事情，這些都稱為死屍。《涅槃經》遠離這些，所以稱為不容留死屍。 第八，不增不減。因為沒有邊際，沒有開始也沒有結束，不是色法，不是造作的，是常住的，不生不滅，一切眾生都平等，一切法的本性都是同一的，所以稱為無增減。 因此，這部經就像大海一樣有八種不可思議的特性。 師子吼菩薩說：『世尊！如果說如來不生不滅是深奧的，那麼一切眾生有四種出生方式——卵生、胎生、濕生、化生——這四種出生方式在人中都有。比如施婆羅比丘、優婆施婆羅比丘、彌迦羅長者的母親、尼拘陀長者的母親、半阇羅長者的母親，她們各自的五百個兒子都是卵生，由此可知人中也有卵生。濕生，就像佛所說的：『我過去做菩薩時，做過頂生王和手生王，就像現在所說的庵羅樹女、迦不多樹女。』由此可知人中也有濕生。在劫初的時候，一切眾生都是化生。如來世尊得到八種自在，為什麼不化生呢？』 佛說：『善男子！一切眾生都是四種出生方式所生。得到聖法之後，就不能像原本那樣卵生、濕生了。善男子！劫初的眾生都是化生，那個時候佛沒有出世。善男子！如果有眾生遇到病苦，就需要醫生和藥物。劫初的時候，眾生
【English Translation】 English version: Because it allows all beings to be without hindrance and can accommodate all beings, it is called the place where great-bodied beings reside. Seventh, it does not harbor corpses. A corpse refers to an icchantika (one who has severed their roots of goodness), one who has violated the four major prohibitions (killing, stealing, sexual misconduct, lying), one who has committed the five heinous crimes (killing one's father, killing one's mother, killing an arhat, disrupting the sangha, shedding the blood of a Buddha), one who slanders the Vaipulya sutras (Mahayana sutras), one who says what is not Dharma is Dharma, one who says what is Dharma is not Dharma, one who accepts and keeps the eight impure things, one who uses Buddhist or monastic property at will, or one who commits illegal acts against monks or nuns. These are all called corpses. The Nirvana Sutra is free from these, therefore it is called not harboring corpses. Eighth, it neither increases nor decreases. Because it is without boundaries, without beginning or end, not form, not created, permanent, neither arising nor ceasing, all beings are equal, and the nature of all dharmas is the same, therefore it is called without increase or decrease. Therefore, this sutra is like the great ocean, having eight inconceivable characteristics. Simhanada Bodhisattva said, 'World Honored One! If it is said that the Tathagata's non-arising and non-ceasing is profound, then all beings have four modes of birth—oviparous, viviparous, moisture-born, and metamorphic—and these four modes of birth exist among humans. For example, the monks Sivala and Upasivala, the mothers of the elders Mikara, Nikuta, and Panjara, each had five hundred sons who were born from eggs, so it is known that there are oviparous births among humans. Moisture-born, as the Buddha said, 'In the past when I was a Bodhisattva, I was born as King Top-Knot and King Hand-Born, just like the Amra tree maiden and the Kadamba tree maiden as mentioned now.' From this, it is known that there are moisture-born beings among humans. At the beginning of the kalpa, all beings were born metamorphically. The Tathagata, the World Honored One, has attained the eight freedoms, why is he not born metamorphically?' The Buddha said, 'Good man! All beings are born through the four modes of birth. After attaining the holy Dharma, they cannot be born as oviparous or moisture-born as before. Good man! The beings at the beginning of the kalpa were all born metamorphically, and at that time the Buddha had not yet appeared in the world. Good man! If beings encounter sickness and suffering, they need doctors and medicine. At the beginning of the kalpa, beings
化生，雖有煩惱，其病未發，是故如來不出其世。劫初眾生身心非器，是故如來不出其世。善男子！如來世尊所有事業勝諸眾生，所謂種姓、眷屬、父母。以殊勝故，凡所說法，人皆信受。是故，如來不受化生。善男子！一切眾生父作子業、子作父業，如來世尊若受化身則無父母，若無父母，云何能令一切眾生作諸善業？是故如來不受化身。
「善男子！佛正法中有二種護：一者、內，二者、外。內護者，所謂禁戒；外護者，族親、眷屬。若佛如來受化身者則無外護，是故，如來不受化身。善男子！有人恃姓而生憍慢，如來為破如是慢故，生在貴姓，不受化身。善男子！如來世尊有真父母，父名凈飯、母名摩耶，而諸眾生猶言是幻，云何當受化生之身？若受化身，云何得有碎身舍利？如來為益眾生福德，故碎其身而令供養。是故，如來不受化身。一切諸佛悉無化生，云何獨令我受化身？」
爾時，師子吼菩薩合掌長跪，右膝著地，以偈贊佛：
「如來無量功德聚， 我今不能廣宣說， 今為眾生演一分， 唯愿哀愍聽我說。 眾生無明闇中行， 具受無邊百種苦， 世尊能令遠離之， 是故世稱為大悲。 眾生往返生死繩， 放逸迷荒無安樂， 如來能施眾安樂， 是故永斷生
【現代漢語翻譯】 現代漢語譯本： 化生（指無父母而生）的眾生，雖然有煩惱，但煩惱的病癥尚未發作，所以如來（佛的稱號）不以化生的方式出現於世。劫初（宇宙形成之初）的眾生身心都不成熟，不適合接受佛法，所以如來不以化生的方式出現於世。善男子！如來世尊（對佛的尊稱）所擁有的事業勝過一切眾生，包括種姓、眷屬、父母。因為這些殊勝的緣故，凡是如來說的法，人們都信受。因此，如來不接受化生。善男子！一切眾生都是父親做兒子的業，兒子做父親的業，如來世尊如果接受化身就沒有父母，如果沒有父母，又怎麼能讓一切眾生行善業呢？所以如來不接受化身。 善男子！佛的正法中有兩種保護：一是內在的，二是外在的。內在的保護是指禁戒（佛教的戒律）；外在的保護是指族親、眷屬。如果佛如來接受化身就沒有外在的保護，所以，如來不接受化身。善男子！有人仗恃自己的姓氏而生驕慢，如來爲了破除這種驕慢，所以出生在貴族，不接受化身。善男子！如來世尊有真實的父母，父親名叫凈飯（Suddhodana），母親名叫摩耶（Maya），而眾生還說這是幻化的，怎麼能接受化生之身呢？如果接受化身，怎麼會有碎身舍利（佛陀火化后的遺骨）呢？如來爲了增益眾生的福德，所以粉碎自己的身體而讓眾生供養。因此，如來不接受化身。一切諸佛都沒有化生，為什麼唯獨讓我接受化身呢？ 當時，師子吼菩薩（Simhanada Bodhisattva）合掌長跪，右膝著地，用偈頌讚美佛： 如來無量功德聚集，我今天不能廣為宣說，現在為眾生演說一部分，唯愿您哀憐聽我說。 眾生在無明的黑暗中行走，承受著無邊無際的百種痛苦，世尊能夠讓他們遠離這些痛苦，所以世人稱您為大悲。 眾生在生死輪迴的繩索中往返，放縱迷亂沒有安樂，如來能夠給予眾生安樂，所以永遠斷絕了生死的輪迴。
【English Translation】 English version: Beings born by transformation (Upapaduka, meaning beings born without parents), though they have afflictions, their sickness has not yet manifested, therefore the Tathagata (an epithet of the Buddha) does not appear in the world in this way. At the beginning of the kalpa (cosmic cycle), beings' bodies and minds were not yet suitable vessels, therefore the Tathagata does not appear in the world in this way. Good man! The Tathagata, the World Honored One (a respectful title for the Buddha), possesses achievements that surpass all beings, including lineage, family, and parents. Because of these superior qualities, whatever the Tathagata teaches, people believe and accept. Therefore, the Tathagata does not accept birth by transformation. Good man! All beings are such that fathers do the karma of sons, and sons do the karma of fathers. If the Tathagata, the World Honored One, were to accept a transformed body, he would have no parents. If he had no parents, how could he lead all beings to perform good deeds? Therefore, the Tathagata does not accept birth by transformation. Good man! In the Buddha's true Dharma, there are two kinds of protection: one internal and one external. Internal protection refers to the precepts (Buddhist rules of conduct); external protection refers to relatives and family. If the Buddha, the Tathagata, were to accept a transformed body, he would have no external protection. Therefore, the Tathagata does not accept birth by transformation. Good man! Some people become arrogant because of their lineage. To break this arrogance, the Tathagata is born into a noble family and does not accept birth by transformation. Good man! The Tathagata, the World Honored One, has real parents, his father is named Suddhodana, and his mother is named Maya, yet beings still say this is an illusion. How then could he accept a transformed body? If he accepted a transformed body, how could there be relics (Sarira, the remains of the Buddha after cremation)? The Tathagata, to increase the merit of beings, shattered his body and allowed them to make offerings. Therefore, the Tathagata does not accept birth by transformation. All Buddhas do not have birth by transformation, why should I alone accept birth by transformation? At that time, Simhanada Bodhisattva, with palms joined, knelt down with his right knee on the ground, and praised the Buddha with verses: The Tathagata has an immeasurable accumulation of merits, I cannot fully proclaim them today, now I will explain a portion for beings, I only wish you would compassionately listen to me. Beings walk in the darkness of ignorance, enduring countless kinds of suffering, the World Honored One is able to lead them away from these sufferings, therefore the world calls you the Great Compassionate One. Beings go back and forth on the rope of samsara (the cycle of birth and death), indulging in delusion without peace, the Tathagata is able to give beings peace, therefore he has forever cut off the cycle of birth and death.
死繩。 佛能施眾安樂故， 自於己樂不貪樂， 為諸眾生修苦行， 是故世間興供養。 見他受苦身戰動， 處在地獄不覺痛， 為諸眾生受大苦， 是故無勝、無有量。 如來為眾修苦行， 成就具足滿六度， 心處邪風不傾動， 是故能勝世大士。 眾生常欲得安樂， 而不知修安樂因， 如來能教令修習， 猶如慈父愛一子。 佛見眾生煩惱患， 心苦如母念病子， 常思離病諸方便， 是故此身繫屬他。 一切眾生行諸苦， 其心顛倒以為樂， 如來演說真苦樂， 是故稱號為大悲。 世間皆處無明㲉， 無有智嘴能破之， 如來智嘴能啄壞， 是故名為最大子。 不為三世所攝持， 無有名字及假號， 覺知涅槃甚深義， 是故稱佛為大覺。 有河洄澓沒眾生， 無明所盲不知出， 如來自渡能渡彼， 是故稱佛大船師。 能知一切諸因果， 亦復通達盡滅道， 常施眾生病苦藥， 是故世稱大醫王。 外道邪見說苦行， 因是能得無上樂； 如來演說真樂行， 能令眾生受快樂。 如來世尊破邪道， 開示眾生正真路， 行是道者得安樂， 是故稱佛為導師。 非自、非他之所作， 亦非共
【現代漢語翻譯】 現代漢語譯本 佛陀能夠給予眾生安樂，自己卻不貪戀享樂。 爲了眾生修行種種苦行，因此世間興起對佛陀的供養。 看到他人受苦，佛陀會感到身心戰慄，即使身處地獄也感覺不到痛苦。 爲了眾生承受巨大的痛苦，所以佛陀的功德是無與倫比、無法衡量的。 如來爲了眾生修行苦行，成就了圓滿的六度（佈施、持戒、忍辱、精進、禪定、智慧）。 內心堅定，不被邪風動搖，所以佛陀是能夠戰勝世間一切的大士。 眾生總是想要得到安樂，卻不知道修習安樂的因。 如來能夠教導眾生修習安樂的因，就像慈愛的父親愛護自己的孩子一樣。 佛陀看到眾生被煩惱所困擾，內心痛苦就像母親惦念生病的孩子一樣。 總是想著各種方法讓眾生脫離病苦，所以佛陀的身體是屬於眾生的。 一切眾生都在經歷各種痛苦，內心顛倒，把痛苦當成快樂。 如來演說真正的苦與樂，所以被稱為大悲。 世間都處在無明的黑暗中，沒有智慧的嘴巴能夠打破它。 如來的智慧之嘴能夠啄破無明，所以被稱為最大的兒子。 佛陀不被過去、現在、未來三世所束縛，沒有名字和假號。 覺悟了涅槃（寂滅）甚深的含義，所以稱佛陀為大覺。 有一條河流回旋，淹沒了眾生，被無明矇蔽的人不知道如何脫離。 如來自己渡過河流，也能夠幫助他人渡過，所以稱佛陀為大船師。 能夠知道一切的因果，也通達了滅盡煩惱的道路。 經常給予眾生治療病苦的藥物，所以世間稱佛陀為大醫王。 外道邪見說修行苦行，因此能夠得到無上的快樂； 如來演說真正的快樂修行，能夠讓眾生得到快樂。 如來世尊破除了邪道，開示眾生正確的道路。 行走在這條道路上的人能夠得到安樂，所以稱佛陀為導師。 不是自己所作，也不是他人所作，也不是共同所作。
【English Translation】 English version The Buddha can give all beings peace and happiness, yet he does not crave his own pleasure. For the sake of all beings, he practices various austerities, therefore, offerings to the Buddha arise in the world. Seeing others suffer, the Buddha's body and mind tremble, even in hell, he does not feel pain. For the sake of all beings, he endures great suffering, therefore, the Buddha's merits are unparalleled and immeasurable. The Tathagata practices austerities for the sake of all beings, accomplishing the complete six paramitas (generosity, morality, patience, diligence, meditation, wisdom). His mind is firm and not swayed by evil winds, therefore, the Buddha is a great being who can overcome everything in the world. Beings always want to obtain peace and happiness, but they do not know how to cultivate the causes of peace and happiness. The Tathagata can teach beings how to cultivate the causes of peace and happiness, just like a loving father cherishes his child. The Buddha sees beings troubled by afflictions, his heart aches like a mother thinking of her sick child. He always thinks of ways to help beings escape suffering, therefore, the Buddha's body belongs to all beings. All beings are experiencing various sufferings, their minds are inverted, taking suffering as pleasure. The Tathagata expounds the true nature of suffering and happiness, therefore, he is called the Great Compassionate One. The world is in the darkness of ignorance, there is no mouth of wisdom that can break it. The Tathagata's mouth of wisdom can peck through ignorance, therefore, he is called the greatest son. The Buddha is not bound by the three times of past, present, and future, he has no name or false title. He has awakened to the profound meaning of Nirvana (extinction), therefore, the Buddha is called the Great Awakened One. There is a river swirling, drowning beings, those blinded by ignorance do not know how to escape. The Tathagata has crossed the river himself and can also help others cross, therefore, the Buddha is called the Great Ferryman. He knows all causes and effects, and also understands the path to the extinction of afflictions. He often gives beings medicine to cure their suffering, therefore, the world calls the Buddha the Great Physician. Heretics with wrong views say that practicing austerities can lead to supreme happiness; The Tathagata expounds the true practice of happiness, which can bring happiness to all beings. The Tathagata, the World Honored One, has broken through the wrong paths and shown beings the right path. Those who walk on this path can obtain peace and happiness, therefore, the Buddha is called the Guide. It is not self-made, nor other-made, nor jointly made.
作、無因作， 如來所說苦受事， 勝於一切諸外道。 成就具足戒、定、慧， 亦以此法教眾生， 以法施時無妒吝， 是故稱佛無緣悲。 無所造作無因緣， 獲得無因無果報， 是故一切諸智者， 稱說如來不求報。 常共世間放逸行， 而身不為放逸污， 是故名為不思議， 世間八法不能污。 如來世尊無怨、親， 是故其心常平等， 我師子吼贊大悲， 能吼無量師子吼。」
大般涅槃經卷第三十 大正藏第 12 冊 No. 0375 大般涅槃經
大般涅槃經卷第三十一
宋代沙門慧嚴等依泥洹經加之
迦葉菩薩品第二十四之一
迦葉菩薩白佛言：「世尊！如來憐愍一切眾生，不調能調、不凈能凈，無歸依者能作歸依、未解脫者能令解脫，得八自在，為大醫師、作大藥王。善星比丘是佛菩薩時子，出家之後受持、讀誦、分別解說十二部經，壞欲界結，獲得四禪。云何如來記說善星是一闡提廝下之人，地獄劫住，不可治人？如來何故不先為其演說正法后為菩薩？如來世尊若不能救善星比丘，云何得名有大慈愍、有大方便？」
佛言：「善男子！譬如父母唯有三子。其一子者，有信順心，恭敬父母，利根智慧，於世間事
【現代漢語翻譯】 現代漢語譯本 （苦受的）產生，不是由『作』（業力）或『無因』（自然）所致。 如來所說的苦受之事，勝過一切外道（非佛教的修行者）。 成就具足戒（道德規範）、定（禪定）、慧（智慧），也以此法教導眾生。 以法佈施時沒有嫉妒吝嗇，因此被稱為佛陀的無緣大悲（無條件的慈悲）。 沒有造作，沒有因緣，獲得無因無果的報應。 因此一切智者，都稱說如來不求回報。 常常與世間人一樣放縱行為，但自身不被放縱所污染。 因此名為不可思議，世間的八法（利、衰、毀、譽、稱、譏、苦、樂）不能污染。 如來世尊沒有怨恨，也沒有親近，因此他的心常保持平等。 我（迦葉菩薩）如獅子吼般讚歎佛陀的大悲，能發出無量的獅子吼。
《大般涅槃經》卷第三十 大正藏第12冊 No. 0375 《大般涅槃經》
《大般涅槃經》卷第三十一
宋代沙門慧嚴等依據《泥洹經》增補
迦葉菩薩品第二十四之一
迦葉菩薩對佛說：『世尊！如來憐憫一切眾生，能調伏不調伏的，能凈化不凈的，能為無歸依者作歸依，能令未解脫者解脫，獲得八自在（八種自由自在的能力），是大醫師、作大藥王。善星比丘（佛陀在菩薩時期之子）是佛菩薩時的兒子，出家之後受持、讀誦、分別解說十二部經（佛教經典），破除了欲界結（對慾望的束縛），獲得了四禪（四種禪定境界）。為什麼如來說善星是一闡提（斷絕善根的人），是下劣之人，要在地獄中住劫，是不可救治的人？如來為什麼不先為他演說正法，然後再讓他成為菩薩？如來世尊如果不能救度善星比丘，怎麼能被稱為有大慈悲、有大方便（善巧的方法）？』
佛說：『善男子！譬如父母只有三個兒子。其中一個兒子，有信心和順從的心，恭敬父母，根性敏銳，有智慧，對於世間的事情
【English Translation】 English version The arising (of suffering) is not due to 'action' (karma) or 'no cause' (nature). The matters of suffering spoken by the Tathagata (Buddha), surpass all the heterodox paths (non-Buddhist practitioners). Accomplishing the precepts (moral codes), samadhi (meditation), and prajna (wisdom), and also using this Dharma to teach sentient beings. When giving the Dharma, there is no jealousy or stinginess, therefore it is called the Buddha's unconditioned great compassion (unconditional compassion). Without creation, without causes and conditions, obtaining a reward without cause and without effect. Therefore, all wise ones say that the Tathagata does not seek reward. Often engaging in indulgent behavior with the world, yet the body is not defiled by indulgence. Therefore, it is called inconceivable, the eight worldly dharmas (gain, loss, disgrace, honor, praise, blame, suffering, and pleasure) cannot defile. The Tathagata, the World Honored One, has no resentment, nor closeness, therefore his mind is always equal. I (Kasyapa Bodhisattva) praise the Buddha's great compassion like a lion's roar, able to emit countless lion's roars.
The Mahaparinirvana Sutra, Volume 30 Taisho Tripitaka Volume 12, No. 0375, The Mahaparinirvana Sutra
The Mahaparinirvana Sutra, Volume 31
Added by the Shramana Huiyan and others of the Song Dynasty based on the Nirvan Sutra
Chapter 24, Kasyapa Bodhisattva, Part 1
Kasyapa Bodhisattva said to the Buddha: 'World Honored One! The Tathagata has compassion for all sentient beings, able to tame the untamed, able to purify the impure, able to be a refuge for those without refuge, able to liberate those who are not liberated, attaining the eight freedoms (eight kinds of free and unhindered abilities), is a great physician, and acts as the great king of medicine. Bhikshu Sunaksatra (the Buddha's son when he was a Bodhisattva) was the son of the Buddha when he was a Bodhisattva, after leaving home, he upheld, recited, and explained the twelve divisions of scriptures (Buddhist scriptures), broke the bonds of the desire realm (the fetters of desire), and attained the four dhyanas (four meditative states). Why does the Tathagata say that Sunaksatra is an icchantika (one who has severed their roots of goodness), is an inferior person, will dwell in hell for kalpas, and is an incurable person? Why did the Tathagata not first expound the true Dharma for him, and then make him a Bodhisattva? If the Tathagata, the World Honored One, cannot save Bhikshu Sunaksatra, how can he be called having great compassion and great skillful means (expedient methods)?'
The Buddha said: 'Good man! It is like parents who have only three sons. One of the sons has faith and an obedient heart, respects his parents, has sharp faculties, has wisdom, and regarding worldly matters'
能速了知。其第二子不敬父母，無信順心，利根智慧，於世間事能速了知。其第三子不敬父母，無信順心，鈍根無智。父母若欲教告之時，應先教誰？先親愛誰？當先教誰知世間事？」
迦葉菩薩白佛言：「世尊！應先教授有信順心、恭敬父母、利根智慧知世事者，其次第二，乃及第三。而彼二子雖無信順、恭敬之心，為慈念故，次復教之。」
「善男子！如來亦爾，其三子者，初喻菩薩、中喻聲聞、后喻一闡提。如十二部經修多羅中微細之義，我先已為諸菩薩說；淺近之義為聲聞說；世間之義為一闡提、五逆罪說，現在世中雖無利益，以憐愍故，為生後世諸善種子。
「善男子！如三種田：一者、渠流便易，無諸沙𪉖、瓦石、棘刺，種一得百；二者、雖無沙𪉖、瓦石、棘刺，渠流險難，收實減半；三者、渠流險難，多有沙𪉖、瓦石、棘刺，種一得一，為槁草故。善男子！農夫春月先種何田？」
「世尊！先種初田，次第二田，后及第三。」
「初喻菩薩，次喻聲聞，后喻一闡提。善男子！譬如三器：一者、完，二者、漏，三者、破。若欲盛置乳酪、酥水，先用何者？」
「世尊！應用完者，次用漏者，后及破者。」
「其完凈者喻菩薩僧，漏喻聲聞，破喻一闡提。善男
【現代漢語翻譯】 現代漢語譯本 能迅速瞭解。他的第二個兒子不尊敬父母，沒有信仰和順從的心，但根基敏銳，有智慧，對於世間的事情能迅速瞭解。他的第三個兒子不尊敬父母，沒有信仰和順從的心，根基遲鈍，沒有智慧。父母如果想要教導他們的時候，應該先教導誰？先親愛誰？應該先教導誰瞭解世間的事情？」 迦葉菩薩（Kasyapa Bodhisattva）對佛說：「世尊！應該先教導有信仰和順從的心、恭敬父母、根基敏銳有智慧瞭解世事的人，其次是第二個兒子，然後才是第三個兒子。而那兩個兒子雖然沒有信仰順從和恭敬的心，爲了慈悲憐憫的緣故，接下來再教導他們。」 「善男子！如來（Tathagata）也是這樣，這三個兒子，第一個比喻菩薩（Bodhisattva），第二個比喻聲聞（Sravaka），第三個比喻一闡提（Icchantika）。就像十二部經（Dvadasanga-buddha-vacana）修多羅（Sutra）中細微的道理，我先已經為諸菩薩說了；淺顯的道理為聲聞說了；世間的道理為一闡提、犯五逆罪（Pancanantarya）的人說了，現在世中雖然沒有利益，因為憐憫的緣故，為他們種下後世的善種子。 「善男子！就像三種田地：第一種，水渠流通便利，沒有沙礫、瓦石、荊棘，種一得百；第二種，雖然沒有沙礫、瓦石、荊棘，但水渠流通困難，收成減半；第三種，水渠流通困難，有很多沙礫、瓦石、荊棘，種一得一，只是爲了除草。善男子！農夫在春天會先種哪種田？」 「世尊！先種第一種田，其次是第二種田，最後是第三種田。」 「第一種比喻菩薩，第二種比喻聲聞，第三種比喻一闡提。善男子！譬如三種器皿：第一種是完好的，第二種是漏的，第三種是破的。如果想要盛放乳酪、酥水，先用哪種？」 「世尊！應該用完好的，其次用漏的，最後用破的。」 「那完好乾凈的比喻菩薩僧（Bodhisattva Sangha），漏的比喻聲聞，破的比喻一闡提。善男子！
【English Translation】 English version Can quickly understand. His second son does not respect his parents, has no faith or obedient heart, but has sharp roots and wisdom, and can quickly understand worldly matters. His third son does not respect his parents, has no faith or obedient heart, has dull roots and no wisdom. If the parents want to teach them, who should they teach first? Who should they love first? Who should they teach to understand worldly matters first?」 Kasyapa Bodhisattva said to the Buddha: 「World Honored One! One should first teach the one who has faith and an obedient heart, respects his parents, has sharp roots and wisdom, and understands worldly matters, then the second son, and finally the third son. Although those two sons do not have faith, obedience, or respect, for the sake of compassion, they should be taught next.」 「Good man! The Tathagata is also like this. Of these three sons, the first is a metaphor for a Bodhisattva, the second is a metaphor for a Sravaka, and the third is a metaphor for an Icchantika. Like the subtle meanings in the Sutras of the twelve divisions of scriptures, I have already spoken them for the Bodhisattvas; the shallow meanings for the Sravakas; and the worldly meanings for the Icchantikas and those who commit the five heinous crimes. Although there is no benefit in this present life, out of compassion, I plant seeds of goodness for their future lives. 「Good man! It is like three kinds of fields: the first, where the irrigation channels are easy and convenient, without sand, gravel, or thorns, where one seed yields a hundred; the second, where although there is no sand, gravel, or thorns, the irrigation channels are difficult, and the harvest is reduced by half; the third, where the irrigation channels are difficult, with much sand, gravel, and thorns, where one seed yields one, just for the sake of removing weeds. Good man! Which field would a farmer plant first in the spring?」 「World Honored One! He would plant the first field first, then the second field, and finally the third field.」 「The first is a metaphor for a Bodhisattva, the second for a Sravaka, and the third for an Icchantika. Good man! It is like three vessels: the first is complete, the second is leaking, and the third is broken. If you want to store milk, cheese, or ghee, which would you use first?」 「World Honored One! One should use the complete one first, then the leaking one, and finally the broken one.」 「The complete and clean one is a metaphor for the Bodhisattva Sangha, the leaking one is a metaphor for the Sravaka, and the broken one is a metaphor for the Icchantika. Good man!
子！如三病人俱至醫所：一者、易治，二者、難治，三、不可治。善男子！醫若治者，當先治誰？」
「世尊！應先治易，次及第二，后及第三。何以故？為親屬故。」
「其易治者喻菩薩僧，其難治者喻聲聞僧，不可治者喻一闡提，現在世中雖無善果，以憐愍故，為種後世諸善種子故。善男子！譬如大王有三種馬：一者、調，壯，大力；二者、不調，齒壯，大力；三者、不調，羸老，無力。王若乘御，當先何者？」
「世尊！應當先乘調壯大力，次乘第二，后及第三。」
「善男子！調壯大力喻菩薩僧，其第二者喻聲聞僧，其第三者喻一闡提，現在世中雖無利益，以憐愍故，為種後世諸善種子故。善男子！如大施時有三人來：一者、貴族，聰明，持戒；二者、中姓，鈍根，持戒；三者、下姓，鈍根，毀戒。善男子！是大施主應先施誰？」
「世尊！應先貴姓利根持戒，次及第二，后及第三。」
「第一喻菩薩僧，第二喻聲聞僧，第三喻一闡提。善男子！如大師子殺香象時皆盡其力，殺兔亦爾，不生輕想。諸佛如來亦復如是，為諸菩薩及一闡提演說法時功用無二。
「善男子！我於一時住王舍城，善星比丘為我給使。我于初夜為天帝釋演說法要。弟子之法應后師眠。爾時
【現代漢語翻譯】 現代漢語譯本：佛陀對弟子說：『如果三個病人同時來到醫生那裡，一個容易治療，一個難以治療，一個無法治療。善男子，如果醫生要治療，應該先治療哪個？』 弟子回答：『世尊，應該先治療容易治療的，其次是第二個，最後是第三個。為什麼呢？因為他們是親屬。』 佛陀說：『容易治療的病人比喻菩薩僧（菩薩的僧團），難以治療的比喻聲聞僧（聽聞佛陀教誨而修行的僧團），無法治療的比喻一闡提（斷絕一切善根的人），他們雖然現在世沒有善果，但因為憐憫他們，爲了給他們種下後世的善種子。善男子，譬如國王有三種馬：一種是調馴的，強壯，有力的；一種是不調馴的，但牙齒強壯，有力；一種是不調馴的，瘦弱衰老，無力。如果國王要駕馭，應該先駕馭哪一種？』 弟子回答：『世尊，應該先駕馭調馴強壯有力的，其次是第二種，最後是第三種。』 佛陀說：『善男子，調馴強壯有力的馬比喻菩薩僧，第二種比喻聲聞僧，第三種比喻一闡提，他們雖然現在世沒有利益，但因為憐憫他們，爲了給他們種下後世的善種子。善男子，譬如在大型佈施時有三個人來：一個是貴族，聰明，持戒；一個是中等姓氏，遲鈍，持戒；一個是下等姓氏，遲鈍，毀戒。善男子，大施主應該先佈施給誰？』 弟子回答：『世尊，應該先佈施給貴族聰明持戒的，其次是第二種，最後是第三種。』 佛陀說：『第一種比喻菩薩僧，第二種比喻聲聞僧，第三種比喻一闡提。善男子，就像大獅子殺死香象時會用盡全力，殺死兔子也是如此，不會產生輕視的想法。諸佛如來也是這樣，為菩薩和一闡提說法時，所用的功力沒有差別。 『善男子，我曾經住在王舍城，善星比丘（佛陀的侍者）為我服務。我在初夜為天帝釋（忉利天之主）演說佛法要義。作為弟子的規矩，應該在師父之後睡覺。當時，』
【English Translation】 English version: 'Disciple! If three patients come to a doctor: one is easy to treat, one is difficult to treat, and one is incurable. Good man, if the doctor is to treat them, whom should he treat first?' 'World Honored One, he should first treat the easy one, then the second, and lastly the third. Why? Because they are relatives.' 'The easy-to-treat patient is analogous to the Bodhisattva Sangha (community of Bodhisattvas), the difficult-to-treat is analogous to the Sravaka Sangha (community of disciples who hear the Buddha's teachings), and the incurable is analogous to the Icchantika (those who have severed all roots of goodness). Although they have no good results in this present life, out of compassion, it is to plant seeds of goodness for future lives. Good man, suppose a king has three horses: one is trained, strong, and powerful; one is untrained, but has strong teeth and is powerful; and one is untrained, weak, and old. If the king is to ride, which should he ride first?' 'World Honored One, he should first ride the trained, strong, and powerful one, then the second, and lastly the third.' 'Good man, the trained, strong, and powerful horse is analogous to the Bodhisattva Sangha, the second is analogous to the Sravaka Sangha, and the third is analogous to the Icchantika. Although they have no benefit in this present life, out of compassion, it is to plant seeds of goodness for future lives. Good man, suppose during a large almsgiving, three people come: one is a noble, intelligent, and keeps the precepts; one is of middle class, dull-witted, and keeps the precepts; and one is of lower class, dull-witted, and breaks the precepts. Good man, to whom should the great almsgiver give first?' 'World Honored One, he should first give to the noble, intelligent one who keeps the precepts, then the second, and lastly the third.' 'The first is analogous to the Bodhisattva Sangha, the second is analogous to the Sravaka Sangha, and the third is analogous to the Icchantika. Good man, just as a great lion uses all its strength when killing a fragrant elephant, it does the same when killing a rabbit, without any thought of disdain. The Tathagatas (Buddhas) are also like this; when teaching the Dharma to Bodhisattvas and Icchantikas, the effort used is no different.' 'Good man, at one time I was staying in Rajagriha (city in ancient India), and the Bhikshu Sunaksatra (Buddha's attendant) was serving me. In the first watch of the night, I was expounding the essence of the Dharma to Sakra (ruler of the Trayastrimsa Heaven). As a disciple, one should sleep after the teacher. At that time,'
，善星以我久坐，心生惡念。時王舍城小男、小女若啼不止，父母則語：『汝若不止，當將汝付薄拘羅鬼。』爾時，善星反被拘執而語我言：『速入禪室，薄拘羅來。』我言：『癡人！汝常不聞如來世尊無所畏耶？』爾時，帝釋即語我言：『世尊！如是人等亦復得入佛法中耶？』我即語言：『憍尸迦！如是人者得入佛法，亦有佛性，當得阿耨多羅三藐三菩提。』我雖為是善星說法，而彼都無信受之心。
「善男子！我於一時在迦尸國尸婆富羅城，善星比丘為我給使。我時欲入彼城乞食，無量眾生虛心渴仰欲見我跡。善星比丘尋隨我后而毀滅之，既不能滅，而令眾生生不善心。我入城已，于酒家舍見一尼干踡脊蹲地，餐食酒糟。善星比丘見已而言：『世尊！世間若有阿羅漢者，是人最勝。何以故？是人所說無因、無果。』我言：『癡人！汝常不聞阿羅漢者不飲酒、不害人、不欺誑、不盜、不淫？如是之人殺害父母、食啖酒糟，云何而言是阿羅漢？是人捨身必定當墮阿鼻地獄。阿羅漢者，永斷三惡。云何而言是阿羅漢？』善星即言：『四大之性猶可轉易，欲令是人必墮阿鼻無有是處。』我言：『癡人！汝常不聞諸佛如來誠言無二。』我雖為是善星說法，而彼絕無信受之心。
「善男子！我於一時與善星比丘住
【現代漢語翻譯】 現代漢語譯本：善星因為我久坐，心中產生了惡念。當時王舍城的小男孩、小女孩如果哭鬧不止，父母就會說：『你如果再哭，就把你交給薄拘羅鬼。』那時，善星反而被恐懼所控制，對我說：『快進禪房，薄拘羅來了。』我說：『愚癡的人！你難道沒聽說過如來世尊無所畏懼嗎？』當時，帝釋就問我：『世尊！這樣的人也能進入佛法嗎？』我回答說：『憍尸迦（帝釋的別名）！這樣的人也能進入佛法，也有佛性，將來會證得阿耨多羅三藐三菩提（無上正等正覺）。』我雖然為善星說法，但他根本沒有信受之心。 善男子！我曾經在迦尸國尸婆富羅城，善星比丘做我的侍者。我當時想進入城中乞食，無數眾生都虛心渴望見到我的足跡。善星比丘緊隨我身後，卻試圖破壞眾生的這種願望，他既不能阻止，反而讓眾生生起不善之心。我進入城后，在一家酒館看到一個尼干（外道修行者）蜷縮著身體蹲在地上，吃著酒糟。善星比丘看到后說：『世尊！如果世間有阿羅漢（斷盡煩惱的聖者），這個人最殊勝。為什麼呢？因為這個人所說的無因無果。』我說：『愚癡的人！你難道沒聽說過阿羅漢不飲酒、不害人、不欺騙、不偷盜、不邪淫嗎？這樣的人卻殺害父母、吃酒糟，怎麼能說是阿羅漢呢？這個人捨棄身體后必定會墮入阿鼻地獄（最痛苦的地獄）。阿羅漢是永遠斷絕三惡（貪嗔癡）的。怎麼能說是阿羅漢呢？』善星說：『四大（地水火風）的性質尚且可以轉變，要說這個人必定墮入阿鼻地獄，沒有這樣的道理。』我說：『愚癡的人！你難道沒聽說過諸佛如來說話真實不虛嗎？』我雖然為善星說法，但他完全沒有信受之心。 善男子！我曾經和善星比丘一起住
【English Translation】 English version: Shanxing (a name) developed evil thoughts because I had been sitting for a long time. At that time, if the young boys and girls of Wangshe City (Rajgir) cried incessantly, their parents would say, 'If you don't stop crying, I will give you to the Bhutakula (a kind of ghost).' At that time, Shanxing, instead, was seized by fear and said to me, 'Quickly enter the meditation room, Bhutakula is coming.' I said, 'Foolish person! Have you not always heard that the Tathagata (Buddha) is fearless?' At that time, Indra (the king of gods) asked me, 'World Honored One! Can such people also enter the Dharma?' I replied, 'Kausika (another name for Indra)! Such people can also enter the Dharma, they also have Buddha-nature, and they will attain Anuttara-samyak-sambodhi (supreme enlightenment) in the future.' Although I taught the Dharma to Shanxing, he had no faith at all. Good man! Once, in the city of Shivapura in the Kashi country, the Bhikshu (monk) Shanxing was my attendant. At that time, I wanted to enter the city to beg for food, and countless beings were eagerly longing to see my footprints. Bhikshu Shanxing followed closely behind me, but tried to destroy this wish of the beings. He could not stop it, and instead caused the beings to develop unwholesome thoughts. After I entered the city, I saw a Niganta (a Jain ascetic) in a tavern, crouching on the ground with a hunched back, eating wine dregs. Upon seeing this, Bhikshu Shanxing said, 'World Honored One! If there are Arhats (enlightened beings) in the world, this person is the most superior. Why? Because this person says there is no cause and no effect.' I said, 'Foolish person! Have you not always heard that Arhats do not drink alcohol, do not harm others, do not deceive, do not steal, and do not engage in sexual misconduct? This person, however, kills his parents and eats wine dregs, how can he be called an Arhat? This person will surely fall into Avici Hell (the most painful hell) after abandoning his body. Arhats have forever cut off the three evils (greed, hatred, and delusion). How can he be called an Arhat?' Shanxing said, 'The nature of the four elements (earth, water, fire, and wind) can still be transformed, there is no reason to say that this person will certainly fall into Avici Hell.' I said, 'Foolish person! Have you not always heard that the words of all Buddhas are true and not false?' Although I taught the Dharma to Shanxing, he had no faith at all. Good man! Once, I was staying with Bhikshu Shanxing
王舍城。爾時，城中有一尼干名曰苦得，常作是言：『眾生煩惱無因、無緣，眾生解脫亦無因緣。』善星比丘復作是言：『世尊！世間若有阿羅漢者，苦得為上。』我言：『癡人！苦得尼干實非羅漢，不能解了阿羅漢道。』善星復言：『何故羅漢于阿羅漢而生嫉妒？』我言：『癡人！我于羅漢不生嫉妒，而汝自生惡邪見耳。若言苦得是羅漢者，卻後七日當患宿食，腹痛而死。死已，生於食吐鬼中。其同學輩當舁其尸，置寒林中。』爾時，善星即往苦得尼乾子所語言：『長老！汝今知不？沙門瞿曇記汝七日當患宿食，腹痛而死。死已，生於食吐鬼中。同學同師當舁汝尸，置寒林中。長老！好善思惟，作諸方便，當令瞿曇墮妄語中。』
「爾時，苦得聞是語已即便斷食，從初一日乃至六日。滿七日已，便食黑蜜；食黑蜜已，復飲冷水；飲冷水已，腹痛而終。終已，同學舁其尸喪，置寒林中，即受食吐餓鬼之形在其尸邊。善星比丘聞是事已，至寒林中，見苦得身受食吐形，在其尸邊踡脊蹲地。善星語言：『大德死耶？』苦得答言：『我已死矣。』『云何死耶？』答言：『因腹痛死。』『誰出汝尸？』答言：『同學。』『出置何處？』答言：『癡人！汝今不識是寒林耶？』『得何等身？』答言：『我得食吐鬼身。善星諦
【現代漢語翻譯】 現代漢語譯本：在王舍城，當時城裡有一個名叫苦得（Nigantha Kudatta，外道苦行者）的尼干，他常常這樣說：『眾生的煩惱沒有原因，也沒有緣由；眾生的解脫也沒有原因，也沒有緣由。』善星比丘又說：『世尊！如果世間有阿羅漢（Arhat，已斷盡煩惱，達到涅槃的聖者），苦得是其中最上等的。』我說：『愚癡的人！苦得尼干實際上不是阿羅漢，他不能理解阿羅漢的道。』善星又說：『為什麼阿羅漢會對阿羅漢產生嫉妒呢？』我說：『愚癡的人！我對阿羅漢沒有嫉妒，而是你自己產生了邪惡的見解。如果說苦得是阿羅漢，那麼七天之後他會因為吃了不消化的食物而腹痛而死。死後，他會轉生到食吐鬼中。他的同學會抬著他的屍體，放在寒林中。』當時，善星就去苦得尼乾子那裡說：『長老！您現在知道嗎？沙門瞿曇（Samana Gotama，釋迦牟尼佛的稱號）預言您七天後會因為吃了不消化的食物而腹痛而死。死後，會轉生到食吐鬼中。您的同學和老師會抬著您的屍體，放在寒林中。長老！您要好好思考，想出各種辦法，讓瞿曇說妄語。』 當時，苦得聽到這些話后，就開始斷食，從第一天到第六天。到了第七天，他吃了黑蜜；吃了黑蜜后，又喝了冷水；喝了冷水后，就腹痛而死。死後，他的同學抬著他的屍體，放在寒林中，他立刻就變成了食吐餓鬼的形態，在他自己的屍體旁邊。善星比丘聽到這件事後，來到寒林中，看到苦得的身體變成了食吐鬼的形態，在他自己的屍體旁邊蜷縮著蹲在地上。善星問：『大德，您死了嗎？』苦得回答說：『我已經死了。』『怎麼死的？』回答說：『因為腹痛而死。』『誰擡出您的屍體？』回答說：『我的同學。』『抬到哪裡？』回答說：『愚癡的人！你現在不認識這裡是寒林嗎？』『您得到了什麼樣的身體？』回答說：『我得到了食吐鬼的身體。善星仔細地觀察著。
【English Translation】 English version: At Rajagriha, there was a Nigantha (Nigantha, a Jain ascetic) named Kudatta (Kudatta, meaning 'ill-gotten') in the city, who often said: 'The afflictions of beings have no cause, no condition; the liberation of beings also has no cause, no condition.' The monk Sunakkhatta (Sunakkhatta, a monk who later became a critic of the Buddha) further said: 'World Honored One! If there are Arhats (Arhat, a perfected being who has attained Nirvana) in the world, Kudatta is the foremost among them.' I said: 'Foolish man! Kudatta the Nigantha is not actually an Arhat; he cannot understand the path of an Arhat.' Sunakkhatta again said: 'Why would an Arhat be jealous of an Arhat?' I said: 'Foolish man! I have no jealousy towards Arhats, but you yourself have generated evil and wrong views. If it is said that Kudatta is an Arhat, then after seven days he will suffer from indigestion, have abdominal pain, and die. After death, he will be reborn among the vomit-eating ghosts. His fellow students will carry his corpse and place it in the charnel ground.' At that time, Sunakkhatta went to Kudatta the Nigantha and said: 'Elder! Do you know now? The Samana Gotama (Samana Gotama, an epithet of the Buddha) has predicted that in seven days you will suffer from indigestion, have abdominal pain, and die. After death, you will be reborn among the vomit-eating ghosts. Your fellow students and teachers will carry your corpse and place it in the charnel ground. Elder! You should think carefully and devise all sorts of ways to make Gotama speak falsely.' At that time, after hearing these words, Kudatta began to fast, from the first day to the sixth day. On the seventh day, he ate black honey; after eating black honey, he drank cold water; after drinking cold water, he died of abdominal pain. After death, his fellow students carried his corpse and placed it in the charnel ground, and he immediately took the form of a vomit-eating hungry ghost beside his own corpse. After hearing about this, the monk Sunakkhatta went to the charnel ground and saw Kudatta's body in the form of a vomit-eating ghost, crouching on the ground beside his own corpse. Sunakkhatta asked: 'Great Elder, are you dead?' Kudatta replied: 'I am dead.' 'How did you die?' He replied: 'I died from abdominal pain.' 'Who carried out your corpse?' He replied: 'My fellow students.' 'Where was it placed?' He replied: 'Foolish man! Do you not recognize that this is the charnel ground?' 'What kind of body have you obtained?' He replied: 'I have obtained the body of a vomit-eating ghost.' Sunakkhatta observed carefully.
聽：如來善語、真語、時語、義語、法語。善星！如來口出如是實語，汝于爾時云何不信？若有眾生不信如來真實語者，彼亦當受如我此身。』
「爾時，善星即還我所，作如是言：『世尊！苦得尼乾命終之後生三十三天。』我言：『癡人！阿羅漢者無有生處，云何而言苦得生於三十三天？』『世尊！實如所言，苦得尼干實不生於三十三天，今受食吐餓鬼之身。』我言：『癡人！諸佛如來誠言無二。若言如來有二言者，無有是處。』善星即言：『如來爾時雖作是說，我於是事都不生信。』善男子！我亦常為善星比丘說真實法，而彼絕無信受之心。
「善男子！善星比丘雖復讀誦十二部經、獲得四禪，乃至不解一偈、一句、一字之義，親近惡友，退失四禪。失四禪已，生惡邪見，作如是說：『無佛、無法、無有涅槃。沙門瞿曇善知相法，是故能得知他人心。』我于爾時告善星言：『我所說法，初、中、后善，其言巧妙，字義真正，所說無雜，具足成就清凈梵行。』善星比丘復作是言：『如來雖復為我說法，而我真實謂無因果。』善男子！汝若不信如是事者，善星比丘今者近在尼連禪河，可共往問。爾時，如來即與迦葉往善星所。善星比丘遙見佛來，見已即生惡邪之心；以噁心故，生身陷入墮阿鼻獄。
【現代漢語翻譯】 現代漢語譯本：佛陀說：『如來的話語是善巧的、真實的、適時的、有意義的、符合佛法的。善星啊！如來口中說出這樣真實的話語，你當時為什麼不相信呢？如果眾生不相信如來真實的話語，他們也會遭受像我這樣的果報。』 當時，善星就回到我這裡，這樣說：『世尊！苦得（Kudaka，外道名）死後生到了三十三天。』我說：『愚癡的人啊！阿羅漢是沒有轉生之處的，怎麼能說苦得生到三十三天呢？』他說：『世尊！確實如您所說，苦得確實沒有生到三十三天，現在正受著食吐餓鬼的果報。』我說：『愚癡的人啊！諸佛如來說的話是真實不二的。如果說如來說的話有二種，那是不可能的。』善星就說：『如來當時雖然這樣說，我對於這件事一點都不相信。』善男子！我也常常為善星比丘說真實之法，但他完全沒有信受之心。 善男子！善星比丘雖然讀誦十二部經、獲得四禪，甚至不理解一偈、一句、一字的意思，親近惡友，退失了四禪。失去四禪后，產生了邪惡的見解，這樣說：『沒有佛、沒有法、沒有涅槃。沙門瞿曇（釋迦牟尼佛）善於觀察相法，所以能夠知道他人的心。』我當時告訴善星說：『我所說的法，初善、中善、后善，言辭巧妙，字義真實，所說沒有雜染，具足成就清凈的梵行。』善星比丘又這樣說：『如來雖然為我說法，但我真實地認為沒有因果。』善男子！如果你不相信這件事，善星比丘現在就在尼連禪河附近，可以一起去問他。當時，如來就和迦葉一起去善星那裡。善星比丘遠遠地看見佛來了，看見后就生起了邪惡的心；因為邪惡的心，他的身體就陷入墮落到阿鼻地獄。
【English Translation】 English version: The Buddha said, 『The Tathagata』s words are skillful, true, timely, meaningful, and in accordance with the Dharma. Good Star! The Tathagata speaks such truthful words, why did you not believe them at that time? If sentient beings do not believe the Tathagata』s truthful words, they will also suffer the same consequences as I have.』 At that time, Good Star returned to me and said, 『World Honored One! Kudaka (a non-Buddhist ascetic) was reborn in the Trayastrimsa Heaven after his death.』 I said, 『Foolish one! An Arhat has no place of rebirth, how can you say that Kudaka was born in the Trayastrimsa Heaven?』 He said, 『World Honored One! It is indeed as you said, Kudaka was not born in the Trayastrimsa Heaven, and is now suffering the retribution of a hungry ghost who vomits what he eats.』 I said, 『Foolish one! The words of all Buddhas and Tathagatas are true and not two-fold. If it is said that the Tathagata』s words are two-fold, that is impossible.』 Good Star then said, 『Although the Tathagata said this at that time, I did not believe it at all.』 Good man! I have also often spoken the true Dharma for the Bhikshu Good Star, but he has no faith in it at all. Good man! Although the Bhikshu Good Star recited the twelve divisions of scriptures and attained the four Dhyanas, he did not understand the meaning of even one verse, one sentence, or one word. He associated with evil friends and lost the four Dhyanas. After losing the four Dhyanas, he developed evil views, saying, 『There is no Buddha, no Dharma, and no Nirvana. The Shramana Gautama (Shakyamuni Buddha) is skilled in observing signs, so he can know the minds of others.』 At that time, I told Good Star, 『The Dharma I speak is good in the beginning, good in the middle, and good in the end. The words are skillful, the meanings are true, what is said is without impurities, and it fully accomplishes pure Brahma conduct.』 The Bhikshu Good Star then said, 『Although the Tathagata speaks the Dharma for me, I truly believe there is no cause and effect.』 Good man! If you do not believe this, the Bhikshu Good Star is now near the Nairanjana River, we can go and ask him together. At that time, the Tathagata went with Kasyapa to where Good Star was. The Bhikshu Good Star saw the Buddha coming from afar, and upon seeing him, he developed an evil mind; because of this evil mind, his body fell into the Avici Hell.
「善男子！善星比丘雖入佛法無量寶聚，空無所獲，乃至不得一法之利，以放逸故、惡知識故。譬如有人雖入大海，多見眾寶而無所得，以放逸故。又如入海雖見寶聚，自戮而死、或為羅剎惡鬼所殺。善星比丘亦復如是，入佛法已，為惡知識羅剎大鬼之所殺害。善男子！是故，如來以憐愍故常說善星多諸放逸。
「善男子！若本貧窮，於是人所雖生憐愍，其心則薄；若本巨富，后失財物，於是人所生於憐愍，其心則厚。善星比丘亦復如是，受持、讀誦十二部經，獲得四禪，然後退失，甚可憐愍。是故，我說善星比丘多諸放逸；多放逸故，斷諸善根。我諸弟子有見聞者，於是人所無不生於重憐愍心，如初巨富后失財者。我于多年常與善星共相隨逐，而彼自生惡邪之心；以惡邪故，不捨惡見。
「善男子！我從昔來見是善星若有善根如毛髮許，終不記彼斷絕善根、是一闡提廝下之人、地獄劫住；以其宣說無因、無果、無有作業，爾乃記彼永斷善根、是一闡提廝下之人、地獄劫住。善男子！譬如有人沒圊廁中，有善知識以手㧌之，若得頭髮便欲拔出，久求不得，爾乃息意。我亦如是，求覓善星微少善根便欲拔濟，終日求之乃至不得如毛髮許，是故不得拔其地獄。」
迦葉菩薩言：「世尊！如來何故記彼
【現代漢語翻譯】 現代漢語譯本：『善男子！善星比丘（Sunaksatra，佛陀的侍者）雖然進入佛法的無量寶藏，卻空無所獲，甚至沒有得到一絲一毫的利益，這是因為他放縱懈怠，又親近惡知識的緣故。譬如有人雖然進入大海，看見許多珍寶卻一無所得，也是因為他放縱懈怠的緣故。又如有人進入大海，雖然看見寶藏，卻自尋死路，或者被羅剎（Raksasa，食人惡鬼）惡鬼所殺。善星比丘也是這樣，進入佛法之後，被惡知識羅剎大鬼所殺害。善男子！因此，如來因為憐憫的緣故，常常說善星比丘有很多放縱懈怠的行為。 『善男子！如果一個人本來就貧窮，那麼人們對他即使產生憐憫，心意也比較淡薄；如果一個人本來非常富有，後來失去了財富，那麼人們對他產生的憐憫，心意就比較深厚。善星比丘也是這樣，他受持、讀誦十二部經，獲得了四禪（catuh-dhyana，四種禪定境界），然後又退失了，實在令人憐憫。因此，我說善星比丘有很多放縱懈怠的行為；因為他放縱懈怠，所以斷絕了所有的善根。我的弟子們，凡是聽聞或見到這件事的，沒有不對這個人產生深深的憐憫之心的，就像看到一個原本富有後來失去財富的人一樣。我多年來常常和善星比丘一起生活，但他自己卻生起了邪惡的心念；因為邪惡的心念，他不肯捨棄邪見。 『善男子！我從以前就觀察善星比丘，如果他有像毛髮那樣微小的善根，我終究不會說他斷絕了善根，是闡提（icchantika，斷絕善根的人）這種卑劣之人，要在地獄中受苦劫數之久；因為他宣說沒有因、沒有果、沒有業報，我才說他永遠斷絕了善根，是闡提這種卑劣之人，要在地獄中受苦劫數之久。善男子！譬如有人掉進糞坑裡，有善知識用手去拉他，如果抓到頭髮就想把他拉出來，但找了很久也找不到，這才放棄。我也是這樣，尋找善星比丘微小的善根，想要救拔他，整天尋找，甚至連像毛髮那樣微小的善根都找不到，所以無法把他從地獄中救出來。』 迦葉菩薩（Kasyapa，佛陀的十大弟子之一）說：『世尊！如來為什麼說他
【English Translation】 English version: 『Good man! Although the Bhikkhu Sunaksatra (Sunaksatra, the Buddha's attendant) entered the immeasurable treasure of the Dharma, he gained nothing, not even the slightest benefit, because of his indulgence and association with evil companions. It is like a person who, although entering the great ocean, sees many treasures but gains nothing, also because of his indulgence. Or like someone who, entering the sea and seeing treasures, kills himself or is killed by Raksasa (Raksasa, man-eating demons) evil spirits. Bhikkhu Sunaksatra is also like this; having entered the Dharma, he was killed by evil companions, the great Raksasa demons. Good man! Therefore, the Tathagata, out of compassion, often says that Sunaksatra has many indulgent behaviors.』 『Good man! If someone is originally poor, then even if people feel compassion for them, their hearts are rather thin; if someone is originally very wealthy and later loses their wealth, then the compassion people feel for them is much deeper. Bhikkhu Sunaksatra is also like this; he upheld and recited the twelve divisions of scriptures, attained the four dhyanas (catuh-dhyana, four meditative states), and then regressed, which is truly pitiful. Therefore, I say that Bhikkhu Sunaksatra has many indulgent behaviors; because of his indulgence, he has severed all his roots of goodness. My disciples, all who hear or see this, cannot help but feel deep compassion for this person, just like seeing someone who was originally wealthy and then lost their wealth. For many years, I often lived with Bhikkhu Sunaksatra, but he himself developed evil thoughts; because of his evil thoughts, he refused to abandon his wrong views.』 『Good man! From the past, I have observed Bhikkhu Sunaksatra, and if he had even a tiny root of goodness like a hair, I would never say that he had severed his roots of goodness, that he was an icchantika (icchantika, one who has severed their roots of goodness), a vile person who would suffer in hell for eons; because he proclaimed that there is no cause, no effect, and no karma, I then said that he had forever severed his roots of goodness, that he was an icchantika, a vile person who would suffer in hell for eons. Good man! It is like someone who falls into a cesspool, and a good friend tries to pull them out by hand; if they could grab a hair, they would try to pull them out, but after searching for a long time and not finding one, they would give up. I am also like this; I sought the tiny roots of goodness in Sunaksatra, wanting to save him, searching all day, but I could not find even a root of goodness as small as a hair, so I could not pull him out of hell.』 Bodhisattva Kasyapa (Kasyapa, one of the Buddha's ten great disciples) said: 『World Honored One! Why did the Tathagata say that he』
當墮阿鼻地獄？」
「善男子！善星比丘多有眷屬，皆謂善星是阿羅漢、是得道果。我欲壞彼惡邪心故，記彼善星以放逸故墮于地獄。
「善男子！汝今當知：如來所說真實無二。何以故？若佛所記當墮地獄，若不墮者，無有是處。聲聞、緣覺所記莂者則有二種：或虛、或實。如目犍連在摩伽陀國遍告諸人：『卻後七日天當降雨。』時竟不雨。復記牸牛當生白犢，及其產時乃產駁犢；記生男者，后乃產女。
「善男子！善星比丘常為無量諸眾生等宣說一切無善惡果，爾時永斷一切善根，乃至無有如毛髮許。善男子！我久知是善星比丘當斷善根，猶故共住滿二十年，畜養共行。我若遠棄、不近左右，是人當教無量眾生造作惡業。是名如來第五解力。」
「世尊！一闡提輩以何因緣無有善法？」
「善男子！一闡提輩斷善根故。眾生悉有信等五根，而一闡提輩永斷滅故。以是義故，殺害蟻子猶得殺罪，殺一闡提無有殺罪。」
「世尊！一闡提者終無善法，是故名為一闡提耶？」
佛言：「如是，如是。」
「世尊！一切眾生有三種善，所謂過去、未來、現在。一闡提輩亦不能斷未來善法，云何說言斷諸善法名一闡提耶？」
「善男子！斷有二種：一者、現在滅，
【現代漢語翻譯】 現代漢語譯本：『會墮入阿鼻地獄嗎？』 『善男子！善星比丘有很多眷屬，都認為善星是阿羅漢，是證得道果的人。我爲了破除他們邪惡的心，所以預言善星因為放逸會墮入地獄。』 『善男子！你現在應當知道：如來說的話真實不虛。為什麼呢？如果佛預言某人會墮入地獄，而他沒有墮入，這是不可能的。聲聞、緣覺的預言則有兩種情況：有可能是虛假的，也有可能是真實的。比如目犍連在摩伽陀國到處告訴人們：『七天後天會下雨。』結果到了時間卻沒有下雨。又預言母牛會生下白色的牛犢，結果生下來的是雜色的牛犢；預言生男孩，結果生的是女孩。』 『善男子！善星比丘經常為無量眾生宣說一切沒有善惡報應的道理，那時他永遠斷絕了一切善根，甚至連像毛髮那樣微小的善根都沒有了。善男子！我早就知道善星比丘會斷絕善根，仍然和他一起住了二十年，供養他，和他一起行動。我如果遠離他，不接近他，這個人就會教導無量眾生造作惡業。這就是如來的第五種解力。』 『世尊！一闡提（斷絕善根的人）這類人因為什麼因緣沒有善法呢？』 『善男子！一闡提這類人是因為斷絕了善根。眾生都有信等五根（信根、精進根、念根、定根、慧根），而一闡提這類人永遠斷滅了這些善根。因為這個原因，殺害螞蟻都有殺罪，殺害一闡提卻沒有殺罪。』 『世尊！一闡提是永遠沒有善法，所以才被稱為一闡提嗎？』 佛說：『是的，是的。』 『世尊！一切眾生有三種善，即過去、未來、現在。一闡提這類人也不能斷絕未來的善法，為什麼說斷絕一切善法才叫一闡提呢？』 『善男子！斷絕有兩種：一種是現在滅絕，
【English Translation】 English version: 'Will he fall into Avici Hell?' 'Good man! Bhikshu Sunaksatra has many followers, all of whom believe that Sunaksatra is an Arhat, one who has attained the fruit of the path. I, wishing to destroy their evil and perverse minds, predicted that Sunaksatra, due to his negligence, would fall into hell.' 'Good man! You should know now that the Tathagata's words are true and without duality. Why? If the Buddha predicts that someone will fall into hell, and they do not, that is impossible. The predictions of Sravakas and Pratyekabuddhas are of two kinds: either false or true. For example, Maudgalyayana in the Magadha country proclaimed to all people: 'After seven days, it will rain.' But when the time came, it did not rain. He also predicted that a cow would give birth to a white calf, but when it gave birth, it was a mottled calf; he predicted a boy would be born, but a girl was born instead.' 'Good man! Bhikshu Sunaksatra often proclaims to countless beings that there is no good or bad karmic retribution. At that time, he permanently severed all roots of goodness, even to the extent of not having a single good root as small as a hair. Good man! I have long known that Bhikshu Sunaksatra would sever his roots of goodness, yet I still lived with him for twenty years, supported him, and acted with him. If I had abandoned him and not stayed close to him, this person would have taught countless beings to create evil karma. This is called the Tathagata's fifth power of understanding.' 'World Honored One! For what reason do the Icchantikas (those who have severed their roots of goodness) not possess any good dharmas?' 'Good man! The Icchantikas are those who have severed their roots of goodness. All beings have the five roots of faith, etc. (faith, vigor, mindfulness, concentration, and wisdom), but the Icchantikas have permanently extinguished these roots. For this reason, killing an ant is still a sin of killing, but killing an Icchantika is not a sin of killing.' 'World Honored One! Is it because Icchantikas never have any good dharmas that they are called Icchantikas?' The Buddha said: 'It is so, it is so.' 'World Honored One! All beings have three kinds of goodness, namely past, future, and present. The Icchantikas cannot sever future good dharmas either, so why is it said that severing all good dharmas is called an Icchantika?' 'Good man! Severance is of two kinds: one is present extinction,
二者、現在障于未來。一闡提輩具是二斷，是故我言斷諸善根。
「善男子！譬如有人沒圊廁中，唯有一發毛頭未沒；雖復一發毛頭未沒，而一毛頭不能勝身。一闡提輩亦復如是，雖未來世當有善根而不能救地獄之苦。未來之世雖可救拔，現在之世無如之何，是故名為不可救濟，以佛性因緣則可得救。佛性者，非過去、非未來、非現在，是故佛性不可得斷。如朽敗子不能生牙，一闡提輩亦復如是。」
「世尊！一闡提輩不斷佛性，佛性亦善，云何說言斷一切善？」
「善男子！若諸眾生現在世中有佛性者，則不得名一闡提也，如世間中眾生我性。佛性是常，三世不攝；三世若攝，名為無常。佛性未來以當見故，故言眾生悉有佛性。以是義故，十住菩薩具足莊嚴乃得少見。」
迦葉菩薩言：「世尊！佛性者常，猶如虛空。何故如來說言未來？如來若言一闡提輩無善法者，一闡提輩于其同學、同師、父母、親族、妻子豈當不生愛念心耶？如其生者，非是善乎？」
佛言：「善哉，善哉。善男子！快發斯問。佛性者，猶如虛空，非過去、非未來、非現在。一切眾生有三種身：所謂過去、未來、現在。眾生未來具足莊嚴清凈之身得見佛性，是故我言佛性未來。善男子！我為眾生，或時說因為果
【現代漢語翻譯】 現代漢語譯本：第二種障礙是現在阻礙未來。一闡提（icchantika，指斷絕善根的人）之輩同時具備這兩種斷絕，因此我說他們斷絕了一切善根。 『善男子！譬如有人掉進糞坑裡，只有一根頭髮絲沒有被淹沒；即使有一根頭髮絲沒有被淹沒，但一根頭髮絲也不能救他的全身。一闡提之輩也是如此，即使未來世會有善根，也不能救他們脫離地獄的痛苦。未來世或許可以救拔，但現在世卻無能為力，所以稱為不可救濟，但如果憑藉佛性的因緣，則可以得救。佛性，不是過去、不是未來、不是現在，所以佛性是不可斷絕的。就像腐爛的種子不能發芽一樣，一闡提之輩也是如此。』 『世尊！一闡提之輩沒有斷絕佛性，佛性也是善的，為什麼說他們斷絕了一切善呢？』 『善男子！如果眾生現在世中有佛性，就不能稱為一闡提了，就像世間眾生的我性一樣。佛性是常住的，不被過去、現在、未來三世所包含；如果被三世所包含，就成了無常。佛性在未來會顯現，所以說眾生都有佛性。因為這個道理，十住菩薩（dashabhūmika bodhisattva，指修行到十地果位的菩薩）具足莊嚴才能稍微見到佛性。』 迦葉菩薩（Kāśyapa Bodhisattva）說：『世尊！佛性是常住的，就像虛空一樣。為什麼如來說佛性在未來呢？如果如來說一闡提之輩沒有善法，那麼一闡提之輩對於他們的同學、老師、父母、親族、妻子難道不會產生愛念之心嗎？如果他們產生了愛念之心，那不就是善嗎？』 佛說：『好啊，好啊。善男子！你問得很好。佛性就像虛空一樣，不是過去、不是未來、不是現在。一切眾生有三種身：過去、未來、現在。眾生在未來具足莊嚴清凈之身時才能見到佛性，所以我說佛性在未來。善男子！我爲了眾生，有時會說因是果。』
【English Translation】 English version: The second obstacle is the present obstructing the future. Those of the icchantika (a person who has severed their roots of goodness) class possess both of these severances, therefore I say they have severed all roots of goodness. 'Good man! It is like a person who has fallen into a latrine, with only a single hair tip not submerged; even if a single hair tip is not submerged, that single hair tip cannot save the whole body. The icchantikas are also like this, even if they will have roots of goodness in the future, they cannot be saved from the suffering of hell. They may be saved in the future, but there is nothing that can be done in the present, therefore they are called irredeemable, but they can be saved through the cause and condition of Buddha-nature. Buddha-nature is not past, not future, not present, therefore Buddha-nature cannot be severed. Just as a rotten seed cannot sprout, so too are the icchantikas.' 'World Honored One! The icchantikas have not severed their Buddha-nature, and Buddha-nature is also good, why do you say they have severed all goodness?' 'Good man! If sentient beings had Buddha-nature in the present, they could not be called icchantikas, just like the self-nature of sentient beings in the world. Buddha-nature is constant, not encompassed by the three times of past, present, and future; if it were encompassed by the three times, it would be impermanent. Buddha-nature will be seen in the future, therefore it is said that all sentient beings have Buddha-nature. Because of this principle, the dashabhūmika bodhisattvas (bodhisattvas who have reached the tenth stage of enlightenment) must have complete adornment to see a little of it.' Kāśyapa Bodhisattva said: 'World Honored One! Buddha-nature is constant, like empty space. Why does the Tathagata say it is in the future? If the Tathagata says that the icchantikas have no good dharmas, then wouldn't the icchantikas have feelings of love and affection for their classmates, teachers, parents, relatives, and spouses? If they have such feelings, isn't that good?' The Buddha said: 'Excellent, excellent. Good man! You have asked well. Buddha-nature is like empty space, not past, not future, not present. All sentient beings have three bodies: past, future, and present. Sentient beings will see Buddha-nature when they have a fully adorned and pure body in the future, therefore I say Buddha-nature is in the future. Good man! For the sake of sentient beings, I sometimes speak of the cause as the result.'
、或時說果為因，是故經中說命為食、見色為觸。未來身凈，故說佛性。」
「世尊！如佛所說義如是者，何故說言一切眾生悉有佛性？」
「善男子！眾生佛性雖現在無，不可言無；如虛空性，雖無現在，不得言無。一切眾生雖復無常，而是佛性常住無變。是故我於此經中說眾生佛性非內、非外，猶如虛空非內、非外。如其虛空有內外者，虛空不名為一、為常，亦不得言一切處有。虛空雖復非內、非外，而諸眾生悉皆有之；眾生佛性亦復如是。如汝所言一闡提輩有善法者，是義不然。何以故？一闡提輩若有身業、口業、意業、取業、求業、施業、解業，如是等業悉是邪業。何以故？不求因果故。善男子！如呵梨勒果，根、莖、枝葉、花、實悉苦；一闡提業亦復如是。
「善男子！如來具足知諸根力，是故善能分別眾生上、中、下根，能知是人轉下作中、能知是人轉中作上、能知是人轉上作中、能知是人轉中作下。是故當知：眾生根性無有決定。以無定故，或斷善根，斷已還生。若諸眾生根性定者，終不先斷、斷已復生；亦不應說一闡提輩墮于地獄，壽命一劫。善男子！是故如來說一切法無有定相。」
迦葉菩薩白佛言：「世尊！如來具足知諸根力，定知善星當斷善根，以何因緣聽其出家？
【現代漢語翻譯】 現代漢語譯本：有時會說結果是原因，所以經典中說生命是食物，看見顏色是接觸。未來的身體是清凈的，所以說有佛性。 世尊！如果佛所說的道理是這樣，為什麼又說一切眾生都有佛性呢？ 善男子！眾生的佛性雖然現在沒有顯現，但不能說沒有；就像虛空的性質，雖然現在沒有顯現，但不能說沒有。一切眾生雖然是無常的，但是佛性是常住不變的。所以我在這個經典中說眾生的佛性非內非外，就像虛空非內非外一樣。如果虛空有內外之分，虛空就不能稱為一、稱為常，也不能說它存在於一切處。虛空雖然非內非外，但是一切眾生都有；眾生的佛性也是如此。就像你所說的一闡提（斷絕善根的人）也有善法，這個說法是不對的。為什麼呢？一闡提如果有身業、口業、意業、取業、求業、施業、解業，這些業都是邪業。為什麼呢？因為他們不追求因果。善男子！就像訶梨勒果（一種藥用植物），根、莖、枝葉、花、果實都是苦的；一闡提的業也是如此。 善男子！如來完全瞭解各種根的力量，所以能夠善於分辨眾生的上、中、下根，能夠知道這個人從下根轉為中根，能夠知道這個人從中根轉為上根，能夠知道這個人從上根轉為中根，能夠知道這個人從中根轉為下根。所以應當知道：眾生的根性沒有固定不變的。因為沒有固定不變，所以有時會斷絕善根，斷絕之後還會再生。如果眾生的根性是固定的，就不會先斷絕，斷絕之後又再生；也不應該說一闡提會墮入地獄，壽命長達一劫。善男子！所以如來說一切法沒有固定的相。 迦葉菩薩對佛說：『世尊！如來完全瞭解各種根的力量，一定知道善星（人名）會斷絕善根，因為什麼原因還允許他出家呢？』
【English Translation】 English version: Sometimes it is said that the result is the cause, therefore, in the scriptures, it is said that life is food, and seeing color is contact. The future body is pure, therefore it is said to have Buddha-nature. World Honored One! If the meaning of what the Buddha says is like this, why is it said that all sentient beings have Buddha-nature? Good man! Although the Buddha-nature of sentient beings is not manifest now, it cannot be said to be non-existent; like the nature of space, although it is not manifest now, it cannot be said to be non-existent. Although all sentient beings are impermanent, the Buddha-nature is permanent and unchanging. Therefore, in this scripture, I say that the Buddha-nature of sentient beings is neither internal nor external, just like space is neither internal nor external. If space had an inside and an outside, space could not be called one, could not be called permanent, and it could not be said to exist everywhere. Although space is neither internal nor external, all sentient beings have it; the Buddha-nature of sentient beings is also like this. As you said that the Icchantikas (those who have severed their roots of goodness) also have good dharmas, this is not correct. Why? If the Icchantikas have bodily karma, verbal karma, mental karma, grasping karma, seeking karma, giving karma, and understanding karma, all these karmas are evil karmas. Why? Because they do not seek cause and effect. Good man! Like the Haritaki fruit (a medicinal plant), the roots, stems, branches, leaves, flowers, and fruits are all bitter; the karma of the Icchantikas is also like this. Good man! The Tathagata fully understands the power of all roots, therefore, he is able to skillfully distinguish the superior, middle, and inferior roots of sentient beings, able to know that this person can transform from inferior roots to middle roots, able to know that this person can transform from middle roots to superior roots, able to know that this person can transform from superior roots to middle roots, and able to know that this person can transform from middle roots to inferior roots. Therefore, it should be known that the root nature of sentient beings is not fixed. Because it is not fixed, sometimes the roots of goodness are severed, and after being severed, they are reborn. If the root nature of sentient beings were fixed, they would not be severed first and then reborn; nor should it be said that the Icchantikas would fall into hell, with a lifespan of one kalpa. Good man! Therefore, the Tathagata says that all dharmas have no fixed characteristics. Bodhisattva Kasyapa said to the Buddha: 'World Honored One! The Tathagata fully understands the power of all roots, and certainly knows that Sunaksatra (a person's name) will sever his roots of goodness, for what reason did you allow him to leave home?'
」
佛言：「善男子！我于往昔初出家時，吾弟難陀、從弟阿難、調婆達多、子羅睺羅，如是等輩皆悉隨我出家修道。我若不聽善星出家，其人次當得紹王位，其力自在，當壞佛法。以是因緣，我便聽其出家修道。
「善男子！善星比丘若不出家，亦斷善根，于無量世都無利益。今出家已，雖斷善根，能受持戒，供養恭敬耆舊長宿、有德之人，修習初禪乃至四禪，是名善因。如是善因能生善法；善法既生，能修習道；既修習道，當得阿耨多羅三藐三菩提。是故，我聽善星出家。
「善男子！若我不聽善星比丘出家受戒，則不得稱我為如來具足十力。善男子！佛觀眾生具足善法及不善法。是人雖具如是二法，不久能斷一切善根，具不善根。何以故？如是眾生不親善友、不聽正法、不善思惟、不如法行，以是因緣能斷善根，具不善根。
「善男子！如來複知是人現世、若未來世、少壯老時當近善友、聽受正法——苦、集、滅、道——爾時則能還生善根。善男子！譬如有泉去村不遠，其水甘美，具八功德。有人熱渴欲往泉所，邊有智者觀是渴人必定無疑當至水所。何以故？無異路故。如來世尊觀諸眾生亦復如是，是故如來名為具足知諸根力。」
爾時，世尊取地少土置之爪上，告迦葉言：「
【現代漢語翻譯】 現代漢語譯本 佛說：『善男子！我過去剛出家的時候，我的弟弟難陀（Nanda）、堂弟阿難（Ananda）、調婆達多（Devadatta）、兒子羅睺羅（Rahula），這些人全都跟隨我出家修行。我如果當初不讓善星（Sunaksatra）出家，他將來會繼承王位，權力很大，會破壞佛法。因為這個原因，我才允許他出家修行。 『善男子！善星比丘如果不出家，也會斷絕善根，在無量世中都沒有利益。現在他出家了，雖然斷了善根，但能受持戒律，供養恭敬年長有德的人，修習初禪乃至四禪，這叫做善因。這樣的善因能產生善法；善法產生后，能修習佛道；修習佛道后，就能證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。因此，我才允許善星出家。 『善男子！如果我不允許善星比丘出家受戒，就不能稱我為如來，具足十力。善男子！佛觀察眾生，既有善法也有不善法。這個人雖然同時具備這兩種法，但不久就會斷絕一切善根，只剩下不善根。為什麼呢？因為這樣的眾生不親近善友，不聽聞正法，不善於思考，不按照佛法修行，因此會斷絕善根，只剩下不善根。 『善男子！如來又知道這個人今生或未來，在年輕、壯年或老年時，會親近善友，聽聞正法——苦、集、滅、道——那時就能重新生出善根。善男子！譬如有一個泉水離村子不遠，水質甘甜，具有八種功德。有一個人又熱又渴，想去泉水那裡，旁邊有智者看到這個人，肯定他一定會到達泉水那裡。為什麼呢？因為沒有別的路可走。如來世尊觀察眾生也是這樣，所以如來被稱為具足知諸根力。』 當時，世尊拿起指甲上的一點泥土，告訴迦葉（Kasyapa）說：
【English Translation】 English version The Buddha said, 'Good man! When I first left home in the past, my younger brother Nanda, my cousin Ananda, Devadatta, and my son Rahula, all these people followed me to leave home and practice the Way. If I had not allowed Sunaksatra to leave home, he would have succeeded to the throne, possessed great power, and destroyed the Dharma. For this reason, I allowed him to leave home and practice the Way.' 'Good man! If the Bhiksu Sunaksatra had not left home, he would have also severed his roots of goodness, and would have had no benefit for countless lifetimes. Now that he has left home, although he has severed his roots of goodness, he can uphold the precepts, make offerings and respect the elders and virtuous ones, and practice the first dhyana up to the fourth dhyana. This is called a good cause. Such a good cause can produce good dharmas; once good dharmas are produced, one can practice the Way; and once one practices the Way, one will attain Anuttara-samyak-sambodhi. Therefore, I allowed Sunaksatra to leave home.' 'Good man! If I had not allowed the Bhiksu Sunaksatra to leave home and receive the precepts, I could not be called the Tathagata who possesses the ten powers. Good man! The Buddha observes that sentient beings possess both good dharmas and unwholesome dharmas. Although this person possesses both of these dharmas, he will soon sever all roots of goodness and only possess unwholesome roots. Why is this? Because such sentient beings do not associate with good friends, do not listen to the true Dharma, do not think wisely, and do not practice according to the Dharma. For this reason, they can sever their roots of goodness and only possess unwholesome roots.' 'Good man! The Tathagata also knows that this person, in this life or in the future, in youth, middle age, or old age, will associate with good friends and listen to the true Dharma—suffering, origination, cessation, and the path—at that time, he will be able to regenerate his roots of goodness. Good man! It is like a spring not far from a village, whose water is sweet and possesses eight virtues. A person who is hot and thirsty wants to go to the spring, and a wise person nearby sees that this thirsty person will certainly reach the spring. Why is this? Because there is no other way to go. The Tathagata, the World Honored One, observes all sentient beings in the same way. Therefore, the Tathagata is called the one who fully knows the powers of the faculties.' At that time, the World Honored One took a small amount of soil on his fingernail and said to Kasyapa:
是土多耶？十方世界地土多乎？」
迦葉菩薩白佛言：「世尊！爪上土者不比十方所有土也。」
「善男子！有人捨身還得人身、舍三惡身得受人身、諸根完具生於中國、具足正信、能修習道、修習道已能得解脫、得解脫已能入涅槃，如爪上土；舍人身已得三惡身、舍三惡身得三惡身、諸根不具生於邊地、信邪倒見、修習邪見、不得解脫常樂涅槃，如十方界所有地土。善男子！護持禁戒、精勤不懈、不犯四重、不作五逆、不用僧鬘物、不作一闡提、不斷善根、信如是等涅槃經典，如爪上土；毀戒懈怠、犯四重禁、作五逆罪、用僧鬘物、作一闡提、斷諸善根、不信是經，如十方界所有地土。善男子！如來善知眾生如是上、中、下根，是故稱佛具知根力。」
迦葉菩薩白佛言：「世尊！如來具足是知根力，是故能知一切眾生上、中、下根利鈍差別，知現在世眾生諸根、亦知未來眾生諸根。如是眾生於佛滅後作如是說：如來畢竟入于涅槃、或不畢竟入于涅槃，或說有我、或說無我，或有中陰、或無中陰，或說有退、或說無退，或言如來身是有為、或言如來身是無為，或有說言十二因緣是有為法、或說因緣是無為法，或說心是有常、或說心是無常，或有說言受五欲樂能障聖道、或說不遮，或說世第一法唯是
【現代漢語翻譯】 現代漢語譯本 『是（指）你指甲上的土多呢？還是十方世界（指東南西北，四維上下）的土地多呢？』 迦葉菩薩（Mahākāśyapa Bodhisattva）對佛說：『世尊！指甲上的土和十方世界所有的土相比，是無法比擬的。』 『善男子！有人捨棄此身還能得到人身，捨棄三惡道（地獄、餓鬼、畜生）的身體而得到人身，諸根完好，出生在（文化發達的）中國，具備正信，能夠修習佛道，修習佛道后能夠得到解脫，得到解脫后能夠進入涅槃（Nirvana），就像指甲上的土一樣稀少；捨棄人身之後墮入三惡道，捨棄三惡道的身體又得到三惡道的身體，諸根不全，出生在邊遠地區，信仰邪見，修習邪見，不能得到解脫，永遠沉溺於生死輪迴，就像十方世界所有的土地一樣眾多。善男子！護持戒律，精勤不懈怠，不犯四重禁（殺、盜、淫、妄），不做五逆罪（殺父、殺母、殺阿羅漢、破和合僧、出佛身血），不使用僧眾的財物，不做斷絕善根的一闡提（icchantika），不中斷善根，相信這些涅槃經典，就像指甲上的土一樣稀少；毀壞戒律，懈怠懶惰，犯四重禁，做五逆罪，使用僧眾的財物，做一闡提，斷絕一切善根，不相信這些經典，就像十方世界所有的土地一樣眾多。善男子！如來善於瞭解眾生上、中、下三種根器，所以被稱為佛，具備知曉眾生根器的能力。』 迦葉菩薩對佛說：『世尊！如來具備知曉眾生根器的能力，所以能夠知道一切眾生上、中、下三種根器的利鈍差別，知道現在世眾生的根器，也知道未來世眾生的根器。這樣的眾生在佛陀滅度後會這樣說：如來究竟進入涅槃，或者不究竟進入涅槃；或者說有我（ātman），或者說無我；或者說有中陰（antarābhava），或者說無中陰；或者說有退轉，或者說無退轉；或者說如來的身體是有為法（saṃskṛta），或者說如來的身體是無為法（asaṃskṛta）；或者有人說十二因緣（dvādaśāṅga-pratītyasamutpāda）是有為法，或者說因緣是無為法；或者說心是有常的，或者說心是無常的；或者有人說享受五欲（kāma）之樂會障礙聖道，或者說不會障礙；或者說世第一法（laukikāgradharma）只是'
【English Translation】 English version 'Is the soil on your fingernail more, or is the soil of the ten directions of the world more?' The Bodhisattva Mahākāśyapa said to the Buddha, 'World Honored One, the soil on the fingernail cannot compare to all the soil in the ten directions.' 'Good man, there are those who, having given up this body, can still obtain a human body; having given up the bodies of the three evil realms (hell, hungry ghosts, animals), they obtain a human body; their faculties are complete; they are born in China (a culturally advanced place); they possess right faith; they are able to practice the Way; having practiced the Way, they are able to attain liberation; having attained liberation, they are able to enter Nirvana (Nirvana), like the soil on a fingernail. Having given up the human body, they fall into the three evil realms; having given up the bodies of the three evil realms, they again obtain the bodies of the three evil realms; their faculties are incomplete; they are born in remote areas; they believe in wrong views; they practice wrong views; they cannot attain liberation; they are forever immersed in the cycle of birth and death, like all the soil in the ten directions. Good man, those who uphold the precepts, are diligent and unremitting, do not commit the four grave offenses (killing, stealing, sexual misconduct, lying), do not commit the five heinous crimes (killing one's father, killing one's mother, killing an Arhat, causing disunity in the Sangha, shedding the blood of a Buddha), do not use the property of the Sangha, do not become an icchantika (one who has cut off their roots of goodness), do not interrupt their roots of goodness, and believe in these Nirvana sutras, are like the soil on a fingernail. Those who break the precepts, are lazy and indolent, commit the four grave offenses, commit the five heinous crimes, use the property of the Sangha, become an icchantika, cut off all their roots of goodness, and do not believe in these sutras, are like all the soil in the ten directions. Good man, the Tathagata is skilled in understanding the superior, middling, and inferior capacities of beings, therefore he is called a Buddha, possessing the power to know the capacities of beings.' The Bodhisattva Mahākāśyapa said to the Buddha, 'World Honored One, the Tathagata possesses the power to know the capacities of beings, therefore he is able to know the differences in the sharpness and dullness of the superior, middling, and inferior capacities of all beings, knows the capacities of beings in the present world, and also knows the capacities of beings in the future world. Such beings, after the Buddha's Parinirvana, will say: the Tathagata ultimately enters Nirvana, or does not ultimately enter Nirvana; or they will say there is a self (ātman), or they will say there is no self; or they will say there is an intermediate state (antarābhava), or they will say there is no intermediate state; or they will say there is regression, or they will say there is no regression; or they will say the Tathagata's body is conditioned (saṃskṛta), or they will say the Tathagata's body is unconditioned (asaṃskṛta); or some will say the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda) are conditioned, or they will say dependent origination is unconditioned; or they will say the mind is permanent, or they will say the mind is impermanent; or some will say that enjoying the pleasures of the five desires (kāma) obstructs the holy path, or they will say it does not obstruct; or they will say that the highest worldly dharma (laukikāgradharma) is only'
欲界、或說三界，或說佈施唯是意業、或有說言即是五陰，或有說言有三無為、或有說言無三無為，復有說言或有造色、復有說言或無造色，或有說言有無作色、或有說言無無作色，或有說言有心數法、或有說言無心數法，或有說言有五種有、或有說言有六種有，或有說言八戒齋法優婆塞戒具足受得、或有說言不具受得，或說比丘犯四重已比丘戒在、或說不在，或有說言須陀洹人、斯陀含人、阿那含人、阿羅漢人皆得佛道、或言不得，或說佛性即眾生有、或說佛性離眾生有，或有說言犯四重禁、作五逆罪、一闡提等皆有佛性、或說言無，或有說言有十方佛、或有說言無十方佛。如其如來具足成就知根力者，何故今日不決定說？」
佛告迦葉菩薩：「善男子！如是之義非眼識知乃至非意識知，乃是智慧之所能知。若有智者，我於是人終不作二，是亦謂我不作二說；于無智者作不定說，而是無智亦復謂我作不定說。善男子！如來所有一切善行悉為調伏諸眾生故，譬如醫王所有醫方悉為療治一切病苦。
「善男子！如來世尊為國土故、為時節故、為他語故、為人故、為眾根故，於一法中作二種說、於一名法說無量名、於一義中說無量名、于無量義說無量名。
「云何一名說無量名？猶如涅槃，亦名涅槃、
【現代漢語翻譯】 現代漢語譯本：有人說欲界（kāmadhātu，指眾生因慾望而輪迴的世界）、或者說三界（tridhātu，指欲界、色界、無色界），有人說佈施只是意業（manas-karma，指思想上的行為），有人說佈施就是五陰（pañca-skandha，指構成個體的五種要素：色、受、想、行、識），有人說有三種無為法（trayo 'saṃskṛtā dharmā，指不生不滅的法：虛空、擇滅、非擇滅），有人說沒有三種無為法，又有人說有造色（rūpa-kṛta，指由業力創造的物質），又有人說沒有造色，有人說有無作色（arūpa-kṛta，指非業力創造的物質），有人說沒有無作色，有人說有心數法（caitasika dharma，指與心同時生起的心理活動），有人說沒有心數法，有人說有五種有（pañca-bhava，指五種存在狀態：地獄、餓鬼、畜生、人、天），有人說有六種有（ṣaḍ-bhava，指五種有加上阿修羅），有人說受持八關齋戒的優婆塞（upāsaka，指在家男居士）能圓滿受持戒律，有人說不能圓滿受持，有人說比丘（bhikṣu，指男性出家人）犯四重戒（catur-pārājika，指四種最嚴重的戒律）后比丘戒仍然存在，有人說不存在，有人說須陀洹（srota-āpanna，指入流果）、斯陀含（sakṛdāgāmin，指一來果）、阿那含（anāgāmin，指不還果）、阿羅漢（arhat，指無學果）都能成佛，有人說不能成佛，有人說佛性（buddha-dhātu，指成佛的潛能）在眾生中存在，有人說佛性與眾生分離而存在，有人說犯四重禁、作五逆罪（pañcānantarya，指五種最嚴重的罪行）、一闡提（icchantika，指斷善根者）等都有佛性，有人說沒有，有人說有十方佛（daśa-diśā-buddha，指十個方向的佛），有人說沒有十方佛。如果如來（tathāgata，指佛的稱號）具足成就知根力（indriya-bala-jñāna，指了解眾生根性的能力），為什麼今天不能確定地說呢？ 佛陀告訴迦葉菩薩（kāśyapa-bodhisattva）說：『善男子！這樣的道理不是眼識所能知，乃至不是意識所能知，而是智慧所能知。對於有智慧的人，我不會說兩種不同的說法，也就是說我不作二說；對於沒有智慧的人，我會作不確定的說法，而這些沒有智慧的人也會認為我作不確定的說法。善男子！如來所有的一切善行都是爲了調伏眾生，譬如醫王所有的醫方都是爲了治療一切病苦。 『善男子！如來世尊爲了國土、爲了時節、爲了他人的語言、爲了人、爲了眾生的根性，在一種法中說兩種說法，在一個名稱中說無量名稱，在一個意義中說無量名稱，在無量意義中說無量名稱。 『什麼叫做一個名稱說無量名稱呢？譬如涅槃（nirvāṇa，指解脫的境界），也叫做涅槃、
【English Translation】 English version: Some say the desire realm (kāmadhātu), or the three realms (tridhātu), some say giving is only mental action (manas-karma), some say it is the five aggregates (pañca-skandha), some say there are three unconditioned dharmas (trayo 'saṃskṛtā dharmā), some say there are no three unconditioned dharmas, some say there is created form (rūpa-kṛta), some say there is no created form, some say there is uncreated form (arūpa-kṛta), some say there is no uncreated form, some say there are mental factors (caitasika dharma), some say there are no mental factors, some say there are five existences (pañca-bhava), some say there are six existences (ṣaḍ-bhava), some say an upāsaka (layman) who observes the eight precepts can fully receive the precepts, some say they cannot fully receive them, some say that a bhikṣu (monk) who has committed the four major offenses (catur-pārājika) still has the bhikṣu precepts, some say they do not, some say that a srota-āpanna (stream-enterer), a sakṛdāgāmin (once-returner), an anāgāmin (non-returner), and an arhat (worthy one) can all attain Buddhahood, some say they cannot, some say the Buddha-nature (buddha-dhātu) exists within sentient beings, some say the Buddha-nature exists separately from sentient beings, some say that those who commit the four major offenses, the five heinous crimes (pañcānantarya), and icchantikas (those who have severed their roots of goodness) all have Buddha-nature, some say they do not, some say there are Buddhas in the ten directions (daśa-diśā-buddha), some say there are no Buddhas in the ten directions. If the Tathāgata (Buddha) is fully accomplished in the knowledge of the faculties and powers (indriya-bala-jñāna), why is it that today you do not speak definitively?' The Buddha said to Bodhisattva Kāśyapa: 'Good man! Such a meaning is not known by eye consciousness, nor even by mind consciousness, but is known by wisdom. For those who have wisdom, I will never make two different statements, that is, I will not make dualistic statements; for those who do not have wisdom, I will make indefinite statements, and those who do not have wisdom will also think that I make indefinite statements. Good man! All the good deeds of the Tathāgata are for the purpose of subduing all sentient beings, just as a physician king's medical prescriptions are all for the purpose of curing all illnesses.' 'Good man! The World Honored One, the Tathāgata, for the sake of the country, for the sake of the season, for the sake of the language of others, for the sake of people, for the sake of the faculties of beings, speaks two kinds of statements in one dharma, speaks countless names in one name, speaks countless names in one meaning, and speaks countless names in countless meanings.' 'What is meant by speaking countless names in one name? For example, nirvāṇa, is also called nirvāṇa,
亦名無生、亦名無出、亦名無作、亦名無為、亦名歸依、亦名窟宅、亦名解脫、亦名光明、亦名燈明、亦名彼岸、亦名無畏、亦名無退、亦名安處、亦名寂靜、亦名無相、亦名無二、亦名一行、亦名清涼、亦名無闇、亦名無礙、亦名無諍、亦名無濁、亦名廣大、亦名甘露、亦名吉祥，是名一名作無量名。
「云何一義說無量名？猶如帝釋，亦名帝釋、亦名憍尸迦、亦名婆蹉婆、亦名富蘭陀羅、亦名摩佉婆、亦名因陀羅、亦名千眼、亦名舍脂夫、亦名金剛、亦名寶頂、亦名寶幢，是名一義說無量名。
「云何于無量義說無量名？如佛如來，名為如來，義異名異；亦名阿羅呵，義異名異；亦名三藐三佛陀，義異名異；亦名船師、亦名導師、亦名正覺、亦名明行足、亦名大師子王、亦名沙門、亦名婆羅門、亦名寂靜、亦名施主、亦名到彼岸、亦名大醫王、亦名大象王、亦名大龍王、亦名施眼、亦名大力士、亦名大無畏、亦名寶聚、亦名商主、亦名得脫、亦名大丈夫、亦名天人師、亦名大分陀利、亦名獨無等侶、亦名大福田、亦名大智慧海、亦名無相、亦名具足八智，如是一切義異名異。善男子！是名無量義中說無量名。
「復有一義說無量名。所謂如陰，亦名為蔭、亦名顛倒、亦名為諦、亦名四念處、亦
【現代漢語翻譯】 現代漢語譯本 它也被稱為無生（不生不滅），也被稱為無出（沒有產生），也被稱為無作（沒有造作），也被稱為無為（沒有作為），也被稱為歸依（依靠），也被稱為窟宅（庇護所），也被稱為解脫（自由），也被稱為光明（光亮），也被稱為燈明（燈火），也被稱為彼岸（到達彼岸），也被稱為無畏（無所畏懼），也被稱為無退（不退轉），也被稱為安處（安穩之處），也被稱為寂靜（平靜），也被稱為無相（沒有表象），也被稱為無二（獨一無二），也被稱為一行（唯一的道路），也被稱為清涼（清凈涼爽），也被稱為無闇（沒有黑暗），也被稱為無礙（沒有障礙），也被稱為無諍（沒有爭鬥），也被稱為無濁（沒有污濁），也被稱為廣大（廣闊），也被稱為甘露（不死之藥），也被稱為吉祥（吉利），這就是一個名字可以有無數個名稱。 『為什麼一個意義可以有無數個名稱呢？』就像帝釋（Indra，天神之王），也被稱為帝釋，也被稱為憍尸迦（Kauśika，帝釋的別名），也被稱為婆蹉婆（Vāsava，帝釋的別名），也被稱為富蘭陀羅（Purandara，帝釋的別名），也被稱為摩佉婆（Maghavā，帝釋的別名），也被稱為因陀羅（Indra，帝釋的別名），也被稱為千眼（Sahasraksha，帝釋的別名），也被稱為舍脂夫（Śacīpati，帝釋的丈夫），也被稱為金剛（Vajra，帝釋的武器），也被稱為寶頂（Ratnaśikhara，帝釋的宮殿），也被稱為寶幢（Ratnadhvaja，帝釋的旗幟），這就是一個意義可以有無數個名稱。 『為什麼在無數個意義中可以有無數個名稱呢？』就像佛陀如來，被稱為如來（Tathāgata，佛的稱號），意義不同，名稱也不同；也被稱為阿羅呵（Arhat，應供），意義不同，名稱也不同；也被稱為三藐三佛陀（Samyaksaṃbuddha，正等覺），意義不同，名稱也不同；也被稱為船師（船的舵手），也被稱為導師（引導者），也被稱為正覺（正等覺悟），也被稱為明行足（明智和實踐圓滿），也被稱為大師子王（偉大的獅子王），也被稱為沙門（Śramaṇa，修行者），也被稱為婆羅門（Brāhmaṇa，祭司），也被稱為寂靜（平靜），也被稱為施主（佈施者），也被稱為到彼岸（到達彼岸），也被稱為大醫王（偉大的醫生），也被稱為大象王（偉大的象王），也被稱為大龍王（偉大的龍王），也被稱為施眼（給予智慧之眼），也被稱為大力士（偉大的力量者），也被稱為大無畏（偉大的無畏者），也被稱為寶聚（珍寶的聚集），也被稱為商主（商隊的領袖），也被稱為得脫（獲得解脫），也被稱為大丈夫（偉大的丈夫），也被稱為天人師（天人和人類的導師），也被稱為大分陀利（Mahāpuṇḍarīka，偉大的白蓮花），也被稱為獨無等侶（獨一無二的伴侶），也被稱為大福田（偉大的福田），也被稱為大智慧海（偉大的智慧之海），也被稱為無相（沒有表象），也被稱為具足八智（具備八種智慧），像這樣一切意義不同，名稱也不同。善男子！這就是在無數個意義中可以有無數個名稱。 『還有一個意義可以有無數個名稱。』就像陰（Skandha，五蘊），也被稱為蔭（遮蔽），也被稱為顛倒（錯誤認知），也被稱為諦（真理），也被稱為四念處（四種觀想方法），也被稱為...
【English Translation】 English version It is also called 'No-Birth,' also called 'No-Emergence,' also called 'No-Action,' also called 'Non-Doing,' also called 'Refuge,' also called 'Dwelling,' also called 'Liberation,' also called 'Light,' also called 'Lamp Light,' also called 'The Other Shore,' also called 'Fearlessness,' also called 'Non-Retreat,' also called 'Peaceful Abode,' also called 'Tranquility,' also called 'No-Form,' also called 'Non-Duality,' also called 'One Practice,' also called 'Coolness,' also called 'No-Darkness,' also called 'No-Obstruction,' also called 'No-Conflict,' also called 'No-Turbidity,' also called 'Vastness,' also called 'Ambrosia,' also called 'Auspiciousness.' This is one name making countless names. 'Why does one meaning have countless names?' Just like Indra (the king of gods), he is also called Indra, also called Kauśika (another name for Indra), also called Vāsava (another name for Indra), also called Purandara (another name for Indra), also called Maghavā (another name for Indra), also called Indra (another name for Indra), also called Sahasraksha (the thousand-eyed one, another name for Indra), also called Śacīpati (the husband of Śacī, another name for Indra), also called Vajra (Indra's weapon), also called Ratnaśikhara (Indra's palace), also called Ratnadhvaja (Indra's banner). This is one meaning having countless names. 'Why do countless meanings have countless names?' Like the Buddha Tathāgata, called Tathāgata (the Thus-Gone One, an epithet of the Buddha), the meaning is different, and the name is different; also called Arhat (the Worthy One), the meaning is different, and the name is different; also called Samyaksaṃbuddha (the Perfectly Enlightened One), the meaning is different, and the name is different; also called Boatman, also called Guide, also called Right Awakening, also called Perfect in Knowledge and Conduct, also called Great Lion King, also called Śramaṇa (ascetic), also called Brāhmaṇa (priest), also called Tranquility, also called Benefactor, also called Gone to the Other Shore, also called Great Physician King, also called Great Elephant King, also called Great Dragon King, also called Giver of Eyes (wisdom), also called Great Strength, also called Great Fearlessness, also called Treasure Heap, also called Caravan Leader, also called Liberated, also called Great Man, also called Teacher of Gods and Humans, also called Mahāpuṇḍarīka (Great White Lotus), also called Unique Companion, also called Great Field of Merit, also called Great Ocean of Wisdom, also called No-Form, also called Possessing Eight Wisdoms. Thus, all meanings are different, and names are different. Good man! This is countless meanings having countless names. 'There is also one meaning that has countless names.' Like the Skandhas (the five aggregates), it is also called 'Shade,' also called 'Inversion,' also called 'Truth,' also called 'Four Foundations of Mindfulness,' also called...
名四食、亦名四識住處、亦名為有、亦名為道、亦名為時、亦名眾生、亦名為世、亦名第一義、亦名三修——謂身、戒、心——亦名因果、亦名煩惱、亦名解脫、亦名十二因緣、亦名聲聞、辟支佛、亦名地獄、餓鬼、畜生、人、天、亦名過去、現在、未來，是名一義說無量名。
「善男子！如來世尊為眾生故，廣中說略、略中說廣，第一義諦說為世諦、說世諦法為第一義諦。云何名為廣中說略？如告比丘：『我今宣說十二因緣。云何名為十二因緣？所謂因果。』云何名為略中說廣？如告比丘：『我今宣說苦、集、滅、道。苦者，所謂無量諸苦；集者，所謂無量煩惱；滅者，所謂無量解脫；道者，所謂無量方便。』云何名為第一義諦說為世諦？如告比丘：『吾今此身有老、病、死。』云何名為世諦說為第一義諦？如告憍陳如：『汝得法故，名阿若憍陳如。』是故，隨人、隨意、隨時，故名如來知諸根力。
「善男子！我若當於如是等義作定說者，則不得稱我為如來具知根力。
「善男子！有智之人當知香象所負非驢所勝。一切眾生所行無量，是故如來種種為說無量之法。何以故？眾生多有諸煩惱故。若使如來說於一行，不名如來具足成就知諸根力。是故，我于余經中說：『五種眾生不應還為說五種法
【現代漢語翻譯】 現代漢語譯本：
被稱為四食（維持生命的四種營養），也稱為四識住處（意識停留的四個地方），也稱為有（存在），也稱為道（修行之路），也稱為時（時間），也稱為眾生（有情生命），也稱為世（世界），也稱為第一義（最高的真理），也稱為三修——即身（身體的修行）、戒（戒律的修行）、心（內心的修行）——也稱為因果（原因和結果），也稱為煩惱（痛苦的根源），也稱為解脫（從痛苦中解脫），也稱為十二因緣（生命輪迴的十二個環節），也稱為聲聞（聽聞佛法而修行的人）、辟支佛（獨自覺悟的人），也稱為地獄（受苦的地方）、餓鬼（飢餓的鬼魂）、畜生（動物）、人（人類）、天（天神），也稱為過去（已發生的事）、現在（正在發生的事）、未來（將要發生的事），這被稱為一個意義說出無量的名稱。
『善男子！如來世尊爲了眾生的緣故，在廣闊的意義中說簡略的，在簡略的意義中說廣闊的，將第一義諦（最高的真理）說為世諦（世俗的真理），將世諦法說為第一義諦。什麼叫做在廣闊的意義中說簡略的？例如告訴比丘：『我現在宣說十二因緣。什麼叫做十二因緣？就是因果。』什麼叫做在簡略的意義中說廣闊的？例如告訴比丘：『我現在宣說苦、集、滅、道。苦，就是無量的各種痛苦；集，就是無量的各種煩惱；滅，就是無量的各種解脫；道，就是無量的各種方便。』什麼叫做將第一義諦說為世諦？例如告訴比丘：『我現在的這個身體有衰老、疾病、死亡。』什麼叫做將世諦說為第一義諦？例如告訴憍陳如（佛陀最早的五位弟子之一）：『你因為證得佛法，所以名為阿若憍陳如。』因此，隨著不同的人、不同的意願、不同的時間，所以稱為如來知道眾生的根效能力。
『善男子！我如果對這些意義作固定的說法，就不能稱我為如來完全知道眾生的根效能力。
『善男子！有智慧的人應當知道香象所負的重物不是驢所能勝任的。一切眾生所行的道路是無量的，所以如來才用種種方式說無量的法。為什麼呢？因為眾生大多有各種煩惱的緣故。如果如來說一種修行方法，就不能稱為如來完全成就了知眾生根性的能力。所以，我在其他的經典中說：『五種眾生不應該再為他們說五種法。』 English version:
It is called the four foods (four kinds of nutriment that sustain life), also called the four abodes of consciousness (four places where consciousness dwells), also called existence, also called the path (the path of practice), also called time, also called sentient beings, also called the world, also called the ultimate truth, also called the three practices—namely body (physical practice), precepts (practice of discipline), and mind (mental practice)—also called cause and effect, also called afflictions (sources of suffering), also called liberation (freedom from suffering), also called the twelve links of dependent origination (twelve links in the cycle of life), also called Śrāvakas (those who hear the Dharma and practice), Pratyekabuddhas (those who awaken on their own), also called hell (place of suffering), hungry ghosts (hungry spirits), animals, humans, gods, also called past (what has happened), present (what is happening), future (what will happen), this is called one meaning with countless names.
『Good man! The Thus Come One, the World Honored One, for the sake of sentient beings, speaks briefly within the extensive, and speaks extensively within the brief, speaks of the ultimate truth as conventional truth, and speaks of conventional truth as the ultimate truth. What is meant by speaking briefly within the extensive? For example, telling the Bhikṣus: 『I now proclaim the twelve links of dependent origination. What are the twelve links of dependent origination? They are cause and effect.』 What is meant by speaking extensively within the brief? For example, telling the Bhikṣus: 『I now proclaim suffering, the arising of suffering, the cessation of suffering, and the path to the cessation of suffering. Suffering is the immeasurable kinds of suffering; the arising of suffering is the immeasurable kinds of afflictions; the cessation of suffering is the immeasurable kinds of liberation; the path to the cessation of suffering is the immeasurable kinds of skillful means.』 What is meant by speaking of the ultimate truth as conventional truth? For example, telling the Bhikṣus: 『This body of mine now has old age, sickness, and death.』 What is meant by speaking of conventional truth as the ultimate truth? For example, telling Ajñāta Kauṇḍinya (one of the first five disciples of the Buddha): 『Because you have attained the Dharma, you are named Ajñāta Kauṇḍinya.』 Therefore, according to the person, according to the intention, according to the time, it is called the Thus Come One knowing the faculties and powers of sentient beings.
『Good man! If I were to make a fixed statement about these meanings, then I could not be called the Thus Come One who fully knows the faculties and powers of sentient beings.
『Good man! A wise person should know that what an elephant can carry is not what a donkey can surpass. The paths that all sentient beings walk are immeasurable, therefore the Thus Come One speaks of immeasurable Dharma in various ways. Why? Because sentient beings mostly have various afflictions. If the Thus Come One were to speak of one practice, he could not be called the Thus Come One who has fully accomplished the knowledge of the faculties of sentient beings. Therefore, in other sutras, I have said: 『Five kinds of sentient beings should not be spoken of five kinds of Dharma again.』
【English Translation】 It is called the four foods, also called the four abodes of consciousness, also called existence, also called the path, also called time, also called sentient beings, also called the world, also called the ultimate truth, also called the three practices—namely body, precepts, and mind—also called cause and effect, also called afflictions, also called liberation, also called the twelve links of dependent origination, also called Śrāvakas, Pratyekabuddhas, also called hell, hungry ghosts, animals, humans, gods, also called past, present, future, this is called one meaning with countless names. 『Good man! The Thus Come One, the World Honored One, for the sake of sentient beings, speaks briefly within the extensive, and speaks extensively within the brief, speaks of the ultimate truth as conventional truth, and speaks of conventional truth as the ultimate truth. What is meant by speaking briefly within the extensive? For example, telling the Bhikṣus: 『I now proclaim the twelve links of dependent origination. What are the twelve links of dependent origination? They are cause and effect.』 What is meant by speaking extensively within the brief? For example, telling the Bhikṣus: 『I now proclaim suffering, the arising of suffering, the cessation of suffering, and the path to the cessation of suffering. Suffering is the immeasurable kinds of suffering; the arising of suffering is the immeasurable kinds of afflictions; the cessation of suffering is the immeasurable kinds of liberation; the path to the cessation of suffering is the immeasurable kinds of skillful means.』 What is meant by speaking of the ultimate truth as conventional truth? For example, telling the Bhikṣus: 『This body of mine now has old age, sickness, and death.』 What is meant by speaking of conventional truth as the ultimate truth? For example, telling Ajñāta Kauṇḍinya: 『Because you have attained the Dharma, you are named Ajñāta Kauṇḍinya.』 Therefore, according to the person, according to the intention, according to the time, it is called the Thus Come One knowing the faculties and powers of sentient beings. 『Good man! If I were to make a fixed statement about these meanings, then I could not be called the Thus Come One who fully knows the faculties and powers of sentient beings. 『Good man! A wise person should know that what an elephant can carry is not what a donkey can surpass. The paths that all sentient beings walk are immeasurable, therefore the Thus Come One speaks of immeasurable Dharma in various ways. Why? Because sentient beings mostly have various afflictions. If the Thus Come One were to speak of one practice, he could not be called the Thus Come One who has fully accomplished the knowledge of the faculties of sentient beings. Therefore, in other sutras, I have said: 『Five kinds of sentient beings should not be spoken of five kinds of Dharma again.』
：為不信者不讚正信、為毀禁者不讚持戒、為慳貪者不讚佈施、為懈怠者不讚多聞、為愚癡者不讚智慧。』何以故？智者若為是五種人說是五事，當知說者不得具足知諸根力，亦不得名憐愍眾生。何以故？是五種人聞是事已，生不信心、噁心、瞋心，以是因緣于無量世受苦果報。是故不名憐愍眾生、具知根力。是故我先於余經中告舍利弗：『汝慎無為利根之人廣說法語、鈍根之人略說法也。』舍利弗言：『世尊！我但為憐愍故說，非是具足根力故說。』善男子！廣略說法是佛境界，非諸聲聞、緣覺所知。
「善男子！如汝所言，佛涅槃后諸弟子等各異說者，是人皆以顛倒因緣不得正見，是故不能自利利他。
「善男子！是諸眾生非唯一性、一行、一根、一種國土、一善知識，是故如來為彼種種宣說法要。以是因緣，十方三世諸佛如來為眾生故開示演說十二部經。善男子！如來說是十二部經非為自利，但為利他。是故，如來第五力者名為解力。是二力故，如來深知是人現在能斷善根、是人後世能斷善根，是人現在能得解脫、是人後世能得解脫。是故，如來名無上力士。
「善男子！若言如來畢竟涅槃、不畢竟涅槃，是人不解如來意故作如是說。善男子！是香山中有諸仙人五萬三千，皆於過去迦葉佛所
【現代漢語翻譯】 現代漢語譯本：'對於不相信的人，不要讚揚正信；對於毀犯戒律的人，不要讚揚持戒；對於慳吝貪婪的人，不要讚揚佈施；對於懈怠懶惰的人，不要讚揚博學多聞；對於愚癡的人，不要讚揚智慧。'為什麼呢？有智慧的人如果為這五種人說這五件事，應當知道說的人沒有完全瞭解眾生的根器和力量，也不能稱為憐憫眾生。為什麼呢？這五種人聽了這些事後，會產生不信任心、噁心、嗔恨心，因為這個因緣，在無量世中遭受痛苦的果報。因此，不能稱為憐憫眾生、完全瞭解根器和力量。所以，我先前在其他經典中告訴舍利弗（Śāriputra，佛陀的十大弟子之一，以智慧著稱）：『你千萬不要為利根的人廣說佛法，為鈍根的人略說佛法。』舍利弗說：『世尊！我只是爲了憐憫眾生才說，不是因為完全瞭解根器和力量才說。』善男子！廣略說法是佛的境界，不是所有聲聞（Śrāvaka，聽聞佛陀教誨而修行的人）、緣覺（Pratyekabuddha，靠自己覺悟而修行的人）所能知道的。 善男子！正如你所說，佛陀涅槃后，弟子們各自有不同的說法，這些人都是因為顛倒的因緣而不能得到正確的見解，所以不能自利利他。 善男子！這些眾生不是隻有一種根性、一種行為、一種根器、一種國土、一個善知識，所以如來為他們宣說種種不同的佛法要義。因為這個因緣，十方三世諸佛如來爲了眾生開示演說十二部經。善男子！如來說這十二部經不是爲了自己利益，只是爲了利益他人。所以，如來的第五種力量稱為解力。因為這兩種力量，如來深刻地知道這個人現在能斷善根，這個人後世能斷善根；這個人現在能得到解脫，這個人後世能得到解脫。所以，如來被稱為無上力士。 善男子！如果說如來畢竟涅槃，或者說不畢竟涅槃，這些人是不瞭解如來的真實意圖才這樣說的。善男子！在這香山中，有五萬三千位仙人，他們都在過去迦葉佛（Kāśyapa，過去七佛之一）那裡...
【English Translation】 English version: 'For those who do not believe, do not praise true faith; for those who break precepts, do not praise keeping precepts; for those who are stingy and greedy, do not praise giving; for those who are lazy and indolent, do not praise extensive learning; for those who are ignorant, do not praise wisdom.' Why is that? If a wise person speaks these five things to these five kinds of people, it should be known that the speaker does not fully understand the faculties and powers of beings, nor can they be called compassionate towards beings. Why is that? After hearing these things, these five kinds of people will generate disbelief, evil thoughts, and anger. Because of this cause, they will suffer the consequences of pain for countless lifetimes. Therefore, they cannot be called compassionate towards beings or fully understanding of faculties and powers. Therefore, I previously told Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) in other scriptures: 'You must not extensively preach the Dharma to those with sharp faculties, nor briefly preach the Dharma to those with dull faculties.' Śāriputra said, 'World Honored One! I speak only out of compassion, not because I fully understand faculties and powers.' Good man! Speaking extensively or briefly about the Dharma is the realm of the Buddha, not something that all Śrāvakas (those who practice by hearing the Buddha's teachings) and Pratyekabuddhas (those who practice by realizing enlightenment on their own) can know. Good man! As you have said, after the Buddha's Nirvana, the disciples have different views. These people are unable to attain correct views because of their inverted causes, and therefore cannot benefit themselves or others. Good man! These beings do not have only one nature, one practice, one faculty, one land, or one good teacher. Therefore, the Tathagata (another name for the Buddha) proclaims various Dharma essentials for them. Because of this cause, the Buddhas and Tathagatas of the ten directions and three times reveal and expound the twelve divisions of scriptures for the sake of beings. Good man! The Tathagata speaks these twelve divisions of scriptures not for his own benefit, but only for the benefit of others. Therefore, the fifth power of the Tathagata is called the power of understanding. Because of these two powers, the Tathagata deeply knows that this person can cut off good roots in the present, and that person can cut off good roots in future lives; this person can attain liberation in the present, and that person can attain liberation in future lives. Therefore, the Tathagata is called the unsurpassed hero. Good man! If it is said that the Tathagata has ultimately entered Nirvana, or that he has not ultimately entered Nirvana, these people are speaking like this because they do not understand the true intention of the Tathagata. Good man! In this Fragrant Mountain, there are 53,000 immortals, all of whom were at the place of the past Buddha Kāśyapa (one of the seven past Buddhas)...
修諸功德未得正道，親近諸佛，聽受正法。如來欲為是等人故，告阿難言：『過三月已，吾當涅槃。』諸天聞已，其聲展轉乃至香山。諸仙聞已，即生悔心，作如是言：『云何我等得生人中不親近佛？諸佛如來出世甚難如優曇花，我今當往至世尊所聽受正法。』善男子！爾時五萬三千諸仙即來我所。我時即為如應說法：『諸大士！色是無常。何以故？色之因緣是無常故。無常因生，色云何常？乃至識亦如是。』爾時諸仙聞是法已，即時獲得阿羅漢果。
「善男子！拘尸那竭有諸力士三十萬人無所繫屬，自恃憍，恣色、力、命、財，狂醉亂心。善男子！我為調伏諸力士故，告目連言：『汝當調伏如是力士。』時目犍連敬順我教，於五年中種種教化，乃至不能令一力士受法調伏。是故，我復為彼力士告阿難言：『過三月已，吾當涅槃。』善男子！時諸力士聞是語已，相與集聚平治道路。過三月已，我時便從毗舍離國至拘尸那城，中路遙見諸力士輩，即自化身為沙門像，往力士所作如是言：『諸童子作何事耶？』力士聞已皆生瞋恨，作如是言：『沙門！汝今云何謂我等輩為童子耶？』我時語言：『汝今大眾三十萬人，盡其身力不能移此微小之石，云何不名為童子乎？』諸力士言：『汝若謂我為童子者，當知汝即是大人
【現代漢語翻譯】 現代漢語譯本 修行各種功德卻未能證得正道，他們親近諸佛，聽聞並接受正法。如來爲了這些人，告訴阿難說：『三個月后，我將涅槃。』諸天聽到后，訊息輾轉傳到香山。諸仙聽到后，立即產生悔恨之心，這樣說道：『為什麼我們生在人中卻沒有親近佛陀？諸佛如來出世非常難得，如同優曇花一般，我們現在應當前往世尊那裡聽受正法。』善男子！當時有五萬三千諸仙來到我這裡。我當時就為他們如理說法：『諸位大士！色是無常的。為什麼呢？因為色的因緣是無常的。無常的因所生，色怎麼會是常呢？乃至識也是如此。』當時諸仙聽聞此法后，立即獲得了阿羅漢果。 善男子！在拘尸那竭有三十萬力士，他們無所約束，仗恃驕傲，放縱於色欲、力量、壽命和財富，狂妄而心神錯亂。善男子！爲了調伏這些力士，我告訴目連說：『你應當去調伏這些力士。』當時目犍連恭敬地遵從我的教誨，在五年中用各種方法教化他們，甚至不能讓一個力士接受佛法調伏。因此，我再次爲了這些力士告訴阿難說：『三個月后，我將涅槃。』善男子！當時這些力士聽到這話后，互相聚集起來平整道路。過了三個月，我當時就從毗舍離國來到拘尸那城，在路上遠遠地看見那些力士們，就自己化身為沙門的樣子，前往力士們那裡這樣說道：『你們這些童子在做什麼呢？』力士們聽到后都生起嗔恨，這樣說道：『沙門！你現在怎麼稱呼我們為童子呢？』我當時說道：『你們現在有三十萬人，用盡全身的力量也不能移動這塊微小的石頭，怎麼能不稱為童子呢？』力士們說：『如果你說我們是童子，那麼你應該知道你就是大人。』
【English Translation】 English version Those who cultivate various merits but have not attained the right path, approach the Buddhas, and listen to and receive the true Dharma. The Tathagata, for the sake of these people, told Ananda: 'After three months, I will enter Nirvana.' When the devas heard this, the news spread to Mount Xiang. When the immortals heard this, they immediately felt remorse and said: 'Why were we born among humans without approaching the Buddha? The appearance of the Buddhas, the Tathagatas, is very rare, like the Udumbara flower. We should now go to the World Honored One to listen to and receive the true Dharma.' Good man! At that time, fifty-three thousand immortals came to me. I then spoke the Dharma to them accordingly: 'Great beings! Form is impermanent. Why? Because the causes and conditions of form are impermanent. Since it arises from impermanent causes, how can form be permanent? And so it is with consciousness.' At that time, when the immortals heard this Dharma, they immediately attained the fruit of Arhat. Good man! In Kushinagar, there were three hundred thousand strongmen who were unrestrained, relying on their arrogance, indulging in lust, strength, life, and wealth, and were wild and confused in mind. Good man! In order to subdue these strongmen, I told Maudgalyayana: 'You should go and subdue these strongmen.' At that time, Maudgalyayana respectfully followed my teachings and, for five years, taught them in various ways, but could not even get one strongman to accept the Dharma and be subdued. Therefore, I again told Ananda for the sake of these strongmen: 'After three months, I will enter Nirvana.' Good man! When these strongmen heard this, they gathered together and leveled the roads. After three months, I then came from the country of Vaishali to the city of Kushinagar. On the way, I saw the strongmen from afar, and transformed myself into the appearance of a Shramana, and went to the strongmen and said: 'What are you boys doing?' When the strongmen heard this, they all became angry and said: 'Shramana! How can you call us boys?' I then said: 'You are now three hundred thousand people, and you cannot move this small stone with all your strength. How can you not be called boys?' The strongmen said: 'If you say we are boys, then you should know that you are an adult.'
也。』
「善男子！我于爾時以足二指掘出此石。是諸力士見是事已，即於己身生輕劣想，復作是言：『沙門！汝今復能移徙此石，令出道不？』我言：『童子！何因緣故嚴治此道？』諸力士言：『沙門！汝不知耶？釋迦如來當由此路至娑羅林入于涅槃，以是因緣，我等平治。』我時贊言：『善哉。童子！汝等已發如是善心，吾當為汝除去此石。』我時以手舉擲高至阿迦尼吒。時諸力士見石在空皆生驚怖，尋欲四散。我復告言：『諸力士等！汝今不應生恐怖心，各欲散去。』諸力士言：『沙門！若能救護我者，我當安住。』爾時，我復以手接石，置之右掌。力士見已，心生歡喜，復作是言：『沙門！是石常耶？是無常乎？』我于爾時以口吹之，石即散壞，猶如微塵。力士見已，唱言：『沙門！是石無常。』即生愧心而自考責：『云何我等恃怙自在色、力、命、財而生憍慢？』我知其心，即舍化身，還複本形而為說法。力士見已，一切皆發菩提之心。
「善男子！拘尸那竭有一工巧名曰純陀，是人先於迦葉佛所發大誓願：『釋迦如來入涅槃時，我當最後奉施飲食。』是故，我于毗舍離國顧命比丘優波摩那：『善男子！過三月已，吾當于彼拘尸那竭娑羅雙樹入般涅槃，汝可往告純陀令知。』
「善男子
【現代漢語翻譯】 現代漢語譯本 『善男子！我那時用兩根腳趾挖出了這塊石頭。那些力士看到這件事後，就覺得自己很渺小，又說：『沙門！你現在還能移動這塊石頭，讓路通暢嗎？』我說：『孩子們！你們為什麼要修整這條路？』那些力士說：『沙門！你不知道嗎？釋迦如來將要從這條路到娑羅林進入涅槃，因此，我們才平整這條路。』我當時讚歎說：『好啊，孩子們！你們已經發了這樣的善心，我應當為你們除去這塊石頭。』我當時用手舉起石頭，拋到阿迦尼吒天。那些力士看到石頭在空中都感到驚恐，想要四處逃散。我又告訴他們說：『各位力士！你們現在不應該感到恐懼，想要逃散。』那些力士說：『沙門！如果能保護我們，我們就留下來。』那時，我又用手接住石頭，放在右掌上。力士們看到后，心裡很高興，又說：『沙門！這塊石頭是常住的嗎？還是無常的呢？』我當時用嘴吹了一下，石頭就散壞了，像微塵一樣。力士們看到后，喊道：『沙門！這塊石頭是無常的。』他們立刻感到慚愧，並自我責備：『為什麼我們依仗自己擁有的自在的色身、力量、壽命、財富而生起驕慢呢？』我知道他們的心意，就捨棄了化身，恢復了本來的樣子，為他們說法。力士們看到后，都發起了菩提之心。 『善男子！拘尸那竭（Kushinagar）有一個工匠名叫純陀（Chunda），這個人先前在迦葉佛（Kasyapa Buddha）那裡發過大誓願：『釋迦如來進入涅槃時，我應當最後供養飲食。』因此，我在毗舍離國（Vaishali）囑咐比丘優波摩那（Upamana）說：『善男子！過三個月后，我將要在拘尸那竭的娑羅雙樹（Sala trees）下進入般涅槃，你可以去告訴純陀讓他知道。』 『善男子！』
【English Translation】 English version 'Good man! At that time, I used two of my toes to dig out this stone. When those strong men saw this, they felt inferior and said, 『Shramana! Can you now move this stone and clear the path?』 I said, 『Children! Why are you preparing this path?』 Those strong men said, 『Shramana! Don't you know? Shakyamuni Tathagata will pass this way to the Sala Grove to enter Nirvana, and that is why we are leveling this path.』 I then praised them, saying, 『Good, children! You have already generated such good intentions, I should remove this stone for you.』 I then lifted the stone with my hand and threw it up to the Akanishta heaven. When those strong men saw the stone in the air, they were all terrified and wanted to scatter. I then told them, 『Strong men! You should not be afraid now and want to scatter.』 Those strong men said, 『Shramana! If you can protect us, we will stay.』 At that time, I caught the stone with my hand and placed it on my right palm. When the strong men saw this, they were very happy and said, 『Shramana! Is this stone permanent or impermanent?』 I then blew on it with my mouth, and the stone crumbled like dust. When the strong men saw this, they exclaimed, 『Shramana! This stone is impermanent.』 They immediately felt ashamed and blamed themselves, 『Why do we rely on our own free bodies, strength, life, and wealth to become arrogant?』 Knowing their minds, I abandoned my transformation body, returned to my original form, and taught them the Dharma. When the strong men saw this, they all generated the Bodhi mind. 'Good man! In Kushinagar, there was a craftsman named Chunda, who had previously made a great vow to Kasyapa Buddha: 『When Shakyamuni Tathagata enters Nirvana, I shall be the last to offer food.』 Therefore, in the country of Vaishali, I instructed the Bhikshu Upamana, 『Good man! After three months, I will enter Parinirvana under the twin Sala trees in Kushinagar, you can go and tell Chunda to let him know.』 'Good man!'
！王舍城中有五通仙名須跋陀，年百二十，常自稱是一切智人，生大憍慢，已於過去無量佛所種諸善根。我亦為欲調伏彼故，告阿難言：『過三月已，吾當涅槃。』須跋聞已，當來我所生信敬心。我當爲彼說種種法，其人聞已，當得盡漏。
「善男子！羅閱耆王頻婆娑羅，其王太子名曰善見，業因緣故生惡逆心，欲害其父而不得便。爾時，惡人提婆達多亦因過去業因緣故，復於我所生不善心，欲害於我，即修五通，不久獲得。與善見太子共為親厚，為太子故，現作種種神通之事——從非門出從門而入、從門而出非門而入，或時示現象、馬、牛、羊、男、女之身——善見太子見已，即生愛心、喜心、敬信之心。為是事故，嚴設種種供養之具而供養之。又復白言：『大師聖人！我今欲見曼陀羅花。』時提婆達多即便往至三十三天，從彼天人而求索之。其福盡故，都無與者。既不得花，作是思惟：『曼陀羅樹無我、我所。我若自取，當有何罪？』即前欲取，便失神通，還見己身在王舍城。心生慚愧，不能復見善見太子。復作是念：『我今當往至如來所求索大眾。佛若聽者，我當隨意教詔敕使舍利弗等。』
「爾時，提婆達多便來我所，作如是言：『唯愿如來以此大眾付囑於我，我當種種說法教化，令其調伏。』
【現代漢語翻譯】 現代漢語譯本：在王舍城中，有一位名叫須跋陀的五通仙人，他一百二十歲了，常常自稱是無所不知的人，生起了極大的驕傲自滿，但他過去在無數佛陀那裡種下了各種善根。我也是爲了調伏他，才告訴阿難說：『過三個月后，我將涅槃。』須跋陀聽到后，會來到我這裡生起信敬之心。我將為他說各種佛法，他聽了之後，將會證得漏盡。 善男子！羅閱耆國王頻婆娑羅，他的太子名叫善見，因為業力的因緣，生起了叛逆之心，想要加害他的父親卻找不到機會。當時，惡人提婆達多也因為過去業力的因緣，又對我生起了不善之心，想要加害我，於是修習五神通，不久就獲得了。他和善見太子關係親密，爲了太子，他顯現各種神通之事——從不是門的地方出去，從門的地方進來；從門的地方出去，從不是門的地方進來；有時顯現出象、馬、牛、羊、男人、女人的身形——善見太子看到后，就生起了愛慕之心、歡喜之心、敬信之心。因為這個緣故，他準備了各種供養的物品來供養提婆達多。他又說：『大師聖人！我現在想見到曼陀羅花（一種花）。』當時，提婆達多就前往三十三天（欲界六天之一），向那裡的天人索要。因為他的福報已經用盡，沒有人給他。既然得不到花，他就想：『曼陀羅樹沒有我，也沒有我所擁有的。我如果自己去取，會有什麼罪過呢？』於是就上前想要去取，就失去了神通，又看到自己身處王舍城。他心中慚愧，不能再見善見太子。他又想：『我現在應當去如來那裡請求大眾。如果佛允許，我就可以隨意教導和命令舍利弗（佛陀十大弟子之一）等人。』 當時，提婆達多就來到我這裡，這樣說：『希望如來把這些大眾託付給我，我將用各種方法說法教化，讓他們調伏。』
【English Translation】 English version: In the city of Rājagṛha, there was a five-powers ascetic named Subhadra, who was one hundred and twenty years old. He often claimed to be omniscient, and had developed great arrogance, though he had planted various good roots with countless Buddhas in the past. I, too, in order to subdue him, told Ānanda, 『After three months, I will enter Nirvāṇa.』 Upon hearing this, Subhadra will come to me and develop faith and respect. I will then preach various Dharmas to him, and upon hearing them, he will attain the extinction of outflows. Good man! King Bimbisāra of Rājagṛha had a crown prince named Suprabuddha, who, due to karmic causes, developed a rebellious mind and wanted to harm his father but could not find an opportunity. At that time, the evil Devadatta, also due to past karmic causes, developed an evil mind towards me and wanted to harm me. He practiced the five supernormal powers and soon attained them. He became close to Prince Suprabuddha, and for the sake of the prince, he displayed various miraculous feats—going out through non-doors and entering through doors, going out through doors and entering through non-doors, and sometimes manifesting as elephants, horses, cows, sheep, men, and women. Upon seeing this, Prince Suprabuddha developed love, joy, and faith. For this reason, he prepared various offerings to offer to Devadatta. He also said, 『Great Master, Sage! I now wish to see a Mandārava flower (a type of flower).』 At that time, Devadatta went to the Trāyastriṃśa Heaven (one of the six heavens of the desire realm) and asked the gods there for it. Because his merit was exhausted, no one gave it to him. Since he could not get the flower, he thought, 『The Mandārava tree has no self and nothing belonging to self. If I take it myself, what sin will there be?』 He then went forward to take it, but lost his supernormal powers and found himself back in Rājagṛha. He felt ashamed and could no longer face Prince Suprabuddha. He then thought, 『I should now go to the Tathāgata and ask for the assembly. If the Buddha allows, I can freely teach and command Śāriputra (one of the Buddha's ten great disciples) and others.』 At that time, Devadatta came to me and said, 『I wish that the Tathāgata would entrust this assembly to me. I will teach and transform them in various ways, so that they may be subdued.』
我言：『癡人！舍利弗等聰明大智，世所信伏，我猶不以大眾付囑，況汝癡人食唾者乎？』時提婆達復於我所倍生噁心，作如是言：『瞿曇！汝今雖復調伏大眾，勢亦不久當見磨滅。』作是語已，大地即時六返震動。提婆達多尋時躄地，于其身邊出大暴風，吹諸塵土而污坌之。提婆達多見惡相已，復作是言：『若我此身現世必入阿鼻地獄，我要當報如是大怨。』
「時提婆達多尋起往至善見太子所。善見見已即問：『聖人！何故顏容憔悴，有憂色耶？』提婆達言：『我常如是，汝不知乎？』善見答言：『愿說其意，何因緣爾？』提婆達言：『我今與汝極成親愛，外人罵汝以為非理。我聞是事豈得不憂？』善見太子復作是言：『國人云何罵辱於我？』提婆達言：『國人罵汝為未生怨。』善見覆言：『何故名我為未生怨？誰作此名？』提婆達言：『汝未生時，一切相師皆作是言：「是兒生已當殺其父。」是故，外人皆悉號汝為未生怨。一切內人護汝心故，謂為善見。韋提夫人聞是語已，既生汝身於高樓上，棄之於地壞汝一指。以是因緣，人復號汝為婆羅留枝。我聞是已，心生愁憒，而復不能向汝說之。』提婆達多以如是等種種惡事教令殺父：『若汝父死，我亦能殺瞿曇沙門。』
「善見太子問一大臣名曰雨行
【現代漢語翻譯】 現代漢語譯本：我說：『你這愚癡之人！舍利弗（智慧第一的佛陀弟子）等聰明有大智慧的人，世人都信服他們，我尚且不把大眾託付給他們，何況你這個愚癡的、吃別人唾沫的人呢？』當時提婆達多（佛陀的堂弟，後背叛佛陀）對我更加憎恨，這樣說道：『喬達摩（佛陀的姓）！你現在雖然能夠調伏大眾，但你的勢力也很快就會衰落滅亡。』說完這話，大地立刻六次震動。提婆達多隨即倒在地上，他的身邊出現大暴風，吹起塵土弄髒了他。提婆達多看到這些不祥之兆后，又說道：『如果我此生必定要墮入阿鼻地獄（佛教中最痛苦的地獄），我一定要報復如此大的仇恨。』 當時提婆達多隨即起身前往善見太子（阿阇世王，后弒父）那裡。善見見到他后就問：『聖人！為什麼你的臉色憔悴，面帶憂愁呢？』提婆達多說：『我經常這樣，你不知道嗎？』善見回答說：『希望你能說出原因，是什麼緣故這樣呢？』提婆達多說：『我現在和你非常親近，外人罵你是不講道理的。我聽到這件事怎麼能不憂愁呢？』善見太子又問道：『國人怎麼辱罵我呢？』提婆達多說：『國人罵你為未生怨（指阿阇世王未出生時就被預言會殺父）。』善見又問：『為什麼叫我未生怨？是誰起的這個名字？』提婆達多說：『你未出生時，所有的相士都說：「這個孩子出生後會殺他的父親。」因此，外人都稱你為未生怨。所有宮內的人爲了保護你的心，稱你為善見。韋提夫人（阿阇世王的母親）聽到這話后，在你出生時在高樓上把你扔到地上，摔壞了你的一根手指。因為這個緣故，人們又稱你為婆羅留枝（指阿阇世王摔斷手指）。我聽到這些，心中愁悶，但又不能告訴你。』提婆達多用這些種種惡事教唆他殺父：『如果你父親死了，我也能殺死喬達摩沙門（指佛陀）。』 善見太子問一位大臣，名字叫雨行。
【English Translation】 English version: I said, 『Foolish man! Shariputra (Buddha's disciple known for wisdom) and others are intelligent and wise, and the world believes in them. I would not entrust the assembly to them, let alone to you, a foolish man who eats others' spittle?』 At that time, Devadatta (Buddha's cousin who later betrayed him) became even more hateful towards me, saying, 『Gautama (Buddha's family name)! Although you can now subdue the assembly, your power will soon decline and perish.』 After saying this, the earth immediately shook six times. Devadatta then fell to the ground, and a great storm arose beside him, blowing dust and soiling him. Seeing these ominous signs, Devadatta said again, 『If I am destined to fall into Avici Hell (the most painful hell in Buddhism) in this life, I will surely avenge such a great hatred.』 Then Devadatta immediately went to Prince Ajatashatru (who later killed his father). When Ajatashatru saw him, he asked, 『Holy man! Why is your face so haggard and full of sorrow?』 Devadatta said, 『I am always like this, don't you know?』 Ajatashatru replied, 『I wish you would tell me the reason, why is it so?』 Devadatta said, 『I am now very close to you, and outsiders are scolding you unreasonably. How can I not be worried when I hear this?』 Prince Ajatashatru then asked, 『How do the people of the country insult me?』 Devadatta said, 『The people of the country call you Ajatashatru (meaning 'enemy before birth', referring to the prophecy that he would kill his father).』 Ajatashatru asked again, 『Why do they call me Ajatashatru? Who gave me this name?』 Devadatta said, 『When you were not yet born, all the fortune tellers said, 「This child will kill his father after he is born.」 Therefore, outsiders all call you Ajatashatru. All the people in the palace, to protect your feelings, call you Ajatashatru. When Queen Vaidehi (Ajatashatru's mother) heard this, she threw you from a high tower to the ground when you were born, breaking one of your fingers. Because of this, people also call you Balavardhana (referring to his broken finger). When I heard this, I was saddened, but I could not tell you.』 Devadatta used these various evil things to incite him to kill his father: 『If your father dies, I can also kill the Shramana Gautama (referring to the Buddha).』 Prince Ajatashatru asked a minister named Rain Walker.
：『大王何故為我立字作未生怨？』大臣即為說其本末，如提婆達所說無異。善見聞已，即與大臣收其父王閉之城外，以四種兵而守衛之。韋提夫人聞是事已即至王所，所守王人遮不聽入。爾時，夫人生瞋恚心便呵罵之。時諸守人即告太子：『大王夫人慾見父王，不審聽不？』善見聞已，復生瞋嫌，即往母所，前牽母發，拔刀欲斫。爾時，耆婆白言：『大王！有國已來，罪雖極重不及女人，況所生母？』善見太子聞是語已，為耆婆故即便放舍。遮斷父王衣服、臥具、飲食、湯藥，過七日已，王命便終。
「善見太子見父喪已，方生悔心。雨行大臣復以種種惡邪之法而為說之：『大王！一切業行都無有罪，何故今者而生悔心？』耆婆復言：『大王當知：如是業者罪兼二重：一者、殺父王，二者、殺須陀洹。如是罪者，除佛更無能除滅者。』善見王言：『如來清凈，無有穢濁。我等罪人云何得見？』
「善男子！我知是事，故告阿難：『過三月已，吾當涅槃。』善見聞已，即來我所。我為說法，重罪得薄，獲無根信。
「善男子！我諸弟子聞是說已不解我意，故作是言：『如來定說畢竟涅槃。』
「善男子！菩薩二種：一者、實義，二者、假名。假名菩薩聞我三月當入涅槃皆生退心，而作是言：
【現代漢語翻譯】 現代漢語譯本：『大王為何給我起名叫未生怨？』大臣便向他講述了事情的來龍去脈，與提婆達多（Devadatta，佛陀的堂弟，以反對佛陀而聞名）所說的一樣。善見（Ajatasatru，音譯為阿阇世，意為未生怨）聽聞后，就與大臣一起將他的父王囚禁在城外，並用四種軍隊守衛。韋提希夫人（Vaidehi，音譯為韋提，意為思惟）聽到這件事後，就去見國王，守衛的士兵不讓她進去。當時，夫人心生嗔恨，便呵斥辱罵他們。守衛的人就告訴太子：『大王的夫人想見父王，不知道是否允許？』善見聽聞后，又生嫌惡，就去母親那裡，上前抓住母親的頭髮，拔出刀要砍。這時，耆婆（Jivaka，音譯為耆婆，意為能活）勸說道：『大王！自古以來，罪行再重也不及女人，何況是自己的生母？』善見太子聽了這話，因為耆婆的緣故就放過了母親。他斷絕了父王的衣服、臥具、飲食、湯藥，過了七天，國王就去世了。 善見太子看到父親去世后，才開始後悔。雨行大臣又用各種邪惡的法來勸說他：『大王！一切行為都沒有罪，為何現在要後悔呢？』耆婆又說：『大王應當知道：這樣的行為罪有二重：一是殺害父王，二是殺害須陀洹（Sotapanna，音譯為須陀洹，意為入流者，佛教四果位的第一果）。這樣的罪過，除了佛陀，沒有人能夠消除。』善見王說：『如來清凈，沒有污穢。我們這些罪人怎麼能見到他呢？』 善男子！我知道這件事，所以告訴阿難（Ananda，音譯為阿難，意為歡喜）：『過了三個月，我就要涅槃（Nirvana，音譯為涅槃，意為寂滅）。』善見聽聞后，就來見我。我為他說法，使他的重罪減輕，獲得了無根信。 善男子！我的弟子們聽了這些話，不理解我的意思，所以說：『如來必定會入涅槃。』 善男子！菩薩有兩種：一是實義菩薩，二是假名菩薩。假名菩薩聽到我說三個月后將入涅槃，都產生了退轉之心，就說：
【English Translation】 English version: 『Why did the king give me the name Ajatasatru (Unborn Enemy)?』 The minister then told him the whole story, which was no different from what Devadatta (Buddha's cousin, known for opposing the Buddha) had said. Upon hearing this, Ajatasatru, together with the minister, imprisoned his father outside the city and guarded him with four kinds of troops. When Queen Vaidehi (meaning 'one who thinks') heard of this, she went to see the king, but the guards prevented her from entering. At that time, the queen became angry and scolded them. The guards then told the prince: 『The queen wants to see the king, we don't know if we should allow it?』 Upon hearing this, Ajatasatru became even more resentful and went to his mother, grabbed her hair, and drew his sword to strike her. At that moment, Jivaka (meaning 'one who lives') advised: 『Your Majesty! Since the beginning of the kingdom, no crime is as severe as harming a woman, let alone one's own mother?』 Upon hearing this, Prince Ajatasatru, for Jivaka's sake, let his mother go. He cut off his father's clothes, bedding, food, and medicine. After seven days, the king passed away. After seeing his father's death, Prince Ajatasatru began to feel remorse. The minister, Rain-Walker, then used various evil teachings to persuade him: 『Your Majesty! All actions are without sin, why do you feel remorse now?』 Jivaka then said: 『Your Majesty should know that such actions carry a double sin: first, killing the father, and second, killing a Sotapanna (stream-enterer, the first of the four stages of enlightenment). Such sins, except for the Buddha, no one can eliminate.』 King Ajatasatru said: 『The Tathagata (Buddha) is pure and without defilement. How can we, who are sinners, see him?』 Good man! I know this matter, therefore I told Ananda (meaning 'bliss'): 『After three months, I will enter Nirvana (meaning 'extinction』).』 Upon hearing this, Ajatasatru came to see me. I taught him the Dharma, which lessened his heavy sins, and he gained rootless faith. Good man! My disciples, upon hearing these words, did not understand my meaning, and therefore said: 『The Tathagata will definitely enter Nirvana.』 Good man! There are two kinds of Bodhisattvas: one is a Bodhisattva in the true sense, and the other is a Bodhisattva in name only. The Bodhisattvas in name only, upon hearing that I will enter Nirvana in three months, all became discouraged and said:
『如其如來無常、不住，我等何為為是事故無量世中受大苦惱？如來世尊成就具足無量功德，尚不能壞如是死魔，況我等輩當能壞耶？』善男子！是故，我為如是菩薩而作是言：『如來常住，無有變易。』善男子！我諸弟子聞是說已不解我意，定言如來終不畢竟入于涅槃。
「善男子！有諸眾生生於斷見，作如是言：『一切眾生身滅之後，善惡之業無有受者。』我為是人作如是言：『善惡果報實有受者。』云何知有？善男子！過去之世拘尸那竭有王名曰善見，作童子時經八萬四千歲、作太子時八萬四千歲、及登王位亦八萬四千歲。于獨處坐，作是思惟：『眾生薄福，壽命短促，常有四怨而隨逐之，不自覺知，猶故放逸。是故，我當出家修道，斷絕四怨——生、老、病、死。』即敕有司于其城外作七寶堂。作已，便告群臣、百官、宮內妃后、諸子、眷屬：『汝等當知：我欲出家。能見聽不？』爾時，大臣及其眷屬各作是言：『善哉。大王！今正是時。』
「時善見王將一使人獨往堂上。復經八萬四千年修習慈心，是慈因緣於後八萬四千世次第得作轉輪聖王、三十世中作釋提桓因、無量世中作諸小王。善男子！爾時善見豈異人乎？莫作斯觀，即我身是。
「善男子！我諸弟子聞是說已，不解我意，唱言
【現代漢語翻譯】 現代漢語譯本：『如果如來是無常的、不住的，我們為什麼還要因為這個緣故在無量世中遭受巨大的苦惱呢？如來世尊成就具足無量功德，尚且不能壞滅這樣的死魔，更何況我們這些輩分的人能夠壞滅它呢？』善男子！因此，我為這樣的菩薩說：『如來是常住的，沒有變易。』善男子！我的弟子們聽了這話后不理解我的意思，就斷定說如來最終不會進入涅槃。 『善男子！有些眾生生起斷見，這樣說：『一切眾生身滅之後，善惡的業就沒有承受者了。』我為這些人說：『善惡的果報確實有承受者。』怎麼知道有呢？善男子！過去世在拘尸那竭（Kushinagar，古印度地名）有一個國王名叫善見（Sudassana，意為善於觀察），他做童子時經歷了八萬四千歲，做太子時八萬四千歲，以及登上王位也八萬四千歲。他獨自靜坐時，這樣思惟：『眾生福薄，壽命短促，常常有生、老、病、死四種怨敵跟隨著他們，他們自己不覺知，仍然放縱自己。因此，我應當出家修道，斷絕這四種怨敵。』於是，他命令有關官員在城外建造七寶堂。建成后，他便告訴群臣、百官、宮內妃后、諸子、眷屬：『你們應當知道：我想要出家。你們能同意嗎？』當時，大臣和他的眷屬都這樣說：『太好了。大王！現在正是時候。』 當時，善見王帶一個侍從獨自前往堂上。又經過八萬四千年修習慈心，因為這個慈心的因緣，在後來的八萬四千世中依次做了轉輪聖王（Chakravartin，擁有統治世界的理想君主）、三十世中做了釋提桓因（Śakra devānām indra，天神之王）、無量世中做了諸小王。善男子！當時的善見難道是別人嗎？不要這樣看，他就是我自身。 『善男子！我的弟子們聽了這話后，不理解我的意思，就宣揚說
【English Translation】 English version: 'If the Tathagata is impermanent and not abiding, why do we suffer great distress for countless ages because of this? The Tathagata, the World Honored One, has achieved and possesses immeasurable merits, yet he cannot destroy the demon of death. How much less can we, who are of a lesser rank, destroy it?' Good man! Therefore, I say to such Bodhisattvas: 'The Tathagata is permanent and unchanging.' Good man! My disciples, upon hearing this, do not understand my meaning and conclude that the Tathagata will never ultimately enter Nirvana. 'Good man! There are some beings who hold to annihilationism, saying: 'After the body of all beings is destroyed, there is no one to receive the consequences of good and evil deeds.' For these people, I say: 'There are indeed recipients of the consequences of good and evil deeds.' How do we know this? Good man! In the past, in Kushinagar, there was a king named Sudassana. He spent 84,000 years as a child, 84,000 years as a prince, and 84,000 years on the throne. While sitting alone, he thought: 'Beings have little merit and short lives. They are constantly followed by the four enemies of birth, old age, sickness, and death, without realizing it, and they still indulge themselves. Therefore, I should leave home and cultivate the Way, cutting off these four enemies.' He then ordered his officials to build a seven-jeweled hall outside the city. After it was built, he told his ministers, officials, palace consorts, sons, and relatives: 'You should know that I wish to leave home. Do you agree?' At that time, the ministers and his relatives all said: 'Excellent! Your Majesty! Now is the right time.' At that time, King Sudassana took one attendant and went alone to the hall. He then spent 84,000 years cultivating loving-kindness. Because of this loving-kindness, he became a Chakravartin king in the following 84,000 lives, Śakra devānām indra for thirty lives, and various minor kings for countless lives. Good man! Was Sudassana at that time someone else? Do not think so, he was myself. 'Good man! My disciples, upon hearing this, do not understand my meaning and proclaim that
：『如來定說有我及有我所。』又，我一時為諸眾生說言：『我者即是性也——所謂內外因緣、十二因緣、眾生五陰、心界、世間功德業行、自在天世，即名為我。』我諸弟子聞是說已，不解我意，唱言：『如來定說有我。』
「善男子！復于異時有一比丘來至我所，作如是言：『世尊！云何名我？誰是我耶？何緣故我？』我時即為比丘說言：『比丘！無我、我所。眼者，即是本無今有、已有還無，其生之時無所從來、及其滅時亦無所至，雖有業果，無有作者、無有舍陰及受陰者。如汝所問云何我者，我即期也；誰是我者，即是業也；何緣我者，即是愛也。比丘！譬如二手相拍，聲出其中。我亦如是，眾生、業、愛三因緣故，名之為我。比丘！一切眾生，色不是我，我中無色、色中無我；乃至識亦如是。比丘！諸外道輩雖說有我，終不離陰。若說離陰別有我者，無有是處。一切眾生行如幻化、熱時之焰。比丘！五陰皆是無常、無樂、無我、無凈。』善男子！爾時多有無量比丘觀此五陰無我、我所，得阿羅漢果。善男子！我諸弟子聞是說已，不解我意，唱言：『如來定說無我。』
「善男子！我于經中復作是言：『三事和合得受是身：一、父，二、母，三者、中陰，是三和合得受是身。』或時復說：『阿那
【現代漢語翻譯】 現代漢語譯本：『如來（Tathagata，佛的稱號）確實說過有「我」以及「我所擁有」的概念。』而且，我曾經爲了眾生說過：『「我」的本質就是「性」——也就是內外因緣、十二因緣、眾生的五蘊、心界、世間的功德業行、自在天界，這些都被稱為「我」。』我的弟子們聽了這些話，不理解我的真正意思，就說：『如來確實說過有「我」。』 『善男子！』又在另一個時候，有一位比丘來到我這裡，這樣問我：『世尊！什麼是「我」？誰是「我」？「我」的根源是什麼？』我當時就為這位比丘解釋說：『比丘！沒有「我」和「我所擁有」的概念。眼睛，是本來沒有現在才有的，有了之後還會消失的。它產生的時候沒有從哪裡來，消失的時候也沒有到哪裡去。雖然有業報的結果，但是沒有造業的人，也沒有捨棄五蘊和接受五蘊的人。你問什麼是「我」，我指的是「期」（時間）；你問誰是「我」，我指的是「業」；你問「我」的根源是什麼，我指的是「愛」。比丘！就像兩隻手互相拍打，聲音就從中產生。我的情況也是這樣，眾生、業、愛這三種因緣聚合在一起，就稱為「我」。比丘！一切眾生，色蘊不是「我」，「我」中沒有色蘊，色蘊中也沒有「我」；乃至識蘊也是這樣。比丘！那些外道雖然說有「我」，但最終都離不開五蘊。如果說離開五蘊另外有「我」，那是不可能的。一切眾生的行為就像幻化出來的，像熱天里的海市蜃樓。比丘！五蘊都是無常的、苦的、無我的、不凈的。』『善男子！』當時有很多比丘觀察到這五蘊是無我、無我所擁有的，從而證得了阿羅漢果。『善男子！』我的弟子們聽了這些話，不理解我的真正意思，就說：『如來確實說過沒有「我」。』 『善男子！』我在經典中又這樣說過：『三種因素和合才能形成這個身體：第一是父親，第二是母親，第三是中陰（生命輪迴的中間狀態），這三者和合才能形成這個身體。』有時候我又說：『阿那般那（Anapanasati，呼吸的覺知）是修行的基礎。』
【English Translation】 English version: 『The Tathagata (title of the Buddha) has indeed stated that there is a concept of 「self」 and 「what belongs to self.」』 Moreover, I once said to all beings: 『The essence of 「self」 is 「nature」—that is, the internal and external causes and conditions, the twelve links of dependent origination, the five aggregates of beings, the realm of mind, the meritorious actions in the world, and the realm of the Free Heavens, all of which are called 「self.」』 My disciples, upon hearing this, did not understand my true meaning and said: 『The Tathagata has indeed stated that there is a 「self.」』 『Good man!』 At another time, a bhikkhu (monk) came to me and asked: 『Venerable One! What is 「self」? Who is 「self」? What is the origin of 「self」?』 I then explained to the bhikkhu: 『Bhikkhu! There is no concept of 「self」 or 「what belongs to self.」 The eye is something that was not originally there, but now exists, and after existing, it will disappear. When it arises, it does not come from anywhere, and when it ceases, it does not go anywhere. Although there are karmic results, there is no doer of karma, nor is there anyone who abandons the aggregates or receives the aggregates. When you ask what 「self」 is, I am referring to 「time」; when you ask who 「self」 is, I am referring to 「karma」; when you ask what the origin of 「self」 is, I am referring to 「craving.」 Bhikkhu! It is like two hands clapping together, and a sound arises from it. My situation is also like this: beings, karma, and craving, these three causes and conditions come together and are called 「self.」 Bhikkhu! For all beings, the form aggregate is not 「self,」 there is no form aggregate in 「self,」 and there is no 「self」 in the form aggregate; and so it is with the consciousness aggregate. Bhikkhu! Although those non-Buddhists say there is a 「self,」 they ultimately cannot separate it from the aggregates. If they say there is a 「self」 separate from the aggregates, that is impossible. The actions of all beings are like illusions, like mirages in the heat. Bhikkhu! The five aggregates are all impermanent, suffering, without self, and impure.』 『Good man!』 At that time, many bhikkhus observed that these five aggregates are without self and without what belongs to self, and thus attained the fruit of Arhatship. 『Good man!』 My disciples, upon hearing this, did not understand my true meaning and said: 『The Tathagata has indeed stated that there is no 「self.」』 『Good man!』 In the scriptures, I have also said: 『Three factors come together to form this body: first, the father; second, the mother; and third, the intermediate state (the intermediate state of life in the cycle of rebirth). These three come together to form this body.』 Sometimes I also say: 『Anapanasati (mindfulness of breathing) is the foundation of practice.』
含人現般涅槃，或於中陰入般涅槃。』或復說言：『中陰身根具足明瞭，皆因往業如凈醍醐。』善男子！我或時說：『弊惡眾生所受中陰，如世間中粗澀氀褐，純善眾生所受中陰，如波羅奈所出白㲲。』我諸弟子聞是說已，不解我意，唱言：『如來說有中陰。』
「善男子！我復為彼逆罪眾生而作是言：『造五逆者，捨身直入阿鼻地獄。』我復說言：『曇摩留枝比丘捨身直入阿鼻地獄，于其中間無止宿處。』我復為彼犢子梵志說言：『梵志！若有中陰則有六有。』我復說言：『無色眾生無有中陰。』善男子！我諸弟子聞是說已，不解我意，唱言：『佛說定無中陰。』
「善男子！我于經中復說有退。何以故？因於無量懈怠懶惰，諸比丘等不修道故，說退五種：一者、樂於多事，二者、樂說世事，三者、樂於睡眠，四者、樂近在家，五者、樂多遊行。以是因緣，令比丘退。說退因緣復有二種：一、內，二、外。阿羅漢人雖離內因，不離外因；以外因緣故，則生煩惱；生煩惱故，則便退失。復有比丘名曰瞿坻，六返退失；退已慚愧，復更進修，第七即得；得已恐失，以刀自害。我復或說有時解脫、或說六種阿羅漢等。我諸弟子聞是說已，不解我意，唱言：『如來定說有退。』
「善男子！經中復說：『
【現代漢語翻譯】 現代漢語譯本：『有的眾生在臨終時直接入涅槃，有的則在中有（中陰，指死亡到投胎之間的過渡期）階段入涅槃。』或者又說：『中陰身的根（指眼、耳、鼻、舌、身、意六根）具足且明瞭，這都是因為往昔的業力，如同純凈的醍醐（指精煉的乳酪）。』善男子！我有時說：『惡劣眾生所受的中陰，如同世間粗糙的毛布；純善眾生所受的中陰，如同波羅奈（古印度城市名）出產的白色細布。』我的弟子們聽了這些話，不理解我的意思，就說：『如來說有中陰。』 善男子！我又為那些造作逆罪的眾生說：『造五逆罪（指殺父、殺母、殺阿羅漢、破和合僧、出佛身血）的人，捨棄身體后直接墮入阿鼻地獄（指八大地獄中最苦的地獄）。』我又說：『曇摩留枝比丘捨棄身體后直接墮入阿鼻地獄，其中間沒有停留之處。』我又為犢子梵志（指外道修行者）說：『梵志！如果有中陰，就會有六有（指地獄、餓鬼、畜生、人、天、阿修羅六道輪迴）。』我又說：『無色界的眾生沒有中陰。』善男子！我的弟子們聽了這些話，不理解我的意思，就說：『佛說一定沒有中陰。』 善男子！我在經典中又說有退轉。為什麼呢？因為無量懈怠懶惰，那些比丘不修道，所以我說有五種退轉：第一，喜歡多事；第二，喜歡談論世俗之事；第三，喜歡睡眠；第四，喜歡親近在家之人；第五，喜歡多欲。因為這些原因，導致比丘退轉。說退轉的原因又有兩種：一是內在的，二是外在的。阿羅漢（指斷盡煩惱的聖者）雖然脫離了內在的原因，但沒有脫離外在的原因；因為外在的原因，就會產生煩惱；產生煩惱，就會退失。又有一個比丘名叫瞿坻，六次退失；退失後感到慚愧，又重新精進修行，第七次就證得了果位；證得果位后害怕失去，就用刀自殺了。我又有時說有解脫，有時說有六種阿羅漢等。我的弟子們聽了這些話，不理解我的意思，就說：『如來一定說有退轉。』 善男子！經典中又說：
【English Translation】 English version: 『Some beings enter Nirvana immediately at the time of death, while others enter Nirvana in the intermediate state (antarabhava, referring to the transitional period between death and rebirth).』 Or it is said: 『The intermediate body has complete and clear faculties (referring to the six senses: eyes, ears, nose, tongue, body, and mind), all due to past karma, like pure ghee (refined butter).』 Good man! Sometimes I say: 『The intermediate state experienced by evil beings is like coarse sackcloth in the world; the intermediate state experienced by purely virtuous beings is like white linen from Varanasi (an ancient Indian city).』 My disciples, upon hearing these words, did not understand my meaning and proclaimed: 『The Tathagata says there is an intermediate state.』 Good man! I also said to those beings who commit heinous crimes: 『Those who commit the five heinous crimes (matricide, patricide, killing an Arhat, causing disunity in the Sangha, and shedding the blood of a Buddha) fall directly into Avici Hell (the most painful of the eight great hells) after abandoning their bodies.』 I also said: 『The monk Dhammaruci fell directly into Avici Hell after abandoning his body, with no place to stay in between.』 I also said to the Vatsa Brahmin (referring to a non-Buddhist practitioner): 『Brahmin! If there is an intermediate state, there will be six realms of existence (hell, hungry ghosts, animals, humans, gods, and asuras).』 I also said: 『Beings in the formless realm do not have an intermediate state.』 Good man! My disciples, upon hearing these words, did not understand my meaning and proclaimed: 『The Buddha says there is definitely no intermediate state.』 Good man! In the scriptures, I also speak of regression. Why is that? Because of the immeasurable laziness and indolence, those monks do not cultivate the path, so I speak of five kinds of regression: first, delighting in many affairs; second, delighting in talking about worldly matters; third, delighting in sleep; fourth, delighting in being close to lay people; fifth, delighting in many desires. Because of these reasons, monks regress. There are two kinds of reasons for regression: internal and external. Although Arhats (saints who have eradicated all defilements) are free from internal causes, they are not free from external causes; because of external causes, they will generate afflictions; generating afflictions, they will regress. There was also a monk named Gotika, who regressed six times; after regressing, he felt ashamed, and then diligently practiced again, and attained the fruit on the seventh time; after attaining the fruit, he was afraid of losing it, so he killed himself with a knife. I also sometimes speak of liberation, and sometimes speak of six kinds of Arhats, etc. My disciples, upon hearing these words, did not understand my meaning and proclaimed: 『The Tathagata definitely says there is regression.』 Good man! In the scriptures, it is also said:
譬如焦炭不還為木，亦如瓶壞更無瓶用；煩惱亦爾，阿羅漢斷，終不還生。』亦說：『眾生生煩惱因凡有三種：一者、未斷煩惱，二者、不斷因緣，三者、不善思惟。而阿羅漢無二因緣——謂斷煩惱、無不善思惟。』善男子！我諸弟子聞是說已，不解我意，唱言：『如來定說無退。』
「善男子！我于經中說：『如來身凡有二種：一者、生身，二者、法身。言生身者，即是方便應化之身。如是身者，可得言是生、老、病、死，長、短，黑、白，是此、是彼，是學、無學。』我諸弟子聞是說已，不解我意，唱言：『如來定說佛身是有為法。』
「『法身即是常、樂、我、凈，永離一切生、老、病、死，非白、非黑，非長、非短，非此、非彼，非學、非無學。若佛出世及不出世，常住不動，無有變易。』善男子！我諸弟子聞是說已，不解我意，唱言：『如來定說佛身是無為法。』
「善男子！我經中說：『云何名為十二因緣？從無明生行、從行生識、從識生名色、從名色生六入、從六入生觸、從觸生受、從受生愛、從愛生取、從取生有、從有生生、從生則有老、死、憂、苦。』善男子！我諸弟子聞是說已，不解我意，唱言：『如來說十二緣定是有為。』
「我又一時告喻比丘而作是言：『十二因
緣，有佛、無佛性相常住。』善男子！有十二緣不從緣生、有從緣生非十二緣、有從緣生亦十二緣、有非緣生亦非十二緣。有十二緣非緣生者，謂未來世十二支也；有從緣生非十二緣者，謂阿羅漢所有五陰；有從緣生亦十二緣者，謂凡夫人所有五陰十二因緣；有非緣生非十二緣者，謂虛空涅槃。善男子！我諸弟子聞是說已，不解我意，唱言：『如來說十二緣定是無為。』
「善男子！我經中說：『一切眾生作善惡業，捨身之時，四大於此即時散壞。純善業者，心即上行；純惡業者，心即下行。』善男子！我諸弟子聞是說已，不解我意，唱言：『如來說心定常。』
「善男子！我於一時為頻婆娑羅王而作是言：『大王當知：色是無常。何以故？從無常因而得生故。是色若從無常因生，智者云何說言是常？若色是常，不應壞滅，生諸苦惱。今見是色散滅破壞，是故當知色是無常；乃至識亦如是。』善男子！我諸弟子聞是說已，不解我意，唱言：『如來說心定斷。』
「善男子！我經中說：『我諸弟子受諸香花、金、銀、寶物、妻子、奴婢、百不凈物，獲得正道；得正道已，亦不捨離。』我諸弟子聞是說已，不解我意，定言：『如來說受五欲不妨聖道。』
「又我一時復作是說：『在家之人得正道
【現代漢語翻譯】 現代漢語譯本：『緣』，不論有佛還是無佛，其自性與現象都是恒常不變的。』善男子！有十二緣不是從緣而生，有的是從緣而生但不是十二緣，有的是從緣而生也是十二緣，有的不是從緣而生也不是十二緣。十二緣不是從緣而生的，指的是未來世的十二支（十二因緣的組成部分）；從緣而生但不是十二緣的，指的是阿羅漢（已證悟的聖者）的五陰（構成個體的五種要素）；從緣而生也是十二緣的，指的是凡夫的五陰和十二因緣；不是從緣而生也不是十二緣的，指的是虛空和涅槃（解脫的境界）。善男子！我的弟子們聽了這些話后，不理解我的意思，就說：『如來（佛的稱號）說十二緣一定是無為法（不依賴因緣而存在的法）。』 善男子！我在經中說：『一切眾生造作善業或惡業，在捨棄身體的時候，四大（構成物質世界的四種基本元素）會立即散壞。純粹造善業的人，心會向上提升；純粹造惡業的人，心會向下沉淪。』善男子！我的弟子們聽了這些話后，不理解我的意思，就說：『如來說心一定是常住不變的。』 善男子！我曾經為頻婆娑羅王（古印度國王）說過這樣的話：『大王應當知道：色（物質現象）是無常的。為什麼呢？因為它從無常的因緣而生。如果色是從無常的因緣而生，有智慧的人怎麼能說它是常住的呢？如果色是常住的，就不應該壞滅，產生各種苦惱。現在看到色會散滅破壞，所以應當知道色是無常的；乃至識（精神現象）也是如此。』善男子！我的弟子們聽了這些話后，不理解我的意思，就說：『如來說心一定是斷滅的。』 善男子！我在經中說：『我的弟子們接受各種香花、金銀、寶物、妻子、奴婢、各種不凈之物，卻能獲得正道；獲得正道后，也不捨棄這些東西。』我的弟子們聽了這些話后，不理解我的意思，就斷定說：『如來說接受五欲（色、聲、香、味、觸五種慾望）不妨礙聖道。』 我又曾經說過：『在家之人也能獲得正道』
【English Translation】 English version: 『Conditioned origination (pratītyasamutpāda),』 whether there is a Buddha or not, its nature and phenomena are constant. 『Good man! There are twelve links of conditioned origination that do not arise from conditions, some arise from conditions but are not the twelve links, some arise from conditions and are also the twelve links, and some neither arise from conditions nor are the twelve links. The twelve links that do not arise from conditions refer to the twelve branches (components of the twelve links of conditioned origination) in the future world; those that arise from conditions but are not the twelve links refer to the five aggregates (skandhas, the five components of an individual) of an Arhat (an enlightened being); those that arise from conditions and are also the twelve links refer to the five aggregates and the twelve links of conditioned origination of ordinary beings; those that neither arise from conditions nor are the twelve links refer to space and Nirvana (the state of liberation). Good man! My disciples, after hearing these words, did not understand my meaning and said: 『The Tathagata (title of the Buddha) says that the twelve links of conditioned origination are definitely unconditioned (not dependent on causes and conditions).』 Good man! In my sutras, I say: 『All sentient beings create good or bad karma, and when they abandon their bodies, the four great elements (the four basic elements that make up the material world) immediately disintegrate. Those who purely create good karma, their minds ascend; those who purely create bad karma, their minds descend.』 Good man! My disciples, after hearing these words, did not understand my meaning and said: 『The Tathagata says that the mind is definitely permanent.』 Good man! I once said to King Bimbisara (an ancient Indian king): 『Great King, you should know that form (material phenomena) is impermanent. Why? Because it arises from impermanent causes and conditions. If form arises from impermanent causes, how can a wise person say that it is permanent? If form were permanent, it should not decay and cause various sufferings. Now we see that form disintegrates and is destroyed, so we should know that form is impermanent; and so is consciousness (mental phenomena).』 Good man! My disciples, after hearing these words, did not understand my meaning and said: 『The Tathagata says that the mind is definitely annihilated.』 Good man! In my sutras, I say: 『My disciples accept various fragrant flowers, gold, silver, treasures, wives, servants, and various impure things, yet they can attain the right path; and after attaining the right path, they do not abandon these things.』 My disciples, after hearing these words, did not understand my meaning and concluded: 『The Tathagata says that accepting the five desires (form, sound, smell, taste, and touch) does not hinder the holy path.』 And I once said: 『Lay people can also attain the right path』
者，無有是處。』善男子！我諸弟子聞是說已，不解我意，唱言：『如來說受五欲定遮正道。』
「善男子！我經中說：『遠離煩惱未得解脫，猶如欲界修習世間第一法也。』善男子！我諸弟子聞作是說，不解我意，唱言：『如來說第一法唯是欲界。』
「又復我說：『暖法、頂法、忍法、世第一法，在於初禪至第四禪。』我諸弟子聞是說已，不解我意，唱言：『如來說如是法在於色界。』
「又復我說：『諸外道等先已得斷四禪煩惱，修習暖法，頂法，忍法，世第一法，觀四真諦，得阿那含果。』我諸弟子聞是說已，不解我意，唱言：『如來說第一法在無色界。』
「善男子！我經中說：『四種施中有三種凈：一者、施主信因、信果、信施，受者不信；二者、受者信因、果、施，施主不信；三者、施主、受者二俱有信；四者、施主、受者二俱不信。是四種施，初三種凈。』我諸弟子聞是說已，不解我意，唱言：『如來說施唯意。』
「善男子！我於一時復作是說：『施者施時以五事施。何等為五？一者、施色，二者、施力，三者、施安，四者、施命，五者、施辯。以是因緣，施主還得五事果報。』我諸弟子聞是說已，不解我意，唱言：『佛說施即五陰。』
「善男子！我於一
【現代漢語翻譯】 現代漢語譯本：『這種情況是不存在的。』善男子！我的弟子們聽了這些話后，不理解我的意思，就說：『如來說接受五欲會阻礙正道。』 『善男子！我在經中說：』遠離煩惱而未得解脫，就像在欲界修習世間第一法一樣。』善男子！我的弟子們聽了這些話后，不理解我的意思，就說：『如來說第一法只存在於欲界。』 『我又說：』暖法（指修行過程中產生的熱力）、頂法（指修行達到頂峰）、忍法（指對苦難的忍耐）、世第一法（指世間最高的修行方法），存在於初禪到第四禪。』我的弟子們聽了這些話后，不理解我的意思，就說：『如來說這些法存在於。』 『我又說：』那些外道們，他們先已斷除了四禪的煩惱，修習暖法、頂法、忍法、世第一法，觀察四真諦（苦、集、滅、道），從而證得阿那含果（不還果）。』我的弟子們聽了這些話后，不理解我的意思，就說：『如來說第一法存在於無。』 『善男子！我在經中說：』四種佈施中有三種是清凈的：第一種，施主相信因果、相信佈施，而受者不相信；第二種，受者相信因果、相信佈施，而施主不相信；第三種，施主和受者都相信；第四種，施主和受者都不相信。這四種佈施中，前三種是清凈的。』我的弟子們聽了這些話后，不理解我的意思，就說：『如來說佈施只在于意念。』 『善男子！我曾經說過：』佈施者在佈施時以五種方式佈施。哪五種呢？第一，佈施色（外貌、物質）；第二，佈施力（體力、能力）；第三，佈施安（安全、安穩）；第四，佈施命（生命、救助）；第五，佈施辯（辯才、智慧）。因為這些因緣，佈施者也會得到五種果報。』我的弟子們聽了這些話后，不理解我的意思，就說：『佛說佈施就是五陰（色、受、想、行、識）。』 『善男子！我曾經』
【English Translation】 English version: 'That is not the case.' Good man! My disciples, having heard these words, did not understand my meaning, and proclaimed: 'The Tathagata says that indulging in the five desires obstructs the right path.' 'Good man! In my sutras, I say: 'Being far from afflictions but not yet liberated is like practicing the highest worldly dharma in the desire realm.' Good man! My disciples, having heard these words, did not understand my meaning, and proclaimed: 'The Tathagata says that the highest dharma exists only in the desire realm.' 'Furthermore, I say: 'The warmth dharma (referring to the heat generated during practice), the peak dharma (referring to reaching the peak of practice), the forbearance dharma (referring to enduring suffering), and the highest worldly dharma exist in the first dhyana to the fourth dhyana.' My disciples, having heard these words, did not understand my meaning, and proclaimed: 'The Tathagata says that these dharmas exist in .' 'Furthermore, I say: 'Those non-Buddhists, they have already severed the afflictions of the four dhyanas, practiced the warmth dharma, the peak dharma, the forbearance dharma, and the highest worldly dharma, observed the four noble truths (suffering, origin, cessation, path), and thus attained the Anagami fruit (non-returner fruit).' My disciples, having heard these words, did not understand my meaning, and proclaimed: 'The Tathagata says that the highest dharma exists in the non-.' 'Good man! In my sutras, I say: 'Among the four types of giving, three are pure: first, the giver believes in cause and effect and believes in giving, while the receiver does not believe; second, the receiver believes in cause and effect and believes in giving, while the giver does not believe; third, both the giver and the receiver believe; fourth, neither the giver nor the receiver believes. Among these four types of giving, the first three are pure.' My disciples, having heard these words, did not understand my meaning, and proclaimed: 'The Tathagata says that giving is only in intention.' 'Good man! I once said: 'A giver gives in five ways when giving. What are the five? First, giving form (appearance, material); second, giving strength (physical strength, ability); third, giving security (safety, stability); fourth, giving life (life, assistance); fifth, giving eloquence (eloquence, wisdom). Because of these causes, the giver will also receive five kinds of karmic results.' My disciples, having heard these words, did not understand my meaning, and proclaimed: 'The Buddha says that giving is the five skandhas (form, feeling, perception, mental formations, consciousness).' 'Good man! I once'
時宣說：『涅槃即是遠離，煩惱永盡，滅無遺余。猶如燈滅，更無法生；涅槃亦爾。言虛空者，即無所有。譬如世間無所有故，名為虛空。非智緣滅即無所有。如其有者，應有因緣；有因緣故，應有盡滅。以其無故，無有盡滅。』我諸弟子聞是說已，不解我意，唱言：『佛說無三無為。』
「善男子！我於一時為目乾連而作是言：『目連！夫涅槃者，即是章句、即是足跡，是畢竟處、是無所畏，即是大師、即是大果、是畢竟智、即是大忍無礙三昧、是大法界、是甘露味、即是難見。目連！若說無涅槃者，云何有人生誹謗者墮于地獄？』善男子！我諸弟子聞是說已，不解我意，唱言：『如來說有涅槃。』
「復於一時，我為目連而作是說：『目連！眼不牢固，至身亦爾，皆不牢固。不牢固故，名為虛空。食下回轉消化之處、一切音聲，皆名虛空。』我諸弟子聞是說已，不解我意，唱言：『如來決定說有虛空無為。』
「復於一時為目連說：『目連！有人未得須陀洹果住忍法時，斷于無量三惡道報，當知不從智緣而滅。』我諸弟子聞是說已，不解我意，唱言：『如來決定說有非智緣滅。』
「善男子！我又一時為跋波比丘說：『若比丘觀色，若過去、若未來、若現在，若近、若遠，若粗、若細，
【現代漢語翻譯】 現代漢語譯本：當時宣說：『涅槃（Nirvana，指脫離輪迴的最終解脫）就是遠離，煩惱永遠止息，滅盡無餘。就像燈火熄滅，再也不會產生；涅槃也是如此。說到虛空，就是什麼都沒有。譬如世間因為什麼都沒有，所以稱為虛空。並非因為智慧的緣故而滅盡就什麼都沒有。如果它存在，就應該有因緣；因為有因緣，就應該有盡滅。因為它不存在，所以沒有盡滅。』我的弟子們聽了這些話，不理解我的意思，就說：『佛說沒有三種無為法（無為法指不依賴因緣而存在的法）。』 『善男子！我曾經有一次對目犍連（Maudgalyayana，佛陀的十大弟子之一，以神通著稱）這樣說：『目連！涅槃就是章句（指佛陀的教誨）、就是足跡（指修行之路），是最終的歸宿、是無所畏懼，就是大師（指佛陀）、就是大果（指最終的成就），是究竟的智慧、就是大忍無礙三昧（指一種禪定狀態）、是大法界（指宇宙的真理）、是甘露味（指永恒的喜悅），就是難以見到。目連！如果說沒有涅槃，為什麼有人誹謗而墮入地獄呢？』善男子！我的弟子們聽了這些話，不理解我的意思，就說：『如來說有涅槃。』 又一次，我對目連這樣說：『目連！眼睛不牢固，乃至身體也是如此，都不牢固。因為不牢固，所以稱為虛空。食物下嚥后迴轉消化的地方、一切聲音，都稱為虛空。』我的弟子們聽了這些話，不理解我的意思，就說：『如來確定說有虛空無為法。』 又一次，我對目連說：『目連！有人沒有證得須陀洹果（Srotapanna，指入流果，佛教四果位中的初果）而安住于忍法時，斷除了無量三惡道（指地獄、餓鬼、畜生）的果報，應當知道這不是因為智慧的緣故而滅盡。』我的弟子們聽了這些話，不理解我的意思，就說：『如來確定說有非智緣滅。』 『善男子！我又一次對跋波比丘（Vappa，佛陀的弟子之一）說：『如果比丘觀察色法（Rupa，指物質現象），無論是過去、未來、現在，無論是近、遠，無論是粗、細，』
【English Translation】 English version: At that time, it was declared: 『Nirvana (the ultimate liberation from the cycle of rebirth) is detachment, the eternal cessation of afflictions, complete extinction without remainder. Just as a lamp is extinguished and can no longer arise, so too is Nirvana. When speaking of emptiness, it means nothingness. For example, in the world, because there is nothing, it is called emptiness. It is not that because of the wisdom of cessation, there is nothing. If it existed, there should be a cause; because there is a cause, there should be an end. Because it does not exist, there is no end.』 My disciples, upon hearing these words, did not understand my meaning and proclaimed: 『The Buddha says there are no three unconditioned dharmas (unconditioned dharmas refer to dharmas that do not depend on causes and conditions).』 『Good man! Once, I said to Maudgalyayana (one of the Buddha's ten great disciples, known for his supernatural powers): 『Maudgalyayana! Nirvana is the teachings, the footprints (the path of practice), the ultimate destination, fearlessness, the master (referring to the Buddha), the great fruit (the ultimate achievement), ultimate wisdom, the great patience and unobstructed samadhi (a state of meditation), the great dharma realm (the truth of the universe), the taste of nectar (eternal joy), and is difficult to see. Maudgalyayana! If it is said that there is no Nirvana, how can those who slander fall into hell?』 Good man! My disciples, upon hearing these words, did not understand my meaning and proclaimed: 『The Tathagata says there is Nirvana.』 Again, at one time, I said to Maudgalyayana: 『Maudgalyayana! The eye is not firm, and so is the body, all are not firm. Because they are not firm, they are called emptiness. The place where food goes down and is digested, all sounds, are called emptiness.』 My disciples, upon hearing these words, did not understand my meaning and proclaimed: 『The Tathagata definitely says there is unconditioned emptiness.』 Again, at one time, I said to Maudgalyayana: 『Maudgalyayana! When someone has not attained the fruit of Srotapanna (the first of the four stages of enlightenment) and abides in the dharma of forbearance, they cut off the retribution of countless evil paths (hell, hungry ghosts, and animals), and it should be known that this is not extinguished because of wisdom.』 My disciples, upon hearing these words, did not understand my meaning and proclaimed: 『The Tathagata definitely says there is extinction not caused by wisdom.』 『Good man! Again, at one time, I said to the bhikkhu Vappa (one of the Buddha's disciples): 『If a bhikkhu observes form (Rupa, referring to material phenomena), whether past, future, or present, whether near or far, whether coarse or fine,』
如是等色非我、我所。若有比丘如是觀已，能斷色愛。』跋波又言：『云何名色？』我言：『四大名色，四陰名名。』我諸弟子聞是說已，不解我意，唱言：『如來決定說言色是四大。』
「善男子！我復說言：『譬如因鏡則有像現。色亦如是，因四大造，所謂粗、細，澀、滑，青、黃、赤、白，長、短、方、圓、斜角，輕、重，寒、熱、饑、渴，煙、云、塵、霧。是名造色，猶如響像。』我諸弟子聞是說已，不解我意，唱言：『如來說有四大則有造色；或無四大，無有造色。』
「善男子！往昔一時菩提王子作如是言：『若有比丘護持禁戒，若發噁心，當知是時失比丘戒。』我時語言：『菩提王子！戒有七種，從於身、口，有無作色。以是無作色因緣故，其心雖在惡無記中，不名失戒，猶名持戒。以何因緣名無作色？非異色因，不作異色果。』善男子！我諸弟子聞是說已，不解我意，唱言：『佛說有無作色。』
「善男子！我于余經作如是言：『戒者，即是遮制惡法；若不作惡，是名持戒。』我諸弟子聞是說已，不解我意，唱言：『如來決定宣說無無作色。』
「善男子！我于經中作如是說：『聖人色陰乃至識陰皆是無明因緣所出。一切凡夫亦復如是，從無明生愛，當知是愛即是無明；從
【現代漢語翻譯】 現代漢語譯本：『像這樣的色不是我，也不是我所擁有的。如果比丘這樣觀察，就能斷除對色的愛。』跋波又問：『什麼叫做色？』我回答說：『四大（地、水、火、風）叫做色，四陰（受、想、行、識）叫做名。』我的弟子們聽了這話，不理解我的意思，就說：『如來明確地說色就是四大。』 『善男子！我又說：『比如因為鏡子才會有影像出現。色也是這樣，由四大構成，也就是粗、細，澀、滑，青、黃、赤、白，長、短，方、圓，斜角，輕、重，寒、熱，饑、渴，煙、云、塵、霧。這些叫做造色，就像回聲和影像一樣。』我的弟子們聽了這話，不理解我的意思，就說：『如來說有四大就有造色；如果沒有四大，就沒有造色。』 『善男子！過去有一位菩提王子這樣說：『如果有比丘守護戒律，如果生起噁心，應當知道這時就失去了比丘戒。』我當時說：『菩提王子！戒有七種，從身、口而來，有無作色。因為這無作色的緣故，他的心雖然處於惡無記的狀態，也不能說他失去了戒，仍然算是持戒。為什麼叫做無作色呢？它不是其他色的原因，也不產生其他色的結果。』善男子！我的弟子們聽了這話，不理解我的意思，就說：『佛說有無作色。』 『善男子！我在其他經典中這樣說：『戒就是遮止惡法；如果不作惡，就叫做持戒。』我的弟子們聽了這話，不理解我的意思，就說：『如來明確宣說沒有無作色。』 『善男子！我在經典中這樣說：『聖人的色陰乃至識陰都是由無明（對真理的無知）的因緣所產生的。一切凡夫也是這樣，從無明產生愛，應當知道這愛就是無明；從愛產生取，應當知道這取就是愛；從取產生有，應當知道這有就是取；從有產生生，應當知道這生就是有；從生產生老死，應當知道這老死就是生。』
【English Translation】 English version: 'Such forms are not 'I' or 'mine'. If a bhikkhu observes in this way, he can sever the love for form.' Bāhva then asked: 'What is called form?' I replied: 'The four great elements (earth, water, fire, wind) are called form, and the four aggregates (feeling, perception, mental formations, consciousness) are called name.' My disciples, upon hearing this, did not understand my meaning and proclaimed: 'The Tathāgata has definitively said that form is the four great elements.' 'Good man! I further said: 'For example, just as an image appears because of a mirror, so too is form. It is produced by the four great elements, namely, coarse, fine, rough, smooth, blue, yellow, red, white, long, short, square, round, oblique, light, heavy, cold, hot, hunger, thirst, smoke, clouds, dust, and mist. These are called produced forms, like echoes and images.' My disciples, upon hearing this, did not understand my meaning and proclaimed: 'The Tathāgata says that if there are four great elements, there are produced forms; if there are no four great elements, there are no produced forms.' 'Good man! Once upon a time, Prince Bodhi said: 'If a bhikkhu upholds the precepts, but if an evil thought arises, it should be known that at that time he has lost the bhikkhu precepts.' I then said: 'Prince Bodhi! There are seven kinds of precepts, arising from body and speech, with non-manifest form. Because of this non-manifest form, even though his mind is in an evil, indeterminate state, it cannot be said that he has lost the precepts; he is still considered to be upholding the precepts. Why is it called non-manifest form? It is not the cause of other forms, nor does it produce the result of other forms.' Good man! My disciples, upon hearing this, did not understand my meaning and proclaimed: 'The Buddha says there is non-manifest form.' 'Good man! In other sutras, I have said: 'Precepts are the restraint of evil actions; if one does not commit evil, it is called upholding the precepts.' My disciples, upon hearing this, did not understand my meaning and proclaimed: 'The Tathāgata has definitively declared that there is no non-manifest form.' 'Good man! In the sutras, I have said: 'The aggregates of form, up to the aggregate of consciousness, of the noble ones are all produced by the condition of ignorance (lack of understanding of the truth). All ordinary beings are also like this; from ignorance arises craving, and it should be known that this craving is ignorance; from craving arises grasping, and it should be known that this grasping is craving; from grasping arises becoming, and it should be known that this becoming is grasping; from becoming arises birth, and it should be known that this birth is becoming; from birth arises old age and death, and it should be known that this old age and death is birth.'
愛生取，當知是取即無明愛；從取生有，是有即是無明愛取；從有生受，當知是受即是行有；從受因緣生於名色、無明、愛、取、有行、受、觸、識、六入等，是故受者即十二支。』善男子！我諸弟子聞是說已，不解我意，唱言：『如來說無心數。』
「善男子！我于經中作如是說：『從眼色明惡欲四法則生眼識。言惡欲者，即是無明。欲性求時即名為愛，愛因緣取，取名為業，業因緣識，識緣名色，名色緣六入，六入緣觸，觸緣想、受、愛、信、精進、定、慧。如是等法因觸而生，然非是觸。』善男子！我諸弟子聞是說已，不解我意，唱言：『如來說有心數。』
「善男子！我或時說唯有一有，或說二、三、四、五、六、七、八、九至二十五。我諸弟子聞是說已，不解我意，唱言：『如來說有五有。』或言：『六有。』
「善男子！我往一時住迦毗羅衛尼拘陀林，時釋摩男來至我所，作如是言：『云何名為優婆塞也？』我即為說：『若有善男子、善女人諸根完具，受三歸依，是則名為優婆塞也。』釋摩男言：『世尊！云何名為一分優婆塞？』我言：『若受三歸及受一戒，是名一分優婆塞也。』我諸弟子聞是說已，不解我意，唱言：『如來說優婆塞戒不具受得。』
「善男子！我於一時住恒
【現代漢語翻譯】 現代漢語譯本：『愛』的產生源於『取』，應當知道，『取』實際上就是無明的『愛』；從『取』產生『有』，這個『有』實際上就是無明的『愛』和『取』；從『有』產生『受』，應當知道，這個『受』實際上就是『行』和『有』；從『受』的因緣產生『名色』、『無明』、『愛』、『取』、『有』、『行』、『受』、『觸』、『識』、『六入』等等，因此，『受』就是十二因緣支。』善男子！我的弟子們聽了這些話后，不理解我的意思，就說：『如來說沒有心數。』 『善男子！我在經中這樣說：『從眼、色、明、惡欲這四種法則產生眼識。』所說的『惡欲』，就是無明。當慾望產生追求時，就稱為『愛』，『愛』的因緣產生『取』，『取』稱為『業』，『業』的因緣產生『識』，『識』的因緣產生『名色』，『名色』的因緣產生『六入』，『六入』的因緣產生『觸』，『觸』的因緣產生『想』、『受』、『愛』、『信』、『精進』、『定』、『慧』。這些法都是因『觸』而生，但它們本身不是『觸』。』善男子！我的弟子們聽了這些話后，不理解我的意思，就說：『如來說有心數。』 『善男子！我有時說只有一種『有』，有時說二、三、四、五、六、七、八、九，甚至二十五種。我的弟子們聽了這些話后，不理解我的意思，就說：『如來說有五種『有』。』或者說：『有六種『有』。』 『善男子！我曾經住在迦毗羅衛（Kapilavastu）的尼拘陀林（Nigrodha Grove），當時釋摩男（Shakya Mahanama）來到我這裡，這樣問我：『怎樣才稱為優婆塞（Upasaka，在家男居士）呢？』我便為他說：『如果有善男子、善女人，諸根完具，受三歸依，就稱為優婆塞。』釋摩男問：『世尊！怎樣稱為一分優婆塞呢？』我說：『如果受三歸依，並且受持一條戒律，就稱為一分優婆塞。』我的弟子們聽了這些話后，不理解我的意思，就說：『如來說優婆塞戒可以不全部受持。』 『善男子！我曾經住在恒河（Ganges）邊，
【English Translation】 English version: 『Craving』 arises from 『grasping』; it should be known that 『grasping』 is actually 『craving』 born of ignorance. From 『grasping』 arises 『becoming』; this 『becoming』 is actually 『craving』 and 『grasping』 born of ignorance. From 『becoming』 arises 『feeling』; it should be known that this 『feeling』 is actually 『formation』 and 『becoming』. From the conditions of 『feeling』 arise 『name and form』, 『ignorance』, 『craving』, 『grasping』, 『becoming』, 『formation』, 『feeling』, 『contact』, 『consciousness』, 『six sense bases』, and so on. Therefore, 『feeling』 is the twelve links of dependent origination.』 Good man! My disciples, having heard these words, did not understand my meaning and proclaimed: 『The Tathagata says there are no mental factors.』 『Good man! In the sutras, I have said thus: 『From the four laws of eye, form, light, and evil desire arises eye consciousness.』 The so-called 『evil desire』 is ignorance. When desire seeks, it is called 『craving』; the condition of 『craving』 gives rise to 『grasping』; 『grasping』 is called 『karma』; the condition of 『karma』 gives rise to 『consciousness』; the condition of 『consciousness』 gives rise to 『name and form』; the condition of 『name and form』 gives rise to the 『six sense bases』; the condition of the 『six sense bases』 gives rise to 『contact』; the condition of 『contact』 gives rise to 『perception』, 『feeling』, 『craving』, 『faith』, 『effort』, 『concentration』, and 『wisdom』. These dharmas arise due to 『contact』, but they are not 『contact』 itself.』 Good man! My disciples, having heard these words, did not understand my meaning and proclaimed: 『The Tathagata says there are mental factors.』 『Good man! Sometimes I say there is only one 『becoming』, sometimes I say two, three, four, five, six, seven, eight, nine, or even twenty-five. My disciples, having heard these words, did not understand my meaning and proclaimed: 『The Tathagata says there are five 『becomings』.』 Or they say: 『There are six 『becomings』.』 『Good man! Once I was dwelling in the Nigrodha Grove (Nigrodha Grove) in Kapilavastu (Kapilavastu), when Shakya Mahanama (Shakya Mahanama) came to me and asked: 『How is one called an Upasaka (Upasaka, a lay male follower)?』 I then explained to him: 『If a good man or good woman has complete faculties and takes the Three Refuges, then they are called an Upasaka.』 Shakya Mahanama asked: 『World Honored One! How is one called a partial Upasaka?』 I said: 『If one takes the Three Refuges and observes one precept, then they are called a partial Upasaka.』 My disciples, having heard these words, did not understand my meaning and proclaimed: 『The Tathagata says that the Upasaka precepts do not need to be fully observed.』 『Good man! Once I was dwelling by the Ganges (Ganges),』
河邊。爾時，迦旃延來至我所，作如是言：『世尊！我教眾生令受齋法，或一日、或一夜、或一時、或一念，如是之人成齋不耶？』我言：『比丘！是人得善，不名得齋。』我諸弟子聞是說已，不解我意，唱言：『如來說八戒齋具受乃得。』
「善男子！我于經中作如是說：『若有比丘犯四重已，不名比丘，名破比丘、亡失比丘，不復能生善牙種子。譬如焦種不生果實；如多羅樹，頭若斷壞則不生果；犯重比丘亦復如是。』我諸弟子聞是說已，不解我意，唱言：『如來說諸比丘犯重禁已失比丘戒。』
「善男子！我于經中為純陀說四種比丘：一者、畢竟到道，二者、示道，三者、受道，四者、污道。犯四重者，即是污道。我諸弟子聞是說已，不解我意，唱言：『如來說諸比丘犯四重已不失禁戒。』
「善男子！我于經中告諸比丘：『一乘、一道、一行、一緣，如是一乘乃至一緣能為眾生作大寂靜，永斷一切繫縛愁苦、苦及苦因，令一切眾到於一有。』我諸弟子聞是說已，不解我意，唱言：『如來說須陀洹乃至阿羅漢皆得佛道。』
「善男子！我于經中說：『須陀洹人間天上七返往來便般涅槃；斯陀含人一受人天便般涅槃；阿那含人凡有五種，或有中間般涅槃者乃至上流般涅槃者；阿羅漢人凡
【現代漢語翻譯】 現代漢語譯本：在河邊，那時，迦旃延（Kātyāyana，佛陀弟子，以論議著稱）來到我這裡，這樣說道：『世尊！我教導眾生受持齋戒，或者一天、或者一夜、或者一時、或者一念，像這樣的人算是持齋了嗎？』我回答說：『比丘！這樣的人得到了善，但不能稱為持齋。』我的弟子們聽了這話，不理解我的意思，就說：『如來說必須完全受持八戒齋才能算持齋。』 善男子！我在經典中這樣說過：『如果有比丘犯了四重戒（指比丘戒中最嚴重的四條戒律），就不能稱為比丘，而是破戒比丘、失去比丘資格的比丘，不能再生長善的種子。譬如焦枯的種子不能生長果實；又如多羅樹（一種棕櫚樹），如果樹頭斷壞就不能結果；犯了重戒的比丘也是這樣。』我的弟子們聽了這話，不理解我的意思，就說：『如來說比丘犯了重戒就失去了比丘戒。』 善男子！我在經典中為純陀（Cunda，佛陀弟子）說了四種比丘：第一種是究竟到達道的，第二種是展示道的，第三種是接受道的，第四種是污染道的。犯了四重戒的，就是污染道的。我的弟子們聽了這話，不理解我的意思，就說：『如來說比丘犯了四重戒並沒有失去戒律。』 善男子！我在經典中告訴比丘們：『一乘（Ekayāna，唯一能達到解脫的道路）、一道（Ekamārga，唯一的修行方法）、一行（Ekacaryā，唯一的修行實踐）、一緣（Ekahetu，唯一的因緣），像這樣的一乘乃至一緣能為眾生帶來大寂靜，永遠斷除一切束縛、憂愁、痛苦以及痛苦的根源，使一切眾生到達唯一的境界。』我的弟子們聽了這話，不理解我的意思，就說：『如來說須陀洹（Srotaāpanna，入流果）、乃至阿羅漢（Arhat，無學果）都能證得佛道。』 善男子！我在經典中說：『須陀洹在人間天上往返七次就會般涅槃（Parinirvana，完全的涅槃）；斯陀含（Sakrdāgāmin，一來果）的人在人天之間受生一次就會般涅槃；阿那含（Anāgāmin，不還果）的人有五種，有的在中間般涅槃，乃至有上流般涅槃的；阿羅漢（Arhat，無學果）凡有五種，或有退轉的，或有不退轉的，或有身證的，或有慧解脫的，或有俱解脫的。』我的弟子們聽了這話，不理解我的意思，就說：『如來說須陀洹乃至阿羅漢都是一樣的。』
【English Translation】 English version: By the river. At that time, Kātyāyana (a disciple of the Buddha, known for his debates) came to me and said, 'Venerable Sir, I teach beings to observe the fast, whether for a day, a night, an hour, or a moment. Do such people accomplish the fast?' I replied, 'Monk, such a person gains merit, but it is not called keeping the fast.' My disciples, upon hearing this, did not understand my meaning and declared, 'The Tathāgata says that one must fully observe the eight precepts of the fast to have kept the fast.' 'Good man, in the scriptures, I have said, 'If a monk commits the four major offenses (referring to the four most serious precepts for monks), he is not called a monk, but a broken monk, a monk who has lost his monkhood, and he can no longer grow the seeds of goodness. Just as a scorched seed cannot produce fruit; like a palm tree, if its head is broken, it cannot bear fruit; so it is with a monk who has committed a major offense.' My disciples, upon hearing this, did not understand my meaning and declared, 'The Tathāgata says that monks who commit major offenses lose their monastic vows.' 'Good man, in the scriptures, I spoke to Cunda (a disciple of the Buddha) about four types of monks: the first is one who has ultimately reached the path, the second is one who shows the path, the third is one who receives the path, and the fourth is one who defiles the path. One who commits the four major offenses is one who defiles the path. My disciples, upon hearing this, did not understand my meaning and declared, 'The Tathāgata says that monks who commit the four major offenses do not lose their precepts.' 'Good man, in the scriptures, I told the monks, 'One Vehicle (Ekayāna, the only path to liberation), one Path (Ekamārga, the only method of practice), one Practice (Ekacaryā, the only practice), one Cause (Ekahetu, the only cause), such a One Vehicle, even to one Cause, can bring great peace to beings, forever cutting off all bonds, sorrows, suffering, and the root of suffering, leading all beings to one state.' My disciples, upon hearing this, did not understand my meaning and declared, 'The Tathāgata says that Srotaāpanna (stream-enterer), even to Arhat (one who has attained enlightenment), can attain Buddhahood.' 'Good man, in the scriptures, I said, 'A Srotaāpanna will return seven times between the human and heavenly realms before attaining Parinirvana (complete Nirvana); a Sakrdāgāmin (once-returner) will be reborn once in the human or heavenly realm before attaining Parinirvana; an Anāgāmin (non-returner) has five types, some attain Parinirvana in between, and some attain Parinirvana in the higher realms; an Arhat (one who has attained enlightenment) has five types, some regress, some do not regress, some attain realization through the body, some attain liberation through wisdom, and some attain both.' My disciples, upon hearing this, did not understand my meaning and declared, 'The Tathāgata says that Srotaāpanna, even to Arhat, are all the same.'
有二種：一者、現在，二者、未來，現在亦斷煩惱五陰、未來亦斷煩惱五陰。』我諸弟子聞是說已，不解我意，唱言：『如來說須陀洹至阿羅漢不得佛道。』
「善男子！我於此經說言：『佛性具有六事：一、常，二、實，三、真，四、善，五、凈，六、可見。』我諸弟子聞是說已，不解我意，唱言：『佛說眾生佛性離眾生有。』
「善男子！我又說言：『眾生佛性猶如虛空。虛空者，非過去、非未來、非現在，非內、非外，非是色、聲、香、味、觸攝；佛性亦爾。』我諸弟子聞是說已，不解我意，唱言：『佛說眾生佛性離眾生有。』
「善男子！我又復說：『眾生佛性猶如貧女宅中寶藏、力士額上金剛寶珠、轉輪聖王甘露之泉。』我諸弟子聞是說已，不解我意，唱言：『佛說眾生佛性離眾生有。』
「善男子！我又復說：『犯四重禁、一闡提人、謗方等經、作五逆罪皆有佛性，如是眾生都無善法。佛性是善。』我諸弟子聞是說已，不解我意，唱言：『佛說眾生佛性離眾生有。』
「善男子！我又復說：『眾生者即是佛性。』何以故？若離眾生不得阿耨多羅三藐三菩提。是故，我與波斯匿王說于象喻。如盲說象，雖不得像，然不離象。眾生說色乃至說識是佛性者亦復如是，雖非佛性，
【現代漢語翻譯】 現代漢語譯本 有兩種：一是現在，二是未來。現在斷除煩惱的五蘊，未來也斷除煩惱的五蘊。』我的弟子們聽了這話，不理解我的意思，就說：『如來說須陀洹（Srotapanna，入流果）到阿羅漢（Arhat，無學果）都不能證得佛道。』 『善男子！我在這部經中說：『佛性具有六種特性：一、常，二、實，三、真，四、善，五、凈，六、可見。』我的弟子們聽了這話，不理解我的意思，就說：『佛說眾生的佛性是獨立於眾生而存在的。』 『善男子！我又說：『眾生的佛性就像虛空一樣。虛空，不是過去、不是未來、不是現在，不是內、不是外，不是色、聲、香、味、觸所能包含的；佛性也是如此。』我的弟子們聽了這話，不理解我的意思，就說：『佛說眾生的佛性是獨立於眾生而存在的。』 『善男子！我又說：『眾生的佛性就像貧女家中的寶藏、力士額頭上的金剛寶珠、轉輪聖王（Cakravartin，統治世界的理想君主）的甘露之泉。』我的弟子們聽了這話，不理解我的意思，就說：『佛說眾生的佛性是獨立於眾生而存在的。』 『善男子！我又說：『犯了四重禁戒、一闡提（Icchantika，斷善根者）、誹謗方等經典、造作五逆罪的人都有佛性，這樣的眾生都沒有善法。佛性是善的。』我的弟子們聽了這話，不理解我的意思，就說：『佛說眾生的佛性是獨立於眾生而存在的。』 『善男子！我又說：『眾生就是佛性。』為什麼呢？如果離開眾生就不能證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。所以，我給波斯匿王（Prasenajit，古印度憍薩羅國國王）講了盲人摸象的比喻。就像盲人摸象，雖然沒有摸到真正的象，但也沒有離開象。眾生說色乃至說識是佛性也是這樣，雖然不是佛性，
【English Translation】 English version There are two kinds: one is the present, and the other is the future. In the present, the five aggregates of affliction are severed, and in the future, the five aggregates of affliction are also severed.』 My disciples, having heard this, did not understand my meaning and proclaimed: 『The Tathagata says that from Srotapanna (stream-enterer) to Arhat (worthy one), one cannot attain the Buddha path.』 『Good man! In this sutra, I said: 『The Buddha-nature possesses six characteristics: one, permanence; two, reality; three, truth; four, goodness; five, purity; and six, visibility.』 My disciples, having heard this, did not understand my meaning and proclaimed: 『The Buddha says that the Buddha-nature of sentient beings exists separately from sentient beings.』 『Good man! I also said: 『The Buddha-nature of sentient beings is like space. Space is not past, not future, not present, not internal, not external, not included in form, sound, smell, taste, or touch; the Buddha-nature is also like this.』 My disciples, having heard this, did not understand my meaning and proclaimed: 『The Buddha says that the Buddha-nature of sentient beings exists separately from sentient beings.』 『Good man! I also said: 『The Buddha-nature of sentient beings is like a treasure in the home of a poor woman, a vajra jewel on the forehead of a strong man, and the nectar spring of a Cakravartin (wheel-turning monarch).』 My disciples, having heard this, did not understand my meaning and proclaimed: 『The Buddha says that the Buddha-nature of sentient beings exists separately from sentient beings.』 『Good man! I also said: 『Those who violate the four major precepts, Icchantikas (those who have severed their roots of goodness), those who slander the Vaipulya sutras, and those who commit the five heinous crimes all have Buddha-nature, even though such beings have no good dharmas. Buddha-nature is good.』 My disciples, having heard this, did not understand my meaning and proclaimed: 『The Buddha says that the Buddha-nature of sentient beings exists separately from sentient beings.』 『Good man! I also said: 『Sentient beings are the Buddha-nature.』 Why? Because if one is separated from sentient beings, one cannot attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). Therefore, I told King Prasenajit (king of Kosala in ancient India) the parable of the blind men and the elephant. Just as the blind men, though not grasping the true elephant, are not separate from the elephant, so it is with sentient beings who say that form, and so on up to consciousness, is the Buddha-nature; though it is not the Buddha-nature,
非不佛性。如我為王說箜篌喻，佛性亦爾。善男子！我諸弟子聞是說已，不解我意，作種種說。
「如盲問乳，佛性亦爾，以是因緣，或有說言犯四重禁、謗方等經、作五逆罪、一闡提等悉有佛性，或說言無。
「善男子！我于處處經中說言：『一人出世，多人利益。』一國土中二轉輪王、一世界中二佛出世，無有是處。一四天下八四天王乃至二他化自在天，亦無是處。然我乃說從閻浮提、阿鼻地獄，上至阿迦膩吒天。我諸弟子聞是說已，不解我意，唱言：『佛說無十方佛。』我亦于諸大乘經中說有十方佛。
大般涅槃經卷第三十一 大正藏第 12 冊 No. 0375 大般涅槃經
大般涅槃經卷第三十二
宋代沙門慧嚴等依泥洹經加之迦葉菩薩品之二
「善男子！如是諍訟是佛境界，非諸聲聞、緣覺所知。若人於是生疑心者，猶能摧壞無量煩惱如須彌山；若於是中生決定者，是名執著。」
迦葉菩薩白佛言：「世尊！云何執著？」
佛言：「善男子！如是之人，若從他聞、若自尋經、若他故教，于所著事不能放舍，是名執著。」
迦葉復言：「世尊！如是執著，為是善耶？是不善乎？」
「善男子！如是執著不名為善。何以故？不能摧壞諸
【現代漢語翻譯】 現代漢語譯本 並非沒有佛性。就像我為國王講的箜篌（一種樂器）的比喻一樣，佛性也是如此。善男子！我的弟子們聽了這些話后，不理解我的意思，就做出各種各樣的解釋。 就像盲人詢問牛奶一樣，佛性也是如此。因為這個原因，有人說犯了四重禁（比丘戒律中的四條根本重罪）、誹謗方等經（大乘經典）、犯了五逆罪（殺父、殺母、殺阿羅漢、出佛身血、破和合僧）、一闡提（斷絕善根的人）等都有佛性，也有人說沒有。 善男子！我在各處經典中說過：『一人出世，多人受益。』一個國家出現兩個轉輪王（擁有統治世界的理想君主）、一個世界出現兩尊佛，這是不可能的。一個四天下（佛教宇宙觀中的一個世界）出現八個四天王（守護世界的四位天神）乃至兩個他化自在天（欲界頂層的天神），也是不可能的。然而我卻說從閻浮提（我們所居住的世界）、阿鼻地獄（八大地獄中最苦的地獄），上至阿迦膩吒天（色界頂層天），都有眾生。我的弟子們聽了這些話后，不理解我的意思，就說：『佛說沒有十方佛。』我也在許多大乘經典中說過有十方佛。 《大般涅槃經》卷第三十一 《大正藏》第 12 冊 No. 0375 《大般涅槃經》 《大般涅槃經》卷第三十二 宋代沙門慧嚴等依據《泥洹經》加上迦葉菩薩品之二 善男子！這樣的爭論是佛的境界，不是聲聞（聽聞佛法而修行的人）、緣覺（通過觀察因緣而覺悟的人）所能理解的。如果有人對此產生疑惑，仍然能夠摧毀像須彌山（佛教中的聖山）一樣多的煩惱；如果有人對此產生確定的見解，這就叫做執著。 迦葉菩薩問佛說：『世尊！什麼是執著？』 佛說：『善男子！這樣的人，如果從別人那裡聽到、或者自己查閱經典、或者被他人教導，對於所執著的事情不能放下，這就叫做執著。』 迦葉又問：『世尊！這樣的執著，是善的呢？還是不善的呢？』 『善男子！這樣的執著不能稱為善。為什麼呢？因為它不能摧毀各種煩惱。』
【English Translation】 English version It is not that there is no Buddha-nature. Just as I used the analogy of the konghou (a type of harp) for the king, so is Buddha-nature. Good man! My disciples, having heard these words, do not understand my meaning and make various interpretations. It is like a blind person asking about milk, so is Buddha-nature. Because of this, some say that those who commit the four grave offenses (the four fundamental precepts of a bhikkhu), slander the Vaipulya Sutras (Mahayana scriptures), commit the five heinous crimes (killing one's father, mother, an Arhat, shedding the blood of a Buddha, and causing disunity in the Sangha), and icchantikas (those who have severed their roots of goodness) all have Buddha-nature, while others say they do not. Good man! In various sutras, I have said: 'When one person appears in the world, many benefit.' It is impossible for two Chakravartin kings (ideal monarchs who rule the world) to appear in one country, or for two Buddhas to appear in one world. It is also impossible for eight Four Heavenly Kings (four deities who guard the world) to appear in one four-continent world (a world in Buddhist cosmology), or even for two Paranirmitavasavartin Devas (deities at the top of the desire realm) to appear. Yet, I have said that from Jambudvipa (the world we inhabit), Avici Hell (the most painful of the eight great hells), up to Akanistha Heaven (the highest heaven in the form realm), there are sentient beings. My disciples, having heard these words, do not understand my meaning and proclaim: 'The Buddha said there are no Buddhas in the ten directions.' I have also said in many Mahayana sutras that there are Buddhas in the ten directions. The Mahaparinirvana Sutra, Volume 31 Taisho Tripitaka, Volume 12, No. 0375, The Mahaparinirvana Sutra The Mahaparinirvana Sutra, Volume 32 Added by the Sramanas Huiyan and others of the Song Dynasty based on the Nirvanasutra, Chapter Two of the Bodhisattva Kasyapa Good man! Such disputes are the realm of the Buddha, not known by Sravakas (those who practice by hearing the Dharma) or Pratyekabuddhas (those who attain enlightenment through observing causes and conditions). If a person has doubts about this, they can still destroy countless afflictions like Mount Sumeru (a sacred mountain in Buddhism); if a person develops a fixed view about this, it is called attachment. Bodhisattva Kasyapa asked the Buddha: 'World Honored One! What is attachment?' The Buddha said: 'Good man! Such a person, whether they hear it from others, or search the scriptures themselves, or are taught by others, cannot let go of what they are attached to, this is called attachment.' Kasyapa asked again: 'World Honored One! Is such attachment good or not good?' 'Good man! Such attachment cannot be called good. Why? Because it cannot destroy various afflictions.'
疑網故。」
迦葉復言：「世尊！如是人者本自不疑，云何說言不壞疑網？」
「善男子！夫不疑者，即是疑也。」
「世尊！若有人謂須陀洹人不墮三惡，是人亦當名著？名疑？」
「善男子！是可名定，不得名疑。何以故？善男子！譬如有人先見人、樹，后時夜行遙見杌根，便生疑想：『人耶？樹耶？』善男子！如人先見比丘、梵志，后時于路遙見比丘，即生疑想：『是沙門耶？是梵志乎？』善男子！如人先見牛與水牛，后遙見牛，便生疑想：『彼是牛耶？是水牛乎？』善男子！一切眾生先見二物，后便生疑。何以故？心不了故。我亦不說須陀洹人有墮三惡、不墮三惡，是人何故生於疑心？」
迦葉言：「世尊！如佛所說要先見已然後疑者，有人未見二種物時亦復生疑：『何等是耶，所謂涅槃？』世尊！譬如有人路遇濁水，然未曾見而亦生疑：『如是水者，深耶？淺耶？』是人未見，云何生疑？」
「善男子！夫涅槃者，即是斷苦；非涅槃者，即是苦也。一切眾生見有二種，見苦、非苦。苦、非苦者，即是饑、渴、寒、熱、瞋、喜、病瘦、安隱、老、壯、生、死、繫縛、解脫、恩愛別離、怨憎聚會。眾生見已，即便生疑：『當有畢竟遠離如是苦惱事不？』是故，眾生於涅槃
【現代漢語翻譯】 現代漢語譯本 『疑惑的網』的緣故。」 迦葉又說：『世尊！這樣的人本來就沒有疑惑，為什麼說他沒有破除疑惑的網呢？』 『善男子！所謂沒有疑惑，那本身就是一種疑惑。』 『世尊！如果有人認為須陀洹（Srota-apanna，入流者）不會墮入三惡道，這個人也應該被認為是執著嗎？應該被認為是疑惑嗎？』 『善男子！這可以被認為是確定的，不能被認為是疑惑。為什麼呢？善男子！譬如有人先前見過人、樹，後來在夜裡行走，遠遠地看見樹樁，就產生疑惑：『是人呢？還是樹呢？』善男子！譬如有人先前見過比丘（Bhiksu，出家僧人）、梵志（Brahmana，婆羅門修行者），後來在路上遠遠地看見比丘，就產生疑惑：『是沙門（Sramana，修行者）呢？還是梵志呢？』善男子！譬如有人先前見過牛和水牛，後來遠遠地看見牛，就產生疑惑：『那是牛呢？還是水牛呢？』善男子！一切眾生先前見過兩種事物，後來就會產生疑惑。為什麼呢？因為心不明白的緣故。我也沒有說須陀洹會墮入三惡道或者不會墮入三惡道，這個人為什麼會產生疑惑呢？』 迦葉說：『世尊！正如佛所說，一定要先見過之後才會產生疑惑，有人在沒有見過兩種事物的時候也會產生疑惑：『什麼是涅槃（Nirvana，寂滅）呢？』世尊！譬如有人在路上遇到渾濁的水，雖然沒有見過，也會產生疑惑：『這水是深呢？還是淺呢？』這個人沒有見過，為什麼會產生疑惑呢？』 『善男子！所謂涅槃，就是斷除痛苦；所謂非涅槃，就是痛苦。一切眾生見到兩種事物，見到痛苦和非痛苦。痛苦和非痛苦，就是飢餓、口渴、寒冷、炎熱、嗔恨、喜悅、疾病、健康、衰老、壯年、出生、死亡、束縛、解脫、恩愛別離、怨憎相會。眾生見到這些，就會產生疑惑：『會有徹底遠離這些痛苦煩惱的事情嗎？』因此，眾生對於涅槃
【English Translation】 English version because of the 『net of doubt.』" Kasyapa further said, 『World Honored One! Such a person originally has no doubt, why is it said that they have not broken the net of doubt?』 『Good man! That which is without doubt, is itself doubt.』 『World Honored One! If someone believes that a Srota-apanna (stream-enterer) will not fall into the three evil realms, should this person also be considered attached? Should they be considered doubtful?』 『Good man! This can be considered certain, not doubtful. Why? Good man! For example, someone has previously seen a person and a tree, and later, walking at night, sees a stump from afar, and then has doubts: 『Is it a person? Or a tree?』 Good man! For example, someone has previously seen a Bhiksu (monk) and a Brahmana (Brahmin ascetic), and later, on the road, sees a Bhiksu from afar, and then has doubts: 『Is it a Sramana (ascetic)? Or a Brahmana?』 Good man! For example, someone has previously seen a cow and a water buffalo, and later sees a cow from afar, and then has doubts: 『Is that a cow? Or a water buffalo?』 Good man! All sentient beings have previously seen two things, and later they will have doubts. Why? Because their minds are not clear. I also do not say that a Srota-apanna will fall into the three evil realms or will not fall into the three evil realms, why does this person have doubts?』 Kasyapa said, 『World Honored One! Just as the Buddha said, one must have seen something before having doubts, some people have doubts even when they have not seen two things: 『What is Nirvana (extinction)?』 World Honored One! For example, someone encounters muddy water on the road, and although they have not seen it before, they have doubts: 『Is this water deep? Or shallow?』 This person has not seen it, why do they have doubts?』 『Good man! Nirvana is the cessation of suffering; non-Nirvana is suffering. All sentient beings see two things, they see suffering and non-suffering. Suffering and non-suffering are hunger, thirst, cold, heat, anger, joy, sickness, health, old age, youth, birth, death, bondage, liberation, separation from loved ones, and meeting with those who are hated. Having seen these, sentient beings will have doubts: 『Will there be a complete escape from such suffering and afflictions?』 Therefore, sentient beings have doubts about Nirvana.
中而生疑也。汝意若謂是人先來未見濁水，云何疑者？是義不然。何以故？是人先於余處見已，是故於此未曾到處而復生疑。」
「世尊！是人先見深淺處時已不生疑，於今何故而復生疑？」
佛言：「善男子！本未行故，所以生疑，是故我言不了故疑。」
迦葉菩薩白佛言：「世尊！如佛所說：『疑即是著，著即是疑。』為是誰耶？」
「善男子！斷善根者。」
迦葉言：「世尊！何等人輩能斷善根？」
「善男子！若有聰明黠慧利根能善分別，遠離善友、不聽正法、不善思惟、不如法住，如是之人能斷善根。離是四事，心自思惟：『無有施物。何以故？施者即是舍于財物。若施有報，當知施主常應貧窮。何以故？子果相似故。是故說言無因、無果。』若如是說無因、無果，是則名為斷善根也。復作是念：『施主、受者及以財物，三事無常、無有停住。若無停住，云何說言此是施主、受者、財物？若無受者，云何得果？以是義故，無因、無果。』若如是說無因、無果，當知是人能斷善根。
「復作是念：『施者施時有五事施。受者受已，或時作善、或作不善，而是施主亦復不得善、不善果。如世間法從子生果，果還作子。因即施主，果即受者，而是受者不能以此善、不
【現代漢語翻譯】 現代漢語譯本 因為中間而產生疑惑。如果你的意思是說這個人之前沒有見過渾濁的水，怎麼會產生疑惑呢？這種說法是不對的。為什麼呢？因為這個人之前在其他地方見過渾濁的水，所以在這裡，雖然是沒到過的地方，又產生了疑惑。 世尊！這個人之前見到深淺的地方時沒有產生疑惑，為什麼現在又產生疑惑呢？ 佛說：『善男子！因為之前沒有親自經歷過，所以產生疑惑，因此我說因為不瞭解所以疑惑。』 迦葉菩薩（Kasyapa Bodhisattva）對佛說：『世尊！如佛所說：『疑惑就是執著，執著就是疑惑。』這是指的什麼人呢？』 『善男子！是指斷絕善根的人。』 迦葉（Kasyapa）說：『世尊！什麼樣的人會斷絕善根呢？』 『善男子！如果有人聰明機敏，根性銳利，能夠善於分辨，卻遠離善友，不聽聞正法，不善於思考，不按照佛法修行，這樣的人就會斷絕善根。遠離這四種情況，心中自己思量：『沒有佈施這回事。為什麼呢？佈施就是捨棄財物。如果佈施有果報，那麼應該知道佈施的人常常會貧窮。為什麼呢？因為果實和種子相似。所以說沒有因，也沒有果。』如果這樣說沒有因果，這就叫做斷絕善根。又這樣想：『佈施的人、接受佈施的人以及財物，這三者都是無常的，沒有停留。如果沒有停留，怎麼能說這是佈施的人、接受佈施的人、財物呢？如果沒有接受佈施的人，怎麼能得到果報？因為這個道理，所以沒有因，也沒有果。』如果這樣說沒有因果，應該知道這個人能斷絕善根。 『又這樣想：『佈施的人在佈施的時候有五種佈施。接受佈施的人接受之後，有時會做善事，有時會做不善的事，而佈施的人也得不到善報或不善報。就像世間法，從種子生出果實，果實又變成種子。因就是佈施的人，果就是接受佈施的人，而接受佈施的人不能用這個善報或不善報來回報佈施的人。』
【English Translation】 English version Because of the middle, doubt arises. If you mean that this person had not seen turbid water before, how could they have doubts? That is not the case. Why? Because this person had seen it elsewhere before, so here, even though it is a place they have not been to, doubt arises again. World Honored One! This person did not have doubts when they saw places of varying depths before, why do they have doubts now? The Buddha said, 'Good man! Because they have not experienced it themselves, doubt arises, therefore I say that because of not understanding, doubt arises.' Kasyapa Bodhisattva said to the Buddha, 'World Honored One! As the Buddha said: 'Doubt is attachment, and attachment is doubt.' Who does this refer to?' 'Good man! It refers to those who sever their roots of goodness.' Kasyapa said, 'World Honored One! What kind of people sever their roots of goodness?' 'Good man! If someone is intelligent, sharp-witted, and has keen faculties, able to discern well, but they stay away from good friends, do not listen to the true Dharma, do not think properly, and do not live according to the Dharma, such a person will sever their roots of goodness. If they avoid these four things, they will think to themselves: 'There is no such thing as giving. Why? Giving is giving away possessions. If giving has a reward, then the giver should always be poor. Why? Because the fruit is similar to the seed. Therefore, it is said that there is no cause and no effect.' If they say there is no cause and effect, this is called severing the roots of goodness. They also think: 'The giver, the receiver, and the possessions are all impermanent, and do not stay. If they do not stay, how can it be said that this is the giver, the receiver, and the possessions? If there is no receiver, how can one obtain a reward? Because of this reason, there is no cause and no effect.' If they say there is no cause and effect, know that this person can sever their roots of goodness. 'They also think: 'When a giver gives, there are five kinds of giving. After the receiver receives, they may do good or bad deeds, but the giver does not receive good or bad rewards. Like the worldly law, from a seed comes a fruit, and the fruit becomes a seed again. The cause is the giver, and the effect is the receiver, but the receiver cannot repay the giver with this good or bad reward.'
善法令施主得。以是義故，無因、無果。』若如是說無因、無果，當知是人能斷善根。
「復作是念：『無有施物。何以故？施物無記。若是無記，云何而得善果報耶？無善惡果即是無記。財若無記，當知即無善惡果報。是故，無施、無因、無果。』若如是說無因、無果，當知是人能斷善根。
「復作是念：『施者即意。若是意者，無見、無對，非是色法。若非是色，云何可施？是故，無施、無因、無果。』若如是說無因、無果，當知是人能斷善根。
「復作是念：『施主若為佛像、天像、命過父母而行施者即無受者；若無受者，應無果報；若無果報，是為無因；若無因者，是為無果。』若如是說無因、無果，當知是人能斷善根。
「復作是念：『無父、無母。若言父母是眾生因、生眾生者，理應常生，無有斷絕。何以故？因常有故。然不常生，是故當知無有父母。』復作是念：『無父、無母。何以故？若眾生身因父母有，一人應具男女二根。然無具者，當知眾生非因父母。』復作是念：『非因父母而生眾生。何以故？眼見眾生不似父母，謂身色、心、威儀、進止。是故，父母非眾生因。』復作是念：『一切世間有四種無：一者、未生名無，如泥團時未有瓶用；二者、滅已名無，如瓶壞已，
【現代漢語翻譯】 現代漢語譯本 『善法能讓施主獲得利益。』因為這個道理，所以說『沒有因，也沒有果』。如果這樣說『沒有因，也沒有果』，應當知道這個人能斷絕善根。 又產生這樣的想法：『沒有施捨的物品。』為什麼呢？因為施捨的物品是無記的（既非善也非惡）。如果是無記的，怎麼能得到善的果報呢？沒有善惡的果報就是無記。如果財物是無記的，應當知道就沒有善惡的果報。因此，『沒有施捨，沒有因，也沒有果』。如果這樣說『沒有因，也沒有果』，應當知道這個人能斷絕善根。 又產生這樣的想法：『施捨的行為只是意念。』如果是意念，就無形無質，不是色法（物質現象）。如果不是色法，怎麼能施捨呢？因此，『沒有施捨，沒有因，也沒有果』。如果這樣說『沒有因，也沒有果』，應當知道這個人能斷絕善根。 又產生這樣的想法：『如果施主爲了佛像、天像、去世的父母而行佈施，就沒有接受者；如果沒有接受者，就應該沒有果報；如果沒有果報，這就是沒有因；如果沒有因，就是沒有果。』如果這樣說『沒有因，也沒有果』，應當知道這個人能斷絕善根。 又產生這樣的想法：『沒有父親，也沒有母親。』如果說父母是眾生的因，能生出眾生，那麼理應一直生，不會斷絕。為什麼呢？因為因是常有的。然而並沒有一直生，所以應當知道沒有父母。』又產生這樣的想法：『沒有父親，也沒有母親。』為什麼呢？如果眾生的身體是因為父母而有的，那麼一個人應該同時具有男女兩種性器官。然而並沒有人同時具有，應當知道眾生不是因為父母而有的。』又產生這樣的想法：『眾生不是因為父母而生的。』為什麼呢？因為眼睛看到眾生和父母並不相似，比如身形、膚色、心性、威儀、舉止。因此，父母不是眾生的因。』又產生這樣的想法：『一切世間有四種『無』：第一種，未出生時稱為『無』，比如泥團的時候還沒有瓶子的用途；第二種，滅亡之後稱為『無』，比如瓶子壞了之後，
【English Translation】 English version 'Good Dharma enables the benefactor to gain benefit.' Because of this principle, it is said, 'There is no cause, and no effect.' If one says there is no cause and no effect, know that this person can sever the roots of goodness. Again, one thinks: 'There is no object of giving.' Why? Because the object of giving is neutral (neither good nor bad). If it is neutral, how can one obtain a good karmic result? The absence of good or bad results is neutrality. If wealth is neutral, know that there are no good or bad karmic results. Therefore, 'there is no giving, no cause, and no effect.' If one says there is no cause and no effect, know that this person can sever the roots of goodness. Again, one thinks: 'The act of giving is just intention.' If it is intention, it is invisible and intangible, not a form (material phenomenon). If it is not a form, how can it be given? Therefore, 'there is no giving, no cause, and no effect.' If one says there is no cause and no effect, know that this person can sever the roots of goodness. Again, one thinks: 'If a benefactor gives for the sake of Buddha images, celestial images, or deceased parents, there is no receiver; if there is no receiver, there should be no karmic result; if there is no karmic result, it is without cause; if there is no cause, there is no effect.' If one says there is no cause and no effect, know that this person can sever the roots of goodness. Again, one thinks: 'There is no father, and no mother.' If it is said that parents are the cause of beings, and can produce beings, then they should always be producing, without ceasing. Why? Because the cause is always present. However, they do not always produce, so it should be known that there are no parents.' Again, one thinks: 'There is no father, and no mother.' Why? If a being's body is due to parents, then one person should have both male and female reproductive organs. However, no one has both, so it should be known that beings are not due to parents.' Again, one thinks: 'Beings are not born due to parents.' Why? Because the eye sees that beings are not similar to their parents, in terms of body shape, skin color, mind, demeanor, and behavior. Therefore, parents are not the cause of beings.' Again, one thinks: 'In all the world, there are four kinds of 'non-existence': first, what is not yet born is called 'non-existent,' like when a lump of clay does not yet have the function of a pot; second, what has perished is called 'non-existent,' like when a pot is broken,
是名為無；三者、各異互無，如牛中無馬、馬中無牛；四者、畢竟名無，如兔角、龜毛。眾生父母亦復如是，同此四無。若言父母眾生因者，父母死時，子不必死。是故，父母非眾生因。』復作是念：『若言父母眾生因者，應因父母常生眾生。然而復有化生，濕生，是故當知非因父母生眾生也。』復作是念：『自有眾生非因父母而得生長，譬如孔雀聞雷震聲而便得娠，又如青雀飲雄雀淚而便得娠，如命命鳥見雄者舞即便得娠。』作是念時，如其不遇善知識者，當知是人能斷善根。
「復作是念：『一切世間無善惡果。何以故？有諸眾生具十善法、樂於惠施、勤修功德，是人亦復疾病集身、中年夭喪、財物損失、多諸憂苦；有行十惡、慳貪、嫉妒、懶惰懈怠、不修諸善，身安無病、終保年壽、多饒財寶、無諸愁苦。是故當知無善惡果。』復作是念：『我亦曾聞諸聖人說：「有人修善，命終多墮三惡道中；有人行惡，命終生於人天之中。」是故當知無善惡果。』復作是念：『一切聖人有二種說：或說殺生得善果報、或說殺生得惡果報。是故當知聖說不定。聖若不定，我云何定？是故當知無善惡果。』復作是念：『一切世間無有聖人。何以故？若言聖人應得正道，一切眾生具煩惱時修正道者，當知是人正道、煩惱一時
【現代漢語翻譯】 現代漢語譯本：『所謂「無」有四種情況：第一種，是就名稱而言的「無」，比如「瓶子」這個名稱本身並非真實存在；第二種，是就相互關係而言的「無」，比如「瓶子」中沒有「柱子」，「柱子」中沒有「瓶子」；第三種，是就各自不同而言的「無」，比如牛中沒有馬，馬中沒有牛；第四種，是就徹底不存在而言的「無」，比如兔角、龜毛。眾生的父母也和這四種「無」的情況一樣。如果說父母是眾生的原因，那麼父母死的時候，孩子不一定會死。因此，父母不是眾生的原因。』他又這樣想：『如果說父母是眾生的原因，那麼應該因為父母而不斷地產生眾生。然而還有化生、濕生，所以應當知道不是父母生出眾生。』他又這樣想：『有些眾生不是因為父母而生長，比如孔雀聽到雷聲就懷孕，又如青雀喝了雄雀的眼淚就懷孕，又如命命鳥看到雄鳥跳舞就懷孕。』當他這樣想的時候，如果他沒有遇到善知識，應當知道這個人會斷絕善根。 他又這樣想：『世間一切沒有善惡報應。為什麼呢？有些眾生具備十善法（十種善的行為），樂於佈施，勤修功德，這個人也會疾病纏身、中年夭折、財產損失、多有憂愁痛苦；有些眾生行十惡（十種惡的行為），慳吝貪婪、嫉妒、懶惰懈怠、不修善事，卻身體安康無病、終享高壽、擁有很多財富、沒有憂愁痛苦。所以應當知道沒有善惡報應。』他又這樣想：『我也曾聽聖人說：「有人修善，死後大多墮入三惡道（地獄、餓鬼、畜生道）中；有人作惡，死後卻生到人天之中。」所以應當知道沒有善惡報應。』他又這樣想：『一切聖人有兩種說法：有的說殺生會得到善報，有的說殺生會得到惡報。所以應當知道聖人的說法不確定。聖人的說法都不確定，我怎麼能確定呢？所以應當知道沒有善惡報應。』他又這樣想：『世間一切沒有聖人。為什麼呢？如果說聖人應該得到正道，那麼一切眾生在有煩惱的時候修習正道，應當知道這個人正道和煩惱同時存在。
【English Translation】 English version: 'The so-called 'non-existence' has four aspects: first, 'non-existence' in terms of name, such as the name 'bottle' itself is not a real existence; second, 'non-existence' in terms of mutual relationship, such as there is no 'pillar' in a 'bottle', and no 'bottle' in a 'pillar'; third, 'non-existence' in terms of their differences, such as there is no horse in a cow, and no cow in a horse; fourth, 'non-existence' in terms of complete absence, such as rabbit horns and turtle hair. The parents of sentient beings are also like these four types of 'non-existence'. If it is said that parents are the cause of sentient beings, then when parents die, their children do not necessarily die. Therefore, parents are not the cause of sentient beings.' He further thought: 'If it is said that parents are the cause of sentient beings, then sentient beings should constantly be born because of parents. However, there are also beings born by transformation and moisture, so it should be known that sentient beings are not born from parents.' He further thought: 'Some sentient beings grow without being born from parents, such as peacocks becoming pregnant upon hearing thunder, and bluebirds becoming pregnant upon drinking the tears of male birds, and the mythical 'life-life' birds becoming pregnant upon seeing male birds dance.' When he thinks like this, if he does not encounter a good teacher, it should be known that this person will cut off his roots of goodness. He further thought: 'There is no karmic retribution of good and evil in the world. Why is that? Some sentient beings possess the ten good dharmas (ten good actions), are happy to give, and diligently cultivate merits, yet this person also suffers from illness, dies young, loses wealth, and has many worries and sufferings; some sentient beings practice the ten evils (ten evil actions), are stingy and greedy, jealous, lazy and negligent, and do not cultivate good deeds, yet they are healthy and free from illness, live long lives, have much wealth, and have no worries or sufferings. Therefore, it should be known that there is no karmic retribution of good and evil.' He further thought: 'I have also heard the sages say: 'Some people who cultivate good deeds mostly fall into the three evil realms (hell, hungry ghosts, and animals) after death; some people who do evil are born in the human and heavenly realms after death.' Therefore, it should be known that there is no karmic retribution of good and evil.' He further thought: 'All sages have two kinds of teachings: some say that killing will bring good results, and some say that killing will bring bad results. Therefore, it should be known that the teachings of the sages are uncertain. If the teachings of the sages are uncertain, how can I be certain? Therefore, it should be known that there is no karmic retribution of good and evil.' He further thought: 'There are no sages in the world. Why is that? If it is said that a sage should attain the right path, then when all sentient beings have afflictions and practice the right path, it should be known that this person's right path and afflictions exist at the same time.'
俱有。若一時有，當知正道不能破結。若無煩惱而修道者，如是正道為何所作？是故，具煩惱者，道不能壞；不具煩惱，道則無用。是故當知一切世間無有聖人。』
「復作是念：『無明緣行乃至生緣老、死，是十二因緣，一切眾生等共有之。八聖道者，其性平等亦應如是，一人得時一切應得、一人修時應一切苦滅。何以故？煩惱等故。而今不得，是故當知無有正道。』復作是念：『聖人皆有同凡夫法，所謂飲、食、行、住、坐、臥、睡眠、喜笑、饑、渴、寒、熱、憂愁、恐怖。若同凡夫如是事者，當知聖人不得聖道；若得聖道，應當永斷如是等事；如是等事如其不斷，當知無道。』復作是念：『聖人有身，受五欲樂、亦復罵辱、撾打於人、嫉妒、憍慢、受于苦樂、作善惡業，是因緣故，知無聖人。若有道者，應斷是事；是事不斷，當知無道。』復作是念：『多憐愍者，名為聖人。何因緣故名為聖人？道因緣故，名為聖人。若道性憐愍，便應愍念一切眾生，不待修已然後方得。如其無愍，何故聖人因得聖道能憐愍耶？是故當知世無聖道。』
「復作是念：『一切四大不從因生。眾生等有是四大性，不觀眾生是邊應到、彼不應到。若有聖道，性應如是，然今不爾，是故當知世無聖人。』復作是念：『若諸聖
【現代漢語翻譯】 現代漢語譯本：『如果煩惱和正道同時存在，那麼應當知道正道不能破除煩惱的束縛。如果一個人沒有煩惱卻修習正道，那麼這樣的正道又有什麼用呢？因此，對於有煩惱的人來說，正道不能摧毀煩惱；對於沒有煩惱的人來說，正道則沒有用處。所以應當知道，世間沒有聖人。』 『我又這樣想：『無明緣行（無明是產生行為的根源）乃至生緣老死（生是導致衰老和死亡的原因），這十二因緣（佛教關於生命輪迴的理論）是所有眾生共同擁有的。八聖道（佛教的修行方法）的性質也應該是平等的，如果一個人證得，那麼所有人都應該證得；如果一個人修行，那麼所有人的痛苦都應該滅除。為什麼呢？因為煩惱等都是一樣的。但是現在並沒有這樣，所以應當知道沒有正道。』我又這樣想：『聖人都有和凡夫一樣的行為，比如飲食、行走、站立、坐臥、睡眠、喜笑、飢餓、口渴、寒冷、炎熱、憂愁、恐懼。如果聖人和凡夫一樣有這些行為，那麼應當知道聖人沒有證得聖道；如果證得了聖道，就應該永遠斷除這些行為；如果這些行為沒有斷除，那麼應當知道沒有聖道。』我又這樣想：『聖人有身體，會感受五欲之樂（色、聲、香、味、觸），也會被人辱罵、毆打，也會嫉妒、傲慢，會感受苦樂，會造作善惡業，因為這些原因，我知道沒有聖人。如果有道，就應該斷除這些行為；如果這些行為沒有斷除，那麼應當知道沒有道。』我又這樣想：『非常憐憫眾生的人，被稱為聖人。因為什麼原因被稱為聖人呢？因為道的緣故，被稱為聖人。如果道的本性是憐憫，就應該憐憫一切眾生，不需要等到修行之後才能做到。如果道沒有憐憫，那麼為什麼聖人因為證得聖道就能憐憫眾生呢？所以應當知道世間沒有聖道。』 『我又這樣想：『一切四大（地、水、火、風）不是從因緣產生的。眾生都有這四大本性，不會因為眾生是這一類就應該到達，是那一類就不應該到達。如果有聖道，其本性也應該如此，但是現在不是這樣，所以應當知道世間沒有聖人。』我又這樣想：『如果諸聖
【English Translation】 English version: 'If afflictions and the right path exist simultaneously, then it should be known that the right path cannot break the bonds of afflictions. If someone without afflictions practices the right path, then what use is such a right path? Therefore, for those with afflictions, the path cannot destroy them; for those without afflictions, the path is useless. Thus, it should be known that there are no sages in the world.' 'I further contemplate: 'Ignorance conditions volitional formations (ignorance is the root of actions), and so on, until birth conditions old age and death (birth leads to aging and death). These twelve links of dependent origination (Buddhist theory of the cycle of life) are shared by all beings. The nature of the Eightfold Noble Path (Buddhist path of practice) should also be equal; if one person attains it, then all should attain it; if one person practices it, then the suffering of all should cease. Why? Because afflictions, etc., are the same. But this is not the case now, so it should be known that there is no right path.' I further contemplate: 'Sages have the same behaviors as ordinary people, such as eating, walking, standing, sitting, lying down, sleeping, laughing, being hungry, thirsty, cold, hot, sorrowful, and fearful. If sages have these behaviors like ordinary people, then it should be known that sages have not attained the holy path; if they have attained the holy path, they should have permanently ceased these behaviors; if these behaviors have not ceased, then it should be known that there is no holy path.' I further contemplate: 'Sages have bodies, experience the pleasures of the five senses (form, sound, smell, taste, touch), are also insulted and beaten, are also jealous and arrogant, experience pleasure and pain, and create good and bad karma. Because of these reasons, I know there are no sages. If there is a path, these behaviors should be ceased; if these behaviors have not ceased, then it should be known that there is no path.' I further contemplate: 'Those who are very compassionate are called sages. For what reason are they called sages? Because of the path, they are called sages. If the nature of the path is compassion, then it should be compassionate to all beings, not waiting until after practice to be able to do so. If the path has no compassion, then why can sages be compassionate after attaining the holy path? Therefore, it should be known that there is no holy path in the world.' 'I further contemplate: 'All four great elements (earth, water, fire, wind) do not arise from causes. All beings have these four elements, and it is not the case that some beings should reach a certain state and others should not. If there is a holy path, its nature should be like this, but it is not so now, so it should be known that there are no sages in the world.' I further contemplate: 'If the sages
人有一涅槃，當知是則無有聖人。何以故？不可得故。常住之法，理不可得、不可取捨。若諸聖人涅槃多者，是則無常。何以故？可數法故。涅槃若一，一人得時，一切應得。涅槃若多，是則有邊。如其有邊，云何名常？若有說言：「涅槃體一，解脫是多；如蓋是一，牙舌是多。」是義不然。何以故？一一所得非一切得，亦有邊故，是應無常。若無常者，云何得名為涅槃耶？涅槃若無，誰為聖人？是故當知無有聖人。』復作是念：『聖人之道非因緣得。若聖人道非因緣得，何故一切不作聖人？若一切人非聖人者，當知是則無有聖人及以聖道。』復作是念：『聖說正見有二因緣：一者、從他聞法，二者、內自思惟。是二因緣若從緣生，所從生者復從緣生，如是展轉有無窮過。若是二事不從緣生，一切眾生何故不得？』作是觀時能斷善根。
「善男子！若有眾生深見如是無因、無果，是人能斷信等五根。善男子！斷善根者，非是下劣愚鈍之人，亦非天中及三惡道；破僧亦爾。」
迦葉菩薩白佛言：「世尊！如是之人何時當能還生善根？」
佛言：「善男子！是人二時還生善根：初入地獄、出地獄時。善男子！善有三種：過去、現在、未來。若過去者，其性自滅，因雖滅盡，果報未熟，是故不名斷過去果
【現代漢語翻譯】 現代漢語譯本：如果說存在一個涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界），那麼應當知道就沒有聖人。為什麼呢？因為涅槃是不可得的。常住不變的法，在道理上是不可得、不可取捨的。如果說聖人有多個涅槃，那就是無常的。為什麼呢？因為是可以計數的法。如果涅槃只有一個，那麼一個人得到時，一切人都應該得到。如果涅槃有多個，那就是有邊際的。如果是有邊際的，怎麼能稱為常住呢？如果有人說：『涅槃的本體是一個，解脫是多個；就像傘蓋是一個，牙齒和舌頭是多個。』這種說法是不對的。為什麼呢？因為一個人所得的不是一切人所得，也是有邊際的，所以應該是無常的。如果是無常的，怎麼能稱為涅槃呢？如果涅槃不存在，誰是聖人呢？所以應當知道沒有聖人。』他又這樣想：『聖人的道不是因緣所生的。如果聖人的道不是因緣所生的，為什麼一切人不能成為聖人呢？如果一切人都不是聖人，那麼應當知道就沒有聖人和聖道。』他又這樣想：『聖人說正見有兩種因緣：一是聽聞他人說法，二是內心自己思考。這兩種因緣如果是從因緣而生，那麼所從生的又從因緣而生，這樣輾轉下去就有無窮的過失。如果這兩件事不是從因緣而生，那麼一切眾生為什麼不能得到呢？』當這樣觀察時，就能斷絕善根。 『善男子！如果眾生深刻地認為沒有因、沒有果，這個人就能斷絕信等五根（五種善的根基，即信、精進、念、定、慧）。善男子！斷絕善根的人，不是下劣愚鈍的人，也不是天界和三惡道（地獄、餓鬼、畜生）的眾生；破僧（破壞僧團）也是如此。』 迦葉菩薩（Kasyapa Bodhisattva，佛教菩薩名）對佛說：『世尊！這樣的人什麼時候才能重新生起善根呢？』 佛說：『善男子！這種人在兩種情況下會重新生起善根：剛入地獄時和剛出地獄時。善男子！善有三種：過去、現在、未來。如果是過去的善，它的性質已經自行消滅，雖然因已經滅盡，但果報還沒有成熟，所以不能稱為斷絕了過去的果報。』
【English Translation】 English version: If there is one Nirvana (a Buddhist term referring to the state of liberation from the cycle of birth and death), then it should be known that there are no sages. Why? Because Nirvana is unattainable. The Dharma that is permanent and unchanging is, in principle, unattainable and cannot be accepted or rejected. If there are multiple Nirvanas for sages, then it is impermanent. Why? Because it is a countable Dharma. If there is only one Nirvana, then when one person attains it, everyone should attain it. If there are multiple Nirvanas, then it is finite. If it is finite, how can it be called permanent? If someone says: 『The essence of Nirvana is one, but liberation is multiple; just as the umbrella is one, but the teeth and tongue are multiple,』 this is not correct. Why? Because what one person attains is not what everyone attains, and it is also finite, so it should be impermanent. If it is impermanent, how can it be called Nirvana? If Nirvana does not exist, who is a sage? Therefore, it should be known that there are no sages.』 He further thought: 『The path of a sage is not born from conditions. If the path of a sage is not born from conditions, why can't everyone become a sage? If everyone is not a sage, then it should be known that there are no sages and no path of sages.』 He further thought: 『The sage says that right view has two causes: one is hearing the Dharma from others, and the other is contemplating within oneself. If these two causes are born from conditions, then what is born from them is also born from conditions, and so on, leading to infinite faults. If these two things are not born from conditions, then why can't all sentient beings attain them?』 When observing in this way, one can sever the roots of goodness. 『Good man! If sentient beings deeply believe that there is no cause and no effect, this person can sever the five roots of goodness (the five foundations of goodness: faith, diligence, mindfulness, concentration, and wisdom). Good man! The person who severs the roots of goodness is not an inferior or dull person, nor is it a being in the heavens or the three evil realms (hell, hungry ghosts, and animals); the same is true for breaking the Sangha (the monastic community).』 Kasyapa Bodhisattva (a Buddhist bodhisattva) said to the Buddha: 『World Honored One! When will such a person be able to regenerate the roots of goodness?』 The Buddha said: 『Good man! Such a person will regenerate the roots of goodness in two situations: when they first enter hell and when they first leave hell. Good man! There are three kinds of goodness: past, present, and future. If it is past goodness, its nature has already extinguished itself. Although the cause has been extinguished, the karmic retribution has not yet matured, so it cannot be called severing the past retribution.』
。斷三世因，故名為斷。」
迦葉菩薩白佛言：「世尊！若斷三世因名斷善根，斷善根人即有佛性。如是佛性為是過去？為是現在？為是未來？為遍三世？若過去者，云何名常？佛性亦常，是故當知非過去也。若未來者，云何名常？何故佛說一切眾生必定當得？若必定得，云何言斷？若現在者，復云何常？何故復言必定可見？如來亦說佛性有六：一、常，二、真，三、實，四、善，五、凈，六、可見。若斷善根有佛性者，則不得名斷善根也。若無佛性，云何復言一切眾生悉有佛性？若言佛性亦有、亦斷，云何如來複說是常？」
佛言：「善男子！如來世尊為眾生故有四種答：一者、定答，二者、分別答，三者、隨問答，四者、置答。
「善男子！云何定答？若問惡業得善果耶？不善果乎？是應定答得不善果；善亦如是。若問如來一切智不？是應定答是一切智。若問佛法是清凈不？是應定答必定清凈。若問如來弟子如法住不？是應定答有如法住。是名定答。
「云何分別答？如我所說四真諦法。云何為四？苦、集、滅、道。何謂苦諦？有八苦故，名曰苦諦。云何集諦？五陰因故，名為集諦。云何滅諦？貪慾、瞋、癡畢竟盡故，名為滅諦。云何道諦？三十七助道法名為道諦。是名分別答。
【現代漢語翻譯】 現代漢語譯本：『斷絕三世的因，所以稱為斷。』
迦葉菩薩對佛說：『世尊！如果斷絕三世的因叫做斷善根，那麼斷善根的人就具有佛性。這樣的佛性是屬於過去？還是屬於現在？還是屬於未來？還是遍及三世？如果是屬於過去，怎麼能稱為常？佛性也是常，所以應當知道不是屬於過去。如果是屬於未來，怎麼能稱為常？為什麼佛說一切眾生必定能夠獲得？如果必定能夠獲得，為什麼又說斷？如果是屬於現在，又怎麼能是常？為什麼又說必定可以見到？如來也說過佛性有六種特性：一、常，二、真，三、實，四、善，五、凈，六、可見。如果斷善根的人有佛性，就不能稱為斷善根了。如果沒有佛性，為什麼又說一切眾生都有佛性？如果說佛性既有又斷，為什麼如來又說是常？』
佛說：『善男子！如來世尊爲了眾生的緣故有四種回答方式：第一種是定答，第二種是分別答，第三種是隨問答，第四種是置答。』
『善男子！什麼是定答？如果問惡業會得到善果嗎？還是不善果？這應該定答得到不善果；善業也是如此。如果問如來是否具有一切智？這應該定答是具有一切智。如果問佛法是否清凈？這應該定答必定清凈。如果問如來的弟子是否如法修行？這應該定答有如法修行。這叫做定答。』
『什麼是分別答？就像我所說的四真諦法。什麼是四？苦、集、滅、道。什麼是苦諦？因為有八苦，所以叫做苦諦。什麼是集諦？因為五陰（色、受、想、行、識）是因，所以叫做集諦。什麼是滅諦？因為貪慾、瞋恚、愚癡徹底滅盡，所以叫做滅諦。什麼是道諦？三十七助道法叫做道諦。這叫做分別答。』
【English Translation】 English version: 'It is called 'severance' because it severs the causes of the three periods of time.'
Bodhisattva Kasyapa said to the Buddha, 'World Honored One! If severing the causes of the three periods of time is called severing good roots, then those who sever good roots possess Buddha-nature. Is this Buddha-nature past, present, future, or pervasive throughout the three periods of time? If it is past, how can it be called permanent? Buddha-nature is also permanent, therefore it should be known that it is not past. If it is future, how can it be called permanent? Why does the Buddha say that all sentient beings will certainly attain it? If they will certainly attain it, why is it said to be severed? If it is present, how can it be permanent? Why is it also said that it can certainly be seen? The Tathagata also said that Buddha-nature has six characteristics: one, permanent; two, true; three, real; four, good; five, pure; and six, visible. If those who sever good roots have Buddha-nature, then it cannot be called severing good roots. If there is no Buddha-nature, why is it said that all sentient beings possess Buddha-nature? If it is said that Buddha-nature both exists and is severed, why does the Tathagata say that it is permanent?'
The Buddha said, 'Good man! The Tathagata, the World Honored One, has four kinds of answers for the sake of sentient beings: first, a definite answer; second, a discriminating answer; third, an answer according to the question; and fourth, a reserved answer.'
'Good man! What is a definite answer? If one asks whether evil karma will result in good fruit or bad fruit, the definite answer should be that it will result in bad fruit; the same is true for good karma. If one asks whether the Tathagata has all-knowing wisdom, the definite answer should be that he has all-knowing wisdom. If one asks whether the Buddha's Dharma is pure, the definite answer should be that it is certainly pure. If one asks whether the Tathagata's disciples practice according to the Dharma, the definite answer should be that they practice according to the Dharma. This is called a definite answer.'
'What is a discriminating answer? It is like the Four Noble Truths that I have spoken of. What are the four? Suffering, accumulation, cessation, and the path. What is the Truth of Suffering? Because there are eight sufferings, it is called the Truth of Suffering. What is the Truth of Accumulation? Because the five aggregates (form, feeling, perception, mental formations, and consciousness) are the cause, it is called the Truth of Accumulation. What is the Truth of Cessation? Because greed, hatred, and delusion are completely extinguished, it is called the Truth of Cessation. What is the Truth of the Path? The thirty-seven factors of enlightenment are called the Truth of the Path. This is called a discriminating answer.'
「云何隨問答？如我所說：一切法無常。復有問言：『如來世尊為何法故說于無常？』答言：『如來為有為法故說無常；無我亦爾。』如我所說：一切法燒。他又問言：『如來世尊為何法故說一切燒？』答言：『如來為貪、瞋、癡說一切燒。』
「善男子！如來十力、四無所畏、大慈大悲、三念處、首楞嚴等八萬億諸三昧門、三十二相、八十種好、五智印等三萬五千諸三昧門、金剛定等四千二百諸三昧門、方便三昧，無量無邊如是等法是佛佛性。如是佛性則有七事：一、常，二、我，三、樂，四、凈，五、真，六、實，七、善。是名分別答。
「善男子！後身菩薩佛性有六：一、常，二、凈，三、真，四、實，五、善，六、少見。是名分別答。
「如汝先問斷善根人有佛性者，是人亦有如來佛性、亦有後身佛性。是二佛性障未來故，得名為無；畢竟得故，得名為有。是名分別答。
「如來佛性非過去、非現在、非未來。後身佛性現在、未來少可見故，得名現在；未具見故，名為未來。如來未得阿耨多羅三藐三菩提時，佛性因故，亦是過去、現在、未來；果則不爾，有是三世、有非三世。後身菩薩佛性因故，亦是過去、現在、未來；果亦如是。是名分別答。
「九住菩薩佛性六種：一
【現代漢語翻譯】 現代漢語譯本 『如何根據提問回答？就像我所說：一切法都是無常的。又有人問：『如來世尊爲了什麼法而說無常？』回答說：『如來爲了有為法而說無常；無我也一樣。』就像我所說：一切法都在燃燒。他又問：『如來世尊爲了什麼法而說一切都在燃燒？』回答說：『如來爲了貪、嗔、癡而說一切都在燃燒。』 『善男子！如來的十力（如來所具有的十種智慧力量）、四無所畏（佛陀在眾人面前宣說佛法時的四種無所畏懼的自信）、大慈大悲（佛陀給予眾生快樂和拔除痛苦的兩種心）、三念處（佛陀觀察眾生時所用的三種方法）、首楞嚴等八萬億種三昧門（一種強大的禪定狀態，以及由此衍生的無數禪定方法）、三十二相（佛陀所具有的三十二種殊勝的身體特徵）、八十種好（佛陀所具有的八十種細微的身體特徵）、五智印等三萬五千種三昧門（五種智慧的印記，以及由此衍生的無數禪定方法）、金剛定等四千二百種三昧門（一種堅固的禪定狀態，以及由此衍生的無數禪定方法）、方便三昧（爲了引導眾生而使用的禪定方法），無量無邊像這樣的法，都是佛的佛性。這樣的佛性有七種特性：一、常（永恒不變），二、我（真實的主宰），三、樂（快樂），四、凈（清凈），五、真（真實），六、實（實在），七、善（善良）。這叫做分別回答。 『善男子！後身菩薩（未來將成佛的菩薩）的佛性有六種：一、常，二、凈，三、真，四、實，五、善，六、少見（不常顯現）。這叫做分別回答。 『就像你先前問的斷善根的人是否有佛性，這個人也有如來的佛性，也有後身的佛性。這兩種佛性因為障礙未來，所以被稱為無；因為最終會得到，所以被稱為有。這叫做分別回答。 『如來的佛性不是過去、不是現在、不是未來。後身的佛性因為現在和未來少見，所以被稱為現在；因為沒有完全顯現，所以被稱為未來。如來在沒有得到阿耨多羅三藐三菩提（無上正等正覺）時，佛性作為因，也是過去、現在、未來；作為果則不是這樣，有是三世的，也有不是三世的。後身菩薩的佛性作為因，也是過去、現在、未來；作為果也是這樣。這叫做分別回答。 『九住菩薩（修行達到九住位的菩薩）的佛性有六種：一、常，二、凈，三、真，四、實，五、善，六、少見。這叫做分別回答。』
【English Translation】 English version 'How to answer according to the questions? As I have said: all dharmas are impermanent. Again, someone asks: 'For what dharma does the Tathagata, the World Honored One, speak of impermanence?' The answer is: 'The Tathagata speaks of impermanence for conditioned dharmas; the same is true for no-self.' As I have said: all dharmas are burning. He also asks: 'For what dharma does the Tathagata, the World Honored One, say that all are burning?' The answer is: 'The Tathagata says that all are burning because of greed, hatred, and delusion.' 'Good man! The Tathagata's ten powers (ten kinds of wisdom power of the Tathagata), four fearlessnesses (four kinds of fearlessness of the Buddha when proclaiming the Dharma in front of the public), great compassion and great mercy (two minds of the Buddha to give happiness and remove suffering to sentient beings), three mindfulnesses (three methods used by the Buddha to observe sentient beings), Shurangama and other eighty trillion samadhi gates (a powerful state of meditation, and countless meditation methods derived from it), thirty-two marks (thirty-two special physical characteristics of the Buddha), eighty minor marks (eighty subtle physical characteristics of the Buddha), five wisdom seals and other thirty-five thousand samadhi gates (five wisdom seals, and countless meditation methods derived from it), Vajra samadhi and other four thousand two hundred samadhi gates (a firm state of meditation, and countless meditation methods derived from it), expedient samadhi (meditation methods used to guide sentient beings), immeasurable and boundless such dharmas are the Buddha-nature of the Buddha. Such Buddha-nature has seven characteristics: one, permanence (eternal and unchanging), two, self (true master), three, bliss (happiness), four, purity (pure), five, truth (real), six, reality (substantial), seven, goodness (kindness). This is called a separate answer.' 'Good man! The Buddha-nature of a Bodhisattva in a future life (a Bodhisattva who will become a Buddha in the future) has six characteristics: one, permanence, two, purity, three, truth, four, reality, five, goodness, six, rarely seen (not often manifested). This is called a separate answer.' 'Just as you asked earlier whether a person who has severed their roots of goodness has Buddha-nature, this person also has the Buddha-nature of the Tathagata and also has the Buddha-nature of a future life. These two Buddha-natures are called non-existent because they obstruct the future; they are called existent because they will ultimately be attained. This is called a separate answer.' 'The Buddha-nature of the Tathagata is not past, not present, not future. The Buddha-nature of a future life is called present because it is rarely seen in the present and future; it is called future because it has not fully manifested. When the Tathagata has not attained Anuttara-samyak-sambodhi (unexcelled complete enlightenment), the Buddha-nature as a cause is also past, present, and future; as a result, it is not so, some are of the three times, and some are not of the three times. The Buddha-nature of a Bodhisattva in a future life as a cause is also past, present, and future; as a result, it is also like this. This is called a separate answer.' 'The Buddha-nature of a Bodhisattva in the ninth stage (a Bodhisattva who has reached the ninth stage of practice) has six characteristics: one, permanence, two, purity, three, truth, four, reality, five, goodness, six, rarely seen. This is called a separate answer.'
、常，二、善，三、真，四、實，五、凈，六、可見。佛性因故，亦是過去、現在、未來；果亦如是。是名分別答。
「八住菩薩下至六住佛性五事：一、真，二、實，三、凈，四、善，五、可見。佛性因故，亦是過去、現在、未來；果亦如是。是名分別答。
「五住菩薩下至初住佛性五事：一、真，二、實，三、凈，四、可見，五、善不善。善男子！是五種佛性、六種佛性、七種佛性，斷善根人必當得故，故得言有。是名分別答。
「若有說言斷善根者定有佛性、定無佛性，是名置答。」
迦葉菩薩言：「世尊！我聞不答乃名置答，如來今者何因緣答而名置答？」
「善男子！我亦不說置而不答，乃說置答。善男子！如是置答覆有二種：一者、遮止，二者、莫著。以是義故，得名置答。」
迦葉菩薩白佛言：「世尊！如佛所說，云何名因亦是過去、現在、未來，果亦過去、現在、未來，非是過去、現在、未來？」
佛言：「善男子！五陰二種：一者、因，二者、果。是因五陰是過去、現在、未來，是果五陰亦是過去、現在、未來，亦非過去、現在、未來。
「善男子！一切無明煩惱等結悉是佛性。何以故？佛性因故。從無明行及諸煩惱得善五陰，是名佛性；從善
【現代漢語翻譯】 現代漢語譯本： 「一、常（永恒不變），二、善（善良），三、真（真實），四、實（實在），五、凈（清凈），六、可見（可以被感知）。佛性（覺悟的本性）的因，也是過去、現在、未來；果也是如此。這叫做分別回答。 「八住菩薩（修行到第八階段的菩薩）下至六住（修行到第六階段）的佛性有五件事：一、真（真實），二、實（實在），三、凈（清凈），四、善（善良），五、可見（可以被感知）。佛性的因，也是過去、現在、未來；果也是如此。這叫做分別回答。 「五住菩薩（修行到第五階段的菩薩）下至初住（修行到第一階段）的佛性有五件事：一、真（真實），二、實（實在），三、凈（清凈），四、可見（可以被感知），五、善不善（既有善也有不善）。善男子！這五種佛性、六種佛性、七種佛性，斷善根的人必定會得到，所以說有。這叫做分別回答。 「如果有人說斷善根的人一定有佛性，或者一定沒有佛性，這叫做置答（擱置不答）。」 迦葉菩薩（佛陀的弟子）說：「世尊！我聽說不回答才叫置答，如來（佛陀的稱號）現在為什麼回答了卻叫做置答呢？」 「善男子！我並不是說擱置而不回答，而是說擱置回答。善男子！這種擱置回答又有兩種：一是遮止（阻止），二是莫著（不要執著）。因為這個原因，所以叫做置答。」 迦葉菩薩對佛說：「世尊！如佛所說，為什麼說因也是過去、現在、未來，果也是過去、現在、未來，又說不是過去、現在、未來呢？」 佛說：「善男子！五陰（構成生命的五種要素）有兩種：一是因，二是果。作為因的五陰是過去、現在、未來，作為果的五陰也是過去、現在、未來，又不是過去、現在、未來。 「善男子！一切無明（對真理的無知）、煩惱等結（束縛）都是佛性。為什麼呢？因為是佛性的因。從無明、行為以及各種煩惱得到善的五陰，這叫做佛性；從善
【English Translation】 English version: 'First, permanence; second, goodness; third, truth; fourth, reality; fifth, purity; sixth, visibility.' The cause of Buddha-nature (the inherent nature of enlightenment) is also past, present, and future; the result is also the same. This is called a differentiated answer. 'For Bodhisattvas (enlightenment beings) of the eighth stage down to the sixth stage, Buddha-nature has five aspects: first, truth; second, reality; third, purity; fourth, goodness; fifth, visibility. The cause of Buddha-nature is also past, present, and future; the result is also the same. This is called a differentiated answer.' 'For Bodhisattvas of the fifth stage down to the first stage, Buddha-nature has five aspects: first, truth; second, reality; third, purity; fourth, visibility; fifth, good and non-good. Good man! These five kinds of Buddha-nature, six kinds of Buddha-nature, and seven kinds of Buddha-nature, those who have severed their roots of goodness will certainly attain them, therefore it is said to exist. This is called a differentiated answer.' 'If someone says that those who have severed their roots of goodness definitely have Buddha-nature, or definitely do not have Buddha-nature, this is called a set-aside answer (a question that is not directly answered).' Bodhisattva Kasyapa (a disciple of the Buddha) said, 'World Honored One! I have heard that not answering is called a set-aside answer. Why does the Tathagata (an epithet of the Buddha) now answer and yet call it a set-aside answer?' 'Good man! I do not say to set aside and not answer, but rather to set aside the answer. Good man! Such a set-aside answer has two aspects: one is to restrain, and the other is not to be attached. Because of this meaning, it is called a set-aside answer.' Bodhisattva Kasyapa said to the Buddha, 'World Honored One! As the Buddha has said, why is it said that the cause is also past, present, and future, and the result is also past, present, and future, and yet it is not past, present, and future?' The Buddha said, 'Good man! The five skandhas (the five aggregates that constitute a person) have two aspects: one is cause, and the other is result. The five skandhas as cause are past, present, and future, and the five skandhas as result are also past, present, and future, and yet they are not past, present, and future.' 'Good man! All ignorance (lack of knowledge of the truth), afflictions, and other fetters are all Buddha-nature. Why? Because they are the cause of Buddha-nature. From ignorance, actions, and various afflictions, one obtains good five skandhas, this is called Buddha-nature; from good
五陰乃至獲得阿耨多羅三藐三菩提。是故，我于經中先說眾生佛性如雜血乳，血者即是無明行等一切煩惱，乳者即是善五陰也。是故，我說從諸煩惱及善五陰得阿耨多羅三藐三菩提。如眾生身皆從精血而得成就，佛性亦爾。須陀洹人、斯陀含人斷少煩惱，佛性如乳；阿那含人，佛性如酪；阿羅漢人，猶如生酥；從辟支佛至十住菩薩，猶如熟酥；如來佛性猶如醍醐。
「善男子！現在煩惱為作障故，令諸眾生不得睹見。如香山中有忍辱草，非一切牛皆能得食；佛性亦爾。是名分別答。」
迦葉菩薩白佛言：「世尊！五種、六種、七種佛性，若未來有者，云何說言斷善根人有佛性耶？」
佛言：「善男子！如諸眾生有過去業，因是業故，眾生現在得受果報。有未來業，以未生故，終不生果。有現在煩惱，若無煩惱，一切眾生應當了了現見佛性。是故，斷善根人以現在世煩惱因緣能斷善根，未來佛性力因緣故還生善根。」
迦葉言：「世尊！未來云何能生善根？」
「善男子！猶如燈、日，雖復未生亦能破闇；未來之生能生眾生，未來佛性亦復如是。是名分別答。」
迦葉菩薩白佛言：「世尊！若言五陰是佛性者，云何說言眾生佛性非內、非外？」
佛言：「善男子！何因緣故
【現代漢語翻譯】 現代漢語譯本：從五陰（色、受、想、行、識五種構成要素）乃至獲得阿耨多羅三藐三菩提（無上正等正覺）。因此，我在經中先說眾生的佛性如同混雜著血的乳汁，血指的是無明（對真理的無知）、行（意志活動）等一切煩惱，乳指的是善的五陰。因此，我說從各種煩惱和善的五陰可以獲得阿耨多羅三藐三菩提。如同眾生的身體都是從精血而成就，佛性也是如此。須陀洹（初果聖人）、斯陀含（二果聖人）斷除少許煩惱，佛性如同乳汁；阿那含（三果聖人），佛性如同凝乳；阿羅漢（四果聖人），佛性猶如生酥；從辟支佛（獨覺）到十住菩薩，佛性猶如熟酥；如來（佛）的佛性猶如醍醐（最上等的酥油）。 『善男子！』現在的煩惱作為障礙，使得眾生不能看見佛性。如同香山中有忍辱草，不是所有的牛都能吃到；佛性也是如此。這叫做分別解答。 迦葉菩薩問佛說：『世尊！五種、六種、七種佛性，如果未來有的話，為什麼說斷了善根的人也有佛性呢？』 佛說：『善男子！如同眾生有過去的業，因為這個業的緣故，眾生現在會承受果報。有未來的業，因為還沒有產生，所以不會產生果報。有現在的煩惱，如果沒有煩惱，一切眾生應當能夠清楚地看見佛性。因此，斷了善根的人因為現在世的煩惱因緣能夠斷善根，未來佛性的力量因緣又會重新產生善根。』 迦葉問：『世尊！未來怎麼能夠產生善根呢？』 『善男子！如同燈和太陽，即使還沒有出現也能夠破除黑暗；未來的生命能夠產生眾生，未來的佛性也是如此。』這叫做分別解答。 迦葉菩薩問佛說：『世尊！如果說五陰是佛性，為什麼又說眾生的佛性非內、非外呢？』 佛說：『善男子！因為什麼緣故
【English Translation】 English version: From the five skandhas (form, feeling, perception, mental formations, and consciousness) up to the attainment of Anuttara-samyak-sambodhi (supreme perfect enlightenment). Therefore, in the scriptures, I first said that the Buddha-nature of sentient beings is like milk mixed with blood, where blood refers to ignorance, volitional activities, and all afflictions, and milk refers to the wholesome five skandhas. Therefore, I said that from various afflictions and wholesome five skandhas, one can attain Anuttara-samyak-sambodhi. Just as the bodies of sentient beings are formed from essence and blood, so is the Buddha-nature. A Srotapanna (stream-enterer) and a Sakadagamin (once-returner) have eliminated a few afflictions, and their Buddha-nature is like milk; an Anagamin (non-returner), their Buddha-nature is like curd; an Arhat (worthy one), their Buddha-nature is like raw butter; from a Pratyekabuddha (solitary buddha) to a Bodhisattva of the tenth stage, their Buddha-nature is like clarified butter; the Buddha-nature of a Tathagata (Thus-gone one) is like ghee (the finest clarified butter). 'Good man! Present afflictions act as obstacles, preventing sentient beings from seeing the Buddha-nature. Just as there is forbearance grass in Fragrant Mountain, which not all cows can eat; so is the Buddha-nature. This is called a differentiated answer.' Bodhisattva Kasyapa asked the Buddha, 'World Honored One! If there are five, six, or seven kinds of Buddha-nature in the future, how can it be said that those who have severed their roots of goodness also have Buddha-nature?' The Buddha said, 'Good man! Just as sentient beings have past karma, due to which they receive retribution in the present. There is future karma, which, because it has not yet arisen, will not produce results. There are present afflictions, and if there were no afflictions, all sentient beings should clearly see the Buddha-nature. Therefore, those who have severed their roots of goodness can sever their roots of goodness due to the cause of present afflictions, and the power of future Buddha-nature will cause the roots of goodness to arise again.' Kasyapa asked, 'World Honored One! How can the future produce roots of goodness?' 'Good man! Just like a lamp and the sun, even though they have not yet arisen, they can dispel darkness; the future life can produce sentient beings, and the future Buddha-nature is also like this.' This is called a differentiated answer. Bodhisattva Kasyapa asked the Buddha, 'World Honored One! If it is said that the five skandhas are the Buddha-nature, why is it said that the Buddha-nature of sentient beings is neither internal nor external?' The Buddha said, 'Good man! For what reason
如是失意？我先不說眾生佛性是中道耶？」
迦葉言：「世尊！我實不失意，直以眾生於此中道不能解故，故發斯問。」
「善男子！眾生不解即是中道，或時有解、或有不解。善男子！我為眾生得開解故，說言佛性非內、非外。何以故？凡夫眾生或言佛性住五陰中，如器中有果；或言離陰而有，猶如虛空。是故，如來說于中道。眾生佛性非內六入、非外六入，內外合故，名為中道。是故，如來宣說佛性即是中道，非內、非外，故名中道。是名分別答。
「複次，善男子！云何名為非內、非外？善男子！或言佛性即是外道。何以故？菩薩摩訶薩于無量劫在外道中斷諸煩惱，調伏其心，教化眾生，然後乃得阿耨多羅三藐三菩提，是以佛性即是外道。或言佛性即是內道。何以故？菩薩雖于無量劫中修習外道，若離內道則不能得阿耨多羅三藐三菩提，是以佛性即是內道。是故，如來遮此二邊，說言佛性非內、非外、亦名內外，是名中道。是名分別答。
「複次，善男子！或言佛性即是如來金剛之身、三十二相、八十種好。何以故？不虛誑故。或言佛性即是十力、四無所畏、大慈大悲及三念處、首楞嚴等一切三昧。何以故？因是三昧生金剛身、三十二相、八十種好故。是故，如來遮此二邊，說言佛性
【現代漢語翻譯】 現代漢語譯本：『你是否因此感到失意？我先問你，眾生的佛性是否是中道？』 迦葉說：『世尊！我並非感到失意，只是因為眾生不能理解這中道的道理，所以才提出這個問題。』 『善男子！眾生不理解，這本身就是中道。有時理解，有時不理解。善男子！我爲了讓眾生能夠開悟理解，所以說佛性既不在內，也不在外。為什麼呢？凡夫眾生有時認為佛性存在於五蘊（色、受、想、行、識）之中，就像容器里裝著果實；有時認為佛性脫離五蘊而存在，就像虛空一樣。因此，如來說明中道。眾生的佛性既不在內在的六入（眼、耳、鼻、舌、身、意），也不在外在的六入（色、聲、香、味、觸、法），內外結合，就稱為中道。所以，如來說明佛性就是中道，既不在內，也不在外，所以稱為中道。這是分別解答。』 『其次，善男子！什麼叫做既不在內，也不在外呢？善男子！有時認為佛性就是外道。為什麼呢？菩薩摩訶薩在無量劫中在外道中斷除各種煩惱，調伏自己的心，教化眾生，然後才證得阿耨多羅三藐三菩提（無上正等正覺），所以說佛性就是外道。有時認為佛性就是內道。為什麼呢？菩薩雖然在無量劫中修習外道，如果離開內道就不能證得阿耨多羅三藐三菩提，所以說佛性就是內道。因此，如來遮止這兩種偏見，說佛性既不在內，也不在外，也可以說是內外，這就是中道。這是分別解答。』 『其次，善男子！有時認為佛性就是如來的金剛之身、三十二相、八十種好。為什麼呢？因為這些都不是虛假的。有時認為佛性就是十力（如來十種智慧力量）、四無所畏（如來四種無所畏懼的自信）、大慈大悲以及三念處（身念處、受念處、心念處）、首楞嚴等一切三昧（禪定）。為什麼呢？因為通過這些三昧才能產生金剛之身、三十二相、八十種好。因此，如來遮止這兩種偏見，說佛性
【English Translation】 English version: 『Are you thus disheartened? Let me first ask, is the Buddha-nature of sentient beings the Middle Way?』 Kasyapa said, 『World Honored One! I am not truly disheartened, but it is because sentient beings cannot understand this Middle Way, that I ask this question.』 『Good man! The fact that sentient beings do not understand is itself the Middle Way. Sometimes there is understanding, sometimes there is no understanding. Good man! For the sake of enabling sentient beings to understand, I say that Buddha-nature is neither internal nor external. Why? Ordinary sentient beings sometimes think that Buddha-nature resides within the five skandhas (form, feeling, perception, mental formations, consciousness), like a fruit in a container; sometimes they think it exists apart from the skandhas, like empty space. Therefore, the Tathagata speaks of the Middle Way. The Buddha-nature of sentient beings is neither in the internal six entrances (eye, ear, nose, tongue, body, mind) nor in the external six entrances (form, sound, smell, taste, touch, dharma), but the combination of internal and external is called the Middle Way. Therefore, the Tathagata declares that Buddha-nature is the Middle Way, neither internal nor external, hence it is called the Middle Way. This is a separate answer.』 『Furthermore, good man! What is meant by neither internal nor external? Good man! Sometimes it is thought that Buddha-nature is the external path. Why? Because Bodhisattva Mahasattvas, in countless kalpas, cut off all afflictions in the external path, subdued their minds, and taught sentient beings, and then attained Anuttara-samyak-sambodhi (supreme perfect enlightenment), therefore Buddha-nature is the external path. Sometimes it is thought that Buddha-nature is the internal path. Why? Although Bodhisattvas practice the external path for countless kalpas, if they are separated from the internal path, they cannot attain Anuttara-samyak-sambodhi, therefore Buddha-nature is the internal path. Therefore, the Tathagata refutes these two extremes, saying that Buddha-nature is neither internal nor external, and can also be called both internal and external, which is the Middle Way. This is a separate answer.』 『Furthermore, good man! Sometimes it is thought that Buddha-nature is the Tathagata』s diamond body, the thirty-two marks, and the eighty minor characteristics. Why? Because these are not false. Sometimes it is thought that Buddha-nature is the ten powers (ten wisdom powers of the Tathagata), the four fearlessnesses (four kinds of fearlessness of the Tathagata), great compassion and great mercy, as well as the three foundations of mindfulness (mindfulness of body, feeling, and mind), the Shurangama Samadhi, and all other samadhis (meditative states). Why? Because it is through these samadhis that the diamond body, the thirty-two marks, and the eighty minor characteristics are produced. Therefore, the Tathagata refutes these two extremes, saying that Buddha-nature』
非內、非外、亦名內外，是名中道。是名分別答。
「複次，善男子！或有說言佛性即是內善思惟。何以故？離善思惟則不能得阿耨多羅三藐三菩提故，是故佛性即是內善思惟。或有說言佛性即是從他聞法。何以故？從他聞法則能內善思惟，若不聞法則無思惟，是以佛性即是從他聞法。是故，如來遮此二邊，說言佛性非內、非外、亦名內外，是名中道。
「複次，善男子！復有說言佛性是外，謂檀波羅蜜。從檀波羅蜜得阿耨多羅三藐三菩提，是以說言檀波羅蜜即是佛性。或有說言佛性是內，謂五波羅蜜。何以故？離是五事，當知則無佛性因果，是以說言五波羅蜜即是佛性。是故，如來遮此二邊，說言佛性非內、非外，亦內、亦外，是名中道。
「複次，善男子！或有說言佛性在內，譬如力士額上寶珠。何以故？常、樂、我、凈，如寶珠故，是以說言佛性在內。或有說言佛性在外，如貧寶藏。何以故？方便見故。佛性亦爾，在眾生外，以方便故而得見之。是故，如來遮此二邊，說言佛性非內、非外，亦內、亦外，是名中道。
「善男子！眾生佛性非有、非無。所以者何？佛性雖有，非如虛空。何以故？世間虛空雖以無量善巧方便，不可得見；佛性可見，是故雖有，非如虛空。佛性雖無，不同兔
【現代漢語翻譯】 現代漢語譯本 既非內在，也非外在，亦可稱為內外，這被稱為中道。這是分別解答。
『再者，善男子！有人說佛性就是內在的善思惟（正向的思考）。為什麼呢？因為離開善思惟就不能證得阿耨多羅三藐三菩提（無上正等正覺），所以佛性就是內在的善思惟。也有人說佛性就是從聽聞他人說法而來。為什麼呢？因為從聽聞他人說法才能產生內在的善思惟，如果不聽聞說法就沒有思惟，因此佛性就是從聽聞他人說法而來。』所以，如來遮止這兩種偏見，說佛性既非內在，也非外在，亦可稱為內外，這被稱為中道。
『再者，善男子！又有人說佛性是外在的，指的是檀波羅蜜（佈施的完美）。因為從檀波羅蜜可以證得阿耨多羅三藐三菩提，所以說檀波羅蜜就是佛性。也有人說佛性是內在的，指的是五波羅蜜（佈施、持戒、忍辱、精進、禪定的完美）。為什麼呢？因為離開這五種修行，就知道沒有佛性的因果，所以說五波羅蜜就是佛性。』所以，如來遮止這兩種偏見，說佛性既非內在，也非外在，亦內亦外，這被稱為中道。
『再者，善男子！有人說佛性在內在，就像力士額頭上的寶珠。為什麼呢？因為常、樂、我、凈（永恒、喜悅、真我、清凈）就像寶珠一樣，所以說佛性在內在。也有人說佛性在外在，就像貧窮人擁有的寶藏。為什麼呢？因為通過方便法門才能見到。佛性也是如此，在眾生之外，通過方便法門才能見到。』所以，如來遮止這兩種偏見，說佛性既非內在，也非外在，亦內亦外，這被稱為中道。
『善男子！眾生的佛性既非有，也非無。為什麼呢？佛性雖然有，但並非像虛空一樣。為什麼呢？因為世間的虛空即使通過無量的善巧方便，也無法看見；而佛性是可見的，所以雖然有，但並非像虛空一樣。佛性雖然無，但不同於兔
【English Translation】 English version Neither internal, nor external, also called both internal and external, this is called the Middle Way. This is a separate answer.
'Furthermore, good man! Some say that Buddha-nature is internal good contemplation (positive thinking). Why? Because without good contemplation, one cannot attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment), therefore Buddha-nature is internal good contemplation. Others say that Buddha-nature comes from hearing the Dharma from others. Why? Because from hearing the Dharma from others, one can generate internal good contemplation; if one does not hear the Dharma, there is no contemplation, therefore Buddha-nature comes from hearing the Dharma from others.' Therefore, the Tathagata refutes these two extremes, saying that Buddha-nature is neither internal nor external, but also called both internal and external, this is called the Middle Way.
'Furthermore, good man! Some say that Buddha-nature is external, referring to Dana Paramita (the perfection of giving). Because from Dana Paramita one can attain Anuttara-samyak-sambodhi, therefore it is said that Dana Paramita is Buddha-nature. Others say that Buddha-nature is internal, referring to the five Paramitas (giving, morality, patience, diligence, and meditation). Why? Because without these five practices, one knows there is no cause and effect of Buddha-nature, therefore it is said that the five Paramitas are Buddha-nature.' Therefore, the Tathagata refutes these two extremes, saying that Buddha-nature is neither internal nor external, but also both internal and external, this is called the Middle Way.
'Furthermore, good man! Some say that Buddha-nature is internal, like a jewel on the forehead of a strong man. Why? Because permanence, joy, self, and purity (eternal, joyful, true self, pure) are like a jewel, therefore it is said that Buddha-nature is internal. Others say that Buddha-nature is external, like a treasure possessed by a poor person. Why? Because it can be seen through skillful means. Buddha-nature is also like this, it is outside of sentient beings, and can be seen through skillful means.' Therefore, the Tathagata refutes these two extremes, saying that Buddha-nature is neither internal nor external, but also both internal and external, this is called the Middle Way.
'Good man! The Buddha-nature of sentient beings is neither existent nor non-existent. Why? Although Buddha-nature exists, it is not like empty space. Why? Because even with immeasurable skillful means, worldly empty space cannot be seen; while Buddha-nature can be seen, therefore although it exists, it is not like empty space. Although Buddha-nature is non-existent, it is not like a rabbit
角。何以故？龜毛、兔角，雖以無量善巧方便不可得生；佛性可生，是故雖無，不同兔角。是故，佛性非有、非無，亦有、亦無。云何名有？一切悉有，是諸眾生不斷、不滅，猶如燈焰，乃至得阿耨多羅三藐三菩提，是故名有。云何名無？一切眾生現在未有一切佛法——常、樂、我、凈——是故名無。有、無合故，即是中道。是故，佛說眾生佛性非有、非無。
「善男子！如有人問：『是種子中，有果？無果耶？』應定答言：『亦有、亦無。』何以故？離子之外不能生果，是故名有；子未出牙，是故名無。以是義故，亦有、亦無。所以者何？時節有異，其體是一；眾生佛性亦復如是。若言眾生中別有佛性者，是義不然。何以故？眾生即佛性、佛性即眾生，直以時異，有凈、不凈。善男子！若有問言：『是子能生果不？是果能生子不？』應定答言：『亦生、不生。』」
「世尊！如世人說乳中有酪，是義云何？」
「善男子！若有說言乳中有酪，是名執著；若言無酪，是名虛妄。離是二事，應定說言亦有、亦無。何故名有？從乳生酪。因即是乳，果即是酪，是名為有。云何名無？色味各異，服用不同，熱病服乳，冷病服酪；乳生冷病，酪生熱病。善男子！若言乳中有酪性者——乳即是酪、酪即是乳—
【現代漢語翻譯】 現代漢語譯本：『角』。為什麼這樣說呢？因為像龜毛、兔角這樣的東西，即使運用無量的巧妙方法也不能使之產生；而佛性是可以產生的，所以雖然現在沒有，但和兔角不同。因此，佛性既非有，也非無，可以說是既有又無。為什麼說『有』呢？因為一切眾生都具有佛性，這種佛性不會斷絕、不會消滅，就像燈焰一樣，一直延續到最終證得阿耨多羅三藐三菩提（無上正等正覺），所以說『有』。為什麼說『無』呢？因為一切眾生現在還沒有具備一切佛法——常、樂、我、凈（佛的四種德性）——所以說『無』。『有』和『無』結合在一起，就是中道。因此，佛說眾生的佛性既非有，也非無。 『善男子！』如果有人問：『種子中，有果嗎？還是沒有果呢？』應該肯定地回答說：『既有，又無。』為什麼這樣說呢？因為離開種子就不能產生果實，所以說『有』；種子還沒有發芽，所以說『無』。因為這個道理，所以說既有又無。這是為什麼呢？因為時節不同，但本體是一樣的；眾生的佛性也是如此。如果說眾生中另外存在一個佛性，這個說法是不對的。為什麼呢？因為眾生就是佛性，佛性就是眾生，只是因為時間不同，有清凈和不清凈的區別。『善男子！』如果有人問：『是種子能生果嗎？是果能生種子嗎？』應該肯定地回答說：『既能生，又不能生。』 『世尊！』就像世人說牛奶中有奶酪，這是什麼意思呢？ 『善男子！』如果有人說牛奶中有奶酪，這叫做執著；如果說沒有奶酪，這叫做虛妄。應該離開這兩種說法，肯定地說既有，又無。為什麼說『有』呢？因為奶酪是從牛奶中產生的。因就是牛奶，果就是奶酪，這叫做『有』。為什麼說『無』呢？因為顏色和味道各不相同，服用方法也不同，熱病要喝牛奶，冷病要喝奶酪；牛奶會引發冷病，奶酪會引發熱病。『善男子！』如果說牛奶中有奶酪的性質——牛奶就是奶酪，奶酪就是牛奶——
【English Translation】 English version: 'A horn.' Why is that? Because things like tortoise hair and rabbit horns, even with limitless skillful means, cannot be made to arise; but Buddha-nature can arise, therefore, although it is not present now, it is different from a rabbit horn. Therefore, Buddha-nature is neither existent nor non-existent, but also both existent and non-existent. Why is it called 'existent'? Because all beings possess it, and this Buddha-nature is not cut off or destroyed, like a lamp flame, continuing until one attains Anuttara-samyak-sambodhi (supreme perfect enlightenment), therefore it is called 'existent'. Why is it called 'non-existent'? Because all beings currently do not possess all the Buddha-dharmas—permanence, bliss, self, and purity (the four virtues of the Buddha)—therefore it is called 'non-existent'. The combination of 'existent' and 'non-existent' is the Middle Way. Therefore, the Buddha said that the Buddha-nature of beings is neither existent nor non-existent. 'Good man!' If someone asks: 'Is there a fruit in the seed? Or is there no fruit?' One should definitely answer: 'It is both existent and non-existent.' Why is that? Because a fruit cannot arise apart from a seed, therefore it is called 'existent'; the seed has not yet sprouted, therefore it is called 'non-existent'. Because of this reason, it is said to be both existent and non-existent. Why is that? Because the seasons are different, but the essence is the same; the Buddha-nature of beings is also like this. If one says that there is a separate Buddha-nature in beings, this is not correct. Why is that? Because beings are Buddha-nature, and Buddha-nature is beings, it is only because of the difference in time that there is purity and impurity. 'Good man!' If someone asks: 'Can the seed produce a fruit? Can the fruit produce a seed?' One should definitely answer: 'It can both produce and not produce.' 'World Honored One!' Like people say that there is cheese in milk, what does this mean?' 'Good man!' If someone says that there is cheese in milk, this is called attachment; if one says there is no cheese, this is called delusion. One should leave these two views and definitely say that it is both existent and non-existent. Why is it called 'existent'? Because cheese is produced from milk. The cause is milk, and the effect is cheese, this is called 'existent'. Why is it called 'non-existent'? Because the color and taste are different, and the ways of consumption are different, one drinks milk for hot diseases, and one drinks cheese for cold diseases; milk causes cold diseases, and cheese causes hot diseases. 'Good man!' If one says that there is the nature of cheese in milk—milk is cheese, and cheese is milk—
—其性是一，何因緣故乳在先出，酪不先生？若有因緣，一切世人何故不說？若無因緣，何故酪不先出？若酪不先出，誰作次第乳酪、生酥、熟酥、醍醐？是故知酪先無今有，若先無今有，是無常法。
「善男子！若有說言：『乳有酪效能生於酪，水無酪性故不生酪。』是義不然。何以故？水草亦有乳酪之性。所以者何？因於水草則出乳酪。若言：『乳中定有酪性，水草無。』者，是名虛妄。何以故？心不等故，故言虛妄。善男子！若言乳中定有酪者，酪中亦應定有乳性。何因緣故乳中出酪，酪不出乳？若無因緣，當知是酪本無今有。是故，智者應言：『乳中非有酪性、非無酪性。』善男子！是故，如來於是經中說如是言：『一切眾生定有佛性，是名爲著；若無佛性，是名虛妄。智者應說眾生佛性亦有、亦無。』
「善男子！四事和合生於眼識。何等為四？眼、色、明、欲。是眼識性，非眼、非色、非明、非欲，從和合故便得出生。如是眼識本無今有、已有還無，是故當知無有本性。乳中酪性亦復如是。若有說言：『水無酪性，故不出酪。是故乳中定有酪性。』是義不然。何以故？善男子！一切諸法異因、異果，亦非一因生一切果、非一切果從一因生。善男子！如從四事生於眼識，不可復說從此四事應生
【現代漢語翻譯】 現代漢語譯本：其體性是一樣的，為什麼乳汁先出現，而酪不先出現呢？如果說有因緣，為什麼世人都不說呢？如果說沒有因緣，為什麼酪不先出現呢？如果酪不先出現，那麼是誰安排了乳、酪、生酥、熟酥、醍醐的次第呢？因此可知，酪是先前沒有而現在才有的，如果先前沒有而現在才有的，這就是無常法。 善男子！如果有人說：『乳有產生酪的效能，所以能生出酪，而水沒有產生酪的效能，所以不能生出酪。』這種說法是不對的。為什麼呢？因為水草也有產生乳酪的效能。為什麼這麼說呢？因為依靠水草就能產生乳酪。如果說：『乳中一定有酪的效能，而水草沒有。』這就是虛妄的說法。為什麼呢？因為心不平等，所以說是虛妄的。善男子！如果說乳中一定有酪的效能，那麼酪中也應該一定有乳的效能。為什麼乳中能產生酪，而酪不能產生乳呢？如果沒有因緣，應當知道這酪是本來沒有而現在才有的。因此，智者應當說：『乳中既不是有酪的效能，也不是沒有酪的效能。』善男子！因此，如來在這部經中這樣說：『說一切眾生一定有佛性，這叫做執著；如果說沒有佛性，這叫做虛妄。智者應當說眾生的佛性既有，也沒有。』 善男子！眼識是由四種事物和合而產生的。哪四種呢？眼、色、明、欲。這眼識的體性，既不是眼，也不是色，也不是明，也不是欲，而是從和合的因緣而產生的。像這樣，眼識是本來沒有而現在才有的，已經有了還會消失，因此應當知道它沒有本性。乳中的酪性也是這樣。如果有人說：『水沒有酪的效能，所以不能產生酪。因此乳中一定有酪的效能。』這種說法是不對的。為什麼呢？善男子！一切諸法都是異因產生異果，也不是一個因產生一切果，也不是一切果從一個因產生。善男子！就像從四種事物產生眼識一樣，不能再說從這四種事物應該產生
【English Translation】 English version: Its nature is one, what is the reason that milk appears first, and cheese does not appear first? If there is a cause, why do all people not speak of it? If there is no cause, why does cheese not appear first? If cheese does not appear first, who arranges the order of milk, cheese, raw butter, cooked butter, and ghee (clarified butter)? Therefore, it is known that cheese was previously non-existent and now exists. If it was previously non-existent and now exists, this is an impermanent dharma (law). Good man! If someone says: 『Milk has the ability to produce cheese, so it can produce cheese, while water does not have the ability to produce cheese, so it cannot produce cheese.』 This view is not correct. Why? Because water and grass also have the ability to produce milk and cheese. Why is this so? Because milk and cheese are produced by relying on water and grass. If it is said: 『There is definitely the nature of cheese in milk, but not in water and grass,』 this is called false. Why? Because the mind is not equal, therefore it is called false. Good man! If it is said that there is definitely the nature of cheese in milk, then there should also be the nature of milk in cheese. Why can milk produce cheese, but cheese cannot produce milk? If there is no cause, it should be known that this cheese was originally non-existent and now exists. Therefore, the wise should say: 『There is neither the nature of cheese nor the absence of the nature of cheese in milk.』 Good man! Therefore, the Tathagata (Buddha) said in this sutra (scripture): 『To say that all sentient beings definitely have Buddha-nature, this is called attachment; if there is no Buddha-nature, this is called false. The wise should say that the Buddha-nature of sentient beings both exists and does not exist.』 Good man! Eye consciousness arises from the combination of four things. What are the four? Eye, form, light, and desire. The nature of this eye consciousness is neither eye, nor form, nor light, nor desire, but arises from the condition of combination. Like this, eye consciousness was originally non-existent and now exists, and when it exists, it will also disappear. Therefore, it should be known that it has no inherent nature. The nature of cheese in milk is also like this. If someone says: 『Water does not have the nature of cheese, so it cannot produce cheese. Therefore, there is definitely the nature of cheese in milk.』 This view is not correct. Why? Good man! All dharmas (phenomena) have different causes and different effects, and it is not that one cause produces all effects, nor that all effects arise from one cause. Good man! Just as eye consciousness arises from four things, it cannot be said that these four things should produce
耳識。善男子！離於方便，乳中得酪，酪出生酥；不得如是，要須方便。善男子！智者不可見離方便。從乳得酪謂得生酥，亦應如是，離方便得。善男子！是故，我於是經中說：『因生故法有，因滅故法無。』
「善男子！如鹽性咸，能令非咸使咸。若非咸物先有咸性，世人何故更求鹽耶？若先無者，當知先無今有，以余緣故而得咸也。若言：『一切不咸之物皆有咸性，微故不知。由此微性，鹽能令咸；若本無性，雖復有鹽不能令咸。譬如種子自有四大，緣外四大而得增長芽、莖、枝、葉；鹽性亦爾。』者，是義不然。何以故？不咸之物先有咸性者，鹽亦應有微不咸性。是鹽若有如是二性，何因緣故離不咸物不可獨用？是故知鹽本無二性。如鹽，一切不咸之物亦復如是。
「若言外四大種力能增長內四大者，是義不然。何以故？次第說故。不從方便乳中得酪、生酥，乃至一切諸法皆不如是；非方便得四大亦復如是。若說從外四大增內四大，不見從內四大增外四大。如尸利沙果，先無形質，見昴星時，果則出生，足長五寸。如是果者，實不因於外四大增。
「善男子！如我所說十二部經，或隨自意說、或隨他意說、或隨自他意說。
「云何名為隨自意說？如五百比丘問舍利弗：『大德！佛說身
【現代漢語翻譯】 現代漢語譯本 『耳識』。善男子！離開方便（upaya，方法），就如同從牛奶中得到酪，從酪中得到酥油一樣；不能這樣，必須要有方便。善男子！有智慧的人不能認為離開方便就能得到。從牛奶得到酪，認為能得到酥油，也應該這樣，離開方便就能得到。善男子！因此，我在這部經中說：『因為產生，所以法存在；因為滅亡，所以法不存在。』
『善男子！』就像鹽的性質是鹹的，能使不鹹的東西變咸。如果不是鹹的東西本來就有鹹的性質，世人為什麼還要尋求鹽呢？如果本來沒有，應當知道本來沒有現在有了，因為其他因緣而得到鹹味。如果說：『一切不鹹的東西都有鹹的性質，只是很微小所以不知道。因為這種微小的性質，鹽才能使之變咸；如果本來沒有這種性質，即使有鹽也不能使之變咸。譬如種子本身有四大（地、水、火、風），依靠外在的四大而得以生長出芽、莖、枝、葉；鹽的性質也是這樣。』，這種說法是不對的。為什麼呢？不鹹的東西如果本來就有鹹的性質，那麼鹽也應該有微小的不鹹的性質。如果鹽有這兩種性質，為什麼離開不鹹的東西就不能單獨使用呢？所以知道鹽本來沒有兩種性質。就像鹽一樣，一切不鹹的東西也是這樣。
如果說外在的四大種的力量能夠增長內在的四大，這種說法是不對的。為什麼呢？因為是依次說的。不是通過方便從牛奶中得到酪、酥油，乃至一切諸法都不是這樣；不是通過方便得到四大也是這樣。如果說從外在的四大增長內在的四大，就看不到從內在的四大增長外在的四大。就像尸利沙果（sirisa，合歡樹的果實），本來沒有形狀和實質，看到昴星（kṛttikā，星宿名）的時候，果實就出生了，足有五寸長。這樣的果實，實際上不是因為外在的四大而增長的。
善男子！就像我所說的十二部經（dvādaśāṅga-buddha-vacana，佛陀教法的十二種分類），有的是隨自己的意思說，有的是隨他人的意思說，有的是隨自己和他人的意思說。
什麼叫做隨自己的意思說呢？比如五百比丘問舍利弗（Śāriputra，佛陀的十大弟子之一）：『大德！佛陀說身
【English Translation】 English version 'Ear consciousness.' Good man! Apart from skillful means (upaya), it is like obtaining curds from milk, and ghee from curds; it cannot be so, it requires skillful means. Good man! The wise cannot see that it can be obtained apart from skillful means. Obtaining curds from milk, thinking that ghee can be obtained, it should also be like this, obtained apart from skillful means. Good man! Therefore, in this sutra, I say: 'Because of arising, dharmas exist; because of cessation, dharmas do not exist.'
'Good man!' Just as the nature of salt is salty, it can make non-salty things salty. If non-salty things inherently had a salty nature, why would people seek salt? If it did not exist originally, it should be known that it did not exist originally but now exists, because of other conditions it obtains saltiness. If it is said: 'All non-salty things have a salty nature, but it is so subtle that it is not known. Because of this subtle nature, salt can make it salty; if it did not have this nature originally, even with salt it cannot make it salty. For example, seeds inherently have the four great elements (earth, water, fire, wind), relying on the external four great elements to grow sprouts, stems, branches, and leaves; the nature of salt is also like this.', this statement is not correct. Why? If non-salty things inherently had a salty nature, then salt should also have a subtle non-salty nature. If salt has these two natures, why can it not be used alone without non-salty things? Therefore, it is known that salt originally does not have two natures. Just like salt, all non-salty things are also like this.
If it is said that the power of the external four great elements can increase the internal four great elements, this statement is not correct. Why? Because it is said sequentially. It is not through skillful means that curds and ghee are obtained from milk, and even all dharmas are not like this; it is also like this that the four great elements are not obtained through skillful means. If it is said that the internal four great elements are increased from the external four great elements, then it is not seen that the external four great elements are increased from the internal four great elements. Like the sirisa fruit (sirisa, the fruit of the acacia tree), it originally has no shape or substance, when the Pleiades (kṛttikā, a constellation) are seen, the fruit is born, and it is five inches long. Such a fruit is actually not increased because of the external four great elements.
Good man! Just as the twelve divisions of scriptures (dvādaśāṅga-buddha-vacana, the twelve categories of the Buddha's teachings) that I have spoken, some are spoken according to my own intention, some are spoken according to the intention of others, and some are spoken according to the intention of both myself and others.
What is called speaking according to one's own intention? For example, five hundred bhikshus asked Śāriputra (Śāriputra, one of the Buddha's ten great disciples): 'Great Master! The Buddha said that the body
因，何者是耶？』舍利弗言：『諸大德！汝等亦各得正解脫，自應識之，何緣方作如是問耶？』有比丘言：『大德！我未獲得正解脫時，意謂無明即是身因，作是觀時得阿羅漢果。』復有說言：『大德！我未獲得正解脫時，謂愛無明即是身因。作是觀時，得阿羅漢果。』或有說言：『行、識、名色、六入、觸、受、愛、取、有、生、飲食五欲即是身因。』爾時，五百比丘各各自說己所解已，共往佛所，稽首佛足，右繞三匝。禮拜畢已，卻坐一面，各以如上己所解義向佛說之。舍利弗白佛言：『世尊！如是諸人，誰是正說？誰不正說？』佛告舍利弗：『善哉，善哉。一一比丘無非正說。』舍利弗言：『世尊！佛意云何？』佛言：『舍利弗！我為欲界眾生說言父母即是身因。』如是等經名隨自意說。
「云何名為隨他意說？如巴吒羅長者來至我所，作如是言：『瞿曇！汝知幻不？若知幻者，即大幻人；若不知者，非一切智。』我言：『長者！知幻之人名幻人耶？』長者言：『善哉，善哉。知幻之人即是幻人。』佛言：『長者！舍衛國內波斯匿王有旃陀羅名曰氣歔。汝知不耶？』長者答言：『瞿曇！我久知之。』佛言：『汝久知者，可得即是旃陀羅不？』長者言：『瞿曇！我雖知是旃陀羅，然我此身非旃陀羅。』佛言
【現代漢語翻譯】 現代漢語譯本 『因是什麼？』舍利弗說：『諸位大德！你們也都各自獲得了真正的解脫，應該自己知道，為何還要這樣問呢？』有比丘說：『大德！我未獲得真正解脫時，認為無明（avidya，指對真理的無知）就是身體的因，這樣觀察時就證得了阿羅漢果（arhat，佛教修行者所能達到的最高境界）。』又有比丘說：『大德！我未獲得真正解脫時，認為愛（trsna，指慾望和渴求）和無明就是身體的因。這樣觀察時，就證得了阿羅漢果。』還有的說：『行（samskara，指意志行為）、識（vijnana，指意識）、名色（nama-rupa，指精神和物質現象）、六入（sadayatana，指六種感官）、觸（sparsha，指感官與外境的接觸）、受（vedana，指感受）、愛、取（upadana，指執著）、有（bhava，指存在）、生（jati，指出生）、飲食五欲（kama，指五種感官慾望）就是身體的因。』當時，五百比丘各自說完自己所理解的，一起去到佛陀那裡，頂禮佛足，右繞佛三圈。禮拜完畢后，退坐在一旁，各自把自己所理解的意義向佛陀說了。舍利弗對佛陀說：『世尊！這些人中，誰說的是正確的？誰說的不正確？』佛陀告訴舍利弗：『好啊，好啊。每一位比丘說的都沒有錯。』舍利弗說：『世尊！佛陀的意思是什麼呢？』佛陀說：『舍利弗！我為欲界（kama-dhatu，指充滿慾望的世界）眾生說父母就是身體的因。』像這樣的經文叫做隨自意說。 『什麼叫做隨他意說呢？』比如巴吒羅（Patala）長者來到我這裡，這樣說：『瞿曇（Gautama，佛陀的姓）！你知道幻術嗎？如果知道幻術，就是大幻術師；如果不知道，就不是一切智（sarvajna，指無所不知的智慧）。』我說：『長者！知道幻術的人就叫做幻術師嗎？』長者說：『好啊，好啊。知道幻術的人就是幻術師。』佛陀說：『長者！舍衛國（Sravasti）的波斯匿王（Prasenajit）有一個旃陀羅（candala，指賤民）名叫氣歔（Qi Xu）。你知道嗎？』長者回答說：『瞿曇！我早就知道了。』佛陀說：『你早就知道，就可以說你就是旃陀羅嗎？』長者說：『瞿曇！我雖然知道他是旃陀羅，但我這個身體不是旃陀羅。』佛陀說
【English Translation】 English version 'What is the cause?' Shariputra said, 'Venerable ones! You have each attained true liberation, you should know it yourselves, why do you ask such a question?' A monk said, 'Venerable one! When I had not yet attained true liberation, I thought that ignorance (avidya) was the cause of the body. When I contemplated this, I attained the fruit of an Arhat (arhat, a Buddhist practitioner who has reached the highest state).』 Another monk said, 『Venerable one! When I had not yet attained true liberation, I thought that craving (trsna) and ignorance were the cause of the body. When I contemplated this, I attained the fruit of an Arhat.』 Others said, 『Volitional activities (samskara), consciousness (vijnana), name and form (nama-rupa), the six sense bases (sadayatana), contact (sparsha), feeling (vedana), craving, grasping (upadana), becoming (bhava), birth (jati), and the five sensual desires (kama) of food and drink are the cause of the body.』 At that time, the five hundred monks, each having spoken their own understanding, went together to the Buddha, bowed at his feet, and circumambulated him three times. After bowing, they sat to one side, and each told the Buddha their understanding as described above. Shariputra said to the Buddha, 『World Honored One! Among these people, who is speaking correctly? Who is not speaking correctly?』 The Buddha told Shariputra, 『Good, good. Each monk is speaking correctly.』 Shariputra said, 『World Honored One! What does the Buddha mean?』 The Buddha said, 『Shariputra! I tell beings in the desire realm (kama-dhatu) that parents are the cause of the body.』 Such sutras are called teachings that follow one's own intention. 『What is called teaching that follows others』 intentions?』 For example, the elder Patala came to me and said, 『Gautama! Do you know illusion? If you know illusion, you are a great illusionist; if you do not know it, you are not all-knowing (sarvajna).』 I said, 『Elder! Is a person who knows illusion called an illusionist?』 The elder said, 『Good, good. A person who knows illusion is an illusionist.』 The Buddha said, 『Elder! In Sravasti, King Prasenajit has a candala (candala, an outcast) named Qi Xu. Do you know him?』 The elder replied, 『Gautama! I have known him for a long time.』 The Buddha said, 『Since you have known him for a long time, can it be said that you are a candala?』 The elder said, 『Gautama! Although I know he is a candala, my body is not a candala.』 The Buddha said,
：『長者！汝得是義，知旃陀羅、非旃陀羅。我今何故不得知幻而非幻乎？長者！我實知幻、知幻人、知幻果報、知幻伎術，我知殺、知殺人、知殺果報、知殺解脫，乃至知邪見、知邪見人、知邪見果報、知邪見解脫。長者！若說非幻之人名為幻人，非邪見人說邪見人，得無量罪。』長者言：『瞿曇！如汝所說，我得大罪。我今所有悉以相上，幸莫令彼波斯匿王知我此事。』佛言：『長者！是罪因緣不必失財，乃當因是墮三惡道。』是時長者聞惡道名，心生恐怖，白佛言：『聖人！我今失意獲得大罪。聖人今者是一切智，應當了知獲得解脫。我當云何得脫地獄、餓鬼、畜生？』爾時，我為說四真諦。長者聞已，得須陀洹果，心生慚愧，向佛懺悔：『我本愚癡，佛非幻人而言是幻，我從今日歸依三寶。』佛言：『善哉，善哉。長者！』是名隨他意說。
「云何名為隨自他說？如我所說：如一切世間智者說有，我亦說有；智者說無，我亦說無；世間智人說五欲樂有無常苦、無我可斷，我亦說有；世間智人說五欲樂有常、我、凈無有是處，我亦如是說無是處。是名隨自他說。
「善男子！如我所說十住菩薩少見佛性，是名隨他意說。何故名少見？十住菩薩得首楞嚴等三昧三千法門，是故了了自知當得阿耨多羅三
【現代漢語翻譯】 現代漢語譯本：『長者！你既然能理解這個道理，知道什麼是旃陀羅（賤民），什麼不是旃陀羅。那我為什麼不能知道什麼是幻，什麼不是幻呢？長者！我確實知道什麼是幻，知道誰是幻人，知道幻的果報，知道幻的伎倆。我知道什麼是殺，知道誰是殺人者，知道殺的果報，知道殺的解脫，乃至知道什麼是邪見，知道誰是邪見之人，知道邪見的果報，知道邪見的解脫。長者！如果把不是幻的人說成是幻人，把不是邪見的人說成是邪見之人，那會得到無量的罪過。』長者說：『瞿曇！正如你所說，我犯下了大罪。我所有的一切都以表象來判斷，希望不要讓波斯匿王知道這件事。』佛說：『長者！這個罪過的因緣不一定會讓你失去財富，但會因此墮入三惡道。』這時，長者聽到惡道的名稱，心中感到恐懼，對佛說：『聖人！我因為一時糊塗而犯下了大罪。聖人您是無所不知的，應該知道如何獲得解脫。我該如何才能脫離地獄、餓鬼、畜生之苦呢？』當時，我為他說了四聖諦。長者聽后，證得了須陀洹果（預流果），心中感到慚愧，向佛懺悔說：『我原本愚癡，把不是幻的人說成是幻，我從今天起皈依三寶。』佛說：『好啊，好啊，長者！』這叫做隨他意說。 『什麼叫做隨自他說呢？就像我所說的：世間所有智者說有，我也說有；智者說無，我也說無；世間智人說五欲之樂是無常、苦、無我，可以斷除，我也這樣說；世間智人說五欲之樂是常、我、凈，沒有這樣的道理，我也這樣說沒有這樣的道理。這叫做隨自他說。 『善男子！就像我所說的，十住菩薩（菩薩十個修行階段的其中一個階段）只能稍微見到佛性，這叫做隨他意說。為什麼說只能稍微見到呢？因為十住菩薩得到了首楞嚴三昧（一種禪定）等三千法門，所以他們清楚地知道自己將會證得阿耨多羅三藐三菩提（無上正等正覺）。』
【English Translation】 English version: 'Elder! Since you understand this principle, knowing what is a Chandala (outcaste) and what is not a Chandala, why can't I know what is illusion and what is not illusion? Elder! I truly know what is illusion, who is an illusionary person, the karmic consequences of illusion, and the tricks of illusion. I know what is killing, who is a killer, the karmic consequences of killing, and the liberation from killing, even knowing what is wrong view, who is a person with wrong view, the karmic consequences of wrong view, and the liberation from wrong view. Elder! If one calls a non-illusionary person an illusionary person, or a person without wrong view a person with wrong view, one incurs immeasurable sin.' The elder said, 'Gautama! As you say, I have committed a great sin. All my judgments are based on appearances. I hope King Pasenadi does not learn of this.' The Buddha said, 'Elder! The cause of this sin may not necessarily lead to loss of wealth, but it will cause you to fall into the three evil realms.' At this time, the elder, hearing the names of the evil realms, felt fear in his heart and said to the Buddha, 'Holy One! I have committed a great sin due to my confusion. Holy One, you are all-knowing, you should know how to attain liberation. How can I escape the suffering of hell, hungry ghosts, and animals?' At that time, I explained the Four Noble Truths to him. After hearing them, the elder attained the Srotaapanna (stream-enterer) fruit, felt ashamed in his heart, and repented to the Buddha, saying, 'I was originally foolish, calling a non-illusionary person an illusion. From today on, I take refuge in the Three Jewels.' The Buddha said, 'Good, good, Elder!' This is called speaking according to others' intentions. 'What is called speaking according to one's own understanding? It is like what I say: whatever the wise in the world say exists, I also say exists; whatever the wise say does not exist, I also say does not exist; when the wise in the world say that the pleasures of the five desires are impermanent, suffering, and without self, and can be abandoned, I also say so; when the wise in the world say that the pleasures of the five desires are permanent, with self, and pure, there is no such principle, I also say there is no such principle. This is called speaking according to one's own understanding. 'Good man! As I have said, Bodhisattvas of the Ten Abodes (one of the ten stages of Bodhisattva practice) only slightly see the Buddha-nature. This is called speaking according to others' intentions. Why is it said that they only slightly see it? Because Bodhisattvas of the Ten Abodes have attained the Samadhi of Shurangama (a type of meditation) and three thousand other Dharma gates, therefore they clearly know that they will attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment).'
藐三菩提，不見一切眾生定得阿耨多羅三藐三菩提。是故我說十住菩薩少分見佛性。
「善男子！我常宣說一切眾生悉有佛性，是名隨自意說。一切眾生不斷、不滅，乃至得阿耨多羅三藐三菩提，是名隨自意說。一切眾生悉有佛性，煩惱覆故不能得見。我說如是，汝說亦爾，是名隨自他意說。
「善男子！如來或時為一法故說無量法。如經中說：『一切梵行因善知識。』一切梵行因雖無量，說善知識則已攝盡。如我所說：『一切惡行，邪見為因。』一切惡行因雖無量，若說邪見則已攝盡。或說：『阿耨多羅三藐三菩提，信心為因。』是菩提因雖復無量，若說信心則已攝盡。善男子！如來雖說無量諸法以為佛性，然不離於陰、入、界也。
「善男子！如來說法，為眾生故有七種語：一者、因語，二者、果語，三者、因果語，四者、喻語，五者、不應說語，六者、世流佈語，七者、如意語。
「云何名因語？現在因中說未來果。如我所說：『善男子！汝見眾生樂殺乃至樂行邪見，當觀是人即地獄人。善男子！若有眾生不樂殺生乃至邪見，當觀是人即是天人。』是名因語。
「云何果語？現在果中說過去因。如經中說：『善男子！如汝所見貧窮眾生、顏貌醜陋、不得自在，當知是人定有破戒
【現代漢語翻譯】 現代漢語譯本 如果不能見到一切眾生必定能夠獲得阿耨多羅三藐三菩提（無上正等正覺），就不能稱為阿耨多羅三藐三菩提。因此我說十住菩薩只是少部分見到了佛性。
『善男子！我常常宣說一切眾生都具有佛性，這叫做隨順自己的意願而說。一切眾生都不會斷滅，直到獲得阿耨多羅三藐三菩提，這叫做隨順自己的意願而說。一切眾生都具有佛性，只是因為被煩惱覆蓋而不能見到。我這樣說，你也這樣說，這叫做隨順自己和他人的意願而說。
『善男子！如來有時爲了闡述一個法，會說出無量的法。比如經中所說：『一切梵行（清凈的行為）都以善知識為因。』雖然一切梵行的因有很多，但說善知識就已經涵蓋了所有。就像我所說：『一切惡行，都以邪見為因。』雖然一切惡行的因有很多，但如果說邪見就已經涵蓋了所有。或者說：『阿耨多羅三藐三菩提，以信心為因。』雖然菩提的因有很多，但如果說信心就已經涵蓋了所有。善男子！如來雖然說了無量諸法來闡述佛性，但都不離於陰（五蘊）、入（十二處）、界（十八界）。
『善男子！如來說法，爲了眾生的緣故，有七種語言方式：第一種是因語，第二種是果語，第三種是因果語，第四種是比喻語，第五種是不應說語，第六種是世俗流佈語，第七種是如意語。
『什麼叫做因語？就是在現在的因中說未來的果。比如我所說：『善男子！你看到眾生喜歡殺生乃至喜歡行邪見，應當知道這個人就是地獄之人。善男子！如果有眾生不喜歡殺生乃至邪見，應當知道這個人就是天人。』這叫做因語。
『什麼叫做果語？就是在現在的果中說過去的因。比如經中所說：『善男子！你所看到的貧窮眾生、容貌醜陋、不得自在，應當知道這個人一定有破戒的行為。
【English Translation】 English version If one does not see that all sentient beings are certain to attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), it cannot be called Anuttara-samyak-sambodhi. Therefore, I say that the Bodhisattvas of the Ten Abodes see only a small portion of the Buddha-nature.
'Good man! I often proclaim that all sentient beings possess Buddha-nature, and this is called speaking according to one's own intention. All sentient beings are not subject to cessation or extinction, until they attain Anuttara-samyak-sambodhi, and this is called speaking according to one's own intention. All sentient beings possess Buddha-nature, but they cannot see it because it is covered by afflictions. I say this, and you say this as well, and this is called speaking according to both one's own and others' intentions.'
'Good man! Sometimes, the Tathagata, for the sake of explaining one Dharma, speaks of countless Dharmas. For example, it is said in the scriptures: 'All pure conduct (Brahma-caryā) is due to good spiritual friends.' Although the causes of all pure conduct are countless, speaking of good spiritual friends encompasses them all. Just as I have said: 'All evil actions are caused by wrong views.' Although the causes of all evil actions are countless, if one speaks of wrong views, it encompasses them all. Or it is said: 'Anuttara-samyak-sambodhi is caused by faith.' Although the causes of Bodhi are countless, if one speaks of faith, it encompasses them all. Good man! Although the Tathagata speaks of countless Dharmas to explain Buddha-nature, they do not depart from the skandhas (aggregates), āyatanas (sense bases), and dhātus (elements).'
'Good man! The Tathagata's teachings, for the sake of sentient beings, have seven kinds of speech: first, causal speech; second, resultant speech; third, causal-resultant speech; fourth, metaphorical speech; fifth, speech that should not be spoken; sixth, speech that is commonly circulated in the world; and seventh, speech according to one's intention.'
'What is called causal speech? It is speaking of the future result based on the present cause. For example, as I have said: 'Good man! When you see sentient beings who enjoy killing, and even enjoy engaging in wrong views, you should know that these people are beings of hell. Good man! If there are sentient beings who do not enjoy killing, and even do not engage in wrong views, you should know that these people are beings of heaven.' This is called causal speech.'
'What is called resultant speech? It is speaking of the past cause based on the present result. For example, as it is said in the scriptures: 'Good man! When you see sentient beings who are poor, ugly in appearance, and not free, you should know that these people must have broken precepts.'
、妒心、瞋心、無慚愧心；若見眾生多財巨富、諸根完具、威德自在，當知是人定有戒、施、精勤、慚愧，無有妒、瞋。』是名果語。
「云何因果語？如經中說：『善男子！眾生現在六入觸因是名過去業果，如來亦說名之為業，是業因緣得未來果。』是名因果語。
「云何喻語？如說師子王者即喻我身，大象王、大龍王、波利質多羅樹、七寶聚大海、須彌山、大地、大雨、船師、導師、調御丈夫、力士、牛王、婆羅門、沙門、大城多羅樹，如是喻經名為喻語。
「云何不應語？我經中說：『天地可合，河不入海。』如為波斯匿王說：『四方山來。』如為鹿母優婆夷說：『若娑羅樹能受八戒，則得受於人天之樂。』如說：『十住菩薩有退轉心，不說如來有二種語；寧說須陀洹人墮三惡道，不說十住有退轉心。』是名不應語。
「云何世流佈語？如佛所說：『男、女、大、小，去、來、坐、臥，車乘、房舍、瓶、衣，眾生常、樂、我、凈，軍林、城邑幻化合散。』是名世流佈語。
「云何如意語？如我呵責毀禁之人，令彼自責，護持禁戒。如我讚歎須陀洹人，令諸凡夫生於善心；讚歎菩薩，為令眾生髮菩提心。說三惡道所有苦惱，為令修習諸善法故；說一切燒，唯為一切有為法故；無我
【現代漢語翻譯】 現代漢語譯本：『如果看到眾生貧窮困苦、諸根不全、沒有威德，應當知道這個人必定沒有持戒、佈施、精勤、慚愧，而有嫉妒心、嗔恨心、沒有慚愧心；如果看到眾生多財巨富、諸根完具、威德自在，應當知道這個人必定有持戒、佈施、精勤、慚愧，沒有嫉妒、嗔恨。』這稱為果報之語。 『什麼是因果之語？如經中所說：『善男子！眾生現在六入（眼、耳、鼻、舌、身、意）所觸之因，稱為過去業的果報，如來也說這稱為業，是業的因緣得到未來的果報。』這稱為因果之語。 『什麼是比喻之語？如說獅子王就比喻我的身體，大象王、大龍王、波利質多羅樹（一種天上的樹）、七寶聚大海、須彌山（佛教中的聖山）、大地、大雨、船師、導師、調御丈夫（佛的稱號）、力士、牛王、婆羅門（印度教祭司）、沙門（出家人）、大城多羅樹，這樣的比喻經文稱為比喻之語。 『什麼是不應理之語？我的經中說：『天地可以合攏，河流不會流入大海。』如為波斯匿王（古印度國王）說：『四方山會移動過來。』如為鹿母優婆夷（一位女居士）說：『如果娑羅樹（一種樹）能受持八戒，就能得到人天之樂。』如說：『十住菩薩（菩薩的十個修行階段）會有退轉之心，不說如來有二種語言；寧可說須陀洹（小乘初果）會墮入三惡道，也不說十住菩薩會有退轉之心。』這稱為不應理之語。 『什麼是世俗流佈之語？如佛所說：『男、女、大、小，去、來、坐、臥，車乘、房舍、瓶、衣，眾生常、樂、我、凈，軍林、城邑幻化合散。』這稱為世俗流佈之語。 『什麼是如意之語？如我呵責毀犯禁戒之人，令他們自我責備，護持禁戒。如我讚歎須陀洹之人，令諸凡夫生起善心；讚歎菩薩，為令眾生髮起菩提心。說三惡道所有的苦惱，是爲了令眾生修習諸善法；說一切燃燒，只是爲了說明一切有為法（因緣和合而生的事物）的無常；無我（沒有永恒不變的自我）』
【English Translation】 English version: 'If one sees beings who are poor and distressed, with incomplete faculties, and lacking in power, it should be known that this person certainly lacks precepts, giving, diligence, and shame, and possesses jealousy, anger, and shamelessness; if one sees beings who are wealthy and prosperous, with complete faculties, and possessing power, it should be known that this person certainly possesses precepts, giving, diligence, and shame, and lacks jealousy and anger.' This is called the language of consequences. 'What is the language of cause and effect? As it is said in the scriptures: 'Good man! The present causes of the six sense entrances (eye, ear, nose, tongue, body, mind) touching are called the results of past karma, and the Tathagata also says that this is called karma, and through the causes and conditions of this karma, future results are obtained.' This is called the language of cause and effect. 'What is the language of metaphor? For example, saying that the lion king is a metaphor for my body, the elephant king, the great dragon king, the Pārijāta tree (a celestial tree), the ocean of seven treasures, Mount Sumeru (a sacred mountain in Buddhism), the earth, heavy rain, a ship captain, a guide, a tamer of men (an epithet of the Buddha), a strongman, a bull king, a Brahmin (a Hindu priest), a Śramaṇa (a renunciate), the great city of Tala trees, such metaphorical scriptures are called the language of metaphor.' 'What is the language of what should not be said? In my scriptures, it is said: 'Heaven and earth can be joined together, but a river will not flow into the sea.' As it was said to King Prasenajit (an ancient Indian king): 'Mountains from the four directions will come.' As it was said to the laywoman Deer Mother: 'If a Sal tree (a type of tree) can observe the eight precepts, it will obtain the joys of humans and gods.' As it is said: 'Bodhisattvas of the ten stages (ten stages of a Bodhisattva's practice) may have a mind of regression, but it is not said that the Tathagata has two kinds of speech; it is better to say that a Srotāpanna (a stream-enterer, the first stage of enlightenment in Theravada Buddhism) will fall into the three evil realms, than to say that a Bodhisattva of the ten stages will have a mind of regression.' This is called the language of what should not be said. 'What is the language of common usage? As the Buddha said: 'Male, female, large, small, going, coming, sitting, lying, carriages, houses, bottles, clothes, beings are permanent, joyful, self, pure, armies, forests, cities are illusory combinations and separations.' This is called the language of common usage. 'What is the language of intention? For example, when I rebuke those who violate the precepts, I cause them to blame themselves and uphold the precepts. When I praise a Srotāpanna, I cause ordinary people to generate good thoughts; when I praise a Bodhisattva, it is to cause beings to generate the Bodhi mind. Speaking of all the sufferings of the three evil realms is to cause beings to cultivate all good dharmas; speaking of all burning is only to explain the impermanence of all conditioned dharmas (things that arise from causes and conditions); no self (no permanent, unchanging self).'
亦爾。說諸眾生悉有佛性，為令一切不放逸故。是名如意語。
「善男子！如來複有隨自意語：如來佛性則有二種：一者、有，二者、無。有者，所謂三十二相、八十種好、十力、四無所畏、三念處、大慈大悲、首楞嚴等無量三昧、金剛等無量三昧、方便等無量三昧、五智印等無量三昧，是名為有。無者，所謂如來過去諸善、不善無記，業因、果報、煩惱、五陰、十二因緣，是名為無。
「善男子！如有、無，善、不善，有漏、無漏，世間、非世間，聖、非聖，有為、無為，實、不實，寂靜、非寂靜，諍、非諍，界、非界，煩惱、非煩惱，取、非取，受記、非受記，有、非有，三世、非三世，時、非時，常、無常，我、無我，樂、無樂，凈、無凈，色受想行識、非色受想行識，內入、非內入，外入、非外入，十二因緣、非十二因緣，是名如來佛性有無；乃至一闡提佛性有無亦復如是。
「善男子！我雖說言一切眾生悉有佛性，眾生不解佛如是等隨自意語。善男子！如是語者，後身菩薩尚不能解，況於二乘其餘菩薩？善男子！我往一時在耆阇崛山與彌勒菩薩共論世諦，舍利弗等五百聲聞於是事中都不識知，何況出世第一義諦？
「善男子！或有佛性，一闡提有、善根人無；或有佛性，善根人有
【現代漢語翻譯】 現代漢語譯本：是的。說一切眾生都有佛性，是爲了讓一切眾生不放逸。這叫做如意語。 善男子！如來還有隨自意語：如來的佛性有兩種：一種是『有』，一種是『無』。『有』是指三十二相（佛陀的身體特徵）、八十種好（佛陀的細微特徵）、十力（佛陀的十種力量）、四無所畏（佛陀的四種無畏懼的品質）、三念處（佛陀保持正念的三種方式）、大慈大悲（佛陀的慈愛和悲憫）、首楞嚴等無量三昧（一種禪定）、金剛等無量三昧（一種堅固的禪定）、方便等無量三昧（一種善巧的禪定）、五智印等無量三昧（五種智慧的印記），這叫做『有』。『無』是指如來過去的善、不善、無記（非善非惡）的業因、果報、煩惱、五陰（構成個體的五種要素）、十二因緣（生命輪迴的十二個環節），這叫做『無』。 善男子！如有和無，善和不善，有漏和無漏（有煩惱和無煩惱），世間和非世間，聖和非聖，有為和無為（有造作和無造作），實和不實，寂靜和非寂靜，諍和非諍（爭論和不爭論），界和非界（範圍和非範圍），煩惱和非煩惱，取和非取（執取和不執取），受記和非受記（被預言成佛和未被預言成佛），有和非有，三世和非三世（過去、現在、未來和非三世），時和非時，常和無常，我和無我，樂和無樂，凈和無凈，色受想行識（構成個體的五種要素）和非色受想行識，內入和非內入（內在的感知），外入和非外入（外在的感知），十二因緣和非十二因緣，這叫做如來佛性的有無；乃至一闡提（斷絕善根的人）的佛性有無也是如此。 善男子！我雖然說一切眾生都有佛性，但眾生不理解佛的這些隨自意語。善男子！這樣的話，後身菩薩（未來將成佛的菩薩）尚且不能理解，何況二乘（聲聞和緣覺）和其他菩薩？善男子！我曾經在耆阇崛山（靈鷲山）與彌勒菩薩討論世俗諦，舍利弗等五百聲聞對此事都不能理解，何況出世第一義諦（超越世俗的真理）？ 善男子！有時佛性，一闡提有，善根人無；有時佛性，善根人有。
【English Translation】 English version: Yes. The statement that all sentient beings possess Buddha-nature is to ensure that all do not become negligent. This is called a 'statement according to intention'. Good man! The Tathagata also has statements according to his own intention: The Buddha-nature of the Tathagata has two aspects: one is 'existence', and the other is 'non-existence'. 'Existence' refers to the thirty-two marks (physical characteristics of the Buddha), the eighty minor marks (subtle characteristics of the Buddha), the ten powers (ten strengths of the Buddha), the four fearlessnesses (four qualities of fearlessness of the Buddha), the three mindfulnesses (three ways the Buddha maintains mindfulness), great compassion and great mercy (the Buddha's love and compassion), countless samadhis such as the Shurangama Samadhi (a type of meditation), countless samadhis such as the Vajra Samadhi (a firm meditation), countless samadhis such as the Expedient Samadhi (a skillful meditation), and countless samadhis such as the Five Wisdom Seals, this is called 'existence'. 'Non-existence' refers to the Tathagata's past good, non-good, and neutral (neither good nor bad) karmic causes, karmic effects, afflictions, the five skandhas (five aggregates that constitute an individual), and the twelve links of dependent origination (twelve links of the cycle of life), this is called 'non-existence'. Good man! Such as existence and non-existence, good and non-good, defiled and undefiled (with and without afflictions), worldly and unworldly, holy and unholy, conditioned and unconditioned (with and without fabrication), real and unreal, tranquil and non-tranquil, contention and non-contention, boundaries and non-boundaries, afflictions and non-afflictions, grasping and non-grasping, predictions and non-predictions (being predicted to become a Buddha and not being predicted), existence and non-existence, the three times and non-three times (past, present, future and non-three times), time and non-time, permanence and impermanence, self and non-self, pleasure and non-pleasure, purity and non-purity, form, feeling, perception, volition, and consciousness (five aggregates that constitute an individual) and non-form, feeling, perception, volition, and consciousness, internal sense bases and non-internal sense bases (internal perceptions), external sense bases and non-external sense bases (external perceptions), the twelve links of dependent origination and non-twelve links of dependent origination, this is called the existence and non-existence of the Tathagata's Buddha-nature; even the existence and non-existence of the Buddha-nature of an icchantika (a person who has severed their roots of goodness) is also like this. Good man! Although I say that all sentient beings possess Buddha-nature, sentient beings do not understand the Buddha's statements according to his own intention. Good man! Such words, even future bodhisattvas (bodhisattvas who will become Buddhas in the future) cannot understand, let alone the two vehicles (Shravakas and Pratyekabuddhas) and other bodhisattvas? Good man! Once, I was at Mount Gridhrakuta (Vulture Peak Mountain) discussing worldly truth with Bodhisattva Maitreya, and Shariputra and five hundred Shravakas could not understand this matter, let alone the supreme truth beyond the world? Good man! Sometimes Buddha-nature exists in an icchantika but not in a person with good roots; sometimes Buddha-nature exists in a person with good roots.
、一闡提無；或有佛性，二人俱有；或有佛性，二人俱無。
「善男子！我諸弟子若解如是四句義者，不應難言一闡提人定有佛性、定無佛性。若言眾生悉有佛性，是名如來隨自意語。如來如是隨自意語，眾生云何一向作解？
「善男子！如恒河中有七眾生：一者、常沒，二者、暫出還沒，三者、出已則住，四者、出已遍觀四方，五者、遍觀已行，六者、行已覆住，七者、水陸俱行。言常沒者，所謂大魚受大惡業，身重處深，是故常沒。暫出還沒者，如是大魚受惡業故，身重處淺，暫見光明。因光故暫出，重故還沒。出已即住者，謂坻彌魚，身處淺水，樂見光明，故出已住。遍觀四方者，所謂䱜魚，為求食故，遍觀四方，是故觀方。觀已行者，謂是䱜魚遙見余物謂是可食，疾行趣之，故觀已行。行已覆住者，是魚趣已，既得可食，即便停住，故行已覆住。水陸俱行者，即是龜也。
「善男子！如是微妙大涅槃河，其中亦有七種眾生，從初常沒乃至第七或入或出。
「言常沒者，有人聞是《大涅槃經》——如來常住、無有變易，常、樂、我、凈，終不畢竟入于涅槃，一切眾生悉有佛性，一闡提人、謗方等經、作五逆罪、犯四重禁必當得成菩提之道，須陀洹、斯陀含、阿那含、阿羅漢、辟支佛等
【現代漢語翻譯】 現代漢語譯本：一闡提（斷善根的人）可能沒有佛性；或者，一闡提和有情眾生都有佛性；或者，一闡提和有情眾生都沒有佛性。 「善男子！我的弟子們如果理解這四種說法，就不應該執著于說一闡提人一定有佛性或一定沒有佛性。如果說一切眾生都有佛性，這只是如來隨自己的意願所說。如來這樣隨自己的意願說，眾生怎麼能只執著於一種理解呢？」 「善男子！比如恒河中有七種眾生：第一種，總是沉在水底；第二種，暫時浮出水面又沉下去；第三種，浮出水面后就停留在水面；第四種，浮出水面后環顧四方；第五種，環顧四方后開始行動；第六種，行動后又停下來；第七種，既能在水中游動也能在陸地上行走。總是沉在水底的，是指那些身軀龐大、因造作惡業而沉入深水的大魚。暫時浮出水面又沉下去的，也是指那些因造作惡業而身軀龐大、處在淺水的大魚，它們能暫時看到光明，因為光明的緣故暫時浮出水面，又因為身體沉重而沉下去。浮出水面后就停留在水面的，是指坻彌魚，它們身處淺水，喜歡看到光明，所以浮出水面后就停留在水面。環顧四方的，是指䱜魚，爲了尋找食物而環顧四方，所以會觀察四周。環顧四方后開始行動的，是指䱜魚遠遠看到其他東西，以為是食物，就迅速游過去，所以觀察後會行動。行動后又停下來的，是指魚游過去后，得到了食物，就停下來，所以行動后又停下來。既能在水中游動也能在陸地上行走的，就是烏龜。」 「善男子！就像這微妙的大涅槃河，其中也有七種眾生，從最初總是沉在水底，到第七種或入或出。」 「總是沉在水底的，是指那些聽聞《大涅槃經》的人，他們知道如來是常住的，不會變化，具有常、樂、我、凈的特性，最終不會進入涅槃，一切眾生都有佛性，一闡提人、誹謗方等經典、犯下五逆罪、觸犯四重禁戒的人，最終都會成就菩提之道，須陀洹（入流果）、斯陀含（一來果）、阿那含（不還果）、阿羅漢（無學果）、辟支佛（緣覺）等
【English Translation】 English version: An icchantika (a person who has severed their roots of goodness) may not have Buddha-nature; or, both an icchantika and sentient beings may have Buddha-nature; or, neither an icchantika nor sentient beings may have Buddha-nature. 「Good man! If my disciples understand these four statements, they should not be attached to saying that an icchantika definitely has Buddha-nature or definitely does not have Buddha-nature. If it is said that all sentient beings have Buddha-nature, this is just the Tathagata speaking according to his own intention. Since the Tathagata speaks according to his own intention, how can sentient beings only cling to one interpretation?」 「Good man! For example, in the Ganges River, there are seven kinds of beings: the first kind always sinks to the bottom; the second kind temporarily rises to the surface and then sinks again; the third kind rises to the surface and then stays there; the fourth kind rises to the surface and looks around in all directions; the fifth kind looks around and then starts to move; the sixth kind moves and then stops; and the seventh kind can move both in the water and on land. The one that always sinks to the bottom refers to the large fish that are heavy and sink into the deep water due to their evil karma. The one that temporarily rises to the surface and then sinks again also refers to the large fish that are heavy and in shallow water due to their evil karma; they can temporarily see the light, and because of the light, they temporarily rise to the surface, but sink again because of their heavy bodies. The one that rises to the surface and then stays there refers to the ṭhimi fish, which are in shallow water and like to see the light, so they stay on the surface after rising. The one that looks around in all directions refers to the ṛṣa fish, which look around in all directions in search of food, so they observe their surroundings. The one that looks around and then starts to move refers to the ṛṣa fish that see something in the distance, think it is food, and quickly swim towards it, so they move after observing. The one that moves and then stops refers to the fish that, after swimming over, get food and then stop, so they stop after moving. The one that can move both in the water and on land is the turtle.」 「Good man! Just like this subtle great Nirvana River, there are also seven kinds of beings in it, from the first one that always sinks to the bottom to the seventh one that either enters or exits.」 「The one that always sinks to the bottom refers to those who hear the 'Great Nirvana Sutra' and know that the Tathagata is permanent, unchanging, and has the characteristics of permanence, bliss, self, and purity, and will not ultimately enter Nirvana; that all sentient beings have Buddha-nature; and that icchantikas, those who slander the Vaipulya sutras, those who commit the five heinous crimes, and those who violate the four major precepts will ultimately achieve the path of Bodhi; and that Srotapannas (stream-enterers), Sakrdagamins (once-returners), Anagamins (non-returners), Arhats (worthy ones), Pratyekabuddhas (solitary realizers), etc.
必當得成阿耨多羅三藐三菩提——聞是語已，生不信心，即作是念。作是念已，便作是言：『是涅槃典即外道書，非是佛經。』是人爾時遠離善友，不聞正法；雖時得聞，不能思惟；雖復思惟，不思惟善；不思善故，如惡法住。
「惡法住者則有六種：一者、惡，二者、無善，三者、污法，四者、增有，五者、惱熱，六、受惡果。是名為沒。何故名沒？無善心故、常行惡故、不修對治故，是名為沒。
「所言惡者，聖人呵責故、心生怖畏故、善人遠離故、不益眾生故，是名為惡。
「言無善者，能生無量惡果報故、常為無明所纏繞故、樂與惡人為等侶故、無有修善諸方便故、其心顛倒常錯謬故，是名無善。
「言污法者，常污身口故、污凈眾生故、增不善業故、遠離善法故，是名污法。
「言增有者，如上三人所行之法能增地獄、畜生、餓鬼，不能修習解脫之法，身、口、意業不厭諸有，是名增有。
「言惱熱者，是人具行如上四事能令身心二事煩熱，遠離寂靜，則名為熱。受地獄報，故名為熱；燒諸眾生，故名為熱；燒諸善法，故名為熱。善男子！信心清涼是人不具，是故名熱。
「言受惡果者，是人具足行上五事，死墮地獄、餓鬼、畜生。善男子！有三惡事複名惡果
【現代漢語翻譯】 現代漢語譯本 『必定能夠成就阿耨多羅三藐三菩提（無上正等正覺）』——聽到這話后，心中不生信心，就產生這樣的想法。產生這樣的想法后，就說：『這部涅槃經典是外道書籍，不是佛經。』這個人那時就遠離了善友，聽不到正法；即使有時聽到，也不能夠思考；即使能夠思考，也不會思考善法；因為不思考善法，就安住于惡法之中。 『安住于惡法』的人有六種表現：第一是惡，第二是無善，第三是污法，第四是增長有，第五是惱熱，第六是承受惡果。這叫做沉沒。為什麼叫做沉沒？因為沒有善心，常常行惡，不修對治之法，所以叫做沉沒。 所說的『惡』，是因為被聖人呵責，心中產生恐懼，被善人遠離，不能利益眾生，所以叫做惡。 所說的『無善』，是因為能夠產生無量惡果報，常常被無明所纏繞，喜歡與惡人為伍，沒有修善的各種方便，內心顛倒常常錯謬，所以叫做無善。 所說的『污法』，是因為常常污染身口，污染清凈的眾生，增長不善的業，遠離善法，所以叫做污法。 所說的『增長有』，是指像上面三種人所行的法能夠增長地獄、畜生、餓鬼的果報，不能修習解脫之法，身、口、意業不厭離諸有，所以叫做增長有。 所說的『惱熱』，是指這個人具足修行上面四種事，能夠使身心二事煩惱熱惱，遠離寂靜，所以叫做熱。承受地獄的果報，所以叫做熱；燒惱眾生，所以叫做熱；燒燬善法，所以叫做熱。善男子！信心清涼，這個人不具備，所以叫做熱。 所說的『承受惡果』，是指這個人具足修行上面五種事，死後墮入地獄、餓鬼、畜生。善男子！有三種惡事又叫做惡果。
【English Translation】 English version 'Will surely attain Anuttara-samyak-sambodhi (supreme perfect enlightenment)'—upon hearing these words, they do not generate faith, and immediately think thus. Having thought thus, they then say: 'This Nirvana scripture is an externalist text, not a Buddhist scripture.' At that time, this person distances themselves from good friends, does not hear the true Dharma; even if they sometimes hear it, they cannot contemplate it; even if they contemplate it, they do not contemplate good; because they do not contemplate good, they abide in evil. Those who 'abide in evil' have six characteristics: first, evil; second, lack of good; third, defiled Dharma; fourth, increase of existence; fifth, affliction and heat; sixth, receiving evil consequences. This is called sinking. Why is it called sinking? Because they have no good heart, constantly engage in evil, and do not cultivate antidotes, this is called sinking. What is called 'evil' is because it is rebuked by sages, causes fear in the heart, is shunned by good people, and does not benefit sentient beings, this is called evil. What is called 'lack of good' is because it can produce immeasurable evil karmic retributions, is constantly entangled by ignorance, enjoys being with evil people, has no means to cultivate good, and their mind is inverted and constantly mistaken, this is called lack of good. What is called 'defiled Dharma' is because it constantly defiles body and speech, defiles pure sentient beings, increases unwholesome karma, and distances itself from good Dharma, this is called defiled Dharma. What is called 'increase of existence' refers to the practices of the above three types of people that can increase the suffering of hell, animals, and hungry ghosts, they cannot cultivate the Dharma of liberation, and their body, speech, and mind do not tire of existence, this is called increase of existence. What is called 'affliction and heat' refers to a person who fully practices the above four things, which can cause both body and mind to be afflicted and heated, and they are far from tranquility, therefore it is called heat. Receiving the retribution of hell, therefore it is called heat; burning sentient beings, therefore it is called heat; burning good Dharma, therefore it is called heat. Good man! This person does not possess the coolness of faith, therefore it is called heat. What is called 'receiving evil consequences' refers to a person who fully practices the above five things, and after death falls into hell, hungry ghosts, and animals. Good man! There are three evil things that are also called evil consequences.
：一者、煩惱惡，二者、業惡，三者、報惡，是名受惡果報。
「善男子！是人具足如上六事，能斷善根、作五逆罪、能犯四重、能謗三寶、用眾僧物，能作種種非法之事。是因緣故，沉沒在於阿鼻地獄，所受身形縱廣八萬四千由延。是人身、口、心業重故，不能得出。何以故？其心不能生善法故。雖有無量諸佛出世，不聞、不見，故名常沒，如恒河中大魚。
「善男子！我雖復說一闡提等名為常沒，復有常沒非一闡提。何者是耶？如人為有修施、戒善，是名常沒。
「善男子！有四善事獲得惡果。何等為四？一者、為勝他故讀誦經典，二者、為利養故受持禁戒，三者、為他屬故而行佈施，四者、為于非想非非想處故繫念思惟；是四善事得惡果報。若人修集如是四事，是名沒已還出、出已還沒。何故名沒？樂三有故。何故名出？以見明故。明者，即是聞戒、施、定。何故還沒？增長邪見、生憍慢故。是故，我于經中說偈：
「『若有眾生樂諸有， 為有造作善惡業， 是人遂失涅槃道， 是名暫出還覆沒。 行於黑闇生死海， 雖得解脫雜煩惱， 是人還受惡果報， 是名暫出還覆沒。』
「善男子！如彼大魚，因見光故暫得出水，其身重故還復沉沒；如上二人亦復
【現代漢語翻譯】 現代漢語譯本：第一是煩惱之惡，第二是業之惡，第三是報應之惡，這被稱為承受惡果報。 『善男子！』這個人如果具備以上六種情況，就會斷絕善根，犯下五逆重罪，觸犯四重戒律，誹謗佛法僧三寶（指佛教的佛、法、僧），使用僧眾的財物，做出種種非法的事情。因為這些因緣，他會沉淪在阿鼻地獄（佛教中最底層的地獄），所受的身體縱橫有八萬四千由延（古印度長度單位）。這個人因為身、口、意三業的罪業深重，無法脫離。為什麼呢？因為他的內心無法生起善法。即使有無數的佛陀出世，他也聽不到、看不到，所以被稱為常沒，就像恒河中的大魚一樣。 『善男子！』我雖然說一闡提（指斷絕善根的人）等被稱為常沒，但還有一種常沒不是一闡提。那是什麼呢？比如有人修行佈施、持戒等善行，這也稱為常沒。 『善男子！』有四種善事會獲得惡果。是哪四種呢？第一，爲了勝過他人而誦讀經典；第二，爲了獲得利益供養而受持戒律；第三，爲了依附他人而行佈施；第四，爲了達到非想非非想處（佛教禪定的一種境界）而繫念思維；這四種善事會得到惡果報。如果有人修習這四種行為，就稱為沒後又出、出后又沒。為什麼稱為沒？因為貪戀三有（指欲界、色界、無色界）。為什麼稱為出？因為見到光明。光明，就是指聽聞戒、施、定。為什麼又沒？因為增長邪見、產生驕慢。所以，我在經中說了偈語： 『如果眾生貪戀三有，爲了三有而造作善惡業，這個人就會失去涅槃（佛教的最高境界）之道，這稱為暫時出離又再次沉沒。在黑暗的生死輪迴之海中漂流，即使得到解脫也夾雜著煩惱，這個人還會遭受惡果報，這稱為暫時出離又再次沉沒。』 『善男子！』就像那條大魚，因為看到光亮而暫時躍出水面，但因為自身沉重又再次沉沒；像上面說的這兩種人也是如此。
【English Translation】 English version: First, the evil of afflictions; second, the evil of karma; third, the evil of retribution. These are called receiving evil consequences. 'Good man! If a person possesses the above six conditions, they will sever their roots of goodness, commit the five heinous crimes, violate the four major precepts, slander the Three Jewels (Buddha, Dharma, and Sangha), use the property of the Sangha, and engage in various unlawful activities. Because of these causes and conditions, they will sink into Avici Hell (the lowest level of hell in Buddhism), and the body they receive will be 84,000 yojanas (an ancient Indian unit of distance) in length and breadth. This person, due to the heavy karma of their body, speech, and mind, cannot escape. Why? Because their mind cannot generate good dharmas. Even if countless Buddhas appear in the world, they will not hear or see them, hence they are called perpetually submerged, like a large fish in the Ganges River. 'Good man! Although I say that icchantikas (those who have severed their roots of goodness) and others are called perpetually submerged, there is also a kind of perpetual submersion that is not icchantika. What is it? For example, if a person cultivates good deeds such as giving and keeping precepts, this is also called perpetual submersion. 'Good man! There are four good deeds that result in evil consequences. What are the four? First, reading scriptures to surpass others; second, upholding precepts for the sake of gain and offerings; third, giving alms to be dependent on others; fourth, focusing the mind on contemplation for the sake of the realm of neither perception nor non-perception (a state of meditative absorption in Buddhism). These four good deeds result in evil consequences. If a person cultivates these four actions, it is called emerging after being submerged, and then being submerged again after emerging. Why is it called submerged? Because of attachment to the three realms of existence (the desire realm, the form realm, and the formless realm). Why is it called emerging? Because of seeing the light. The light refers to hearing about precepts, giving, and meditation. Why is it submerged again? Because of increasing wrong views and generating arrogance. Therefore, I have spoken a verse in the sutra: 'If sentient beings are attached to the realms of existence, and create good and evil karma for the sake of these realms, that person will lose the path to Nirvana (the highest state of enlightenment in Buddhism), this is called temporarily emerging and then being submerged again. Drifting in the dark sea of birth and death, even if they attain liberation, it is mixed with afflictions, and that person will still receive evil consequences, this is called temporarily emerging and then being submerged again.' 'Good man! Just like that large fish, which temporarily emerges from the water because it sees the light, but sinks again because of its heavy body; the two types of people mentioned above are also like this.'
如是。
「善男子！或復有人樂著三有，是名為沒；得聞如是《大涅槃經》，生於信心，是名為出。何因緣故名之為出？聞是經已，遠離惡法，修習善法，是名為出。是人雖信亦不具足。何因緣故信不具足？是人雖信大般涅槃常、樂、我、凈，言：『如來身無常、無我、無樂、無凈。如來則有二種涅槃：一者、有為，二者、無為。有為涅槃無常、樂、我、凈，無為涅槃有常、樂、我、凈。』雖信佛性是眾生有，不必一切皆悉有之，是故名為信不具足。
「善男子！信有二種：一者、信，二者、求。如是之人雖復有信，不能推求，是故名為信不具足。信復有二：一、從聞生，二、從思生。是人信心從聞而生，不從思生，是故名為信不具足。復有二種：一、信有道，二、信得者。是人信心唯信有道，都不信有得道之人，是故名為信不具足。復有二種：一者、信正，二者、信邪。言有因果、有佛、法、僧，是名信正；言無因果、三寶性異，信諸邪語、富蘭那等，是名信邪。是人雖信佛、法、僧寶，不信三寶同一性相；雖信因果，不信得者。是故，名為信不具足。
「是人成就不具足信，所受禁戒亦不具足。何因緣故名不具足？因不具故，所得禁戒亦不具足。復何因緣名不具足？戒有二種：一、威儀戒，二
【現代漢語翻譯】 現代漢語譯本： 「是的，善男子！如果有人貪戀執著於三有（欲有、色有、無色有），這叫做沉淪；如果聽聞到這樣的《大涅槃經》，生起信心，這叫做解脫。為什麼說這是解脫呢？因為聽聞這部經后，遠離惡法，修習善法，所以叫做解脫。但這種人的信心還不圓滿。為什麼說信心不圓滿呢？因為這個人雖然相信大般涅槃是常、樂、我、凈，卻說：『如來的身體是無常、無我、無樂、無凈。如來有二種涅槃：一種是有為涅槃，一種是無為涅槃。有為涅槃是無常、樂、我、凈，無為涅槃是常、樂、我、凈。』雖然相信佛性是眾生所具有的，卻不認為一切眾生都具有佛性，所以叫做信心不圓滿。 「善男子！信心有兩種：一種是信，一種是求。像這樣的人雖然有信，卻不能深入推求，所以叫做信心不圓滿。信心又有兩種：一種是從聽聞而生，一種是從思惟而生。這種人的信心是從聽聞而生，不是從思惟而生，所以叫做信心不圓滿。又有兩種：一種是相信有道，一種是相信有得道的人。這種人的信心只相信有道，不相信有得道的人，所以叫做信心不圓滿。又有兩種：一種是相信正法，一種是相信邪法。說有因果、有佛、法、僧，這叫做相信正法；說沒有因果、三寶的體性各異，相信各種邪說，如富蘭那（六師外道之一），這叫做相信邪法。這種人雖然相信佛、法、僧三寶，卻不相信三寶的體性相同；雖然相信因果，卻不相信有得道的人。所以，叫做信心不圓滿。 「這種人成就的是不圓滿的信心，所受持的戒律也不圓滿。為什麼說不圓滿呢？因為所依據的因不圓滿，所以得到的戒律也不圓滿。又為什麼說不圓滿呢？戒律有兩種：一種是威儀戒，一種是
【English Translation】 English version: 「So it is, good man! If there are those who are attached to the three realms of existence (the desire realm, the form realm, and the formless realm), this is called sinking; if they hear this 『Great Nirvana Sutra』 and generate faith, this is called liberation. Why is it called liberation? Because after hearing this sutra, they turn away from evil and cultivate good, therefore it is called liberation. However, such a person』s faith is not complete. Why is their faith not complete? Because although they believe that the Great Nirvana is permanent, blissful, self, and pure, they say: 『The body of the Tathagata is impermanent, without self, without bliss, and without purity. The Tathagata has two kinds of Nirvana: one is conditioned Nirvana, and the other is unconditioned Nirvana. Conditioned Nirvana is impermanent, blissful, self, and pure, while unconditioned Nirvana is permanent, blissful, self, and pure.』 Although they believe that the Buddha-nature is possessed by sentient beings, they do not believe that all sentient beings possess it, therefore it is called incomplete faith. 「Good man! There are two kinds of faith: one is faith, and the other is seeking. Such a person, although having faith, cannot deeply investigate, therefore it is called incomplete faith. There are also two kinds of faith: one arises from hearing, and the other arises from contemplation. This person』s faith arises from hearing, not from contemplation, therefore it is called incomplete faith. There are also two kinds: one is believing in the path, and the other is believing in those who have attained the path. This person』s faith only believes in the path, but does not believe in those who have attained the path, therefore it is called incomplete faith. There are also two kinds: one is believing in the right, and the other is believing in the wrong. To say there is cause and effect, there is the Buddha, Dharma, and Sangha, this is called believing in the right; to say there is no cause and effect, the nature of the Three Jewels is different, and to believe in various wrong teachings, such as those of Purana (one of the six heretical teachers), this is called believing in the wrong. Although this person believes in the Three Jewels of Buddha, Dharma, and Sangha, they do not believe that the nature of the Three Jewels is the same; although they believe in cause and effect, they do not believe in those who have attained the path. Therefore, it is called incomplete faith. 「This person achieves incomplete faith, and the precepts they uphold are also incomplete. Why are they called incomplete? Because the causes they rely on are incomplete, therefore the precepts they obtain are also incomplete. And why are they called incomplete? There are two kinds of precepts: one is the precepts of conduct, and the other is
、從戒戒。是人唯具威儀等戒，不具從戒戒，是故名為戒不具足。復有二種：一者、作戒，二者、無作戒。是人唯具作戒，不具無作戒，是故名為戒不具足。復有二種：一、從身、口得於正命，二、從身、口不得正命。是人雖從身、口，不得正命，是故名為戒不具足。復有二種：一者、求戒，二者、舍戒。是人唯具求有之戒，不得舍戒，是故名為戒不具足。復有二種：一者、隨有，二者、隨道。是人唯具隨有之戒，不具隨道，是故名為戒不具足。復有二種：一者、善戒，二者、惡戒。身、口、意善，是名善戒；牛戒、狗戒，是名惡戒。是人深信是二種戒俱有善果，是故名為戒不具足。
「是人不具信、戒二事，所修多聞亦不具足。云何名為聞不具足？如來所說十二部經，唯信六部、不信六部，是故名為聞不具足。雖復受持是六部經，不能讀誦、為他解說，無所利益，是故名為聞不具足。又復受是六部經已，為論議故、為勝他故、為利養故、為諸有故，持、讀、誦、說，是故名為聞不具足。
「善男子！我于經中說聞具足。云何具足？若有比丘身、口、意善，先能供養和上、諸師、有德之人。是諸師等於是人所生愛念心，以是因緣教授經法，是人至心受持誦習。持誦習已，獲得智慧；得智慧已，能善思惟，
【現代漢語翻譯】 現代漢語譯本：從戒律的角度來看，有些人只具備威儀等外在的戒律，而不具備從內心生起的戒律，因此被稱為戒律不具足。戒律又有兩種：一是作戒（主動遵守的戒律），二是無作戒（自然而然遵守的戒律）。有些人只具備作戒，而不具備無作戒，因此被稱為戒律不具足。還有兩種情況：一是通過身、口獲得正當的謀生方式，二是通過身、口不能獲得正當的謀生方式。有些人雖然通過身、口不能獲得正當的謀生方式，因此被稱為戒律不具足。戒律還有兩種：一是追求戒律，二是捨棄戒律。有些人只追求有為的戒律，而不能捨棄戒律，因此被稱為戒律不具足。戒律還有兩種：一是隨順世俗，二是隨順正道。有些人只隨順世俗的戒律，而不隨順正道，因此被稱為戒律不具足。戒律還有兩種：一是善戒，二是惡戒。身、口、意行善，稱為善戒；牛戒、狗戒（指外道所持的無意義的戒律），稱為惡戒。有些人深信這兩種戒律都能帶來好的結果，因此被稱為戒律不具足。 這個人不具備信和戒兩種要素，所修習的聞法也不具足。什麼叫做聞法不具足呢？如來所說的十二部經典，有些人只相信其中的六部，而不相信另外六部，因此被稱為聞法不具足。即使接受並持守這六部經典，也不能讀誦、為他人解說，沒有利益，因此被稱為聞法不具足。又有些人接受這六部經典后，爲了辯論、爲了勝過他人、爲了利益供養、爲了追求世俗的享樂，而持誦、讀誦、解說，因此被稱為聞法不具足。 善男子！我在經典中說聞法具足。什麼叫做具足呢？如果有比丘身、口、意行善，首先能夠供養和尚（Upadhyaya，指戒師）、諸位老師、有德之人。這些老師等對這個人產生愛念之心，因為這個因緣而教授經法，這個人至誠地接受、持誦、學習。持誦學習后，獲得智慧；獲得智慧后，能夠善於思考。
【English Translation】 English version: From the perspective of precepts, some people only possess the precepts of demeanor and such, but do not possess the precepts that arise from within, therefore they are called incomplete in precepts. There are also two kinds of precepts: one is 'making precepts' (precepts that are actively followed), and the other is 'non-making precepts' (precepts that are naturally followed). Some people only possess 'making precepts' but do not possess 'non-making precepts', therefore they are called incomplete in precepts. There are also two situations: one is obtaining a righteous livelihood through body and speech, and the other is not obtaining a righteous livelihood through body and speech. Some people, although they do not obtain a righteous livelihood through body and speech, are therefore called incomplete in precepts. There are also two kinds of precepts: one is seeking precepts, and the other is abandoning precepts. Some people only seek precepts that are conditioned, but cannot abandon precepts, therefore they are called incomplete in precepts. There are also two kinds of precepts: one is following the mundane, and the other is following the path. Some people only follow the precepts of the mundane, but do not follow the path, therefore they are called incomplete in precepts. There are also two kinds of precepts: one is good precepts, and the other is bad precepts. Good actions of body, speech, and mind are called good precepts; 'cow precepts' and 'dog precepts' (referring to meaningless precepts held by externalists) are called bad precepts. Some people deeply believe that both kinds of precepts can bring good results, therefore they are called incomplete in precepts. This person does not possess the two elements of faith and precepts, and their practice of hearing the Dharma is also incomplete. What is meant by incomplete hearing of the Dharma? Of the twelve divisions of scriptures spoken by the Tathagata (如來), some people only believe in six of them and do not believe in the other six, therefore they are called incomplete in hearing the Dharma. Even if they accept and uphold these six scriptures, they cannot recite them, explain them to others, and there is no benefit, therefore they are called incomplete in hearing the Dharma. Furthermore, some people, after accepting these six scriptures, hold, recite, and explain them for the sake of debate, for the sake of surpassing others, for the sake of offerings, and for the sake of pursuing worldly pleasures, therefore they are called incomplete in hearing the Dharma. Good man! In the scriptures, I speak of complete hearing of the Dharma. What is meant by complete? If there is a Bhikshu (比丘, monk) who is good in body, speech, and mind, who is first able to make offerings to the Upadhyaya (和尚, preceptor), all the teachers, and virtuous people. These teachers and others develop a loving mind towards this person, and because of this cause, they teach the scriptures, and this person sincerely accepts, upholds, and learns. After upholding and learning, they obtain wisdom; after obtaining wisdom, they are able to contemplate well.
如法而住；善思惟已，則得正義；得正義已，身心寂靜；身心寂已，則生喜心；喜心因緣，心則得定；因得定故，得正知見；正知見已，于諸有中心生厭悔；悔諸有故，能得解脫。是人無有如是等事，是故名為聞不具足。
「是人不具如是三事，施亦不具。施有二種：一者、財施，二者、法施。是人雖復行於財施，為求有故，雖行法施亦不具足。何以故？秘不盡說，畏他勝故，是故名為施不具足。財、法二施各有二種：一者、聖，二者、非聖。聖者施已，不求果報；非聖施已，求于果報。聖者法施為增長法，非聖法施為增諸有。如是之人為增財故而行財施、為增有故而行法施，是故名為施不具足。複次，是人受六部經，見受法者而供給之、不受法者則不供給，是故名為施不具足。
「是人不具如上四事，所修智慧亦不具足。智慧之性效能分別，是人不能分別如來是常、無常。如來於此《涅槃經》中說言：『如來即是解脫，解脫即是如來，如來即是涅槃，涅槃即是解脫。』於是義中不能分別梵行即是如來，如來即是慈、悲、喜、舍，慈、悲、喜、舍即是解脫，解脫即是涅槃，涅槃即是慈、悲、喜、舍。於是義中不能分別，是故名為智不具足。複次，不能分別佛性，佛性即是如來，如來即是一切不共之法，不
【現代漢語翻譯】 現代漢語譯本：
'如法而住'，意思是依照佛法修行；'善思惟已'，意思是經過正確的思考和理解，'則得正義'，就能獲得正確的道理；'得正義已'，獲得正確的道理后，'身心寂靜'，身心就能達到平靜；'身心寂已'，身心平靜后，'則生喜心'，就會產生喜悅的心情；'喜心因緣'，因為喜悅的心情，'心則得定'，心就能進入禪定；'因得定故'，因為進入禪定，'得正知見'，就能獲得正確的知見；'正知見已'，有了正確的知見后，'于諸有中心生厭悔'，對於輪迴的生命產生厭惡和後悔；'悔諸有故'，因為後悔輪迴，'能得解脫'，就能獲得解脫。這樣的人沒有這些修行，所以稱為'聞不具足'。
'是人不具如是三事'，這個人不具備以上三種修行，'施亦不具'，他的佈施也不圓滿。佈施有兩種：'一者、財施'，一種是財物佈施，'二者、法施'，一種是佛法佈施。這個人雖然也進行財物佈施，'為求有故'，是爲了追求來世的福報，雖然也進行佛法佈施，'亦不具足'，也不圓滿。'何以故？'，為什麼呢？'秘不盡說'，因為他有所保留，不完全說出佛法，'畏他勝故'，害怕別人超過自己，'是故名為施不具足'，所以稱為佈施不圓滿。財物佈施和佛法佈施各有兩種：'一者、聖'，一種是聖者的佈施，'二者、非聖'，一種是非聖者的佈施。'聖者施已，不求果報'，聖者佈施后，不求回報；'非聖施已，求于果報'，非聖者佈施后，追求回報。'聖者法施為增長法'，聖者進行佛法佈施是爲了增長佛法，'非聖法施為增諸有'，非聖者進行佛法佈施是爲了增長輪迴的生命。像這樣的人，'為增財故而行財施'，爲了增加財富而進行財物佈施，'為增有故而行法施'，爲了增加輪迴的生命而進行佛法佈施，'是故名為施不具足'，所以稱為佈施不圓滿。此外，這個人接受六部經典，'見受法者而供給之'，看到接受佛法的人就供養，'不受法者則不供給'，不接受佛法的人就不供養，'是故名為施不具足'，所以稱為佈施不圓滿。
'是人不具如上四事'，這個人不具備以上四種修行，'所修智慧亦不具足'，他所修的智慧也不圓滿。'智慧之性效能分別'，智慧的特性是能夠分辨，這個人不能分辨'如來是常、無常'，如來是常住還是無常。如來在這部《涅槃經》中說：'如來即是解脫，解脫即是如來，如來即是涅槃，涅槃即是解脫。'對於這個道理，他不能分辨'梵行即是如來'，清凈的修行就是如來，'如來即是慈、悲、喜、舍'，如來就是慈、悲、喜、舍四無量心，'慈、悲、喜、舍即是解脫'，慈、悲、喜、舍就是解脫，'解脫即是涅槃'，解脫就是涅槃，'涅槃即是慈、悲、喜、舍'，涅槃就是慈、悲、喜、舍。對於這個道理，他不能分辨，'是故名為智不具足'，所以稱為智慧不圓滿。此外，他不能分辨'佛性'，佛性就是如來，如來就是一切不共之法，不 共之法即是佛性，是故名為智不具足。
【English Translation】 English version:
'Abiding in accordance with the Dharma' means practicing according to the Buddhist teachings; 'having contemplated well' means after correct thinking and understanding, 'then one obtains the right meaning'; 'having obtained the right meaning,' after obtaining the correct meaning, 'the body and mind become tranquil'; 'the body and mind being tranquil,' after the body and mind are tranquil, 'then joyful mind arises'; 'because of the cause of joyful mind,' because of the joyful mind, 'the mind then attains concentration'; 'because of attaining concentration,' because of entering concentration, 'one obtains right knowledge and view'; 'having right knowledge and view,' after having right knowledge and view, 'one feels disgust and remorse towards all existences'; 'because of remorse for all existences,' because of remorse for the cycle of rebirth, 'one is able to attain liberation.' Such a person does not have these practices, therefore it is called 'hearing not complete'.
'This person does not possess these three things,' this person does not possess the above three practices, 'his giving is also not complete.' There are two kinds of giving: 'one is material giving,' one is giving of material things, 'two is Dharma giving,' one is giving of the Buddhist teachings. Although this person also performs material giving, 'because of seeking existence,' it is for the sake of seeking blessings in the next life, although he also performs Dharma giving, 'it is also not complete.' 'Why is that?' 'He secretly does not fully explain,' because he holds back, not fully explaining the Dharma, 'fearing others will surpass him,' fearing that others will surpass him, 'therefore it is called giving not complete.' Material giving and Dharma giving each have two kinds: 'one is holy,' one is the giving of a holy person, 'two is not holy,' one is the giving of a non-holy person. 'A holy person having given, does not seek reward,' a holy person after giving, does not seek reward; 'a non-holy person having given, seeks reward,' a non-holy person after giving, seeks reward. 'A holy person's Dharma giving is for increasing the Dharma,' a holy person's Dharma giving is for increasing the Dharma, 'a non-holy person's Dharma giving is for increasing all existences,' a non-holy person's Dharma giving is for increasing the cycle of rebirth. Such a person, 'performs material giving for the sake of increasing wealth,' performs material giving for the sake of increasing wealth, 'performs Dharma giving for the sake of increasing existence,' performs Dharma giving for the sake of increasing the cycle of rebirth, 'therefore it is called giving not complete.' Furthermore, this person accepts the six sections of scriptures, 'seeing those who receive the Dharma, he provides for them,' seeing those who accept the Dharma, he provides for them, 'those who do not receive the Dharma, he does not provide for them,' those who do not accept the Dharma, he does not provide for them, 'therefore it is called giving not complete.'
'This person does not possess the above four things,' this person does not possess the above four practices, 'the wisdom he cultivates is also not complete.' 'The nature of wisdom is to be able to distinguish,' the nature of wisdom is to be able to distinguish, this person cannot distinguish 'whether the Tathagata is permanent or impermanent,' whether the Tathagata is permanent or impermanent. The Tathagata in this 'Nirvana Sutra' says: 'The Tathagata is liberation, liberation is the Tathagata, the Tathagata is Nirvana, Nirvana is liberation.' Regarding this principle, he cannot distinguish 'pure conduct is the Tathagata,' pure conduct is the Tathagata, 'the Tathagata is loving-kindness, compassion, joy, and equanimity,' the Tathagata is the four immeasurables of loving-kindness, compassion, joy, and equanimity, 'loving-kindness, compassion, joy, and equanimity are liberation,' loving-kindness, compassion, joy, and equanimity are liberation, 'liberation is Nirvana,' liberation is Nirvana, 'Nirvana is loving-kindness, compassion, joy, and equanimity,' Nirvana is loving-kindness, compassion, joy, and equanimity. Regarding this principle, he cannot distinguish, 'therefore it is called wisdom not complete.' Furthermore, he cannot distinguish 'Buddha-nature,' Buddha-nature is the Tathagata, the Tathagata is all the non-common dharmas, not common dharmas are Buddha-nature, therefore it is called wisdom not complete.
共之法即是解脫，解脫即是涅槃，涅槃即是不共之法。於是義中不能分別，是故名為智不具足。複次，不能分別四諦，苦、集、滅、道。不能分別四真諦故，不知聖行；不知聖行故，不知如來；不知如來故，不知解脫；不知解脫故，不知涅槃。是故，名為智不具足。
「是人不具如是五事則有二種：一、增善法，二、增惡法。云何名為增長惡法？是人不見己不具足，自言具足而生著心，于同行中自謂為勝，是故親近同己惡友。既親近已，復得更聞不具足法。聞已心喜，其心染著，起于憍慢，多行放逸。因放逸故，親近在家，亦樂聞說在家之事，遠離清凈出家之法。以是因緣，增長惡法；增惡法故，身、口、意等起不凈業；三業不凈故，增長地獄、畜生、餓鬼。是名暫出還沒。
「暫出還沒者，我佛法中其誰是耶？謂提婆達多、瞿伽離比丘、惋手比丘、善星比丘、低舍比丘、滿宿比丘、慈地比丘尼、曠野比丘尼、方比丘尼、慢比丘尼、凈潔長者、求有優婆塞、舍勒釋種、象長者、名稱優婆夷、光明優婆夷、難陀優婆夷、軍優婆夷、鈴優婆夷，如是等人名為暫出還沒，譬如大魚見明故出，身重故沒。
「第二之人深自知見行不具足；不具足故，求近善友；近善友故，樂咨未聞，聞已樂受；受已，樂善思
【現代漢語翻譯】 現代漢語譯本：共同的法即是解脫，解脫即是涅槃（寂滅），涅槃即是不共同的法。對於這個道理不能分別，所以稱為智慧不具足。再者，不能分別四諦（苦、集、滅、道），因為不能分別四真諦，所以不知道聖行；不知道聖行，所以不知道如來（佛）；不知道如來，所以不知道解脫；不知道解脫，所以不知道涅槃。因此，稱為智慧不具足。 這個人不具備這五種情況，就會有兩種結果：一是增長善法，二是增長惡法。什麼叫做增長惡法呢？這個人看不到自己不具足，反而自認為具足而產生執著心，在同修中自認為比別人強，因此親近與自己一樣的惡友。親近之後，又聽到更多不具足的法。聽了之後心裡歡喜，心生染著，生起驕慢，多行放逸。因為放逸的緣故，親近在家之人，也喜歡聽他們說在家的事情，遠離清凈的出家之法。因為這個因緣，增長惡法；增長惡法，身、口、意等造作不凈的業；三業不凈，就增長地獄、畜生、餓鬼的果報。這叫做暫時出家又墮落。 『暫時出家又墮落』的人，在我的佛法中，誰是這樣的人呢？就是提婆達多（佛陀的堂弟，反對佛陀）、瞿伽離比丘（佛陀弟子，誹謗舍利弗和目犍連）、惋手比丘（佛陀弟子，因手有殘疾而得名）、善星比丘（佛陀弟子，後背叛佛陀）、低舍比丘（佛陀弟子，后還俗）、滿宿比丘（佛陀弟子，后還俗）、慈地比丘尼（比丘尼，后還俗）、曠野比丘尼（比丘尼，后還俗）、方比丘尼（比丘尼，后還俗）、慢比丘尼（比丘尼，后還俗）、凈潔長者（在家居士，自以為是）、求有優婆塞（在家男居士，貪求世俗）、舍勒釋種（釋迦族人，后還俗）、象長者（在家居士，財富眾多）、名稱優婆夷（在家女居士，有名望）、光明優婆夷（在家女居士，有智慧）、難陀優婆夷（在家女居士，美麗）、軍優婆夷（在家女居士，有勢力）、鈴優婆夷（在家女居士，聲音好聽），像這樣的人叫做暫時出家又墮落，譬如大魚看到光明就出來，因為身體太重又沉下去。 第二種人深深地知道自己修行不具足；因為不具足，所以尋求親近善友；因為親近善友，所以喜歡請教沒有聽聞過的道理，聽了之後喜歡接受；接受之後，喜歡善加思惟。
【English Translation】 English version: The common Dharma is liberation, liberation is Nirvana (extinction), and Nirvana is the uncommon Dharma. Not being able to distinguish these meanings is called lacking wisdom. Furthermore, not being able to distinguish the Four Noble Truths (suffering, origin, cessation, path), because one cannot distinguish the Four Noble Truths, one does not know the holy practice; not knowing the holy practice, one does not know the Tathagata (Buddha); not knowing the Tathagata, one does not know liberation; not knowing liberation, one does not know Nirvana. Therefore, this is called lacking wisdom. A person who lacks these five things will have two outcomes: one is increasing good Dharma, and the other is increasing evil Dharma. What is meant by increasing evil Dharma? This person does not see their own deficiencies, but instead considers themselves complete and develops attachment. Among fellow practitioners, they consider themselves superior, and therefore associate with evil friends like themselves. After associating with them, they hear more incomplete teachings. After hearing them, they are happy, their minds become attached, they develop arrogance, and they engage in much indulgence. Because of indulgence, they associate with laypeople and enjoy hearing about their affairs, turning away from the pure Dharma of renunciation. Because of this cause, they increase evil Dharma; by increasing evil Dharma, their body, speech, and mind create impure karma; because their three karmas are impure, they increase the results of hell, animals, and hungry ghosts. This is called temporarily leaving home and then falling back. Who are those who 『temporarily leave home and then fall back』 in my Dharma? They are Devadatta (Buddha's cousin, opposed the Buddha), Kokalika Bhikkhu (Buddha's disciple, slandered Sariputta and Moggallana), Vankahasta Bhikkhu (Buddha's disciple, named for his crippled hand), Sunaksatra Bhikkhu (Buddha's disciple, later betrayed the Buddha), Tissa Bhikkhu (Buddha's disciple, later disrobed), Mandaka Bhikkhu (Buddha's disciple, later disrobed), Citta Bhikkhuni (nun, later disrobed), Kuntala Bhikkhuni (nun, later disrobed), Thulla Bhikkhuni (nun, later disrobed), Mana Bhikkhuni (nun, later disrobed), Sucitta Elder (layman, self-righteous), Kamabhava Upasaka (layman, craving worldly things), Salha Sakya (Sakya clan member, later disrobed), Hasti Elder (layman, wealthy), Nama Upasika (laywoman, famous), Prabha Upasika (laywoman, wise), Nanda Upasika (laywoman, beautiful), Sena Upasika (laywoman, powerful), Ghanta Upasika (laywoman, with a good voice). Such people are called temporarily leaving home and then falling back, like a large fish that comes out when it sees light, but sinks back down because its body is too heavy. The second type of person deeply knows that their practice is incomplete; because it is incomplete, they seek to associate with good friends; because they associate with good friends, they enjoy asking about what they have not heard, and after hearing it, they enjoy accepting it; after accepting it, they enjoy contemplating it well.
惟；善思惟已，能如法住；如法住故，增長善法；增善法故，終不復沒。是名為住。
「我佛法中其誰是耶？謂舍利弗、大目犍連、阿若憍陳如等五比丘、耶舍等五百比丘、阿㝹樓陀童子、迦葉摩訶迦葉、十力迦葉、瘦瞿曇彌比丘尼、波吒羅花比丘尼、勝比丘尼、實義比丘尼、意比丘尼、跋陀比丘尼、凈比丘尼、不退轉比丘尼、頻婆娑羅王、郁伽長者、須達多長者、釋摩男、貧須達多、鼠狼長者子、名稱長者、具足長者、師(有本作即)子將軍、優波離長者、刀長者、無畏優婆夷、善住優婆夷、愛法優婆夷、勇健優婆夷、天得優婆夷、善生優婆夷、具身優婆夷、牛得優婆夷、曠野優婆夷、摩訶斯那優婆夷，如是等比丘、比丘尼、優婆塞、優婆夷得名為住。云何為住？常樂睹見善光明故。以是因緣，若佛出世、若不出世，如是等人終不造惡，是名為住。如低彌魚樂見光明，不沈、不沒；如是等眾亦復如是。是故，我于經中說偈：
「『若人善能分別義， 至心求于沙門果， 若能呵責一切有， 是人名為如法住。 若能供養無量佛， 則能無量世修道， 若受世樂不放逸， 是人名為如法住。 親近善友聽正法， 內善思惟如法住， 樂見光明修習道， 獲得解脫安隱住。』
大般涅槃經卷第三十二 大正藏第 12 冊 No. 0375 大般涅槃經
大般涅槃經卷第三十三
宋代沙門慧嚴等依泥洹經加之迦葉菩薩品第二十四之三
「善男子！智不具足凡有五事，是人知已，求近善友，如是善友當觀是人貪慾、瞋恚、愚癡、思覺何者偏多。若知是人貪慾多者，即應為說不凈觀法；瞋恚多者，為說慈悲；思覺多者，教令數息；著我多者，當爲分析十八界等。是人聞已，至心受持；心受持已，如法修行；如法行已，次第獲得四念處觀身受心法。得是觀已，次第復觀十二因緣；如是觀已，次得暖法。」
迦葉菩薩白佛言：「世尊！一切眾生悉有暖法。何以故？如佛所說：三法和合名為眾生：一、壽，二、暖，三、識。若從是義，一切眾生應先有暖。云何如來說言暖法因善友生？」
佛言：「善男子！如汝所問有暖法者，一切眾生至一闡提皆悉有之。如我今者所說暖法，要因方便然後乃得，本無今有。以是義故，非諸眾生一切先有。是故，汝今不應難言一切眾生皆有暖法。
「善男子！如是暖法是色界法，非欲界有。若言一切眾生有者，欲界眾生亦皆應有；欲界無故，當知一切不必悉有。善男子！色界雖有，非一切有。何以故？我弟子有，外
【現代漢語翻譯】 現代漢語譯本 『善男子！智慧不圓滿的人通常有五種情況。這樣的人知道后，應當尋求親近善友。這樣的善友應當觀察這個人貪慾、嗔恚、愚癡、思慮分別哪一種偏多。如果知道這個人貪慾多，就應該為他說不凈觀法；嗔恚多，為他說慈悲；思慮多，教他數息；執著於我見多，應當為他分析十八界等。這個人聽了之後，至誠接受並奉行；心裡接受奉行后，如法修行；如法修行后，依次獲得四念處，觀察身、受、心、法。得到這種觀察后，依次再觀察十二因緣；這樣觀察后，接著獲得暖法。』 迦葉菩薩（Kasyapa Bodhisattva）對佛說：『世尊！一切眾生都有暖法（Ushma Dharma）。為什麼呢？如佛所說：三種法和合稱為眾生：一、壽（Ayus），二、暖（Ushma），三、識（Vijnana）。如果從這個意義上說，一切眾生應該先有暖。為什麼如來說暖法是因善友而生呢？』 佛說：『善男子！如你所問，有暖法這件事，一切眾生乃至一闡提（Icchantika，斷絕善根的人）都有。如我現在所說的暖法，需要通過方便才能得到，本來沒有現在才有。因為這個原因，不是一切眾生本來就有的。所以，你不應該質疑說一切眾生都有暖法。 『善男子！這種暖法是法（此處原文缺失，指修行所得的功德法），不是欲界（Kama-dhatu）所擁有的。如果說一切眾生都有，那麼欲界眾生也應該都有；因為欲界沒有，應當知道不是一切眾生都有。善男子！雖然有，但不是一切眾生都有。為什麼呢？我的弟子有，外道沒有。』
【English Translation】 English version 'Good man! Those whose wisdom is not complete usually have five conditions. When such a person knows this, they should seek to be close to good friends. Such good friends should observe whether this person is more inclined towards greed, anger, ignorance, or contemplation. If it is known that this person is more inclined towards greed, then they should be taught the contemplation of impurity; if more inclined towards anger, they should be taught loving-kindness; if more inclined towards contemplation, they should be taught to count their breaths; if more attached to the self, they should be taught to analyze the eighteen realms, etc. After hearing this, the person should sincerely accept and practice it; after accepting and practicing it in their heart, they should cultivate according to the Dharma; after cultivating according to the Dharma, they will sequentially obtain the four foundations of mindfulness, observing the body, feelings, mind, and phenomena. After obtaining this observation, they will sequentially observe the twelve links of dependent origination; after observing in this way, they will then obtain the warmth Dharma.' Kasyapa Bodhisattva said to the Buddha, 'World Honored One! All sentient beings have the warmth Dharma (Ushma Dharma). Why is that? As the Buddha has said, three dharmas combined are called a sentient being: first, life (Ayus); second, warmth (Ushma); third, consciousness (Vijnana). If we follow this meaning, all sentient beings should have warmth first. Why does the Tathagata say that the warmth Dharma arises from good friends?' The Buddha said, 'Good man! As you have asked, regarding the matter of having the warmth Dharma, all sentient beings, even the Icchantika (those who have severed their roots of goodness), have it. The warmth Dharma that I am speaking of now needs to be obtained through skillful means; it was not there originally, but now it is. Because of this reason, it is not that all sentient beings have it originally. Therefore, you should not question that all sentient beings have the warmth Dharma.' 'Good man! This warmth Dharma is a **Dharma (the original text is missing here, referring to the merits obtained through practice), it is not possessed by the desire realm (Kama-dhatu). If it is said that all sentient beings have it, then beings in the desire realm should also have it; because the desire realm does not have it, it should be known that not all sentient beings have it. Good man! Although the ** exists, not all beings have it. Why is that? My disciples have it, but non-Buddhists do not.'
道則無。以是義故，一切眾生不必悉有。善男子！一切外道唯觀六行，我諸弟子具足十六行，是十六行，一切眾生不必悉有。」
迦葉菩薩白佛言：「世尊！所言暖法，云何名暖？為自性暖？為他故暖？」
佛言：「善男子！如是暖法自性是暖，非他故暖。」
迦葉菩薩言：「世尊！如來先說馬師滿宿無有暖法。何以故？於三寶所無信心故，是故無暖，當知信心即是暖法。」
「善男子！信非暖法。何以故？因於信心后得暖故。善男子！夫暖法者即是智慧。何以故？觀四諦故，是故名之為十六行，行即是智。善男子！如汝所問：『何因緣故名為暖？』者，善男子！夫暖法者即是八聖道之火相，故名為暖。善男子！譬如攢火，先有暖氣，次有火生，后則煙出。是無漏道亦復如是，暖者即是十六行也，火者即是須陀洹果，煙者即是修道斷結。」
迦葉菩薩復白佛言：「世尊！如是暖法，亦是有法、亦是有為。是法報得色界五陰，是故名有；是因緣故，複名有為。若是有為，云何能為無漏道相？」
佛言：「善男子！如是如是，如汝所說。善男子！如是暖法雖是有為、有法，還能破壞有為、有法，是故能為無漏道相。善男子！如人乘馬，亦愛、亦策。暖心亦爾，愛故受生、厭故觀行。
【現代漢語翻譯】 現代漢語譯本：
「道則無常。因此，並非一切眾生都必然擁有。善男子！一切外道只觀察六種修行，而我的弟子們則具備十六種修行。這十六種修行，並非一切眾生都必然擁有。」
迦葉菩薩對佛說：「世尊！您所說的暖法，如何稱之為暖？是自性本就溫暖，還是因為其他原因而溫暖？」
佛說：「善男子！這種暖法自性就是溫暖的，不是因為其他原因而溫暖。」
迦葉菩薩說：「世尊！如來您先前說過馬師滿宿沒有暖法。這是為什麼呢？因為他對三寶（佛、法、僧）沒有信心，所以沒有暖法。應當知道，信心就是暖法。」
「善男子！信心不是暖法。為什麼呢？因為有了信心之後才能獲得暖法。善男子！所謂的暖法就是智慧。為什麼呢？因為觀察四諦（苦、集、滅、道）的緣故，所以稱之為十六行，行就是智慧。善男子！正如你所問：『因為什麼緣故稱之為暖？』善男子！所謂的暖法就是八聖道（正見、正思惟、正語、正業、正命、正精進、正念、正定）的火相，所以稱之為暖。善男子！譬如鉆木取火，先有暖氣，然後有火產生，最後有煙冒出。這無漏道（脫離煩惱的修行之道）也是如此，暖就是十六行，火就是須陀洹果（初果，入流果），煙就是修道斷除煩惱。」
迦葉菩薩又對佛說：「世尊！這樣的暖法，既是有法，也是有為法。這種法報得五陰（色、受、想、行、識），所以稱為有；因為因緣和合，又稱為有為。如果是有為法，怎麼能成為無漏道的象徵呢？」
佛說：「善男子！是這樣的，是這樣的，正如你所說。善男子！這樣的暖法雖然是有為法、有法，但還能破壞有為法、有法，所以能成為無漏道的象徵。善男子！譬如人騎馬，既愛護它，也鞭策它。暖心也是這樣，因為愛而受生，因為厭離而觀行。」 English version:
'The path is impermanent. Therefore, not all sentient beings necessarily possess it. Good man! All external paths only observe six practices, while my disciples possess sixteen practices. These sixteen practices are not necessarily possessed by all sentient beings.'
Kasyapa Bodhisattva said to the Buddha, 'World Honored One! What is meant by the term 'warmth dharma'? Is it warmth by its own nature, or is it warmth due to other causes?'
The Buddha said, 'Good man! Such warmth dharma is warm by its own nature, not warm due to other causes.'
Kasyapa Bodhisattva said, 'World Honored One! The Tathagata previously said that Master Asvajit had no warmth dharma. Why is that? Because he had no faith in the Three Jewels (Buddha, Dharma, Sangha), therefore he had no warmth. It should be known that faith is the warmth dharma.'
'Good man! Faith is not the warmth dharma. Why is that? Because one obtains warmth after having faith. Good man! The so-called warmth dharma is wisdom. Why is that? Because it observes the Four Noble Truths (suffering, origin of suffering, cessation of suffering, path to the cessation of suffering), therefore it is called the sixteen practices, and practice is wisdom. Good man! As you asked, 'For what reason is it called warmth?' Good man! The so-called warmth dharma is the fire aspect of the Eightfold Noble Path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration), therefore it is called warmth. Good man! For example, when drilling for fire, there is first warmth, then fire is produced, and finally smoke comes out. The unconditioned path (path of liberation from afflictions) is also like this, warmth is the sixteen practices, fire is the Srotaapanna fruit (first stage of enlightenment), and smoke is the practice of cutting off afflictions.'
Kasyapa Bodhisattva again said to the Buddha, 'World Honored One! Such warmth dharma is both a dharma and a conditioned dharma. This dharma obtains the five aggregates (form, feeling, perception, mental formations, consciousness), therefore it is called existent; because of causes and conditions, it is also called conditioned. If it is a conditioned dharma, how can it be a symbol of the unconditioned path?'
The Buddha said, 'Good man! It is so, it is so, as you have said. Good man! Although such warmth dharma is a conditioned dharma and an existent dharma, it can still destroy conditioned dharmas and existent dharmas, therefore it can be a symbol of the unconditioned path. Good man! For example, a person riding a horse both loves it and spurs it on. The warm mind is also like this, because of love it receives birth, and because of aversion it observes practice.'
【English Translation】 'The path is impermanent. Therefore, not all sentient beings necessarily possess it. Good man! All external paths only observe six practices, while my disciples possess sixteen practices. These sixteen practices are not necessarily possessed by all sentient beings.' 'World Honored One! What is meant by the term 'warmth dharma'? Is it warmth by its own nature, or is it warmth due to other causes?' 'Good man! Such warmth dharma is warm by its own nature, not warm due to other causes.' 'World Honored One! The Tathagata previously said that Master Asvajit had no warmth dharma. Why is that? Because he had no faith in the Three Jewels (Buddha, Dharma, Sangha), therefore he had no warmth. It should be known that faith is the warmth dharma.' 'Good man! Faith is not the warmth dharma. Why is that? Because one obtains warmth after having faith. Good man! The so-called warmth dharma is wisdom. Why is that? Because it observes the Four Noble Truths (suffering, origin of suffering, cessation of suffering, path to the cessation of suffering), therefore it is called the sixteen practices, and practice is wisdom. Good man! As you asked, 'For what reason is it called warmth?' Good man! The so-called warmth dharma is the fire aspect of the Eightfold Noble Path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration), therefore it is called warmth. Good man! For example, when drilling for fire, there is first warmth, then fire is produced, and finally smoke comes out. The unconditioned path (path of liberation from afflictions) is also like this, warmth is the sixteen practices, fire is the Srotaapanna fruit (first stage of enlightenment), and smoke is the practice of cutting off afflictions.' 'World Honored One! Such warmth dharma is both a dharma and a conditioned dharma. This dharma obtains the five aggregates (form, feeling, perception, mental formations, consciousness), therefore it is called existent; because of causes and conditions, it is also called conditioned. If it is a conditioned dharma, how can it be a symbol of the unconditioned path?' 'Good man! It is so, it is so, as you have said. Good man! Although such warmth dharma is a conditioned dharma and an existent dharma, it can still destroy conditioned dharmas and existent dharmas, therefore it can be a symbol of the unconditioned path. Good man! For example, a person riding a horse both loves it and spurs it on. The warm mind is also like this, because of love it receives birth, and because of aversion it observes practice.'
是故雖復有法、有為，而能與彼正道作相。得暖法人七十三種、欲界十種。是人具足一切煩惱，從斷一分至於九分，如欲界初禪，乃至無所有處亦復如是，是名七十三種。如是等人得暖法已，則不復能斷于善根、作五逆罪、犯四重禁。是人二種：一、遇善友，二、遇惡友。遇惡友者，暫出還沒；遇善友者，遍觀四方。觀四方者即是頂法，是法雖復性是五陰、亦緣四諦，是故得名遍觀四方。得頂法已，次得忍法。是忍亦爾，性亦五陰、亦緣四諦。是人次得世第一法，是法雖復性是五陰、亦緣四諦。是人次第得苦法忍，忍性是慧，緣於一諦。如是忍法緣一諦已，乃至見斷煩惱、得須陀洹果，是名第四遍觀四方，四方者即是四諦。」
迦葉菩薩白佛言：「世尊！如佛先說：『須陀洹人所斷煩惱猶如縱廣四十里水，其餘在者如一毛渧。』此中雲何說斷三結名須陀洹：一者、我見，二者、非因見因，三者、疑網？世尊！何因緣故名須陀洹遍觀四方？復何因緣名須陀洹？復何因緣說須陀洹喻以䱜魚？」
佛言：「善男子！須陀洹人雖復能斷無量煩惱，此三重故，亦攝一切須陀洹人所斷結故。善男子！譬如大王出遊巡時，雖有四兵，世人俱言王來、王去。何以故？世間重故。是三煩惱亦復如是。何因緣故名之為重？一切
【現代漢語翻譯】 現代漢語譯本：因此，即使有法和有為，它們也能與正道相應。獲得暖法的修行者有七十三種，欲界有十種。這些人具足一切煩惱，從斷除一分到九分不等，如同欲界初禪，乃至無所有處也是如此，這被稱為七十三種。這樣的人獲得暖法后，就不會再斷善根、犯五逆罪、或犯四重禁。這些人有兩種情況：一是遇到善友，二是遇到惡友。遇到惡友的人，會暫時出離又退回；遇到善友的人，會遍觀四方。遍觀四方就是頂法，此法雖然本質是五陰，也緣於四諦，所以被稱為遍觀四方。獲得頂法后，接著獲得忍法。這忍法也是如此，本質是五陰，也緣於四諦。此人接著獲得世第一法，此法雖然本質是五陰，也緣於四諦。此人依次獲得苦法忍，忍的本質是智慧，緣於一諦。如此忍法緣於一諦后，乃至斷除見惑、獲得須陀洹果（Srota-apanna，入流果），這被稱為第四遍觀四方，四方就是四諦。 迦葉菩薩（Kasyapa Bodhisattva）問佛說：『世尊！如您先前所說：『須陀洹人所斷的煩惱，就像縱橫四十里的水，剩下的煩惱就像一滴水。』這裡為什麼說斷除三結就稱為須陀洹呢？這三結是：一、我見（Satkayadristi，身見），二、非因見因（Silabbataparamarsa，戒禁取見），三、疑網（Vicikitsa，疑）。世尊！是什麼因緣稱須陀洹為遍觀四方？又是什麼因緣稱為須陀洹？又是什麼因緣說須陀洹像䱜魚？』 佛說：『善男子！須陀洹人雖然能斷除無量煩惱，但因為這三結的緣故，也涵蓋了須陀洹人所斷的一切結。善男子！譬如大王出遊巡視時，雖然有四種軍隊，世人都會說王來了、王去了。為什麼呢？因為世間重視他。這三種煩惱也是如此。為什麼說它們重要呢？一切'
【English Translation】 English version: Therefore, even though there are dharmas and conditioned phenomena, they can correspond with the right path. There are seventy-three types of practitioners who attain the stage of 'warmth' (ushmagata), and ten types in the desire realm. These individuals possess all kinds of afflictions, ranging from having eliminated one part to nine parts, similar to the first dhyana of the desire realm, and even up to the realm of neither perception nor non-perception. This is called the seventy-three types. Once such individuals have attained the 'warmth' stage, they will no longer sever their roots of goodness, commit the five heinous crimes, or violate the four major precepts. These individuals fall into two categories: one, those who encounter good friends, and two, those who encounter bad friends. Those who encounter bad friends will temporarily leave and then regress; those who encounter good friends will thoroughly contemplate the four directions. Thoroughly contemplating the four directions is the 'peak' stage (murdhan), and although this dharma is essentially the five aggregates (skandhas), it also relates to the Four Noble Truths, hence it is called thoroughly contemplating the four directions. After attaining the 'peak' stage, one then attains the 'acceptance' stage (kshanti). This 'acceptance' is also the same, being essentially the five aggregates and also relating to the Four Noble Truths. This person then attains the 'highest mundane dharma' (laukikagradharma), which, although essentially the five aggregates, also relates to the Four Noble Truths. This person then sequentially attains the 'acceptance of the dharma of suffering' (duhkha-dharma-kshanti), the nature of which is wisdom, and which relates to one truth. After this 'acceptance' relates to one truth, and even up to the point of severing the afflictions of view and attaining the fruit of Srota-apanna (stream-enterer), this is called the fourth thorough contemplation of the four directions, and the four directions are the Four Noble Truths. Bodhisattva Kasyapa asked the Buddha, 'World Honored One! As you previously said, 'The afflictions severed by a Srota-apanna are like water spanning forty square miles, and the remaining afflictions are like a single drop of water.' Why is it said here that severing the three fetters is called Srota-apanna? These three fetters are: one, the view of self (Satkayadristi), two, the view of taking non-causes as causes (Silabbataparamarsa), and three, doubt (Vicikitsa). World Honored One! What is the reason for calling a Srota-apanna one who thoroughly contemplates the four directions? What is the reason for calling one a Srota-apanna? And what is the reason for saying that a Srota-apanna is like a fish?' The Buddha said, 'Good man! Although a Srota-apanna can sever countless afflictions, it is because of these three fetters that all the fetters severed by a Srota-apanna are included. Good man! For example, when a great king goes out on tour, although there are four types of troops, people will say that the king is coming or the king is going. Why is that? Because the world values him. These three afflictions are also like that. Why are they said to be important? All'
眾生常所起故、微難識故，故名為重。如是三結難可斷故、能為一切煩惱因故、是三對治之怨敵故，謂戒、定、慧。善男子！有諸眾生聞須陀洹能斷如是無量煩惱則生退心，便作是言：『眾生云何能斷如是無量煩惱？』是故，如來方便說三。
「如汝所問：『何因緣故須陀洹人喻觀四方？』善男子！須陀洹人觀於四諦獲得四事：一者、住堅固道，二者、能遍觀察，三者、能如實見，四者、能壞大怨。堅固道者，是須陀洹所有五根無能動者，是故名為住堅固道；能遍觀者，悉能呵責內外煩惱；如實見者即是忍智；壞大怨者，謂四顛倒。
「如汝所問：『何因緣故名須陀洹？』者，善男子！須名無漏，陀洹名修習，修習無漏故名須陀洹。善男子！復有須者名流。流有二種：一者、順流，二者、逆流。以逆流故，名須陀洹。」
迦葉菩薩言：「世尊！若從是義，何因緣故斯陀含人、阿那含人、阿羅漢人不得名為須陀洹耶？」
「善男子！從須陀洹乃至諸佛，亦得名為須陀洹；若斯陀含乃至諸佛無須陀洹，云何得名斯陀含乃至佛？一切眾生名有二種：一者、舊，二者、客。凡夫之時有世名字，既得道已更為立名，名須陀洹。以先得故，名須陀洹；以後得故，名斯陀含。是人亦名須陀洹、亦名斯陀含；
【現代漢語翻譯】 現代漢語譯本 眾生常常因此而生起，難以察覺，所以稱為『重』。這三種結難以斷除，能成為一切煩惱的根源，是戒、定、慧這三種對治方法的敵人。善男子！有些眾生聽到須陀洹（Srota-apanna，入流者）能斷除如此無量的煩惱，就會產生退縮之心，便會這樣說：『眾生怎麼可能斷除如此無量的煩惱呢？』因此，如來方便地說了這三種結。 正如你所問：『須陀洹之人為何被比作觀察四方？』善男子！須陀洹之人觀察四諦（catvāri āryasatyāni，四聖諦）獲得四種成就：第一，安住于堅固之道；第二，能夠普遍觀察；第三，能夠如實地見；第四，能夠摧毀大怨。所謂『安住堅固之道』，是指須陀洹所擁有的五根（pañcendriyāṇi，五種感官能力）無法被動搖，所以稱為安住堅固之道；所謂『能夠普遍觀察』，是指能夠呵責內外一切煩惱；所謂『如實地見』，就是指忍智（kṣānti-jñāna，忍辱智慧）；所謂『摧毀大怨』，是指四種顛倒（viparyāsa，錯誤的認知）。 正如你所問：『為何稱為須陀洹？』善男子！『須』的意思是無漏（anāsrava，沒有煩惱），『陀洹』的意思是修習，因為修習無漏的緣故，所以稱為須陀洹。善男子！還有一種『須』的意思是『流』。流有兩種：一種是順流，一種是逆流。因為是逆流的緣故，所以稱為須陀洹。 迦葉菩薩（Kāśyapa Bodhisattva）說：『世尊！如果按照這個道理，那麼為何斯陀含（Sakrdāgāmin，一來者）、阿那含（Anāgāmin，不還者）、阿羅漢（Arhat，應供）不能稱為須陀洹呢？』 『善男子！從須陀洹乃至諸佛，都可以稱為須陀洹；如果斯陀含乃至諸佛沒有須陀洹的階段，又怎麼能稱為斯陀含乃至佛呢？一切眾生的名稱有兩種：一種是舊有的，一種是後來的。凡夫的時候有世俗的名字，既然證得道果之後，又會建立新的名稱，稱為須陀洹。因為先證得的緣故，稱為須陀洹；因為后證得的緣故，稱為斯陀含。這個人既可以稱為須陀洹，也可以稱為斯陀含；』
【English Translation】 English version Beings often arise from this, and it is difficult to recognize, therefore it is called 'heavy'. These three fetters are difficult to break, can be the cause of all afflictions, and are the enemies of the three antidotes: morality, concentration, and wisdom. Good man! Some beings, upon hearing that a Srota-apanna (stream-enterer) can break such immeasurable afflictions, will become discouraged and say: 'How can beings break such immeasurable afflictions?' Therefore, the Tathagata expediently spoke of these three. As you asked: 'Why is a Srota-apanna person likened to observing the four directions?' Good man! A Srota-apanna person, by observing the Four Noble Truths (catvāri āryasatyāni), attains four things: first, abiding in the firm path; second, being able to observe universally; third, being able to see truthfully; and fourth, being able to destroy great enemies. 'Abiding in the firm path' means that the five faculties (pañcendriyāṇi) of a Srota-apanna cannot be shaken, therefore it is called abiding in the firm path; 'being able to observe universally' means being able to rebuke all internal and external afflictions; 'seeing truthfully' is referring to forbearance-wisdom (kṣānti-jñāna); 'destroying great enemies' refers to the four inversions (viparyāsa). As you asked: 'Why is one called a Srota-apanna?' Good man! 'Srota' means without outflows (anāsrava), and 'apanna' means practicing. Because of practicing without outflows, one is called a Srota-apanna. Good man! There is another meaning of 'srota' which is 'stream'. There are two kinds of streams: one is flowing with the stream, and the other is flowing against the stream. Because of flowing against the stream, one is called a Srota-apanna. Kāśyapa Bodhisattva said: 'World Honored One! If according to this meaning, why are a Sakrdāgāmin (once-returner), an Anāgāmin (non-returner), and an Arhat (worthy one) not called Srota-apannas?' 'Good man! From Srota-apanna to all Buddhas, one can also be called a Srota-apanna; if Sakrdāgāmin to all Buddhas did not have the stage of Srota-apanna, how could they be called Sakrdāgāmin or even Buddha? The names of all beings are of two kinds: one is old, and the other is new. When one is a common person, one has a worldly name. Once one has attained the path, a new name is established, called Srota-apanna. Because one attains it first, one is called Srota-apanna; because one attains it later, one is called Sakrdāgāmin. This person can be called both a Srota-apanna and a Sakrdāgāmin;'
乃至佛亦復如是。
「善男子！流有二種：一者、解脫，二者、涅槃。一切聖人皆有是二，亦可得名須陀洹、亦名斯陀含；乃至佛亦復如是。
「善男子！須陀洹者，亦名菩薩。何以故？菩薩者，即是盡智及無生智。須陀洹人亦復求索如是二智，是故當知須陀洹人得名菩薩。
「須陀洹人亦得名覺。何以故？正覺見道斷煩惱故、正覺因果故、正覺共道及不共道故；斯陀含乃至阿羅漢亦復如是。
「善男子！是須陀洹凡有二種：一者、利根，二者、鈍根。鈍根之人人天七返。是鈍根人復有五種：或有六返、五、四、三、二。利根之人現在獲得須陀洹果至阿羅漢果。
「善男子！如汝所問：『何因緣故須陀洹人喻以䱜魚？』善男子！䱜魚有四事：一者、骨細故輕，二者、有翅故輕，三者、樂見光明，四者、銜物堅持。須陀洹人亦有四事：言骨細者，喻煩惱微；言有翅者，喻奢摩他、毗婆舍那；樂見光明，喻于見道；銜物堅持，喻聞如來說無常、苦、無我、不凈，堅持不捨。猶如魔王化作佛像，首羅長者見已心驚。魔見長者其心動已，即語長者：『我先所說四真諦者，是說不真，今當爲汝更說五諦、六陰、十三入、十九界。』長者聞已，尋觀法相都無此理，是故堅持其心不動。」
迦
【現代漢語翻譯】 現代漢語譯本 乃至佛也是如此。
『善男子！』流有兩種：一是解脫，二是涅槃。一切聖人都有這兩種，也可以被稱為須陀洹（Srota-apanna，入流者）、也可以被稱為斯陀含（Sakrdagamin，一來者）；乃至佛也是如此。
『善男子！』須陀洹也可以被稱為菩薩（Bodhisattva，覺有情）。為什麼呢？菩薩就是指盡智和無生智。須陀洹也尋求這兩種智慧，所以應當知道須陀洹可以被稱為菩薩。
須陀洹也可以被稱為覺者。為什麼呢？因為他們正確地覺悟了見道，斷除了煩惱；正確地覺悟了因果；正確地覺悟了共道和不共道；斯陀含乃至阿羅漢（Arhat，應供）也是如此。
『善男子！』須陀洹一般有兩種：一是利根，二是鈍根。鈍根的人需要往返人天七次。鈍根的人又分為五種：有的需要六次，有的五次，有的四次，有的三次，有的兩次。利根的人當下就能獲得須陀洹果，乃至阿羅漢果。
『善男子！』正如你所問：『為什麼須陀洹人被比作䱜魚？』『善男子！』䱜魚有四種特點：一是骨頭細所以輕，二是有翅膀所以輕，三是喜歡見到光明，四是銜住東西就堅持不放。須陀洹人也有四種特點：說骨頭細，比喻煩惱微薄；說有翅膀，比喻奢摩他（Samatha，止）和毗婆舍那（Vipasyana，觀）；喜歡見到光明，比喻見到真理之道；銜住東西就堅持不放，比喻聽聞如來說無常、苦、無我、不凈的教誨，就堅持不捨。就像魔王化作佛像，首羅長者見到後心驚。魔王見長者心動搖后，就對長者說：『我先前所說的四真諦是不真實的，現在我將為你講說五諦、六陰、十三入、十九界。』長者聽后，仔細觀察法的真相，發現根本沒有這些道理，所以堅持自己的心不動搖。」
迦
【English Translation】 English version Even the Buddha is like this.
'Good man! There are two kinds of flows: one is liberation, and the other is Nirvana. All sages have these two, and can also be called Srota-apanna (stream-enterer), and also Sakrdagamin (once-returner); even the Buddha is like this.
'Good man! A Srota-apanna can also be called a Bodhisattva (enlightenment being). Why? A Bodhisattva refers to the knowledge of exhaustion and the knowledge of non-arising. A Srota-apanna also seeks these two kinds of wisdom, therefore, it should be known that a Srota-apanna can be called a Bodhisattva.
A Srota-apanna can also be called an awakened one. Why? Because they correctly awaken to the path of seeing, cutting off afflictions; correctly awaken to cause and effect; correctly awaken to the common path and the uncommon path; the Sakrdagamin and even the Arhat (worthy one) are also like this.
'Good man! There are generally two kinds of Srota-apannas: one is of sharp faculties, and the other is of dull faculties. Those with dull faculties need to return to the human and heavenly realms seven times. Those with dull faculties are further divided into five types: some need six times, some five, some four, some three, and some two. Those with sharp faculties can immediately attain the fruit of Srota-apanna, and even the fruit of Arhat.
'Good man!' As you asked: 'Why is a Srota-apanna compared to a small fish?' 'Good man!' A small fish has four characteristics: first, its bones are thin, so it is light; second, it has fins, so it is light; third, it likes to see light; fourth, it holds onto things and does not let go. A Srota-apanna also has four characteristics: saying that the bones are thin, it is a metaphor for the thinness of afflictions; saying that it has fins, it is a metaphor for Samatha (calm abiding) and Vipasyana (insight); liking to see light, it is a metaphor for seeing the path of truth; holding onto things and not letting go, it is a metaphor for hearing the teachings of the Tathagata on impermanence, suffering, non-self, and impurity, and holding onto them without letting go. It is like when Mara transformed into the image of the Buddha, and the elder Sura was startled upon seeing it. When Mara saw that the elder's heart was shaken, he said to the elder: 'The four noble truths that I spoke of before are not true, now I will tell you about the five truths, the six aggregates, the thirteen entrances, and the nineteen realms.' After hearing this, the elder carefully observed the true nature of the Dharma and found that there was no such principle, so he held his heart firm and did not waver.
Ka
葉菩薩白佛言：「世尊！是須陀洹先得道故，名須陀洹？以初果故，名須陀洹？若先得道名須陀洹者，得苦法忍時，何故不得名須陀洹，乃名為向？若以初果名須陀洹，外道之人先斷煩惱至無所有處，修無漏道得阿那含果，何故不名為須陀洹？」
「善男子！以初果故，名須陀洹。如汝所問：『外道之人先斷煩惱至無所有處，修無漏道得阿那含，何故不名須陀洹？』者，善男子！以初果故，名須陀洹，是人爾時具足八智及十六行。」
迦葉言：「世尊！得阿那含人亦復如是，亦得八智、具十六行。何故不得名須陀洹？」
「善男子！有漏十六行有二種：一者、共，二者、不共。無漏十六行亦有二種：一者、向果，二者、得果。八智亦二：一者、向果，二者、得果。須陀洹人舍共十六行、得不共十六行，舍向果八智、得果八智，阿那含人即不如是，是故初果名須陀洹。
「善男子！須陀洹人緣於四諦，阿那含人唯緣一諦，是故初果名須陀洹。以是因緣，喻以䱜魚。
「遍觀已行者，即是斯陀含繫心修道，為斷貪慾、瞋、癡、憍慢，如彼䱜魚遍觀方已，為食故行。
「行已覆住，喻阿那含得食已住。是阿那含凡有二種：一者、現在得阿那含，進修即得阿羅漢果，二者、貪著色界、無
【現代漢語翻譯】 現代漢語譯本 葉菩薩對佛說：『世尊！是因為須陀洹（Srotapanna，入流果）先證得道，所以稱為須陀洹嗎？還是因為初果的緣故，才稱為須陀洹？如果是因為先證得道而稱為須陀洹，那麼在獲得苦法忍（Kshanti，忍）的時候，為什麼不稱為須陀洹，而稱為向（指趨向果位）呢？如果是因為初果而稱為須陀洹，那麼外道之人先斷除煩惱，達到無所有處（Akincanyayatana，無所有處定），修習無漏道而獲得阿那含果（Anagamin，不還果），為什麼不稱為須陀洹呢？』 『善男子！是因為初果的緣故，才稱為須陀洹。正如你所問：『外道之人先斷除煩惱，達到無所有處，修習無漏道而獲得阿那含，為什麼不稱為須陀洹？』，善男子！是因為初果的緣故，才稱為須陀洹，這個人那時具足八智和十六行。』 迦葉說：『世尊！獲得阿那含果的人也是如此，也獲得八智，具足十六行。為什麼不稱為須陀洹呢？』 『善男子！有漏的十六行有兩種：一種是共有的，一種是不共有的。無漏的十六行也有兩種：一種是趨向果位的，一種是獲得果位的。八智也有兩種：一種是趨向果位的，一種是獲得果位的。須陀洹之人捨棄共有的十六行，獲得不共有的十六行，捨棄趨向果位的八智，獲得果位的八智，阿那含之人就不是這樣，所以初果稱為須陀洹。 『善男子！須陀洹之人緣於四諦（catvari-arya-satyani，四聖諦），阿那含之人只緣於一諦，所以初果稱為須陀洹。因為這個因緣，比喻為䱜魚。 『普遍觀察已行的人，就是斯陀含（Sakrdagamin，一來果），他繫心修道，爲了斷除貪慾、嗔恚、愚癡、驕慢，就像那䱜魚普遍觀察方位之後，爲了覓食而行動。 『行動之後又停住，比喻阿那含獲得食物后停住。這阿那含凡有二種：一種是現在獲得阿那含，繼續修行就獲得阿羅漢果（Arhat，無學果），另一種是貪著**，沒有
【English Translation】 English version The Bodhisattva Ye said to the Buddha, 『World Honored One! Is it because a Srotapanna (stream-enterer) first attains the path that he is called a Srotapanna? Or is it because of the first fruit that he is called a Srotapanna? If it is because of first attaining the path that he is called a Srotapanna, then when one obtains the Kshanti (patience) of the Dharma of Suffering, why is he not called a Srotapanna, but rather called a 'towards' (referring to moving towards the fruit)? If it is because of the first fruit that he is called a Srotapanna, then why are those of other paths who first cut off afflictions to the state of Akincanyayatana (the sphere of nothingness), cultivate the path of non-outflow, and attain the Anagamin (non-returner) fruit, not called Srotapannas?』 『Good man! It is because of the first fruit that one is called a Srotapanna. As you asked, 『Why are those of other paths who first cut off afflictions to the state of nothingness, cultivate the path of non-outflow, and attain the Anagamin, not called Srotapannas?』 Good man! It is because of the first fruit that one is called a Srotapanna. At that time, this person is complete with eight wisdoms and sixteen practices.』 Kasyapa said, 『World Honored One! Those who attain the Anagamin fruit are also like this, they also obtain eight wisdoms and are complete with sixteen practices. Why are they not called Srotapannas?』 『Good man! The sixteen practices of outflow have two kinds: one is shared, and the other is not shared. The sixteen practices of non-outflow also have two kinds: one is towards the fruit, and the other is the attainment of the fruit. The eight wisdoms also have two kinds: one is towards the fruit, and the other is the attainment of the fruit. A Srotapanna person abandons the shared sixteen practices and obtains the unshared sixteen practices, abandons the eight wisdoms towards the fruit and obtains the eight wisdoms of the fruit. An Anagamin person is not like this, therefore the first fruit is called Srotapanna. 『Good man! A Srotapanna person is conditioned by the Four Noble Truths (catvari-arya-satyani), while an Anagamin person is only conditioned by one truth, therefore the first fruit is called Srotapanna. Because of this cause and condition, it is likened to a '䱜' fish. 『One who has universally observed his actions is a Sakrdagamin (once-returner), who focuses his mind on cultivating the path, in order to cut off greed, anger, ignorance, and arrogance, just like that '䱜' fish, after universally observing its direction, acts in order to seek food. 『After acting, it stops again, which is likened to an Anagamin stopping after obtaining food. There are two kinds of Anagamins: one is the one who attains the Anagamin in the present, and by continuing to cultivate, attains the Arhat (worthy one) fruit, and the other is the one who is attached to ** and does not
色界中寂靜三昧，是人不受欲界身故，名阿那含。是阿那含復有五種：一者、中般涅槃，二者、受身般涅槃，三者、行般涅槃，四者、無行般涅槃，五者、上流般涅槃。復有六種：五種如上，六、現在般涅槃。復有七種：六種如上，七、無色界般涅槃。
「行般涅槃復有二種：或受二身、或受四身。若受二身，是名利根；若受四身，是名鈍根。復有二種：一者、精進無自在定，二者、懈怠有自在定。復有二種：一者、具精進定，二者、不具是二。
「善男子！欲色眾生有二種業：一者、作業，二、受生業。中涅槃者唯有作業，無受生業，是故於中而般涅槃。舍欲界身，未至色界，以利根故於中涅槃，是中涅槃。
「阿那含人有四種心：一者、非學非無學，二者、學，三者、無學，四者、非學非無學入于涅槃。
「云何複名中般涅槃？善男子！是阿那含四種心中，二是涅槃、二非涅槃，是故名為中般涅槃。
「受身涅槃復有二種：一者、作業。二者、生業。是人舍欲界身、受色界身，精勤修道，盡其壽命，入于涅槃。」
迦葉菩薩言：「世尊！若言盡命入涅槃者，云何而言受身涅槃？」
佛言：「善男子！是人受身然後乃斷三界煩惱，是故名為受身涅槃。
「善男子
【現代漢語翻譯】 現代漢語譯本：處於寂靜三昧（一種禪定狀態）中的人，因為不再受欲界之身，所以被稱為阿那含（不還果）。這阿那含又有五種：第一種，中般涅槃（在欲界和色界之間入滅）；第二種，受身般涅槃（在色界受身後入滅）；第三種，行般涅槃（通過修行入滅）；第四種，無行般涅槃（不需修行自然入滅）；第五種，上流般涅槃（從色界上升到更高界入滅）。又有六種：前五種如上，第六種，現在般涅槃（在現世入滅）。又有七種：前六種如上，第七種，無般涅槃（無法描述的涅槃）。 行般涅槃又有兩種：或者受二身，或者受四身。如果受二身，這被稱為利根（根器敏銳）；如果受四身，這被稱為鈍根（根器遲鈍）。又有兩種：第一種，精進但沒有自在的禪定；第二種，懈怠但有自在的禪定。又有兩種：第一種，具足精進和禪定；第二種，不具足這二者。 善男子！欲界和色界的眾生有兩種業：第一種，作業（造作的業）；第二種，受生業（導致投生的業）。中涅槃的人只有作業，沒有受生業，因此在中間入滅。他們捨棄欲界之身，但還未到達，因為根器敏銳所以在中間入滅，這就是中涅槃。 阿那含人有四種心：第一種，非學非無學（既不是有學位的狀態，也不是無學位的狀態）；第二種，學（有學位的狀態）；第三種，無學（無學位的狀態）；第四種，非學非無學而入于涅槃。 為什麼又稱為中般涅槃呢？善男子！這阿那含的四種心中，有兩種是涅槃，有兩種不是涅槃，所以稱為中般涅槃。 受身涅槃又有兩種：第一種，作業；第二種，生業。這些人捨棄欲界之身，接受色界之身，精勤修行，直到壽命終結，然後入于涅槃。 迦葉菩薩問道：『世尊！如果說壽命終結才入涅槃，那又怎麼能說是受身涅槃呢？』 佛說：『善男子！這些人接受色界之身，然後才斷除三界（欲界、色界、無色界）的煩惱，所以稱為受身涅槃。』 善男子！
【English Translation】 English version: Those who are in the Samadhi of Tranquility (a state of meditation), because they no longer receive a body in the Desire Realm, are called Anagamin (Non-Returner). This Anagamin is further divided into five types: first, Antara-parinirvana (attaining Nirvana between the Desire and Form Realms); second, Upapaduka-parinirvana (attaining Nirvana after taking a body in the Form Realm); third, Abhisamaya-parinirvana (attaining Nirvana through practice); fourth, Anabhisamaya-parinirvana (attaining Nirvana without practice); fifth, Urdhvasrotas-parinirvana (attaining Nirvana by ascending from the Form Realm to a higher realm). There are also six types: the first five as above, and the sixth, Drsta-dharma-parinirvana (attaining Nirvana in the present life). There are also seven types: the first six as above, and the seventh, Anupadhi-sesa-parinirvana (Nirvana without remainder). Abhisamaya-parinirvana is further divided into two types: either receiving two bodies or receiving four bodies. If receiving two bodies, this is called keen faculties; if receiving four bodies, this is called dull faculties. There are also two types: first, diligent but without free Samadhi; second, lazy but with free Samadhi. There are also two types: first, possessing both diligence and Samadhi; second, not possessing both. Good man! Beings in the Desire and Form Realms have two types of karma: first, karma of action; second, karma of rebirth. Those who attain Antara-parinirvana only have karma of action, not karma of rebirth, therefore they attain Nirvana in between. They abandon the body of the Desire Realm, but have not yet reached **, because of their keen faculties they attain Nirvana in between, this is Antara-parinirvana. Anagamins have four types of minds: first, neither a learner nor a non-learner; second, a learner; third, a non-learner; fourth, neither a learner nor a non-learner entering Nirvana. Why is it called Antara-parinirvana? Good man! Among the four minds of the Anagamin, two are Nirvana and two are not Nirvana, therefore it is called Antara-parinirvana. Upapaduka-parinirvana is further divided into two types: first, karma of action; second, karma of rebirth. These people abandon the body of the Desire Realm, receive a body in the Form Realm, diligently practice, until the end of their lifespan, and then enter Nirvana. Bodhisattva Kasyapa asked: 'World Honored One! If it is said that one enters Nirvana at the end of their lifespan, how can it be called Upapaduka-parinirvana?' The Buddha said: 'Good man! These people receive a body in the Form Realm, and then they cut off the afflictions of the Three Realms (Desire, Form, and Formless Realms), therefore it is called Upapaduka-parinirvana.' Good man!
！行般涅槃者常修行道，以有為三昧力故，能斷煩惱，入于涅槃，是名行般涅槃。
「無行般涅槃者，是人定知當得涅槃，是故懈怠，亦以有為三昧力故，壽盡則得入于涅槃，是名無行般涅槃。
「上流般涅槃者，若有人得第四禪已，是人生於初禪愛心，以是因緣退生初禪。是有二流：一、煩惱流，二者、道流。以道流故，是人壽盡生二禪愛，以愛因緣生於二禪；至第四禪亦復如是。是四禪中復有二種：一者、入無色界，二者、入五凈居。如是二人，一、樂三昧，二、樂智慧。樂智慧者，入五凈居；樂三昧者，入無色界。
「如是二人，一者、修第四禪，有五階差，二者、不修。云何為五？下、中、上、上中、上上。修上上者，處無小天；修上中者，處善見天；修上品者，處善可見天；修中品者，處無熱天；修下品者，處少廣天。
「如是二人，一、樂論議，二、樂寂靜。樂寂靜者，入無色界；樂論議者，處五凈居。
「復有二種：一者、修熏禪，二者、不修熏禪。修熏禪者，入五凈居；不修熏禪者，生無色界，盡其壽命而般涅槃，是名上流般涅槃。若欲入于無色界者，即不能修四禪、五差；若修五差，則能呵責無色界定。」
迦葉菩薩白佛言：「世尊！中涅槃者則是利根，若
【現代漢語翻譯】 現代漢語譯本：『行般涅槃』是指那些通過精進修行佛道，憑藉有為三昧（有意識的禪定）的力量，能夠斷除煩惱，最終進入涅槃的人，這被稱為行般涅槃。 『無行般涅槃』是指那些確信自己必定會證得涅槃，因此懈怠修行的人。他們也憑藉有為三昧的力量，在壽命終結時進入涅槃，這被稱為無行般涅槃。 『上流般涅槃』是指那些已經證得第四禪的人，他們因為對初禪的愛戀而退回到初禪。這裡有兩種流向：一是煩惱之流，二是道之流。由於道之流的緣故，此人在壽命終結時會生起對二禪的愛戀，並因此而生於二禪；到達第四禪的情況也類似。在這四禪中又分為兩種：一是進入無想天（無**，指沒有思想的禪定境界），二是進入五凈居天（五凈居，指色界天的五處凈居天）。這兩種人，一種是樂於禪定，另一種是樂於智慧。樂於智慧的人，會進入五凈居天；樂於禪定的人，會進入無想天。 這兩種人，一種是修習第四禪，有五種階梯的差別，另一種是不修習。這五種差別是：下品、中品、上品、上中品、上上品。修習上上品的人，會生於無小天（無小天，指色界四禪天中的最高天）；修習上中品的人，會生於善見天（善見天，指色界四禪天中的一處天）；修習上品的人，會生於善可見天（善可見天，指色界四禪天中的一處天）；修習中品的人，會生於無熱天（無熱天，指色界四禪天中的一處天）；修習下品的人，會生於少廣天（少廣天，指色界四禪天中的一處天）。 這兩種人，一種是樂於辯論，另一種是樂於寂靜。樂於寂靜的人，會進入無想天；樂於辯論的人，會生於五凈居天。 還有兩種人：一種是修習熏禪（熏禪，指通過反覆修習而使禪定功夫加深），另一種是不修習熏禪。修習熏禪的人，會進入五凈居天；不修習熏禪的人，會生於無想天，並在壽命終結時進入涅槃，這被稱為上流般涅槃。如果想要進入無想天，就不能修習四禪的五種差別；如果修習五種差別，就能呵責無想定的境界。 迦葉菩薩問佛說：『世尊！中涅槃的人是利根（利根，指根性敏銳，智慧高超的人），如果……』
【English Translation】 English version: 'Practicing Parinirvana' refers to those who, through diligent practice of the Buddhist path, and by the power of 'with-effort samadhi' (conscious meditation), are able to sever afflictions and ultimately enter Nirvana. This is called Practicing Parinirvana. 'Non-Practicing Parinirvana' refers to those who are certain they will attain Nirvana, and therefore become lax in their practice. They also, by the power of 'with-effort samadhi', enter Nirvana when their lifespan ends. This is called Non-Practicing Parinirvana. 'Upward-Flow Parinirvana' refers to those who have attained the Fourth Dhyana (fourth level of meditative absorption), but due to attachment to the First Dhyana, regress to the First Dhyana. There are two flows here: one is the flow of afflictions, and the other is the flow of the path. Due to the flow of the path, this person, when their lifespan ends, will develop attachment to the Second Dhyana, and thus be born in the Second Dhyana; the situation is similar when reaching the Fourth Dhyana. Within these four Dhyanas, there are two types: one enters the Asamjnika Heaven (無**, refers to the realm of non-thought), and the other enters the Five Pure Abodes (五凈居, refers to five heavens in the Form Realm). Of these two types of people, one is fond of samadhi, and the other is fond of wisdom. Those fond of wisdom will enter the Five Pure Abodes; those fond of samadhi will enter the Asamjnika Heaven. Of these two types of people, one cultivates the Fourth Dhyana with five levels of difference, and the other does not cultivate. These five differences are: lower, middle, upper, upper-middle, and upper-upper. Those who cultivate the upper-upper level will be born in the Akanistha Heaven (無小天, refers to the highest heaven in the Fourth Dhyana of the Form Realm); those who cultivate the upper-middle level will be born in the Sudarsana Heaven (善見天, refers to a heaven in the Fourth Dhyana of the Form Realm); those who cultivate the upper level will be born in the Sudarsi Heaven (善可見天, refers to a heaven in the Fourth Dhyana of the Form Realm); those who cultivate the middle level will be born in the Atapa Heaven (無熱天, refers to a heaven in the Fourth Dhyana of the Form Realm); those who cultivate the lower level will be born in the Anabhraka Heaven (少廣天, refers to a heaven in the Fourth Dhyana of the Form Realm). Of these two types of people, one is fond of debate, and the other is fond of tranquility. Those fond of tranquility will enter the Asamjnika Heaven; those fond of debate will be born in the Five Pure Abodes. There are also two types of people: one cultivates 'perfumed' dhyana (熏禪, refers to deepening meditation through repeated practice), and the other does not cultivate 'perfumed' dhyana. Those who cultivate 'perfumed' dhyana will enter the Five Pure Abodes; those who do not cultivate 'perfumed' dhyana will be born in the Asamjnika Heaven, and enter Parinirvana when their lifespan ends. This is called Upward-Flow Parinirvana. If one wishes to enter the Asamjnika Heaven, one cannot cultivate the five differences of the four Dhyanas; if one cultivates the five differences, one can criticize the state of Asamjnika samadhi. Bodhisattva Kasyapa asked the Buddha, 'World Honored One! Those who attain Middle Parinirvana are of sharp faculties (利根, refers to those with keen faculties and high wisdom), if...'
利根者，何不現在入涅槃耶？何故欲界有中涅槃，色界則無？」
佛言：「善男子！是人現在四大羸劣，不能修道。雖有比丘四大康健，無有房舍、飲食、衣服、臥具、醫藥，眾緣不具，是故不得現在涅槃。
「善男子！我昔一時在舍衛國阿那邠低精舍，有一比丘來至我所，作如是言：『世尊！我常修道而不能得須陀洹果至阿羅漢果。』我時即告阿難言：『汝今當爲是比丘具諸所須。』爾時，阿難將是比丘至祇陀林，與好房舍。是時比丘語阿難言：『大德！唯愿為我莊嚴房舍，凈潔修治，七寶嚴麗，懸繒幡蓋。』阿難言：『世間貧者乃名沙門，我當云何能辦是事？』是比丘言：『大德！若能為我作者，善；若不能者，我當還往至世尊所。』爾時，阿難即往佛所作如是言：『世尊！曏者比丘從我求索種種莊嚴、七寶幡蓋，不審是事當云何耶？』我于爾時復告阿難：『汝今還去隨比丘意，所須之物為辦具之。』爾時，阿難即還房中，為是比丘事事具辦。比丘得已，繫念修道，不久即得須陀洹果至阿羅漢果。善男子！無量眾生應入涅槃，以所乏故，妨亂其心，是故不得。
「善男子！復有眾生多喜教化，其心匆務不能得定，是故不得現在涅槃。
「善男子！如汝所問：『何因緣故，舍欲界身有中涅
【現代漢語翻譯】 現代漢語譯本： 「根性銳利的人，為什麼不現在就進入涅槃呢？為什麼在欲界會有中陰身涅槃，而沒有現在涅槃呢？」 佛說：「善男子！這些人現在四大（地、水、火、風）衰弱，不能修行。即使有比丘四大康健，但沒有房舍、飲食、衣服、臥具、醫藥，各種因緣不具足，所以不能現在就進入涅槃。 「善男子！我過去在舍衛國（古印度地名）的阿那邠低（Anathapindika，給孤獨長者）精舍時，有一位比丘來到我這裡，這樣說：『世尊！我經常修行，但不能證得須陀洹果（Srotapanna，預流果）乃至阿羅漢果（Arhat，無學果）。』我當時就告訴阿難（Ananda，佛陀的十大弟子之一）說：『你現在應當為這位比丘準備他所需要的一切。』當時，阿難將這位比丘帶到祇陀林（Jetavana，祇園），給了他好的房舍。這時，比丘對阿難說：『大德！希望你能為我莊嚴房舍，打掃乾淨，用七寶裝飾，懸掛絲綢幡蓋。』阿難說：『世間貧窮的人才叫沙門（Sramana，出家修行者），我怎麼能辦到這些事呢？』這位比丘說：『大德！如果能為我做，那就好；如果不能，我就要回到世尊那裡去了。』當時，阿難就去佛那裡，這樣說：『世尊！剛才那位比丘向我索要各種莊嚴、七寶幡蓋，不知道這件事該怎麼辦？』我當時又告訴阿難：『你現在回去，按照比丘的意思，把所需的東西都給他辦好。』當時，阿難回到房中，為這位比丘事事都辦好了。比丘得到這些后，專心修行，不久就證得了須陀洹果乃至阿羅漢果。善男子！無數眾生本應進入涅槃，但因為缺乏所需，擾亂了他們的心，所以不能證得。 「善男子！還有一些眾生喜歡教化他人，他們的心忙於事務，不能得定，所以不能現在就進入涅槃。 「善男子！正如你所問：『是什麼因緣，捨棄欲界（Kama-dhatu，眾生有情慾的生存界）的身體后，會有中陰身（Antarabhava，死亡到投胎之間的過渡狀態）涅槃，而沒有現在涅槃？』
【English Translation】 English version: 『Those with sharp faculties, why do they not enter Nirvana now? Why is there an intermediate state of Nirvana in the desire realm, but not an immediate Nirvana?』 The Buddha said, 『Good man! These people's four great elements (earth, water, fire, and wind) are currently weak, and they cannot cultivate the path. Even if there are monks whose four great elements are healthy, they lack housing, food, clothing, bedding, and medicine. The various conditions are not complete, so they cannot enter Nirvana now.』 『Good man! Once, when I was in the Anathapindika (Anathapindika, the benefactor) Monastery in Shravasti (an ancient Indian city), a monk came to me and said, 「World Honored One! I constantly cultivate the path, but I cannot attain the Srotapanna (Srotapanna, stream-enterer) fruit, let alone the Arhat (Arhat, worthy one) fruit.」 I then told Ananda (Ananda, one of the Buddha's ten great disciples), 「You should now provide this monk with all that he needs.」 At that time, Ananda took this monk to the Jetavana (Jetavana, the grove of Jeta), and gave him good housing. Then, the monk said to Ananda, 「Great Virtue! I wish you would adorn the housing for me, clean it up, decorate it with seven treasures, and hang silk banners and canopies.」 Ananda said, 「The poor in the world are called Sramanas (Sramana, ascetic), how can I accomplish these things?」 The monk said, 「Great Virtue! If you can do it for me, that would be good; if not, I will return to the World Honored One.」 At that time, Ananda went to the Buddha and said, 「World Honored One! The monk just now asked me for various adornments and seven-treasure banners and canopies. I do not know what to do about this matter.」 I then told Ananda again, 「You should go back now and fulfill the monk's wishes, providing him with all that he needs.」 At that time, Ananda returned to the housing and provided everything for the monk. After receiving these things, the monk focused on cultivating the path, and soon attained the Srotapanna fruit, and then the Arhat fruit. Good man! Countless beings should enter Nirvana, but because they lack what they need, their minds are disturbed, and therefore they cannot attain it.』 『Good man! There are also beings who enjoy teaching others, and their minds are busy with affairs, so they cannot attain concentration, and therefore they cannot enter Nirvana now.』 『Good man! As you asked, 「What is the reason that after abandoning the body of the desire realm (Kama-dhatu, the realm of desire), there is an intermediate state (Antarabhava, the intermediate state between death and rebirth) of Nirvana, but not an immediate Nirvana?」』
槃，色界無。』者，善男子！是人觀于欲界煩惱因緣有二：一者、內，二者、外，而色界中無外因緣。欲界復有二種愛心：一者、欲愛，二者、食愛。觀是二愛，至心呵責；既呵責已，得入涅槃。是欲界中能得呵責諸粗煩惱——所謂慳貪、瞋、妒、無慚、無愧——以是因緣能得涅槃。又，欲界道其性勇健。何以故？得四果故。是故，欲界有中涅槃，色界中無。
「善男子！中涅槃者凡有三種：謂上、中、下。上者，捨身未離欲界便得涅槃；中者，始離欲界，未至色界便得涅槃；下者，離欲界已，至色界邊乃得涅槃。喻以䱜魚得食已住，是人亦爾。云何名住？處在色界及無色界得受身故，是故名住；不受欲界、人、天、地獄、畜生、餓鬼，是故名住；已斷無量諸煩惱結，余少在故，是故名住。復何因緣名之為住？終不造作共凡夫事，是故名住；自無所畏，不令他畏，是故名住；遠離二愛、慳貪、瞋恚，是故名住。
「善男子！到彼岸者，喻阿羅漢、辟支佛、菩薩、佛，猶如神龜，水陸俱行。何因緣故喻之以龜？善藏五故。是阿羅漢乃至諸佛亦復如是，善覆五根，是故喻龜。言水陸者，水喻世間、陸喻出世。是諸聖等亦復如是，能觀一切惡煩惱故，到于彼岸，是故喻以水陸俱行。
「善男子！如恒河中
【現代漢語翻譯】 現代漢語譯本：『槃（涅槃），無。』，善男子！這個人觀察欲界的煩惱因緣有二：一是內在的，二是外在的，而涅槃中沒有外在的因緣。欲界又有兩種愛心：一是欲愛，二是食愛。觀察這兩種愛，至誠地呵責它們；呵責之後，就能進入涅槃。在欲界中能夠呵責各種粗重的煩惱——即所謂的慳貪、嗔恚、嫉妒、無慚、無愧——因為這些因緣能夠得到涅槃。而且，欲界的修行道其性質勇猛剛健。為什麼呢？因為能夠證得四果（須陀洹果、斯陀含果、阿那含果、阿羅漢果）。因此，欲界有中涅槃，涅槃中沒有欲界。 善男子！中涅槃有三種：上、中、下。上等的中涅槃，是指捨棄身體但還未離開欲界就證得涅槃；中等的中涅槃，是指剛離開欲界，還未到達色界就證得涅槃；下等的中涅槃，是指離開欲界后，到達色界邊際才證得涅槃。這就像䱜魚得到食物后就停住一樣，這個人也是如此。為什麼稱為『住』呢？因為他處在色界和無色界，能夠接受身體，所以稱為『住』；不再受欲界、人、天、地獄、畜生、餓鬼的果報，所以稱為『住』；已經斷除了無量的煩惱結，只剩下少許，所以稱為『住』。又因為什麼因緣稱為『住』呢？因為他終究不再造作和凡夫一樣的行為，所以稱為『住』；自己沒有恐懼，也不使他人恐懼，所以稱為『住』；遠離了兩種愛（欲愛和有愛）、慳貪、嗔恚，所以稱為『住』。 善男子！到達彼岸的人，譬如阿羅漢（斷盡煩惱，不受後有者）、辟支佛（無師自悟者）、菩薩（自覺覺他者）、佛（圓滿覺悟者），就像神龜一樣，水陸都能行走。為什麼用龜來比喻呢？因為龜善於隱藏五根（眼、耳、鼻、舌、身）。阿羅漢乃至諸佛也是如此，善於覆蓋五根，所以用龜來比喻。所說的水陸，水比喻世間，陸比喻出世間。這些聖者也是如此，能夠觀察一切惡煩惱，到達彼岸，所以用水陸都能行走來比喻。 善男子！就像恒河中...
【English Translation】 English version: 『Nirvana, no.』, Good man! This person observes the causes and conditions of afflictions in the desire realm, which are twofold: one internal and one external, while in Nirvana there are no external causes and conditions. The desire realm also has two kinds of love: one is desire-love, and the other is food-love. Observing these two loves, one sincerely rebukes them; having rebuked them, one can enter Nirvana. In the desire realm, one can rebuke all coarse afflictions—such as stinginess, anger, jealousy, shamelessness, and lack of remorse—and through these causes and conditions, one can attain Nirvana. Moreover, the path of practice in the desire realm is vigorous and strong. Why? Because one can attain the four fruits (Sotapanna, Sakadagami, Anagami, and Arhat). Therefore, the desire realm has intermediate Nirvana, while Nirvana does not have the desire realm. Good man! Intermediate Nirvana is of three kinds: superior, intermediate, and inferior. Superior intermediate Nirvana refers to attaining Nirvana after abandoning the body but before leaving the desire realm; intermediate intermediate Nirvana refers to attaining Nirvana just after leaving the desire realm but before reaching the form realm; inferior intermediate Nirvana refers to attaining Nirvana after leaving the desire realm and reaching the edge of the form realm. This is like a fish that stops after getting food, and this person is also like that. Why is it called 『abiding』? Because he is in the form realm and the formless realm, able to receive a body, therefore it is called 『abiding』; he no longer receives the karmic retribution of the desire realm, humans, gods, hells, animals, and hungry ghosts, therefore it is called 『abiding』; he has already cut off countless bonds of afflictions, with only a few remaining, therefore it is called 『abiding』. Furthermore, for what reason is it called 『abiding』? Because he will never again engage in the same actions as ordinary people, therefore it is called 『abiding』; he has no fear himself and does not cause fear in others, therefore it is called 『abiding』; he is far from the two loves (desire-love and existence-love), stinginess, and anger, therefore it is called 『abiding』. Good man! Those who reach the other shore, such as Arhats (those who have exhausted afflictions and do not receive further existence), Pratyekabuddhas (those who awaken without a teacher), Bodhisattvas (those who awaken themselves and others), and Buddhas (those who have attained perfect enlightenment), are like divine turtles, able to travel on both water and land. Why is the turtle used as a metaphor? Because the turtle is good at concealing its five senses (eyes, ears, nose, tongue, and body). Arhats and even Buddhas are also like this, good at covering their five senses, therefore the turtle is used as a metaphor. The water and land refer to the world and the world beyond, respectively. These sages are also like this, able to observe all evil afflictions and reach the other shore, therefore they are compared to being able to travel on both water and land. Good man! Like in the Ganges River...
七種眾生，雖有魚龜之名，不離於水。如是微妙大涅槃中，從一闡提上至諸佛，雖有異名，然亦不離於佛性水。善男子！是七眾生，若善法、若不善法，若方便道、若解脫道、若次第道，若因、若果，悉是佛性。是名如來隨自意語。」
迦葉菩薩言：「世尊！若有因則有果，若無因則無果。涅槃名果，常故無因。若無因者，云何名果？而是涅槃亦名沙門、名沙門果。云何沙門？云何沙門果？」
「善男子！一切世間有七種果：一者、方便果，二者、報恩果，三者、親近果，四者、余殘果，五者、平等果，六者、果報果，七者、遠離果。
「方便果者，如世間人秋多收谷，咸相謂言：『得方便果。』方便果者，名業行果。如是果者有二種因：一者、近因，二者、遠因。近因者，所謂種子；遠因者，謂水、糞、人功。是名方便果。
「報恩果者，如世間人供養父母，父母咸言：『我今已得恩養之果。』子能報恩，名之為果。如是果者因亦二種：一者、近因，二者、遠因。近者，即是父母過去純善之業；遠者，即是所生孝子。是名報恩果。
「親近果者，譬如有人親近善友，或得須陀洹果至阿羅漢果，是人唱言：『我今已得親近果報。』如是果者因有二種：一者、近因，二者、遠因。近者，
【現代漢語翻譯】 現代漢語譯本：七種眾生，即使有魚、龜這樣的名稱，也離不開水。同樣，在這微妙的大涅槃中，從一闡提（斷絕善根的人）到諸佛，雖然有不同的名稱，但也離不開佛性的水。善男子！這七種眾生，無論是善法、不善法，還是方便道、解脫道、次第道，無論是因還是果，都屬於佛性。這叫做如來隨自己的意願所說的話。 迦葉菩薩問道：『世尊！如果有因，就會有果；如果沒有因，就不會有果。涅槃被稱為果，因為它恒常不變，所以沒有因。如果沒有因，怎麼能稱為果呢？而且涅槃也被稱為沙門（修行者）、沙門果（修行者的果位）。什麼是沙門？什麼是沙門果？』 『善男子！世間一切有七種果：第一種是方便果，第二種是報恩果，第三種是親近果，第四種是余殘果，第五種是平等果，第六種是果報果，第七種是遠離果。 『方便果，就像世間的人秋天收穫很多穀物，都說：『得到了方便果。』方便果是指由行為產生的果報。這樣的果有兩種因：一種是近因，一種是遠因。近因是指種子；遠因是指水、肥料、人工。這叫做方便果。 『報恩果，就像世間的人供養父母，父母都說：『我現在得到了恩養的果報。』子女能夠報答恩情，就稱為果。這樣的果也有兩種因：一種是近因，一種是遠因。近因是指父母過去純善的行為；遠因是指所生的孝順子女。這叫做報恩果。 『親近果，譬如有人親近善友，或者得到須陀洹果（預流果）乃至阿羅漢果（無學果），這個人會說：『我現在得到了親近的果報。』這樣的果也有兩種因：一種是近因，一種是遠因。近因是
【English Translation】 English version: The seven kinds of sentient beings, though they have names like fish and turtles, are inseparable from water. Similarly, in this subtle Great Nirvana, from the Icchantikas (those who have severed their roots of goodness) up to all Buddhas, though they have different names, they are also inseparable from the water of Buddha-nature. Good man! These seven kinds of sentient beings, whether they are good dharmas, non-good dharmas, expedient paths, paths of liberation, gradual paths, whether they are causes or effects, all belong to Buddha-nature. This is called the Tathagata's words spoken according to his own intention. Bodhisattva Kasyapa said: 'World Honored One! If there is a cause, there will be an effect; if there is no cause, there will be no effect. Nirvana is called an effect, because it is constant and unchanging, so it has no cause. If there is no cause, how can it be called an effect? Moreover, Nirvana is also called a Sramana (practitioner) and the fruit of a Sramana (the fruit of a practitioner). What is a Sramana? What is the fruit of a Sramana?' 'Good man! In all the world, there are seven kinds of effects: the first is the expedient effect, the second is the effect of repaying kindness, the third is the effect of close association, the fourth is the remaining effect, the fifth is the equal effect, the sixth is the effect of karmic retribution, and the seventh is the effect of detachment. 'The expedient effect is like when people in the world harvest a lot of grain in autumn, they all say: 'We have obtained the expedient effect.' The expedient effect refers to the karmic result produced by actions. Such an effect has two kinds of causes: one is the proximate cause, and the other is the remote cause. The proximate cause refers to the seed; the remote cause refers to water, fertilizer, and human labor. This is called the expedient effect. 'The effect of repaying kindness is like when people in the world support their parents, the parents all say: 'I have now obtained the effect of being cared for.' Children being able to repay kindness is called an effect. Such an effect also has two kinds of causes: one is the proximate cause, and the other is the remote cause. The proximate cause refers to the parents' pure good deeds in the past; the remote cause refers to the filial children who are born. This is called the effect of repaying kindness. 'The effect of close association is like when someone associates with good friends, or attains the Srotaapanna fruit (stream-enterer fruit) up to the Arhat fruit (non-learner fruit), this person will say: 'I have now obtained the effect of close association.' Such an effect also has two kinds of causes: one is the proximate cause, and the other is the remote cause. The proximate cause is
信心；遠者，善友。是名親近果。
「余殘果者，如因不殺得第三身，延年益壽，是名殘果。如是果者有二種因：一者、近因，二者、遠因。近者，即是身、口、意凈；遠者，即是延年益壽。是名殘果。
「平等果者，謂世界器。如是果者亦二種因：一者、近因，二者、遠因。近因者，所謂眾生修十善業；遠因者，所謂三災。是名平等果。
「果報果者，如人獲得清凈身已，修身、口、意清凈之業，是人便說：『我得果報果。』如是果者因有二種：一者、近因，二者、遠因。近因者，所謂現在身、口、意凈；遠因者，所謂過去身、口、意凈。是名果報果。
「遠離果者，即是涅槃，離諸煩惱。一切善業是涅槃因，復有二種：一者、近因，二者、遠因。近者，即是三解脫門；遠因者，即無量世所修善法。
「善男子！如世間法，或說生因、或說了因；出世之法亦復如是，亦說生因、亦說了因。善男子！三解脫門、三十七品能為一切煩惱作不生生因，亦為涅槃而作了因。善男子！遠離煩惱則得了了見於涅槃，是故涅槃唯有了因，無有生因。
「善男子！如汝所問：『云何沙門那？云何沙門果？』者，善男子！沙門那者，即八正道；沙門果者，從道畢竟永斷一切貪、瞋、癡等。是名沙
【現代漢語翻譯】 現代漢語譯本 信心是親近善友的遠因，這被稱為親近果。 『余殘果』是指，例如因為不殺生而獲得第三世的果報，得以延年益壽，這被稱為殘果。這樣的果報有兩種因：一是近因，二是遠因。近因是指身、口、意清凈；遠因是指延年益壽。這被稱為殘果。 『平等果』是指世界器。這樣的果報也有兩種因：一是近因，二是遠因。近因是指眾生修習十善業；遠因是指三災。這被稱為平等果。 『果報果』是指，例如一個人獲得清凈的身體后，修習身、口、意清凈的業，這個人便會說：『我得到了果報果。』這樣的果報有兩種因：一是近因，二是遠因。近因是指現在身、口、意清凈；遠因是指過去身、口、意清凈。這被稱為果報果。 『遠離果』是指涅槃，遠離一切煩惱。一切善業是涅槃的因，也有兩種：一是近因，二是遠因。近因是指三解脫門；遠因是指無量世所修的善法。 『善男子！』如同世間法，有時說生因，有時說了因；出世間的法也是如此，也說生因，也說了因。『善男子！』三解脫門、三十七道品能作為一切煩惱不生的生因，也能作為涅槃的了因。『善男子！』遠離煩惱就能清楚地見到涅槃，所以涅槃只有了因，沒有生因。 『善男子！』正如你所問：『什麼是沙門那？什麼是沙門果？』『善男子！』沙門那是指八正道；沙門果是指從道最終永遠斷除一切貪、瞋、癡等。這被稱為沙門果。
【English Translation】 English version Faith; the distant cause is good friendship. This is called the fruit of closeness. The 『remaining fruit』 refers to, for example, obtaining a third rebirth due to not killing, resulting in longevity. This is called the remaining fruit. Such a fruit has two causes: one is the near cause, and the other is the distant cause. The near cause is the purity of body, speech, and mind; the distant cause is longevity. This is called the remaining fruit. The 『equal fruit』 refers to the world container. Such a fruit also has two causes: one is the near cause, and the other is the distant cause. The near cause is that sentient beings cultivate the ten wholesome actions; the distant cause is the three calamities. This is called the equal fruit. The 『fruit of retribution』 refers to, for example, a person who, having obtained a pure body, cultivates pure actions of body, speech, and mind, and then says: 『I have obtained the fruit of retribution.』 Such a fruit has two causes: one is the near cause, and the other is the distant cause. The near cause is the present purity of body, speech, and mind; the distant cause is the past purity of body, speech, and mind. This is called the fruit of retribution. The 『fruit of detachment』 refers to Nirvana, the detachment from all afflictions. All wholesome actions are the cause of Nirvana, and there are two kinds: one is the near cause, and the other is the distant cause. The near cause is the three doors of liberation; the distant cause is the wholesome actions cultivated over countless lifetimes. 『Good man!』 Just as in worldly dharmas, sometimes a cause of arising is spoken of, and sometimes a cause of completion is spoken of; the dharmas of transcending the world are also like this, with both a cause of arising and a cause of completion. 『Good man!』 The three doors of liberation and the thirty-seven factors of enlightenment can serve as the cause of non-arising for all afflictions, and also as the cause of completion for Nirvana. 『Good man!』 By detaching from afflictions, one can clearly see Nirvana, therefore Nirvana only has a cause of completion, and no cause of arising. 『Good man!』 As you asked: 『What is śrāmaṇya (沙門那)? What is the fruit of śrāmaṇya (沙門果)?』 『Good man!』 Śrāmaṇya refers to the Eightfold Path; the fruit of śrāmaṇya refers to the complete and eternal severing of all greed, hatred, and delusion, etc., through the path. This is called the fruit of śrāmaṇya.
門那、沙門果。」
迦葉菩薩言：「世尊！何因緣故八正道者名沙門那？」
「善男子！世言沙門名乏，那者名道。如是道者，斷一切乏、斷一切道。以是義故，名八正道為沙門那。從是道中獲得果故，名沙門果。
「善男子！又，沙門那者，如世間人有樂靜者亦名沙門。如是道者亦復如是，能令行者離身、口、意惡、邪命等，得樂寂靜，是故名之為沙門那。
「善男子！如世下人能作上人，是名沙門。如是道者亦復如是，能令下人作上人故，是故得名為沙門那。
「善男子！阿羅漢人修是道者得沙門果，是故得名到于彼岸。阿羅漢果者即是無學五分法身，戒、定、慧、解脫、解脫知見，因是五分得到彼岸，是故名為到于彼岸。到彼岸故而自說言：『我生已盡，梵行已立，所作已辦，更不受有。』
「善男子！是阿羅漢永斷三世生因緣故，是故自說我生已盡；亦斷三界五陰身故，是故復言我生已盡；所修梵行已畢竟故，是故唱言梵行已立；又舍學道，亦名已立，如本所求今日已得，是故唱言所作已辦。修道得果亦言已辦，獲得盡智無生智故，唱言：『我生已盡，盡諸有結。』以是義故，名阿羅漢，得到彼岸。如阿羅漢，辟支佛亦復如是。菩薩及佛具足成就六波羅蜜，名到彼岸。
【現代漢語翻譯】 現代漢語譯本 『門那』（Mena，意為『乏』）、『沙門果』（Śrāmaṇaphala，意為『沙門之果』）。
迦葉菩薩（Kāśyapa Bodhisattva）說：『世尊！是什麼因緣使得八正道（aṣṭāṅgamārga）被稱為「沙門那」？』
『善男子！世俗說「沙門」（Śrāmaṇa）的意思是「乏」，而「那」（na）的意思是「道」。這樣的道，能斷除一切「乏」，斷除一切「道」。因為這個緣故，所以稱八正道為「沙門那」。從這條道中獲得果實，所以稱為「沙門果」。
『善男子！又，「沙門那」的意思，就像世間有人喜歡安靜，也稱為「沙門」。這樣的道也是如此，能使修行者遠離身、口、意所造的惡業和邪命等，得到寂靜的快樂，所以稱為「沙門那」。
『善男子！就像世間的下等人能成為上等人，這稱為「沙門」。這樣的道也是如此，能使下等人成為上等人，所以得名為「沙門那」。
『善男子！阿羅漢（Arhat）修習這條道，得到沙門果，所以得名到達彼岸。阿羅漢果就是無學的五分法身，即戒（śīla）、定（samādhi）、慧（prajñā）、解脫（vimukti）、解脫知見（vimuktijñānadarśana）。因為這五分而到達彼岸，所以稱為到達彼岸。到達彼岸后，他們會自說：「我生已盡，梵行已立，所作已辦，更不受有。」
『善男子！這些阿羅漢永遠斷絕了三世的生因緣，所以自說「我生已盡」；也斷絕了三界五陰之身，所以又說「我生已盡」；所修的梵行已經究竟，所以說「梵行已立」；又捨棄了學道，也稱為「已立」，如同原本所求的今天已經得到，所以說「所作已辦」。修道得果也稱為「已辦」，因為獲得了盡智（kṣayajñāna）和無生智（anutpādajñāna），所以說：「我生已盡，斷盡了一切有結。」因為這個緣故，稱為阿羅漢，到達彼岸。如同阿羅漢，辟支佛（Pratyekabuddha）也是如此。菩薩（Bodhisattva）和佛（Buddha）具足成就六波羅蜜（ṣaṭpāramitā），稱為到達彼岸。'
【English Translation】 English version 'Mena' (meaning 'lacking'), 'Śrāmaṇaphala' (meaning 'fruit of the Śrāmaṇa').
Kāśyapa Bodhisattva said: 'World Honored One! What is the reason that the Eightfold Path (aṣṭāṅgamārga) is called 「Śrāmaṇa」?'
'Good man! In the world, 「Śrāmaṇa」 (Śrāmaṇa) means 「lacking,」 and 「na」 means 「path.」 Such a path can cut off all 「lacking」 and cut off all 「paths.」 Because of this meaning, the Eightfold Path is called 「Śrāmaṇa.」 Because one obtains the fruit from this path, it is called 「Śrāmaṇaphala.」'
'Good man! Furthermore, 「Śrāmaṇa」 also refers to those in the world who enjoy tranquility, who are also called 「Śrāmaṇa.」 This path is also like this, it can enable practitioners to be free from the evil deeds of body, speech, and mind, and from wrong livelihood, and to obtain the joy of tranquility. Therefore, it is called 「Śrāmaṇa.」'
'Good man! Just as a lower person in the world can become a higher person, this is called 「Śrāmaṇa.」 This path is also like this, it can enable a lower person to become a higher person, therefore it is named 「Śrāmaṇa.」'
'Good man! An Arhat (Arhat) who cultivates this path obtains the fruit of Śrāmaṇa, therefore it is named reaching the other shore. The fruit of Arhat is the fivefold dharmakāya of the no-more-learning, namely, morality (śīla), concentration (samādhi), wisdom (prajñā), liberation (vimukti), and the knowledge and vision of liberation (vimuktijñānadarśana). Because of these five aspects, one reaches the other shore, therefore it is called reaching the other shore. Having reached the other shore, they say of themselves: 「My birth is exhausted, the holy life is established, what had to be done is done, there is no more becoming.」'
'Good man! These Arhats have forever cut off the causes and conditions of birth in the three times, therefore they say of themselves, 「My birth is exhausted」; they have also cut off the five aggregates of the three realms, therefore they also say, 「My birth is exhausted」; the holy life they have cultivated is complete, therefore they say, 「The holy life is established」; they have also abandoned the path of learning, which is also called 「established,」 just as what was originally sought has been obtained today, therefore they say, 「What had to be done is done.」 Obtaining the fruit of cultivation is also called 「done,」 because they have obtained the knowledge of the exhaustion of defilements (kṣayajñāna) and the knowledge of non-arising (anutpādajñāna), therefore they say: 「My birth is exhausted, all fetters of existence are exhausted.」 Because of this meaning, they are called Arhats, having reached the other shore. Like the Arhats, the Pratyekabuddhas (Pratyekabuddha) are also like this. Bodhisattvas (Bodhisattva) and Buddhas (Buddha) who have fully accomplished the six perfections (ṣaṭpāramitā) are called having reached the other shore.'
是佛、菩薩得阿耨多羅三藐三菩提已，名為具足六波羅蜜。何以故？得六波羅蜜果故。以得果故，名為具足。
「善男子！是七眾生不修身、不修戒、不修心、不修慧，不能修習如是四事，則能造作五逆重罪、能斷善根、犯四重禁、謗佛、法、僧，是故得名為常沉沒。
「善男子！是七人中有能親近善知識者，至心聽受如來正法，內善思惟，如法而住，精勤修習身、戒、心、慧，是故得名渡生死河到于彼岸。若有說言一闡提人得阿耨多羅三藐三菩提者，是名染著；若言不得，是名虛妄。
「善男子！是七種人，或有一人具七、或有七人各一。善男子！若有心口異想異說，言一闡提得阿耨多羅三藐三菩提者，當知是人謗佛、法、僧；若人心口異想異說，言一闡提不得阿耨多羅三藐三菩提，是人亦名謗佛、法、僧。善男子！若有說言八聖道分凡夫所得，是人亦名謗佛、法、僧；若有說言八聖道分非凡夫得，是人亦名謗佛、法、僧。善男子！若有說言一切眾生定有佛性、定無佛性，是人亦名謗佛、法、僧。善男子！是故，我于契經中說有二種人謗佛、法、僧：一者、不信，瞋恚心故；二者、雖信，不解義故。
「善男子！若人信心無有智慧，是人則能增長無明；若有智慧、無有信心，是人則能增長
【現代漢語翻譯】 現代漢語譯本 佛陀、菩薩證得阿耨多羅三藐三菩提（無上正等正覺）后，才被稱為圓滿了六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）。為什麼呢？因為他們獲得了六波羅蜜的果實。因為獲得了果實，所以才被稱為圓滿。
『善男子！這七種眾生不修身、不修戒、不修心、不修慧，不能修習這四件事，就會造作五逆重罪（殺父、殺母、殺阿羅漢、破和合僧、出佛身血）、斷絕善根、犯四重禁（殺、盜、淫、妄）、誹謗佛、法、僧，所以被稱為常沉淪。
『善男子！這七種人中，如果有能親近善知識的人，至誠聽受如來的正法，內心善於思考，如法而住，精勤修習身、戒、心、慧，因此被稱為渡過生死河流到達彼岸。如果有人說一闡提（斷絕善根的人）能證得阿耨多羅三藐三菩提，這叫做執著；如果說不能證得，這叫做虛妄。
『善男子！這七種人，或者有一個人具足七種，或者有七個人各具一種。善男子！如果有人心口不一，想法和說法不同，說一闡提能證得阿耨多羅三藐三菩提，應當知道這個人是誹謗佛、法、僧；如果有人心口不一，想法和說法不同，說一闡提不能證得阿耨多羅三藐三菩提，這個人也叫做誹謗佛、法、僧。善男子！如果有人說八聖道分（正見、正思惟、正語、正業、正命、正精進、正念、正定）是凡夫所能獲得的，這個人也叫做誹謗佛、法、僧；如果有人說八聖道分不是凡夫所能獲得的，這個人也叫做誹謗佛、法、僧。善男子！如果有人說一切眾生必定有佛性，或者必定沒有佛性，這個人也叫做誹謗佛、法、僧。善男子！因此，我在契經中說有兩種人誹謗佛、法、僧：第一種，因為不相信，心懷嗔恨；第二種，雖然相信，但不理解其中的含義。
『善男子！如果人有信心卻沒有智慧，這個人就會增長無明；如果人有智慧卻沒有信心，這個人就會增長邪見。
【English Translation】 English version When Buddhas and Bodhisattvas attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), they are then said to have perfected the Six Paramitas (generosity, morality, patience, diligence, concentration, and wisdom). Why is that? Because they have obtained the fruits of the Six Paramitas. Because they have obtained the fruits, they are said to be perfected.
'Good man! These seven types of beings, if they do not cultivate the body, do not cultivate morality, do not cultivate the mind, and do not cultivate wisdom, and are unable to practice these four things, they will commit the five heinous crimes (killing father, killing mother, killing an Arhat, disrupting the Sangha, and shedding the blood of a Buddha), sever their roots of goodness, violate the four major prohibitions (killing, stealing, sexual misconduct, and lying), and slander the Buddha, Dharma, and Sangha. Therefore, they are called those who are constantly sinking.
'Good man! Among these seven types of people, if there are those who can associate with good teachers, sincerely listen to the Tathagata's true Dharma, contemplate it well within their minds, abide by the Dharma, and diligently cultivate the body, morality, mind, and wisdom, they are therefore called those who cross the river of birth and death and reach the other shore. If someone says that an Icchantika (a person who has severed their roots of goodness) can attain Anuttara-samyak-sambodhi, this is called attachment; if they say they cannot attain it, this is called falsehood.
'Good man! These seven types of people, either one person possesses all seven, or seven people each possess one. Good man! If someone's mind and mouth are different, their thoughts and words are different, and they say that an Icchantika can attain Anuttara-samyak-sambodhi, you should know that this person is slandering the Buddha, Dharma, and Sangha; if someone's mind and mouth are different, their thoughts and words are different, and they say that an Icchantika cannot attain Anuttara-samyak-sambodhi, this person is also called slandering the Buddha, Dharma, and Sangha. Good man! If someone says that the Eightfold Noble Path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration) can be attained by ordinary people, this person is also called slandering the Buddha, Dharma, and Sangha; if someone says that the Eightfold Noble Path cannot be attained by ordinary people, this person is also called slandering the Buddha, Dharma, and Sangha. Good man! If someone says that all sentient beings definitely have Buddha-nature, or definitely do not have Buddha-nature, this person is also called slandering the Buddha, Dharma, and Sangha. Good man! Therefore, in the sutras, I have said that there are two types of people who slander the Buddha, Dharma, and Sangha: the first, because they do not believe, they harbor anger; the second, although they believe, they do not understand the meaning.
'Good man! If a person has faith but no wisdom, this person will increase ignorance; if a person has wisdom but no faith, this person will increase wrong views.'
邪見。善男子！不信之人，瞋恚心故，說言無有佛、法、僧寶；信者無慧，顛倒解義，令聞法者謗佛、法、僧。善男子！是故我說：『不信之人瞋恚心故、有信之人無智慧故，是人能謗佛、法、僧寶。』
「善男子！若有說言『一闡提等，未生善法便得阿耨多羅三藐三菩提。』是人亦名謗佛、法、僧。若復有言：『一闡提人舍一闡提，于異身中得阿耨多羅三藐三菩提。』是人亦名謗佛、法、僧。若復說言：『一闡提人能生善根；生善根已，相續不斷，得阿耨多羅三藐三菩提，故言一闡提得阿耨多羅三藐三菩提。』當知是人不謗三寶。
「善男子！若有人言：『一切眾生定有佛性，常、樂、我、凈，不作、不生，煩惱因緣故不可見。』當知是人謗佛、法、僧。若有說言：『一切眾生都無佛性，猶如兔角，從方便生，本無今有，已有還無。』當知是人謗佛、法、僧。若有說言：『眾生佛性非有，如虛空；非無，如兔角。何以故？虛空常故、兔角無故，是故得言亦有、亦無，有故破兔角、無故破虛空。』如是說者，不謗三寶。
「善男子！夫佛性者，不名一法、不名十法、不名百法、不名千法、不名萬法。未得阿耨多羅三藐三菩提時，一切善、不善、無記盡名佛性。如來或時因中說果、果中說因，是名如
【現代漢語翻譯】 現代漢語譯本 邪見。善男子！不相信的人，因為嗔恨心，會說沒有佛、法、僧三寶；相信的人沒有智慧，顛倒理解佛法，導致聽聞佛法的人誹謗佛、法、僧。善男子！因此我說：『不相信的人因為嗔恨心，有相信的人因為沒有智慧，這些人會誹謗佛、法、僧三寶。』 「善男子！如果有人說『一闡提（斷絕善根的人）等，在沒有產生善法的情況下就能獲得阿耨多羅三藐三菩提（無上正等正覺）。』這個人也叫做誹謗佛、法、僧。如果又有人說：『一闡提人捨棄一闡提的身份，在另一個身體中獲得阿耨多羅三藐三菩提。』這個人也叫做誹謗佛、法、僧。如果又有人說：『一闡提人能夠產生善根；產生善根后，相續不斷，獲得阿耨多羅三藐三菩提，所以說一闡提能獲得阿耨多羅三藐三菩提。』應當知道這個人不誹謗三寶。 「善男子！如果有人說：『一切眾生都有佛性，是常、樂、我、凈的，不生不滅，因為煩惱的緣故而不可見。』應當知道這個人誹謗佛、法、僧。如果有人說：『一切眾生都沒有佛性，就像兔角一樣，是從方便法產生的，本來沒有現在有，有了還會消失。』應當知道這個人誹謗佛、法、僧。如果有人說：『眾生的佛性非有，像虛空一樣；非無，像兔角一樣。為什麼呢？虛空是常有的，兔角是沒有的，所以可以說既有又無，說有是爲了破除兔角，說無是爲了破除虛空。』這樣說的人，不誹謗三寶。 「善男子！所謂的佛性，不能說是一種法，也不能說是十種法、百種法、千種法、萬種法。在沒有獲得阿耨多羅三藐三菩提的時候，一切善、不善、無記都叫做佛性。如來有時在因中說果，有時在果中說因，這叫做如
【English Translation】 English version Evil views. Good man! Those who do not believe, due to their anger, say that there are no Buddha, Dharma, and Sangha (Three Jewels); those who believe but lack wisdom, misunderstand the meaning, causing those who hear the Dharma to slander the Buddha, Dharma, and Sangha. Good man! Therefore, I say: 『Those who do not believe due to anger, and those who believe but lack wisdom, these people can slander the Buddha, Dharma, and Sangha.』 「Good man! If someone says, 『Icchantikas (those who have severed their roots of goodness), without generating good dharmas, can attain Anuttara-samyak-sambodhi (supreme perfect enlightenment).』 This person is also called a slanderer of the Buddha, Dharma, and Sangha. If someone further says: 『An Icchantika abandons the state of being an Icchantika and attains Anuttara-samyak-sambodhi in another body.』 This person is also called a slanderer of the Buddha, Dharma, and Sangha. If someone further says: 『An Icchantika can generate good roots; having generated good roots, they continue without interruption and attain Anuttara-samyak-sambodhi, therefore it is said that an Icchantika can attain Anuttara-samyak-sambodhi.』 Know that this person does not slander the Three Jewels. 「Good man! If someone says: 『All sentient beings definitely have Buddha-nature, which is permanent, blissful, self, and pure, neither created nor destroyed, but is invisible due to the causes of afflictions.』 Know that this person slanders the Buddha, Dharma, and Sangha. If someone says: 『All sentient beings have no Buddha-nature at all, like a rabbit』s horn, which arises from expedient means, originally non-existent but now exists, and having existed will cease to exist.』 Know that this person slanders the Buddha, Dharma, and Sangha. If someone says: 『The Buddha-nature of sentient beings is neither existent, like space; nor non-existent, like a rabbit』s horn. Why? Because space is permanent, and a rabbit』s horn is non-existent, therefore it can be said to be both existent and non-existent. Saying it exists is to refute the rabbit』s horn, and saying it does not exist is to refute space.』 Such a speaker does not slander the Three Jewels. 「Good man! The so-called Buddha-nature cannot be called one dharma, nor ten dharmas, nor a hundred dharmas, nor a thousand dharmas, nor ten thousand dharmas. Before attaining Anuttara-samyak-sambodhi, all good, non-good, and neutral are called Buddha-nature. The Tathagata sometimes speaks of the result in the cause, and sometimes speaks of the cause in the result, this is called the
來隨自意語。隨意語故，名為如來；隨意語故，名阿羅呵；隨意語故，名三藐三佛陀。」
迦葉菩薩言：「世尊！如佛所說，眾生佛性猶如虛空。云何名為如虛空耶？」
「善男子！虛空之性，非過去、非未來、非現在；佛性亦爾。善男子！虛空非過去。何以故？無現在故。法若現在，可說過去；以無現在，故無過去。亦無現在。何以故？無未來故。法若未來，可說現在；以無未來，故無現在。亦無未來。何以故？無現在、過去故。若有現在、過去，則有未來；以無現在、過去故，則無未來。以是義故，虛空之性非三世攝。
「善男子！以虛空無故無有三世，不以有故無三世也。如虛空花非是有故，無有三世；虛空亦爾，非是有故，無有三世。善男子！無物者即是虛空；佛性亦爾。
「善男子！虛空無故，非三世攝；佛性常故，非三世攝。善男子！如來已得阿耨多羅三藐三菩提，所有佛性、一切佛法常、無變易。以是義故，無有三世，猶如虛空。善男子！虛空無故，非內、非外；佛性常故，非內、非外。故說佛性猶如虛空。善男子！如世間中，無掛礙處名為虛空。如來得阿耨多羅三藐三菩提已，於一切佛法無有掛礙，故言佛性猶如虛空。以是因緣，我說佛性猶如虛空。」
迦葉菩薩白
【現代漢語翻譯】 現代漢語譯本：
『隨順自己的意願而說法，因為隨順意願而說，所以名為如來（Tathagata，意為「如實而來者」）；因為隨順意願而說，所以名為阿羅呵（Arhat，意為「應供」）；因為隨順意願而說，所以名為三藐三佛陀（Samyaksambuddha，意為「正等覺者」）。』 迦葉菩薩問道：『世尊！如佛所說，眾生的佛性猶如虛空。為什麼說像虛空呢？』 『善男子！虛空的性質，不是過去、不是未來、不是現在；佛性也是這樣。善男子！虛空不是過去。為什麼呢？因為沒有現在。如果法有現在，就可以說過去；因為沒有現在，所以沒有過去。也沒有現在。為什麼呢？因為沒有未來。如果法有未來，就可以說現在；因為沒有未來，所以沒有現在。也沒有未來。為什麼呢？因為沒有現在、過去。如果有現在、過去，就會有未來；因為沒有現在、過去，所以就沒有未來。因為這個道理，虛空的性質不被三世所包含。』 『善男子！因為虛空沒有，所以沒有三世，不是因為有才沒有三世。就像虛空中的花不是因為有，所以沒有三世；虛空也是這樣，不是因為有，所以沒有三世。善男子！沒有東西就是虛空；佛性也是這樣。』 『善男子！虛空因為沒有，所以不被三世所包含；佛性因為常住，所以不被三世所包含。善男子！如來已經證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，意為「無上正等正覺」），所有的佛性、一切佛法都是常住、沒有變易的。因為這個道理，沒有三世，就像虛空一樣。善男子！虛空因為沒有，所以不是內、不是外；佛性因為常住，所以不是內、不是外。所以說佛性猶如虛空。善男子！就像世間中，沒有障礙的地方叫做虛空。如來證得阿耨多羅三藐三菩提后，對於一切佛法都沒有障礙，所以說佛性猶如虛空。因為這個因緣，我說佛性猶如虛空。』 迦葉菩薩稟告說：
【English Translation】 English version:
'Speaking according to one's own will. Because of speaking according to will, it is called Tathagata (meaning 'the one who has thus come'); because of speaking according to will, it is called Arhat (meaning 'worthy of offering'); because of speaking according to will, it is called Samyaksambuddha (meaning 'perfectly enlightened one').' Kasyapa Bodhisattva said: 'World Honored One! As the Buddha said, the Buddha-nature of sentient beings is like space. Why is it said to be like space?' 'Good man! The nature of space is not past, not future, not present; Buddha-nature is also like this. Good man! Space is not past. Why? Because there is no present. If a dharma has a present, it can be said to have a past; because there is no present, there is no past. Nor is there a present. Why? Because there is no future. If a dharma has a future, it can be said to have a present; because there is no future, there is no present. Nor is there a future. Why? Because there is no present or past. If there were a present and past, there would be a future; because there is no present or past, there is no future. Because of this meaning, the nature of space is not included in the three times.' 'Good man! Because space is non-existent, there are no three times, not because it exists that there are no three times. Just like a flower in space does not have three times because it is non-existent; space is also like this, it does not have three times because it is non-existent. Good man! That which is without substance is space; Buddha-nature is also like this.' 'Good man! Because space is non-existent, it is not included in the three times; because Buddha-nature is constant, it is not included in the three times. Good man! The Tathagata has already attained Anuttara-samyak-sambodhi (meaning 'unexcelled perfect enlightenment'), all Buddha-nature and all Buddha-dharmas are constant and unchanging. Because of this meaning, there are no three times, just like space. Good man! Because space is non-existent, it is neither inside nor outside; because Buddha-nature is constant, it is neither inside nor outside. Therefore, it is said that Buddha-nature is like space. Good man! Just like in the world, a place without obstruction is called space. After the Tathagata attained Anuttara-samyak-sambodhi, there is no obstruction to all Buddha-dharmas, therefore it is said that Buddha-nature is like space. Because of this reason, I say that Buddha-nature is like space.' Kasyapa Bodhisattva reported:
佛言：「世尊！如來、佛性、涅槃，非三世攝而名為有。虛空亦非三世所攝，何故不得名為有耶？」
佛言：「善男子！為非涅槃名為涅槃，為非如來名為如來，為非佛性名為佛性。云何名為非涅槃耶？所謂一切煩惱有為之法。為破如是有為煩惱，是名涅槃。非如來者，謂一闡提至辟支佛。為破如是一闡提等至辟支佛，是名如來。非佛性者，所謂一切墻壁、瓦石、無情之物。離如是等無情之物，是名佛性。善男子！一切世間無非虛空對於虛空。」
迦葉菩薩白佛言：「世尊！世間亦無非四大對而猶得名四大是有。虛空無對，何故不得名之為有？」
佛言：「善男子！若言：『涅槃非三世攝，虛空亦爾。』者，是義不然。何以故？涅槃是有，可見、可證，是色、足跡、章句，是有、是相、是緣、是歸依處，寂靜光明，安隱彼岸，是故得名非三世攝。虛空之性無如是法，是故名無。若有離於如是等法更有法者，應三世攝。虛空若同是有法者，不得非是三世所攝。
「善男子！如世人說虛空名為無色、無對、不可睹見。若無色、無對、不可見者，即心數法；虛空若同心數法者，不得、不是三世所攝。若三世攝，即是四陰。是故，離四陰已，無有虛空。
「複次，善男子！諸外道言：『夫虛空
【現代漢語翻譯】 現代漢語譯本：佛陀說：「世尊！如來（tathagata，佛的稱號）、佛性（buddha-nature，成佛的內在可能性）、涅槃（nirvana，解脫的境界），它們不被過去、現在、未來這三世所包含，卻被稱作『有』。虛空也不被三世所包含，為什麼不能被稱作『有』呢？」 佛陀說：「善男子！不是『非涅槃』才被稱作涅槃，不是『非如來』才被稱作如來，不是『非佛性』才被稱作佛性。什麼叫做『非涅槃』呢？就是指一切煩惱和有為的現象。爲了破除這些有為的煩惱，才稱之為涅槃。什麼叫做『非如來』呢？是指一闡提（icchantika，斷絕善根的人）到辟支佛（pratyekabuddha，獨覺的聖者）。爲了破除一闡提等直到辟支佛的境界，才稱之為如來。什麼叫做『非佛性』呢？是指一切墻壁、瓦石等無情之物。脫離這些無情之物，才稱之為佛性。善男子！世間一切事物，沒有不是虛空相對的。」 迦葉菩薩（Mahakasyapa，佛陀的十大弟子之一）對佛陀說：「世尊！世間也沒有不是四大（四大元素：地、水、火、風）相對的，卻仍然被稱作『四大是有』。虛空沒有相對，為什麼不能被稱作『有』呢？」 佛陀說：「善男子！如果說：『涅槃不被三世所包含，虛空也是如此。』，這種說法是不對的。為什麼呢？因為涅槃是『有』，可以被看見、可以被證悟，是色（rupa，物質）、足跡、章句，是『有』、是相、是緣、是歸依之處，是寂靜光明，是安穩的彼岸，所以才被稱作不被三世所包含。虛空的性質沒有這些特性，所以稱之為『無』。如果除了這些特性之外還有其他法，就應該被三世所包含。如果虛空和『有』的法相同，就不能說它不被三世所包含。」 「善男子！就像世人說虛空是無色、無對、不可見的。如果無色、無對、不可見，那就是心數法（citta-samprayukta-dharma，與心相應的法）；如果虛空和心數法相同，就不能說它不被三世所包含。如果被三世所包含，那就是四陰（skandha，五蘊中的四蘊：色、受、想、行）。所以，離開了四陰，就沒有虛空。」 「再者，善男子！那些外道說：『虛空』
【English Translation】 English version: The Buddha said, 'World Honored One! The Tathagata (title of the Buddha), Buddha-nature (the inherent potential for Buddhahood), and Nirvana (the state of liberation) are not included within the three times (past, present, and future), yet they are called 'existent'. Space is also not included within the three times, why then is it not called 'existent'?' The Buddha said, 'Good man! It is not that 'non-Nirvana' is called Nirvana, nor that 'non-Tathagata' is called Tathagata, nor that 'non-Buddha-nature' is called Buddha-nature. What is meant by 'non-Nirvana'? It refers to all afflictions and conditioned phenomena. In order to overcome these conditioned afflictions, it is called Nirvana. What is meant by 'non-Tathagata'? It refers to those from the icchantika (one who has severed their roots of goodness) to the pratyekabuddha (a solitary enlightened one). In order to overcome the states of the icchantika and the pratyekabuddha, it is called Tathagata. What is meant by 'non-Buddha-nature'? It refers to all inanimate objects such as walls, tiles, and stones. To be separate from these inanimate objects is called Buddha-nature. Good man! Everything in the world is relative to space.' Bodhisattva Mahakasyapa (one of the Buddha's ten great disciples) said to the Buddha, 'World Honored One! In the world, there is nothing that is not relative to the four great elements (earth, water, fire, and wind), yet they are still called 'the four great elements are existent'. Space has no relative, why then can it not be called 'existent'?' The Buddha said, 'Good man! If it is said that 'Nirvana is not included within the three times, and space is also like that,' this statement is not correct. Why? Because Nirvana is 'existent', it can be seen, it can be realized, it is form (rupa, material), a footprint, a phrase, it is 'existent', it is a characteristic, it is a condition, it is a place of refuge, it is tranquil light, it is the peaceful shore, therefore it is called not included within the three times. The nature of space does not have these characteristics, therefore it is called 'non-existent'. If there is another dharma (phenomenon) apart from these characteristics, it should be included within the three times. If space is the same as an 'existent' dharma, it cannot be said that it is not included within the three times.' 'Good man! It is like how people say that space is without form, without a relative, and cannot be seen. If it is without form, without a relative, and cannot be seen, then it is a mental phenomenon (citta-samprayukta-dharma, mental factors); if space is the same as a mental phenomenon, it cannot be said that it is not included within the three times. If it is included within the three times, then it is the four skandhas (the four aggregates of existence: form, feeling, perception, and mental formations). Therefore, apart from the four skandhas, there is no space.' 'Furthermore, good man! Those non-Buddhist practitioners say: 'Space'
者即是光明。』若是光明，即是色法。虛空若爾，是色法者，即是無常。是無常故，三世所攝。云何外道說非三世？若三世攝則非虛空，亦可說言虛空是常。
「善男子！復有人言虛空者即是住處。若有住處即是色法，而一切處皆是無常、三世所攝，虛空亦常、非三世攝。若說處者，知無虛空。復有說言虛空者即是次第。若是次第，即是數法；若是可數，即三世攝；若三世攝，云何言常？善男子！若復說言：『夫虛空者，不離三法：一者、空，二者、實，三者、空實。』若言空是，當知虛空是無常法。何以故？實處無故。若言實是，當知虛空亦是無常。何以故？空處無故。若空實是，當知虛空亦是無常。何以故？二處無故。是故，虛空名之為無。
「善男子！如說虛空是可作法，如說去樹、去舍而作虛空，平作虛空覆于虛空、上于虛空畫虛空色，如大海水。是故，虛空是可作法。一切作法皆是無常，猶如瓦瓶；虛空若爾，應是無常。
「善男子！世間人說一切法中無掛礙處名虛空者，是無礙處於一法所為具足有？為分有耶？若具足有，當知余處則無虛空。若分有者，則是彼此可數之法；若是可數，當知無常。
「善男子！若有人說：『虛空無礙，與有併合。』又復說言：『虛空在物，如器中
【現代漢語翻譯】 現代漢語譯本：『這即是光明。』如果說是光明，那就是色法（物質現象）。如果虛空也是這樣，是色法，那就是無常的。因為是無常的，所以被三世（過去、現在、未來）所包含。為什麼外道說它不是三世所包含的呢？如果被三世所包含，那就不是虛空，也可以說虛空是常住的。 『善男子！又有人說虛空就是住處。如果有住處，那就是色法，而一切住處都是無常的，被三世所包含，虛空也是常住的，不被三世所包含。如果說有住處，那就知道沒有虛空。又有人說虛空就是次第（順序）。如果是次第，那就是數法（可以計數的法）；如果是可以計數的，就被三世所包含；如果被三世所包含，怎麼能說是常住的呢？善男子！如果又有人說：『虛空不離三種法：一是空，二是實，三是空實。』如果說是空，應當知道虛空是無常法。為什麼呢？因為實處不存在。如果說是實，應當知道虛空也是無常的。為什麼呢？因為空處不存在。如果說是空實，應當知道虛空也是無常的。為什麼呢？因為空和實兩處都不存在。所以，虛空被稱為無。 『善男子！如果說虛空是可以造作的法，就像說去掉樹、去掉房屋而造出虛空，平整地造出虛空，覆蓋虛空，在虛空上畫出虛空的顏色，就像大海水一樣。所以，虛空是可以造作的法。一切造作的法都是無常的，就像瓦瓶一樣；如果虛空也是這樣，就應該是無常的。 『善男子！世間人說一切法中沒有障礙的地方叫做虛空，這個沒有障礙的地方是在一個法中完全具備，還是部分具備呢？如果完全具備，應當知道其他地方就沒有虛空。如果部分具備，那就是彼此可以計數的法；如果是可以計數的，應當知道是無常的。 『善男子！如果有人說：『虛空沒有障礙，與有形之物並存。』又說：『虛空在物體中，就像器皿中』
【English Translation】 English version: 'That is light.' If it is light, then it is a form (material phenomenon). If space is like that, and is a form, then it is impermanent. Because it is impermanent, it is included within the three times (past, present, future). Why do the non-Buddhists say it is not included within the three times? If it is included within the three times, then it is not space, and it can also be said that space is permanent. 'Good man! Furthermore, some say that space is a dwelling place. If there is a dwelling place, then it is a form, and all dwelling places are impermanent and included within the three times, while space is also permanent and not included within the three times. If one speaks of a dwelling place, then one knows there is no space. Some also say that space is a sequence. If it is a sequence, then it is a numerical phenomenon (a phenomenon that can be counted); if it can be counted, then it is included within the three times; if it is included within the three times, how can it be said to be permanent? Good man! If someone further says: 'Space is not separate from three phenomena: one is emptiness, two is reality, and three is emptiness-reality.' If it is said to be emptiness, one should know that space is an impermanent phenomenon. Why? Because the place of reality does not exist. If it is said to be reality, one should know that space is also impermanent. Why? Because the place of emptiness does not exist. If it is said to be emptiness-reality, one should know that space is also impermanent. Why? Because neither the place of emptiness nor the place of reality exists. Therefore, space is called non-existence. 'Good man! If it is said that space is a phenomenon that can be created, like saying that by removing trees and houses, space is created, by leveling the ground, space is created, by covering space, by painting the color of space on space, like the water of the great ocean. Therefore, space is a phenomenon that can be created. All created phenomena are impermanent, like a clay pot; if space is like that, it should be impermanent. 'Good man! People in the world say that the place without obstruction in all phenomena is called space. Is this place without obstruction fully present in one phenomenon, or partially present? If it is fully present, one should know that there is no space in other places. If it is partially present, then it is a phenomenon that can be counted with each other; if it can be counted, one should know that it is impermanent. 'Good man! If someone says: 'Space is without obstruction and exists together with things that have form.' And also says: 'Space is in objects, like in a vessel.'
果。』二俱不然。何以故？若言併合則有三種：一、異業合，如飛鳥集樹；二、共業合，如兩羊相觸；三、已合共合，如二雙指合在一處。若言異業共合，異則有二：一、是物業，二、虛空業。若空業合物，空則無常；若物業合空，物則不遍，如其不遍，是亦無常。若言：『虛空是常，其性不動，與動物合。』者，是義不然。何以故？虛空若常，物亦應常；物若無常，空亦無常。若言虛空亦常、無常，無有是處。若共業合，是義不然。何以故？虛空名遍，若與業合，業亦應遍；若是遍者，應一切遍；若一切遍，應一切合，不應說有合與不合。若言：『已合共合，如二雙指合。』是義不然。何以故？先無有合，後方合故。先無後有是無常法，是故不得說言虛空已合共合。如世間法先無後有，是物無常；虛空若爾，亦應無常。若言：『虛空在物，如器中果。』是義不然。何以故？如是虛空，先無器時在何處住？若有住處，虛空則多。如其多者，云何言常？言一？言遍？若使虛空離空有住，有物亦應離虛空住，是故當知無有虛空。
「善男子！若有說言指住之處名為虛空，當知虛空是無常法。何以故？指有四方。若有四方，當知虛空亦有四方。一切常法都無方所，以有方故，虛空無常。若是無常，不離五陰，要離五陰
【現代漢語翻譯】 現代漢語譯本：『果。』兩種說法都不對。為什麼呢？如果說併合，則有三種情況：第一種，異業的併合，如同飛鳥聚集在樹上；第二種，共業的併合，如同兩隻羊互相碰撞；第三種，已合和共合，如同兩雙手指合在一起。如果說異業共合，異則有兩種：第一種是物質的業，第二種是虛空的業。如果虛空的業與物質結合，虛空則會無常；如果物質的業與虛空結合，物質則不會遍佈，如果它不遍佈，也是無常的。如果說：『虛空是常，其性質不動，與動物結合。』這種說法是不對的。為什麼呢？如果虛空是常，物質也應該常；如果物質是無常，虛空也應該無常。如果說虛空既是常又是無常，這是不可能的。如果說共業結合，這種說法也是不對的。為什麼呢？虛空名為遍佈，如果與業結合，業也應該遍佈；如果它是遍佈的，就應該一切都遍佈；如果一切都遍佈，就應該一切都結合，不應該說有結合與不結合。如果說：『已合和共合，如同兩雙手指合在一起。』這種說法是不對的。為什麼呢？因為先沒有合，後來才合。先無後有是無常的法則，所以不能說虛空已合和共合。如同世間法先無後有，這種事物是無常的；如果虛空也是這樣，也應該無常。如果說：『虛空在物質中，如同器皿中的果實。』這種說法是不對的。為什麼呢？這樣的虛空，在沒有器皿的時候住在哪裡？如果有住處，虛空就會有很多。如果有很多，怎麼能說是常？說是一？說是遍佈？如果虛空離開空有住處，物質也應該離開虛空有住處，所以應當知道沒有虛空。 『善男子！』如果有人說手指所在的地方叫做虛空，應當知道虛空是無常的法則。為什麼呢？手指有四個方向。如果有四個方向，應當知道虛空也有四個方向。一切常法都沒有方向，因為有方向，所以虛空是無常的。如果是無常，就不能離開五陰，要離開五陰
【English Translation】 English version: 『Fruit.』 Both are not correct. Why? If you say they combine, there are three possibilities: first, the combination of different karmas, like birds gathering on a tree; second, the combination of shared karma, like two sheep bumping into each other; third, the combination of already combined and combining, like two pairs of fingers joined together. If you say different karmas combine, there are two kinds of 『different』: one is the karma of matter, and the other is the karma of space. If the karma of space combines with matter, space will be impermanent; if the karma of matter combines with space, matter will not be pervasive, and if it is not pervasive, it is also impermanent. If you say: 『Space is permanent, its nature is unmoving, and it combines with living beings,』 this is not correct. Why? If space is permanent, matter should also be permanent; if matter is impermanent, space should also be impermanent. If you say space is both permanent and impermanent, this is not possible. If you say shared karma combines, this is also not correct. Why? Space is called pervasive, if it combines with karma, karma should also be pervasive; if it is pervasive, everything should be pervasive; if everything is pervasive, everything should be combined, and it should not be said that there is combination and non-combination. If you say: 『Already combined and combining, like two pairs of fingers joined together,』 this is not correct. Why? Because there was no combination before, and then there was combination later. Having something that did not exist before is an impermanent law, so it cannot be said that space is already combined and combining. Like worldly phenomena that did not exist before and then exist, these things are impermanent; if space is like this, it should also be impermanent. If you say: 『Space is in matter, like fruit in a container,』 this is not correct. Why? Where does such space reside when there is no container? If there is a place to reside, there would be many spaces. If there are many, how can it be said to be permanent? To be one? To be pervasive? If space has a place to reside apart from emptiness, matter should also have a place to reside apart from space, therefore it should be known that there is no space. 『Good man! If someone says that the place where a finger resides is called space, you should know that space is an impermanent law. Why? A finger has four directions. If there are four directions, you should know that space also has four directions. All permanent laws have no directions, because it has directions, space is impermanent. If it is impermanent, it cannot be separated from the five skandhas, it must be separated from the five skandhas
，是無所有。
「善男子！有法若從因緣住者，當知是法名為無常。善男子！譬如一切眾生樹木因地而住，地無常故，因地之物次第無常。善男子！如地因水，水無常故，地亦無常。如水因風，風無常故，水亦無常。風依虛空，虛空無常，故風亦無常。若無常者，云何說言虛空是常，遍一切處？虛空無故，非是過去、未來、現在；亦如兔角是無物故，非是過去、未來、現在。是故我說佛性常故，非三世攝；虛空無故，非三世攝。
「善男子！我終不與世間共諍。何以故？世智說有，我亦說有；世智說無，我亦說無。」
迦葉菩薩言：「世尊！菩薩摩訶薩具足幾法不與世諍，不為世法之所玷汙？」
佛言：「善男子！菩薩摩訶薩具足十法不與世諍，不為世法之所玷汙。何等為十？一者、信心，二者、有戒，三者、親近善友，四者、內善思惟，五者、具足精進，六者、具足正念，七者、具足智慧，八者、具足正語，九者、樂於正法，十者、憐愍眾生。善男子！菩薩具足如是十法不與世諍，不為世法之所玷汙，如優缽羅花。」
迦葉菩薩白佛言：「世尊！如佛所說：『世智說有，我亦說有；世智說無，我亦說無。』何等名為世智有、無？」
佛言：「善男子！世智若說色是無常、苦、
{ "translations": [ "現代漢語譯本：是無所有。", "", "『善男子！如果一個法是依賴因緣而存在的，那麼應當知道這個法被稱為無常。善男子！譬如一切眾生、樹木都依賴土地而存在，土地是無常的，所以依賴土地的事物也依次是無常的。善男子！如同土地依賴水，水是無常的，所以土地也是無常的。如同水依賴風，風是無常的，所以水也是無常的。風依賴虛空，虛空是無常的，所以風也是無常的。如果虛空是無常的，怎麼能說虛空是常住的，遍及一切處呢？虛空是空無的，所以不是過去、未來、現在的；也像兔角一樣是虛無的，所以不是過去、未來、現在的。因此我說佛性是常住的，所以不被三世所包含；虛空是空無的，所以不被三世所包含。", "", "『善男子！我終究不與世間爭論。為什麼呢？世俗的智慧說有，我也說有；世俗的智慧說無，我也說無。』", "", "迦葉菩薩問道：『世尊！菩薩摩訶薩要具備多少種法，才能不與世間爭論，不被世間法所污染呢？』", "", "佛說：『善男子！菩薩摩訶薩要具備十種法，才能不與世間爭論，不被世間法所污染。是哪十種呢？第一是信心，第二是持戒，第三是親近善友，第四是內心善於思惟，第五是具足精進，第六是具足正念，第七是具足智慧，第八是具足正語，第九是樂於正法，第十是憐憫眾生。善男子！菩薩具備這十種法，就能不與世間爭論，不被世間法所污染，就像優缽羅花一樣。』", "", "迦葉菩薩對佛說：『世尊！正如您所說：『世俗的智慧說有，我也說有；世俗的智慧說無，我也說無。』那麼，什麼叫做世俗智慧所說的有和無呢？』", "", "佛說：『善男子！世俗的智慧如果說色是無常、苦、" ], "english_translations": [ "English version: is non-existent.", "", "'Good man! If a dharma exists dependent on conditions, know that this dharma is called impermanent. Good man! For example, all living beings and trees exist dependent on the earth, and because the earth is impermanent, the things dependent on the earth are also successively impermanent. Good man! Just as the earth depends on water, and water is impermanent, so the earth is also impermanent. Just as water depends on wind, and wind is impermanent, so water is also impermanent. Wind depends on space, and space is impermanent, so wind is also impermanent. If space is impermanent, how can it be said that space is permanent and pervades all places? Space is empty, so it is not past, future, or present; it is also like a rabbit's horn, which is non-existent, so it is not past, future, or present. Therefore, I say that the Buddha-nature is permanent, so it is not included in the three times; space is empty, so it is not included in the three times.'", "", "'Good man! I will never argue with the world. Why? If worldly wisdom says there is, I also say there is; if worldly wisdom says there is not, I also say there is not.'", "", "Bodhisattva Kasyapa said: 'World Honored One! How many dharmas must a Bodhisattva Mahasattva possess in order not to argue with the world and not be defiled by worldly dharmas?'", "", "The Buddha said: 'Good man! A Bodhisattva Mahasattva must possess ten dharmas in order not to argue with the world and not be defiled by worldly dharmas. What are the ten? First is faith, second is keeping precepts, third is associating with good friends, fourth is having good inner contemplation, fifth is possessing diligence, sixth is possessing right mindfulness, seventh is possessing wisdom, eighth is possessing right speech, ninth is delighting in the right dharma, and tenth is having compassion for all beings. Good man! A Bodhisattva who possesses these ten dharmas will not argue with the world and will not be defiled by worldly dharmas, like an Utpala flower.'", "", "Bodhisattva Kasyapa said to the Buddha: 'World Honored One! As you said: "If worldly wisdom says there is, I also say there is; if worldly wisdom says there is not, I also say there is not." What is meant by the existence and non-existence that worldly wisdom speaks of?'", "", "The Buddha said: 'Good man! If worldly wisdom says that form is impermanent, suffering," ] }
空、無我，乃至識亦如是。善男子！是名世智說有，我亦說有。善男子！世智說色無有常、樂、我、凈，受、想、行、識亦復如是。善男子！是名世智說無，我亦說無。」
迦葉菩薩白佛言：「世尊！世間智者，即佛、菩薩、一切聖人。若諸聖人色是無常、苦、空、無我，云何如來說佛色身常、恒、無變？世間智者所說無法，云何如來說言是有？如來世尊作如是說，云何復言不與世諍，不為世法之所玷汙？如來已離三種顛倒，所謂想倒、心倒、見倒，應說佛色實是無常，今乃說常，云何得名遠離顛倒，不與世諍？」
佛言：「善男子！凡夫之色從煩惱生，是故智說色是無常、苦、空、無我；如來色者遠離煩惱，是故說是常、恒、無變。」
迦葉菩薩言：「世尊！云何為色從煩惱生？」
「善男子！煩惱三種，所謂欲漏、有漏、無明漏。智者應當觀是三漏所有罪過。所以者何？知罪過已，則能遠離。譬如醫師先診病脈，知病所在，然後授藥。
「善男子！如人將盲，至蕀林中，舍之而還；盲人於後甚難得出，設得出者，身體壞盡。世間凡夫亦復如是，不能知見三漏過患則隨逐行；如其見者，則能遠離。知罪過已，雖受果報，果報輕微。
「善男子！有四種人：一、作業時重，受報
【現代漢語翻譯】 現代漢語譯本：空性、無我，乃至意識也是如此。善男子！這被稱為世俗智慧所說的『有』，我也是說『有』。善男子！世俗智慧說色法是無常、苦、無我、不凈的，受、想、行、識也是如此。善男子！這被稱為世俗智慧所說的『無』，我也是說『無』。 迦葉菩薩對佛說：『世尊！世間的智者，就是佛、菩薩、一切聖人。如果這些聖人認為色法是無常、苦、空、無我的，為什麼如來說佛的色身是常、恒、不變的呢？世間智者所說沒有的法，為什麼如來說是有呢？如來世尊這樣說，為什麼又說不與世俗爭論，不被世俗的法則所污染呢？如來已經遠離了三種顛倒，也就是想倒、心倒、見倒，應該說佛的色身實際上是無常的，現在卻說是常，怎麼能說是遠離顛倒，不與世俗爭論呢？』 佛說：『善男子！凡夫的色身是從煩惱產生的，所以智者說色是無常、苦、空、無我的；如來的色身遠離了煩惱，所以說是常、恒、不變的。』 迦葉菩薩說：『世尊！什麼是色身從煩惱產生呢？』 『善男子！煩惱有三種，就是欲漏（對慾望的執著）、有漏（對存在的執著）、無明漏（對真理的無知）。智者應當觀察這三種煩惱的所有過錯。為什麼呢？因為知道過錯之後，就能遠離它們。比如醫生先診斷病脈，知道病在哪裡，然後才給藥。』 『善男子！就像一個人帶著盲人，到了荊棘叢中，把他丟下就走了；盲人之後很難出來，即使出來，身體也會壞掉。世間的凡夫也是這樣，不能看到三種煩惱的過患，就隨之而行；如果看到，就能遠離。知道過錯之後，即使受到果報，果報也會輕微。』 『善男子！有四種人：第一種，造業時重，受報
【English Translation】 English version: Emptiness, non-self, and even consciousness are like this. Good man! This is called 'existence' as spoken by worldly wisdom, and I also say 'existence'. Good man! Worldly wisdom says that form is impermanent, suffering, non-self, and impure; so are feeling, perception, volition, and consciousness. Good man! This is called 'non-existence' as spoken by worldly wisdom, and I also say 'non-existence'. Kasyapa Bodhisattva said to the Buddha, 'World Honored One! The wise in the world are the Buddhas, Bodhisattvas, and all the sages. If these sages consider form to be impermanent, suffering, empty, and non-self, why does the Tathagata say that the Buddha's form body is permanent, constant, and unchanging? What the worldly wise say is non-existent, why does the Tathagata say it exists? The World Honored One Tathagata speaks like this, why do you also say that you do not contend with the world and are not defiled by worldly laws? The Tathagata has already departed from the three inversions, namely the inversion of perception, the inversion of mind, and the inversion of views. It should be said that the Buddha's form is actually impermanent, but now it is said to be permanent. How can this be called being free from inversions and not contending with the world?' The Buddha said, 'Good man! The form of ordinary beings arises from afflictions, therefore the wise say that form is impermanent, suffering, empty, and non-self; the form of the Tathagata is free from afflictions, therefore it is said to be permanent, constant, and unchanging.' Kasyapa Bodhisattva said, 'World Honored One! How does form arise from afflictions?' 'Good man! There are three kinds of afflictions, namely the outflow of desire (attachment to desires), the outflow of existence (attachment to existence), and the outflow of ignorance (ignorance of the truth). The wise should observe all the faults of these three outflows. Why? Because after knowing the faults, one can then depart from them. For example, a doctor first diagnoses the pulse, knows where the disease is, and then gives medicine.' 'Good man! It is like a person taking a blind man to a thorn forest, leaving him there and returning; it is very difficult for the blind man to get out later, and even if he does, his body will be destroyed. The ordinary beings of the world are also like this, unable to see the faults of the three outflows, they follow them; if they see them, they can depart from them. After knowing the faults, even if one receives karmic retribution, the retribution will be light.' 'Good man! There are four kinds of people: first, those whose actions are heavy, and whose retribution
時輕；二、作業時輕，受報時重；三、作業時重，受報亦重；四、作業時輕，受報亦輕。善男子！若人能觀煩惱罪過，是人作業、受果俱輕。
「善男子！有智之人作如是念：『我應遠離如是等漏，又復不應作如是等鄙惡之事。何以故？我今未得脫于地獄、餓鬼、畜生、人、天報故。我若修道，當因是力破壞諸苦。』是人觀已，貪慾、瞋恚、愚癡微弱。既見貪慾、瞋、癡輕已，其心歡喜，復作是念：『我今如是皆由修道因緣力故，令我得離不善之法，親近善法。是故現在得見正道，應當勤加而修習之。』是人因是勤修道力，遠離無量諸惡煩惱及離地獄、餓鬼、畜生、人、天果報。是故，我于契經中說當觀一切有漏煩惱及有漏因。何以故？有智之人若但觀漏、不觀漏因，則不能斷諸煩惱也。何以故？智者觀漏從是因生，我今斷因，漏則不生。
「善男子！如彼醫師先斷病因，病則不生；智者先斷煩惱因者亦復如是。有智之人先當觀因，次觀果報，知從善因生於善果、知從惡因生於惡果，觀果報已，遠離惡因。觀果報已，復當次觀煩惱輕重；觀輕重已，先離重者；既離重已，輕者自去。善男子！智者若知煩惱、煩惱因、煩惱果報、煩惱輕重，是人爾時精勤修道，不息、不悔，親近善友，至心聽法，為滅如是諸
【現代漢語翻譯】 現代漢語譯本 一時造業輕微，但承受果報時卻很嚴重；二時造業輕微，承受果報時也輕微；三時造業嚴重，承受果報時也嚴重；四時造業嚴重，承受果報時卻輕微。善男子！如果有人能夠觀察到煩惱的過錯，這個人造業和承受果報都會減輕。 善男子！有智慧的人會這樣想：『我應當遠離這些煩惱，也不應該做這些卑劣的事情。為什麼呢？因為我還沒有脫離地獄、餓鬼、畜生、人、天道的果報。如果我修習佛道，應當依靠這種力量來摧毀各種痛苦。』這個人觀察之後，貪慾、嗔恚、愚癡就會變得微弱。當他看到貪慾、嗔恚、愚癡減輕之後，內心會感到歡喜，又會這樣想：『我現在這樣都是因為修習佛道的緣故，使我能夠遠離不善的法，親近善良的法。因此，現在能夠見到正道，應當更加勤奮地修習。』這個人因為勤奮修習佛道的力量，遠離了無量無邊的各種惡的煩惱，也遠離了地獄、餓鬼、畜生、人、天道的果報。因此，我在契經中說，應當觀察一切有漏的煩惱和有漏的因。為什麼呢？有智慧的人如果只觀察煩惱，而不觀察煩惱的因，就不能斷除各種煩惱。為什麼呢？有智慧的人觀察到煩惱是從這些因產生的，我現在斷除這些因，煩惱就不會產生。 善男子！就像醫生先斷除病因，疾病就不會產生；有智慧的人先斷除煩惱的因也是這樣。有智慧的人應當先觀察因，然後觀察果報，知道從善因產生善果，知道從惡因產生惡果，觀察果報之後，遠離惡因。觀察果報之後，還應當依次觀察煩惱的輕重；觀察輕重之後，先遠離重的煩惱；當重的煩惱被去除之後，輕的煩惱自然也會消失。善男子！有智慧的人如果知道煩惱、煩惱的因、煩惱的果報、煩惱的輕重，這個人那時就會精勤地修習佛道，不停止、不後悔，親近善友，真心聽聞佛法，爲了滅除這些
【English Translation】 English version First, the action is light, but the retribution is heavy; second, the action is light, and the retribution is also light; third, the action is heavy, and the retribution is also heavy; fourth, the action is light, and the retribution is also light. Good man! If a person can observe the faults of afflictions, this person's actions and the resulting retributions will both be light. Good man! A wise person thinks like this: 'I should stay away from such outflows (漏, lou, outflows of defilements), and I should not do such despicable things. Why? Because I have not yet escaped the retributions of hell, hungry ghosts, animals, humans, and heavens. If I cultivate the path, I should use this power to destroy all sufferings.' After observing this, greed, hatred, and ignorance become weak. When he sees that greed, hatred, and ignorance have lessened, his heart rejoices, and he thinks again: 'My current state is all due to the power of cultivating the path, which enables me to stay away from unwholesome dharmas and approach wholesome dharmas. Therefore, now that I can see the right path, I should diligently cultivate it.' Because of the power of diligently cultivating the path, this person stays away from countless evil afflictions and also stays away from the retributions of hell, hungry ghosts, animals, humans, and heavens. Therefore, in the sutras, I say that one should observe all outflows of afflictions and the causes of outflows. Why? If a wise person only observes the outflows but not the causes of outflows, he cannot cut off all afflictions. Why? A wise person observes that outflows arise from these causes, and if I cut off these causes, the outflows will not arise. Good man! Just like a doctor first cuts off the cause of a disease, and the disease will not arise; a wise person who first cuts off the cause of afflictions is the same. A wise person should first observe the cause, then observe the retribution, knowing that good results come from good causes, and bad results come from bad causes. After observing the retribution, stay away from bad causes. After observing the retribution, one should also observe the lightness and heaviness of afflictions; after observing the lightness and heaviness, first stay away from the heavy ones; once the heavy ones are removed, the light ones will naturally disappear. Good man! If a wise person knows the afflictions, the causes of afflictions, the retributions of afflictions, and the lightness and heaviness of afflictions, then at that time, this person will diligently cultivate the path, without stopping or regretting, approaching good friends, sincerely listening to the Dharma, in order to eliminate these
煩惱故。
「善男子！譬如病者，自知病輕必可除差，雖得苦藥，服之不悔。有智之人亦復如是，勤修聖道，歡喜不愁、不息、不悔。善男子！若人能知煩惱、煩惱因、煩惱果報、煩惱輕重，為除煩惱故勤修聖道，是人不從煩惱生色，受、想、行、識亦復如是。若不能知煩惱、煩惱因、煩惱果報、煩惱輕重，不勤修習，是人則從煩惱生色，受、想、行、識亦復如是。
「善男子！知煩惱、煩惱因、煩惱果報、煩惱輕重，為斷煩惱修行道者，即是如來。以是因緣，如來色常乃至識常。善男子！不知煩惱、煩惱因、煩惱果報、煩惱輕重，不能修道，即是凡夫。是故，凡夫色是無常，受、想、行、識悉是無常。
「善男子！世間智者，一切聖人、菩薩、諸佛說是二義，我亦如是說是二義。是故，我說不與世間智者共諍，不為世法之所玷汙。」
迦葉菩薩復白佛言：「世尊！如佛所說三有漏者，云何名為欲漏、有漏、無明漏耶？」
佛言：「善男子！欲漏者，內惡覺觀因於外緣生於欲漏。是故，我昔在王舍城告阿難言：『阿難！汝今受此女人所說偈頌，是偈乃是過去諸佛之所宣說。』是故，一切內惡覺觀外諸因緣名之為欲，是名欲漏。
「有漏者，色、無色界內諸惡法外諸因緣——除欲
【現代漢語翻譯】 現代漢語譯本 因為煩惱的緣故。 『善男子！譬如一個病人，自己知道病輕，必定可以痊癒，即使得到苦藥，服用也不會後悔。有智慧的人也是這樣，勤奮地修習聖道，歡喜而不憂愁、不懈怠、不後悔。善男子！如果有人能夠知道煩惱、煩惱的起因、煩惱的果報、煩惱的輕重，爲了消除煩惱而勤奮地修習聖道，這個人就不會從煩惱產生色（rupa，物質現象），受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）也是如此。如果不能知道煩惱、煩惱的起因、煩惱的果報、煩惱的輕重，不勤奮地修習，這個人就會從煩惱產生色，受、想、行、識也是如此。 『善男子！知道煩惱、煩惱的起因、煩惱的果報、煩惱的輕重，爲了斷除煩惱而修行道的人，就是如來（tathagata，佛）。因為這個因緣，如來的色是常，乃至識也是常。善男子！不知道煩惱、煩惱的起因、煩惱的果報、煩惱的輕重，不能修道的人，就是凡夫。因此，凡夫的色是無常，受、想、行、識都是無常。 『善男子！世間的智者，一切聖人、菩薩、諸佛都說這兩種意義，我也是這樣說這兩種意義。因此，我說不與世間的智者爭論，不被世俗的法則所污染。』 迦葉菩薩（kasyapa bodhisattva）又對佛說：『世尊！如佛所說的三種有漏（asrava，煩惱）是什麼意思呢？什麼是欲漏（kamasrava，對慾望的執著）、有漏（bhavaasrava，對存在的執著）、無明漏（avidyasrava，對無明的執著）呢？』 佛說：『善男子！欲漏是指，內在的惡念和覺觀，因為外在的因緣而產生欲漏。因此，我以前在王舍城（rajagrha）告訴阿難（ananda）說：『阿難！你現在接受這個女人所說的偈頌，這個偈頌是過去諸佛所宣說的。』因此，一切內在的惡念和覺觀以及外在的因緣，都稱為欲，這就是欲漏。 『有漏是指，色、無色（arupa，非物質現象）界內的一切惡法和外在的因緣——除了欲
【English Translation】 English version Because of afflictions. 『Good man! It is like a sick person who knows their illness is minor and can surely be cured. Even if they receive bitter medicine, they will not regret taking it. A wise person is also like this, diligently cultivating the holy path, joyful without worry, without ceasing, and without regret. Good man! If a person can know afflictions, the cause of afflictions, the consequences of afflictions, and the severity of afflictions, and diligently cultivates the holy path to eliminate afflictions, this person will not generate form (rupa, material phenomena) from afflictions, and the same is true for feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana). If one cannot know afflictions, the cause of afflictions, the consequences of afflictions, and the severity of afflictions, and does not diligently cultivate, this person will generate form from afflictions, and the same is true for feeling, perception, mental formations, and consciousness.』 『Good man! One who knows afflictions, the cause of afflictions, the consequences of afflictions, and the severity of afflictions, and practices the path to eliminate afflictions, is the Tathagata (Buddha). Because of this cause, the form of the Tathagata is permanent, and so is consciousness. Good man! One who does not know afflictions, the cause of afflictions, the consequences of afflictions, and the severity of afflictions, and cannot cultivate the path, is an ordinary person. Therefore, the form of an ordinary person is impermanent, and feeling, perception, mental formations, and consciousness are all impermanent.』 『Good man! The wise in the world, all sages, Bodhisattvas, and Buddhas speak of these two meanings, and I also speak of these two meanings. Therefore, I say that I do not contend with the wise in the world, and I am not defiled by worldly laws.』 Kasyapa Bodhisattva then said to the Buddha, 『World Honored One! What are the three outflows (asrava, defilements) that the Buddha speaks of? What are the outflow of desire (kamasrava, attachment to desire), the outflow of existence (bhavaasrava, attachment to existence), and the outflow of ignorance (avidyasrava, attachment to ignorance)?』 The Buddha said, 『Good man! The outflow of desire refers to the inner evil thoughts and perceptions that arise from external causes, resulting in the outflow of desire. Therefore, I once told Ananda (ananda) in Rajagrha (rajagrha), 『Ananda! You now accept the verses spoken by this woman, these verses were proclaimed by the Buddhas of the past.』 Therefore, all inner evil thoughts and perceptions and external causes are called desire, and this is the outflow of desire.』 『The outflow of existence refers to all evil dharmas and external causes within the realms of form (rupa) and formlessness (arupa) – except for desire』
界中外諸因緣、內諸覺觀——是名有漏。
「無明漏者，不能了知我及我所，不別內、外，名無明漏。
「善男子！無明即是一切諸漏根本。何以故？一切眾生無明因緣于陰入界憶想作相，名為眾生，是名想倒、心倒、見倒。以是因緣，生一切漏。是故，我於十二部經說無明者即是貪因、瞋因、癡因。」
迦葉菩薩言：「世尊！如來昔於十二部經說言不善思惟因緣生於貪慾、瞋、癡，今何因緣乃說無明？」
「善男子！如是二法互為因果，互相增長，不善思惟生於無明，無明因緣生不善思惟。善男子！其能生長諸煩惱者，皆悉名為煩惱因緣；親近如是煩惱因緣，名為無明不善思惟。如子生牙，子是近因，四大遠因；煩惱亦爾。」
迦葉菩薩白佛言：「世尊！如佛所說，無明即漏。云何復言因無明故生於諸漏？」
佛言：「善男子！如我所說無明漏者，是內無明。因於無明生諸漏者，是內外因。若說無明漏，是名內倒，不識無常、苦、空、無我；若說一切煩惱因緣，是名不知外我、我所；若說無明漏，是名無始無終，從無明生陰入界等。」
迦葉菩薩白佛言：「世尊！如佛所說，有智之人知于漏因。云何名為知于漏因？」
「善男子！智者當觀：何因緣故生是煩惱？
【現代漢語翻譯】 現代漢語譯本 『界』（指六根、六塵、六識）內外各種因緣，以及內心的各種覺察和觀想——這被稱為『有漏』（指煩惱）。 『無明漏』（指對真理的無知）是指不能瞭解『我』（自我）和『我所』（屬於自我的事物），不能區分內在和外在，這被稱為『無明漏』。 『善男子』！無明是一切煩惱的根本。為什麼呢？因為一切眾生由於無明的緣故，對『陰』（五蘊）、『入』（十二處）、『界』（十八界）產生虛妄的憶想和執著，並以此為『眾生』，這被稱為『想倒』（顛倒的認知）、『心倒』（顛倒的心念）、『見倒』（顛倒的見解）。由於這些原因，產生一切煩惱。因此，我在十二部經中說，無明是貪慾、嗔恨、愚癡的根源。 迦葉菩薩問：『世尊！您過去在十二部經中說，不善的思惟是產生貪慾、嗔恨、愚癡的原因，現在為什麼又說無明是原因呢？』 『善男子』！這兩種法互為因果，互相增長。不善的思惟產生無明，無明又導致不善的思惟。『善男子』！凡是能夠增長各種煩惱的，都稱為煩惱的因緣；親近這些煩惱的因緣，就稱為無明和不善的思惟。就像孩子長牙，牙齒的生長，孩子是近因，四大（地、水、火、風）是遠因；煩惱也是如此。 迦葉菩薩對佛說：『世尊！如您所說，無明就是煩惱。為什麼又說因為無明而產生各種煩惱呢？』 佛說：『善男子』！我所說的無明漏，是指內在的無明。因為無明而產生各種煩惱，是指內外因。如果說無明漏，是指內在的顛倒，不認識無常、苦、空、無我；如果說一切煩惱的因緣，是指不認識外在的『我』和『我所』；如果說無明漏，是指無始無終，從無明產生『陰』、『入』、『界』等。 迦葉菩薩對佛說：『世尊！如您所說，有智慧的人知道煩惱的根源。怎樣才算是知道煩惱的根源呢？』 『善男子』！有智慧的人應當觀察：是什麼原因產生了這些煩惱？
【English Translation】 English version The various causes and conditions within and without the 『realms』 (referring to the six senses, six sense objects, and six consciousnesses), and the various perceptions and contemplations within the mind—these are called 『asravas』 (defilements). 『Avidya asrava』 (ignorance defilement) refers to the inability to understand 『I』 (self) and 『mine』 (what belongs to the self), and the inability to distinguish between the internal and external, which is called 『avidya asrava』. 『Good man』! Ignorance is the root of all defilements. Why is that? Because all sentient beings, due to ignorance, have deluded thoughts and attachments to the 『skandhas』 (five aggregates), 『ayatanas』 (twelve sense bases), and 『dhatus』 (eighteen elements), and identify with these as 『sentient beings』. This is called 『viparyasa』 (perverted perception), 『citta viparyasa』 (perverted mind), and 『drsti viparyasa』 (perverted view). Due to these causes, all defilements arise. Therefore, in the twelve divisions of scriptures, I say that ignorance is the cause of greed, hatred, and delusion. Bodhisattva Kasyapa asked: 『World Honored One! In the past, in the twelve divisions of scriptures, you said that unwholesome thinking is the cause of greed, hatred, and delusion. Why do you now say that ignorance is the cause?』 『Good man』! These two dharmas are mutually causal, and they increase each other. Unwholesome thinking gives rise to ignorance, and ignorance gives rise to unwholesome thinking. 『Good man』! Whatever can increase various defilements is called the cause of defilements; being close to these causes of defilements is called ignorance and unwholesome thinking. Just like a child growing teeth, the child is the proximate cause, and the four great elements (earth, water, fire, wind) are the remote cause; defilements are also like this. Bodhisattva Kasyapa said to the Buddha: 『World Honored One! As you said, ignorance is defilement. Why do you also say that various defilements arise because of ignorance?』 The Buddha said: 『Good man』! The ignorance defilement that I spoke of refers to internal ignorance. The arising of various defilements because of ignorance refers to both internal and external causes. If we speak of ignorance defilement, it refers to internal perversion, not recognizing impermanence, suffering, emptiness, and non-self; if we speak of the causes of all defilements, it refers to not recognizing the external 『I』 and 『mine』; if we speak of ignorance defilement, it refers to being without beginning or end, and from ignorance arise the 『skandhas』, 『ayatanas』, 『dhatus』, etc.』 Bodhisattva Kasyapa said to the Buddha: 『World Honored One! As you said, a wise person knows the cause of defilements. How is one said to know the cause of defilements?』 『Good man』! A wise person should observe: what is the cause that gives rise to these defilements?
造作何行生此煩惱？於何時中生此煩惱？共誰住時生此煩惱？何處止住生此煩惱？觀何事已生於煩惱？受誰房舍、臥具、飲食、衣服、湯藥而生煩惱？何因緣故轉下作中、轉中作上、下業作中、中業作上？菩薩摩訶薩作是觀時，則得遠離生漏因緣。如是觀時，未生煩惱遮令不生，已生煩惱便得除滅。是故，我于契經中說智者當觀生煩惱因。」
迦葉菩薩白佛言：「世尊！眾生一身，云何能起種種煩惱？」
佛言：「善男子！如一器中有種種子，得水雨已，各各自生。眾生亦爾，器雖是一，愛因緣故而能生長種種煩惱。」
迦葉菩薩言：「世尊！智者云何觀于果報？」
「善男子！智者當觀：諸漏因緣能生地獄、餓鬼、畜生；是漏因緣得人天身，即是無常、苦、空、無我；是身器中得三種苦、三種無常；是漏因緣能令眾生作五逆罪、受諸惡報、能斷善根、犯四重禁、誹謗三寶。智者當觀：『我既受得如是之身，不應生起如是煩惱，受諸惡果。』」
迦葉菩薩言：「世尊！有無漏果，復言智者斷諸果報。無漏果報在斷中不？諸得道人有無漏果，如其智者求無漏果，云何佛說一切智者應斷果報？若其斷者，今諸聖人云何得有？」
「善男子！如來或時因中說果、果中說因。如世間人說
【現代漢語翻譯】 現代漢語譯本：造作什麼樣的行為會產生這些煩惱？在什麼時間會產生這些煩惱？和誰在一起時會產生這些煩惱？在什麼地方停留會產生這些煩惱？觀察什麼事情之後會產生煩惱？接受誰的房舍、臥具、飲食、衣服、湯藥而產生煩惱？因為什麼因緣，會從下等行為轉為中等，從中等轉為上等，下等業轉為中等，中等業轉為上等？菩薩摩訶薩這樣觀察的時候，就能遠離產生煩惱的因緣。這樣觀察的時候，未產生的煩惱能被阻止不產生，已經產生的煩惱就能被消除。所以，我在契經中說，智者應當觀察產生煩惱的原因。 迦葉菩薩（Kasyapa Bodhisattva）問佛說：『世尊！眾生一個身體，為什麼能生起種種煩惱？』 佛說：『善男子！就像一個容器里有各種種子，得到雨水后，各自生長。眾生也是這樣，容器雖然是一個，因為愛（tanha）的因緣，就能生長出種種煩惱。』 迦葉菩薩說：『世尊！智者應該如何觀察果報？』 『善男子！智者應當觀察：各種煩惱的因緣能使人墮入地獄（naraka）、餓鬼（preta）、畜生（tiryagyoni）；這些煩惱的因緣得到人天之身，也是無常（anitya）、苦（duhkha）、空（sunyata）、無我（anatman）的；在這個身體的容器中，會感受到三種苦、三種無常；這些煩惱的因緣能使眾生造作五逆罪（pancanantarya）、遭受各種惡報、能斷絕善根、觸犯四重禁（catvari parajika dharma）、誹謗三寶（triratna）。智者應當觀察：『我既然接受了這樣的身體，就不應該生起這樣的煩惱，遭受各種惡果。』 迦葉菩薩說：『世尊！有無漏果（anasrava phala），又說智者要斷除各種果報。無漏果報在斷除之列嗎？那些得道的人有無漏果，如果智者追求無漏果，為什麼佛說一切智者應該斷除果報？如果斷除的話，現在的聖人怎麼會有呢？』 『善男子！如來有時在因中說果，在果中說因。就像世間人說』
【English Translation】 English version: What actions, when performed, give rise to these afflictions? At what time do these afflictions arise? With whom do these afflictions arise when dwelling together? Where do these afflictions arise when staying? After observing what things do afflictions arise? By accepting whose dwelling, bedding, food, clothing, and medicine do afflictions arise? Due to what causes and conditions does one transform from lower actions to middle actions, from middle to higher, from lower karma to middle, and from middle karma to higher? When a Bodhisattva Mahasattva observes in this way, they can then distance themselves from the causes and conditions that give rise to outflows. When observing in this way, afflictions that have not yet arisen are prevented from arising, and afflictions that have already arisen are eliminated. Therefore, in the sutras, I have said that the wise should observe the causes of arising afflictions. Kasyapa Bodhisattva said to the Buddha, 'World Honored One! How can a single body of a sentient being give rise to various afflictions?' The Buddha said, 'Good man! It is like a container with various seeds, which, upon receiving rain, each grow separately. Sentient beings are also like this; although the container is one, due to the cause of attachment (tanha), various afflictions can grow.' Kasyapa Bodhisattva said, 'World Honored One! How should the wise observe the results of actions?' 'Good man! The wise should observe: the causes and conditions of outflows can lead to rebirth in hell (naraka), as a hungry ghost (preta), or as an animal (tiryagyoni); these causes and conditions of outflows, even when resulting in human or heavenly rebirth, are impermanent (anitya), suffering (duhkha), empty (sunyata), and without self (anatman); within this container of the body, one experiences three kinds of suffering and three kinds of impermanence; these causes and conditions of outflows can cause sentient beings to commit the five heinous crimes (pancanantarya), suffer various evil retributions, sever their roots of goodness, violate the four major prohibitions (catvari parajika dharma), and slander the Three Jewels (triratna). The wise should observe: 『Since I have received such a body, I should not give rise to such afflictions and suffer various evil consequences.』' Kasyapa Bodhisattva said, 'World Honored One! There are outflows-free results (anasrava phala), yet it is said that the wise should cut off all results. Are outflows-free results included in what is to be cut off? Those who have attained the path have outflows-free results. If the wise seek outflows-free results, why does the Buddha say that all the wise should cut off results? If they are cut off, how can the present sages have them?' 'Good man! The Tathagata sometimes speaks of results in terms of causes, and causes in terms of results. Just as worldly people say』
泥即瓶、縷即是衣，是名因中說果；果中說因者，牛即水草、人即是食。我亦如是因中說果，先於經中作是說言：『我從心身(因心運身，故名心身)至梵天邊。』是名因中說果。果中說因，此六入者名過去業，是名果中說因。善男子！一切聖人真實無有無漏果報，一切聖人修道果報更不生漏，是故名為無漏果報。善男子！有智之人如是觀時，即得永滅煩惱果報。善男子！智者觀已，為斷如是煩惱果報修習聖道——聖道者，即空無相愿——修是道已，能滅一切煩惱果報。」
大般涅槃經卷第三十三 大正藏第 12 冊 No. 0375 大般涅槃經
大般涅槃經卷第三十四
宋代沙門慧嚴等依泥洹經加之迦葉菩薩品之四
迦葉菩薩白佛言：「世尊！一切眾生皆從煩惱而得果報。言煩惱者，所謂惡也，從惡煩惱所生煩惱亦名為惡。如是煩惱則有二種：一、因，二、果。因惡故，果惡；果惡故，子惡。如纴婆果，其子苦故，花、果、莖、葉一切皆苦。猶如毒樹，其子毒故，果亦是毒。因亦眾生、果亦眾生，因亦煩惱、果亦煩惱，煩惱因果即是眾生、眾生即是煩惱因果。若從是義，云何如來先喻雪山亦有毒草、微妙藥王？若言煩惱即是眾生、眾生即是煩惱，云何而言眾生身中有妙藥王？」
【現代漢語翻譯】 現代漢語譯本 泥土做成瓶子，絲線織成衣服，這叫做在因中說果；在果中說因，比如牛吃水草，人吃食物。我也是這樣在因中說果，先前在經中這樣說：『我從心身（因為心驅動身體，所以稱為心身）到達梵天邊。』這叫做在因中說果。在果中說因，這六入（指眼、耳、鼻、舌、身、意六種感覺器官）被稱為過去的業，這叫做在果中說因。善男子！一切聖人實際上沒有無漏的果報，一切聖人修道所得的果報不再產生煩惱，所以稱為無漏果報。善男子！有智慧的人這樣觀察時，就能永遠滅除煩惱的果報。善男子！智者觀察之後，爲了斷除這樣的煩惱果報而修習聖道——聖道就是空、無相、無愿——修習這個道之後，就能滅除一切煩惱的果報。
迦葉菩薩對佛說：『世尊！一切眾生都從煩惱而得到果報。所說的煩惱，就是指惡，從惡的煩惱所產生的煩惱也稱為惡。這樣的煩惱有兩種：一是因，二是果。因為因是惡的，所以果也是惡的；因為果是惡的，所以子也是惡的。就像纴婆果（一種苦澀的果實），它的種子是苦的，所以花、果、莖、葉一切都是苦的。又像毒樹，它的種子有毒，所以果實也是有毒的。因是眾生，果也是眾生；因是煩惱，果也是煩惱，煩惱的因果就是眾生，眾生就是煩惱的因果。如果按照這個道理，為什麼如來先前用雪山也有毒草、也有微妙藥王來比喻呢？如果說煩惱就是眾生，眾生就是煩惱，為什麼又說眾生身中有微妙藥王呢？』
【English Translation】 English version Clay becomes a pot, and threads become clothing; this is called speaking of the effect in the cause. Speaking of the cause in the effect is like a cow eating grass and water, or a person eating food. I also speak of the effect in the cause in this way, having previously said in the sutra: 『I go from the mind-body (because the mind moves the body, it is called mind-body) to the edge of Brahma.』 This is called speaking of the effect in the cause. Speaking of the cause in the effect, these six entrances (referring to the six sense organs: eyes, ears, nose, tongue, body, and mind) are called past karma; this is called speaking of the cause in the effect. Good man! All sages truly have no outflows of fruition. All sages who cultivate the path no longer generate outflows in their fruition, therefore it is called fruition without outflows. Good man! When a wise person observes in this way, they can permanently extinguish the fruition of afflictions. Good man! After observing, the wise person cultivates the holy path—which is emptiness, signlessness, and wishlessness—in order to cut off the fruition of such afflictions. Having cultivated this path, they can extinguish all the fruition of afflictions.
Kasyapa Bodhisattva said to the Buddha, 『World Honored One! All sentient beings obtain their karmic retribution from afflictions. Afflictions, as they are called, refer to evil. Afflictions that arise from evil afflictions are also called evil. Such afflictions are of two kinds: one is the cause, and the other is the effect. Because the cause is evil, the effect is also evil; because the effect is evil, the offspring is also evil. Like the Nimba fruit (a bitter fruit), because its seed is bitter, the flowers, fruit, stems, and leaves are all bitter. Similarly, like a poisonous tree, because its seed is poisonous, the fruit is also poisonous. The cause is sentient beings, and the effect is also sentient beings; the cause is afflictions, and the effect is also afflictions. The cause and effect of afflictions are sentient beings, and sentient beings are the cause and effect of afflictions. If this is the case, why did the Tathagata previously use the analogy of the snow mountain having both poisonous grass and a wondrous king of medicine? If it is said that afflictions are sentient beings and sentient beings are afflictions, why is it said that there is a wondrous king of medicine within the bodies of sentient beings?』
佛言：「善哉，善哉。善男子！無量眾生咸同此疑，汝今能為啟請求解，我亦能斷。諦聽諦聽，善思念之，今當爲汝分別解說。善男子！雪山喻者，即是眾生；言毒草者，即是煩惱；妙藥王者，即凈梵行。善男子！若有眾生能修如是清凈梵行，是名身中有妙藥王。」
迦葉菩薩白佛言：「世尊！云何眾生有清凈梵行？」
「善男子！猶如世間從子生果，是果有能與子作因、有不能者。有能作者，是名果子；若不能作，唯得名果，不得名子。一切眾生亦復如是，皆有二種：一者、有煩惱果，是煩惱因；二者、有煩惱果，非煩惱因。是煩惱果非煩惱因，是則名為清凈梵行。
「善男子！眾生觀受，知是一切漏之近因，所謂內、外漏。受因緣故，不能斷絕一切諸漏，亦不能出三界牢獄。眾生因受著我、我所，生於心倒、想倒、見倒，是故眾生先當觀受。如是受者為一切愛而作近因，是故，智者欲斷愛者當先觀受。
「善男子！一切眾生十二因緣所作善惡皆因受時，是故我為阿難說言：『阿難！一切眾生所作善惡皆是受時。』是故，智者先當觀受。既觀受已，復當更觀如是受者何因緣生？若因緣生，如是因緣復從何生？若無因生，無因何故不生無受？復觀是受不因自在天生、不因士夫生、不因
【現代漢語翻譯】 現代漢語譯本 佛說：『好啊，好啊。善男子！無數眾生都和你一樣有這個疑惑，你今天能夠爲了他們啟請解惑，我也能夠為你解答。仔細聽，仔細聽，好好思考，我現在將為你們分別解說。善男子！雪山所比喻的，就是眾生；所說的毒草，就是煩惱；妙藥之王，就是清凈的梵行。善男子！如果有眾生能夠修習這樣的清凈梵行，這就叫做身體里有妙藥之王。』 迦葉菩薩（Kasyapa Bodhisattva）對佛說：『世尊！眾生如何才能有清凈的梵行呢？』 『善男子！就像世間從種子生出果實，這果實有的能夠作為種子之因，有的不能。能夠作為種子之因的，叫做果子；如果不能作為種子之因，只能叫做果實，不能叫做果子。一切眾生也是這樣，都有兩種：一種是有煩惱的果，是煩惱的因；另一種是有煩惱的果，不是煩惱的因。這煩惱的果不是煩惱的因，這就叫做清凈的梵行。 『善男子！眾生觀察感受，知道這是一切煩惱的近因，也就是所謂的內在和外在的煩惱。因為感受的緣故，不能斷絕一切煩惱，也不能脫離三界的牢獄。眾生因為感受而執著於我、我所，產生顛倒的心、顛倒的想法、顛倒的見解，所以眾生應當先觀察感受。這樣的感受是一切愛的近因，所以，有智慧的人想要斷除愛，應當先觀察感受。 『善男子！一切眾生十二因緣所造作的善惡，都是在感受的時候產生的，所以我對阿難（Ananda）說：『阿難！一切眾生所造作的善惡都是在感受的時候產生的。』所以，有智慧的人應當先觀察感受。觀察感受之後，又應當進一步觀察這樣的感受是由什麼因緣產生的？如果是由因緣產生的，那麼這樣的因緣又是從哪裡產生的？如果不是由因產生的，那麼沒有因，為什麼不產生沒有感受的情況呢？再觀察這個感受不是由自在天（Isvara）所生，不是由士夫（purusa）所生，不是由
【English Translation】 English version The Buddha said: 'Excellent, excellent. Good man! Countless beings share this doubt, and you are now able to ask for clarification on their behalf, and I am able to resolve it. Listen carefully, listen carefully, and contemplate well, and I will now explain it to you in detail. Good man! The analogy of the snow mountain represents sentient beings; the poisonous grass represents afflictions; and the king of wondrous medicine represents pure conduct. Good man! If there are sentient beings who can cultivate such pure conduct, it is called having the king of wondrous medicine within their body.' Kasyapa Bodhisattva said to the Buddha: 'World Honored One! How can sentient beings have pure conduct?' 'Good man! It is like in the world, a fruit grows from a seed. Some of these fruits can act as a cause for a seed, and some cannot. Those that can act as a cause for a seed are called fruit-seeds; if they cannot act as a cause, they are only called fruits, not fruit-seeds. All sentient beings are also like this, having two types: one is the fruit of affliction, which is the cause of affliction; the other is the fruit of affliction, which is not the cause of affliction. This fruit of affliction that is not the cause of affliction is called pure conduct.' 'Good man! Sentient beings observe feelings and know that they are the proximate cause of all outflows, that is, the so-called internal and external outflows. Because of the condition of feelings, they cannot cut off all outflows, nor can they escape the prison of the three realms. Because of feelings, sentient beings become attached to 'I' and 'mine,' giving rise to inverted minds, inverted thoughts, and inverted views. Therefore, sentient beings should first observe feelings. Such feelings are the proximate cause of all love. Therefore, the wise who wish to cut off love should first observe feelings.' 'Good man! All the good and evil actions that sentient beings create through the twelve links of dependent origination arise at the time of feeling. Therefore, I said to Ananda: 'Ananda! All the good and evil actions that sentient beings create arise at the time of feeling.' Therefore, the wise should first observe feelings. Having observed feelings, they should further observe what conditions give rise to such feelings? If they arise from conditions, then from where do these conditions arise? If they do not arise from a cause, then why, without a cause, does no feeling arise? Furthermore, observe that this feeling does not arise from Isvara, does not arise from purusa, does not arise from
微塵生、非時節生、不因想生、不因性生、不從自生、不從他生、非自他生、非無因生，是受皆從緣合而生。因緣者，即是愛也，是和合中非有受、非無受。是故，我當斷是和合，斷和合故則不生受。
「善男子！智者既觀因已，次觀果報，眾生因受受于地獄、餓鬼、畜生乃至三界無量苦惱。受因緣故，受無常樂；受因緣故，斷于善根；受因緣故，獲得解脫。作是觀時，不作受因。云何名為不作受因？謂分別受，何等受能作愛因？何等愛能作受因？善男子！眾生若能如是深觀愛因、受因，則便能斷我及我所。
「善男子！若人能作如是等觀，則應分別愛之與受在何處滅，即見愛、受有少滅處，當知亦應有畢竟滅，爾時即于解脫生信。生信心已，是解脫處何由而得？知從八正，即便修習。
「云何名為八正道耶？是道觀受有三種相：一者、苦，二者、樂，三者、不苦不樂，如是三種俱能增長身之與心。何因緣故能增長耶？觸因緣也。是觸三種：一者、無明觸，二者、明觸，三者、非明無明觸。言明觸者，即八正道；其餘二觸增長身、心及三種受。是故，我應斷二種觸因緣，觸斷不生三受。
「善男子！如是受者亦名為因、亦名為果，智者當觀亦因、亦果。云何為因？因受生愛，名之為因。云何
【現代漢語翻譯】 現代漢語譯本 微塵（極小的物質）的產生，不是在特定的時節產生，不是因為思想產生，不是因為本性產生，不是從自身產生，不是從他物產生，不是從自身和他物共同產生，也不是無緣無故地產生，這些感受都是從因緣和合而產生的。所謂的因緣，就是愛。在和合之中，既不是有感受，也不是沒有感受。因此，我應當斷除這種和合，斷除了和合，就不會產生感受。 善男子！有智慧的人在觀察了因之後，接著觀察果報，眾生因為感受而承受地獄、餓鬼、畜生乃至三界無量的苦惱。因為感受的因緣，所以感受無常的快樂；因為感受的因緣，所以斷絕善根；也因為感受的因緣，獲得解脫。在這樣觀察的時候，不造作感受的因。什麼叫做不造作感受的因呢？就是分別感受，什麼樣的感受能夠成為因？什麼樣的愛能夠成為感受的因？善男子！眾生如果能夠這樣深入地觀察愛的因和感受的因，就能夠斷除我以及我所執著的東西。 善男子！如果有人能夠作這樣的觀察，就應當分別愛和感受在何處滅盡，如果看到愛和感受有少許滅盡的地方，就應當知道也應該有徹底滅盡的時候，那時就會對解脫產生信心。產生了信心之後，這個解脫的地方如何才能得到呢？知道是從八正道而來，就應當修習。 什麼叫做八正道呢？這條道路觀察感受有三種相：第一是苦，第二是樂，第三是不苦不樂，這三種都能增長身體和心。因為什麼因緣能夠增長呢？是因為觸的因緣。觸有三種：第一是無明觸，第二是明觸，第三是非明非無明觸。所說的明觸，就是八正道；其餘兩種觸增長身體、心以及三種感受。因此，我應當斷除兩種觸的因緣，觸斷了就不會產生三種感受。 善男子！這樣的感受也叫做因，也叫做果，有智慧的人應當觀察既是因也是果。什麼是因呢？因為感受而產生愛，這叫做因。什麼是
【English Translation】 English version The arising of minute dust (extremely small matter), does not arise at a specific time, does not arise from thought, does not arise from nature, does not arise from itself, does not arise from another, does not arise from both itself and another, nor does it arise without a cause. These feelings all arise from the combination of conditions. The so-called conditions are love. In this combination, it is neither that there is feeling, nor that there is no feeling. Therefore, I should sever this combination, and by severing the combination, feelings will not arise. Good man! A wise person, having observed the cause, then observes the karmic consequences. Sentient beings, due to feelings, endure immeasurable suffering in hell, as hungry ghosts, as animals, and even in the three realms. Because of the conditions of feeling, they experience impermanent pleasure; because of the conditions of feeling, they sever their roots of goodness; and also because of the conditions of feeling, they attain liberation. When observing in this way, one does not create the cause of feeling. What is meant by not creating the cause of feeling? It means discerning feelings, what kind of feeling can become a cause? What kind of love can become the cause of feeling? Good man! If sentient beings can deeply observe the cause of love and the cause of feeling in this way, they will be able to sever the attachment to 'I' and 'mine'. Good man! If a person can make such observations, they should discern where love and feeling cease. If they see that love and feeling have a slight cessation, they should know that there should also be a complete cessation. At that time, they will develop faith in liberation. Having developed faith, how can this place of liberation be attained? Knowing that it comes from the Eightfold Path, they should then practice it. What is called the Eightfold Path? This path observes that feelings have three aspects: first, suffering; second, pleasure; and third, neither suffering nor pleasure. These three can all increase the body and mind. What is the condition that causes this increase? It is the condition of contact. There are three kinds of contact: first, ignorant contact; second, enlightened contact; and third, neither enlightened nor ignorant contact. The so-called enlightened contact is the Eightfold Path; the other two kinds of contact increase the body, mind, and the three kinds of feelings. Therefore, I should sever the conditions of the two kinds of contact. When contact is severed, the three kinds of feelings will not arise. Good man! Such feelings are also called a cause and also called a result. A wise person should observe that it is both a cause and a result. What is a cause? Because of feeling, love arises, this is called a cause. What is
名果？因觸生故，名之為果。是故，此受亦因、亦果。
「智者如是觀是受已，次復觀愛，受果報故，名之為愛。智者觀愛復有二種：一者、雜食，二者、無食。雜食愛者，因生、老、病、死，一切諸有；無食愛者，斷生、老、病、死，一切諸有貪無漏道。智者復當作如是念：『我若生是雜食之愛，則不能斷生、老、病、死。我今雖貪無漏之道，不斷受因則不能得無漏道果。是故，應當先斷是觸；觸既斷已，受則自滅；受既滅已，愛亦隨滅。』是名八正道。
「善男子！若有眾生能如是觀，雖有毒身，其中亦有微妙藥王，如雪山中雖有毒草，亦有妙藥。善男子！如是眾生雖從煩惱而得果報，而是果報更不復為煩惱作因，是即名為清凈梵行。
「複次，善男子！智者當觀：『受、愛二事何因緣生？』知因想生。何以故？眾生見色亦不生貪，及觀受時亦不生貪。若於色中生顛倒想，謂色即是常、樂、我、凈，受是常、恒、無有變易，因是倒想生貪、恚、癡。是故，智者應當觀想。云何觀想？當作是念：『一切眾生未得正道皆有倒想。』云何倒想？于非常中生於常想、于非樂中生於樂想、于非凈中生於凈想、于空法中生於我想、于非男女、大小、晝夜、歲月、衣服、房舍、臥具，生於男女乃至臥具想。是
【現代漢語翻譯】 現代漢語譯本 什麼是果？因為觸而生，所以稱為果。因此，這個受既是因，也是果。 智者這樣觀察受之後，接著觀察愛。因為受的果報，所以稱為愛。智者觀察愛，又分為兩種：一是雜食愛，二是無食愛。雜食愛，導致生、老、病、死，以及一切諸有（三界輪迴）；無食愛，斷除生、老、病、死，以及一切諸有，貪求無漏道（解脫之道）。智者應當這樣思考：『如果我生起雜食之愛，就不能斷除生、老、病、死。我雖然貪求無漏之道，但不斷除受的因，就不能得到無漏道的果。』因此，應當先斷除觸；觸斷除后，受自然滅；受滅后，愛也隨之滅。這就是所謂的八正道。 善男子！如果有眾生能夠這樣觀察，即使有充滿毒素的身體，其中也有微妙的藥王，就像雪山中雖然有毒草，也有妙藥一樣。善男子！這樣的眾生雖然從煩惱而得到果報，但這個果報不再成為煩惱的因，這就叫做清凈梵行。 再者，善男子！智者應當觀察：『受和愛這兩件事是因什麼緣故而產生的？』知道是因想而產生。為什麼呢？眾生看到色（物質現象）時，不會生起貪慾，觀察受時也不會生起貪慾。如果對色產生顛倒的想，認為色是常、樂、我、凈，認為受是常、恒、沒有變化的，就會因為這種顛倒的想而生起貪、嗔、癡。因此，智者應當觀察想。如何觀察想呢？應當這樣想：『一切眾生沒有得到正道，都有顛倒的想。』什麼是顛倒的想呢？在無常中產生常想，在非樂中產生樂想，在不凈中產生凈想，在空法中產生我想，在非男女、大小、晝夜、歲月、衣服、房舍、臥具中，產生男女乃至臥具的想。這就是顛倒的想。
【English Translation】 English version What is a result (果, guǒ)? It is called a result because it arises from contact (觸, chù). Therefore, this feeling (受, shòu) is both a cause and a result. After a wise person observes feeling in this way, they then observe craving (愛, ài). Because it is the result of feeling, it is called craving. A wise person observes that craving is of two kinds: one is craving for mixed food, and the other is craving without food. Craving for mixed food leads to birth, old age, sickness, death, and all forms of existence (有, yǒu); craving without food cuts off birth, old age, sickness, death, and all forms of existence, and desires the undefiled path (無漏道, wú lòu dào). A wise person should think like this: 『If I generate craving for mixed food, I will not be able to cut off birth, old age, sickness, and death. Although I desire the undefiled path, if I do not cut off the cause of feeling, I will not be able to attain the result of the undefiled path.』 Therefore, one should first cut off contact; once contact is cut off, feeling will naturally cease; once feeling ceases, craving will also cease. This is called the Eightfold Path. Good man! If there are sentient beings who can observe in this way, even though they have a body full of poison, there is also a subtle king of medicine within them, just as in the snowy mountains, although there are poisonous herbs, there are also wonderful medicines. Good man! Although such sentient beings obtain results from afflictions, these results no longer become the cause of afflictions. This is called pure conduct (梵行, fàn xíng). Furthermore, good man! A wise person should observe: 『What are the causes and conditions for the arising of feeling and craving?』 They know that they arise from thought (想, xiǎng). Why is that? When sentient beings see form (色, sè), they do not generate greed, and when they observe feeling, they also do not generate greed. If they generate inverted thoughts about form, thinking that form is permanent, pleasurable, self, and pure, and that feeling is permanent, constant, and unchanging, then they will generate greed, hatred, and delusion because of these inverted thoughts. Therefore, a wise person should observe thought. How should one observe thought? One should think like this: 『All sentient beings who have not attained the right path have inverted thoughts.』 What are inverted thoughts? They generate the thought of permanence in impermanence, the thought of pleasure in non-pleasure, the thought of purity in impurity, the thought of self in empty phenomena, and the thought of male and female, size, day and night, years, clothes, houses, and bedding in what is not male or female, size, day or night, years, clothes, houses, or bedding. These are inverted thoughts.
想三種：一者、小，二者、大，三者、無邊。小因緣故，生於小想；大因緣故，生於大想；無量緣故，生無量想。復有小想，謂未入定；復有大想，謂已入定；復有無量想，謂十一切入。復有小想，所謂欲界一切想等；復有大想，所謂色界一切想等；復有無量想，謂無色界一切想等。三想滅故，受則自滅；想、受滅故，名為解脫。」
迦葉菩薩言：「世尊！滅一切法名為解脫，如來云何說想、受滅名解脫耶？」
佛言：「善男子！如來或時因眾生說，聞者解法；或時因法說于眾生，聞者亦解說于眾生。云何名為因眾生說，聞者解法？如我先為大迦葉說：『迦葉！眾生滅時，善法則滅。』是名因眾生說，聞者解法。云何因法說于眾生，聞者亦解說于眾生？如我先為阿難說言：『我亦不說親近一切法，亦復不說不親近一切法。若法近已，善法衰羸、不善熾盛，如是法者不應親近；若法近已，不善衰滅、善法增長，如是法者是應親近。』是名因法說于眾生，聞者亦解說于眾生。
「善男子！如來雖說想、受二滅，則已總說一切可斷。智者既觀如是想已，次觀想因：『是無量想因何而生？』知因觸生。是觸二種：一者、因煩惱觸，二者、因解脫觸。因無明生，名煩惱觸；因明生者，名解脫觸。因煩惱觸生於
【現代漢語翻譯】 現代漢語譯本 有三種想：第一種是小，第二種是大，第三種是無邊。因為小的因緣，產生小的想法；因為大的因緣，產生大的想法；因為無量的因緣，產生無量的想法。還有一種小想，是指沒有入定；還有一種大想，是指已經入定；還有一種無量想，是指十一切入（指十種禪定境界）。還有一種小想，是指欲界的一切想法等等；還有一種大想，是指的一切想法等等；還有一種無量想，是指無的一切想法等等。這三種想滅盡后，感受自然滅盡；想和感受都滅盡后，就叫做解脫。」 迦葉菩薩問：『世尊！滅盡一切法才叫做解脫，如來為什麼說想和感受滅盡就叫做解脫呢？』 佛說：『善男子！如來有時因為眾生而說法，聽的人理解了法；有時因為法而對眾生說法，聽的人也理解了法，並且能對別人說。什麼叫做因為眾生而說法，聽的人理解了法呢？比如我之前對大迦葉說：『迦葉！眾生滅盡時，善法也滅盡。』這叫做因為眾生而說法，聽的人理解了法。什麼叫做因為法而對眾生說法，聽的人也理解了法，並且能對別人說呢？比如我之前對阿難說：『我既不說要親近一切法，也不說不要親近一切法。如果親近某種法后，善法衰弱、不善法熾盛，這樣的法就不應該親近；如果親近某種法后，不善法衰滅、善法增長，這樣的法就應該親近。』這叫做因為法而對眾生說法，聽的人也理解了法，並且能對別人說。 『善男子！如來雖然只說了想和感受兩種滅盡，實際上已經總括了所有可以斷除的東西。有智慧的人在觀察了這樣的想之後，接著觀察想的因：『這無量的想是因為什麼而產生的呢？』知道是因為觸而產生的。這觸有兩種：一種是煩惱觸，一種是解脫觸。因為無明而產生的，叫做煩惱觸；因為明而產生的，叫做解脫觸。因為煩惱觸而產生
【English Translation】 English version There are three kinds of thoughts: the first is small, the second is large, and the third is boundless. Because of small causes, small thoughts arise; because of large causes, large thoughts arise; because of immeasurable causes, immeasurable thoughts arise. There is also a small thought, which refers to not having entered samadhi; there is also a large thought, which refers to having entered samadhi; there is also an immeasurable thought, which refers to the ten all-encompassing entrances (referring to ten levels of meditative absorption). There is also a small thought, which refers to all thoughts of the desire realm, etc.; there is also a large thought, which refers to all thoughts of ** etc.; there is also an immeasurable thought, which refers to all thoughts of no ** etc. When these three kinds of thoughts cease, feelings naturally cease; when both thoughts and feelings cease, it is called liberation. Bodhisattva Kasyapa asked: 'World Honored One! The cessation of all dharmas is called liberation. Why does the Tathagata say that the cessation of thoughts and feelings is called liberation?' The Buddha said: 'Good man! Sometimes the Tathagata speaks because of sentient beings, and those who hear understand the Dharma; sometimes he speaks about sentient beings because of the Dharma, and those who hear also understand the Dharma and can explain it to others. What is meant by speaking because of sentient beings, and those who hear understand the Dharma? For example, I previously said to Mahakasyapa: 'Kasyapa! When sentient beings cease, good dharmas also cease.' This is called speaking because of sentient beings, and those who hear understand the Dharma. What is meant by speaking about sentient beings because of the Dharma, and those who hear also understand the Dharma and can explain it to others? For example, I previously said to Ananda: 'I do not say to be close to all dharmas, nor do I say not to be close to all dharmas. If, after being close to a certain dharma, good dharmas weaken and unwholesome dharmas flourish, then such a dharma should not be approached; if, after being close to a certain dharma, unwholesome dharmas weaken and good dharmas increase, then such a dharma should be approached.' This is called speaking about sentient beings because of the Dharma, and those who hear also understand the Dharma and can explain it to others. 'Good man! Although the Tathagata only spoke of the cessation of thoughts and feelings, he has actually encompassed all that can be eliminated. A wise person, after observing such thoughts, then observes the cause of thoughts: 'What is the cause of these immeasurable thoughts?' They know that it is caused by contact. There are two kinds of contact: one is contact with afflictions, and the other is contact with liberation. That which arises from ignorance is called contact with afflictions; that which arises from wisdom is called contact with liberation. Because of contact with afflictions,
倒想，因解脫觸生不倒想。觀想因已，次觀果報。」
迦葉菩薩白佛言：「世尊！若以因此煩惱之想生於倒想，一切聖人實有倒想而無煩惱。是義云何？」
佛言：「善男子！云何聖人而有倒想？」
迦葉菩薩言：「世尊！一切聖人牛作牛想，亦說是牛；馬作馬想，亦說是馬；男女、大小、舍宅、車乘、去來亦爾，是名倒想。」
「善男子！一切凡夫有二種想：一者、世流佈想，二者、著想。一切聖人唯有世流佈想，無有著想。一切凡夫惡覺觀故，於世流佈生於著想；一切聖人善覺觀故，於世流佈不生著想。是故，凡夫名為倒想；聖人雖知，不名倒想。
「智者如是觀想因已，次觀果報：『是惡想果在於地獄、餓鬼、畜生、人、天中受。如我因斷惡覺觀故，無明觸斷，是故想斷；因想斷故，果報亦斷。』智者為斷如是想因修八正道。
「善男子！若有能作如是等觀，則得名為清凈梵行。善男子！是名眾生毒身之中有妙藥王，如雪山中雖有毒草，亦有妙藥。
「複次，善男子！智者觀欲：『欲者，即是色、聲、香、味、觸。』善男子！即是如來因中說果，從此五事生於欲耳，實非欲也。善男子！愚癡之人貪求受之，於是色中生顛倒想，乃至觸中亦生倒想，倒想因緣便生於受
【現代漢語翻譯】 現代漢語譯本：『顛倒想』，是因為從『解脫觸』而生起的『不顛倒想』。觀察了『因』之後，接著觀察『果報』。 迦葉菩薩對佛說：『世尊！如果因為煩惱的『想』而生起顛倒的『想』，那麼一切聖人實際上有顛倒的『想』，卻沒有煩惱。這是什麼道理呢？』 佛說：『善男子！為什麼說聖人會有顛倒的『想』呢？』 迦葉菩薩說：『世尊！一切聖人看到牛就認為是牛（牛作牛想），也說那是牛；看到馬就認為是馬（馬作馬想），也說那是馬；對於男女、大小、房屋、車乘、來去也是這樣，這叫做顛倒的『想』。』 『善男子！一切凡夫有兩種『想』：第一種是世俗流傳的『想』，第二種是執著的『想』。一切聖人只有世俗流傳的『想』，沒有執著的『想』。一切凡夫因為惡的覺觀，在世俗流傳的『想』中產生執著的『想』；一切聖人因為善的覺觀，在世俗流傳的『想』中不產生執著的『想』。因此，凡夫的『想』稱為顛倒的『想』；聖人雖然知道，卻不稱為顛倒的『想』。 『智者這樣觀察了『想』的『因』之後，接著觀察『果報』：『這種惡『想』的果報是在地獄、餓鬼、畜生、人、天中承受。如果我因為斷除了惡的覺觀，無明觸就斷了，因此『想』也斷了；因為『想』斷了，果報也斷了。』智者爲了斷除這樣的『想』的『因』，修習八正道。 『善男子！如果有人能夠這樣觀察，就稱為清凈梵行。善男子！這就像眾生有毒的身體中存在著妙藥之王，如同雪山中雖然有毒草，也有妙藥一樣。 『再者，善男子！智者觀察慾望：『慾望，就是色、聲、香、味、觸。』善男子！這就像如來在因地時所說的果，從這五種事物產生慾望，實際上並不是慾望本身。善男子！愚癡的人貪求接受這些，在色中產生顛倒的『想』，乃至在觸中也產生顛倒的『想』，因為顛倒的『想』的因緣，就產生了感受。
【English Translation】 English version: 『Perverted thought』 arises from 『non-perverted thought』 born of 『contact with liberation』. Having observed the 『cause』, one then observes the 『retribution』. Bodhisattva Kasyapa said to the Buddha, 『World Honored One! If perverted thought arises from the thought of affliction, then all sages actually have perverted thought but no affliction. What does this mean?』 The Buddha said, 『Good man! Why would sages have perverted thought?』 Bodhisattva Kasyapa said, 『World Honored One! All sages think of a cow as a cow (cow as cow thought), and say it is a cow; they think of a horse as a horse (horse as horse thought), and say it is a horse; the same is true for men and women, large and small, houses, vehicles, coming and going. This is called perverted thought.』 『Good man! All ordinary beings have two kinds of thought: the first is the thought of worldly convention, and the second is the thought of attachment. All sages have only the thought of worldly convention, and no thought of attachment. All ordinary beings, due to evil contemplation, generate the thought of attachment from the thought of worldly convention; all sages, due to good contemplation, do not generate the thought of attachment from the thought of worldly convention. Therefore, the thought of ordinary beings is called perverted thought; although sages know, it is not called perverted thought.』 『After observing the 『cause』 of thought in this way, the wise one then observes the 『retribution』: 『The retribution of this evil thought is to be received in hell, as a hungry ghost, as an animal, as a human, or in the heavens. If I cut off evil contemplation, then ignorance-contact is cut off, and therefore thought is cut off; because thought is cut off, retribution is also cut off.』 The wise one cultivates the Eightfold Path in order to cut off the 『cause』 of such thought. 『Good man! If one can observe in this way, it is called pure Brahma conduct. Good man! This is like the king of wondrous medicine existing within the poisonous body of sentient beings, just as there are poisonous herbs and wondrous medicine in the snowy mountains.』 『Furthermore, good man! The wise one observes desire: 『Desire is form, sound, smell, taste, and touch.』 Good man! This is like the fruit spoken of by the Tathagata in the causal stage; desire arises from these five things, but it is not actually desire itself. Good man! Foolish people greedily seek to receive these, and in form they generate perverted thought, and even in touch they generate perverted thought. Because of the cause of perverted thought, feeling arises.』
。是故世間說因倒想生十種想。欲因緣故，在於世間受惡果報，以惡加於父母、沙門、婆羅門等，所不應作而故作之，不惜身命。是故，智者觀是惡想因緣故生欲心。智者如是觀欲因已，次觀果報：『是欲多有諸惡果報，所謂地獄、餓鬼、畜生、人中、天上。』是名觀果報。若是惡想得除滅者，終不生於此欲心也；無慾心故，不受惡受；無惡受故，則無惡果。是故，我應先斷惡想；斷惡想已，如是等法自然而滅。是故，智者為滅惡想修八正道，是則名為清凈梵行。是名眾生毒身之中有妙藥王，如雪山中雖有毒草，亦有妙藥。
「複次，善男子！智者如是觀是欲已，次當觀業。何以故？有智之人當作是念：『受、想、觸、欲即是煩惱。』是煩惱者，能作生業、不作受業。如是煩惱與業共行則有二種：一、作生業，二、作受業。是故，智者當觀于業。是業三種：謂身、口、意。善男子！身、口二業，亦名為業、亦名業果；意唯名業，不名為果，以業因故則名為業。善男子！身、口二業名為外業，意業名內，是三種業共煩惱行，故作二種業：一者、生業，二者、受業。善男子！正業者即意業也；期業者，謂身、口業。先發故名意業，從意業生名身、口業，是故意業得名為正。智者觀業已，次觀業因。業因者，即無明觸
【現代漢語翻譯】 現代漢語譯本：因此，世間說因顛倒的妄想而產生十種想法。因為慾望的緣故，在世間遭受惡果報應，把惡行加於父母、沙門（出家修道者）、婆羅門（祭司）等，做不應該做的事情，不愛惜自己的生命。因此，智者觀察到這些惡念是產生慾望的根源。智者這樣觀察慾望的起因后，接著觀察其果報：『慾望會帶來許多惡果報應，例如地獄、餓鬼、畜生、人間、天上。』這叫做觀察果報。如果這些惡念能夠被消除，就不會產生慾望；沒有慾望，就不會遭受惡報；沒有惡報，就不會有惡果。因此，我應該先斷除惡念；斷除惡念后，這些相應的法自然就會消滅。因此，智者爲了滅除惡念而修習八正道，這被稱為清凈的梵行。這就好比眾生充滿毒素的身體中也有珍貴的藥王，如同雪山中雖然有毒草，也有珍貴的藥材。 『再者，善男子！智者這樣觀察慾望之後，接下來應當觀察業。為什麼呢？有智慧的人應當這樣想：『受、想、觸、欲就是煩惱。』這些煩惱，能夠造作產生輪迴的業，而不是承受果報的業。這樣的煩惱與業共同作用，就會產生兩種結果：一、造作產生輪迴的業，二、造作承受果報的業。因此，智者應當觀察業。業有三種：身業、口業、意業。善男子！身業和口業，既稱為業，也稱為業果；意業只稱為業，不稱為果，因為它是業的起因。善男子！身業和口業稱為外業，意業稱為內業，這三種業與煩惱共同作用，所以產生兩種業：一者，產生輪迴的業，二者，承受果報的業。善男子！正業就是意業；期業，指的是身業和口業。因為意業先發起，所以稱為意業，從意業產生出身業和口業，因此意業被稱為正業。智者觀察業之後，接著觀察業的起因。業的起因，就是無明觸。
【English Translation】 English version: Therefore, it is said in the world that ten kinds of thoughts arise from inverted thinking due to causes. Because of desire, one suffers evil consequences in the world, inflicting evil upon parents, śramaṇas (ascetics), brāhmaṇas (priests), etc., doing what should not be done, and not cherishing one's own life. Therefore, the wise observe that these evil thoughts are the cause of desire. After observing the cause of desire, the wise then observe its consequences: 『Desire has many evil consequences, such as hell, hungry ghosts, animals, the human realm, and the heavens.』 This is called observing the consequences. If these evil thoughts can be eliminated, desire will not arise; without desire, one will not suffer evil consequences; without evil consequences, there will be no evil results. Therefore, I should first eliminate evil thoughts; after eliminating evil thoughts, these corresponding dharmas will naturally cease. Therefore, the wise cultivate the Eightfold Path to eliminate evil thoughts, which is called pure Brahmacarya. This is like the precious king of medicine within the poisonous body of sentient beings, just as there are poisonous herbs and precious medicines in the snowy mountains. Furthermore, good man! After the wise observe desire in this way, they should next observe karma. Why? A wise person should think: 『Feeling, perception, contact, and desire are afflictions.』 These afflictions can create karma that leads to rebirth, not karma that is experienced as a result. When such afflictions and karma act together, there are two results: first, creating karma that leads to rebirth, and second, creating karma that is experienced as a result. Therefore, the wise should observe karma. There are three types of karma: bodily karma, verbal karma, and mental karma. Good man! Bodily and verbal karma are both called karma and the result of karma; mental karma is only called karma, not the result, because it is the cause of karma. Good man! Bodily and verbal karma are called external karma, and mental karma is called internal karma. These three types of karma act together with afflictions, thus creating two types of karma: first, karma that leads to rebirth, and second, karma that is experienced as a result. Good man! Right karma is mental karma; intended karma refers to bodily and verbal karma. Because mental karma arises first, it is called mental karma, and bodily and verbal karma arise from mental karma, therefore mental karma is called right karma. After the wise observe karma, they next observe the cause of karma. The cause of karma is ignorance-contact.
；因無明觸，眾生求有；求有因緣即是愛也；愛因緣故，造作三種身、口、意業。善男子！智者如是觀業因已，次觀果報。果報有四：一者、黑黑果報，二者、白白果報，三者、雜雜果報，四者、不黑不白不黑不白果報。黑黑果報者，作業時垢，果報亦垢；白白果報者，作業時凈，果報亦凈；雜雜果報者，作業時雜，果報亦雜；不白不黑不白不黑果報者，名無漏業。」
迦葉菩薩白佛言：「世尊先說無漏無有果報，今云何言不白不黑果報耶？」
佛言：「善男子！是義有二：一者、亦果亦報，二者、唯果非報。黑黑果報，亦名為果、亦名為報。黑因生故，得名為果；能作因故，複名為報。凈、雜亦爾。無漏果者，因有漏生，故名為果；不作他因，不名為報。是故名果，不名為報。」
迦葉菩薩白佛言：「世尊！是無漏業非是黑法，何因緣故不名為白？」
「善男子！無有報故，不名為白；對治黑故，故名為白。我今乃說受果報者名之為白。是無漏業不受報故，不名為白，名為寂靜。如是業者有定受報處，如十惡法定在地獄、餓鬼、畜生，十善之業定在人、天。十不善法有上、中、下：上因緣故，受地獄身；中因緣故，受畜生身；下因緣故，受餓鬼身。人業十善復有四種：一者、下，二者、中
【現代漢語翻譯】 現代漢語譯本：因為無明（avidyā，指對真理的無知）的觸碰，眾生尋求存在（bhava，指生命輪迴中的存在狀態）；尋求存在的原因就是愛（tṛṣṇā，指渴愛）；因為愛的緣故，造作身、口、意三種業（karma，指行為）。善男子！有智慧的人這樣觀察業的因之後，接著觀察果報。果報有四種：第一種是黑黑果報，第二種是白白果報，第三種是雜雜果報，第四種是不黑不白不黑不白果報。黑黑果報是指，造業時是污垢的，果報也是污垢的；白白果報是指，造業時是清凈的，果報也是清凈的；雜雜果報是指，造業時是混雜的，果報也是混雜的；不白不黑不白不黑果報，稱為無漏業（anāsrava karma，指超越輪迴的業）。 迦葉菩薩（Kāśyapa Bodhisattva）對佛說：『世尊，您先前說無漏沒有果報，現在為什麼又說不白不黑果報呢？』 佛說：『善男子！這個道理有二：一是既是果也是報，二是隻是果不是報。黑黑果報，既稱為果，也稱為報。因為黑因產生，所以稱為果；因為能作為因，所以又稱為報。清凈和混雜的果報也是這樣。無漏果，因為有漏（sāsrava，指受煩惱污染的）而生，所以稱為果；不作為其他因，所以不稱為報。因此稱為果，不稱為報。』 迦葉菩薩對佛說：『世尊！這無漏業不是黑法，為什麼不稱為白呢？』 『善男子！因為沒有報應，所以不稱為白；爲了對治黑，所以稱為白。我現在說接受果報的稱為白。這無漏業不接受報應，所以不稱為白，稱為寂靜（śānta，指平靜、止息）。這樣的業有固定的受報之處，比如十惡法（daśa akuśalāni，指十種不善的行為）註定在地獄、餓鬼、畜生道，十善業（daśa kuśalāni，指十種善的行為）註定在人、天道。十不善法有上、中、下：上等因緣，受地獄身；中等因緣，受畜生身；下等因緣，受餓鬼身。人道的十善業又有四種：第一種是下等，第二種是中等
【English Translation】 English version: Because of the contact with ignorance (avidyā), sentient beings seek existence (bhava); the cause of seeking existence is craving (tṛṣṇā); because of craving, they create three kinds of karma (karma) through body, speech, and mind. Good man! A wise person, having observed the cause of karma in this way, then observes the results. There are four kinds of results: first, black-black results; second, white-white results; third, mixed-mixed results; fourth, neither black nor white, neither black nor white results. Black-black results mean that when the karma is created, it is defiled, and the result is also defiled; white-white results mean that when the karma is created, it is pure, and the result is also pure; mixed-mixed results mean that when the karma is created, it is mixed, and the result is also mixed; the neither black nor white, neither black nor white results are called unconditioned karma (anāsrava karma). Bodhisattva Kāśyapa (Kāśyapa Bodhisattva) said to the Buddha, 'World Honored One, you previously said that unconditioned karma has no results, why do you now say there are neither black nor white results?' The Buddha said, 'Good man! There are two meanings to this: one is both result and retribution, and the other is only result, not retribution. Black-black results are called both result and retribution. Because they arise from a black cause, they are called result; because they can act as a cause, they are also called retribution. The same is true for pure and mixed results. Unconditioned results arise from conditioned (sāsrava) causes, so they are called results; they do not act as other causes, so they are not called retribution. Therefore, they are called results, not retribution.' Bodhisattva Kāśyapa said to the Buddha, 'World Honored One! This unconditioned karma is not a black dharma, why is it not called white?' 'Good man! Because there is no retribution, it is not called white; to counteract black, it is called white. I now say that those who receive retribution are called white. This unconditioned karma does not receive retribution, so it is not called white, it is called tranquility (śānta). Such karma has a fixed place of retribution, such as the ten non-virtuous actions (daśa akuśalāni) are destined for hell, hungry ghosts, and animals, and the ten virtuous actions (daśa kuśalāni) are destined for humans and gods. The ten non-virtuous actions have superior, middle, and inferior levels: due to superior causes, one receives a hell body; due to middle causes, one receives an animal body; due to inferior causes, one receives a hungry ghost body. The ten virtuous actions of humans also have four kinds: first, inferior; second, middle
，三者、上，四者、上上。下因緣故，生郁單越；中因緣故，生弗婆提；上因緣故，生瞿陀尼；上上因緣生閻浮提。有智之人作是觀已，即作是念：『我當云何斷是果報？』復作是念：『是業因緣，無明、觸生。我若斷除無明與觸，如是業果則滅不生。』是故，智者為斷無明、觸因緣故修八正道，是則名為清凈梵行。善男子！是名眾生毒身之中有妙藥王，如雪山中雖有毒草，亦有妙藥。
「複次，善男子！智者觀業、觀煩惱已，次觀是二所得果報，是二果報即是苦也。既知是苦，則能捨離一切受生。智者復觀煩惱因緣生於煩惱，業因緣故亦生煩惱；煩惱因緣復生于業，業因緣生苦；苦因緣故生於煩惱。煩惱因緣生有，有因緣生苦；有因緣生有、有因緣生業，業因緣生煩惱；煩惱因緣生苦，苦因緣生苦。善男子！智者若能作如是觀，當知是人能觀業苦。何以故？如上所觀即是生死十二因緣。若人能觀如是生死十二因緣，當知是人不造新業，能壞故業。
「善男子！有智之人觀地獄苦，觀一地獄乃至一百三十六所，一一地獄有種種苦，皆是煩惱、業因緣生。觀地獄已，次觀餓鬼、畜生等苦。作是觀已，復觀人天所有諸苦，如是眾苦皆從煩惱、業因緣生。善男子！天上雖無大苦惱事，然其身體柔軟細滑，見五相
【現代漢語翻譯】 現代漢語譯本：
『三者是上等，四者是上上等。』因為下等因緣，所以眾生會出生在郁單越（Uttarakuru，北俱盧洲）；因為中等因緣，所以會出生在弗婆提（Purvavideha，東勝身洲）；因為上等因緣，所以會出生在瞿陀尼（Aparagodaniya，西牛貨洲）；因為上上等因緣，所以會出生在閻浮提（Jambudvipa，南贍部洲）。有智慧的人這樣觀察后，就會思考：『我應當如何斷除這些果報呢？』又會思考：『這些業的因緣，是由於無明和觸而產生的。如果我斷除了無明和觸，那麼這些業的果報就會滅盡不再產生。』因此，有智慧的人爲了斷除無明和觸的因緣，而修習八正道，這就叫做清凈的梵行。善男子！這就好比眾生這充滿毒素的身體中，有能治病的妙藥王，就像雪山中雖然有毒草，也有妙藥一樣。
『其次，善男子！』有智慧的人觀察了業和煩惱之後，接著觀察這二者所得到的果報，這二者的果報就是苦。既然知道這是苦，就能捨離一切受生。有智慧的人又觀察到，煩惱因緣會產生煩惱，業因緣也會產生煩惱；煩惱因緣又會產生業，業因緣產生苦；苦因緣又會產生煩惱。煩惱因緣產生有（bhava，存在），有因緣產生苦；有因緣產生有，有因緣產生業，業因緣產生煩惱；煩惱因緣產生苦，苦因緣產生苦。善男子！有智慧的人如果能這樣觀察，應當知道這個人能觀察到業的苦。為什麼呢？因為上面所觀察的就是生死的十二因緣。如果有人能觀察到這樣的生死十二因緣，應當知道這個人不會再造新的業，能破壞過去的業。
『善男子！』有智慧的人觀察地獄的苦，觀察一個地獄乃至一百三十六個地獄，每一個地獄都有種種的苦，這些都是煩惱和業的因緣所產生的。觀察完地獄之後，接著觀察餓鬼、畜生等苦。這樣觀察之後，又觀察人天所擁有的各種苦，這些眾多的苦都是從煩惱和業的因緣產生的。善男子！天上雖然沒有大的苦惱，但是他們的身體柔軟細滑，看到五種衰相 現代漢語譯本：
（五衰相）時，也會感到苦惱。
【English Translation】 English version:
'The third is superior, and the fourth is the most superior.' Due to inferior causes, beings are born in Uttarakuru; due to intermediate causes, they are born in Purvavideha; due to superior causes, they are born in Aparagodaniya; and due to the most superior causes, they are born in Jambudvipa. A wise person, having observed this, contemplates: 'How should I sever these karmic retributions?' They further contemplate: 'These karmic causes arise from ignorance and contact. If I eliminate ignorance and contact, then these karmic retributions will cease to arise.' Therefore, a wise person, in order to sever the causes of ignorance and contact, practices the Noble Eightfold Path, which is called pure conduct. Good man! This is like having a wonderful medicine king within the poisonous body of beings, just as in the snowy mountains, though there are poisonous herbs, there are also wonderful medicines.
'Furthermore, good man!' A wise person, having observed karma and afflictions, then observes the retributions obtained from these two, which are suffering. Knowing this is suffering, they can relinquish all rebirths. A wise person further observes that afflictions arise from the causes of afflictions, and afflictions also arise from the causes of karma; karma arises from the causes of afflictions, and suffering arises from the causes of karma; afflictions arise from the causes of suffering. Existence (bhava) arises from the causes of afflictions, and suffering arises from the causes of existence; existence arises from the causes of existence, karma arises from the causes of existence, and afflictions arise from the causes of karma; suffering arises from the causes of afflictions, and suffering arises from the causes of suffering. Good man! If a wise person can observe in this way, know that this person can observe the suffering of karma. Why? Because what was observed above is the twelve links of dependent origination of birth and death. If a person can observe these twelve links of dependent origination of birth and death, know that this person will not create new karma and can destroy past karma.
'Good man!' A wise person observes the suffering of hell, observing one hell and even up to one hundred and thirty-six hells, each hell having various kinds of suffering, all of which arise from the causes of afflictions and karma. Having observed hell, they then observe the suffering of hungry ghosts and animals. Having observed this, they further observe all the sufferings of humans and gods, all these numerous sufferings arising from the causes of afflictions and karma. Good man! Although there is no great suffering in the heavens, their bodies are soft and smooth, and when they see the five signs of decay English version:
(five signs of decay), they also feel suffering.
時極受大苦，如地獄苦等無差別。善男子！智者深觀三界諸苦皆從煩惱、業因緣生。
「善男子！譬如壞器即易破壞；眾生受身亦復如是，既受身已，是眾苦器。譬如大樹，花果繁茂，眾鳥能壞；如多幹草，小火能焚；眾生受身為苦所壞亦復如是。善男子！智者若能觀苦八種如聖行中，當知是人能斷眾苦。
「善男子！智者深觀是八苦已，次觀苦因。苦因者，即愛無明。是愛無明則有二種：一者、求身，二者、求財。求身、求財，二俱是苦。是故當知：愛無明者即是苦因。善男子！是愛無明則有二種：一者、內，二者、外。內能作業，外能增長。又復，內能作業，外作業果。斷內愛已，業則得斷；斷外愛已，果則得斷。內愛能生未來世苦、外愛能生現在世苦，智者觀愛即是苦因。既觀因已，次觀果報。苦果報者，即是取也。愛果名取，是取因緣即內、外愛，則有愛苦。善男子！智者當觀：『愛因緣取，取因緣愛。若我能斷愛、取二事，則不造業，受于眾苦。』是故，智者為斷受苦修八正道。善男子！若有人能如是觀者，是則名為清凈梵行。是名眾生毒身之中有妙藥王，如雪山中雖有毒草，亦有妙藥。」
迦葉菩薩白佛言：「世尊！云何名為清凈梵行？」
佛言：「善男子！一切法是。」
【現代漢語翻譯】 現代漢語譯本 那時會遭受巨大的痛苦，如同地獄的痛苦一樣沒有差別。善男子！有智慧的人會深刻地觀察到三界（欲界、色界、無色界）中的各種痛苦，都是從煩惱和業的因緣產生的。 『善男子！譬如一個破損的器皿很容易破碎；眾生所承受的身體也是如此，一旦有了身體，就成了各種痛苦的容器。譬如一棵大樹，花果繁茂，各種鳥類能夠破壞它；又如許多幹草，一點小火就能焚燒；眾生所承受的身體被痛苦所摧毀也是如此。善男子！有智慧的人如果能夠像聖行中那樣觀察八種苦，應當知道這個人能夠斷除各種痛苦。 『善男子！有智慧的人在深刻觀察這八種苦之後，接著觀察苦的根源。苦的根源，就是愛和無明（對事物真相的無知）。這種愛和無明有兩種：一是追求身體，二是追求財富。追求身體和追求財富，兩者都是痛苦。所以應當知道：愛和無明就是痛苦的根源。善男子！這種愛和無明也有兩種：一是內在的，二是外在的。內在的能夠造作行為，外在的能夠增長。此外，內在的能夠造作行為，外在的是行為的結果。斷除了內在的愛，業就能夠斷除；斷除了外在的愛，果報就能夠斷除。內在的愛能夠產生未來世的痛苦，外在的愛能夠產生現在世的痛苦，有智慧的人觀察到愛就是痛苦的根源。既然觀察了根源，接著觀察果報。痛苦的果報，就是執取。愛的結果叫做執取，執取的因緣就是內在和外在的愛，因此就有愛的痛苦。善男子！有智慧的人應當觀察：『愛是執取的因緣，執取是愛的因緣。如果我能夠斷除愛和執取這兩件事，就不會造作惡業，承受各種痛苦。』因此，有智慧的人爲了斷除痛苦而修習八正道。善男子！如果有人能夠這樣觀察，這就叫做清凈梵行。這就像眾生充滿毒素的身體中存在著妙藥之王，如同雪山中雖然有毒草，也有妙藥一樣。』 迦葉菩薩（釋迦牟尼佛的十大弟子之一）對佛說：『世尊！什麼叫做清凈梵行？』 佛說：『善男子！一切法都是。』
【English Translation】 English version At that time, one experiences great suffering, no different from the suffering of hell. Good man! The wise deeply observe that all the sufferings in the three realms (the desire realm, the form realm, and the formless realm) arise from afflictions and the causes of karma. 'Good man! Just as a broken vessel is easily broken, so too is the body that sentient beings receive. Once a body is received, it becomes a vessel of all kinds of suffering. Just as a large tree, with abundant flowers and fruits, can be damaged by various birds; or like a lot of dry grass that can be burned by a small fire; so too is the body that sentient beings receive, destroyed by suffering. Good man! If the wise can observe the eight kinds of suffering as described in the holy practices, they should know that such a person can cut off all kinds of suffering.' 'Good man! After the wise have deeply observed these eight kinds of suffering, they then observe the cause of suffering. The cause of suffering is love and ignorance (ignorance of the true nature of things). This love and ignorance are of two kinds: one is the pursuit of the body, and the other is the pursuit of wealth. Both the pursuit of the body and the pursuit of wealth are suffering. Therefore, it should be known that love and ignorance are the cause of suffering. Good man! This love and ignorance are also of two kinds: one is internal, and the other is external. The internal can create actions, and the external can increase them. Furthermore, the internal can create actions, and the external is the result of actions. When internal love is cut off, karma can be cut off; when external love is cut off, the result can be cut off. Internal love can produce suffering in future lives, and external love can produce suffering in the present life. The wise observe that love is the cause of suffering. Having observed the cause, they then observe the result. The result of suffering is grasping. The result of love is called grasping, and the cause of grasping is internal and external love, thus there is the suffering of love. Good man! The wise should observe: 『Love is the cause of grasping, and grasping is the cause of love. If I can cut off these two things, love and grasping, then I will not create bad karma and endure all kinds of suffering.』 Therefore, the wise practice the Eightfold Path to cut off suffering. Good man! If someone can observe in this way, it is called pure Brahma conduct. This is like the existence of a king of wonderful medicine in the poisonous body of sentient beings, just as there are poisonous herbs and also wonderful medicine in the snowy mountains.' Bodhisattva Kasyapa (one of the ten great disciples of Shakyamuni Buddha) said to the Buddha: 'World Honored One! What is called pure Brahma conduct?' The Buddha said: 'Good man! All dharmas are.'
迦葉菩薩言：「世尊！一切法者，義不決定。何以故？如來或說是善、不善，或時說為四念處觀、或說是十二入、或說是善知識、或說是十二因緣、或說是眾生、或說是正見、邪見、或說十二部經、或說即是二諦，如來今乃說一切法為凈梵行，悉是何等一切法耶？」
佛言：「善哉，善哉。善男子！如是微妙《大涅槃經》乃是一切善法寶藏。譬如大海是眾寶藏；是《涅槃經》亦復如是，即是一切字義秘藏。
「善男子！如須彌山，眾藥根本；是經亦爾，即是菩薩戒之根本。
「善男子！譬如虛空是一切物之所住處；是經亦爾，即是一切善法住處。
「善男子！譬如猛風，無能繫縛；一切菩薩行是經者亦復如是，不為一切煩惱惡法之所繫縛。
「善男子！譬如金剛，無能壞者；是經亦爾，雖有外道惡邪之人，不能破壞。
「善男子！如恒河沙，無能數者；如是經義亦復如是，無能數者。
「善男子！是經典者，為諸菩薩而作法幢，如帝釋幢。
「善男子！是經即是趣涅槃城之商主也，如大導師引諸商人趣向大海。
「善男子！是經能為諸菩薩等作法光明，如世日月能破諸闇。
「善男子！是經能為病苦眾生作大良藥，如香山中微妙藥王能治眾病。
【現代漢語翻譯】 現代漢語譯本 迦葉菩薩（Kasyapa Bodhisattva）問道：『世尊！一切法（dharma）的意義並不確定。為什麼呢？如來（Tathagata）有時說它是善或不善，有時說是四念處觀（four foundations of mindfulness），有時說是十二入（twelve sense bases），有時說是善知識（spiritual friend），有時說是十二因緣（twelve links of dependent origination），有時說是眾生（sentient beings），有時說是正見（right view）或邪見（wrong view），有時說是十二部經（twelve categories of scriptures），有時說即是二諦（two truths）。如來現在卻說一切法是清凈梵行（pure conduct），這究竟是指哪些一切法呢？』 佛陀回答說：『善哉，善哉！善男子！像這樣微妙的《大涅槃經》（Mahaparinirvana Sutra）是一切善法的寶藏。譬如大海是眾寶的寶藏；這部《涅槃經》也是如此，它是一切字義的秘密寶藏。』 『善男子！如同須彌山（Mount Sumeru）是各種藥材的根本；這部經也是如此，它是菩薩戒（Bodhisattva precepts）的根本。』 『善男子！譬如虛空是一切事物所存在的處所；這部經也是如此，它是一切善法所存在的處所。』 『善男子！譬如猛烈的風，沒有什麼能夠束縛它；一切修行這部經的菩薩也是如此，不會被一切煩惱和惡法所束縛。』 『善男子！譬如金剛（vajra），沒有什麼能夠破壞它；這部經也是如此，即使有外道（non-Buddhist）和邪惡之人，也不能破壞它。』 『善男子！譬如恒河沙（Ganges sand），沒有人能夠數清；這部經的意義也是如此，沒有人能夠數清。』 『善男子！這部經典，是為諸菩薩而設立的法幢（dharma banner），如同帝釋天（Indra）的幢幡。』 『善男子！這部經是通往涅槃城（Nirvana city）的商隊首領，如同偉大的導師引導商人走向大海。』 『善男子！這部經能夠為諸菩薩等帶來法光明，如同世間的日月能夠破除一切黑暗。』 『善男子！這部經能夠為病苦的眾生帶來良藥，如同香山（fragrant mountain）中微妙的藥王能夠治療各種疾病。』
【English Translation】 English version Kasyapa Bodhisattva said: 'World Honored One! The meaning of all dharmas (phenomena, teachings) is not definite. Why is that? The Tathagata (Buddha) sometimes speaks of them as good or not good, sometimes speaks of the four foundations of mindfulness (cattaro satipatthana), sometimes speaks of the twelve sense bases (dvadasayatana), sometimes speaks of spiritual friends (kalyanamitra), sometimes speaks of the twelve links of dependent origination (dvadasanga pratityasamutpada), sometimes speaks of sentient beings (sattva), sometimes speaks of right view (samyagdrsti) or wrong view (mithyadrsti), sometimes speaks of the twelve categories of scriptures (dvadasanga buddha-vacana), sometimes speaks of the two truths (satya-dvaya). Now the Tathagata says that all dharmas are pure conduct (brahmacarya), what exactly are all these dharmas?' The Buddha replied: 'Excellent, excellent! Good man! This subtle Mahaparinirvana Sutra (Great Nirvana Sutra) is the treasure of all good dharmas. Just as the great ocean is a treasure of many jewels; this Nirvana Sutra is also like that, it is the secret treasure of all words and meanings.' 'Good man! Just as Mount Sumeru (Mount Meru) is the root of all medicines; this sutra is also like that, it is the root of the Bodhisattva precepts (bodhisattva-sila).' 'Good man! Just as space is the place where all things reside; this sutra is also like that, it is the place where all good dharmas reside.' 'Good man! Just as a fierce wind cannot be bound; all Bodhisattvas who practice this sutra are also like that, they will not be bound by all afflictions and evil dharmas.' 'Good man! Just as a vajra (diamond) cannot be destroyed; this sutra is also like that, even if there are non-Buddhists (tirthika) and evil people, they cannot destroy it.' 'Good man! Just as the sands of the Ganges River cannot be counted; the meaning of this sutra is also like that, no one can count it.' 'Good man! This sutra is a dharma banner (dharma-dhvaja) established for all Bodhisattvas, like the banner of Indra (Sakra).' 'Good man! This sutra is the caravan leader who leads to the city of Nirvana (Nirvana-nagara), like a great guide leading merchants towards the great ocean.' 'Good man! This sutra can provide the light of dharma for all Bodhisattvas, like the sun and moon in the world that can dispel all darkness.' 'Good man! This sutra can be a great medicine for suffering beings, like the subtle king of medicine in the fragrant mountain (Gandhamadana) that can cure all diseases.'
「善男子！是經能為一闡提杖，猶如羸人因之得起。
「善男子！是經能為一切惡人而作橋樑，猶如世橋能渡一切。
「善男子！是經能為行三有者遇煩惱熱而作陰涼，如世間蓋遮覆暑熱。
「善男子！是經即是大無畏王，能壞一切煩惱惡魔，如師子王降伏眾獸。
「善男子！是經即是大神咒師，能壞一切煩惱魔鬼，如世咒師能去魍魎。
「善男子！是經即是無上霜雹，能壞一切生死果報，如世雹雨壞諸果實。
「善男子！是經能為壞戒目者作大良藥，猶如世間安阇陀藥善療眼痛。
「善男子！是經能住一切善法，如世間地能住眾物。
「善男子！是經即是毀戒眾生之明鏡也，如世間鏡見諸色像。
「善男子！是經能為無慚愧者而作衣服，如世衣裳障蔽形體。
「善男子！是經能為貧善法者作大財寶，如功德天利益貧者。
「善男子！是經能為渴法眾生作甘露漿，如八味水充足渴者。
「善男子！是經能為煩惱之人而作法床，如世乏人遇安隱床。
「善男子！是經能為初地菩薩至十地菩薩而作瓔珞、香花、涂香、末香、燒香，清凈種性，具足之乘過於一切六波羅蜜受妙樂處，如忉利天波利質多羅樹。
「善男子！是經
【現代漢語翻譯】 現代漢語譯本 『善男子！這部經書能成為一闡提（斷絕善根的人）的拄杖，就像虛弱的人依靠它得以站立。』 『善男子！這部經書能成為一切惡人的橋樑，就像世間的橋樑能渡過一切。』 『善男子！這部經書能為在三有（欲有、色有、無色有）中行走的人，遇到煩惱的熱惱時，提供陰涼，就像世間的遮蓋物能遮擋暑熱。』 『善男子！這部經書就是大無畏的國王，能摧毀一切煩惱惡魔，就像獅子王降伏各種野獸。』 『善男子！這部經書就是大神咒師，能摧毀一切煩惱魔鬼，就像世間的咒師能驅除魍魎（山精鬼怪）。』 『善男子！這部經書就是無上的霜雹，能摧毀一切生死的果報，就像世間的冰雹摧毀各種果實。』 『善男子！這部經書能為毀壞戒律的人提供良藥，就像世間的安阇陀藥（一種眼藥）能有效治療眼痛。』 『善男子！這部經書能安住一切善法，就像世間的大地能承載萬物。』 『善男子！這部經書就是毀壞戒律的眾生的明鏡，就像世間的鏡子能照見各種形象。』 『善男子！這部經書能為無慚愧的人提供衣服，就像世間的衣裳能遮蔽身體。』 『善男子！這部經書能為缺少善法的人提供巨大的財富，就像功德天（佛教中的福德女神）利益貧窮的人。』 『善男子！這部經書能為渴求佛法的眾生提供甘露漿，就像八味水能滿足口渴的人。』 『善男子！這部經書能為煩惱的人提供法床，就像世間疲乏的人遇到安穩的床。』 『善男子！這部經書能為從初地菩薩到十地菩薩提供瓔珞、香花、涂香、末香、燒香，清凈的種性，具足的乘載，超越一切六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）所受的妙樂之處，就像忉利天（欲界第二天）的波利質多羅樹（天界之樹）。』 『善男子！這部經書…』
【English Translation】 English version 'Good man! This scripture can be a staff for an icchantika (one who has severed their roots of goodness), just as a weak person relies on it to stand up.' 'Good man! This scripture can be a bridge for all evil people, just as a worldly bridge can ferry across everything.' 'Good man! This scripture can provide shade for those who walk in the three realms of existence (desire realm, form realm, formless realm) when they encounter the heat of afflictions, just as a worldly covering can shield from the summer heat.' 'Good man! This scripture is the great fearless king, able to destroy all afflictive demons, just as the lion king subdues all beasts.' 'Good man! This scripture is the great divine mantra master, able to destroy all afflictive ghosts, just as a worldly mantra master can dispel goblins and spirits.' 'Good man! This scripture is the supreme frost and hail, able to destroy all karmic retributions of birth and death, just as worldly hail destroys all fruits.' 'Good man! This scripture can provide great medicine for those who have broken their precepts, just as the worldly anjana medicine (a type of eye medicine) effectively treats eye pain.' 'Good man! This scripture can abide in all good dharmas, just as the worldly earth can support all things.' 'Good man! This scripture is the clear mirror for beings who have broken their precepts, just as a worldly mirror can reflect all images.' 'Good man! This scripture can provide clothing for those who are without shame, just as worldly garments can cover the body.' 'Good man! This scripture can provide great wealth for those who lack good dharmas, just as the goddess of merit (a Buddhist goddess of fortune) benefits the poor.' 'Good man! This scripture can provide nectar for beings who thirst for the Dharma, just as the eight-flavored water can satisfy the thirsty.' 'Good man! This scripture can provide a Dharma bed for those who are afflicted, just as a weary person in the world encounters a comfortable bed.' 'Good man! This scripture can provide garlands, fragrant flowers, scented ointments, powdered incense, and burning incense for bodhisattvas from the first stage to the tenth stage, a pure lineage, a complete vehicle surpassing all the six paramitas (generosity, morality, patience, diligence, meditation, wisdom) in the place of experiencing wonderful bliss, like the parijata tree (a celestial tree) in the Trayastrimsa heaven (the second heaven of the desire realm).' 'Good man! This scripture...'
即是金剛利斧，能伐一切煩惱大樹；即是利刀，能割習氣；即是勇健，能摧魔怨；即是智火，焚煩惱薪；即因緣藏，出辟支佛；即是聲聞藏，生聲聞人。即是一切諸天之眼，即是一切人之正道，即是一切畜生依處，即是餓鬼解脫之處，即是地獄無上之尊，即是一切十方眾生無上之器，即是十方過去、未來、現在諸佛之父母也。善男子！是故此經攝一切法。如我先說：此經雖攝一切諸法，我說梵行即是三十七助道法。善男子！若離如是三十七品，終不能得聲聞正果乃至阿耨多羅三藐三菩提果，不見佛性及佛性果。以是因緣，梵行即是三十七品。何以故？三十七品，性非顛倒，能壞顛倒；性非惡見，能壞惡見；性非怖畏，能壞怖畏；性是凈行，能令眾生畢竟造作清凈梵行。」
迦葉菩薩白佛言：「世尊！有漏之法亦復能作無漏法因，如來何故不說有漏為凈梵行？」
「善男子！一切有漏即是顛倒，是故有漏不得名為清凈梵行。」
迦葉菩薩白佛言：「世尊！世第一法為是有漏？是無漏耶？」
佛言：「善男子！是有漏也。」
「世尊！雖是有漏，性非顛倒。何故不名清凈梵行？」
「善男子！世第一法無漏因故，似於無漏；向無漏故，不名顛倒。善男子！清凈梵行發心相續乃至畢竟
{ "translations": [ "現代漢語譯本", "它就像金剛利斧，能砍伐一切煩惱的大樹；它就像利刀，能割斷習氣；它就像勇士，能摧毀魔的怨恨；它就像智慧之火，能焚燒煩惱的柴薪；它是因緣的寶藏，從中產生辟支佛（獨覺的佛陀）；它是聲聞的寶藏，從中產生聲聞人（聽聞佛法而修行的人）。它是所有諸天的眼睛，是所有人的正道，是所有畜生的依靠之處，是餓鬼解脫的地方，是地獄無上的尊者，是所有十方眾生無上的器皿，是十方過去、未來、現在諸佛的父母。善男子！因此，這部經涵蓋了一切法。正如我先前所說：這部經雖然涵蓋了一切諸法，但我說梵行就是三十七助道法（三十七種幫助修行的法門）。善男子！如果離開了這三十七品，最終不能證得聲聞的果位，乃至阿耨多羅三藐三菩提（無上正等正覺）的果位，也見不到佛性和佛性的果。因為這個原因，梵行就是三十七品。為什麼呢？因為三十七品，其性不是顛倒的，能破除顛倒；其性不是邪見的，能破除邪見；其性不是恐懼的，能破除恐懼；其性是清凈的行為，能使眾生最終造作清凈的梵行。」 , "迦葉菩薩（佛陀的弟子）對佛說：『世尊！有漏的法（指有煩惱和執著的法）也能作為無漏法（指沒有煩惱和執著的法）的因，如來為什麼不說有漏是清凈的梵行呢？』", "『善男子！一切有漏都是顛倒的，所以有漏不能稱為清凈的梵行。』", "迦葉菩薩對佛說：『世尊！世第一法（指世間最高的禪定）是有漏的，還是無漏的呢？』", "佛說：『善男子！是有漏的。』", "『世尊！雖然是有漏的，但其性不是顛倒的。為什麼不稱為清凈的梵行呢？』", "『善男子！世第一法因為是無漏的因，所以類似於無漏；因為它趨向于無漏，所以不稱為顛倒。善男子！清凈梵行從發心開始，相續不斷，直到最終。』" ], "english_translations": [ "English version", "It is like a vajra axe, capable of felling all the great trees of afflictions; it is like a sharp knife, capable of cutting off habitual tendencies; it is like a brave warrior, capable of destroying the hatred of demons; it is like the fire of wisdom, capable of burning the firewood of afflictions; it is the treasury of causes and conditions, from which Pratyekabuddhas (Buddhas who attain enlightenment on their own) emerge; it is the treasury of Sravakas (those who attain enlightenment by hearing the teachings), from which Sravakas arise. It is the eye of all the devas (gods), the right path for all people, the place of reliance for all animals, the place of liberation for hungry ghosts, the supreme venerable one of hell, the supreme vessel for all sentient beings in the ten directions, and the parents of all Buddhas of the past, future, and present in the ten directions. Good man! Therefore, this sutra encompasses all dharmas. As I said before: Although this sutra encompasses all dharmas, I say that Brahmacarya (pure conduct) is the thirty-seven aids to enlightenment (thirty-seven practices that aid in spiritual development). Good man! If one departs from these thirty-seven practices, one will ultimately not attain the fruit of Sravaka, nor even the fruit of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), nor see the Buddha-nature and the fruit of Buddha-nature. For this reason, Brahmacarya is the thirty-seven practices. Why? Because the nature of the thirty-seven practices is not inverted, it can destroy inversion; its nature is not evil views, it can destroy evil views; its nature is not fear, it can destroy fear; its nature is pure conduct, it can enable sentient beings to ultimately engage in pure Brahmacarya.", "Bodhisattva Kasyapa (a disciple of the Buddha) said to the Buddha: 'World Honored One! Leaky dharmas (referring to dharmas with afflictions and attachments) can also be the cause of non-leaky dharmas (referring to dharmas without afflictions and attachments), why does the Tathagata not say that leaky dharmas are pure Brahmacarya?'", "'Good man! All leaky dharmas are inverted, therefore leaky dharmas cannot be called pure Brahmacarya.'", "Bodhisattva Kasyapa said to the Buddha: 'World Honored One! Is the highest worldly dharma (referring to the highest worldly meditation) leaky or non-leaky?'", "The Buddha said: 'Good man! It is leaky.'", "'World Honored One! Although it is leaky, its nature is not inverted. Why is it not called pure Brahmacarya?'", "'Good man! The highest worldly dharma is similar to non-leaky because it is the cause of non-leaky; because it tends towards non-leaky, it is not called inverted. Good man! Pure Brahmacarya begins with the arising of the mind, continues uninterrupted, until the end.'" ] }
，世第一法唯是一念，是故不得名凈梵行。」
迦葉菩薩白佛言：「世尊！眾生五識亦是有漏，非是顛倒，復非一念，何故不名清凈梵行？」
「善男子！眾生五識雖非一念，然是有漏、復是顛倒。增諸漏故，名為有漏；體非真實，著想故倒。云何名為體非真實，著想故倒？非男女中生男女想；乃至舍宅、車乘、瓶、衣亦復如是，是名顛倒。善男子！三十七品性無顛倒，是故得名清凈梵行。善男子！若有菩薩於三十七品知根、知因、知攝、知增、知主、知導、知勝、知實、知畢竟者，如是菩薩則得名為清凈梵行。」
迦葉菩薩白佛言：「世尊！云何名為知根乃至知畢竟耶？」
佛言：「善男子！善哉，善哉。菩薩發問為於二事：一者、為自知故，二者、為他知故。汝今已知，但為無量眾生未解啟請是事。是故，我今重讚歎汝，善哉，善哉。
「善男子！三十七品根本是欲，因名明、觸，攝取名受，增名善思，主名爲念，導名為定，勝名智慧，實名解脫，畢竟名為大般涅槃。善男子！善欲即是初發道心乃至阿耨多羅三藐三菩提之根本也，是故我說欲為根本。善男子！如世間說，一切苦惱，愛為根本；一切疾病，宿食為本；一切斷事，斗諍為本；一切惡事，虛妄為本。」
迦葉菩薩
【現代漢語翻譯】 現代漢語譯本：『世第一法』僅僅是一個念頭，因此不能稱之為清凈梵行。
迦葉菩薩對佛說：『世尊！眾生的五識也是有漏的，不是顛倒的，也不是一個念頭，為什麼不稱為清凈梵行呢？』
佛說：『善男子！眾生的五識雖然不是一個念頭，但卻是有漏的，而且是顛倒的。因為增長了各種煩惱，所以稱為有漏；本體不是真實的，執著于妄想，所以是顛倒。為什麼說本體不是真實的，執著于妄想所以是顛倒呢？在非男女中產生男女的妄想；乃至對於房屋、車乘、瓶子、衣服也是如此，這叫做顛倒。善男子！三十七道品（三十七種修行方法）的自性沒有顛倒，所以才稱為清凈梵行。善男子！如果有菩薩對於三十七道品，知道它的根本、知道它的因、知道它的攝取、知道它的增長、知道它的主導、知道它的引導、知道它的殊勝、知道它的真實、知道它的究竟，這樣的菩薩才能稱為清凈梵行。』
迦葉菩薩對佛說：『世尊！什麼叫做知道根本乃至知道究竟呢？』
佛說：『善男子！問得好，問得好。菩薩發問是爲了兩件事：一是為自己瞭解，二是為他人瞭解。你現在已經瞭解了，只是爲了無量眾生不明白而請問這件事。因此，我現在再次讚歎你，問得好，問得好。
『善男子！三十七道品的根本是欲（chanda，意願），因是明（vidya，智慧）和觸（sparsha，接觸），攝取是受（vedana，感受），增長是善思（samyak-manasikara，正確的思考），主導是念（smriti，正念），引導是定（samadhi，禪定），殊勝是智慧（prajna，般若），真實是解脫（vimoksha，解脫），究竟是『大般涅槃』（maha-parinirvana，大涅槃）。善男子！善欲就是初發道心乃至『阿耨多羅三藐三菩提』（anuttara-samyak-sambodhi，無上正等正覺）的根本，所以我說欲為根本。善男子！就像世間所說，一切苦惱，愛為根本；一切疾病，宿食為本；一切斷事，鬥爭為本；一切惡事，虛妄為本。』
迦葉菩薩
【English Translation】 English version: 'The foremost Dharma of the world is but a single thought, therefore it cannot be called pure Brahma-conduct.'
Bodhisattva Kasyapa said to the Buddha, 'World Honored One! The five consciousnesses of sentient beings are also defiled, not inverted, and not a single thought. Why are they not called pure Brahma-conduct?'
The Buddha said, 'Good man! Although the five consciousnesses of sentient beings are not a single thought, they are defiled and inverted. Because they increase defilements, they are called defiled; their essence is not real, and they are inverted due to attachment to thoughts. Why is it said that their essence is not real, and they are inverted due to attachment to thoughts? It is because they generate the thought of male or female in what is not male or female; and so it is with houses, vehicles, bottles, and clothing. This is called inversion. Good man! The thirty-seven factors of enlightenment (thirty-seven practices) are by nature without inversion, therefore they are called pure Brahma-conduct. Good man! If a Bodhisattva understands the root, cause, inclusion, increase, master, guide, superiority, reality, and ultimate nature of the thirty-seven factors of enlightenment, then such a Bodhisattva can be called pure Brahma-conduct.'
Bodhisattva Kasyapa said to the Buddha, 'World Honored One! What is meant by understanding the root, and so on, up to understanding the ultimate?'
The Buddha said, 'Good man! Excellent, excellent. A Bodhisattva asks for two reasons: first, for self-understanding, and second, for the understanding of others. You already understand, but you ask this question for the sake of countless sentient beings who do not understand. Therefore, I praise you again, excellent, excellent.
'Good man! The root of the thirty-seven factors of enlightenment is desire (chanda), the cause is knowledge (vidya) and contact (sparsha), the inclusion is feeling (vedana), the increase is right thinking (samyak-manasikara), the master is mindfulness (smriti), the guide is concentration (samadhi), the superiority is wisdom (prajna), the reality is liberation (vimoksha), and the ultimate is 'Great Nirvana' (maha-parinirvana). Good man! Good desire is the root of the initial aspiration for enlightenment up to 'Anuttara-samyak-sambodhi' (unexcelled perfect enlightenment), therefore I say desire is the root. Good man! Just as it is said in the world, all suffering has love as its root; all diseases have old food as their root; all disputes have contention as their root; and all evil deeds have falsehood as their root.'
Bodhisattva Kasyapa
白佛言：「世尊！如來先於此經中說：『一切善法，不放逸為本。』今乃說欲。是義云何？」
佛言：「善男子！若言生因，善欲是也；若言了因，不放逸是。如世間說一切果者，子為其因；或復有說子為生因，地爲了因。是義亦爾。」
迦葉菩薩言：「世尊！如來先於余經中說：『三十七品，佛是根本。』是義云何？」
「善男子！如來先說：『眾生初知三十七品，佛是根本。』若自證得，欲為根本。」
「世尊！云何明、觸名之為因？」
「善男子！如來或時說明為慧、或說為信。善男子！信因緣故親近善友，是名為觸；親近因緣得聞正法，是名為觸；因聞正法，身、口、意凈，是名為觸；因三業凈獲得正命，是名為觸。因正命故，得凈根戒；因凈根戒，樂寂靜處；因樂寂靜，能善思惟；因善思惟，得如法住；因如法住，得三十七品，能壞無量諸惡煩惱，是名為觸。
「善男子！受名攝取，眾生受時能作善惡，是故名受為攝取也。善男子！受因緣故，生諸煩惱，三十七品能破壞之，是故以受為攝取也。
「因善思惟能破煩惱，是故名增。何以故？勤修習故，得如是等三十七品。
「若觀能破諸惡煩惱要賴專念，是故以念為主。如世間中一切四兵隨主將意；三十
【現代漢語翻譯】 現代漢語譯本： 白菩薩說道：『世尊！如來您先前在這部經中說：『一切善法，以不放逸為根本。』現在卻說以欲為根本。這是什麼意思呢？』 佛陀說：『善男子！如果說生起的原因，善欲就是；如果說完成的原因，不放逸就是。就像世間所說一切果實，種子是它的原因；或者又有人說種子是生起的原因，土地是完成的原因。這個道理也是這樣。』 迦葉菩薩說道：『世尊！如來您先前在其他經典中說：『三十七道品，佛是根本。』這是什麼意思呢？』 『善男子！如來先前說：『眾生最初知道三十七道品時，佛是根本。』如果自己證悟了，欲就是根本。』 『世尊！為什麼說『明』和『觸』是因呢？』 『善男子！如來有時說『明』是智慧，有時說『明』是信心。善男子！因為信心的緣故親近善友，這叫做『觸』；因為親近的緣故聽聞正法，這叫做『觸』；因為聽聞正法的緣故，身、口、意清凈，這叫做『觸』；因為三業清凈的緣故獲得正命，這叫做『觸』。因為正命的緣故，得到清凈的根戒；因為清凈的根戒，喜歡寂靜的地方；因為喜歡寂靜，能夠好好地思考；因為好好地思考，得到如法安住；因為如法安住，得到三十七道品，能夠摧毀無量諸惡煩惱，這叫做『觸』。 『善男子！『受』的意思是攝取，眾生感受的時候能夠造作善惡，所以說『受』是攝取。善男子！因為『受』的緣故，產生各種煩惱，三十七道品能夠摧毀它，所以用『受』來表示攝取。 『因為好好地思考能夠摧毀煩惱，所以叫做『增』。為什麼呢？因為勤奮修習的緣故，得到像這樣的三十七道品。 『如果觀察能夠摧毀各種惡煩惱，要依賴專心憶念，所以用『念』作為主導。就像世間一切軍隊都隨主將的意願；三十七道品也是這樣，以念為主導。』
【English Translation】 English version: The Bodhisattva Bai said: 'World Honored One! The Tathagata previously said in this sutra: 'All good dharmas have non-negligence as their root.' Now you say desire is the root. What does this mean?' The Buddha said: 'Good man! If we speak of the cause of arising, good desire is it; if we speak of the cause of completion, non-negligence is it. Just as in the world it is said that for all fruits, the seed is the cause; or some say the seed is the cause of arising, and the soil is the cause of completion. This meaning is also like that.' The Bodhisattva Kasyapa said: 'World Honored One! The Tathagata previously said in other sutras: 'The thirty-seven factors of enlightenment have the Buddha as their root.' What does this mean?' 'Good man! The Tathagata previously said: 'When sentient beings first know the thirty-seven factors of enlightenment, the Buddha is the root.' If one attains self-realization, desire is the root.' 'World Honored One! Why are 'clarity' and 'contact' called causes?' 'Good man! The Tathagata sometimes says 'clarity' is wisdom, and sometimes says 'clarity' is faith. Good man! Because of faith, one draws near to good friends, this is called 'contact'; because of drawing near, one hears the true Dharma, this is called 'contact'; because of hearing the true Dharma, body, speech, and mind are purified, this is called 'contact'; because of the purification of the three karmas, one obtains right livelihood, this is called 'contact'. Because of right livelihood, one obtains pure precepts of the senses; because of pure precepts of the senses, one delights in quiet places; because of delighting in quiet places, one can think well; because of thinking well, one obtains dwelling in accordance with the Dharma; because of dwelling in accordance with the Dharma, one obtains the thirty-seven factors of enlightenment, which can destroy countless evil afflictions, this is called 'contact'.' 'Good man! 'Feeling' means grasping. When sentient beings feel, they can create good or evil, therefore 'feeling' is called grasping. Good man! Because of 'feeling', various afflictions arise, and the thirty-seven factors of enlightenment can destroy them, therefore 'feeling' is used to represent grasping.' 'Because thinking well can destroy afflictions, it is called 'increase'. Why is that? Because of diligent practice, one obtains these thirty-seven factors of enlightenment.' 'If one observes that the ability to destroy all evil afflictions relies on focused mindfulness, therefore 'mindfulness' is the main factor. Just as in the world all armies follow the will of their general; the thirty-seven factors of enlightenment are also like this, with mindfulness as the main factor.'
七品亦復如是，皆隨念主。
「善男子！既入定已，三十七品能善分別一切法相，是故以定為導。
「是三十七品分別法相智為最勝，是故以慧為勝。
「如是智慧知煩惱已，智慧力故，煩惱消滅。如世間中四兵壞怨，或一、或二，勇健者能；三十七品亦復如是，智慧力故能壞煩惱，是故以慧為勝。
「善男子！雖因修習三十七品獲得四禪、神通、安樂，亦不名實；若壞煩惱、證解脫時乃名為實。是三十七品發心修道，雖得世樂及出世樂、四沙門果及以解脫，亦不得名為畢竟也。若能斷除三十七品所行之事，是名涅槃。是故，我說畢竟者即大涅槃。
「複次，善男子！善愛念心即是欲也。因善愛念親近善友，故名為觸，是名為因。因近善友，故名為受，是名攝取。因近善友能善思惟，故名為增。因是四法能生長道——所謂欲、念、定、智——是即名為主導勝也。因是三法得二解脫——除斷愛故得心解脫、斷無明故得慧解脫——是名為實。如是八法畢竟得果名為涅槃；故名畢竟。
「複次，善男子！欲者即是發心出家，觸者即是白四羯磨，是名為因。攝者即是受二種戒：一者、波羅提木叉戒，二者、凈根戒，是名為受、是名攝取。增者即是修習四禪，主者即是須陀洹果、斯陀含果
【現代漢語翻譯】 現代漢語譯本 第七品也是如此，都隨念于主導。 『善男子！既然進入禪定，三十七品（三十七道品，佛教修行方法）能夠善巧地分辨一切法的現象，因此以禪定為引導。 『這三十七品分別法相的智慧最為殊勝，因此以智慧為殊勝。 『像這樣，智慧認知煩惱之後，憑藉智慧的力量，煩惱就會消滅。如同世間中四種軍隊摧毀怨敵，或者一個、或者兩個，勇猛強健的人能夠做到；三十七品也是如此，憑藉智慧的力量能夠摧毀煩惱，因此以智慧為殊勝。 『善男子！雖然因為修習三十七品而獲得四禪（色界四種禪定）、神通、安樂，也不能稱為真實；如果摧毀煩惱、證得解脫時，才稱為真實。這三十七品發心修道，即使獲得世間的快樂以及出世間的快樂、四沙門果（須陀洹果、斯陀含果、阿那含果、阿羅漢果）以及解脫，也不能稱為究竟。如果能夠斷除三十七品所行之事，就稱為涅槃。因此，我說究竟就是大涅槃。 『再次，善男子！善愛念的心就是欲。因為善愛念而親近善友，所以稱為觸，這是名為因。因為親近善友，所以稱為受，這是名為攝取。因為親近善友能夠善巧地思維，所以稱為增。因為這四法能夠生長道——所謂欲、念、定、智——這就是名為主要引導的殊勝。因為這三法得到兩種解脫——去除斷愛而得到心解脫、斷除無明而得到慧解脫——這稱為真實。像這樣八法最終得到果報稱為涅槃；所以稱為究竟。 『再次，善男子！欲就是發心出家，觸就是白四羯磨（佛教出家儀式），這是名為因。攝就是受兩種戒：一者、波羅提木叉戒（別解脫戒），二者、凈根戒，這是名為受、是名攝取。增就是修習四禪，主就是須陀洹果（預流果）、斯陀含果（一來果）
【English Translation】 English version The seventh category is also like this, all following the mindfulness of the master. 'Good man! Having entered into samadhi, the thirty-seven categories (thirty-seven factors of enlightenment, Buddhist practices) are able to skillfully distinguish all the characteristics of dharmas, therefore, samadhi is taken as the guide. 'The wisdom of these thirty-seven categories that distinguishes the characteristics of dharmas is the most excellent, therefore, wisdom is taken as the most excellent. 'Like this, after wisdom recognizes afflictions, through the power of wisdom, afflictions will be eliminated. Just as in the world, four kinds of armies destroy enemies, or one or two, the brave and strong can do it; the thirty-seven categories are also like this, through the power of wisdom they can destroy afflictions, therefore, wisdom is taken as the most excellent. 'Good man! Although by practicing the thirty-seven categories one obtains the four dhyanas (four meditative states in the realm of form), supernormal powers, and bliss, these are not called real; only when one destroys afflictions and attains liberation is it called real. These thirty-seven categories initiate the mind to cultivate the path, even if one obtains worldly happiness and transcendental happiness, the four fruits of a śrāmaṇa (Sotāpanna, Sakadāgāmin, Anāgāmin, Arhat) and liberation, they cannot be called ultimate. If one can cut off the activities of the thirty-seven categories, it is called Nirvana. Therefore, I say that the ultimate is the Great Nirvana. 'Furthermore, good man! The mind of loving kindness is desire. Because of loving kindness, one approaches good friends, therefore it is called contact, this is called the cause. Because of approaching good friends, it is called reception, this is called grasping. Because of approaching good friends, one can skillfully contemplate, therefore it is called increase. Because of these four dharmas, the path can grow—namely desire, mindfulness, samadhi, and wisdom—this is called the main guiding excellence. Because of these three dharmas, one obtains two liberations—by eliminating the cutting off of love, one obtains liberation of mind, and by eliminating ignorance, one obtains liberation of wisdom—this is called real. Like this, the eight dharmas ultimately obtain the result called Nirvana; therefore, it is called ultimate. 'Furthermore, good man! Desire is the initiation of the mind to leave home, contact is the four karmas (Buddhist ordination ritual), this is called the cause. Grasping is receiving two kinds of precepts: one, the Prātimokṣa precepts (individual liberation precepts), and two, the pure root precepts, this is called reception, this is called grasping. Increase is the practice of the four dhyanas, the master is the Sotāpanna fruit (stream-enterer), the Sakadāgāmin fruit (once-returner).
，導者即是阿那含果，勝者即是阿羅漢果，實者即是辟支佛果，畢竟者即是阿耨多羅三藐三菩提果。
「複次，善男子！欲名為識，觸名六入，攝名為受，增名無明，主名名色，導名為愛，勝名為取，實名為有，畢竟者名生、老、病、死。」
迦葉菩薩言：「世尊！根本、因、增，如是三法雲何有異？」
「善男子！所言根者，即是初發；因者，即是相似不斷；增者，即是滅相似已能生相似。複次，善男子！根即是作，因即是果，增即可用。善男子！未來之世雖有果報，以未受故，名之為因；及其受時，是名為增。複次，善男子！根即是求，得即是因，用即是增。善男子！是經中，根即是見道，因即修道，增者即是無學道也。複次，善男子！根即正因，因即方便因；從是二因獲得果報，名為增長。」
迦葉菩薩言：「世尊！如佛所說，畢竟者即是涅槃。如是涅槃云何可得？」
「善男子！若菩薩摩訶薩、比丘、比丘尼、優婆塞、優婆夷能修十想，當知是人能得涅槃。云何為十？一者、無常想，二者、苦想，三者、無我想，四者、厭離食想，五者、一切世間不可樂想，六者、死想，七者、多過罪想，八者、離想，九者、滅想，十者、無愛想。善男子！菩薩摩訶薩、比丘、比丘尼、優婆塞
【現代漢語翻譯】 現代漢語譯本：引導者即是阿那含果（Anagamin，不還果），勝者即是阿羅漢果（Arhat，無學果），實者即是辟支佛果（Pratyekabuddha，緣覺果），畢竟者即是阿耨多羅三藐三菩提果（Anuttara-samyak-sambodhi，無上正等正覺果）。 「再者，善男子！想要稱為『識』，接觸稱為『六入』，攝取稱為『受』，增長稱為『無明』，主導稱為『名色』，引導稱為『愛』，勝過稱為『取』，真實稱為『有』，最終稱為『生、老、病、死』。」 迦葉菩薩（Kasyapa Bodhisattva）說：「世尊！根本、因、增，這三種法有什麼不同？」 「善男子！所說的『根』，就是最初的開始；『因』，就是相似的相續不斷；『增』，就是滅除相似之後又能產生相似。再者，善男子！『根』就是作用，『因』就是結果，『增』就是可以利用。善男子！未來的世界雖然有果報，因為還沒有承受，所以稱為『因』；等到承受的時候，就稱為『增』。再者，善男子！『根』就是追求，得到就是『因』，利用就是『增』。善男子！在這部經中，『根』就是見道，『因』就是修道，『增』就是無學道。再者，善男子！『根』就是正因，『因』就是方便因；從這兩種因獲得果報，稱為增長。」 迦葉菩薩說：「世尊！如佛所說，最終就是涅槃（Nirvana）。這樣的涅槃如何才能得到？」 「善男子！如果菩薩摩訶薩（Bodhisattva-Mahasattva）、比丘（Bhiksu，出家男眾）、比丘尼（Bhiksuni，出家女眾）、優婆塞（Upasaka，在家男眾）、優婆夷（Upasika，在家女眾）能夠修習十種觀想，應當知道這個人能夠得到涅槃。這十種觀想是什麼呢？第一，無常想；第二，苦想；第三，無我想；第四，厭離食想；第五，一切世間不可樂想；第六，死想；第七，多過罪想；第八，離想；第九，滅想；第十，無愛想。善男子！菩薩摩訶薩、比丘、比丘尼、優婆塞
【English Translation】 English version: The guide is the fruit of Anagamin (Non-Returner), the victor is the fruit of Arhat (Worthy One), the real is the fruit of Pratyekabuddha (Solitary Buddha), and the ultimate is the fruit of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Furthermore, good man! The desire to be named 'consciousness', contact is named 'six entrances', grasping is named 'feeling', increase is named 'ignorance', the master is named 'name and form', the guide is named 'love', the victor is named 'grasping', the real is named 'existence', and the ultimate is named 'birth, old age, sickness, and death'. Kasyapa Bodhisattva said: 'World Honored One! Root, cause, and increase, how are these three dharmas different?' 'Good man! What is called 'root' is the initial beginning; 'cause' is the similar continuous flow; 'increase' is the ability to generate similarity after destroying similarity. Furthermore, good man! 'Root' is action, 'cause' is result, and 'increase' is what can be used. Good man! Although there are karmic retributions in the future, because they have not been received, they are called 'cause'; when they are received, they are called 'increase'. Furthermore, good man! 'Root' is seeking, obtaining is 'cause', and using is 'increase'. Good man! In this sutra, 'root' is the path of seeing, 'cause' is the path of cultivation, and 'increase' is the path of no more learning. Furthermore, good man! 'Root' is the direct cause, 'cause' is the expedient cause; obtaining karmic retribution from these two causes is called increase.' Kasyapa Bodhisattva said: 'World Honored One! As the Buddha said, the ultimate is Nirvana. How can such Nirvana be attained?' 'Good man! If Bodhisattva-Mahasattvas, Bhiksus, Bhiksunis, Upasakas, and Upasikas can cultivate the ten contemplations, know that these people can attain Nirvana. What are the ten? First, the contemplation of impermanence; second, the contemplation of suffering; third, the contemplation of no-self; fourth, the contemplation of disgust for food; fifth, the contemplation that all worldly things are undesirable; sixth, the contemplation of death; seventh, the contemplation of many faults and sins; eighth, the contemplation of detachment; ninth, the contemplation of cessation; tenth, the contemplation of no love. Good man! Bodhisattva-Mahasattvas, Bhiksus, Bhiksunis, Upasakas
、優婆夷修習如是十種想者，是人畢竟定得涅槃。不隨他心，自能分別善、不善等，是名真實稱比丘義乃至得稱優婆夷義。」
迦葉菩薩言：「世尊！云何名為菩薩乃至優婆夷等修無常想？」
「善男子！菩薩二種：一、初發心，二、已行道。無常想者亦復二種：一、粗，二、細。初心菩薩觀無常想時作是思惟：『世間之物凡有二種：一、內，二、外。如是內物無常、變異，我見生時、小時、大時、壯時、老時、死時，是諸時節各各不同，是故當知內物無常。』復作是念：『我見眾生或有肥鮮，具足色、力，去來、進止自在無礙；或見病苦，色力毀悴，顏貌羸損，不得自在；或見財富庫藏盈溢；或見貧窮，觸事斯乏；或見成就無量功德；或見具足無量惡法。是故定知內法無常。』復觀外法：『子時、牙時、莖時、葉時、花時、果時，如是諸時各各不同。如是外法或有具足、或不具足，是故當知一切外物定是無常。』既觀見法是無常已，復觀聞法：『我聞諸天具足成就極妙快樂，神通自在，亦有五相。是故當知即是無常。復聞劫初有諸眾生各各具足上妙功德，身光自照，不假日月。無常力故，光滅德損。復聞昔有轉輪聖王統四天下，成就七寶，得大自在，而不能壞無常之相。』復觀大地：『往昔之時安處布
【現代漢語翻譯】 現代漢語譯本：優婆夷如果修習這十種觀想，這個人最終必定能夠證得涅槃。不會被他人的想法左右，自己能夠分辨善與不善等，這被稱為真正符合比丘的意義，乃至符合優婆夷的意義。 迦葉菩薩問道：『世尊！如何稱之為菩薩乃至優婆夷等修習無常觀想？』 佛陀回答說：『善男子！菩薩有兩種：一、初發心的菩薩，二、已經開始修行的菩薩。無常觀想也分為兩種：一、粗略的無常觀，二、細緻的無常觀。初發心的菩薩在觀察無常觀想時，會這樣思考：『世間的事物大致分為兩種：一、內在的，二、外在的。像內在的事物是無常的、會變化的，我看到自己出生時、年幼時、長大時、壯年時、衰老時、死亡時，這些不同的階段各不相同，因此應當知道內在的事物是無常的。』又會這樣想：『我看到眾生，有的肥胖健壯，具備美好的容貌和力量，行動自如；有的卻飽受病痛折磨，容貌憔悴，虛弱無力，行動不便；有的財富充裕，倉庫滿滿；有的卻貧困潦倒，一無所有；有的成就了無量的功德；有的卻具備無量的惡行。因此可以確定內在的法是無常的。』再觀察外在的法：『種子時、發芽時、長莖時、長葉時、開花時、結果時，這些不同的階段各不相同。像外在的法，有的具足，有的不具足，因此應當知道一切外在的事物必定是無常的。』在觀察到法是無常之後，再觀察聽聞的法：『我聽到諸天具備極其美妙的快樂，神通自在，也有五種衰相。因此應當知道這也是無常的。又聽到在劫初的時候，有眾生各自具備上妙的功德，身體發出光芒照亮自己，不需要日月的光芒。因為無常的力量，光芒消失，功德衰減。又聽到過去有轉輪聖王統治四天下，成就七寶，得到大自在，卻也無法擺脫無常的規律。』再觀察大地：『在過去的時候，大地平坦安穩，
【English Translation】 English version: If an Upasika cultivates these ten contemplations, that person will ultimately attain Nirvana. They will not be swayed by the thoughts of others, and will be able to distinguish between good and evil, etc. This is called truly fulfilling the meaning of a Bhikkhu, and even the meaning of an Upasika. Kasyapa Bodhisattva asked: 'World Honored One! How is it called that a Bodhisattva, and even an Upasika, cultivates the contemplation of impermanence?' The Buddha replied: 'Good man! There are two types of Bodhisattvas: one, those who have just begun to aspire, and two, those who have already begun to practice. The contemplation of impermanence is also of two types: one, coarse, and two, subtle. When a Bodhisattva who has just begun to aspire contemplates impermanence, they think like this: 『The things of the world are generally of two types: one, internal, and two, external. Like internal things are impermanent and changing, I see myself at birth, in childhood, in adulthood, in old age, and at death, these different stages are all different, therefore it should be known that internal things are impermanent.』 They also think: 『I see beings, some are fat and strong, possessing beautiful appearances and strength, moving freely; others are suffering from illness, their appearances are haggard, weak and powerless, and unable to move freely; some are wealthy, with full storehouses; others are poor and destitute, lacking everything; some have achieved immeasurable merits; others possess immeasurable evil deeds. Therefore, it can be determined that internal dharmas are impermanent.』 Then observe external dharmas: 『Seed time, sprouting time, stem time, leaf time, flower time, fruit time, these different stages are all different. Like external dharmas, some are complete, some are incomplete, therefore it should be known that all external things are definitely impermanent.』 After observing that dharmas are impermanent, then observe the dharmas that are heard: 『I hear that the devas possess extremely wonderful happiness, supernatural powers, and are also subject to five signs of decay. Therefore, it should be known that this is also impermanent. Also, I hear that at the beginning of the kalpa, there were beings who each possessed supreme merits, their bodies emitted light to illuminate themselves, without the need for the light of the sun and moon. Because of the power of impermanence, the light disappeared, and the merits diminished. Also, I hear that in the past there were Chakravartin kings who ruled the four continents, achieved the seven treasures, and obtained great freedom, but they could not escape the law of impermanence.』 Then observe the earth: 『In the past, the earth was flat and stable,
置無量眾生，間無空處如車輪許，具足生長一切妙藥，叢林、樹木、果實滋茂。眾生薄福，令此大地無復勢力，所生之物遂成虛耗。是故當知：內、外之法一切無常。』是則名為粗無常也。
「既觀粗已，次觀細者。云何名細？菩薩摩訶薩觀於一切內外之物乃至微塵，在未來時已是無常。何以故？具足成就破壞相故。若未來色非無常者，不得言色有十時差別。云何為十？一者、膜時，二者、泡時，三者、胞時，四者、肉團時，五者、𨈛時，六者、嬰孩時，七者、童子時，八者、少年時，九者、盛壯時，十者、衰老時。菩薩觀膜：若非無常，不應至胞；乃至盛壯非無常者，終不至老。若是諸時非唸唸滅終不漸長，應當一時成長具足。無是事故，是故當知定有唸唸微細無常。復見有人諸根具足，顏色暐曄，后見枯悴，復作是念：『是人定有唸唸無常。』復觀四大及四威儀，復觀內外各二苦因：饑、渴、寒、熱。復觀是四，若無念念微細無常，亦不得說如是四苦。若有菩薩能作是念，是名菩薩觀細無常。
「如內、外色，心法亦爾。何以故？行六處故。行六處時，或生喜心、或生瞋心、或生愛心、或生念心，展轉異生，不得一種。是故當知：一切色法及非色法悉是無常。
「善男子！菩薩若能於一念中見
【現代漢語翻譯】 現代漢語譯本：『安置無量眾生，其間沒有空隙，如同車輪一般緊密，具備生長一切奇妙藥物，叢林、樹木、果實都茂盛生長。眾生福報淺薄，使得這大地不再有力量，所生之物都變成虛耗。因此應當知道：內在和外在的一切法都是無常的。』這稱為粗略的無常。 『觀察了粗略的無常后，接著觀察細微的無常。什麼叫做細微的無常呢？菩薩摩訶薩觀察一切內外之物，乃至微塵，在未來時就已經處於無常之中。為什麼呢？因為它具備成就和破壞的相狀。如果未來的色法不是無常的，就不能說色法有十個時期的差別。哪十個時期呢？一是膜時，二是泡時，三是胞時，四是肉團時，五是堅硬時，六是嬰孩時，七是童子時，八是少年時，九是盛壯時，十是衰老時。菩薩觀察膜：如果不是無常，就不應該發展到胞；乃至盛壯如果不是無常，最終也不會到衰老。如果這些時期不是念念滅去，就不會逐漸增長，應當一下子就成長完備。沒有這樣的事情，所以應當知道必定有唸唸微細的無常。又看到有人諸根具足，顏色光澤，後來看到他枯槁憔悴，又這樣想：『這個人必定有唸唸無常。』又觀察四大（地、水、火、風）和四威儀（行、住、坐、臥），又觀察內外各自的兩種苦因：饑、渴、寒、熱。又觀察這四種，如果沒有唸唸微細的無常，也不能說有這四種苦。如果有菩薩能夠這樣思考，就叫做菩薩觀察細微的無常。 『如同內在和外在的色法一樣，心法也是如此。為什麼呢？因為它執行六處（眼、耳、鼻、舌、身、意）的緣故。在執行六處時，有時生起喜悅的心，有時生起嗔恨的心，有時生起愛戀的心，有時生起思念的心，輾轉變化，不會保持一種狀態。因此應當知道：一切色法和非色法都是無常的。 『善男子！菩薩如果能夠在一念之間見到'
【English Translation】 English version: 『Placing countless sentient beings, with no space in between, like a tightly packed wheel, fully equipped with the growth of all wondrous medicines, forests, trees, and abundant fruits. Sentient beings have shallow blessings, causing this earth to lose its power, and the things produced become wasted. Therefore, it should be known: all internal and external dharmas are impermanent.』 This is called coarse impermanence. 『Having observed the coarse, next observe the subtle. What is called subtle? A Bodhisattva Mahasattva observes all internal and external things, even down to the smallest dust particle, which is already impermanent in the future. Why? Because it possesses the characteristics of formation and destruction. If future form were not impermanent, it could not be said that form has ten stages of difference. What are the ten? First, the membrane stage, second, the bubble stage, third, the cell stage, fourth, the fleshy mass stage, fifth, the hardened stage, sixth, the infant stage, seventh, the child stage, eighth, the adolescent stage, ninth, the prime stage, and tenth, the old age stage. A Bodhisattva observes the membrane: if it were not impermanent, it should not develop into a cell; even the prime stage, if it were not impermanent, would never reach old age. If these stages were not ceasing moment by moment, they would not gradually grow, but should grow to completion all at once. There is no such thing, therefore it should be known that there is definitely subtle impermanence from moment to moment. Furthermore, seeing someone with all faculties complete, with a bright complexion, and later seeing them withered and haggard, one thinks: 『This person definitely has impermanence from moment to moment.』 Furthermore, observing the four great elements (earth, water, fire, wind) and the four dignities (walking, standing, sitting, lying), and observing the two causes of suffering, internal and external: hunger, thirst, cold, and heat. Furthermore, observing these four, if there were no subtle impermanence from moment to moment, one could not speak of these four sufferings. If a Bodhisattva can think in this way, it is called a Bodhisattva observing subtle impermanence. 『Just like internal and external form, the mind is also like this. Why? Because it operates through the six sense bases (eye, ear, nose, tongue, body, mind). When operating through the six sense bases, sometimes a joyful mind arises, sometimes an angry mind arises, sometimes a loving mind arises, sometimes a mindful mind arises, changing and transforming, not remaining in one state. Therefore, it should be known: all form and non-form dharmas are impermanent.』 『Good man! If a Bodhisattva can see in a single moment』
一切法生滅無常，是名菩薩具無常想。善男子！智者修習無常想已，遠離常慢、常倒、想倒。
「次修苦想：『何因緣故有如是苦？』深知是苦因於無常，因無常故，受生、老、病、死。生、老、病、死因緣故，名為無常。無常因緣故，受內、外苦，饑、渴、寒、熱、鞭打、罵辱，如是等苦皆因無常。複次，智者深觀此身即無常器，是器即苦；以器苦故，所受盛法亦復是苦。
「善男子！智者復觀：『生即是苦、滅即是苦。苦生、滅故，即是無常，非我、我所。』修無我想。智者復觀：『苦即無常、無常即苦。若苦無常，智者云何說言有我？苦非是我，無常亦爾。如是，五陰亦苦、無常。眾生云何說言有我？』複次，觀一切法有異和合，不從一和合生一切法、亦非一法是一切和合果。一切和合皆無自性，亦無一性、亦無異性、亦無物性、亦無自在。諸法若有如是等相，智者云何說言有我？復作是念：『一切法中無有一法能為作者。若使一法不能作者，眾法和合亦不能作。一切諸法性終不能獨生獨滅，和合故滅、和合故生。是法生已，眾生倒想，言是和合、從和合生。眾生想倒，無有真實，云何而有真實我耶？』是故，智者觀于無我。又復諦觀：『何因緣故眾生說我？是我若有，應一？應多？我若一者，云
【現代漢語翻譯】 現代漢語譯本：一切事物的生起和消滅都是無常的，這叫做菩薩具備了無常的觀念。善男子！有智慧的人修習無常的觀念后，就能遠離對常的傲慢、對常的顛倒認識以及對想的顛倒認識。 接著修習苦的觀念：『是什麼原因導致了這樣的痛苦？』深刻地認識到痛苦是由於無常而產生的，因為無常，所以有生、老、病、死。生、老、病、死的原因，就叫做無常。因為無常的原因，所以承受內在和外在的痛苦，如飢餓、口渴、寒冷、炎熱、鞭打、辱罵等等，這些痛苦都是因為無常。再者，有智慧的人深刻地觀察到這個身體就是無常的容器，這個容器本身就是痛苦；因為容器是痛苦的，所以其中所盛的一切也都是痛苦的。 善男子！有智慧的人進一步觀察：『生就是苦，滅也是苦。苦的生起和消滅，就是無常，不是我，也不是我所擁有的。』修習無我的觀念。有智慧的人進一步觀察：『苦就是無常，無常就是苦。如果苦是無常的，有智慧的人怎麼能說有我呢？苦不是我，無常也不是我。』這樣，五蘊（色、受、想、行、識）也是苦的、無常的。眾生怎麼能說有我呢？再者，觀察一切事物都是由不同的因素和合而成，不是由單一因素和合產生一切事物，也不是單一事物是一切和合的結果。一切和合的事物都沒有自性，也沒有單一的性質，也沒有不同的性質，也沒有物質的性質，也沒有自在的性質。如果事物有這些特性，有智慧的人怎麼能說有我呢？進一步思考：『一切事物中沒有一個事物能作為創造者。如果一個事物不能作為創造者，那麼眾多事物和合也不能創造。一切事物的本性最終都不能獨自生起或獨自消滅，因為和合而消滅，因為和合而生起。』當事物生起后，眾生產生顛倒的認識，認為這是和合，是從和合而生。眾生的想法是顛倒的，沒有真實性，怎麼會有真實的『我』呢？因此，有智慧的人觀察到無我。又進一步仔細觀察：『是什麼原因導致眾生說有我呢？如果『我』存在，應該是一個？還是多個？如果『我』是一個，那麼應該始終如一，不應該有變化；如果『我』是多個，那麼應該有不同的『我』，不應該是一個整體。』 English version: All dharmas (phenomena) arise and cease, are impermanent; this is called a Bodhisattva possessing the thought of impermanence. Good man! A wise person, having cultivated the thought of impermanence, will be far from the arrogance of permanence, the inverted view of permanence, and the inverted view of thought. Next, cultivate the thought of suffering: 'What is the cause of such suffering?' Deeply understand that suffering arises from impermanence. Because of impermanence, there is birth, old age, sickness, and death. The cause of birth, old age, sickness, and death is called impermanence. Because of the cause of impermanence, one experiences internal and external suffering, such as hunger, thirst, cold, heat, beatings, and insults. All these sufferings are due to impermanence. Furthermore, a wise person deeply observes that this body is an impermanent vessel, and this vessel is suffering; because the vessel is suffering, what is contained within is also suffering. Good man! A wise person further observes: 'Birth is suffering, and cessation is suffering. The arising and ceasing of suffering is impermanent, not self, nor belonging to self.' Cultivate the thought of no-self. A wise person further observes: 'Suffering is impermanent, and impermanence is suffering. If suffering is impermanent, how can a wise person say there is a self? Suffering is not self, and impermanence is also not self.' Thus, the five skandhas (form, feeling, perception, mental formations, and consciousness) are also suffering and impermanent. How can sentient beings say there is a self? Furthermore, observe that all dharmas are composed of different elements, not from one element combining to produce all dharmas, nor is one dharma the result of all combinations. All combinations have no self-nature, no single nature, no different nature, no material nature, and no independent nature. If dharmas have such characteristics, how can a wise person say there is a self? Further contemplate: 'Among all dharmas, there is not one dharma that can be the creator. If one dharma cannot be the creator, then the combination of many dharmas cannot create either. The nature of all dharmas ultimately cannot arise or cease alone; they cease because of combination, and they arise because of combination.' When dharmas arise, sentient beings have inverted thoughts, thinking that this is a combination, and that it arises from combination. Sentient beings' thoughts are inverted, without reality, so how can there be a real 'self'? Therefore, a wise person observes no-self. Furthermore, carefully observe: 'What is the cause of sentient beings saying there is a self? If a 'self' exists, should it be one? Or many? If the 'self' is one, then it should be consistent and unchanging; if the 'self' is many, then there should be different 'selves', not a single whole.'
【English Translation】 All dharmas (phenomena) arise and cease, are impermanent; this is called a Bodhisattva possessing the thought of impermanence. Good man! A wise person, having cultivated the thought of impermanence, will be far from the arrogance of permanence, the inverted view of permanence, and the inverted view of thought. Next, cultivate the thought of suffering: 'What is the cause of such suffering?' Deeply understand that suffering arises from impermanence. Because of impermanence, there is birth, old age, sickness, and death. The cause of birth, old age, sickness, and death is called impermanence. Because of the cause of impermanence, one experiences internal and external suffering, such as hunger, thirst, cold, heat, beatings, and insults. All these sufferings are due to impermanence. Furthermore, a wise person deeply observes that this body is an impermanent vessel, and this vessel is suffering; because the vessel is suffering, what is contained within is also suffering. Good man! A wise person further observes: 'Birth is suffering, and cessation is suffering. The arising and ceasing of suffering is impermanent, not self, nor belonging to self.' Cultivate the thought of no-self. A wise person further observes: 'Suffering is impermanent, and impermanence is suffering. If suffering is impermanent, how can a wise person say there is a self? Suffering is not self, and impermanence is also not self.' Thus, the five skandhas (form, feeling, perception, mental formations, and consciousness) are also suffering and impermanent. How can sentient beings say there is a self? Furthermore, observe that all dharmas are composed of different elements, not from one element combining to produce all dharmas, nor is one dharma the result of all combinations. All combinations have no self-nature, no single nature, no different nature, no material nature, and no independent nature. If dharmas have such characteristics, how can a wise person say there is a self? Further contemplate: 'Among all dharmas, there is not one dharma that can be the creator. If one dharma cannot be the creator, then the combination of many dharmas cannot create either. The nature of all dharmas ultimately cannot arise or cease alone; they cease because of combination, and they arise because of combination.' When dharmas arise, sentient beings have inverted thoughts, thinking that this is a combination, and that it arises from combination. Sentient beings' thoughts are inverted, without reality, so how can there be a real 'self'? Therefore, a wise person observes no-self. Furthermore, carefully observe: 'What is the cause of sentient beings saying there is a self? If a 'self' exists, should it be one? Or many? If the 'self' is one, then it should be consistent and unchanging; if the 'self' is many, then there should be different 'selves', not a single whole.'
何而有剎利、婆羅門、毗舍、首陀，人、天、地獄、餓鬼、畜生，大、小、老、壯？是故，知我非是一也。我若多者，云何說言眾生我者是一、是遍，無有邊際？若一、若多，二俱無我。』
「智者如是觀無我已，次復觀于厭離食想，作是念言：『若一切法無常苦、空、無我，云何為食起身、口、意三種惡業？若有眾生為貪食故起身、口、意三種惡業，所得財物眾皆共之，后受苦果無共分者。』
「善男子！智者復觀：『一切眾生為飲食故身、心受苦，若從眾苦而得食者，我當云何於是食中而生貪著？』是故，于食不生貪心。
「複次，智者當觀：『因於飲食，身得增長。我今出家，受戒修道，為欲捨身。今貪此食，云何當得舍此身耶？』如是觀已，雖復受食，猶如曠野食其子肉，其心厭惡，都不甘樂。
「深觀摶食有如是過，次觀觸食如被剝牛為無量蟲之所唼食、次觀思食如大火聚、識食猶如三百鉆矛。
「善男子！智者如是觀四食已，于食終不生貪樂想。若猶生貪，當觀不凈。何以故？為離食愛故。於一切食善能分別不凈之想，隨諸不凈令與相似。如是觀已，若得好食及以惡食，受時猶如涂癰瘡藥，終不生於貪愛之心。善男子！智者若能如是觀者，是名成就厭離食想。」
【現代漢語翻譯】 現代漢語譯本：『為何會有剎帝利（Kshatriya，古印度社會中的武士階層）、婆羅門（Brahmana，古印度社會中的祭司階層）、吠舍（Vaishya，古印度社會中的商人階層）、首陀羅（Shudra，古印度社會中的勞動階層），以及人、天、地獄、餓鬼、畜生，大、小、老、壯的差別呢？因此，可知「我」並非單一不變的。如果「我」是多個，又怎能說眾生的「我」是統一的、普遍的、無邊無際的呢？無論是單一還是多個，「我」的本質都是不存在的。』 『智者如此觀察「無我」之後，接著觀察對食物的厭離之想，這樣思考：『如果一切法都是無常、苦、空、無我的，為何還要爲了食物而造出身、口、意三種惡業呢？如果眾生爲了貪圖食物而造出身、口、意三種惡業，所得到的財物大家共同享用，而最終承受苦果時卻無人分擔。』 『善男子！智者進一步觀察：『一切眾生爲了飲食而身心受苦，如果從這些痛苦中才得到食物，我怎麼能對食物產生貪戀呢？』因此，對食物不生貪心。 『再者，智者應當觀察：『因為飲食，身體才能增長。我現在出家，受戒修行，是爲了捨棄身體。如果貪戀食物，又怎麼能捨棄這個身體呢？』這樣觀察之後，即使接受食物，也如同在曠野中吃自己孩子的肉一樣，內心厭惡，一點也不覺得甘甜快樂。 『深入觀察摶食（團狀食物）有這樣的過患，接著觀察觸食（通過感官接觸的食物）如同被剝皮的牛被無數蟲子啃食，接著觀察思食（通過思想產生的食物）如同巨大的火堆，識食（通過意識產生的食物）如同三百支鉆矛刺入身體。 『善男子！智者如此觀察四種食物之後，對於食物終究不會產生貪戀的想法。如果仍然產生貪戀，應當觀察食物的不凈。為什麼呢？爲了遠離對食物的貪愛。對於一切食物，善於分辨不凈之想，使其與各種不凈之物相似。這樣觀察之後，如果得到好的食物或者不好的食物，接受時都如同塗抹癰瘡的藥物，終究不會產生貪愛之心。善男子！智者如果能夠這樣觀察，就叫做成就了厭離食物的想法。』
【English Translation】 English version: 'Why are there distinctions such as Kshatriyas (warrior class in ancient India), Brahmanas (priest class in ancient India), Vaishyas (merchant class in ancient India), Shudras (laborer class in ancient India), as well as humans, gods, hell beings, hungry ghosts, animals, the large, the small, the old, and the young? Therefore, it is known that the 'self' is not singular. If the 'self' were multiple, how could it be said that the 'self' of all beings is unified, universal, and without boundaries? Whether it is singular or multiple, the essence of the 'self' does not exist.' 'After a wise person observes 'no-self' in this way, they then contemplate the aversion to food, thinking: 'If all dharmas are impermanent, suffering, empty, and without self, why would one create the three evil karmas of body, speech, and mind for the sake of food? If beings create the three evil karmas of body, speech, and mind out of greed for food, the wealth they obtain is shared by all, but when they ultimately suffer the consequences, no one shares in that.' 'Good man! A wise person further observes: 'All beings suffer in body and mind for the sake of food. If food is obtained from such suffering, how can I develop attachment to food?' Therefore, they do not develop greed for food. 'Furthermore, a wise person should observe: 'Because of food, the body grows. I have now left home, taken vows, and am practicing the path, in order to abandon the body. If I am greedy for food, how can I abandon this body?' Having observed in this way, even when accepting food, it is like eating the flesh of one's own child in the wilderness, with disgust in the heart, and no sense of sweetness or joy. 'Having deeply observed the faults of morsel food (solid food), next observe contact food (food through sensory contact) as if a flayed ox being devoured by countless insects, then observe volition food (food through thought) as a great fire, and consciousness food (food through awareness) as three hundred spears piercing the body. 'Good man! After a wise person observes these four kinds of food in this way, they will ultimately not develop any greedy thoughts about food. If greed still arises, one should contemplate the impurity of food. Why? To be free from the love of food. Regarding all food, one should be skilled in discerning the thought of impurity, making it similar to various impure things. Having observed in this way, whether one receives good food or bad food, when accepting it, it is like applying medicine to a boil or sore, and one will ultimately not develop any greedy attachment. Good man! If a wise person can observe in this way, it is called accomplishing the thought of aversion to food.'
迦葉菩薩言：「世尊！智者觀食作不凈想，為是實觀、虛解觀耶？若是實觀，所觀之食實非不凈；若是虛解，是法雲何名為善想？」
佛言：「善男子！如是觀者，亦是實觀、亦是虛解。能壞貪食，故名為實；非蟲見蟲，故名虛解。善男子！一切有漏皆名為虛，亦能得實。
「善男子！若有比丘發心乞食，預作是念：『我當乞食，愿得好者，莫得粗惡；愿必多得，莫令鮮少；亦愿速得，莫令遲晚。』如是比丘不名于食得厭離想，所修善法日夜衰耗，不善之法漸當增長。善男子！若有比丘欲乞食時先當愿言：『令諸乞者悉得飽滿，其施食者得無量福。我若得食，為療毒身，修習善法，利益施主。』作是愿時，所修善法日夜增長，不善之法漸當消滅。善男子！若有比丘能如是修，當知是人不空食於國中信施。
「善男子！智者具足如是四想，能修世間不可樂想，作是念言：『一切世間無處不有生、老、病、死，而我此身無處不生。若世間中無有一處當得離於生、老、病、死，我當云何樂於世間？一切世間無有進得而不退失，是故世間定是無常。若是無常，云何智人而樂於世？一一眾生周遍經歷一切世間具受苦樂，雖復得受梵天之身乃至非想非非想天，命終還墮三惡道中。雖為四王乃至他化自在天身，命
【現代漢語翻譯】 現代漢語譯本 迦葉菩薩問道：『世尊！智者觀察食物時，作不凈的觀想，這到底是真實的觀察，還是虛假的理解呢？如果是真實的觀察，那麼所觀察的食物實際上並非不凈；如果是虛假的理解，那麼這種方法又怎麼能稱為善想呢？』 佛陀回答說：『善男子！這樣的觀察，既是真實的觀察，也是虛假的理解。它能破除對食物的貪慾，所以說是真實的；但它並非真的看到蟲子，所以說是虛假的理解。善男子！一切有漏的法都稱為虛妄，但也能從中獲得真實。』 『善男子！如果有比丘發心乞食，預先想著：『我應當乞食，希望得到好的，不要得到粗劣的；希望一定能得到很多，不要太少；也希望快點得到，不要太晚。』這樣的比丘不能對食物產生厭離的想法，他所修的善法會日夜衰退，不善的法會逐漸增長。善男子！如果有比丘在乞食時，應當先發愿說：『愿所有乞食的人都能得到飽足，施食的人能得到無量的福報。我如果得到食物，是爲了治療這個有毒的身體，修習善法，利益施主。』這樣發願時，他所修的善法會日夜增長，不善的法會逐漸消滅。善男子！如果有比丘能這樣修行，應當知道這個人沒有白白地食用國家的信施。』 『善男子！智者如果具足這四種想法，就能修習世間不可樂的觀想，並這樣想：『一切世間沒有哪個地方沒有生、老、病、死，而我的這個身體也沒有哪個地方不生。如果世間沒有一個地方可以脫離生、老、病、死，我怎麼能貪戀世間呢？一切世間沒有哪個進步不會退失，所以世間一定是無常的。既然是無常的，智者又怎麼會貪戀世間呢？每一個眾生都周遍經歷一切世間，承受苦樂，即使得到梵天（Brahmā）之身，乃至非想非非想天（Neither Perception nor Non-Perception）的果位，命終后還是會墮入三惡道中。即使是四王天（Cāturmahārājikā）乃至他化自在天（Paranirmitavaśavartin）之身，命終后也會墮落。』
【English Translation】 English version Kāśyapa Bodhisattva said: 'World Honored One! When a wise person contemplates food with the perception of impurity, is this a real observation or a false understanding? If it is a real observation, then the food being observed is not actually impure; if it is a false understanding, how can this method be called a good thought?' The Buddha replied: 'Good man! Such contemplation is both a real observation and a false understanding. It can destroy the craving for food, so it is called real; but it does not actually see worms, so it is called a false understanding. Good man! All conditioned dharmas are called unreal, but one can also attain the real through them.' 'Good man! If a bhikkhu intends to beg for food, he thinks beforehand: 'I should beg for food, hoping to get good food, not bad; hoping to get a lot, not a little; also hoping to get it quickly, not late.' Such a bhikkhu cannot develop a sense of detachment from food. The good dharmas he cultivates will decline day and night, and the unwholesome dharmas will gradually increase. Good man! If a bhikkhu, when begging for food, should first make the vow: 'May all those who beg for food be satisfied, and may those who give food receive immeasurable blessings. If I get food, it is to heal this poisonous body, cultivate good dharmas, and benefit the donors.' When making this vow, the good dharmas he cultivates will increase day and night, and the unwholesome dharmas will gradually diminish. Good man! If a bhikkhu can cultivate in this way, know that this person does not eat the offerings of the country in vain.' 'Good man! If a wise person possesses these four thoughts, he can cultivate the contemplation of the unenjoyable nature of the world, and think: 'In all the world, there is no place without birth, old age, sickness, and death, and there is no place where this body of mine is not born. If there is no place in the world where one can escape birth, old age, sickness, and death, how can I be attached to the world? In all the world, there is no progress without decline, so the world is certainly impermanent. Since it is impermanent, how can a wise person be attached to the world? Every sentient being experiences all the worlds, enduring suffering and joy. Even if one attains the body of Brahmā (梵天), or even the state of Neither Perception nor Non-Perception (非想非非想天), after death, one will still fall into the three evil realms. Even if one has the body of the Four Heavenly Kings (Cāturmahārājikā) or even the Paranirmitavaśavartin (他化自在天), after death, one will fall.'
終生於畜生道中，或為師子、虎、兕、豺、狼、象、馬、牛、驢。』次觀轉輪聖王之身，統四天下，豪貴自在，福盡貧困，衣食不供。智者深觀如是事已，生於世間不可樂想。
「智者復觀：『世間有法，所謂舍宅、衣服、飲食、臥具、醫藥、香花、瓔珞、種種伎樂、財物、寶貨，如是等事皆為離苦，而是等物體即是苦，云何以苦欲離於苦？』善男子！智者如是觀已，於世間物不生愛樂而作樂想。
「善男子！譬如有人身嬰重病，雖有種種音樂、倡伎、香花、瓔珞，終不于中生貪愛樂；智者觀已亦復如是。
「善男子！智者深觀：『一切世間非歸依處、非解脫處、非寂靜處、非可愛處、非彼岸處、非是常樂我凈之法，若我貪樂如是世間，我當云何得離是法？如人不樂處闇而求光明，還復歸闇——闇即世間，明即出世——若我樂世，增長黑闇，遠離光明，闇即無明，光即智明，是智明因即是世間不可樂想。一切貪結雖是繫縛，然我今者貪于智明，不貪世間。』智者深觀如是法已，具足世間不可樂想。
「善男子！有智之人已修世間不可樂想，次修死想。觀是壽命常為無量怨仇所繞，唸唸損減，無有增長。猶山瀑水不得停住；亦如朝露，勢不久停；如囚趣市，步步近死；如牽牛羊詣于屠所。」
【現代漢語翻譯】 現代漢語譯本：『終生在畜生道中，或者轉生為獅子、老虎、犀牛、豺、狼、象、馬、牛、驢。』接著觀察轉輪聖王（統治世界的理想君主）之身，統治四大部洲，雖然豪貴自在，但福報享盡也會貧困，衣食不足。有智慧的人深刻觀察這些事情后，就會對生於世間感到不可喜樂。 『有智慧的人進一步觀察：』世間存在各種事物，如房屋、衣服、飲食、臥具、醫藥、香花、瓔珞（用珠玉等串成的裝飾品）、各種伎樂、財物、寶貨等，這些東西都是爲了離苦，但這些物體本身就是苦，怎麼能用苦來脫離苦呢？』善男子！有智慧的人這樣觀察后，就不會對世間之物產生愛戀和快樂的想法。 『善男子！譬如有人身患重病，即使有各種音樂、歌舞、香花、瓔珞，也不會從中產生貪愛和快樂；有智慧的人觀察后也是如此。』 『善男子！有智慧的人深刻觀察：』一切世間都不是歸宿之處、不是解脫之處、不是寂靜之處、不是可愛之處、不是彼岸之處、不是常樂我凈（佛教的四種德性）之法。如果我貪戀這樣的世間，我將如何脫離這些？就像人不樂於黑暗而尋求光明，卻又回到黑暗——黑暗即是世間，光明即是出世——如果我貪戀世間，就會增長黑暗，遠離光明。黑暗即是無明（佛教指對真理的迷惑），光明即是智慧之明。這種智慧之明的因就是對世間不可喜樂的想法。一切貪慾的束縛雖然是繫縛，但我現在貪求智慧之明，不貪戀世間。』有智慧的人深刻觀察這些法后，就具備了對世間不可喜樂的想法。 『善男子！有智慧的人修習了對世間不可喜樂的想法后，接著修習死亡之想。觀察這個壽命，常常被無數的怨仇所圍繞，唸唸都在損減，沒有增長。就像山上的瀑布水不能停留；也像早晨的露水，很快就會消失；像囚犯走向刑場，每一步都接近死亡；像牽著牛羊走向屠宰場。』
【English Translation】 English version: 『They spend their entire lives in the animal realm, or are reborn as lions, tigers, rhinoceroses, jackals, wolves, elephants, horses, cows, or donkeys.』 Then, consider the body of a Chakravartin (ideal universal ruler), who governs the four continents. Though they are powerful and free, when their blessings are exhausted, they become poor, lacking food and clothing. The wise, having deeply contemplated these matters, find no joy in being born into this world. 『The wise further contemplate:』 In this world, there are things such as houses, clothes, food, bedding, medicine, fragrant flowers, necklaces, various kinds of music, wealth, and treasures. All these things are meant to alleviate suffering, but these very objects are themselves suffering. How can one use suffering to escape suffering?』 Good man! Having contemplated thus, the wise do not develop attachment or joy towards worldly things. 『Good man! It is like a person suffering from a serious illness. Even if there are various kinds of music, performances, fragrant flowers, and necklaces, they will not develop greed or joy in them. The wise, having observed this, are the same.』 『Good man! The wise deeply contemplate:』 All of the world is not a place of refuge, not a place of liberation, not a place of tranquility, not a place of loveliness, not a place of the other shore, and not the Dharma of permanence, bliss, self, and purity. If I am attached to this world, how will I escape from these things? It is like a person who does not like darkness and seeks light, but then returns to darkness—darkness is the world, and light is transcendence. If I am attached to the world, I will increase darkness and move away from light. Darkness is ignorance, and light is the light of wisdom. The cause of this light of wisdom is the thought that the world is not joyful. Although all the bonds of desire are binding, I now desire the light of wisdom and not the world.』 The wise, having deeply contemplated these Dharmas, fully possess the thought that the world is not joyful. 『Good man! A wise person, having cultivated the thought that the world is not joyful, then cultivates the thought of death. They observe that this life is constantly surrounded by countless enemies, diminishing moment by moment, without increase. It is like a mountain waterfall that cannot stay still; it is also like morning dew, which does not last long; like a prisoner going to the execution ground, each step closer to death; like leading cattle and sheep to the slaughterhouse.』
迦葉菩薩言：「世尊！云何智者觀念念滅？」
「善男子！譬如四人皆善射術，聚在一處各射一方，俱作是念：『我等四箭俱發俱墮。』復有一人作是念言：『如是四箭及其未墮，我能一時以手接取。』善男子！如是之人可說疾不？」
迦葉菩薩言：「如是。世尊！」
佛言：「善男子！地行鬼疾復速是人，有飛行鬼復速地行，四天王疾復速飛行，日月神天覆速四王，行堅疾天覆速日月，眾生壽命復速堅疾。善男子！一息、一眴，眾生壽命四百生滅。智者若能觀命如是，是名能觀念念滅也。
「善男子！智者觀命系屬死王：『我若能離如是死王，則得永斷無常壽命。』複次，智者觀是壽命，猶如河岸臨峻大樹、亦如有人作大逆罪及其受戮無憐惜者、如師子王大飢困時、亦如毒蛇吸大風時、猶如渴馬護惜水時、如大惡鬼瞋恚發時；眾生死王亦復如是。善男子！智者若能作如是觀，是則名為修習死想。
「善男子！智者復觀：『我今出家，設得壽命七日七夜，我當於中精勤修道，護持禁戒，說法教化，利益眾生。』是名智者修于死想。復以七日七夜為多：『若得六日、五日、四日、三日、二日、一日、一時、乃至出息入息之頃，我當於中精勤修道，護持禁戒，說法教化，利益眾生。
【現代漢語翻譯】 現代漢語譯本 迦葉菩薩問道：『世尊！智者如何觀察唸唸生滅的現象？』 佛陀回答說：『善男子！譬如四個人都精通射箭之術，聚集在一起各自向一方射箭，他們都想著：『我們四支箭同時發出，同時落地。』又有一個人這樣想：『這四支箭在它們還未落地時，我能同時用手接住。』善男子！你說這個人速度快嗎？』 迦葉菩薩說：『是的，世尊！』 佛陀說：『善男子！地行鬼的速度比這個人還快，飛行鬼的速度又比地行鬼快，四天王的速度又比飛行鬼快，日月神天的速度又比四天王快，行堅疾天的速度又比日月快，眾生的壽命比行堅疾天還快。善男子！在一呼一吸之間，眾生的壽命就有四百次的生滅。智者如果能這樣觀察生命，就叫做能觀察唸唸生滅。』 『善男子！智者觀察生命是屬於死王的：『我如果能脫離死王的掌控，就能永遠斷絕無常的壽命。』再者，智者觀察這壽命，就像河岸邊臨近懸崖的大樹，也像犯下大罪的人被處決時無人憐惜，像飢餓的獅子王，像毒蛇吸入大風，像乾渴的馬珍惜水，像大惡鬼發怒時；眾生的死王也是如此。善男子！智者如果能這樣觀察，就叫做修習死想。』 『善男子！智者又觀察：『我現在出家，即使能活七天七夜，我也應當在這期間精勤修道，護持戒律，說法教化，利益眾生。』這叫做智者修習死想。又以七天七夜為多：『如果能活六天、五天、四天、三天、兩天、一天、一時，乃至一呼一吸之間，我也應當在這期間精勤修道，護持戒律，說法教化，利益眾生。』
【English Translation】 English version Kasyapa Bodhisattva said, 'World Honored One, how does a wise person contemplate the arising and ceasing of thoughts?' The Buddha replied, 'Good man, it is like four people who are all skilled in archery, gathering together and each shooting in a different direction, all thinking, 「Our four arrows will be released and fall at the same time.」 Then there is another person who thinks, 「Before these four arrows fall, I can catch them all at once with my hands.」 Good man, would you say this person is fast?' Kasyapa Bodhisattva said, 'Yes, World Honored One!' The Buddha said, 'Good man, the speed of a earth-traveling ghost is faster than that person, the speed of a flying ghost is faster than an earth-traveling ghost, the speed of the Four Heavenly Kings is faster than a flying ghost, the speed of the sun and moon gods is faster than the Four Heavenly Kings, the speed of the Firm-Moving Heavens is faster than the sun and moon, and the lifespan of sentient beings is faster than the Firm-Moving Heavens. Good man, in one breath, the lifespan of sentient beings has four hundred births and deaths. If a wise person can observe life in this way, it is called being able to contemplate the arising and ceasing of thoughts.' 'Good man, a wise person observes that life belongs to the King of Death: 「If I can escape the control of the King of Death, I can forever cut off impermanent life.」 Furthermore, a wise person observes this life, like a large tree on a cliff by a riverbank, like a person who has committed a great crime being executed without pity, like a hungry lion king, like a poisonous snake inhaling a strong wind, like a thirsty horse cherishing water, like a great evil ghost when it is angry; the King of Death for sentient beings is also like this. Good man, if a wise person can observe in this way, it is called cultivating the contemplation of death.' 'Good man, a wise person also observes: 「Now that I have left home, even if I live for seven days and seven nights, I should diligently cultivate the Way during this time, uphold the precepts, preach the Dharma, and benefit sentient beings.」 This is called a wise person cultivating the contemplation of death. And even seven days and seven nights is too much: 「If I can live for six days, five days, four days, three days, two days, one day, one hour, or even the time of one breath, I should diligently cultivate the Way during this time, uphold the precepts, preach the Dharma, and benefit sentient beings.」'
』是名智者善修死想。
「智者具足如上六想，即七想因。何等名七？一者、常修想，二者、樂修想，三者、無瞋想，四者、無妒想，五者、善愿想，六者、無慢想，七者、三昧自在想。善男子！若有比丘具足七想，是名沙門、名婆羅門、是名寂靜、是名凈潔、是名解脫、是名智者、是名正見、名到彼岸、名大醫王、是大商主、是名善解如來秘密，亦知諸佛七種之語，名正見知，斷七種語中所生疑網。
「善男子！若人具足如上六想，當知是人能呵三界、遠離三界、滅除三界，於三界中不生愛著，是名智者具足十想。若有比丘具是十想，即得稱可沙門之相。」
爾時，迦葉菩薩即于佛前以偈贊佛：
「憐愍世間大醫王， 身及智慧俱寂靜， 無我法中有真我， 是故敬禮無上尊。 發心畢竟二不別， 如是二心先心難， 自未得度先度他， 是故我禮初發心。 初發已為人天師， 勝出聲聞及緣覺， 如是發心過三界， 是故得名最無上。 世救要求然後得， 如來無請而為師， 佛隨世間如犢子， 是故得名大悲牛。 如來功德滿十方， 凡下無智不能贊， 我今讚歎慈悲心， 為報身、口二種業。 世間常樂自利益， 如來終不為是事， 能
【現代漢語翻譯】 現代漢語譯本：這就是所謂的智者善於修習死亡的觀想。
『智者』如果具備以上六種觀想，就具備了七種觀想的因。哪七種呢？第一是常修觀想，第二是樂修觀想，第三是無嗔恨觀想，第四是無嫉妒觀想，第五是善愿觀想，第六是無慢觀想，第七是三昧自在觀想。善男子！如果有比丘具備這七種觀想，就稱為沙門（出家修行者）、婆羅門（古印度祭司階層，此處指修行高尚者）、寂靜者、清凈者、解脫者、智者、正見者、到達彼岸者、大醫王、大商主、善解如來秘密者，也知道諸佛的七種教誨，稱為正見知，斷除七種教誨中所產生的疑惑。』
『善男子！如果有人具備以上六種觀想，應當知道這個人能夠呵斥三界（欲界、色界、無色界）、遠離三界、滅除三界，在三界中不產生愛戀執著，這就是所謂的智者具備十種觀想。如果有比丘具備這十種觀想，就能夠被稱為合格的沙門。』
當時，迦葉菩薩就在佛前用偈頌讚嘆佛：
『憐憫世間的大醫王，身和智慧都寂靜，在無我的法中卻有真我，因此我敬禮無上的尊者。 發菩提心和最終的成就沒有差別，這樣的兩種心，最初的發心更難得，自己還沒有得度卻先要度他人，因此我禮敬最初發菩提心的人。 最初發菩提心就已經成為人天導師，勝過聲聞（聽聞佛法而修行者）和緣覺（獨自悟道者），這樣的發心超越三界，因此被稱為最無上。 世間的救度需要請求才能得到，如來不需要請求就成為導師，佛隨順世間就像牛犢一樣，因此被稱為大悲牛。 如來的功德充滿十方，凡夫俗子沒有智慧不能讚歎，我現在讚歎慈悲心，是爲了報答身和口兩種業。 世間的人常常喜歡為自己謀利益，如來最終不會做這樣的事，能夠為他人謀利益，因此我禮敬大慈悲者。』
【English Translation】 English version: This is what is called a wise person who is skilled in contemplating death.
'A 'wise person' who possesses the above six contemplations has the causes for seven contemplations. What are the seven? First, the contemplation of constant practice; second, the contemplation of joyful practice; third, the contemplation of non-anger; fourth, the contemplation of non-jealousy; fifth, the contemplation of good wishes; sixth, the contemplation of non-arrogance; and seventh, the contemplation of samadhi (meditative absorption) at will. Good man! If a bhikshu (monk) possesses these seven contemplations, he is called a shramana (ascetic), a brahmana (a member of the priestly class in ancient India, here referring to a noble practitioner), a tranquil one, a pure one, a liberated one, a wise one, one with right view, one who has reached the other shore, a great physician, a great merchant, one who understands the secrets of the Tathagata (Buddha), and also knows the seven teachings of the Buddhas, called right knowledge, cutting off the net of doubts arising from the seven teachings.'
'Good man! If a person possesses the above six contemplations, it should be known that this person can rebuke the three realms (desire realm, form realm, formless realm), be far from the three realms, extinguish the three realms, and not generate attachment in the three realms. This is what is called a wise person possessing ten contemplations. If a bhikshu possesses these ten contemplations, he can be called a qualified shramana.'
At that time, Bodhisattva Kasyapa praised the Buddha with verses in front of the Buddha:
'The great physician who has compassion for the world, both body and wisdom are tranquil, in the dharma (teachings) of no-self there is a true self, therefore I pay homage to the unsurpassed honored one. The initial aspiration for enlightenment and the final achievement are not different, of these two minds, the initial aspiration is more difficult, one has not yet attained liberation but first seeks to liberate others, therefore I pay homage to the one who first aspires for enlightenment. The one who first aspires for enlightenment has already become a teacher of humans and devas (gods), surpassing the shravakas (disciples who hear the teachings) and pratyekabuddhas (those who attain enlightenment on their own), such an aspiration transcends the three realms, therefore it is called the most unsurpassed. Worldly salvation requires a request to be obtained, the Tathagata becomes a teacher without being asked, the Buddha follows the world like a calf, therefore he is called the great compassionate bull. The merits of the Tathagata fill the ten directions, ordinary people without wisdom cannot praise, I now praise the compassionate heart, to repay the two karmas of body and mouth. People in the world often like to seek their own benefit, the Tathagata will ultimately not do such a thing, able to seek benefit for others, therefore I pay homage to the great compassionate one.'
斷眾生世果報， 是故我禮自他和。 世間逐親作益厚， 如來利益無怨、親， 佛無是相如世人， 是故其心等無二。 世間說異作業異， 如來如說業無差， 凡所修行斷諸行， 是故得名為如來。 先已了知煩惱過， 示現處之為眾生， 久於世間得解脫， 樂處生死慈悲故。 雖現天身及人身， 慈悲隨逐如犢子， 如來即是眾生母， 慈心即是小犢子。 自受眾苦念眾生， 愍悲念時心不悔， 憐愍心盛不覺苦， 故我稽首拔苦者。 如來雖作無量福， 身、口、意業恒清凈， 常為眾生不為己， 是故我禮清凈業。 如來受苦不覺苦， 見眾生苦如己苦， 雖為眾生處地獄， 不生苦想及悔心。 一切眾生受異苦， 悉是如來一人苦， 覺已其心轉堅固， 故能勤修無上道。 佛具一味大慈心， 愍念眾生如子想， 眾生不知佛能救， 故謗如來及法、僧。 世間雖具眾煩惱， 亦有無量諸過惡， 如是眾結及罪過， 佛初發心已能壞。 唯有諸佛能贊佛， 除佛無能讚歎者， 我今唯以一法贊， 所謂慈心遊世間。 如來是慈大法聚， 是慈亦能度眾生， 即是無上真解脫， 解脫即是大涅槃
【現代漢語翻譯】 現代漢語譯本 斷除眾生世間的果報，因此我禮敬自利利他的佛陀。 世間之人偏愛親近的人，給予他們更多利益，而如來（Tathagata）的利益不分怨親，平等對待。 佛陀沒有像世人那樣的分別心，因此他的心平等無二。 世間人說不同的行為導致不同的結果，而如來所說的業報不會有差別。 凡是修行的人，斷除一切行為的執著，因此才被稱為如來。 佛陀早已了知煩惱的過患，爲了眾生而示現於世間。 雖然早已在世間獲得解脫，但因慈悲而樂於處於生死輪迴之中。 雖然示現天身或人身，但慈悲之心始終追隨著眾生，如同母牛追隨小牛犢。 如來就是眾生的母親，慈悲心就是小牛犢。 佛陀自己承受眾苦，卻心念眾生，憐憫眾生時心中毫無悔恨。 憐憫之心如此強烈，以至於不覺得苦，所以我頂禮膜拜這位拔除眾生痛苦的佛陀。 如來雖然做了無量的福德，身、口、意三業始終清凈。 他常常爲了眾生而不為自己，因此我禮敬這位清凈業的佛陀。 如來承受痛苦卻不覺得苦，看到眾生的痛苦如同自己的痛苦。 即使爲了眾生而處於地獄，也不會生起痛苦的想法和悔恨之心。 一切眾生所受的各種痛苦，在如來看來都如同他一人所受的痛苦。 覺悟到這一點后，他的心更加堅定，因此能夠精勤修行無上之道。 佛陀具有唯一的大慈悲心，憐憫眾生如同看待自己的孩子。 眾生不知道佛陀能夠救度他們，因此誹謗如來以及佛法（Dharma）和僧伽（Sangha）。 世間雖然充滿各種煩惱，也有無量的過錯和罪惡。 這些煩惱和罪過，佛陀在最初發菩提心時就已經能夠摧毀。 只有諸佛才能讚歎佛陀，除了佛陀之外沒有人能夠讚歎他。 我現在只用一種法來讚歎佛陀，那就是他以慈悲心遊化世間。 如來是慈悲的大法聚集，這種慈悲也能夠度化眾生。 慈悲就是無上的真正解脫，解脫就是大涅槃（Nirvana）。
【English Translation】 English version Cutting off the worldly retributions of sentient beings, therefore I bow to the Buddha who benefits both self and others. Worldly people favor those close to them, giving them more benefits, while the Tathagata's (如來) benefits are without resentment or favoritism, treating all equally. The Buddha does not have the discriminating mind like worldly people, therefore his mind is equal and without duality. Worldly people say that different actions lead to different results, but the karmic retribution spoken by the Tathagata is without difference. Those who practice, cut off all attachments to actions, therefore they are called Tathagata. The Buddha has long understood the faults of afflictions, and appears in the world for the sake of sentient beings. Although he has long attained liberation in the world, he is happy to remain in the cycle of birth and death out of compassion. Although he manifests as a celestial being or a human being, his compassionate heart always follows sentient beings, like a cow following its calf. The Tathagata is the mother of sentient beings, and the compassionate heart is the calf. The Buddha himself endures all suffering, yet his mind is on sentient beings, and when he pities them, there is no regret in his heart. His pity is so strong that he does not feel the suffering, therefore I bow to the Buddha who removes the suffering of sentient beings. Although the Tathagata has done immeasurable merits, his body, speech, and mind are always pure. He always acts for the sake of sentient beings and not for himself, therefore I bow to the Buddha of pure karma. The Tathagata endures suffering without feeling it, and sees the suffering of sentient beings as his own. Even if he is in hell for the sake of sentient beings, he will not have thoughts of suffering or regret. All the various sufferings that sentient beings endure, the Tathagata sees as if he alone is enduring them. Having realized this, his mind becomes even more firm, therefore he is able to diligently cultivate the unsurpassed path. The Buddha has a single great compassionate heart, pitying sentient beings as if they were his own children. Sentient beings do not know that the Buddha can save them, therefore they slander the Tathagata, the Dharma (佛法), and the Sangha (僧伽). Although the world is full of various afflictions, there are also immeasurable faults and evils. These afflictions and sins, the Buddha was able to destroy when he first generated the Bodhi mind. Only the Buddhas can praise the Buddha, and no one else can praise him. I now praise the Buddha with only one Dharma, that is, he wanders the world with a compassionate heart. The Tathagata is the great gathering of compassionate Dharma, and this compassion can also liberate sentient beings. Compassion is the unsurpassed true liberation, and liberation is the great Nirvana (涅槃).
。」
大般涅槃經卷第三十四 大正藏第 12 冊 No. 0375 大般涅槃經
大般涅槃經卷第三十五
宋代沙門慧嚴等依泥洹經加之
憍陳如品第二十五之一
爾時，世尊告憍陳如：「色是無常，因滅是色獲得解脫常住之色；受、想、行、識亦是無常，因滅是識獲得解脫常住之識。
「憍陳如！色即是苦，因滅是色獲得解脫安樂之色；受、想、行、識亦復如是。
「憍陳如！色即是空，因滅空色獲得解脫非空之色；受、想、行、識亦復如是。
「憍陳如！色是無我，因滅是色獲得解脫真我之色；受、想、行、識亦復如是。
「憍陳如！色是不凈，因滅是色獲得解脫清凈之色；受、想、行、識亦復如是。
「憍陳如！色是生、老、病、死之相，因滅是色獲得解脫非生、老、病、死相之色；受、想、行、識亦復如是。
「憍陳如！色是無明因，因滅是色獲得解脫非無明因色；受、想、行、識亦復如是。
「憍陳如！乃至色是生因，因滅是色獲得解脫非生因色；受、想、行、識亦復如是。
「憍陳如！色者即是四顛倒因，因滅倒色獲得解脫非四倒因色；受、想、行、識亦復如是。
「憍陳如！色是無量惡法之因——所
【現代漢語翻譯】 現代漢語譯本 《大般涅槃經》卷三十四 《大正藏》第12冊 No. 0375 《大般涅槃經》
《大般涅槃經》卷三十五
宋代沙門慧嚴等依《泥洹經》增補
憍陳如品第二十五之一
當時，世尊告訴憍陳如（Kaundinya，佛陀最早的五位弟子之一）說：『色（rupa，物質現象）是無常的，因為滅除了色，才能獲得解脫，得到常住不變的色；受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）也是無常的，因為滅除了識，才能獲得解脫，得到常住不變的識。』
『憍陳如！色即是苦（duhkha，痛苦），因為滅除了色，才能獲得解脫，得到安樂的色；受、想、行、識也是如此。』
『憍陳如！色即是空（sunyata，空性），因為滅除了空色，才能獲得解脫，得到非空的色；受、想、行、識也是如此。』
『憍陳如！色是無我（anatman，非我），因為滅除了色，才能獲得解脫，得到真我的色；受、想、行、識也是如此。』
『憍陳如！色是不凈（asubha，不潔），因為滅除了色，才能獲得解脫，得到清凈的色；受、想、行、識也是如此。』
『憍陳如！色是生、老、病、死（jati, jara, vyadhi, marana）的現象，因為滅除了色，才能獲得解脫，得到非生、老、病、死現象的色；受、想、行、識也是如此。』
『憍陳如！色是無明（avidya，無知）的原因，因為滅除了色，才能獲得解脫，得到非無明原因的色；受、想、行、識也是如此。』
『憍陳如！乃至色是生的原因，因為滅除了色，才能獲得解脫，得到非生原因的色；受、想、行、識也是如此。』
『憍陳如！色就是四種顛倒（viparyasa，錯誤的認知）的原因，因為滅除了顛倒的色，才能獲得解脫，得到非四顛倒原因的色；受、想、行、識也是如此。』
『憍陳如！色是無量惡法的原因——』
【English Translation】 English version The Mahāparinirvāṇa Sūtra, Volume 34 Taisho Tripitaka Volume 12, No. 0375, The Mahāparinirvāṇa Sūtra
The Mahāparinirvāṇa Sūtra, Volume 35
Supplemented by the Śramaṇa Huiyan and others of the Song Dynasty, based on the Nirvāṇa Sūtra
Chapter 25.1: Kaundinya
At that time, the World-Honored One said to Kaundinya (one of the first five disciples of the Buddha): 'Form (rupa, material phenomena) is impermanent; because of the cessation of form, one obtains liberation and the permanent form. Feeling (vedana, sensation), perception (samjna, cognition), mental formations (samskara, volitions), and consciousness (vijnana, awareness) are also impermanent; because of the cessation of consciousness, one obtains liberation and the permanent consciousness.'
'Kaundinya! Form is suffering (duhkha, pain); because of the cessation of form, one obtains liberation and the blissful form. Feeling, perception, mental formations, and consciousness are also like this.'
'Kaundinya! Form is emptiness (sunyata, voidness); because of the cessation of empty form, one obtains liberation and the non-empty form. Feeling, perception, mental formations, and consciousness are also like this.'
'Kaundinya! Form is non-self (anatman, no-self); because of the cessation of form, one obtains liberation and the true self form. Feeling, perception, mental formations, and consciousness are also like this.'
'Kaundinya! Form is impure (asubha, unclean); because of the cessation of form, one obtains liberation and the pure form. Feeling, perception, mental formations, and consciousness are also like this.'
'Kaundinya! Form is the characteristic of birth, old age, sickness, and death (jati, jara, vyadhi, marana); because of the cessation of form, one obtains liberation and the form that is not characterized by birth, old age, sickness, and death. Feeling, perception, mental formations, and consciousness are also like this.'
'Kaundinya! Form is the cause of ignorance (avidya, nescience); because of the cessation of form, one obtains liberation and the form that is not the cause of ignorance. Feeling, perception, mental formations, and consciousness are also like this.'
'Kaundinya! Even form is the cause of birth; because of the cessation of form, one obtains liberation and the form that is not the cause of birth. Feeling, perception, mental formations, and consciousness are also like this.'
'Kaundinya! Form is the cause of the four inversions (viparyasa, wrong perceptions); because of the cessation of inverted form, one obtains liberation and the form that is not the cause of the four inversions. Feeling, perception, mental formations, and consciousness are also like this.'
'Kaundinya! Form is the cause of immeasurable evil dharmas—'
謂男女等身、食愛、欲愛、貪、瞋、嫉妒、噁心、慳心、摶食、識食、思食、觸食、卵生、胎生、濕生、化生、五欲、五蓋，如是等法皆因於色——因滅色故獲得解脫無如是等無量惡色；受、想、行、識亦復如是。
「憍陳如！色即是縛，因滅縛色獲得解脫無縛之色；受、想、行、識亦復如是。
「憍陳如！色即是流，因滅流色獲得解脫非流之色；受、想、行、識亦復如是。
「憍陳如！色非歸依，因滅是色獲得解脫歸依之色；受、想、行、識亦復如是。
「憍陳如！色是瘡疣，因滅是色獲得解脫無瘡疣色；受、想、行、識亦復如是。
「憍陳如！色非寂靜，因滅是色獲得涅槃寂靜之色；受、想、行、識亦復如是。
「憍陳如！若有人能如是知者，是名沙門、名婆羅門，具足沙門、婆羅門法。
「憍陳如！若離佛法，無有沙門、無婆羅門，亦無沙門、婆羅門法。一切外道虛假詐稱都無實行，雖復作相言有是二，實無是處。何以故？若無沙門、婆羅門法，云何而言有沙門、婆羅門？我常於此大眾之中作師子吼，汝等亦當在大眾中作師子吼。」
爾時，外道有無量人聞是語已，心生瞋惡：「瞿曇今說我等眾中無有沙門及婆羅門，亦無沙門、婆羅門法。我當云何廣設方便
【現代漢語翻譯】 現代漢語譯本：所謂男女之身，對食物的愛慾，對感官的愛慾，貪婪，嗔恨，嫉妒，厭惡，吝嗇，以食物為食，以意識為食，以思念為食，以接觸為食，卵生，胎生，濕生，化生，五種慾望，五種障礙，像這樣的種種法都因色而生——因為滅除色，所以獲得解脫，不再有這些無量的惡色；受、想、行、識也是如此。 憍陳如（Kaundinya，佛陀的五比丘之一）！色即是束縛，因為滅除束縛之色，所以獲得解脫，不再有束縛之色；受、想、行、識也是如此。 憍陳如！色即是流動，因為滅除流動之色，所以獲得解脫，不再有流動之色；受、想、行、識也是如此。 憍陳如！色不是歸宿，因為滅除此色，所以獲得解脫，不再有歸宿之色；受、想、行、識也是如此。 憍陳如！色是瘡疣，因為滅除此色，所以獲得解脫，不再有瘡疣之色；受、想、行、識也是如此。 憍陳如！色不是寂靜，因為滅除此色，所以獲得涅槃寂靜之色；受、想、行、識也是如此。 憍陳如！如果有人能夠這樣理解，這個人就稱為沙門（Sramana，修行者），稱為婆羅門（Brahmana，祭司），具足沙門和婆羅門的修行方法。 憍陳如！如果離開佛法，就沒有沙門，沒有婆羅門，也沒有沙門和婆羅門的修行方法。一切外道虛假地自稱，都沒有實際的修行，即使他們假裝說有這兩種身份，實際上也沒有這樣的地方。為什麼呢？如果沒有沙門和婆羅門的修行方法，又怎麼能說有沙門和婆羅門呢？我常常在這大眾之中作獅子吼，你們也應當在大眾中作獅子吼。 當時，有無數的外道聽到這些話后，心中生起嗔恨和厭惡：『喬達摩（Gautama，佛陀的姓）現在說我們這些人中沒有沙門和婆羅門，也沒有沙門和婆羅門的修行方法。我們應當如何廣設方便』
【English Translation】 English version: The so-called body of male and female, the love of food, the love of desire, greed, hatred, jealousy, disgust, stinginess, eating with food, eating with consciousness, eating with thought, eating with contact, being born from eggs, being born from wombs, being born from moisture, being born by transformation, the five desires, the five hindrances, all these dharmas arise from form—because of the cessation of form, one attains liberation and no longer has these immeasurable evil forms; so it is with feeling, perception, mental formations, and consciousness. Kaundinya! Form is bondage, because of the cessation of the bondage of form, one attains liberation and no longer has the bondage of form; so it is with feeling, perception, mental formations, and consciousness. Kaundinya! Form is flowing, because of the cessation of the flowing of form, one attains liberation and no longer has the flowing of form; so it is with feeling, perception, mental formations, and consciousness. Kaundinya! Form is not a refuge, because of the cessation of this form, one attains liberation and no longer has the refuge of form; so it is with feeling, perception, mental formations, and consciousness. Kaundinya! Form is a sore, because of the cessation of this form, one attains liberation and no longer has the sore of form; so it is with feeling, perception, mental formations, and consciousness. Kaundinya! Form is not tranquility, because of the cessation of this form, one attains the tranquility of Nirvana; so it is with feeling, perception, mental formations, and consciousness. Kaundinya! If someone can understand in this way, this person is called a Sramana, called a Brahmana, and possesses the practices of Sramana and Brahmana. Kaundinya! If one is apart from the Buddha's Dharma, there is no Sramana, no Brahmana, and no practices of Sramana and Brahmana. All the external paths falsely claim themselves, but they have no actual practice. Even if they pretend to have these two identities, there is actually no such place. Why is that? If there are no practices of Sramana and Brahmana, how can one say there are Sramanas and Brahmanas? I often roar like a lion in this assembly, and you should also roar like a lion in the assembly. At that time, countless external path followers, upon hearing these words, arose with anger and disgust in their hearts: 'Gautama is now saying that there are no Sramanas and Brahmanas among us, nor are there the practices of Sramanas and Brahmanas. How should we devise means?'
，語瞿曇言：『我等眾中亦有沙門、有沙門法，有婆羅門、有婆羅門法。』」
時彼眾中有一梵志唱如是言：「諸仁者！瞿曇之言如狂無異，何可撿校？世間狂人或歌、或舞、或哭、或笑、或罵、或贊，于怨親所不能分別。沙門瞿曇亦復如是，或說我生凈飯王家、或言不生，或說生已行至七步、或說不行，或說從小習學世事、或說我是一切智人，或時處宮受樂生子、或時厭患、呵責、惡賤，或時親修苦行六年、或時呵責外道苦行，或言從彼郁頭藍弗、阿羅邏等稟承未聞、或時說其無所知曉，或時說言菩提樹下得阿耨多羅三藐三菩提、或時說言我不至樹無所克獲，或時說言我今此身即是涅槃、或言身滅乃是涅槃。瞿曇所說如狂無異，何故以此而愁憒耶？」
諸婆羅門即便答言：「大士！我等今者何得不愁？沙門瞿曇先出家已，說無常、苦、空、無我、不凈，我諸弟子聞生恐怖：『云何眾生無常、苦、空、無我、不凈？』不受其語。今者，瞿曇復來至此娑羅林中，為諸大眾說有常、樂、我、凈之法。我諸弟子聞是語已，悉舍我去，受瞿曇語。以是因緣，生大愁苦。」
爾時，復有一婆羅門作如是言：「諸仁者！諦聽諦聽。瞿曇沙門名修慈悲，是言虛妄，非真實也。若有慈悲，云何教我諸弟子等自受其法
【現代漢語翻譯】 現代漢語譯本：瞿曇說：『我們這些人中也有沙門（出家修道者）、有沙門所修的法，有婆羅門（祭司）、有婆羅門所修的法。』 當時，他們之中有一位婆羅門這樣說道：『各位！瞿曇說的話就像瘋話一樣，有什麼好去推敲的呢？世上的瘋子，有時唱歌，有時跳舞，有時哭泣，有時歡笑，有時罵人，有時讚美，對於怨恨的人和親近的人都不能分辨。沙門瞿曇也是這樣，有時說自己生於凈飯王（Śuddhodana）家，有時說自己不是；有時說自己出生後走了七步，有時說自己沒有走；有時說自己從小學習世俗之事，有時說自己是一切智人；有時在宮中享樂生子，有時厭惡、責罵、鄙視；有時親自苦修六年，有時責罵外道的苦行；有時說自己從郁頭藍弗（Uddaka Rāmaputta）、阿羅邏（Ārāḍa Kālāma）等人那裡學習了未曾聽聞的法，有時說他們一無所知；有時說自己在菩提樹下證得阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺），有時說自己不到樹下就一無所獲；有時說自己現在的身體就是涅槃（Nirvāṇa，寂滅），有時說身體滅亡才是涅槃。瞿曇說的話就像瘋話一樣，為什麼還要為此煩惱呢？』 那些婆羅門便回答說：『大士！我們現在怎麼能不煩惱呢？沙門瞿曇先前出家后，說無常、苦、空、無我、不凈，我們的弟子聽了都感到恐懼：『眾生怎麼會是無常、苦、空、無我、不凈呢？』不接受他的說法。現在，瞿曇又來到這娑羅林中，為大眾宣說有常、樂、我、凈的法。我們的弟子聽了這些話后，都捨棄我們而去，接受瞿曇的說法。因為這個緣故，我們才感到非常愁苦。』 這時，又有一位婆羅門這樣說道：『各位！仔細聽，仔細聽。沙門瞿曇號稱修慈悲，這話是虛妄的，不是真實的。如果他有慈悲心，怎麼會教導我們的弟子們自己去接受他的法呢？』
【English Translation】 English version: Gautama said, 『Among us, there are also śramaṇas (ascetics), and the dharma (teachings) of śramaṇas, there are also Brahmins (priests), and the dharma of Brahmins.』 At that time, one Brahmin among them spoke thus: 『Gentlemen! Gautama』s words are no different from madness, what is there to examine? The madmen of the world sometimes sing, sometimes dance, sometimes cry, sometimes laugh, sometimes curse, sometimes praise, and cannot distinguish between those they hate and those they love. Śramaṇa Gautama is also like this, sometimes saying he was born into the family of King Śuddhodana, sometimes saying he was not; sometimes saying he walked seven steps after birth, sometimes saying he did not; sometimes saying he learned worldly matters from a young age, sometimes saying he is omniscient; sometimes enjoying pleasures and having children in the palace, sometimes being disgusted, scolding, and despising; sometimes practicing asceticism for six years, sometimes scolding the ascetic practices of other paths; sometimes saying he learned unheard teachings from Uddaka Rāmaputta and Ārāḍa Kālāma, sometimes saying they knew nothing; sometimes saying he attained Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment) under the Bodhi tree, sometimes saying he gained nothing without going to the tree; sometimes saying his present body is Nirvāṇa (liberation), sometimes saying the extinction of the body is Nirvāṇa. Gautama』s words are no different from madness, why be troubled by this?』 Those Brahmins then replied, 『Great one! How can we not be troubled now? Śramaṇa Gautama, after renouncing the world, spoke of impermanence, suffering, emptiness, non-self, and impurity, and our disciples were terrified upon hearing this: 『How can beings be impermanent, suffering, empty, non-self, and impure?』 They did not accept his words. Now, Gautama has come to this Sāla grove again, and is teaching the dharma of permanence, bliss, self, and purity to the masses. Upon hearing these words, our disciples have all abandoned us and accepted Gautama』s teachings. Because of this, we are greatly distressed.』 At that time, another Brahmin spoke thus: 『Gentlemen! Listen carefully, listen carefully. Śramaṇa Gautama is said to practice loving-kindness and compassion, but this is false, not true. If he had loving-kindness and compassion, how could he teach our disciples to accept his dharma themselves?』
？慈悲果者，隨順他意。今違我願，云何言有？若有說言沙門瞿曇不為世間八法所染，是亦虛妄。若言瞿曇少欲知足，今者云何奪我等利？若言種姓是上族者，是亦虛妄。何以故？從昔已來不見不聞大師子王殘害小鼠。若使瞿曇是上種姓，如何今者惱亂我等？若言瞿曇具大勢力，是亦虛妄。何以故？從昔已來亦不見聞金翅鳥王與烏共諍。若言力大，復以何事與我共鬥？若言瞿曇具他心智，是亦虛妄。何以故？若具此智，以何因緣不知我心？諸仁者！我昔曾從先舊智人聞說是事：『過百年已，世間當有一妖幻出。』即是瞿曇。如是妖惑今於此處娑羅林中將滅不久，汝等今者不應愁惱。」
爾時，復有一尼犍子答言：「仁者！我今愁苦，不為自身弟子供養，但為世間癡闇無眼，不識福田及非福田，棄捨先舊智婆羅門，供養年少，以為愁耳。瞿曇沙門大知咒術，因咒術力能令一身作無量身、令無量身還作一身，或以自身作男女像、牛、羊、象、馬。我力能滅如是咒術。瞿曇沙門咒術既滅，汝等當還多得供養，受于安樂。」
爾時，復有一婆羅門作如是言：「諸仁者！瞿曇沙門成就具足無量功德，是故汝等不應與諍。」
大眾答言：「癡人！云何說言沙門瞿曇具大功德？其生七日母便命終，是可得名福德相
【現代漢語翻譯】 現代漢語譯本：『如果說慈悲的果報是順應他人的意願，那麼現在違揹我的意願，怎麼能說他有慈悲呢？如果有人說沙門瞿曇（釋迦牟尼的稱號）不受世間八法（利、衰、毀、譽、稱、譏、苦、樂）的污染，這也是虛妄的。如果說瞿曇少欲知足，那麼現在又怎麼會奪取我們的利益呢？如果說種姓是高貴的，這也是虛妄的。為什麼呢？從古至今，我們沒有見過獅子王殘害小老鼠。如果瞿曇是高貴的種姓，為什麼現在要擾亂我們呢？如果說瞿曇具有強大的勢力，這也是虛妄的。為什麼呢？從古至今，我們也沒有見過金翅鳥王與烏鴉爭鬥。如果說他力量強大，又為什麼和我們爭鬥呢？如果說瞿曇具有他心智（能知他人心念的能力），這也是虛妄的。為什麼呢？如果他有這種智慧，又怎麼會不知道我的心呢？各位！我以前曾從年長的智者那裡聽說過這件事：『過了一百年，世間會出現一個妖幻。』說的就是瞿曇。這個妖惑現在就在這娑羅樹林中，不久就要滅亡了，你們現在不應該愁惱。』 這時，又有一個尼犍子（耆那教的修行者）回答說：『各位！我現在的愁苦，不是因為我自己的弟子供養不足，而是因為世間愚癡黑暗，沒有眼睛，不認識福田（值得供養的人）和非福田，拋棄了年長的智者婆羅門，去供養年輕人，這才是讓我憂愁的原因。沙門瞿曇精通咒術，憑藉咒術的力量能讓一個身體變成無數個身體，也能讓無數個身體變回一個身體，或者用自己的身體變成男女的形象、牛、羊、象、馬。我有能力滅掉這樣的咒術。瞿曇沙門的咒術被滅掉后，你們應當會重新得到更多的供養，享受安樂。』 這時，又有一個婆羅門這樣說：『各位！沙門瞿曇成就具足無量的功德，所以你們不應該和他爭鬥。』 大眾回答說：『愚癡的人！怎麼能說沙門瞿曇具有大功德呢？他出生七天母親就去世了，這能算是福德的象徵嗎？』
【English Translation】 English version: 'If the fruit of compassion is to comply with the wishes of others, then how can he be said to have compassion when he now goes against my wishes? If someone says that the Shramana Gautama (title of Shakyamuni) is not tainted by the eight worldly dharmas (gain, loss, defamation, praise, honor, ridicule, suffering, and pleasure), that is also false. If it is said that Gautama is content with few desires, then how can he now be taking away our benefits? If it is said that lineage is noble, that is also false. Why? From ancient times, we have not seen a lion king harming a small mouse. If Gautama is of a noble lineage, why is he now disturbing us? If it is said that Gautama has great power, that is also false. Why? From ancient times, we have not seen a Garuda king fighting with a crow. If he is powerful, then why is he fighting with us? If it is said that Gautama has the wisdom of knowing others' minds (the ability to know the thoughts of others), that is also false. Why? If he has this wisdom, how could he not know my mind? Gentlemen! I once heard from an elder wise man that: 'After a hundred years, a demon will appear in the world.' That is Gautama. This demon is now in this Sala forest and will soon perish, you should not be worried now.' At that time, another Nigrantha (a Jain ascetic) replied: 'Gentlemen! My sorrow now is not because my own disciples do not provide enough offerings, but because the world is foolish and dark, without eyes, not recognizing the field of merit (those worthy of offerings) and the non-field of merit, abandoning the elder wise Brahmins to offer to the young, this is what makes me sad. The Shramana Gautama is proficient in incantations, and by the power of incantations, he can make one body into countless bodies, and also make countless bodies return to one body, or transform his own body into the forms of men and women, cows, sheep, elephants, and horses. I have the power to destroy such incantations. Once the incantations of the Shramana Gautama are destroyed, you should receive more offerings again and enjoy happiness.' At that time, another Brahmin said: 'Gentlemen! The Shramana Gautama has achieved and possesses immeasurable merits, therefore you should not contend with him.' The crowd replied: 'Foolish person! How can you say that the Shramana Gautama has great merits? His mother died seven days after his birth, can that be considered a sign of merit?'
耶？」
婆羅門言：「罵時不瞋、打時不報，當知即是大福德相。其身具足三十二相、八十種好、無量神通，是故當知是福德相。心無憍慢，先意問訊，言語柔軟，初無粗獷，年志俱盛，心不卒暴。王國多財無所愛戀，舍之出家如棄涕唾。是故，我說沙門瞿曇成就具足無量功德。」
大眾答言：「善哉，仁者！瞿曇沙門實如所說，成就無量神通變化，我不與彼捔試是事。瞿曇沙門受性柔軟，不堪苦行，生長深宮，不綜外事，唯可軟語，不知伎藝、書籍、論議。請共詳辯正法之要，彼若勝我，我當給事；我若勝彼，彼當事我。」
爾時，多有無量外道和合共往摩伽陀王阿阇世所。王見便問：「諸仁者！汝等各各修習聖道，是出家人，舍離財貨及在家事。我國人民皆共供養，敬心瞻視，無相犯觸。何故和合而來至此？諸仁者！汝等各受異法、異戒，出家不同，亦復各各自隨戒法出家修道。何因緣故今者一心而共和合，猶如葉落，旋風所吹，聚在一處？說何因緣而來至此？我常擁護出家之人，乃至不惜身之與命。」
爾時，一切諸外道眾咸作是言：「大王諦聽，大王今者是大法橋、是大法礪、是大法秤，即是一切功德之器、一切功德真實之性、正法道路，即是種子之良田也、一切國土之根本也、一
【現代漢語翻譯】 現代漢語譯本 『是這樣嗎？』 婆羅門說：『被罵時不生氣，被打時不報復，應當知道這就是大福德的相。他身上具備三十二種殊勝的相貌、八十種美好的特徵、無量的神通，所以應當知道這是福德的相。他內心沒有驕慢，總是先主動問候，言語柔和，從不粗暴，年紀和志向都正盛，內心不急躁。他擁有富饒的王國卻不貪戀，捨棄它出家就像丟棄鼻涕唾沫一樣。因此，我說沙門瞿曇成就了具足無量的功德。』 大眾回答說：『說得好啊，仁者！沙門瞿曇確實像你所說的那樣，成就了無量的神通變化，我們不和他比試這些。沙門瞿曇天性柔和，不能忍受苦行，生長在深宮之中，不瞭解外面的事情，只會說些軟話，不懂得技藝、書籍、論辯。我們請他一起詳細辯論正法要義，如果他勝過我們，我們就侍奉他；如果我們勝過他，他就侍奉我們。』 當時，有很多外道聚集在一起，一同前往摩伽陀國（Magadha）的國王阿阇世（Ajatasattu）那裡。國王見到他們便問：『各位仁者！你們各自修習聖道，是出家人，捨棄了財物和在家的事情。我國人民都共同供養你們，以恭敬的心瞻仰你們，不敢冒犯。為什麼聚集到這裡？各位仁者！你們各自接受不同的教法、不同的戒律，出家的方式不同，也各自遵循戒律出家修行。是什麼原因讓你們現在一心和合，就像落葉被旋風吹到一起一樣？說說什麼原因來到這裡？我常常擁護出家之人，甚至不惜自己的生命。』 當時，所有外道都說：『大王請聽，大王您是偉大的法橋、偉大的法礪、偉大的法秤，是一切功德的容器、一切功德真實的本性、正法的道路，是種子的良田、一切國土的根本、一切眾生的依靠。』
【English Translation】 English version 'Is that so?' The Brahmin said, 'Not being angry when insulted, not retaliating when struck, one should know that this is a sign of great merit. His body is endowed with thirty-two marks, eighty minor marks, and immeasurable spiritual powers, therefore one should know that this is a sign of merit. His heart is without arrogance, he always initiates greetings, his speech is gentle, never harsh, his age and aspirations are both flourishing, and his heart is not impulsive. He possesses a wealthy kingdom but does not covet it, abandoning it to become a monk as if discarding phlegm and spittle. Therefore, I say that the Shramana Gautama has achieved immeasurable merits.' The assembly replied, 'Well said, noble one! The Shramana Gautama is indeed as you say, having achieved immeasurable spiritual powers and transformations, we will not compete with him in these matters. The Shramana Gautama is gentle by nature, unable to endure ascetic practices, having grown up in a deep palace, not understanding external affairs, only capable of soft speech, and not knowing skills, books, or debates. We invite him to discuss the essentials of the true Dharma in detail. If he surpasses us, we will serve him; if we surpass him, he will serve us.' At that time, many non-Buddhist ascetics gathered together and went to King Ajatasattu of Magadha. Upon seeing them, the king asked, 'Noble ones! You each cultivate the holy path, are renunciates, having abandoned wealth and worldly affairs. The people of my kingdom all provide for you, looking upon you with reverence, not daring to offend. Why have you gathered here? Noble ones! You each follow different teachings, different precepts, and different ways of renunciation, and each of you follows your own precepts to cultivate the path. What is the reason that you are now of one mind and gathered together, like fallen leaves blown together by a whirlwind? Tell me the reason for your coming here? I always protect those who have renounced the world, even at the cost of my own life.' At that time, all the non-Buddhist ascetics said, 'Great King, listen carefully, Great King, you are the great bridge of Dharma, the great whetstone of Dharma, the great scale of Dharma, the vessel of all merits, the true nature of all merits, the path of the true Dharma, the good field for seeds, the foundation of all lands, and the reliance of all beings.'
切國土之明鏡也、一切諸天之形像也、一切國人之父母也。大王！一切世間功德寶藏即是王身。何以故名功德藏？王斷國事不擇怨親，其心平等如地、水、火、風，是故名王為功德藏。大王！現在眾生雖復壽短，王之功德如昔長壽安樂時，王亦如頂生、善見、忍辱、那睺沙王、耶耶帝王、尸毗王、一叉鳩王。如是等王具足善法，大王今者亦復如是。大王！以王因緣，國土安樂，人民熾盛。是故，一切出家之人慕樂此國，持戒精勤，修習正道。大王！我經中說：『若出家人隨所住國持戒精進，勤修正道，其王亦有修善之分。』大王！一切盜賊王已整理，出家之人都無畏懼。今者唯有一大惡人瞿曇沙門，王未撿校，我等甚畏。其人自恃豪族種姓，身色具足，又因過去佈施之報多得供養，恃此眾事生大憍慢，或因咒術而生憍慢。以是因緣不能苦行，受畜細軟、衣服、臥具。是故，一切世間惡人為利養故往集其所而為眷屬，不能苦行。咒術力故，調伏迦葉及舍利弗、目犍連等。今復來至我所住處娑羅林中，宣說是身常、樂、我、凈，誘我弟子。大王！瞿曇先說無常、無樂、無我、無凈，我能忍之；今乃宣說常、樂、我、凈，我實不忍。惟愿大王聽我與彼瞿曇論議。」
王即答言：「諸大士！汝等今者為誰教導而令其心狂
{ "translations": [ "現代漢語譯本：是國家的明鏡，是諸天神靈的形象，是全國人民的父母。大王！世間一切功德的寶藏就在於您的身上。為什麼稱您為功德藏呢？因為您處理國事不分怨親，心如大地、水、火、風般平等，所以稱您為功德藏。大王！現在眾生的壽命雖然短暫，但您的功德如同過去長壽安樂的時代一樣，您也如同頂生王（Murdhaja，傳說中從頭頂出生的國王）、善見王（Sudarsana，以其美貌和德行著稱的國王）、忍辱王（Ksantivadin，以忍辱著稱的國王）、那睺沙王（Nahusa，傳說中統治天界的國王）、耶耶帝王（Yayati，以其智慧和公正著稱的國王）、尸毗王（Sibi，以其慷慨和慈悲著稱的國王）、一叉鳩王（Iksvaku，太陽王朝的始祖）一樣。這些國王都具備美好的品德，大王您現在也同樣如此。大王！因為您的緣故，國家安樂，人民興盛。因此，一切出家修行的人都向往這個國家，持守戒律，精勤修行正道。大王！我在經中說過：『如果出家人在所居住的國家持戒精進，勤修善道，那麼這個國王也有修善的功德。』大王！一切盜賊都被您治理好了，出家修行的人都沒有畏懼。現在只有一位大惡人瞿曇沙門（Gotama Samana，指釋迦牟尼佛），您還沒有加以管束，我們非常害怕。他仗恃自己是豪門貴族，相貌堂堂，又因為過去佈施的果報而得到許多供養，因此恃此種種而生起驕慢，或許是因為咒術而生起驕慢。因為這些原因，他不能夠苦行，受用柔軟的物品、衣服和臥具。所以，世間一切惡人爲了利益供養而聚集到他那裡成為他的眷屬，不能夠苦行。他憑藉咒術的力量，調伏了迦葉（Kasyapa，佛陀的弟子，以其苦行著稱）和舍利弗（Sariputra，佛陀的弟子，以其智慧著稱）、目犍連（Maudgalyayana，佛陀的弟子，以其神通著稱）等人。現在又來到我所居住的娑羅林中，宣說身體是常、樂、我、凈的，引誘我的弟子。大王！瞿曇先前說無常、無樂、無我、無凈，我還能忍受；現在卻宣說常、樂、我、凈，我實在不能忍受。希望大王允許我與那位瞿曇辯論。」, "國王立刻回答說：『諸位大士！你們現在是被誰教唆而心生狂亂？』" ], "english_translations": [ "English version: It is the clear mirror of the country, the image of all the gods, and the parents of all the people of the country. Great King! The treasure of all merits in the world is in your person. Why are you called a treasure of merit? Because you handle national affairs without bias towards friends or enemies, your heart is as equal as earth, water, fire, and wind, therefore you are called a treasure of merit. Great King! Although the lives of beings are short now, your merits are like those of the past when people lived long and happily. You are like King Murdhaja (a king said to be born from the top of the head), King Sudarsana (a king known for his beauty and virtue), King Ksantivadin (a king known for his patience), King Nahusa (a king who ruled the heavens in legend), King Yayati (a king known for his wisdom and justice), King Sibi (a king known for his generosity and compassion), and King Iksvaku (the founder of the solar dynasty). These kings were all endowed with good qualities, and you, Great King, are the same now. Great King! Because of you, the country is peaceful and the people are prosperous. Therefore, all those who have left home to practice aspire to this country, uphold the precepts, and diligently cultivate the right path. Great King! I have said in the scriptures: 『If those who have left home to practice in the country where they reside uphold the precepts diligently and cultivate the path of goodness, then the king also shares in the merit of cultivating goodness.』 Great King! All the thieves have been dealt with by you, and those who have left home to practice have no fear. Now there is only one great evil person, the Samana Gotama (referring to Buddha), whom you have not yet controlled, and we are very afraid. He relies on his noble birth and handsome appearance, and because of the rewards of his past generosity, he receives many offerings. He relies on these things and becomes arrogant, or perhaps he is arrogant because of his magical powers. Because of these reasons, he cannot practice asceticism, and he uses soft things, clothes, and bedding. Therefore, all the evil people in the world gather around him for the sake of offerings and become his followers, unable to practice asceticism. By the power of his magic, he has subdued Kasyapa (a disciple of the Buddha, known for his ascetic practices), Sariputra (a disciple of the Buddha, known for his wisdom), and Maudgalyayana (a disciple of the Buddha, known for his supernatural powers). Now he has come to the Sala Grove where I live, proclaiming that the body is permanent, blissful, self, and pure, and he is seducing my disciples. Great King! Gotama previously said that there is impermanence, no bliss, no self, and no purity, and I could tolerate that; but now he proclaims permanence, bliss, self, and purity, and I really cannot tolerate it. I hope that the Great King will allow me to debate with that Gotama.』", "The king immediately replied, 『Great Sages! Who has incited you to become so agitated?』" ] }
亂不定，如水濤波、旋火之輪、猿猴擲樹？是事可恥，智人若聞即生憐愍、愚人聞之即生嗤笑。汝等所說，非出家相。汝若病風黃、水患者，吾悉有藥能療治之；如其鬼病，家兄耆婆善能去之。汝等今者欲以手爪刨須彌山、欲以口齒齰嚙金剛。諸大士！譬如愚人見師子王饑時睡眠而欲悟之、如人以指置毒蛇口、如欲以手觸灰覆火，汝等今者亦復如是。
「善男子！譬如野狐作師子吼、猶如蚊子共金翅鳥捔行遲疾、如兔渡海欲盡其底，汝等今者亦復如是。汝若夢見勝瞿曇者，是夢狂惑，未足可信。諸大士！汝等今者興建是意，猶如飛蛾投大火聚。汝隨我語，不須更說。汝雖讚我平等如秤，勿令外人復聞此語。」
爾時，外道復作是言：「大王！瞿曇沙門所作幻術到汝邊耶？乃令大王心疑，不信是等聖人。大王！不應輕蔑如是大士。大王！是月增減、大海鹹味、摩羅延山，如是等事誰之所作？豈非我等婆羅門耶？大王！不聞阿竭多仙十二年中恒河之水停耳中耶？大王！不聞瞿曇仙人大現神通，十二年中變作釋身，並令釋身作羝羊形、作千女根在釋身耶？大王！不聞耆㝹仙人一日之中飲四海水令大地干耶？大王！不聞婆藪仙人為自在天作三眼耶？大王！不聞羅邏仙人變迦富羅城作𪉖(他本作國)土耶？大王！婆
【現代漢語翻譯】 現代漢語譯本 你們的心思如此混亂不定，就像水中的波濤、旋轉的火輪、以及猿猴在樹間跳躍一樣。這種行為是可恥的，有智慧的人聽了會憐憫你們，愚蠢的人聽了會嘲笑你們。你們所說的，不像是出家人的樣子。如果你們得了風黃病或水腫病，我這裡有藥可以醫治；如果是鬼病，我的哥哥耆婆（Jivaka，佛陀時代名醫）很擅長驅除。你們現在想用指甲去刨須彌山（Sumeru，佛教宇宙觀中的中心山），想用牙齒去啃咬金剛（Vajra，堅硬無比的物質）。各位大士！這就像愚人看到獅子王飢餓時睡覺就想去叫醒它，又像人把手指伸進毒蛇的嘴裡，又像想用手去觸碰灰燼下的火，你們現在也是這樣。 善男子！這就像野狐發出獅子的吼叫，又像蚊子和金翅鳥（Garuda，一種神鳥）比賽飛行速度，又像兔子想要渡海並想把海水喝乾，你們現在也是這樣。如果你們夢見勝瞿曇（Victorious Gautama，指佛陀），那只是虛妄的夢，不足為信。各位大士！你們現在興起這樣的念頭，就像飛蛾撲向大火堆。你們聽我的話，不必再說了。即使你們讚美我平等如秤，也不要讓外人再聽到這些話。」 這時，外道又說：「大王！瞿曇沙門（Gautama，指佛陀）的幻術已經傳到您這裡了嗎？竟然讓大王您心生疑惑，不相信這些聖人。大王！不應該輕視這樣的大士。大王！月亮的盈虧、大海的鹹味、摩羅延山（Malaya，印度南部山脈），這些事情是誰做的呢？難道不是我們婆羅門（Brahmin，印度教祭司）嗎？大王！您沒聽說阿竭多仙（Agastya，印度教聖人）十二年中讓恒河的水停留在耳朵里嗎？大王！您沒聽說瞿曇仙人（Gautama，印度教聖人）大顯神通，十二年中變成釋天（Indra，印度教神祇），並且讓釋天變成公羊的形狀，還在釋天身上生出千個女根嗎？大王！您沒聽說耆㝹仙人（Rishi，印度教聖人）一天之內喝乾四海的水，讓大地乾涸嗎？大王！您沒聽說婆藪仙人（Vasishtha，印度教聖人）為自在天（Ishvara，印度教神祇）造出三隻眼睛嗎？大王！您沒聽說羅邏仙人（Lola，印度教聖人）把迦富羅城（Kapila，古印度城市）變成糞土嗎？大王！婆
【English Translation】 English version Your minds are so chaotic and unstable, like waves in the water, a spinning wheel of fire, or a monkey leaping among trees. Such behavior is shameful; wise people would pity you upon hearing it, while foolish people would laugh at you. What you are saying does not resemble the conduct of those who have left home. If you suffer from wind-yellow disease or edema, I have medicine to cure you; if it is a demonic illness, my brother Jivaka (a renowned physician in Buddha's time) is skilled at removing it. You now wish to use your fingernails to dig up Mount Sumeru (the central mountain in Buddhist cosmology), and you wish to gnaw at Vajra (an indestructible substance) with your teeth. Great beings! It is like a fool seeing the lion king sleeping when hungry and wanting to wake him, or like a person putting their finger in the mouth of a poisonous snake, or like wanting to touch the fire under the ashes with their hand; you are the same now. Good men! It is like a wild fox making a lion's roar, or like a mosquito competing with a Garuda (a mythical bird) in speed, or like a rabbit trying to cross the sea and wanting to drink it dry; you are the same now. If you dream of the Victorious Gautama (referring to the Buddha), it is just a deluded dream, not to be believed. Great beings! The intention you are now raising is like a moth flying into a great fire. Listen to my words, there is no need to say more. Even if you praise me as being as equal as a scale, do not let outsiders hear these words again.」 At that time, the heretics spoke again: 「Great King! Has the illusion of the Shramana Gautama (referring to the Buddha) reached you? It has caused you to doubt and not believe in these holy men. Great King! You should not belittle such great beings. Great King! The waxing and waning of the moon, the saltiness of the sea, Mount Malaya (a mountain range in southern India), who created these things? Was it not us Brahmins (Hindu priests)? Great King! Have you not heard that Agastya (a Hindu sage) kept the water of the Ganges in his ear for twelve years? Great King! Have you not heard that the sage Gautama (a Hindu sage) displayed great supernatural powers, transforming into Indra (a Hindu deity) for twelve years, and making Indra take the form of a ram, and having a thousand female organs appear on Indra's body? Great King! Have you not heard that the sage Rishi (a Hindu sage) drank the water of the four seas in one day, causing the earth to dry up? Great King! Have you not heard that the sage Vasishtha (a Hindu sage) created three eyes for Ishvara (a Hindu deity)? Great King! Have you not heard that the sage Lola (a Hindu sage) transformed the city of Kapila (an ancient Indian city) into dung? Great King! The
羅門中有如是等大力諸仙現可撿校，大王！云何見輕蔑耶？」
王言：「諸仁者！若不見信故欲為者，如來正覺今者近在娑羅林中，汝等可往隨意問難。如來亦當為汝分別，稱汝意答。」
爾時，阿阇世王與諸外道徒眾眷屬往至佛所，頭面作禮，右繞三匝。脩敬已畢，卻住一面，白佛言：「世尊！是諸外道欲隨意問難，唯愿如來隨意答之。」
佛言：「大王！且止，我自知時。」
爾時，眾中有婆羅門名阇提首那，作如是言：「瞿曇！汝說涅槃是常法耶？」
「如是，如是。大婆羅門！」
婆羅門言：「瞿曇若說涅槃常者，是義不然。何以故？世間之法從子生果，相續不斷，如從泥出瓶、從縷得衣。瞿曇常說：『修無常想獲得涅槃。』因是無常，果云何常？瞿曇又說：『解脫欲貪即是涅槃，解脫色貪及無色貪即是涅槃，滅無明等一切煩惱即是涅槃。』從欲乃至無明煩惱皆是無常，因是無常，所得涅槃亦應無常。瞿曇又說：『從因故生天、從因故墮地獄、從因得解脫，是故諸法皆從因生。』若從因故得解脫者，云何言常？瞿曇亦說：『色從緣生，故名無常；受、想、行、識亦復如是。』如是解脫若是色者，當知無常；受、想、行、識亦復如是。若離五陰有解脫者，當知解脫即是虛
【現代漢語翻譯】 現代漢語譯本：羅門中像這樣有大力量的仙人，現在可以查驗覈實，大王！為什麼您輕視他們呢？ 國王說：『各位仁者！如果因為不相信而想驗證，如來正覺（指佛陀）現在就在娑羅樹林中，你們可以去隨意提問。如來也會為你們分別解答，讓你們滿意。』 當時，阿阇世王（Ajatasattu，古印度摩揭陀國國王）和外道徒眾眷屬一起前往佛陀所在之處，向佛陀頂禮，右繞佛陀三圈。行禮完畢后，退到一旁站立，對佛陀說：『世尊！這些外道想要隨意提問，希望如來能夠隨意回答他們。』 佛陀說：『大王！先等一下，我自會把握時機。』 當時，眾人中有一位婆羅門（Brahmin，古印度祭司階層）名叫阇提首那（Jatisodhana），他這樣說道：『瞿曇（Gotama，佛陀的姓）！你說涅槃（Nirvana，佛教的最高境界）是常法嗎？』 『是的，是的。大婆羅門！』 婆羅門說：『瞿曇如果說涅槃是常，這個道理是不對的。為什麼呢？世間的法則是從因生果，相續不斷，就像從泥土產生瓶子，從絲線得到衣服。瞿曇常常說：『修習無常想可以獲得涅槃。』因為是無常的因，果怎麼會是常呢？瞿曇又說：『解脫對慾望的貪戀就是涅槃，解脫對色慾的貪戀以及對無色慾的貪戀就是涅槃，滅除無明等一切煩惱就是涅槃。』從慾望乃至無明煩惱都是無常的，因為是無常的因，所得的涅槃也應該是無常的。瞿曇又說：『從因的緣故生天，從因的緣故墮地獄，從因得到解脫，所以一切法都是從因產生的。』如果從因的緣故得到解脫，怎麼能說是常呢？瞿曇也說：『色（Rupa，物質）從緣而生，所以是無常的；受（Vedana，感受）、想（Samjna，知覺）、行（Samskara，意志）、識（Vijnana，意識）也是如此。』如果解脫是色，應當知道是無常的；受、想、行、識也是如此。如果離開五陰（Pancakkhandha，構成人身的五種要素，即色、受、想、行、識）有解脫，應當知道解脫就是虛無的。
【English Translation】 English version: 'Among the Brahmins, there are such powerful ascetics who can be examined and verified, O King! Why do you look down upon them?' The King said, 'O worthy ones! If you wish to do so because of disbelief, the Tathagata (Buddha), the Perfectly Enlightened One, is now near in the Sala Grove. You may go and question him as you please. The Tathagata will also explain to you and answer according to your wishes.' At that time, King Ajatasattu, along with his retinue of followers of other paths, went to where the Buddha was. They bowed their heads to the ground, circumambulated him three times to the right. Having completed their respects, they stood to one side and said to the Buddha, 'O World Honored One! These followers of other paths wish to ask questions as they please. May the Tathagata answer them as he sees fit.' The Buddha said, 'O King! Wait a moment, I will know when the time is right.' At that time, among the crowd, there was a Brahmin named Jatisodhana, who said, 'Gotama! Do you say that Nirvana is a permanent dharma?' 'Yes, yes. O great Brahmin!' The Brahmin said, 'If Gotama says that Nirvana is permanent, this is not correct. Why? The laws of the world are that from a cause, a result is born, continuously, like a pot from clay, or clothes from thread. Gotama often says, 'By cultivating the thought of impermanence, one attains Nirvana.' Since the cause is impermanent, how can the result be permanent? Gotama also says, 'The liberation from the craving for desire is Nirvana, the liberation from the craving for form and formlessness is Nirvana, the extinction of ignorance and all afflictions is Nirvana.' From desire to ignorance, all afflictions are impermanent. Since the cause is impermanent, the Nirvana attained should also be impermanent. Gotama also says, 'From cause, one is born in heaven; from cause, one falls into hell; from cause, one attains liberation. Therefore, all dharmas arise from causes.' If liberation is attained from a cause, how can it be said to be permanent? Gotama also says, 'Form arises from conditions, therefore it is impermanent; so are feeling, perception, volition, and consciousness.' If liberation is form, it should be known to be impermanent; so are feeling, perception, volition, and consciousness. If there is liberation apart from the five aggregates, it should be known that liberation is void.'
空。若是虛空，不得說言從因緣生。何以故？是常、是一，遍一切處。瞿曇亦說：『從因生者，即是苦也。』若是苦者，云何復說解脫是樂？瞿曇又說：『無常即苦，苦即無我。』若是無常、苦、無我者，即是不凈。一切從因所生諸法皆無常、苦、無我、不凈，云何復說涅槃即是常、樂、我、凈？若瞿曇說亦常、無常，亦苦、亦樂，亦我、無我，亦凈、不凈，如是豈非是二語耶？我亦曾從先舊智人聞說是語：『佛若出世，言則無二。』瞿曇今者說於二語，復言佛即我身是也，是義云何？」
佛言：「婆羅門！如汝所說，我今問汝，隨汝意答。」
婆羅門言：「善哉，瞿曇！」
佛言：「婆羅門！汝性常耶？是無常乎？」
婆羅門言：「我性是常。」
「婆羅門！是效能作一切內外法之因耶？」
「如是。瞿曇！」
佛言：「婆羅門！云何作因？」
「瞿曇！從性生大，從大生慢，從慢生十六法，所謂地、水、火、風、空五知根，眼、耳、鼻、舌、身五業根，手、腳、口、聲、男女二根、心平等根。是十六法從五法生：色、聲、香、味、觸。是二十一法根本有三：一者、染，二者、粗，三者、黑。染者，名愛；粗者，名瞋；黑，名無明。瞿曇！是二十四法皆因性生。
{ "translations": [ "現代漢語譯本：如果（萬法）是虛空，就不能說它們是從因緣產生的。為什麼呢？因為虛空是常住的、唯一的，遍佈一切處。瞿曇（釋迦牟尼佛）也說過：『從因緣產生的事物，就是苦。』如果是苦，又怎麼能說解脫是快樂呢？瞿曇還說過：『無常就是苦，苦就是無我。』如果（萬法）是無常、苦、無我的，那就是不凈的。一切從因緣所生的諸法都是無常、苦、無我、不凈的，又怎麼能說涅槃是常、樂、我、凈呢？如果瞿曇說（萬法）既是常又是無常，既是苦又是樂，既是我又是無我，既是凈又是不凈，這樣豈不是自相矛盾嗎？我也曾從以前的智者那裡聽說：『佛如果出世，所說的話就不會有矛盾。』瞿曇現在卻說出矛盾的話，還說佛就是我自身，這是什麼道理呢？」 , "佛說：『婆羅門，正如你所說，我現在問你，你隨意回答。』", "婆羅門說：『好的，瞿曇！』", "佛說：『婆羅門，你的自性是常住的嗎？還是無常的呢？』", "婆羅門說：『我的自性是常住的。』", "『婆羅門，這個自效能作為一切內外法的因嗎？』", "『是的，瞿曇！』", "佛說：『婆羅門，它是如何作為因的呢？』", "『瞿曇，從自性產生大，從大產生慢，從慢產生十六法，也就是地、水、火、風、空這五種知根，眼、耳、鼻、舌、身這五種業根，手、腳、口、聲、男女二根、心平等根。這十六法是從五法產生的：色、聲、香、味、觸。這二十一法的根本有三個：一是染，二是粗，三是黑。染，叫做愛；粗，叫做瞋；黑，叫做無明。瞿曇，這二十四法都是從自性產生的。』" ], "english_translations": [ "English version: If (all dharmas) are void, it cannot be said that they arise from causes and conditions. Why? Because voidness is permanent, one, and pervades all places. Gautama (Shakyamuni Buddha) also said: 'That which arises from causes and conditions is suffering.' If it is suffering, how can it be said that liberation is happiness? Gautama also said: 'Impermanence is suffering, and suffering is no-self.' If (all dharmas) are impermanent, suffering, and no-self, then they are impure. All dharmas that arise from causes and conditions are impermanent, suffering, no-self, and impure. How can it be said that Nirvana is permanent, happiness, self, and pure? If Gautama says that (all dharmas) are both permanent and impermanent, both suffering and happiness, both self and no-self, both pure and impure, wouldn't that be contradictory? I have also heard from wise men of old that: 'If a Buddha appears in the world, his words will not be contradictory.' But Gautama now speaks contradictory words and also says that the Buddha is my own self. What does this mean?'", "The Buddha said: 'Brahmin, as you have said, I will now ask you, and you may answer as you wish.'", "The Brahmin said: 'Very well, Gautama!'", "The Buddha said: 'Brahmin, is your nature permanent or impermanent?'", "The Brahmin said: 'My nature is permanent.'", "'Brahmin, is this nature the cause of all internal and external dharmas?'", "'Yes, Gautama!'", "The Buddha said: 'Brahmin, how does it act as a cause?'", "'Gautama, from nature arises the great, from the great arises pride, and from pride arise the sixteen dharmas, namely the five cognitive roots of earth, water, fire, wind, and space; the five active roots of eye, ear, nose, tongue, and body; the roots of hand, foot, mouth, voice, the two genders, and the mind's equalizing root. These sixteen dharmas arise from five dharmas: form, sound, smell, taste, and touch. The root of these twenty-one dharmas has three aspects: one is attachment, two is coarseness, and three is darkness. Attachment is called love; coarseness is called anger; and darkness is called ignorance. Gautama, these twenty-four dharmas all arise from nature.'" ] }
」
「婆羅門！是大等法，常、無常耶？」
「瞿曇！我法性常，大等諸法悉是無常。」
「婆羅門！如汝法中因常、果無常，然我法中因雖無常、果是常者，有何等過？婆羅門！汝等法中有二因不？」
答言：「有。」
佛言：「云何為二？」
婆羅門言：「一者、生因，二者、了因。」
佛言：「云何生因？云何了因？」
婆羅門言：「生因者，如泥出瓶；了因者，如燈照物。」
佛言：「是二種因，因性是一。若是一者，可令生因作于了因、可令了因作生因不？」
「不也。瞿曇！」
佛言：「若使生因不作了因、了因不作生因，可得說言是因相不？」
婆羅門言：「雖不相作，故有因相。」
「婆羅門！了因所了即同了不？」
「不也。瞿曇！」
佛言：「我法雖從無常獲得涅槃而非無常。婆羅門！從了因得故，常、樂、我、凈；從生因得故，無常、無樂、無我、無凈。是故，如來所說有二。如是二語無有二也，是故如來名無二語。如汝所說：『曾從先舊智人邊聞：「佛出於世無有二語。」』是言善哉，一切十方三世諸佛所說無差，是故說言佛無二語。云何無差？有同說有、無同說無，故名一義。婆羅門！如
【現代漢語翻譯】 現代漢語譯本 「婆羅門（Brahman）！你認為『大等法』（Dharma，指宇宙萬法）是常（永恒不變）還是無常（變化不定）的呢？」 「喬達摩（Gautama，佛陀的姓）！我認為我的法性是常的，而『大等諸法』都是無常的。」 「婆羅門！如果按照你的法，因是常的，果是無常的，那麼按照我的法，因雖然是無常的，果卻是常的，這有什麼過錯呢？婆羅門！在你的法中，有『二因』嗎？」 婆羅門回答說：「有。」 佛陀說：「哪兩種呢？」 婆羅門說：「一種是『生因』（產生的原因），一種是『了因』（理解的原因）。」 佛陀說：「什麼是『生因』？什麼是『了因』？」 婆羅門說：「『生因』就像泥土產生瓶子；『了因』就像燈光照亮物體。」 佛陀說：「這兩種因，它們的性質是一樣的嗎？如果是一樣的，可以使『生因』變成『了因』，或者使『了因』變成『生因』嗎？」 「不能，喬達摩！」 佛陀說：「如果『生因』不能變成『了因』，『了因』也不能變成『生因』，還能說它們是同一種『因』嗎？」 婆羅門說：「雖然它們不能互相轉化，但它們仍然是『因』。」 「婆羅門！『了因』所理解的，和『了因』本身是一樣的嗎？」 「不一樣，喬達摩！」 佛陀說：「我的法雖然從無常中獲得涅槃（Nirvana，解脫），但涅槃本身不是無常的。婆羅門！從『了因』得到的，是常、樂、我、凈；從『生因』得到的，是無常、無樂、無我、無凈。因此，如來（Tathagata，佛陀的稱號）所說的有兩方面。這兩方面的話語並非互相矛盾，所以如來被稱為『無二語』。正如你所說：『曾經從先前的智者那裡聽說：「佛陀出現在世間，所說的話語沒有矛盾。」』這話很好，十方三世一切諸佛所說都是一致的，所以說佛陀『無二語』。為什麼說一致呢？因為有相同的說法，有相同的無說法，所以說是一個道理。婆羅門！就像……」
【English Translation】 English version 「Brahman! Are the 『Great Dharmas』 (Dharma, referring to all phenomena in the universe) permanent or impermanent?」 「Gautama! I believe that my Dharma nature is permanent, while all 『Great Dharmas』 are impermanent.」 「Brahman! If according to your Dharma, the cause is permanent and the effect is impermanent, then according to my Dharma, although the cause is impermanent, the effect is permanent. What is wrong with that? Brahman! In your Dharma, are there 『two causes』?」 The Brahman replied, 「Yes.」 The Buddha said, 「What are the two?」 The Brahman said, 「One is the 『producing cause』 (cause of origination), and the other is the 『understanding cause』 (cause of comprehension).」 The Buddha said, 「What is the 『producing cause』? What is the 『understanding cause』?」 The Brahman said, 「The 『producing cause』 is like clay producing a pot; the 『understanding cause』 is like a lamp illuminating an object.」 The Buddha said, 「Are these two causes of the same nature? If they are the same, can the 『producing cause』 become the 『understanding cause』, or can the 『understanding cause』 become the 『producing cause』?」 「No, Gautama!」 The Buddha said, 「If the 『producing cause』 cannot become the 『understanding cause』, and the 『understanding cause』 cannot become the 『producing cause』, can they still be said to be the same kind of 『cause』?」 The Brahman said, 「Although they cannot transform into each other, they are still 『causes』.」 「Brahman! Is what the 『understanding cause』 understands the same as the 『understanding cause』 itself?」 「No, Gautama!」 The Buddha said, 「Although my Dharma obtains Nirvana (liberation) from impermanence, Nirvana itself is not impermanent. Brahman! What is obtained from the 『understanding cause』 is permanent, blissful, self, and pure; what is obtained from the 『producing cause』 is impermanent, not blissful, selfless, and not pure. Therefore, what the Tathagata (title of the Buddha) says has two aspects. These two aspects are not contradictory, so the Tathagata is called 『one without two words』. Just as you said: 『I once heard from wise men of old: 「When the Buddha appears in the world, his words are without contradiction.」』 This is good, what all the Buddhas of the ten directions and three times say is consistent, so it is said that the Buddha has 『no two words』. Why is it said to be consistent? Because there are the same sayings, and the same non-sayings, so it is said to be one principle. Brahman! Just like…」
來世尊雖名二語，爲了一語故。云何二語了於一語？如眼、色二語生識一語；乃至意、法亦復如是。」
婆羅門言：「瞿曇！善能分別如是語義，我今未解所出二語了於一語。」
爾時，世尊即為宣說四真諦法：「婆羅門！言苦諦者，亦二、亦一；乃至道諦，亦二、亦一。」
婆羅門言：「世尊！我已知已。」
佛言：「善男子！云何知已？」
婆羅門言：「世尊！苦諦，一切凡夫二，是聖人一；乃至道諦亦復如是。」
佛言：「善哉，已解。」
婆羅門言：「世尊！我今聞法已得正見，今當歸依佛、法、僧寶，唯愿大慈聽我出家。」
爾時，世尊告憍陳如：「汝當爲是阇提首那剃除鬚髮，聽其出家。」
時憍陳如即受佛敕為其剃髮，即下手時有二種落：一者、鬢髮，二者、煩惱，即于坐處得阿羅漢果。
復有梵志姓婆私吒，復作是言：「瞿曇所說涅槃常耶？」
「如是。梵志！」
婆私吒言：「瞿曇！將不說無煩惱為涅槃耶？」
「如是。梵志！」
婆私吒言：「瞿曇！世間四種名之為無：一者、未出之法名之為無，如瓶未出泥時名為無瓶；二者、已滅之法名之為無，如瓶壞已名為無瓶；三者、異相互無名之為無，如牛中
【現代漢語翻譯】 現代漢語譯本：世尊說，雖然有『二語』的說法，但實際上是爲了表達『一語』的含義。如何理解『二語』才能明白『一語』呢？就像眼睛和顏色這『二語』產生『識』這『一語』一樣；乃至意根和法塵也是如此。 婆羅門說：『瞿曇（Gautama，佛陀的姓氏）啊！您善於分辨這樣的語義，但我現在還不明白所說的『二語』如何能理解『一語』。』 這時，世尊就為他宣說了四聖諦的道理：『婆羅門啊！說到苦諦（Dukkha Satya，關於苦的真理），既是『二』，也是『一』；乃至道諦（Magga Satya，關於道的真理），也是既是『二』，也是『一』。』 婆羅門說：『世尊！我已經明白了。』 佛陀說：『善男子！你如何理解的呢？』 婆羅門說：『世尊！苦諦，對一切凡夫來說是『二』，對聖人來說是『一』；乃至道諦也是如此。』 佛陀說：『很好，你已經理解了。』 婆羅門說：『世尊！我現在聽聞佛法已經得到了正見，現在應當皈依佛、法、僧三寶，只希望您大慈大悲允許我出家。』 這時，世尊告訴憍陳如（Ajnatakaundinya，佛陀最早的五位弟子之一）：『你應當為這位阇提首那（Jatisodhana，婆羅門的名字）剃除鬚髮，允許他出家。』 當時，憍陳如接受佛陀的命令為他剃髮，剛下手時，有兩種東西落下：一是鬢髮，二是煩惱，他就在坐處證得了阿羅漢果（Arhat，佛教修行者所能達到的最高境界之一）。 又有一位婆羅門，姓婆私吒（Vasistha，婆羅門的名字），又問：『瞿曇所說的涅槃（Nirvana，佛教的最高目標，指解脫）是常住的嗎？』 『是的，婆羅門！』 婆私吒說：『瞿曇！您不是說沒有煩惱就是涅槃嗎？』 『是的，婆羅門！』 婆私吒說：『瞿曇！世間有四種被稱為『無』的情況：第一種，未出現的法被稱為『無』，比如瓶子在泥土未成形時被稱為無瓶；第二種，已經滅去的法被稱為『無』，比如瓶子壞了之後被稱為無瓶；第三種，彼此不同的事物之間被稱為『無』，比如牛中
【English Translation】 English version: The World Honored One said, 'Although there are the terms of 'two words,' it is for the sake of expressing 'one word.' How can understanding 'two words' lead to understanding 'one word'? It is like the 'two words' of eye and color giving rise to the 'one word' of consciousness; and so it is with mind and dharma.' The Brahmin said, 'Gautama! You are skilled in distinguishing such meanings, but I still do not understand how the 'two words' you speak of can lead to understanding 'one word.' At that time, the World Honored One then explained the Four Noble Truths: 'Brahmin! When speaking of the Truth of Suffering (Dukkha Satya), it is both 'two' and 'one'; and so it is with the Truth of the Path (Magga Satya), it is also both 'two' and 'one.' The Brahmin said, 'World Honored One! I have already understood.' The Buddha said, 'Good man! How have you understood?' The Brahmin said, 'World Honored One! The Truth of Suffering is 'two' for all ordinary people, but 'one' for the sages; and so it is with the Truth of the Path.' The Buddha said, 'Excellent, you have understood.' The Brahmin said, 'World Honored One! Now that I have heard the Dharma, I have attained right view. I shall now take refuge in the Buddha, the Dharma, and the Sangha. I only wish that you, with your great compassion, would allow me to leave home.' At that time, the World Honored One told Ajnatakaundinya, 'You should shave the head and beard of this Jatisodhana and allow him to leave home.' Then, Ajnatakaundinya received the Buddha's command and shaved his head. As he began, two things fell away: one was his hair, and the other was his afflictions. He attained the fruit of Arhatship right there. There was also a Brahmin named Vasistha, who asked, 'Is the Nirvana (Nirvana, the ultimate goal of Buddhism, referring to liberation) spoken of by Gautama permanent?' 'Yes, Brahmin!' Vasistha said, 'Gautama! Are you not saying that the absence of afflictions is Nirvana?' 'Yes, Brahmin!' Vasistha said, 'Gautama! There are four kinds of 'non-existence' in the world: the first is that which has not yet come into being is called 'non-existent,' such as a pot before it is formed from clay; the second is that which has already ceased to exist is called 'non-existent,' such as a pot after it is broken; the third is that which is different from each other is called 'non-existent,' such as a cow among
無馬、馬中無牛；四者、畢竟無故名之為無，如龜毛、兔角。瞿曇！若以除煩惱已名涅槃者，涅槃即無。若是無者，云何言有常、樂、我、凈？」
佛言：「善男子！如是涅槃非是先無同泥時瓶，亦非滅無同瓶壞無，亦非畢竟無如龜毛、兔角，同於異無。善男子！如汝所言，雖牛中無馬，不可說言牛亦是無；雖馬中無牛，亦不可說馬亦是無。涅槃亦爾，煩惱中無涅槃、涅槃中無煩惱，是故名為異相互無。」
婆私吒言：「瞿曇！若以異無為涅槃者，夫異無者，無常、樂、我、凈。瞿曇！云何說言涅槃常、樂、我、凈？」
佛言：「善男子！如汝所說是異無者，有三種無：牛馬悉是先無後有，是名先無；已有還無，是名壞無；異相無者，如汝所說。善男子！是三種無，涅槃中無，是故涅槃常、樂、我、凈。如世病人：一者、熱病，二者、風病，三者、冷病。是三種病，三藥能治：有熱病者，蘇能治之；有風病者，油能治之；有冷病者，蜜能治之。是三種藥能治如是三種惡病。善男子！風中無油、油中無風，乃至蜜中無冷、冷中無蜜，是故能治。一切眾生亦復如是，有三種病：一者、貪，二者、瞋，三者、癡。如是三病有三種藥：不凈觀者能為貪藥、慈心觀者能為瞋藥、觀因緣智慧為癡藥。善男子！為
【現代漢語翻譯】 現代漢語譯本：沒有馬的地方，馬中沒有牛；這四種情況，畢竟都是沒有，所以稱之為無，就像龜毛、兔角一樣。喬達摩（Gautama）！如果以去除煩惱就稱為涅槃（Nirvana）的話，那麼涅槃就是無。如果是無的話，怎麼能說它有常、樂、我、凈的特性呢？ 佛說：『善男子！這樣的涅槃不是像泥土做成瓶子之前那樣不存在，也不是像瓶子壞了之後那樣消失，也不是像龜毛、兔角那樣根本不存在，而是與這些不同的無。善男子！就像你說的，雖然牛中沒有馬，但不能說牛也是無；雖然馬中沒有牛，也不能說馬也是無。涅槃也是這樣，煩惱中沒有涅槃，涅槃中沒有煩惱，所以稱為彼此不同的無。』 婆私吒（Vasistha）說：『喬達摩！如果以彼此不同的無為涅槃的話，那麼這種彼此不同的無，就是無常、無樂、無我、無凈的。喬達摩！怎麼能說涅槃是常、樂、我、凈的呢？』 佛說：『善男子！你所說的這種彼此不同的無，有三種無：牛和馬都是先無後有，這叫做先無；已經存在又消失，這叫做壞無；彼此不同的無，就像你所說的那樣。善男子！這三種無，涅槃中都沒有，所以涅槃是常、樂、我、凈的。就像世間的病人：第一種是熱病，第二種是風病，第三種是冷病。這三種病，有三種藥可以治療：有熱病的，可以用酥油治療；有風病的，可以用油治療；有冷病的，可以用蜂蜜治療。這三種藥可以治療這三種惡病。善男子！風中沒有油，油中沒有風，乃至蜂蜜中沒有冷，冷中沒有蜂蜜，所以才能治療。一切眾生也是這樣，有三種病：第一種是貪，第二種是嗔，第三種是癡。這三種病有三種藥：不凈觀可以治療貪，慈心觀可以治療嗔，觀因緣的智慧可以治療癡。善男子！爲了'
【English Translation】 English version: Where there is no horse, there is no ox in a horse; these four situations are ultimately non-existent, hence called 'non-existence,' like the fur of a tortoise or the horn of a rabbit. Gautama! If the removal of afflictions is called Nirvana, then Nirvana is non-existent. If it is non-existent, how can it be said to have the characteristics of permanence, bliss, self, and purity? The Buddha said, 'Good man! Such Nirvana is not non-existent like a pot before it is made from clay, nor is it non-existent like a pot after it is broken, nor is it ultimately non-existent like the fur of a tortoise or the horn of a rabbit, but rather a different kind of non-existence. Good man! As you said, although there is no horse in an ox, it cannot be said that the ox is also non-existent; although there is no ox in a horse, it cannot be said that the horse is also non-existent. Nirvana is also like this; there is no Nirvana in afflictions, and there are no afflictions in Nirvana, therefore it is called mutually different non-existence.' Vasistha said, 'Gautama! If mutually different non-existence is Nirvana, then this mutually different non-existence is impermanent, without bliss, without self, and without purity. Gautama! How can it be said that Nirvana is permanent, blissful, with self, and pure?' The Buddha said, 'Good man! The mutually different non-existence you speak of has three kinds of non-existence: both ox and horse are first non-existent and then existent, this is called prior non-existence; what exists then ceases to exist, this is called destruction non-existence; mutually different non-existence is as you have described. Good man! These three kinds of non-existence are not in Nirvana, therefore Nirvana is permanent, blissful, with self, and pure. It is like worldly patients: the first has a fever, the second has a wind disorder, and the third has a cold disorder. These three diseases can be cured by three medicines: for fever, ghee can cure it; for wind disorder, oil can cure it; for cold disorder, honey can cure it. These three medicines can cure these three illnesses. Good man! There is no oil in wind, no wind in oil, and even no cold in honey, and no honey in cold, therefore they can cure. All sentient beings are also like this, having three diseases: the first is greed, the second is anger, and the third is ignorance. These three diseases have three medicines: the contemplation of impurity can cure greed, the contemplation of loving-kindness can cure anger, and the wisdom of contemplating dependent origination can cure ignorance. Good man! For'
除貪故，作非貪觀；為除瞋故，作非瞋觀；為除癡故，作非癡觀。三種病中無三種藥，三種藥中無三種病。善男子！三種病中無三藥故，無常、無我、無樂、無凈；三種藥中無三種病，是故得稱常、樂、我、凈。」
婆私吒言：「世尊！如來為我說常、無常，云何為常？云何無常？」
佛言：「善男子！色是無常，解脫色常；乃至識是無常，解脫識常。善男子！若有善男子、善女人能觀色乃至識是無常者，當知是人獲得常法。」
婆私吒言：「世尊！我今已知常、無常法。」
佛言：「善男子！汝云何知常、無常法？」
婆私吒言：「世尊！我今知我色是無常，得解脫常；乃至識亦如是。」
佛言：「善男子！汝今善哉，已報是身。」
告憍陳如：「是婆私吒已證阿羅漢果，汝可施其三衣缽器。」
時憍陳如如佛所敕施其衣缽。時婆私吒受衣缽已，作如是言：「大德憍陳如！我今因是弊惡之身得善果報，唯愿大德為我屈意至世尊所具宣我心。我既惡人，觸犯如來你瞿曇姓，唯愿為我懺悔此罪。我亦不能久住毒身，今入涅槃。」
時憍陳如即往佛所作如是言：「世尊！婆私吒比丘生慚愧心，自言頑嚚，觸犯如來你瞿曇姓，不能久住是毒蛇身，今欲滅身，寄我懺
【現代漢語翻譯】 現代漢語譯本：爲了去除貪慾，應當修習非貪的觀想；爲了去除嗔恨，應當修習非嗔的觀想；爲了去除愚癡，應當修習非癡的觀想。這三種病癥中沒有三種對應的藥物，而這三種藥物也不能去除這三種病癥。善男子！因為這三種病癥中沒有對應的三種藥物，所以才會有無常、無我、無樂、無凈的說法；而這三種藥物也不能去除這三種病癥，所以才能夠被稱為常、樂、我、凈。 婆私吒（Vasistha）說：『世尊！如來為我講說常與無常，什麼是常？什麼又是無常？』 佛說：『善男子！色（rupa）是無常的，從色中解脫出來才是常；乃至識（vijnana）是無常的，從識中解脫出來才是常。善男子！如果有善男子、善女人能夠觀察色乃至識是無常的，應當知道這個人獲得了常法。』 婆私吒說：『世尊！我現在已經知道了常與無常的法。』 佛說：『善男子！你是如何知道常與無常的法的？』 婆私吒說：『世尊！我現在知道我的色是無常的，從色中解脫出來才是常；乃至識也是如此。』 佛說：『善男子！你現在做得很好，已經報答了這個身體。』 佛告訴憍陳如（Kaundinya）：『這位婆私吒已經證得阿羅漢果（Arhat），你可以把三衣缽器給他。』 當時，憍陳如按照佛的教誨把衣缽給了他。婆私吒接受衣缽后，這樣說道：『大德憍陳如！我現在因為這個污穢的身體而得到善的果報，希望大德能夠為我轉達我的心意給世尊。我既然是惡人，冒犯了如來您瞿曇（Gautama）的姓氏，希望您能為我懺悔這個罪過。我也不能長久地住在這個毒身之中，現在就要進入涅槃（Nirvana）。』 當時，憍陳如立即前往佛所，這樣說道：『世尊！婆私吒比丘生起了慚愧之心，自稱愚頑，冒犯了如來您瞿曇的姓氏，不能長久地住在這個毒蛇般的身體中，現在想要滅身，托我懺悔。』
【English Translation】 English version: To eliminate greed, one should cultivate the contemplation of non-greed; to eliminate hatred, one should cultivate the contemplation of non-hatred; to eliminate delusion, one should cultivate the contemplation of non-delusion. Among these three illnesses, there are no three corresponding remedies, and among these three remedies, there are no three corresponding illnesses. Good man! Because among these three illnesses there are no three corresponding remedies, therefore there is the concept of impermanence, non-self, suffering, and impurity; and because among these three remedies there are no three corresponding illnesses, therefore they can be called permanence, bliss, self, and purity. Vasistha said, 'World Honored One! The Tathagata has spoken to me about permanence and impermanence. What is permanence? What is impermanence?' The Buddha said, 'Good man! Form (rupa) is impermanent, liberation from form is permanent; and so on, consciousness (vijnana) is impermanent, liberation from consciousness is permanent. Good man! If there is a good man or good woman who can observe that form and consciousness are impermanent, know that this person has attained the permanent Dharma.' Vasistha said, 'World Honored One! I now understand the Dharma of permanence and impermanence.' The Buddha said, 'Good man! How do you understand the Dharma of permanence and impermanence?' Vasistha said, 'World Honored One! I now know that my form is impermanent, and liberation from form is permanent; and so on, consciousness is also the same.' The Buddha said, 'Good man! You have done well, you have already repaid this body.' The Buddha told Kaundinya, 'This Vasistha has already attained the Arhat fruit, you may give him the three robes and bowl.' Then, Kaundinya, according to the Buddha's instructions, gave him the robes and bowl. After receiving the robes and bowl, Vasistha said, 'Great Elder Kaundinya! I have now received good karmic results because of this defiled body. I hope that the Great Elder can convey my thoughts to the World Honored One. Since I am an evil person, I have offended the Tathagata by your Gautama lineage, I hope you can repent for this sin for me. I also cannot live long in this poisonous body, and now I will enter Nirvana.' Then, Kaundinya immediately went to the Buddha and said, 'World Honored One! Bhikkhu Vasistha has developed a sense of shame, calling himself ignorant, having offended the Tathagata by your Gautama lineage, and cannot live long in this poisonous snake-like body, and now wants to extinguish his body, entrusting me with his repentance.'
悔。」
佛言：「憍陳如！婆私吒比丘已於過去無量佛所成就善根，今受我語，如法而住。如法住故，獲得正果。汝等應當供養其身。」
爾時，憍陳如從佛聞已，還其身所而設供養。時婆私吒于焚身時作種種神足。諸外道輩見是事已，高聲唱言：「是婆私吒已得瞿曇沙門咒術，是人不久復當勝彼瞿曇沙門。」
爾時，眾中復有梵志名曰先尼，復作是言：「瞿曇！有我耶？」如來默然。「瞿曇！無我耶？」如來默然。第二、第三亦如是問，佛皆默然。先尼言：「瞿曇！若一切眾生有我、遍一切處、是一作者，瞿曇何故默然不答？」
佛言：「先尼！汝說是我遍一切處耶？」
先尼答言：「瞿曇！不但我說，一切智人亦如是說。」
佛言：「善男子！若我周遍一切處者，應當五道一時受報。若有五道一時受報，汝等梵志何因緣故不造眾惡為遮地獄、修諸善法為受天身？」
先尼言：「瞿曇！我法中我則有二種：一、作身我，二者、常身我。為作身我修離惡法不入地獄，修諸善法生於天上。」
佛言：「善男子！如汝說我遍一切處，如是我者若作身中當知無常。若作身無，云何言遍？」
「瞿曇！我所立我亦在作中、亦是常法。瞿曇！如人失火燒舍宅時，其主出
【現代漢語翻譯】 現代漢語譯本 『悔。』
佛陀說：『憍陳如（Ajñāta Kauṇḍinya）！婆私吒（Vāsiṣṭha）比丘過去在無數佛陀那裡已經積累了善根，現在接受我的教誨，如法修行。因為如法修行，所以獲得了正果。你們應當供養他的遺體。』
當時，憍陳如從佛陀那裡聽聞后，回到婆私吒的遺體旁進行供養。那時，婆私吒在焚身時展現了各種神通。那些外道看到這些事情后，高聲喊道：『這個婆私吒已經得到了喬達摩沙門（Gautama Śramaṇa）的咒術，這個人不久之後將會勝過那個喬達摩沙門。』
當時，人群中又有一位名叫先尼（Senika）的婆羅門，又這樣說道：『喬達摩！有我嗎？』如來（Tathāgata）沉默不語。『喬達摩！沒有我嗎？』如來沉默不語。第二次、第三次也這樣問，佛陀都保持沉默。先尼說：『喬達摩！如果一切眾生都有我，遍佈一切地方，並且是唯一的造作者，喬達摩為什麼沉默不回答？』
佛陀說：『先尼！你說這個我是遍佈一切地方的嗎？』
先尼回答說：『喬達摩！不只是我這樣說，一切智人也這樣說。』
佛陀說：『善男子！如果我周遍一切地方，就應該五道（地獄、餓鬼、畜生、人、天）同時受報。如果有五道同時受報，你們這些婆羅門為什麼不造作各種惡業來遮蔽地獄，修習各種善法來獲得天上的身體呢？』
先尼說：『喬達摩！我的法中，我分為兩種：一是造作之我，二是常住之我。爲了造作之我，修習遠離惡法，不墮入地獄；修習各種善法，生於天上。』
佛陀說：『善男子！正如你所說，我遍佈一切地方，如果這個我是造作之身，應當知道是無常的。如果造作之身不存在，怎麼能說是遍佈一切地方呢？』
『喬達摩！我所建立的我，既在造作之中，也是常住之法。喬達摩！就像人失火燒燬房屋時，主人出』
【English Translation】 English version 'Repent.'
The Buddha said, 'Ajñāta Kauṇḍinya! The Bhikkhu Vāsiṣṭha has accumulated good roots in the past under countless Buddhas. Now, he accepts my teachings and practices according to the Dharma. Because of practicing according to the Dharma, he has attained the right fruit. You should make offerings to his body.'
At that time, after hearing this from the Buddha, Ajñāta Kauṇḍinya returned to Vāsiṣṭha's body and made offerings. Then, while Vāsiṣṭha's body was being cremated, he displayed various supernatural powers. Upon seeing this, the non-Buddhists shouted loudly, 'This Vāsiṣṭha has obtained the spells of Gautama Śramaṇa. This person will soon surpass that Gautama Śramaṇa.'
At that time, among the crowd, there was a Brahmin named Senika, who said, 'Gautama! Is there a self?' The Tathāgata remained silent. 'Gautama! Is there no self?' The Tathāgata remained silent. He asked the same question a second and third time, and the Buddha remained silent each time. Senika said, 'Gautama! If all beings have a self, pervading all places, and are the sole creator, why do you remain silent and not answer?'
The Buddha said, 'Senika! Do you say that this self pervades all places?'
Senika replied, 'Gautama! It is not only I who say this, but all-knowing people also say this.'
The Buddha said, 'Good man! If the self pervades all places, then one should receive retribution in the five realms (hell, hungry ghosts, animals, humans, and heavens) simultaneously. If one receives retribution in the five realms simultaneously, why do you Brahmins not commit all kinds of evil deeds to avoid hell and cultivate all kinds of good deeds to attain a heavenly body?'
Senika said, 'Gautama! In my teachings, the self is of two kinds: one is the self that acts, and the other is the permanent self. For the sake of the self that acts, one cultivates the abandonment of evil deeds and does not fall into hell; one cultivates all kinds of good deeds and is born in the heavens.'
The Buddha said, 'Good man! As you say, the self pervades all places. If this self is the body that acts, it should be known to be impermanent. If the body that acts does not exist, how can it be said to pervade all places?'
'Gautama! The self that I establish is both in the act and is also a permanent law. Gautama! Just like when a person's house is burned down by a fire, the owner comes out.'
去，不可說言：『舍宅被燒，主亦被燒。』我法亦爾，而此作身雖是無常，當無常時我則出去。是故，我我亦遍、亦常。」
佛言：「善男子！如汝說我亦遍、亦常，是義不然。何以故？遍有二種：一者、常，二者、無常。復有二種：一、色，二、無色。是故，若言一切有者，亦常、亦無常，亦色、亦無色。若言舍主得出不名無常，是義不然。何以故？舍不名主、主不名舍，異燒、異出，故得如是。我則不爾，何以故？我即是色、色即是我，無色即我、我即無色。云何而言色無常時我則得出？善男子！汝意若謂一切眾生同一我者，如是即違世出世法。何以故？世間法名父母、子女。若我是一，父即是子、子即是父，母即是女、女即是母，怨即是親、親即是怨，此即是彼、彼即是此。是故，若說一切眾生同一我者，是即違背世出世法。」
先尼言：「我亦不說一切眾生同於一我，乃說一人各有一我。」
佛言：「善男子！若言一人各有一我，是為多我，是義不然。何以故？如汝先說，我遍一切。若遍一切，一切眾生業根應同。天得見時，佛得亦見；天得作時，佛得亦作；天得聞時，佛得亦聞；一切諸法皆亦如是。若天得見非佛得見者，不應說我遍一切處；若不遍者，是即無常。」
先尼言：「
【現代漢語翻譯】 現代漢語譯本： 先尼說：『不能說：房屋被燒，主人也被燒。我的法也是這樣，雖然這個身體是無常的，當無常發生時，我就離開了。所以，我的「我」是普遍存在的，也是永恒的。』 佛說：『善男子！你說「我」是普遍存在的，也是永恒的，這個道理是不對的。為什麼呢？普遍存在有兩種：一是永恒的，二是無常的。又有兩種：一是色（有形體的），二是無色（無形體的）。所以，如果說一切存在都是「我」，那麼「我」既是永恒的，也是無常的，既是有形體的，也是無形體的。如果說房屋的主人出來就不算無常，這個道理是不對的。為什麼呢？房屋不叫主人，主人不叫房屋，燒燬和出來是不同的，所以可以這樣說。而「我」不是這樣，為什麼呢？「我」就是色，「色」就是「我」，無色就是「我」，「我」就是無色。怎麼能說當色無常時，「我」就出來了呢？善男子！如果你認為一切眾生都有同一個「我」，那就違背了世間法和出世間法。為什麼呢？世間法有父母、子女的說法。如果「我」是同一個，那麼父親就是兒子，兒子就是父親，母親就是女兒，女兒就是母親，仇人就是親人，親人就是仇人，這個就是那個，那個就是這個。所以，如果說一切眾生都有同一個「我」，那就違背了世間法和出世間法。』 先尼說：『我也不是說一切眾生都有同一個「我」，而是說每個人都有一個「我」。』 佛說：『善男子！如果說每個人都有一個「我」，那就是多個「我」，這個道理是不對的。為什麼呢？就像你之前說的，「我」是普遍存在的。如果「我」是普遍存在的，那麼一切眾生的業根應該相同。天能看見的時候，佛也能看見；天能做的時候，佛也能做；天能聽見的時候，佛也能聽見；一切諸法都應該如此。如果天能看見而佛不能看見，就不應該說「我」是普遍存在的；如果不普遍存在，那就是無常的。』 先尼說：
【English Translation】 English version: Seniya said: 'It cannot be said: 「The house is burned, and the owner is also burned.」 My Dharma is also like this, although this body is impermanent, when impermanence occurs, I depart. Therefore, my 「self」 is pervasive and also eternal.' The Buddha said: 'Good man! Your saying that the 「self」 is pervasive and also eternal is not correct. Why? Pervasiveness has two kinds: one is eternal, and the other is impermanent. There are also two kinds: one is form (having physical form), and the other is formless (without physical form). Therefore, if it is said that all existence is 「self,」 then the 「self」 is both eternal and impermanent, both with form and without form. If it is said that the owner of the house comes out and is not considered impermanent, this reasoning is incorrect. Why? The house is not called the owner, and the owner is not called the house. Burning and coming out are different, so it can be said like that. But the 「self」 is not like this. Why? The 「self」 is form, 「form」 is 「self,」 formless is 「self,」 and 「self」 is formless. How can it be said that when form is impermanent, the 「self」 comes out? Good man! If you think that all sentient beings have the same 「self,」 then you are violating worldly and transcendental laws. Why? Worldly laws have the concepts of parents and children. If the 「self」 is the same, then the father is the son, the son is the father, the mother is the daughter, the daughter is the mother, the enemy is the relative, the relative is the enemy, this is that, and that is this. Therefore, if it is said that all sentient beings have the same 「self,」 then you are violating worldly and transcendental laws.' Seniya said: 'I am not saying that all sentient beings have the same 「self,」 but that each person has a 「self.」' The Buddha said: 'Good man! If it is said that each person has a 「self,」 then there are multiple 「selves,」 and this reasoning is incorrect. Why? As you said before, the 「self」 is pervasive. If the 「self」 is pervasive, then the karmic roots of all sentient beings should be the same. When a deva can see, the Buddha can also see; when a deva can act, the Buddha can also act; when a deva can hear, the Buddha can also hear; all dharmas should be like this. If a deva can see but the Buddha cannot see, then it should not be said that the 「self」 is pervasive; if it is not pervasive, then it is impermanent.' Seniya said:
瞿曇！一切眾生我遍一切，法與非法不遍一切。以是義故，佛得作異、天得作異。是故，瞿曇不應說言：『佛得見時，天得應見；佛得聞時，天得應聞。』」
佛言：「善男子！法與非法非業作耶？」
先尼言：「瞿曇！是業所作。」
佛言：「善男子！若法非法是業作者，即是同法。云何言異？何以故？佛得業處，有天得我；天得業處，有佛得我。是故，佛得作時，天得亦作；法與非法亦應如是。善男子！是故，一切眾生法與非法若如是者，所得果報亦應不異。善男子！從子出果，是子終不思惟分別：『我唯當作婆羅門果，不與剎利、毗舍、首陀而作果也。』何以故？從子出果終不障礙如是四姓。法與非法亦復如是，不能分別：『我唯當與佛得作果，不與天得作果；作天得果，不作佛得果。』何以故？業平等故。」
先尼言：「瞿曇！譬如一室有百千燈，炷雖有異，明則無差。燈、炷別異，喻法、非法；其明無差，喻眾生我。」
佛言：「善男子！汝說燈明以喻我者，是義不然。何以故？室異、燈異，是燈光明亦在炷邊、亦遍室中。汝所言我若如是者，法、非法邊俱應有我，我中亦應有法、非法。若法、非法無有我者，不得說言遍一切處；若俱有者，何得復以炷明為喻？善男子！汝
【現代漢語翻譯】 現代漢語譯本：先尼問道：『喬達摩（Gautama，釋迦牟尼的姓）！一切眾生的『我』遍及一切，而法與非法並不遍及一切。因此，佛可以成為佛，天可以成為天。所以，喬達摩不應該說：『佛能看見時，天也能看見；佛能聽見時，天也能聽見。』 佛陀回答說：『善男子！法與非法不是由業產生的嗎？』 先尼說：『喬達摩！是的，它們是由業產生的。』 佛陀說：『善男子！如果法與非法是由業產生的，那麼它們就是同一種性質。怎麼能說是不同的呢？為什麼呢？佛的業報之處，天也能得到；天的業報之處，佛也能得到。所以，佛能做的時候，天也能做；法與非法也應該如此。善男子！因此，如果一切眾生的法與非法都是這樣，那麼他們所得到的果報也應該沒有差別。善男子！從種子長出果實，種子不會思考分別：『我只應該產生婆羅門（Brahmana，印度教祭司）的果實，而不給剎帝利（Kshatriya，印度教武士）、吠舍（Vaishya，印度教商人）和首陀羅（Shudra，印度教奴隸）產生果實。』為什麼呢？因為種子長出果實不會障礙這四種姓。法與非法也是如此，不能分別：『我只應該給佛產生果報，不給天產生果報；給天產生果報，不給佛產生果報。』為什麼呢？因為業是平等的。』 先尼說：『喬達摩！譬如一個房間里有成百上千盞燈，燈芯雖然不同，但光明沒有差別。燈和燈芯不同，比喻法和非法；光明沒有差別，比喻眾生的『我』。』 佛陀說：『善男子！你用燈的光明來比喻『我』，這個比喻是不對的。為什麼呢？房間不同，燈不同，燈的光明既在燈芯旁邊，也遍佈整個房間。如果你所說的『我』是這樣，那麼法和非法旁邊都應該有『我』，『我』之中也應該有法和非法。如果法和非法中沒有『我』，就不能說『我』遍及一切；如果都有，又怎麼能用燈芯的光明來比喻呢？善男子！你』
【English Translation】 English version: Srenika asked: 'Gautama! The 'self' of all beings pervades everything, but Dharma and Adharma do not pervade everything. Therefore, a Buddha can become a Buddha, and a Deva can become a Deva. Therefore, Gautama should not say: 'When a Buddha can see, a Deva can also see; when a Buddha can hear, a Deva can also hear.' The Buddha replied: 'Good man! Are Dharma and Adharma not produced by Karma?' Srenika said: 'Gautama! Yes, they are produced by Karma.' The Buddha said: 'Good man! If Dharma and Adharma are produced by Karma, then they are of the same nature. How can they be said to be different? Why? Where a Buddha's Karma is, a Deva can also attain; where a Deva's Karma is, a Buddha can also attain. Therefore, when a Buddha can act, a Deva can also act; Dharma and Adharma should also be like this. Good man! Therefore, if the Dharma and Adharma of all beings are like this, then the results they obtain should also be no different. Good man! From a seed grows a fruit, and the seed does not think and discriminate: 'I should only produce the fruit of a Brahmana (Hindu priest), and not produce fruit for a Kshatriya (Hindu warrior), a Vaishya (Hindu merchant), or a Shudra (Hindu slave).' Why? Because the seed producing fruit does not hinder these four castes. Dharma and Adharma are also like this, unable to discriminate: 'I should only produce a result for a Buddha, not for a Deva; produce a result for a Deva, not for a Buddha.' Why? Because Karma is equal.' Srenika said: 'Gautama! It is like a room with hundreds and thousands of lamps, though the wicks are different, the light is the same. The lamps and wicks are different, symbolizing Dharma and Adharma; the light is the same, symbolizing the 'self' of beings.' The Buddha said: 'Good man! Your analogy of using the light of a lamp to symbolize the 'self' is not correct. Why? The room is different, the lamps are different, and the light of the lamp is both beside the wick and pervades the entire room. If the 'self' you speak of is like this, then there should be a 'self' beside both Dharma and Adharma, and there should also be Dharma and Adharma within the 'self'. If there is no 'self' in Dharma and Adharma, then it cannot be said that the 'self' pervades everything; if both exist, then how can you use the light of a wick as an analogy? Good man! You'
意若謂炷之與明真實別異，何因緣故炷增明盛、炷枯明滅？是故，不應以法、非法喻于燈炷，光明無差喻於我也。何以故？法、非法、我，三事即一。」
先尼言：「瞿曇！汝引燈喻，是事不吉。何以故？燈喻若吉，我已先引；如其不吉，何故復說？」
「善男子！我所引喻都亦不作吉以不吉，隨汝意說，是喻亦說離炷有明、即炷有明。汝心不等，故說燈炷喻法、非法，明則喻我。是故責汝：炷即是明、離炷有明，法即有我、我即有法，非法即我、我即非法。汝今何故但受一邊、不受一邊？如是喻者于汝不吉，是故我今還以教汝。善男子！如是喻者即是非喻，是非喻故，於我即吉、于汝不吉。善男子！汝意若謂：『若我不吉，汝亦不吉。』是義不然。何以故？見世間人自刀、自害、自作、他用，汝所引喻亦復如是，於我則吉，于汝不吉。」
先尼言：「瞿曇！汝先責我心不平等，今汝所說亦不平等。何以故？瞿曇！今者以吉向己、不吉向我，以是推之真是不平。」
佛言：「善男子！如我不平能破汝不平，是故汝平我之不平即是吉也。我之不平破汝不平，令汝得平，即是我平。何以故？同諸聖人得平等故。」
先尼言：「瞿曇！我常是平，汝云何言壞我不平？一切眾生平等有我，云何
【現代漢語翻譯】 現代漢語譯本：如果認為燈芯和光明是真實不同的，那麼為什麼燈芯增加時光明就旺盛，燈芯枯竭時光明就熄滅呢？因此，不應該用法和非法來比喻燈芯，而用沒有差別的光明來比喻我。為什麼呢？法、非法、我，這三者實際上是一體的。 先尼說：『瞿曇（釋迦牟尼的尊稱）！你引用的燈的譬喻，是不吉祥的。為什麼呢？如果燈的譬喻是吉祥的，我早就引用了；如果它是不吉祥的，你為什麼還要說呢？』 『善男子！我所引用的譬喻，根本不涉及吉祥或不吉祥，隨你的意思說，這個譬喻既可以表示離開燈芯有光明，也可以表示燈芯本身就有光明。你的心不平等，所以說燈芯譬喻法和非法，光明譬喻我。因此我要責備你：燈芯就是光明，離開燈芯也有光明，法就是我，我就是法，非法就是我，我就是非法。你現在為什麼只接受一邊，不接受另一邊呢？這樣的譬喻對你來說是不吉祥的，所以我現在要用它來教導你。善男子！這樣的譬喻實際上是非譬喻，因為是非譬喻，所以對我來說是吉祥的，對你來說是不吉祥的。善男子！你如果認為：『如果我不吉祥，你也不吉祥。』這種想法是不對的。為什麼呢？你看世間有人自己用刀傷害自己，自己做的事情卻讓別人承擔後果，你所引用的譬喻也是這樣，對我來說是吉祥的，對你來說是不吉祥的。』 先尼說：『瞿曇！你先前責備我的心不平等，現在你所說的也不平等。為什麼呢？瞿曇！現在你把吉祥歸於自己，把不吉祥歸於我，由此推斷，這真是不平等。』 佛說：『善男子！如果我的不平等能夠破除你的不平等，那麼我的不平等就是吉祥的。我的不平等破除了你的不平等，使你得到平等，這就是我的平等。為什麼呢？因為和所有聖人一樣獲得了平等。』 先尼說：『瞿曇！我一直是平等的，你為什麼說要破除我的不平等？一切眾生平等地擁有我，為什麼……』
【English Translation】 English version: If it is thought that the wick and the light are truly distinct, then why does the light increase when the wick increases, and the light extinguish when the wick is depleted? Therefore, one should not use dharma and non-dharma to represent the wick, and use the undifferentiated light to represent 'I'. Why is this? Dharma, non-dharma, and 'I', these three are actually one. Seni said, 'Gautama (an honorific title for Shakyamuni)! The analogy of the lamp that you have used is inauspicious. Why is that? If the analogy of the lamp were auspicious, I would have used it first; if it is inauspicious, why do you use it again?' 'Good man! The analogy I have used does not involve auspiciousness or inauspiciousness at all. As you interpret it, this analogy can represent light existing apart from the wick, or light existing within the wick itself. Your mind is not equal, therefore you say the wick represents dharma and non-dharma, and the light represents 'I'. Therefore, I must rebuke you: the wick is the light, and there is light apart from the wick; dharma is 'I', and 'I' is dharma; non-dharma is 'I', and 'I' is non-dharma. Why do you now only accept one side and not the other? Such an analogy is inauspicious for you, so I will now use it to teach you. Good man! Such an analogy is actually a non-analogy, and because it is a non-analogy, it is auspicious for me and inauspicious for you. Good man! If you think, 'If I am inauspicious, you are also inauspicious,' this idea is incorrect. Why is that? You see in the world people who harm themselves with a knife, and who do things that others bear the consequences for. The analogy you have used is also like this, auspicious for me and inauspicious for you.' Seni said, 'Gautama! You previously rebuked my mind for being unequal, but what you are saying now is also unequal. Why is that? Gautama! Now you attribute auspiciousness to yourself and inauspiciousness to me. From this, it can be inferred that this is truly unequal.' The Buddha said, 'Good man! If my inequality can break your inequality, then my inequality is auspicious. My inequality breaks your inequality, causing you to attain equality, and that is my equality. Why is that? Because I have attained equality like all the sages.' Seni said, 'Gautama! I have always been equal, why do you say you will break my inequality? All beings equally possess 'I', why...'
言我是不平耶？」
「善男子！汝亦說言當受地獄、當受餓鬼、當受畜生、當受人天，我若先遍五道中者，云何方言當受諸趣？汝亦說言父母和合然後生子，若子先有，云何復言和合已有？是故，一人有五趣身。若是五處先有身者，何因緣故為身造業？是故不平。善男子！汝意若謂我是作者，是義不然。何以故？若我作者，何因緣故自作苦事？然今眾生實有受苦，是故當知我非作者。若言是苦非我所作、不從因生，一切諸法亦當如是不從因生，何因緣故說我作耶？善男子！眾生苦樂實從因緣，如是苦樂能作憂喜，憂時無喜、喜時無憂，或喜、或憂，智人云何說是常耶？
「善男子！汝說我常，若是常者，云何說有十時別異？常法不應有歌羅邏時乃至老時。虛空常法尚無一時，況有十時？善男子！我者非是歌羅邏時乃至老時，云何說有十時別異？
「善男子！若我作者，是我亦有盛時、衰時，眾生亦有盛時、衰時。若我爾者，云何是常？善男子！我若作者，云何一人有利、有鈍？善男子！我若作者，是我能作身業、口業、意業。若是我所作者，云何口說無有我耶？云何自疑有耶？無耶？
「善男子！汝意若謂離眼有見，是義不然。何以故？若離眼已別有見者，何須此眼？乃至身根亦復如是。汝
【現代漢語翻譯】 現代漢語譯本：『你說我不公平嗎？』 『善男子！你也說應當承受地獄、餓鬼、畜生、人天等果報，如果我先遍在五道之中，又怎麼能說應當承受諸趣呢？你也說父母和合然後才生子，如果子先存在，又怎麼能說和合之後才有了呢？所以，一個人有五趣之身。如果這五處先有身，又是什麼因緣為身造業呢？所以說不公平。善男子！你如果認為我是作者，這個道理是不對的。為什麼呢？如果我是作者，又是什麼因緣自己製造痛苦的事情呢？然而現在眾生確實在承受痛苦，所以應當知道我不是作者。如果說這痛苦不是我所作，不是從因緣而生，那麼一切諸法也應當如此不是從因緣而生，又是什麼因緣說是我所作呢？善男子！眾生的苦樂確實是從因緣而生，這樣的苦樂能產生憂愁和喜悅，憂愁時沒有喜悅，喜悅時沒有憂愁，或者喜悅，或者憂愁，有智慧的人怎麼能說這是常呢？』 『善男子！你說我是常，如果是常，又怎麼說有十種時期的差別呢？常法不應該有歌羅邏（受精卵）時期乃至老年的時期。虛空這種常法尚且沒有一個時期，何況有十個時期呢？善男子！我不是歌羅邏時期乃至老年的時期，又怎麼能說有十種時期的差別呢？』 『善男子！如果我是作者，那麼我也有興盛的時候，也有衰敗的時候，眾生也有興盛的時候，也有衰敗的時候。如果我這樣，又怎麼能是常呢？善男子！如果我是作者，為什麼一個人有利根，一個人有鈍根呢？善男子！如果我是作者，那麼我能造作身業、口業、意業。如果是我所造作的，為什麼口中說沒有我呢？為什麼自己懷疑有我呢？還是沒有我呢？』 『善男子！你如果認為離開眼睛有見，這個道理是不對的。為什麼呢？如果離開眼睛已經有見，又何必需要這眼睛呢？乃至身根也是這樣。你
【English Translation】 English version: 『Do you say that I am unjust?』 『Good man! You also say that one should undergo hell, hungry ghosts, animals, and human and heavenly realms. If I were already present in all five realms, how could it be said that I should undergo these destinies? You also say that parents unite and then a child is born. If the child existed beforehand, how can it be said that it came into being after the union? Therefore, one person has bodies in the five realms. If these five places already had bodies, what is the cause and condition for creating karma for the body? Therefore, it is unjust. Good man! If you think that I am the creator, this is not correct. Why? If I were the creator, what is the cause and condition for creating suffering for myself? Yet now sentient beings truly experience suffering, so you should know that I am not the creator. If you say that this suffering is not created by me and does not arise from causes, then all dharmas should also not arise from causes. What is the cause and condition for saying that I am the creator? Good man! The suffering and happiness of sentient beings truly arise from causes and conditions. Such suffering and happiness can produce sorrow and joy. When there is sorrow, there is no joy, and when there is joy, there is no sorrow. Sometimes there is joy, sometimes there is sorrow. How can a wise person say that this is permanent?』 『Good man! You say that I am permanent. If I am permanent, how can there be ten different periods? A permanent dharma should not have a kalala (embryo) period up to old age. Even space, which is a permanent dharma, does not have one period, let alone ten periods. Good man! I am not the kalala period up to old age, so how can it be said that there are ten different periods?』 『Good man! If I were the creator, then I would also have times of flourishing and times of decline, and sentient beings would also have times of flourishing and times of decline. If I were like that, how could I be permanent? Good man! If I were the creator, why would one person have sharp faculties and another have dull faculties? Good man! If I were the creator, then I could create bodily karma, verbal karma, and mental karma. If it were created by me, why would the mouth say that there is no self? Why would one doubt whether there is a self or not?』 『Good man! If you think that there is seeing apart from the eye, this is not correct. Why? If there is already seeing apart from the eye, then why is this eye needed? The same is true for the body faculty. You』
意若謂：『我雖能見，要因眼見。』是亦不然。何以故？如有人言：『須曼那花能燒大村。云何能燒？因火能燒。』汝立我見亦復如是。」
先尼言：「瞿曇！如人執鐮則能刈草；我因五根見、聞至觸亦復如是。」
「善男子！人鐮各異，是故執鐮能有所作。離根之外更無別我，云何說言我因諸根能有所作？善男子！汝意若謂：『執鐮能刈，我亦如是。』是我有手耶？為無手乎？若有手者，何不自執？若無手者，云何說言我是作者？善男子！能刈草者即是鐮也，非我、非人。若我人能，何故因鐮？善男子！人有二業：一、則執草，二則、執鐮。是鐮唯有能斷之功，眾生見法亦復如是。眼能見色從和合生，若從因緣和合見者，智人云何說言有我？
「善男子！汝意若謂身作我受，是義不然。何以故？世間不見天得作業、佛得受果。若言不是身作、我非因受，汝等何故從於因緣求解脫耶？汝先是身非因緣生，得解脫已，亦應非因而更生身。如身，一切煩惱亦應如是。」
先尼言：「瞿曇！我有二種：一者、有知，二者、無知。無知之我能得於身，有知之我能捨離身。猶如壞瓶，既被燒已，失於本色，更不復生；智者煩惱亦復如是，既滅壞已，更不復生。」
佛言：「善男子！所言知者，智
【現代漢語翻譯】 現代漢語譯本：如果你的意思是說：『我雖然能看見，但這是因為眼睛能看見。』這種說法也是不對的。為什麼呢？就像有人說：『須曼那花（一種花名）能燒燬整個村莊。』它怎麼能燒燬呢？是因為火能燒。』你所認為的『我』的見解也是如此。 先尼說：『瞿曇（佛陀的尊稱）！就像人拿著鐮刀就能割草一樣；我通過五根（眼、耳、鼻、舌、身）來見、聞、觸也是如此。』 『善男子！人和鐮刀是不同的，所以拿著鐮刀才能有所作為。離開五根之外，並沒有一個單獨的『我』，怎麼能說『我』通過五根來有所作為呢？善男子！如果你認為：『拿著鐮刀能割草，我也是這樣。』那麼，你是有手呢？還是沒有手呢？如果有手，為什麼不自己拿著鐮刀呢？如果沒有手，又怎麼能說『我』是作者呢？善男子！能割草的是鐮刀，不是『我』，也不是人。如果『我』和人能割草，為什麼還要用鐮刀呢？善男子！人有兩種行為：一是拿著草，二是拿著鐮刀。鐮刀只有斷草的功能，眾生見法也是如此。眼睛能看見顏色，是從因緣和合而產生的，如果從因緣和合而見，有智慧的人怎麼能說有『我』呢？』 『善男子！如果你認為身體造作，『我』來承受，這種說法是不對的。為什麼呢？世間沒有看到天能造作，佛能承受果報。如果說不是身體造作，『我』也不是承受的原因，你們為什麼還要從因緣中求解脫呢？你先前是身體，不是因緣所生，得到解脫后，也應該不是因緣而再生身體。就像身體一樣，一切煩惱也應該如此。』 先尼說：『瞿曇！我有兩種：一種是有知的，一種是無知的。無知的『我』能得到身體，有知的『我』能捨棄身體。就像壞了的瓶子，被燒過之後，失去了本來的顏色，不再重生；智者的煩惱也是如此，一旦滅盡，就不再重生。』 佛說：『善男子！你所說的『知』，是智慧嗎？』
【English Translation】 English version: If you mean to say, 'Although I can see, it is because the eye sees,' that is also not correct. Why is that? It is like someone saying, 'The Sumanā flower (a type of flower) can burn down a large village. How can it burn? It is because fire can burn.' Your view of 'I' is also like that. Seni said, 'Gautama (a respectful term for the Buddha)! Just as a person holding a sickle can cut grass; I also see, hear, and touch through the five senses (eye, ear, nose, tongue, body).' 'Good man! The person and the sickle are different, therefore holding the sickle can accomplish something. Apart from the five senses, there is no separate 'I', how can you say that 'I' can accomplish something through the senses? Good man! If you think, 'Holding the sickle can cut grass, and I am the same,' then do you have hands or not? If you have hands, why don't you hold the sickle yourself? If you don't have hands, how can you say 'I' am the doer? Good man! What can cut grass is the sickle, not 'I', nor a person. If 'I' and a person could cut grass, why would you need a sickle? Good man! A person has two actions: one is holding the grass, and the other is holding the sickle. The sickle only has the function of cutting, and sentient beings seeing the Dharma is also like this. The eye can see colors, which arises from the combination of conditions. If seeing comes from the combination of conditions, how can a wise person say there is an 'I'?' 'Good man! If you think the body acts and 'I' receive, that is not correct. Why is that? In the world, we do not see that the heavens can act and the Buddha can receive the consequences. If you say it is not the body that acts, and 'I' am not the cause of receiving, why do you seek liberation from conditions? You were previously a body, not born from conditions, and after attaining liberation, you should also not be reborn into a body from conditions. Just like the body, all afflictions should also be like that.' Seni said, 'Gautama! There are two kinds of 'I' in me: one is conscious, and the other is unconscious. The unconscious 'I' can obtain a body, and the conscious 'I' can abandon the body. Just like a broken bottle, once it has been burned, it loses its original color and is not reborn; the afflictions of the wise are also like this, once they are extinguished, they are not reborn.' The Buddha said, 'Good man! Is what you call 'knowing' wisdom?'
能知耶？我能知乎？若智慧知，何故說言我是知耶？若我知者，何故方便更求于智？汝意若謂我因智知，同花喻壞。善男子！譬如刺樹，性自能刺，不得說言樹執刺刺；智亦如是，智自能知，云何說言我執智知？
「善男子！如汝法中我得解脫，無知我得？知我得耶？若無知得，當知猶故具足煩惱；若知得者，當知已有五情諸根。何以故？離根之外別更無知。若具諸根，云何複名得解脫耶？若言是我其性清凈，離於五根，云何說言遍五道有？以何因緣為解脫故修諸善法？善男子！譬如有人拔虛空刺；汝亦如是，我若清凈，云何復言斷諸煩惱？汝意若謂不從因緣獲得解脫，一切畜生何故不得？」
先尼言：「瞿曇！若無我者，誰能憶念？」
佛告先尼：「若有我者，何緣復忘？善男子！若念是我者，何因緣故念于惡念、念所不念、不念所念？」
先尼復言：「瞿曇！若無我者，誰見？誰聞？」
佛言：「善男子！內有六入、外有六塵，內外和合生六種識，是六種識因緣得名。善男子！譬如一火，因木得故名為木火、因草得故名為草火、因糠得故名為糠火、因牛糞得名牛糞火。眾生意識亦復如是，因眼、因色、因明、因欲名為眼識。善男子！如是眼識不在眼中乃至欲中，四事和合故生是識
【現代漢語翻譯】 現代漢語譯本： 『能夠知道嗎？是我能夠知道嗎？如果智慧能夠知道，為什麼說『我是知』呢？如果是我知道，為什麼還要方便地去尋求智慧呢？如果你的意思是說『我』因為智慧而知，這就像用花來比喻一樣是錯誤的。善男子！譬如荊棘樹，其本性就能刺，不能說樹拿著刺去刺；智慧也是這樣，智慧本身就能知道，怎麼能說『我』拿著智慧去知道呢？ 『善男子！就像你們的法中說『我』得到解脫，是無知而得到解脫呢？還是知道而得到解脫呢？如果是無知而得到解脫，應當知道仍然具足煩惱；如果是知道而得到解脫，應當知道已經有了五情諸根（眼、耳、鼻、舌、身）。為什麼呢？離開諸根之外，就沒有別的知。如果具足諸根，怎麼還能稱為得到解脫呢？如果說『我』的本性是清凈的，離開了五根，怎麼能說遍佈五道（地獄、餓鬼、畜生、人、天）呢？因為什麼因緣爲了解脫而修習各種善法呢？善男子！譬如有人拔虛空的刺；你也像這樣，如果『我』是清凈的，為什麼還要說斷除各種煩惱呢？如果你的意思是說解脫不是從因緣獲得的，那麼一切畜生為什麼不能得到解脫呢？』 先尼說：『瞿曇（釋迦牟尼的姓）！如果沒有『我』，誰能憶念呢？』 佛告訴先尼：『如果有『我』，為什麼還會忘記呢？善男子！如果念頭是『我』，為什麼會產生惡念、念所不應該唸的、不念所應該唸的呢？』 先尼又說：『瞿曇！如果沒有『我』，誰能看見？誰能聽見？』 佛說：『善男子！內有六入（眼、耳、鼻、舌、身、意），外有六塵（色、聲、香、味、觸、法），內外和合產生六種識（眼識、耳識、鼻識、舌識、身識、意識），這六種識是因緣而得名的。善男子！譬如一團火，因為木頭而得名叫做木火，因為草而得名叫做草火，因為糠而得名叫做糠火，因為牛糞而得名叫做牛糞火。眾生的意識也是這樣，因為眼、因為色、因為光明、因為欲求而得名叫做眼識。善男子！這樣的眼識不在眼中，乃至不在欲求中，是四種因素和合而產生的識。』
【English Translation】 English version: 'Can it know? Can I know? If intelligence can know, why is it said 'I am the knower'? If I am the knower, why then do I conveniently seek intelligence? If you mean that 'I' know because of intelligence, it is like a flawed analogy of a flower. Good man! For example, a thorn tree, by its nature, can prick, it cannot be said that the tree holds the thorn to prick; intelligence is also like this, intelligence itself can know, how can it be said that 'I' hold intelligence to know?' 'Good man! As in your teachings, 'I' attain liberation, is it attained without knowing or with knowing? If it is attained without knowing, it should be known that one still possesses afflictions; if it is attained with knowing, it should be known that one already has the five senses (eyes, ears, nose, tongue, body). Why? Apart from the senses, there is no other knowing. If one possesses the senses, how can one be called liberated? If it is said that the nature of 'I' is pure, separate from the five senses, how can it be said to exist in the five realms (hell, hungry ghosts, animals, humans, gods)? For what reason do you cultivate various good deeds for the sake of liberation? Good man! It is like someone pulling a thorn from the void; you are also like this, if 'I' is pure, why then speak of cutting off various afflictions? If you mean that liberation is not obtained from causes and conditions, why can't all animals attain it?' Seni said, 'Gautama (Shakyamuni's family name)! If there is no 'I', who can remember?' The Buddha told Seni, 'If there is an 'I', why would one forget? Good man! If the thought is 'I', why would one have evil thoughts, think of what should not be thought, and not think of what should be thought?' Seni said again, 'Gautama! If there is no 'I', who sees? Who hears?' The Buddha said, 'Good man! Internally there are the six entrances (eyes, ears, nose, tongue, body, mind), externally there are the six objects (form, sound, smell, taste, touch, dharma), the combination of internal and external gives rise to the six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness), these six consciousnesses are named due to conditions. Good man! For example, a fire, because of wood, is called wood fire, because of grass, it is called grass fire, because of chaff, it is called chaff fire, because of cow dung, it is called cow dung fire. The consciousness of sentient beings is also like this, because of the eye, because of form, because of light, because of desire, it is called eye consciousness. Good man! Such eye consciousness is not in the eye, nor even in desire, it is the consciousness that arises from the combination of four factors.'
；乃至意識亦復如是。若是因緣和合故生智，不應說見即是我乃至觸即是我。善男子！是故我說眼識乃至意識、一切諸法即是幻也。云何如幻？本無今有，已有還無。善男子！譬如蘇面、蜜姜、胡椒、蓽茇、蒲萄、胡桃、石榴、桵子，如是和合名歡喜丸，離是和合無歡喜丸。內、外六入是名眾生、我、人、士夫，離內、外入無別眾生、我、人、士夫。」
先尼言：「瞿曇！若無我者，云何說言我見、我聞、我苦、我樂、我憂、我喜？」
佛言：「善男子！若言我見、我聞名有我者，何因緣故世間復言汝所作罪非我見聞？善男子！譬如四兵和合名軍，如是四兵不名為一，而亦說言我軍勇健、我軍勝彼。是內、外入和合所作亦復如是，雖不是一，亦得說言我作、我受、我見、我聞、我苦、我樂。」
先尼言：「瞿曇！如汝所言內外和合，誰出聲言我作、我受？」
佛言：「先尼！從愛無明因緣生業，從業生有，從有出生無量心數，心生覺觀，覺觀動風，風隨心觸喉、舌、齒、唇，眾生想倒聲出說言我作、我受、我見、我聞。善男子！如幢頭鈴，風因緣故便出音聲，風大聲大、風小聲小，無有作者。善男子！譬如熱鐵投之水中出種種聲，是中真實無有作者。善男子！凡夫不能思惟分別如是事故，說
【現代漢語翻譯】 現代漢語譯本：乃至意識也是如此。如果智慧是因緣和合而生，就不應該說見就是我，乃至觸就是我。善男子！因此我說眼識乃至意識，一切諸法都是幻象。如何像幻象呢？本來沒有現在有了，已經有了又會消失。善男子！譬如酥油、麵粉、蜂蜜、生薑、胡椒、蓽茇（一種香料）、葡萄、胡桃、石榴、桵子（一種植物的果實），這些東西和合在一起叫做歡喜丸，離開這些和合就沒有歡喜丸。內在的六根和外在的六塵，合起來稱為眾生、我、人、士夫（指人），離開內在和外在的六根六塵，就沒有另外的眾生、我、人、士夫。
先尼（人名）說：『瞿曇（佛陀的姓氏）！如果沒有我，為什麼說我見、我聞、我苦、我樂、我憂、我喜呢？』
佛說：『善男子！如果說我見、我聞就叫做有我，那麼為什麼世間又說你所犯的罪不是我見我聞呢？善男子！譬如四種兵種和合在一起叫做軍隊，這四種兵種不稱為一個整體，但也會說我的軍隊勇猛強健，我的軍隊戰勝了對方。內在和外在的六根六塵和合所產生的也是這樣，雖然不是一個整體，也可以說我做、我受、我見、我聞、我苦、我樂。』
先尼說：『瞿曇！如你所說，內外和合，是誰發出聲音說我做、我受呢？』
佛說：『先尼！從愛和無明（佛教術語，指對真理的無知）的因緣產生業，從業產生有，從有出生無量的心念，心念產生覺觀，覺觀帶動風，風隨著心觸動喉嚨、舌頭、牙齒、嘴唇，眾生顛倒妄想，發出聲音說我做、我受、我見、我聞。善男子！就像幢頭上的鈴鐺，因為風的緣故就發出聲音，風大聲音就大，風小聲音就小，並沒有一個製造聲音的作者。善男子！譬如把熱鐵投入水中會發出各種各樣的聲音，其中實際上並沒有一個製造聲音的作者。善男子！凡夫不能思考分辨這些道理，所以說有我。』
【English Translation】 English version: Even consciousness is like this. If wisdom arises from the combination of causes and conditions, it should not be said that seeing is 'I', or even that touching is 'I'. Good man! Therefore, I say that eye-consciousness, and even consciousness, all dharmas are illusions. How are they like illusions? Originally non-existent, now they exist; having existed, they cease to exist again. Good man! For example, when ghee, flour, honey, ginger, pepper, long pepper (a spice), grapes, walnuts, pomegranates, and jujubes are combined, they are called a 'joyful pill'. Without this combination, there is no 'joyful pill'. The inner and outer six entrances are called sentient beings, 'I', persons, and individuals. Apart from the inner and outer entrances, there are no separate sentient beings, 'I', persons, or individuals.
Seni (a person's name) said, 'Gautama (Buddha's family name)! If there is no 'I', why do we say 'I see', 'I hear', 'I suffer', 'I enjoy', 'I am sad', 'I am happy'?'
The Buddha said, 'Good man! If saying 'I see' and 'I hear' means there is an 'I', then why does the world also say that the sins you commit are not what 'I' saw or heard? Good man! For example, when four types of soldiers are combined, they are called an army. These four types of soldiers are not considered one entity, but it is still said, 'My army is brave and strong,' 'My army defeated the enemy.' The same is true of what is produced by the combination of the inner and outer entrances. Although they are not one entity, it can still be said, 'I do,' 'I receive,' 'I see,' 'I hear,' 'I suffer,' 'I enjoy.'
Seni said, 'Gautama! As you say, the inner and outer combine, who is it that makes the sound saying, 'I do,' 'I receive'?'
The Buddha said, 'Seni! From the causes and conditions of love and ignorance (a Buddhist term referring to ignorance of the truth), karma arises; from karma, existence arises; from existence, countless mental states arise; mental states give rise to perception and observation; perception and observation move the wind; the wind, following the mind, touches the throat, tongue, teeth, and lips; sentient beings, with their inverted thoughts, make sounds saying, 'I do,' 'I receive,' 'I see,' 'I hear.' Good man! Like the bell on top of a banner, it makes a sound because of the wind. When the wind is strong, the sound is loud; when the wind is weak, the sound is soft. There is no maker of the sound. Good man! For example, when hot iron is thrown into water, various sounds are produced, but in reality, there is no maker of the sound. Good man! Ordinary people cannot contemplate and distinguish these reasons, so they say there is an 'I.'
言有我及有我所、我作、我受。」
先尼言：「如瞿曇說無我、我所，何緣復說常、樂、我、凈？」
佛言：「善男子！我亦不說內、外六入及六識意常、樂、我、凈。我乃宣說滅內、外入所生六識名之為常；以是常故，名之為我；有常我故，名之為樂；常我樂故，名之為凈。善男子！眾生厭苦，斷是苦因，自在遠離，是名為我。以是因緣，我今宣說常、樂、我、凈。」
先尼言：「世尊！唯愿大慈為我宣說，我當云何獲得如是常、樂、我、凈？」
佛言：「善男子！一切世間從本已來具足大慢、能增長慢，亦復造作慢因、慢業，是故今者受慢果報，不能遠離一切煩惱，得常、樂、我、凈。若諸眾生欲得遠離一切煩惱，先當離慢。」
先尼言：「世尊！如是如是，誠如聖教。我先有慢，因慢因緣故稱如來你瞿曇姓。我今已離如是大慢，是故誠心啟請求法。云何當得常、樂、我、凈？」
佛言：「善男子！諦聽諦聽，今當爲汝分別解說。善男子！若能非自、非他、非眾生者，遠離是法。」
先尼言：「世尊！我已知解，得正法眼。」
佛言：「善男子！汝云何知已解、已得正法眼？」
「世尊！所言色者，非自、非他、非諸眾生；乃至識亦復如是。我如是觀，
【現代漢語翻譯】 現代漢語譯本：
『言語中存在「我」以及「我所擁有」，『我』造作，『我』感受。』 先尼問道：『如果像瞿曇（Gautama，佛陀的姓氏）所說，沒有「我」和「我所」，那又為何說常、樂、我、凈呢？』 佛陀回答說：『善男子！我並沒有說內在和外在的六入（眼、耳、鼻、舌、身、意）以及六識（眼識、耳識、鼻識、舌識、身識、意識）是常、樂、我、凈。我所宣說的是，當內在和外在的六入所生的六識滅盡時，稱之為常；因為是常，所以稱之為我；因為有常我，所以稱之為樂；因為常我樂，所以稱之為凈。善男子！眾生厭惡痛苦，斷除痛苦的根源，自在地遠離痛苦，這稱之為我。因為這個原因，我現在宣說常、樂、我、凈。』 先尼問道：『世尊！我懇請您大慈大悲地為我宣說，我應當如何才能獲得這樣的常、樂、我、凈呢？』 佛陀回答說：『善男子！一切世間從一開始就具有大慢（驕傲），能夠增長驕傲，也造作驕傲的原因和行為，因此現在承受驕傲的果報，不能遠離一切煩惱，得到常、樂、我、凈。如果眾生想要遠離一切煩惱，首先應當遠離驕傲。』 先尼說道：『世尊！確實如此，正如您所教導的。我之前有驕傲，因為驕傲的緣故稱呼如來您為瞿曇。我現在已經遠離了這樣的大驕傲，所以誠心誠意地請求佛法。我應當如何才能得到常、樂、我、凈呢？』 佛陀回答說：『善男子！仔細聽，仔細聽，我現在將為你分別解說。善男子！如果能夠認識到非自、非他、非眾生，就能遠離這些法。』 先尼說道：『世尊！我已經理解了，獲得了正法眼。』 佛陀問道：『善男子！你如何知道自己已經理解、已經獲得了正法眼呢？』 先尼回答說：『世尊！所說的色（物質現象）不是自、不是他、不是眾生；乃至識（精神現象）也是如此。我這樣觀察，
【English Translation】 English version:
'There is talk of 'I' and 'mine,' 'I' act, 'I' experience.' Seni asked, 'If, as Gautama (Buddha's family name) says, there is no 'I' and 'mine,' then why speak of permanence, bliss, self, and purity?' The Buddha replied, 'Good man! I do not say that the inner and outer six entrances (eye, ear, nose, tongue, body, mind) and the six consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness) are permanent, blissful, self, and pure. What I proclaim is that when the six consciousnesses arising from the inner and outer six entrances cease, it is called permanence; because it is permanent, it is called self; because there is a permanent self, it is called bliss; because of permanent self-bliss, it is called purity. Good man! Beings detest suffering, cut off the cause of suffering, and freely depart from suffering, this is called self. For this reason, I now proclaim permanence, bliss, self, and purity.' Seni asked, 'World-Honored One! I beseech you to compassionately explain to me, how should I obtain such permanence, bliss, self, and purity?' The Buddha replied, 'Good man! All the world from the beginning has great pride, is able to increase pride, and also creates the causes and actions of pride, therefore now receives the karmic retribution of pride, and cannot depart from all afflictions, and obtain permanence, bliss, self, and purity. If beings wish to depart from all afflictions, they should first depart from pride.' Seni said, 'World-Honored One! It is so, just as you have taught. I previously had pride, and because of pride, I called the Tathagata (Buddha) by your family name, Gautama. I have now departed from such great pride, therefore I sincerely request the Dharma. How should I obtain permanence, bliss, self, and purity?' The Buddha replied, 'Good man! Listen carefully, listen carefully, I will now explain it to you separately. Good man! If one can recognize that it is not self, not other, not beings, one can depart from these dharmas.' Seni said, 'World-Honored One! I have understood, and have obtained the Dharma Eye.' The Buddha asked, 'Good man! How do you know that you have understood and have obtained the Dharma Eye?' Seni replied, 'World-Honored One! What is called form (material phenomena) is not self, not other, not beings; and even consciousness (mental phenomena) is also like this. I observe in this way,
得正法眼。世尊！我今甚樂出家修道，愿見聽許。」
佛言：「善來，比丘！」即時具足清凈梵行，證阿羅漢果。
外道眾中復有梵志姓迦葉氏，復作是言：「瞿曇！身即是命，身異、命異。」如來默然。第二、第三亦復如是。梵志復言：「瞿曇！若人捨身未得後身，于其中間豈可不名身異命異？若是異者，瞿曇何故默然不答？」
「善男子！我說身、命皆從因緣，非不因緣；如身、命，一切法亦如是。」
梵志復言：「瞿曇！我見世間有法不從因緣。」
佛言：「梵志！汝云何見世間有法不從因緣？」
梵志言：「我見大火焚燒榛木，風吹絕焰，墮在余處，是豈不名無因緣耶？」
佛言：「善男子！我說是火亦從因生，非不從因。」
梵志言：「瞿曇！絕焰去時不因薪炭，云何而言因於因緣？」
佛言：「善男子！雖無薪炭，因風而去，風因緣故，其焰不滅。」
「瞿曇！若人捨身未得後身，中間壽命誰為因緣？」
佛言：「梵志！無明與愛而為因緣。是無明、愛二因緣故，壽命得住。善男子！有因緣故，身即是命、命即是身；有因緣故，身異、命異。智者不應一向而說身異、命異。」
梵志言：「世尊！唯愿為我分別解說，令我了了
【現代漢語翻譯】 現代漢語譯本：他獲得了正法眼（對真理的洞察力）。世尊！我現在非常樂意出家修行，希望您能允許。」 佛陀說：「善來，比丘！」他立刻具足了清凈的修行，證得了阿羅漢果（解脫的境界）。 外道眾中，又有一位婆羅門，姓迦葉，他說道：「喬達摩（佛陀的姓氏）！身體就是生命，身體不同，生命也不同。」如來（佛陀的稱號）沒有說話。第二次、第三次，他也是這樣說。婆羅門又說：「喬達摩！如果一個人捨棄了身體，還沒有得到下一個身體，在這中間難道不可以說身體和生命是不同的嗎？如果它們是不同的，喬達摩為什麼沉默不回答呢？」 「善男子！我說身體和生命都來自因緣，不是沒有因緣；就像身體和生命一樣，一切法也是如此。」 婆羅門又說：「喬達摩！我看到世間有法不是來自因緣。」 佛陀說：「婆羅門！你如何看到世間有法不是來自因緣？」 婆羅門說：「我看到大火焚燒榛木，風吹滅了火焰，掉落在其他地方，這難道不是沒有因緣嗎？」 佛陀說：「善男子！我說這火也是從因緣而生，不是不從因緣。」 婆羅門說：「喬達摩！火焰熄滅的時候不依賴柴火，怎麼能說是因於因緣呢？」 佛陀說：「善男子！即使沒有柴火，因為風的緣故，火焰才熄滅，因為風的因緣，火焰才沒有熄滅。」 「喬達摩！如果一個人捨棄了身體，還沒有得到下一個身體，中間的壽命是誰的因緣呢？」 佛陀說：「婆羅門！無明（對真理的無知）和愛（執著）是它的因緣。因為無明和愛這兩個因緣，壽命才能存在。善男子！因為有因緣，身體就是生命，生命就是身體；因為有因緣，身體不同，生命也不同。智者不應該一概而論地說身體不同，生命也不同。」 婆羅門說：「世尊！希望您能為我詳細解釋，讓我完全明白。」
【English Translation】 English version: He obtained the Dharma Eye (insight into the truth). 'World Honored One! I am now very eager to leave home and practice the Way, I wish you would grant me permission.' The Buddha said, 'Welcome, Bhikkhu!' Immediately, he was fully endowed with pure conduct, and attained the fruit of Arhat (the state of liberation). Among the non-Buddhist groups, there was a Brahmin named Kashyapa, who said, 'Gautama (Buddha's family name)! The body is the same as life, when the body is different, life is also different.' The Tathagata (Buddha's title) remained silent. The second and third times, he said the same thing. The Brahmin then said, 'Gautama! If a person abandons their body and has not yet obtained another body, in between, can it not be said that the body and life are different? If they are different, why do you remain silent and not answer?' 'Good man! I say that both body and life arise from causes and conditions, not without causes and conditions; just like body and life, all dharmas are also like this.' The Brahmin said again, 'Gautama! I see that there are dharmas in the world that do not arise from causes and conditions.' The Buddha said, 'Brahmin! How do you see that there are dharmas in the world that do not arise from causes and conditions?' The Brahmin said, 'I see a great fire burning hazel wood, the wind blows out the flame, and it falls in another place, is this not without causes and conditions?' The Buddha said, 'Good man! I say that this fire also arises from causes and conditions, not without causes and conditions.' The Brahmin said, 'Gautama! When the flame goes out, it does not depend on firewood, how can you say it is due to causes and conditions?' The Buddha said, 'Good man! Even without firewood, it is because of the wind that the flame goes out, because of the cause and condition of the wind, the flame does not go out.' 'Gautama! If a person abandons their body and has not yet obtained another body, what is the cause and condition of the life in between?' The Buddha said, 'Brahmin! Ignorance (lack of knowledge of the truth) and craving (attachment) are its causes and conditions. Because of these two causes and conditions of ignorance and craving, life can exist. Good man! Because there are causes and conditions, the body is the same as life, and life is the same as the body; because there are causes and conditions, the body is different, and life is different. The wise should not categorically say that the body is different and life is different.' The Brahmin said, 'World Honored One! I wish you would explain it to me in detail, so that I can fully understand.'
得知因果。」
佛言：「梵志！因即五陰，果亦五陰。善男子！若有眾生不然火者，是則無煙。」
梵志言：「世尊！我已知已，我已解已。」
佛言：「善男子！汝云何知？云何解？」
「世尊！火即煩惱，能于地獄、餓鬼、畜生、人、天燒然；煙者，即是煩惱果報，無常、不凈、臭穢可惡，是故名煙。若有眾生不作煩惱，是人則無煩惱果報。是故，如來說不然火則無有煙。世尊！我已正見，唯愿慈矜，聽我出家。」
爾時，世尊告憍陳如：「聽是梵志出家受戒。」時憍陳如受佛敕已，和合眾僧聽其出家，受具足戒。經五日已，得阿羅漢果。
外道眾中復有梵志名曰富那，復作是言：「瞿曇！汝見世間是常法已，說言常耶？如是義者，實耶？虛耶？常、無常、亦常無常、非常非無常，有邊、無邊、亦有邊亦無邊、非有邊非無邊，是身、是命、身異、命異，如來滅后，如去、不如去、亦如去不如去，非如去非不如去？」
佛言：「富那！我不說世間常虛、實，常、無常、亦常無常，非常非無常，有邊、無邊、亦有邊無邊、非有邊非無邊，是身、是命、身異、命異。如來滅后如去、不如去、亦如去不如去、非如去非不如去。」
富那復言：「瞿曇！今者見何罪過不作
【現代漢語翻譯】 現代漢語譯本 『得知因果。』 佛說：『梵志（婆羅門）！因就是五陰（色、受、想、行、識五種構成身心的要素），果也是五陰。善男子！如果眾生不生火，就不會有煙。』 梵志說：『世尊！我已經知道了，我已經理解了。』 佛說：『善男子！你是如何知道的？如何理解的？』 『世尊！火就是煩惱，能在地獄、餓鬼、畜生、人、天等各道燃燒；煙就是煩惱的果報，無常、不凈、臭穢可憎，所以叫做煙。如果眾生不造作煩惱，這個人就不會有煩惱的果報。因此，如來說不生火就沒有煙。世尊！我已經有了正確的見解，希望您慈悲憐憫，允許我出家。』 當時，世尊告訴憍陳如（佛陀的早期弟子之一）：『允許這位梵志出家受戒。』當時，憍陳如接受佛的命令后，召集僧眾同意他出家，受具足戒。過了五天，他就證得了阿羅漢果（佛教修行者所能達到的最高境界之一）。 外道眾中又有一位梵志名叫富那，又這樣說：『瞿曇（佛陀的姓氏）！你看到世間是常法后，就說它是常嗎？這樣的說法，是真實的嗎？是虛假的嗎？是常、無常、亦常亦無常、非常非無常，有邊、無邊、亦有邊亦無邊、非有邊非無邊，是身、是命、身異、命異，如來滅度后，是如去、不如去、亦如去亦不如去、非如去非不如去？』 佛說：『富那！我不說世間是常是虛、是實，是常、無常、亦常亦無常，非常非無常，有邊、無邊、亦有邊無邊、非有邊非無邊，是身、是命、身異、命異。如來滅度后是如去、不如去、亦如去亦不如去、非如去非不如去。』 富那又說：『瞿曇！現在你看到什麼過錯而不作
【English Translation】 English version 'To understand cause and effect.' The Buddha said, 'Brahmin! The cause is the five skandhas (form, feeling, perception, mental formations, and consciousness), and the effect is also the five skandhas. Good man! If a being does not kindle a fire, there will be no smoke.' The Brahmin said, 'World Honored One! I have already understood, I have already comprehended.' The Buddha said, 'Good man! How do you know? How do you comprehend?' 'World Honored One! Fire is affliction, which can burn in hell, among hungry ghosts, animals, humans, and gods; smoke is the result of affliction, impermanent, impure, foul, and detestable, therefore it is called smoke. If a being does not create afflictions, that person will not have the results of affliction. Therefore, the Tathagata (Buddha) says that if there is no fire, there will be no smoke. World Honored One! I have already gained right view, I beseech your compassion, please allow me to leave home.' At that time, the World Honored One told Kaundinya (one of the Buddha's early disciples), 'Allow this Brahmin to leave home and receive the precepts.' At that time, Kaundinya, having received the Buddha's command, gathered the Sangha (Buddhist monastic community) and agreed to let him leave home and receive the full precepts. After five days, he attained the fruit of Arhat (one of the highest attainments in Buddhism). Among the non-Buddhist groups, there was another Brahmin named Purna, who again said, 'Gautama (Buddha's family name)! Having seen that the world is permanent, do you say it is permanent? Is this statement true? Is it false? Is it permanent, impermanent, both permanent and impermanent, neither permanent nor impermanent, finite, infinite, both finite and infinite, neither finite nor infinite, is the body the same as the life, is the body different from the life, after the Tathagata's passing, does he exist, not exist, both exist and not exist, neither exist nor not exist?' The Buddha said, 'Purna! I do not say that the world is permanent or false, true, permanent, impermanent, both permanent and impermanent, neither permanent nor impermanent, finite, infinite, both finite and infinite, neither finite nor infinite, is the body the same as the life, is the body different from the life. After the Tathagata's passing, does he exist, not exist, both exist and not exist, neither exist nor not exist.' Purna again said, 'Gautama! Now, seeing what fault do you not make
是說？」
佛言：「富那！若有人說：『世間是常，唯此為實，余妄語。』者，是名為見。見所見處，是名見行、是名見業、是名見著、是名見縛、是名見苦、是名見取、是名見怖、是名見熱、是名見纏。富那！凡夫之人為見所纏，不能遠離生、老、病、死，迴流六趣，受無量苦；乃至非如去非不如去亦復如是。富那！我見是見有如是過，是故不著、不為人說。」
「瞿曇！若見如是罪過不著、不說。瞿曇今者何見？何著？何所宣說？」
佛言：「善男子！夫見著者，名生死法。如來已離生死法故，是故不著。善男子！如來名為能見、能說，不名爲著。」
「瞿曇！云何能見？云何能說？」
佛言：「善男子！我能明見苦、集、滅、道，分別宣說如是四諦。我見如是，故能遠離一切見、一切愛、一切流、一切慢。是故我具清凈梵行，無上寂靜，獲得常身，是身亦非東、西、南、北。」
富那言：「瞿曇！何因緣故常身非是東、西、南、北？」
佛言：「善男子！我今問汝，隨汝意答。于意云何？善男子！如於汝前然大火聚，當其然時，汝知然不？」
「如是。瞿曇！」
「是火滅時，汝知滅不？」
「如是。瞿曇！」
「富那！若有人問汝：『
【現代漢語翻譯】 現代漢語譯本 『是說』是什麼意思？」 佛陀說：『富那（Purna，人名）！如果有人說：「世間是永恒不變的，只有這個說法是真實的，其他的說法都是虛妄的。」，這種說法被稱為「見」。在「見」所見之處，就產生了「見行」（執著于見解的行為）、「見業」（由見解產生的行為）、「見著」（執著于見解）、「見縛」（被見解束縛）、「見苦」（因見解而產生的痛苦）、「見取」（抓住見解不放）、「見怖」（因見解而產生的恐懼）、「見熱」（因見解而產生的煩惱）、「見纏」（被見解纏繞）。富那！凡夫俗人被這些見解所纏繞，不能脫離生、老、病、死，在六道輪迴中流轉，遭受無量的痛苦；乃至對於「非如去」（既不是如來也不是非如來）和「不如去」（既不是非如來也不是如來）的執著也是如此。富那！我看到這些見解有這樣的過失，所以我不執著于這些見解，也不為他人宣說這些見解。』 『瞿曇（Gotama，佛陀的姓氏）！如果看到這樣的罪過而不執著、不說，那麼瞿曇現在持有什麼見解？執著于什麼？宣說些什麼呢？』 佛陀說：『善男子！執著于見解的人，就處於生死輪迴之中。如來已經脫離了生死輪迴，所以不執著于任何見解。善男子！如來被稱為能見、能說，而不是執著。』 『瞿曇！如何才能稱為能見？如何才能稱為能說？』 佛陀說：『善男子！我能清楚地看到苦、集、滅、道，並分別宣說這四聖諦。我看到這些真理，所以能夠遠離一切見解、一切愛慾、一切流轉、一切傲慢。因此，我具足清凈的梵行，達到無上的寂靜，獲得永恒的法身，這個法身也不受東、西、南、北的限制。』 富那說：『瞿曇！是什麼原因使得永恒的法身不受東、西、南、北的限制呢？』 佛陀說：『善男子！我現在問你，你隨自己的想法回答。你認為如何？善男子！如果在你面前燃起一大堆火焰，當它燃燒時，你知道它在燃燒嗎？』 『是的，瞿曇！』 『當火焰熄滅時，你知道它熄滅了嗎？』 『是的，瞿曇！』 『富那！如果有人問你：「
【English Translation】 English version What is meant by 『is said』?」 The Buddha said, 『Purna! If someone says, 「The world is permanent, only this is true, and the rest is false,」 this is called a 「view.」 Where a view is seen, there arises 「view-conduct」 (actions based on views), 「view-karma」 (actions arising from views), 「view-attachment」 (clinging to views), 「view-bondage」 (being bound by views), 「view-suffering」 (suffering arising from views), 「view-grasping」 (holding onto views), 「view-fear」 (fear arising from views), 「view-heat」 (afflictions arising from views), and 「view-entanglement」 (being entangled by views). Purna! Ordinary people are entangled by these views and cannot escape birth, old age, sickness, and death, revolving in the six realms, experiencing immeasurable suffering; even the attachment to 「neither-thus-gone」 (neither a Tathagata nor not a Tathagata) and 「not-thus-gone」 (neither not a Tathagata nor a Tathagata) is the same. Purna! I see that these views have such faults, therefore I do not cling to them, nor do I proclaim them to others.』 『Gotama! If one sees such faults and does not cling to or proclaim them, then what view does Gotama hold now? What does he cling to? What does he proclaim?』 The Buddha said, 『Good man! One who clings to views is subject to the cycle of birth and death. The Tathagata has already transcended the cycle of birth and death, therefore he does not cling to any views. Good man! The Tathagata is called one who can see and can speak, not one who clings.』 『Gotama! How can one be called one who can see? How can one be called one who can speak?』 The Buddha said, 『Good man! I can clearly see suffering, its origin, its cessation, and the path, and I separately proclaim these Four Noble Truths. I see these truths, therefore I can be free from all views, all desires, all flows, and all arrogance. Therefore, I am endowed with pure conduct, have attained supreme tranquility, and have obtained the eternal Dharma body, which is not limited by east, west, south, or north.』 Purna said, 『Gotama! What is the reason that the eternal Dharma body is not limited by east, west, south, or north?』 The Buddha said, 『Good man! I will now ask you, answer as you see fit. What do you think? Good man! If a large fire were to burn before you, when it is burning, do you know that it is burning?』 『Yes, Gotama!』 『When the fire is extinguished, do you know that it is extinguished?』 『Yes, Gotama!』 『Purna! If someone were to ask you:』
前火聚然從何來？滅何所至？』當云何答？」
「瞿曇！若有問者，我當答言：『是火生時賴於眾緣，本緣已盡，新緣未至，是火則滅。』」
「若復有問：『是火滅已至何方面？』復云何答？」
「瞿曇！我當答言：『緣盡故滅，不至方所。』」
「善男子！如來亦爾，若有無常色乃至無常識，因愛故然，然者即受二十五有。是故然時可說是火東、西、南、北。現在愛滅，二十五有果報不然；以不然故，不可說有東、西、南、北。善男子！如來已滅無常之色至無常識，是故身常。身若是常，不得說有東、西、南、北。」
富那言：「請說一喻，唯愿聽采。」
佛言：「善哉，善哉。隨意說之。」
「世尊！如大村外有娑羅林，中有一樹先林而生，足一百年。是時，林主灌之以水，隨時修治。其樹陳朽，面板枝葉悉皆脫落，唯貞實在。如來亦爾，所有陳故悉已除盡，唯有一切真實法在。世尊！我今甚樂出家修道。」
佛言：「善來，比丘！」
說是語已，即時出家，漏盡證得阿羅漢果。
大般涅槃經卷第三十五 大正藏第 12 冊 No. 0375 大般涅槃經
大般涅槃經卷第三十六
宋代沙門慧嚴等依泥洹經加之憍陳如品下
【現代漢語翻譯】 現代漢語譯本 『之前的火焰聚集是從哪裡來的？熄滅后又到哪裡去了？』 應該如何回答？」 『瞿曇（Gautama，佛陀的姓氏）！如果有人這樣問，我應當回答說：『這火焰產生時依賴於各種因緣，當最初的因緣耗盡，新的因緣尚未到來時，這火焰就熄滅了。』」 『如果又有人問：『這火焰熄滅後到了哪個方向？』又該如何回答？』 『瞿曇！我應當回答說：『因緣耗盡所以熄滅，並沒有到達任何方向。』」 『善男子！如來也是如此，如果有無常的色（rupa，物質現象）乃至無常的識（vijnana，意識），因為愛（tanha，渴愛）的緣故而生起，生起就承受二十五有（bhavas，存在狀態）。因此，生起時可以說這火焰有東、西、南、北。現在愛滅盡，二十五有的果報不再生起；因為不再生起，所以不能說有東、西、南、北。善男子！如來已經滅盡無常的色乃至無常的識，所以身體是常住的。身體如果是常住的，就不能說有東、西、南、北。』 富那（Purna，佛陀的弟子）說：『請說一個比喻，希望您能聽取。』 佛說：『好啊，好啊。你隨意說吧。』 『世尊！就像大村莊外有一片娑羅林（sala grove，娑羅樹林），其中有一棵樹比其他樹先長出來，已經有一百年了。那時，林主用水灌溉它，隨時修剪它。這棵樹已經陳舊腐朽，樹皮枝葉都脫落了，只剩下堅實的樹幹。如來也是如此，所有陳舊的都已去除乾淨，只剩下一切真實的法（dharma，佛法）。世尊！我現在非常樂意出家修道。』 佛說：『善來，比丘（bhikkhu，出家僧人）！』 說完這話，他立刻出家，漏盡（asava-khaya，煩惱的止息）證得了阿羅漢（arhat，已證悟的聖者）果。 《大般涅槃經》卷第三十五 《大正藏》第12冊 No. 0375 《大般涅槃經》 《大般涅槃經》卷第三十六 宋代沙門慧嚴等依據《泥洹經》增補了《憍陳如品》下
【English Translation】 English version 'From where does the previous gathering of fire come? And where does it go when it is extinguished?' How should one answer this?' 'Gautama! If someone asks this, I should answer: 'This fire arises dependent on various conditions. When the original conditions are exhausted and new conditions have not yet arisen, this fire is extinguished.' 'If someone further asks: 'To which direction does this fire go after it is extinguished?' How should one answer this?' 'Gautama! I should answer: 'It is extinguished because the conditions are exhausted, and it does not go to any direction.' 'Good man! The Tathagata (如來, Buddha) is also like this. If there is impermanent rupa (色, form) up to impermanent vijnana (識, consciousness), it arises because of tanha (愛, craving), and when it arises, it experiences the twenty-five bhavas (有, states of existence). Therefore, when it arises, one can say that this fire has east, west, south, and north. Now, when craving is extinguished, the results of the twenty-five bhavas no longer arise; because they no longer arise, one cannot say that there is east, west, south, and north. Good man! The Tathagata has extinguished impermanent rupa up to impermanent vijnana, therefore the body is permanent. If the body is permanent, one cannot say that there is east, west, south, and north.' Purna (富那, one of Buddha's disciples) said: 'Please give an analogy, and I hope you will listen.' The Buddha said: 'Good, good. Speak as you wish.' 'Venerable One! Just like outside a large village there is a sala grove (娑羅林, a grove of sala trees), and in it, there is a tree that grew before the others, and it has been there for a hundred years. At that time, the owner of the grove watered it and tended to it regularly. This tree has become old and decayed, its bark and leaves have all fallen off, and only the solid trunk remains. The Tathagata is also like this, all that is old has been removed, and only all the true dharma (法, teachings) remains. Venerable One! I am now very happy to leave home and practice the path.' The Buddha said: 'Welcome, bhikkhu (比丘, monk)!' After saying these words, he immediately left home, and with the exhaustion of asava-khaya (漏盡, the ending of defilements), he attained the fruit of arhat (阿羅漢, enlightened being). The Mahaparinirvana Sutra, Volume 35 Taisho Tripitaka Volume 12, No. 0375, The Mahaparinirvana Sutra The Mahaparinirvana Sutra, Volume 36 Added by the Song Dynasty monk Huiyan and others based on the Nirvan Sutra, the lower part of the Kaundinya Chapter
復有梵志名曰清凈浮，作如是言：「瞿曇！一切眾生不知何法見世間常、無常、亦常無常、非有常非無常，乃至非如去非不如去。」
佛言：「善男子！不知色故乃至不知識故，見世間常乃至非如去非不如去。」
梵志言：「瞿曇！眾生知何法故不見世間常乃至非如去非不如去？」
佛言：「善男子！知色故乃至知識故，不見世間常乃至非如去非不如去。」
梵志言：「世尊！唯愿為我分別解說世間常、無常。」
佛言：「善男子！若人舍故，不造新業，是人能知常與無常。」
梵志言：「世尊！我已知見。」
佛言：「善男子！汝云何見？汝云何知？」
「世尊！故，名無明與愛；新，名取、有。若人遠離是無明、愛，不作取、有，是人真實知常、無常。我今已得正法凈眼，歸依三寶，唯愿如來聽我出家。」
佛告憍陳如：「聽是梵志出家受戒。」時憍陳如受佛敕已，將至僧中為作羯磨，令得出家。十五日後諸漏永盡，得阿羅漢果。
犢子梵志復作是言：「瞿曇！我今欲問，能見聽不？」如來默然。第二、第三亦復如是。犢子復言：「瞿曇！我久與汝共為親友，汝之與我義無有二。我欲咨問，何故默然？」
爾時，世尊作是思惟：「如
【現代漢語翻譯】 現代漢語譯本 又有一位名叫清凈浮的婆羅門，他這樣說道：『喬達摩（佛陀的姓氏）！一切眾生因為不瞭解什麼法，所以會認為世間是常、無常、亦常亦無常、非有常非無常，乃至非如去非不如去。』 佛陀說：『善男子！因為不瞭解色（物質現象）的緣故，乃至不瞭解識（精神現象）的緣故，所以會認為世間是常，乃至非如去非不如去。』 婆羅門說：『喬達摩！眾生了解什麼法，就不會認為世間是常，乃至非如去非不如去呢？』 佛陀說：『善男子！因爲了解色（物質現象）的緣故，乃至瞭解識（精神現象）的緣故，就不會認為世間是常，乃至非如去非不如去。』 婆羅門說：『世尊！我希望您能為我分別解說世間的常與無常。』 佛陀說：『善男子！如果一個人捨棄舊有的（業），不造新的（業），這個人就能瞭解常與無常。』 婆羅門說：『世尊！我已經理解並看到了。』 佛陀說：『善男子！你是如何理解的？你又是如何看到的？』 『世尊！舊有的，指的是無明（對真理的無知）和愛（貪慾）；新的，指的是取（執著）和有（存在）。如果一個人遠離了無明和愛，不造作取和有，這個人就真正瞭解了常與無常。我現在已經得到了正法的清凈之眼，皈依三寶（佛、法、僧），希望如來允許我出家。』 佛陀告訴憍陳如（佛陀的弟子）：『允許這位婆羅門出家受戒。』當時，憍陳如接受佛陀的命令后，將他帶到僧團中為他舉行羯磨（出家儀式），讓他得以出家。十五天後，他的所有煩惱都永遠斷盡，證得了阿羅漢果（解脫的境界）。 犢子（婆羅門的名字）婆羅門又這樣說道：『喬達摩！我現在想請問，您能聽嗎？』如來（佛陀的稱號）沉默不語。第二次、第三次也是這樣。犢子又說：『喬達摩！我與您相交已久，情同親友，您與我之間不應有二心。我想要請教，為何您保持沉默？』 這時，世尊這樣思惟：『如果我為他解說，他會認為我執著于有，如果我不為他解說，他會認為我執著于無。』
【English Translation】 English version Again, there was a Brahmin named Qingjingfu (Pure Float), who said, 'Gautama (Buddha's family name)! All sentient beings, not knowing what Dharma (teachings), see the world as permanent, impermanent, both permanent and impermanent, neither permanent nor impermanent, and even neither going as it is nor not going as it is.' The Buddha said, 'Good man! Because of not knowing form (material phenomena), and even not knowing consciousness (mental phenomena), they see the world as permanent, and even neither going as it is nor not going as it is.' The Brahmin said, 'Gautama! What Dharma do sentient beings know, so that they do not see the world as permanent, and even neither going as it is nor not going as it is?' The Buddha said, 'Good man! Because of knowing form (material phenomena), and even knowing consciousness (mental phenomena), they do not see the world as permanent, and even neither going as it is nor not going as it is.' The Brahmin said, 'World Honored One! I wish you would explain to me the permanence and impermanence of the world.' The Buddha said, 'Good man! If a person abandons the old (karma) and does not create new (karma), that person can understand permanence and impermanence.' The Brahmin said, 'World Honored One! I have already understood and seen it.' The Buddha said, 'Good man! How did you understand? How did you see?' 'World Honored One! The old refers to ignorance (lack of knowledge of the truth) and craving (desire); the new refers to grasping (attachment) and existence (being). If a person is far from ignorance and craving, and does not create grasping and existence, that person truly understands permanence and impermanence. I have now obtained the pure eye of the Right Dharma, and I take refuge in the Three Jewels (Buddha, Dharma, Sangha), I hope the Tathagata (Buddha's title) will allow me to leave home.' The Buddha told Kaundinya (Buddha's disciple), 'Allow this Brahmin to leave home and receive the precepts.' At that time, Kaundinya, having received the Buddha's command, took him to the Sangha (monastic community) to perform the Karma (ordination ceremony), so that he could leave home. Fifteen days later, all his defilements were completely exhausted, and he attained the fruit of Arhat (state of liberation). The Brahmin Vatsa (Brahmin's name) again said, 'Gautama! I want to ask now, can you hear?' The Tathagata (Buddha's title) remained silent. The second and third times were the same. Vatsa said again, 'Gautama! I have been friends with you for a long time, and there should be no difference between you and me. I want to ask, why are you silent?' At this time, the World Honored One thought, 'If I explain it to him, he will think that I am attached to existence, and if I do not explain it to him, he will think that I am attached to non-existence.'
是梵志其性儒雅，純善質直，常為知故而來咨啟，不為惱亂。彼若問者，當隨意答。」佛言：「犢子！善哉，善哉。隨所疑問，吾當答之。」
犢子言：「瞿曇！世有善耶？」
「如是。梵志！」
「有不善耶？」
「如是。梵志！」
「瞿曇！愿為我說，令我得知善、不善法。」
佛言：「善男子！我能分別廣說其義，今當爲汝簡略說之。善男子！欲名不善，解脫欲者名之為善；瞋恚、愚癡亦復如是。殺名不善，不殺名善；乃至邪見亦復如是。善男子！我今為汝已說三種善、不善法及說十種善、不善法。若我弟子能作如是分別三種善、不善法，乃至十種善、不善法，當知是人能盡貪慾、瞋恚、愚癡、一切諸漏，斷一切有。」
梵志言：「瞿曇！是佛法中頗有一比丘能盡如是貪慾、瞋癡、一切諸漏、一切有不？」
佛言：「善男子！是佛法中非一、二、三乃至五百，乃有無量諸比丘等能盡如是貪慾、恚、癡、一切諸漏、一切諸有。」
「瞿曇！置一比丘，是佛法中頗有一比丘尼能盡如是貪慾、瞋癡、一切諸漏、一切有不？」
佛言：「善男子！是佛法中非一、二、三乃至五百，乃有無量諸比丘尼能斷如是貪慾、瞋、癡、一切諸漏、一切諸有。」
【現代漢語翻譯】 現代漢語譯本： 佛陀說：『這位婆羅門（梵志，指印度教祭司）性情儒雅，心地純善正直，常常因為求知而來請教，並非爲了擾亂。如果他有所提問，應當隨他的問題回答。』佛陀說：『犢子（佛陀對婆羅門的稱呼）！很好，很好。無論他問什麼，我都將回答他。』 犢子說：『瞿曇（佛陀的姓氏）！世間有善嗎？』 『是的，婆羅門！』 『有不善嗎？』 『是的，婆羅門！』 『瞿曇！請為我解說，讓我能夠了解善與不善的法。』 佛陀說：『善男子！我能夠詳細地分別解說其中的含義，現在我將為你簡略地說。善男子！貪慾被稱為不善，解脫貪慾則被稱為善；瞋恚、愚癡也是如此。殺生被稱為不善，不殺生被稱為善；乃至邪見也是如此。善男子！我現在已經為你說了三種善與不善的法，以及十種善與不善的法。如果我的弟子能夠如此分別三種善與不善的法，乃至十種善與不善的法，應當知道這個人能夠斷盡貪慾、瞋恚、愚癡、一切煩惱，斷除一切存在。』 婆羅門說：『瞿曇！在佛法中，是否有一位比丘（佛教出家男眾）能夠斷盡如此的貪慾、瞋恚、愚癡、一切煩惱、一切存在呢？』 佛陀說：『善男子！在佛法中，不止一、二、三，甚至五百位，而是有無數的比丘能夠斷盡如此的貪慾、瞋恚、愚癡、一切煩惱、一切存在。』 『瞿曇！先不說比丘，在佛法中，是否有一位比丘尼（佛教出家女眾）能夠斷盡如此的貪慾、瞋恚、愚癡、一切煩惱、一切存在呢？』 佛陀說：『善男子！在佛法中，不止一、二、三，甚至五百位，而是有無數的比丘尼能夠斷盡如此的貪慾、瞋恚、愚癡、一切煩惱、一切存在。』
【English Translation】 English version: The Buddha said, 'This Brahmin (梵志, a Hindu priest) is of a refined nature, pure and upright in heart, and comes to inquire out of a desire for knowledge, not to cause trouble. If he asks questions, you should answer him according to his questions.' The Buddha said, 'Vatsa (犢子, a term used by the Buddha to address the Brahmin)! Excellent, excellent. Whatever he asks, I will answer him.' Vatsa said, 'Gautama (瞿曇, the Buddha's family name)! Is there good in the world?' 'Yes, Brahmin!' 'Is there evil?' 'Yes, Brahmin!' 'Gautama! Please explain it to me, so that I may understand the nature of good and evil.' The Buddha said, 'Good man! I can explain the meaning in detail, but now I will tell you briefly. Good man! Desire is called evil, and freedom from desire is called good; anger and ignorance are the same. Killing is called evil, and not killing is called good; even wrong views are the same. Good man! I have now told you about the three kinds of good and evil, and the ten kinds of good and evil. If my disciples can distinguish between these three kinds of good and evil, and even the ten kinds of good and evil, know that such a person can exhaust greed, anger, ignorance, all defilements, and cut off all existence.' The Brahmin said, 'Gautama! In the Buddha's teachings, is there a Bhikkhu (比丘, a Buddhist monk) who can exhaust such greed, anger, ignorance, all defilements, and all existence?' The Buddha said, 'Good man! In the Buddha's teachings, there are not just one, two, three, or even five hundred, but countless Bhikkhus who can exhaust such greed, anger, ignorance, all defilements, and all existence.' 'Gautama! Leaving aside the Bhikkhus, in the Buddha's teachings, is there a Bhikkhuni (比丘尼, a Buddhist nun) who can exhaust such greed, anger, ignorance, all defilements, and all existence?' The Buddha said, 'Good man! In the Buddha's teachings, there are not just one, two, three, or even five hundred, but countless Bhikkhunis who can cut off such greed, anger, ignorance, all defilements, and all existence.'
犢子言：「瞿曇！置一比丘、一比丘尼，是佛法中頗有一優婆塞持戒精勤，梵行清凈，度疑彼岸，斷于疑網不？」
佛言：「善男子！我佛法中非一、二、三乃至五百，乃有無量諸優婆塞持戒精勤，梵行清凈，斷五下結，得阿那含，度疑彼岸，斷于疑網。」
犢子言：「瞿曇！置一比丘、一比丘尼、一優婆塞，是佛法中頗有一優婆夷持戒精勤，梵行清凈，度疑彼岸，斷疑網不？」
佛言：「善男子！我佛法中非一、二、三乃至五百，乃有無量諸優婆夷持戒精勤，梵行清凈，斷五下結，得阿那含，度疑彼岸，斷于疑網。」
犢子言：「瞿曇！置一比丘、一比丘尼盡一切漏，一優婆塞、一優婆夷持戒精勤，梵行清凈，斷于疑網。是佛法中頗有優婆塞受五欲樂，心無疑網不？」
佛言：「善男子！是佛法中非一、二、三乃至五百，乃有無量諸優婆塞斷於三結，得須陀洹；薄貪、恚、癡，得斯陀含。如優婆塞，優婆夷亦如是。」
「世尊！我於今者樂說譬喻。」
佛言：「善哉，善哉。樂說便說。」
「世尊！譬如難陀婆、難陀龍王等降大雨；如來法雨亦復如是，平等雨于優婆塞、優婆夷。世尊！若諸外道欲來出家，不審如來幾月試之？」
佛言：「善男子！皆四
【現代漢語翻譯】 現代漢語譯本 犢子問道：『瞿曇（Gautama，佛陀的姓氏）！假設佛法中只有一位比丘（bhikkhu，男性出家人）、一位比丘尼（bhikkhuni，女性出家人），那麼是否還有優婆塞（upasaka，在家男居士）能夠持戒精勤，行為清凈，超越疑惑的彼岸，斷除疑惑的網羅呢？』 佛陀回答說：『善男子！在我的佛法中，不僅僅只有一、二、三，甚至五百位，而是有無數的優婆塞能夠持戒精勤，行為清凈，斷除五下分結（pañca orambhāgiyāni saṃyojanāni，束縛眾生於欲界的五種煩惱），證得阿那含（anāgāmin，不還果），超越疑惑的彼岸，斷除疑惑的網羅。』 犢子又問：『瞿曇！假設佛法中只有一位比丘、一位比丘尼、一位優婆塞，那麼是否還有優婆夷（upasika，在家女居士）能夠持戒精勤，行為清凈，超越疑惑的彼岸，斷除疑惑的網羅呢？』 佛陀回答說：『善男子！在我的佛法中，不僅僅只有一、二、三，甚至五百位，而是有無數的優婆夷能夠持戒精勤，行為清凈，斷除五下分結，證得阿那含，超越疑惑的彼岸，斷除疑惑的網羅。』 犢子繼續問道：『瞿曇！假設佛法中只有一位比丘、一位比丘尼能夠斷盡一切煩惱，一位優婆塞、一位優婆夷能夠持戒精勤，行為清凈，斷除疑惑的網羅。那麼在佛法中，是否還有優婆塞能夠享受五欲之樂（pañca kāmaguṇā，色、聲、香、味、觸五種慾望），而心中沒有疑惑的網羅呢？』 佛陀回答說：『善男子！在我的佛法中，不僅僅只有一、二、三，甚至五百位，而是有無數的優婆塞能夠斷除三結（tīṇi saṃyojanāni，身見、戒禁取見、疑），證得須陀洹（sotāpanna，入流果）；減少貪、嗔、癡（lobha, dosa, moha）的煩惱，證得斯陀含（sakadāgāmin，一來果）。如同優婆塞一樣，優婆夷也是如此。』 犢子說：『世尊！我現在想說一個比喻。』 佛陀說：『好啊，好啊。想說就說吧。』 犢子說：『世尊！譬如難陀婆（Nandopananda，龍王名）、難陀龍王（Nanda，龍王名）等降下大雨；如來的法雨也像這樣，平等地滋潤著優婆塞和優婆夷。世尊！如果其他外道想要來出家，不知道如來會用幾個月的時間來考驗他們呢？』 佛陀說：『善男子！都是四個月。』
【English Translation】 English version The Vacchagotta said: 'Gautama! Suppose in the Buddha's teaching there is one bhikkhu (monk), one bhikkhuni (nun), is there even one upasaka (male lay follower) who is diligent in observing precepts, pure in conduct, who has crossed the shore of doubt, and broken the net of doubt?' The Buddha replied: 'Good man! In my teaching, there are not just one, two, three, or even five hundred, but countless upasakas who are diligent in observing precepts, pure in conduct, who have broken the five lower fetters (pañca orambhāgiyāni saṃyojanāni), attained Anagami (Non-Returner), crossed the shore of doubt, and broken the net of doubt.' The Vacchagotta asked: 'Gautama! Suppose in the Buddha's teaching there is one bhikkhu, one bhikkhuni, one upasaka, is there even one upasika (female lay follower) who is diligent in observing precepts, pure in conduct, who has crossed the shore of doubt, and broken the net of doubt?' The Buddha replied: 'Good man! In my teaching, there are not just one, two, three, or even five hundred, but countless upasikas who are diligent in observing precepts, pure in conduct, who have broken the five lower fetters, attained Anagami, crossed the shore of doubt, and broken the net of doubt.' The Vacchagotta continued: 'Gautama! Suppose in the Buddha's teaching there is one bhikkhu, one bhikkhuni who have exhausted all defilements, one upasaka, one upasika who are diligent in observing precepts, pure in conduct, and have broken the net of doubt. Is there even one upasaka in the Buddha's teaching who enjoys the five sensual pleasures (pañca kāmaguṇā) without a net of doubt in his mind?' The Buddha replied: 'Good man! In my teaching, there are not just one, two, three, or even five hundred, but countless upasakas who have broken the three fetters (tīṇi saṃyojanāni), attained Sotapanna (Stream-Enterer); and with reduced greed, hatred, and delusion (lobha, dosa, moha), attained Sakadagami (Once-Returner). Just like the upasakas, so too are the upasikas.' The Vacchagotta said: 'Venerable Sir, I would like to speak a simile now.' The Buddha said: 'Good, good. Speak as you wish.' The Vacchagotta said: 'Venerable Sir! Just as Nandopananda (a dragon king) and Nanda (a dragon king) and others send down great rain; so too is the Dharma rain of the Tathagata, falling equally upon upasakas and upasikas. Venerable Sir! If other ascetics wish to come and ordain, I wonder how many months the Tathagata tests them?' The Buddha said: 'Good man! It is four months.'
月試，不必一種。」
「世尊！若不一種，唯愿大慈聽我出家。」
爾時，世尊告憍陳如：「聽是犢子出家受戒。」時憍陳如受佛敕已，立眾僧中為作羯磨。于出家后滿十五日得須陀洹果。
既得果已，復作是念：「若有智慧從學得者，我今已得，堪任見佛。」即往佛所，頭面作禮，脩敬已畢，卻住一面，白佛言：「世尊！諸有智慧從學得者，我今已得。唯愿為我重分別說，令我獲得無學智慧。」
佛言：「善男子！汝勤精進修習二法：一、奢摩他，二、毗婆舍那。善男子！若有比丘欲得須陀洹果，亦當勤修如是二法；若復欲得斯陀含果、阿那含果、阿羅漢果，亦當修習如是二法。善男子！若有比丘欲得四禪、四無量心、六神通、八背舍、八勝處、無諍智、頂智、畢竟智、四無礙智、金剛三昧、盡智、無生智，亦當修習如是二法。善男子！若欲得十住地、無生法忍、無相法忍、不可思議法忍、聖行、梵行、天行、菩薩行、虛空三昧、智印三昧、空無相無作三昧、地三昧、不退三昧、首楞嚴三昧、金剛三昧、阿耨多羅三藐三菩提佛行，亦當修習如是二法。」
犢子聞已，禮拜而出，在娑羅林中修是二法，不久即得阿羅漢果。
是時復有無量比丘欲往佛所。犢子見已，問言：「大德
【現代漢語翻譯】 現代漢語譯本 『月試，不必一種。』 『世尊！如果不是隻有一種，我只希望大慈大悲的您允許我出家。』 當時，世尊告訴憍陳如（Kaundinya，五比丘之一）說：『允許這個孩子出家受戒。』當時，憍陳如接受佛的命令后，在僧眾中為他做了羯磨（karma，佛教儀式）。出家后滿十五天，他證得了須陀洹果（Sotapanna，預流果）。 證得果位后，他又這樣想：『如果智慧可以通過學習獲得，我現在已經得到了，足以去見佛了。』於是他前往佛陀所在之處，頂禮佛足，恭敬禮拜完畢后，退到一旁，對佛說：『世尊！那些可以通過學習獲得的智慧，我現在已經得到了。我只希望您能再次為我詳細解說，讓我獲得無學智慧。』 佛說：『善男子！你要勤奮精進地修習兩種法：一、奢摩他（samatha，止），二、毗婆舍那（vipassana，觀）。善男子！如果有比丘想要證得須陀洹果，也應當勤修這兩種法；如果想要證得斯陀含果（Sakadagami，一來果）、阿那含果（Anagami，不還果）、阿羅漢果（Arhat，無學果），也應當修習這兩種法。善男子！如果有比丘想要證得四禪（dhyana，禪定）、四無量心（brahmavihara，四梵住）、六神通（abhijna，超自然能力）、八背舍（vimoksha，八解脫）、八勝處（abhibhayatana，八勝處）、無諍智（aranajnana，無諍智）、頂智（agranana，頂智）、畢竟智（nishtha-jnana，究竟智）、四無礙智（pratisamvid，四無礙解）、金剛三昧（vajrasamadhi，金剛定）、盡智（ksayajnana，漏盡智）、無生智（anutpadajnana，無生智），也應當修習這兩種法。善男子！如果想要證得十住地（dasabhumi，十地）、無生法忍（anutpattika-dharma-ksanti，無生法忍）、無相法忍（animitta-dharma-ksanti，無相法忍）、不可思議法忍（acintya-dharma-ksanti，不可思議法忍）、聖行（arya-vihara，聖者之行）、梵行（brahma-vihara，梵行）、天行（divya-vihara，天行）、菩薩行（bodhisattva-vihara，菩薩行）、虛空三昧（akasa-samadhi，虛空定）、智印三昧（jnana-mudra-samadhi，智印定）、空無相無作三昧（sunyata-animitta-apranihita-samadhi，空無相無愿三昧）、地三昧（bhumi-samadhi，地定）、不退三昧（avaivartika-samadhi，不退轉定）、首楞嚴三昧（surangama-samadhi，首楞嚴定）、金剛三昧（vajra-samadhi，金剛定）、阿耨多羅三藐三菩提佛行（anuttara-samyak-sambodhi-buddha-vihara，無上正等正覺佛行），也應當修習這兩種法。』 犢子聽后，禮拜而出，在娑羅林中修習這兩種法，不久就證得了阿羅漢果。 當時，又有無數比丘想要前往佛陀所在之處。犢子見到后，問道：『大德！』
【English Translation】 English version 'Monthly tests, not necessarily of one kind.' 'World-Honored One! If it is not of one kind, I only wish that your great compassion would allow me to leave home.' At that time, the World-Honored One told Kaundinya (one of the five ascetics): 'Allow this child to leave home and receive the precepts.' Then, Kaundinya, having received the Buddha's command, performed the karma (Buddhist ritual) for him in the midst of the Sangha. After fifteen days of leaving home, he attained the fruit of Sotapanna (stream-enterer). Having attained the fruit, he thought: 'If wisdom can be obtained through learning, I have now obtained it and am worthy to see the Buddha.' Then he went to where the Buddha was, bowed his head to the ground, paid his respects, and stood to one side, saying to the Buddha: 'World-Honored One! The wisdom that can be obtained through learning, I have now obtained. I only wish that you would explain it to me again in detail, so that I may obtain the wisdom of no-more-learning.' The Buddha said: 'Good man! You should diligently cultivate two practices: one, samatha (calm abiding), and two, vipassana (insight). Good man! If there is a bhikkhu who wishes to attain the fruit of Sotapanna, he should also diligently cultivate these two practices; if he wishes to attain the fruit of Sakadagami (once-returner), Anagami (non-returner), or Arhat (worthy one), he should also cultivate these two practices. Good man! If there is a bhikkhu who wishes to attain the four dhyanas (meditative absorptions), the four brahmaviharas (immeasurable minds), the six abhijna (supernormal powers), the eight vimokshas (liberations), the eight abhibhayatanas (masteries), aranajnana (wisdom of non-conflict), agranana (supreme wisdom), nishtha-jnana (ultimate wisdom), the four pratisamvid (analytical knowledges), vajrasamadhi (diamond concentration), ksayajnana (knowledge of the destruction of defilements), or anutpadajnana (knowledge of non-arising), he should also cultivate these two practices. Good man! If one wishes to attain the ten bhumis (stages), anutpattika-dharma-ksanti (acceptance of the non-arising of phenomena), animitta-dharma-ksanti (acceptance of the signless nature of phenomena), acintya-dharma-ksanti (acceptance of the inconceivable nature of phenomena), arya-vihara (noble conduct), brahma-vihara (brahmic conduct), divya-vihara (divine conduct), bodhisattva-vihara (bodhisattva conduct), akasa-samadhi (space concentration), jnana-mudra-samadhi (wisdom seal concentration), sunyata-animitta-apranihita-samadhi (emptiness, signlessness, and wishlessness concentration), bhumi-samadhi (earth concentration), avaivartika-samadhi (non-retrogressing concentration), surangama-samadhi (heroic march concentration), vajra-samadhi (diamond concentration), or anuttara-samyak-sambodhi-buddha-vihara (conduct of the Buddha of unsurpassed perfect enlightenment), he should also cultivate these two practices.' Having heard this, the child bowed and left, and in the Sala grove, he cultivated these two practices, and soon attained the fruit of Arhat. At that time, there were countless bhikkhus who wished to go to where the Buddha was. When the child saw them, he asked: 'Venerable ones!'
！欲何所至？」諸比丘言：「欲往佛所。」犢子復言：「諸大德！若至佛所，愿為宣啟：『犢子梵志修二法已得無學智，今報佛恩入般涅槃。』」
時諸比丘至佛所已，白佛言：「世尊！犢子比丘寄我等語：『世尊！犢子梵志修習二法得無學智，今報佛恩入于涅槃。』」
佛言：「善男子！犢子梵志得阿羅漢果，汝等可往供養其身。」時諸比丘受佛敕已，還其尸所大設供養。
納衣梵志復作是言：「如瞿曇說：『無量世中作善、不善，未來還得善、不善身。』是義不然。何以故？如瞿曇說：『因煩惱故，獲得是身。』若因煩惱獲得身者，身為在先？煩惱在先？若煩惱在先，誰之所作？住在何處？若身在先，云何說言因煩惱得？是故，若言煩惱在先，是則不可；若身在先，是亦不可。若言一時，又亦不可；先後一時，義皆不可。是故，我說一切諸法皆有自性，不從因緣。
「複次，瞿曇！堅是地性、濕是水性、熱是火性、動是風性、無所掛礙是虛空性，是五大性非因緣有。若使世間有一法性非因緣有，一切法性亦應如是，非因緣有。若有一法從因緣有，何因緣故五大之性不從因緣？瞿曇！眾生善身及不善身獲得解脫皆是自性，不從因緣。是故，我說一切諸法自性故有，非因緣生。
「復
【現代漢語翻譯】 現代漢語譯本：『你們要去哪裡？』眾比丘回答說：『我們想去佛陀那裡。』犢子又說：『諸位大德！如果到了佛陀那裡，請代我稟告：『犢子梵志修習二法已經證得無學智，現在爲了報答佛恩，將入般涅槃。』 當時，眾比丘到了佛陀那裡，稟告佛陀說：『世尊！犢子比丘托我們轉告：『世尊！犢子梵志修習二法已經證得無學智，現在爲了報答佛恩，將入涅槃。』 佛陀說：『善男子！犢子梵志已經證得阿羅漢果，你們可以去供養他的遺體。』當時，眾比丘接受佛陀的教誨后，回到犢子的遺體處，大設供養。 納衣梵志又這樣說：『如同喬達摩（Gautama）所說：『在無量世中造作善業、不善業，未來還會得到善報、不善報。』這個道理是不對的。為什麼呢？如同喬達摩所說：『因為煩惱的緣故，才獲得這個身體。』如果因為煩惱獲得身體，那麼是身體先有？還是煩惱先有？如果煩惱先有，是誰造作的？它又住在哪裡？如果身體先有，又怎麼能說是因為煩惱而得到的呢？所以，如果說煩惱先有，這是不可能的；如果說身體先有，這也是不可能的。如果說同時存在，也是不可能的；先後同時，道理都說不通。因此，我說一切諸法都有其自性，不是從因緣產生的。 『再者，喬達摩！堅硬是地的自性，潮濕是水的自性，熱是火的自性，動是風的自性，無所障礙是虛空的自性，這五大（五種基本元素）的自性不是因緣所生。如果世間有一種法性不是因緣所生，那麼一切法性也應該如此，不是因緣所生。如果有一種法是從因緣所生，那麼為什麼五大的自性不是從因緣所生呢？喬達摩！眾生的善身和不善身獲得解脫都是自性，不是從因緣產生的。因此，我說一切諸法都是自性而有，不是因緣所生。』 『複次，』
【English Translation】 English version: 『Where are you going?』 The monks replied, 『We wish to go to the Buddha.』 The Vatsa again said, 『Venerable ones! If you reach the Buddha, please inform him on my behalf: 『The Vatsa Brahmin, having cultivated two practices, has attained the wisdom of no-more-learning, and now, to repay the Buddha's kindness, will enter Parinirvana.』 Then, the monks, having arrived at the Buddha, reported to him, 『Venerable One! The monk Vatsa asked us to convey this message: 『Venerable One! The Vatsa Brahmin, having cultivated two practices, has attained the wisdom of no-more-learning, and now, to repay the Buddha's kindness, will enter Nirvana.』 The Buddha said, 『Good men! The Vatsa Brahmin has attained the fruit of Arhatship. You may go and make offerings to his body.』 Then, the monks, having received the Buddha's instruction, returned to where his body was and made great offerings. The Naked Ascetic then said, 『As Gautama (Gautama) says: 『In countless lifetimes, one performs good and bad deeds, and in the future, one will receive good and bad bodies.』 This principle is not correct. Why? As Gautama says: 『Because of afflictions, one obtains this body.』 If one obtains a body because of afflictions, then which came first, the body or the afflictions? If afflictions came first, who created them? And where do they reside? If the body came first, how can it be said that it is obtained because of afflictions? Therefore, if it is said that afflictions came first, that is impossible; if it is said that the body came first, that is also impossible. If it is said that they exist simultaneously, that is also impossible; whether they are prior, subsequent, or simultaneous, the logic is untenable. Therefore, I say that all dharmas have their own nature, and do not arise from conditions.』 『Furthermore, Gautama! Hardness is the nature of earth, wetness is the nature of water, heat is the nature of fire, movement is the nature of wind, and unobstructedness is the nature of space. These five great elements (five basic elements) do not arise from conditions. If there is one dharma in the world that does not arise from conditions, then all dharmas should be like that, not arising from conditions. If there is one dharma that arises from conditions, then why do the natures of the five great elements not arise from conditions? Gautama! The good and bad bodies of beings attain liberation by their own nature, not from conditions. Therefore, I say that all dharmas exist by their own nature, not arising from conditions.』 『Furthermore,』
次，瞿曇！世間之法有定用處，譬如工匠云如是木任作車輿、如是任作門戶、床機，亦如金師所可造作在額上者名之為鬘、在頸下者名之為瓔、在臂上者名之為釧、在指上者名之為環。用處定故，名為定性。瞿曇！一切眾生亦復如是，有五道性故，有地獄、餓鬼、畜生、人、天。若如是者，云何說言從於因緣？
「複次，瞿曇！一切眾生其性各異，是故名為一切自性。瞿曇！如龜陸生自能入水、犢子生已能自飲乳、魚見鉤餌自然吞食、毒蛇生已自然食土，如是等事誰有教者？如刺生已自然頭尖，飛鳥毛羽自然色別；世間眾生亦復如是，有利、有鈍，有富、有貧，有好、有丑，有得解脫、有得下有。是故當知：一切法中各有自性。
「複次，如瞿曇說：『貪慾、瞋、癡從因緣生，如是三毒因緣五塵。』是義不然。何以故？眾生睡時遠離五塵，亦復生于貪慾、瞋、癡；在胎亦爾；初出胎時，未能分別五塵好、丑，亦復生于貪慾、瞋、癡；諸仙賢聖處閑寂處無有五塵，亦能生於貪慾、瞋、癡；亦復有人因於五塵生於不貪、不瞋、不癡。是故，不必從於因緣生一切法，以自性故。
「複次，瞿曇！我見世人五根不具，多饒財寶，得大自在；有根具足，貧窮下賤，不得自在，為人僕使。若有因緣，何故如是？
【現代漢語翻譯】 現代漢語譯本： 「其次，瞿曇（Gautama，佛陀的姓氏）！世間的事物都有其固定的用途，比如工匠會說，這塊木頭適合做車輪，那塊木頭適合做門窗、床或桌子。又如金匠，他們製作的飾品，戴在額頭上的叫做髮飾，戴在脖子上的叫做項鍊，戴在手臂上的叫做手鐲，戴在手指上的叫做戒指。因為用途是固定的，所以稱為『定性』。瞿曇！一切眾生也是如此，因為有五道（地獄、餓鬼、畜生、人、天）的本性，所以才會有地獄、餓鬼、畜生、人、天這五道。如果真是這樣，又怎麼能說一切都由因緣所生呢？」
「再次，瞿曇！一切眾生的本性各不相同，所以稱為『一切自性』。瞿曇！比如烏龜在陸地上生活，卻能自己進入水中；小牛生下來就能自己喝奶；魚看到魚鉤上的餌料就會自然吞食；毒蛇生下來就會自然吃土。這些事情是誰教它們的呢？又如荊棘生出來自然尖銳，飛鳥的羽毛自然顏色各異。世間的眾生也是如此，有的聰明，有的愚鈍；有的富有，有的貧窮；有的美貌，有的醜陋；有的能夠解脫，有的墮入下道。所以應當知道：一切事物都有其各自的本性。」
「再次，正如瞿曇所說：『貪慾、嗔恨、愚癡是從因緣而生的，這三種毒素的因緣是五塵（色、聲、香、味、觸）。』這種說法是不對的。為什麼呢？因為眾生在睡覺時遠離五塵，也會產生貪慾、嗔恨、愚癡；在胎兒時期也是如此；剛出生時，還不能分辨五塵的好壞，也會產生貪慾、嗔恨、愚癡；那些在清凈寂靜之處修行的仙人和聖賢，沒有五塵的干擾，也會產生貪慾、嗔恨、愚癡；也有人因為五塵而生起不貪、不嗔、不癡的心。所以，一切事物不一定是從因緣而生的，而是因為其自性。」
「再次，瞿曇！我看到世上有些人五根（眼、耳、鼻、舌、身）不健全，卻擁有很多財富，非常自在；有些人五根健全，卻貧窮困苦，不得自在，只能做別人的僕人。如果一切都是因緣所生，為什麼會這樣呢？」
【English Translation】 English version: 「Furthermore, Gautama (the family name of Buddha)! The things in the world have fixed purposes. For example, a craftsman would say, 『This piece of wood is suitable for making wheels, and that piece is suitable for making doors, windows, beds, or tables.』 Similarly, a goldsmith makes ornaments; those worn on the forehead are called 『garlands,』 those worn on the neck are called 『necklaces,』 those worn on the arms are called 『bracelets,』 and those worn on the fingers are called 『rings.』 Because their purposes are fixed, they are called 『fixed nature.』 Gautama! All sentient beings are also like this. Because they have the nature of the five paths (hell, hungry ghosts, animals, humans, and gods), there are these five paths of hell, hungry ghosts, animals, humans, and gods. If this is the case, how can it be said that everything arises from causes and conditions?」
「Again, Gautama! The natures of all sentient beings are different, so they are called 『all self-natures.』 Gautama! For example, a turtle lives on land but can enter the water by itself; a calf can drink milk by itself after birth; a fish will naturally swallow the bait on a hook; a poisonous snake will naturally eat soil after birth. Who taught them these things? Just as thorns are naturally sharp when they grow, and the feathers of birds naturally have different colors. Sentient beings in the world are also like this; some are intelligent, some are dull; some are rich, some are poor; some are beautiful, some are ugly; some can attain liberation, and some fall into lower realms. Therefore, it should be known that all things have their own self-nature.」
「Again, as Gautama said: 『Greed, hatred, and delusion arise from causes and conditions, and the causes and conditions of these three poisons are the five sense objects (form, sound, smell, taste, and touch).』 This statement is not correct. Why? Because when sentient beings are asleep, they are far from the five sense objects, yet they still generate greed, hatred, and delusion. It is the same in the womb; when they are first born, they cannot distinguish the good or bad of the five sense objects, yet they still generate greed, hatred, and delusion. Those sages and saints who practice in quiet and secluded places, without the interference of the five sense objects, can also generate greed, hatred, and delusion. There are also people who, because of the five sense objects, generate non-greed, non-hatred, and non-delusion. Therefore, all things do not necessarily arise from causes and conditions, but because of their self-nature.」
「Again, Gautama! I see that some people in the world who lack the five faculties (eyes, ears, nose, tongue, and body) have great wealth and are very free; while some people who have all five faculties are poor and miserable, not free, and can only be servants to others. If everything arises from causes and conditions, why is it like this?」
是故，諸法各有自性，不由因緣。
「複次，瞿曇！世間小兒亦復未能分別五塵，或笑、或啼，笑時知喜、啼時知愁。是故當知：一切諸法各有自性。
「複次，瞿曇！世法有二：一者、有，二者、無。有即虛空，無即兔角。如是二法，一是有故，不從因緣；二是無故，亦非因緣。是故，諸法有自性故，不從因緣。」
佛言：「善男子！如汝所言：『如五大性，一切諸法亦應如是。』是義不然。何以故？善男子！汝法中以五大是常，何因緣故一切諸法悉不是常？若世間物是無常者，是五大性何因緣故不是無常？若五大常，世間之物亦應是常。是故，汝說：『五大之性有自性故，不從因緣，令一切法同五大。』者，無有是處。
「善男子！汝言用處定故有自性者，是義不然。何以故？皆從因緣得名字故。若從因得名，亦從因得義。云何名為從因得名？如在額上名之為鬘、在頸名瓔、在臂名釧、在車名輪、火在草木名草木火。善男子！木初生時無箭槊性，從因緣故工造為箭、從因緣故工造為槊，是故不應說一切法有自性也。
「善男子！汝言：『如龜陸生，性自入水；犢子生已，效能飲乳。』是義不然。何以故？若言入水非因緣者，俱非因緣，何不入火？犢子生已效能𠲿乳不從因緣，俱非
【現代漢語翻譯】 現代漢語譯本：因此，一切法各有其自性，不是由因緣產生的。
「再者，瞿曇（Gautama）！世間的小孩也不能分辨五塵（色、聲、香、味、觸），有時笑，有時哭。笑的時候知道高興，哭的時候知道悲傷。因此應當知道：一切諸法各有其自性。
「再者，瞿曇！世間法有兩種：一是『有』，二是『無』。『有』就是虛空，『無』就是兔角。像這樣的兩種法，一是『有』，所以不是從因緣產生；二是『無』，所以也不是因緣產生。因此，諸法有自性，所以不是從因緣產生。」
佛說：「善男子！如你所說：『如五大（地、水、火、風、空）的自性，一切諸法也應該如此。』這個道理不對。為什麼呢？善男子！你的法中認為五大是常，為什麼一切諸法都不是常呢？如果世間萬物是無常的，那麼五大的自性為什麼不是無常的呢？如果五大是常，世間萬物也應該是常。因此，你說：『五大的自性有自性，所以不是從因緣產生，使得一切法都和五大一樣。』，這是沒有道理的。
「善男子！你說因為作用是確定的，所以有自性，這個道理不對。為什麼呢？都是從因緣得到名字的。如果從因得到名字，也從因得到意義。什麼叫做從因得到名字呢？比如在額頭上叫做鬘（花環），在脖子上叫做瓔（項鍊），在手臂上叫做釧（手鐲），在車上叫做輪（車輪），火在草木上叫做草木火。善男子！木頭剛生長出來的時候沒有箭和槊的性質，從因緣的緣故，工匠把它製造成箭，從因緣的緣故，工匠把它製造成槊，所以不應該說一切法有自性。
「善男子！你說：『像烏龜在陸地上出生，天性就會入水；小牛出生后，天生就會喝奶。』這個道理不對。為什麼呢？如果說入水不是因緣，那麼兩者都不是因緣，為什麼不入火呢？小牛出生後天生就會喝奶不是從因緣，兩者都不是
【English Translation】 English version: Therefore, all dharmas have their own self-nature, not arising from conditions.
「Furthermore, Gautama! Even a child in the world cannot distinguish the five dusts (form, sound, smell, taste, touch). Sometimes they laugh, sometimes they cry. When laughing, they know joy; when crying, they know sorrow. Therefore, it should be known that all dharmas have their own self-nature.
「Furthermore, Gautama! There are two kinds of worldly dharmas: one is 『existence,』 and the other is 『non-existence.』 『Existence』 is like empty space, and 『non-existence』 is like a rabbit』s horn. These two dharmas, one is 『existence,』 so it does not arise from conditions; the other is 『non-existence,』 so it also does not arise from conditions. Therefore, since all dharmas have self-nature, they do not arise from conditions.」
The Buddha said, 「Good man! As you said, 『Like the self-nature of the five great elements (earth, water, fire, wind, space), all dharmas should be the same.』 This reasoning is not correct. Why? Good man! In your dharma, you consider the five great elements to be permanent. Why are all dharmas not permanent? If worldly things are impermanent, why is the self-nature of the five great elements not impermanent? If the five great elements are permanent, worldly things should also be permanent. Therefore, your saying, 『The self-nature of the five great elements has self-nature, so it does not arise from conditions, making all dharmas the same as the five great elements,』 is unreasonable.
「Good man! You say that because the function is fixed, there is self-nature. This reasoning is not correct. Why? They all get their names from conditions. If they get their names from conditions, they also get their meanings from conditions. What is meant by getting names from conditions? For example, on the forehead, it is called a garland (mālā); on the neck, it is called a necklace (aṅgada); on the arm, it is called a bracelet (keyūra); on a cart, it is called a wheel (cakra); fire on grass and wood is called grass and wood fire. Good man! When wood first grows, it does not have the nature of an arrow or a spear. Due to conditions, a craftsman makes it into an arrow; due to conditions, a craftsman makes it into a spear. Therefore, it should not be said that all dharmas have self-nature.
「Good man! You say, 『Like a turtle born on land, it naturally enters the water; a calf, after being born, naturally drinks milk.』 This reasoning is not correct. Why? If entering the water is not due to conditions, then neither is due to conditions, why does it not enter fire? A calf naturally drinking milk after being born is not due to conditions, neither is
因緣，何不𠲿角？
「善男子！若言：『諸法悉有自性，不須教習，無有增長。』是義不然。何以故？今見有教，緣教增長，是故當知無有自性。
「善男子！若一切法有自性者，諸婆羅門一切不應為清凈身殺羊祠祀。若為身祠，是故當知無有自性。
「善男子！世間語法凡有三種：一者、欲作，二者、作時，三者、作已。若一切法有自性者，何故世中有是三語？有三語故，故知一切無有自性。
「善男子！若言諸法有自性者，當知諸法各有定性。若有定性，甘蔗一物，何緣作漿、作蜜、石蜜酒、苦酒等？若有一性，何緣乃出如是等味？若一物中出如是等，當知諸法不得一定各有一性。善男子！若一切法有定性者，聖人何故飲甘蔗漿、石蜜，黑蜜酒時不飲，后為苦酒復還得飲？是故當知無有定性。若無定性，云何不因因緣而有？
「善男子！汝說一切法有自性者，云何說喻？若有喻者，當知諸法無有自性；若有自性，當知無喻。世間智者皆說譬喻，當知諸法無有自性、無有一性。
「善男子！汝言：『身為在先？煩惱在先？』者，是義不然。何以故？若我當說身在先者，汝可難言汝亦同我；身不在先，何因緣故而作是難？善男子！一切眾生身及煩惱俱無先後，一時而有。雖一時
【現代漢語翻譯】 現代漢語譯本 因緣，為何不觀察其根本？ 『善男子！如果說：』一切法都有其自性，不需要教導學習，也不會增長。』這種說法是不對的。為什麼呢？現在看到有教導，通過教導而增長，所以應當知道沒有自性。 『善男子！如果一切法都有自性，那麼婆羅門就不應該爲了清凈身體而殺羊祭祀。如果爲了身體祭祀，所以應當知道沒有自性。 『善男子！世間的語言習慣有三種：一是想要做，二是正在做，三是已經做完。如果一切法都有自性，為什麼世間會有這三種說法？因為有這三種說法，所以知道一切法沒有自性。 『善男子！如果說一切法有自性，應當知道一切法各有其固定的性質。如果有固定的性質，甘蔗這一種東西，為什麼能做成甘蔗汁、蜂蜜、石蜜、酒、苦酒等？如果只有一種性質，為什麼會產生這些不同的味道？如果一種東西能產生這些不同的味道，應當知道一切法不能固定地各自擁有一種性質。善男子！如果一切法有固定的性質，聖人為什麼喝甘蔗汁、石蜜，不喝黑蜜酒，後來又喝苦酒？所以應當知道沒有固定的性質。如果沒有固定的性質，怎麼能說不是因緣和合而生呢？ 『善男子！你說一切法有自性，那麼如何用比喻來說明呢？如果有比喻，應當知道一切法沒有自性；如果有自性，應當知道沒有比喻。世間的智者都說比喻，應當知道一切法沒有自性，沒有單一的性質。 『善男子！你說：』是身體先有？還是煩惱先有？』這種說法是不對的。為什麼呢？如果我說身體先有，你就可以反駁說你也和我一樣；身體不是先有，又是什麼原因讓你提出這樣的問題呢？善男子！一切眾生的身體和煩惱都沒有先後，是同時產生的。雖然是同時
【English Translation】 English version Regarding causes and conditions, why not examine their root? 'Good man! If it is said: 『All dharmas (phenomena, things) have their own self-nature, do not need to be taught or learned, and do not increase,』 this view is not correct. Why? Now we see that there is teaching, and through teaching, there is growth, therefore it should be known that there is no self-nature. 'Good man! If all dharmas had self-nature, then the Brahmins should not kill sheep for sacrifices to purify their bodies. If they sacrifice for the body, then it should be known that there is no self-nature. 'Good man! There are three kinds of common language in the world: first, the intention to do; second, the act of doing; and third, the completion of doing. If all dharmas had self-nature, why would there be these three kinds of expressions in the world? Because there are these three kinds of expressions, it is known that all dharmas have no self-nature. 'Good man! If it is said that all dharmas have self-nature, it should be known that all dharmas each have their own fixed nature. If there is a fixed nature, why can sugarcane, which is one thing, be made into sugarcane juice, honey, rock candy, wine, and bitter wine? If there is only one nature, why do these different flavors arise? If one thing can produce these different flavors, it should be known that all dharmas cannot each fixedly possess one nature. Good man! If all dharmas had a fixed nature, why would a sage drink sugarcane juice and rock candy, not drink black honey wine, and then later drink bitter wine? Therefore, it should be known that there is no fixed nature. If there is no fixed nature, how can it be said that it does not arise from causes and conditions? 'Good man! You say that all dharmas have self-nature, then how can you explain it with metaphors? If there are metaphors, it should be known that all dharmas have no self-nature; if there is self-nature, it should be known that there are no metaphors. The wise in the world all use metaphors, it should be known that all dharmas have no self-nature, and no single nature. 'Good man! You say: 『Which comes first, the body or the afflictions?』 This view is not correct. Why? If I were to say that the body comes first, you could retort that you are the same as me; if the body does not come first, what is the reason for you to raise such a question? Good man! The bodies and afflictions of all sentient beings have no precedence, they arise simultaneously. Although they arise simultaneously,
有，要因煩惱而得有身，終不因身有煩惱也。
「汝意若謂：『如人二眼一時而得，不相因待，左不因右、右不因左；煩惱及身亦如是。』者，是義不然。何以故？善男子！世間眼見炷之與明，雖復一時，明要因炷，終不因明而有炷也。
「善男子！汝意若謂：『身不在先，故知無因。』是義不然。何以故？若以身先無因緣故名為無者，汝不應說一切諸法皆有因緣。若言不見故不說者，今見瓶等從因緣出，何故不說：『如瓶，身先因緣亦復如是。』善男子！若見、不見，一切諸法皆從因緣，無有自性。
「善男子！若言一切法悉有自性無因緣者，汝何因緣說於五大？是五大性即是因緣。善男子！五大因緣雖復如是，亦不應說諸法皆同五大因緣。如世人說：『一切出家精勤持戒，旃陀羅等亦應如是精勤持戒。』善男子！汝言五大有定堅性，我觀是性轉故不定。
「善男子！酥蠟、胡膠于汝法中名之為地，是地不定，或同於水、或同於地，故不得說自性故堅。
「善男子！白镴、鉛、錫、銅、鐵、金、銀于汝法中名之為火，是火四性：流時水性、動時風性、熱時火性、堅時地性。云何說言定名火性？
「善男子！水性名流。若水凍時不名為地故名水者，何因緣故波動之時不名為風？
【現代漢語翻譯】 現代漢語譯本：存在，是因為煩惱而產生身體，最終不會因為身體而產生煩惱。 『如果你認為：』就像人的兩隻眼睛同時產生，互不依賴，左眼不依賴右眼，右眼不依賴左眼；煩惱和身體也像這樣。『，這種說法是不對的。為什麼呢？善男子！世間所見的燈芯和光明，雖然是同時存在，但光明依賴於燈芯，最終不會因為光明而有燈芯。 『善男子！如果你認為：』身體不是先有的，所以知道沒有因緣。『，這種說法是不對的。為什麼呢？如果因為身體先前沒有因緣就說它是無，那麼你不應該說一切諸法都有因緣。如果說因為沒有看見所以不說，現在看見瓶子等從因緣產生，為什麼不說：』像瓶子一樣，身體先前的因緣也是這樣。『善男子！無論看見還是沒看見，一切諸法都從因緣產生，沒有自性。 『善男子！如果說一切法都有自性而沒有因緣，你又為什麼說五大（地、水、火、風、空）呢？這五大的性質就是因緣。善男子！五大的因緣雖然是這樣，也不應該說一切諸法都和五大的因緣相同。就像世人說：』一切出家的人都應該精勤持戒，旃陀羅（古印度社會最低等級的人）等也應該這樣精勤持戒。『善男子！你說五大有固定的堅硬性質，我看這種性質是會變化的，所以不是固定的。 『善男子！酥油、蠟、胡膠在你的法中被稱為地，這種地是不固定的，有時像水，有時像地，所以不能說因為自性而堅硬。 『善男子！白镴、鉛、錫、銅、鐵、金、銀在你的法中被稱為火，這種火有四種性質：流動時是水性，動搖時是風性，熱時是火性，堅硬時是地性。怎麼能說它固定地是火性呢？』 『善男子！水的性質是流動。如果水結冰時，不被稱為地而被稱為水，那麼為什麼波動的時候不被稱為風呢？』
【English Translation】 English version: Existence arises from afflictions, leading to the formation of the body; ultimately, afflictions do not arise from the body. 『If you think:』 Just as a person's two eyes arise simultaneously, not depending on each other, the left eye not depending on the right, and the right eye not depending on the left; afflictions and the body are also like this. 『, this view is incorrect. Why is that? Good man! In the world, the wick and the light of a lamp are seen to exist simultaneously, but the light depends on the wick, and ultimately the wick does not arise from the light. 『Good man! If you think:』 The body was not there first, so it is known to have no cause. 『, this view is incorrect. Why is that? If you say it is without cause because the body was not there first, then you should not say that all dharmas have causes. If you say you do not speak of it because you have not seen it, now you see that a pot and other things arise from causes, why not say:』 Like the pot, the body's prior causes are also like this. 『Good man! Whether seen or unseen, all dharmas arise from causes and have no inherent nature. 『Good man! If you say that all dharmas have inherent nature and no causes, then why do you speak of the five great elements (earth, water, fire, wind, and space)? The nature of these five great elements is precisely cause and condition. Good man! Although the causes of the five great elements are like this, it should not be said that all dharmas are the same as the causes of the five great elements. Just as people say:』 All who have left home should diligently uphold the precepts, and the Chandalas (the lowest caste in ancient Indian society) should also diligently uphold the precepts. 『Good man! You say that the five great elements have a fixed, solid nature, but I see that this nature changes, so it is not fixed.』 『Good man! Ghee, wax, and glue are called earth in your teachings. This earth is not fixed; sometimes it is like water, sometimes like earth, so it cannot be said to be solid because of its inherent nature.』 『Good man! Pewter, lead, tin, copper, iron, gold, and silver are called fire in your teachings. This fire has four natures: when flowing, it is like water; when moving, it is like wind; when hot, it is like fire; and when solid, it is like earth. How can it be said to be fixedly fire?』 『Good man! The nature of water is to flow. If when water freezes, it is not called earth but is called water, then why is it not called wind when it is rippling?』
若動不名風，凍時亦應不名為水。若是二義從因緣者，何故說言一切諸法不從因緣？
「善男子！若言：『五根效能見、聞、覺、知、觸故，皆是自性，不從因緣。』是義不然。何以故？善男子！自性之性性不可轉。若言眼性見者，常應能見，不應有見、有不見時。是故當知：從因緣見，非無因緣。
「善男子！汝言非因五塵生貪解脫，是義不然。何以故？善男子！生貪解脫雖復不因五塵因緣，惡覺觀故則生貪慾、善覺觀故則得解脫。善男子！內因緣故，生貪解脫；外因緣故則能增長。是故，汝言：『一切諸法各有自性，不因五塵生貪解脫。』無有是處。
「善男子！汝言：『具足諸根，乏于財物，不得自在；諸根殘缺，多饒財寶，得大自在。因此以明有自性故，不從因緣。』者，是義不然。何以故？善男子！眾生從業而有果報，如是果報則有三種：一者、現報，二者、生報，三者、后報。貧窮、巨富，根具、不具，是業各異。若有自性，具諸根者應饒財寶、饒財寶者應具諸根。今則不爾，是故定知無有自性，皆從因緣。
「善男子！如汝所言：『世間小兒未能分別五塵因緣，亦啼、亦笑，是故一切有自性。』者，是義不然。何以故？若自性者，笑應常笑、啼應常啼，不應一笑、一啼。若一
【現代漢語翻譯】 現代漢語譯本：如果運動的物體不被稱為風，那麼在冰凍的時候也應該不被稱為水。如果這兩種狀態（風和水）都是由因緣產生的，那麼為什麼又說一切諸法不是由因緣產生的呢？ 『善男子！』如果說：『五根（眼、耳、鼻、舌、身）能夠見、聞、覺、知、觸，是因為它們各自的自性，而不是由因緣產生的。』這種說法是不對的。為什麼呢？『善男子！』自性的性質是不可改變的。如果說眼睛的自性是能見，那麼它應該永遠都能見，不應該有能見和不能見的時候。所以應當知道：見是因緣產生的，不是沒有因緣的。 『善男子！』你說不是因為五塵（色、聲、香、味、觸）而產生貪慾和解脫，這種說法是不對的。為什麼呢？『善男子！』貪慾和解脫雖然不是直接由五塵的因緣產生，但是因為惡的覺觀就會產生貪慾，因為善的覺觀就會得到解脫。『善男子！』內在的因緣導致貪慾和解脫的產生；外在的因緣則能使它們增長。所以，你說：『一切諸法各有自性，不是因為五塵而產生貪慾和解脫。』是沒有道理的。 『善男子！』你說：『具備所有感官的人，如果缺乏財富，就不能自在；感官殘缺的人，如果擁有很多財富，就能非常自在。因此可以說明萬物有自性，不是由因緣產生的。』這種說法是不對的。為什麼呢？『善男子！』眾生因為業力而有果報，這樣的果報有三種：一是現報，二是生報，三是后報。貧窮和富有，感官健全和殘缺，是各自不同的業力造成的。如果有自性，那麼具備所有感官的人應該富有，富有的人應該具備所有感官。現在不是這樣，所以可以確定沒有自性，一切都是由因緣產生的。 『善男子！』就像你所說的：『世間的小孩不能分辨五塵的因緣，也會哭、也會笑，所以一切事物都有自性。』這種說法是不對的。為什麼呢？如果事物有自性，那麼笑就應該永遠笑，哭就應該永遠哭，不應該一會兒笑一會兒哭。如果一會兒
【English Translation】 English version: If movement is not called wind, then when frozen, it should also not be called water. If these two states (wind and water) arise from conditions, why is it said that all dharmas do not arise from conditions? 'Good man!' If it is said: 'The five senses (eye, ear, nose, tongue, body) can see, hear, feel, know, and touch because of their own nature, not because of conditions.' This is not correct. Why? 'Good man!' The nature of self-nature is unchangeable. If it is said that the nature of the eye is to see, then it should always be able to see, and there should not be times when it can see and cannot see. Therefore, it should be known that seeing arises from conditions, not without conditions. 'Good man!' You say that greed and liberation do not arise from the five dusts (form, sound, smell, taste, touch), which is not correct. Why? 'Good man!' Although greed and liberation do not directly arise from the conditions of the five dusts, greed arises from evil thoughts, and liberation is attained from good thoughts. 'Good man!' Internal conditions cause greed and liberation to arise; external conditions can cause them to grow. Therefore, your statement: 'All dharmas have their own nature, and greed and liberation do not arise from the five dusts,' is unreasonable. 'Good man!' You say: 'Those who have all their senses but lack wealth are not free; those who have defective senses but have much wealth are very free. Therefore, it can be shown that all things have self-nature and do not arise from conditions.' This is not correct. Why? 'Good man!' Beings have karmic retribution, and such retribution is of three kinds: immediate retribution, retribution in the next life, and retribution in future lives. Poverty and wealth, having complete or defective senses, are caused by different karmas. If there were self-nature, then those with all their senses should be wealthy, and the wealthy should have all their senses. This is not the case, so it can be determined that there is no self-nature, and everything arises from conditions. 'Good man!' As you said: 'Children in the world cannot distinguish the conditions of the five dusts, yet they cry and laugh, so all things have self-nature.' This is not correct. Why? If things had self-nature, then laughter should always be laughter, and crying should always be crying, and there should not be times of laughing and crying. If one moment
笑、一啼，當知一切悉從因緣。是故，不應說一切法有自性故不從因緣。」
梵志言：「世尊！若一切法從因緣有，如是身者從何因緣？」
佛言：「善男子！是身因緣煩惱與業。」
梵志言：「世尊！如其是身從煩惱、業，是煩惱、業可斷不耶？」
佛言：「如是，如是。」
梵志復言：「世尊！唯愿為我分別解說，令我聞已不移是處，悉得斷之。」
佛言：「善男子！若知二邊，中間無礙，是人則能斷煩惱、業。」
「世尊！我已知解，得正法眼。」
佛言：「汝云何知？」
「世尊！二邊即色及色解脫，中間即是八正道也；受、想、行、識亦復如是。」
佛言：「善哉，善哉。善男子！善知二邊，斷煩惱業。」
「世尊！唯愿聽我出家受戒。」
佛言：「善來，比丘！」即時斷除三界煩惱，得阿羅漢果。
爾時，復有一婆羅門名曰弘廣，復作是言：「瞿曇！知我今所念不？」
佛言：「善男子！涅槃是常，有為無常；曲即邪見，直即聖道。」
婆羅門言：「瞿曇！何因緣故作如是說？」
「善男子！汝意每謂：『乞食是常，別請無常；曲是戶鑰，直是帝幢。』是故，我說：『涅槃是常，有為無常；曲謂邪
【現代漢語翻譯】 現代漢語譯本：佛陀說：『笑或哭，應當知道一切都源於因緣。因此，不應說一切法有自性，所以不從因緣。』 婆羅門問道：『世尊！如果一切法都從因緣而生，那麼這個身體是從什麼因緣而來的呢？』 佛陀說：『善男子！這個身體的因緣是煩惱和業。』 婆羅門問道：『世尊！如果這個身體是從煩惱和業而來，那麼這些煩惱和業可以斷除嗎？』 佛陀說：『是的，是的。』 婆羅門又說：『世尊！請您為我詳細解釋，讓我聽了之後不會動搖，能夠完全斷除它們。』 佛陀說：『善男子！如果知道二邊，中間沒有障礙，這個人就能斷除煩惱和業。』 『世尊！我已經理解了，獲得了正法眼。』 佛陀問：『你是如何理解的？』 『世尊！二邊是指色（rupa，物質現象）和色解脫，中間是指八正道；受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）也是如此。』 佛陀說：『好啊，好啊。善男子！善於瞭解二邊，就能斷除煩惱和業。』 『世尊！請允許我出家受戒。』 佛陀說：『善來，比丘！』他立刻斷除了三界（欲界、色界、無色界）的煩惱，證得了阿羅漢果（arhat，已解脫的聖人）。 當時，又有一位婆羅門名叫弘廣，說道：『喬達摩（Gautama，佛陀的姓）！你知道我現在在想什麼嗎？』 佛陀說：『善男子！涅槃（nirvana，解脫）是常，有為法是無常；彎曲是邪見，正直是聖道。』 婆羅門問道：『喬達摩！你為什麼這樣說？』 佛陀說：『善男子！你的意思是：『乞食是常，特別的邀請是無常；彎曲是門閂，正直是帝王的旗幟。』因此，我說：『涅槃是常，有為法是無常；彎曲是邪見，正直是聖道。』
【English Translation】 English version: The Buddha said, 'Laughing or crying, one should know that everything arises from causes and conditions. Therefore, it should not be said that all dharmas have self-nature and thus do not arise from causes and conditions.' The Brahmin asked, 'Venerable Sir, if all dharmas arise from causes and conditions, then from what causes and conditions does this body arise?' The Buddha said, 'Good man, this body arises from the causes and conditions of afflictions and karma.' The Brahmin asked, 'Venerable Sir, if this body arises from afflictions and karma, can these afflictions and karma be eliminated?' The Buddha said, 'Yes, yes.' The Brahmin further said, 'Venerable Sir, please explain this in detail for me, so that after hearing it, I will not waver and will be able to completely eliminate them.' The Buddha said, 'Good man, if one knows the two extremes and there is no obstruction in the middle, that person can eliminate afflictions and karma.' 'Venerable Sir, I have already understood and have attained the Dharma Eye.' The Buddha asked, 'How do you understand?' 'Venerable Sir, the two extremes are form (rupa) and the liberation from form, and the middle is the Noble Eightfold Path; so it is with feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana).' The Buddha said, 'Excellent, excellent. Good man, by understanding the two extremes well, one can eliminate afflictions and karma.' 'Venerable Sir, please allow me to leave home and receive the precepts.' The Buddha said, 'Welcome, Bhikkhu!' Immediately, he eliminated the afflictions of the three realms (desire realm, form realm, formless realm) and attained the fruit of Arhat (a liberated saint). At that time, there was another Brahmin named Hong Guang, who said, 'Gautama, do you know what I am thinking now?' The Buddha said, 'Good man, Nirvana is permanent, conditioned things are impermanent; crookedness is wrong view, straightness is the holy path.' The Brahmin asked, 'Gautama, why do you say this?' The Buddha said, 'Good man, your intention is: 『Begging for food is permanent, special invitations are impermanent; crookedness is a door latch, straightness is the emperor's banner.』 Therefore, I say: 『Nirvana is permanent, conditioned things are impermanent; crookedness is wrong view, straightness is the holy path.』'
見，直謂八正。』非如汝先所思惟也。」
婆羅門言：「瞿曇！實知我心。是八正道悉令眾生得盡滅不？」爾時，世尊默然不答。婆羅門言：「瞿曇！已知我心，我今所問何故默然而不見答？」
時憍陳如即作是言：「大婆羅門！若有問世有邊、無邊，如來常爾，默然不答。八聖是直，涅槃是常，若修八聖即得滅盡；若不修習則不能得。
「大婆羅門！譬如大城，其城四壁都無孔竅，唯有一門。其守門者聰明有智慧善分別，可放則放、可遮則遮，雖不能知出入多少，定知一切有入出者皆由此門。善男子！如來亦爾，城喻涅槃、門喻八正、守門之人喻于如來。善男子！如來今者雖不答汝盡與不盡，其有盡者，要當修習是八正道。」
婆羅門言：「善哉，善哉。大德憍陳如！如來善能說微妙法，我今實欲知城、知道，自作守門。」
憍陳如言：「善哉，善哉。汝婆羅門能發無上廣大之心。」
佛言：「止止，憍陳如！是婆羅門非適今日發是心也。乃往過去過無量劫，有佛世尊名普光明如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。是人先已於彼佛所發阿耨多羅三藐三菩提心，此賢劫中當得作佛。久已通達了知法相，為眾生故，現處外道，示無所
【現代漢語翻譯】 現代漢語譯本：『見』，直接指的是八正道（八種正確的修行方法）。』這和你之前所想的不一樣。」 婆羅門說：『瞿曇（佛陀的姓氏）！你真的知道我的心思。這八正道能讓所有眾生都達到滅盡（涅槃）嗎？』當時，世尊（佛陀）沉默不語，沒有回答。婆羅門說：『瞿曇！你既然知道我的心思，為什麼我問你的時候你卻沉默不答呢？』 這時，憍陳如（佛陀的弟子之一）就說：『大婆羅門！如果有人問世間有邊還是無邊，如來（佛陀）總是這樣，沉默不答。八聖道（八正道）是直接的道路，涅槃是永恒的，如果修習八聖道就能達到滅盡；如果不修習就不能達到。』 『大婆羅門！譬如一座大城，這座城的四面墻壁都沒有孔洞，只有一扇門。守門的人聰明有智慧，善於分辨，可以放行的就放行，可以阻攔的就阻攔，雖然不能知道出入的人有多少，但一定知道所有出入的人都必須經過這扇門。善男子！如來也是這樣，城比喻涅槃，門比喻八正道，守門的人比喻如來。善男子！如來現在雖然不回答你是否能完全滅盡，但凡是能達到滅盡的，一定要修習這八正道。』 婆羅門說：『太好了，太好了。大德憍陳如！如來善於宣說微妙的佛法，我現在真的想了解城、瞭解道路，自己做守門人。』 憍陳如說：『太好了，太好了。你這位婆羅門能發起無上廣大的心。』 佛陀說：『停止吧，憍陳如！這位婆羅門不是今天才發起這個心的。早在過去無量劫之前，有一位佛世尊，名叫普光明如來（佛的稱號之一）、應（應供）、正遍知（完全覺悟）、明行足（智慧和行為圓滿）、善逝（善於到達彼岸）、世間解（瞭解世間）、無上士（無上的人）、調御丈夫（調伏眾生的人）、天人師（天和人的導師）、佛（覺悟者）、世尊（受人尊敬的人）。這個人先前已經在那位佛那裡發起了阿耨多羅三藐三菩提心（無上正等正覺之心），在這個賢劫中將會成佛。他早就通達瞭解了法相，爲了眾生的緣故，現在示現為外道，顯示出無所知。』
【English Translation】 English version: 『Seeing』 directly refers to the Eightfold Path (eight correct ways of practice). 『It is not as you previously thought.』 The Brahmin said, 『Gautama (Buddha's family name)! You truly know my mind. Does this Eightfold Path enable all beings to attain complete extinction (Nirvana)?』 At that time, the World-Honored One (Buddha) remained silent and did not answer. The Brahmin said, 『Gautama! Since you know my mind, why do you remain silent and not answer when I ask you?』 Then, Ajnatakaundinya (one of Buddha's disciples) said, 『Great Brahmin! If someone asks whether the world has a beginning or an end, the Tathagata (Buddha) always remains silent and does not answer. The Eightfold Noble Path is the direct path, Nirvana is eternal, and if one practices the Eightfold Noble Path, one can attain extinction; if one does not practice, one cannot attain it.』 『Great Brahmin! It is like a great city, the walls of which have no openings, except for one gate. The gatekeeper is intelligent and wise, good at discerning, allowing those who should pass and blocking those who should not. Although he cannot know how many people go in and out, he certainly knows that all who go in and out must pass through this gate. Good man! The Tathagata is also like this. The city is a metaphor for Nirvana, the gate is a metaphor for the Eightfold Path, and the gatekeeper is a metaphor for the Tathagata. Good man! Although the Tathagata does not answer you whether one can attain complete extinction, those who can attain extinction must practice this Eightfold Path.』 The Brahmin said, 『Excellent, excellent. Great virtuous Ajnatakaundinya! The Tathagata is skilled at expounding the subtle Dharma. I truly wish to understand the city, understand the path, and become the gatekeeper myself.』 Ajnatakaundinya said, 『Excellent, excellent. You, Brahmin, are able to generate the supreme and vast mind.』 The Buddha said, 『Stop, Ajnatakaundinya! This Brahmin did not generate this mind today. In the past, countless eons ago, there was a Buddha, the World-Honored One, named Universal Light Tathagata (one of the Buddha's titles), Arhat (worthy of offerings), Samyaksambuddha (fully enlightened), Vidyacharana-sampanna (perfect in wisdom and conduct), Sugata (well-gone), Lokavid (knower of the world), Anuttara (unsurpassed), Purushadamyasarathi (tamer of men), Shastha Devamanushyanam (teacher of gods and humans), Buddha (enlightened one), Bhagavan (blessed one). This person had already generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment) in that Buddha's presence, and in this Bhadrakalpa (fortunate eon) he will become a Buddha. He has long understood the characteristics of the Dharma, and for the sake of sentient beings, he now appears as an outsider, showing ignorance.』
知。以是因緣，汝憍陳如不應贊言：『善哉，善哉。汝今能發如是大心。』」
爾時，世尊知已即告憍陳如言：「阿難比丘今為所在？」
憍陳如言：「世尊！阿難比丘在娑羅林外，去此大會十二由旬，而為六萬四千億魔之所嬈亂。是諸魔眾悉自變身為如來像，或有宣說一切諸法從因緣生、或有說言一切諸法不從因生，或有說言一切因緣皆是常法、從緣生者悉是無常，或有說言五陰是實、或說虛假、入界亦爾，或有說言有十二緣、或有說言正有四緣，或說諸法如幻、如化、如熱時焰，或有說言因聞得法、或有說言因思得法、或有說言因修得法、或復有說不凈觀法，或復有說出息、入息，或復有說四念處觀、或復有說三種觀義、七種方便，或復有說暖法、頂法、忍法、世間第一法、學、無學地、菩薩初住乃至十住，或有說空、無相、無作，或復有說修多羅、祇夜、毗伽羅那、伽陀、憂陀那、尼陀那、阿波陀那、伊帝目多伽、阇陀伽、毗佛略、阿浮陀達摩、優波提舍，或說四念處、四正勤、四如意足、五根、五力、七覺分、八聖道，或說內空、外空、內外空、有為空、無為空、無始空、性空、遠離空、散空、自相空、無相空、陰空、入空、界空、善空、不善空、無記空、菩提空、道空、涅槃空、行空、得空、
【現代漢語翻譯】 知道。因為這個緣故，你不應該讚歎憍陳如（Kaundinya）說：『太好了，太好了。你現在能發起這樣的大心。』
這時，世尊知道后就告訴憍陳如說：『阿難（Ananda）比丘現在在哪裡？』
憍陳如說：『世尊！阿難比丘在娑羅（Sala）林外，距離這個大會十二由旬（yojana），正被六萬四千億魔所擾亂。這些魔眾都各自變化成如來的形象，有的宣說一切諸法從因緣生，有的說一切諸法不從因生，有的說一切因緣都是常法，從緣生的是無常，有的說五陰（skandha）是真實的，有的說是虛假的，入界（dhatu）也是這樣，有的說有十二緣，有的說只有四緣，有的說諸法如幻、如化、如熱時的火焰，有的說因聽聞而得法，有的說因思考而得法，有的說因修行而得法，有的說不凈觀法，有的說出息、入息，有的說四念處觀（smrtyupasthana），有的說三種觀義、七種方便，有的說暖法（usmagata）、頂法（murdhan）、忍法（ksanti）、世間第一法（agradharma）、學地（saiksa）、無學地（asiksa）、菩薩初住乃至十住，有的說空（sunyata）、無相（animitta）、無作（apranihita），有的說修多羅（sutra）、祇夜（geya）、毗伽羅那（vyakarana）、伽陀（gatha）、憂陀那（udana）、尼陀那（nidana）、阿波陀那（avadana）、伊帝目多伽（itivuttaka）、阇陀伽（jataka）、毗佛略（vaipulya）、阿浮陀達摩（adbhutadharma）、優波提舍（upadesa），有的說四念處、四正勤（samyakpradhana）、四如意足（rddhipada）、五根（indriya）、五力（bala）、七覺分（bodhyanga）、八聖道（aryastangamarga），有的說內空（adhyatma-sunyata）、外空（bahirdha-sunyata）、內外空（adhyatma-bahirdha-sunyata）、有為空（samskrta-sunyata）、無為空（asamskrta-sunyata）、無始空（anavaragra-sunyata）、性空（prakrti-sunyata）、遠離空（vivikta-sunyata）、散空（avikara-sunyata）、自相空（svalaksana-sunyata）、無相空（animitta-sunyata）、陰空（skandha-sunyata）、入空（ayatana-sunyata）、界空（dhatu-sunyata）、善空（kusala-sunyata）、不善空（akusala-sunyata）、無記空（avyakrta-sunyata）、菩提空（bodhi-sunyata）、道空（marga-sunyata）、涅槃空（nirvana-sunyata）、行空（samskara-sunyata）、得空（prapti-sunyata）。』
【English Translation】 Know. Because of this reason, you, Kaundinya, should not praise, saying: 『Excellent, excellent. You are now able to generate such a great mind.』
At that time, the World Honored One, knowing this, then said to Kaundinya: 『Where is the Bhikkhu Ananda now?』
Kaundinya said: 『World Honored One! The Bhikkhu Ananda is outside the Sala Grove, twelve yojanas away from this assembly, and is being disturbed by sixty-four trillion demons. These demons have all transformed themselves into the likeness of the Tathagata. Some are proclaiming that all dharmas arise from causes and conditions; some are saying that all dharmas do not arise from causes; some are saying that all causes and conditions are permanent dharmas, and that those arising from conditions are impermanent; some are saying that the five skandhas are real, and some are saying they are false; the same is true for the dhatus; some are saying there are twelve links of dependent origination, and some are saying there are only four links; some are saying that dharmas are like illusions, like transformations, like the shimmering of heat; some are saying that one attains the Dharma through hearing, some are saying that one attains the Dharma through thinking, some are saying that one attains the Dharma through practice; some are speaking of the contemplation of impurity; some are speaking of the in-breath and out-breath; some are speaking of the four foundations of mindfulness (smrtyupasthana); some are speaking of the three contemplations, the seven expedients; some are speaking of the warmth stage (usmagata), the peak stage (murdhan), the forbearance stage (ksanti), the foremost dharma in the world (agradharma), the stage of learning (saiksa), the stage of no-more-learning (asiksa), the first to tenth stages of a Bodhisattva; some are speaking of emptiness (sunyata), signlessness (animitta), and wishlessness (apranihita); some are speaking of sutra, geya, vyakarana, gatha, udana, nidana, avadana, itivuttaka, jataka, vaipulya, adbhutadharma, and upadesa; some are speaking of the four foundations of mindfulness, the four right exertions (samyakpradhana), the four bases of psychic power (rddhipada), the five faculties (indriya), the five powers (bala), the seven factors of enlightenment (bodhyanga), and the eightfold noble path (aryastangamarga); some are speaking of inner emptiness (adhyatma-sunyata), outer emptiness (bahirdha-sunyata), inner and outer emptiness (adhyatma-bahirdha-sunyata), conditioned emptiness (samskrta-sunyata), unconditioned emptiness (asamskrta-sunyata), beginningless emptiness (anavaragra-sunyata), emptiness of nature (prakrti-sunyata), emptiness of detachment (vivikta-sunyata), emptiness of dispersion (avikara-sunyata), emptiness of self-nature (svalaksana-sunyata), emptiness of signlessness (animitta-sunyata), emptiness of the skandhas (skandha-sunyata), emptiness of the ayatanas (ayatana-sunyata), emptiness of the dhatus (dhatu-sunyata), emptiness of the wholesome (kusala-sunyata), emptiness of the unwholesome (akusala-sunyata), emptiness of the indeterminate (avyakrta-sunyata), emptiness of enlightenment (bodhi-sunyata), emptiness of the path (marga-sunyata), emptiness of nirvana (nirvana-sunyata), emptiness of formations (samskara-sunyata), and emptiness of attainment (prapti-sunyata).』
第一義空、空空、大空，或有示現神通變化，身出水火、或身上出水身下出火、身下出水身上出火、左脅在下右脅出水、右脅在下左脅出水、一脅震雷一脅降雨，或有示現諸佛世界、或復示現菩薩初生行至七步、處在深宮受五欲時、初始出家修苦行時、往菩提樹坐三昧時、壞魔軍眾轉法輪時、示大神通入涅槃時。
「世尊！阿難比丘見是事已，作是念言：『如是神變昔來未見，誰之所作？將非世尊釋迦作耶？』欲起、欲語，都不從意。阿難比丘入魔罥故，復作是念：『諸佛所說各各不同，我於今者當受誰語？』
「世尊！阿難今者極受大苦，雖念如來，無能救者。以是因緣，不來至此大眾之中。」
爾時，文殊師利菩薩摩訶薩白佛言：「世尊！此大眾中有諸菩薩已於一生髮阿耨多羅三藐三菩提心、至無量生髮菩提心，已能供養無量諸佛，其心堅固，具足修行檀波羅蜜乃至般若波羅蜜，成就功德，久已親近無量諸佛，凈修梵行，得不退轉菩提之心，得不退忍、不退轉持，得如法忍、首楞嚴等無量三昧。如是等輩聞大乘經終不生疑，善能分別宣說三寶同一性相，常住不變。聞不思議不生驚怪，聞種種空心不怖懅。了了通達一切法性，能持一切十二部經，廣解其義，亦能受持無量諸佛十二部經。何憂不能
【現代漢語翻譯】 現代漢語譯本： 第一義空（勝義諦的空性）、空空（空性的空性）、大空（廣大的空性），或者有人示現神通變化，身體出水出火，或者身上出水身下出火，身下出水身上出火，左脅在下右脅出水，右脅在下左脅出水，一脅震雷一脅降雨，或者有人示現諸佛世界，或者又示現菩薩初生行走七步，處在深宮享受五欲的時候，最初出家修行苦行的時候，前往菩提樹下坐禪的時候，摧毀魔軍大眾轉法輪的時候，示現大神通進入涅槃的時候。 『世尊！阿難（Ananda，佛陀的十大弟子之一）比丘見到這些事情后，這樣想：『這樣的神變以前從未見過，是誰做的呢？難道不是世尊釋迦（Sakya，佛陀的姓氏）做的嗎？』想要起身，想要說話，都不能如願。阿難比丘因為進入了魔的羅網，又這樣想：『諸佛所說的各不相同，我現在應該聽誰的呢？』 『世尊！阿難現在非常痛苦，雖然想念如來，卻沒有能救他的人。因為這個緣故，他沒有來到這裡的大眾之中。』 這時，文殊師利（Manjusri，智慧第一的菩薩）菩薩摩訶薩（Mahasattva，大菩薩）對佛說：『世尊！這個大眾中有一些菩薩已經在一生中發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心），乃至無量生中發起了菩提心，已經能夠供養無量諸佛，他們的心堅固，具足修行檀波羅蜜（Dana-paramita，佈施波羅蜜）乃至般若波羅蜜（Prajna-paramita，智慧波羅蜜），成就功德，很久以來就親近無量諸佛，清凈修行梵行，得到了不退轉的菩提之心，得到了不退忍、不退轉持，得到了如法忍、首楞嚴（Surangama，一種三昧）等無量三昧。像這樣的人聽聞大乘經典，最終不會產生疑惑，善於分別宣說三寶（佛、法、僧）同一性相，常住不變。聽聞不可思議的事情不會感到驚怪，聽聞種種空性不會感到恐懼。完全通達一切法性，能夠受持一切十二部經（佛教經典的不同分類），廣泛理解其中的含義，也能夠受持無量諸佛的十二部經。有什麼可擔心的呢？』
【English Translation】 English version: The first meaning of emptiness, emptiness of emptiness, great emptiness, or some may manifest supernatural powers, with water and fire emanating from their body, or water from the upper body and fire from the lower body, water from the lower body and fire from the upper body, the left side down and water from the right side, the right side down and water from the left side, one side thundering and the other side raining, or some may manifest the worlds of all Buddhas, or further manifest a Bodhisattva's first seven steps after birth, being in a deep palace enjoying the five desires, the initial renunciation and practice of asceticism, sitting in samadhi under the Bodhi tree, destroying the army of Mara and turning the Dharma wheel, manifesting great supernatural powers and entering Nirvana. 『World Honored One! The Bhikkhu Ananda (one of the ten great disciples of the Buddha), having seen these things, thought thus: 『Such miraculous transformations have never been seen before, who has done this? Could it be that the World Honored One Sakya (the Buddha's family name) has done this?』 He wanted to rise, wanted to speak, but could not do as he wished. The Bhikkhu Ananda, having entered the net of Mara, thought again: 『The teachings of all Buddhas are different, whose words should I follow now?』 『World Honored One! Ananda is now suffering greatly, although he remembers the Tathagata, there is no one who can save him. Because of this reason, he has not come to this assembly.』 At that time, the Bodhisattva Mahasattva Manjusri (the Bodhisattva of wisdom) said to the Buddha: 『World Honored One! Among this assembly, there are Bodhisattvas who have already generated the mind of Anuttara-samyak-sambodhi (the mind of supreme perfect enlightenment) in one lifetime, and even in countless lifetimes have generated the Bodhi mind, who have already been able to make offerings to countless Buddhas, their minds are firm, they have fully practiced Dana-paramita (the perfection of giving) up to Prajna-paramita (the perfection of wisdom), accomplished merits, have long been close to countless Buddhas, have purely practiced Brahmacharya, have obtained the non-retrogressing Bodhi mind, have obtained non-retrogressing patience, non-retrogressing holding, have obtained the Dharma patience, Surangama (a kind of samadhi) and countless other samadhis. Such beings, upon hearing the Mahayana sutras, will ultimately not generate doubts, are good at distinguishing and proclaiming that the Three Jewels (Buddha, Dharma, Sangha) have the same nature and characteristics, and are permanent and unchanging. Upon hearing the inconceivable, they will not be surprised, upon hearing various emptinesses, they will not be afraid. They fully understand the nature of all dharmas, are able to uphold all twelve divisions of the scriptures (different classifications of Buddhist scriptures), widely understand their meanings, and are also able to uphold the twelve divisions of the scriptures of countless Buddhas. What is there to worry about?』
受持如是大涅槃典？何因緣故問憍陳如阿難所在？」
爾時，世尊告文殊師利：「諦聽，諦聽。善男子！我成佛已，過二十年住王舍城。爾時，我告諸比丘言：『諸比丘！今此眾中誰能為我受持如來十二部經，供給左右所須之事，亦使不失自身善利？』
「時憍陳如在彼眾中來白我言：『我能受持十二部經，供給左右，不失所作自利益事。』我言：『憍陳如！汝已朽邁，當須使人。云何方欲為我給使？』時舍利弗復作是言：『我能受持佛一切語，供給所須，不失所作自利益事。』我言：『舍利弗！汝已朽邁，當須使人。云何方欲為我給使？』乃至五百諸阿羅漢皆亦如是，我悉不受。
「爾時，目連在大眾中作是思惟：『如來今者不受五百比丘給使，佛意為欲令誰作耶？』思惟是已即便入定，觀見如來心在阿難，如日初出光照西壁。見是事已，即從定起，語憍陳如：『大德！我見如來欲令阿難給事左右。』
「爾時，憍陳如與五百阿羅漢往阿難所作如是言：『阿難！汝今當爲如來給使，請受是事。』阿難言：『諸大德！我實不堪給事如來。何以故？如來尊重如師子王、如龍、如火，我今穢弱，云何能辦？』諸比丘言：『阿難！汝受我語，給事如來得大利益。』第二、第三亦復如是。阿難言：『
【現代漢語翻譯】 現代漢語譯本：『受持這樣的大涅槃經典？是什麼因緣要問憍陳如（Ajñāta Kauṇḍinya）和阿難（Ānanda）在哪裡？』 當時，世尊告訴文殊師利（Mañjuśrī）說：『仔細聽，仔細聽。善男子！我成佛后，在王舍城住了二十年。那時，我告訴眾比丘說：「諸位比丘！現在這大眾中，誰能為我受持如來的十二部經典，供給我的左右所需，並且不失去自身的善利？」』 『當時，憍陳如在那大眾中前來對我說：「我能受持十二部經典，供給您的左右，不失去所作的自身利益。」我說：「憍陳如！你已經衰老，應當需要別人使喚。怎麼還想為我服務呢？」當時，舍利弗（Śāriputra）又這樣說：「我能受持佛的一切教誨，供給所需，不失去所作的自身利益。」我說：「舍利弗！你已經衰老，應當需要別人使喚。怎麼還想為我服務呢？」乃至五百位阿羅漢（Arhat）都這樣說，我都沒有接受。』 『當時，目連（Maudgalyāyana）在大眾中這樣思惟：「如來現在不接受五百位比丘的服務，佛的意思是想讓誰來做呢？」思惟之後，他立即入定，看到如來的心意在阿難身上，就像初升的太陽照耀西墻一樣。看到這件事後，他立即從定中出來，告訴憍陳如說：「大德！我看到如來想讓阿難來侍奉左右。」』 『當時，憍陳如和五百位阿羅漢前往阿難那裡，對他說：「阿難！你現在應當為如來服務，請接受這件事。」阿難說：「諸位大德！我實在不能侍奉如來。為什麼呢？如來尊貴如獅子王、如龍、如火，我如今卑微軟弱，怎麼能辦到呢？」諸位比丘說：「阿難！你聽我的話，侍奉如來能得到大利益。」第二次、第三次也是這樣。阿難說：「』
【English Translation】 English version: 'To uphold such a Great Nirvana Sutra? What is the reason for asking where Ajñāta Kauṇḍinya and Ānanda are?' At that time, the World Honored One told Mañjuśrī: 'Listen carefully, listen carefully. Good man! After I attained Buddhahood, I stayed in Rājagṛha for twenty years. At that time, I told the monks, 「Monks! Now, among this assembly, who can uphold the Tathāgata』s twelve divisions of scriptures for me, provide for my needs, and also not lose their own benefits?」' 'At that time, Ajñāta Kauṇḍinya came forward from that assembly and said to me, 「I can uphold the twelve divisions of scriptures, provide for your needs, and not lose my own benefits.」 I said, 「Ajñāta Kauṇḍinya! You are already old and should need someone to serve you. How can you still want to serve me?」 At that time, Śāriputra also said, 「I can uphold all the Buddha』s teachings, provide for your needs, and not lose my own benefits.」 I said, 「Śāriputra! You are already old and should need someone to serve you. How can you still want to serve me?」 Even the five hundred Arhats all said the same, but I did not accept any of them.' 'At that time, Maudgalyāyana, in the assembly, thought, 「The Tathāgata now does not accept the service of five hundred monks. Who does the Buddha intend to have do it?」 After thinking this, he immediately entered into samadhi and saw that the Tathāgata』s mind was on Ānanda, like the rising sun shining on the west wall. After seeing this, he immediately arose from samadhi and told Ajñāta Kauṇḍinya, 「Great Virtue! I saw that the Tathāgata wants Ānanda to serve him.」' 'At that time, Ajñāta Kauṇḍinya and the five hundred Arhats went to Ānanda and said to him, 「Ānanda! You should now serve the Tathāgata, please accept this matter.」 Ānanda said, 「Great Virtues! I am truly not capable of serving the Tathāgata. Why? The Tathāgata is as noble as a lion king, as a dragon, as fire. I am now humble and weak, how can I do it?」 The monks said, 「Ānanda! Listen to me, serving the Tathāgata will bring great benefits.」 The second and third times were the same. Ānanda said, 「』
諸大德！我亦不求大利益事，實不堪任奉給左右。』
「時目犍連復作是言：『阿難！汝今未知。』阿難言：『大德！唯愿說之。』目犍連言：『如來先日僧中求使，五百羅漢皆求為之，如來不聽。我即入定，見如來意欲令汝為。汝今云何反更不受？』阿難聞已，合掌長跪作如是言：『諸大德！若有是事，如來世尊與我三愿，當順僧命，給事左右。』目犍連言：『何等三愿？』阿難言：『一者、如來設以故衣賜我，聽我不受；二者、如來設受檀越別請，聽我不往；三者、聽我出入無有時節。如是三事佛若聽者，當順僧命。』時憍陳如、五百比丘還來我所，作如是言：『我等已勸阿難比丘，唯求三愿。若佛聽者，當順僧命。』
「文殊師利！我于爾時贊阿難言：『善哉，善哉。阿難比丘具足智慧，預見譏嫌。何以故？當有人言：「汝為衣食，奉給如來。」是故，先求不受故衣、不隨別請。憍陳如！阿難比丘具足智慧，入出有時即不能得廣作利益四部之眾。是故，求欲出入無時。憍陳如！我為阿難開是三事，隨其意願。』
「時目犍連還阿難所，語阿難言：『吾已為汝啟請三事，如來大慈，皆已聽許。』阿難言：『大德！若佛聽者，請往給侍。』
「文殊師利！阿難事我二十餘年，具足八種不可
【現代漢語翻譯】 現代漢語譯本：諸位大德！我也不求什麼大的利益，實在不堪勝任侍奉左右的工作。 當時，目犍連又說：『阿難！你現在還不明白。』阿難說：『大德！請您說給我聽。』目犍連說：『如來之前在僧團中尋找侍者，五百羅漢都想擔任，如來沒有允許。我入定后，看到如來是想讓你來做。你現在為什麼反而不接受呢？』阿難聽后，合掌長跪說：『諸位大德！如果真是這樣，如來世尊答應我三個願望，我就遵從僧團的命令，侍奉左右。』目犍連問：『哪三個願望？』阿難說：『第一，如來如果把舊衣服賜給我，允許我不接受；第二，如來如果接受施主的特別邀請，允許我不去；第三，允許我出入沒有固定的時間。如果佛陀答應這三件事，我就遵從僧團的命令。』當時，憍陳如（Ajñāta Kauṇḍinya，五比丘之一）和五百比丘回到我這裡，這樣說：『我們已經勸說阿難比丘了，他只求三個願望。如果佛陀答應，他就遵從僧團的命令。』 文殊師利（Mañjuśrī，菩薩名）！我當時讚歎阿難說：『好啊，好啊。阿難比丘具有智慧，預先考慮到會被人譏嫌。為什麼呢？因為會有人說：「你爲了衣食，才侍奉如來。」所以，他先求不接受舊衣服、不隨從特別的邀請。憍陳如！阿難比丘具有智慧，如果出入有固定時間，就不能廣泛地利益四部大眾。所以，他請求出入沒有固定時間。憍陳如！我為阿難開許這三件事，隨他的意願。』 當時，目犍連回到阿難那裡，對阿難說：『我已經為你請求了這三件事，如來大慈大悲，都已答應了。』阿難說：『大德！如果佛陀答應了，我願意前去侍奉。』 文殊師利！阿難侍奉我二十多年，具足八種不可思議的功德。
【English Translation】 English version: 『Venerable ones! I do not seek great benefits, and I am truly incapable of serving at his side.』 Then, Maudgalyāyana (目犍連, one of the Buddha's chief disciples) said again: 『Ānanda (阿難, one of the Buddha's ten principal disciples)! You do not yet understand.』 Ānanda said: 『Venerable one! Please explain it to me.』 Maudgalyāyana said: 『The Tathāgata (如來, the Buddha) previously sought a server within the Sangha (僧團, the monastic community), and five hundred Arhats (羅漢, enlightened beings) all wished to do it, but the Tathāgata did not allow it. When I entered into samadhi (定, meditative absorption), I saw that the Tathāgata intended for you to do it. Why do you now refuse?』 Upon hearing this, Ānanda joined his palms and knelt, saying: 『Venerable ones! If this is the case, if the World-Honored One (世尊, the Buddha) grants me three wishes, then I will obey the Sangha』s command and serve at his side.』 Maudgalyāyana asked: 『What are the three wishes?』 Ānanda said: 『First, if the Tathāgata were to give me old robes, allow me not to accept them; second, if the Tathāgata were to accept a special invitation from a donor, allow me not to go; third, allow me to come and go without fixed times. If the Buddha grants these three things, then I will obey the Sangha』s command.』 At that time, Ajñāta Kauṇḍinya (憍陳如, one of the first five disciples) and five hundred monks returned to me and said: 『We have already persuaded the monk Ānanda, and he only asks for three wishes. If the Buddha grants them, he will obey the Sangha』s command.』 Mañjuśrī (文殊師利, a bodhisattva)! At that time, I praised Ānanda, saying: 『Excellent, excellent. The monk Ānanda is full of wisdom and foresees criticism. Why is that? Because some might say: 「You serve the Tathāgata for the sake of clothing and food.」 Therefore, he first asks not to accept old robes and not to follow special invitations. Kauṇḍinya! The monk Ānanda is full of wisdom; if his comings and goings were at fixed times, he would not be able to widely benefit the four assemblies. Therefore, he asks to come and go without fixed times. Kauṇḍinya! I grant these three things to Ānanda, according to his wishes.』 Then, Maudgalyāyana returned to Ānanda and said to Ānanda: 『I have already requested these three things for you, and the Tathāgata, with great compassion, has granted them all.』 Ānanda said: 『Venerable one! If the Buddha has granted them, I am willing to go and serve.』 Mañjuśrī! Ānanda served me for more than twenty years, possessing eight kinds of inconceivable merits.
思議。何等為八？一者、事我已來二十餘年，初不隨我受別請食。二者、事我已來，初不受我陳故衣服。三者、自事我來，至我所時終不非時。四者、自事我來，具足煩惱，隨我入出諸王、剎利、豪貴、大姓，見諸女人及天龍女不生欲心。五者、自事我來，持我所說十二部經，一經于耳曾不再問，如寫瓶水置之一瓶，唯除一問。善男子！琉璃太子殺諸釋氏，壞迦毗羅城。阿難爾時心懷愁惱，發聲大哭，來至我所作如是言：『我與如來俱生此城，同一釋種。云何如來光顏如常，我則憔悴？』我時答言：『阿難！我修空定，故不同汝。』過三年已，還來問我：『世尊！我往于彼迦毗羅城曾聞如來修空三昧，是事虛實？』我言：『阿難！如是，如是。如汝所說。』六者、自事我來，雖未獲得知他心智，常知如來所入諸定。七者、自事我來，未得愿智而能了知如是眾生到如來所，現在能得四沙門果、有後得者、有得人身、有得天身。八者、自事我來，如來所有秘密之言悉能了知。善男子！阿難比丘具足如是八不思議，是故我稱阿難比丘為多聞藏。
「善男子！阿難比丘具足八法，能具足持十二部經。何等為八？一者、信根堅固，二者、其心質直，三者、身無病苦，四者、常勤精進，五者、具足念心，六者、心無憍慢，七
【現代漢語翻譯】 現代漢語譯本 思考一下。哪八種不可思議呢？第一，自從他侍奉我以來二十多年，從不接受我以外的供養食物。第二，自從他侍奉我以來，從不接受我給他的舊衣服。第三，自從他侍奉我以來，到我這裡來的時候，從不遲到。第四，自從他侍奉我以來，雖然有煩惱，但跟隨我出入各個國王、剎帝利（武士階層）、豪門貴族、大家族，見到各種女人和天龍女，都不生起慾望之心。第五，自從他侍奉我以來，他持守我所說的十二部經典，聽過一遍就從不再次詢問，就像把瓶子里的水倒進另一個瓶子一樣，只除了一次提問。善男子！琉璃太子殺害了釋迦族人，摧毀了迦毗羅城（釋迦族都城）。阿難當時心中憂愁煩惱，大聲哭泣，來到我這裡這樣說：『我和如來一起出生在這個城市，同屬釋迦族。為什麼如來您的容顏如常，而我卻如此憔悴？』我當時回答說：『阿難，我修習空定，所以和你不一樣。』過了三年，他又來問我：『世尊，我到迦毗羅城的時候，曾聽說如來修習空三昧，這是真的嗎？』我說：『阿難，是的，是的。就像你所說的那樣。』第六，自從他侍奉我以來，雖然沒有獲得他心智，卻常常知道如來所入的各種禪定。第七，自從他侍奉我以來，沒有獲得愿智，卻能知道哪些眾生來到如來這裡，現在能得到四沙門果（須陀洹果、斯陀含果、阿那含果、阿羅漢果），哪些眾生將來能得到，哪些眾生能得到人身，哪些眾生能得到天身。第八，自從他侍奉我以來，如來所有的秘密言語他都能知道。善男子！阿難比丘具足這八種不可思議，所以，我稱阿難比丘為多聞藏。 「善男子！阿難比丘具足八種法，能夠完整地持守十二部經典。哪八種呢？第一，信根堅固；第二，他的心正直；第三，身體沒有疾病痛苦；第四，常常勤奮精進；第五，具足念心；第六，心中沒有驕慢；第七
【English Translation】 English version Consider this. What are the eight inconceivable things? First, for more than twenty years since he has served me, he has never accepted food offerings from anyone other than me. Second, since he has served me, he has never accepted old clothes that I have given him. Third, since he has served me, he has never been late when coming to me. Fourth, since he has served me, although he has afflictions, he follows me in and out of various kings, Kshatriyas (warrior class), wealthy nobles, and great families, and when seeing various women and celestial dragon women, he does not give rise to desire. Fifth, since he has served me, he has upheld the twelve divisions of scriptures that I have spoken, and after hearing them once, he never asks again, just like pouring water from one bottle into another, except for one question. Good man! Prince Virudhaka killed the Shakya people and destroyed Kapilavastu (the capital of the Shakya clan). At that time, Ananda was worried and distressed, and cried loudly, coming to me and saying: 『I and the Tathagata were born in this city together, and belong to the same Shakya clan. Why is it that your countenance, Tathagata, is as usual, while I am so haggard?』 I then replied: 『Ananda, I cultivate the samadhi of emptiness, so I am different from you.』 After three years, he came again and asked me: 『World Honored One, when I went to Kapilavastu, I heard that the Tathagata cultivated the samadhi of emptiness, is this true?』 I said: 『Ananda, yes, yes. It is as you have said.』 Sixth, since he has served me, although he has not attained the knowledge of others' minds, he often knows the various samadhis that the Tathagata enters. Seventh, since he has served me, without having attained the knowledge of wishes, he can know which beings come to the Tathagata, and can now attain the four fruits of a Shramana (Sotapanna, Sakadagami, Anagami, Arhat), which beings will attain them in the future, which beings will attain human bodies, and which beings will attain heavenly bodies. Eighth, since he has served me, he knows all the secret words of the Tathagata. Good man! The Bhikshu Ananda possesses these eight inconceivable qualities, therefore, I call the Bhikshu Ananda the treasury of much learning. 「Good man! The Bhikshu Ananda possesses eight qualities, and is able to completely uphold the twelve divisions of scriptures. What are the eight? First, the root of faith is firm; second, his mind is upright; third, his body is free from illness and suffering; fourth, he is always diligent and energetic; fifth, he possesses mindfulness; sixth, his mind is free from arrogance; seventh
者、成就定慧，八者、具足從聞生智。
「文殊師利！毗婆尸佛侍者弟子名阿叔迦，亦復具足如是八法；尸棄如來侍者弟子名差摩迦羅、毗舍浮佛侍者弟子名優波扇陀、迦羅鳩村馱佛侍者弟子名曰跋提、迦那含牟尼佛侍者弟子名曰蘇坻、迦葉佛侍者弟子名葉婆蜜多，皆亦具足如是八法。我今阿難亦復如是具足八法，是故我稱阿難比丘為多聞藏。
「善男子！如汝所說，此大眾中雖有無量無邊菩薩，是諸菩薩皆有重任，所謂大慈大悲。如是慈悲之因緣故，各各匆務調伏眷屬，莊嚴自身。以是因緣，我涅槃后不能宣通十二部經。若有菩薩或時能說，人不信受。
「文殊師利！阿難比丘是吾之弟，給事我來二十餘年，所可聞法具足受持，喻如寫水置之一器。是故，我今顧問阿難為何所在，欲令受持是《涅槃經》。善男子！我涅槃后，阿難比丘所未聞者，弘廣菩薩當能流佈；阿難所聞，自能宣通。
「文殊師利！阿難比丘今在他處，去此會外十二由旬，而為六萬四千億魔之所惱亂。汝可往彼發大聲言：『一切諸魔諦聽諦聽，如來今說大陀羅尼。一切天、龍、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人與非人、山神、樹神、河神、海神、舍宅等神，聞是持名無不恭敬受持之者。是陀羅尼十恒河沙
【現代漢語翻譯】 現代漢語譯本 七者、成就定慧（禪定和智慧），八者、具足從聞生智（通過聽聞佛法而產生的智慧）。 『文殊師利（菩薩名，意為妙吉祥）！毗婆尸佛（過去七佛之一）的侍者弟子名叫阿叔迦，也同樣具足這八種功德；尸棄如來（過去七佛之一）的侍者弟子名叫差摩迦羅，毗舍浮佛（過去七佛之一）的侍者弟子名叫優波扇陀，迦羅鳩村馱佛（過去七佛之一）的侍者弟子名叫跋提，迦那含牟尼佛（過去七佛之一）的侍者弟子名叫蘇坻，迦葉佛（過去七佛之一）的侍者弟子名叫葉婆蜜多，他們也都具足這八種功德。我現在的阿難（佛陀十大弟子之一）也同樣具足這八種功德，所以，我稱阿難比丘為多聞藏（指他記憶力強，聽聞佛法甚多）。』 『善男子！正如你所說，這大眾之中雖然有無量無邊的菩薩，這些菩薩都有重要的責任，那就是大慈大悲。因為這種慈悲的因緣，他們各自忙於調伏自己的眷屬，莊嚴自身。因為這個原因，我涅槃之後，他們不能宣講十二部經（佛經的十二種分類）。如果有菩薩偶爾能說，人們也不會相信接受。 『文殊師利！阿難比丘是我的弟弟，侍奉我二十多年，所聽聞的佛法都完全接受並持守，就像把水倒入容器一樣。所以，我現在詢問阿難在哪裡，想讓他受持這部《涅槃經》。善男子！我涅槃之後，阿難比丘沒有聽聞的，由弘廣菩薩來弘揚流佈；阿難所聽聞的，他自己就能宣講流通。』 『文殊師利！阿難比丘現在在其他地方，距離這裡十二由旬（古印度長度單位），正被六萬四千億魔所惱亂。你可以去那裡大聲說：『一切諸魔仔細聽，仔細聽，如來現在要說大陀羅尼（總持一切善法，遮止一切惡法的咒語）。一切天、龍、乾闥婆（天上的樂神）、阿修羅（非天神）、迦樓羅（金翅鳥神）、緊那羅（天上的歌神）、摩睺羅伽（大蟒神）、人與非人、山神、樹神、河神、海神、舍宅等神，聽到這個持名（陀羅尼）沒有不恭敬接受持守的。這個陀羅尼有十恒河沙（數量極多）』
【English Translation】 English version Seventh, accomplishing samadhi and wisdom; eighth, possessing wisdom born from hearing. 'Manjushri (Bodhisattva name, meaning 'Gentle Glory')! The attendant disciple of Vipashyin Buddha (one of the past seven Buddhas) was named Ashoka, and he also possessed these eight qualities; the attendant disciple of Sikhin Tathagata (one of the past seven Buddhas) was named Chamakara, the attendant disciple of Vishvabhu Buddha (one of the past seven Buddhas) was named Upashanta, the attendant disciple of Krakucchanda Buddha (one of the past seven Buddhas) was named Bhadra, the attendant disciple of Kanakamuni Buddha (one of the past seven Buddhas) was named Suchi, and the attendant disciple of Kashyapa Buddha (one of the past seven Buddhas) was named Yabhamitra, and they all possessed these eight qualities. My current Ananda (one of the Buddha's ten great disciples) also possesses these eight qualities, therefore, I call the Bhikshu Ananda the treasury of much learning (referring to his strong memory and extensive hearing of the Dharma).' 'Good man! As you have said, although there are countless Bodhisattvas in this assembly, these Bodhisattvas all have important responsibilities, which are great compassion and great mercy. Because of this cause of compassion and mercy, they are each busy subduing their own retinues and adorning themselves. For this reason, after my Nirvana, they cannot expound the twelve divisions of scriptures (twelve categories of Buddhist scriptures). If a Bodhisattva occasionally can speak, people will not believe and accept it.' 'Manjushri! The Bhikshu Ananda is my brother, serving me for more than twenty years, and he has fully received and upheld all the Dharma he has heard, like pouring water into a container. Therefore, I am now asking where Ananda is, wanting him to receive and uphold this 'Nirvana Sutra'. Good man! After my Nirvana, what the Bhikshu Ananda has not heard, the Bodhisattvas of great scope will propagate and spread; what Ananda has heard, he himself can expound and circulate.' 'Manjushri! The Bhikshu Ananda is now in another place, twelve yojanas (ancient Indian unit of length) away from here, and is being disturbed by sixty-four trillion demons. You can go there and say loudly: 'All demons, listen carefully, listen carefully, the Tathagata is now going to speak the great Dharani (a mantra that holds all good dharmas and prevents all evil dharmas). All devas, dragons, gandharvas (heavenly musicians), asuras (demigods), garudas (mythical birds), kinnaras (heavenly singers), mahoragas (great serpent gods), humans and non-humans, mountain gods, tree gods, river gods, sea gods, and gods of dwellings, upon hearing this name (Dharani), there is none who does not respectfully receive and uphold it. This Dharani has ten Ganges sands (an extremely large number)'
諸佛世尊所共宣說，能轉女身，自識宿命。若受五事：一者、梵行，二者、斷肉，三者、斷酒，四者、斷辛，五者、樂在寂靜，受五事已，至心信受、讀誦、書寫是陀羅尼，當知是人即得超越七十七億弊惡之身。』」
爾時，世尊即便說之：
「阿摩隸 毗摩隸 涅磨隸 瞢伽隸 醯摩羅 若竭鞞 三慢那跋提 娑婆他娑檀尼 婆羅磨他娑檀尼 磨那斯 阿拙提 毗羅祇 庵羅賴低 婆嵐彌婆嵐 摩莎隸 富泥富那摩奴賴綈」
爾時，文殊師利從佛受是陀羅尼已，至阿難所，在魔眾中作如是言：「諸魔眷屬！諦聽我說所從佛受陀羅尼咒。」魔王聞是陀羅尼已，悉發阿耨多羅三藐三菩提心，舍于魔業，即放阿難。文殊師利與阿難俱來至佛所，阿難見佛，至心禮敬，卻住一面。
佛告阿難：「是娑羅林外有一梵志名須跋陀，年百二十，雖得五通，未舍憍慢，獲得非想非非想定，生一切智、起涅槃想。汝可往彼，語須跋言：『如來出世如優曇花，於今中夜當般涅槃。若有所作可及時作，莫於後日而生悔心。』阿難！汝之所說彼定信受。何以故？汝曾往昔五百世中作須跋陀子，其人愛心習猶未盡。以是因緣，信受汝語。」
爾時，阿難受佛敕已，往須跋所作如是言：「仁者當知：如來出世如優
【現代漢語翻譯】 現代漢語譯本：諸佛世尊共同宣說，能夠轉變女身，並能知曉自身宿命。如果能奉行五件事：第一，持守梵行（清凈的修行）；第二，斷絕肉食；第三，斷絕飲酒；第四，斷絕辛辣食物；第五，樂於獨處寂靜。受持這五件事後，至誠地信受、讀誦、書寫這個陀羅尼（總持法門），應當知道這個人就能超越七十七億種惡劣的身體。
那時，世尊就說了這個陀羅尼：
『阿摩隸，毗摩隸，涅磨隸，瞢伽隸，醯摩羅，若竭鞞，三慢那跋提，娑婆他娑檀尼，婆羅磨他娑檀尼，磨那斯，阿拙提，毗羅祇，庵羅賴低，婆嵐彌婆嵐，摩莎隸，富泥富那摩奴賴綈』
那時，文殊師利（菩薩名）從佛那裡接受了這個陀羅尼后，來到阿難（佛陀十大弟子之一）所在的地方，在魔眾中這樣說：『各位魔的眷屬！仔細聽我說，我從佛那裡接受的陀羅尼咒。』魔王聽到這個陀羅尼后，都發起了阿耨多羅三藐三菩提心（無上正等正覺之心），捨棄了魔的行業，立即釋放了阿難。文殊師利和阿難一起回到佛陀那裡，阿難見到佛陀，至誠地禮敬，然後站立在一旁。
佛告訴阿難：『這娑羅林外有一個梵志（婆羅門修行者）名叫須跋陀（善賢），年齡一百二十歲，雖然得到了五神通，但沒有捨棄驕慢，獲得了非想非非想定（一種禪定境界），產生了自己是一切智者、想要涅槃的想法。你可以去那裡，告訴須跋陀說：『如來（佛陀的稱號）出世就像優曇花一樣稀有，今天半夜將要般涅槃（佛陀的圓寂）。如果有什麼要做的事情，可以及時去做，不要在以後產生後悔的心情。』阿難！你所說的話他一定會相信接受。為什麼呢？因為你曾經在過去五百世中做過須跋陀的兒子，他對你的愛心習氣還沒有完全消失。因為這個因緣，他會相信接受你的話。』
那時，阿難接受佛的命令后，前往須跋陀那裡，這樣說：『仁者應當知道：如來出世就像優曇花一樣稀有，
【English Translation】 English version: The Buddhas, World Honored Ones, have jointly proclaimed that one can transform from a female body and know one's past lives. If one observes five practices: first, practicing Brahmacharya (celibate conduct); second, abstaining from meat; third, abstaining from alcohol; fourth, abstaining from pungent foods; and fifth, delighting in solitude and tranquility. Having undertaken these five practices, with sincere faith, reciting, and writing this Dharani (a mnemonic device), know that this person will transcend seventy-seven billion evil bodies.
At that time, the World Honored One then spoke this Dharani:
'Amale, Vimale, Nimale, Mangale, Hemara, Yakagebi, Sammanabati, Sabatasadani, Balamatasadani, Manasi, Achuti, Bilagi, Anaraiti, Balamibalam, Masali, Punepunamano Laiti'
At that time, Manjushri (a Bodhisattva) received this Dharani from the Buddha and went to where Ananda (one of the Buddha's ten great disciples) was, and among the demon assembly, he said: 'All you demon retinues! Listen carefully to what I say, the Dharani mantra I received from the Buddha.' Upon hearing this Dharani, the demon kings all generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment), abandoned their demonic activities, and immediately released Ananda. Manjushri and Ananda together came to the Buddha. Ananda, upon seeing the Buddha, respectfully bowed and stood to one side.
The Buddha said to Ananda: 'Outside this Sala grove, there is a Brahmin (a Hindu ascetic) named Subhadra (Good Virtue), who is one hundred and twenty years old. Although he has attained the five supernormal powers, he has not abandoned his arrogance. He has attained the state of neither perception nor non-perception (a state of meditative absorption), and has generated the thought that he is all-knowing and desires Nirvana. You may go to him and tell Subhadra: 'The Tathagata (an epithet of the Buddha) appears in the world as rarely as the Udumbara flower, and tonight at midnight, he will enter Parinirvana (the Buddha's passing away). If there is anything to be done, do it in time, lest you feel regret later.' Ananda! He will surely believe and accept what you say. Why? Because in the past five hundred lives, you were Subhadra's son, and his habit of love for you has not yet completely faded. Because of this cause, he will believe and accept your words.'
At that time, Ananda, having received the Buddha's command, went to Subhadra and said: 'O virtuous one, you should know: the Tathagata appears in the world as rarely as the Udumbara flower,
曇花，於今中夜當般涅槃。欲有所作可及時作，莫於後日生悔心也。」須跋言：「善哉，阿難！我今當往至如來所。」爾時，阿難與須跋陀還至佛所。
時須跋陀到已，問訊作如是言：「瞿曇！我今欲問，隨我意答。」
佛言：「須跋！今正是時，隨汝所問，我當方便隨汝意答。」
「瞿曇！有諸沙門、婆羅門等作如是言：『一切眾生受苦樂報，皆隨往日本業因緣。是故，若有持戒、精進、受身心苦，能壞本業。本業既盡，眾苦盡滅；眾苦盡滅，即得涅槃。』是義云何？」
佛言：「善男子！若有沙門、婆羅門等作是說者，我為憐愍，常當往來如是人所。既至彼已，我當問之：『仁者！實作如是說不？』彼若見答：『我如是說。何以故？瞿曇！我見眾生習行諸惡，多饒財寶，身得自在；又見修善，貧窮多乏，不得自在。又見有人多役力用，求財不得；又見不求自然得者。又見有人慈心不殺，反更中夭；又見喜殺，終保年壽。又見有人凈修梵行、精勤持戒，有得解脫、有不得者。是故，我說一切眾生受苦樂報，皆由往日本業因緣。』
「須跋！我復當問：『仁者！實見過去業不？若有是業，為多少耶？現在苦行能破多少耶？能知是業已盡、不盡耶？是業既盡，一切盡耶？』彼若見答：『
【現代漢語翻譯】 現代漢語譯本：曇花（Tán huā，指佛陀涅槃前最後一位弟子），今晚午夜將入般涅槃（bān niè pán，佛教術語，指佛陀的最終寂滅）。如果有想做的事，要及時去做，不要在以後產生後悔之心。」須跋（Xū bá，人名，佛陀最後一位弟子）說：「好啊，阿難（Ā nán，人名，佛陀十大弟子之一）！我現在就去佛陀那裡。」當時，阿難和須跋陀一起回到佛陀所在的地方。 這時，須跋陀到達后，向佛陀問訊，並這樣說道：「瞿曇（Qú tán，佛陀的姓氏）！我現在想請教一些問題，請您隨我的意思回答。」 佛陀說：「須跋！現在正是時候，你儘管問，我會方便地隨你的意思回答。」 「瞿曇！有些沙門（shā mén，佛教出家修行者）、婆羅門（pó luó mén，古印度祭司階層）等人這樣說：『一切眾生所受的苦樂報應，都是由過去世的業力因緣造成的。因此，如果有人持戒、精進、承受身心之苦，就能消除過去的業力。過去的業力一旦消除，所有的痛苦就會滅盡；所有的痛苦滅盡，就能證得涅槃。』這個道理是怎樣的呢？」 佛陀說：「善男子！如果有沙門、婆羅門等人這樣說，我出於憐憫，常常會去拜訪這樣的人。到了他們那裡后，我會問他們：『仁者！你們真的這樣說嗎？』如果他們回答說：『我就是這樣說的。為什麼呢？瞿曇！我看到有些眾生做了很多惡事，卻擁有很多財富，生活自由自在；又看到有些修行善事的人，卻貧窮困乏，不得自在。又看到有些人很努力地工作，卻求不到財富；又看到有些人不求卻自然得到。又看到有些人慈悲不殺生，反而早夭；又看到有些人喜歡殺生，卻能長壽。又看到有些人清凈修行梵行（fàn xíng，指清凈的修行生活）、精勤持戒，有的能得到解脫，有的卻不能。因此，我說一切眾生所受的苦樂報應，都是由過去世的業力因緣造成的。』 「須跋！我還會問：『仁者！你們真的能看到過去世的業力嗎？如果有這樣的業力，有多少呢？現在的苦行能消除多少呢？能知道這些業力已經消除還是沒有消除嗎？這些業力一旦消除，一切就都消除嗎？』如果他們回答說：『
【English Translation】 English version: 'Tánhuā (曇花, the last disciple of the Buddha before his Nirvana), tonight at midnight will enter Parinirvana (般涅槃, bān niè pán, a Buddhist term referring to the final passing away of the Buddha). If there is anything you wish to do, do it in time, lest you regret it later.' Subhadra (須跋, Xū bá, a person's name, the last disciple of the Buddha) said, 'Excellent, Ānanda (阿難, Ā nán, a person's name, one of the ten great disciples of the Buddha)! I will now go to the Tathagata (如來, Rú lái, another name for the Buddha).' At that time, Ānanda and Subhadra returned to where the Buddha was. Then, when Subhadra arrived, he greeted the Buddha and said, 'Gautama (瞿曇, Qú tán, the Buddha's surname)! I now wish to ask some questions, please answer according to my intention.' The Buddha said, 'Subhadra! Now is the right time, ask whatever you wish, and I will conveniently answer according to your intention.' 'Gautama! Some Śramaṇas (沙門, shā mén, Buddhist renunciates) and Brahmins (婆羅門, pó luó mén, the priestly class in ancient India) say this: 'All beings' experiences of suffering and happiness are due to the karmic causes and conditions of their past lives. Therefore, if one observes precepts, practices diligently, and endures physical and mental suffering, one can eliminate past karma. Once past karma is eliminated, all suffering will cease; when all suffering ceases, one will attain Nirvana.' What is the meaning of this?' The Buddha said, 'Good man! If there are Śramaṇas and Brahmins who say this, out of compassion, I will often visit such people. Having arrived there, I will ask them, 'Good sirs! Do you really say this?' If they answer, 'I do say this. Why? Gautama! I see some beings who do many evil deeds, yet possess much wealth and live freely; and I see others who practice good deeds, yet are poor and lack freedom. I also see some who work very hard, yet cannot obtain wealth; and others who obtain it naturally without seeking. I also see some who are compassionate and do not kill, yet die young; and others who like to kill, yet live long lives. I also see some who practice pure Brahmacharya (梵行, fàn xíng, a pure spiritual life), diligently observe precepts, some attain liberation, and others do not. Therefore, I say that all beings' experiences of suffering and happiness are due to the karmic causes and conditions of their past lives.' 'Subhadra! I will also ask, 'Good sirs! Can you really see past karma? If there is such karma, how much is there? How much can present ascetic practices eliminate? Can you know whether this karma has been eliminated or not? Once this karma is eliminated, will everything be eliminated?' If they answer, '
我實不知。』我便當為彼人引喻：『譬如有人身被毒箭，其家眷屬為請醫師令拔是箭。既拔箭已，身得安隱。其後十年，是人猶憶，了了分明：「是醫為我拔出毒箭，以藥涂拊，令我得差，安隱受樂。」仁既不知過去本業，云何能知現在苦行定能破壞過去業耶？』
「彼若復言：『瞿曇！汝今亦有過去本業，何故獨責我過去業？瞿曇經中亦作是說：「若見有人豪貴自在，當知是人先世好施。」如是不名過去業耶？』我復答言：『仁者！如是知者，名為比知，不名真知。我佛法中或有由因知果、或有從果知因，我佛法中有過去業、有現在業。汝則不爾，唯有過去業，無現在業。汝法不從方便斷業；我法不爾，從方便斷。汝業盡已則得苦盡；我即不爾，煩惱盡已，業苦則盡。是故，我今責汝過去業。』
「彼人若言：『瞿曇！我實不知，從師受之。師作是說，我實無咎。』我言：『仁者！汝師是誰？』彼若見答：『是富蘭那。』我復語言：『汝昔何不一一咨問：「大師實知過去業不？」汝師若言我不知者，汝復云何受是師語？若言我知，復應問言：「下苦因緣受中、上苦不？中苦因緣受下、上苦不？上苦因緣受中、下苦不？」若言不者，復應問言：「師云何說苦樂之報唯過去業，非現在耶？」復應問言：「是
【現代漢語翻譯】 現代漢語譯本：'我確實不知道。'我便會為那人打個比方：'譬如有人身上中了毒箭，他的家人請來醫生為他拔箭。箭拔出后，身體得以安穩。之後十年，這個人仍然清晰地記得：「是醫生為我拔出了毒箭，用藥涂敷，使我痊癒，安穩快樂。」你既然不知道過去的根本業力，又怎麼能知道現在的苦行一定能破壞過去的業力呢？' 『如果他再反駁說：「喬達摩（Gautama，釋迦牟尼的姓）！你現在也有過去的根本業力，為什麼只責怪我的過去業力？喬達摩的經典中也這樣說：「如果看到有人豪富尊貴，應當知道這個人前世樂善好施。」這難道不算是過去的業力嗎？」』我便會回答說：『仁者！像這樣知道的，叫做比量知，不叫做真知。我的佛法中，有的通過因來了解果，有的通過果來了解因。我的佛法中有過去業，也有現在業。你則不是這樣，只有過去業，沒有現在業。你的法不能通過方便來斷除業力；我的法不是這樣，通過方便來斷除。你的業力盡了，苦就盡了；我不是這樣，煩惱盡了，業苦就盡了。所以，我現在責怪你的過去業力。』 『那人如果說：「喬達摩！我確實不知道，是從老師那裡學來的。老師是這樣說的，我確實沒有過錯。」』我會說：『仁者！你的老師是誰？』如果他回答說：『是富蘭那（Purana，六師外道之一）。』我還會說：『你以前為什麼不一一詢問：「大師真的知道過去的業力嗎？」如果你的老師說他不知道，你又怎麼能接受他的說法？如果他說他知道，你又應該問：「下等苦的因緣會承受中等、上等的苦嗎？中等苦的因緣會承受下等、上等的苦嗎？上等苦的因緣會承受中等、下等的苦嗎？」如果他說不會，你又應該問：「老師為什麼說苦樂的報應只有過去的業力，而不是現在的呢？」還應該問：「是'
【English Translation】 English version: 'I truly do not know.' Then I would give that person a simile: 'Suppose a person is struck by a poisoned arrow, and their family members call a physician to remove the arrow. Once the arrow is removed, the body is at peace. After ten years, this person still clearly remembers: 「It was the physician who removed the poisoned arrow for me, applied medicine, and made me well, so I could be at peace and enjoy happiness.」 Since you do not know your past fundamental karma, how can you know that present ascetic practices can definitely destroy past karma?' 'If he further argues: 「Gautama (釋迦牟尼's family name)! You also have past fundamental karma, why do you only blame my past karma? It is also said in Gautama's scriptures: 『If you see someone wealthy and noble, you should know that this person was generous in their past life.』 Isn't this considered past karma?」' I would reply: 'Good sir! Knowing in this way is called comparative knowledge, not true knowledge. In my Dharma, some understand the result through the cause, and some understand the cause through the result. In my Dharma, there is past karma and present karma. You are not like this; you only have past karma, and no present karma. Your Dharma cannot eliminate karma through skillful means; my Dharma is not like this, it eliminates karma through skillful means. When your karma is exhausted, suffering ends; I am not like this, when afflictions are exhausted, karmic suffering ends. Therefore, I am now blaming your past karma.' 'If that person says: 「Gautama! I truly do not know, I learned it from my teacher. My teacher said this, I am truly without fault.」' I would say: 'Good sir! Who is your teacher?' If he answers: 'It is Purana (六師外道之一).' I would further say: 'Why didn't you ask one by one before: 「Does the master truly know past karma?」 If your teacher says he does not know, how can you accept his words? If he says he knows, you should ask: 「Does the cause of lower suffering lead to experiencing medium and higher suffering? Does the cause of medium suffering lead to experiencing lower and higher suffering? Does the cause of higher suffering lead to experiencing medium and lower suffering?」 If he says no, you should ask: 「Why does the teacher say that the retribution of suffering and happiness is only due to past karma, and not present karma?」 You should also ask: 「Is'
現在苦，過去有不？若過去有，過去之業悉已都盡。若都盡者，云何復受今日之身？若過去無，唯現在有。云何復言眾生苦樂皆過去業？」仁者！若知現在苦行能壞過去業，現在苦行復以何破？如其不破，苦即是常。苦若是常，云何說言得苦解脫？若更有行壞苦行者，過去已盡，云何有苦？仁者！如是苦行能令樂業受苦果不？復令苦業受樂果不？能令無苦無樂業作不受果不？能令現報作生報不？能令生報作現報不？令是二報作無報不？能令定報作無報不？能令無報作定報不？』
「彼若復言：『瞿曇！不能。』我復當言：『仁者！如其不能，何因緣故受是苦行？仁者當知：定有過去業、現在因緣。是故，我言因煩惱生業、因業受報。仁者當知：一切眾生有過去業、有現在因，眾生雖有過去壽業，要賴現在飲食因緣。仁者！若說眾生受苦、受樂定由過去本業因緣，是事不然。何以故？仁者！譬如有人為王除怨，以是因緣多得財寶，因是財寶受現在樂。如是之人現作樂因，現受樂報。譬如有人殺王愛子，以是因緣喪失身命。如是之人現作苦因，現受苦報。仁者！一切眾生現在因於四大、時節、土地、人民，受苦、受樂，是故我說一切眾生不必盡因過去本業受苦樂也。仁者！若以斷業因緣力故得解脫者，一切聖人不得
【現代漢語翻譯】 現代漢語譯本：現在所受的苦，過去存在嗎？如果過去存在，那麼過去的業力應該都已經完全消盡了。如果都消盡了，為何還會再次承受今天的身體？如果過去不存在，只有現在存在，為何又說眾生的苦樂都是過去業力造成的呢？仁者！如果知道現在的苦行能夠摧毀過去的業力，那麼現在的苦行又被什麼摧毀呢？如果不能被摧毀，那麼苦就成了永恒不變的。如果苦是永恒不變的，又怎麼能說可以從苦中解脫呢？如果還有其他行為可以摧毀苦行，那麼過去的業力已經消盡，又怎麼會有苦呢？仁者！這樣的苦行能夠讓樂業承受苦果嗎？又能夠讓苦業承受樂果嗎？能夠讓無苦無樂的業不承受果報嗎？能夠讓現世的果報變成來世的果報嗎？能夠讓來世的果報變成現世的果報嗎？能夠讓這兩種果報都不受報嗎？能夠讓註定的果報變成不受報嗎？能夠讓不受報的變成註定的果報嗎？ 如果他們又說：『瞿曇（釋迦牟尼的姓氏）！不能。』我就會反駁說：『仁者！如果不能，那麼因為什麼緣故要受這種苦行呢？』仁者應當知道：必定有過去的業力，也有現在的因緣。因此，我說因為煩惱產生業力，因為業力承受果報。仁者應當知道：一切眾生都有過去的業力，也有現在的因。眾生雖然有過去壽命的業力，也要依賴現在的飲食因緣。仁者！如果說眾生受苦、受樂完全是由過去本業的因緣造成的，這是不對的。為什麼呢？仁者！譬如有人為國王除掉仇敵，因此得到很多財寶，因為這些財寶而享受現在的快樂。這樣的人現在造作樂的因，現在就承受樂的果報。譬如有人殺害國王心愛的兒子，因此喪失性命。這樣的人現在造作苦的因，現在就承受苦的果報。仁者！一切眾生現在因為四大（地、水、火、風）、時節、土地、人民等因素，而承受苦樂，因此我說一切眾生不一定完全因為過去本業而承受苦樂。仁者！如果因為斷除業力的因緣而得到解脫，那麼一切聖人就不能得到解脫了。
【English Translation】 English version: Is the suffering experienced now existent in the past? If it existed in the past, then all past karma should have been completely exhausted. If it is all exhausted, why would one receive the present body again? If it did not exist in the past, and only exists now, why is it said that the suffering and happiness of beings are all caused by past karma? O worthy one! If it is known that present ascetic practices can destroy past karma, then what destroys the present ascetic practices? If they cannot be destroyed, then suffering is permanent. If suffering is permanent, how can it be said that one can attain liberation from suffering? If there are other practices that can destroy ascetic practices, then past karma is already exhausted, so how can there be suffering? O worthy one! Can such ascetic practices cause pleasurable karma to bear bitter fruit? Can they cause bitter karma to bear pleasurable fruit? Can they cause karma that is neither bitter nor pleasurable to bear no fruit? Can they cause present retribution to become future retribution? Can they cause future retribution to become present retribution? Can they cause both types of retribution to bear no fruit? Can they cause fixed retribution to become no retribution? Can they cause no retribution to become fixed retribution? If they were to say, 'O Gotama (Shakyamuni's family name)! It cannot,' I would retort, 'O worthy one! If it cannot, then for what reason do you undertake such ascetic practices?' O worthy one, you should know that there is definitely past karma, and there are also present conditions. Therefore, I say that karma arises from afflictions, and one receives retribution because of karma. O worthy one, you should know that all beings have past karma, and they also have present causes. Although beings have past karma related to their lifespan, they also rely on present conditions such as food and drink. O worthy one! If it is said that the suffering and happiness of beings are entirely caused by past karma, this is not correct. Why is that? O worthy one! For example, if someone eliminates an enemy for a king, they receive much wealth as a result, and because of this wealth, they enjoy present happiness. Such a person creates the cause for happiness in the present and receives the fruit of happiness in the present. For example, if someone kills the king's beloved son, they lose their life as a result. Such a person creates the cause for suffering in the present and receives the fruit of suffering in the present. O worthy one! All beings experience suffering and happiness in the present due to the four great elements (earth, water, fire, and wind), seasons, land, and people. Therefore, I say that all beings do not necessarily experience suffering and happiness entirely because of past karma. O worthy one! If liberation is attained through the power of severing the causes of karma, then all the saints would not be able to attain liberation.
解脫。何以故？一切眾生過去本業無始終故，是故我說修聖道時是道能遮無始終業。仁者！若受苦行便得道者，一切畜生悉應得道。是故先當調伏其心，不調伏身。以是因緣，我經中說：「斫伐此林，莫斫伐樹。」何以故？從林生怖，不從樹生。欲調伏身，先當調心，心喻于林，身喻于樹。』」
須跋陀言：「世尊！我已先調伏心。」
佛言：「善男子！汝今云何能先調心？」
須跋陀言：「世尊！我先思惟：欲是無常、無樂、無凈，觀色即是常、樂、清凈。作是觀已，欲界結斷，獲得色處，是故名為先調伏心。次復觀色，色是無常，如癰、如瘡、如毒、如箭，見無色常、清凈、寂靜。如是觀已，色界結盡得無色處，是故名為先調伏心。次復觀想即是無常、癰瘡、毒箭。如是觀已，獲得非想非非想處。是非想非非想即一切智，寂靜清凈，無有墮墜，常恒不變。是故，我能調伏其心。」
佛言：「善男子！汝云何能調伏心耶？汝今所得非想非非想定猶名為想。涅槃無想，汝云何言獲得涅槃？善男子！汝已先能呵責粗想，今者云何愛著細想，不知呵責如是非想非非想處故名為想，如癰、如瘡、如毒、如箭？善男子！汝師郁頭藍弗利根聰明，尚不能斷如是非想非非想處，受于惡身，況其餘者？」
【現代漢語翻譯】 現代漢語譯本：解脫的道理是怎樣的呢？因為一切眾生過去所造的業沒有開始也沒有終結，所以我說在修習聖道的時候，這個道能夠遮止沒有開始也沒有終結的業。仁者！如果通過受苦修行就能得道，那麼一切畜生都應該得道了。所以，應該先調伏自己的心，而不是調伏身體。因為這個原因，我在經中說：『砍伐樹林，不要砍伐樹木。』為什麼呢？因為恐懼是從樹林產生的，而不是從樹木產生的。想要調伏身體，應該先調伏心，心就像樹林，身體就像樹木。」 須跋陀說：『世尊！我已經先調伏了我的心。』 佛說：『善男子！你現在怎麼能說已經先調伏了心呢？』 須跋陀說：『世尊！我先思維：慾望是無常的、沒有快樂的、不乾淨的，觀察色（rupa，物質現象）是常、樂、清凈的。這樣觀察之後，欲界的束縛就斷了，獲得了色界，所以說我先調伏了心。接著我又觀察（vedana，感受），是無常的，像毒瘡、像毒箭，看到無色界是常、清凈、寂靜的。這樣觀察之後，**（samjna，想）的束縛就斷了，獲得了無色界，所以說我先調伏了心。接著我又觀察想（samjna，想）是無常的、像毒瘡、毒箭。這樣觀察之後，獲得了非想非非想處（naivasamjnanasamjnayatana，既非有想也非無想的境界）。這非想非非想處就是一切智，寂靜清凈，沒有墮落，常恒不變。所以，我能夠調伏我的心。』 佛說：『善男子！你怎麼能說調伏了心呢？你現在所得到的非想非非想定仍然是想。涅槃是無想的，你怎麼能說獲得了涅槃呢？善男子！你已經能夠呵責粗想，現在怎麼又貪愛細想，不知道呵責這非想非非想處，所以說它仍然是想，像毒瘡、毒箭一樣？善男子！你的老師郁頭藍弗（Udraka Ramaputra）那麼聰明，尚且不能斷除這非想非非想處，還要承受惡報，更何況其他人呢？』
【English Translation】 English version: What is the reason for liberation? It is because all sentient beings' past karmas have no beginning and no end. Therefore, I say that when practicing the holy path, this path can obstruct the karmas that have no beginning and no end. O noble one! If one could attain the path through practicing austerities, then all animals should attain the path. Therefore, one should first subdue one's mind, not one's body. For this reason, I said in the sutras: 'Cut down the forest, do not cut down the trees.' Why? Because fear arises from the forest, not from the trees. If you want to subdue the body, you should first subdue the mind. The mind is like the forest, and the body is like the trees. Subhadra said, 'World Honored One! I have already subdued my mind first.' The Buddha said, 'Good man! How can you say that you have already subdued your mind first?' Subhadra said, 'World Honored One! I first contemplated that desire is impermanent, without joy, and impure. Observing form (rupa, material phenomena) as permanent, joyful, and pure. After this contemplation, the fetters of the desire realm were broken, and I attained the form realm. Therefore, I say I have subdued my mind first. Then I observed * (vedana, feeling), * is impermanent, like a boil, like a sore, like poison, like an arrow. Seeing the formless realm as permanent, pure, and tranquil. After this contemplation, the fetters of ** (samjna, perception) were exhausted, and I attained the formless realm. Therefore, I say I have subdued my mind first. Then I observed perception (samjna, perception) as impermanent, like a boil, a sore, and a poisonous arrow. After this contemplation, I attained the realm of neither perception nor non-perception (naivasamjnanasamjnayatana, the state of neither perception nor non-perception). This state of neither perception nor non-perception is all-knowing wisdom, tranquil and pure, without falling, constant and unchanging. Therefore, I am able to subdue my mind.' The Buddha said, 'Good man! How can you say that you have subdued your mind? The state of neither perception nor non-perception that you have attained is still perception. Nirvana is without perception. How can you say that you have attained Nirvana? Good man! You were able to rebuke coarse perceptions before, but now how can you be attached to subtle perceptions, not knowing to rebuke this state of neither perception nor non-perception, so it is still perception, like a boil, a sore, and a poisonous arrow? Good man! Your teacher Udraka Ramaputra was so intelligent, yet he could not break free from this state of neither perception nor non-perception and had to suffer evil consequences, how much more so for others?'
「世尊！云何能斷一切諸有？」
佛言：「善男子！若觀實相，是人能斷一切諸有。」
須跋陀言：「世尊！云何名為實相？」
「善男子！無相之相名為實相。」
「世尊！云何名為無相之相？」
「善男子！一切法無自相、他相及自他相，無無因相、無作相、無受相，無作者相、無受者相，無法、非法相，無男女相、無士夫相，無微塵相、無時節相，無為自相、無為他相、無為自他相，無有相、無無相，無生相、無生者相，無因相、無因因相，無果相、無果果相，無晝夜相、無明闇相，無見相、無見者相，無聞相、無聞者相，無覺知相、無覺知者相，無菩提相、無得菩提者相，無業相、無業主相，無煩惱相、無煩惱主相。善男子！如是等相隨所滅處名真實相。善男子！一切諸法皆是虛假，隨其滅處是名為實，是名實相、是名法界、名畢竟智、名第一義諦、名第一義空。善男子！是相、法界、畢竟智、第一義諦、第一義空，下智觀故得聲聞菩提、中智觀故得緣覺菩提、上智觀故得無上菩提。」
說是法時，十千菩薩得一生實相；萬五千菩薩得二生法界；二萬五千菩薩得畢竟智；三萬五千菩薩悟第一義諦，是第一義諦亦名第一義空、亦名首楞嚴三昧；四萬五千菩薩得虛空
【現代漢語翻譯】 現代漢語譯本 『世尊！如何才能斷除一切諸有（存在）？』 佛說：『善男子！如果能觀察實相（真實存在的本質），這個人就能斷除一切諸有。』 須跋陀問：『世尊！什麼叫做實相？』 『善男子！沒有相的相，就叫做實相。』 『世尊！什麼叫做沒有相的相？』 『善男子！一切法（事物）都沒有自相（自身固有的特性）、他相（與他物不同的特性）以及自他相（既有自身特性又有與他物不同的特性），沒有無因相（沒有原因的特性）、無作相（沒有造作的特性）、無受相（沒有感受的特性），沒有作者相（沒有創造者的特性）、沒有受者相（沒有接受者的特性），沒有法（事物）相、非法（非事物）相，沒有男女相、沒有士夫相（丈夫的特性），沒有微塵相（微小物質的特性）、沒有時節相（時間的特性），沒有有為自相（有為法自身固有的特性）、沒有有為他相（有為法與他物不同的特性）、沒有有為自他相（有為法既有自身特性又有與他物不同的特性），沒有有相（存在的特性）、沒有無相（不存在的特性），沒有生相（產生的特性）、沒有生者相（產生者的特性），沒有因相（原因的特性）、沒有因因相（原因的原因的特性），沒有果相（結果的特性）、沒有果果相（結果的結果的特性），沒有晝夜相（白天黑夜的特性）、沒有明暗相（光明黑暗的特性），沒有見相（看見的特性）、沒有見者相（看見者的特性），沒有聞相（聽見的特性）、沒有聞者相（聽見者的特性），沒有覺知相（覺知的特性）、沒有覺知者相（覺知者的特性），沒有菩提相（覺悟的特性）、沒有得菩提者相（獲得覺悟者的特性），沒有業相（行為的特性）、沒有業主相（行為主體的特性），沒有煩惱相（煩惱的特性）、沒有煩惱主相（煩惱主體的特性）。善男子！像這樣的種種相，隨著它們滅盡的地方，就叫做真實相。善男子！一切諸法都是虛假的，隨著它們滅盡的地方，就叫做真實，這就叫做實相，這就叫做法界（宇宙的真實本質），叫做畢竟智（究竟的智慧），叫做第一義諦（最高的真理），叫做第一義空（最高的空性）。善男子！這個實相、法界、畢竟智、第一義諦、第一義空，下等智慧的人觀察它，就能得到聲聞菩提（小乘的覺悟），中等智慧的人觀察它，就能得到緣覺菩提（中乘的覺悟），上等智慧的人觀察它，就能得到無上菩提（最高的覺悟）。』 當佛陀宣說這個法時，一萬個菩薩證得一生實相；一萬五千個菩薩證得二生法界；二萬五千個菩薩證得畢竟智；三萬五千個菩薩領悟第一義諦，這個第一義諦也叫做第一義空，也叫做首楞嚴三昧（一種高級禪定）；四萬五千個菩薩證得虛空。
【English Translation】 English version 'World Honored One! How can one cut off all existences?' The Buddha said, 'Good man! If one observes the true nature of reality, that person can cut off all existences.' Subhadra asked, 'World Honored One! What is called the true nature of reality?' 'Good man! The nature of no-nature is called the true nature of reality.' 'World Honored One! What is called the nature of no-nature?' 'Good man! All dharmas (phenomena) have no self-nature (inherent characteristic), no other-nature (characteristic different from others), and no self-other-nature (characteristic that is both inherent and different from others), no uncaused-nature (characteristic of having no cause), no created-nature (characteristic of not being created), no received-nature (characteristic of not being received), no creator-nature (characteristic of having no creator), no receiver-nature (characteristic of having no receiver), no dharma (thing) nature, no non-dharma (non-thing) nature, no male-nature, no man-nature, no dust-particle-nature, no time-season-nature, no conditioned self-nature, no conditioned other-nature, no conditioned self-other-nature, no existence-nature, no non-existence-nature, no birth-nature, no birth-giver-nature, no cause-nature, no cause-of-cause-nature, no effect-nature, no effect-of-effect-nature, no day-night-nature, no light-darkness-nature, no seeing-nature, no seer-nature, no hearing-nature, no hearer-nature, no knowing-nature, no knower-nature, no bodhi-nature, no bodhi-attainer-nature, no karma-nature, no karma-owner-nature, no affliction-nature, no affliction-owner-nature. Good man! Such natures, wherever they cease, are called the true nature of reality. Good man! All dharmas are false, and wherever they cease is called true. This is called the true nature of reality, this is called the dharma realm (the true essence of the universe), called ultimate wisdom, called the supreme truth, called the supreme emptiness. Good man! This true nature of reality, dharma realm, ultimate wisdom, supreme truth, supreme emptiness, those with lower wisdom observe it and attain Sravaka Bodhi (the enlightenment of the Hinayana), those with medium wisdom observe it and attain Pratyekabuddha Bodhi (the enlightenment of the middle vehicle), those with higher wisdom observe it and attain Anuttara Bodhi (the supreme enlightenment).' When the Buddha spoke this Dharma, ten thousand Bodhisattvas attained the one-life true nature of reality; fifteen thousand Bodhisattvas attained the two-life dharma realm; twenty-five thousand Bodhisattvas attained ultimate wisdom; thirty-five thousand Bodhisattvas realized the supreme truth, which is also called supreme emptiness, and also called Shurangama Samadhi (a high level of meditation); forty-five thousand Bodhisattvas attained emptiness.
三昧，是虛空三昧亦名廣大三昧、亦名智印三昧；五萬五千菩薩得不退忍，是不退忍亦名如法忍、亦名如法界；六萬五千菩薩得陀羅尼，是陀羅尼亦名大念心、亦名無礙智；七萬五千菩薩得師子吼三昧，是師子吼三昧亦名金剛三昧、亦名五智印三昧；八萬五千菩薩得平等三昧，是平等三昧亦名大慈大悲；無量恒河沙等眾生髮阿耨多羅三藐三菩提心，無量恒河沙等眾生髮緣覺心，無量恒河沙等眾生髮聲聞心，人女天女二萬億人現轉女身得男子身，須跋陀羅得阿羅漢果。
大般涅槃經卷第三十六
【現代漢語翻譯】 現代漢語譯本：
三昧（Samadhi，禪定），是虛空三昧，也稱為廣大三昧，又稱為智印三昧；五萬五千位菩薩獲得了不退忍（Avivartika-ksanti，不退轉的忍耐），這不退忍也稱為如法忍，又稱為如法界；六萬五千位菩薩獲得了陀羅尼（Dharani，總持），這陀羅尼也稱為大念心，又稱為無礙智；七萬五千位菩薩獲得了師子吼三昧（Simhanada-samadhi，獅子吼禪定），這師子吼三昧也稱為金剛三昧，又稱為五智印三昧；八萬五千位菩薩獲得了平等三昧（Samata-samadhi，平等禪定），這平等三昧也稱為大慈大悲；無量恒河沙數般的眾生髮起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心），無量恒河沙數般的眾生髮起了緣覺心（Pratyekabuddha-citta，獨覺之心），無量恒河沙數般的眾生髮起了聲聞心（Sravaka-citta，聽聞佛法而修行之心），二萬億人女和天女轉變為男子身，須跋陀羅（Subhadra）獲得了阿羅漢果（Arhat-phala，斷盡煩惱的果位）。 《大般涅槃經》卷第三十六
【English Translation】 English version:
Samadhi (concentration) is the Samadhi of Emptiness, also called the Vast Samadhi, and also called the Samadhi of the Seal of Wisdom; 55,000 Bodhisattvas attained the Non-retrogression Patience (Avivartika-ksanti), which is also called the Patience of Accordance with Dharma, and also called the Realm of Accordance with Dharma; 65,000 Bodhisattvas attained Dharani (mantra), which is also called the Great Mindfulness, and also called Unobstructed Wisdom; 75,000 Bodhisattvas attained the Lion's Roar Samadhi (Simhanada-samadhi), which is also called the Vajra Samadhi, and also called the Samadhi of the Five Seals of Wisdom; 85,000 Bodhisattvas attained the Samadhi of Equality (Samata-samadhi), which is also called Great Compassion and Great Mercy; countless beings as numerous as the sands of the Ganges River generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), countless beings as numerous as the sands of the Ganges River generated the mind of Pratyekabuddha (solitary enlightened one), countless beings as numerous as the sands of the Ganges River generated the mind of Sravaka (hearer), 200 billion human women and celestial women transformed their female bodies into male bodies, and Subhadra attained the fruit of Arhat (one who has attained enlightenment). The Mahaparinirvana Sutra, Volume 36