T12n0376_佛說大般泥洹經
大正藏第 12 冊 No. 0376 佛說大般泥洹經
No. 376 [Nos. 374(1-6), 375(1-18)]
佛說大般泥洹經卷第一
東晉平陽沙門法顯譯
序品第一
如是我聞：
一時佛在拘夷城力士生地，熙連河側堅固林雙樹間，與八百億比丘前後圍繞。二月十五日臨般泥洹，時諸眾生各各悅樂，自計清凈無疑厭想，忽自覺悟：「今日如來、應供、等正覺，哀愍世間覆護世間為世間歸，等觀眾生如視一子，恬淡寂滅大牟尼尊，告諸眾生今當滅度，諸有疑難皆應來問，為最後問。」如是覺已各懷憂戚。
爾時世尊從其面門放種種光，青黃赤白頗梨紅色，明耀殊特普照三千大千世界乃至十方一切佛土，六趣眾生其蒙光者，罪垢諸惱皆悉除滅，咸皆悲慟淚下如雨，更相謂言：「怪哉仁者世間虛空，怪哉仁者眾生福盡，怪哉仁者苦法增長，如來不久當般泥洹；一何駃哉世間虛空，一何駃哉世間眼滅，我等當共疾往詣佛禮拜供養，勸請世尊不般泥洹，住壽一劫若過一劫，若佛泥洹誰為我等親善慈導？誰為我等救諸厄難？是故仁等，有所不了當詣如來咨決所疑。」
爾時大地六種震動，時八百億比丘皆阿羅漢心得自在，所作已辦離諸煩惱
【現代漢語翻譯】 現代漢語譯本 如是我聞： 一時，佛陀在拘夷城（Kushinagar）力士（Malla）的出生地，熙連河（Hiranyavati River）旁的堅固林（Sal grove）雙樹之間，與八百億比丘前後圍繞。二月十五日，佛陀將要進入般泥洹（Parinirvana），當時所有眾生都各自感到喜悅，自認為清凈無疑，沒有厭倦的想法，忽然自覺醒悟：『今日如來（Tathagata）、應供（Arhat）、等正覺（Samyaksambuddha），哀憫世間，覆護世間，是世間的歸宿，平等看待眾生如同看待自己的孩子，恬淡寂滅的大牟尼（Mahamuni）尊者，告訴眾生他將要滅度，所有有疑問的人都應該前來發問，這是最後一次提問的機會。』 這樣覺悟后，他們都懷著憂愁和悲傷。 那時，世尊從他的面門放出種種光芒，青色、黃色、紅色、白色、水晶色和紅色，光芒明亮而特殊，普照三千大千世界，乃至十方一切佛土。六道眾生凡是蒙受光芒的，罪惡和煩惱都全部消除，都悲傷慟哭，淚如雨下，互相說道：『奇怪啊，仁者，世間要空虛了！奇怪啊，仁者，眾生的福報要盡了！奇怪啊，仁者，苦法要增長了！如來不久就要進入般泥洹了！多麼迅速啊，世間要空虛了！多麼迅速啊，世間的眼睛要滅了！我們應當一起快速前往佛陀那裡，禮拜供養，勸請世尊不要進入般泥洹，住世一劫或者超過一劫。如果佛陀進入泥洹，誰來做我們的親善導師？誰來救我們脫離厄難？所以，各位仁者，如果有什麼不明白的地方，應當去請教如來，解決疑惑。』 那時，大地發生了六種震動。當時，八百億比丘都是阿羅漢（Arhat），心已得自在，所作已辦，脫離了一切煩惱。
【English Translation】 English version Thus have I heard: At one time, the Buddha was in the city of Kushinagar, the birthplace of the Mallas, between the twin Sala trees in the Firm Grove by the Hiranyavati River, surrounded by eight hundred billion Bhikkhus. On the fifteenth day of the second month, the Buddha was about to enter Parinirvana. At that time, all beings were each joyful, considering themselves pure and without doubt, and without any thought of weariness. Suddenly, they became aware: 'Today, the Tathagata, the Arhat, the Samyaksambuddha, who has compassion for the world, protects the world, is the refuge of the world, views all beings equally as his own children, the tranquil and extinguished Mahamuni, is telling all beings that he will enter Nirvana. All those who have doubts should come and ask, for this is the last opportunity to ask.' Having realized this, they were all filled with sorrow and grief. At that time, the World Honored One emitted various kinds of light from his face, blue, yellow, red, white, crystal, and crimson, the light was bright and extraordinary, illuminating the three thousand great thousand worlds, and even all the Buddha lands in the ten directions. All beings in the six realms who received the light had their sins and afflictions completely removed, and they all wept with sorrow, tears falling like rain, saying to each other: 'How strange, O virtuous ones, the world will become empty! How strange, O virtuous ones, the blessings of beings are coming to an end! How strange, O virtuous ones, suffering will increase! The Tathagata will soon enter Parinirvana! How quickly, the world will become empty! How quickly, the eyes of the world will be extinguished! We should all quickly go to the Buddha, pay homage, make offerings, and implore the World Honored One not to enter Parinirvana, to live for one kalpa or more than one kalpa. If the Buddha enters Nirvana, who will be our kind and benevolent guide? Who will save us from calamities? Therefore, O virtuous ones, if there is anything you do not understand, you should go to the Tathagata and resolve your doubts.' At that time, the earth shook in six ways. At that time, all eight hundred billion Bhikkhus were Arhats, their minds were free, their tasks were completed, and they were free from all afflictions.
，降伏諸根譬如大龍，成就空慧逮得己利，如栴檀林以為眷屬，功德具足為佛真子。其名曰：尊者迦旃延，尊者薄拘羅，尊者優波難陀等，是諸比丘晨用楊枝澡漱清凈。時有妙光來照其身，如日初出照青樹葉赤脈悉現，此諸比丘亦復如是，舉身支節一切毛孔血流如雨心大苦痛，哀愍安樂諸眾生故，欲發大乘方便密教故，教化因緣故，疾澡漱訖來詣佛所，稽首禮足繞百千匝，恭敬問訊於一面住。
復有二十五億比丘尼，皆阿羅漢心得自在，所作已辦離諸煩惱，降伏諸根譬如大龍，成就空慧逮得己利；其名曰：拘鄰女須跋陀羅比丘尼，優婆難陀比丘尼，海智比丘尼等，如日初出照青樹葉赤脈悉現，此諸比丘尼亦復如是，舉身支節一切毛孔血流如雨心大苦痛，哀愍安樂諸眾生故，欲發大乘方便密教故，教化因緣故，來詣佛所稽首禮足繞百千匝，恭敬問訊於一面住。復有諸比丘尼，皆是菩薩人中雄猛得十地行，教化因緣故現為女身，游四無量能現為佛種種變化。
復有一恒河沙菩薩摩訶薩，人中雄猛一切功德皆已具足，以方便身深樂大乘，正向大乘饑虛大乘，貪求大乘渴仰大乘，善能隨順一切世間，未度者度未脫者脫，于無數劫修習凈戒度脫眾生，于無數劫修習凈戒安慰眾生，于無數劫修習凈戒興隆三寶，于無數
【現代漢語翻譯】 現代漢語譯本：他們降伏諸根，如同馴服的大龍，成就了空性的智慧，獲得了自身的利益，如同栴檀林一般被眷屬圍繞，功德圓滿，是佛陀真正的弟子。他們的名字是：尊者迦旃延（Kātyāyana），尊者薄拘羅（Bakkula），尊者優波難陀（Upananda）等。這些比丘早上用楊枝漱口，洗漱清凈。這時，有奇妙的光芒照耀他們的身體，如同初升的太陽照耀青色的樹葉，使紅色的脈絡清晰顯現。這些比丘也是如此，全身的肢體，一切毛孔都像下雨一樣流血，心中感到極大的痛苦。爲了憐憫和安樂一切眾生，爲了發起大乘的方便秘密教法，爲了教化的因緣，他們迅速洗漱完畢，來到佛陀的住所，頂禮佛足，繞佛百千圈，恭敬地問候，然後在一旁站立。 又有二十五億比丘尼，她們都是阿羅漢，心已獲得自在，所作已辦，脫離了一切煩惱，降伏諸根如同馴服的大龍，成就了空性的智慧，獲得了自身的利益。她們的名字是：拘鄰女須跋陀羅（Kaundinya Subhadrā）比丘尼，優婆難陀（Upananda）比丘尼，海智（Samudramati）比丘尼等。如同初升的太陽照耀青色的樹葉，使紅色的脈絡清晰顯現，這些比丘尼也是如此，全身的肢體，一切毛孔都像下雨一樣流血，心中感到極大的痛苦。爲了憐憫和安樂一切眾生，爲了發起大乘的方便秘密教法，爲了教化的因緣，她們來到佛陀的住所，頂禮佛足，繞佛百千圈，恭敬地問候，然後在一旁站立。還有一些比丘尼，她們都是菩薩，是人中的雄猛者，獲得了十地菩薩的修行，爲了教化的因緣而示現為女身，遊歷四無量心，能夠示現為佛陀的種種變化。 又有一恒河沙數（Ganges river sand）的菩薩摩訶薩，他們是人中的雄猛者，一切功德都已圓滿具足，以方便之身深深地喜愛大乘，正向大乘，如飢似渴地追求大乘，善於隨順一切世間，度化未被度化的眾生，解脫未被解脫的眾生，在無數劫中修習清凈的戒律來度脫眾生，在無數劫中修習清凈的戒律來安慰眾生，在無數劫中修習清凈的戒律來興隆三寶，在無數
【English Translation】 English version: They subdued their senses like great tamed dragons, achieved the wisdom of emptiness, attained their own benefit, were surrounded by their retinue like a sandalwood forest, and were complete in merit, being true sons of the Buddha. Their names were: Venerable Kātyāyana, Venerable Bakkula, Venerable Upananda, and others. These monks, in the morning, used toothpicks to rinse their mouths and cleanse themselves. At that time, a wondrous light shone upon their bodies, like the rising sun illuminating green leaves, making the red veins clearly visible. These monks were also like this, with blood flowing like rain from all their limbs and pores, causing great pain in their hearts. Out of compassion and for the sake of the well-being of all sentient beings, desiring to initiate the expedient secret teachings of the Mahayana, and for the sake of the causes and conditions of teaching, they quickly finished their ablutions and came to the Buddha's abode, bowed their heads to his feet, circumambulated him hundreds of thousands of times, respectfully greeted him, and stood to one side. There were also twenty-five billion nuns, all of whom were Arhats, their minds free and at ease, their tasks completed, liberated from all afflictions, having subdued their senses like great tamed dragons, achieved the wisdom of emptiness, and attained their own benefit. Their names were: Nun Kaundinya Subhadrā, Nun Upananda, Nun Samudramati, and others. Just as the rising sun illuminates green leaves, making the red veins clearly visible, these nuns were also like this, with blood flowing like rain from all their limbs and pores, causing great pain in their hearts. Out of compassion and for the sake of the well-being of all sentient beings, desiring to initiate the expedient secret teachings of the Mahayana, and for the sake of the causes and conditions of teaching, they came to the Buddha's abode, bowed their heads to his feet, circumambulated him hundreds of thousands of times, respectfully greeted him, and stood to one side. There were also some nuns who were all Bodhisattvas, heroic among humans, having attained the practice of the ten stages, manifesting as women for the sake of the causes and conditions of teaching, traveling through the four immeasurables, and able to manifest as the Buddha in various transformations. There were also as many Bodhisattva Mahasattvas as the sands of the Ganges River, heroic among humans, all their merits fully complete, deeply delighting in the Mahayana with expedient bodies, heading directly towards the Mahayana, hungering and thirsting for the Mahayana, skillful in conforming to all the world, liberating those who have not been liberated, freeing those who have not been freed, practicing pure precepts for countless kalpas to liberate sentient beings, practicing pure precepts for countless kalpas to comfort sentient beings, practicing pure precepts for countless kalpas to flourish the Three Jewels, in countless
劫修習凈戒轉正法輪，于無數劫修習凈戒成大莊嚴，于無數劫修習凈戒行處堅固，如是等無量功德皆悉成就，等觀眾生如視一子；其名曰：海德菩薩，無盡智菩薩等，如日初出照青樹葉赤脈悉現，此諸菩薩亦復如是，舉身支節一切毛孔血流如雨心大苦痛，愍念安樂諸眾生故，欲發大乘方便密教故，教化因緣故，來詣佛所稽首禮足繞百千匝，恭敬問訊於一面住。
復有二恒河沙五戒優婆塞，深樂一切諸對治法，苦樂常無常，我非我空非空依無依，眾生非眾生，恒非恒吉非吉，有為無為泥洹非泥洹，深樂如是對治之法，欲聞妙義闡揚大法，于無數劫凈修梵行而無毀失，欲行大乘為人廣說，修習凈戒欲學堅固大乘，欲學隨順世間，欲學度脫世間，欲學興隆三寶，欲學轉法輪，欲學大莊嚴，如是無量功德具足，等觀眾生如視一子；其名曰：光無垢稱王優婆塞，善德優婆塞，如是等二恒河沙優婆塞，于晨朝時為供養如來故，人人各作五千栴檀床帳沉水床帳，眾寶床帳天香床帳，鬱金香華床帳等，其諸床帳悉以牛頭栴檀香薰，莊嚴種種奇妙七寶，校飾金繩羅網以覆其上，青色青光、黃色黃光、赤色赤光、白色白光、紅色紅光、頗梨色頗梨光、如意珠色如意珠光，以如是等雜色莊嚴，殊勝希有周匝障幔，皆以七寶羅網羅覆其上
【現代漢語翻譯】 現代漢語譯本：菩薩在無數劫中修習清凈的戒律，轉動正法之輪；在無數劫中修習清凈的戒律，成就偉大的莊嚴；在無數劫中修習清凈的戒律，行為堅定穩固。像這樣無量的功德都完全成就，平等看待眾生如同看待自己的孩子。他們的名字是：海德菩薩（Haidé Pusa，意為具有海洋般功德的菩薩），無盡智菩薩（Wujin Zhi Pusa，意為具有無盡智慧的菩薩）等。如同初升的太陽照耀青色的樹葉，使其紅色的脈絡都顯現出來一樣，這些菩薩也是如此。他們全身的肢體、一切毛孔都血流如雨，心中極其苦痛，爲了憐憫和安樂一切眾生，爲了發起大乘的方便秘密教法，爲了教化的因緣，來到佛陀的住所，頂禮佛足，繞佛百千匝，恭敬問候后在一旁站立。 又有二恒河沙數的五戒優婆塞（Wujie Upasai，意為受持五戒的在家男居士），他們深深喜愛一切對治法，如苦與樂、常與無常、我與非我、空與非空、有依與無依、眾生與非眾生、恒常與非恒常、吉祥與非吉祥、有為與無為、涅槃與非涅槃。他們深深喜愛這樣的對治之法，想要聽聞微妙的義理，闡揚大法。他們在無數劫中清凈地修持梵行而沒有毀壞，想要修行大乘，為他人廣泛宣說，修習清凈的戒律，想要學習堅固的大乘，想要學習隨順世間，想要學習度脫世間，想要學習興隆三寶，想要學習轉法輪，想要學習大莊嚴。像這樣無量的功德都具足，平等看待眾生如同看待自己的孩子。他們的名字是：光無垢稱王優婆塞（Guang Wugou Chengwang Upasai，意為具有光明、無垢、稱王美譽的在家男居士），善德優婆塞（Shande Upasai，意為具有善德的在家男居士）等。像這樣二恒河沙數的優婆塞，在早晨爲了供養如來，每人各自製作五千張栴檀木床帳、沉香木床帳、眾寶床帳、天香床帳、鬱金香花床帳等。這些床帳都用牛頭栴檀香薰過，用各種奇妙的七寶裝飾，用金繩羅網覆蓋在上面，呈現出青色青光、黃色黃光、赤色赤光、白色白光、紅色紅光、頗梨色頗梨光、如意珠色如意珠光等各種雜色莊嚴，殊勝稀有，周圍都用帷幔遮擋，上面都用七寶羅網覆蓋。
【English Translation】 English version: Bodhisattvas, having cultivated pure precepts for countless kalpas, turned the wheel of the true Dharma; having cultivated pure precepts for countless kalpas, achieved great adornment; having cultivated pure precepts for countless kalpas, their conduct was firm and steadfast. Such immeasurable merits were all accomplished, regarding all sentient beings as if they were their own children. Their names were: Bodhisattva Haidé (meaning 'Ocean of Merit' Bodhisattva), Bodhisattva Wujin Zhi (meaning 'Endless Wisdom' Bodhisattva), and others. Just as the rising sun illuminates the green leaves of trees, revealing their red veins, so too were these Bodhisattvas. Their entire bodies, every pore, bled like rain, their hearts filled with great pain, out of compassion and for the well-being of all sentient beings, desiring to initiate the expedient secret teachings of the Mahayana, and for the sake of the conditions for teaching, they came to the Buddha's abode, bowed at his feet, circumambulated him hundreds of thousands of times, respectfully inquired, and stood to one side. Furthermore, there were two Ganges sands worth of Upasakas (lay male practitioners) who observed the five precepts. They deeply delighted in all antidotal methods, such as suffering and joy, permanence and impermanence, self and non-self, emptiness and non-emptiness, dependence and non-dependence, sentient beings and non-sentient beings, constancy and inconstancy, auspiciousness and inauspiciousness, conditioned and unconditioned, Nirvana and non-Nirvana. They deeply delighted in such antidotal methods, desiring to hear the subtle meanings and expound the great Dharma. They had purely cultivated Brahma-conduct for countless kalpas without any transgression, desiring to practice the Mahayana, to widely proclaim it to others, to cultivate pure precepts, to learn the steadfast Mahayana, to learn to accord with the world, to learn to liberate from the world, to learn to prosper the Three Jewels, to learn to turn the wheel of Dharma, to learn great adornment. Such immeasurable merits were all complete, regarding all sentient beings as if they were their own children. Their names were: Upasaka Guang Wugou Chengwang (meaning 'Light, Immaculate, Kingly' Upasaka), Upasaka Shande (meaning 'Virtuous' Upasaka), and others. These two Ganges sands worth of Upasakas, in the morning, to make offerings to the Tathagata, each made five thousand sandalwood beds, agarwood beds, jeweled beds, heavenly fragrant beds, turmeric flower beds, and so on. These beds were all perfumed with ox-head sandalwood, adorned with various wondrous seven treasures, decorated with golden rope nets covering them, displaying blue light, yellow light, red light, white light, crimson light, crystal light, wish-fulfilling jewel light, and other various colors, supremely rare, with surrounding curtains, all covered with seven-treasure nets.
，週迴四面懸眾寶幡，種種雜香以涂其上，金縷織成以為垂帶，其寶帳內種種異色莊嚴如上，七寶織成以為茵蓐，柔軟香薰以敷其內。一一床帳各載以寶車，其車嚴好七寶莊嚴，前後皆有寶幢幡蓋，一一幡蓋皆以七寶羅網，青黃赤白七寶莊嚴，及四種華優缽羅缽曇摩拘牟頭分陀利，亦以七寶校飾如前，結眾雜寶以為華鬘，鮮好白㲲圖畫如來本生之像，表現菩薩從初發意至於成佛，中間受身種種苦行無不記列。俠道兩邊作眾伎樂，其諸樂器皆用七寶，其音和雅皆出無常苦空之音，咸言怪哉世間虛空，悲號泣淚聲振天地，為供養故各赍名華細末雜香，又辦種種上味之食，用山澗水然以香薪，令食細軟香味具足。又于堅固林內外掃灑布七寶沙，香薰寶衣以覆其上，週迴敷置三十二行師子之座，皆以七寶莊嚴，雕文刻鏤五色晃曜，眾妙雜香用薰其座，七寶茵蓐以敷其上。眾事辦已而作是念：「一切眾生有所須欲我悉施與，衣服飲食財物珍寶國城妻子，頭目髓腦血肉肌體，貧富貴賤隨其所須各令充足，唯除色慾毒藥及害生等不凈之施。」是諸優婆塞發菩薩心而作是念：「我等持是床帳寶車眾物供具施佛及僧，是為最後供養大施。」各作是念：「佛及大眾受我供已，今日如來當般泥洹。」作是念已其心悲亂，譬如日出照青樹葉赤脈
【現代漢語翻譯】 現代漢語譯本：四周懸掛著許多寶幡，上面塗著各種混合的香料，用金線織成垂帶，寶帳內用各種不同的顏色裝飾，如同上面所描述的那樣。用七寶織成坐墊，裡面鋪著柔軟的香薰。每一張床帳都裝載在寶車上，車子裝飾精美，用七寶莊嚴，前後都有寶幢幡蓋。每一個幡蓋都用七寶羅網裝飾，用青、黃、赤、白七寶莊嚴，以及四種花：優缽羅（青蓮花）、缽曇摩（紅蓮花）、拘牟頭（白睡蓮）、分陀利（白蓮花），也用七寶裝飾，如同前面所說。用各種雜寶結成花鬘，用鮮艷的白色細布畫著如來本生的畫像，展現菩薩從最初發心到成佛，中間所受的各種苦行，無不記錄在內。道路兩旁演奏著各種樂曲，樂器都用七寶製成，聲音和諧優雅，都發出無常、苦、空的音調，都說『奇怪啊，世間虛空』，悲號哭泣的聲音震動天地。爲了供養，各自拿著名貴的花朵、細末的混合香料，又準備了各種上等的食物，用山澗的水，點燃香木，使食物細軟，香味俱全。又在堅固林內外灑掃，鋪上七寶沙，上面覆蓋著香薰的寶衣，周圍放置三十二行獅子座，都用七寶裝飾，雕刻著五彩光芒的圖案，用各種美妙的混合香料熏座，上面鋪著七寶坐墊。一切準備就緒后，他們這樣想：『一切眾生有所需，我都施與，衣服、飲食、財物、珍寶、國城、妻子，頭、目、髓、腦、血、肉、肌體，貧富貴賤，隨其所需，都令充足，唯獨毒藥和傷害生命的等不凈之物不施與。』這些優婆塞（在家男居士）發菩薩心，這樣想：『我們拿著這些床帳、寶車、各種供具，供養佛和僧眾，這是最後的供養大施。』他們各自這樣想：『佛和大眾接受我的供養后，今天如來應當般泥洹（入滅）。』這樣想著，他們的心悲傷混亂，就像太陽出來照耀青樹葉上的紅色脈絡一樣。 English version: Around the perimeter, numerous jeweled banners were hung, adorned with various mixed fragrances. Golden threads were woven into hanging sashes. Inside the jeweled tents, various colors were used for decoration, as described above. Cushions were woven from seven treasures, and soft, fragrant incense was spread within. Each bed tent was placed on a jeweled carriage, which was beautifully decorated with seven treasures. Both the front and back of the carriages were adorned with jeweled canopies and banners. Each canopy was decorated with a net of seven treasures, embellished with blue, yellow, red, and white jewels, as well as four types of flowers: utpala (blue lotus), padma (red lotus), kumuda (white water lily), and pundarika (white lotus), also adorned with seven treasures as before. Garlands were made from various mixed jewels. Fine white cloth was used to depict the images of the Buddha's previous lives, showing the Bodhisattva's journey from the initial aspiration to Buddhahood, including the various ascetic practices undertaken. Along both sides of the path, various musical performances were held. The musical instruments were all made of seven treasures, and the harmonious sounds conveyed the themes of impermanence, suffering, and emptiness. They all exclaimed, 'How strange, the emptiness of the world!' Their cries of sorrow and tears shook the heavens and the earth. For the sake of offering, they each brought precious flowers, finely ground mixed fragrances, and prepared various superior foods. They used water from mountain streams and burned fragrant wood to make the food soft and flavorful. They also swept and sprinkled seven-treasure sand inside and outside the firm grove, covering it with fragrant jeweled robes. Thirty-two rows of lion thrones were placed around the perimeter, all decorated with seven treasures, carved with five-colored patterns, and perfumed with various exquisite mixed fragrances. Seven-treasure cushions were placed on top. Once everything was prepared, they thought, 'I will give to all sentient beings whatever they need: clothing, food, wealth, treasures, kingdoms, wives, heads, eyes, marrow, brains, blood, flesh, and bodies. Whether they are poor, rich, noble, or humble, I will fulfill their needs, except for poisonous substances and things that harm life.' These upasakas (male lay practitioners) generated the Bodhi mind and thought, 'We will offer these bed tents, jeweled carriages, and various offerings to the Buddha and the Sangha. This is our final great offering.' They each thought, 'After the Buddha and the assembly receive my offerings, today the Tathagata should enter parinirvana (final passing away).' Thinking this, their hearts were filled with sorrow and confusion, like the sun shining on the red veins of green leaves.
【English Translation】 Around the perimeter, numerous jeweled banners were hung, adorned with various mixed fragrances. Golden threads were woven into hanging sashes. Inside the jeweled tents, various colors were used for decoration, as described above. Cushions were woven from seven treasures, and soft, fragrant incense was spread within. Each bed tent was placed on a jeweled carriage, which was beautifully decorated with seven treasures. Both the front and back of the carriages were adorned with jeweled canopies and banners. Each canopy was decorated with a net of seven treasures, embellished with blue, yellow, red, and white jewels, as well as four types of flowers: utpala (blue lotus), padma (red lotus), kumuda (white water lily), and pundarika (white lotus), also adorned with seven treasures as before. Garlands were made from various mixed jewels. Fine white cloth was used to depict the images of the Buddha's previous lives, showing the Bodhisattva's journey from the initial aspiration to Buddhahood, including the various ascetic practices undertaken. Along both sides of the path, various musical performances were held. The musical instruments were all made of seven treasures, and the harmonious sounds conveyed the themes of impermanence, suffering, and emptiness. They all exclaimed, 'How strange, the emptiness of the world!' Their cries of sorrow and tears shook the heavens and the earth. For the sake of offering, they each brought precious flowers, finely ground mixed fragrances, and prepared various superior foods. They used water from mountain streams and burned fragrant wood to make the food soft and flavorful. They also swept and sprinkled seven-treasure sand inside and outside the firm grove, covering it with fragrant jeweled robes. Thirty-two rows of lion thrones were placed around the perimeter, all decorated with seven treasures, carved with five-colored patterns, and perfumed with various exquisite mixed fragrances. Seven-treasure cushions were placed on top. Once everything was prepared, they thought, 'I will give to all sentient beings whatever they need: clothing, food, wealth, treasures, kingdoms, wives, heads, eyes, marrow, brains, blood, flesh, and bodies. Whether they are poor, rich, noble, or humble, I will fulfill their needs, except for poisonous substances and things that harm life.' These upasakas (male lay practitioners) generated the Bodhi mind and thought, 'We will offer these bed tents, jeweled carriages, and various offerings to the Buddha and the Sangha. This is our final great offering.' They each thought, 'After the Buddha and the assembly receive my offerings, today the Tathagata should enter parinirvana (final passing away).' Thinking this, their hearts were filled with sorrow and confusion, like the sun shining on the red veins of green leaves.
悉現。諸優婆塞亦復如是，舉身毛孔血流如雨，身心毒痛悲泣流淚。又于堅固林側施大帳幔七寶莊校，高廣嚴好上際虛空，于其帳內立七寶舍，饌具畢已，來詣佛所稽首佛足，幢蓋供養遍滿虛空，燒香散華猶如雲雨，咸皆悲慕哀動天地，撫臆號叫淚下如雨，更相謂言：「怪哉仁者世間虛空，一何駃哉世間眼滅。」頭面著地同聲請佛：「愿佛及僧哀愍我等，與諸大眾俱受我請，受我請已當般泥洹，令我等飯佛大眾得最後施福。」世尊知時默然不受，如是三請佛亦默然。時諸優婆塞一切望絕愁憂苦惱，猶如慈父唯有一子，卒病命終送殯而還愁憂苦惱，諸優婆塞愁憂苦惱亦復如是，作禮而起於一面住。
復有三恒河沙優婆夷，皆持五戒功德具足，現為女像化度眾生，呵責己身猶如四蛇，八萬戶蟲侵食其體，是身臭穢貪慾所惑，譬如死屍無一可樂，是身不凈九孔常漏，血肉筋骨共相依假以為偽城，手足支節以為卻敵，爪齒耳目以為寮孔，幻偽心法以為寮障，放逸調慢以為樓觀，惡賊意王居其城內，貪利蕩逸馳騁六境，如此賊城諸佛所棄愚夫所樂，貪慾瞋恚愚癡羅剎依止其中，如伊蘭叢林無可愛樂，聚沫芭蕉無有堅固，電光野馬呼聲之響，水月幻化如海濤波，駃流立草須臾不住，丘冢叢林穢惡充滿，狐狼雕鷲烏鴟餓狗，諸
【現代漢語翻譯】 現代漢語譯本：他們都現身了。所有的優婆塞（在家男居士）也都是這樣，全身毛孔都流出血來，像下雨一樣，身心都痛苦悲傷，哭泣流淚。他們又在堅固的樹林旁邊設定了用七寶裝飾的大帳篷，高大寬廣，莊嚴美好，直達天空。在帳篷內設立了七寶的房屋，準備好飯食后，來到佛陀所在的地方，頂禮佛足，用寶幢和寶蓋供養，遍滿虛空，燒香散花，如同雲雨一般。他們都悲傷愛慕，哀痛感動天地，撫摸胸膛號啕大哭，淚如雨下，互相說道：『奇怪啊，仁者，世間虛空，怎麼這麼快啊，世間的眼睛就要熄滅了。』他們頭面著地，同聲請求佛陀：『愿佛陀和僧眾憐憫我們，和大眾一起接受我們的邀請，接受邀請后就進入涅槃，讓我們供養佛陀和大眾，得到最後的佈施福報。』世尊知道時機，默然不接受。這樣請求了三次，佛陀仍然默然。這時，所有的優婆塞都感到絕望，愁苦憂惱，就像慈愛的父親只有一個兒子，突然生病去世，送葬回來后愁苦憂惱一樣，這些優婆塞的愁苦憂惱也是這樣。他們行禮后，站到一邊。 又有三恒河沙數的優婆夷（在家女居士），都持守五戒，功德圓滿，現為女身來教化眾生。她們呵責自己的身體，就像四條毒蛇，八萬戶蟲侵蝕著身體，這個身體臭穢不堪，被貪慾所迷惑，就像死屍一樣，沒有一點值得喜愛的。這個身體不乾淨，九個孔穴經常流出污穢，血肉筋骨互相依靠，假裝成一座虛假的城池，手足四肢作為防禦敵人的工事，爪牙耳目作為房屋的孔洞，虛幻的心法作為房屋的屏障，放縱和傲慢作為樓閣，邪惡的意念之王居住在城內，貪圖利益，放蕩不羈，馳騁於六塵境界。這樣的賊城，是諸佛所拋棄的，是愚夫所喜愛的，貪慾、嗔恚、愚癡的羅剎都依附在其中，就像伊蘭樹叢林一樣，沒有可愛之處，像泡沫和芭蕉一樣，沒有堅固之處，像閃電和野馬一樣，像呼喊的聲音一樣，像水中的月亮和幻化一樣，像海濤波浪一樣，像快速流動的草一樣，須臾不停留，像墳墓和叢林一樣，充滿了污穢，狐貍、狼、雕、鷲、烏鴉、鴟、餓狗等各種不凈之物都聚集在那裡。
【English Translation】 English version: They all appeared. All the Upasakas (male lay devotees) were also like this, with blood flowing from every pore of their bodies like rain, their minds and bodies in pain, weeping and shedding tears. They also set up large tents decorated with seven treasures beside the firm forest, high and wide, solemn and beautiful, reaching the sky. Inside the tents, they erected seven-treasure houses, and after preparing the food, they came to where the Buddha was, bowed at his feet, and offered banners and canopies, filling the sky. They burned incense and scattered flowers like clouds and rain. They were all sad and longing, their sorrow moving heaven and earth. They beat their chests and wailed, tears falling like rain, and said to each other, 'How strange, O benevolent ones, the world is so empty, how quickly the eyes of the world are about to be extinguished.' They prostrated themselves on the ground and requested the Buddha in unison, 'May the Buddha and the Sangha have compassion on us, and accept our invitation together with the assembly. After accepting the invitation, may you enter Nirvana, so that we may offer to the Buddha and the assembly and receive the final merit of giving.' The World Honored One, knowing the time, remained silent and did not accept. They requested three times, and the Buddha remained silent. At this time, all the Upasakas felt hopeless, sorrowful, and distressed, like a loving father who has only one son, who suddenly falls ill and dies, and after returning from the funeral, is sorrowful and distressed. The sorrow and distress of these Upasakas was also like this. After paying their respects, they stood to one side. There were also three Ganges sands worth of Upasikas (female lay devotees), all of whom upheld the five precepts and were full of merit. They appeared in female form to teach sentient beings. They rebuked their own bodies, like four poisonous snakes, with eighty thousand kinds of insects eating away at their bodies. This body is foul and filthy, deluded by desire, like a corpse, with nothing to be liked. This body is impure, with nine orifices constantly leaking filth. Flesh, blood, tendons, and bones rely on each other, pretending to be a false city. The hands and feet are like fortifications against enemies, the nails, teeth, ears, and eyes are like the holes of a house, the illusory mind is like the barrier of a house, indulgence and arrogance are like the towers, and the evil king of intention resides within the city, greedy for profit, unrestrained, and running wild in the six realms. Such a city of thieves is abandoned by all Buddhas and loved by fools. Rakshasas of greed, anger, and ignorance dwell within it, like an I-lan forest, with nothing to be loved, like foam and plantain, without firmness, like lightning and wild horses, like the sound of a shout, like the moon in water and illusions, like the waves of the sea, like rapidly flowing grass, not staying for a moment, like graves and forests, filled with filth, where foxes, wolves, eagles, vultures, crows, owls, and hungry dogs gather.
惡蟲輩競止其中，如此穢身安可堪處？若以一毛渧大海水尚可知數，此毒樹身四百四病，無量眾穢不可稱計，如世尊說譬喻，天下草木斬以為籌，大地土石末為微塵，猶可知數。此身不凈無量雜惡，其數過是，是身暴害滅諸善法。是等優婆夷，能捨此身猶如棄唾，習行空行無相無作，深樂大乘常為人說。其名曰：耆婆尸利優婆夷，勝鬘優婆夷，毗舍佉優婆夷等，于晨朝時光明照已即覺斯瑞，便各疾辦眾供養具倍勝於前，來詣佛所頭面著地，請佛及僧。世尊不受。愁憂苦惱在一面住。
復有四恒河沙諸離車童子，在毗舍離城內並外來者，及閻浮提邊國諸王大臣，俱樂正法淳修戒行，眾德成就，伏諸異學及亂法者，普能惠施無畏之法，為眾演說無盡法藏，悉能修習諸佛所說甘露妙法，摧伏眾魔外道邪論，自持律行令持戒僧得力安隱，自持律行樂聽大乘為人廣說，普慈愍傷一切眾生德皆如上。其名曰：凈離垢藏離車童子，常快凈離車童子，恒水離垢凈離車童子等，是諸離車各辦八十四億栴檀床帳，沉水床帳，鬱金床帳，柏木床帳，兜樓香木床帳，亦各八十四億雕文刻鏤，七寶莊嚴五色光耀嚴飾如前，各辦八萬四千寶馬，八萬四千大象王，八萬四千四馬寶車，悉以神珠明寶絞絡莊飾，端嚴姝妙行如疾風；又辦八萬四千明
【現代漢語翻譯】 現代漢語譯本 惡蟲競相寄居其中，如此污穢的身體怎能安然處之？如果用一根毛尖沾取大海的水滴，尚且可以計數，而這具毒樹般的身體，有四百零四種疾病，無數的污穢，無法計算。正如世尊所說譬喻，將天下的草木斬成籌碼，將大地的土石磨成微塵，尚且可以計數。而這身體的不凈和無數的雜惡，其數量遠超於此。這身體是暴虐的禍害，會滅絕一切善法。這些優婆夷（在家女信徒），能夠捨棄這身體如同丟棄唾沫，修習空性、無相、無作的修行，深深喜愛大乘佛法，並經常為人宣說。她們的名字是：耆婆尸利優婆夷（耆婆的妻子，在家女信徒），勝鬘優婆夷（勝鬘夫人，在家女信徒），毗舍佉優婆夷（鹿母，在家女信徒）等。在清晨陽光照耀時，她們覺察到這種祥瑞，便各自迅速準備好比之前更加豐盛的供養物品，來到佛陀所在之處，頭面觸地，請求佛陀和僧眾接受供養。世尊沒有接受。她們愁苦憂惱地站在一旁。 又有四恒河沙數（數量極多）的離車童子（古印度毗舍離城貴族青年），在毗舍離城內外以及閻浮提（地球）邊境各國的國王大臣，聚集在一起，修習正法，純凈地持守戒律，成就各種功德，降伏各種異端邪說和擾亂佛法的人，普遍施予無畏的佛法，為大眾演說無盡的法藏，都能修習諸佛所說的甘露妙法，摧伏各種魔障、外道邪說，自己持守戒律，使持戒的僧眾得到力量和安穩，自己持守戒律，樂於聽聞大乘佛法併爲人廣說，普遍慈悲憐憫一切眾生，功德都如上述。他們的名字是：凈離垢藏離車童子，常快凈離車童子，恒水離垢凈離車童子等。這些離車童子各自準備了八十四億張栴檀木床帳，沉香木床帳，鬱金香木床帳，柏木床帳，兜樓香木床帳，也各自準備了八十四億件雕刻精美、用七寶裝飾、五色光彩閃耀的裝飾品，如同之前所描述的那樣。他們各自準備了八萬四千匹寶馬，八萬四千頭大象王，八萬四千輛四馬寶車，都用神珠和明珠絞絡裝飾，端莊美麗，行駛如疾風；又準備了八萬四千盞明
【English Translation】 English version Worms and insects compete to dwell within it; how can such a filthy body be a place of comfort? If one were to take a single drop of water from the ocean with the tip of a hair, it could still be counted. But this body, like a poisonous tree, has four hundred and four diseases, and countless impurities that cannot be measured. As the World Honored One has said in parables, if all the grass and trees in the world were cut into counting sticks, and all the earth and stones were ground into dust, they could still be counted. But the impurities and countless evils of this body far exceed that number. This body is a violent harm, destroying all good dharmas. These Upasikas (female lay practitioners) are able to discard this body as if spitting out phlegm, practicing emptiness, non-form, and non-action. They deeply delight in the Mahayana teachings and constantly preach them to others. Their names are: Jiva Sili Upasika (Jiva's wife, a lay practitioner), Srimati Upasika (Queen Srimati, a lay practitioner), Visakha Upasika (Visakha, a lay practitioner), and others. In the morning light, having perceived this auspicious sign, they each quickly prepared offerings even more abundant than before, and came to where the Buddha was, prostrating with their heads to the ground, requesting the Buddha and the Sangha to accept their offerings. The World Honored One did not accept. They stood aside, filled with sorrow and distress. Furthermore, there were four Ganges River sands (an extremely large number) of Licchavi youths (noblemen from the ancient city of Vaishali), both from within and outside the city of Vaishali, as well as kings and ministers from the border countries of Jambudvipa (the Earth), who gathered together, practicing the true Dharma, purely upholding the precepts, accomplishing various merits, subduing various heretical views and those who disrupt the Dharma, universally bestowing the fearless Dharma, expounding the inexhaustible Dharma treasury for the masses, all able to practice the sweet dew Dharma spoken by the Buddhas, crushing various demonic obstacles and heretical views, upholding the precepts themselves, enabling the precept-holding Sangha to gain strength and peace, upholding the precepts themselves, delighting in hearing the Mahayana Dharma and widely preaching it to others, universally compassionate and merciful to all sentient beings, with merits all as described above. Their names are: Pure Defilement-Free Treasury Licchavi Youth, Constantly Quick Pure Licchavi Youth, Constant Water Defilement-Free Pure Licchavi Youth, and others. These Licchavi youths each prepared eighty-four billion sandalwood beds and canopies, agarwood beds and canopies, turmeric beds and canopies, cypress beds and canopies, and frankincense beds and canopies. They also each prepared eighty-four billion exquisitely carved and inlaid decorations, adorned with seven treasures, with five-colored light shining brightly, as described before. They each prepared eighty-four thousand precious horses, eighty-four thousand elephant kings, and eighty-four thousand four-horse precious chariots, all adorned with divine pearls and bright jewels, elegant and beautiful, moving like the wind; they also prepared eighty-four thousand bright
月神珠晝夜常明，幢蓋幡華大寶帳幔，白疊影象次第如前。其寶華蓋廣一由旬，彩畫細疊以為影象三十二由旬，其幔高顯各百由旬，其幡各長一千由旬，七寶莊校嚴飾如前；其飯香氣薰一由旬。敷置床座于堅固林供具悉備，來詣佛所稽首請佛，頭面禮訖於一面住。
復有閻浮提內大長者五恒河沙，深樂正法淳修戒行眾德成就，伏諸異學及亂法者，深樂大乘。其名日：月光王薝蔔華首長者，法首長者，如是等長者子及長者女五恒河沙，于晨朝時承佛威神，辦眾供具倍復勝前，來詣佛所稽首請佛，頭面禮足於一面住。
復有毗舍離王內外眷屬，及閻浮提主大小城邑聚落野人君主，除阿阇世其餘諸王，月離垢藏王，日離垢王等六恒河沙，各將一百八十萬億眷屬，皆悉勇健力如龍象行如疾風，深樂正法淳修戒行，眾德成就伏諸異學及亂法者，所作供具轉倍勝前，來詣佛所稽首請佛，頭面禮足於一面住。
復有閻浮提主大小諸王，夫人婇女七恒河沙，除阿阇世王，夫人婇女皆厭患女身，修行空行深樂大乘，廣為人說所修功德悉如前說，諸優婆夷其名曰：三界妙夫人，念德夫人等，所作供具倍復勝前，于晨朝時來詣佛所稽首請佛，頭面禮足於一面住。
復有八恒河沙諸天眾俱，普明天子等，皆樂大乘廣為
【現代漢語翻譯】 現代漢語譯本：月神珠日夜常明，寶幢、寶蓋、幡、華、大寶帳幔，以及用白色細布製成的影象，都依次如前所述。那寶華蓋的廣度有一由旬（古印度長度單位，約合11-16公里），彩繪的細布影象覆蓋三十二由旬，帳幔高聳，各有百由旬，幡旗各長一千由旬，都用七寶裝飾，莊嚴華麗如前。飯食的香氣能飄散一由旬。他們在堅固林中鋪設床座，備好一切供養之物，來到佛陀所在之處，頂禮佛足，頭面觸地禮拜后，在一旁站立。 又有閻浮提（Jambudvipa，指我們所居住的這個世界）內的大長者，數量有五恒河沙（恒河沙，比喻數量極多），他們深深喜愛正法，純粹地修持戒律，成就各種功德，降伏各種異端邪說和擾亂佛法的人，並且深深喜愛大乘佛法。他們的名字是：月光王薝蔔華首長者（月光王，薝蔔華，指一種花，首長者，指首領），法首長者（法首，指佛法的首領），以及其他長者子和長者女，數量也有五恒河沙。他們在早晨時，承蒙佛陀的威神之力，準備了比之前更加殊勝的供養之物，來到佛陀所在之處，頂禮佛足，頭面觸地禮拜后，在一旁站立。 又有毗舍離（Vaishali，古印度城市）的國王及其內外眷屬，以及閻浮提（Jambudvipa）的各個大小城邑、聚落、野人君主，除了阿阇世（Ajatasatru，古印度國王）之外的其他國王，如月離垢藏王（月離垢藏，指像月亮一樣清凈的國王），日離垢王（日離垢，指像太陽一樣清凈的國王）等，數量有六恒河沙，他們各自帶領一百八十萬億眷屬，都勇猛健壯，力大如龍象，行動如疾風，深深喜愛正法，純粹地修持戒律，成就各種功德，降伏各種異端邪說和擾亂佛法的人，他們所準備的供養之物比之前更加殊勝，來到佛陀所在之處，頂禮佛足，頭面觸地禮拜后，在一旁站立。 又有閻浮提（Jambudvipa）的各個大小國王，以及他們的夫人和宮女，數量有七恒河沙，除了阿阇世王（Ajatasatru）之外，其他的夫人和宮女都厭惡自己的女身，修行空性之法，深深喜愛大乘佛法，並廣泛地為他人宣說自己所修的功德，都如前所述。這些優婆夷（Upasika，指在家女佛教徒）的名字是：三界妙夫人（三界，指欲界、色界、無色界），念德夫人（念德，指思念功德）等，她們所準備的供養之物比之前更加殊勝，在早晨時來到佛陀所在之處，頂禮佛足，頭面觸地禮拜后，在一旁站立。 又有八恒河沙（恒河沙，比喻數量極多）諸天眾，包括普明天子（普明，指普遍光明）等，他們都喜愛大乘佛法，並廣泛地為他人宣說。
【English Translation】 English version: The moon-god pearl shone brightly day and night, and the jeweled canopies, banners, flowers, and great jeweled curtains, along with the white cloth images, were arranged in the same order as before. The jeweled flower canopy was one yojana (an ancient Indian unit of distance, approximately 7-9 miles) in width, and the painted fine cloth images covered thirty-two yojanas. The curtains were tall, each one hundred yojanas high, and the banners were each one thousand yojanas long, all adorned with seven treasures, magnificent as before. The fragrance of the food permeated one yojana. They laid out beds and seats in the firm forest, prepared all the offerings, and came to where the Buddha was. They bowed their heads to the Buddha's feet, prostrated themselves, and stood to one side. Furthermore, there were great elders within Jambudvipa (the world we inhabit), numbering five Ganges sands (a metaphor for a very large number), who deeply delighted in the true Dharma, purely practiced the precepts, accomplished various virtues, subdued various heretics and those who disturbed the Dharma, and deeply delighted in the Mahayana. Their names were: Moonlight King Champaka Flower Head Elder (Moonlight King, Champaka, a type of flower, Head Elder, a leader), Dharma Head Elder (Dharma Head, a leader in Dharma), and other elders' sons and daughters, also numbering five Ganges sands. In the morning, they received the Buddha's majestic power, prepared offerings that were even more excellent than before, came to where the Buddha was, bowed their heads to the Buddha's feet, prostrated themselves, and stood to one side. Furthermore, there were the king of Vaishali (an ancient Indian city) and his inner and outer retinue, as well as the rulers of the various large and small cities, villages, and wild tribes of Jambudvipa, except for Ajatasatru (an ancient Indian king), and other kings such as Moon-Free-from-Defilement King (Moon-Free-from-Defilement, a king as pure as the moon), Sun-Free-from-Defilement King (Sun-Free-from-Defilement, a king as pure as the sun), etc., numbering six Ganges sands. Each of them led one hundred and eighty million billion attendants, all of whom were brave and strong, with the strength of dragons and elephants, and moved like the wind. They deeply delighted in the true Dharma, purely practiced the precepts, accomplished various virtues, subdued various heretics and those who disturbed the Dharma. The offerings they prepared were even more excellent than before. They came to where the Buddha was, bowed their heads to the Buddha's feet, prostrated themselves, and stood to one side. Furthermore, there were the various large and small kings of Jambudvipa, along with their consorts and palace women, numbering seven Ganges sands. Except for King Ajatasatru, the other consorts and palace women all detested their female bodies, practiced the emptiness of phenomena, deeply delighted in the Mahayana, and widely proclaimed the merits they had cultivated, as described before. These female lay practitioners (Upasika) were named: Three Realms Wonderful Lady (Three Realms, the desire realm, form realm, and formless realm), Mindful Virtue Lady (Mindful Virtue, mindful of merit), etc. The offerings they prepared were even more excellent than before. In the morning, they came to where the Buddha was, bowed their heads to the Buddha's feet, prostrated themselves, and stood to one side. Furthermore, there were eight Ganges sands of heavenly beings, including Universal Light Heavenly Son (Universal Light, universally bright), etc., all of whom delighted in the Mahayana and widely proclaimed it to others.
人說，修行凈戒渴仰大乘，諸眾生類樂大乘者，以大乘法斷其渴仰，修行凈戒貪樂大乘，堅固大乘覺悟大乘，于大乘法不起嫉慢，伏諸異學及亂法者，護持正法修行凈戒，隨順世間，未度者度未脫者脫，欲轉法輪欲興隆三寶永使不絕，欲建大莊嚴，如是等無量功德皆悉具足，等慈眾生猶如一子。是諸天等於晨朝時，光明照已覺斯瑞相，咸作是念：「如來不久當般泥洹。」來詣佛所見眾供具各相謂言：「汝等觀彼人間供養，莊嚴殊特與天無異，供養如來為最後供，種種飯食供佛及僧最後大施，而今世尊悉皆不受。諸仁者，我等今日亦當為佛及僧並諸眷屬，為最後施成大施度，如來及僧並諸眷屬，哀受我等最後供施當般泥洹，佛世難值最後施度倍復甚難。怪哉仁者世間虛空，一何駃哉世間眼滅。」是諸天眾咸作是念：「我等亦當供養如來。」即辦供具倍勝人間，床帳車乘幢幡華蓋影象帳幔，悉以天香天繒天寶莊嚴校飾。供具辦已，來詣佛所稽首禮足繞百千匝，恭敬問訊於一面住。
復有九恒河沙諸龍王從四方來；其名曰：和修吉龍王，難頭優缽難陀龍王等，眾德具足哀愍世間，于晨朝時光明照已，各作是念：「如來不久當般泥洹。」辦眾供具倍勝人天，來詣佛所稽首請佛，繞百千匝於一面住。
復有十恒河沙
【現代漢語翻譯】 現代漢語譯本：有人說，修行清凈的戒律，渴望並仰慕大乘佛法的人，那些喜歡大乘佛法的眾生，以大乘佛法來斷除他們的渴望和仰慕，修行清凈的戒律，貪求並喜愛大乘佛法，堅定地修習大乘佛法，覺悟大乘佛法，對於大乘佛法不起嫉妒和傲慢之心，降伏各種外道以及擾亂佛法的人，護持正法，修行清凈的戒律，隨順世俗，度化那些尚未得度的人，解脫那些尚未解脫的人，想要轉動法輪，想要興盛佛法僧三寶，使其永遠不絕，想要建立偉大的莊嚴，像這樣等等無量的功德都全部具足，以平等的慈悲對待眾生，就像對待自己的獨生子一樣。這些天神在早晨的時候，光明照耀之後，覺察到這種祥瑞的景象，都這樣想：『如來不久將要進入涅槃。』於是來到佛陀所在的地方，看到各種供養的器具，互相說道：『你們看人間供養的物品，莊嚴殊勝，與天界沒有什麼不同，供養如來作為最後的供養，用各種飯食供養佛陀和僧眾，這是最後的盛大布施，而現在世尊全部都不接受。各位，我們今天也應當為佛陀和僧眾以及所有眷屬，做最後的佈施，成就大布施的功德，希望如來和僧眾以及所有眷屬，哀憫接受我們最後的供養，因為佛陀將要進入涅槃，佛陀住世是難以遇到的，最後的佈施更是難上加難。奇怪啊，各位，世間虛幻無常，多麼迅速啊，世間的眼睛就要熄滅了。』這些天神都這樣想：『我們也應當供養如來。』於是準備了比人間更加殊勝的供養器具，包括床帳、車乘、幢幡、華蓋、畫像、帳幔，全部用天上的香、天上的絲綢、天上的珍寶來裝飾。供養器具準備完畢后，來到佛陀所在的地方，頂禮佛足，繞佛百千圈，恭敬地問候，然後站在一邊。 又有九條恒河沙數那麼多的龍王從四面八方而來；他們的名字是：和修吉龍王（Vasuki，蛇王名），難頭優缽難陀龍王（Nanda and Upananda，歡喜龍王和近歡喜龍王）等等，他們都具足各種功德，哀憐世間，在早晨的時候，光明照耀之後，各自這樣想：『如來不久將要進入涅槃。』於是準備了比人間和天界更加殊勝的供養器具，來到佛陀所在的地方，頂禮佛陀，繞佛百千圈，然後站在一邊。 又有十條恒河沙數那麼多的
【English Translation】 English version: It is said that those who cultivate pure precepts, yearn for and admire the Mahayana (Great Vehicle), those sentient beings who delight in the Mahayana, use the Mahayana Dharma to cut off their yearning and admiration, cultivate pure precepts, greedily love the Mahayana, firmly practice the Mahayana, awaken to the Mahayana, do not give rise to jealousy and arrogance towards the Mahayana Dharma, subdue various heretics and those who disrupt the Dharma, protect the Right Dharma, cultivate pure precepts, conform to the world, liberate those who have not been liberated, release those who have not been released, desire to turn the Dharma wheel, desire to prosper the Triple Gem (Buddha, Dharma, Sangha), so that it will never be cut off, desire to establish great adornments, and so on, immeasurable merits are all fully possessed, treating all sentient beings with equal compassion, just like treating one's own only child. These gods, in the morning, after the light has shone, perceive this auspicious sign, and all think: 'The Tathagata (Buddha) will soon enter Parinirvana (final nirvana).' Then they come to where the Buddha is, see the various offerings, and say to each other: 'Look at the offerings of the human world, they are so magnificent and extraordinary, no different from the heavens, offering to the Tathagata as the final offering, using various foods to offer to the Buddha and the Sangha (monastic community), this is the final great giving, but now the World Honored One does not accept any of it. Gentlemen, today we should also make the final offering for the Buddha and the Sangha and all their families, to accomplish the merit of great giving, hoping that the Tathagata and the Sangha and all their families, will compassionately accept our final offering, because the Buddha is about to enter Parinirvana, it is difficult to encounter the Buddha in the world, and the final offering is even more difficult. Strange, gentlemen, the world is illusory and impermanent, how quickly it passes, the eyes of the world are about to be extinguished.' These gods all think: 'We should also make offerings to the Tathagata.' Then they prepare offerings that are even more magnificent than those of the human world, including beds, canopies, vehicles, banners, flower canopies, images, and curtains, all decorated with heavenly incense, heavenly silk, and heavenly treasures. After the offerings are prepared, they come to where the Buddha is, bow down at the Buddha's feet, circumambulate the Buddha hundreds of thousands of times, respectfully greet the Buddha, and then stand to one side. There are also nine Ganges River sands worth of Dragon Kings coming from all directions; their names are: Vasuki Dragon King, Nanda and Upananda Dragon Kings, etc., all of whom possess various merits, have compassion for the world, in the morning, after the light has shone, each thinks: 'The Tathagata will soon enter Parinirvana.' Then they prepare offerings that are even more magnificent than those of the human and heavenly realms, come to where the Buddha is, bow down to the Buddha, circumambulate the Buddha hundreds of thousands of times, and then stand to one side. There are also ten Ganges River sands worth of
諸鬼神王，毗沙門等一切鬼王，所作供養悉皆如前，來詣佛所稽首請佛，繞百千匝於一面住。
復有二十恒河沙伽留羅王，龍怨伽留羅王等；三十恒河沙揵闥婆王，那羅達揵闥婆王等；四十恒河沙緊那羅王，快見緊那羅王等；五十恒河沙摩睺羅伽王，大快見摩睺羅伽王等；六十恒河沙阿修羅王，游空阿修羅王等；七十恒河沙陀那婆王，法水離垢勝王等；八十恒河沙羅剎王，廣怖畏羅剎王等；九十恒河沙叢林主王，樂香叢林主王等；千恒河沙持咒王，大幻持咒王等；一億恒河沙欲色，眾善現欲色等；百億恒河沙天女，眾藍婆天女等；千億恒河沙負多王，宿君坻負多王等；百千億恒河沙天子四天王等；百千億恒河沙風神王；一億恒河沙樂雲雨神王；一切世間寂靜雲雨王。是諸王等於晨朝時光明照已覺斯瑞相，各作是念：「如來不久當般泥洹。」雨眾供具倍勝人天，來詣佛所稽首請佛，繞百千匝於一面住。
復有二十恒河沙香象王，金色紺眼象王等，是諸象王隨其力能于雪山中取眾香藥草，及諸名華優缽羅、缽曇摩、拘牟頭、分陀利華等大如車輪，及山川水陸所生諸華，以用莊嚴床帳供具，悲鳴號吼聲震天地：「一何駃哉世間虛空，一何駃哉世間眼滅。」來詣佛所頭面禮足於一面住。
復有三恒河沙師子
【現代漢語翻譯】 現代漢語譯本：諸位鬼神之王，如毗沙門（Vaisravana，四大天王之一，北方守護神）等一切鬼王，他們所做的供養都和之前一樣，來到佛陀所在之處，向佛陀頂禮，繞佛百千圈后，在一旁站立。 又有二十恒河沙數的伽留羅王（Garuda，金翅鳥，佛教護法神），如龍怨伽留羅王等；三十恒河沙數的揵闥婆王（Gandharva，天界樂神），如那羅達揵闥婆王等；四十恒河沙數的緊那羅王（Kinnara，天界歌神），如快見緊那羅王等；五十恒河沙數的摩睺羅伽王（Mahoraga，大蟒神），如大快見摩睺羅伽王等；六十恒河沙數的阿修羅王（Asura，非天，好戰的神），如游空阿修羅王等；七十恒河沙數的陀那婆王（Danava，大力鬼神），如法水離垢勝王等；八十恒河沙數的羅剎王（Rakshasa，食人惡鬼），如廣怖畏羅剎王等；九十恒河沙數的叢林主王，如樂香叢林主王等；千恒河沙數的持咒王，如大幻持咒王等；一億恒河沙數的欲色界天人，如眾善現欲色等；百億恒河沙數的天女，如眾藍婆天女等；千億恒河沙數的負多王（Putana，鬼神），如宿君坻負多王等；百千億恒河沙數的天子，如四天王等；百千億恒河沙數的風神王；一億恒河沙數的樂雲雨神王；以及一切世間的寂靜雲雨王。這些諸王在早晨時分，光明照耀，覺察到這種祥瑞之相，各自心想：『如來不久將要般涅槃（parinirvana，佛陀的最終寂滅）。』於是降下勝過人天的各種供養之物，來到佛陀所在之處，向佛陀頂禮，繞佛百千圈后，在一旁站立。 又有二十恒河沙數的香象王，如金色紺眼象王等，這些像王盡其所能，從雪山中採集各種香藥草，以及各種名貴的花朵，如優缽羅（utpala，青蓮花）、缽曇摩（padma，紅蓮花）、拘牟頭（kumuda，白睡蓮）、分陀利華（pundarika，白蓮花）等，大如車輪，以及山川水陸所生的各種花朵，用來莊嚴床帳和供具，悲鳴號叫，聲音震動天地：『世間虛空是多麼迅速啊，世間之眼滅是多麼迅速啊！』他們來到佛陀所在之處，頭面禮足，在一旁站立。 又有三恒河沙數的獅子
【English Translation】 English version: All the ghost and spirit kings, such as Vaisravana (one of the Four Heavenly Kings, guardian of the north) and all other ghost kings, made offerings as before, came to where the Buddha was, bowed their heads to the Buddha, circled him hundreds of thousands of times, and stood to one side. There were also twenty Ganges sands of Garuda kings (mythical bird, a protector in Buddhism), such as the Dragon-Enemy Garuda King; thirty Ganges sands of Gandharva kings (celestial musicians), such as Narada Gandharva King; forty Ganges sands of Kinnara kings (celestial musicians), such as the Quick-Seeing Kinnara King; fifty Ganges sands of Mahoraga kings (great serpent deities), such as the Great Quick-Seeing Mahoraga King; sixty Ganges sands of Asura kings (demigods, often depicted as warlike), such as the Sky-Roaming Asura King; seventy Ganges sands of Danava kings (powerful demons), such as the Dharma-Water Immaculate Victorious King; eighty Ganges sands of Rakshasa kings (flesh-eating demons), such as the Widely-Fearsome Rakshasa King; ninety Ganges sands of Forest Lord kings, such as the Delightful Fragrant Forest Lord King; a thousand Ganges sands of Mantra-Holding kings, such as the Great Illusion Mantra-Holding King; one hundred million Ganges sands of desire and form realm beings, such as the All-Good Manifestation of Desire and Form; one hundred billion Ganges sands of celestial maidens, such as the All-Lamba Celestial Maidens; one thousand billion Ganges sands of Putana kings (a type of demon), such as the Sukuṇḍi Putana King; one hundred thousand billion Ganges sands of celestial princes, such as the Four Heavenly Kings; one hundred thousand billion Ganges sands of Wind God kings; one hundred million Ganges sands of Delightful Cloud and Rain God kings; and all the Worldly Tranquil Cloud and Rain Kings. These kings, in the morning light, having perceived these auspicious signs, each thought: 『The Tathagata will soon enter parinirvana (the final nirvana of the Buddha).』 They then rained down offerings surpassing those of humans and gods, came to where the Buddha was, bowed their heads to the Buddha, circled him hundreds of thousands of times, and stood to one side. There were also twenty Ganges sands of fragrant elephant kings, such as the Golden-Colored Dark-Eyed Elephant King. These elephant kings, to the best of their ability, gathered various fragrant medicinal herbs from the snowy mountains, as well as various precious flowers such as utpala (blue lotus), padma (red lotus), kumuda (white water lily), and pundarika (white lotus), which were as large as chariot wheels, and various flowers that grew on mountains, rivers, and land. They used these to adorn beds, canopies, and offerings, and cried out in sorrow, their voices shaking the heavens and the earth: 『How quickly the world is emptied, how quickly the eye of the world is extinguished!』 They came to where the Buddha was, bowed their heads to his feet, and stood to one side. There were also three Ganges sands of lions
王，大震吼師子王等；皆于眾生普施無畏，及諸鳥王迦蘭陀鳥，迦陵頻伽鳥王等，所作供養悉如象王。復有諸牛羊王，詣堅固林出好香乳，一切坑池乳皆流溢。復有諸蜜蜂王皆以香蜜盈滿其中，如是等比數如恒河沙，悉詣佛所頭面禮足於一面住。
復有萬恒河沙五通神仙，與四天下一切眾仙俱，忍辱仙人等，作種種神力，所作供養悉倍勝前，來詣佛所以發佈地，稽首佛足於一面住。
爾時十六大國比丘比丘尼，唯除尊者大迦葉尊者、阿難二眾，餘者悉集滿一由旬悉皆如前。比丘比丘尼眾于晨朝時，來詣佛所稽首佛足，繞百千匝於一面住。
復有萬恒河沙諸小山神王，大山神王，世界中間諸鬼神王，須彌山神王，食諸樹葉華果種種生類，皆有神力放大光明，來詣佛所稽首禮足於一面住。
復有百千萬恒河沙八大河大海大地諸神天子，大小諸王皆有神力，放大光明蔽于日月，于堅固林出甘露水，滿熙連河微流清徹，處處皆作七寶階道，令諸會眾飲之無厭。
爾時力士生地北面南向，有自然善法重閣講堂，文飾刻畫七寶莊嚴五色光耀，清泉浴池華果園林亦自化成，譬如忉利天歡喜之園甚可愛樂，其諸天人阿修羅悉睹如來泥洹之相，咸皆悲感愁憂嘆息。
復有一億阿僧祇四天王諸天子皆
悉來會各相謂言：「汝等觀此天人阿修羅，為最後供養如來故，作此勝妙殊特供具種種飲食，佛與大眾受彼施已當般泥洹，我等亦當辦眾供具倍勝於彼。」皆用天華天香天食，曼陀羅華、摩訶曼陀羅華、迦拘羅花、摩訶迦拘羅華、曼殊沙花、摩訶曼殊沙花、散多那華、摩訶散多那華，如是等種種天花及諸天香，以成供具來詣佛所，稽首請佛於一面住。釋提桓因與阿僧祇三十三天眾所作供養，乃至第六天王與諸眷屬所作供養，轉倍勝前。除四無色及色有無想天，其餘諸天亦辦供具轉倍勝前。
爾時娑婆世界主梵天王，與諸梵天子無量眷屬，各放身光遍四天下，欲界人天身諸光明皆蔽不現，普雨天衣及天名華供辦天食，一一天幢天幡天蓋，從堅固林上至梵天。辦眾具已來詣佛所，稽首請佛於一面住。
復有毗摩質多羅阿修羅王，與無量阿修羅眷屬俱，放身光明遍四天下，釋提桓因及諸梵王身諸光明皆蔽不現，亦辦飯食及眾供具，其諸寶蓋悉皆彌覆小千世界。辦眾供已來詣佛所，稽首請佛於一面住。爾時天魔波旬與無量魔天女眾俱，即以神力普開一切諸地獄門，隨彼地獄眾生有所愿樂皆給濟之，又復普告地獄眾生言：「汝等！當念如來、應供、等正覺作最後隨喜，此是汝等力所堪能修行福利，當令汝等長獲安樂
【現代漢語翻譯】 現代漢語譯本 他們都聚集在一起，互相說道：『你們看這些天人（deva）和阿修羅（asura），爲了最後供養如來（tathagata），製作瞭如此殊勝美妙的器具和各種飲食。佛陀接受他們的供養后將入般涅槃（parinirvana），我們也應當準備比他們更加殊勝的供養。』他們都用天上的花、天上的香、天上的食物，曼陀羅花（mandarava）、摩訶曼陀羅花（mahamandarava）、迦拘羅花（kakkola）、摩訶迦拘羅花（mahakakkola）、曼殊沙花（manjushaka）、摩訶曼殊沙花（mahamanjushaka）、散多那花（santana）、摩訶散多那花（mahasantana）等各種天花和天香，製成供養器具來到佛陀所在之處，頂禮佛陀，請求在旁邊站立。釋提桓因（Shakra devanam Indra）與無數三十三天（Trayastrimsha）的天眾所作的供養，乃至第六天王（Paranirmitavasavartin）與其眷屬所作的供養，都比之前的更加殊勝。除了四無色界（arupa-dhatu）和色界（rupa-dhatu）的有想無想天，其餘諸天也準備了更加殊勝的供養器具。 這時，娑婆世界（saha-loka-dhatu）之主梵天王（Brahma），與無數梵天子眷屬，各自放出自身光明遍照四天下（chaturdvipa），欲界（kama-dhatu）人天身的光明都被遮蔽而不顯現。他們普降天衣和天名花，準備天食，每一天幢、天幡、天蓋，從堅固林上一直延伸到梵天。準備好供養器具后，來到佛陀所在之處，頂禮佛陀，請求在旁邊站立。 又有毗摩質多羅阿修羅王（Vemacitrin Asura-raja），與無數阿修羅眷屬一起，放出自身光明遍照四天下，釋提桓因和諸梵王身的光明都被遮蔽而不顯現。他們也準備了飯食和各種供養器具，他們的寶蓋覆蓋了整個小千世界（small chiliocosm）。準備好供養后，來到佛陀所在之處，頂禮佛陀，請求在旁邊站立。這時，天魔波旬（Mara Papiyas）與無數魔天女眷屬一起，立即以神通力普開一切地獄之門，隨順地獄眾生所愿，都給予滿足。又普遍告知地獄眾生說：『你們應當憶念如來（tathagata）、應供（arhat）、等正覺（samyaksambuddha）作最後的隨喜，這是你們力所能及的修行福利，當使你們長久獲得安樂。』
【English Translation】 English version They all gathered together and said to each other, 'Look at these devas (heavenly beings) and asuras (demigods); for the sake of making the final offering to the Tathagata (the thus-gone one), they have prepared such excellent and wonderful implements and various foods. After the Buddha receives their offerings, he will enter parinirvana (final nirvana), and we should also prepare offerings that are even more excellent than theirs.' They all used heavenly flowers, heavenly incense, and heavenly food, such as mandarava flowers, mahamandarava flowers, kakkola flowers, mahakakkola flowers, manjushaka flowers, mahamanjushaka flowers, santana flowers, mahasantana flowers, and other various heavenly flowers and incense, to make offerings. They came to where the Buddha was, bowed their heads to the Buddha, and requested to stand to one side. The offerings made by Shakra devanam Indra (king of the gods) and the countless devas of the Trayastrimsha (thirty-three heavens), and even the offerings made by the sixth heaven king (Paranirmitavasavartin) and his retinue, were all more excellent than the previous ones. Except for the four arupa-dhatu (formless realms) and the rupa-dhatu (form realm) heavens of thought and non-thought, all the other devas also prepared more excellent offering implements. At this time, Brahma (the creator god), the lord of the saha-loka-dhatu (world system), along with countless Brahma sons and their retinues, each emitted light from their bodies, illuminating the four dvipas (continents). The light of the beings in the kama-dhatu (desire realm), both humans and devas, was obscured and no longer visible. They rained down heavenly garments and heavenly named flowers, prepared heavenly food, and each heavenly banner, heavenly flag, and heavenly canopy extended from the firm forest all the way to Brahma's heaven. After preparing the offering implements, they came to where the Buddha was, bowed their heads to the Buddha, and requested to stand to one side. Furthermore, Vemacitrin Asura-raja (king of the asuras), along with countless asura retinues, emitted light from their bodies, illuminating the four dvipas. The light of Shakra devanam Indra and the Brahma kings was obscured and no longer visible. They also prepared food and various offering implements, and their jeweled canopies covered the entire small chiliocosm (small world system). After preparing the offerings, they came to where the Buddha was, bowed their heads to the Buddha, and requested to stand to one side. At this time, Mara Papiyas (the demon king) and countless demonesses, using their supernatural powers, opened all the gates of hell, fulfilling the wishes of all the beings in hell. They also universally announced to the beings in hell, 'You should remember the Tathagata (the thus-gone one), the Arhat (worthy one), the Samyaksambuddha (perfectly enlightened one), and make your final rejoicing. This is the meritorious act you are capable of, and it will bring you lasting happiness.'
，永得解脫地獄楚毒。」以如來威神故，令魔波旬心轉調伏，與眷屬俱皆悉莊嚴兵仗刀劍弓箭金錘鉞斧罥索長鉤鬥戰眾具，地獄眾生長夜癡冥，遠離正法受諸苦痛，城郭門戶盛火熾然，興云大雨令火悉滅。爾時地獄眾生離苦獲安，離苦獲安已一一諸魔與其眷屬，辦眾供具倍勝於前，來詣佛所稽首請佛：「唯愿世尊，哀受我供，受我供已，其有善男子善女人，稱摩訶衍名者若真若偽，我等皆當爲是人等作無畏之護。」而說是咒：
「侘趐吒吒羅 侘趐魯樓麗 摩訶魯樓麗 阿邏 摩邏 多羅 悉波呵
「是咒能令諸亂心者得深妙定，是咒能令諸恐怖者離諸恐怖，是咒能令為法師者辯才無斷，是咒悉能降伏外道，諸有能護正法者，為是咒所護如佩神劍，我此咒術所說誠諦，其有人能持此咒者，若在曠野兇害毒獸水火難等，若持若說眾難悉除如龜藏六。我等今日皆悉以離諸魔諂曲，惟愿世尊哀受我供，愿並印可所說神咒。」爾時世尊即告魔言：「我不受汝飯食供養，為安隱一切眾生故，今當受汝神咒法施。」如是三請，世尊亦三默然不受。時魔波旬及魔天女，稽首佛足於一面住。
復有大自在天王，與無量大力諸天子俱，放大光明遍照三千大千世界，梵釋諸天乃至阿修羅眾身諸光明悉蔽不現，辦眾供具倍
【現代漢語翻譯】 現代漢語譯本：『永遠解脫地獄的痛苦。』因為如來的威神力，使得魔波旬（欲界第六天之主）的心轉而調伏，與他的眷屬都莊嚴地拿著兵器，刀劍、弓箭、金錘、鉞斧、罥索、長鉤等戰鬥用具。地獄的眾生長期處於愚癡和黑暗中，遠離正法，遭受各種痛苦，城墻和門戶都燃燒著熊熊大火。這時，興起雲彩降下大雨，將大火全部熄滅。當時，地獄的眾生脫離了痛苦，獲得了安寧。脫離痛苦獲得安寧后，每一個魔及其眷屬，準備了比之前更加豐盛的供品，來到佛陀面前，頂禮佛陀，請求佛陀：『唯愿世尊，慈悲接受我們的供養，接受我們的供養后，如果有善男子、善女人，稱念摩訶衍（大乘）的名字，無論是真誠還是虛偽，我們都應當為這些人提供無畏的保護。』然後說了這個咒語： 『侘趐吒吒羅，侘趐魯樓麗，摩訶魯樓麗，阿邏，摩邏，多羅，悉波呵。』 『這個咒語能使那些心緒混亂的人獲得深妙的禪定，這個咒語能使那些恐懼的人遠離各種恐懼，這個咒語能使那些說法師辯才無礙，這個咒語能夠降伏外道。所有能夠守護正法的人，都會受到這個咒語的保護，就像佩戴著神劍一樣。我所說的這個咒語是真實不虛的，如果有人能夠持誦這個咒語，即使在曠野遇到兇猛的野獸、毒物、水災、火災等災難，如果持誦或宣說這個咒語，所有的災難都會消除，就像烏龜把頭縮排殼裡一樣。我們今天都已脫離了魔的諂媚和虛偽，唯愿世尊慈悲接受我們的供養，並認可我們所說的神咒。』當時，世尊就告訴魔說：『我不接受你們的飯食供養，爲了安穩一切眾生，現在我接受你們的神咒法施。』這樣請求了三次，世尊也三次默然不接受。這時，魔波旬和魔天女，頂禮佛足，站在一旁。 又有大自在天王（色界頂天之主），與無數大力諸天子一起，放出大光明，遍照三千大千世界，梵天、帝釋天等諸天乃至阿修羅（非天）眾身的光明都被遮蔽而不顯現，準備了比之前更加豐盛的供品。
【English Translation】 English version: 'Forever be liberated from the suffering of hell.' Because of the majestic power of the Tathagata, it caused the mind of Mara Papiyas (the lord of the sixth heaven of the desire realm) to turn and be subdued. He and his retinue all adorned themselves with weapons, swords, bows, arrows, golden hammers, axes, snares, long hooks, and other battle equipment. The beings in hell were long in ignorance and darkness, far from the true Dharma, enduring all kinds of suffering. The city walls and gates were ablaze with fierce fire. At this time, clouds arose and brought down heavy rain, extinguishing all the fires. Then, the beings in hell were freed from suffering and gained peace. Having been freed from suffering and gained peace, each of the Maras and their retinues prepared offerings that were even more abundant than before. They came before the Buddha, bowed their heads to the Buddha, and requested of the Buddha: 'May the World Honored One, in your compassion, accept our offerings. Having accepted our offerings, if there are good men or good women who recite the name of Mahayana (the Great Vehicle), whether sincerely or insincerely, we shall all provide these people with fearless protection.' Then they spoke this mantra: 'Cha chi cha cha ra, cha chi ru lou li, maha ru lou li, a la, ma la, ta la, si po he.' 'This mantra can enable those whose minds are confused to attain profound samadhi. This mantra can enable those who are fearful to be free from all fears. This mantra can enable those who are Dharma teachers to have unobstructed eloquence. This mantra can subdue external paths. All those who can protect the true Dharma will be protected by this mantra, just like wearing a divine sword. This mantra that I have spoken is true and not false. If anyone can uphold this mantra, even if they encounter fierce beasts, poisons, floods, or fires in the wilderness, if they uphold or proclaim this mantra, all calamities will be eliminated, just like a turtle hiding its head in its shell. Today, we have all been freed from the flattery and deceit of Mara. May the World Honored One, in your compassion, accept our offerings and approve of the divine mantra we have spoken.' At that time, the World Honored One said to Mara: 'I do not accept your food offerings. For the sake of the peace of all beings, I will now accept your Dharma offering of the divine mantra.' This was requested three times, and the World Honored One remained silent and did not accept it three times. Then, Mara Papiyas and the Mara goddesses bowed their heads to the Buddha's feet and stood to one side. Furthermore, there was the Great Free Heaven King (the lord of the highest heaven of the form realm), together with countless powerful heavenly sons, who emitted great light that illuminated the three thousand great thousand worlds. The light of the Brahma, Indra, and other heavens, even the Asuras (non-gods), was all obscured and did not appear. They prepared offerings that were even more abundant than before.
勝於前，華蓋光明遍照三千大千世界，百億日月悉如聚墨光明不現。
大般泥洹經大身菩薩品第二
東方去此無數阿僧祇恒河沙佛土微塵佛剎，有世界名意樂美音，佛號虛空等如來、應供、等正覺，在世教授，告第一聲聞菩薩名曰大身：「善男子！西方有世界名曰娑婆，佛號釋迦牟尼如來、應供、等正覺，臨當滅度；持此國土滿缽香飯，香徹三千大千世界，並以我心現彼大眾，彼如來受我飯已當般泥洹。又持眾寶床帳供具獻彼如來，汝等並自請決所疑。」是時大身菩薩，稽首佛足右繞訖合掌受教，與無數阿僧祇菩薩摩訶薩俱，來向此娑婆世界。爾時三千大千世界地普大動，時會大眾，釋梵四天王魔王阿修羅及大力諸天，見此地動舉身毛豎，各自見身光明不現悉如聚墨。爾時大眾一切驚起。文殊師利童子告諸釋梵護世魔王諸天王言：「汝等勿怖，汝等勿怖！東方去此無數阿僧祇恒河沙國土微塵佛剎，有世界名意樂美音，佛號虛空等如來、應供、等正覺，告第一聲聞菩薩：『汝行詣娑婆世界，有佛號釋迦牟尼如來、應供、等正覺臨當滅度，供飯彼佛及比丘僧，汝等並自請決所疑。』即時大身菩薩稽首佛足右繞訖合掌受教，與無央數阿僧祇菩薩摩訶薩俱來詣此娑婆世界，放身光明故令汝等光明悉蔽不現。彼虛空
【現代漢語翻譯】 現代漢語譯本 （佛的）華蓋的光明勝過之前，遍照三千大千世界，百億個日月的光明都像聚集的墨一樣，不再顯現。
《大般泥洹經·大身菩薩品》第二
東方，從這裡經過無數阿僧祇（無量數）恒河沙佛土微塵般的佛剎，有一個世界名為意樂美音，佛號虛空等如來（如實而來者）、應供（應受供養者）、等正覺（正等覺悟者），在世間教化眾生，告訴第一聲聞菩薩，名為大身：『善男子！西方有一個世界名為娑婆（堪忍世界），佛號釋迦牟尼如來、應供、等正覺，即將入滅；你拿著這個國土裝滿一缽的香飯，香氣遍徹三千大千世界，並以我的心意顯現在彼大眾面前，那位如來接受我的飯食后將入般泥洹（涅槃）。再拿著眾寶床帳供具獻給那位如來，你們都各自去請教決斷心中的疑惑。』當時，大身菩薩，向佛稽首（以頭觸地）禮拜，右繞（順時針繞行）完畢，合掌接受教誨，與無數阿僧祇菩薩摩訶薩（大菩薩）一起，來到這個娑婆世界。那時，三千大千世界的大地普遍震動，當時在場的大眾，包括釋（帝釋天）、梵（梵天）、四天王、魔王、阿修羅以及大力諸天，見到大地震動，都感到毛骨悚然，各自看到自己的光明不再顯現，都像聚集的墨一樣。當時，大眾都驚慌起來。文殊師利童子告訴諸位釋、梵、護世魔王、諸天王說：『你們不要害怕，你們不要害怕！東方，從這裡經過無數阿僧祇恒河沙國土微塵般的佛剎，有一個世界名為意樂美音，佛號虛空等如來、應供、等正覺，告訴第一聲聞菩薩：『你前往娑婆世界，那裡有一位佛號釋迦牟尼如來、應供、等正覺，即將入滅，去供養那位佛和比丘僧，你們都各自去請教決斷心中的疑惑。』當時，大身菩薩向佛稽首禮拜，右繞完畢，合掌接受教誨，與無央數阿僧祇菩薩摩訶薩一起來到這個娑婆世界，放出自身的光明，所以讓你們的光明都被遮蔽不再顯現。那位虛空
【English Translation】 English version The light of the (Buddha's) canopy surpassed the previous one, illuminating the three thousand great thousand worlds, and the light of hundreds of billions of suns and moons all became like gathered ink, no longer visible.
The Second Chapter, 'Bodhisattva Mahasattva' of the Mahāparinirvāṇa Sūtra
To the east, passing countless asaṃkhya (immeasurable) Ganges sand-like Buddha lands, there is a world named 'Delightful Sound,' where the Buddha is named 'Equal to Space' Tathāgata (Thus Come One), Arhat (Worthy One), Samyaksaṃbuddha (Perfectly Enlightened One), teaching in the world. He told his foremost Śrāvaka (Hearer) Bodhisattva, named Mahākāya (Great Body): 'Good man! To the west, there is a world named Sahā (Endurance), where the Buddha is named Śākyamuni Tathāgata, Arhat, Samyaksaṃbuddha, who is about to enter Parinirvāṇa (Final Nirvana); take this bowl filled with fragrant rice from this land, its fragrance permeating the three thousand great thousand worlds, and with my intention, appear before that assembly. That Tathāgata, after accepting my rice, will enter Parinirvāṇa. Also, take jeweled beds and canopies and offerings to present to that Tathāgata, and you all should go and resolve your doubts.' At that time, Bodhisattva Mahākāya, bowed his head to the Buddha's feet, circumambulated (walked clockwise around) him, and with palms joined, received the teaching. Together with countless asaṃkhya Bodhisattva Mahāsattvas (Great Bodhisattvas), he came to this Sahā world. At that time, the earth of the three thousand great thousand worlds universally shook. The assembly present, including Śakra (Indra), Brahmā, the Four Heavenly Kings, Māra, Asuras, and powerful devas, seeing the earth shake, felt their hair stand on end. They each saw their own light disappear, becoming like gathered ink. At that time, the assembly was all startled. Mañjuśrī Kumārabhūta (Youthful Prince Mañjuśrī) told the Śakras, Brahmās, world-protecting Māras, and deva kings: 'Do not be afraid, do not be afraid! To the east, passing countless asaṃkhya Ganges sand-like Buddha lands, there is a world named 'Delightful Sound,' where the Buddha is named 'Equal to Space' Tathāgata, Arhat, Samyaksaṃbuddha, who told his foremost Śrāvaka Bodhisattva: 'Go to the Sahā world, where there is a Buddha named Śākyamuni Tathāgata, Arhat, Samyaksaṃbuddha, who is about to enter Parinirvāṇa. Go and offer food to that Buddha and the Bhikṣu (monk) Sangha (community), and you all should go and resolve your doubts.' At that time, Bodhisattva Mahākāya bowed his head to the Buddha's feet, circumambulated him, and with palms joined, received the teaching. Together with countless asaṃkhya Bodhisattva Mahāsattvas, he came to this Sahā world, emitting his own light, which is why your lights are all obscured and no longer visible. That 'Equal to Space'
等如來、應供、等正覺，供養世尊故遣菩薩來，汝等皆當一心隨喜。」時釋梵天王及諸大眾即復嘆曰：「何其怪哉世間虛空，如來不久當般泥洹，一何駃哉世間眼滅。」皆悉舉聲哀號悲哭。
時彼大身菩薩摩訶薩，與無量阿僧祇諸菩薩俱，從意樂美音佛土各各遍身放大光明來詣娑婆世界。其大身菩薩舉身毛孔光明，化為無量雜種蓮華，一一華上各有七百八十萬城，高廣嚴好其城七重，城各七寶閻浮檀金以為卻敵，其卻敵上列植寶樹，其樹悉生眾寶蓮果，皆以金繩連綿樹間，以七寶網重羅樹外，微風吹動作五音聲，其音和雅猶如天樂，人民安隱快樂自在；其城外有七寶池周匝圍繞，八功德水湛然充滿，不冷不熱微流清凈，皆生四種七寶蓮華大如車輪，青黃赤白五色光耀，乘七寶船遊戲其中；又其城內亦有浴池，四種蓮華大如車輪，五色嚴好其池四邊，以黃金白銀琉璃頗梨，面各一寶互相映發，玫瑰為底布以金沙，一一浴池各有十八黃金梯陛，種種雜寶校飾莊嚴梯陛，中間皆以閻浮檀金為芭蕉樹列植道側，天優缽羅、缽曇摩、拘牟頭、分陀利華，大如車輪遍覆池上，異類眾鳥遊戲其中。其浴池上悉有種種天香華樹，四方風吹遍散池上，其水香凈如天栴檀。其城內外有八萬四千大王，一一諸王各有無量夫人婇女五欲自
【現代漢語翻譯】 現代漢語譯本：『如來』（Tathagata，佛的十大稱號之一）、『應供』（Arhat，佛的十大稱號之一）、『等正覺』（Samyaksambuddha，佛的十大稱號之一），爲了供養世尊，所以派遣菩薩前來，你們都應當一心隨喜。』當時釋梵天王（Śakra devānām indra，欲界忉利天之主）以及諸位大眾隨即感嘆道：『這世間虛空真是奇怪啊，如來不久就要進入涅槃（Parinirvana，佛的最終寂滅），世間的眼睛這麼快就要熄滅了！』大家都舉聲哀號悲哭。 當時那位大身菩薩摩訶薩（Mahāsattva，偉大的菩薩），與無量阿僧祇（Asamkhya，極大的數字）的諸位菩薩一起，從意樂美音佛土各自遍身放出光明，來到娑婆世界（Sahā，我們所居住的世界）。那位大身菩薩全身毛孔的光明，化為無量雜色的蓮花，每一朵蓮花上都有七百八十萬座城池，高大寬廣，莊嚴美好。城池有七重，每座城池都用七寶閻浮檀金（Jambudvipa gold，一種珍貴的黃金）作為防禦工事。防禦工事上排列種植著寶樹，樹上都生長著眾寶蓮果，都用金繩連線在樹木之間，用七寶網重重地環繞在樹外，微風吹動發出五種聲音，聲音和諧優雅，如同天上的音樂，人民安穩快樂，自由自在；城外有七寶池環繞四周，八功德水（Ashta guna，具有八種功德的水）清澈充滿，不冷不熱，微波盪漾，清凈無比，都生長著四種七寶蓮花，大如車輪，青黃赤白五色光芒閃耀，人們乘坐七寶船在其中嬉戲；城內也有浴池，四種蓮花大如車輪，五色莊嚴美好，池子四邊用黃金、白銀、琉璃、頗梨（Sphatika，水晶）裝飾，每一面都用一種寶物互相映襯，玫瑰為底，鋪著金沙，每一個浴池都有十八個黃金臺階，用各種雜寶裝飾臺階，臺階中間都用閻浮檀金做成的芭蕉樹排列在道路兩側，天優缽羅（Utpala，青蓮花）、缽曇摩（Padma，紅蓮花）、拘牟頭（Kumuda，白蓮花）、分陀利（Pundarika，白蓮花）花，大如車輪，覆蓋在池塘上，各種不同的鳥在其中嬉戲。浴池上都有各種天香花樹，四方風吹，香氣散佈在池塘上，水香潔凈如同天上的栴檀（Candana，一種香木）。城內外有八萬四千大王，每一位國王都有無量的夫人婇女，享受五欲之樂。
【English Translation】 English version: 『Tathagata (One of the ten titles of the Buddha), Arhat (One of the ten titles of the Buddha), Samyaksambuddha (One of the ten titles of the Buddha), to make offerings to the World Honored One, therefore, sent Bodhisattvas to come, you all should wholeheartedly rejoice.』 At that time, Śakra devānām indra (King of the Trāyastriṃśa Heaven) and all the assembly immediately exclaimed: 『How strange is the emptiness of this world, the Tathagata will soon enter Parinirvana (the final extinction of the Buddha), how quickly the eyes of the world will be extinguished!』 They all raised their voices in lamentation and weeping. At that time, that great-bodied Bodhisattva Mahāsattva (a great Bodhisattva), together with immeasurable Asamkhya (an extremely large number) of Bodhisattvas, from the Land of Joyful Sounds, each emitted light from their entire bodies and came to the Sahā world (the world we live in). The light from the pores of that great-bodied Bodhisattva transformed into immeasurable multicolored lotuses, and on each lotus were seven million eight hundred thousand cities, tall and wide, magnificent and beautiful. The cities had seven layers, and each city used seven treasures of Jambudvipa gold (a precious type of gold) as fortifications. On the fortifications were rows of precious trees, and on the trees grew many precious lotus fruits, all connected by golden ropes between the trees, and surrounded by seven-treasure nets outside the trees. A gentle breeze blew, producing five kinds of sounds, the sounds were harmonious and elegant, like heavenly music, the people were peaceful, happy, and free; outside the city were seven-treasure ponds surrounding it, filled with clear Ashta guna (water with eight merits) water, neither cold nor hot, with gentle ripples, pure and clear, all growing four kinds of seven-treasure lotuses, as large as chariot wheels, with blue, yellow, red, white, and five-colored light shining, people rode in seven-treasure boats playing in them; inside the city there were also bathing ponds, with four kinds of lotuses as large as chariot wheels, five-colored, magnificent and beautiful, the four sides of the ponds were decorated with gold, silver, lapis lazuli, and Sphatika (crystal), each side with one treasure reflecting each other, with roses as the base, covered with gold sand, each bathing pond had eighteen golden steps, decorated with various treasures, in the middle of the steps were rows of banana trees made of Jambudvipa gold, planted on the sides of the roads, heavenly Utpala (blue lotus), Padma (red lotus), Kumuda (white lotus), and Pundarika (white lotus) flowers, as large as chariot wheels, covered the ponds, various kinds of birds played in them. Above the bathing ponds were all kinds of heavenly fragrant flower trees, the wind from all directions blew, spreading the fragrance over the ponds, the water was fragrant and pure like heavenly Candana (sandalwood). Inside and outside the city were eighty-four thousand great kings, each king had immeasurable wives and concubines, enjoying the pleasures of the five desires.
娛，人民舍宅各四由旬，垣墻七重悉皆七寶，亦各自有園觀浴池，五欲快樂隨意游居無有適主，其地柔軟散五色華薰以天香。又復彼處無有聲聞緣覺之名，淳一大乘，一一華上皆有大王，處師子座寶機承足，眾寶帳幔彌覆其上，以大乘法化度眾生。其諸眾生悉在華上聽受大乘，書持誦唸如說修行。大身菩薩毛孔光明神通變化，其餘菩薩亦復如是。時諸眾生無有欲樂，但有憂惱悲泣，隨路漸漸行詣拘夷大城各相謂言：「汝等觀此天人供養殊特之事，諸來菩薩亦辦供具，眾味飯食鮮潔香美無可為喻。」
大身菩薩與諸眷屬，從身毛孔出寶蓮華，所赍飯食供佛及僧，其飯香氣普薰三千大千世界，眾生聞者一切煩惱皆悉除滅，蓮華寶帳幢幡華蓋，一切供具無可為喻，從其本國來向此土，乘虛而至猶若高臺，一切眾生無不悉見。大身菩薩及諸眷屬設眾供養倍過諸天，唯除如來光明，梵釋諸天光蔽不現。彼諸菩薩其身毛孔皆雨蓮華，其花香薰普遍三千大千世界，諸聞香者罪垢消除發菩提心。大身菩薩身大無量遍滿虛空，自舍如來余無能測，稽首奉獻飯食眾供於一面住。
南方世界諸來菩薩，其身毛孔出寶蓮華，如閻浮提從蓮華上起七寶城倍勝東方。西方世界諸來菩薩，毛孔蓮花如四天下，城等眾具轉倍勝前。北方世界
諸來菩薩，毛孔蓮華如小千世界，城郭浴池亦倍勝前。乃至十方世界無量阿僧祇諸來菩薩，皆如大身菩薩身滿虛空，毛孔蓮花猶如三千大千世界，雨種種花及眾供具，自舍如來其身光明悉蔽眾會，稽首奉獻於一面住。
爾時堅固林側為大吉祥地，週迴敷座三十二行，其處狹小而諸菩薩身大無量，諸天世人皆悉雲集而不迫迮，有座如針鋒處者，有座如毛端處者，有座如豪铓處者，有座如微塵處者，隨身大小各得安立而不苦患，乃至十方微塵數世界六種大動，神通變化現希有相，各各隨力設供如前。
時閻浮提唯除尊者大迦葉眷屬、尊者阿難眷屬、阿阇世王眷屬，其餘眾生無不來會。
爾時虺蛇毒螫諸惡蟲類，魔鬼羅剎雜咒蠱道，皆生慈心不相侵害如視一子，唯除一闡提輩。
爾時佛威神故，此三千大千世界地皆柔軟，無有丘墟沙礫荊棘毒草，眾寶莊嚴猶如西方極樂國土，時會天人阿修羅眾，盡見十方微塵數世界，其中所有悉在目前如觀映象。爾時如來從其面門出種種光明耀殊特，諸來會者其身光明皆蔽不現，一切眾生稽首勸請，所應作已還從口入。時諸天人阿修羅等，即大恐怖身毛皆豎，各相謂言：「如來光明遍照十方無量世界，所應作已還從口入更無餘事，必是最後泥洹之相。天人奉獻皆悉
【現代漢語翻譯】 現代漢語譯本 諸位前來的菩薩，他們每個毛孔中都顯現出如小千世界般的蓮花，他們所處的城郭和浴池也比之前更加壯麗。乃至十方世界無量阿僧祇（無數）的諸位前來的菩薩，都像大身菩薩一樣身形充滿虛空，毛孔中顯現的蓮花猶如三千大千世界，他們降下種種花朵和供養品，他們自身的光明遮蔽了所有在場的其他菩薩，然後他們向如來稽首禮拜，在旁邊站立。 那時，堅固林旁邊成為大吉祥之地，周圍鋪設了三十二行的座位。雖然地方狹小，但諸位菩薩的身形卻無比巨大，諸天和世人也都聚集在此，卻並不感到擁擠。有的座位像針尖一樣小，有的像毛端一樣小，有的像毫芒一樣小，有的像微塵一樣小，他們都根據自身的大小找到合適的座位，並不感到痛苦。乃至十方微塵數的世界都發生了六種震動，神通變化顯現出稀有的景象，他們各自盡力像之前一樣進行供養。 當時，閻浮提（我們所處的世界）除了尊者大迦葉（佛陀十大弟子之一）的眷屬、尊者阿難（佛陀十大弟子之一）的眷屬、阿阇世王（古印度國王）的眷屬之外，其餘眾生都前來參加了法會。 那時，毒蛇、毒蟲等惡類，以及魔鬼、羅剎（惡鬼）和使用蠱術的人，都生起了慈悲之心，不再互相傷害，如同看待自己的孩子一樣，只有一闡提（斷絕善根的人）除外。 那時，由於佛陀的威神之力，這個三千大千世界的大地都變得柔軟，沒有丘陵、沙礫、荊棘和毒草，到處都是珍寶裝飾，如同西方的極樂國土。當時參加法會的天人、阿修羅（非天神）等，都看到了十方微塵數的世界，其中所有的一切都像在眼前一樣，如同觀看鏡中的影像。那時，如來從面門中放出種種特殊的光明，所有前來參加法會的人，他們自身的光明都被遮蔽而消失不見。一切眾生都稽首勸請，所應做的事情完成後，光明又從口中進入。當時，諸天、人、阿修羅等都感到非常恐懼，汗毛都豎了起來，他們互相說道：『如來的光明遍照十方無量世界，所應做的事情完成後，又從口中進入，沒有其他的事情，這一定是最後涅槃（佛教的最高境界）的徵兆。』天人奉獻的供品都
【English Translation】 English version The Bodhisattvas who came, each had lotus flowers in their pores as large as small chiliocosms, and their cities and bathing pools were even more magnificent than before. Even the countless Asamkhya (innumerable) Bodhisattvas who came from the ten directions, all like the Great Bodhisattvas, filled the void with their bodies, and the lotus flowers in their pores were like three thousand great chiliocosms. They rained down various flowers and offerings, and their own light obscured all the other Bodhisattvas present. Then they bowed to the Tathagata and stood to one side. At that time, the side of the Firm Forest became a place of great auspiciousness, with thirty-two rows of seats laid out around it. Although the place was small, the bodies of the Bodhisattvas were immeasurably large, and the gods and people of the world were all gathered there, yet they did not feel crowded. Some seats were as small as the tip of a needle, some as small as the tip of a hair, some as small as a fine awn, and some as small as a mote of dust. They all found suitable seats according to their size and did not feel any pain. Even the worlds of the ten directions, as numerous as dust motes, experienced six kinds of great earthquakes, and miraculous transformations manifested rare sights. They each made offerings to the best of their ability, as before. At that time, in Jambudvipa (the world we live in), except for the retinue of Venerable Mahakasyapa (one of the Buddha's ten great disciples), the retinue of Venerable Ananda (one of the Buddha's ten great disciples), and the retinue of King Ajatasatru (an ancient Indian king), all other beings came to the assembly. At that time, poisonous snakes, venomous insects, and other evil creatures, as well as demons, Rakshasas (evil spirits), and those who practiced sorcery, all developed compassionate hearts and no longer harmed each other, treating each other like their own children, except for the Icchantikas (those who have severed their roots of goodness). At that time, due to the Buddha's majestic power, the earth of this three thousand great chiliocosm became soft, without hills, gravel, thorns, or poisonous weeds. It was adorned with treasures, like the Western Pure Land of Ultimate Bliss. At that time, the gods, humans, Asuras (demigods), and others who attended the assembly all saw the worlds of the ten directions, as numerous as dust motes, and everything in them was as if it were right before their eyes, like looking at a reflection in a mirror. At that time, the Tathagata emitted various special lights from his face, and the light of all those who came to the assembly was obscured and disappeared. All beings bowed and requested, and after what needed to be done was completed, the light entered back into his mouth. At that time, the gods, humans, Asuras, and others were greatly terrified, and their hair stood on end. They said to each other, 'The Tathagata's light has illuminated the immeasurable worlds of the ten directions, and after what needed to be done was completed, it entered back into his mouth, and there is nothing else. This must be a sign of the final Nirvana (the highest state in Buddhism).' The offerings made by the gods were all
不受，何其怪哉，四功德牙一旦廢舍，聖慧日光從今永滅，慈悲寶船於斯沉沒。嗚呼！痛哉！眾生望絕。」悲號啼哭血淚如雨，譬如大云普雨世界，時諸大眾啼哭流淚，亦復如是。
大般泥洹經長者純陀品第三
爾時會中有拘夷城長者名曰純陀，與五百長者子俱威儀庠序，觀察眾會皆已來集，更整衣服為佛作禮心懷憂戚，如日初出照青樹葉赤脈悉現；時彼長者亦復如是，舉身血出淚下如雨，繞百千匝合掌白佛：「唯愿世尊，與諸大眾哀受我等最後供養，當令我及一切眾生悉蒙解脫，譬如田家貧子仲春之節耕田下種仰悕天雨，今我如是身口意患煩惱眾垢，始蒙少習厭離之想。唯愿世尊，當惠法雨與諸大眾，哀受我請，枯旱之田得蒙慈澤。」
爾時世尊一切種智知一切時告淳陀言：「如來、應供、等正覺與諸大眾，當受汝請最後供養。」時諸天人阿修羅，聞如來、應供、等正覺受長者純陀最後供養，一切大眾內懷歡喜，異口同聲嘆未曾有：「善哉！善哉！純陀長者！德愿滿足。甚奇純陀！生人道中難得之利汝今已得，如優曇缽華世間希有，佛出於世難值於此，信心難得聞法亦難，佛臨泥洹最後供養復難於彼。又復純陀！譬如春月十五日夜，純凈圓滿無諸雲翳，一切眾生莫不瞻仰，汝亦如是。如來、應供
【現代漢語翻譯】 現代漢語譯本：『不受』，這是多麼奇怪啊！佛陀的四種功德之牙一旦被捨棄，聖慧的光芒將從今永遠熄滅，慈悲的寶船也將在此沉沒。嗚呼！痛哉！眾生的希望斷絕了。」他們悲號啼哭，血淚如雨，就像大云普降甘霖於世界一樣，當時的大眾啼哭流淚，也是如此。
《大般泥洹經·長者純陀品》第三
那時，會中有一位拘夷城（Kushinagar）的長者，名叫純陀（Chunda），他與五百位長者子一同，威儀莊重，觀察到眾會都已經來齊，便整理衣物，向佛陀作禮，心中憂愁。就像初升的太陽照耀青樹，樹葉的紅脈都顯現出來一樣；那時，這位長者也是如此，全身出血，淚如雨下，繞佛百千匝，合掌對佛說：『唯愿世尊，與諸大眾，哀憫接受我們最後的供養，當使我及一切眾生都得到解脫。譬如農家貧困的子弟，在仲春時節耕田下種，仰望天降甘霖，如今我身口意都患有煩惱的污垢，才開始稍微生起厭離的想法。唯愿世尊，降下法雨給諸大眾，哀憫接受我的請求，使乾旱的田地得到慈悲的滋潤。』
那時，世尊，一切種智（sarvajna，指佛陀的智慧）知曉一切時機，告訴純陀說：『如來（Tathagata，佛的稱號）、應供（Arhat，值得受供養的人）、等正覺（Samyaksambuddha，完全覺悟者）與諸大眾，將接受你最後的供養。』當時，諸天人、阿修羅（Asura，一種神道）聽到如來、應供、等正覺接受長者純陀最後的供養，一切大眾內心都充滿歡喜，異口同聲地讚歎說：『善哉！善哉！純陀長者！你的德行和願望都圓滿了。真是奇特啊，純陀！你生在人道中，得到了難得的利益，就像優曇缽華（udumbara，一種稀有的花）在世間罕見一樣，佛陀出現在世間難以值遇，信心難得，聽聞佛法也難，佛陀臨近涅槃（Nirvana，寂滅）時接受最後的供養更是難上加難。』又說：『純陀！譬如春月十五的夜晚，純凈圓滿，沒有云彩遮蔽，一切眾生都瞻仰它，你也像這樣。如來、應供、等正覺
【English Translation】 English version: 'Unaccepted,' how strange it is! Once the four meritorious teeth of the Buddha are abandoned, the light of sacred wisdom will be extinguished forever, and the compassionate treasure ship will sink here. Alas! How painful! The hope of sentient beings is cut off.' They wailed and wept, with blood and tears like rain, just as great clouds pour rain upon the world. At that time, the assembly wept and shed tears in the same way.
The Great Parinirvana Sutra, Chapter 3: Chunda the Elder
At that time, in the assembly, there was an elder from the city of Kushinagar named Chunda, who, along with five hundred sons of elders, with dignified demeanor, observed that the assembly had all gathered. He adjusted his clothes, bowed to the Buddha, and was filled with sorrow. Just as the rising sun illuminates the green trees, and the red veins of the leaves become visible, so too was the elder at that time, with blood flowing from his body and tears falling like rain. He circled the Buddha hundreds and thousands of times, and with palms joined, said to the Buddha, 'May the World Honored One, along with the assembly, compassionately accept our last offering, so that I and all sentient beings may attain liberation. Just as a poor farmer's son in the mid-spring season plows the field and sows seeds, hoping for rain from the heavens, so now my body, speech, and mind are afflicted with the defilements of afflictions, and I have just begun to have a slight thought of renunciation. May the World Honored One bestow the rain of Dharma upon the assembly, and compassionately accept my request, so that the parched fields may receive the nourishment of compassion.'
At that time, the World Honored One, the all-knowing one (sarvajna), who knows all times, said to Chunda, 'The Tathagata (Buddha's title), the Arhat (worthy of offerings), the Samyaksambuddha (fully enlightened one), along with the assembly, will accept your last offering.' At that time, the devas, humans, and asuras (a type of deity) heard that the Tathagata, the Arhat, the Samyaksambuddha had accepted the last offering of the elder Chunda. The entire assembly was filled with joy, and they exclaimed in unison, 'Excellent! Excellent! Elder Chunda! Your virtues and vows are fulfilled. How marvelous, Chunda! You were born in the human realm and have obtained a rare benefit, just as the udumbara flower (a rare flower) is rarely seen in the world. It is difficult to encounter a Buddha in the world, difficult to have faith, difficult to hear the Dharma, and even more difficult to offer the last offering to the Buddha near Nirvana (extinction).' He further said, 'Chunda! Just like the night of the fifteenth day of the spring month, pure and full, without any clouds obscuring it, all sentient beings look up to it, so are you. The Tathagata, the Arhat
、等正覺與諸大眾，受汝最後檀波羅蜜。善哉純陀！是故說汝如月盛滿，一切眾生無不瞻仰。奇哉純陀！為佛真子，雖生人道今皆謂汝為天中天，是故我等當稽首禮。」咸共舉聲，而讚頌曰：
「雖生人道中， 天相悉具足。 我及一切眾， 今當稽首請； 今若哀許者， 當宣微心願。 若欲度眾生， 唯應速勸請； 今日天中天， 人中調御士； 圓應神通眼， 無量功德相。 為眾生哀請， 舍涅槃方便； 天中天住世， 廣說甘露法； 久遠生死苦， 從是獲安隱。」
爾時純陀長者歡喜踴躍，猶如有人卒喪父母憂悲頓至，臨送墓所忽然還活，瞻奉悲喜倍增敬情；純陀長者及諸眷屬，歡喜踴躍亦復如是，五體投地叉手合掌，以偈頌曰：
「快哉我今得大利， 人中妙果悉已獲。 快哉我今得大利， 永閉泥犁惡趣門。 快哉我今得大利， 生世得值無上果； 猶如沙中求妙寶， 忽遇金剛大歡喜。 快哉我今得善離， 在在處處畜生惑； 快哉我今得大利， 優曇缽華堅固信。 快哉我今得善離， 餓鬼慳貪飢渴苦； 快哉我今得大利， 難得施度到彼岸。 從今永閉諸惡趣， 阿修羅王究竟離。 快哉我今得大利，
【現代漢語翻譯】 現代漢語譯本 『等正覺』（指佛陀）和各位大眾，接受您最後的『檀波羅蜜』（佈施的最高境界）。善哉，純陀！因此說您如滿月般光輝，一切眾生無不仰望。奇哉，純陀！您是佛陀真正的弟子，雖然生在人道，現在大家都稱您為天中之天，因此我們應當稽首禮拜。」大家一起高聲讚頌道： 『雖然生在人道中，天人的相貌都具備。 我及一切大眾，現在應當稽首請求； 如果哀憐允許的話，應當宣說您微妙的心願。 如果想要度化眾生，就應當迅速勸請（佛陀）住世； 今日的天中之天，人中的調御士（指佛陀）； 圓滿具備神通之眼，無量功德的相貌。 爲了眾生哀求，捨棄涅槃的方便； 天中之天住世，廣說甘露妙法； 讓久遠的生死苦，從此獲得安穩。』 當時，純陀長者歡喜踴躍，就像有人突然喪失父母，憂愁悲傷到了極點，臨近送葬時忽然復活，瞻仰奉侍的悲喜之情倍增敬意；純陀長者和他的眷屬，歡喜踴躍也像這樣，五體投地，叉手合掌，用偈頌說道： 『快樂啊，我今天得到大利益，人中美好的果報都已獲得。 快樂啊，我今天得到大利益，永遠關閉地獄惡道的門。 快樂啊，我今天得到大利益，生在世間得遇無上的果位； 就像在沙中尋找珍寶，忽然遇到金剛一樣大歡喜。 快樂啊，我今天得到善離，在在處處脫離畜生的迷惑； 快樂啊，我今天得到大利益，對優曇缽花（稀有之花，比喻佛法難遇）有堅固的信心。 快樂啊，我今天得到善離，脫離餓鬼慳貪飢渴的痛苦； 快樂啊，我今天得到大利益，難得的佈施度到達彼岸。 從今以後永遠關閉諸惡道，究竟脫離阿修羅王的境界。 快樂啊，我今天得到大利益，』
【English Translation】 English version 『The Perfectly Enlightened One』 (referring to the Buddha) and all the assembly, receive your final 『Dana Paramita』 (the highest state of giving). Well done, Chunda! Therefore, it is said that you are like a full moon, and all beings look up to you. Wonderful, Chunda! You are a true disciple of the Buddha, although born in the human realm, now everyone calls you the 『Heaven of Heavens,』 therefore we should bow our heads in reverence.」 Everyone together raised their voices and praised, saying: 『Although born in the human realm, you possess all the marks of a celestial being. We and all the assembly, now should bow our heads and request; If you compassionately allow, you should proclaim your subtle wish. If you wish to liberate sentient beings, you should quickly urge (the Buddha) to remain in the world; Today』s Heaven of Heavens, the tamer of humans (referring to the Buddha); Perfectly possessing the eye of supernatural power, with immeasurable meritorious marks. For the sake of sentient beings』 pleas, abandon the expedient of Nirvana; May the Heaven of Heavens remain in the world, widely expounding the nectar of Dharma; So that the long suffering of birth and death, may from this obtain peace and security.』 At that time, the elder Chunda rejoiced and leaped for joy, like someone who suddenly lost their parents, whose sorrow and grief reached its peak, and just as they were about to be buried, they suddenly came back to life, the joy and reverence of seeing and serving them doubled; the elder Chunda and his family, rejoiced and leaped for joy in the same way, prostrating themselves on the ground, with hands clasped together, and said in verses: 『Joyful, I have today obtained great benefit, all the wonderful fruits among humans have been obtained. Joyful, I have today obtained great benefit, forever closing the gates of hell and evil realms. Joyful, I have today obtained great benefit, born in the world and encountered the supreme fruit; Like searching for treasure in the sand, suddenly encountering a diamond, great joy. Joyful, I have today obtained good liberation, everywhere escaping the delusion of animals; Joyful, I have today obtained great benefit, having firm faith in the Udumbara flower (a rare flower, a metaphor for the rarity of encountering the Dharma). Joyful, I have today obtained good liberation, escaping the suffering of hunger and thirst of the greedy ghosts; Joyful, I have today obtained great benefit, the rare practice of giving reaching the other shore. From now on, forever closing all evil realms, ultimately escaping the realm of the Asura kings. Joyful, I have today obtained great benefit,』
如來出世甚難遇； 優曇缽華今得值， 亦如芥子投針鋒。 快哉我今得善離， 四天大王計常想； 快哉我今得大利， 法王大寶今悉見； 乃至欲天十生處， 諦了分明不染著。 快哉我今得大利， 世雄難遇今奉覲； 猶如芥子投針鋒， 值佛甚難復過是； 盡三界源二十五， 針鋒為喻亦復然。 快哉我今得大利， 值遇如來愿滿足； 摧滅一切諸兇惡， 無量癡冥無知賊。 快哉我今得大利， 生值離垢蓮華尊； 快哉我今永得離， 彌淪濤波生死海。 快哉生世值如來， 如海盲龜遇浮木； 快哉我今永得離， 生死大海盲龜惑。 快哉我今得大利， 世未曾有無倫匹； 天人哀請悉不受， 難請之寶我今得。 快哉我今得大利， 天人修羅所尊奉； 快哉今得現法果， 大仙受我最後請； 快哉我今得大利， 與諸天人俱勸請。 舍彼天人上妙饌， 哀愍受我粗澀供； 快哉我今得大利， 天人獻供愿不果。 我供粗澀如伊蘭， 如來大慈哀愍受； 諸天人民阿修羅， 愁憂號泣稽首請。 如來大悲普慈愍， 等視眾生如一子； 假令不受眾飯供， 愿哀天人不滅度。 彼諸天人無餘求，
【現代漢語翻譯】 現代漢語譯本 如來（Tathagata，佛的稱號）出世非常難遇到； 優曇缽華（udumbara，傳說中的稀有花）如今得以見到，就像芥子投向針尖一樣。 真快慰啊，我如今得以善離（善於遠離煩惱），四天大王（catuharajas，佛教的護法神）還在計較常想； 真快慰啊，我如今獲得大利益，法王（Dharmaraja，佛的尊稱）的大寶如今都得見； 乃至欲界天（kamadhatu，佛教三界之一）的十種生處，都能清楚明白而不執著。 真快慰啊，我如今獲得大利益，世雄（Lokavira，佛的尊稱）難得一遇如今得以拜見； 就像芥子投向針尖一樣，遇到佛陀比這還要難； 盡三界（trailokya，佛教指欲界、色界、無色界）的根源二十五有（bhavas，生命存在的二十五種狀態），用針尖來比喻也是如此。 真快慰啊，我如今獲得大利益，值遇如來願望得以滿足； 摧毀一切兇惡，無量癡迷無知的賊。 真快慰啊，我如今獲得大利益，生來就值遇清凈蓮花般的尊者（指佛）； 真快慰啊，我如今永遠得以脫離，瀰漫的波濤生死的苦海。 真快慰啊，生在世上值遇如來，就像大海中的盲龜遇到浮木一樣； 真快慰啊，我如今永遠得以脫離，生死大海中盲龜的迷惑。 真快慰啊，我如今獲得大利益，世間未曾有過的無與倫比； 天人和修羅（asura，一種神道）的哀求都不接受，難得的珍寶我如今得到。 真快慰啊，我如今獲得大利益，天人修羅所尊奉； 真快慰啊，如今得到現世的果報，大仙（Mahamuni，佛的尊稱）接受我最後的請求； 真快慰啊，我如今獲得大利益，與諸天人一起勸請。 捨棄天人上等的美味佳餚，可憐我接受我粗糙的供養； 真快慰啊，我如今獲得大利益，天人獻供的願望沒有實現。 我供養的粗糙食物像伊蘭（一種植物），如來大慈大悲可憐我接受； 諸天人民阿修羅，愁憂號泣叩頭請求。 如來大悲普慈憐憫，平等看待眾生如一子； 假如不接受眾人的飯食供養，愿可憐天人不要滅度。 那些天人沒有其他所求，
【English Translation】 English version It is very difficult to encounter a Tathagata (the title of a Buddha) appearing in the world; To see an udumbara flower (a legendary rare flower) now is like a mustard seed landing on the tip of a needle. How joyful, I am now able to be well separated (skillfully away from afflictions), while the Four Heavenly Kings (catuharajas, Buddhist guardian deities) are still calculating and thinking; How joyful, I have now obtained great benefit, the great treasure of the Dharma King (Dharmaraja, an honorific title for the Buddha) is now all seen; Even the ten places of birth in the desire realm (kamadhatu, one of the three realms in Buddhism), can be clearly understood without attachment. How joyful, I have now obtained great benefit, the World Hero (Lokavira, an honorific title for the Buddha) is rare to encounter and now I have the opportunity to pay homage; Just like a mustard seed landing on the tip of a needle, encountering a Buddha is even more difficult than that; The source of the three realms (trailokya, in Buddhism referring to the desire realm, form realm, and formless realm) and the twenty-five existences (bhavas, the twenty-five states of existence), using the tip of a needle as a metaphor is also like that. How joyful, I have now obtained great benefit, encountering the Tathagata has fulfilled my wish; Destroying all evil, the immeasurable ignorant thieves of delusion. How joyful, I have now obtained great benefit, born to encounter the pure lotus-like honored one (referring to the Buddha); How joyful, I am now forever able to be separated from, the vast waves of the sea of birth and death. How joyful, to be born in the world and encounter the Tathagata, is like a blind turtle in the ocean encountering a floating piece of wood; How joyful, I am now forever able to be separated from, the confusion of the blind turtle in the great sea of birth and death. How joyful, I have now obtained great benefit, unprecedented and unparalleled in the world; The pleas of gods and asuras (a type of deity) are not accepted, the rare treasure I have now obtained. How joyful, I have now obtained great benefit, revered by gods and asuras; How joyful, now I have obtained the fruit of the present life, the Great Sage (Mahamuni, an honorific title for the Buddha) accepts my final request; How joyful, I have now obtained great benefit, together with all the gods, I urge and invite. Abandoning the superior delicacies of the gods, pitying me and accepting my coarse offerings; How joyful, I have now obtained great benefit, the wish of the gods to make offerings has not been fulfilled. My coarse offering is like an ylang-ylang (a type of plant), the Tathagata with great compassion pities me and accepts it; All the gods, people, and asuras, are sorrowful, weeping, and bowing their heads in request. The Tathagata with great compassion and universal pity, views all beings equally as one child; If he does not accept the food offerings of the multitude, may he pity the gods and not pass into nirvana. Those gods have no other requests,
唯愿如來永住世； 猶如須彌處大海， 跱金剛輪安不動。 山水映發端嚴好， 如來如是處大會； 法王威光曜四眾， 猶如重云舉世闇， 日光顯出除眾冥。 今諸天人亦如是， 久遠憂悲癡冥闇； 唯愿如來久住世， 聖慧日光悉除滅。 愿長住世大智尊， 愿長住世大雄士； 令我等心離憂怖， 猶若須彌安不動。」
爾時世尊告純陀曰：「如是，純陀！佛興於世甚難得值，猶如海沙一金剛粟；人身難得又復過是，具足信心亦復甚難，猶如盲龜值浮木孔，得遇如來臨般泥洹，最後所供檀波羅蜜復難於彼，如優曇缽華時一現耳。汝今純陀，莫生憂惱應大歡喜。所以者何？當作是念：『今日如來與諸大眾受我最後大施供養，以是善利故應歡喜。』汝今純陀，勿請如來長住此世，當觀世間皆悉無常，一切眾行性亦如是。」
爾時世尊即為純陀而說偈言：
「正使久在世， 終歸會當滅； 雖生長壽天， 命亦要之盡。 事成皆當敗， 有者悉磨滅； 壯為老所壞， 強者病所困。 人生皆有死， 無常安可久； 無色無強力， 亦無有壽命。 妻子及象馬， 錢財悉復然； 世間諸親戚， 眷屬皆別離。 三界大恐怖， 乃至
【現代漢語翻譯】 現代漢語譯本 『唯愿如來（Tathagata，佛的稱號）永遠住世； 猶如須彌山（Sumeru，佛教宇宙觀中的中心山）屹立於大海，穩固如金剛輪（Vajra，一種堅固的法器）般不可動搖。 山水映襯，顯得莊嚴美好，如來也如此端坐于大會之中； 法王（Dharmaraja，佛的尊稱）的威光照耀四眾（比丘、比丘尼、優婆塞、優婆夷），猶如重重烏雲遮蔽世間， 日光顯現，驅散一切黑暗。如今諸天人也像這樣， 長久以來憂愁悲傷，處於愚癡的黑暗中；唯愿如來長久住世， 以聖慧的日光徹底消除這些黑暗。愿大智尊者長久住世， 愿大雄士（Mahavira，佛的尊稱）長久住世；使我們內心遠離憂愁和恐懼， 如同須彌山般安穩不動。』
這時，世尊告訴純陀（Cunda，人名）說：『是的，純陀！佛陀出現在世間非常難得，猶如大海沙中出現一顆金剛粟；得到人身比這更難，具足信心也極其困難，猶如盲龜遇到浮木孔，能夠遇到如來即將般涅槃（Parinirvana，佛的最終寂滅）更是難上加難，最後所做的檀波羅蜜（Danaparamita，佈施的最高境界）供養比這更難，如同優曇缽花（Udumbara，傳說中稀有的花）偶爾一現。你現在，純陀，不要憂愁煩惱，應當非常歡喜。為什麼呢？應當這樣想：『今天如來接受我和大眾最後的大布施供養，因為這個善利應當歡喜。』你現在，純陀，不要請求如來長久住世，應當觀察世間一切都是無常的，一切行為的本性也是如此。』
這時，世尊就為純陀說了偈語：
『即使長久住世，最終也會滅亡； 即使生於長壽天，壽命也終將耗盡。 成就的事物終將敗壞，存在的事物都將磨滅； 強壯會被衰老摧毀，強者會被疾病困擾。 人生皆有死亡，無常怎能長久； 沒有形色，沒有力量，也沒有壽命。 妻子、象馬，錢財也都是如此； 世間的親戚眷屬，最終都會分離。 三界（欲界、色界、無色界）充滿大恐怖，乃至』
【English Translation】 English version 'May the Tathagata (the title of Buddha) abide in the world forever; Like Mount Sumeru (the central mountain in Buddhist cosmology) standing in the great ocean, firm and unmoving like a Vajra (a diamond scepter). The mountains and waters reflect and enhance its solemn beauty, and the Tathagata sits in the assembly in the same way; The Dharma King's (Dharmaraja, an honorific title for the Buddha) majestic light shines upon the four assemblies (monks, nuns, laymen, and laywomen), like heavy clouds covering the world in darkness, The sunlight appears, dispelling all darkness. Now, the gods and humans are also like this, For a long time, they have been in sorrow and grief, in the darkness of ignorance; may the Tathagata abide in the world for a long time, May the sunlight of holy wisdom completely eliminate this darkness. May the Great Wise One abide in the world for a long time, May the Great Hero (Mahavira, an honorific title for the Buddha) abide in the world for a long time; may our hearts be free from sorrow and fear, As stable and unmoving as Mount Sumeru.'
At that time, the World Honored One said to Cunda (a person's name): 'Yes, Cunda! It is very rare for a Buddha to appear in the world, like a diamond grain of sand in the ocean; it is even more difficult to obtain a human body, and it is extremely difficult to have complete faith, like a blind turtle encountering a hole in a floating log, and it is even more difficult to encounter the Tathagata entering Parinirvana (the final extinction of the Buddha), and the final offering of Danaparamita (the highest state of giving) is even more difficult than that, like the Udumbara flower (a legendary rare flower) appearing once in a while. Now, Cunda, do not be sorrowful or distressed, you should be very happy. Why? You should think: 'Today, the Tathagata accepts my and the assembly's final great offering of alms, and because of this good benefit, you should be happy.' Now, Cunda, do not ask the Tathagata to abide in the world for a long time, you should observe that everything in the world is impermanent, and the nature of all actions is also like this.'
At that time, the World Honored One spoke a verse for Cunda:
'Even if one abides in the world for a long time, eventually one will perish; Even if one is born in the heavens of long life, one's lifespan will eventually come to an end. Things that are accomplished will eventually fail, and things that exist will all be destroyed; The strong will be destroyed by old age, and the strong will be troubled by illness. All lives have death, how can impermanence last long; Without form, without strength, and without lifespan. Wives, elephants, horses, and wealth are all like this; The relatives and family members of the world will eventually be separated. The three realms (the desire realm, the form realm, and the formless realm) are full of great terror, even to'
惡道苦； 斯等悉歸滅， 安可不厭患？ 有有生老相， 所謂慚恥法； 計常所侵欺， 而謂為長存。 清涼殊勝法， 遠離於恐怖； 亦得離生老， 病死之大患。 亂心愚癡垢， 此等謂皆度； 無量無有餘， 妙勝之寂滅。 其義實無常， 亦非蔭護法； 但是眾苦聚， 虛偽非堅固。 無堪無所忍， 亦非可常保； 斯等如蠶蟲， 結網而自纏。 輪迴三界中， 無一可樂處； 唯有生老苦， 病死之大患。 知義者能見， 壽命日夜流； 衰減欺誑法， 恐怖無暫歡。 疾病憂悲惱， 諸非義盈滿； 慾火輪熾然， 眾難競來集。 智者永不住， 受斯大苦痛； 曉了五欲患， 是非功德利。 離欲無所貪， 明瞭見真實， 是為解脫觀， 舍除諸生者； 呵責害結怨， 究竟棄諸有。 從此疾離一切數， 猶如薪盡盛火滅； 妙色湛然常安隱， 不為衰老所滅磨。 無量疾苦不逼迫， 壽命長存無終極； 無邊苦海悉已度， 不隨時節劫數遷。 快哉如來超三界， 生死輪迴不復惑； 汝莫觀我永滅度， 猶如須彌跱大海。 純陀我今當泥洹， 平等正法永安樂； 諸明
【現代漢語翻譯】 現代漢語譯本 惡道充滿痛苦； 這些都將歸於滅亡，怎能不感到厭倦和憂患呢？ 有生、老等現象，還有所謂的慚愧和羞恥的法則； 總是被認為恒常的事物，實際上卻在不斷地被侵蝕和欺騙，卻被認為是長存的。 清涼殊勝的佛法，能夠使人遠離恐懼； 也能使人脫離生、老、病、死這些巨大的苦難。 混亂的心和愚癡的污垢，這些都被認為是已經度脫了； 達到無量無餘，微妙殊勝的寂滅境界。 其本質實際上是無常的，也不是可以依靠的庇護； 只是眾苦的聚集，虛假而不堅固。 既不能忍受，也不能長久保持； 這些就像蠶蟲一樣，自己結網把自己纏繞。 在輪迴的三界中，沒有一處可以讓人感到快樂； 只有生、老、病、死這些巨大的苦難。 明白道理的人能夠看到，生命日夜流逝； 衰老和欺騙的法則，讓人感到恐懼而沒有片刻的歡樂。 疾病、憂愁、悲傷、煩惱，各種不符合正義的事情充滿其中； 就像火輪一樣熾熱，各種災難競相而來。 有智慧的人永遠不會停留在，承受這些巨大的痛苦之中； 他們明白五欲的禍患，以及是非功德的利益。 遠離慾望，沒有貪婪，明瞭地看到真實， 這就是解脫的觀察，捨棄所有有生之物； 呵斥那些帶來傷害和結怨的事物，最終拋棄所有存在。 從此迅速脫離一切束縛，就像柴火燒盡火焰熄滅一樣； 美妙的境界湛然常住，安穩自在，不會被衰老所磨滅。 無量的疾病和痛苦不會逼迫，壽命長存沒有終結； 無邊的苦海都已經度過，不會隨著時節和劫數而變遷。 快樂啊，如來超越了三界，不再被生死輪迴所迷惑； 你們不要認為我永遠滅度了，就像須彌山屹立在大海中一樣。 純陀（Cunda，佛陀的弟子），我今天將要進入涅槃（Nirvana，佛教的最高境界），平等正法將永遠安樂； 所有明智的人都應該知道。
【English Translation】 English version The evil paths are full of suffering; All these will come to an end, how can one not feel weary and troubled? There are phenomena such as birth and old age, and the so-called laws of shame and disgrace; Things that are always considered constant are actually being eroded and deceived, yet they are thought to be everlasting. The cool and sublime Dharma can keep people away from fear; It can also free people from the great sufferings of birth, old age, sickness, and death. The confused mind and the defilement of ignorance, these are thought to have been transcended; Reaching the immeasurable and unsurpassed, the subtle and sublime state of Nirvana. Its essence is actually impermanent, and it is not a refuge to rely on; It is just an accumulation of sufferings, false and not firm. It cannot be endured, nor can it be kept for long; These are like silkworms, spinning webs and entangling themselves. In the cycle of the three realms, there is no place where one can feel joy; There are only the great sufferings of birth, old age, sickness, and death. Those who understand the truth can see that life flows away day and night; The laws of aging and deception cause fear and no moment of joy. Sickness, sorrow, grief, and vexation, all kinds of things that do not conform to righteousness fill it; Like a fiery wheel, all kinds of disasters come rushing in. The wise will never stay and endure these great sufferings; They understand the calamities of the five desires, and the benefits of right and wrong merit. Away from desire, without greed, clearly seeing the truth, This is the observation of liberation, abandoning all living beings; Rebuking those things that bring harm and resentment, ultimately abandoning all existence. From this, quickly break free from all bonds, just like a fire goes out when the firewood is burned up; The wonderful realm is serene and constant, peaceful and at ease, and will not be destroyed by old age. Immeasurable diseases and sufferings will not oppress, and life will last without end; The boundless sea of suffering has been crossed, and will not change with the seasons and kalpas. Joyful, the Tathagata has transcended the three realms, no longer confused by the cycle of birth and death; Do not think that I have passed away forever, like Mount Sumeru standing in the great sea. Cunda, today I will enter Nirvana, the equal and righteous Dharma will be forever peaceful and joyful; All wise people should know this.
智者聞斯義， 諦了分明不憂戚。 莫以生死危脆身， 微淺智慧測量佛； 我身真實處安隱， 唯是天尊能諦了。」
爾時純陀白佛言：「善哉！善哉！世尊！我等凡劣得知如來泥洹不可思議，世尊！我今便得與彼大人諸菩薩眾及諸羅漢等無有異，如文殊師利童子及阿羅漢，此等眾中若有最初受戒，即受戒曰得在僧數；我今凡劣亦復如是，蒙佛威神得同斯等大賢眾數。唯然世尊！愿使如來長存於世，不願泥洹如燋敗種。」
文殊師利語純陀言：「莫作是愿。所以者何？當作是觀，有為行法性自如是，如是觀者空慧具足，欲求正法當作是覺。」
純陀答曰：「文殊師利！夫如來者是人中尊為天中天，名為應供，豈是行耶？若是行者為生滅法，譬如水泡速起速滅，往來流轉猶如車輪；若使如來是行數者，終不得出人天之上，非天中天亦非應供。
「複次，文殊師利！汝豈不聞有天長壽，而今如來不滿百歲，云何生死之法，稱人天上為天中天名曰應供？文殊師利！譬如有人作聚落主，隨其功勛漸漸遷轉得為高位，眾人所敬財力自在，受福既盡還為貧賤人不齒錄；若使如來是行數者，亦復如是，非人中上非天中天，亦非應供，轉為下劣。所以者何？起滅法故。是故文殊師利！莫作是觀如
【現代漢語翻譯】 現代漢語譯本 智者聽聞此真義，便能明瞭通達，不再憂愁悲慼。 不要以生死無常、脆弱的身體，用淺薄的智慧去衡量佛的境界； 我的真實境界安穩自在，唯有天尊（佛）才能真正明瞭。
這時，純陀（Cunda）對佛說：『善哉！善哉！世尊！我們這些凡夫俗子，得知如來的涅槃（Nirvana）是不可思議的。世尊！我現在就如同那些大菩薩眾和諸羅漢一樣，沒有差別，如同文殊師利（Manjusri）童子和阿羅漢一樣。這些眾生中，如果有最初受戒的，受戒后便可列入僧團之數；我如今雖然是凡夫俗子，也蒙佛的威神力，得以與這些大賢眾生同列。唯愿世尊！愿如來長久住世，不入涅槃，如同焦敗的種子一樣。』
文殊師利對純陀說：『不要這樣發願。為什麼呢？應當這樣觀察，有為法（Samskrta-dharma）的本性就是如此，這樣觀察的人，空慧（Sunyata-prajna）就具足了，想要尋求正法，應當這樣覺悟。』
純陀回答說：『文殊師利！如來是人中之尊，是天中之天，名為應供（Arhat），難道是行（Samskara）嗎？如果是行，就是生滅之法，譬如水泡，迅速生起又迅速滅去，往來流轉猶如車輪；如果如來是行數，就終究不能超出人天之上，不是天中之天，也不是應供。
『再者，文殊師利！你難道沒聽說有天人長壽嗎？而如今如來不滿百歲，怎麼能說生死之法，稱人天上為天中之天，名為應供呢？文殊師利！譬如有人做聚落之主，隨著功勛漸漸升遷，得到高位，眾人敬仰，財力自在，受福享盡，又會淪為貧賤，不被重視；如果如來是行數，也會如此，不是人中之尊，不是天中之天，也不是應供，反而會變得下劣。為什麼呢？因為是生滅之法。所以，文殊師利！不要這樣觀察如來。』
【English Translation】 English version The wise, hearing this meaning, understand it clearly and are free from sorrow and grief. Do not use your fragile body, subject to birth and death, and your shallow wisdom to measure the Buddha; My true state is peaceful and secure, only the Honored One (Buddha) can truly understand it.
At that time, Cunda said to the Buddha: 'Excellent! Excellent! World Honored One! We, the ordinary beings, have come to know that the Tathagata's Nirvana is inconceivable. World Honored One! I am now no different from those great Bodhisattvas and Arhats, like Manjusri the youth and the Arhats. Among these beings, if there are those who first receive the precepts, upon receiving the precepts, they are counted among the Sangha; I, though an ordinary being, have also received the Buddha's divine power and am counted among these great virtuous beings. May the World Honored One! May the Tathagata remain in the world for a long time, not enter Nirvana, like a burnt and ruined seed.'
Manjusri said to Cunda: 'Do not make such a wish. Why? You should observe that the nature of conditioned phenomena (Samskrta-dharma) is such, and those who observe in this way will have perfect wisdom of emptiness (Sunyata-prajna). If you wish to seek the true Dharma, you should awaken to this.'
Cunda replied: 'Manjusri! The Tathagata is the most honored among humans, the god of gods, called Arhat, is he a conditioned phenomenon (Samskara)? If he is a conditioned phenomenon, then he is subject to birth and death, like a bubble, quickly arising and quickly disappearing, flowing and turning like a wheel; if the Tathagata is a conditioned phenomenon, then he will never be able to transcend humans and gods, he is not the god of gods, nor is he an Arhat.
'Furthermore, Manjusri! Have you not heard that some gods live long lives? Yet now the Tathagata is not even a hundred years old, how can the law of birth and death be called the god of gods among humans and gods, and be called Arhat? Manjusri! For example, if someone is the head of a village, and gradually rises in rank due to his merits, gaining a high position, respected by all, with wealth and freedom, and when his blessings are exhausted, he will become poor and despised; if the Tathagata is a conditioned phenomenon, it would be the same, not the most honored among humans, not the god of gods, nor an Arhat, but would become inferior. Why? Because it is subject to birth and death. Therefore, Manjusri! Do not view the Tathagata in this way.'
來、應供、等正覺是行數也。
「複次，文殊師利！為知而說？為不知而說？如何妄想而謂如來是行數耶？若如來是行數者，不名三界自在法王。所以者何？譬如有王勇猛多力一人當千，時人號名千力士王，以能降伏千力士故；如來、應供、等正覺亦復如是，降伏煩惱魔、陰魔、死魔、自在天魔，如是諸魔力士憍慢悉伏，是故如來、應供、等正覺得為三界自在法王，若使如來是死法者，無實功德如千力士王也。是故，文殊師利！汝莫于如來起行數妄想。
「複次，文殊師利！譬如巨富長者唯生一子，相師占子有短壽相，父母聞之心大愁戚，我等薄相居門不吉，生短壽子不復愛重。所以者何？夫天人婆羅門中有短壽者，斯等同輩自不愛敬以短壽故。如是，文殊師利！若當如來同世人壽者，亦如世人不為父母之所愛敬，如來、應供、等正覺是行數者，亦復不為人天阿修羅之所愛敬，現見轉變故。所以者何？同一切法退敗知見，而為眾生說解脫教，如是義者何名正覺？是故，文殊師利！莫于如來起行數妄想也。
「複次，文殊師利！如貧女人無有居止加復疾病，遊行乞丐止他客舍寄生一子，其客舍主驅遣令出，抱兒隨道向豐樂國，于路睏乏蚊虻毒蟲唼食其身，經由恒水抱子而渡，水流漂急不放其子，遂至
【現代漢語翻譯】 現代漢語譯本：『來』（Tathagata，如來）、『應供』（Arhat，阿羅漢）、『等正覺』（Samyaksambuddha，正等覺）是行數（samskara，有為法）嗎？ 文殊師利，再問你，你是知道而說，還是不知道而說？為何妄想認為如來是行數呢？如果如來是行數，就不能稱為三界自在法王。為什麼呢？譬如有一位國王，勇猛有力，一人能敵千人，當時人們稱他為千力士王，因為他能降伏千位力士；如來、應供、等正覺也是如此，降伏了煩惱魔、陰魔、死魔、自在天魔，這些魔力士的驕慢都被降伏，所以如來、應供、等正覺被稱為三界自在法王。如果如來是會死的，就沒有像千力士王那樣的真實功德。所以，文殊師利，你不要對如來產生行數的妄想。 文殊師利，再譬如一位巨富長者，只有一個兒子，相士占卜說這孩子有短壽之相，父母聽了非常憂愁，心想我們命薄，住在不吉利的地方，生了個短命的兒子，不再愛重他。為什麼呢？因為天人、婆羅門中有短壽的人，他們同類之間都不愛敬，因為短壽的緣故。文殊師利，如果如來和世人一樣有壽命，也像世人一樣不被父母所愛敬。如果如來、應供、等正覺是行數，也不會被天人、阿修羅所愛敬，因為他們會看到如來的轉變。為什麼呢？因為如來如果和一切法一樣會退敗，那他如何能為眾生說解脫之教呢？這樣的道理，怎麼能稱為正覺呢？所以，文殊師利，不要對如來產生行數的妄想。 文殊師利，再譬如一個貧窮的女人，沒有住處，又生了病，乞討為生，寄居在別人的客舍，生了一個孩子。客舍的主人驅趕她離開，她抱著孩子沿著道路走向豐樂國，路上睏乏，蚊蟲叮咬她的身體，經過恒河時，她抱著孩子渡河，水流湍急，她不放開孩子，最終...
【English Translation】 English version: Are 『Tathagata』 (the 『Thus Come One』), 『Arhat』 (Worthy One), and 『Samyaksambuddha』 (Perfectly Enlightened One) conditioned phenomena (samskara)? Furthermore, Manjushri, do you speak knowing or not knowing? How can you mistakenly think that the Tathagata is a conditioned phenomenon? If the Tathagata were a conditioned phenomenon, he would not be called the Dharma King, free in the three realms. Why is that? For example, there is a king who is brave and powerful, one man able to defeat a thousand. People at that time called him the King of a Thousand Warriors because he could subdue a thousand warriors. The Tathagata, Arhat, and Samyaksambuddha are also like this, subduing the demons of affliction, the demons of the aggregates, the demons of death, and the demons of the free heavens. The arrogance of these demonic warriors is all subdued. Therefore, the Tathagata, Arhat, and Samyaksambuddha are called the Dharma King, free in the three realms. If the Tathagata were subject to death, he would not have real merit like the King of a Thousand Warriors. Therefore, Manjushri, do not have the mistaken thought that the Tathagata is a conditioned phenomenon. Furthermore, Manjushri, it is like a very wealthy elder who has only one son. A fortune teller predicts that the son has a short life. The parents hear this and are very sad, thinking, 『We are of poor fortune, living in an inauspicious place, and have given birth to a short-lived son, so we no longer love him.』 Why is that? Because among gods, humans, and Brahmins, those who have short lives are not respected by their peers because of their short lives. Likewise, Manjushri, if the Tathagata had the same lifespan as worldly people, he would not be loved and respected by his parents like worldly people. If the Tathagata, Arhat, and Samyaksambuddha were conditioned phenomena, they would also not be loved and respected by gods, humans, and asuras, because they would see the Tathagata change. Why is that? Because if the Tathagata were subject to decline like all other phenomena, how could he teach the path of liberation to sentient beings? How could such a teaching be called perfect enlightenment? Therefore, Manjushri, do not have the mistaken thought that the Tathagata is a conditioned phenomenon. Furthermore, Manjushri, it is like a poor woman who has no dwelling place and is also sick. She begs for a living and stays in a guest house, where she gives birth to a child. The owner of the guest house drives her away. She carries her child along the road towards a prosperous country. On the way, she is exhausted, and mosquitoes and poisonous insects bite her body. Crossing the Ganges River, she carries her child while wading through the swift current, not letting go of her child, and eventually...
沒溺母子俱死。由是慈心救子功德，身壞命終生凈妙天。所以者何？以不惜命救護子故。文殊師利！菩薩如是欲護正法者，不于如來而造行觀，造行觀者當知是人盲無慧眼，於世尊所應正觀察不可思議，當知如來非有為法，以是現化安樂眾生，彼貧女人救護其子，不惜身命故生凈妙天；護法菩薩亦復如是，能知如來非有為法，是長存法是久住法，因此護法得現法果速成解脫。
「複次，文殊師利！譬如丈夫遠行寄止他舍疲極而臥，大火卒起焚燒此家，驚覺見火燒逼其身欲出火難，衣服燒盡自愧裸身，不出火宅遂至燒死。以慚愧功德故，身壞命終，八十千返為三十三天王，復百千返為梵天王，來生人中常為轉輪聖王，不墮惡趣永處安樂，因慚愧故如是。文殊師利！當知如來是方便行，應如彼丈夫慚愧而死，寧同外道玩習邪見，不為持戒比丘于無為如來作有為想知而妄語。若於如來作有為想者，當知是人阿鼻地獄常為室宅；是故莫于如來作有為數，能于如來作無為想者，從是得度智慧大海，不為死屍之所迷惑，是為甚深智度成就，以此智果疾逮如來具足相好。」
爾時文殊師利謂純陀言：「善哉！善男子！應如是知，如來常住無為非變易法。汝善男子！有是智者亦能如佛隱覆有為方便示現，汝今不久當成佛道
【現代漢語翻譯】 現代漢語譯本：母子一同溺水，雙雙身亡。由於她慈悲救子的功德，此人身壞命終后，得以往生清凈美好的天界。這是為什麼呢？因為她不惜生命救護自己的孩子。文殊師利！菩薩如果想要護持正法，就不應該以有為的觀念來看待如來，如果以有為的觀念來看待如來，應當知道這個人是盲人，沒有智慧的眼睛。對於世尊，應當以不可思議的視角來正確觀察。應當知道如來不是有為法，而是以這種方式顯現化身來安樂眾生。那位貧窮的婦女因為救護自己的孩子，不惜身命，所以往生清凈美好的天界；護持佛法的菩薩也是如此，能夠知道如來不是有為法，而是長存之法、久住之法，因此護持佛法能夠得到現世的果報，迅速成就解脫。 再者，文殊師利！譬如有一個男子遠行，寄宿在別人家中，因為疲憊而睡著了。突然，大火燃起，焚燒了這所房屋。他驚醒后，看到大火逼近自己的身體，想要逃出火災，但衣服都被燒盡了，感到羞愧，因為裸身而不敢走出火宅，最終被燒死。由於這種慚愧的功德，此人身壞命終后，八十千次轉生為三十三天（Trayastrimsa）的天王，又百千次轉生為梵天（Brahma）王，之後來生人間，常常成為轉輪聖王（Chakravartin），不會墮入惡道，永遠處於安樂之中，這都是因為慚愧的緣故。文殊師利！應當知道如來是方便之行，應當像那位男子一樣，因為慚愧而死，寧願像他那樣，也不要像外道一樣玩弄邪見，不應該對持戒的比丘，對於無為的如來，產生有為的想法，並且明知故犯說妄語。如果對如來產生有為的想法，應當知道這個人會常住阿鼻地獄（Avici），那裡就是他的住所。所以不要把如來看作有為之法，能夠把如來看作無為之法的人，就能從中得到解脫，進入智慧的大海，不會被死屍所迷惑，這就是成就甚深的智慧波羅蜜（Prajnaparamita），憑藉這種智慧的果報，能夠迅速證得如來具足的相好。 這時，文殊師利對純陀（Cunda）說：『善哉！善男子！應當這樣理解，如來是常住無為，不會變易的法。你這位善男子！有這種智慧的人，也能夠像佛一樣，隱藏有為的方便示現。你不久之後，將會成就佛道。』
【English Translation】 English version: A mother and child drowned together and both died. Due to the merit of her compassionate act of saving her child, after her body perished, she was reborn in a pure and wonderful heaven. Why is this so? Because she did not hesitate to sacrifice her life to protect her child. Manjushri! If a Bodhisattva wishes to protect the Dharma, they should not view the Tathagata with the concept of 'being'. If they view the Tathagata with the concept of 'being', they should know that this person is blind and lacks the eye of wisdom. Regarding the World Honored One, one should observe correctly from an inconceivable perspective. One should know that the Tathagata is not a conditioned dharma, but manifests in this way to bring peace and joy to sentient beings. That poor woman, because she protected her child and did not hesitate to sacrifice her life, was reborn in a pure and wonderful heaven; a Bodhisattva who protects the Dharma is also like this, able to know that the Tathagata is not a conditioned dharma, but a dharma that is everlasting and enduring. Therefore, protecting the Dharma can bring about immediate results and quickly achieve liberation. Furthermore, Manjushri! It is like a man traveling far away, lodging in another's house, and falling asleep due to exhaustion. Suddenly, a great fire breaks out, burning the house. He wakes up in shock, sees the fire approaching his body, and wants to escape the fire. However, his clothes have been burned away, and he feels ashamed. Because he is naked, he dares not leave the burning house and is eventually burned to death. Due to the merit of this shame, after his body perishes, he is reborn eighty thousand times as the king of the Trayastrimsa heaven, and a hundred thousand times as the king of the Brahma heaven. Then, he is reborn in the human realm, always becoming a Chakravartin king, never falling into evil realms, and always dwelling in peace and joy. This is all due to his shame. Manjushri! One should know that the Tathagata's actions are skillful means. One should be like that man, dying out of shame. One would rather be like him than indulge in the wrong views of the heretics. One should not, as a precept-holding Bhikshu, have the thought of 'being' about the unconditioned Tathagata, and knowingly speak falsely. If one has the thought of 'being' about the Tathagata, one should know that this person will dwell in the Avici hell, which will be their home. Therefore, do not regard the Tathagata as a conditioned dharma. One who can regard the Tathagata as an unconditioned dharma can attain liberation from this, enter the ocean of wisdom, and not be deluded by a corpse. This is the accomplishment of profound Prajnaparamita. With the fruit of this wisdom, one can quickly attain the Tathagata's complete marks and characteristics. At that time, Manjushri said to Cunda: 'Excellent! Good man! You should understand it this way, that the Tathagata is permanent, unconditioned, and not subject to change. You, good man! One who has this wisdom can also, like the Buddha, conceal the skillful means of conditioned manifestations. You will soon achieve Buddhahood.'
，如此勝妙奇特功德，唯佛世尊乃能嘆說。複次，純陀！應時施及法施，出於一切眾施之上。應時施者，若比丘、比丘尼、優婆塞、優婆夷，若遠行來若在道路，隨其力能疾應所須，是檀波羅蜜種子生大果報。純陀！汝今隨其力能為佛及僧施最後供，宜知是時，世尊滅度垂至。」
純陀答曰：「文殊師利！何煩催此垢穢食為？如來寧當待此食耶？如來六年在道樹下難行苦行，日食麻米猶自支援，況今須臾豈不能耶？汝謂如來食此食乎？如來法身非穢食身。」
爾時世尊告文殊師利：「純陀所說，真實說也。」又語純陀：「汝成大智，明解大乘。」
文殊師利謂純陀言：「汝今便為稱可如來為佛所念。」
純陀答言：「如來豈偏念耶？一切眾生悉平等念。汝莫作此顛倒想說，念可念者是二悉無，當作是行。夫愛念者，譬如乳牛雖復飢渴行求水草，若足未足忽念其子便疾還歸；諸佛世尊無此苦念，視一切眾生皆如一子，是智慧念諸佛境界。又，文殊師利！譬如象馬寶車遲速不同，如是我等九部之乘，不能等問如來智慧。又，文殊師利！譬如金翅鳥王陵虛而飛，經由大海影現水中其身長大，水性之類莫能測量其形大小，如嬰兒病不堪大藥。」
文殊師利言：「如純陀所說然，我為諸菩薩故，
{ "translations": [ "現代漢語譯本：如此殊勝美妙、奇特難得的功德，只有佛陀世尊才能讚歎宣說。還有，純陀！應時佈施和法佈施，勝過一切其他的佈施。應時佈施是指，如果比丘、比丘尼、優婆塞、優婆夷，無論是遠道而來還是在路上，都應盡力及時地給予他們所需的幫助，這是檀波羅蜜（佈施的完美）的種子，能產生巨大的果報。純陀！你現在應盡力為佛陀和僧團做最後的供養，要知道，世尊即將涅槃。」， "純陀回答說：『文殊師利！何必急著催促這不潔凈的食物呢？如來難道需要等待這食物嗎？如來在道樹下六年苦行，每天只吃麻米尚且能維持生命，何況現在片刻時間又怎麼不能呢？你認為如來會吃這種食物嗎？如來的法身並非是需要不潔食物的身體。』", "這時，世尊告訴文殊師利：『純陀所說，是真實之言。』又對純陀說：『你已成就大智慧，明瞭通達大乘佛法。』", "文殊師利對純陀說：『你現在就等於稱讚瞭如來，為佛所思念。』", "純陀回答說：『如來難道會偏愛嗎？對一切眾生都是平等看待的。你不要有這種顛倒的想法，認為有能被思念的和思念者，這兩種概念都是不存在的，應當這樣修行。所謂愛念，就像母牛雖然飢渴，四處尋找水草，但如果想到自己的孩子，就會立刻返回；諸佛世尊沒有這種苦惱的思念，看待一切眾生都像自己的孩子一樣，這是智慧的思念，是諸佛的境界。還有，文殊師利！就像大象、馬和寶車速度不同一樣，我們這九部之乘（指各種不同的修行方式）也不能完全理解如來的智慧。還有，文殊師利！就像金翅鳥王在空中飛翔，經過大海時，影子映在水中，顯得身形巨大，水中的生物無法測量它的大小，就像嬰兒生病不能服用大藥一樣。』", "文殊師利說：『正如純陀所說，我爲了諸位菩薩的緣故，』" ], "english_translations": [ "English version: Such supremely wonderful and extraordinary merits can only be praised and expounded by the World Honored One, the Buddha. Furthermore, Chunda! Timely giving and Dharma giving surpass all other forms of giving. Timely giving refers to when a Bhikshu, Bhikshuni, Upasaka, or Upasika, whether they come from afar or are on the road, one should promptly provide them with what they need to the best of one's ability. This is the seed of Dana Paramita (perfection of giving), which produces great karmic rewards. Chunda! You should now do your best to make the final offering to the Buddha and the Sangha, knowing that the World Honored One is about to enter Nirvana.", "Chunda replied: 'Manjushri! Why rush to urge this impure food? Does the Tathagata need to wait for this food? The Tathagata practiced asceticism under the Bodhi tree for six years, sustaining himself on sesame and rice, and he was still able to live. How much more so now, for a short while? Do you think the Tathagata will eat this food? The Tathagata's Dharma body is not a body that needs impure food.'", "At that time, the World Honored One told Manjushri: 'What Chunda has said is true.' He also said to Chunda: 'You have attained great wisdom and clearly understand the Mahayana Dharma.'", "Manjushri said to Chunda: 'You have now praised the Tathagata, and are thought of by the Buddha.'", "Chunda replied: 'Does the Tathagata have partiality? He regards all sentient beings equally. You should not have such inverted thoughts, thinking there is a 'thinker' and a 'thought of'. These two concepts do not exist, and one should practice accordingly. The so-called 'loving thought' is like a mother cow, though hungry and thirsty, seeking water and grass, if she thinks of her calf, she will quickly return. The Buddhas, the World Honored Ones, do not have such painful thoughts. They regard all sentient beings as their own children. This is the thought of wisdom, the realm of the Buddhas. Furthermore, Manjushri! Just as the speed of elephants, horses, and precious carriages differ, so too, our nine vehicles (referring to various paths of practice) cannot fully comprehend the wisdom of the Tathagata. Furthermore, Manjushri! Just as the Garuda King flies in the sky, and when passing over the ocean, its shadow appears in the water, making its form appear huge, and the creatures in the water cannot measure its size, so too, a sick infant cannot take strong medicine.'", "Manjushri said: 'As Chunda has said, I, for the sake of all Bodhisattvas,'" ] }
于甚深功德而立此論。」
爾時世尊從其面門復放種種色光，文殊師利童子見此光明知如來泥洹時至，便告長者純陀言：「汝為如來臨般泥洹施最後供，其時已到宜應速設。純陀！當知如來不以無事而放光明，其義有以，宜速宜速，莫令失時如過采之華。」長者純陀默然而住。
佛告純陀：「如來須臾泥洹，汝供養僧今正是時。」如是再三。純陀悵悢舉聲嘆曰：「何其怪哉世間虛空，如來長逝悲號流淚。」而復啟請願哀久住。
世尊告曰：「純陀！汝莫啼哭自亂其心，當正思惟修野馬觀，芭蕉夢幻電光壞器等無有堅實，當知有為為災患宅。」
純陀白佛：「如來！不哀住世，世間虛空，我等焉得而不啼哭？」
佛言：「純陀！今我哀汝及一切眾生而般泥洹，諸佛法爾，有為之法性亦復然。汝於一切諸有為行，當思我昔說無常偈、苦偈、空偈、非我之偈，我說此身為災患偈，如水上泡生滅之偈，莫但憂悲如凡人法。」
純陀白佛：「如是，世尊！誠知如來方便泥洹，我故悲惱不能自持。」
佛告純陀：「善哉！善哉！善男子！應知如來方便泥洹，當知佛經如涉大海，長壽非長壽，起法滅法幻法方便法，時非時性非性，如是等盡應知。純陀！汝欲疾度三有海者，可速設供，諸
【現代漢語翻譯】 現代漢語譯本：'基於甚深的功德而建立此論。' 那時，世尊從他的面門再次放出各種顏色的光芒。文殊師利童子（Manjushri，菩薩名）見到這光明，知道如來（Tathagata，佛的稱號）涅槃（Nirvana，佛教術語，指解脫）的時刻將至，便告訴長者純陀（Chunda，人名）說：'你為如來臨近般涅槃（Parinirvana，佛教術語，指佛的最終涅槃）提供最後的供養，時機已到，應該迅速準備。純陀！你要知道，如來不會無緣無故地放出光明，其中必有深意，應該抓緊時間，不要錯過時機，就像錯過了採摘的花朵一樣。'長者純陀默默地站著。 佛告訴純陀：'如來即將涅槃，你現在供養僧眾正是時候。'這樣說了三次。純陀悵然若失，大聲嘆息道：'多麼奇怪啊，世間如此虛空，如來即將長逝，我悲傷地流淚。'又再次請求佛陀哀憐，希望佛陀久住世間。 世尊告訴他說：'純陀！你不要哭泣，擾亂自己的心，應當正確地思考，修習如野馬般的觀想，芭蕉、夢幻、閃電、破損的器物等都是不堅實的，應當知道有為法是災禍的居所。' 純陀對佛說：'如來！您不哀憐住世，世間如此虛空，我們怎麼能不哭泣呢？' 佛說：'純陀！我現在哀憐你和一切眾生而般涅槃，諸佛都是如此，有為法的本性也是如此。你對於一切有為的現象，應當思考我過去所說的無常偈、苦偈、空偈、非我偈，我說這個身體是災禍的偈，如水上泡沫生滅的偈，不要像凡人那樣只是憂愁悲傷。' 純陀對佛說：'是的，世尊！我確實知道如來是方便涅槃，但我還是悲傷惱怒，不能自持。' 佛告訴純陀：'好啊！好啊！善男子！應當知道如來是方便涅槃，應當知道佛經就像涉過大海，長壽不是長壽，生起法滅法是幻法方便法，時不是時，性不是性，這些都應當知道。純陀！你想要快速度過三有海（佛教術語，指欲界、色界、無色界）的人，可以迅速準備供養，諸'
【English Translation】 English version: 'This discourse is established based on profound merits.' At that time, the World Honored One again emitted various colored lights from his face. Manjushri (a Bodhisattva) saw this light and knew that the time for the Tathagata's (a title for the Buddha) Nirvana (a Buddhist term referring to liberation) was approaching. He then told the elder Chunda (a person's name), 'You should make the final offering for the Tathagata's approaching Parinirvana (a Buddhist term referring to the Buddha's final Nirvana). The time has come, and you should prepare quickly. Chunda! You should know that the Tathagata does not emit light without a reason; there is a profound meaning in it. You should seize the time and not miss the opportunity, just like missing the flowers that should have been picked.' The elder Chunda stood silently. The Buddha told Chunda, 'The Tathagata will soon enter Nirvana. Now is the right time for you to make offerings to the Sangha (Buddhist monastic community).' He said this three times. Chunda was lost and sighed loudly, 'How strange! The world is so empty. The Tathagata is about to pass away, and I am weeping with sorrow.' He then pleaded with the Buddha again, hoping that the Buddha would stay in the world longer. The World Honored One told him, 'Chunda! Do not weep and disturb your mind. You should think correctly and practice the contemplation of the wild horse, the banana tree, dreams, lightning, broken vessels, etc., which are all not solid. You should know that conditioned phenomena are the abode of calamities.' Chunda said to the Buddha, 'Tathagata! If you do not pity the world and stay, and the world is so empty, how can we not weep?' The Buddha said, 'Chunda! I now enter Parinirvana out of compassion for you and all sentient beings. All Buddhas are like this, and the nature of conditioned phenomena is also like this. Regarding all conditioned phenomena, you should contemplate the verses on impermanence, suffering, emptiness, and non-self that I have spoken in the past. I have said that this body is a verse of calamity, like the verse of the arising and ceasing of bubbles on water. Do not just be sorrowful like ordinary people.' Chunda said to the Buddha, 'Yes, World Honored One! I truly know that the Tathagata enters Nirvana through skillful means, but I am still sad and distressed and cannot control myself.' The Buddha told Chunda, 'Good! Good! Good man! You should know that the Tathagata enters Nirvana through skillful means. You should know that the Buddha's teachings are like crossing a vast ocean. Longevity is not longevity, the arising and ceasing of phenomena are illusory and skillful means. Time is not time, and nature is not nature. All these should be known. Chunda! If you want to quickly cross the ocean of the three realms (a Buddhist term referring to the desire realm, form realm, and formless realm), you can quickly prepare the offerings, all'
天人阿修羅所赍供具，今當得為最後供養，令一切眾生從我得不動快樂，汝及餘人值良福田，汝于如來等正覺所設檀波羅蜜，不留難者亦當自成如來福田。」
時純陀長者欲度一切眾生故，低頭泣淚猶如雨下，譬如日出照青樹葉赤脈悉現，純陀長者亦復如是，血淚俱下而白佛言：「唯然世尊！今當從教。然如來泥洹甚深之義，非我凡細所能測量，亦非聲聞緣覺所知，唯佛世尊智慧境界。」
爾時純陀與諸眷屬，為度一切眾生故，稽首佛足右繞畢，燒香散華供養世尊，並復供養文殊師利，以供辦飯故還歸其家。
大般泥洹經卷第一 大正藏第 12 冊 No. 0376 佛說大般泥洹經
大般泥洹經卷第二
東晉平陽沙門法顯譯
哀嘆品第四
是時普地六種震動，其中聚落城邑山海，乃至十方皆悉大動。時諸眾生各大恐怖，天人阿修羅舉聲悲嘆，稽首禮足供養畢，咸皆同時以偈頌曰：
「稽首人中雄， 哀我今孤露； 投身尊足下， 眷仰妙功德。 聽我說生死， 種種無量苦； 諸天人聞者， 莫不生厭離。 譬如孤焭子， 困病自嬰身； 雖遇良醫治， 其疾猶未差。 而醫忽中道， 舍之適他方； 我等及一切， 窮苦亦如
【現代漢語翻譯】 現代漢語譯本：天人（deva）和阿修羅（asura）所帶來的供養之物，現在將成為最後的供養，使一切眾生從我這裡獲得不動搖的快樂。你和其他人遇到了良田福地，你對於如來（tathagata）等正覺（samyak-sambuddha）所設立的檀波羅蜜（dāna-pāramitā），不加以阻礙，也應當自己成就如來的福田。 當時，純陀（Cunda）長者爲了度化一切眾生，低頭哭泣，淚如雨下，就像太陽出來照耀青樹葉，紅色的脈絡都顯現出來一樣。純陀長者也是這樣，血淚交加地對佛說：『是的，世尊！我現在將遵從您的教誨。然而，如來涅槃（nirvana）的甚深含義，不是我這樣凡夫俗子所能測量的，也不是聲聞（sravaka）和緣覺（pratyekabuddha）所能理解的，只有佛世尊的智慧境界才能達到。』 當時，純陀和他的眷屬，爲了度化一切眾生，向佛陀的腳稽首頂禮，右繞佛陀后，燒香散花供養世尊，並供養文殊師利（Manjusri），因為要準備飯食就回到了自己的家中。 《大般涅槃經》卷第一 大正藏第 12 冊 No. 0376 《佛說大般涅槃經》 《大般涅槃經》卷第二 東晉平陽沙門法顯譯 哀嘆品第四 這時，整個大地發生了六種震動，其中的村落、城市、山海，乃至十方世界都劇烈震動。當時，所有的眾生都感到極大的恐懼，天人（deva）和阿修羅（asura）都發出悲嘆的聲音，稽首禮足供養完畢后，都同時用偈頌說道： 『頂禮人中雄，哀憐我等如今孤苦無依；投身在您尊貴的足下，仰慕您無上的功德。請聽我說這生死輪迴，種種無量的痛苦；諸天人和聽到這些的人，沒有不生起厭離之心的。譬如一個孤苦伶仃的孩子，被疾病纏身；即使遇到了良醫治療，他的疾病仍然沒有好轉。而醫生卻突然中途離去，捨棄他到其他地方去了；我們以及一切眾生，窮困痛苦也像這樣。』
【English Translation】 English version: The offerings brought by devas (gods) and asuras (demigods), shall now become the final offering, enabling all sentient beings to attain unwavering happiness from me. You and others have encountered a field of merit, and by not obstructing the dāna-pāramitā (perfection of giving) established by the Tathagata (Thus Come One), the Samyak-sambuddha (Perfectly Enlightened One), you shall also achieve the field of merit of the Tathagata. At that time, the elder Cunda, wishing to liberate all sentient beings, lowered his head and wept, tears falling like rain, just as when the sun shines on green leaves, the red veins become visible. Elder Cunda was also like this, with blood and tears flowing, and said to the Buddha: 'Yes, World Honored One! I shall now follow your teachings. However, the profound meaning of the Tathagata's nirvana (liberation) is not something that I, a common person, can fathom, nor is it something that sravakas (hearers) and pratyekabuddhas (solitary realizers) can understand; only the wisdom realm of the Buddha, the World Honored One, can reach it.' At that time, Cunda and his family, wishing to liberate all sentient beings, bowed their heads to the Buddha's feet, circumambulated the Buddha to the right, burned incense, scattered flowers to make offerings to the World Honored One, and also made offerings to Manjusri (Bodhisattva of Wisdom). Because they needed to prepare food, they returned to their home. The Mahāparinirvāṇa Sūtra, Volume 1 Taisho Tripitaka Volume 12, No. 0376, The Buddha Speaks the Mahāparinirvāṇa Sūtra The Mahāparinirvāṇa Sūtra, Volume 2 Translated by the Shramana Faxian of Pingyang, Eastern Jin Dynasty Chapter 4: Lamentation At this time, the entire earth shook in six ways, and the villages, cities, mountains, seas, and even the ten directions all shook violently. At that time, all sentient beings felt great fear, and the devas (gods) and asuras (demigods) all cried out in lamentation. After bowing their heads and paying homage, they all simultaneously spoke in verses: 'We bow our heads to the hero among men, pitying us who are now orphaned and helpless; we throw ourselves at your honored feet, admiring your supreme merits. Please listen to me speak of the cycle of birth and death, the various immeasurable sufferings; all the devas and those who hear this, none do not give rise to a sense of detachment. It is like an orphaned child, afflicted by illness; even if he encounters a good doctor, his illness still does not improve. And the doctor suddenly leaves midway, abandoning him to go elsewhere; we and all sentient beings, impoverished and suffering, are also like this.'
是。 始蒙方便治， 眾邪煩惱見； 世尊大醫王， 忽當舍我去。 便如窮病子， 失醫無所怙； 嗚呼此世間， 從今永虛空。 亦如國荒亂， 復失賢明主； 哀哉諸天人， 皆當羅剎患。 猶如谷貴劫， 民遭饑饉苦； 哀哉諸天人， 永失甘露味。 譬如盛火起， 眾生皆燒死； 哀哉諸天人， 惡道永熾然。 哀哉諸天人， 長夜受大苦； 輪轉生死流， 如象溺深泥。 哀哉今天人， 血流從身出； 憂悲增苦惱， 戀慕心如是。 世尊猶滅度， 行業難複測； 日月隱重云， 慧光從此滅。 哀哉天人眾， 長夜處幽冥； 是故懷憂苦， 非物所能喻。 視身無可樂， 欲舍如棄唾； 不欲常在世， 聞佛泥洹聲。 唯愿大智尊， 住世說甘露； 云除日光顯， 重冥皆悉滅； 如來慧日光， 永消生死障。」
爾時世尊告諸比丘：「汝等比丘！莫如凡夫諸天人輩愁憂啼哭，當勤精進奉持如來所說實法專念守行。」時諸天人阿修羅等，聞佛為諸比丘說法已，愿請望斷忍割悲戀，譬如孝子慈母新喪，祖送丘墓長訣而還，哀感懊惱強自抑止。
於是世尊而說偈言：
「汝等當開意，
【現代漢語翻譯】 現代漢語譯本 開始時，我們蒙受了方便的教導，看到了各種邪見和煩惱； 世尊（釋迦牟尼佛的尊稱）這位偉大的醫王，忽然就要舍我們而去。 我們就像貧窮生病的兒子，失去了醫生，沒有了依靠； 唉，這個世間，從今以後將永遠空虛。 也像國家陷入動亂，又失去了賢明的主君； 可悲啊，諸天人和人們，都將遭受羅剎（惡鬼）的禍患。 猶如遭遇穀物昂貴的災難，人民遭受飢餓的痛苦； 可悲啊，諸天人和人們，將永遠失去甘露（佛法）的滋味。 譬如熊熊大火燃起，眾生都被燒死； 可悲啊，諸天人和人們，惡道將永遠熾熱燃燒。 可悲啊，諸天人和人們，將在漫長的黑夜中遭受巨大的痛苦； 在生死輪迴中流轉，就像大象陷入深深的泥潭。 可悲啊，今天的人們，鮮血從身上流出； 憂愁悲傷增加了痛苦煩惱，戀慕的心情就是這樣。 世尊即使涅槃（佛教指修行者死亡，進入不生不滅的境界），他的功德也難以測度； 日月被厚厚的雲層遮蔽，智慧的光芒從此熄滅。 可悲啊，天人大眾，將在漫長的黑夜中處於幽暗之中； 因此懷著憂愁痛苦，沒有什麼可以比擬。 看待身體沒有什麼可留戀的，想要捨棄它就像丟棄唾沫； 不想永遠活在世上，聽聞佛陀涅槃的聲音。 只願大智的世尊，能住世宣說甘露（佛法）； 像雲散去，陽光顯現，重重黑暗都將消滅； 如來的智慧之光，將永遠消除生死的障礙。
那時，世尊告訴眾比丘（佛教出家修行者）說：『你們這些比丘！不要像凡夫俗子和諸天人那樣憂愁啼哭，應當勤奮精進，奉持如來所說的真實佛法，專心念誦修行。』當時，諸天人、阿修羅（一種神道）等，聽聞佛陀為諸比丘說法后，希望和請求都斷絕了，只能忍痛割捨悲傷和眷戀，就像孝子慈母新喪，送葬到墳墓長久訣別而返回，悲哀感傷懊惱，只能勉強自己抑制住。
於是，世尊說了偈語：
『你們應當開闊心意，』
【English Translation】 English version Initially, we received the expedient teachings, and saw various wrong views and afflictions; The World Honored One (a respectful title for Shakyamuni Buddha), the great physician, is suddenly about to leave us. We are like poor, sick children, having lost our doctor, with no one to rely on; Alas, this world, from now on, will be forever empty. It is also like a country falling into chaos, having lost its wise and virtuous ruler; How pitiful, the gods and humans, will all suffer the calamities of Rakshasas (demons). It is like encountering a disaster of expensive grains, the people suffering the pain of hunger; How pitiful, the gods and humans, will forever lose the taste of Amrita (the Dharma). It is like a raging fire rising, all living beings are burned to death; How pitiful, the gods and humans, the evil paths will forever burn fiercely. How pitiful, the gods and humans, will suffer great pain in the long night; Revolving in the cycle of birth and death, like an elephant sinking into deep mud. How pitiful, the people of today, blood flows from their bodies; Sorrow and grief increase the pain and afflictions, the longing heart is like this. Even if the World Honored One enters Nirvana (the Buddhist concept of death and entering a state of non-birth and non-death), his merits are difficult to fathom; The sun and moon are obscured by thick clouds, the light of wisdom is extinguished from here. How pitiful, the assembly of gods and humans, will be in darkness in the long night; Therefore, harboring sorrow and pain, there is nothing that can be compared to it. Looking at the body, there is nothing to be attached to, wanting to discard it like spitting out saliva; Not wanting to live forever in the world, hearing the sound of the Buddha's Nirvana. We only wish that the World Honored One of great wisdom, could stay in the world and preach the Amrita (the Dharma); Like the clouds dispersing, the sunlight appears, all the darkness will be eliminated; The light of the Tathagata's (another title for Buddha) wisdom, will forever eliminate the obstacles of birth and death.
At that time, the World Honored One told the Bhikkhus (Buddhist monks): 'You Bhikkhus! Do not be sorrowful and weep like ordinary people and gods, you should diligently practice and uphold the true Dharma spoken by the Tathagata, and concentrate on reciting and practicing.' At that time, the gods, Asuras (a type of deity), and others, after hearing the Buddha preach to the Bhikkhus, their hopes and requests were cut off, they could only endure the pain and give up their sorrow and attachment, just like filial sons and loving mothers who have just lost a loved one, sending them to the grave for a long farewell and returning, feeling sad, grieved, and remorseful, they could only force themselves to restrain it.
Then, the World Honored One spoke in verse:
'You should open your minds,'
諸佛法應爾； 各各還復坐， 諦聽我所說。 攝心莫放逸， 守持于凈戒； 定諸亂意想， 善自護其心。
「複次，諸比丘！若有疑惑今皆當問，若空不空常無常，歸無歸依無依，恒無恒眾生非眾生，實不實諦不諦，泥洹非泥洹，密不密二法不二法，如是等種種法中諸有疑惑，今皆應問，當爲汝等隨順說之，當爲汝等開不死門然後滅度，是故汝今現心所疑各各當問。所以者何？佛興難值人身難得得信亦難，離八難處及持戒具足此復益難，猶恒沙求金粟，亦如優曇華。複次，比丘！百穀藥木及諸珍寶皆從地出，一切眾生依得生長，如來如是出生妙善諸甘露法，眾生因此長養法身，是故比丘當問所疑，如來悉為說決定義然後泥洹，安樂一切諸眾生故。」
時諸比丘聞如來決定泥洹已，心懷悲怖身毛皆豎，如日初出照青樹葉赤脈悉現，其身如是舉體支節血淚交流，稽首佛足右繞畢白佛言：「善哉！世尊！快說非常苦空之教，如一切眾生跡象跡為上，如是世尊說無常想于諸想中最為第一，精勤修習能離一切欲界貪愛色愛有愛，無明憍慢從此永滅。又復世尊！譬如田夫于秋月時，草實未熟深耕其地，春殖五穀草穢不生，行者如是深念無常想精勤修習，能離一切欲界貪愛色愛有愛，無明憍慢永不復生
【現代漢語翻譯】 現代漢語譯本：諸佛的教法本應如此； 你們各自回到座位，仔細聽我所說。 收攝心念不要放逸，守護持守清凈的戒律； 安定那些散亂的意念，好好地守護自己的心。
『再者，各位比丘！如果有什麼疑惑現在都應當提問，無論是關於空與不空、常與無常、歸依與無歸依、恒常與無恒常、眾生與非眾生、真實與不真實、真諦與非真諦、涅槃（Nirvana，指解脫的境界）與非涅槃、秘密與不秘密、二法與非二法，像這樣種種的法中，如果有什麼疑惑，現在都應當提問，我將為你們隨順解說，我將為你們開啟不死之門然後入滅，所以你們現在心中所疑惑的，都應當各自提問。這是為什麼呢？佛陀出世難以遇到，人身難以獲得，獲得信仰也難，遠離八難之處並且持戒具足，這更是難上加難，就像在恒河沙中尋找金粟，也像優曇花一樣稀有。再者，比丘！百穀、藥木以及各種珍寶都從地裡生長出來，一切眾生依靠它們得以生長，如來也是如此出生了美妙的甘露法，眾生因此得以滋養法身，所以比丘們應當提問所疑惑的，如來會為你們詳細解答，然後入滅，爲了安樂一切眾生。』
當時，各位比丘聽到如來決定入滅后，心中感到悲傷恐懼，身上汗毛都豎了起來，就像初升的太陽照耀著青色的樹葉，紅色的脈絡都顯現出來，他們的身體就像這樣，全身的關節都流著血淚，他們向佛陀的腳稽首，右繞佛陀后稟告佛陀說：『善哉！世尊！您說得太好了，您宣說了無常、苦、空的教義，就像一切眾生的足跡中，像的足跡最為殊勝一樣，世尊您所說的無常想在一切想法中最為第一，精勤修習能夠遠離一切欲界的貪愛、色界的貪愛、有界的貪愛，無明和驕慢從此永遠滅除。又，世尊！譬如農夫在秋月時節，草籽尚未成熟時深耕土地，春天種植五穀，雜草就不會生長，修行人如果這樣深念無常想，精勤修習，就能遠離一切欲界的貪愛、色界的貪愛、有界的貪愛，無明和驕慢永遠不會再生。'
English version: The Dharma (teachings) of all Buddhas should be like this; Each of you return to your seats, and listen carefully to what I say. Gather your minds and do not be lax, uphold and maintain the pure precepts; Settle those scattered thoughts, and well protect your own minds.
'Furthermore, O Bhikkhus (monks)! If there are any doubts, you should all ask now, whether it is about emptiness and non-emptiness, permanence and impermanence, refuge and non-refuge, constancy and inconstancy, sentient beings and non-sentient beings, reality and non-reality, truth and non-truth, Nirvana (the state of liberation) and non-Nirvana, secrecy and non-secrecy, duality and non-duality, in these various kinds of Dharma, if there are any doubts, you should all ask now, I will explain them to you accordingly, I will open the gate of immortality for you and then enter Parinirvana (final passing away), therefore, whatever doubts you have in your minds now, you should each ask. Why is this so? It is difficult to encounter the arising of a Buddha, it is difficult to obtain a human body, it is also difficult to obtain faith, to be away from the eight difficulties and to have the precepts fully, this is even more difficult, like searching for gold millet in the sands of the Ganges, or like the Udumbara flower. Furthermore, O Bhikkhus! The hundred grains, medicinal trees, and all kinds of treasures all come from the earth, all sentient beings rely on them to grow, the Tathagata (Buddha) is also like this, giving birth to the wonderful nectar Dharma, sentient beings therefore nourish their Dharma bodies, therefore, O Bhikkhus, you should ask what you doubt, the Tathagata will explain and resolve them for you, and then enter Parinirvana, for the sake of the peace and happiness of all sentient beings.'
At that time, when the Bhikkhus heard that the Tathagata had decided to enter Parinirvana, their hearts were filled with sorrow and fear, and the hairs on their bodies stood on end, like the rising sun illuminating the green leaves of a tree, the red veins all appearing, their bodies were like this, all their joints were flowing with blood and tears, they bowed their heads to the Buddha's feet, circumambulated the Buddha to the right, and then reported to the Buddha, saying: 'Excellent! O World Honored One! You have spoken so well, you have proclaimed the teachings of impermanence, suffering, and emptiness, just as among the footprints of all sentient beings, the footprint of the elephant is the most supreme, so the thought of impermanence that the World Honored One has spoken is the most supreme among all thoughts, diligent practice can lead to the abandonment of all desires of the desire realm, the desires of the form realm, and the desires of the formless realm, ignorance and arrogance will be forever extinguished from this. Furthermore, O World Honored One! Just like a farmer in the autumn season, when the seeds of the grass have not yet matured, deeply plows the land, and in the spring plants the five grains, weeds will not grow, if a practitioner deeply contemplates the thought of impermanence and diligently practices, they can abandon all desires of the desire realm, the desires of the form realm, and the desires of the formless realm, ignorance and arrogance will never arise again.'
【English Translation】 The Dharma of all Buddhas should be like this; Each of you return to your seats, and listen carefully to what I say. Gather your minds and do not be lax, uphold and maintain the pure precepts; Settle those scattered thoughts, and well protect your own minds.
'Furthermore, O Bhikkhus! If there are any doubts, you should all ask now, whether it is about emptiness and non-emptiness, permanence and impermanence, refuge and non-refuge, constancy and inconstancy, sentient beings and non-sentient beings, reality and non-reality, truth and non-truth, Nirvana and non-Nirvana, secrecy and non-secrecy, duality and non-duality, in these various kinds of Dharma, if there are any doubts, you should all ask now, I will explain them to you accordingly, I will open the gate of immortality for you and then enter Parinirvana, therefore, whatever doubts you have in your minds now, you should each ask. Why is this so? It is difficult to encounter the arising of a Buddha, it is difficult to obtain a human body, it is also difficult to obtain faith, to be away from the eight difficulties and to have the precepts fully, this is even more difficult, like searching for gold millet in the sands of the Ganges, or like the Udumbara flower. Furthermore, O Bhikkhus! The hundred grains, medicinal trees, and all kinds of treasures all come from the earth, all sentient beings rely on them to grow, the Tathagata is also like this, giving birth to the wonderful nectar Dharma, sentient beings therefore nourish their Dharma bodies, therefore, O Bhikkhus, you should ask what you doubt, the Tathagata will explain and resolve them for you, and then enter Parinirvana, for the sake of the peace and happiness of all sentient beings.'
At that time, when the Bhikkhus heard that the Tathagata had decided to enter Parinirvana, their hearts were filled with sorrow and fear, and the hairs on their bodies stood on end, like the rising sun illuminating the green leaves of a tree, the red veins all appearing, their bodies were like this, all their joints were flowing with blood and tears, they bowed their heads to the Buddha's feet, circumambulated the Buddha to the right, and then reported to the Buddha, saying: 'Excellent! O World Honored One! You have spoken so well, you have proclaimed the teachings of impermanence, suffering, and emptiness, just as among the footprints of all sentient beings, the footprint of the elephant is the most supreme, so the thought of impermanence that the World Honored One has spoken is the most supreme among all thoughts, diligent practice can lead to the abandonment of all desires of the desire realm, the desires of the form realm, and the desires of the formless realm, ignorance and arrogance will be forever extinguished from this. Furthermore, O World Honored One! Just like a farmer in the autumn season, when the seeds of the grass have not yet matured, deeply plows the land, and in the spring plants the five grains, weeds will not grow, if a practitioner deeply contemplates the thought of impermanence and diligently practices, they can abandon all desires of the desire realm, the desires of the form realm, and the desires of the formless realm, ignorance and arrogance will never arise again.'
。夫田家子以秋耕為上，世尊法中以無常想為第一。又如帝王知命將終，恩赦天下獄囚閉系，悉蒙解脫然後命終。今日世尊亦復如是，臨欲滅度說甘露法惠利眾生，貪愛牢獄皆悉解脫然後泥洹。如人為惡鬼所持，遭遇咒師便得解脫；如是眾生為貪愛羅剎所持，幸蒙如來聖慧大咒，得脫眾邪恩愛羅剎。如人瘧病遇良醫藥苦患悉除；我等亦然，無量身病邪見煩惱，得世尊法藥皆蒙除愈。如人醉酒不識親疏尊卑長幼，尋后醒悟心懷慚愧深自克責；我等如是，于無邊生死中，醉於情慾迷於邪見始蒙醒悟。猶如蘆草及伊蘭樹無有堅實，此身如是，我人壽命等無有堅固。」
佛告比丘：「汝等如是修無我想耶？」
諸比丘答曰：「唯然世尊！我等常修無我想，餘人亦修無常苦空非我之想。世尊！如人言日月星宿山地轉，此非為轉，但眾生眩惑謂之為轉；如是人言無常苦空非我，當知此等眾生亦是世俗眩惑，我等所修是平等修。」
佛告比丘：「如汝說喻，此譬喻中說味說義汝猶未解，我當更說。如人言日月山地轉，此非為轉但眩惑謂之為轉，如是眾生愚癡顛倒計我計常計樂計凈，然彼佛者是我義，法身是常義，泥洹是樂義，假名諸法是凈義。汝等比丘莫眩惑想，而言我於一切法修無常苦空不凈想也。」
【現代漢語翻譯】 現代漢語譯本：農夫以秋耕為上，世尊的佛法中以無常的觀念為第一。又如帝王知道自己將要去世，會恩赦天下被囚禁的犯人，讓他們都得到解脫然後才去世。今天世尊也是這樣，在即將涅槃時宣說甘露佛法來利益眾生，讓所有被貪愛束縛的人都得到解脫，然後才進入涅槃。就像人被惡鬼纏身，遇到咒師就能得到解脫；眾生被貪愛的羅剎所控制，幸好遇到如來的聖慧大咒，才能擺脫邪惡的恩愛羅剎。就像人得了瘧疾，遇到良藥就能消除痛苦；我們也是這樣，無量身體的疾病和邪見煩惱，得到世尊的法藥都能消除痊癒。就像人喝醉了酒，不認識親疏尊卑長幼，醒來後會感到慚愧，深深地責備自己；我們也是這樣，在無邊的生死輪迴中，沉醉於情慾，迷惑于邪見，現在才開始醒悟。就像蘆葦和伊蘭樹沒有堅實的本質，這個身體也是這樣，我們人的壽命等都沒有堅固的實體。 佛陀告訴比丘們：『你們是這樣修習無我觀的嗎？』 眾比丘回答說：『是的，世尊！我們常常修習無我觀，其他人也修習無常、苦、空、非我的觀念。世尊！就像人們說日月星辰、山地在轉動，其實它們並沒有轉動，只是眾生被迷惑了，認為它們在轉動；同樣，人們說無常、苦、空、非我，應當知道這些眾生也是被世俗迷惑了，我們所修習的是平等之修。』 佛陀告訴比丘們：『就像你們所說的比喻，這個比喻中的含義和道理你們還沒有理解，我再給你們說。就像人們說日月山地在轉動，其實它們並沒有轉動，只是被迷惑了才認為它們在轉動，眾生也是這樣，愚癡顛倒地執著於我、常、樂、凈。然而，佛是我的真義，法身是常的真義，涅槃是樂的真義，假名諸法是凈的真義。你們這些比丘不要被迷惑，認為我是在一切法中修習無常、苦、空、不凈的觀念。』
【English Translation】 English version: Just as a farmer considers autumn plowing to be the most important, in the Buddha's Dharma, the contemplation of impermanence is the foremost. Similarly, when a king knows his life is ending, he grants amnesty to all imprisoned criminals, allowing them to be freed before his death. Today, the World Honored One is also like this, about to enter Nirvana, he speaks the nectar of Dharma to benefit all beings, freeing all those bound by craving before entering Nirvana. Just as a person possessed by an evil spirit is freed upon encountering a sorcerer, so too are beings controlled by the Rakshasa of craving, who are fortunate to receive the great mantra of the Tathagata's holy wisdom, thus escaping the evil Rakshasa of affection. Like a person suffering from malaria who is cured by good medicine, we too, with our countless physical ailments and deluded afflictions, are healed by the World Honored One's Dharma medicine. Like a person drunk who does not recognize relatives, superiors, or elders, who later awakens with shame and self-reproach, we too, in the boundless cycle of birth and death, were intoxicated by desire and deluded by wrong views, and are now beginning to awaken. Just as reeds and the Eranda tree have no solid essence, so too is this body, and our human lifespan, lacking any firm substance. The Buddha said to the Bhikkhus, 'Do you thus practice the contemplation of no-self?' The Bhikkhus replied, 'Yes, World Honored One! We constantly practice the contemplation of no-self, and others also practice the contemplation of impermanence, suffering, emptiness, and no-self. World Honored One! Just as people say that the sun, moon, stars, mountains, and earth are moving, but they are not actually moving, it is only that beings are deluded and think they are moving; similarly, when people speak of impermanence, suffering, emptiness, and no-self, know that these beings are also deluded by worldly views, and what we practice is an equal practice.' The Buddha said to the Bhikkhus, 'As in your analogy, you have not yet understood the meaning and the principle in this analogy, I will explain further. Just as people say that the sun, moon, mountains, and earth are moving, but they are not actually moving, it is only that they are deluded and think they are moving, so too are beings, foolishly and perversely clinging to self, permanence, pleasure, and purity. However, the Buddha is the true meaning of self, the Dharmakaya is the true meaning of permanence, Nirvana is the true meaning of pleasure, and the nominal dharmas are the true meaning of purity. You Bhikkhus should not be deluded into thinking that I am practicing the contemplation of impermanence, suffering, emptiness, and impurity in all dharmas.'
比丘白佛言：「世尊！我等亦修三種修凈。」
佛告比丘：「此三種修於我法中亦無實義，間間苦修性升降故，苦樂想顛倒，樂苦想顛倒，無常常想顛倒，常無常想顛倒，非我我想顛倒，我非我想顛倒，不凈凈想顛倒，凈不凈想顛倒，如是四顛倒想者不識平等，於此所修非為正修；苦不苦修，無常常修，非我我修，不凈凈修，此四種修是世間樂常我凈，離世間亦有四種樂常我凈；汝等當知名味者世間法，義者出世間法。」
時諸比丘白佛言：「世尊！我當云何如世尊教，修三想見四顛倒者？唯愿如來住世一劫若過一劫，如世尊教我當修行，若當如來不住世者，我等何能久與毒蛇同其窟宅永違如來？誰當住世任持正法？當隨如來入于泥洹。」
佛告比丘：「莫作是語，莫作是語。比丘當知！如來正法付大迦葉，大迦葉者當爲汝等作歸依處，亦普救護一切眾生如佛無異。比丘當知！譬如大王典領諸國，若欲遊行余國，要立一大臣兼知國事如王在時；我亦如是，於此世界尋當安立摩訶迦葉。但汝等比丘，先所修習無常苦空非我想者非真實修，譬如春月諸商人輩至歡會時遊戲水邊，眾中一人有失琉璃墮深水底，時諸商人各各入水為求寶故，或得瓦石沉木謂為是寶，歡喜持出乃知非真；彼琉璃珠故在水中，光
【現代漢語翻譯】 現代漢語譯本：比丘們對佛說：『世尊！我們也在修習三種清凈的修行。』 佛告訴比丘們：『這三種修行在我的教法中也沒有實際意義，因為它們時而苦修，時而性情升降不定，導致苦樂的想法顛倒，樂苦的想法顛倒，無常的想法顛倒，常無常的想法顛倒，非我的想法顛倒，我非我的想法顛倒，不凈的想法顛倒，凈不凈的想法顛倒。像這樣有四種顛倒想法的人不能認識平等，他們所修的不是正確的修行。苦不苦的修行，無常的修行，非我的修行，不凈的修行，這四種修行是世間的樂、常、我、凈。離開世間也有四種樂、常、我、凈。你們應當知道，名味是世間法，義是出世間法。』 當時，比丘們對佛說：『世尊！我們應當如何像世尊教導的那樣，修習三種想法，看清四種顛倒呢？只希望如來住世一劫或者超過一劫，我們一定按照世尊的教導修行。如果如來不住世了，我們又怎麼能長久地與毒蛇同處一穴，永遠地離開如來呢？誰能住世承擔正法？我們應當跟隨如來進入涅槃。』 佛告訴比丘們：『不要這樣說，不要這樣說。比丘們應當知道！如來將正法託付給大迦葉（Mahakasyapa），大迦葉將作為你們的歸依之處，也像佛一樣普遍救護一切眾生。比丘們應當知道！譬如大王統治各個國家，如果想要攻打其他國家，就要設立一位大臣兼管國家事務，就像大王在位時一樣。我也是這樣，在這個世界即將安立摩訶迦葉（Mahakasyapa）。但是你們這些比丘，先前所修習的無常、苦、空、非我等想法不是真實的修行，譬如春月，商人們歡聚時在水邊嬉戲，其中一人丟失了琉璃珠，掉入深水底部，這時商人們各自入水爲了尋找寶物，有的得到瓦片、石頭、沉木，就以為是寶物，歡喜地拿出來才知道不是真的。那顆琉璃珠仍然在水中，發出光芒。』
【English Translation】 English version: The monks said to the Buddha, 『World Honored One! We are also practicing three kinds of pure practices.』 The Buddha told the monks, 『These three kinds of practices have no real meaning in my Dharma, because they sometimes involve ascetic practices and sometimes their nature rises and falls, leading to the reversal of the idea of suffering and pleasure, the reversal of the idea of pleasure and suffering, the reversal of the idea of impermanence, the reversal of the idea of permanence and impermanence, the reversal of the idea of non-self, the reversal of the idea of self and non-self, the reversal of the idea of impurity, and the reversal of the idea of purity and impurity. Those who have these four kinds of reversed ideas cannot recognize equality, and what they practice is not correct practice. The practice of neither suffering nor non-suffering, the practice of impermanence, the practice of non-self, and the practice of impurity, these four kinds of practices are the worldly pleasure, permanence, self, and purity. Apart from the world, there are also four kinds of pleasure, permanence, self, and purity. You should know that name and taste are worldly dharmas, and meaning is the dharma beyond the world.』 At that time, the monks said to the Buddha, 『World Honored One! How should we, as the World Honored One teaches, practice the three ideas and see through the four reversals? We only hope that the Tathagata will remain in the world for one kalpa or more than one kalpa, and we will certainly practice according to the Tathagata's teachings. If the Tathagata does not remain in the world, how can we live long in the same cave with poisonous snakes and forever leave the Tathagata? Who will remain in the world to uphold the true Dharma? We should follow the Tathagata into Nirvana.』 The Buddha told the monks, 『Do not say such things, do not say such things. Monks should know! The Tathagata entrusts the true Dharma to Mahakasyapa (大迦葉), and Mahakasyapa will be your refuge, and will also universally save all sentient beings like the Buddha. Monks should know! For example, a great king rules various countries, and if he wants to attack other countries, he must establish a minister to manage state affairs, just as when the king is in power. I am also like this, and I will soon establish Mahakasyapa (摩訶迦葉) in this world. But you monks, the impermanence, suffering, emptiness, and non-self ideas that you previously practiced are not true practices. For example, in the spring month, when merchants gather to play by the water, one of them loses a lapis lazuli bead, which falls to the bottom of the deep water. At this time, the merchants each enter the water to search for treasure. Some get tiles, stones, and sunken wood, and think they are treasures, and happily take them out, only to realize they are not real. The lapis lazuli bead is still in the water, emitting light.』
色徹照明逾日月，眾人見光知是名寶，嘆其奇特各欲求取，時有一人巧智方便取得真寶。如是比丘！汝於一切苦空無常不凈，作儘想受言我修習，猶如彼人手執非寶而自欺誑。汝等比丘！莫如彼人空自欺誑，當如商人有黠慧者。比丘！當知有我有常有樂有凈，汝等所修一切攝受皆是顛倒，如彼不識琉璃寶珠。汝等比丘，修真實法如得寶珠，于不真實法修無常想。」
諸比丘言：「如世尊說：『一切諸法皆悉無我，當如是修。如是修時我想即滅，我想滅已正向泥洹。』此有何義？唯愿世尊哀故更說。」
佛言：「善哉！善哉！諸比丘！汝等欲除吾我惑者，應如是問。譬如有王闇鈍少智，時有藥師亦不明瞭，欺誑天下受王奉祿，唯知乳藥復不善解，而常以此療治，國人又復不知風痰唌唾病之所宜，而闇鈍王謂為上醫。時有明醫曉八種術，從遠方來語舊醫言：『汝為我師我為弟子，當從汝學。』舊醫言：『善哉！當教汝不死藥法，汝當勤學四十八年，令汝盡知無上醫術。』便將后醫出入王宮，是闇鈍王亦相愛樂。彼后醫便白王言：『大王！應當學諸技藝。』王大歡喜便從受學，智慧漸增乃知舊醫無智欺誑，驅令出國加敬后醫。彼后醫知時已至復白王言：『欲有所請當隨我意。』王答言：『爾。』醫言：『大王！
{ "translations": [ "現代漢語譯本", "光芒四射，勝過日月的光輝，眾人見到這光芒，知道是稀世珍寶，都驚歎它的奇特，各自想要得到它。當時有一個人，憑藉巧妙的智慧和方便的方法，得到了真正的寶物。就像這樣，比丘們！你們對於一切苦、空、無常、不凈，只是做『儘想』，並說『我正在修習』，就像那個人手裡拿著不是寶物的東西而自欺欺人。你們這些比丘！不要像那個人一樣空自欺騙，應當像有聰明智慧的商人一樣。比丘們！應當知道有我、有常、有樂、有凈，你們所修的一切執取都是顛倒的，就像那些不認識琉璃寶珠的人一樣。你們這些比丘，修習真實之法就像得到了寶珠，對於不真實之法，應當修習無常之想。」 , "眾比丘說：『正如世尊所說：「一切諸法皆悉無我（anatman，無自性），應當這樣修習。這樣修習時，我執（atman，自我）就會滅除，我執滅除后，就能正確地趨向涅槃（nirvana，解脫）。」 這其中有什麼含義呢？希望世尊慈悲，再為我們解說。』", "佛說：『好啊！好啊！比丘們！你們想要去除我執的迷惑，應當這樣發問。譬如有一個國王，愚昧遲鈍，缺少智慧。當時有一個藥師，也不明事理，欺騙天下人，接受國王的俸祿，只知道乳藥，又不善於理解，常常用這種方法來治療疾病。國人又不知道風、痰、涎、唾等病癥的適宜療法，而愚昧的國王卻認為他是最好的醫生。當時有一個明醫，通曉八種醫術，從遠方來，對舊醫說：「你做我的老師，我做你的弟子，我應當向你學習。」舊醫說：「好啊！我將教你長生不死的藥法，你應當勤奮學習四十八年，讓你完全瞭解無上的醫術。」於是就帶著後來的醫生出入王宮，那個愚昧的國王也很喜歡他。那個後來的醫生就對國王說：「大王！應當學習各種技藝。」國王非常高興，就跟隨他學習，智慧逐漸增長，才知道舊醫沒有智慧，是在欺騙自己，就把他驅逐出國，更加尊敬後來的醫生。那個後來的醫生知道時機已到，又對國王說：「我想要有所請求，希望您能聽從我的意思。」國王回答說：「可以。」醫生說：「大王！』" ], "english_translations": [ "English version", "Its light shines brighter than the sun and moon. When people see this light, they know it is a rare treasure. They marvel at its uniqueness and each desires to obtain it. At that time, there was a person who, through skillful wisdom and expedient means, obtained the real treasure. Likewise, monks! You, regarding all suffering, emptiness, impermanence, and impurity, merely conceive of 『cessation』 and say, 『I am practicing,』 like that person who holds something that is not a treasure and deceives himself. You monks! Do not be like that person who vainly deceives himself. You should be like a merchant who has clever wisdom. Monks! You should know that there is self, permanence, bliss, and purity. All that you practice and grasp is inverted, like those who do not recognize a lapis lazuli jewel. You monks, practicing the true Dharma is like obtaining a jewel. Regarding the untrue Dharma, you should cultivate the thought of impermanence.」", "The monks said, 『As the World-Honored One said, 「All dharmas are without self (anatman), one should practice in this way. When practicing in this way, the thought of self (atman) will be extinguished. When the thought of self is extinguished, one will correctly proceed towards nirvana (liberation).」 What is the meaning of this? We beseech the World-Honored One to explain further out of compassion.』", "The Buddha said, 『Excellent! Excellent! Monks! You who wish to remove the delusion of self should ask in this way. For example, there was a king who was dull and lacked wisdom. At that time, there was a physician who was also ignorant and deceived the people, receiving the king』s salary. He only knew about milk medicine and did not understand it well. He always used this method to treat diseases. The people of the country did not know the proper treatments for wind, phlegm, saliva, and sputum diseases, and the dull king thought he was the best doctor. At that time, there was a wise physician who understood eight kinds of medical arts. He came from afar and said to the old physician, 「You will be my teacher, and I will be your disciple. I should learn from you.」 The old physician said, 「Good! I will teach you the method of the medicine of immortality. You should diligently study for forty-eight years, so that you will fully understand the supreme medical arts.」 Then he took the later physician in and out of the royal palace. The dull king also liked him. The later physician then said to the king, 「Great King! You should learn various skills.」 The king was very happy and followed him to learn. His wisdom gradually increased, and he realized that the old physician had no wisdom and was deceiving him. He drove him out of the country and respected the later physician even more. The later physician knew that the time had come and said to the king, 「I wish to make a request. I hope you will follow my will.」 The king replied, 「Yes.」 The physician said, 「Great King!」』" ] }
先醫乳藥毒害危險，不復可服應舍此法。』王即從教普下國內，自今已后服乳藥者當重罰之。爾時後醫以五種藥甘酢咸苦辛等五味用療一切。時王得病請醫治之，醫觀王病應用乳藥，便白王言：『唯有乳藥能令不死。』王語醫言：『汝今狂耶？先言是毒令我驅彼，而今復言應服乳藥。』后醫答言：『不也。大王！此言有意，譬如板木有蟲食跡似王名字，不善書者謂是真字，其善書者乃知非真；先醫如是雖合乳藥，不知分別時節所應，當知乳藥有能殺人亦不殺人，不殺人者養乳牛時，放在曠野無毒草處擇水而飲，不加杖捶出入以時，構彼乳時泡沫不起，當知此乳救一切病為不死藥。』王言：『大善。』便服乳藥。時國人民聞王服乳皆悉驚怖，來詣王所咸言：『此師將非鬼耶？先言殺人，今令大王還服乳藥。』時王即為人民廣說乳之升降，王及人民增加恭敬供養后醫，奉用其法常服乳藥。
「比丘當知！如來、應供、等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，為大醫王出興於世，為壞外道邪醫術故，與眾生王漸相習近，知愛樂已，便教令舍外道邪受而語之言：『無有吾我眾生壽命，似彼蟲食為書，諸異道輩受吾我故而言無我。』一切眾生承如來言展轉相教皆說無我，此是如來知時方便
【現代漢語翻譯】 現代漢語譯本：先前的醫生說乳藥有毒有害，不能再服用，應該捨棄這種方法。』國王聽從了他的建議，在全國範圍內頒佈命令，從今以後，服用乳藥的人將受到重罰。當時，後來的醫生用甘、酸、咸、苦、辛等五種味道的藥物來治療各種疾病。這時，國王生病了，請醫生來治療。醫生觀察國王的病情，認為應該用乳藥，就對國王說：『只有乳藥才能使您不死。』國王對醫生說：『你現在是瘋了嗎？先前說乳藥是毒藥，讓我禁止使用，現在又說應該服用乳藥。』後來的醫生回答說：『不是的，大王！我這話是有道理的。譬如木板上有蟲子啃食的痕跡，看起來像您的名字，不善於書法的人會認為是真的字，而善於書法的人才知道不是真的。先前的醫生就像這樣，雖然調配了乳藥，卻不知道分辨時節和應該如何使用。要知道乳藥有時能殺人，有時也能救人。不殺人的乳藥，是養乳牛時，把它們放在曠野沒有毒草的地方，選擇乾淨的水給它們喝，不鞭打它們，讓它們按時出入，擠奶時沒有泡沫，這樣的乳藥才能治療一切疾病，成為不死之藥。』國王說：『太好了。』就服用了乳藥。當時，全國人民聽說國王服用了乳藥，都感到非常驚恐，來到國王那裡，都說：『這個醫生難道是鬼嗎？先前說乳藥會殺人，現在又讓大王服用乳藥。』這時，國王就為人民詳細解釋了乳藥的功效和使用方法。國王和人民都更加恭敬地供養後來的醫生，並按照他的方法經常服用乳藥。 『比丘們應當知道！如來（Tathagata）、應供（Arhat）、等正覺（Samyaksambuddha）、明行足（Vidyacharana-sampanna）、善逝（Sugata）、世間解（Lokavid）、無上士（Anuttara-purusa-damya-sarathi）、調御丈夫（Shasta devamanushyanam）、天人師（Buddha）、佛（Bhagavan），是偉大的醫王，出現於世間，爲了破除外道邪醫的醫術，與眾生之王逐漸親近，瞭解他們的喜好后，就教導他們捨棄外道的邪見，並告訴他們：『沒有我（Atman）、眾生（Sattva）、壽命（Jiva）的概念，就像蟲子啃食的痕跡偽裝成文字一樣，那些外道因為執著於我見，所以說沒有我。』一切眾生聽從如來的教導，輾轉相傳，都說沒有我，這就是如來知道時機而採取的方便法門。
【English Translation】 English version: 'The former physician said that milk medicine was poisonous and harmful, and should no longer be taken; this method should be abandoned.' The king followed his advice and issued an order throughout the country that from now on, those who take milk medicine would be severely punished. At that time, a later physician used five flavors of medicine—sweet, sour, salty, bitter, and spicy—to treat all kinds of diseases. Then, the king fell ill and asked the physician to treat him. The physician observed the king's condition and thought that milk medicine should be used, so he said to the king, 'Only milk medicine can make you immortal.' The king said to the physician, 'Are you crazy now? You said earlier that milk medicine was poison and made me ban it, and now you say that milk medicine should be taken.' The later physician replied, 'No, Your Majesty! There is a reason for my words. For example, if there are traces of insect bites on a wooden board that look like your name, someone who is not good at calligraphy would think it is the real word, but someone who is good at calligraphy would know it is not. The former physician was like this; although he prepared milk medicine, he did not know how to distinguish the time and how it should be used. You should know that milk medicine can sometimes kill people and sometimes save them. Milk medicine that does not kill people is obtained when cows are raised in the wilderness where there is no poisonous grass, they are given clean water to drink, they are not whipped, they are allowed to enter and exit at the right time, and when the milk is squeezed, there is no foam. This kind of milk medicine can cure all diseases and become the medicine of immortality.' The king said, 'Excellent.' Then he took the milk medicine. At that time, the people of the country heard that the king had taken milk medicine and were very frightened. They came to the king and said, 'Is this physician a ghost? He said earlier that milk medicine would kill people, and now he is telling the king to take milk medicine.' Then, the king explained to the people in detail the efficacy and usage of milk medicine. The king and the people became more respectful and offered their support to the later physician, and they often took milk medicine according to his method. 'Monks, you should know! The Tathagata (如來), the Arhat (應供), the Samyaksambuddha (等正覺), the Vidyacharana-sampanna (明行足), the Sugata (善逝), the Lokavid (世間解), the Anuttara-purusa-damya-sarathi (無上士), the Shasta devamanushyanam (調御丈夫), the Buddha (佛), the Bhagavan (世尊), is the great king of physicians who appears in the world. In order to destroy the medical skills of the heretical physicians, he gradually becomes close to the kings of sentient beings. After understanding their preferences, he teaches them to abandon the heretical views of the outsiders and tells them, 'There is no concept of self (Atman), sentient being (Sattva), or life (Jiva), just like insect bites disguised as words. Those outsiders, because they are attached to the view of self, say that there is no self.' All sentient beings follow the teachings of the Tathagata, pass them on to each other, and all say that there is no self. This is the expedient method that the Tathagata uses when he knows the time is right.'
濟眾生故，說一切法其性無我，非如世間所受吾我，故說一切法其性無我。時復說我，如彼良醫明乳藥法，當知我者是實，我者常住非變易法非磨滅法，我者是德，我者自在，如善乳藥醫，如來亦然為諸眾生說真實法，一切四眾當如是學。」
爾時世尊復告比丘：「于諸法律若有疑惑，當問如來。」
諸比丘言：「唯然世尊！我等已修諸修之上，解知身相皆悉空寂。」
佛告比丘：「汝等莫如一切智說而言，我修一切身相皆悉空寂。」復告比丘：「汝於法律猶有疑惑應當更問。」
諸比丘言：「世尊！如來、應供、等正覺平等之義，非我境界，豈敢重問？諸佛所說不可思議，諸佛所行不可思議，是故我等及諸眾會，皆悉不堪重問如來。世尊！譬如有人年百二十，身嬰長疾委在床蓐，有一丈夫無有智慧財富無量，來詣其所就彼床上執病人手而語之言：『善男子！汝當取我珍寶庫藏，我欲余行遠至他國，或經十年或二十年，我后還時悉當歸我。』時彼病人無有子息又無眷屬，病轉增篤遂便命終，所寄財物皆悉散失，財主后還欲往求索不知所在。如是世尊告我等言，于諸法律若有所疑今皆當問。若使聲聞問如來者，恐此正法不得久住；又復不知何者應問，能令一切眾生咸蒙其慶？是故世尊！我等今
【現代漢語翻譯】 現代漢語譯本：爲了救濟眾生，佛陀宣說一切法的本性是無我的，這與世俗所執著的『我』不同，所以說一切法的本性是無我的。有時佛陀又說『我』，就像高明的醫生懂得乳藥的用法一樣，應當知道這個『我』是真實的，是常住不變的，不是會消滅的，這個『我』是具有功德的，是自在的。就像善於使用乳藥的醫生一樣，如來也是這樣為眾生宣說真實的法。一切四眾弟子都應當這樣學習。 這時，世尊又對比丘們說：『對於佛法教義，如果有什麼疑惑，應當向如來提問。』 比丘們說：『是的，世尊！我們已經修習了各種修行，理解到身體的表象都是空寂的。』 佛陀對比丘們說：『你們不要像自以為是的人那樣說，『我修習一切身體的表象都是空寂的。』又對比丘們說：『你們對於佛法教義仍然有疑惑，應當繼續提問。』 比丘們說：『世尊！如來、應供、等正覺的平等之義，不是我們所能理解的境界，哪裡敢再次提問呢？諸佛所說的不可思議，諸佛所行的不可思議，所以我們以及所有在場的眾人都無法再次向如來提問。世尊！譬如有一個人一百二十歲，身患重病臥床不起，有一個沒有智慧但擁有無量財富的人，來到他那裡，握著病人的手對他說：『善男子！你應當保管我的珍寶庫藏，我將要遠行到其他國家，或許十年或許二十年，我回來的時候這些東西都將歸還給我。』這時，病人沒有子嗣也沒有親屬，病情加重就去世了，所寄託的財物都散失了，財主回來后想要索回卻不知道在哪裡。世尊您也這樣告訴我們，對於佛法教義如果有什麼疑惑現在都應當提問。如果讓聲聞弟子向如來提問，恐怕這正法不能長久住世；而且我們也不知道應該問什麼，才能讓一切眾生都蒙受恩澤？所以，世尊！我們現在
【English Translation】 English version: For the sake of saving all beings, the Buddha teaches that the nature of all dharmas is 'no-self' (anatta), which is different from the 'self' (atman) that the world clings to. Therefore, it is said that the nature of all dharmas is 'no-self'. Sometimes the Buddha also speaks of 'self', like a skilled physician who understands the use of milk medicine. One should know that this 'self' is real, permanent, unchanging, and not subject to annihilation. This 'self' is virtuous and free. Just as a physician who is skilled in using milk medicine, the Tathagata also teaches the true Dharma for all beings. All four groups of disciples should learn in this way. At that time, the World Honored One further said to the Bhikkhus: 'If you have any doubts about the Dharma and the Vinaya, you should ask the Tathagata.' The Bhikkhus said: 'Yes, World Honored One! We have already practiced all kinds of practices and understood that the appearances of the body are all empty and still.' The Buddha said to the Bhikkhus: 'You should not speak like those who think they know everything, saying, 'I have practiced and understood that all appearances of the body are empty and still.' He further said to the Bhikkhus: 'If you still have doubts about the Dharma and the Vinaya, you should ask further.' The Bhikkhus said: 'World Honored One! The meaning of the Tathagata, the Arhat, the Samyaksambuddha (perfectly enlightened one) being equal is not a realm that we can comprehend. How dare we ask again? What the Buddhas teach is inconceivable, and what the Buddhas practice is inconceivable. Therefore, we and all those present are unable to ask the Tathagata again. World Honored One! It is like a person who is one hundred and twenty years old, seriously ill and bedridden. A man who has no wisdom but possesses immeasurable wealth comes to him, takes the sick person's hand, and says to him: 'Good man! You should keep my treasure store. I am going to travel far away to another country, perhaps for ten or twenty years. When I return, all these things will be returned to me.' At this time, the sick person has no children or relatives, and his illness worsens, and he dies. The entrusted property is all lost, and when the owner returns, he wants to reclaim it but does not know where it is. World Honored One, you have also told us that if we have any doubts about the Dharma and the Vinaya, we should ask now. If the Sravakas (hearers) were to ask the Tathagata, I am afraid that this true Dharma would not last long in the world. Moreover, we do not know what we should ask that would benefit all beings. Therefore, World Honored One, we now
者不堪重問。如有士夫相師佔之，年百二十眷屬成就財富無量。復有人來語士夫言：『我有財寶今以寄汝，汝當爲我出入息利，或經十年或二十年還悉歸我。』彼時士夫即取財物為其生利，主後來索悉皆還之。如是世尊！尊者阿難諸聲聞等，護持如來所說法藏，欲令長存無有是處。所以者何？以聲聞乘故。唯諸菩薩摩訶薩、迦葉等，應令咨受，百千萬劫堪任奉持如來法藏，一切眾生悉當蒙慶。是故世尊！當令菩薩為眾生故請決所疑，非是我等凡品所堪。」
爾時世尊告諸比丘：「善哉！善哉！汝等比丘！得無漏法成阿羅漢，故能作此真實之說深解我意。有二因緣當令菩薩任持正法，能使大乘法藏久住，又使一切眾生悉蒙其慶。」
大般泥洹經長壽品第五
爾時世尊普告大會：「諸善男子、善女人！於三法中及諸律教有所疑者，今皆應問。」如是至三。
爾時座中有那羅聚落菩薩，姓迦葉氏婆羅門種，承佛威神從坐起，整衣服偏袒右肩，稽首佛足繞百千匝右膝著地，以天香花供養畢白佛言：「世尊！欲有所問，唯愿世尊慈愍敷演。」
佛告迦葉菩薩摩訶薩言：「如來、應供、等正覺，恣汝所問，當爲汝說。」
迦葉菩薩白佛言：「世尊！我所問者皆承如來威神力故，亦因一切眾生
{ "translations": [ "現代漢語譯本：這樣的人不堪再次詢問。如果有個相士為他占卜，說他能活到一百二十歲，眷屬興旺，財富無量。又有人來對他說：『我有些財寶現在寄存在你這裡，你應當為我經營生息，或許十年，或許二十年，到時候全部歸還給我。』那時，這個人就拿了財物為他生利，主人後來索要，他都全部歸還。世尊！就像這樣，尊者阿難等諸聲聞弟子，想要護持如來所說的法藏，使其長久存在，這是不可能的。為什麼呢？因為他們是聲聞乘的緣故。只有諸菩薩摩訶薩（偉大的菩薩），像迦葉等，才應該接受諮詢，在百千萬劫中能夠承擔奉持如來的法藏，一切眾生都將蒙受恩澤。所以，世尊！應當讓菩薩爲了眾生的緣故請教決斷疑惑，不是我們這些凡夫所能勝任的。」， "這時，世尊告訴眾比丘：『好啊！好啊！你們這些比丘！因為證得了無漏法，成就了阿羅漢果位，所以能夠說出這樣真實的話，深刻理解我的意思。有兩種因緣，應當讓菩薩承擔護持正法，能夠使大乘法藏長久住世，又使一切眾生都蒙受恩澤。』", "《大般涅槃經》長壽品第五", "這時，世尊普遍告訴大眾：『各位善男子、善女人！對於佛法的三法印以及各種戒律教義，如果有什麼疑惑，現在都可以提問。』這樣說了三次。", "這時，座中有一位名叫那羅聚落的菩薩，姓迦葉，是婆羅門種姓，他承蒙佛的威神之力，從座位上站起來，整理好衣服，袒露右肩，向佛稽首，繞佛百千匝，右膝著地，用天香花供養完畢，對佛說：『世尊！我想要請問一些問題，希望世尊慈悲開示。』", "佛告訴迦葉菩薩摩訶薩說：『如來、應供、等正覺，允許你提問，我將為你解答。』", "迦葉菩薩對佛說：『世尊！我所問的問題，都是承蒙如來的威神之力，也是爲了利益一切眾生。』" ], "english_translations": [ "English version: Such a person is not fit to be asked again. If a fortune teller were to divine for him, saying that he would live to be one hundred and twenty years old, with a prosperous family and immeasurable wealth, and then someone were to come and say to him, 『I have some treasures that I now entrust to you. You should manage them for profit, and after ten or twenty years, return them all to me,』 then that person would take the wealth and generate profit for him, and when the owner later asked for it, he would return it all. In the same way, World Honored One! The Venerable Ananda and other Shravakas (hearers), wishing to protect the Dharma treasury spoken by the Tathagata (the thus-gone one) and make it last long, is not possible. Why is that? Because they are of the Shravaka vehicle. Only Bodhisattvas Mahasattvas (great Bodhisattvas), like Kashyapa, should receive consultation, and in hundreds of thousands of kalpas (eons) they are capable of upholding the Tathagata』s Dharma treasury, and all sentient beings will receive blessings. Therefore, World Honored One! Bodhisattvas should be allowed to ask and resolve doubts for the sake of sentient beings, not us ordinary people who are not capable of it.", "At that time, the World Honored One said to the Bhikshus (monks), 『Excellent! Excellent! You Bhikshus! Because you have attained the unconditioned Dharma and achieved the Arhat (worthy one) fruition, you are able to speak such truthful words and deeply understand my meaning. There are two causes and conditions that should allow Bodhisattvas to undertake the upholding of the true Dharma, enabling the Mahayana (great vehicle) Dharma treasury to abide long, and also enabling all sentient beings to receive blessings.』", "The Fifth Chapter on Longevity from the Mahaparinirvana Sutra", "At that time, the World Honored One universally addressed the assembly, 『Good men and good women! If you have any doubts about the three Dharma seals and the various precepts and teachings, you should ask now.』 He said this three times.", "At that time, there was a Bodhisattva named Narapura, of the Kashyapa clan and Brahmin caste, who, by the power of the Buddha, rose from his seat, arranged his robes, bared his right shoulder, bowed to the Buddha』s feet, circumambulated the Buddha hundreds of thousands of times, knelt on his right knee, and after making offerings of heavenly fragrant flowers, said to the Buddha, 『World Honored One! I wish to ask some questions, I hope the World Honored One will compassionately explain.』", "The Buddha said to the Bodhisattva Mahasattva Kashyapa, 『Tathagata, Arhat, Samyaksambuddha (fully enlightened one), I allow you to ask whatever you wish, and I will explain it to you.』", "Bodhisattva Kashyapa said to the Buddha, 『World Honored One! The questions I ask are all due to the power of the Tathagata, and also for the benefit of all sentient beings.』" ] }
善根故，今日如來四大賢眾以為眷屬，諸大師子以為眷屬，諸金剛士以為眷屬，妙智大海以為眷屬，其會菩薩皆悉成就無量功德，如是等眾以為眷屬，我等凡劣欲有所問，不蒙如來神力加助不能發問，是故我今敢有所問，當知皆是如來神力。」即于佛前，以偈問曰：
「何因得長壽， 金剛不壞身？ 云何受持此， 契經甚深義？ 菩薩化眾生， 說法有幾種？ 何等人能堪， 名為真實依？ 雖非阿羅漢， 量與羅漢等。 天魔如來說， 云何能分別？ 云何知平等， 四聖真諦義， 及四顛倒相， 苦空非我行？ 云何見菩薩， 如來難見性？ 云何得具足， 曉了半字義？ 云何善化現， 如雁鶴舍利？ 云何得智慧， 如日月宿王？ 云何為菩薩， 愿哀決定說， 如此諸法門， 無量甚深義？ 我等所應知， 故能發斯問， 豈敢問如來， 諸佛之境界。」
佛告迦葉：「善哉！善哉！善男子！漸階如來一切種智，乃能問斯甚深經義。一一方面阿僧祇恒沙諸佛，從本已來自於世界坐道樹下成等正覺其數無量，本為菩薩得菩提道次第開覺，皆悉因問如來深法藏故。汝等今日亦復如是，能以一切種智境界而問於我，安樂一切眾生。」
【現代漢語翻譯】 現代漢語譯本： 因為善根的緣故，今日如來有四大賢眾作為眷屬，諸大獅子（指佛陀的弟子）作為眷屬，諸金剛士（指勇猛精進的修行者）作為眷屬，妙智大海（指佛陀的智慧）作為眷屬，他們集會中的菩薩都成就了無量的功德，像這樣的眾生作為眷屬。我們這些凡夫俗子想要有所提問，如果沒有如來的神力加持，就不能發問。因此，我現在敢於提問，應當知道這都是如來的神力所致。」於是，在佛前，用偈頌問道： 『是什麼原因能得到長壽，金剛不壞之身？如何受持這契經（指佛經）甚深的含義？菩薩教化眾生，說法有哪幾種？什麼樣的人能夠堪當，被稱為真實的依靠？雖然不是阿羅漢（指斷盡煩惱的聖者），但其功德與阿羅漢相等。天魔（指障礙修行的魔）和如來所說，如何能夠分辨？如何瞭解平等，四聖諦（指苦、集、滅、道）的真實含義，以及四顛倒（指常、樂、我、凈的顛倒）的現象，苦、空、非我的修行？如何見到菩薩，如來難以見到的本性？如何能夠具足，瞭解半字（指文字的區域性）的含義？如何善於化現，像雁鶴的舍利（指佛陀或高僧的遺骨）？如何得到智慧，像日月星宿之王？爲了菩薩，希望您慈悲決定地解說，像這樣諸多的法門，無量甚深的含義？我們所應該知道的，所以才能夠發起這樣的提問，哪裡敢問如來，諸佛的境界呢？』 佛告訴迦葉（佛陀的弟子）說：『好啊！好啊！善男子！你逐漸進入如來的一切種智（指佛陀的智慧），才能夠問出這樣甚深的經義。每一個方面，無數恒河沙數的諸佛，從過去以來，在世界坐于菩提樹下成就正等正覺，其數量無量，本來是爲了菩薩得到菩提道次第開悟，都是因為提問如來甚深的法藏的緣故。你們今天也是這樣，能夠以一切種智的境界來問我，是爲了安樂一切眾生。』
【English Translation】 English version: Because of good roots, today the Tathagata (another name for Buddha) has the Four Great Assemblies as retinue, the Great Lions (referring to the Buddha's disciples) as retinue, the Vajra Warriors (referring to the courageous and diligent practitioners) as retinue, the Ocean of Wonderful Wisdom (referring to the Buddha's wisdom) as retinue, and the Bodhisattvas in their assembly have all achieved immeasurable merits. Such beings are their retinue. We, the ordinary and inferior, wish to ask questions, but without the Tathagata's divine power, we cannot ask. Therefore, I dare to ask now, knowing that it is all due to the Tathagata's divine power.』 Then, in front of the Buddha, he asked in verses: 『What causes one to attain longevity and an indestructible body like Vajra? How does one uphold the profound meaning of these Sutras (Buddhist scriptures)? How many kinds of teachings are there when Bodhisattvas transform sentient beings? What kind of person is capable and called a true refuge? Although not an Arhat (a saint who has extinguished all afflictions), their merits are equal to an Arhat. How can one distinguish between what the heavenly demons (obstacles to practice) say and what the Tathagata says? How does one understand equality, the true meaning of the Four Noble Truths (suffering, origin, cessation, path), and the phenomena of the Four Perversions (the perversions of permanence, bliss, self, and purity), the practice of suffering, emptiness, and non-self? How does one see the Bodhisattva, the Tathagata's nature that is difficult to see? How can one be complete and understand the meaning of half a word (referring to a part of a word)? How does one skillfully manifest, like the relics of geese and cranes (referring to the remains of the Buddha or high monks)? How does one attain wisdom, like the kings of the sun, moon, and stars? For the sake of Bodhisattvas, we hope you will compassionately and decisively explain these many Dharma doors, their immeasurable and profound meanings. What we should know, that is why we can ask these questions. How dare we ask the Tathagata about the realm of all Buddhas?』 The Buddha told Kashyapa (one of the Buddha's disciples), 『Excellent! Excellent! Good man! You are gradually entering the Tathagata's Omniscience (the Buddha's wisdom), and thus you are able to ask about such profound meanings of the scriptures. In every direction, countless Buddhas, as numerous as the sands of the Ganges, have come from the past, sitting under the Bodhi tree in the world, attaining perfect enlightenment. Their number is immeasurable. Originally, it was for the Bodhisattvas to attain the path of Bodhi in sequence, all because of asking the Tathagata about the profound Dharma treasury. You are the same today, able to ask me with the realm of Omniscience, for the sake of bringing peace and happiness to all sentient beings.』
迦葉菩薩白佛言：「世尊！我不堪任請問世尊一切種智境界，譬如蚊蚋不能飛過虛空大海彼岸，亦復不能悉飲海水，我亦如是，不堪世尊虛空大海甚深智慧而得無畏。世尊！又如大王髻中明珠，其守藏者增加守護如護其頂，我亦如是，今問如來甚深正法，如來廣說決其疑網。」
佛告迦葉：「善男子！我今當說長壽之業，菩薩摩訶薩行此業者，為等覺因，汝等諦聽善思念之，聽彼行本廣為人說因生等覺。善男子！我亦因行彼業廣為人說，故得阿耨多羅三藐三菩提。譬如大王其子犯罪閉在牢獄，為其子故普赦諸囚以救其子。如是菩薩修長壽業，一切眾生如一子想，于諸眾生大慈大悲大喜大舍，受持凈戒不害眾生，立一切眾生於五戒十善業跡，隨其力能濟諸地獄、餓鬼、畜生，為斷一切惡趣業緣，未脫者脫未度者度，志念堅強成方便智，因此業行得依果報果，長壽無極成大妙智無畏自在，菩薩如是永離死法。」
迦葉菩薩白佛言：「如世尊說，菩薩摩訶薩等視眾生猶如一子。此有何義？若言菩薩摩訶薩等視眾生如一子者，無有是處。所以者何？于佛法中或有犯戒作五逆罪誹謗正法，於是眾生皆當修習一子想耶？」
世尊告曰：「如是，迦葉！我視一切眾生如羅睺羅。」
迦葉白佛：「若
【現代漢語翻譯】 現代漢語譯本：迦葉菩薩對佛說：『世尊！我沒有能力請問世尊關於一切種智（佛陀所具有的對一切事物和現象的智慧）的境界，就像蚊子不能飛過虛空大海的彼岸，也不能喝盡海水一樣，我也是這樣，沒有能力承受世尊如虛空大海般深邃的智慧而獲得無畏。世尊！又像大王頭頂上的明珠，守護它的人會更加小心地守護，就像保護自己的頭頂一樣，我也是這樣，現在請問如來深奧的正法，希望如來廣為解說，解除我的疑惑。』 佛告訴迦葉：『善男子！我現在要說長壽的業，菩薩摩訶薩（偉大的菩薩）修行這種業，是成等正覺（佛的智慧）的原因，你們仔細聽，好好思考，聽聞這種修行的根本，廣為他人宣說，從而產生等正覺。善男子！我也是因為修行這種業，廣為他人宣說，所以才得到阿耨多羅三藐三菩提（無上正等正覺）。譬如大王，他的兒子犯了罪被關在監獄裡，爲了他的兒子，大王會赦免所有的囚犯來救他的兒子。菩薩修行長壽的業也是這樣，把一切眾生都看作自己的孩子，對一切眾生都懷有大慈、大悲、大喜、大舍之心，受持清凈的戒律，不傷害眾生，讓一切眾生都遵守五戒十善的業跡，儘自己的能力救濟地獄、餓鬼、畜生道的眾生，爲了斷除一切惡道的業緣，讓沒有脫離苦難的眾生脫離，讓沒有度過苦海的眾生度過，意志堅定，成就方便智慧，因為這種業行而得到相應的果報，長壽無極，成就大妙智慧，無畏自在，菩薩這樣就能永遠脫離死亡。』 迦葉菩薩對佛說：『就像世尊所說，菩薩摩訶薩平等看待眾生，就像看待自己的孩子一樣。這是什麼意思呢？如果說菩薩摩訶薩平等看待眾生就像看待自己的孩子一樣，這是不可能的。為什麼呢？在佛法中，有些人犯戒，犯下五逆罪（殺父、殺母、殺阿羅漢、出佛身血、破和合僧），誹謗正法，對於這些眾生，也都要修習一子想嗎？』 世尊說：『是的，迦葉！我看待一切眾生都像羅睺羅（佛陀的兒子）一樣。』 迦葉對佛說：『如果
【English Translation】 English version:Kāśyapa Bodhisattva said to the Buddha, 'World Honored One! I am not capable of asking the World Honored One about the realm of all-knowing wisdom (the Buddha's wisdom regarding all things and phenomena), just as a mosquito cannot fly across the other shore of the vast empty ocean, nor can it drink all the seawater. I am also like that, incapable of bearing the World Honored One's profound wisdom, which is like the vast empty ocean, and thus gaining fearlessness. World Honored One! It is also like the bright pearl on the head of a great king, the one who guards it will increase their protection as if protecting their own head. I am also like that. Now I ask the Tathagata (Buddha) about the profound Dharma, hoping the Tathagata will explain it widely and resolve my doubts.' The Buddha told Kāśyapa, 'Good man! Now I will speak of the karma of longevity. When a Bodhisattva Mahāsattva (great Bodhisattva) practices this karma, it is the cause of attaining perfect enlightenment (Buddha's wisdom). You should listen carefully and contemplate it well. Listen to the root of this practice, and widely explain it to others, thus generating perfect enlightenment. Good man! I also attained Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment) because I practiced this karma and widely explained it to others. For example, a great king whose son committed a crime and was imprisoned. For the sake of his son, the king would pardon all the prisoners to save his son. It is the same when a Bodhisattva practices the karma of longevity. They regard all sentient beings as their own children, and have great loving-kindness, great compassion, great joy, and great equanimity towards all sentient beings. They uphold pure precepts, do not harm sentient beings, and establish all sentient beings in the practice of the five precepts and ten virtuous karmas. They do their best to help beings in hell, hungry ghosts, and animals. In order to cut off the karmic causes of all evil realms, they help those who have not escaped suffering to escape, and those who have not crossed the sea of suffering to cross. They have firm resolve and achieve skillful wisdom. Because of this karmic practice, they receive corresponding karmic results, have limitless longevity, achieve great wondrous wisdom, fearlessness, and freedom. In this way, a Bodhisattva will forever be free from death.' Kāśyapa Bodhisattva said to the Buddha, 'As the World Honored One said, a Bodhisattva Mahāsattva views all sentient beings as if they were their own child. What does this mean? If it is said that a Bodhisattva Mahāsattva views all sentient beings as if they were their own child, this is not possible. Why is that? In the Buddha's Dharma, some people break the precepts, commit the five heinous crimes (killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, and causing disunity in the Sangha), and slander the true Dharma. Should we also cultivate the thought of a child towards these sentient beings?' The World Honored One said, 'Yes, Kāśyapa! I view all sentient beings as if they were Rāhula (Buddha's son).' Kāśyapa said to the Buddha, 'If'
當爾者，云何一時月十五日布薩大會眾僧清凈，有一未受具足戒者，盜入聽律，時金剛力士瞻佛神旨，持金剛杵碎令如塵。云何一切等視如子？」
佛告迦葉：「莫作是語，彼童子者是化作耳，欲明正法犯罪應棄，以肅將來令懷盜心者，及一闡提輩噁心潛伏。如王大臣執犯法者，隨罪治之；佛亦如是，有壞法人以理懲罰，令犯惡者自見罪報。如來常以自身光明安慰眾生不恐不害，雖有眾生不蒙光明而至死者，如來於彼不捨大悲。複次，迦葉！汝等若能善解如來微密義者，今當更說。譬如，迦葉！他方有諸比丘，持戒清凈道德淳一威儀具足，彼方如來已般泥洹，諸比丘眾無任持者，以彼眾僧無大師故，無道之人惱諸比丘。時有國王好樂佛法，害彼惡人或逐出國，以逐彼惡人安立正法故獲福無量。所以者何？罰其重過立大法故。又如人家生諸毒樹應速翦滅，如是法中犯戒亂法，如害主奴皆應逐出，若不逐出當知是輩去我法遠，若逐出者是我弟子。」
迦葉菩薩白佛言：「以是義故，不等眾生同一子也，涂割等觀此言乖矣。若言如來治壞法人，何有此義？」
佛告迦葉：「如王大臣長者居士，生子端正聰明黠慧，舉世無雙眾所愛重，父將其子往詣師門學諸技藝，白彼師言：『我雖生此子福德端正，未學技
【現代漢語翻譯】 現代漢語譯本：當時，有人問：『為什麼在每月十五日的布薩（Upavasatha，佛教的齋戒日）大會上，眾僧清凈時，有一個未受具足戒的人偷偷進入聽律，當時金剛力士（Vajrapani，佛教護法神）觀察到佛的神旨，用金剛杵將其擊碎如塵。為什麼說一切眾生都平等看待如子呢？』 佛告訴迦葉（Kasyapa，佛陀的十大弟子之一）：『不要這樣說。那個童子是化現出來的，是爲了表明正法中犯了罪就應該被捨棄，以此來警示未來那些心懷盜心的人，以及一闡提（Icchantika，斷絕善根的人）等噁心潛伏的人。就像國王大臣懲罰犯法的人一樣，根據罪行進行懲罰；佛也是這樣，對於破壞佛法的人，用道理進行懲罰，讓犯惡的人自己看到罪報。如來常常用自身的光明安慰眾生，讓他們不恐懼不害怕，即使有眾生沒有得到光明而死去，如來也不會捨棄對他們的大悲心。』 『再者，迦葉！你們如果能夠很好地理解如來微妙的含義，我現在就再說說。譬如，迦葉！在其他地方有許多比丘（Bhiksu，佛教出家男眾），他們持戒清凈，道德純一，威儀具足，那個地方的如來已經般泥洹（Parinirvana，佛陀的涅槃），眾比丘沒有可以依靠的人，因為僧團沒有大師，沒有道行的人就來惱亂這些比丘。這時，有一個國王喜歡佛法，他殺害那些惡人或者把他們驅逐出國，因為驅逐這些惡人，安立正法，所以獲得無量的福報。為什麼呢？因為懲罰他們的重罪，建立了大法。又比如，人家裡長了毒樹，應該迅速砍掉，同樣，在佛法中犯戒擾亂佛法的人，就像危害主人的奴僕一樣，都應該驅逐出去，如果不驅逐出去，應當知道這些人離我的佛法很遠，如果驅逐出去，才是我的弟子。』 迦葉菩薩（Bodhisattva Kasyapa，菩薩名）對佛說：『因為這個道理，所以不能說所有眾生都像同一個兒子一樣，把塗抹和割裂都看作一樣，這種說法是錯誤的。如果說如來懲罰破壞佛法的人，那又是什麼道理呢？』 佛告訴迦葉：『就像國王大臣、長者、居士，生了一個兒子，相貌端正，聰明智慧，舉世無雙，大家都喜愛和尊重他，父親帶著兒子去拜訪老師學習各種技藝，告訴老師說：『我雖然生了這個兒子，福德端正，但是沒有學習技藝，』
【English Translation】 English version: At that time, someone asked: 'Why is it that during the Uposatha (Buddhist day of observance) assembly on the fifteenth day of each month, when the Sangha (Buddhist monastic community) is pure, a person who has not received full ordination secretly enters to listen to the Vinaya (monastic rules), and then Vajrapani (a Buddhist protector deity), observing the Buddha's divine will, shatters him into dust with his Vajra (thunderbolt)? Why is it said that all beings are regarded equally as children?' The Buddha told Kasyapa (one of the Buddha's ten great disciples): 'Do not speak like that. That boy was a manifestation, intended to show that those who commit offenses in the Dharma should be discarded, to warn those in the future who harbor thieving thoughts, and those with evil intentions, such as the Icchantikas (those who have severed their roots of goodness). Just as a king or minister punishes those who break the law, according to their crimes; the Buddha is also like that, punishing those who destroy the Dharma with reason, so that those who commit evil will see the consequences of their actions. The Tathagata (Buddha) always comforts beings with his own light, so that they are not afraid or harmed, and even if there are beings who die without receiving the light, the Tathagata does not abandon his great compassion for them.' 'Furthermore, Kasyapa! If you can understand the subtle meaning of the Tathagata, I will explain further. For example, Kasyapa! In other places, there are many Bhikshus (Buddhist monks) who uphold the precepts purely, whose morality is pure, and whose conduct is complete. The Tathagata of that place has already attained Parinirvana (the Buddha's final passing), and the Sangha has no one to rely on. Because the Sangha has no master, those without the Way trouble the Bhikshus. At this time, there is a king who loves the Dharma, and he kills those evil people or drives them out of the country. Because he drives out these evil people and establishes the true Dharma, he obtains immeasurable merit. Why is that? Because he punishes their serious offenses and establishes the great Dharma. Also, just as poisonous trees that grow in a house should be quickly cut down, similarly, those who break the precepts and disturb the Dharma should be expelled, like slaves who harm their masters. If they are not expelled, you should know that these people are far from my Dharma. If they are expelled, they are my disciples.' Bodhisattva Kasyapa (a Bodhisattva's name) said to the Buddha: 'Because of this reason, it cannot be said that all beings are like the same son, and that smearing and cutting are viewed the same. This statement is wrong. If it is said that the Tathagata punishes those who destroy the Dharma, what is the meaning of this?' The Buddha told Kasyapa: 'Just like a king, minister, elder, or householder who has a son who is handsome, intelligent, and wise, unparalleled in the world, and loved and respected by all, the father takes his son to visit a teacher to learn various skills, and tells the teacher: 『Although I have given birth to this son, who is virtuous and handsome, he has not learned any skills,』
藝，為我教學必令成就，若不如法勤加杖策，我有四子皆就君學，正使三子由杖而死，余有一子故當苦治，要令成就我猶不恨。』」佛告迦葉：「于意云何？父母及師苦教其子乃至失命，父母及師犯殺罪耶？」
迦葉白佛：「不也。世尊！愛念子故欲令成就，雖加杖楚無憎害意，其福無量無有殺罪。」
「如是，善男子！如來亦然，其有壞法犯戒之人，等視如子慈愍教誡，欲令成就壞法犯戒，應當苦治無有過也。是故當知，菩薩摩訶薩等視眾生如一子想，修習如是平等三昧心不懷害，是為菩薩長壽之業智慧自在。」
迦葉菩薩白佛言：「一切眾生如一子想，菩薩摩訶薩修行此想得長壽耶？」
佛言：「如是。」
迦葉菩薩復白佛言：「唯愿世尊，勿說此義，如戲兒法兩種語也。世尊！譬如戲兒于大會中，嘆說種種供養父母，自還其家反逆不孝，惱亂二親不報恩養；世尊亦復如是，言菩薩摩訶薩視一切眾生如一子想，緣是功德便得長壽，智慧自在常住不死，而今世尊同人間壽，得無世尊無數劫中，常於一切眾生懷刀劍想耶？怪哉，世尊！受斯短壽害眾生果，同其世人百歲壽命，尚非菩薩況復如來。」
佛告迦葉：「莫于如來、應供、等正覺前發斯粗言。汝善男子！當知如來長壽無
【現代漢語翻譯】 現代漢語譯本 『藝，你一定要教導我的孩子直到他們學有所成。如果他們不按規矩，就狠狠地鞭打他們。我有四個孩子都交給你教，即使有三個被你打死了，我還有一個孩子，也要嚴格管教，一定要讓他們學有所成，我不會因此而怨恨你。』佛陀告訴迦葉：『你認為怎麼樣？父母和老師嚴厲教導孩子，甚至導致孩子死亡，父母和老師犯了殺人罪嗎？』 迦葉對佛說：『不是的，世尊！因為愛孩子，希望他們有所成就，即使鞭打他們，也沒有憎恨傷害的意思，他們的福德是無量的，沒有殺人罪。』 『是的，善男子！如來也是這樣，對於那些破壞佛法、違犯戒律的人，也像對待自己的孩子一樣慈悲憐憫地教導他們，希望他們能改正錯誤，對於那些破壞佛法、違犯戒律的人，應該嚴厲管教，這沒有過錯。所以應當知道，菩薩摩訶薩平等地看待一切眾生，就像看待自己的孩子一樣，修習這種平等的三昧，心中不懷害意，這就是菩薩長壽的因，智慧自在的果。』 迦葉菩薩對佛說：『一切眾生都像自己的孩子一樣看待，菩薩摩訶薩修行這種想法就能得到長壽嗎？』 佛說：『是的。』 迦葉菩薩又對佛說：『唯愿世尊，不要說這種道理，這就像小孩子玩遊戲時說兩種話一樣。世尊！譬如小孩子在眾人面前，讚歎說要種種供養父母，回到家卻反叛不孝，惱亂父母，不報答養育之恩；世尊也是這樣，說菩薩摩訶薩看待一切眾生像看待自己的孩子一樣，因為這個功德就能得到長壽，智慧自在，常住不死，而現在世尊的壽命卻和人間一樣，難道世尊在無數劫中，常常對一切眾生懷有刀劍相向的念頭嗎？奇怪啊，世尊！承受這種短壽、傷害眾生的果報，和世人一樣只有百歲壽命，這尚且不是菩薩，更何況是如來呢？』 佛告訴迦葉：『不要在如來、應供、等正覺面前說這種粗俗的話。你這善男子！應當知道如來長壽無量，
【English Translation】 English version 'Yi, you must teach my children until they achieve success. If they do not follow the rules, whip them severely. I have four children for you to teach. Even if three of them are beaten to death by you, I still have one child left, and I will still strictly discipline him. I want them to achieve success, and I will not resent you for it.' The Buddha said to Kasyapa, 'What do you think? If parents and teachers strictly teach their children, even causing their death, do the parents and teachers commit the crime of murder?' Kasyapa said to the Buddha, 'No, World Honored One! Because they love their children and want them to achieve success, even if they whip them, they have no intention of hatred or harm. Their merit is immeasurable, and there is no crime of murder.' 'That is right, good man! The Tathagata is also like that. For those who destroy the Dharma and violate the precepts, he also teaches them with compassion and pity, just like his own children, hoping that they can correct their mistakes. For those who destroy the Dharma and violate the precepts, they should be strictly disciplined, and there is no fault in doing so. Therefore, you should know that Bodhisattva Mahasattvas regard all sentient beings as if they were their own children, cultivate this samadhi of equality, and do not harbor harmful intentions in their hearts. This is the cause of a Bodhisattva's longevity and the result of wisdom and freedom.' Bodhisattva Kasyapa said to the Buddha, 'If all sentient beings are regarded as one's own children, can Bodhisattva Mahasattvas attain longevity by practicing this thought?' The Buddha said, 'Yes.' Bodhisattva Kasyapa again said to the Buddha, 'I beseech the World Honored One, do not speak of this principle, it is like children speaking two different things while playing games. World Honored One! For example, children in a large gathering praise and say they will make various offerings to their parents, but when they return home, they rebel and are unfilial, disturbing their parents and not repaying their kindness of nurturing. The World Honored One is also like this, saying that Bodhisattva Mahasattvas regard all sentient beings as if they were their own children, and because of this merit, they can attain longevity, wisdom, freedom, and eternal life. But now the World Honored One's lifespan is the same as that of humans. Could it be that the World Honored One has always harbored thoughts of swords and knives towards all sentient beings in countless kalpas? Strange, World Honored One! To suffer the consequences of this short life and harming sentient beings, having only a hundred years of life like ordinary people, this is not even a Bodhisattva, let alone a Tathagata?' The Buddha said to Kasyapa, 'Do not speak such coarse words in front of the Tathagata, the Arhat, the Samyaksambuddha. You good man! You should know that the Tathagata's longevity is immeasurable,
量，當知如來是常住法，當知如來非變易法，當知如來非磨滅法。」
迦葉菩薩白佛言：「云何得知如來長壽？」
佛告迦葉：「如閻浮提八大河及諸泉流悉歸於海無有盡極，當知大海泉流之器。如來亦然，諸天世人一切壽命，皆歸如來壽命大海，以是義故，當知如來其壽無量。又復，迦葉！譬如虛空常住不變，如來常住亦復如是。亦如醍醐清涼之藥能除熱惱，如來、應供、等正覺常以清涼醍醐法藥，廣為眾生除諸患難，是故如來常住清涼無諸患惱。」
迦葉菩薩白佛言：「世尊！若當如來長壽無量，又欲安樂一切眾生者，今日世尊，應當住世一劫若過一劫，以清涼法水普雨眾生。唯愿世尊，哀愍住世。」
佛告迦葉：「莫于如來作盡滅想，若比丘、比丘尼、優婆塞、優婆夷，及諸外道尚有五德，能住壽一劫若過一劫，經行虛空坐臥自在，左脅出火右脅出水從身出煙，能令自身大而無極細入無間，有此五德便得如是自在神力，豈況如來成就一切無量功德，而力不能住世一劫若過一劫；是故當知如來常住，非變易法非磨滅法，當知此身非穢食身，於此世界應化之身，如毒藥樹今當舍之。是故，迦葉！當知如來法身常住，非變易法非磨滅法，廣為人說。」
迦葉菩薩白佛言：「世尊！世間
【現代漢語翻譯】 現代漢語譯本：『應當知道，如來是常住的法，應當知道，如來不是會變化的法，應當知道，如來不是會磨滅的法。』 迦葉菩薩對佛說：『如何得知如來長壽呢？』 佛告訴迦葉：『就像閻浮提（Jambudvipa，指我們所居住的這個世界）的八大河流和所有泉水都歸於大海，沒有窮盡，應當知道大海是泉流的容器。如來也是這樣，諸天世人的一切壽命，都歸於如來的壽命大海，因為這個緣故，應當知道如來的壽命是無量的。又，迦葉！譬如虛空常住不變，如來常住也是這樣。也像醍醐（Ghee，一種精煉的牛奶製品）清涼的藥能去除熱惱，如來、應供（Arhat，值得供養的人）、等正覺（Samyak-sambuddha，完全覺悟的人）常常用清涼的醍醐法藥，廣泛地為眾生去除各種患難，所以如來常住清涼，沒有各種患惱。』 迦葉菩薩對佛說：『世尊！如果如來長壽無量，又想安樂一切眾生，那麼今天世尊，應當住世一劫（Kalpa，佛教的時間單位，指宇宙從形成到毀滅的一個週期）或者超過一劫，用清涼的法水普遍滋潤眾生。唯愿世尊，慈悲地住世。』 佛告訴迦葉：『不要對如來產生盡滅的想法，如果比丘（Bhiksu，出家男子）、比丘尼（Bhiksuni，出家女子）、優婆塞（Upasaka，在家男居士）、優婆夷（Upasika，在家女居士），以及其他外道（Tirthika，指佛教以外的其他宗教修行者）尚且有五種功德，能住世一劫或者超過一劫，在虛空中行走、坐臥自在，左脅出火右脅出水，從身體出煙，能使自身大到無邊，細到無間，有這五種功德便能得到這樣的自在神力，何況如來成就一切無量功德，而力量不能住世一劫或者超過一劫呢？所以應當知道如來常住，不是會變化的法，不是會磨滅的法，應當知道這個身體不是污穢的食物所生的身體，在這個世界是應化之身，像毒藥樹一樣現在應當捨棄它。所以，迦葉！應當知道如來的法身常住，不是會變化的法，不是會磨滅的法，要廣泛地為人們宣說。』 迦葉菩薩對佛說：『世尊！世間』
【English Translation】 English version: 'It should be known that the Tathagata is the permanent Dharma, it should be known that the Tathagata is not a changing Dharma, it should be known that the Tathagata is not a perishable Dharma.' Kasyapa Bodhisattva said to the Buddha, 'How can it be known that the Tathagata has a long life?' The Buddha told Kasyapa, 'Just as the eight great rivers and all the springs in Jambudvipa (the world we live in) all flow into the sea without end, it should be known that the sea is the container of the springs. The Tathagata is also like this, all the lifespans of gods and people all return to the Tathagata's sea of life, for this reason, it should be known that the Tathagata's lifespan is immeasurable. Moreover, Kasyapa! Just as space is permanent and unchanging, the Tathagata's permanence is also like this. Also, like ghee (a type of clarified butter) which is a cool medicine that can remove heat and vexation, the Tathagata, Arhat (one who is worthy of offerings), Samyak-sambuddha (fully enlightened one), always uses the cool ghee of Dharma medicine to widely remove all kinds of suffering for sentient beings, therefore the Tathagata is always in a state of cool tranquility, without any vexations.' Kasyapa Bodhisattva said to the Buddha, 'World Honored One! If the Tathagata has an immeasurable long life and also wishes to bring peace and happiness to all sentient beings, then today, the World Honored One should remain in the world for one kalpa (an eon, a unit of time in Buddhism) or more than one kalpa, using the cool water of Dharma to universally nourish sentient beings. May the World Honored One, out of compassion, remain in the world.' The Buddha told Kasyapa, 'Do not have the thought that the Tathagata will be extinguished, if a Bhiksu (monk), Bhiksuni (nun), Upasaka (male lay practitioner), Upasika (female lay practitioner), and other Tirthikas (non-Buddhist ascetics) still have five virtues, they can remain in the world for one kalpa or more than one kalpa, walking in the sky, sitting and lying down freely, emitting fire from the left side and water from the right side, emitting smoke from the body, able to make themselves infinitely large and infinitely small, having these five virtues they can obtain such free and divine power, how much more so the Tathagata who has accomplished all immeasurable merits, and yet would not have the power to remain in the world for one kalpa or more than one kalpa? Therefore, it should be known that the Tathagata is permanent, not a changing Dharma, not a perishable Dharma, it should be known that this body is not a body born from impure food, in this world it is a manifested body, like a poisonous tree it should now be discarded. Therefore, Kasyapa! It should be known that the Tathagata's Dharma body is permanent, not a changing Dharma, not a perishable Dharma, and it should be widely proclaimed to people.' Kasyapa Bodhisattva said to the Buddha, 'World Honored One! The world'
者出世間者有何等異？佛言如來常住，世人亦言常住。我迦葉種說，先師梵天其神有常周遊往來，若如來常住者，世間法離世間法未見其異。」
佛告迦葉：「譬如長者有一乳牛，付牧牛者令其養飼，別放曠野無毒草處，不與群牛共系一廄，愛護飼養欲得好酥以給眷屬。如是不久其人命終，彼牧牛者尋后復死。時有野人遊行澤中得此乳牛，便構其乳以自給活，欲作酪酥不知法用，盛以弊器冷暖不適，竟不成酪亦不得酥復壞乳味，壞乳凝濁謂是酪酥，作酪酥想而取食之。眾生愚癡亦復如是，正法淳澤深廣妙義，佛既滅度如牛主死，彼諸眾生在生死曠澤如彼野人，以世俗智于佛正法淳澤律儀作顛倒想，言有眾生我人壽命，此是解脫此是常生。是諸眾生邪惑所覆，不識解脫不識常住，習諸異見不得出要，遠離真諦律儀行處，不知如來是常住法，如愚野人不得牛乳五種時味，自謂食酥而實不得五種味中一種味也；但著世俗梵天造化，言是常是眾生是解脫，因求梵天修少梵行，離邪淫故孝養父母故，少得生天自然樂食，如彼野人食其壞乳。善男子！世俗梵行供養父母不知三歸，當知此果非有常也，供養父母不邪淫等，可得如佛所化無常糠糩世俗法耳，唯有如來常住不滅。是故，善男子！當作方便離諸狐疑，勤思如來是常住
【現代漢語翻譯】 現代漢語譯本：世間的人和出世間的人有什麼不同呢？佛說：『如來是常住的，世人也說常住。我迦葉種族認為，先師梵天（創造宇宙的神）的神靈是常周遊往來的，如果如來是常住的，那麼世間法和出世間法就沒有什麼區別了。』 佛告訴迦葉：『譬如一位長者有一頭奶牛，交給牧牛人飼養，讓它在沒有毒草的曠野里自由放牧，不與其他牛關在同一個牛棚里，愛護飼養，想要得到好的酥油來供給家人。這樣不久，這個人就去世了，那個牧牛人也隨後死了。這時，有個野人在沼澤中得到了這頭奶牛，就擠它的奶來維持生活，想要製作奶酪和酥油，卻不知道正確的方法，用破舊的器皿盛放，冷熱不適宜，最終沒有做成奶酪，也沒有得到酥油，反而破壞了牛奶的味道。他把變質凝固的牛奶當作奶酪和酥油，以為是奶酪和酥油就吃掉了。眾生愚癡也是這樣，正法純凈深廣的妙義，佛陀滅度就像牛的主人死了，那些眾生在生死曠野中就像那個野人，用世俗的智慧對佛陀的正法純凈的戒律產生顛倒的認識，說有眾生、我、人、壽命，說這是解脫，這是常生。這些眾生被邪見迷惑，不認識解脫，不認識常住，學習各種不同的見解，不能得到解脫的要領，遠離真諦的戒律和修行之處，不知道如來是常住的法，就像愚蠢的野人得不到牛奶的五種時味，自己以為吃了酥油，實際上沒有得到五種味道中的任何一種；只是執著於世俗的梵天造化，說這是常，是眾生，是解脫，因為求梵天而修習少許梵行，因為遠離邪淫，孝養父母，稍微得到生天的自然快樂的食物，就像那個野人吃了變質的牛奶。善男子！世俗的梵行供養父母卻不知道皈依三寶，應當知道這種果報不是常有的，供養父母不邪淫等，可以得到像佛所教化的無常的糠粃世俗法罷了，只有如來是常住不滅的。所以，善男子！應當想辦法離開各種疑惑，勤奮思考如來是常住的。』
【English Translation】 English version: 『What is the difference between those who are in the world and those who are out of the world?』 The Buddha said, 『The Tathagata is permanent, and worldly people also say it is permanent. My Kasyapa lineage says that the spirit of our former teacher Brahma (the creator god) is constantly traveling back and forth. If the Tathagata is permanent, then there is no difference between worldly dharma and dharma beyond the world.』 The Buddha told Kasyapa, 『For example, a wealthy man has a milk cow and entrusts it to a cowherd to raise. He lets it graze freely in a field without poisonous grass, not keeping it in the same stable with other cows. He cherishes and feeds it, wanting to obtain good ghee to provide for his family. Not long after, this man dies, and the cowherd also dies soon after. At this time, a wild man finds this milk cow in a swamp. He milks it to sustain his life. He wants to make cheese and ghee but does not know the proper method. He stores it in broken containers, which are not suitable for keeping it warm or cold. In the end, he does not make cheese or obtain ghee, and instead spoils the taste of the milk. He considers the spoiled, curdled milk to be cheese and ghee, and eats it thinking it is cheese and ghee. Foolish beings are also like this. The pure and profound meaning of the true Dharma, when the Buddha passes away, is like the death of the cow's owner. Those beings in the wilderness of birth and death are like that wild man. With worldly wisdom, they have a distorted understanding of the pure precepts of the Buddha's true Dharma, saying there are beings, self, people, and life spans, saying this is liberation, this is eternal life. These beings are deluded by wrong views, not recognizing liberation, not recognizing permanence. They learn various different views, unable to grasp the essentials of liberation, straying from the true precepts and the place of practice, not knowing that the Tathagata is the permanent Dharma, just like the foolish wild man who does not obtain the five flavors of milk, thinking he has eaten ghee, but in reality has not obtained any of the five flavors. They only cling to the worldly creation of Brahma, saying it is permanent, it is beings, it is liberation. Because they seek Brahma, they practice a little Brahma conduct. Because they abstain from sexual misconduct and are filial to their parents, they slightly obtain the natural joyful food of being born in heaven, like that wild man who eats spoiled milk. Good man! Worldly Brahma conduct, offering to parents, but not knowing the Three Refuges, you should know that this result is not permanent. Offering to parents, abstaining from sexual misconduct, etc., can only obtain the impermanent chaff and husks of worldly dharma taught by the Buddha. Only the Tathagata is permanent and does not perish. Therefore, good man! You should find a way to leave behind all doubts and diligently contemplate that the Tathagata is permanent.』
法。
「複次，善男子！是時野人畜彼乳牛，會遇轉輪聖王出興於世。轉輪王法應有乳牛，王德力故令彼野人舍牛余行，牛自然往轉輪聖王主藏臣所。主寶藏臣知此乳牛必出五時精味之乳，定是聖王福德感應。佛為法王出世之時亦復如是，如彼乳牛世間所受常法音聲，遷為如來常法之音，凡俗野人摧伏破散舍牛，而去常法乳牛之音，便往如來弟子寶臣前住，眾生福力故令常法乳牛出常香乳。是故，善男子！當知如來常法非變易法，世間凡愚所不能了，皆因如來常住音聲故得知耳。彼諸世間應作是念：『夫常法音即是如來常法音也。從此音聲當知如來無數無量。』如是，善男子、善女人！若持如來常住二字歷劫修習，是等眾生不久當成等正覺道如我無異。汝善男子！慎勿放逸，常修二字堅固受持。今日如來當般泥洹，此是一切諸佛定法。」
迦葉菩薩白佛言：「世尊！何等為法？法有何義？愿聞定法其性云何？」
佛告迦葉：「汝今欲聞法性耶？」
迦葉白佛：「愿聞廣說。」
佛告迦葉：「法性者捨身。」
迦葉白佛：「捨身者增疑論。」
佛告迦葉：「莫作是觀謂如來捨身更受身也。」
迦葉白佛：「不問受身。」
佛告迦葉：「莫作是說，諸法斷也。復
【現代漢語翻譯】 現代漢語譯本 佛陀又說：『善男子！當時，野人畜養著那頭乳牛，恰逢轉輪聖王（Chakravartin，擁有統治世界的理想君主）出現於世。按照轉輪王的法規，他應該擁有乳牛。由於轉輪王的德行力量，使得那野人捨棄了牛，去做其他的事情。那牛自然而然地走到轉輪聖王主管寶藏的大臣那裡。主管寶藏的大臣知道這頭乳牛必定能產出五種時令的精純美味的乳汁，這一定是聖王福德感應的結果。佛陀作為法王出世的時候也是這樣，就像那頭乳牛，世間所接受的常法音聲，轉變為如來的常法之音。凡俗野人被摧伏、破散，捨棄了牛，離開了常法乳牛的叫聲，便來到如來弟子的寶臣面前。由於眾生的福力，使得常法乳牛產出常香的乳汁。因此，善男子！應當知道如來的常法不是變易之法，世間的凡夫愚人不能理解，都是因為如來常住的音聲才能得知。那些世間的人應當這樣想：『這常法之音就是如來的常法之音。從這音聲應當知道如來是無數無量的。』像這樣，善男子、善女人！如果持守如來常住這兩個字，經歷劫數修習，這些眾生不久將成就等正覺之道，與我沒有差別。你這善男子！切莫放逸，要常常修習這兩個字，堅定地受持。今日如來將要般涅槃（Parinirvana，佛陀的最終涅槃），這是一切諸佛的定法。』 迦葉菩薩（Kasyapa，佛陀的十大弟子之一）對佛說：『世尊！什麼是法？法的意義是什麼？希望聽聞定法的性質是什麼？』 佛陀告訴迦葉：『你現在想聽聞法性嗎？』 迦葉對佛說：『希望聽聞詳細的解說。』 佛陀告訴迦葉：『法性就是捨身。』 迦葉對佛說：『捨身會增加疑惑。』 佛陀告訴迦葉：『不要這樣認為，以為如來捨身之後還會再受身。』 迦葉對佛說：『我不是問受身的問題。』 佛陀告訴迦葉：『不要這樣說，以為諸法是斷滅的。』
【English Translation】 English version Furthermore, good man! At that time, a wild man was raising a milk cow. It happened that a Chakravartin (universal monarch) appeared in the world. According to the law of the Chakravartin, he should have a milk cow. Due to the power of the Chakravartin's virtue, the wild man abandoned the cow and went to do other things. The cow naturally went to the minister in charge of the treasury of the Chakravartin. The minister in charge of the treasury knew that this milk cow would surely produce milk of five seasonal flavors, which must be a result of the Chakravartin's virtuous merit. When the Buddha, as the Dharma King, appears in the world, it is also like this. Just like that milk cow, the ordinary sound accepted by the world is transformed into the constant sound of the Tathagata (Buddha). The ordinary wild man is subdued and scattered, abandoning the cow and leaving the sound of the ordinary milk cow. He then comes before the treasure minister of the Tathagata's disciples. Due to the merit of sentient beings, the ordinary milk cow produces fragrant milk. Therefore, good man! You should know that the constant Dharma of the Tathagata is not a changing Dharma. The ordinary fools of the world cannot understand it. They can only know it because of the constant sound of the Tathagata. Those people in the world should think like this: 'This constant sound is the constant sound of the Tathagata. From this sound, one should know that the Tathagata is countless and immeasurable.' Like this, good man and good woman! If you uphold the two words 'Tathagata's constant dwelling' and practice them for kalpas (eons), these sentient beings will soon achieve the path of perfect enlightenment, no different from me. You, good man! Do not be negligent. Always practice these two words and firmly uphold them. Today, the Tathagata will enter Parinirvana (final nirvana of a Buddha). This is the fixed law of all Buddhas.』 Bodhisattva Kasyapa (one of the ten great disciples of the Buddha) said to the Buddha: 'World Honored One! What is Dharma? What is the meaning of Dharma? I wish to hear what the nature of the fixed Dharma is?' The Buddha said to Kasyapa: 'Do you now wish to hear the nature of Dharma?' Kasyapa said to the Buddha: 'I wish to hear a detailed explanation.' The Buddha said to Kasyapa: 'The nature of Dharma is to relinquish the body.' Kasyapa said to the Buddha: 'Relinquishing the body increases doubt.' The Buddha said to Kasyapa: 'Do not view it in such a way as to think that the Tathagata relinquishes the body and then receives another body.' Kasyapa said to the Buddha: 'I am not asking about receiving a body.' The Buddha said to Kasyapa: 'Do not say that all Dharmas are annihilated.'
次，迦葉！如非想天彼無色陰，其諸眾生，云何住？云何死？云何現？彼諸心想云何迴轉？是佛境界汝應當問，亦應當問我更受身。若人問汝：『彼無想眾生形想住處受樂云何？』以何答乎？但非聲聞緣覺菩薩境界所及，唯是如來境界行處。又善男子！如來身者方之於彼倍復難知，非諸聲聞緣覺菩薩境界所及。如來為何處住？云何現？如來不可思議方便身，非汝境界。善男子！汝於我所但作是念：『如來常住，法僧亦然，此三事者非無常法，常住不變清涼真實離諸惱患；若不爾者，彼善男子、善女人清凈三歸悉不成就。』應如是修不可思議常住之法。善男子！譬如有此樹者必有此影，若無彼樹亦無彼影，若不見樹而言見影，無有是處。如是，既有如來必為一切常作大樹，覆護眾生為眾生依；若使如來是無常者，不名應供為諸天人作最上依。」
迦葉白佛言：「云何世尊，夜闇冥中樹影現耶？」
佛言：「有影。既有其樹云何無影？但非肉眼所能見耳。是故當知，既有如來則為常住，非變易法非磨滅法，如彼樹影闇冥之中肉眼不見；佛泥洹已常住不變，肉眼不見亦復如是。而彼妄想于如來所作無常念。若善男子，汝等父母及所尊重，于佛法僧作非常想者，悉於三歸皆不清凈。汝今當以三法常住而勸教之，令
【現代漢語翻譯】 現代漢語譯本： 「迦葉，再說，像非想非非想處天（既非有想也非無想的禪定天界）的眾生，他們沒有色陰（物質的聚合），他們是如何安住的？如何死亡的？又如何顯現的？他們的心念是如何運轉的？這是佛的境界，你應該問，也應該問我關於再次受生的問題。如果有人問你：『那些無想眾生（沒有思想的眾生）的形體和安住之處，以及他們所感受的快樂是怎樣的？』你該如何回答呢？這並非聲聞（聽聞佛法而修行的人）、緣覺（通過自身覺悟而修行的人）、菩薩（發願救度一切眾生的修行者）的境界所能理解，唯有如來（佛的稱號）的境界才能達到。還有，善男子，如來的身體比那更難以理解，也不是聲聞、緣覺、菩薩的境界所能及的。如來住在哪裡？如何顯現？如來不可思議的方便之身，不是你所能理解的。善男子，你對於我，只需這樣想：『如來是常住的，佛法和僧團也是如此，這三者不是無常的法，而是常住不變、清涼真實、遠離一切煩惱的；如果不是這樣，那麼那些善男子、善女人所受持的清凈三歸依（皈依佛、法、僧）就不能成就。』應當這樣修習不可思議的常住之法。善男子，譬如有一棵樹，就必定有它的影子，如果沒有那棵樹，也就沒有它的影子，如果看不見樹卻說看見了影子，這是不可能的。同樣，既然有如來，必定為一切眾生常作大樹，覆蓋保護眾生，作為眾生的依靠；如果如來是無常的，就不能稱為應供（值得供養的人），不能作為諸天和人最上的依靠。」 迦葉對佛說：「世尊，為什麼在夜晚黑暗中樹影會顯現呢？」 佛說：「有影子。既然有樹，怎麼會沒有影子呢？只是肉眼看不見罷了。所以應當知道，既然有如來，就是常住的，不是會變化的法，也不是會磨滅的法，就像樹影在黑暗中肉眼看不見一樣；佛涅槃（佛的死亡）后也是常住不變的，肉眼也看不見。而那些妄想的人卻認為如來是無常的。如果善男子，你們的父母和所尊重的人，對於佛法僧產生無常的想法，那麼他們所受持的三歸依都是不清凈的。你們現在應當用三法常住的道理來勸導他們，讓他們……
【English Translation】 English version: Furthermore, Kashyapa, regarding the formless aggregates of the realm of Neither Perception nor Non-Perception, how do those beings dwell? How do they die? How do they manifest? How do their thoughts revolve? This is the realm of the Buddha, and you should inquire about it, and also inquire about my further rebirth. If someone asks you, 'What is the form and dwelling place of those beings without perception, and what is the pleasure they experience?' how would you answer? This is not within the realm of the Shravakas (those who hear the teachings), Pratyekabuddhas (those who achieve enlightenment on their own), or Bodhisattvas (those who seek enlightenment for the benefit of all beings), but only within the realm of the Tathagata (the Buddha). Furthermore, good man, the body of the Tathagata is even more difficult to understand than that, and it is not within the realm of Shravakas, Pratyekabuddhas, or Bodhisattvas. Where does the Tathagata dwell? How does the Tathagata manifest? The inconceivable expedient body of the Tathagata is not within your realm. Good man, regarding me, you should only think this: 'The Tathagata is permanent, and so are the Dharma and the Sangha. These three are not impermanent dharmas, but are permanent, unchanging, cool, real, and free from all afflictions. If it were not so, then the pure Three Refuges (taking refuge in the Buddha, Dharma, and Sangha) of those good men and good women would not be accomplished.' You should cultivate the inconceivable dharma of permanence in this way. Good man, it is like this: if there is a tree, there must be its shadow. If there is no tree, there is no shadow. If one does not see the tree but says one sees the shadow, that is not possible. Likewise, since there is the Tathagata, he must always be a great tree for all beings, covering and protecting them, and being their refuge. If the Tathagata were impermanent, he could not be called worthy of offerings, nor could he be the supreme refuge for gods and humans. Kashyapa said to the Buddha, 'World Honored One, why does the shadow of a tree appear in the darkness of night?' The Buddha said, 'There is a shadow. Since there is a tree, how could there be no shadow? It is just that the physical eye cannot see it. Therefore, you should know that since there is the Tathagata, he is permanent, not a dharma that changes, nor a dharma that is destroyed, just as the shadow of a tree is not seen by the physical eye in the darkness. After the Buddha's Nirvana (death), he is also permanent and unchanging, and the physical eye cannot see him either. But those who are deluded think that the Tathagata is impermanent. If, good men, your parents and those you respect have thoughts of impermanence regarding the Buddha, Dharma, and Sangha, then their Three Refuges are not pure. You should now use the principle of the permanence of the three dharmas to persuade and teach them, so that...'
於三法得成菩薩三歸之名。」
迦葉白佛：「唯然，世尊！我從今日始當以佛法僧三法常住，啟悟父母乃至七世，皆令奉持常住之法。奇哉世尊！三法常住我當受學廣為人說，若彼不受此真妙教，當知是等無常惑者，然我當日日三時為說令其親近。」
佛言：「善哉！善哉！善男子！護持正法應當如是，亦常修習不害慈心，彼不害果便得菩薩長壽無極智慧自在。」
大般泥洹經金剛身品第六
爾時世尊復告迦葉：「善男子！如來身者，是常住身、是不壞身、是金剛身，非穢食身，是則法身，當作是觀。」
迦葉菩薩白佛言：「世尊！非我凡品所能觀也。所以者何？若當如來般泥洹者，便是破壞身塵土身穢食身，若當如來永不泥洹，應當隨順修平等觀。」
佛告迦葉：「善男子！莫謂我身與世人同危脆破壞，長夜劫數輪轉生死，如來身者是不壞身，非世人身，亦非天身，非穢食身，是非身身，亦不生亦不滅，不集起不流轉，無邊際無足，非智非行本性清凈，無所有無所受無來去，不住不動，不味不觸，無識無思，無等無上，非趣趣趣永斷非斷法，非事非實，非覺非想，非始造非終成，非建立非盈滿，非方處非舍宅，非止息非寂靜，廣凈離諸煩惱，非取非染著非諍離諍，常住非住故
【現代漢語翻譯】 「通過這三種法，可以成就菩薩的三歸依之名。」
迦葉對佛說：「是的，世尊！我從今天開始，應當以佛法僧三法常住，啟迪我的父母乃至七世的祖先，都讓他們奉持常住之法。奇妙啊，世尊！三法常住，我應當受持學習，並廣為他人宣說。如果他們不接受這真實微妙的教法，應當知道這些人是無常迷惑之人，但我會每日三次為他們宣說，讓他們親近佛法。」
佛說：「好啊！好啊！善男子！護持正法應當如此，也應當常常修習不害的慈心，他們不害的果報，便能得到菩薩長壽無極的智慧自在。」
《大般泥洹經》金剛身品第六
這時，世尊又告訴迦葉：「善男子！如來的身體，是常住的身體、是不壞的身體、是金剛的身體，不是污穢食物所生的身體，這是法身，應當這樣觀察。」
迦葉菩薩對佛說：「世尊！這不是我等凡夫所能觀察的。為什麼呢？如果如來入般泥洹（涅槃），便是破壞的身體、塵土的身體、污穢食物所生的身體。如果如來永遠不入泥洹（涅槃），應當隨順修習平等觀。」
佛告訴迦葉：「善男子！不要認為我的身體和世人一樣，是脆弱易壞的，在漫長的劫數中輪轉生死。如來的身體是不壞的身體，不是世人的身體，也不是天人的身體，不是污穢食物所生的身體，是非身的身體，不生也不滅，不聚集也不流轉，無邊際無所依，非智非行，本性清凈，無所有無所受，無來無去，不住不動，不味不觸，無識無思，無等無上，非趣向，永斷非斷法，非事非實，非覺非想，非開始創造也非最終完成，非建立也非盈滿，非方處也非舍宅，非止息也非寂靜，廣大清凈遠離一切煩惱，非取非染著，非諍離諍，常住而非住。」
【English Translation】 『Through these three dharmas, one can achieve the name of a Bodhisattva's Three Refuges.』
Kasyapa said to the Buddha, 『Yes, World Honored One! From today onwards, I shall uphold the Three Jewels of Buddha, Dharma, and Sangha as permanent, and enlighten my parents and even ancestors of seven generations, causing them all to uphold the permanent Dharma. Wonderful, World Honored One! I shall receive and learn the permanent Three Jewels, and widely proclaim them to others. If they do not accept this true and wondrous teaching, it should be known that these are impermanent and deluded beings, but I will speak to them three times daily, causing them to draw near.』
The Buddha said, 『Excellent! Excellent! Good man! Protecting the true Dharma should be like this, and one should also constantly cultivate the compassionate heart of non-harming. The result of their non-harming will be that they attain the Bodhisattva's long life, limitless wisdom, and freedom.』
The Sixth Chapter, 『The Vajra Body』 of the Mahaparinirvana Sutra
At that time, the World Honored One again told Kasyapa, 『Good man! The Tathagata's body is a permanent body, an indestructible body, a vajra body, not a body born of impure food. This is the Dharma body, and it should be observed as such.』
Bodhisattva Kasyapa said to the Buddha, 『World Honored One! This is not something that we ordinary beings can observe. Why is that? If the Tathagata enters Parinirvana (Nirvana), it would be a destroyed body, a body of dust, a body born of impure food. If the Tathagata never enters Nirvana, one should follow and cultivate the view of equality.』
The Buddha told Kasyapa, 『Good man! Do not think that my body is the same as that of worldly people, fragile and easily destroyed, revolving in birth and death through long kalpas. The Tathagata's body is an indestructible body, not the body of worldly people, nor the body of gods, not a body born of impure food, it is a non-body body, neither born nor destroyed, neither gathered nor flowing, without boundaries or support, neither wisdom nor action, its nature is pure, without possession or reception, without coming or going, not abiding or moving, not tasting or touching, without consciousness or thought, without equal or superior, not a direction, eternally cutting off non-cutting dharmas, neither matter nor reality, neither awareness nor thought, neither beginning creation nor final completion, neither establishment nor fullness, neither place nor dwelling, neither cessation nor stillness, vast and pure, free from all afflictions, neither grasping nor attachment, neither contention nor separation from contention, permanent and non-abiding.』
不伏不死，非法非非法，非田非非田非可盡，非比丘非非比丘，離名字、離讚歎、離言說、離修習、離思愿，非和合非不和合，非量非非量，非到非不到，非通非礙非相離相，相相莊嚴非持非有離有；能為福田實不可見不可示，如如真實，度一切眾生而無所度，脫一切眾生而無所脫，凈一切眾生而無所凈，覆一切眾生而無所覆，教授眾生而無有二，無等無等等，無量等虛空等，無處等無生等，無所有等無等離等，寂滅非斷行不轉轉究竟，一切攝受斷甚深妙，現不二教不捨自性，非成非長非短，非陰非界非入，非有為相非無為處非長養，不高不下，非藏積非非藏積，非地非非地，如是無量不可思議功德為如來身。無有知者無有見者，無有說者無有論者，非世間所攝受，非因非無因，一切妄想取相言泥洹無以為比，如是無量功德成就名如來身。如是，迦葉！如來身相者，非聲聞辟支佛所知，如是成就如來身者，是為法身非穢食身。云何當有若病若惱若壞如壞器耶？隨受化者現老病死，如來法身金剛難壞。迦葉！汝從今日當作是知，如來身者非穢食身，廣為人說從妙因生則為法身，為金剛身為淳厚身，當作是知常住法也。」
迦葉菩薩白佛言：「世尊！如來功德具足如是，云何當有若病若死？我從今日當觀如來法身常
【現代漢語翻譯】 現代漢語譯本：不屈服於死亡，既不是法也不是非法，既不是田地也不是非田地，無法窮盡，既不是比丘也不是非比丘，超越了名字、讚歎、言說、修習、思愿，既不是和合也不是不和合，既不是量也不是非量，既不是到達也不是未到達，既不是通達也不是障礙，沒有相互分離的相，相貌莊嚴，既不是持有也不是擁有，超越了擁有；能成為福田，實際上不可見、不可示，如如真實，度化一切眾生而沒有被度化的眾生，解脫一切眾生而沒有被解脫的眾生，凈化一切眾生而沒有被凈化的眾生，覆蓋一切眾生而沒有被覆蓋的眾生，教導眾生而沒有二元對立，沒有相等也沒有不相等，無量等同虛空，無處等同無生，無所有等同無等離，寂滅不是斷滅，行為不轉變，最終究竟，一切攝受，斷除甚深微妙，顯現不二的教義，不捨棄自性，既不是成就也不是增長也不是短缺，既不是陰也不是界也不是入，既不是有為的相也不是無為的處所，也不是長養，不高也不下，既不是藏積也不是非藏積，既不是地也不是非地，像這樣無量不可思議的功德構成了如來（Tathagata）的身。沒有知曉者，沒有看見者，沒有述說者，沒有論證者，不被世間所攝受，既不是因也不是無因，一切妄想執取相，說涅槃（Nirvana）無法比擬，像這樣無量的功德成就，名為如來身。迦葉（Kasyapa）！如來身相，不是聲聞（Sravaka）和辟支佛（Pratyekabuddha）所能知曉的，像這樣成就的如來身，是為法身（Dharmakaya），不是穢食之身。怎麼會有疾病、煩惱、損壞像損壞的器物呢？隨順被教化者的因緣而示現老病死，如來法身堅固如金剛，難以損壞。迦葉！你從今天起應當知道，如來身不是穢食之身，廣泛地為人宣說，從微妙的因緣而生，即為法身，為金剛身，為淳厚身，應當知道是常住的法。」
迦葉菩薩（Kasyapa Bodhisattva）對佛說：「世尊！如來的功德如此具足，怎麼會有疾病和死亡呢？我從今天起應當觀察如來的法身是常住的。
【English Translation】 English version: Not succumbing to death, neither dharma nor non-dharma, neither field nor non-field, cannot be exhausted, neither Bhiksu nor non-Bhiksu, transcending names, praise, speech, practice, and aspirations, neither union nor non-union, neither measure nor non-measure, neither arrival nor non-arrival, neither penetration nor obstruction, without mutually separated characteristics, adorned with characteristics, neither holding nor possessing, transcending possession; capable of being a field of merit, truly invisible and unshowable, such as the true reality, liberating all beings without any being liberated, freeing all beings without any being freed, purifying all beings without any being purified, covering all beings without any being covered, teaching beings without duality, without equal or unequal, immeasurable like space, without place like non-birth, without possession like non-separation, quiescence is not annihilation, actions do not change, ultimately reaching the end, all-embracing, cutting off the profound and subtle, manifesting the non-dual teaching, not abandoning self-nature, neither becoming nor growing nor diminishing, neither skandha nor dhatu nor ayatana, neither conditioned characteristics nor unconditioned place, nor nurturing, neither high nor low, neither storing nor non-storing, neither earth nor non-earth, such immeasurable and inconceivable merits constitute the body of the Tathagata. There is no knower, no seer, no speaker, no arguer, not embraced by the world, neither cause nor non-cause, all delusive attachments to characteristics, saying Nirvana is incomparable, such immeasurable merits accomplished are called the body of the Tathagata. Kasyapa! The characteristics of the Tathagata's body are not known by Sravakas and Pratyekabuddhas, the Tathagata's body thus accomplished is the Dharmakaya, not a body of impure food. How can there be sickness, affliction, or decay like a broken vessel? Manifesting old age, sickness, and death according to the conditions of those being taught, the Tathagata's Dharmakaya is as firm as diamond, difficult to break. Kasyapa! From today, you should know that the Tathagata's body is not a body of impure food, widely proclaim to others that it arises from subtle causes, which is the Dharmakaya, the diamond body, the pure and profound body, you should know it is the permanent Dharma.
Kasyapa Bodhisattva said to the Buddha, 'World Honored One! The Tathagata's merits are so complete, how can there be sickness and death? From today, I shall observe that the Tathagata's Dharmakaya is permanent.'
住，非變易法，善勝寂滅，為人廣說。唯然，世尊！如來法身金剛不壞，而未能知所因云何？」
佛告迦葉：「護持正法功德為因。」
迦葉白佛：「云何護法？」
佛告迦葉：「其護法者，非為五戒亦非習行賢者律儀；于惡世中不惜身命，執持利器防護法師諸持戒者，是為護法。」
迦葉白佛：「比丘與彼持器仗人共俱行止，將無非比丘耶？」
佛言：「不也。」
迦葉菩薩復白佛言：「此則剃頭居士耳。」
佛告迦葉：「莫作是語。所以者何？若有獨處閑居修行頭陀九法，乞食少欲靜默禪思觀身經行，亦為人說施戒修德行業因果，而不能廣宣無畏，亦復不能降化詐偽惡人，當知是人，不能自度亦不度彼，修持梵行獨善而已。若複比丘行頭陀法兼得無畏，廣宣九部修多羅、祇夜、授記、伽陀、因緣、如是語、本生、方廣、未曾有，以化眾生自度度彼，又為人說契經要句，言某經所說不畜奴婢牛馬畜生及不應法物，若當畜者非出家法，是人犯制罷道驅出。諸犯戒者聞作是說，群黨瞋恚害彼法師，彼雖命終猶能自度亦能度彼。是故，迦葉！諸優婆塞若王大臣當護持法，亦當降伏剃頭居士。
「複次，迦葉！過去久遠阿僧祇劫時，世有佛名難提跋檀如來、應供、等正覺
【現代漢語翻譯】 現代漢語譯本：『住』，是指不變化的法則，善於達到寂靜涅槃，併爲他人廣泛宣說。是的，世尊！如來（Tathagata）的法身（Dharmakaya）如同金剛一般堅不可摧，但我們還不知道這是什麼原因造成的？」 佛陀告訴迦葉（Kasyapa）說：『這是因為護持正法的功德。』 迦葉問佛：『如何護持正法呢？』 佛陀告訴迦葉：『所謂護持正法，不是指遵守五戒，也不是指修行賢者的戒律；而是在邪惡的世道中，不惜自己的生命，手持利器保護法師和那些持戒的人，這才是護持正法。』 迦葉問佛：『比丘和那些手持武器的人一起行動，難道不會因此失去比丘的身份嗎？』 佛說：『不會的。』 迦葉菩薩又問佛：『那這不就成了剃了頭的居士了嗎？』 佛陀告訴迦葉：『不要這樣說。為什麼呢？如果有人獨自居住在清靜的地方，修行頭陀（dhuta）九法，乞食，少欲，靜默禪思，觀察身體，經行，也為他人宣說佈施、持戒、修德、行業因果，卻不能廣泛宣揚無畏的精神，也不能降伏那些虛偽的惡人，應當知道這個人，不能自我解脫，也不能解脫他人，只是獨自修行梵行罷了。如果比丘修行頭陀法，同時又具有無畏的精神，廣泛宣揚九部經典，即修多羅（sutra）、祇夜（geya）、授記（vyakarana）、伽陀（gatha）、因緣（nidana）、如是語（itivuttaka）、本生（jataka）、方廣（vaipulya）、未曾有（adbhutadharma），以此來教化眾生，自我解脫也解脫他人，又為他人宣說契經的要義，說某經中講到不應蓄養奴婢、牛馬、牲畜以及不合法的物品，如果蓄養了，就不是出家人的行為，這個人就犯了戒律，應當被罷黜並驅逐。那些犯戒的人聽到這些話，就會結黨憤怒，加害這位法師，這位法師即使因此喪命，仍然能夠自我解脫，也能夠解脫他人。所以，迦葉！各位優婆塞（upasaka），國王大臣應當護持正法，也應當降伏那些剃了頭的居士。』 『再者，迦葉！在過去久遠的阿僧祇劫（asamkhyeya kalpa）時，世上有一尊佛，名為難提跋檀如來（Nandibhadra Tathagata）、應供（Arhat）、等正覺（Samyaksambuddha）。』
【English Translation】 English version: 『Dwelling』 refers to the unchanging law, skillfully attaining peaceful nirvana, and widely proclaiming it to others. Yes, World Honored One! The Tathagata』s (如來) Dharmakaya (法身) is indestructible like a diamond, but we do not yet know what causes this?」 The Buddha told Kasyapa (迦葉): 『It is due to the merit of upholding the Dharma.』 Kasyapa asked the Buddha: 『How does one uphold the Dharma?』 The Buddha told Kasyapa: 『Upholding the Dharma does not mean observing the five precepts, nor does it mean practicing the precepts of the virtuous; rather, in an evil world, it means not hesitating to give up one』s life, holding sharp weapons to protect Dharma masters and those who uphold the precepts. This is what it means to uphold the Dharma.』 Kasyapa asked the Buddha: 『If a Bhikkhu (比丘) walks with those who carry weapons, will he not lose his status as a Bhikkhu?』 The Buddha said: 『No, he will not.』 Bodhisattva Kasyapa again asked the Buddha: 『Then wouldn't this just be a shaven-headed layman?』 The Buddha told Kasyapa: 『Do not speak like that. Why? If someone lives alone in a quiet place, practices the nine dhuta (頭陀) practices, begs for food, has few desires, meditates in silence, observes the body, walks mindfully, and also speaks to others about giving, precepts, cultivating virtue, and the cause and effect of actions, but cannot widely proclaim fearlessness, nor can he subdue those deceitful and evil people, know that this person cannot liberate himself, nor can he liberate others, he is only practicing the Brahmacarya (梵行) for his own benefit. If a Bhikkhu practices the dhuta practices and also possesses fearlessness, widely proclaims the nine divisions of scriptures, namely sutra (修多羅), geya (祇夜), vyakarana (授記), gatha (伽陀), nidana (因緣), itivuttaka (如是語), jataka (本生), vaipulya (方廣), and adbhutadharma (未曾有), to teach sentient beings, liberating himself and others, and also speaks to others about the essential points of the sutras, saying that a certain sutra speaks of not keeping slaves, cattle, livestock, and unlawful items, and if one keeps them, it is not the behavior of a renunciate, this person has violated the precepts and should be dismissed and expelled. Those who have violated the precepts, upon hearing these words, will form a group in anger and harm this Dharma master. Even if this Dharma master dies because of this, he is still able to liberate himself and others. Therefore, Kasyapa! All upasakas (優婆塞), kings, and ministers should uphold the Dharma and also subdue those shaven-headed laymen.』 『Furthermore, Kasyapa! In the distant past, during countless asamkhyeya kalpas (阿僧祇劫), there was a Buddha in the world named Nandibhadra Tathagata (難提跋檀如來), Arhat (應供), Samyaksambuddha (等正覺).』
，出興於世，亦常於此拘夷城住。時此世界廣博嚴凈，譬如西方極樂國土，其諸眾生皆悉安樂無飢渴想，純諸菩薩。彼佛在世無量億劫而般泥洹，遺法住世亦復無量億劫，如是餘四十年佛法未滅。時有比丘名佛度達多，出於世間，大眾眷屬前後圍繞，成就無畏而為說法，以九部經教諸比丘言：『其契經說，不得畜養奴婢畜生及不應法物。』諸犯戒者便起瞋恚，群黨相助欲害法師。時彼國王名婆伽達多，聞彼惡人欲害法師，為護法故即執利器，與共苦鬥摧滅惡人，王身被瘡詣法師所，法師為王說護法功德，王聞法已尋便命終生阿閦佛國，時王眷屬共護法者，命終次第皆得往生阿閦佛國，發心隨喜者皆成菩提。佛度達多尋覆命終，亦生彼國為阿閦佛第一弟子，婆伽達多王為第二弟子。」
佛告迦葉：「時國王者豈異人乎？我身是也；時法師者，迦葉佛是。迦葉！當知護持正法功德無量，我本以不惜身命護正法故，得此金剛不壞法身。」
迦葉菩薩白佛言：「如世尊說，如來法身真實常住非磨滅法，我意諦信猶如畫石。」
佛告迦葉：「是故，善男子！若比丘、比丘尼、優婆塞、優婆夷，當勤方便護持正法，亦當廣說護法果報。又復，迦葉！夫為法師持凈戒者常應自護，無自防具勿輕舉動，若優婆塞不受
【現代漢語翻譯】 現代漢語譯本：佛陀出世時，也常住在這拘夷城（Kushinagar）。當時，這個世界廣闊而莊嚴清凈，就像西方的極樂世界一樣，那裡的眾生都安樂無憂，沒有飢渴的念頭，全部都是菩薩。那位佛陀在世無量億劫后入般涅槃（parinirvana），遺留的佛法也住世無量億劫，這樣過了四十年，佛法還沒有滅盡。當時，有一位比丘名叫佛度達多（Buddhadatta），出現在世間，大眾眷屬前後圍繞，他成就無畏，為大家說法，用九部經教導眾比丘說：『契經（Sutra）中說，不得蓄養奴婢、畜生以及不合法的物品。』那些犯戒的人便生起嗔恨，結黨相助想要加害法師。當時，有一位國王名叫婆伽達多（Bhagadatta），聽到那些惡人想要加害法師，爲了護持佛法，就拿起利器，與他們苦戰，摧毀了那些惡人。國王身上受了傷，來到法師那裡，法師為國王講述了護法的功德，國王聽了佛法后，隨即命終，往生到阿閦佛（Akshobhya）的佛國。當時，國王的眷屬和一起護法的人，命終后也次第往生到阿閦佛的佛國，發心隨喜的人都成就了菩提。佛度達多不久也命終，也往生到那個佛國，成為阿閦佛的第一弟子，婆伽達多國王成為第二弟子。 佛陀告訴迦葉（Kasyapa）：『當時的國王難道是別人嗎？就是我的前身啊；當時的法師，就是迦葉佛（Kasyapa Buddha）。迦葉！應當知道護持正法的功德是無量的，我本來因為不惜身命護持正法，才得到這金剛不壞的法身。』 迦葉菩薩（Bodhisattva Kasyapa）對佛說：『正如世尊所說，如來的法身真實常住，不是會磨滅的法，我真心相信，就像畫在石頭上一樣堅定。』 佛陀告訴迦葉：『因此，善男子！如果比丘、比丘尼、優婆塞（upasaka）、優婆夷（upasika），應當勤奮方便地護持正法，也應當廣泛宣說護法的果報。還有，迦葉！作為法師，持守清凈戒律的人，應當常常自我保護，沒有自我防衛的器具，不要輕舉妄動。如果優婆塞不受
【English Translation】 English version: When the Buddha appeared in the world, he often resided in this city of Kushinagar. At that time, this world was vast, solemn, and pure, like the Western Pure Land of Ultimate Bliss. The beings there were all peaceful and happy, without any thoughts of hunger or thirst, and were all Bodhisattvas. That Buddha, after countless eons in the world, entered parinirvana, and the Dharma he left behind also remained in the world for countless eons. Thus, after forty years, the Dharma had not yet perished. At that time, there was a Bhikkhu named Buddhadatta, who appeared in the world, surrounded by a large retinue. He had attained fearlessness and preached the Dharma, using the nine divisions of scriptures to teach the Bhikkhus, saying: 『The Sutras say that one should not keep slaves, livestock, or unlawful possessions.』 Those who had broken the precepts then became angry and, forming a group, sought to harm the Dharma teacher. At that time, there was a king named Bhagadatta, who, upon hearing that those evil people wanted to harm the Dharma teacher, took up sharp weapons to protect the Dharma and fought fiercely with them, destroying the evil people. The king was wounded and went to the Dharma teacher, who explained to the king the merits of protecting the Dharma. After hearing the Dharma, the king immediately passed away and was reborn in the Buddha-land of Akshobhya. At that time, the king's retinue and those who had protected the Dharma together also passed away and were reborn in the Buddha-land of Akshobhya in succession. Those who had generated joy in their hearts all attained Bodhi. Buddhadatta also soon passed away and was reborn in that Buddha-land, becoming the first disciple of Akshobhya Buddha, and King Bhagadatta became the second disciple. The Buddha said to Kasyapa: 『Was the king at that time someone else? It was my former self; the Dharma teacher at that time was Kasyapa Buddha. Kasyapa! You should know that the merit of protecting the true Dharma is immeasurable. It was because I did not spare my life to protect the true Dharma that I obtained this indestructible Vajra Dharma body.』 Bodhisattva Kasyapa said to the Buddha: 『As the World Honored One has said, the Tathagata's Dharma body is truly permanent and not subject to destruction. I truly believe this, as firm as a painting on stone.』 The Buddha said to Kasyapa: 『Therefore, good man! If Bhikkhus, Bhikkhunis, Upasakas, and Upasikas diligently and skillfully protect the true Dharma, they should also widely proclaim the rewards of protecting the Dharma. Furthermore, Kasyapa! As a Dharma teacher, one who upholds pure precepts should always protect oneself. Without self-defense, one should not act rashly. If an Upasaka does not receive
具戒而學大乘，為護法故持器仗者，當依是等以為伴侶。」
迦葉菩薩復白佛言：「世尊已說與持杖俱為非律儀。」
佛告迦葉：「我般泥洹后濁世之中，因谷貴疾疫，詐形利養眾多無數，時有法師持戒持律威儀具足，為彼驅逐若害若殺；當爾之時持戒法師，游諸城邑險難曠野，我聽與彼國王大臣野人居士旃陀羅等，不受具戒能護法者以為伴侶。彼諸人等雖不受戒，護法功德果報無量，勝受戒者；其法師者奉持戒行清凈威儀，深樂大乘為人廣說，能以香油幡華供具，與諸國王大臣長者更相獻遺，而不毀失沙門法行，是名法師持戒者。自身攝持真實之法猶如大海，威儀具足是名持戒；若復持戒不樂快樂，不喜名譽厭惡利養，常為人說少欲知足，如是等比，己利損減眷屬不悅不名法師；于自徒眾起厭惓想，自壞眷屬亦名壞僧。
「僧有三種，犯戒僧、童蒙僧、清凈僧，於三種中壞犯戒僧及童蒙僧，不壞清凈僧。犯戒僧者，愚騃凡夫順犯戒者，不相撿察為貪濁故而共和合，是名犯戒僧；正使自身能持戒者，亦複名為犯戒數也。如是等僧不應行而行，若能化此諸非法者，名為法師。童蒙僧者，習行無事鈍根愚癡，設得利養自供眷屬，各各修立不共和合，自恣布薩亦復不與犯戒者同，若能化此愚癡非法，是名
【現代漢語翻譯】 現代漢語譯本：如果受了戒律又修習大乘，爲了護持佛法而持有器械兵器的人，應當依止這些人作為同伴。 迦葉菩薩又對佛說：『世尊已經說過，和持杖的人在一起是不符合戒律的。』 佛告訴迦葉：『我涅槃之後，在末法濁世之中，因為穀物昂貴、疾病流行，以虛假外形謀取利益的人非常多，數不勝數。那時，如果有法師持守戒律，威儀具足，爲了驅逐那些作惡的人，可能會傷害甚至殺害他們；在那個時候，持戒的法師，在各個城市、險峻之地、曠野中游歷，我允許他們和那些國王、大臣、野人、居士、旃陀羅等沒有受過具足戒但能護持佛法的人作為同伴。這些人雖然沒有受戒，但護持佛法的功德果報是無量的，勝過那些受戒的人；而那些法師，奉持戒律，行為清凈，威儀具足，深深喜愛大乘佛法，為他人廣泛宣說，能夠用香油、幡、花等供品，與各個國王、大臣、長者互相贈送，而不毀壞沙門的修行，這才是名為持戒的法師。自身攝持真實的佛法，猶如大海一般，威儀具足，這才是名為持戒；如果持戒卻不喜愛快樂，不貪圖名譽，厭惡利益供養，常常為他人宣說少欲知足，像這樣的人，自己利益減少，眷屬不高興，不能稱為法師；對於自己的徒眾產生厭倦的想法，自己破壞眷屬，也叫做破壞僧團。 『僧團有三種：犯戒僧、童蒙僧、清凈僧。在這三種僧團中，破壞犯戒僧和童蒙僧，不會破壞清凈僧。犯戒僧是指愚蠢無知、隨順犯戒的凡夫，不互相監督，因為貪婪的緣故而共同和合，這叫做犯戒僧；即使自身能夠持戒，也仍然被算作犯戒僧的行列。像這樣的僧團，不應該做的事情卻去做，如果能夠教化這些不如法的人，就叫做法師。童蒙僧是指修行沒有目標，根性遲鈍愚癡，如果得到利益供養，就自己供養眷屬，各自修行而不共同和合，自己隨意布薩，也不和犯戒的人在一起，如果能夠教化這些愚癡不如法的人，就叫做法師。』
【English Translation】 English version: 'If one has taken the precepts and is studying the Mahayana, and for the sake of protecting the Dharma, carries weapons, one should rely on such people as companions.' Bodhisattva Kasyapa again said to the Buddha, 'The World Honored One has already said that being with those who carry staffs is not in accordance with the precepts.' The Buddha told Kasyapa, 'After my Parinirvana, in the turbid world of the Dharma's decline, due to expensive grains and epidemics, there will be countless people who falsely appear to seek profit. At that time, if there are Dharma masters who uphold the precepts, are complete in their deportment, and for the sake of expelling those who do evil, may harm or even kill them; at that time, the Dharma masters who uphold the precepts, traveling in various cities, dangerous places, and wildernesses, I allow them to take as companions those kings, ministers, commoners, lay people, candalas (outcastes) and others who have not taken the full precepts but are able to protect the Dharma. Although these people have not taken the precepts, their merit and reward for protecting the Dharma are immeasurable, surpassing those who have taken the precepts; while those Dharma masters, upholding the precepts, with pure conduct and complete deportment, deeply delight in the Mahayana Dharma, widely explaining it to others, and are able to offer incense, oil, banners, flowers, and other offerings, and exchange them with various kings, ministers, and elders, without destroying the practice of a Shramana (monk), these are called Dharma masters who uphold the precepts. If one's own self upholds the true Dharma like a vast ocean, and is complete in deportment, this is called upholding the precepts; if one upholds the precepts but does not delight in pleasure, does not crave fame, and detests profit and offerings, and constantly speaks to others about having few desires and being content, such a person, whose own benefit is reduced and whose family is displeased, cannot be called a Dharma master; if one develops a feeling of weariness towards one's own disciples, and destroys one's own family, this is also called destroying the Sangha (monastic community).' 'There are three kinds of Sangha: the Sangha that breaks the precepts, the Sangha of novices, and the pure Sangha. Among these three kinds of Sangha, destroying the Sangha that breaks the precepts and the Sangha of novices does not destroy the pure Sangha. The Sangha that breaks the precepts refers to foolish and ignorant ordinary people who follow those who break the precepts, do not supervise each other, and come together because of greed; this is called the Sangha that breaks the precepts; even if one is able to uphold the precepts oneself, one is still counted among the Sangha that breaks the precepts. Such a Sangha does things that should not be done, and if one is able to transform these unrighteous people, one is called a Dharma master. The Sangha of novices refers to those who practice without a goal, are dull and foolish, and if they receive offerings, they use them to support their own families, each practicing separately without coming together, and performing the Uposatha (observance day) on their own, and not being with those who break the precepts; if one is able to transform these foolish and unrighteous people, one is called a Dharma master.'
法師。如法律僧者，如是等僧眾魔百千不能沮壞，若菩薩僧性常清凈，彼二種僧是師。犯戒持律師者，善教化知時知重知輕，不斷非律亦不斷當，如法律者。云何名為善教化知時？所教化者或是菩薩或是童蒙，若菩薩教者為護法故，亦不觀察時非時余無餘，若開若制隨其所應，聚落冢間自在游止，護法心故無所違犯，唯除伎兒寡婦淫女諸童女家，學聲聞處所不應行，餘一切處護法菩薩，來往周旋終日無過，是名法師知時教化。知重者，若見如來制戒初始所因起事，輕慢心犯及四重法不名出家，是名知重。知輕者，若見比丘一一緣起所犯輕戒，心亦不重或自憶念，如如來戒犯事不滿，是名知輕。不斷有餘律者，若畜奴等諸不凈物，于律有餘不應斷，當常不欲與犯戒者諍，是名非律不應斷當。雖非戒律余經中說與戒律同者，是亦名律不應斷當。隨言說者，是名守文不解一字，若能解者三世諸佛所說經中心得無畏，如是佛教深廣無量能護持者，逮成如來法王不可思議。」
於是迦葉菩薩白佛言：「唯然世尊！如來法王不可思議，如來常住非變易法，我當奉持廣為人說。」
佛言：「善哉！善哉！迦葉！奉持金剛不壞法身，欲學等觀如來身者，當脩金剛不壞法觀，菩薩摩訶薩如是修者，便得等觀無上法身。
【現代漢語翻譯】 現代漢語譯本：法師（Dharmacharya）。如果像法律僧（Vinaya-samgha）那樣，這樣的僧眾即使有成百上千的魔也不能破壞他們。如果菩薩僧（Bodhisattva-samgha）的本性總是清凈的，那麼這兩種僧都是導師。持戒律師（Vinayadhara）善於教化，知道時機，知道輕重，不輕易斷定非律，也不輕易斷定應當。像法律僧那樣的人。什麼叫做善於教化，知道時機呢？所教化的人，有的是菩薩，有的是初學者。如果教化菩薩，是爲了護持佛法，也不觀察時機是否合適，有沒有其他情況，是開許還是制止，都應該根據情況而定。在村落或墳地之間可以自由來往，因為護法的心，所以沒有違犯。只有在伎女、寡婦、以及童女的家中，學習聲聞乘（Sravakayana）的地方不應該去。其他一切地方，護法的菩薩來往周旋，整天都沒有過失，這叫做法師知道時機而教化。知道輕重，是指如果看到如來（Tathagata）制定戒律的最初原因，因為輕慢心而犯戒，以及犯了四重法（catasrah parajikah），就不能稱為出家，這叫做知道重。知道輕，是指如果看到比丘（bhiksu）因為各種因緣而犯了輕戒，心裡也不重視，或者自己能憶念，就像如來所制定的戒律，所犯的事情不嚴重，這叫做知道輕。不輕易斷定有餘律，是指如果蓄養奴僕等不凈之物，在戒律中還有餘地，不應該輕易斷定，應當常常不希望和犯戒的人爭論，這叫做非律不應該輕易斷定。雖然不是戒律，但在其他經典中說和戒律相同的內容，也叫做律，不應該輕易斷定。如果只是按照字面意思來說，這叫做守著文字而不理解其中的含義。如果能夠理解，那麼對於三世諸佛所說的經典，心中就能無所畏懼。這樣的佛教深廣無量，能夠護持的人，就能成就如來法王（Tathagata-dharmaraja）不可思議的境界。」
於是迦葉菩薩（Kasyapa Bodhisattva）對佛說：「是的，世尊！如來法王不可思議，如來常住，不是變易之法，我應當奉持，廣為人說。」
佛說：「好啊！好啊！迦葉！奉持金剛不壞法身（vajra-akshaya-dharmakaya），想要學習平等觀察如來身的人，應當修習金剛不壞法觀（vajra-akshaya-dharma-darsana）。菩薩摩訶薩（Bodhisattva-mahasattva）如果這樣修習，就能得到平等觀察無上法身（anuttara-dharmakaya）的境界。 現代漢語譯本：法師。如果像法律僧那樣，這樣的僧眾即使有成百上千的魔也不能破壞他們。如果菩薩僧的本性總是清凈的，那麼這兩種僧都是導師。持戒律師善於教化，知道時機，知道輕重，不輕易斷定非律，也不輕易斷定應當。像法律僧那樣的人。什麼叫做善於教化，知道時機呢？所教化的人，有的是菩薩，有的是初學者。如果教化菩薩，是爲了護持佛法，也不觀察時機是否合適，有沒有其他情況，是開許還是制止，都應該根據情況而定。在村落或墳地之間可以自由來往，因為護法的心，所以沒有違犯。只有在伎女、寡婦、以及童女的家中，學習聲聞乘的地方不應該去。其他一切地方，護法的菩薩來往周旋，整天都沒有過失，這叫做法師知道時機而教化。知道輕重，是指如果看到如來制定戒律的最初原因，因為輕慢心而犯戒，以及犯了四重法，就不能稱為出家，這叫做知道重。知道輕，是指如果看到比丘因為各種因緣而犯了輕戒，心裡也不重視，或者自己能憶念，就像如來所制定的戒律，所犯的事情不嚴重，這叫做知道輕。不輕易斷定有餘律，是指如果蓄養奴僕等不凈之物，在戒律中還有餘地，不應該輕易斷定，應當常常不希望和犯戒的人爭論，這叫做非律不應該輕易斷定。雖然不是戒律，但在其他經典中說和戒律相同的內容，也叫做律，不應該輕易斷定。如果只是按照字面意思來說，這叫做守著文字而不理解其中的含義。如果能夠理解，那麼對於三世諸佛所說的經典，心中就能無所畏懼。這樣的佛教深廣無量，能夠護持的人，就能成就如來法王不可思議的境界。
於是迦葉菩薩對佛說：『是的，世尊！如來法王不可思議，如來常住，不是變易之法，我應當奉持，廣為人說。』
佛說：『好啊！好啊！迦葉！奉持金剛不壞法身，想要學習平等觀察如來身的人，應當修習金剛不壞法觀。菩薩摩訶薩如果這樣修習，就能得到平等觀察無上法身的境界。』
【English Translation】 English version: 'Dharmacharya (法師, Dharma teacher). If like the Vinaya-samgha (法律僧, monastic community observing the monastic code), such a sangha, even with hundreds of thousands of demons, cannot be destroyed. If the Bodhisattva-samgha (菩薩僧, community of Bodhisattvas) is always pure in nature, then these two types of sangha are teachers. A Vinayadhara (持戒律師, one who upholds the monastic code) is skilled in teaching, knows the right time, knows what is weighty and what is light, does not hastily judge what is not in accordance with the Vinaya, nor does he hastily judge what should be. Like those who follow the Vinaya. What is meant by being skilled in teaching and knowing the right time? Those who are taught are either Bodhisattvas or beginners. If teaching Bodhisattvas, it is for the sake of protecting the Dharma, and one does not observe whether the time is appropriate or not, whether there are other circumstances, whether to allow or to prohibit, one should act according to the situation. One can freely come and go between villages and cemeteries, because of the mind of protecting the Dharma, there is no transgression. Only in the homes of courtesans, widows, and young girls, places where Sravakayana (聲聞乘, the vehicle of the hearers) is studied, one should not go. In all other places, a Bodhisattva who protects the Dharma can come and go all day without fault. This is called a Dharma teacher who knows the right time to teach. Knowing what is weighty means that if one sees the original cause of the Tathagata (如來, Thus Come One) establishing the precepts, and because of a contemptuous mind, one violates the precepts, and commits the four parajikas (四重法, four major defeats), one cannot be called a renunciate. This is called knowing what is weighty. Knowing what is light means that if one sees a bhiksu (比丘, monk) committing a minor offense due to various causes, one does not take it seriously, or one can remember it oneself, like the precepts established by the Tathagata, the offense is not serious. This is called knowing what is light. Not hastily judging what is left of the Vinaya means that if one keeps impure things such as slaves, there is still room in the Vinaya, one should not hastily judge, one should always not wish to argue with those who violate the precepts. This is called not hastily judging what is not in accordance with the Vinaya. Although it is not the Vinaya, if other sutras say the same as the Vinaya, it is also called the Vinaya, and one should not hastily judge. If one only speaks according to the literal meaning, this is called adhering to the words without understanding the meaning. If one can understand, then one can be fearless in one's heart regarding the sutras spoken by the Buddhas of the three times. Such Buddhism is immeasurably profound, and those who can uphold it can attain the inconceivable state of the Tathagata-dharmaraja (如來法王, Dharma King Tathagata).'
Then Kasyapa Bodhisattva (迦葉菩薩) said to the Buddha, 'Yes, World Honored One! The Tathagata-dharmaraja is inconceivable, the Tathagata is permanent, not a changing dharma, I should uphold it and widely proclaim it to others.'
The Buddha said, 'Excellent! Excellent! Kasyapa! Upholding the vajra-akshaya-dharmakaya (金剛不壞法身, indestructible diamond body of Dharma), those who wish to learn to equally observe the body of the Tathagata should cultivate the vajra-akshaya-dharma-darsana (金剛不壞法觀, indestructible diamond Dharma contemplation). If a Bodhisattva-mahasattva (菩薩摩訶薩, great Bodhisattva) cultivates in this way, he will attain the state of equally observing the anuttara-dharmakaya (無上法身, unsurpassed Dharma body).' English version: 'Dharmacharya. If like the Vinaya-samgha, such a sangha, even with hundreds of thousands of demons, cannot be destroyed. If the Bodhisattva-samgha is always pure in nature, then these two types of sangha are teachers. A Vinayadhara is skilled in teaching, knows the right time, knows what is weighty and what is light, does not hastily judge what is not in accordance with the Vinaya, nor does he hastily judge what should be. Like those who follow the Vinaya. What is meant by being skilled in teaching and knowing the right time? Those who are taught are either Bodhisattvas or beginners. If teaching Bodhisattvas, it is for the sake of protecting the Dharma, and one does not observe whether the time is appropriate or not, whether there are other circumstances, whether to allow or to prohibit, one should act according to the situation. One can freely come and go between villages and cemeteries, because of the mind of protecting the Dharma, there is no transgression. Only in the homes of courtesans, widows, and young girls, places where Sravakayana is studied, one should not go. In all other places, a Bodhisattva who protects the Dharma can come and go all day without fault. This is called a Dharma teacher who knows the right time to teach. Knowing what is weighty means that if one sees the original cause of the Tathagata establishing the precepts, and because of a contemptuous mind, one violates the precepts, and commits the four parajikas, one cannot be called a renunciate. This is called knowing what is weighty. Knowing what is light means that if one sees a bhiksu committing a minor offense due to various causes, one does not take it seriously, or one can remember it oneself, like the precepts established by the Tathagata, the offense is not serious. This is called knowing what is light. Not hastily judging what is left of the Vinaya means that if one keeps impure things such as slaves, there is still room in the Vinaya, one should not hastily judge, one should always not wish to argue with those who violate the precepts. This is called not hastily judging what is not in accordance with the Vinaya. Although it is not the Vinaya, if other sutras say the same as the Vinaya, it is also called the Vinaya, and one should not hastily judge. If one only speaks according to the literal meaning, this is called adhering to the words without understanding the meaning. If one can understand, then one can be fearless in one's heart regarding the sutras spoken by the Buddhas of the three times. Such Buddhism is immeasurably profound, and those who can uphold it can attain the inconceivable state of the Tathagata-dharmaraja.
Then Kasyapa Bodhisattva said to the Buddha, 『Yes, World Honored One! The Tathagata-dharmaraja is inconceivable, the Tathagata is permanent, not a changing dharma, I should uphold it and widely proclaim it to others.』
The Buddha said, 『Excellent! Excellent! Kasyapa! Upholding the vajra-akshaya-dharmakaya, those who wish to learn to equally observe the body of the Tathagata should cultivate the vajra-akshaya-dharma-darsana. If a Bodhisattva-mahasattva cultivates in this way, he will attain the state of equally observing the anuttara-dharmakaya.』
大般泥洹經受持品第七
「複次，善男子！持此甚深契經功德我今當說，其有眾生聞是經者，生生不墮四趣之中，在所生處常近諸佛。」
迦葉菩薩白佛言：「當何名斯經？云何奉持？」
佛告迦葉：「是經名為『大般泥洹』。初語亦善中語亦善後語亦善，善義善味淳一滿凈，金剛寶藏我今當說。善男子！如閻浮提八大河水皆歸大海，其水無盡，《大般泥洹》亦復如是，滅煩惱降眾魔，背生死舍離化身，故名泥洹，一切諸佛同此妙法無有盡極。又如醫法有微密術者名為大醫，一切方藥悉入其中，如來所說微密法藏亦復如是，一切九部悉入其中，故名『大般泥洹』。譬如夏月耕田下種常有悕望，既收其實眾望都息；行者如是，於一切經修習禪定常有悕望，學此經已速成解脫超三界有。複次，善男子！如人重病如服醍醐，次服八種甘味之藥，其藥最良，如是眾生於佛密教有惑亂病，漸以大乘經而教化之，然後為說《大般泥洹》八味法藥；八種味者，常住法、寂滅法、不老、不死、清涼、虛通、不動、快樂，是八種味名大般泥洹。若有菩薩住此大般泥洹者，常能處處示現泥洹，是故名為『大般泥洹』。若善男子欲于大般泥洹而般泥洹者，當作是學，如來常住法僧亦然。其有善男子、善女人，行此《大般
【現代漢語翻譯】 現代漢語譯本 『再者，善男子！受持這部甚深契經的功德，我現在應當宣說。如果有眾生聽聞這部經，生生世世都不會墮入四惡道之中，所生之處常常親近諸佛。』 迦葉菩薩（Kasyapa Bodhisattva）稟告佛陀說：『這部經應當叫什麼名字？應當如何奉持？』 佛陀告訴迦葉：『這部經名為《大般泥洹》（Mahaparinirvana Sutra，大乘涅槃經）。它的初語、中語、后語都善，意義美好，味道純正，圓滿清凈，是金剛寶藏，我現在應當宣說。善男子！譬如閻浮提（Jambudvipa，我們所居住的這個世界）的八大河流都歸入大海，海水沒有窮盡，《大般泥洹》也是這樣，它能滅除煩惱，降伏眾魔，背離生死，捨棄化身，所以名為泥洹（Nirvana，涅槃）。一切諸佛都遵循這個微妙的法，沒有窮盡。又如醫術中有精微秘術的被稱為大醫，一切藥方都包含在其中，如來所說的精微法藏也是這樣，一切九部經典都包含在其中，所以名為《大般泥洹》。譬如夏天耕田播種，常常有所期望，等到收穫果實，所有的期望都停止；修行人也是這樣，對於一切經典修習禪定，常常有所期望，學習這部經后，就能迅速成就解脫，超越三界（欲界、色界、無色界）的存在。再者，善男子！譬如人得了重病，服用醍醐（一種極好的乳製品），接著服用八種甘味的藥物，這些藥物是最好的。眾生對於佛陀的秘密教法有疑惑和迷亂的病，逐漸用大乘經典來教化他們，然後為他們宣說《大般泥洹》的八味法藥；這八種味道是：常住法、寂滅法、不老、不死、清涼、虛通、不動、快樂，這八種味道名為大般泥洹。如果有菩薩安住于這大般泥洹，常常能在各處示現涅槃，所以名為《大般泥洹》。如果善男子想要在大般泥洹中入涅槃，應當這樣學習，如來是常住的，法和僧也是如此。如果有善男子、善女人，修行這部《大般
【English Translation】 English version 'Furthermore, good man! I shall now speak of the merits of upholding this profound sutra. If there are sentient beings who hear this sutra, they will not fall into the four evil realms in any of their lives, and in every place they are born, they will always be near the Buddhas.' Bodhisattva Kasyapa (Kasyapa Bodhisattva) said to the Buddha, 'What should this sutra be called? And how should it be upheld?' The Buddha told Kasyapa, 'This sutra is called the 「Mahaparinirvana Sutra」 (大般泥洹經). Its beginning, middle, and end are all good; its meaning is good, its taste is pure, complete, and clean. It is a vajra (diamond) treasure, and I shall now speak of it. Good man! Just as the eight great rivers of Jambudvipa (閻浮提, the world we live in) all flow into the ocean, and the water is inexhaustible, so too is the 「Mahaparinirvana Sutra.」 It extinguishes afflictions, subdues demons, turns away from birth and death, and abandons the manifested body. Therefore, it is called Nirvana (泥洹). All Buddhas follow this wonderful Dharma, which is without end. Furthermore, just as in medicine, there are those with subtle and secret arts who are called great physicians, and all prescriptions are contained within them, so too is the subtle Dharma treasury spoken by the Tathagata (如來). All nine divisions of scriptures are contained within it, therefore it is called the 「Mahaparinirvana Sutra.」 For example, in the summer, when farmers plow the fields and sow seeds, they always have expectations. When they harvest the fruits, all expectations cease. Practitioners are the same; when they practice meditation on all sutras, they always have expectations. After learning this sutra, they will quickly achieve liberation and transcend the three realms (desire realm, form realm, formless realm). Furthermore, good man! Just as a person with a serious illness takes the best dairy product (醍醐, dīhú), and then takes eight kinds of sweet-tasting medicines, which are the best medicines, so too are sentient beings who have doubts and confusion about the Buddha』s secret teachings. They are gradually taught with Mahayana sutras, and then the eight-flavored Dharma medicine of the 「Mahaparinirvana Sutra」 is spoken for them. These eight flavors are: the Dharma of permanence, the Dharma of tranquility, non-aging, non-death, coolness, emptiness, immovability, and happiness. These eight flavors are called Mahaparinirvana. If there are Bodhisattvas who abide in this Mahaparinirvana, they can always manifest Nirvana in various places, therefore it is called the 「Mahaparinirvana Sutra.」 If a good man wishes to enter Nirvana in Mahaparinirvana, he should learn in this way: the Tathagata is permanent, and so are the Dharma and the Sangha. If there are good men and good women who practice this 「Mahaparinirvana
泥洹經》者，當於如來作常住學。」
迦葉菩薩白佛言：「世尊！如來法身不可思議，所說妙法不可思議，眾僧功德不可思議，此經不可思議，我從今日其諸眾生心剛強者，當爲彼滅長夜生死無知余冥。」
大般泥洹經卷第二 大正藏第 12 冊 No. 0376 佛說大般泥洹經
大般泥洹經卷第三
東晉平陽沙門法顯譯
四法品第八
佛告迦葉：「善男子！菩薩摩訶薩成就四法，能為人說《大般泥洹經》。何等為四？能自專正，能正他人，能隨問答，善解因緣；是為四法。自專正者，聞佛切教能隨厭怖身毛皆豎，如佛所說寧抱熾燃枯樹舉身焦爛，不于如來方便密教其心未悟，聞說有常便起誹謗，而言魔教世論歌頌，說無常者而謂真實；寧以舌舐熾燃枯樹，不說如來真實無常，若聞他說輒便驚怖，于說法者而起悲念，深信如來法身長存，老病死法所不能壞，當知世尊不可思議，教法亦然，如我所說《枯樹經》等善自執持，是為菩薩能自專正。
「能正人者，如世尊說法，有一女人乳養嬰兒來詣佛所，稽首佛足有所顧念，在於一面思惟而住。爾時世尊知其所念，即以其子為喻而說法言：『譬如母人善養其子，初以指爪而含凝蘇，令其消已漸復更增。』時彼女人心即
【現代漢語翻譯】 現代漢語譯本：『《泥洹經》（Nirvana Sutra）的修行者，應當學習如來（Tathagata）的常住不變之理。』 迦葉菩薩（Kasyapa Bodhisattva）對佛說：『世尊！如來（Tathagata）的法身（Dharmakaya）不可思議，所說的微妙之法不可思議，僧眾的功德不可思議，這部經也不可思議。我從今天起，對於那些心性剛強的眾生，應當為他們滅除長夜的生死無知和黑暗。』
《大般泥洹經》卷第二 大正藏第 12 冊 No. 0376 佛說大般泥洹經
《大般泥洹經》卷第三
東晉平陽沙門法顯譯
四法品第八
佛告訴迦葉（Kasyapa）：『善男子！菩薩摩訶薩（Bodhisattva-Mahasattva）成就四種法，就能為他人宣說《大般泥洹經》（Mahaparinirvana Sutra）。是哪四種呢？能自己專心正直，能端正他人，能隨問而答，善於理解因緣；這就是四種法。自己專心正直是指，聽聞佛的懇切教誨，能隨之感到厭惡和恐懼，甚至汗毛豎立。如同佛所說，寧願抱著燃燒的枯樹全身焦爛，也不對如來的方便秘密教法心生疑惑。如果聽到說有常住不變之理，就生起誹謗，說這是魔教的世俗歌頌，而把說無常的道理當作真實。寧願用舌頭舔舐燃燒的枯樹，也不說如來真實的無常之理。如果聽到別人這樣說，就感到驚恐，對說法的人產生悲憫之心，深信如來的法身長存，不會被老、病、死所破壞。應當知道世尊不可思議，教法也是如此。如同我所說的《枯樹經》等，要好好地執持，這就是菩薩能自己專心正直。』
『能端正他人是指，如同世尊說法，有一個婦人抱著嬰兒來到佛的面前，向佛稽首，有所顧慮，在一旁思索而住。這時世尊知道她心中所想，就用她的孩子作比喻而說法：『譬如母親善於養育孩子，開始用指甲蘸取凝固的酥油，讓孩子消化后，逐漸增加。』當時那個婦人的心就
【English Translation】 English version: 'Those who practice the Nirvana Sutra should learn the principle of the Tathagata's (如來) permanence.' Bodhisattva Kasyapa (迦葉菩薩) said to the Buddha, 'World Honored One! The Dharmakaya (法身) of the Tathagata (如來) is inconceivable, the wonderful Dharma (妙法) that is spoken is inconceivable, the merits of the Sangha (僧眾) are inconceivable, and this Sutra is also inconceivable. From today onwards, for those sentient beings whose minds are stubborn, I shall extinguish their long night of ignorance and darkness of birth and death.'
Mahaparinirvana Sutra, Volume 2 Taisho Tripitaka Volume 12, No. 0376, The Buddha Speaks the Mahaparinirvana Sutra
Mahaparinirvana Sutra, Volume 3
Translated by the Shramana Faxian (法顯), of Pingyang, Eastern Jin Dynasty
Chapter 8: The Four Dharmas
The Buddha said to Kasyapa (迦葉), 'Good man! A Bodhisattva-Mahasattva (菩薩摩訶薩) who has accomplished four dharmas can expound the Mahaparinirvana Sutra (大般泥洹經) to others. What are these four? They are: being able to be self-focused and upright, being able to correct others, being able to answer questions as they arise, and being skilled in understanding causes and conditions. These are the four dharmas. Being self-focused and upright means that upon hearing the Buddha's earnest teachings, one can feel aversion and fear, even to the point of one's hair standing on end. As the Buddha said, one would rather embrace a burning, withered tree and have one's whole body scorched than doubt the Tathagata's (如來) expedient and secret teachings. If one hears that there is a principle of permanence, one would give rise to slander, saying that it is a demonic teaching, a worldly song, and consider the teaching of impermanence as the truth. One would rather lick a burning, withered tree with one's tongue than speak of the Tathagata's (如來) true impermanence. If one hears others say this, one would be terrified and feel compassion for the speaker, deeply believing that the Tathagata's (如來) Dharmakaya (法身) is everlasting and cannot be destroyed by old age, sickness, and death. One should know that the World Honored One is inconceivable, and so is the Dharma. Like the 'Withered Tree Sutra' and others that I have spoken, one should hold them well. This is how a Bodhisattva can be self-focused and upright.'
'Being able to correct others means that, as the World Honored One teaches, a woman came to the Buddha with her infant in her arms, bowed at the Buddha's feet, and with some concerns, stood to one side, pondering. At that time, the World Honored One knew what she was thinking, and used her child as an analogy to teach the Dharma, saying, 'For example, a mother is good at raising her child. She first uses her fingernail to take a bit of solidified ghee and lets the child digest it, then gradually increases it.' At that time, the woman's mind immediately
開解，便白佛言：『世尊！大聖知我心念而作是說，我今晨朝多與兒蘇將無損壽？』佛言：『不也，此兒已大堪食無患。』女人歡喜而白佛言：『奇哉世尊！善說隨順消不消法，為受化者先說無常苦空不凈，若當衆生信心未固，便為彼說常住法者，壞彼信根，常蘇不消。』佛言：『善哉！善女人！應如是學，初養子法漸與易消柔軟之食，年既長大與堅實者能消無患。我亦如是，為諸弟子先說不凈無常苦空柔軟之食，道心既增堪受大乘，然後為說此摩訶衍大般泥洹，甜苦辛酢鹹淡六味堅實之食，以苦酢味，無常鹹味，非我苦味，悅樂甜味，吾我淡味，常法辛味，以煩惱薪燃幻行火，熟大般泥洹甘露法食。複次，善女人！譬如姊妹有諸緣事舍家出行，詣他聚落或久不還，汝有二子，一者純善，一者弊惡，臨欲行時珍寶秘藏不語惡子而付善子。』女人白佛：『實爾。世尊！』佛問女人：『何故寶藏不語惡子？』女人白佛：『彼惡子者，所作非義為放逸行食用無度，是故不語。其善子者，能立門戶榮顯宗族，是以付之。』佛言：『應爾。我法亦然，欲入方便般泥洹時，如來寶藏秘密法要悉付弟子，不授犯戒諸邪見者。汝今於我為作滅想？為作常想？』女人白佛：『我于如來作常住想。』佛言：『姊妹！如汝所說應作是觀莫作滅
【現代漢語翻譯】 現代漢語譯本 她開悟后，對佛說：『世尊！您真是大聖，知道我心中的想法而這樣說。我今天早上給孩子吃了太多酥油，會不會損害他的壽命？』佛說：『不會的，這孩子已經長大了，可以吃酥油，不會有問題的。』女人歡喜地對佛說：『真是奇妙啊，世尊！您善於講解隨順消化與不消化的道理。對於那些接受教化的人，您先說無常、苦、空、不凈的道理。如果眾生的信心還不堅定，就對他們說常住的道理，就會破壞他們的信根，就像酥油無法消化一樣。』佛說：『說得好啊！善女人！你應當這樣學習。剛開始養育孩子時，要逐漸給他吃容易消化的柔軟食物。等他長大后，再給他吃堅硬的食物，他就能消化而不會有問題。我也是這樣，為弟子們先說不凈、無常、苦、空這些柔軟的食物。等他們的道心增長，能夠接受大乘佛法時，再為他們說這摩訶衍（大乘）大般泥洹（大涅槃），這就像甜、苦、辛、酸、咸、淡六種味道的堅實食物。用苦味來比喻無常，用鹹味來比喻非我，用苦味來比喻苦，用甜味來比喻快樂，用淡味來比喻吾我，用辛味來比喻常法。用煩惱的柴火燃燒幻化的行為之火，來煮熟大般泥洹的甘露法食。』 『再者，善女人！譬如姐妹因為各種原因離開家外出，到其他村落，或許很久都不回來。你有兩個兒子，一個純善，一個邪惡。臨走時，你把珍寶秘藏不告訴那個惡子，而交給那個善子。』女人對佛說：『確實是這樣，世尊！』佛問女人：『為什麼不把寶藏告訴那個惡子呢？』女人對佛說：『那個惡子，所作所為不合道義，放縱自己，用度沒有節制，所以不告訴他。而那個善子，能夠光耀門楣，顯揚宗族，所以把寶藏交給他。』佛說：『應當如此。我的佛法也是這樣，當要進入方便般泥洹（方便涅槃）時，如來的寶藏秘密法要全部交給弟子，不傳授給那些犯戒和有邪見的人。你現在認為我將要滅度嗎？還是認為我是常住的？』女人對佛說：『我認為如來是常住的。』佛說：『姐妹！正如你所說，應當這樣觀察，不要認為我將要滅度。』
【English Translation】 English version Having understood, she said to the Buddha, 『World Honored One! The Great Sage knows my thoughts and speaks accordingly. This morning, I gave my child too much ghee. Will it harm his life?』 The Buddha said, 『No, this child is old enough to eat ghee without any problem.』 The woman joyfully said to the Buddha, 『How wonderful, World Honored One! You are skilled in explaining the principles of digestion and indigestion. For those who are to be taught, you first speak of impermanence, suffering, emptiness, and impurity. If the faith of sentient beings is not yet firm, and you speak to them of permanence, you will destroy their roots of faith, just like ghee that cannot be digested.』 The Buddha said, 『Well said! Good woman! You should learn in this way. When first raising a child, you should gradually give him soft food that is easy to digest. When he grows up, you can give him solid food, and he will be able to digest it without any problem. I am also like this. For my disciples, I first speak of impurity, impermanence, suffering, and emptiness, which are like soft food. When their minds of the Way have grown and they are able to receive the Mahayana teachings, then I speak to them of this Mahayana (Great Vehicle) Mahaparinirvana (Great Nirvana), which is like solid food with six flavors: sweet, bitter, spicy, sour, salty, and bland. Use the bitter taste to represent impermanence, the salty taste to represent non-self, the bitter taste to represent suffering, the sweet taste to represent joy, the bland taste to represent self, and the spicy taste to represent the eternal Dharma. Use the firewood of afflictions to burn the fire of illusory actions, and cook the nectar of the Dharma of Mahaparinirvana.』 『Furthermore, good woman! Suppose sisters leave home for various reasons and go to other villages, perhaps not returning for a long time. You have two sons, one purely good and one evil. When you are about to leave, you do not tell the evil son about the treasures and secrets, but entrust them to the good son.』 The woman said to the Buddha, 『Indeed, World Honored One!』 The Buddha asked the woman, 『Why do you not tell the evil son about the treasures?』 The woman said to the Buddha, 『That evil son, his actions are not righteous, he indulges himself, and his spending is without restraint, so I do not tell him. But that good son, he can bring honor to the family and glorify the clan, so I entrust the treasures to him.』 The Buddha said, 『It should be so. My Dharma is also like this. When I am about to enter the expedient parinirvana (expedient nirvana), the secret essentials of the Tathagata』s treasures are all entrusted to the disciples, not to those who break the precepts and have wrong views. Do you now think that I am going to pass away? Or do you think that I am eternal?』 The woman said to the Buddha, 『I think that the Tathagata is eternal.』 The Buddha said, 『Sister! Just as you have said, you should observe in this way, do not think that I am going to pass away.』
想，當知如來是常住法，非變易法，非磨滅法，其有眾生於如來所修常住想者，當知是等家家有佛。』是名能正他人。
「能隨問答者，猶若有人來問如來：『我當云何得大施之名流聞天下而不捨財？』佛告族姓子：『唯有清素不畜童僕修持梵行，而樂施彼奴婢妻妾，斷除肉味而樂施以肉，避酒不飲而樂勸以酒，常習時食而施以非時，離諸香華嚴具器物，悉以香花莊嚴之具而施與之，如是等類隨其所施皆悉歸已為大施主，若如是者便得大施名聞天下，未曾損己一毫之費。』如是比說能隨問答。」
爾時迦葉菩薩白佛言：「如世尊說，不食肉者而以肉施，其食肉者得無大過，豈不增長外道邪見，是故應立不食肉法。」
佛告迦葉：「善哉！善哉！善男子！善察佛意，護法菩薩法應如是。善男子！我從今日製諸弟子不聽食肉，設得餘食常當應作食子肉想。云何弟子而聽食肉？諸佛所說其食肉者斷大慈種。」
迦葉菩薩白佛言：「云何世尊，聽食三種凈肉？」
佛告迦葉：「此三種肉隨事漸制故作是說。」
迦葉復問：「何因？」
佛言：「有九種受離十種肉。」佛告迦葉：「此亦漸制，當知則現不食肉也。」
迦葉菩薩又白佛言：「云何世尊，稱歎魚肉以為美食？」
【現代漢語翻譯】 現代漢語譯本 『應當知道，如來是常住不變的法，不是會變化或磨滅的法。如果眾生對如來修持常住之想，應當知道這些人所在的家庭都會有佛出現。』這叫做能正確引導他人。 『能隨順問答的人，就像有人來問如來：』我應當如何才能獲得大施主的名聲傳遍天下，卻又不捨棄自己的財富？』佛告訴這位族姓子：『只有清心寡慾，不蓄養童僕，修持梵行，卻樂於佈施奴婢妻妾；斷除肉食，卻樂於佈施肉食；避免飲酒，卻樂於勸人飲酒；常常按時吃飯，卻佈施非時之食；遠離各種香花裝飾和器物，卻用香花裝飾之物來佈施給他人。像這樣，隨著他所佈施的，都會歸於他自己，成為大施主。如果這樣做，就能獲得大施主的名聲傳遍天下，而沒有損失自己一毫的費用。』像這樣比喻說明，就是能隨順問答。 這時，迦葉菩薩對佛說：『正如世尊所說，不吃肉的人卻用肉來佈施，那麼吃肉的人難道沒有大的過失嗎？這豈不是增長了外道的邪見？因此，應該制定不吃肉的戒律。』 佛告訴迦葉：『好啊！好啊！善男子！你善於體察佛的意圖，護持佛法的菩薩就應該這樣。善男子！我從今天起，禁止我的弟子吃肉。即使得到其他食物，也應當把它當作是吃自己孩子的肉一樣。怎麼能允許弟子吃肉呢？諸佛所說，吃肉的人斷絕了大慈悲的種子。』 迦葉菩薩問佛：『為什麼世尊允許吃三種清凈肉呢？』 佛告訴迦葉：『這三種肉是隨著情況逐漸限制而這樣說的。』 迦葉又問：『是什麼原因呢？』 佛說：『有九種接受，遠離十種肉。』佛告訴迦葉：『這也是逐漸限制，應當知道最終會達到不吃肉的。』 迦葉菩薩又問佛：『為什麼世尊稱讚魚肉是美味呢？』
【English Translation】 English version 'One should know that the Tathagata (如來, Thus Come One) is a permanent Dharma (法, law/teaching), not a changing Dharma, not a disappearing Dharma. If sentient beings cultivate the thought of permanence in relation to the Tathagata, one should know that in those families, there will be Buddhas. This is called being able to rightly guide others.' 'One who can answer questions accordingly is like someone who comes to ask the Tathagata: 'How can I obtain the name of a great benefactor that is known throughout the world without giving up my wealth?' The Buddha told this clansman: 'Only by being pure and abstinent, not keeping servants, practicing Brahma-conduct (梵行, pure conduct), yet being willing to give away slaves, wives, and concubines; abstaining from meat, yet being willing to give meat; avoiding alcohol, yet being willing to encourage others to drink; always eating at the proper time, yet giving food at improper times; being detached from all fragrant flowers, ornaments, and utensils, yet using fragrant flowers and ornaments to give to others. Like this, whatever he gives will return to him, making him a great benefactor. If one does this, one will obtain the name of a great benefactor known throughout the world, without losing a single penny of one's own wealth.' This is an example of being able to answer questions accordingly. At that time, Bodhisattva (菩薩, enlightened being) Kasyapa (迦葉, one of the Buddha's major disciples) said to the Buddha: 'As the World Honored One (世尊, Buddha) said, if those who do not eat meat give meat as alms, then do those who eat meat not have great faults? Would this not increase the heretical views of the outsiders? Therefore, a rule against eating meat should be established.' The Buddha told Kasyapa: 'Excellent! Excellent! Good man! You are good at discerning the Buddha's intention. A Bodhisattva who protects the Dharma should be like this. Good man! From today onwards, I forbid my disciples from eating meat. Even if they obtain other food, they should think of it as eating the flesh of their own child. How can disciples be allowed to eat meat? As the Buddhas have said, those who eat meat cut off the seeds of great compassion.' Bodhisattva Kasyapa asked the Buddha: 'Why, World Honored One, do you allow the eating of three kinds of pure meat?' The Buddha told Kasyapa: 'These three kinds of meat were spoken of as a gradual restriction according to circumstances.' Kasyapa asked again: 'What is the reason?' The Buddha said: 'There are nine kinds of acceptance, and ten kinds of meat to be avoided.' The Buddha told Kasyapa: 'This is also a gradual restriction. One should know that eventually, one will not eat meat.' Bodhisattva Kasyapa again asked the Buddha: 'Why, World Honored One, do you praise fish and meat as delicious food?'
佛告迦葉：「我不說魚肉以為美食，我說甘蔗粳米石蜜及諸甘果以為美食，如我稱歎種種衣服為莊嚴具，又嘆三種壞色之服，當知魚肉隨順貪慾腥穢食耳。」
迦葉菩薩白佛言：「若世尊制不食肉者，彼五種乳麻油繒綿珂貝皮革亦不應受。」
佛言：「異想，莫作外道尼揵子見。」
迦葉菩薩白佛言：「世尊！今當云何？」
佛告迦葉：「善男子！我從今日製諸弟子，不聽食三種凈肉，及離九種受十種肉，乃至自死一不得食。所以者何？其食肉者，若行住坐臥一切眾生見皆怖畏，聞其殺氣如人食興蕖及蒜，若入眾會悉皆憎惡，其食肉者亦復如是，一切眾生聞其殺氣恐怖畏死，水陸空行有命之類見皆馳走，是故菩薩未曾食肉，為化眾生隨時現食，其實不食。複次，善男子！我般泥洹后久遠世時，當有比丘雖為學道而自貢高言：『我是須陀洹、斯陀含、阿那含、阿羅漢。』于惡世中流離貧乏困苦出家，種種妄解名字比丘，為利養故恭敬白衣，形狀憔悴如放牧者，身著袈裟如獵師像，悕望世利如貓捕鼠，病瘦疥癩身體不凈，而被牟尼賢聖被服，形如餓鬼貧窮寒悴，非真沙門為沙門像。于當來世正法壞時，於我所製法律行處，經典正論皆悉違反，各各自造經論戒律，言我戒律食肉清凈是佛所說
【現代漢語翻譯】 現代漢語譯本：佛陀告訴迦葉：『我不說魚肉是美食，我說甘蔗、粳米、石蜜以及各種甘甜的水果是美食。正如我稱讚各種衣服是裝飾品一樣，也讚歎三種壞色的衣服。應當知道，魚肉是順應貪慾的腥臭食物。』 迦葉菩薩對佛說：『如果世尊禁止不吃肉，那麼那五種乳、麻油、絲綢、棉花、珂貝、皮革也不應該接受。』 佛說：『想法不同，不要像外道尼犍子那樣見解。』 迦葉菩薩對佛說：『世尊！現在應當如何做？』 佛告訴迦葉：『善男子！我從今天開始禁止我的弟子，不許吃三種清凈肉，以及遠離九種肉，接受十種肉，甚至自己死的肉也不得吃。為什麼呢？因為吃肉的人，無論行走、站立、坐著、躺著，一切眾生見到都會害怕，聞到他們的殺氣就像人吃了興蕖和蒜一樣，如果進入人群都會被憎惡。吃肉的人也是這樣，一切眾生聞到他們的殺氣都會恐懼害怕死亡，水裡、陸地、空中飛行的有生命的動物見到都會逃跑。所以菩薩從來不吃肉，爲了教化眾生，隨時示現吃肉，其實不吃。』 『再者，善男子！我涅槃后很久遠的時代，會有比丘雖然爲了學道卻自高自大地說：『我是須陀洹（初果）、斯陀含（二果）、阿那含（三果）、阿羅漢（四果）。』在惡世中流離失所，貧困潦倒而出家，各種妄解佛法的名字比丘，爲了利益供養而恭敬白衣，形貌憔悴像放牧的人，身穿袈裟像獵人，希望得到世俗的利益像貓捉老鼠，生病瘦弱，身上長滿疥瘡，身體不乾淨，卻穿著牟尼（釋迦牟尼）賢聖的衣服，樣子像餓鬼一樣貧窮寒冷，不是真正的沙門卻裝作沙門的樣子。在未來正法衰敗的時候，對於我所制定的法律和修行之處，經典正論都全部違反，各自製造經論戒律，說我的戒律允許吃肉是清凈的，是佛所說的。』
【English Translation】 English version: The Buddha told Kāśyapa, 'I do not say that fish and meat are delicious foods. I say that sugarcane, rice, rock candy, and various sweet fruits are delicious foods. Just as I praise various clothes as ornaments, I also praise the three kinds of discolored robes. It should be known that fish and meat are foul-smelling foods that cater to greed.' Kāśyapa Bodhisattva said to the Buddha, 'If the World Honored One prohibits the eating of meat, then the five kinds of milk, sesame oil, silk, cotton, cowrie shells, and leather should also not be accepted.' The Buddha said, 'Different thoughts, do not have the views of the heretical Nirgranthas.' Kāśyapa Bodhisattva said to the Buddha, 'World Honored One! What should be done now?' The Buddha told Kāśyapa, 'Good man! From today onwards, I forbid my disciples from eating the three kinds of pure meat, and from the nine kinds of meat, and accepting the ten kinds of meat, and even meat from animals that died of themselves. Why is that? Because those who eat meat, whether walking, standing, sitting, or lying down, all living beings will be afraid when they see them. They will smell their murderous aura like people who have eaten asafetida and garlic. If they enter a crowd, they will be hated. Those who eat meat are the same. All living beings will be terrified of death when they smell their murderous aura. Creatures that live in water, on land, and in the air will all flee when they see them. Therefore, Bodhisattvas never eat meat. To teach living beings, they may appear to eat meat at times, but in reality, they do not eat it.' 'Furthermore, good man! In the distant future after my Parinirvana, there will be monks who, although studying the Way, will be arrogant and say, 『I am a Srotapanna (stream-enterer), a Sakrdagamin (once-returner), an Anagamin (non-returner), an Arhat (worthy one).』 In the evil world, they will be displaced, poor, and distressed when they leave home. They will be monks with various false understandings of the Dharma, who will respect laypeople for the sake of offerings. They will look haggard like shepherds, wear robes like hunters, and hope for worldly benefits like cats catching mice. They will be sick, weak, covered in scabies, and unclean, yet they will wear the clothes of the Muni (Shakyamuni) sages. They will look like hungry ghosts, poor and cold, not true Shramanas but pretending to be Shramanas. In the future when the true Dharma is destroyed, they will violate all the laws and practices I have established, and all the sutras and correct treatises. They will each create their own sutras, treatises, and precepts, saying that my precepts allow eating meat and that it is pure, and that it is what the Buddha said.'
，自造頌論各相違反，皆稱沙門釋迦弟子。複次，善男子！我說教法受生穀米，及食魚肉自手作食則非清凈，習押油業學諸技術，工巧木匠皮革之師，往來國王觀星曆造醫方，學音聲論巧世文辭，畜奴婢聚錢財，金銀珊瑚珂貝玉石真珠寶物，畜養師子虎豹㹨鼠貓貍，居毒藥持咒術，作畫師造書牒，茂羅業起蠱道，歌舞幻惑捔力，染齒香薰涂身，著花鬘治形體，及餘種種非法像類非法器服，我說斯等非清凈法。」
迦葉菩薩白佛言：「世尊！若有國土多食肉者，一切乞食皆悉雜肉，諸比丘、比丘尼、優婆塞、優婆夷，云何于中應清凈命？」
佛告迦葉：「善男子！若食雜肉，應著水中食與肉別，然後可食，非越比尼。」
迦葉菩薩復白佛言：「若食與肉不可分者，此當云何？」
佛告迦葉：「善男子！若常食肉國一切食皆有肉現，我聽卻肉去汁壞其本味然後可食，若魚鹿肉等自分可知，食者得罪，我今日說有因緣者制不食肉，無因緣者因說大般泥洹，亦複製令不應食肉。是名能隨問答。
「善解因緣者，若比丘優婆塞問如是義：『云何世尊、如來、應供、等正覺，初出世時不為弟子一一制戒，不一一說如是法門，不究竟說波羅提木叉者，其義云何？比尼有何義？』善男子！聽我分別波羅
{ "translations": [ "現代漢語譯本：他們各自編造頌詞和理論，彼此矛盾，卻都自稱是沙門釋迦（釋迦牟尼）的弟子。此外，善男子！我說，接受用穀米等糧食換來的食物，以及吃魚肉，自己動手做食物都不是清凈的；學習榨油的行業，學習各種技術，做工匠、木匠、皮革匠，出入王宮，觀察星象曆法，製造醫藥方劑，學習音律理論，精通世俗文章，蓄養奴婢，積聚錢財，金銀、珊瑚、珂貝、玉石、真珠等寶物，畜養獅子、老虎、豹子、狗、老鼠、貓、貍等動物，居住在有毒藥的地方，持有咒術，做畫師，製造書信文牒，從事茂羅業，施行蠱術，進行歌舞、幻術、角力，染黑牙齒，用香薰塗抹身體，佩戴花環，修飾形體，以及其他種種不合法的行為和不合法的器物服飾，我說這些都不是清凈的法。」, "迦葉菩薩（佛陀的十大弟子之一）對佛說：『世尊！如果有的國家多數人吃肉，所有乞討來的食物都混雜著肉，那麼比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾），在這種情況下應該如何保持清凈的生活呢？』", "佛告訴迦葉：『善男子！如果食物中混雜著肉，應該放在水中，將肉和食物分開，然後才可以吃，這不算違反戒律。』", "迦葉菩薩又問佛：『如果食物和肉無法分開，那該怎麼辦呢？』", "佛告訴迦葉：『善男子！如果一個國家的人經常吃肉，所有的食物都含有肉，我允許把肉去掉，把湯汁弄掉，破壞食物原來的味道，然後才可以吃。如果是魚肉、鹿肉等可以明顯區分的肉，吃了就會有罪。我今天說，有因緣的人要禁止吃肉，沒有因緣的人，因為要說大般涅槃（佛教的最高境界），也同樣要禁止吃肉。這叫做能夠根據問題回答。』", "『善於理解因緣的人，如果比丘或優婆塞問這樣的問題：『為什麼世尊、如來（佛的稱號）、應供（佛的稱號）、等正覺（佛的稱號），最初出世時，不為弟子一一制定戒律，不一一說這樣的法門，不究竟地說波羅提木叉（戒律的總稱）呢？這其中的含義是什麼？戒律有什麼意義？』善男子！聽我來分別解釋波羅提木叉。" ], "english_translations": [ "English version: They each create verses and theories that contradict each other, yet all claim to be disciples of the Shramana Shakya (Shakyamuni). Furthermore, good man! I say that receiving food obtained by exchanging grains and rice, as well as eating fish and meat, and preparing food with one's own hands are not pure; learning the oil pressing trade, learning various skills, being a craftsman, carpenter, or leather worker, going in and out of royal palaces, observing celestial phenomena and calendars, creating medical prescriptions, studying musical theories, mastering secular writings, keeping servants, accumulating wealth, gold, silver, coral, cowrie shells, jade, pearls, and other precious objects, raising lions, tigers, leopards, dogs, rats, cats, and foxes, living in places with poisons, possessing incantations, being a painter, creating letters and documents, engaging in the Maura trade, practicing witchcraft, performing songs, dances, illusions, and wrestling, dyeing teeth black, using incense to perfume the body, wearing flower garlands, adorning the body, and other various illegal behaviors and illegal utensils and clothing, I say that these are not pure dharmas.", "Bodhisattva Kasyapa (one of the Buddha's ten great disciples) said to the Buddha: 'World Honored One! If there are countries where most people eat meat, and all the food that is begged for contains meat, then how should Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay practitioners), and Upasikas (female lay practitioners) maintain a pure life in such circumstances?'", "The Buddha told Kasyapa: 'Good man! If the food is mixed with meat, it should be placed in water, and the meat should be separated from the food, and then it can be eaten, this is not a violation of the precepts.'", "Bodhisattva Kasyapa again asked the Buddha: 'If the food and meat cannot be separated, what should be done?'", "The Buddha told Kasyapa: 'Good man! If the people of a country regularly eat meat, and all the food contains meat, I allow the meat to be removed, the broth to be discarded, and the original taste of the food to be destroyed, and then it can be eaten. If it is fish, venison, or other meats that can be clearly distinguished, eating them will be a sin. Today I say that those who have a reason should abstain from meat, and those who do not have a reason, because they are to speak of the Great Nirvana (the highest state in Buddhism), should also abstain from meat. This is called being able to answer according to the question.'", "'Those who are good at understanding causes and conditions, if a Bhikshu or Upasaka asks such a question: 'Why did the World Honored One, Tathagata (title of the Buddha), Arhat (title of the Buddha), Samyaksambuddha (title of the Buddha), not establish precepts for each disciple when he first appeared in the world, not speak of such dharmas one by one, and not fully explain the Pratimoksha (the summary of precepts)? What is the meaning of this? What is the meaning of the precepts?' Good man! Listen to me explain the Pratimoksha.'" ] }
提木叉義。波羅提木叉者，少欲知足成就威儀，不多受畜離諸染著。於一切凈命墮者，墮四惡趣泥犁燒煮，彼威儀少欲不受畜一切凈命墮。言非墮者，墮阿鼻泥犁中，是名為墮。布薩者，長養二種義。波羅提木叉者，離於邪說。比尼者，微細教誡調伏威儀，又不受非法物亦不施人，是名比尼。其中有犯四重法者，有犯十三有餘法，有犯三十捨墮法，有犯九十一墮法，有犯四悔過法，有犯眾學法，有犯二不定法，有犯七滅諍法，有謗毀經教及一闡提輩，有是等罪不向明者發露悔過，一向覆藏如龜藏六，犯戒之罪日夜增長。云何世尊知有是罪而不結戒？令彼眾生墮惡趣中。猶如有人將多人眾欲至他方示其要路，其中有人迷失正道墮非道行，彼黠慧者追喚令還得本正路。如來教法亦復如是，初說直道，若諸比丘多作諸過，然後為說犯罪果報，為其制戒。如是，世尊示真諦路為眾生說十善功德，天中之天正法之王，普哀眾生說十善功德，等觀眾生如視一子，若一眾生在地獄中，為度其人免地獄故，在地獄中住壽一劫若過一劫，云何令彼犯戒比丘長墮惡道？譬如織師織成新衣，后破壞已復更補治。譬如轉輪聖王初以十善教化人民，眾生后時惡行轉增，復因自在金輪神寶，往製法律令其調伏。世尊亦復如是，初時未結波羅提木叉戒
，后諸比丘犯罪轉增，然後以犯戒因緣為根本已而為制戒，其諸眾生樂修法者，見彼所起因緣為證信心增長，乃至等觀四諦甚深微妙之義，如轉輪王金輪自在，諸佛法輪亦復如是。是則無量諸佛教法，是諸佛不可思議，所說教法不可思議，聞此法者不可思議，能信此經亦不可思議，是名善解因緣。是為菩薩摩訶薩成就四法，能為人說《般泥洹經》，說現因緣及大般泥洹因緣，是《大般泥洹經》因是為善解因緣。
「自專正者，說已誠向、自己專向此《大般泥洹經》，當知是名能自專正。能正他者，知諸比丘意所誠向，而為說此《大般泥洹經》，言如來長存，當知是為能正他人。隨問答者，如我為汝迦葉說，菩薩摩訶薩微妙利智，種種秘要方便密教，非諸聲聞緣覺所測，所謂《大般泥洹經》，當知是名能隨問答。隨彼眾生心想所應，而為說法非為虛妄，譬如有人說虛空多名，為空為虛為無所有為無數，如是等說皆非虛妄，如來說法亦復如是。《大般泥洹經》四種說者，悉有所應非為虛妄。」
迦葉菩薩白佛言：「若當如來長存者，與佛所說契經相違：
「『譬如燒鐵丸， 投之於冷水， 熱勢漸消滅， 莫知所歸處？ 如是等解脫， 度諸生死淵， 安快永不動， 莫知其所之？』
【現代漢語翻譯】 現代漢語譯本：後來，眾比丘的犯罪行為日益增多，然後因為犯戒的因緣作為根本，才制定了戒律。那些樂於修習佛法的眾生，看到這些因緣的發生，信心反而增長，乃至能夠等觀四諦（苦、集、滅、道）甚深微妙的道理，就像轉輪王（擁有統治世界的理想君主）的金輪一樣自在運轉，諸佛的法輪（佛陀的教法）也是如此。這體現了無量諸佛的教法，是諸佛不可思議的境界，所說的教法不可思議，聽聞此法的人不可思議，能夠相信此經的人也不可思議，這叫做善解因緣。這是菩薩摩訶薩成就四種法，能夠為他人宣說《大般泥洹經》（即《大涅槃經》），宣說現前的因緣以及大般泥洹（即大涅槃）的因緣，這部《大般泥洹經》的因緣就是善解因緣。 『自己專心正向』，是指已經誠心向往、自己專心向著這部《大般泥洹經》，應當知道這叫做能夠自己專心正向。『能夠正向他人』，是指知道眾比丘的心意所誠心向往的，而為他們宣說這部《大般泥洹經》，說如來（佛陀）長久存在，應當知道這叫做能夠正向他人。『隨問答』，就像我為迦葉（佛陀的十大弟子之一）你所說的那樣，菩薩摩訶薩（發大心的菩薩）具有微妙的智慧和方便，種種秘密的教導，不是聲聞（聽聞佛陀教法的弟子）和緣覺（獨自覺悟的修行者）所能測度的，這就是所謂的《大般泥洹經》，應當知道這叫做能夠隨問答。『隨順眾生的心意』，是指隨順眾生的心意所應，而為他們說法，而不是虛妄的。譬如有人說虛空有很多名稱，說它是空、是虛、是無所有、是無數，像這樣說的都不是虛妄的，如來說法也是如此。《大般泥洹經》的四種說法，都是有所應的，而不是虛妄的。 迦葉菩薩（佛陀的十大弟子之一）對佛說：『如果如來長久存在，就與佛所說的契經（佛陀所說的經典）相違背：』 『譬如燒熱的鐵丸，投入到冷水中，熱力漸漸消散滅盡，不知道它歸向何處？像這樣解脫的人，度過了生死的深淵，安穩快樂永遠不動搖，也不知道他去了哪裡？』
【English Translation】 English version: Later, the offenses of the Bhikshus (monks) increased, and then, with the causes of breaking the precepts as the root, precepts were established. Those beings who delight in practicing the Dharma, seeing the arising of these causes, their faith increased, and they were even able to equally contemplate the profound and subtle meanings of the Four Noble Truths (dukkha, samudaya, nirodha, magga), just like the golden wheel of a Chakravartin (ideal universal ruler) turns freely, so too is the Dharma wheel (Buddha's teachings) of all Buddhas. This embodies the immeasurable teachings of all Buddhas, which are the inconceivable realms of the Buddhas, the teachings spoken are inconceivable, those who hear this Dharma are inconceivable, and those who can believe in this Sutra are also inconceivable. This is called understanding causes and conditions well. This is how a Bodhisattva Mahasattva (a great-hearted Bodhisattva) achieves four dharmas, enabling them to expound the 'Maha Parinirvana Sutra' (the Great Nirvana Sutra) to others, explaining the present causes and conditions and the causes and conditions of Maha Parinirvana (Great Nirvana). The causes and conditions of this 'Maha Parinirvana Sutra' are the understanding of causes and conditions well. 'Being self-focused and correct' means having sincerely aspired to and focused oneself on this 'Maha Parinirvana Sutra'. It should be known that this is called being able to be self-focused and correct. 'Being able to correct others' means knowing what the Bhikshus' minds sincerely aspire to, and expounding this 'Maha Parinirvana Sutra' to them, saying that the Tathagata (Buddha) exists for a long time. It should be known that this is called being able to correct others. 'Answering according to questions' is like what I have said to you, Kashyapa (one of the Buddha's ten great disciples), that the Bodhisattva Mahasattva (a Bodhisattva with a great mind) possesses subtle wisdom and skillful means, various secret teachings, which are not measurable by Shravakas (disciples who hear the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own). This is what is called the 'Maha Parinirvana Sutra'. It should be known that this is called being able to answer according to questions. 'Following the minds of beings' means following what is appropriate to the minds of beings and expounding the Dharma to them, not falsely. For example, if someone says that space has many names, saying it is empty, void, non-existent, or countless, such statements are not false. The Tathagata's (Buddha's) teachings are also like this. The four ways of speaking in the 'Maha Parinirvana Sutra' are all appropriate and not false. Kashyapa Bodhisattva (one of the Buddha's ten great disciples) said to the Buddha: 'If the Tathagata exists for a long time, it contradicts the Sutras (scriptures spoken by the Buddha) spoken by the Buddha:' 'Like a hot iron ball, thrown into cold water, the heat gradually dissipates and vanishes, and it is not known where it goes? Likewise, those who are liberated, having crossed the abyss of birth and death, are peaceful and happy, never moving, and it is not known where they have gone?'
」
佛告迦葉：「汝善男子！莫於此偈而作妄解，于如來所起永滅想，非鐵丸投水熱勢漸滅，諸佛如來泥洹永滅，亦復如是。如鐵丸投水熱勢消滅，如來亦然，無量煩惱結患消滅；如鐵丸投水火勢雖滅鐵性猶存，如是如來無量劫數煩惱盛火皆悉消滅，如來金剛其性常在，非變易法非磨滅法。如是等解脫度諸生死淵者，彼無量劫生死煩惱河，如來已度入于泥洹，諸趣永滅處不可知。是故說言：
「如是等解脫， 度諸生死淵； 安快永不動， 莫知其所之。」
迦葉菩薩白佛言：「云何世尊！如鐵丸投水熱勢消滅，猶可更使入於火中；如來泥洹其實常住，更為眾生入于無量生死盛火，斷除一切眾生結患。善哉！世尊！如來長存為決定說。」佛告迦葉：「如是，如是。善男子！譬如轉輪聖王入後宮中婇女娛樂，須臾復遊園觀浴池快樂自在，宮中不現莫呼永失；諸佛世尊舍閻浮提示現無常，亦復如是莫呼永滅。如彼國王舍于深宮，遊戲園林快樂自在；如來亦然，舍于無量煩惱深宮，入總持園七覺華池遊觀快樂，乘方便智自在現化，無量結患久已消滅。」
迦葉菩薩白佛言：「如世尊說，無量無數劫，生死煩惱患，如來悉磨滅，已度五慾海。何故如來為菩薩時，在於深宮婇女自娛，為羅睺羅父？是
【現代漢語翻譯】 現代漢語譯本 佛陀告訴迦葉：『善男子！你不要對這偈語產生錯誤的理解，認為如來會像鐵丸投入水中那樣，熱力逐漸消滅，最終徹底消失。諸佛如來的涅槃（泥洹，佛教術語，指解脫生死輪迴的狀態）並非如此。雖然鐵丸投入水中熱力會消滅，但如來也是如此，他消滅了無量的煩惱和結縛。就像鐵丸投入水中，火勢雖然熄滅，但鐵的性質仍然存在。同樣，如來雖然消滅了無量劫以來的煩惱之火，但如來的金剛之性（指佛的堅固不變的本質）卻永遠存在，不是會變化或磨滅的。像這樣解脫，度過生死深淵的人，他們無量劫的生死煩惱之河，如來已經度過，進入了涅槃，一切輪迴的去處都不可知。所以說： 『像這樣解脫的人，度過了生死的深淵；安穩快樂，永遠不動搖，不知道他們去了哪裡。』 迦葉菩薩問佛陀：『世尊，為什麼說鐵丸投入水中熱力會消滅，但仍然可以再放入火中？如來的涅槃其實是常住的，爲了眾生，他還會進入無量的生死之火中，斷除一切眾生的結縛。太好了，世尊！如來長存是確定的說法。』佛陀告訴迦葉：『是的，是的。善男子！譬如轉輪聖王（擁有統治世界的理想君主）進入後宮，與婇女（宮女）娛樂，片刻之後又去園林浴池遊玩，快樂自在，在宮中不再出現，不能說他永遠消失了。諸佛世尊捨棄閻浮提（南贍部洲，我們所居住的世界）示現無常，也是如此，不能說他們永遠消失了。就像國王離開深宮，在園林中游戲，快樂自在；如來也是如此，捨棄了無量煩惱的深宮，進入總持園（指佛的智慧）和七覺華池（指七種覺悟的因素）遊玩，快樂自在，運用方便智慧自在地顯現教化，無量的結縛早已消滅。』 迦葉菩薩問佛陀：『如世尊所說，無量無數劫以來，生死煩惱的患難，如來都已磨滅，已經度過了五欲之海（指色、聲、香、味、觸五種慾望）。為什麼如來在做菩薩時，會在深宮中與婇女自娛，成為羅睺羅（佛陀的兒子）的父親呢？這是為什麼？』
【English Translation】 English version The Buddha said to Kāśyapa, 『Good man! Do not misunderstand this verse, thinking that the Tathāgata (如來, one of the titles of the Buddha) is like an iron ball thrown into water, where the heat gradually dissipates and eventually vanishes. The Nirvāṇa (泥洹, the state of liberation from the cycle of birth and death) of the Buddhas and Tathāgatas is not like that. Although the heat of an iron ball thrown into water disappears, the Tathāgata is also like that, having extinguished immeasurable afflictions and bonds. Just as when an iron ball is thrown into water, the fire is extinguished, but the nature of the iron remains, so too, the Tathāgata, although having extinguished the fire of afflictions from countless kalpas (劫, eons), the diamond-like nature of the Tathāgata (referring to the Buddha's indestructible essence) remains forever, not subject to change or annihilation. Those who have attained such liberation and crossed the abyss of birth and death, the river of their afflictions from countless kalpas, the Tathāgata has already crossed, entering Nirvāṇa, and the destination of all rebirths is unknowable. Therefore, it is said: 『Those who have attained such liberation have crossed the abyss of birth and death; they are secure and joyful, forever unmoving, and it is not known where they have gone.』 Kāśyapa Bodhisattva asked the Buddha, 『World Honored One, why is it said that the heat of an iron ball thrown into water disappears, yet it can still be placed back into the fire? The Nirvāṇa of the Tathāgata is actually permanent, and for the sake of sentient beings, he will enter the immeasurable fire of birth and death to cut off all the bonds of sentient beings. Excellent, World Honored One! The permanence of the Tathāgata is a definite statement.』 The Buddha told Kāśyapa, 『Yes, yes. Good man! For example, a Cakravartin King (轉輪聖王, an ideal monarch who rules the world) enters his harem and enjoys the company of his concubines, and after a while, he goes to the gardens and bathing pools to play, joyful and free. He is no longer seen in the palace, but it cannot be said that he has vanished forever. The Buddhas and World Honored Ones, having abandoned Jambudvīpa (閻浮提, the world we live in) and manifested impermanence, are also like that; it cannot be said that they have vanished forever. Just as the king leaves his deep palace and plays in the gardens, joyful and free, so too, the Tathāgata has abandoned the deep palace of immeasurable afflictions and entered the garden of total retention (指佛的智慧) and the pool of the seven factors of enlightenment (指七種覺悟的因素) to play, joyful and free, using skillful wisdom to manifest teachings freely, and the immeasurable bonds have long been extinguished.』 Kāśyapa Bodhisattva asked the Buddha, 『As the World Honored One has said, for countless kalpas, the afflictions of birth and death have been extinguished by the Tathāgata, and he has crossed the sea of the five desires (指色、聲、香、味、觸五種慾望). Why then, when the Tathāgata was a Bodhisattva, did he enjoy himself in the deep palace with concubines and become the father of Rāhula (羅睺羅, the Buddha's son)? Why is this so?』
故當知不盡結患度諸慾海。」
佛告：「善男子！莫于如來、應供、等正覺而作是言，所以名大般泥洹者，能建大義。汝今諦聽，廣為人說勿生疑怪。菩薩摩訶薩住是大般泥洹者，能以須彌山王入一粟𥢶，其諸眾生依須彌山住者無所嬈害，來去住止不知誰為；其餘眾生有知見者，知是住大般泥洹菩薩，安置須彌在粟𥢶中然後還復，住大般泥洹菩薩摩訶薩境界如是。複次，善男子！住大般泥洹菩薩摩訶薩，取此三千大千世界大地置粟𥢶中，其中眾生無所嬈害，各不自知誰持來去誰安在此；其餘眾生有知見者，知是住大般泥洹菩薩，取此三千大千世界置粟𥢶中然後還復。複次，善男子！住是大般泥洹菩薩，復取三千大千世界安置己身一毛孔中，于彼眾生而無嬈害，各不自知誰持來去誰安在此；其餘眾生有知見者，知是住大般泥洹菩薩，取此三千大千世界置於自身毛孔之中然後還復。複次，善男子！住大般泥洹菩薩，住此世界能舉十方諸佛國土置於針鋒，如以針鋒擎持棗葉，徙著他方異佛國土，于諸眾生無所嬈害，各不自知誰持來去誰安在此；其餘眾生有知見者，知是住大般泥洹菩薩神力所為。複次，善男子！住大般泥洹菩薩持十方國土，置其右掌如陶家輪，擲著他方微塵世界，于諸眾生無所嬈害，各不自知誰持來去
【現代漢語翻譯】 現代漢語譯本：所以應當知道，不徹底斷除煩惱，就無法度過慾望的海洋。
佛陀告訴：『善男子！不要對如來（Tathagata）、應供（Arhat）、等正覺（Samyaksambuddha）說這樣的話。之所以稱為大般涅槃（Mahaparinirvana），是因為它能建立偉大的意義。你現在仔細聽，廣泛地為他人解說，不要產生疑惑和怪異的想法。菩薩摩訶薩（Bodhisattva-mahasattva）安住于大般涅槃，能將須彌山王（Sumeru）放入一粒芥子中，那些依靠須彌山居住的眾生不會受到任何傷害，他們來來往往、安住停留，都不知道是誰做的。其餘有知覺的眾生，知道這是安住于大般涅槃的菩薩所為，他將須彌山安置在芥子中，然後又恢復原狀。安住于大般涅槃的菩薩摩訶薩的境界就是這樣。』
『其次，善男子！安住于大般涅槃的菩薩摩訶薩，能將這三千大千世界（Trisahasra-Mahasahasra-lokadhatu）的大地放入芥子中，其中的眾生不會受到任何傷害，他們各自不知道是誰把他們帶來又帶走，是誰把他們安置在這裡。其餘有知覺的眾生，知道這是安住于大般涅槃的菩薩所為，他將這三千大千世界放入芥子中，然後又恢復原狀。』
『其次，善男子！安住于大般涅槃的菩薩，又能將三千大千世界安置在自己一個毛孔中，對於那裡的眾生沒有任何傷害，他們各自不知道是誰把他們帶來又帶走，是誰把他們安置在這裡。其餘有知覺的眾生，知道這是安住于大般涅槃的菩薩所為，他將這三千大千世界安置在自己的毛孔中，然後又恢復原狀。』
『其次，善男子！安住于大般涅槃的菩薩，安住在這個世界，能舉起十方諸佛的國土，放在針尖上，就像用針尖托著棗葉一樣，移動到其他佛的國土，對於那裡的眾生沒有任何傷害，他們各自不知道是誰把他們帶來又帶走，是誰把他們安置在這裡。其餘有知覺的眾生，知道這是安住于大般涅槃的菩薩的神力所為。』
『其次，善男子！安住于大般涅槃的菩薩，能拿著十方國土，放在自己的右掌中，像陶工轉動輪子一樣，拋擲到其他微塵世界，對於那裡的眾生沒有任何傷害，他們各自不知道是誰把他們帶來又帶走。
【English Translation】 English version: Therefore, it should be known that without completely eradicating afflictions, one cannot cross the ocean of desires.
The Buddha said: 'Good man! Do not speak of the Tathagata (Thus Gone One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One) in this way. The reason it is called Mahaparinirvana (Great Complete Nirvana) is that it can establish great meaning. Now listen carefully, explain it widely to others, and do not give rise to doubts or strange ideas. A Bodhisattva-mahasattva (Great Bodhisattva) who dwells in Mahaparinirvana can place Mount Sumeru (King of Mountains) into a mustard seed, and the beings who dwell on Mount Sumeru will not be harmed in any way. They come and go, and stay without knowing who did it. The other sentient beings who have knowledge know that it is the Bodhisattva who dwells in Mahaparinirvana who did this, placing Mount Sumeru in the mustard seed and then restoring it to its original state. Such is the realm of a Bodhisattva-mahasattva who dwells in Mahaparinirvana.'
'Furthermore, good man! A Bodhisattva-mahasattva who dwells in Mahaparinirvana can place the earth of this Trisahasra-Mahasahasra-lokadhatu (Three Thousand Great Thousand World System) into a mustard seed, and the beings within it will not be harmed in any way. They do not know who brought them or took them away, or who placed them there. The other sentient beings who have knowledge know that it is the Bodhisattva who dwells in Mahaparinirvana who did this, placing the Trisahasra-Mahasahasra-lokadhatu into a mustard seed and then restoring it to its original state.'
'Furthermore, good man! A Bodhisattva who dwells in Mahaparinirvana can also place the Trisahasra-Mahasahasra-lokadhatu into one of his pores, and the beings there will not be harmed in any way. They do not know who brought them or took them away, or who placed them there. The other sentient beings who have knowledge know that it is the Bodhisattva who dwells in Mahaparinirvana who did this, placing the Trisahasra-Mahasahasra-lokadhatu into his pore and then restoring it to its original state.'
'Furthermore, good man! A Bodhisattva who dwells in Mahaparinirvana, dwelling in this world, can lift up the Buddha lands of the ten directions and place them on the tip of a needle, like holding a date leaf on the tip of a needle, and move them to other Buddha lands. The beings there will not be harmed in any way. They do not know who brought them or took them away, or who placed them there. The other sentient beings who have knowledge know that it is the power of the Bodhisattva who dwells in Mahaparinirvana that did this.'
'Furthermore, good man! A Bodhisattva who dwells in Mahaparinirvana can hold the lands of the ten directions in his right palm, like a potter turning a wheel, and throw them into other dust-like worlds. The beings there will not be harmed in any way. They do not know who brought them or took them away.
誰安在此；其餘眾生有知見者，知是住大般泥洹菩薩神力所為。複次，善男子！住大般泥洹菩薩者，取十方世界內一塵處，于諸眾生無所嬈害，各不自知誰持來去誰安在此；其餘眾生有知見者，知是住大般泥洹菩薩力之所為。如是，善男子！住此大般泥洹菩薩摩訶薩，有大神力種種示現，是故名為大般泥洹。住大般泥洹菩薩在所為作，一切眾生不能測量，汝今云何能知如來習近五欲為羅睺羅父？複次，善男子！我住此大般泥洹能為大事，於此三千大千世界百億日月百億閻浮提，種種現化如《首楞嚴三昧》所說，於三千大千世界閻浮提，以大般泥洹示現泥洹，而無畢竟般泥洹者；復于閻浮提五欲之中現受胎生，其諸父母謂我為子，而我過去無數劫來愛慾永盡，無染污身無穢食身，清凈法身諸生已斷，以方便智隨順世間，于閻浮提生現為童子，北行七步而自稱言：『我于天人阿修羅為無上尊。』父母歡喜舉聲嘆曰：『我生童子墮地行七步，世未曾有。』時諸眾生皆言奇特，而我未曾為童子也，無數劫來離嬰兒行，清凈法身非為骨肉穢食所長，法身示現而為童子隨順世間，南行七步現為一切無上福田；西行七步現究竟斷生老病死，於一切眾生為最後邊；東行七步現為一切眾生前導；向於四維行七步者，現斷眾邪煩惱魔行，自
【現代漢語翻譯】 現代漢語譯本：是誰安住在這裡？其餘有知覺和見解的眾生，會知道這是安住于大般涅槃的菩薩的神力所為。再者，善男子！安住于大般涅槃的菩薩，能取十方世界內的一粒微塵，對於一切眾生沒有任何妨礙和損害，他們各自都不知道是誰拿來又拿走，是誰安放在這裡；其餘有知覺和見解的眾生，會知道這是安住于大般涅槃的菩薩的力量所為。像這樣，善男子！安住於此大般涅槃的菩薩摩訶薩，有大神力，能做種種示現，因此名為大般涅槃。安住于大般涅槃的菩薩所作所為，一切眾生都無法測度，你現在怎麼能知道如來親近五欲，成為羅睺羅（佛陀之子）的父親呢？再者，善男子！我安住於此大般涅槃，能成就大事，在這三千大千世界，百億日月，百億閻浮提（南贍部洲），能做種種顯現變化，如《首楞嚴三昧》（一種禪定）所說，在三千大千世界的閻浮提，以大般涅槃示現涅槃，而實際上並沒有真正的般涅槃；又在閻浮提的五欲之中，示現受胎而生，他們的父母認為我是他們的兒子，而我過去無數劫以來，愛慾早已斷盡，沒有被染污的身體，沒有污穢的食物所養的身體，清凈的法身，一切的生都已經斷絕，以方便智慧隨順世間，在閻浮提出生，示現為童子，向北走了七步，自己宣稱：『我于天人阿修羅（一種神道）中為無上尊。』父母歡喜，高聲讚歎說：『我生的童子，落地行走七步，世上從未有過。』當時，一切眾生都說這是奇特的事情，而我從未做過童子，無數劫以來，早已脫離嬰兒的行為，清凈的法身不是骨肉和污穢的食物所能養成的，法身示現為童子，是爲了隨順世間，向南走了七步，示現為一切無上的福田；向西走了七步，示現究竟斷絕生老病死，對於一切眾生來說是最後的歸宿；向東走了七步，示現為一切眾生的前導；向四維方向走了七步，示現斷絕一切邪見煩惱和魔的行徑，自己 現代漢語譯本：安住于大般涅槃，能為一切眾生作無上依止，是故名為大般涅槃。善男子！如來法身，非是父母骨肉所生，非是穢食所長，非是欲界所攝，非是三界所攝，非是生死所攝，非是業報所攝，非是煩惱所攝，非是魔所攝，非是陰界入所攝，非是諸見所攝，非是諸有為所攝，非是諸無為所攝，非是諸數所攝，非是諸非數所攝，非是諸量所攝，非是諸非量所攝，非是諸相所攝，非是諸非相所攝，非是諸名所攝，非是諸非名所攝，非是諸說所攝，非是諸非說所攝，非是諸道所攝，非是諸非道所攝，非是諸法所攝，非是諸非法所攝，非是諸諦所攝，非是諸非諦所攝，非是諸解脫所攝，非是諸非解脫所攝，非是諸涅槃所攝，非是諸非涅槃所攝，非是諸如來所攝，非是諸非如來所攝，非是諸佛所攝，非是諸非佛所攝，非是諸菩薩所攝，非是諸非菩薩所攝，非是諸眾生所攝，非是諸非眾生所攝，非是諸世間所攝，非是諸非世間所攝，非是諸出世間所攝，非是諸非出世間所攝，非是諸有為所攝，非是諸無為所攝，非是諸有漏所攝，非是諸無漏所攝，非是諸善所攝，非是諸不善所攝，非是諸無記所攝，非是諸有色所攝，非是諸無色所攝，非是諸可見所攝，非是諸不可見所攝，非是諸有對所攝，非是諸無對所攝，非是諸有為所攝，非是諸無為所攝，非是諸生所攝，非是諸滅所攝，非是諸住所攝，非是諸異所攝，非是諸增所攝，非是諸減所攝，非是諸垢所攝，非是諸凈所攝，非是諸取所攝，非是諸舍所攝，非是諸縛所攝，非是諸解所攝，非是諸有為所攝，非是諸無為所攝，非是諸有漏所攝，非是諸無漏所攝，非是諸善所攝，非是諸不善所攝，非是諸無記所攝，非是諸有色所攝，非是諸無色所攝，非是諸可見所攝，非是諸不可見所攝，非是諸有對所攝，非是諸無對所攝，非是諸有為所攝，非是諸無為所攝，非是諸生所攝，非是諸滅所攝，非是諸住所攝，非是諸異所攝，非是諸增所攝，非是諸減所攝，非是諸垢所攝，非是諸凈所攝，非是諸取所攝，非是諸舍所攝，非是諸縛所攝，非是諸解所攝。
【English Translation】 English version: Who is dwelling here? Other sentient beings with knowledge and perception will know that this is the power of the Bodhisattva who dwells in the Great Nirvana. Furthermore, good man! A Bodhisattva who dwells in the Great Nirvana can take a single speck of dust from within the ten directions of the world, without causing any disturbance or harm to any sentient beings. They each do not know who brought it or took it away, or who placed it here. Other sentient beings with knowledge and perception will know that this is the power of the Bodhisattva who dwells in the Great Nirvana. Thus, good man! A Bodhisattva Mahasattva who dwells in this Great Nirvana has great divine power and manifests in various ways, therefore he is called the Great Nirvana. The actions of a Bodhisattva who dwells in the Great Nirvana cannot be measured by any sentient beings. How can you now know that the Tathagata was close to the five desires and became the father of Rahula (Buddha's son)? Furthermore, good man! I, dwelling in this Great Nirvana, can accomplish great things. In this three thousand great thousand world, with billions of suns and moons, and billions of Jambudvipa (Southern Continent), I can manifest various transformations, as described in the 'Shurangama Samadhi' (a type of meditation). In the Jambudvipa of the three thousand great thousand world, I manifest Nirvana through the Great Nirvana, but there is no actual complete Nirvana. Also, in the five desires of Jambudvipa, I manifest being conceived and born. Their parents think I am their son, but for countless kalpas (eons) in the past, my desires have long been exhausted. I have no defiled body, no body nourished by impure food, a pure Dharma body, and all births have been cut off. With expedient wisdom, I follow the world. In Jambudvipa, I am born and manifest as a child, taking seven steps to the north, and proclaiming myself: 'I am the supreme one among gods, humans, and asuras (a type of deity).' My parents were delighted and exclaimed: 'The child I bore walked seven steps upon landing, something never seen before in the world.' At that time, all sentient beings said it was a marvelous thing, but I have never been a child. For countless kalpas, I have long been free from the actions of an infant. The pure Dharma body is not grown from flesh and bones or impure food. The Dharma body manifests as a child to follow the world. Taking seven steps to the south, I manifest as the supreme field of merit for all; taking seven steps to the west, I manifest the ultimate cutting off of birth, old age, sickness, and death, being the final destination for all sentient beings; taking seven steps to the east, I manifest as the guide for all sentient beings; taking seven steps in the four intermediate directions, I manifest the cutting off of all evil views, afflictions, and the actions of Mara (demon), and I myself English version: dwell in the Great Nirvana, able to be the supreme refuge for all sentient beings, therefore it is called the Great Nirvana. Good man! The Dharma body of the Tathagata is not born from the bones and flesh of parents, not grown from impure food, not included in the desire realm, not included in the three realms, not included in birth and death, not included in karmic retribution, not included in afflictions, not included by Mara, not included by the aggregates, realms, and entrances, not included by views, not included by conditioned things, not included by unconditioned things, not included by numbers, not included by non-numbers, not included by measures, not included by non-measures, not included by characteristics, not included by non-characteristics, not included by names, not included by non-names, not included by speech, not included by non-speech, not included by paths, not included by non-paths, not included by dharmas, not included by non-dharmas, not included by truths, not included by non-truths, not included by liberation, not included by non-liberation, not included by Nirvana, not included by non-Nirvana, not included by Tathagatas, not included by non-Tathagatas, not included by Buddhas, not included by non-Buddhas, not included by Bodhisattvas, not included by non-Bodhisattvas, not included by sentient beings, not included by non-sentient beings, not included by the world, not included by non-world, not included by the transcendent world, not included by non-transcendent world, not included by conditioned things, not included by unconditioned things, not included by outflows, not included by no-outflows, not included by good, not included by non-good, not included by neutral, not included by form, not included by formless, not included by visible, not included by invisible, not included by resistance, not included by non-resistance, not included by conditioned things, not included by unconditioned things, not included by birth, not included by cessation, not included by abiding, not included by change, not included by increase, not included by decrease, not included by defilement, not included by purity, not included by grasping, not included by relinquishing, not included by bondage, not included by liberation, not included by conditioned things, not included by unconditioned things, not included by outflows, not included by no-outflows, not included by good, not included by non-good, not included by neutral, not included by form, not included by formless, not included by visible, not included by invisible, not included by resistance, not included by non-resistance, not included by conditioned things, not included by unconditioned things, not included by birth, not included by cessation, not included by abiding, not included by change, not included by increase, not included by decrease, not included by defilement, not included by purity, not included by grasping, not included by relinquishing, not included by bondage, not included by liberation.
在天子皆悉降伏，當成應供等正覺道；上方躡虛行七步者，現如虛空無能染者；又向下方行七步者，現滅一切泥犁盛火，興大法雲霔大法雨安樂眾生，雨大法雹破諸惡戒，生閻浮提現遺頂發，欲令眾生知此童子頂發俱生，諸天世人無能執刀臨其頂上為剃髮者，于無數劫已離頂發現有頂發；隨順世間現入天祠，大力天神釋梵護世稽首奉敬歸命禮足，于無數劫為天人尊，現入天祠隨順世間；于閻浮提或現穿耳，實無有人敢穿其耳，垂髮右旋如師子發，一切人民皆見童子垂師子發，于無數劫已離垂髮，現垂右旋師子之發隨順世間；于閻浮提現入書堂，於三界中莫能為師，唯我應為天人作師，是故名為一切種智，于無數劫已曾學書，成阿耨多羅三藐三菩提。現行學書隨順世間，現乘象馬寶車畜諸寶藏，身處深宮婇女自娛，領理國事實無染著，久已舍離猶如棄唾，現受五欲領理國事為轉輪王王閻浮提，于無數劫已舍王位，能轉無上甘露法輪，現轉輪王隨順世間；于閻浮提現老病死，棄捨中宮種種欲樂，出家學道眾人皆見童子出家，為度人故而現出家隨順世間；現為須陀洹、斯陀含、阿那含、阿羅漢四沙門果，九次正受修四真諦，眾生悉見而我疾成無上羅漢，已無數劫究竟羅漢，為度人故示現初成；往詣樹下現坐草蓐，降伏眾魔成
【現代漢語翻譯】 現代漢語譯本：當所有天子都降伏時，他將成就應供（值得供養的人）、等正覺（完全的覺悟）之道；向上方虛空行走七步，顯示如同虛空般無所染著；又向下方行走七步，顯示滅除一切地獄的熾熱火焰，興起大法雲，降下大法雨，使眾生安樂，降下大法雹，破除一切惡戒，在閻浮提（我們所居住的這個世界）顯現遺留的頂發，想要讓眾生知道這個童子頂發俱生，諸天世人沒有誰能拿刀臨到他的頭頂為他剃髮，在無數劫以前就已經沒有頂發，現在顯現有頂發；隨順世間顯現進入天祠，大力天神釋（帝釋天）梵（大梵天）護世（四大天王）稽首奉敬，歸命禮足，在無數劫中為天人所尊敬，現在顯現進入天祠隨順世間；在閻浮提有時顯現穿耳，實際上沒有人敢穿他的耳朵，垂下的頭髮向右旋轉如同獅子的鬃毛，所有人民都看見童子垂著獅子鬃毛般的頭髮，在無數劫以前就已經沒有垂髮，現在顯現垂著右旋的獅子鬃毛般的頭髮隨順世間；在閻浮提顯現進入書堂，在三界之中沒有人能做他的老師，只有我應該做天人的老師，因此被稱為一切種智（對一切事物都了知的智慧），在無數劫以前就已經學過書，成就阿耨多羅三藐三菩提（無上正等正覺）。現在顯現學習書寫隨順世間，顯現乘坐象馬寶車，蓄積各種寶藏，身處深宮，有眾多婇女陪伴娛樂，治理國家事務，實際上沒有染著，很久以前就已經捨棄，如同丟棄唾液，現在接受五欲，治理國家事務，作為轉輪王統治閻浮提，在無數劫以前就已經捨棄王位，能夠轉動無上甘露法輪（佛法），現在顯現轉輪王隨順世間；在閻浮提顯現衰老、疾病、死亡，捨棄中宮的各種欲樂，出家學道，眾人都能看見童子出家，爲了度化眾生而顯現出家隨順世間；顯現為須陀洹（入流果）、斯陀含（一來果）、阿那含（不還果）、阿羅漢（無生果）四沙門果，九次正受修習四真諦（苦、集、滅、道），眾生都看見而我迅速成就無上羅漢，在無數劫以前就已經究竟羅漢，爲了度化眾生而示現初成；前往菩提樹下顯現坐在草墊上，降伏眾魔，成就
【English Translation】 English version: When all the princes are subdued, he will attain the path of being worthy of offerings (應供, ying gong), and of complete and perfect enlightenment (等正覺, deng zheng jue); walking seven steps upward into the void, he manifests as being undefiled like the void; and walking seven steps downward, he manifests the extinguishing of all the blazing fires of hell, raising great Dharma clouds, raining down great Dharma rain, bringing peace and joy to sentient beings, raining down great Dharma hail, breaking all evil precepts, in Jambudvipa (閻浮提, Yan fu ti, the world we live in) manifesting the remaining topknot of hair, wanting to let sentient beings know that this child's topknot of hair was born with him, that no gods or humans can take a knife to his head to shave his hair, having been without a topknot for countless eons, now manifesting having a topknot; in accordance with the world, he manifests entering a heavenly shrine, the powerful gods Shakra (釋, Shi, also known as Indra), Brahma (梵, Fan), and the world protectors (護世, hu shi, the Four Heavenly Kings) bow their heads in reverence, taking refuge and paying homage at his feet, having been revered by gods and humans for countless eons, now manifesting entering a heavenly shrine in accordance with the world; in Jambudvipa, he sometimes manifests having his ears pierced, but in reality, no one dares to pierce his ears, his hanging hair spirals to the right like a lion's mane, all people see the child with hanging lion's mane-like hair, having been without hanging hair for countless eons, now manifesting hanging right-spiraling lion's mane-like hair in accordance with the world; in Jambudvipa, he manifests entering a school, in the three realms, no one can be his teacher, only I should be the teacher of gods and humans, therefore I am called the All-Knowing One (一切種智, yi qie zhong zhi, the wisdom that knows all things), having studied books for countless eons, attaining Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, a nou duo luo san miao san pu ti, unsurpassed, complete, and perfect enlightenment). Now manifesting studying writing in accordance with the world, manifesting riding elephants, horses, and jeweled carriages, accumulating various treasures, residing in deep palaces, with many concubines accompanying him in entertainment, governing state affairs, but in reality, without attachment, having long ago abandoned them, like discarding saliva, now accepting the five desires, governing state affairs, as a Chakravartin King (轉輪王, zhuan lun wang, a universal monarch) ruling Jambudvipa, having abandoned the throne for countless eons, able to turn the unsurpassed nectar Dharma wheel (法輪, fa lun, the Buddhist teachings), now manifesting as a Chakravartin King in accordance with the world; in Jambudvipa, manifesting old age, sickness, and death, abandoning the various pleasures of the inner palace, leaving home to study the path, all people see the child leaving home, for the sake of liberating sentient beings, manifesting leaving home in accordance with the world; manifesting as the four fruits of a Shramana (沙門, sha men, a renunciate): Srotapanna (須陀洹, xu tuo huan, stream-enterer), Sakrdagamin (斯陀含, si tuo han, once-returner), Anagamin (阿那含, a na han, non-returner), and Arhat (阿羅漢, a luo han, worthy one), nine times correctly receiving and practicing the Four Noble Truths (四真諦, si zhen di, suffering, origin, cessation, path), all sentient beings see it, and I quickly attain unsurpassed Arhatship, having been an ultimate Arhat for countless eons, manifesting the initial attainment for the sake of liberating sentient beings; going to the Bodhi tree, manifesting sitting on a grass mat, subduing all demons, attaining
無上道，于無數劫眾魔諸惱皆已降伏得甘露法；現出入息大小便利，清凈法身無此諸患，現於人法隨順世間；現受飲食為眾生故，其實無有飢渴之想，為現飲食隨順世間，于無數劫常得甚深諸波羅蜜；不隨時節現居舍宅，其實無有睡眠噦患欠呿頻申身諸苦痛，現依舍宅隨順世間；示現坐臥經行瞻視顧眄屈伸俯仰，真實法身無此形類；示現洗浴麻油涂身楊枝澡漱著明目藥，斯非清凈法身所須，手足柔軟如蓮華葉，口氣香潔如優缽羅，其目清凈猶如明月，示現此法隨順世間；現行少欲乞食粗疏著糞掃衣，于無量劫沙門苦行悉已究竟；現處人間為羅睺羅父，凈飯王子其母摩耶，眷屬成就能厭世樂，出家學道處林樹間；現欲之優劣樂之差降，舍王太子瞿曇大姓，現行出家度眾生故，非為如來染著五欲為羅睺羅父，現有父母隨順世間；其諸眾生謂為世人，其實如來非天非人；復于閻浮提現般泥洹而不畢竟入于泥洹，眾生皆謂如來永滅，而今如來法身常住，非變易法非磨滅法，諸佛常法示現泥洹。又為比丘犯四重法眾人悉見，其實不為懈怠之行；或復現為一闡提行或現破僧，眾人悉見作無間業，其實無有壞僧之心，亦無有僧而可壞者；于閻浮提護持正法，眾生悉見護法大士，此則諸佛菩薩常法；于閻浮提現為天魔眾生悉見，其實不
【現代漢語翻譯】 現代漢語譯本 無上之道，在無數劫中，已經降伏了所有魔障和煩惱，獲得了甘露之法；雖然示現出入息、大小便利等行為，但清凈的法身並沒有這些疾患。爲了順應世間，才示現出人的行為；示現飲食是爲了眾生，實際上並沒有飢渴的想法，只是爲了順應世間而示現飲食。在無數劫中，常常獲得甚深的諸波羅蜜（到達彼岸的方法）；不隨季節而示現居住的房屋，實際上沒有睡眠、打嗝、打哈欠、伸懶腰等身體的痛苦，只是爲了順應世間而示現居住的房屋；示現坐、臥、行走、觀看、回顧、屈伸、俯仰等姿態，但真實的法身並沒有這些形體；示現洗浴、用麻油涂身、用楊枝漱口、塗抹明目藥，這些都不是清凈法身所需要的。手足柔軟如蓮花葉，口氣香潔如優缽羅（藍色蓮花），眼睛清澈如明月，示現這些是爲了順應世間；示現少欲、乞食、吃粗糙的食物、穿糞掃衣，在無量劫中，沙門的苦行都已經圓滿究竟；示現在人間作為羅睺羅（佛陀之子）的父親，凈飯王（佛陀之父）的王子，其母摩耶（佛陀之母），眷屬成就，能夠厭離世間的快樂，出家學道，住在林樹之間；示現慾望的優劣和快樂的差別，捨棄王太子瞿曇（佛陀的姓氏）的尊貴身份，示現出家是爲了度化眾生，而不是如來貪著五欲而作為羅睺羅的父親。示現有父母是爲了順應世間；眾生認為如來是世人，但實際上如來既不是天人也不是凡人；又在閻浮提（我們所居住的世界）示現般涅槃（佛陀的最終寂滅）而不是真正進入涅槃，眾生都認為如來永遠滅度了，但實際上如來的法身是常住的，不是會變化或磨滅的。諸佛的常法就是示現涅槃。又示現比丘犯四重戒，眾人都能看到，但實際上不是懈怠的行為；或者示現一闡提（斷善根的人）的行為，或者示現破僧（破壞僧團），眾人都能看到他造作無間業（極重的惡業），但實際上沒有破壞僧團的心，也沒有僧團可以被破壞；在閻浮提護持正法，眾生都看到護法的大士，這是諸佛菩薩的常法；在閻浮提示現為天魔，眾生都能看到，但實際上不是魔。
【English Translation】 English version The supreme path, in countless kalpas, has already subdued all demons and afflictions, and obtained the nectar of Dharma; although manifesting actions such as breathing in and out, and excretion, the pure Dharma body does not have these ailments. It is to conform to the world that human actions are manifested; manifesting eating and drinking is for the sake of sentient beings, but in reality, there is no thought of hunger or thirst, it is only to conform to the world that eating and drinking are manifested. In countless kalpas, one has often attained the profound Paramitas (ways to reach the other shore); not manifesting dwelling places according to the seasons, in reality, there is no suffering of sleep, hiccups, yawns, stretching, or other bodily pains, it is only to conform to the world that dwelling places are manifested; manifesting sitting, lying down, walking, looking, glancing back, bending, and bowing, but the true Dharma body does not have these forms; manifesting bathing, applying sesame oil, using a twig to clean the teeth, and applying eye medicine, these are not needed by the pure Dharma body. Hands and feet are soft like lotus leaves, breath is fragrant like an Utpala (blue lotus), eyes are clear like the bright moon, these are manifested to conform to the world; manifesting having few desires, begging for food, eating coarse food, and wearing discarded clothes, in countless kalpas, the ascetic practices of a Shramana (monk) have already been perfected; manifesting in the human world as the father of Rahula (Buddha's son), the prince of King Suddhodana (Buddha's father), whose mother is Maya (Buddha's mother), with family members who are able to renounce worldly pleasures, leaving home to study the path, living among the trees; manifesting the superiority and inferiority of desires and the differences in pleasures, abandoning the noble status of Prince Gautama (Buddha's family name), manifesting leaving home is to liberate sentient beings, not because the Tathagata is attached to the five desires and is the father of Rahula. Having parents is to conform to the world; sentient beings think that the Tathagata is a worldly person, but in reality, the Tathagata is neither a deva nor a human; also in Jambudvipa (the world we live in), manifesting Parinirvana (Buddha's final passing away) without truly entering Nirvana, sentient beings all think that the Tathagata has passed away forever, but in reality, the Tathagata's Dharma body is permanent, it is not subject to change or destruction. The constant practice of all Buddhas is to manifest Nirvana. Also manifesting a Bhikshu (monk) violating the four major precepts, which everyone can see, but in reality, it is not an act of laziness; or manifesting the actions of an Icchantika (one who has severed their roots of goodness), or manifesting breaking the Sangha (monastic community), everyone can see him committing the Anantarika-karma (extremely heavy evil deeds), but in reality, there is no intention to destroy the Sangha, nor is there a Sangha that can be destroyed; in Jambudvipa, protecting the true Dharma, sentient beings all see a great Bodhisattva protecting the Dharma, this is the constant practice of all Buddhas and Bodhisattvas; in Jambudvipa, manifesting as a Mara (demon), which everyone can see, but in reality, it is not a demon.
為眾魔之業；于閻浮提現為女像，眾生見已悉皆嘆曰：『奇哉今日女人作佛。』其實如來非為女身，稱彼所欲各隨因緣，現男女像隨順世間；于閻浮提現生四種畜生趣中，眾生皆謂真實畜生，其實不為彼畜生行，現入畜生隨順世間；入梵天中現為梵天而作師長，其諸眾生事梵天者，方便誘進使入正法不習彼業，現梵天像隨順世間；現入淫舍度諸淫種不興欲想，心如蓮華塵水不污，莊嚴其身游諸四衢，方便誘化染心眾生；入諸妓舍現為女人化以正法，入學書堂現為師長化諸童蒙；或入酒會博弈戲處，為教化故不同彼業；往詣冢間度諸鳥獸不取見想，入諸長者授以正法，入大臣中教令正治，入諸王子化令護法，入諸王者化以先王正法治國；現疾疫劫為之設藥，令諸病者厭離身苦導以正法，眾生謂是真疾疫劫；現谷貴劫饑乏眾生施甘露食導以正法，眾生謂是真谷貴劫；現刀兵劫眾生各各共相傷害，化令和同導以正法，眾生謂是真刀兵劫；現為劫燒計常眾生示無常相，眾生謂是真實劫燒；於一切眾生各同其語，音聲微妙勝彼彼類，樂音眾生因而得度；現為四種地水火風，一一隨種染著眾生因斯得度；現為藥樹救療眾生因斯得度；入諸邪道而現出家，各為彼眾而作導師，于無數劫已離外道，示現出家導以正法；現為工巧醫方咒術
【現代漢語翻譯】 現代漢語譯本 是為眾魔所為；在閻浮提（Jambudvipa，指我們所居住的這個世界）示現為女人的形象，眾生看到后都驚歎說：『奇怪啊，今天竟然有女人成佛。』其實如來（Tathagata，佛的稱號）並非是女身，只是爲了應眾生的願望，隨順因緣，示現男女的形象來順應世間；在閻浮提示現投生於四種畜生道中，眾生都認為是真實的畜生，其實如來並非真的在行畜生之事，只是示現進入畜生道來順應世間；進入梵天（Brahma，色界天的最高層）中，示現為梵天並作為師長，那些侍奉梵天的眾生，方便引導他們進入正法，不讓他們修習梵天的業，示現梵天的形象來順應世間；示現進入淫舍，度化各種淫慾之人，自己卻不生起淫慾之想，心如蓮花般清凈不染，莊嚴自身遊走于各處街道，方便誘導那些有染污之心的眾生；進入妓院，示現為女人，用正法來教化她們；進入學堂，示現為師長，教化那些童蒙；或者進入酒會、賭博、遊戲場所，爲了教化眾生，自己卻不做那些事；前往墳墓之間，度化各種鳥獸，不執著于所見之相，進入長者家中，傳授他們正法，進入大臣之中，教導他們公正治理國家，進入王子之中，教導他們護持佛法，進入國王之中，用先王的治國正法來教化他們；示現發生瘟疫災難，為他們設定藥物，讓那些生病的人厭離身體的痛苦，引導他們進入正法，眾生認為這是真實的瘟疫災難；示現發生饑荒災難，給那些飢餓的眾生施予甘露食物，引導他們進入正法，眾生認為這是真實的饑荒災難；示現發生刀兵災難，眾生互相殘殺，教化他們和睦相處，引導他們進入正法，眾生認為這是真實的刀兵災難；示現發生劫火焚燒，為那些執著于常的眾生顯示無常的道理，眾生認為這是真實的劫火焚燒；對於一切眾生，都用他們各自的語言來交流，聲音微妙勝過他們各自的類別，喜歡音樂的眾生因此而得度；示現為地、水、火、風四種元素，每一種都隨順那些執著於此的眾生，讓他們因此而得度；示現為藥樹，救治眾生，讓他們因此而得度；進入各種邪道，卻示現出家，為他們各自的群體做導師，在無數劫中早已遠離外道，卻示現出家來引導他們進入正法；示現為工匠、醫生、咒術師
【English Translation】 English version It is the work of all demons; in Jambudvipa (the world we live in), it appears as a female form, and when sentient beings see it, they all exclaim: 『How strange, today a woman has become a Buddha.』 In reality, the Tathagata (an epithet of the Buddha) is not a female body, but in accordance with the wishes of sentient beings and depending on conditions, it manifests as male or female forms to accord with the world; in Jambudvipa, it appears to be born into the four realms of animals, and sentient beings all think they are real animals, but in reality, the Tathagata does not engage in animalistic behavior, but appears to enter the animal realm to accord with the world; entering the Brahma (the highest heaven in the realm of form), it appears as Brahma and acts as a teacher, and those sentient beings who serve Brahma are skillfully guided to enter the true Dharma, not to practice the deeds of Brahma, manifesting the form of Brahma to accord with the world; appearing in brothels, it converts various lustful people, without arousing lustful thoughts itself, its mind like a lotus flower, unstained by dust or water, adorning its body and wandering through the streets, skillfully guiding those with defiled minds; entering brothels, it appears as a woman, converting them with the true Dharma; entering schools, it appears as a teacher, converting the young and ignorant; or entering drinking parties, gambling, and games, for the sake of converting sentient beings, but not engaging in those activities itself; going to graveyards, converting various birds and beasts, without clinging to the appearance of what is seen, entering the homes of elders, teaching them the true Dharma, entering the midst of ministers, teaching them to govern justly, entering the midst of princes, teaching them to protect the Dharma, entering the midst of kings, teaching them to govern the country with the righteous laws of former kings; appearing during times of plague, providing medicine for them, causing those who are sick to become weary of the suffering of the body, guiding them to the true Dharma, and sentient beings think it is a real plague; appearing during times of famine, giving sweet dew food to those who are hungry, guiding them to the true Dharma, and sentient beings think it is a real famine; appearing during times of war, when sentient beings harm each other, converting them to live in harmony, guiding them to the true Dharma, and sentient beings think it is a real war; appearing during the burning of the kalpa, showing the impermanent nature of things to those who cling to permanence, and sentient beings think it is a real burning of the kalpa; for all sentient beings, it communicates in their respective languages, its voice being subtle and surpassing their respective kinds, and sentient beings who love music are thereby liberated; appearing as the four elements of earth, water, fire, and wind, each one according with those sentient beings who are attached to them, allowing them to be liberated; appearing as medicinal trees, healing sentient beings, allowing them to be liberated; entering various heretical paths, but appearing as a renunciate, acting as a teacher for their respective groups, having long ago departed from external paths in countless kalpas, but appearing as a renunciate to guide them to the true Dharma; appearing as craftsmen, doctors, and mantra practitioners
，一切眾生及諸外道各懷憍慢，故於其中種種現化，降伏眾邪憍慢貢高導以正法，眾生見已謂為世人，如來常住離世間法；乃至現為下賤僕使隨類度人，于閻浮提種種異業無不現化，其實如來不與同事，現為其像隨順世間。北郁單曰，西拘耶尼，東弗于建二十五處，乃至三千大千世界，于中現化隨順世間；如《首楞嚴三昧》廣說。如來成就大方便智，一切所為無不現化。是故名曰大般泥洹。菩薩摩訶薩住是功德，悉能隨類種種變化自在無畏，不應復疑羅睺羅父，當知如來於無數劫，已離生死愛慾大海，是故如來為常住法，非變易法非磨滅法。」
迦葉菩薩白佛言：「若使如來是常住法非磨滅法非變易法者，云何如來稱歎泥洹？譬如燈滅，其所至處莫能知者。」
佛告迦葉：「我現此喻，非如是說。善男子！譬如器盛酥油燃燈，酥油既盡名為燈滅，其器猶存；如來亦然，酥油煩惱熾燃悉滅，如來燈器常存不滅；若當酥油與器俱盡者，如來泥洹亦當俱盡；燈滅器存，是故如來，不沒不生泥洹快樂。複次，善男子！我說燈滅喻阿羅漢，非謂泥洹。阿羅漢者得增上果，世間穢食貪慾悉滅究竟欲食，譬如燈滅。阿那含者其義亦然，故我方便說微密教，非說泥洹。」
迦葉菩薩白佛言：「阿那含者有何等義？」
【現代漢語翻譯】 現代漢語譯本：一切眾生以及各種外道都懷有驕慢之心，因此佛陀在他們之中顯現種種化身，降伏各種邪見、驕慢和貢高，引導他們走向正法。眾生看到這些化身，以為佛陀是世俗之人，但如來常住於世間法之外；甚至顯現為僕人，隨順眾生的類別來度化他們。在閻浮提（Jambudvipa，指我們所居住的這個世界）顯現種種不同的行為，無不化現，但實際上如來並不與這些行為相同，只是顯現出相應的形象來順應世間。在北郁單（Uttarakuru，四大洲之一），西拘耶尼（Aparagodaniya，四大洲之一），東弗于逮（Purvavideha，四大洲之一）這二十五個地方，乃至三千大千世界中，佛陀都顯現化身來順應世間；這些在《首楞嚴三昧》（Surangama Samadhi，一種禪定）中有詳細的闡述。如來成就了偉大的方便智慧，一切所作所為無不是爲了教化眾生而顯現的化身。因此，被稱為大般涅槃（Mahaparinirvana，佛陀的最終寂滅）。菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）安住于這種功德之中，能夠隨順眾生的類別，自在無畏地顯現種種變化，不應該再懷疑羅睺羅（Rahula，佛陀的兒子）的父親。應當知道，如來在無數劫之前，就已經脫離了生死愛慾的大海，因此如來是常住之法，不是會變化之法，也不是會磨滅之法。 迦葉菩薩（Kasyapa，佛陀的十大弟子之一）對佛說：『如果如來是常住之法，不是會磨滅之法，也不是會變化之法，那麼如來為什麼還要讚歎涅槃（Nirvana，寂滅）呢？這就像燈滅了一樣，燈滅之後去了哪裡，沒有人知道。』 佛告訴迦葉：『我用這個比喻，並不是說涅槃就像燈滅一樣。善男子！譬如用器皿盛著酥油來點燈，酥油用盡了就叫做燈滅，但是器皿還在；如來也是這樣，酥油般的煩惱熾燃都熄滅了，如來的燈器卻常存不滅；如果酥油和器皿都用盡了，那麼如來的涅槃也應當都用盡；燈滅了，器皿還在，所以如來是不沒不生，涅槃是快樂的。』 『再次，善男子！我說燈滅的比喻是用來比喻阿羅漢（Arhat，斷盡煩惱的聖者），而不是用來比喻涅槃。阿羅漢是得到了增上果位的人，世間的污穢食物和貪慾都熄滅了，最終斷絕了對食物的慾望，就像燈滅了一樣。阿那含（Anagamin，不還果）也是這個意思，所以我方便地說了這個微密的教義，並不是說涅槃。』 迦葉菩薩對佛說：『阿那含是什麼意思呢？』
【English Translation】 English version: All sentient beings and various non-Buddhist sects harbor arrogance, therefore, the Buddha manifests various transformations among them, subduing all kinds of wrong views, arrogance, and haughtiness, guiding them towards the right Dharma. When sentient beings see these transformations, they think the Buddha is a worldly person, but the Tathagata (Buddha) always abides beyond worldly dharmas; even appearing as a servant, adapting to the categories of beings to liberate them. In Jambudvipa (the world we live in), he manifests various different actions, without exception, but in reality, the Tathagata is not the same as these actions, merely manifesting corresponding forms to accord with the world. In Uttarakuru, Aparagodaniya, and Purvavideha, these twenty-five places, and even in the three thousand great thousand worlds, the Buddha manifests transformations to accord with the world; these are extensively explained in the Surangama Samadhi. The Tathagata has achieved great expedient wisdom, and all his actions are nothing but transformations manifested to teach sentient beings. Therefore, it is called Mahaparinirvana (the final extinction of the Buddha). Bodhisattva-mahasattvas (great Bodhisattvas) abide in this merit, able to manifest various transformations freely and fearlessly, according to the categories of beings, and should no longer doubt the father of Rahula (the Buddha's son). It should be known that the Tathagata has, countless kalpas ago, already escaped the great ocean of birth, death, love, and desire, therefore, the Tathagata is the Dharma of permanence, not the Dharma of change, nor the Dharma of annihilation. Bodhisattva Kasyapa (one of the Buddha's ten great disciples) said to the Buddha: 'If the Tathagata is the Dharma of permanence, not the Dharma of annihilation, nor the Dharma of change, then why does the Tathagata praise Nirvana (extinction)? It is like a lamp going out, and no one knows where it goes after it goes out.' The Buddha told Kasyapa: 'I use this metaphor, but I am not saying that Nirvana is like a lamp going out. Good man! It is like using a vessel filled with ghee to light a lamp, when the ghee is used up, it is called the lamp going out, but the vessel remains; the Tathagata is also like this, the burning of afflictions like ghee is extinguished, but the lamp vessel of the Tathagata remains and does not go out; if the ghee and the vessel were both used up, then the Nirvana of the Tathagata should also be used up; the lamp goes out, but the vessel remains, therefore, the Tathagata does not perish nor is born, Nirvana is happiness.' 'Furthermore, good man! I say the metaphor of the lamp going out is used to describe an Arhat (a saint who has extinguished all afflictions), not to describe Nirvana. An Arhat is someone who has attained the supreme fruit, the defiled food and desires of the world are extinguished, and ultimately the desire for food is cut off, just like a lamp going out. An Anagamin (a non-returner) is also the same, so I expediently spoke this subtle teaching, not to describe Nirvana.' Bodhisattva Kasyapa said to the Buddha: 'What is the meaning of Anagamin?'
佛告迦葉：「不還受身名阿那含。」
迦葉菩薩白佛言：「云何世尊，如來亦有隱秘之法如幻師耶？」
佛言：「不也。我所說法譬如秋月盛滿之時，離淫怒癡無諸障蔽亦無隱秘；又如長者錢財巨億，唯有一子情所愛重，將詣師門教學半字，時節未久懼不速成，父自追還晝夜慇勤教學半字。云何善男子，其父教子學半字時，寧能悉知一切記論不？若能悉知一切記論，其父云何教學半字；豈于愛子有所隱覆不教記論耶？」
迦葉答曰：「不也。世尊！其子童蒙未能知論故不教學，若當秘吝名為隱覆，虛心勸勵隨力漸教不名隱覆。」
佛告迦葉：「善哉！善哉！善男子！如汝所說，恚恨慳惜而秘吝者名為隱覆；我於一切眾生慈心愛念如一子想，以其童蒙未堪深法故不為說，如彼教子初學半字，我亦如是說九部經、十種智力、四真諦法、八聖道分甚深記論，方等大乘悉不為說。複次，善男子！譬如長者教其愛子，先學半字，半字既正，次第教學甚深記論令子成就。我亦如是，但為弟子說九部經，知其堪受然後為說大乘記論，如來長存非變易法，令諸眾生慧眼開廣。又善男子！譬如夏時興云雷電必雨大雨，百穀草木悉蒙潤澤；如來今日亦復如是，興大泥洹微密法雲震大法音，必雨甘露法雨安
【現代漢語翻譯】 現代漢語譯本 佛陀告訴迦葉：『不再受生輪迴的，稱為阿那含（不還果）。』 迦葉菩薩對佛說：『世尊，為什麼如來也有像幻術師一樣的隱秘之法呢？』 佛說：『不是這樣的。我所說的法，就像秋天的滿月，沒有淫慾、嗔怒、愚癡的遮蔽，也沒有任何隱秘；又像一個富翁，家財萬貫，只有一個兒子，非常疼愛，把他送到老師那裡學習識字，因為時間不長，擔心他不能很快學會，父親就把他接回家，日夜勤奮地教他識字。善男子，你說，父親教兒子識字的時候，難道能讓他完全瞭解所有的論述嗎？如果能完全瞭解所有的論述，父親為什麼只教他識字呢？難道是對心愛的兒子有所隱瞞，不教他論述嗎？』 迦葉回答說：『不是的，世尊！因為孩子年幼無知，不能理解論述，所以不教他。如果吝嗇不教，那才叫隱瞞；如果虛心勸導，根據他的能力逐漸教導，就不能叫隱瞞。』 佛告訴迦葉：『說得好！說得好！善男子！正如你所說，因為嗔恨、吝嗇而隱瞞不教，才叫隱瞞；我對一切眾生都慈愛憐憫，就像對待自己的獨生子一樣，因為他們年幼無知，不能理解深奧的佛法，所以不為他們說，就像教孩子先學識字一樣，我也是這樣，先說九部經、十種智力、四真諦法、八聖道分等淺顯的教義，對於方等大乘等深奧的論述，都不為他們說。再說，善男子！就像富翁教自己的愛子，先教他識字，識字正確后，再逐漸教他深奧的論述，讓他最終有所成就。我也是這樣，只為弟子說九部經，知道他們能夠接受了，然後再為他們說大乘的論述，如來是長存不變的，爲了讓眾生開啟智慧之眼。還有，善男子！就像夏天，云雷交加，一定會下大雨，滋潤所有的草木；如來今天也是這樣，興起大涅槃的微妙法雲，發出大法之音，一定會降下甘露法雨，安樂一切眾生。』
【English Translation】 English version The Buddha told Kāśyapa, 'One who does not return to be reborn is called an Anāgāmin (Non-Returner).' Kāśyapa Bodhisattva said to the Buddha, 'Why, World Honored One, does the Tathāgata also have hidden teachings like a magician?' The Buddha said, 'It is not so. The Dharma I teach is like the full moon in autumn, free from the obscurations of lust, anger, and ignorance, and without any secrets. It is also like a wealthy elder with immense riches, who has only one beloved son. He takes him to a teacher to learn the alphabet. Because the time is short, he fears the son will not learn quickly, so the father takes him home and diligently teaches him the alphabet day and night. Good man, do you think that when the father teaches his son the alphabet, he can make him understand all the treatises? If he could understand all the treatises, why would the father only teach him the alphabet? Is it that he is hiding something from his beloved son and not teaching him the treatises?' Kāśyapa replied, 'No, World Honored One! Because the child is young and ignorant and cannot understand the treatises, he is not taught them. If one is stingy and does not teach, that is called hiding; if one sincerely encourages and gradually teaches according to his ability, that is not called hiding.' The Buddha told Kāśyapa, 'Excellent! Excellent! Good man! As you have said, to hide something out of anger, resentment, or stinginess is called hiding. I have loving-kindness and compassion for all beings, like a father for his only son. Because they are young and ignorant and cannot understand the profound Dharma, I do not teach it to them, just as one teaches a child the alphabet first. I also teach the nine divisions of scriptures, the ten powers of wisdom, the four noble truths, and the eightfold noble path, which are relatively simple teachings. I do not teach them the profound treatises of the Vaipulya Mahāyāna. Furthermore, good man, it is like an elder teaching his beloved son, first teaching him the alphabet. Once the alphabet is correct, he gradually teaches him the profound treatises, so that the son will eventually achieve something. I am also like this. I only teach my disciples the nine divisions of scriptures. When I know they are capable of receiving it, then I teach them the Mahāyāna treatises. The Tathāgata is eternal and unchanging, so that all beings may open their eyes of wisdom. Also, good man, it is like in summer when clouds gather and thunder rumbles, it will surely rain heavily, and all the grasses and trees will be nourished. The Tathāgata is also like this today, raising the subtle clouds of the great Nirvana Dharma, sounding the great Dharma voice, and surely raining down the sweet dew of Dharma, bringing peace and happiness to all beings.'
樂眾生。」
迦葉菩薩白佛言：「如世尊說無所藏積曉了摶食，如鳥飛空足跡難尋，此有何義？」
佛告迦葉：「積者聚積義，受取增益義，藏者庫藏義，藏有所受，故曰藏積。藏積有二種，有為藏積，無為藏積。有為藏積者謂聲聞，無為藏積者謂如來。僧有二種，等僧、無等僧。等僧者聲聞僧。聲聞僧者，亦無藏積，而今云何受畜僮僕錢財倉庫？麻油鹽等尚不藏積，如來豈聽畜僮僕等！作是說言如來聽者，世世當墮拔舌地獄。聲聞等僧無藏積者，能了摶食，不懷摶食貪味之想，斯等至處足跡難尋，速成無上等正覺道，足跡難尋故名如來。若有為僧尚不藏積，況無為僧。無為僧者諸佛如來，諸佛如來豈有隱密？若有隱密便是藏積。其難尋者謂是不動快樂泥洹，無彼虛空日月雲雨、地水火風、生老病死煩惱諸相，常住不變快樂不動，故名泥洹；因得泥洹故名如來大般泥洹。其為大者辦大事故；所謂大者有為數名，若有一人壽命無量，名為大人。人能行法為人中大，若覆成就八大人念，是名大人，是故大者有為數名。泥洹者離諸瘡疣，故名泥洹。譬如有人身被毒箭遭大苦痛，得遇良醫為治瘡患苦痛悉除，其善男子得離瘡疣，復游諸國普為眾生療治瘡患；如來應供等正覺亦復如是，閻浮提中一切眾生，于無量劫
【現代漢語翻譯】 令眾生喜樂。」
迦葉菩薩對佛說：『世尊所說的『無所藏積』（不積蓄任何東西），『曉了摶食』（明白食物的真諦），如同鳥飛過天空，足跡難以尋覓，這其中有什麼含義呢？』
佛告訴迦葉：『積』的意思是聚集、累積，是接受和增加的意思；『藏』的意思是庫藏，是儲存和接受的意思，所以稱為『藏積』。藏積有兩種，有為藏積和無為藏積。有為藏積指的是聲聞（小乘修行者），無為藏積指的是如來（佛）。僧人有兩種，等僧和無等僧。等僧指的是聲聞僧。聲聞僧本來也是不藏積的，但現在為什麼會接受和蓄養奴僕、錢財、倉庫呢？連麻油、鹽等尚且不應該積蓄，如來怎麼會允許蓄養奴僕等呢！如果有人說如來允許這樣做，那麼他世世代代都將墮入拔舌地獄。聲聞等僧不藏積，能夠明白食物的真諦，不懷有對食物味道的貪戀，這樣的人所到達的境界，足跡難以尋覓，能夠迅速成就無上正等正覺的道，足跡難以尋覓所以稱為如來。如果有為的僧人尚且不應該藏積，更何況是無為的僧人呢？無為的僧人指的是諸佛如來，諸佛如來怎麼會有隱瞞呢？如果有隱瞞，那就是藏積。『其難尋者』指的是不動快樂的涅槃（佛教的最高境界），那裡沒有虛空、日月、雲雨、地水火風、生老病死等煩惱的現象，是常住不變、快樂不動的，所以稱為涅槃；因為證得涅槃所以稱為如來大般涅槃。『其為大者』指的是成就偉大的事業；所謂『大』，是有為法中的一個名稱，如果有一個人壽命無量，就稱為大人。人如果能夠修行佛法，就是人中的大人，如果能夠成就八大人念，就稱為大人，所以『大』是有為法中的一個名稱。『涅槃』指的是遠離一切瘡疣，所以稱為涅槃。譬如有一個人身中劇毒之箭，遭受巨大的痛苦，遇到良醫為他治療，瘡患和痛苦全部消除，這個善男子脫離了瘡疣，又到各個國家為眾生治療瘡患；如來應供等正覺也是如此，在閻浮提（我們所居住的世界）中，一切眾生在無量劫
【English Translation】 to make sentient beings happy.』
Kāśyapa Bodhisattva said to the Buddha, 『As the World Honored One has said, 『without hoarding or accumulating,』 『understanding the nature of alms food,』 like a bird flying in the sky, its footprints are difficult to find, what is the meaning of this?』
The Buddha told Kāśyapa, 『Accumulation means gathering and increasing; hoarding means storing and receiving, therefore it is called 『hoarding and accumulating.』 There are two kinds of hoarding and accumulating: conditioned hoarding and accumulating, and unconditioned hoarding and accumulating. Conditioned hoarding and accumulating refers to the Śrāvakas (hearers), and unconditioned hoarding and accumulating refers to the Tathāgata (Buddha). There are two kinds of Sangha (community): equal Sangha and unequal Sangha. Equal Sangha refers to the Śrāvaka Sangha. The Śrāvaka Sangha originally does not hoard or accumulate, but why do they now accept and keep servants, money, and warehouses? Even sesame oil and salt should not be hoarded, how could the Tathāgata allow the keeping of servants and so on! If someone says that the Tathāgata allows this, they will fall into the tongue-pulling hell for many lifetimes. The Śrāvaka equal Sangha does not hoard or accumulate, they understand the true nature of alms food, and do not have any craving for the taste of food. The realm they reach, their footprints are difficult to find, they can quickly achieve the unsurpassed, complete, and perfect enlightenment, and because their footprints are difficult to find, they are called Tathāgata. If conditioned monks should not hoard or accumulate, how much more so should unconditioned monks not do so? Unconditioned monks refer to all Buddhas, how could the Buddhas have any secrets? If there are secrets, that is hoarding and accumulating. 『Difficult to find』 refers to the unmoving, blissful Nirvāṇa (the highest state of enlightenment), where there is no space, sun, moon, clouds, rain, earth, water, fire, wind, birth, old age, sickness, death, or afflictions. It is permanent, unchanging, blissful, and unmoving, therefore it is called Nirvāṇa; because of attaining Nirvāṇa, it is called the Tathāgata』s Great Parinirvāṇa. 『The great one』 refers to accomplishing great deeds; the so-called 『great』 is a name within conditioned phenomena. If a person has immeasurable life, they are called a great person. If a person can practice the Dharma, they are great among people. If they can achieve the eight great thoughts, they are called a great person, therefore 『great』 is a name within conditioned phenomena. 『Nirvāṇa』 means being free from all afflictions, therefore it is called Nirvāṇa. For example, if a person is struck by a poisoned arrow and suffers great pain, they meet a good doctor who treats their wounds and removes all pain. This good person is free from afflictions and travels to various countries to treat the afflictions of sentient beings. The Tathāgata, worthy of offerings, the completely and perfectly enlightened one, is also like this. In Jambudvīpa (the world we live in), all sentient beings for countless kalpas (eons)
淫怒癡等煩惱毒痛，為說大乘甘露法藥療治瘡患，於此眾生離瘡患已，復現余國為諸眾生療治眾病，是故名為大般泥洹。真實之義及方便義，皆悉名曰大般泥洹。現入諸趣及入解脫，隨彼受化于處處現，此為要義，是故名曰大般泥洹。」
迦葉菩薩白佛言：「云何世尊，為良醫法能治一切瘡患，差已復現余方治諸病耶？」
佛言：「如是善男子能療一切悉令離病，唯除重病不可治者。諸佛世尊亦復如是，除一闡提，諸餘一切眾病悉治。」
迦葉復問：「解脫者為何等類？」
佛告迦葉：「其解脫者色無色，無色者聲聞緣覺解脫，色者如來解脫。解脫雖色不說是色。何以故？如非想非非想行天色無色亦不是色有。」
問：「非想非非想天色無色亦不是色，云何住？云何樂？此事應說。是佛境界，非諸聲聞緣覺所知。」
迦葉菩薩白佛言：「唯愿世尊，重說如來大般泥洹解脫之義。」
佛告迦葉：「其解脫者，於一切縛和合悉離，離和合者不生之生，如因父母而生其子是名為生，其解脫者則不如是，猶如醍醐本性清凈，不因父母愛慾長養，度眾生故示現有生，是故解脫不生之生。又其生者，譬如種穀而生萌牙；其解脫者則不如是，是故說曰解脫不生，其解脫者即是如來。是故
【現代漢語翻譯】 現代漢語譯本：對於淫慾、嗔怒、愚癡等煩惱的毒害和痛苦，佛陀宣說大乘甘露法藥來治療這些瘡患。當這些眾生脫離瘡患后，佛陀又在其他國土顯現，為其他眾生治療各種疾病。因此，這被稱為大般涅槃（Mahaparinirvana，指佛陀的最終寂滅）。真實之義和方便之義，都可稱為大般涅槃。佛陀顯現於各種輪迴之中，也進入解脫之境，隨順眾生接受教化而處處顯現，這是其要義，所以稱為大般涅槃。 迦葉菩薩（Kasyapa Bodhisattva）問佛陀：『世尊，為什麼您像良醫一樣能治療一切瘡患，痊癒后又到其他地方治療各種疾病呢？』 佛陀說：『是的，善男子，我能治療一切疾病，使他們脫離病苦，唯有重病無法治癒。諸佛世尊也是如此，除了斷善根的一闡提（Icchantika，指不信佛法、斷絕善根的人），其餘一切眾生的疾病都能治癒。』 迦葉又問：『解脫是什麼樣的呢？』 佛陀告訴迦葉：『解脫分為有色和無色兩種。無色解脫是聲聞（Sravaka，指聽聞佛陀教誨而修行的人）和緣覺（Pratyekabuddha，指獨自悟道的人）的解脫，有色解脫是如來（Tathagata，指佛陀）的解脫。雖然解脫有色，但不能說是色。為什麼呢？就像非想非非想處天（Naivasamjnanasamjnayatana，指色界頂層天）的境界，既不是色也不是無色，但它確實存在。』 問：『非想非非想處天既不是色也不是無色，那麼他們如何安住？如何快樂？這件事應該說清楚。這是佛的境界，不是聲聞和緣覺所能理解的。』 迦葉菩薩對佛說：『唯愿世尊，再次宣說如來大般涅槃解脫的意義。』 佛陀告訴迦葉：『解脫是指從一切束縛和合中完全脫離。脫離和合就是不生之生。例如，父母結合而生子女，這稱為生。而解脫則不是這樣，它就像醍醐（Ghee，指牛奶提煉的精華）一樣，本性清凈，不因父母的愛慾而生長。爲了度化眾生，才示現出生，所以解脫是不生之生。又如種子生出萌芽，這稱為生；而解脫則不是這樣，所以說解脫是不生。解脫就是如來。因此，』
【English Translation】 English version: For the poisonous afflictions and pains of lust, anger, and ignorance, the Buddha speaks the great vehicle nectar dharma medicine to cure these sores. After these beings are free from sores, the Buddha appears in other lands to cure various diseases for other beings. Therefore, this is called Mahaparinirvana (the final passing away of the Buddha). Both the true meaning and the expedient meaning are called Mahaparinirvana. Appearing in various realms of existence and entering liberation, the Buddha manifests everywhere according to the beings' capacity to receive teachings. This is the essential meaning, and therefore it is called Mahaparinirvana. Bodhisattva Kasyapa asked the Buddha: 'World Honored One, why is it that you, like a good physician, can cure all sores, and after they are healed, you appear in other places to cure various diseases?' The Buddha said: 'Yes, good man, I can cure all diseases and free them from suffering, except for those with incurable serious illnesses. The Buddhas, World Honored Ones, are also like this, except for the Icchantika (those who have cut off their roots of goodness), all other beings' diseases can be cured.' Kasyapa further asked: 'What kind of thing is liberation?' The Buddha told Kasyapa: 'Liberation is divided into two types: with form and without form. Liberation without form is the liberation of Sravakas (those who hear the Buddha's teachings and practice) and Pratyekabuddhas (those who attain enlightenment on their own), and liberation with form is the liberation of the Tathagata (the Buddha). Although liberation has form, it cannot be said to be form. Why? It is like the realm of the Naivasamjnanasamjnayatana (the realm of neither perception nor non-perception), which is neither form nor formless, yet it exists.' Question: 'The realm of neither perception nor non-perception is neither form nor formless, so how do they abide? How do they find joy? This matter should be explained. This is the realm of the Buddha, not something that Sravakas and Pratyekabuddhas can understand.' Bodhisattva Kasyapa said to the Buddha: 'May the World Honored One, please explain again the meaning of the Tathagata's Mahaparinirvana liberation.' The Buddha told Kasyapa: 'Liberation means being completely free from all bonds and combinations. Being free from combinations is the birth of non-birth. For example, the union of parents gives birth to a child, this is called birth. But liberation is not like this. It is like ghee (clarified butter), which is pure in nature and does not grow from the desires of parents. In order to liberate beings, it manifests birth, so liberation is the birth of non-birth. Also, like a seed sprouting, this is called birth; but liberation is not like this, so it is said that liberation is non-birth. Liberation is the Tathagata. Therefore,'
如來不生之生非作所作，其實作者，如城郭樓觀有人造作，其實解脫則不如是，是故解脫無有作者，其解脫者即是如來。是故當知如來非作，是名無為。其有為者，譬如陶家埏埴作器有作有壞，其實解脫則不如是，亦無有作亦無有壞，是故解脫無作無壞，其解脫者即是如來。當知如來不生不死，是故如來是無為法，故說如來入大泥洹無衰老相。形枯體瘦發白齒落，是為老相；其實解脫則不如是，永離一切老毀變故，名為解脫，其解脫者即是如來，是故如來無衰老相。故曰無病，其名病者，有四百四病，其餘橫疾數不可稱；離此諸患，故名解脫，其解脫者即是如來。法身清凈無病，是故說曰如來無病。以無病故無死，眾生常死無解脫故有盡有死；永離死名故說解脫，其解脫者即是如來。如來成就如是無量上妙功德，言有死者無有是處，金剛法身清凈不壞，豈有無常變壞之相，是故不死離諸垢穢。譬如鮮好白疊蘇油所污；其實解脫則不如是，猶白蓮華清凈無垢，如來解脫亦復如是，永離愛慾諸塵垢穢，是故如來名曰無垢。離諸限礙，如有主制謂之限礙；其實解脫無諸限礙，其解脫者即是如來，是故如來無礙清涼。清涼處者，世俗天廟謂為清涼，是則妄說，唯解脫者真實清涼，其解脫者即是如來，是故如來清涼安隱。其安隱
【現代漢語翻譯】 現代漢語譯本：如來（Tathagata）的『不生之生』並非人為造作，真正的作者，如同城墻樓閣有人建造，但真正的解脫（vimoksha）並非如此，因此解脫沒有作者，而獲得解脫的就是如來。所以應當知道如來不是被造作的，這稱為『無為』。那些『有為』的事物，譬如陶工揉泥製作器皿，有製作也有毀壞，但真正的解脫並非如此，既沒有製作也沒有毀壞，因此解脫無作無壞，而獲得解脫的就是如來。應當知道如來不生不死，所以如來是『無為法』，因此說如來進入大涅槃（Mahaparinirvana）沒有衰老之相。形體枯槁、身體消瘦、頭髮變白、牙齒脫落，這是衰老之相；但真正的解脫並非如此，永遠脫離一切衰老、毀壞和變故，這稱為解脫，而獲得解脫的就是如來，所以如來沒有衰老之相。因此說沒有疾病，所謂的疾病，有四百零四種病，其他的橫生疾病數不勝數；脫離這些病患，所以稱為解脫，而獲得解脫的就是如來。法身（Dharmakaya）清凈沒有疾病，所以說如來沒有疾病。因為沒有疾病所以沒有死亡，眾生常常死亡因為沒有解脫所以有盡頭有死亡；永遠脫離死亡的名稱所以稱為解脫，而獲得解脫的就是如來。如來成就如此無量上妙功德，說有死亡是不可能的，金剛法身清凈不壞，怎麼會有無常變壞的現象，所以不死，脫離一切污垢。譬如潔白的好布被蘇油污染；但真正的解脫並非如此，如同白蓮花清凈沒有污垢，如來的解脫也是如此，永遠脫離愛慾和各種塵垢，所以如來稱為『無垢』。脫離一切限制和障礙，如有主宰控制就稱為限制和障礙；但真正的解脫沒有這些限制和障礙，而獲得解脫的就是如來，所以如來沒有障礙，清涼自在。所謂的清涼之處，世俗的天廟認為是清涼，這是妄說，只有解脫才是真正的清涼，而獲得解脫的就是如來，所以如來清涼安穩。所謂的安穩 現代漢語譯本：之處，世俗的快樂是無常的，而解脫的快樂是安穩的，所以如來安穩。如來沒有恐懼，世俗的快樂是恐懼的根源，而解脫的快樂沒有恐懼，所以如來沒有恐懼。如來沒有黑暗，世俗的快樂是黑暗的根源，而解脫的快樂沒有黑暗，所以如來沒有黑暗。如來沒有顛倒，世俗的快樂是顛倒的根源，而解脫的快樂沒有顛倒，所以如來沒有顛倒。如來沒有虛妄，世俗的快樂是虛妄的根源，而解脫的快樂沒有虛妄，所以如來沒有虛妄。如來沒有疑惑，世俗的快樂是疑惑的根源，而解脫的快樂沒有疑惑，所以如來沒有疑惑。如來沒有貪慾，世俗的快樂是貪慾的根源，而解脫的快樂沒有貪慾，所以如來沒有貪慾。如來沒有嗔恚，世俗的快樂是嗔恚的根源，而解脫的快樂沒有嗔恚，所以如來沒有嗔恚。如來沒有愚癡，世俗的快樂是愚癡的根源，而解脫的快樂沒有愚癡，所以如來沒有愚癡。如來沒有煩惱，世俗的快樂是煩惱的根源，而解脫的快樂沒有煩惱，所以如來沒有煩惱。如來沒有執著，世俗的快樂是執著的根源，而解脫的快樂沒有執著，所以如來沒有執著。如來沒有繫縛，世俗的快樂是繫縛的根源，而解脫的快樂沒有繫縛，所以如來沒有繫縛。如來沒有障礙，世俗的快樂是障礙的根源，而解脫的快樂沒有障礙，所以如來沒有障礙。如來沒有污染，世俗的快樂是污染的根源，而解脫的快樂沒有污染，所以如來沒有污染。如來沒有痛苦，世俗的快樂是痛苦的根源，而解脫的快樂沒有痛苦，所以如來沒有痛苦。如來沒有憂愁，世俗的快樂是憂愁的根源，而解脫的快樂沒有憂愁，所以如來沒有憂愁。如來沒有悲傷，世俗的快樂是悲傷的根源，而解脫的快樂沒有悲傷，所以如來沒有悲傷。如來沒有煩惱，世俗的快樂是煩惱的根源，而解脫的快樂沒有煩惱，所以如來沒有煩惱。如來沒有熱惱，世俗的快樂是熱惱的根源，而解脫的快樂沒有熱惱，所以如來沒有熱惱。如來沒有恐怖，世俗的快樂是恐怖的根源，而解脫的快樂沒有恐怖，所以如來沒有恐怖。如來沒有動搖，世俗的快樂是動搖的根源，而解脫的快樂沒有動搖，所以如來沒有動搖。如來沒有不安，世俗的快樂是不安的根源，而解脫的快樂沒有不安，所以如來沒有不安。如來沒有動亂，世俗的快樂是動亂的根源，而解脫的快樂沒有動亂，所以如來沒有動亂。如來沒有障礙，世俗的快樂是障礙的根源，而解脫的快樂沒有障礙，所以如來沒有障礙。如來沒有污染，世俗的快樂是污染的根源，而解脫的快樂沒有污染，所以如來沒有污染。如來沒有痛苦，世俗的快樂是痛苦的根源，而解脫的快樂沒有痛苦，所以如來沒有痛苦。如來沒有憂愁，世俗的快樂是憂愁的根源，而解脫的快樂沒有憂愁，所以如來沒有憂愁。如來沒有悲傷，世俗的快樂是悲傷的根源，而解脫的快樂沒有悲傷，所以如來沒有悲傷。如來沒有煩惱，世俗的快樂是煩惱的根源，而解脫的快樂沒有煩惱，所以如來沒有煩惱。如來沒有熱惱，世俗的快樂是熱惱的根源，而解脫的快樂沒有熱惱，所以如來沒有熱惱。如來沒有恐怖，世俗的快樂是恐怖的根源，而解脫的快樂沒有恐怖，所以如來沒有恐怖。如來沒有動搖，世俗的快樂是動搖的根源，而解脫的快樂沒有動搖，所以如來沒有動搖。如來沒有不安，世俗的快樂是不安的根源，而解脫的快樂沒有不安，所以如來沒有不安。如來沒有動亂，世俗的快樂是動亂的根源，而解脫的快樂沒有動亂，所以如來沒有動亂。
【English Translation】 English version: The 'non-arising arising' of the Tathagata (如來) is not something made or created. The real maker, like city walls and towers that are built by someone, is not the case with true liberation (vimoksha). Therefore, liberation has no maker, and the one who attains liberation is the Tathagata. Thus, it should be known that the Tathagata is not made; this is called 'non-action' (asamskrta). Those things that are 'made' (samskrta), like a potter shaping clay to make vessels, have making and breaking. But true liberation is not like that; it has neither making nor breaking. Therefore, liberation has no making and no breaking, and the one who attains liberation is the Tathagata. It should be known that the Tathagata neither arises nor dies. Therefore, the Tathagata is a 'non-action dharma,' and thus it is said that the Tathagata enters Mahaparinirvana (大泥洹) without the appearance of aging. A withered form, a thin body, white hair, and falling teeth are the signs of aging. But true liberation is not like that; it is forever free from all aging, decay, and change. This is called liberation, and the one who attains liberation is the Tathagata. Therefore, the Tathagata has no signs of aging. Thus, it is said to be without sickness. The so-called sickness includes four hundred and four diseases, and countless other sudden illnesses. Being free from these afflictions is called liberation, and the one who attains liberation is the Tathagata. The Dharmakaya (法身) is pure and without sickness. Therefore, it is said that the Tathagata is without sickness. Because there is no sickness, there is no death. Sentient beings constantly die because they have no liberation, so they have an end and death. Being forever free from the name of death is called liberation, and the one who attains liberation is the Tathagata. The Tathagata has achieved such immeasurable and supreme merits. To say there is death is impossible. The Vajra Dharmakaya is pure and indestructible. How could there be the appearance of impermanence and decay? Therefore, it is deathless and free from all defilements. For example, a fine white cloth is stained by sesame oil. But true liberation is not like that; it is like a white lotus flower, pure and without defilement. The liberation of the Tathagata is also like this, forever free from desire and all defilements. Therefore, the Tathagata is called 'undefiled.' Being free from all limitations and hindrances, if there is a master controlling, it is called limitation and hindrance. But true liberation has no such limitations and hindrances, and the one who attains liberation is the Tathagata. Therefore, the Tathagata is without hindrance, cool, and at ease. The so-called place of coolness, worldly temples consider it to be cool, but this is a false statement. Only liberation is true coolness, and the one who attains liberation is the Tathagata. Therefore, the Tathagata is cool, peaceful, and secure. The so-called secure English version: place, worldly happiness is impermanent, while the happiness of liberation is secure. Therefore, the Tathagata is secure. The Tathagata has no fear. Worldly happiness is the root of fear, while the happiness of liberation has no fear. Therefore, the Tathagata has no fear. The Tathagata has no darkness. Worldly happiness is the root of darkness, while the happiness of liberation has no darkness. Therefore, the Tathagata has no darkness. The Tathagata has no inversion. Worldly happiness is the root of inversion, while the happiness of liberation has no inversion. Therefore, the Tathagata has no inversion. The Tathagata has no falsehood. Worldly happiness is the root of falsehood, while the happiness of liberation has no falsehood. Therefore, the Tathagata has no falsehood. The Tathagata has no doubt. Worldly happiness is the root of doubt, while the happiness of liberation has no doubt. Therefore, the Tathagata has no doubt. The Tathagata has no greed. Worldly happiness is the root of greed, while the happiness of liberation has no greed. Therefore, the Tathagata has no greed. The Tathagata has no anger. Worldly happiness is the root of anger, while the happiness of liberation has no anger. Therefore, the Tathagata has no anger. The Tathagata has no ignorance. Worldly happiness is the root of ignorance, while the happiness of liberation has no ignorance. Therefore, the Tathagata has no ignorance. The Tathagata has no afflictions. Worldly happiness is the root of afflictions, while the happiness of liberation has no afflictions. Therefore, the Tathagata has no afflictions. The Tathagata has no attachment. Worldly happiness is the root of attachment, while the happiness of liberation has no attachment. Therefore, the Tathagata has no attachment. The Tathagata has no bondage. Worldly happiness is the root of bondage, while the happiness of liberation has no bondage. Therefore, the Tathagata has no bondage. The Tathagata has no obstruction. Worldly happiness is the root of obstruction, while the happiness of liberation has no obstruction. Therefore, the Tathagata has no obstruction. The Tathagata has no defilement. Worldly happiness is the root of defilement, while the happiness of liberation has no defilement. Therefore, the Tathagata has no defilement. The Tathagata has no suffering. Worldly happiness is the root of suffering, while the happiness of liberation has no suffering. Therefore, the Tathagata has no suffering. The Tathagata has no sorrow. Worldly happiness is the root of sorrow, while the happiness of liberation has no sorrow. Therefore, the Tathagata has no sorrow. The Tathagata has no sadness. Worldly happiness is the root of sadness, while the happiness of liberation has no sadness. Therefore, the Tathagata has no sadness. The Tathagata has no vexation. Worldly happiness is the root of vexation, while the happiness of liberation has no vexation. Therefore, the Tathagata has no vexation. The Tathagata has no torment. Worldly happiness is the root of torment, while the happiness of liberation has no torment. Therefore, the Tathagata has no torment. The Tathagata has no fear. Worldly happiness is the root of fear, while the happiness of liberation has no fear. Therefore, the Tathagata has no fear. The Tathagata has no agitation. Worldly happiness is the root of agitation, while the happiness of liberation has no agitation. Therefore, the Tathagata has no agitation. The Tathagata has no unease. Worldly happiness is the root of unease, while the happiness of liberation has no unease. Therefore, the Tathagata has no unease. The Tathagata has no disturbance. Worldly happiness is the root of disturbance, while the happiness of liberation has no disturbance. Therefore, the Tathagata has no disturbance. The Tathagata has no obstruction. Worldly happiness is the root of obstruction, while the happiness of liberation has no obstruction. Therefore, the Tathagata has no obstruction. The Tathagata has no defilement. Worldly happiness is the root of defilement, while the happiness of liberation has no defilement. Therefore, the Tathagata has no defilement. The Tathagata has no suffering. Worldly happiness is the root of suffering, while the happiness of liberation has no suffering. Therefore, the Tathagata has no suffering. The Tathagata has no sorrow. Worldly happiness is the root of sorrow, while the happiness of liberation has no sorrow. Therefore, the Tathagata has no sorrow. The Tathagata has no sadness. Worldly happiness is the root of sadness, while the happiness of liberation has no sadness. Therefore, the Tathagata has no sadness. The Tathagata has no vexation. Worldly happiness is the root of vexation, while the happiness of liberation has no vexation. Therefore, the Tathagata has no vexation. The Tathagata has no torment. Worldly happiness is the root of torment, while the happiness of liberation has no torment. Therefore, the Tathagata has no torment. The Tathagata has no fear. Worldly happiness is the root of fear, while the happiness of liberation has no fear. Therefore, the Tathagata has no fear. The Tathagata has no agitation. Worldly happiness is the root of agitation, while the happiness of liberation has no agitation. Therefore, the Tathagata has no agitation. The Tathagata has no unease. Worldly happiness is the root of unease, while the happiness of liberation has no unease. Therefore, the Tathagata has no unease. The Tathagata has no disturbance. Worldly happiness is the root of disturbance, while the happiness of liberation has no disturbance. Therefore, the Tathagata has no disturbance.
者，譬如道路無諸盜賊，謂之安隱；真解脫者則不如是，其性無畏，謂之安隱，其解脫者即是如來，是故如來安隱無畏離諸恐畏。其恐畏者，譬如國王常畏怨敵；真解脫者永無此畏，譬如轉輪聖王無諸恐畏，真解脫者亦復如是，其解脫者即是如來，如來法王轉無上輪無諸怨敵，是故如來無畏無憂。其憂畏者，譬如國王有謀逆者，不能降伏常懷憂畏；真解脫者無此憂畏，譬如國王降伏怨家無憂快樂，其解脫者即是如來，如來無憂離諸塵穢。其塵穢者，譬如春風起諸塵坌；真解脫者離諸塵坌，如轉輪王髻中明珠無諸塵垢，其解脫者即是如來，是故如來離諸塵穢離諸虛偽。其虛偽者，喻如壞瓶；真解脫者則不如是，猶如金剛無有虛偽，其解脫者即是如來，是故如來無諸虛偽離不自在。不自在者，如貧窮人負他財物，財主制持不得自在；真解脫者則不如是，其解脫者即是如來，是故如來自在無礙無諸侵患。諸侵患者，如人春時涉熱夏時飲酒冬日涉寒，則傷其身自生侵患；真解脫者則不如是無諸侵患，其解脫者即是如來，是故如來無諸侵患。離諸墋濁，譬如虛空無諸墋濁，真解脫者亦復如是無諸墋濁，其解脫者即是如來，是故如來無諸墋濁無諸纏綿。其纏綿者，朋友眷屬；真解脫者無此纏綿，如轉輪王獨善無侶，其解脫者即是如
來，是故如來獨善奇特。如水蓮華此非奇特，火生蓮華乃為奇特眾人愛樂，真解脫者亦復如是眾人愛樂，其解脫者即是如來，是故如來希有奇特。無能為者，譬如嬰兒其齒未出不能令生，真解脫者亦復如是，非時得者，無有是處，如一闡提懈怠懶惰尸臥終日言當成佛，若成佛者無有是處；假使信法諸優婆塞，欲求解脫度彼岸者，亦無是處，況彼尸臥。所以者何？性非他成故，是故解脫無能為者，其解脫者即是如來，是故如來無能為者。無量無數，譬如大海尚可知量；真解脫者無數無量，其解脫者即是如來，是故如來無量最勝。其最勝者，莫能為比，譬如大海無以為比，其解脫者即是如來，是故如來最勝高顯。其高顯者譬如虛空無有過者，其解脫者即是如來，如來高顯眾聖中王。譬如師子為諸獸王，真解脫者諸法之王，解脫光明照一切法，其解脫者即是如來，為最為上。譬如諸方以郁單曰為上，解脫最上亦復如是，其解脫者即是如來，是故如來最上無上。譬如諸方郁單曰最為無上，解脫無上亦復如是，其解脫者即是如來，是故如來無上常法。如諸天人死為常法，解脫常法則不如是，其解脫者即是如來，是故如來常住堅固。芭蕉泡沫無有堅固，真解脫者則不如是，其解脫者即是如來。離諸弊漏，夫朽墻者蚊蚋所止：其解脫
【現代漢語翻譯】 現代漢語譯本：因此，如來（Tathagata，佛的稱號）的獨特之處在於其獨一無二的善行。如同水中的蓮花並不稀奇，而火中生出的蓮花才令人驚奇和喜愛，真正的解脫者也是如此，為眾人所喜愛。而這解脫者就是如來，所以如來是稀有而獨特的。沒有任何人能促成解脫，就像嬰兒牙齒未長出時，無法強迫其長出一樣，真正的解脫者也是如此，不是時候就無法獲得。就像一個一闡提（Icchantika，斷絕善根的人）整天懈怠懶惰地躺著，說自己將來會成佛，這是不可能的。即使是那些信仰佛法的優婆塞（Upasaka，在家男居士），想要尋求解脫到達彼岸，也是不可能的，更何況是那些尸臥之人。這是為什麼呢？因為解脫的本性不是由外力促成的。所以，解脫是無法被促成的，而這解脫者就是如來，因此如來是無法被促成的。解脫是無量無數的，就像大海的容量尚可測量，而真正的解脫者是無數無量的。這解脫者就是如來，所以如來是無量且最殊勝的。這最殊勝的，沒有任何事物可以比擬，就像大海無法被比擬一樣，這解脫者就是如來，所以如來是最殊勝和高顯的。這高顯的，就像虛空一樣沒有任何事物可以超越，這解脫者就是如來，如來是高顯的，是眾聖中的王者。就像獅子是百獸之王，真正的解脫者是諸法之王，能夠明照一切法，這解脫者就是如來，是至高無上的。就像所有方位中以郁單曰（Uttarakuru，北俱盧洲）為最上，解脫也是最上的，這解脫者就是如來，所以如來是最上且無上的。就像所有方位中郁單曰是最無上的，解脫也是無上的，這解脫者就是如來，所以如來是無上且永恒的。就像天人死亡是常法，解脫的常法則不是這樣，這解脫者就是如來，所以如來是常住且堅固的。芭蕉和泡沫是不堅固的，而真正的解脫者則不是這樣，這解脫者就是如來。遠離一切弊端和漏洞，就像朽壞的墻壁是蚊蚋停留的地方，而解脫 者
【English Translation】 English version: Therefore, the Tathagata's (Buddha's title) uniqueness lies in his singular goodness. Like a lotus in water is not extraordinary, but a lotus born from fire is amazing and beloved by all, so too is the true liberated one, beloved by all. And this liberated one is the Tathagata, therefore the Tathagata is rare and unique. No one can cause liberation, just as when a baby's teeth have not grown, they cannot be forced to grow, so too is the true liberated one, it cannot be obtained out of time. Like an Icchantika (one who has severed their roots of goodness) who lies around all day in laziness, saying they will become a Buddha in the future, this is impossible. Even those Upasakas (lay male followers) who believe in the Dharma, wanting to seek liberation to reach the other shore, this is also impossible, let alone those who lie around like corpses. Why is this? Because the nature of liberation is not caused by external forces. Therefore, liberation cannot be caused, and this liberated one is the Tathagata, therefore the Tathagata cannot be caused. Liberation is immeasurable and countless, like the volume of the ocean can still be measured, but the true liberated ones are countless and immeasurable. This liberated one is the Tathagata, therefore the Tathagata is immeasurable and most supreme. This most supreme one cannot be compared to anything, just as the ocean cannot be compared, this liberated one is the Tathagata, therefore the Tathagata is the most supreme and exalted. This exalted one is like the void, nothing can surpass it, this liberated one is the Tathagata, the Tathagata is exalted, the king among all saints. Just as the lion is the king of beasts, the true liberated one is the king of all dharmas, able to illuminate all dharmas, this liberated one is the Tathagata, the highest and most supreme. Just as among all directions, Uttarakuru (Northern Kurus) is the most supreme, liberation is also the most supreme, this liberated one is the Tathagata, therefore the Tathagata is the most supreme and unsurpassed. Just as among all directions, Uttarakuru is the most unsurpassed, liberation is also unsurpassed, this liberated one is the Tathagata, therefore the Tathagata is unsurpassed and eternal. Just as the death of gods and humans is a constant law, the constant law of liberation is not like this, this liberated one is the Tathagata, therefore the Tathagata is permanent and firm. The banana tree and foam are not firm, but the true liberated one is not like this, this liberated one is the Tathagata. Free from all flaws and leaks, like a decayed wall is a place where mosquitoes stop, but liberation is not like that.
者則不如是，譬如畫墻無能止者，解脫如是一切惡法所不能染，其解脫者即是如來。無有邊際，如聚落國土而有邊際；真解脫者則不如是，譬如虛空無邊快樂，其解脫者即是如來。微妙不現，如鳥飛空足跡不現，解脫不現亦復如是，其解脫者即是如來。甚深難測，父母生養恩德甚深無能測者，真解脫者亦復如是，其解脫者即是如來。甚深難見，如諸眾生各各自身有如來性微密難見，真解脫者微密難見亦復如是，其解脫者即是如來。無能見者，猶如頂相無能見者，解脫如是非諸聲聞緣覺所見，其解脫者即是如來。無有窟宅，其窟宅者所居止處屋舍名稱，真解脫者則不如是，譬如虛空，二十五處生死所居永不可得，其解脫者即是如來。無有所取，其名取者，猶如手執阿摩勒果，真解脫者則不如是，猶如幻師所作變化無能取者，其解脫者即是如來。離諸雜穢，其雜穢者，猶如雜色疥癩牛皮以為衣服；真解脫者則不如是，猶如時乳一色一味，真解脫者微妙一相亦復如是，其解脫者即是如來。其性清凈，淤泥濁水謂不清凈；真解脫者則不如是，如空中雨一味清凈，其解脫者即是如來。其性真妙，猶如滿月無諸云曀，解脫如是無垢真妙，其解脫者即是如來。真妙恬靜，如救頭然則不恬靜，其解脫者永滅熾燃煩惱災患，其解脫者即是
【現代漢語翻譯】 現代漢語譯本：不是這樣的，就像在墻上畫畫無法阻止任何東西一樣，解脫就像這樣，一切惡法都不能污染它。獲得解脫的人就是如來（Tathagata）。沒有邊際，就像村落國土有邊際一樣；真正的解脫不是這樣，就像虛空沒有邊際一樣快樂，獲得解脫的人就是如來。微妙而不顯現，就像鳥飛過天空不留下足跡一樣，解脫的不顯現也是這樣，獲得解脫的人就是如來。深奧難測，父母養育的恩德深奧無法測度，真正的解脫也是這樣，獲得解脫的人就是如來。深奧難見，就像眾生各自的自身有如來性（Tathagata-garbha）微密難以見到一樣，真正的解脫微密難以見到也是這樣，獲得解脫的人就是如來。沒有能見到它的人，就像佛的頂相沒有人能見到一樣，解脫不是聲聞（Sravaka）和緣覺（Pratyekabuddha）所能見到的，獲得解脫的人就是如來。沒有住所，住所是指居住的地方、房屋的名稱，真正的解脫不是這樣，就像虛空一樣，在二十五種生存狀態中永遠找不到住所，獲得解脫的人就是如來。沒有可以執取的東西，執取就像用手拿著阿摩勒果（Amalaka fruit），真正的解脫不是這樣，就像魔術師所變幻的東西無法執取一樣，獲得解脫的人就是如來。遠離一切雜穢，雜穢就像用雜色的疥癩牛皮做衣服一樣；真正的解脫不是這樣，就像新鮮的牛奶只有一種顏色和味道一樣，真正的解脫微妙一相也是這樣，獲得解脫的人就是如來。其本性清凈，淤泥濁水是不清凈的；真正的解脫不是這樣，就像空中的雨只有一種清凈的味道一樣，獲得解脫的人就是如來。其本性真實而美妙，就像滿月沒有云彩遮蔽一樣，解脫就像這樣沒有污垢真實而美妙，獲得解脫的人就是如來。真實美妙而恬靜，就像救頭燃眉一樣不恬靜，獲得解脫的人永遠滅除熾熱的煩惱災患，獲得解脫的人就是如來。
【English Translation】 English version: It is not like that. Just as a painting on a wall cannot stop anything, liberation is like that, not defiled by any evil dharmas. The one who is liberated is the Tathagata. It has no boundaries, like a village or country has boundaries; true liberation is not like that, it is like the boundless joy of space. The one who is liberated is the Tathagata. It is subtle and does not appear, like a bird flying in the sky leaves no footprints. The non-appearance of liberation is also like that. The one who is liberated is the Tathagata. It is profound and immeasurable, like the profound and immeasurable kindness of parents in raising their children. True liberation is also like that. The one who is liberated is the Tathagata. It is profound and difficult to see, like the Tathagata-garbha (Buddha-nature) within each sentient being is subtle and difficult to see. True liberation is also subtle and difficult to see. The one who is liberated is the Tathagata. There is no one who can see it, just as no one can see the crown of the Buddha's head. Liberation is not seen by Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas). The one who is liberated is the Tathagata. It has no dwelling place. A dwelling place refers to a place of residence, the name of a house. True liberation is not like that, it is like space. In the twenty-five realms of existence, a dwelling place can never be found. The one who is liberated is the Tathagata. There is nothing to grasp. Grasping is like holding an Amalaka fruit in one's hand. True liberation is not like that, it is like the transformations created by a magician, which cannot be grasped. The one who is liberated is the Tathagata. It is free from all impurities. Impurities are like using mottled, scabrous cowhide as clothing. True liberation is not like that, it is like fresh milk, which has one color and one taste. True liberation is also like that, subtle and of one aspect. The one who is liberated is the Tathagata. Its nature is pure. Muddy water is considered impure. True liberation is not like that, it is like rain in the sky, which has one pure taste. The one who is liberated is the Tathagata. Its nature is true and wonderful, like a full moon without any clouds obscuring it. Liberation is like that, without defilement, true and wonderful. The one who is liberated is the Tathagata. It is true, wonderful, and tranquil. Like a fire on one's head, it is not tranquil. The one who is liberated forever extinguishes the blazing calamities of afflictions. The one who is liberated is the Tathagata.
如來。其性平等，其不等者，如二狂夫其性不等；真解脫者則不如是，其性平等猶如母子，其解脫者即是如來。其性寂滅，得最上處無餘求想，猶如饑人得香美食飽足意滿無餘求想，真解脫者亦復如是，其解脫者即是如來。其性已斷，譬如鉤餌鉤繩已斷，真解脫者亦復如是，其解脫者即是如來。度于彼岸，譬如河流有彼此岸，無量生死名為此岸，真解脫者名為彼岸，其解脫者即是如來。清凈淵渟，其淵渟者非諸河水猶如大海，其解脫者亦復如是，其解脫者即是如來。其味淳美，如種居舍子其味轉苦；真解脫者則不如是，其解脫者即是如來。離諸放逸，其放逸者耽樂五欲；真解脫者則不如是，其性清凈離淫怒癡，其解脫者即是如來。伏諸渴愛，愛有二種，有念愛、有法愛，法愛者哀念眾生，真解脫者無有念愛離我我所，其解脫者即是如來。其性滅盡，一切生死習氣鉤鎖悉滅，是名解脫，其解脫者即是如來。為世間舍，度一切有為作覆蔭，其解脫者即是如來。為世間依，猶如國王游諸國邑；真解脫者則不如是，不動快樂是名解脫，其解脫者即是如來。其處常安，譬如曠野險難恐怖；真解脫者則不如是，猶師子王于諸獸類無諸恐怖，其解脫者即是如來。離諸逼迫，猶如有人為惡獸所迫，無諸救護令度厄難；真解脫者則不如是
【現代漢語翻譯】 現代漢語譯本 如來（Tathagata，佛的稱號）。其本性是平等的，那些不平等的人，就像兩個瘋子一樣本性不平等；真正的解脫者不是這樣，他們的本性平等，如同母子一般，他們的解脫就是如來。其本性寂靜，達到最上的境界，沒有剩餘的渴求和想法，就像飢餓的人得到美味佳餚，飽足後心滿意足，沒有剩餘的渴求和想法，真正的解脫者也是這樣，他們的解脫就是如來。其本性已經斷除，譬如鉤子和魚餌的繩子已經斷開，真正的解脫者也是這樣，他們的解脫就是如來。渡過彼岸，譬如河流有此岸和彼岸，無量的生死輪迴稱為此岸，真正的解脫者稱為彼岸，他們的解脫就是如來。清凈深邃，其深邃不是一般的河水，而是像大海一樣，真正的解脫者也是這樣，他們的解脫就是如來。其味道純美，如同住在家裡的人，他們的味道會變得苦澀；真正的解脫者不是這樣，他們的解脫就是如來。遠離一切放逸，那些放逸的人沉溺於五欲（色、聲、香、味、觸）；真正的解脫者不是這樣，他們的本性清凈，遠離淫慾、憤怒和愚癡，他們的解脫就是如來。降伏一切渴愛，愛有兩種，一種是執念的愛，一種是佛法的愛，佛法的愛是哀憐眾生，真正的解脫者沒有執念的愛，遠離我執和我的所有，他們的解脫就是如來。其本性滅盡，一切生死的習氣和束縛都滅盡，這稱為解脫，他們的解脫就是如來。為世間捨棄，為一切有為法提供庇護，他們的解脫就是如來。為世間所依，如同國王巡遊各個城邑；真正的解脫者不是這樣，不動搖的快樂稱為解脫，他們的解脫就是如來。其處所常安穩，譬如曠野險峻恐怖；真正的解脫者不是這樣，如同獅子王在各種野獸中沒有恐懼，他們的解脫就是如來。遠離一切逼迫，譬如有人被惡獸所逼迫，沒有救護讓他度過厄難；真正的解脫者不是這樣 English version The Tathagata (Tathagata, an epithet of the Buddha). His nature is equal; those who are unequal are like two madmen whose natures are unequal. A true liberated one is not like that; his nature is equal, like that of a mother and child. His liberation is the Tathagata. His nature is tranquil, reaching the highest state, without any remaining desires or thoughts, like a hungry person who gets delicious food, is full and satisfied, and has no remaining desires or thoughts. A true liberated one is also like that; his liberation is the Tathagata. His nature is severed, like a hook and the rope of the bait that has been cut. A true liberated one is also like that; his liberation is the Tathagata. He has crossed to the other shore, like a river with this shore and the other shore. The immeasurable cycle of birth and death is called this shore, and a true liberated one is called the other shore. His liberation is the Tathagata. He is pure and profound; his profundity is not like ordinary river water, but like the ocean. A true liberated one is also like that; his liberation is the Tathagata. His taste is pure and beautiful, like the taste of those who live in a house, which turns bitter. A true liberated one is not like that; his liberation is the Tathagata. He is free from all indulgence; those who are indulgent are addicted to the five desires (form, sound, smell, taste, and touch). A true liberated one is not like that; his nature is pure, free from lust, anger, and ignorance. His liberation is the Tathagata. He has subdued all craving. There are two kinds of craving: craving of attachment and craving of Dharma. The craving of Dharma is compassion for all beings. A true liberated one has no craving of attachment, and is free from the ego and what belongs to the ego. His liberation is the Tathagata. His nature is extinguished; all the habits and fetters of birth and death are extinguished. This is called liberation. His liberation is the Tathagata. He is a refuge for the world, providing shelter for all conditioned things. His liberation is the Tathagata. He is a reliance for the world, like a king who travels through various cities. A true liberated one is not like that; unmoving happiness is called liberation. His liberation is the Tathagata. His place is always peaceful, like a wilderness that is dangerous and terrifying. A true liberated one is not like that, but like a lion king among all beasts, without any fear. His liberation is the Tathagata. He is free from all oppression, like a person who is oppressed by a vicious beast, without any protection to help him overcome the calamity. A true liberated one is not like that.
【English Translation】 The Tathagata (Tathagata, an epithet of the Buddha). His nature is equal; those who are unequal are like two madmen whose natures are unequal. A true liberated one is not like that; his nature is equal, like that of a mother and child. His liberation is the Tathagata. His nature is tranquil, reaching the highest state, without any remaining desires or thoughts, like a hungry person who gets delicious food, is full and satisfied, and has no remaining desires or thoughts. A true liberated one is also like that; his liberation is the Tathagata. His nature is severed, like a hook and the rope of the bait that has been cut. A true liberated one is also like that; his liberation is the Tathagata. He has crossed to the other shore, like a river with this shore and the other shore. The immeasurable cycle of birth and death is called this shore, and a true liberated one is called the other shore. His liberation is the Tathagata. He is pure and profound; his profundity is not like ordinary river water, but like the ocean. A true liberated one is also like that; his liberation is the Tathagata. His taste is pure and beautiful, like the taste of those who live in a house, which turns bitter. A true liberated one is not like that; his liberation is the Tathagata. He is free from all indulgence; those who are indulgent are addicted to the five desires (form, sound, smell, taste, and touch). A true liberated one is not like that; his nature is pure, free from lust, anger, and ignorance. His liberation is the Tathagata. He has subdued all craving. There are two kinds of craving: craving of attachment and craving of Dharma. The craving of Dharma is compassion for all beings. A true liberated one has no craving of attachment, and is free from the ego and what belongs to the ego. His liberation is the Tathagata. His nature is extinguished; all the habits and fetters of birth and death are extinguished. This is called liberation. His liberation is the Tathagata. He is a refuge for the world, providing shelter for all conditioned things. His liberation is the Tathagata. He is a reliance for the world, like a king who travels through various cities. A true liberated one is not like that; unmoving happiness is called liberation. His liberation is the Tathagata. His place is always peaceful, like a wilderness that is dangerous and terrifying. A true liberated one is not like that, but like a lion king among all beasts, without any fear. His liberation is the Tathagata. He is free from all oppression, like a person who is oppressed by a vicious beast, without any protection to help him overcome the calamity. A true liberated one is not like that.
，猶如船師得牢堅船能度大海，其解脫者即是如來。離諸滓濁，譬如從乳出酪，從酪出生蘇，從生蘇出熟蘇，從熟蘇出醍醐，唯有醍醐自性清凈離諸滓穢，解脫如是，其解脫者即是如來。伏諸高慢，譬如國王高慢自大謂無與等；其解脫者則不如是，離諸高慢無我我所，其解脫者即是如來。滅除無明，譬如乳酪展轉相生乃至醍醐，其醍醐者離諸滓穢自性明凈，解脫如是，其解脫者即是如來。離欲閑靜，無有倫匹二法等者，獨行獨步如空野象，解脫如是，其解脫者即是如來。離諸欺誑，解脫我所入如來藏，其諸天人阿修羅身無有堅實，猶如伊蘭蘆葦芭蕉，無有堅實離如來藏；真解脫者入如來藏，離諸虛偽斷一切有，解脫如是，其解脫者即是如來。入佛正法，非正法者如百葉華；真解脫者則不如是，其解脫者即是如來。入於一性，種種性者，一切眾生性，種種壽者，一切眾生壽；真解脫者則不如是，其解脫者即是如來。入於一處，于諸入門無有我所，解脫如是，其解脫者即是如來。是為善法，譬如孝子孝于父母，解脫如是，其解脫者即是如來。出於世間，於一切法出過其上，一切味中真解脫味為最第一，其解脫者即是如來。湛然不動，其名動者如海涌波；真解脫者則不如是，如因陀羅幢四方風吹不能動搖，其解脫者即是如來
【現代漢語翻譯】 現代漢語譯本 如同船師得到堅固的船只能夠渡過大海，獲得解脫的人就是如來（Tathagata）。 遠離一切污濁，譬如從牛奶中提取出酪，從酪中提取出生酥，從生酥中提取出熟酥，從熟酥中提取出醍醐（ghee），只有醍醐自性清凈，遠離一切污穢，解脫也是如此，獲得解脫的人就是如來。 降伏一切高慢，譬如國王高慢自大，認為無人能與自己相比；獲得解脫的人則不是這樣，他們遠離一切高慢，沒有我執和我的所有，獲得解脫的人就是如來。 滅除無明（ignorance），譬如乳酪輾轉相生，直到產生醍醐，醍醐遠離一切污穢，自性明凈，解脫也是如此，獲得解脫的人就是如來。 遠離慾望，清凈安寧，沒有可以與之相比的第二種法，像空野中的獨行大象一樣獨來獨往，解脫也是如此，獲得解脫的人就是如來。 遠離一切欺騙，解脫我執，進入如來藏（Tathagatagarbha），那些天人、阿修羅（Asura）的身體沒有堅實，如同伊蘭、蘆葦、芭蕉一樣，沒有堅實，遠離如來藏；真正的解脫者進入如來藏，遠離一切虛妄，斷除一切有，解脫也是如此，獲得解脫的人就是如來。 進入佛陀的正法，不屬於正法的就像百葉花一樣；真正的解脫者則不是這樣，獲得解脫的人就是如來。 進入同一自性，各種各樣的自性，一切眾生的自性，各種各樣的壽命，一切眾生的壽命；真正的解脫者則不是這樣，獲得解脫的人就是如來。 進入同一處所，對於各種入門沒有我執，解脫也是如此，獲得解脫的人就是如來。 這是善法，譬如孝子孝順父母，解脫也是如此，獲得解脫的人就是如來。 出離世間，對於一切法都超越其上，一切味道中，真正的解脫之味最為第一，獲得解脫的人就是如來。 湛然不動，所謂動搖就像海浪一樣；真正的解脫者則不是這樣，如同因陀羅（Indra）的旗幟，四方風吹都不能動搖，獲得解脫的人就是如來。
【English Translation】 English version Just as a shipwright obtains a sturdy ship capable of crossing the great ocean, the one who is liberated is the Tathagata (Thus Come One). Free from all impurities, like the extraction of curd from milk, butter from curd, ghee from butter, and clarified ghee (ghee) from ghee, only clarified ghee is pure in nature, free from all defilements. Liberation is like this, and the one who is liberated is the Tathagata. Subduing all arrogance, like a king who is arrogant and conceited, thinking there is no one equal to him; the one who is liberated is not like this. They are free from all arrogance, without self or possessions. The one who is liberated is the Tathagata. Eliminating ignorance, like the successive production of milk, curd, and ghee, until clarified ghee is produced. Clarified ghee is free from all impurities and is pure in nature. Liberation is like this, and the one who is liberated is the Tathagata. Free from desire, tranquil and serene, there is no second dharma that can be compared to it. They walk alone like a solitary wild elephant in the open. Liberation is like this, and the one who is liberated is the Tathagata. Free from all deceit, liberated from self-attachment, entering the Tathagatagarbha (Womb of the Thus Come One). The bodies of gods, humans, and Asuras (demigods) are not substantial, like the ilana, reeds, and banana trees, which are not substantial and are far from the Tathagatagarbha. The truly liberated one enters the Tathagatagarbha, free from all falsehood, cutting off all existence. Liberation is like this, and the one who is liberated is the Tathagata. Entering the true Dharma of the Buddha, those who are not in the true Dharma are like a hundred-petaled flower; the truly liberated one is not like this. The one who is liberated is the Tathagata. Entering into one nature, the various natures, the nature of all beings, the various lifespans, the lifespans of all beings; the truly liberated one is not like this. The one who is liberated is the Tathagata. Entering into one place, without self-attachment to any of the entrances. Liberation is like this, and the one who is liberated is the Tathagata. This is good Dharma, like a filial son who is filial to his parents. Liberation is like this, and the one who is liberated is the Tathagata. Emerging from the world, surpassing all dharmas, among all tastes, the taste of true liberation is the most supreme. The one who is liberated is the Tathagata. Serene and unmoving, what is called moving is like the waves of the sea; the truly liberated one is not like this, like the banner of Indra, which cannot be moved by the winds from the four directions. The one who is liberated is the Tathagata.
。升於法堂，世間堂者如王殿堂；真解脫堂則不如是，其解脫者即是如來。光明照曜，如煉真金，解脫如是，其解脫者即是如來。止息快樂，譬如國王敵國新伏身心快樂，真解脫者舍諸苦陰泥洹快樂，其解脫者即是如來。無餘畢竟，離諸結縛生死牢獄，譬如囚徒罪畢出獄，解脫如是，其解脫者即是如來。離諸結毒，無量煩惱毒蛇結患悉已解脫，息一切有離一切苦，得一切樂長息解脫，其解脫者即是如來。離淫怒癡，一切煩惱永已除盡，拔三毒根無餘解脫，其解脫者即是如來。離一切有，一切諸有於斯永滅，入于泥洹究竟解脫，其解脫者即是如來。超越諸陰，超越一切諸不善法長處解脫，其解脫者即是如來。離於自在，離諸我所世俗非我，真實無我佛性顯現，其解脫者即是如來。其性虛空，其虛空者，所有無所有皆不可得，如尼揵等有無所有，真解脫者則不如是；又其空者如蘇蜜瓶，無蘇蜜故名為空瓶，其實不空，因無物故，形色猶存當知非空，解脫不空亦復如是，有形有色，故說不空，無量煩惱二十五有生死輪轉，世界行處往來永絕，如無蘇蜜名為空瓶，滅諸過患，故名為空；如瓶色像，離世間法周旋行處，不動快樂常住不變，然彼瓶色是無常法，真解脫者常住不變，是故名曰不空之空，其解脫者即是如來。離處所著
【現代漢語翻譯】 現代漢語譯本：升上法堂，世間的殿堂如同國王的宮殿；真正的解脫之堂卻不是這樣，其解脫者就是如來（Tathagata）。光明照耀，如同錘鍊過的真金，解脫也是如此，其解脫者就是如來。止息快樂，譬如國王征服敵國後身心快樂，真正的解脫者是捨棄一切苦陰，獲得涅槃（Nirvana）的快樂，其解脫者就是如來。沒有剩餘，徹底地脫離一切束縛和生死牢獄，譬如囚犯刑滿出獄，解脫也是如此，其解脫者就是如來。脫離一切毒素，無量煩惱的毒蛇和結患都已解脫，止息一切存在，脫離一切痛苦，獲得一切快樂，長久地止息解脫，其解脫者就是如來。脫離淫慾、嗔怒、愚癡，一切煩惱永遠消除殆盡，連根拔除三毒，沒有剩餘地解脫，其解脫者就是如來。脫離一切存在，一切諸有在此永遠滅盡，進入涅槃，究竟解脫，其解脫者就是如來。超越一切陰，超越一切不善法，長久地處於解脫，其解脫者就是如來。脫離自在，脫離一切我所，世俗認為的非我，真實無我的佛性顯現，其解脫者就是如來。其自性虛空，所謂的虛空，所有有和無都不可得，如同尼犍（Nigantha）等所說的有和無，真正的解脫者不是這樣；又所謂的空，如同一個蜜瓶，因為沒有蜜所以稱為空瓶，但其實並不空，因為沒有東西，形狀和顏色仍然存在，應當知道這不是空，解脫的不空也是如此，有形有色，所以說不空，無量煩惱、二十五有（Bhavas）的生死輪迴，世界執行的軌跡永遠斷絕，如同沒有蜜的空瓶，滅除一切過患，所以稱為空；如同瓶子的顏色和形狀，脫離世間法的周旋和執行軌跡，不動搖的快樂常住不變，然而瓶子的顏色是無常的，真正的解脫者常住不變，所以稱為不空的空，其解脫者就是如來。脫離對處所的執著。 English version: Ascending to the Dharma hall, worldly halls are like the palaces of kings; the hall of true liberation is not like that, for the one who is liberated is the Tathagata (Thus Come One). The light shines, like refined pure gold, liberation is like this, the one who is liberated is the Tathagata. The cessation of joy, like the joy of a king who has conquered an enemy country, the true liberated one is the one who abandons all suffering aggregates and attains the joy of Nirvana, the one who is liberated is the Tathagata. Without remainder, completely free from all bonds and the prison of birth and death, like a prisoner who is released after serving their sentence, liberation is like this, the one who is liberated is the Tathagata. Free from all poisons, the poisonous snakes of immeasurable afflictions and knots are all liberated, ceasing all existence, free from all suffering, attaining all joy, long-lasting cessation of liberation, the one who is liberated is the Tathagata. Free from lust, anger, and ignorance, all afflictions are forever eliminated, the three poisons are uprooted without remainder, the one who is liberated is the Tathagata. Free from all existence, all forms of existence are forever extinguished here, entering Nirvana, ultimate liberation, the one who is liberated is the Tathagata. Transcending all aggregates, transcending all unwholesome dharmas, long-lasting liberation, the one who is liberated is the Tathagata. Free from self-mastery, free from all that is 'mine', the worldly view of 'not-self', the true 'no-self' Buddha-nature manifests, the one who is liberated is the Tathagata. Its nature is emptiness, and this emptiness, all that is and is not is unattainable, like the 'is' and 'is not' of the Niganthas (Jains), the true liberated one is not like that; and this emptiness is like a honey jar, because there is no honey it is called an empty jar, but it is not truly empty, because there is nothing, the shape and color still exist, it should be known that this is not emptiness, the non-emptiness of liberation is also like this, having form and color, therefore it is said to be non-empty, the immeasurable afflictions, the cycle of birth and death in the twenty-five Bhavas, the path of the world's movements is forever cut off, like an empty jar without honey, eliminating all faults, therefore it is called emptiness; like the color and shape of the jar, free from the worldly dharmas of movement and circulation, the unmoving joy remains constant and unchanging, yet the color of the jar is impermanent, the true liberated one remains constant and unchanging, therefore it is called the non-empty emptiness, the one who is liberated is the Tathagata. Free from attachment to places.
【English Translation】 Ascending to the Dharma hall, worldly halls are like the palaces of kings; the hall of true liberation is not like that, for the one who is liberated is the Tathagata (Thus Come One). The light shines, like refined pure gold, liberation is like this, the one who is liberated is the Tathagata. The cessation of joy, like the joy of a king who has conquered an enemy country, the true liberated one is the one who abandons all suffering aggregates and attains the joy of Nirvana, the one who is liberated is the Tathagata. Without remainder, completely free from all bonds and the prison of birth and death, like a prisoner who is released after serving their sentence, liberation is like this, the one who is liberated is the Tathagata. Free from all poisons, the poisonous snakes of immeasurable afflictions and knots are all liberated, ceasing all existence, free from all suffering, attaining all joy, long-lasting cessation of liberation, the one who is liberated is the Tathagata. Free from lust, anger, and ignorance, all afflictions are forever eliminated, the three poisons are uprooted without remainder, the one who is liberated is the Tathagata. Free from all existence, all forms of existence are forever extinguished here, entering Nirvana, ultimate liberation, the one who is liberated is the Tathagata. Transcending all aggregates, transcending all unwholesome dharmas, long-lasting liberation, the one who is liberated is the Tathagata. Free from self-mastery, free from all that is 'mine', the worldly view of 'not-self', the true 'no-self' Buddha-nature manifests, the one who is liberated is the Tathagata. Its nature is emptiness, and this emptiness, all that is and is not is unattainable, like the 'is' and 'is not' of the Niganthas (Jains), the true liberated one is not like that; and this emptiness is like a honey jar, because there is no honey it is called an empty jar, but it is not truly empty, because there is nothing, the shape and color still exist, it should be known that this is not emptiness, the non-emptiness of liberation is also like this, having form and color, therefore it is said to be non-empty, the immeasurable afflictions, the cycle of birth and death in the twenty-five Bhavas, the path of the world's movements is forever cut off, like an empty jar without honey, eliminating all faults, therefore it is called emptiness; like the color and shape of the jar, free from the worldly dharmas of movement and circulation, the unmoving joy remains constant and unchanging, yet the color of the jar is impermanent, the true liberated one remains constant and unchanging, therefore it is called the non-empty emptiness, the one who is liberated is the Tathagata. Free from attachment to places.
，處所著者，樂為帝釋大力梵王；覺慧成滿，是諸愛著皆悉解脫，其解脫者即是如來。無貪滅盡，一切有求貪慾永盡，脫諸習著是名為滅，其滅盡者即是解脫，其解脫者即是如來。泥洹快樂，其泥洹者，譬如群鹿遇諸獵師危怖殆死，逃走山野值仙人窟，便得蘇息安隱快樂，蘇息快樂是名泥洹，其泥洹者非為盡滅。於一切有無量生死顛倒煩惱怨家解脫，方便逃避得入正法仙人窟宅，牟尼止處第三歸依，蘇息快樂無量眾生，蘇息快樂名為泥洹，非為盡滅；若諸眾生得三歸依名為泥洹，豈況如來一切種智，永舍此身而非泥洹安隱快樂？入泥洹者，如人迷醉，有人來問為安樂不？彼醉解已答言安樂，如是眾生於無數劫迷醉生死二十五有，得正覺時泥洹快樂，安隱常住不動解脫，非為滅盡，其解脫者即是如來。」
爾時迦葉菩薩白佛言：「世尊！不生不起即是解脫。是如來耶？」
佛告迦葉：「如是！如是！善男子！不生不起，即是解脫，亦是如來。」
迦葉菩薩復白佛言：「彼虛空性不生不起，亦是如來耶？」
佛告迦葉：「究竟解脫，非如虛空。複次，善男子！如加陵毗伽及命命鳥，其聲清徹，寧同鴟梟？」
迦葉白佛：「不也。世尊！其聲各異不可為比，有因緣故諸佛如來方便說喻。」
【現代漢語翻譯】 現代漢語譯本：他們所處的居所，是帝釋（Indra，天神之王）和大梵天王（Brahma，創造之神）所樂意居住的地方；當覺悟和智慧圓滿時，他們對一切愛慾的執著都將解脫，而這種解脫的狀態就是如來（Tathagata，佛的稱號）。當貪慾完全滅盡，一切有求的慾望都永遠消失，擺脫所有習性執著，這被稱為滅。而滅盡的狀態就是解脫，解脫的狀態就是如來。涅槃（Nirvana，佛教的最高境界）是快樂的，涅槃的狀態，就像一群鹿遇到獵人，驚恐萬分，幾乎喪命，逃到山野中，找到仙人的洞穴，便得以休息，安穩快樂。這種休息和快樂被稱為涅槃，而涅槃並非徹底的消滅。從一切有無量的生死輪迴、顛倒煩惱的怨敵中解脫出來，通過方便法門逃入正法的仙人洞府，這是牟尼（Muni，佛的稱號）的止息之處，是第三歸依（三寶中的法），能讓無量眾生得到休息和快樂。這種休息和快樂被稱為涅槃，並非徹底的消滅；如果眾生得到三歸依就稱為涅槃，更何況如來具有一切種智（Sarvajna，佛的智慧），永遠捨棄此身，難道不是涅槃的安穩快樂嗎？進入涅槃，就像一個人喝醉了，有人問他是否快樂，他酒醒后回答說快樂。同樣，眾生在無數劫中迷醉於生死輪迴的二十五有（三界中的二十五種存在狀態），當獲得正覺（Samyak-sambodhi，完全的覺悟）時，涅槃是快樂的，安穩常住，不動解脫，並非徹底的消滅，而這種解脫的狀態就是如來。 當時，迦葉菩薩（Kasyapa，佛陀的十大弟子之一）對佛說：『世尊！不生不滅就是解脫，是這樣嗎？這就是如來嗎？』 佛告訴迦葉：『是的！是的！善男子！不生不滅就是解脫，也是如來。』 迦葉菩薩又對佛說：『虛空的本性不生不滅，也是如來嗎？』 佛告訴迦葉：『究竟的解脫，不像虛空。再者，善男子！就像迦陵頻伽（Kalavinka，一種美妙的鳥）和命命鳥（Jivajiva，一種雙頭鳥），它們的叫聲清澈，難道能和鴟梟（貓頭鷹）相比嗎？』 迦葉對佛說：『不能。世尊！它們的叫聲各不相同，無法相比，因為有因緣，所以諸佛如來才方便地用比喻來說明。』
【English Translation】 English version: The places where they dwell are those that Indra (king of the gods) and Brahma (the creator god) delight in; when their wisdom and enlightenment are complete, they are liberated from all attachments to desires, and this state of liberation is the Tathagata (the Buddha). When greed is completely extinguished, all desires for seeking are forever gone, and all habitual attachments are shed, this is called extinction. And the state of extinction is liberation, and the state of liberation is the Tathagata. Nirvana (the highest state in Buddhism) is joyful, and the state of Nirvana is like a herd of deer encountering hunters, terrified and nearly dying, fleeing into the mountains and finding a hermit's cave, where they can rest, secure and happy. This rest and happiness is called Nirvana, but Nirvana is not complete annihilation. They are liberated from the endless cycle of birth and death, from the enemies of delusion and affliction, and through skillful means, they escape into the hermitage of the righteous Dharma. This is the place of rest for the Muni (the Buddha), the third refuge (the Dharma of the Three Jewels), where countless beings can find rest and happiness. This rest and happiness is called Nirvana, not complete annihilation; if beings attain the Three Refuges, it is called Nirvana, how much more so for the Tathagata, who possesses all-knowing wisdom (Sarvajna), having forever abandoned this body, is it not the secure and joyful Nirvana? Entering Nirvana is like a person who is drunk, and someone asks if he is happy, and when he sobers up, he answers that he is happy. Similarly, beings are intoxicated by the cycle of birth and death in the twenty-five realms of existence (the twenty-five states of existence in the three realms) for countless eons, and when they attain perfect enlightenment (Samyak-sambodhi), Nirvana is joyful, secure, permanent, unmoving, and liberated, not complete annihilation, and this state of liberation is the Tathagata. At that time, the Bodhisattva Kasyapa (one of the ten great disciples of the Buddha) said to the Buddha: 'World Honored One! Non-arising and non-ceasing is liberation, is that so? Is that the Tathagata?' The Buddha told Kasyapa: 'Yes! Yes! Good man! Non-arising and non-ceasing is liberation, and it is also the Tathagata.' The Bodhisattva Kasyapa again said to the Buddha: 'The nature of space is non-arising and non-ceasing, is that also the Tathagata?' The Buddha told Kasyapa: 'Ultimate liberation is not like space. Furthermore, good man! Like the Kalavinka (a beautiful bird) and the Jivajiva (a two-headed bird), their voices are clear and pure, can they be compared to an owl?' Kasyapa said to the Buddha: 'No, World Honored One! Their voices are different and cannot be compared. Because of causes and conditions, the Buddhas and Tathagatas use metaphors to explain.'
佛告迦葉：「善哉！善哉！善解音聲甚深之義，是故解脫即是如來。其如來者即是解脫，其解脫者無可為喻，諸天世人阿修羅等一切無能非喻為喻；唯有如來，為教化者能方便說，非喻為喻說解脫喻。所以者何？其解脫者即是如來，其如來者即是解脫，無二無異。所謂非喻為喻者，面如滿月。其大白象，猶如雪山。諸佛世尊亦復如是，說諸非喻為解脫喻，化眾生故方便說法及說實法。」
迦葉菩薩白佛言：「以何等故，二種說法？」
佛告迦葉：「善男子！譬如有人于如來所起瞋恚心，便以刀劍加害如來，然其如來無有痛想。云何善男子，彼人當成無間罪不？」
迦葉白佛：「不也。世尊！所以者何？于長養身不傷壞者無無間罪，如來無有長養之身，名自在法身。云何傷害？以彼發心惡方便故得無間罪，是名方便法性真實。」
佛言：「善哉！善哉！善男子！我所說法亦復如是。複次，善男子！如有惡人欲害其母，其母覺已遠離本處，其人不知來詣本處，加其刀杖謂為已死，其實不死。云何，善男子！此人寧得無間罪不？」
迦葉白佛言：「不也。世尊！若殺事滿足名無間罪，而今其母陰界諸入無所傷損非無間罪，應得相似無間罪報亦名無間，是名方便法之真實。」
迦
【現代漢語翻譯】 現代漢語譯本：佛陀告訴迦葉：『好啊！好啊！你善於理解音聲深奧的含義，因此，解脫就是如來。而如來就是解脫，解脫是無法用比喻來形容的，諸天、世人、阿修羅等一切眾生都無法用非比喻來比喻；只有如來，作為教化者，才能方便地說，用非比喻來比喻解脫。為什麼呢？因為解脫就是如來，如來就是解脫，兩者沒有差別。所謂用非比喻來比喻，就像滿月一樣。那大白象，就像雪山一樣。諸佛世尊也是如此，用非比喻來比喻解脫，爲了教化眾生而方便說法和說真實法。』 迦葉菩薩對佛說：『因為什麼緣故，有兩種說法呢？』 佛陀告訴迦葉：『善男子！譬如有人對如來生起嗔恨心，就用刀劍加害如來，然而如來沒有痛感。怎麼樣，善男子，那個人會犯無間罪嗎？』 迦葉對佛說：『不會的，世尊！為什麼呢？因為對於有長養的身體，沒有傷害的，不會有無間罪，如來沒有長養的身體，名為自在法身。怎麼會傷害呢？因為那個人發心是惡的方便，所以會得到無間罪，這叫做方便法性的真實。』 佛說：『好啊！好啊！善男子！我所說的法也是這樣。再者，善男子！如有惡人想要殺害他的母親，他的母親察覺后離開了原來的地方，那個人不知道，來到原來的地方，用刀杖加害，以為已經死了，其實沒有死。怎麼樣，善男子！這個人會犯無間罪嗎？』 迦葉對佛說：『不會的，世尊！如果殺害的事情完成，才叫做無間罪，而現在他的母親的陰界諸入沒有受到傷害，不是無間罪，應該得到相似無間罪的報應，也叫做無間，這叫做方便法的真實。』
【English Translation】 English version: The Buddha said to Kāśyapa, 'Excellent! Excellent! You understand well the profound meaning of sound. Therefore, liberation is the Tathāgata. And the Tathāgata is liberation. Liberation is beyond comparison. All beings, including gods, humans, and asuras, cannot use non-metaphors to describe it. Only the Tathāgata, as an educator, can expediently speak, using non-metaphors to describe liberation. Why is this so? Because liberation is the Tathāgata, and the Tathāgata is liberation. There is no difference between the two. What is meant by using non-metaphors to describe is like the full moon. The great white elephant is like a snow mountain. The Buddhas, the World Honored Ones, are also like this, using non-metaphors to describe liberation, teaching beings through expedient and true teachings.' Kāśyapa Bodhisattva said to the Buddha, 'For what reason are there two kinds of teachings?' The Buddha said to Kāśyapa, 'Good man! For example, if someone harbors hatred towards the Tathāgata and harms the Tathāgata with swords, yet the Tathāgata feels no pain. What do you think, good man, would that person commit an unpardonable sin?' Kāśyapa said to the Buddha, 'No, World Honored One! Why is that? Because for a body that is nourished, if there is no harm, there is no unpardonable sin. The Tathāgata does not have a nourished body, but is called the self-existent Dharma body. How can it be harmed? Because that person's intention is an evil expedient, they will receive an unpardonable sin. This is called the truth of expedient Dharma nature.' The Buddha said, 'Excellent! Excellent! Good man! My teachings are also like this. Furthermore, good man! If an evil person wants to kill their mother, and the mother, realizing this, leaves her original place, and the person, not knowing this, comes to the original place and harms it with weapons, thinking she is dead, but she is not. What do you think, good man? Would this person commit an unpardonable sin?' Kāśyapa said to the Buddha, 'No, World Honored One! If the act of killing is completed, it is called an unpardonable sin. But now, his mother's senses and elements are not harmed, so it is not an unpardonable sin. He should receive a similar retribution for an unpardonable sin, which is also called unpardonable. This is called the truth of expedient Dharma.'
葉菩薩白佛言：「善哉！善哉！世尊！善說方便應以不應。」
佛告迦葉：「有因緣故宣說解脫，有因緣故廣說諸喻，如是無量功德成就，名為泥洹，亦名如來，是則趣彼大般泥洹。今日如來當入泥洹，以是義故，名大般泥洹。」
迦葉菩薩白佛言：「世尊！是為如來不趣滅盡，當知如來其壽無盡。」
佛告迦葉：「善哉！善哉！善男子！護持正法應當如是，滅諸狐疑學決定智。善男子！是為菩薩摩訶薩成就四法善說《方等般泥洹經》。」
大般泥洹經卷第三 大正藏第 12 冊 No. 0376 佛說大般泥洹經
大般泥洹經卷第四
東晉平陽沙門法顯譯
四依品第九
佛復告迦葉：「有四種人，於此《大般泥洹經》，能趣正法護持正法能為四依，多所度脫多所饒益出於世間。何等為四？一者、凡夫，未離煩惱出於世間，多所度脫多所饒益。二者、得須陀洹、斯陀含果。三者、得阿那含。四者、得阿羅漢。是四種人為真實依，多所度脫多所饒益。彼凡夫人者，自持戒德威儀具足，為護法城于如來所聽受正法，誦持義味廣為人說能自少欲，復為人說大人八念，化諸犯戒悉令悔過，善知眾生種種語言，習行菩薩護法功德，是名第一凡夫菩薩；此諸凡夫未為如來
【現代漢語翻譯】 現代漢語譯本 迦葉菩薩對佛說：『太好了！太好了！世尊！您善於講述方便法門，知道何時應該說，何時不應該說。』 佛告訴迦葉：『因為有因緣，所以宣說解脫；因為有因緣，所以廣泛講述各種譬喻。像這樣成就無量功德，就稱為泥洹（涅槃），也稱為如來，這就是趨向大般泥洹（大涅槃）。今天如來將要進入泥洹（涅槃），因為這個緣故，所以稱為大般泥洹（大涅槃）。』 迦葉菩薩對佛說：『世尊！這樣說來，如來不是趨向滅盡，應當知道如來的壽命是無盡的。』 佛告訴迦葉：『太好了！太好了！善男子！護持正法應當像這樣，消除各種疑惑，學習決定的智慧。善男子！這就是菩薩摩訶薩成就四法，善於宣說《方等般泥洹經》（大乘涅槃經）。』 《大般泥洹經》卷第三 大正藏第 12 冊 No. 0376 《佛說大般泥洹經》 《大般泥洹經》卷第四 東晉平陽沙門法顯譯 四依品第九 佛又告訴迦葉：『有四種人，對於這部《大般泥洹經》（大乘涅槃經），能夠趨向正法，護持正法，能夠成為四依，多多度脫眾生，多多饒益眾生，出現於世間。是哪四種呢？第一種是凡夫，還沒有脫離煩惱，出現於世間，多多度脫眾生，多多饒益眾生。第二種是證得須陀洹（預流果）、斯陀含（一來果）果位的人。第三種是證得阿那含（不還果）果位的人。第四種是證得阿羅漢（無學果）果位的人。這四種人是真實的依止，多多度脫眾生，多多饒益眾生。那些凡夫，自己持守戒律，威儀具足，爲了守護佛法之城，在如來那裡聽受正法，誦持經義，廣泛地為他人宣說，自己能夠少欲知足，又為他人宣說大人八念，教化那些犯戒的人都令他們懺悔改過，善於瞭解眾生各種不同的語言，修習菩薩護持佛法的功德，這稱為第一種凡夫菩薩；這些凡夫還沒有被如來……』
【English Translation】 English version Bodhisattva Kasyapa said to the Buddha, 'Excellent! Excellent! World Honored One! You are skilled in explaining expedient means, knowing when it is appropriate to speak and when it is not.' The Buddha told Kasyapa, 'Because of causes and conditions, liberation is proclaimed; because of causes and conditions, various metaphors are extensively explained. Thus, accomplishing immeasurable merits is called Nirvana, also called Tathagata, and this is to approach the Great Parinirvana. Today, the Tathagata will enter Nirvana, and for this reason, it is called the Great Parinirvana.' Bodhisattva Kasyapa said to the Buddha, 'World Honored One! In that case, the Tathagata is not approaching extinction; it should be known that the Tathagata's life is endless.' The Buddha told Kasyapa, 'Excellent! Excellent! Good man! Protecting the Dharma should be like this, eliminating all doubts and learning decisive wisdom. Good man! This is how a Bodhisattva Mahasattva accomplishes four dharmas and is skilled in explaining the 'Vaipulya Parinirvana Sutra' (Mahayana Nirvana Sutra).' 'The Great Parinirvana Sutra', Volume 3 Taisho Tripitaka Volume 12, No. 0376, 'The Buddha Speaks the Great Parinirvana Sutra' 'The Great Parinirvana Sutra', Volume 4 Translated by the Shramana Fa Xian of Pingyang, Eastern Jin Dynasty Chapter 9: The Four Reliances The Buddha further told Kasyapa, 'There are four kinds of people who, regarding this 'Great Parinirvana Sutra' (Mahayana Nirvana Sutra), can approach the true Dharma, protect the true Dharma, and can become the four reliances, liberating many beings, benefiting many beings, and appearing in the world. What are the four? The first is an ordinary person, who has not yet left afflictions, appears in the world, liberates many beings, and benefits many beings. The second is one who has attained the fruit of Srotapanna (Stream-enterer) and Sakrdagamin (Once-returner). The third is one who has attained the fruit of Anagamin (Non-returner). The fourth is one who has attained the fruit of Arhat (Worthy One). These four kinds of people are the true reliances, liberating many beings and benefiting many beings. Those ordinary people, who themselves uphold the precepts, are complete in their deportment, and in order to protect the city of Dharma, listen to the true Dharma at the Tathagata's place, recite and uphold the meaning of the sutras, extensively explain it to others, are able to be content with few desires, and also explain the eight thoughts of a great person to others, teaching those who have broken the precepts to repent and reform, are skilled in understanding the various languages of beings, and practice the merits of a Bodhisattva protecting the Dharma, this is called the first kind of ordinary Bodhisattva; these ordinary people have not yet been by the Tathagata...'
之所記別為菩薩位。彼須陀洹、斯陀含者，已得正法離諸疑惑，不為人說非法經書、離佛契經世間歌頌文飾記論、畜養奴婢非法等物，是名須陀洹菩薩；雖未得第二第三菩薩住地，已為諸佛面前授記。阿那含者，已得正法離諸狐疑，不為人說非法典籍、離佛契經世間歌頌文飾記論、受畜奴婢非法等物，未起諸結能即覺知，過去諸結永不復縛，有所說法不斷佛性，德行清凈身無外病，四大毒蛇依起諸病所不能中；善說非我度我見者，離世間我而行方便隨順世間，常大乘化不說余道，身中無有八萬戶蟲無量災患，心離愛慾無惡夢想，離一切有生死恐怖，行如是者，是為第三阿那含人。不復還有名阿那含；習諸德本久遠過惡所不能染，名阿那含；是名阿那含菩薩發心受決；發心受決者，其人不久當成佛道。阿羅漢者，煩惱已盡離諸重擔，所作已作具足十地，已得記別甚深法忍，一切色像悉能化現，于諸方面隨意所欲，為如來應供等正覺，如是功德皆悉具足，名阿羅漢。是為四種人於此《大般泥洹經》多所度脫多所饒益出於世間，為天人師，如諸如來，是四種人為真實依。」
迦葉菩薩白佛言：「世尊！是四種人為真實依，不可信也。所以者何？如世尊為長者瞿師羅說：『若天魔梵現身為佛，三十二相八十種好，圓光一
【現代漢語翻譯】 現代漢語譯本 所記錄的差別在於菩薩的果位。那些須陀洹（Srota-apanna，入流者）、斯陀含（Sakrdagamin，一來者）的人，已經證得正法，遠離各種疑惑，不會為他人宣說非法的經書，遠離不符合佛陀教義的世俗歌頌、文飾和記論，不蓄養奴婢等非法之物，這被稱為須陀洹菩薩；雖然尚未達到第二、第三菩薩的住地，但已經在諸佛面前得到授記。阿那含（Anagamin，不還者）的人，已經證得正法，遠離各種狐疑，不會為他人宣說非法的典籍，遠離不符合佛陀教義的世俗歌頌、文飾和記論，不接受和蓄養奴婢等非法之物，未生起的煩惱能夠立即覺知，過去的煩惱永遠不再束縛，所說的法不會斷絕佛性，德行清凈，身體沒有外在的疾病，四大毒蛇（地、水、火、風）引起的各種疾病不能侵擾；善於宣說非我，度脫我見的人，遠離世俗的『我』而行方便，隨順世間，常以大乘教化，不說其他道，身中沒有八萬戶蟲和無量災患，內心遠離愛慾，沒有惡夢，遠離一切有生死的恐怖，像這樣修行的人，是為第三阿那含人。不再有『阿那含』的名稱；修習各種德行根本，久遠的過錯不能染污，名為阿那含；這被稱為阿那含菩薩發心受決；發心受決的人，不久將成就佛道。阿羅漢（Arhat，應供）的人，煩惱已經斷盡，遠離各種重擔，所作已作，具足十地，已經得到記別甚深法忍，一切色像都能化現，在各個方面隨心所欲，成為如來應供等正覺，像這樣的功德都完全具足，名為阿羅漢。這四種人在此《大般泥洹經》（Mahaparinirvana Sutra）中，多所度脫，多所饒益，出於世間，為天人師，如同諸如來，這四種人是真實的依止。' 迦葉菩薩（Kasyapa Bodhisattva）對佛說：『世尊！這四種人是真實的依止，是不可信的。為什麼呢？就像世尊為長者瞿師羅（Ghosila）所說：『如果天魔梵（Mara，天魔；Brahma，梵天）現身為佛，具有三十二相（thirty-two marks of a great man）和八十種好（eighty minor marks），圓光一'
【English Translation】 English version The distinctions recorded are in the Bodhisattva stages. Those who are Srota-apanna (stream-enterer) and Sakrdagamin (once-returner) have already attained the true Dharma, are free from all doubts, will not preach non-Dharma scriptures to others, will stay away from worldly songs, embellishments, and treatises that do not conform to the Buddha's teachings, and will not keep slaves or other illegal things. These are called Srota-apanna Bodhisattvas. Although they have not yet reached the second or third Bodhisattva stages, they have already received predictions in the presence of all Buddhas. Those who are Anagamin (non-returner) have already attained the true Dharma, are free from all suspicions, will not preach non-Dharma scriptures to others, will stay away from worldly songs, embellishments, and treatises that do not conform to the Buddha's teachings, and will not accept or keep slaves or other illegal things. They can immediately perceive the arising of unarisen afflictions, and past afflictions will never bind them again. What they preach will not cut off the Buddha-nature. Their virtuous conduct is pure, their bodies have no external diseases, and the various diseases caused by the four great poisonous snakes (earth, water, fire, and wind) cannot harm them. They are good at preaching non-self, liberating those with self-views, staying away from the worldly 'self' while practicing skillful means, conforming to the world, always teaching with the Mahayana, and not preaching other paths. There are no eighty thousand kinds of worms or countless disasters in their bodies. Their minds are free from desire and have no bad dreams. They are free from all fears of birth and death. Those who practice like this are the third Anagamin. They no longer have the name 'Anagamin'. They cultivate the roots of all virtues, and long-standing faults cannot defile them. They are called Anagamin. This is called the Anagamin Bodhisattva's aspiration to receive prediction. Those who aspire to receive prediction will soon attain Buddhahood. Those who are Arhat (worthy one) have exhausted their afflictions, are free from all burdens, have done what needs to be done, have completed the ten stages, have received the prediction of profound Dharma-tolerance, can manifest all forms and appearances, can do whatever they wish in all directions, and become Tathagata, Arhat, Samyak-sambuddha. All such merits are fully complete. They are called Arhats. These four kinds of people in this Mahaparinirvana Sutra are liberated and benefited in many ways, appear in the world, and are teachers of gods and humans, like all Tathagatas. These four kinds of people are the true refuge.' Kasyapa Bodhisattva said to the Buddha, 'World Honored One! These four kinds of people are the true refuge, but they are not to be trusted. Why is that? It is like what the World Honored One said to the elder Ghosila: 'If Mara (demon), Brahma (god) manifests as a Buddha, with the thirty-two marks of a great man and the eighty minor marks, with a halo of one'
尋現眉間相，來詣汝者，汝當覺知令彼降伏。我今聽汝伏彼弊魔。所以然者，非阿羅漢而自稱羅漢故。若使弊魔坐臥空中，左脅出火右脅出水，或舉身烔然而出煙雲種種變化，又復能說九部契經，猶不可信，是故汝當伏彼弊魔莫生疑惑。譬如有人于夜冥中賊狗入舍，其人覺知賊狗入舍，便即罵言：「賊狗出去，莫令我今須臾殺汝。」於是賊狗便疾走出不敢復還，弊魔波旬亦復如是。變化來者，汝當以我五系之法而繫縛之，被五系已弊魔波旬馳走恐怖，譬如賊狗。』如是佛為瞿師羅長者說：『汝今若能降弊魔者，漸近泥洹。』以何等故，世尊今日說四種人為真實依，是故我今不生信心。」
佛告迦葉：「如是，善男子！我說是法皆因聲聞諸肉眼輩說應降伏，非為受行摩訶衍者。諸聲聞中雖有天眼，我說是等為肉眼數。正使肉眼信摩訶衍者，我說是等為佛眼數。所以者何？是人能持摩訶衍經為佛乘故。複次，善男子！猶如大將善知兵法，教怯劣者學其武術，語其人言：『汝應如是執持刀劍鬥戰之具，當正其心如火熾然慎莫反顧。及至臨陣，各執器仗攘臂大呼，猶如猛火賊兵必退。』世雄導師為三界將，教諸聲聞降伏眾魔亦復如是。複次，善男子！譬如有人種性勇猛，承習戰法無有怯劣，于諸戰士最為先首。如是，善
【現代漢語翻譯】 現代漢語譯本：『如果有人來尋找你眉間的相好，你應當覺知並降伏他。我現在允許你降伏那個邪惡的魔。之所以這樣，是因為他不是阿羅漢卻自稱是阿羅漢。如果那個邪惡的魔在空中坐臥，左脅出火右脅出水，或者全身燃燒冒出煙雲，做出種種變化，又能說出九部契經，仍然不可相信。所以你應當降伏那個邪惡的魔，不要產生疑惑。譬如有人在黑夜裡，賊狗進入家中，那人覺知賊狗進入家中，便立即罵道：『賊狗出去，不要讓我現在立刻殺了你。』於是賊狗便迅速逃走不敢再回來，邪惡的魔波旬也是這樣。如果他變化而來，你應當用我的五系之法來束縛他，被五系束縛后，邪惡的魔波旬就會像賊狗一樣逃跑並感到恐懼。』佛陀這樣對瞿師羅長者說：『你如果能降伏邪惡的魔，就能逐漸接近涅槃。』因為什麼緣故，世尊今天說四種人是真實的依靠，所以我現在不生信心。」 佛陀告訴迦葉：『是的，善男子！我所說的這個法，都是因為聲聞這些肉眼凡夫而說，應該降伏魔，而不是為那些修行大乘的人說的。聲聞中雖然有天眼，我還是把他們算作肉眼。即使肉眼的人相信大乘，我也把他們算作佛眼。為什麼呢？因為這個人能夠持誦大乘經典，是爲了佛的教誨。再次，善男子！譬如一位大將，精通兵法，教導膽怯的人學習武術，告訴他們：『你們應當這樣執持刀劍等戰鬥的工具，應當正心，像火焰一樣熾熱，不要回頭看。』等到臨陣時，各自拿著武器，揮舞手臂大聲呼喊，就像猛火一樣，賊兵必定退卻。世雄導師是三界的將領，教導聲聞降伏眾魔也是這樣。再次，善男子！譬如有人天生勇猛，學習戰法沒有膽怯，在戰士中最為領先。像這樣，善
【English Translation】 English version: 'If someone comes seeking the mark between your eyebrows, you should be aware and subdue him. I now permit you to subdue that evil Mara. The reason for this is that he is not an Arhat but claims to be one. If that evil Mara sits or lies in the air, emits fire from his left side and water from his right, or if his whole body blazes and emits smoke and clouds, making all sorts of transformations, and can even recite the nine divisions of the scriptures, he still should not be believed. Therefore, you should subdue that evil Mara and not have any doubts. For example, if someone is in the dark of night and a thief dog enters his house, the person, aware that the thief dog has entered, immediately scolds it, saying, 『Thief dog, get out, don』t make me kill you right now.』 Then the thief dog quickly runs away and dares not return. The evil Mara, Papiyas, is also like this. If he comes in a transformed form, you should bind him with my five bonds. Once bound by the five bonds, the evil Mara, Papiyas, will flee in terror, just like a thief dog.』 Thus, the Buddha said to the elder Goshira, 『If you can subdue the evil Mara, you will gradually approach Nirvana.』 For what reason did the World Honored One say today that four kinds of people are true reliance, and therefore I do not have faith now?' The Buddha told Kashyapa, 'Yes, good man! The Dharma I speak of is all for the sake of the Shravakas, those with physical eyes, that they should subdue the demons, not for those who practice the Mahayana. Although there are those among the Shravakas who have heavenly eyes, I still count them as having physical eyes. Even if those with physical eyes believe in the Mahayana, I count them as having Buddha eyes. Why is that? Because this person can uphold the Mahayana sutras for the sake of the Buddha's teachings. Furthermore, good man! It is like a great general who is skilled in military strategy, teaching the timid to learn martial arts, telling them, 『You should hold your swords and other weapons of battle like this, you should straighten your minds, be as fierce as fire, and do not look back.』 When they are on the battlefield, each holding their weapons, waving their arms and shouting loudly, like a raging fire, the enemy soldiers will surely retreat. The World Honored One, the guide of the three realms, is like a general, teaching the Shravakas to subdue the demons in the same way. Furthermore, good man! It is like someone who is naturally brave, learning the art of war without fear, and is the leader among the warriors. Like this, good
男子習學大乘聞摩訶衍甚深契經微密之教不生恐怖，當知是人已曾供養無量諸佛，受學大乘信根堅固，億百千魔種種現化終無恐怖，亦不于彼起豪發想；而彼魔眾見有人學摩訶衍者，則生恐怖如怯劣夫。譬如毒蛇見諸咒藥則生恐怖，天魔波旬亦復如是，億百千魔得聞如是摩訶衍經音聲香氣光明所照，離諸憍慢貢高自大。複次，善男子！猶如有人若見惡龍毒蛇師子虎豹豺狼皆悉恐怖，或聞其聲亦生恐怖，或復有人能伏惡獸；如彼丈夫見彼惡獸生恐怖者，當知一切聲聞緣覺亦復如是，若見諸魔便生恐畏，則為諸魔之所得便，如彼丈夫能伏惡獸，當知是學摩訶衍者亦復如是，能伏眾魔。既降伏已而為說法，如彼毒獸，魔波旬輩心已調伏便作是言：『我從今日于佛正法生信樂心，不復嬈亂。』當知聲聞故有煩惱習氣恐怖，摩訶衍者恐怖永斷；摩訶衍者大精進力，是故我說諸聲聞輩應當降伏莫生恐怖。如是，善男子！此摩訶衍《大般泥洹經》甚為希有，若聞是經如來長存，能信受者奇哉希有，如優曇缽花難得值遇，此大乘經亦復如是，奇哉希有。我泥洹已遇此大乘經亦復如是，奇哉希有。我泥洹已，諸眾生等聞此經者，亦甚希有。何其怪哉，善男子！當來之世，當有眾生謗斯經者。」
迦葉菩薩白佛言：「世尊！久如當有
【現代漢語翻譯】 現代漢語譯本：善男子，如果有人學習大乘佛法，聽聞《摩訶衍》（大乘）甚深契經中微妙秘密的教義，而不產生恐懼，應當知道這個人已經供養過無量諸佛，接受學習大乘佛法，信根堅固。即使億百千魔王以種種幻化顯現，他也不會感到恐懼，也不會對他們產生絲毫的念頭。而那些魔眾見到有人學習大乘佛法，就會像膽怯懦弱的人一樣產生恐懼。譬如毒蛇見到各種咒語和藥物就會感到恐懼，天魔波旬也是如此。億百千魔王聽到《摩訶衍經》的聲音、香氣和光明照耀，就會遠離驕慢、貢高自大的心態。此外，善男子！就像有人見到惡龍、毒蛇、獅子、老虎、豹子、豺狼都會感到恐懼，或者聽到它們的聲音也會感到恐懼一樣，也有人能夠降伏這些惡獸。如果有人見到這些惡獸而感到恐懼，應當知道一切聲聞（小乘修行者）和緣覺（中乘修行者）也是如此，如果見到諸魔就會產生恐懼，就會被諸魔所利用。如果有人能夠降伏惡獸，應當知道學習大乘佛法的人也是如此，能夠降伏眾魔。當降伏了魔眾之後，就為他們說法，就像那些毒獸一樣，魔波旬等的心已經被調伏，就會說：『我從今天起對佛陀的正法產生信仰和喜悅之心，不再擾亂。』應當知道聲聞因為還有煩惱習氣而產生恐懼，而學習大乘佛法的人則永遠斷除了恐懼。學習大乘佛法的人具有大精進力，所以我說諸聲聞輩應當降伏魔眾，不要產生恐懼。善男子！這部《摩訶衍大般泥洹經》（大乘涅槃經）非常稀有，如果聽到這部經，就如同見到如來長存，能夠信受這部經的人真是稀有難得，就像優曇缽花一樣難以遇到，這部大乘經典也是如此，真是稀有難得。我涅槃之後，遇到這部大乘經典也是如此，真是稀有難得。我涅槃之後，眾生能夠聽到這部經的人，也是非常稀有。真是奇怪啊，善男子！未來世，將會有眾生誹謗這部經典。」
迦葉菩薩對佛說：「世尊！要過多久才會有 English version: Good man, if someone studies the Mahayana (Great Vehicle) teachings, and hears the profound and secret doctrines in the deep sutras of the Mahayana, and does not feel fear, you should know that this person has already made offerings to countless Buddhas, has received and studied the Mahayana teachings, and has a firm root of faith. Even if billions of demons manifest in various forms, he will not feel fear, nor will he have any thoughts about them. But those demons, when they see someone studying the Mahayana teachings, will feel fear like a timid and weak person. For example, a poisonous snake feels fear when it sees various mantras and medicines, and the heavenly demon Mara Papiyas is the same. When billions of demons hear the sound, fragrance, and light of the Mahayana Sutra, they will be free from arrogance, pride, and self-importance. Furthermore, good man! Just as someone feels fear when they see evil dragons, poisonous snakes, lions, tigers, leopards, and jackals, or feels fear when they hear their sounds, there are also those who can subdue these evil beasts. If someone feels fear when they see these evil beasts, you should know that all Sravakas (Hearers, Hinayana practitioners) and Pratyekabuddhas (Solitary Buddhas, Middle Vehicle practitioners) are the same. If they see demons, they will feel fear and be taken advantage of by the demons. If someone can subdue evil beasts, you should know that those who study the Mahayana teachings are the same, they can subdue all demons. After subduing the demons, they will preach the Dharma to them. Just like those poisonous beasts, the minds of Mara Papiyas and others have been subdued, and they will say: 'From today on, I will have faith and joy in the Buddha's true Dharma, and I will no longer disturb it.' You should know that Sravakas still have the habit of afflictions and therefore feel fear, while those who study the Mahayana teachings have forever cut off fear. Those who study the Mahayana teachings have great diligence, so I say that all Sravakas should subdue the demons and not feel fear. Good man! This Mahayana Mahaparinirvana Sutra (Great Vehicle Nirvana Sutra) is very rare. If you hear this sutra, it is like seeing the Tathagata (Buddha) still existing. Those who can believe and accept this sutra are truly rare and difficult to find, like the Udumbara flower, which is difficult to encounter. This Mahayana scripture is also the same, truly rare and difficult to find. After my Nirvana, encountering this Mahayana scripture is also the same, truly rare and difficult to find. After my Nirvana, it is also very rare for sentient beings to hear this sutra. How strange, good man! In the future, there will be sentient beings who slander this sutra.」
Kasyapa Bodhisattva said to the Buddha: 「World Honored One! How long will it be before
【English Translation】 Good man, if a man studies the Mahayana (Great Vehicle) and hears the profound and secret teachings of the deep sutras of the Mahayana, and does not generate fear, know that this person has already made offerings to countless Buddhas, has received and studied the Mahayana, and has a firm root of faith. Even if billions of demons manifest in various forms, he will not be afraid, nor will he have any thoughts about them. But those demons, when they see someone studying the Mahayana, will be afraid like a timid and weak man. For example, a poisonous snake is afraid when it sees various mantras and medicines, and the heavenly demon Mara Papiyas is the same. When billions of demons hear the sound, fragrance, and light of the Mahayana Sutra, they will be free from arrogance, pride, and self-importance. Furthermore, good man! Just as someone is afraid when they see evil dragons, poisonous snakes, lions, tigers, leopards, and jackals, or is afraid when they hear their sounds, there are also those who can subdue these evil beasts. If someone is afraid when they see these evil beasts, know that all Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas) are the same. If they see demons, they will be afraid and be taken advantage of by the demons. If someone can subdue evil beasts, know that those who study the Mahayana are the same, they can subdue all demons. After subduing the demons, they will preach the Dharma to them. Just like those poisonous beasts, the minds of Mara Papiyas and others have been subdued, and they will say: 'From today on, I will have faith and joy in the Buddha's true Dharma, and I will no longer disturb it.' Know that Sravakas still have the habit of afflictions and therefore have fear, while those who study the Mahayana have forever cut off fear. Those who study the Mahayana have great diligence, so I say that all Sravakas should subdue the demons and not be afraid. Good man! This Mahayana Mahaparinirvana Sutra is very rare. If you hear this sutra, it is like seeing the Tathagata (Buddha) still existing. Those who can believe and accept this sutra are truly rare and difficult to find, like the Udumbara flower, which is difficult to encounter. This Mahayana scripture is also the same, truly rare and difficult to find. After my Nirvana, encountering this Mahayana scripture is also the same, truly rare and difficult to find. After my Nirvana, it is also very rare for sentient beings to hear this sutra. How strange, good man! In the future, there will be sentient beings who slander this sutra.」 Kasyapa Bodhisattva said to the Buddha: 「World Honored One! How long will it be before
諸眾生等謗斯經者，為何等人于當來世護持此法？」
佛告迦葉：「我滅度后四十年中此法流佈，然後便沒。善男子！譬如世間甘蔗粳米酥油乳酪以為飲食，有諸眾生服食此食而更生病，反食粗澀草木果實，如彼粳糧酥油美食等。摩訶衍經不欲聽聞，反食粗澀草木果實，諸聲聞乘永舍如是《大般泥洹經》法美食不欲聽聞。
「複次，善男子！譬如有王居深山中，無有粳糧酥油等食，其諸人民有諸美食皆送奉王，自食粗澀草木果實，其有諸人親近王者，承王力故，初未曾見斯等食比而得食之。如是，善男子！彼四種人于佛法中為勇猛將，彼諸菩薩摩訶薩中，若有一人出興於世在所至處，以《大般泥洹》摩訶衍經教化眾生，便自書持，若教人書，書其經卷施諸眾生；或有眾生於彼菩薩摩訶薩邊，聞般泥洹大乘法食，皆是菩薩光明神力故，使得聞此未曾有法文字句義乃至一字，如彼眾生蒙王力故得諸美食。是故，善男子！《大般泥洹》摩訶衍經在所至處，當知此地悉為金剛，其有眾生聞此法者，書持誦說乃至一字，當知舉身亦是金剛；其諸眾生薄德少福，而此大乘摩訶衍經，于自國土正法流佈而不聽受，如彼眾生自國土出種種上味而不得食。哀哉眾生，聞真實義而不聽受。」
迦葉菩薩復白佛言：「世尊
【現代漢語翻譯】 現代漢語譯本： 「如果眾生誹謗這部經，那麼未來世中，會是什麼樣的人來護持這部佛法呢？」 佛陀告訴迦葉：「我滅度后四十年，這部佛法會流傳開來，然後就會衰落。善男子！譬如世間有甘蔗、粳米、酥油、乳酪等食物，有人吃了這些食物反而生病，轉而吃粗糙苦澀的草木果實，就像那些粳米、酥油等美食一樣。《摩訶衍經》（大乘經典）他們不願聽聞，反而去吃粗糙苦澀的草木果實，那些聲聞乘（小乘）的修行者永遠捨棄了《大般泥洹經》（大涅槃經）這樣的佛法美食，不願聽聞。 「再者，善男子！譬如有一位國王住在深山中，沒有粳米、酥油等食物，他的人民把各種美食都送給國王享用，自己卻吃粗糙苦澀的草木果實。那些親近國王的人，依靠國王的力量，才第一次見到並吃到這些食物。同樣，善男子！那四種人（指能護持佛法的人）在佛法中是勇猛的將領。那些菩薩摩訶薩（大菩薩）中，如果有一位出現在世間，無論到哪裡，都用《大般泥洹》摩訶衍經教化眾生，自己書寫受持，或者教別人書寫，把經卷佈施給眾生；或者有眾生從那些菩薩摩訶薩那裡，聽到大涅槃大乘佛法，這都是菩薩光明神力的緣故，使得他們聽到這從未有過的佛法文字句義，乃至一個字，就像那些眾生依靠國王的力量得到各種美食一樣。所以，善男子！《大般泥洹》摩訶衍經所在之處，應當知道這個地方都如同金剛一般堅固，如果有眾生聽到這部佛法，書寫受持誦讀，乃至一個字，應當知道他們全身也如同金剛一般堅固；那些福德淺薄的眾生，即使這部大乘摩訶衍經在自己的國土上正法流佈，卻不聽受，就像那些眾生自己的國土出產各種上等美味卻吃不到一樣。可悲啊，眾生們，聽聞真實的教義卻不聽受。」 迦葉菩薩又對佛說：「世尊」
【English Translation】 English version: 『If beings slander this sutra, what kind of people will protect this Dharma in the future?』 The Buddha told Kasyapa, 『Forty years after my Parinirvana, this Dharma will spread, and then it will decline. Good man! It is like in the world, there are sugarcane, rice, ghee, and cheese for food. Some beings eat these foods and become sick, and instead eat coarse and bitter grass, wood, and fruits, like those rice, ghee, and other delicious foods. They do not want to hear the Mahayana sutras, but instead eat coarse and bitter grass, wood, and fruits. Those of the Sravaka Vehicle (Hinayana) forever abandon such Dharma food of the 『Mahaparinirvana Sutra』 and do not want to hear it.』 『Furthermore, good man! It is like a king living in a deep mountain, without rice, ghee, or other foods. His people send all kinds of delicious foods to the king for his enjoyment, while they themselves eat coarse and bitter grass, wood, and fruits. Those who are close to the king, relying on the king's power, see and eat these foods for the first time. Likewise, good man! Those four kinds of people (referring to those who can uphold the Dharma) are courageous generals in the Buddha's Dharma. Among those Bodhisattva Mahasattvas (great Bodhisattvas), if one appears in the world, wherever they go, they use the 『Mahaparinirvana』 Mahayana Sutra to teach sentient beings, writing and upholding it themselves, or teaching others to write it, and giving the sutra scrolls to sentient beings; or if sentient beings hear the great Nirvana Mahayana Dharma from those Bodhisattva Mahasattvas, it is all due to the power of the Bodhisattva's light, enabling them to hear this unprecedented Dharma, its words, phrases, and meanings, even a single word, just like those beings who, relying on the king's power, obtain various delicious foods. Therefore, good man! Wherever the 『Mahaparinirvana』 Mahayana Sutra is, know that this place is as solid as diamond. If there are sentient beings who hear this Dharma, write, uphold, and recite it, even a single word, know that their whole body is also as solid as diamond; those beings with shallow merit and little fortune, even if this Mahayana Sutra is spreading the true Dharma in their own country, they do not listen to it, just like those beings who cannot eat the various superior delicacies produced in their own country. Alas, sentient beings, hearing the true teachings but not listening to them.』 Bodhisattva Kasyapa then said to the Buddha, 『World Honored One,』
！如來滅后四十年中此法興世，然後便沒，其後久如復當流佈？」
佛告迦葉：「善男子！我后正法欲沒之餘八十年在，此大乘經當複流佈於閻浮提，經四十年此經覆沒。」
迦葉菩薩復白佛言：「如世尊說，此《大般泥洹經》法欲滅時當復興世，當爾之時持戒者少犯戒者多，正法欲滅正趣損減，何等人能聽受此法，能持能讀能誦能供養能解說能自書能教人書？唯愿世尊分別解說，令一切眾生因此得度，有諸菩薩樂學深法，聞世尊說當隨其教。」
佛告迦葉：「善哉！善哉！善男子！若有眾生於熙連河沙等數諸如來所發菩提心，是等眾生能于正法欲沒之時起菩薩心，雖未決定於無上道，能不誹謗此方等經。一恒河沙諸如來所發菩提心，能于正法欲滅之時，於此方等不起誹謗得信樂心，而未能為眾生廣說。二恒河沙諸如來所發菩提心，能于正法欲滅之時，于方等經不起誹謗身自受學，亦復未能為人廣說。三恒河沙諸如來所發菩提心，能于正法欲滅之時，于方等經不起誹謗，能受能說能書，而未能解義。四恒河沙諸如來所發菩提心，能于正法欲滅之時，于方等經不起誹謗，能受能說解深法義十六分之一。五恒河沙諸如來所發菩提心，能于正法欲滅之時，于方等經不起誹謗，能受能說能書能持，解深法義
【現代漢語翻譯】 現代漢語譯本：'如來滅度后四十年，此法將興盛於世，然後衰沒。此後經過很久，又將再次流傳嗎？' 佛陀告訴迦葉：'善男子！我所說的正法在衰沒之後，還有八十年。這期間，大乘經典將再次在閻浮提（Jambudvipa，指我們所居住的這個世界）流傳，經過四十年，這部經典又將衰沒。' 迦葉菩薩又對佛說：'如世尊所說，這部《大般泥洹經》（Mahaparinirvana Sutra）的教法在將要衰滅時會再次興盛於世。當那時，持戒的人少，犯戒的人多，正法將要衰滅，正道逐漸減少。什麼樣的人能夠聽受此法，能夠受持、讀誦、供養、解說、親自書寫、教他人書寫呢？唯愿世尊分別解說，使一切眾生因此得度。有些菩薩喜歡學習深奧的教法，聽到世尊的解說，應當遵從教誨。' 佛陀告訴迦葉：'好啊！好啊！善男子！如果有眾生在如熙連河沙（Hiranyavati River sand，比喻極多）那樣多的如來那裡發過菩提心（bodhicitta，指追求覺悟的心），這些眾生能夠在正法將要衰沒的時候發起菩薩心（bodhisattva mind，指為救度眾生而發的心），雖然還沒有決定證得無上道（anuttara-samyak-sambodhi，指最高的覺悟），但能夠不誹謗這部方等經典（Vaipulya Sutra，指大乘經典）。在一恒河沙（Ganges River sand，比喻極多）那樣多的如來那裡發過菩提心的眾生，能夠在正法將要衰滅的時候，對這部方等經典不生誹謗，生起信樂之心，但還不能為眾生廣泛宣說。在二恒河沙那樣多的如來那裡發過菩提心的眾生，能夠在正法將要衰滅的時候，對這部方等經典不生誹謗，自己受持學習，但也不能為他人廣泛宣說。在三恒河沙那樣多的如來那裡發過菩提心的眾生，能夠在正法將要衰滅的時候，對這部方等經典不生誹謗，能夠受持、宣說、書寫，但還不能理解其中的含義。在四恒河沙那樣多的如來那裡發過菩提心的眾生，能夠在正法將要衰滅的時候，對這部方等經典不生誹謗，能夠受持、宣說，理解其中深奧教義的十六分之一。在五恒河沙那樣多的如來那裡發過菩提心的眾生，能夠在正法將要衰滅的時候，對這部方等經典不生誹謗，能夠受持、宣說、書寫、持守，理解其中深奧教義'
【English Translation】 English version: 'After the Tathagata's (如來, meaning 'Thus Gone One', an epithet of the Buddha) parinirvana (滅后, meaning 'final passing away'), this Dharma (法, meaning 'teachings') will flourish for forty years, and then decline. After a long time, will it be propagated again?' The Buddha told Kasyapa (迦葉): 'Good man! After my True Dharma (正法, meaning 'correct teachings') declines, there will be eighty years remaining. During this time, the Mahayana Sutras (大乘經, meaning 'Great Vehicle scriptures') will again be propagated in Jambudvipa (閻浮提, the world we inhabit). After forty years, this sutra will again decline.' Bodhisattva Kasyapa (迦葉菩薩) then said to the Buddha: 'As the World Honored One (世尊, an epithet of the Buddha) has said, when the teachings of this Mahaparinirvana Sutra (大般泥洹經) are about to decline, they will flourish again. At that time, there will be few who uphold the precepts (持戒者), and many who break them (犯戒者). The True Dharma will decline, and the right path will diminish. What kind of people will be able to hear and receive this Dharma, uphold it, read it, recite it, make offerings to it, explain it, write it themselves, and teach others to write it? May the World Honored One explain this in detail, so that all sentient beings may be liberated because of it. There are Bodhisattvas (菩薩, beings on the path to Buddhahood) who love to learn profound teachings; when they hear the World Honored One's explanation, they should follow his teachings.' The Buddha told Kasyapa: 'Excellent! Excellent! Good man! If there are sentient beings who have generated the Bodhi mind (菩提心, the mind of enlightenment) in the presence of as many Tathagatas as the sands of the Hiranyavati River (熙連河沙, a metaphor for a vast number), these beings will be able to generate the Bodhisattva mind (菩薩心, the mind of compassion and wisdom) when the True Dharma is about to decline. Although they have not yet determined to attain the unsurpassed path (無上道, the highest enlightenment), they will not slander this Vaipulya Sutra (方等經, a category of Mahayana sutras). Sentient beings who have generated the Bodhi mind in the presence of as many Tathagatas as the sands of the Ganges River (恒河沙, a metaphor for a vast number) will be able to not slander this Vaipulya Sutra when the True Dharma is about to decline, and will develop faith and joy, but will not be able to widely explain it to others. Sentient beings who have generated the Bodhi mind in the presence of as many Tathagatas as twice the sands of the Ganges River will be able to not slander this Vaipulya Sutra when the True Dharma is about to decline, and will uphold and study it themselves, but will also not be able to widely explain it to others. Sentient beings who have generated the Bodhi mind in the presence of as many Tathagatas as three times the sands of the Ganges River will be able to not slander this Vaipulya Sutra when the True Dharma is about to decline, and will be able to uphold, explain, and write it, but will not be able to understand its meaning. Sentient beings who have generated the Bodhi mind in the presence of as many Tathagatas as four times the sands of the Ganges River will be able to not slander this Vaipulya Sutra when the True Dharma is about to decline, and will be able to uphold and explain it, understanding one-sixteenth of its profound meaning. Sentient beings who have generated the Bodhi mind in the presence of as many Tathagatas as five times the sands of the Ganges River will be able to not slander this Vaipulya Sutra when the True Dharma is about to decline, and will be able to uphold, explain, write, and maintain it, understanding its profound meaning'
八分之一。六恒河沙諸如來所發菩提心，能于正法欲滅之時，于方等經不起誹謗，能受能說能書能持，解深法義四分之一。七恒河沙諸如來所發菩提心，能于正法欲滅之時，于方等經不起誹謗，能受能說能書教人書能持，解深法義二分之一。八恒河沙諸如來所發菩提心，能于正法欲滅之時，于方等經不起誹謗，能受能書教人書，能持能讀誦說能轉，能善隱密亦能守護亦能顯示，哀愍世間，普令恭敬供養經卷，轉教他人令其供養，智慧滿足解深要義，善知如來是常住法，非變易法非磨滅法，安隱快樂，善解眾生各各自分有如來性，普為開發，是諸菩薩歷事過去無量諸佛，故能護持如來正法。若復今日發菩提心者，彼于來世亦當堪能護持正法，此等及余諸眾生輩，汝善男子！當作是觀，於今現在及未來世，其有樂法發菩提心，當知是人為護法者。
「又善男子！有諸外道為利養故，聞佛泥洹呼謂長死，而不憂戚反更歡喜。有當來世假被袈裟，於我法中出家學道懶惰懈怠，誹謗斯等方等契經，當知此等皆是今日諸異道輩。如是無量功德成就，信此方等大般泥洹樂深法者，正使是善男子，過去曾作無量諸罪種種惡業，是諸罪報頭痛則除，或被輕易，或形狀醜陋，衣服不足飲食粗疏，求財不利，生貧賤家及邪見家，或遭王
【現代漢語翻譯】 現代漢語譯本：八分之一恒河沙數（恒河沙：指恒河中的沙子，用來形容數量極多）的如來所發菩提心（菩提心：指追求覺悟的心），能在正法（正法：指佛陀的教法）將要滅絕的時候，對於方等經典（方等經典：指大乘佛教經典）不生誹謗，能夠接受、宣說、書寫、受持，理解深奧的佛法含義的四分之一。 七恒河沙數的如來所發菩提心，能在正法將要滅絕的時候，對於方等經典不生誹謗，能夠接受、宣說、書寫、教人書寫、受持，理解深奧的佛法含義的二分之一。 八恒河沙數的如來所發菩提心，能在正法將要滅絕的時候，對於方等經典不生誹謗，能夠接受、書寫、教人書寫，能夠受持、讀誦、宣說、轉述，能夠善於隱藏秘密，也能夠守護，也能夠顯現，憐憫世間，普遍使人恭敬供養經卷，轉教他人使他們供養，智慧圓滿，理解深奧的要義，善於知道如來是常住的法，不是會變化的法，不是會磨滅的法，安穩快樂，善於理解眾生各自都具有如來佛性，普遍為他們開發，這些菩薩經歷過去無量諸佛，所以能夠護持如來的正法。如果現在發菩提心的人，他們在未來世也應當能夠護持正法，這些人以及其餘的眾生，你這位善男子！應當這樣觀察，在現在和未來世，那些喜歡佛法、發菩提心的人，應當知道這些人是護法的人。 『還有，善男子！有一些外道（外道：指佛教以外的宗教或哲學）爲了利益供養的緣故，聽到佛陀涅槃（涅槃：指佛陀的圓寂）就說成是長久的死亡，而不憂愁悲傷反而更加歡喜。有未來世的人假裝披著袈裟，在我的佛法中出家學道，懶惰懈怠，誹謗這些方等契經（契經：指符合佛理的經典），應當知道這些人都是今天的那些異道之輩。』像這樣無量功德成就，相信這部方等大般涅槃（大般涅槃：指佛陀的最終涅槃）喜歡深奧佛法的人，即使是這位善男子，過去曾經造作無量諸罪種種惡業，這些罪報會使他頭痛的就會消除，或者被輕視，或者形狀醜陋，衣服不足，飲食粗糙，求財不利，生在貧賤的家庭以及邪見的家庭，或者遭遇王
【English Translation】 English version: One-eighth of the Bodhi-mind (Bodhi-mind: the mind that seeks enlightenment) generated by as many Tathagatas (Tathagata: an epithet of the Buddha) as the sands of the Ganges River (Ganges River: used to describe a very large number), can, when the Right Dharma (Right Dharma: the Buddha's teachings) is about to perish, not slander the Vaipulya Sutras (Vaipulya Sutras: Mahayana Buddhist scriptures), be able to receive, expound, write, and uphold them, and understand one-fourth of the profound meaning of the Dharma. The Bodhi-mind generated by seven times as many Tathagatas as the sands of the Ganges River, can, when the Right Dharma is about to perish, not slander the Vaipulya Sutras, be able to receive, expound, write, teach others to write, and uphold them, and understand half of the profound meaning of the Dharma. The Bodhi-mind generated by eight times as many Tathagatas as the sands of the Ganges River, can, when the Right Dharma is about to perish, not slander the Vaipulya Sutras, be able to receive, write, teach others to write, be able to uphold, recite, expound, and transmit them, be able to skillfully conceal secrets, also be able to protect, also be able to reveal, have compassion for the world, universally cause people to respectfully make offerings to the scriptures, teach others to make offerings, have wisdom fulfilled, understand the profound essence, know well that the Tathagata is the permanent Dharma, not a changing Dharma, not a perishable Dharma, be peaceful and happy, understand well that all beings each possess the Tathagata-nature, universally develop it for them, these Bodhisattvas have experienced countless Buddhas in the past, therefore they are able to protect the Right Dharma of the Tathagata. If those who generate the Bodhi-mind today, they should also be able to protect the Right Dharma in the future, these people and other beings, you good man! Should observe in this way, in the present and future, those who love the Dharma and generate the Bodhi-mind, should know that these people are protectors of the Dharma. 『Furthermore, good man! There are some non-Buddhists (non-Buddhists: religions or philosophies outside of Buddhism) who, for the sake of profit and offerings, upon hearing of the Buddha's Nirvana (Nirvana: the Buddha's passing away), call it a long death, and instead of being sad, they are even more joyful. There will be people in the future who pretend to wear the monastic robe, leave home to study the Way in my Dharma, be lazy and negligent, and slander these Vaipulya Sutras (Sutras: scriptures that conform to Buddhist principles), you should know that these people are all like those non-Buddhists of today.』 Such immeasurable merits are accomplished, those who believe in this Vaipulya Mahaparinirvana (Mahaparinirvana: the Buddha's final Nirvana) and love the profound Dharma, even if this good man has committed countless sins and various evil deeds in the past, the karmic retribution of these sins, such as headaches, will be eliminated, or they will be despised, or have an ugly appearance, insufficient clothing, coarse food, difficulty in seeking wealth, be born into poor families and families with wrong views, or encounter king
難及餘種種人間苦報，現世輕受，斯由護法功德力故。善男子！譬如霜雪，日未出時凝積不減，日光既出皆悉消盡；如是眾生造無量惡，此《大般泥洹經》日光未出，無量惡報凝積不減，此大般泥洹日光出已，無量惡報皆悉消滅。複次，善男子！譬如有人出家學道，雖不持戒得與如來大眾共俱，在在處處假被袈裟受人供養，名字得入如來僧數；如是善男子，若有菩薩摩訶薩十地成滿，及諸外道能信受此摩訶衍經一言歷耳，斯等皆入如來菩薩大眾之數。正使利養為名譽故，讀誦此經但不誹謗，如是等輩，皆悉當成如來、應供、等正覺道，是故我說彼四種人為真四依。彼四人中但使一人能自決定，不以世俗外道記論名如來說，是故名為真實四依，當加供養受學護法。云何供養？若有此人于摩訶衍經能受持者，應隨是人盡其形壽受學護法，從其學已增加供養。是故我說此偈：
「若知正法者， 不問其長幼， 盡心加供養， 如人事火法。 若人知法者， 不問其長幼， 盡心恭敬禮， 如天奉帝釋。」
迦葉菩薩白佛言：「世尊！如佛所說，于諸師長應加恭敬禮事供養，假使長老從少者學，亦應恭敬為作禮不？若復長老雖知經法不持禁戒，年少弟子能持戒行，當敬禮不？又復白衣善知經法，出家之
【現代漢語翻譯】 現代漢語譯本 難以承受的種種人間苦報，在今生可以減輕承受，這都是由於護法的功德力量的緣故。善男子！譬如霜雪，在太陽沒有出來的時候，凝結堆積不會減少，太陽出來后就全部消散；就像這樣，眾生造作無量的惡業，在《大般泥洹經》（Mahāparinirvāṇa Sūtra，大乘佛教經典，講述佛陀涅槃）的日光沒有出現時，無量的惡報凝結堆積不會減少，當這《大般泥洹經》的日光出現后，無量的惡報都會消滅。再者，善男子！譬如有人出家學道，即使不持戒律，也能與如來的大眾在一起，在各個地方假借披著袈裟接受別人的供養，名字也能列入如來僧團的行列；像這樣，善男子，如果有菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）圓滿十地，以及其他外道能夠信受這部摩訶衍經（Mahāyāna Sūtra，大乘經典）的一句話，聽入耳中，這些人都能進入如來菩薩大眾的行列。即使是爲了利養和名譽的緣故，讀誦這部經典，但不誹謗，這樣的人，都將成就如來、應供、等正覺的佛道，因此我說這四種人是真正的四依。這四種人中，只要有一人能夠自己決定，不以世俗外道的記論來稱呼如來說法，因此稱為真實的四依，應當加以供養，受學護法。如何供養呢？如果有人能夠受持這部摩訶衍經，就應當盡其一生，跟隨這個人學習護法，從他學習后，要增加供養。因此我說這偈頌： 『如果知道正法的人， 不問他的年齡大小， 都應盡心加以供養， 如同人們事奉火神一樣。 如果有人知道正法， 不問他的年齡大小， 都應盡心恭敬禮拜， 如同天人侍奉帝釋天一樣。』 迦葉菩薩（Kāśyapa Bodhisattva，佛陀十大弟子之一）對佛說：『世尊！如佛所說，對於諸位師長應當加以恭敬禮拜供養，假使年長的長老向年少的人學習，也應該恭敬地向他作禮嗎？如果長老雖然知道經法，但不持守戒律，而年少的弟子能夠持戒修行，應當向他敬禮嗎？又如果在家居士善於瞭解經法，出家的
【English Translation】 English version The various human sufferings that are difficult to endure can be lightly experienced in this life, and this is due to the power of the merit of protecting the Dharma. Good man! It is like frost and snow, which accumulate and do not diminish when the sun has not yet risen, but when the sunlight appears, they all disappear; similarly, sentient beings create immeasurable evil deeds, and when the sunlight of this 'Mahāparinirvāṇa Sūtra' (the Great Nirvana Sutra, a Mahayana Buddhist scripture about the Buddha's Nirvana) has not yet appeared, the immeasurable evil retributions accumulate and do not diminish, but when the sunlight of this Great Nirvana Sutra appears, all the immeasurable evil retributions will be extinguished. Furthermore, good man! It is like someone who leaves home to study the Way, even if they do not uphold the precepts, they can still be with the Tathagata's (Tathāgata, one of the titles of the Buddha) assembly, and in various places, they can pretend to wear the kāṣāya (monk's robe) and receive offerings from others, and their names can be included in the Tathagata's monastic community; similarly, good man, if there are Bodhisattva-mahāsattvas (great Bodhisattvas) who have completed the ten stages, and other non-Buddhists who can believe and accept even one word of this Mahāyāna Sūtra (Great Vehicle Sutra), and it enters their ears, these people can all enter the Tathagata's Bodhisattva assembly. Even if it is for the sake of profit and fame, if they recite this scripture but do not slander it, such people will all attain the path of the Tathagata, Arhat, and Samyaksaṃbuddha (perfectly enlightened Buddha), therefore I say that these four types of people are the true four reliances. Among these four people, as long as one person can decide for themselves and not use the worldly non-Buddhist doctrines to describe the Tathagata's teachings, they are called the true four reliances, and they should be offered to, learn from, and protect the Dharma. How should they be offered to? If there is someone who can uphold this Mahāyāna Sūtra, one should follow this person for their entire life to learn and protect the Dharma, and after learning from them, one should increase the offerings. Therefore, I speak this verse: 'If one knows the true Dharma, regardless of their age, one should wholeheartedly make offerings, just as people serve the fire god. If one knows the Dharma, regardless of their age, one should wholeheartedly pay respects, just as the gods serve Indra.' Kāśyapa Bodhisattva (one of the Buddha's ten great disciples) said to the Buddha: 'World Honored One! As the Buddha has said, one should pay respects and make offerings to all teachers, but if an elder learns from a younger person, should one also respectfully bow to them? If an elder knows the scriptures but does not uphold the precepts, while a younger disciple can uphold the precepts and practice, should one pay respects to them? Furthermore, if a layperson is well-versed in the scriptures, and a monastic
人從其受學，恭敬承事法應云何？」
佛告迦葉：「其出家人于白衣所不應禮拜，非福田故；其出家人凡是長老一切福田，應當敬禮；若犯戒者是所不應。所以者何？長養草穢害穀苗故。」
迦葉菩薩復白佛言：「如世尊說，盡心恭敬禮，如天奉帝釋，如是二偈與義相違。若當一切禮敬長老者，諸持戒比丘多有犯罪，云何世尊，而說是偈？又復如來於此契經說犯戒者應當降伏。」
佛告迦葉：「我為當來菩薩故說，至心恭敬禮，如天奉帝釋，此二偈說為菩薩故非為聲聞。善男子！我般泥洹后，如來正法欲滅之時，持戒眾減犯戒眾增，其諸清凈得解脫者皆悉潛隱，諸出家者受非法財畜養奴婢。當爾之時四種人中，若有一人出興於世，信家非家出家學道，亦現同彼受非法財畜養奴婢；然是人者自能分別是法非法是律非律，悉知他人不持戒行，亦知自己所犯輕重，能知如來所應行處，解知時節方土法用，誦讀如來九部經典。時有誦習九部經典犯戒違律，是人雖知彼犯重罪，為護法故方便默然不說其過，而自謙卑從彼受學，于護法心而無所壞，當知是人為護法故出現於世。善男子！譬如有國其王命終，王子幼弱未能治國，有一野人旃陀羅種，以強力故為彼國王。時諸長者婆羅門等而作是念：『今旃陀羅主領
【現代漢語翻譯】 現代漢語譯本：人從師受學，應如何恭敬承事佛法？ 佛陀告訴迦葉：『出家人不應禮拜在家人，因為他們不是福田；出家人凡是長老都是福田，應當恭敬禮拜；如果犯戒的長老則不應禮拜。這是為什麼呢？因為他們像長養雜草一樣會損害穀苗。』 迦葉菩薩又對佛說：『如世尊所說，『盡心恭敬禮，如天奉帝釋』，這兩句偈語與之前的教義相違背。如果應當禮敬一切長老，那麼許多持戒的比丘也會犯錯，世尊為何要說這樣的偈語？而且如來在此契經中說，犯戒者應當降伏。』 佛陀告訴迦葉：『我為未來的菩薩才說『至心恭敬禮，如天奉帝釋』，這兩句偈語是為菩薩說的，不是為聲聞說的。善男子！我涅槃后，如來正法將要滅亡的時候，持戒的僧眾減少，犯戒的僧眾增多，那些清凈得解脫的人都潛藏起來，出家人接受非法財物，畜養奴婢。那時，四種人中，如果有一人出現於世，他信奉佛法，出家學道，也像他們一樣接受非法財物，畜養奴婢；然而這個人能夠分辨什麼是法，什麼是非法，什麼是律，什麼是非律，他知道別人不持戒的行為，也知道自己所犯的輕重，他知道如來應該如何行事，瞭解時節、地方和佛法的運用，誦讀如來的九部經典。當時，有誦習九部經典卻犯戒違律的人，這個人雖然知道他們犯了重罪，爲了護持佛法，方便地保持沉默，不說他們的過錯，自己謙卑地向他們學習，護持佛法的心沒有絲毫動搖，應當知道這個人是爲了護持佛法才出現於世的。善男子！譬如一個國家，國王去世，王子年幼不能治理國家，有一個野人旃陀羅（賤民）種姓的人，憑藉強大的力量成為國王。這時，長者、婆羅門等會這樣想：『現在旃陀羅（賤民）統治國家，』
【English Translation】 English version: 'When people learn from their teachers, how should they respectfully serve the Dharma?' The Buddha told Kāśyapa (a major disciple of the Buddha): 'Monastics should not bow to laypeople, as they are not fields of merit; all elder monastics are fields of merit and should be respectfully bowed to; if they are precept-breakers, they should not be bowed to. Why is this? Because they are like growing weeds that harm the seedlings of grain.' Kāśyapa Bodhisattva (a Bodhisattva disciple of the Buddha) further said to the Buddha: 'As the World Honored One (Buddha) said, 『With utmost sincerity, bow in reverence, like the gods serving Indra (king of the gods),』 these two verses contradict the previous teachings. If all elders should be revered, then many precept-holding monks will also commit offenses, why would the World Honored One say such verses? Moreover, the Tathāgata (Buddha) said in this sutra that precept-breakers should be subdued.' The Buddha told Kāśyapa: 'I said 『With utmost sincerity, bow in reverence, like the gods serving Indra,』 for the sake of future Bodhisattvas, these two verses are for Bodhisattvas, not for Śrāvakas (disciples of the Buddha). Good man! After my Parinirvana (death of the Buddha), when the Tathāgata's (Buddha's) true Dharma is about to perish, the number of precept-holding monks will decrease, and the number of precept-breaking monks will increase. Those who are pure and have attained liberation will all hide themselves. Monastics will accept illegal wealth and keep slaves. At that time, among the four types of people, if one person appears in the world, believing in the Dharma, leaving home to study the Way, and also accepting illegal wealth and keeping slaves like them; however, this person can distinguish what is Dharma and what is not Dharma, what is Vinaya (monastic code) and what is not Vinaya, he knows the behavior of others who do not uphold the precepts, and he also knows the severity of his own offenses, he knows how the Tathāgata (Buddha) should act, understands the timing, place, and application of the Dharma, and recites the nine divisions of the Tathāgata's (Buddha's) scriptures. At that time, there will be people who recite the nine divisions of scriptures but break the precepts and violate the Vinaya. Although this person knows that they have committed serious offenses, in order to protect the Dharma, he will conveniently remain silent and not speak of their faults, and he will humbly learn from them, his heart for protecting the Dharma will not be shaken. You should know that this person appears in the world for the sake of protecting the Dharma. Good man! For example, in a country, when the king dies, and the prince is young and unable to govern the country, a wild man of the Caṇḍāla (outcaste) caste, through his strength, becomes the king. At that time, the elders, Brahmins, etc., will think: 『Now the Caṇḍāla (outcaste) rules the country,』
此國，我等何緣往返承順？』便舍逃走外奔他國。彼旃陀羅王遣人追逐斷其徑路，旃陀羅王擊鼓宣令，告諸長者婆羅門等：『汝等莫去，我當與汝分國半治。』國中人民有不走者，王復語言：『諸婆羅門！汝等各各轉相告語，言：「卻後七日，婆羅門等及諸士人，為旃陀羅王施設大會，當共相與往詣王所，與彼國王及其親族旃陀羅輩飲食宿止。」若有一人不從教者，我當苦治。』又復語言：『我家中有三十三天甘露之藥，其服食者能令不死，並有方論當持相與。』爾時有一縈發梵志，專修凈行，聞王教已來詣王所，頭面禮足而白王言：『大王！當知能行不忍天下大惡則我是也，王當與我官爵奉祿，我能唱令。』王即聽許。時彼梵志，即受王命唱令國內。是時國中諸婆羅門，皆悉瞋恚呵責罵之，然其梵志猶與彼王共知國事。至於后時，大臣梵志便白王言：『我與大王共同國事至於今日，猶未體信而不見教學一術法。』王告梵志：『我當徐徐教汝術法，今我家有先王之餘甘露味藥，當共汝食。』即便以此甘露味藥，並其方術與彼梵志。梵志大臣得此甘露及方術已，為彼王合隨食之藥，王服彼藥即便命終。時梵志大臣即立先王太子還紹王位，護持先王正法治化。如是梵志大臣，非舍婆羅門法習旃陀羅法，故是梵志修行菩薩拯
【現代漢語翻譯】 現代漢語譯本：『這個國家，我們因為什麼緣故要往返順從他呢？』於是便捨棄逃走，向其他國家奔去。那位旃陀羅（賤民）國王派遣人追趕，截斷他們的道路。旃陀羅國王擊鼓宣告，告訴各位長者、婆羅門等：『你們不要走，我將和你們平分國家共同治理。』國中人民有不逃走的，國王又說：『各位婆羅門！你們各自互相轉告，說：「七天之後，婆羅門等以及各位士人，為旃陀羅國王設定大會，應當一起前往國王那裡，和那位國王以及他的親族旃陀羅輩一起飲食住宿。」如果有一個人不聽從教令，我將嚴厲懲罰。』又說：『我家中有三十三天甘露之藥，服用它的人能夠不死，並且有方法論，應當拿來給你們。』當時有一位結髮梵志（修行人），專修清凈的行為，聽到國王的教令后，來到國王那裡，頭面禮足，對國王說：『大王！應當知道，能夠做出不忍心做天下大惡事的人就是我，大王應當給我官職俸祿，我能發佈命令。』國王就答應了他。當時那位梵志，就接受國王的命令，在國內發佈命令。這時，國內的各位婆羅門，都非常憤怒，呵斥責罵他，然而那位梵志仍然和那位國王共同管理國家事務。到了後來，大臣梵志就對國王說：『我與大王共同管理國家事務直到今天，仍然沒有得到信任，也沒有見到學習一種法術。』國王告訴梵志：『我將慢慢教你法術，現在我家有先王遺留下來的甘露味藥，應當和你一起吃。』就用這甘露味藥，以及它的方法術給了那位梵志。梵志大臣得到這甘露以及方法術后，為那位國王調配了隨食的藥物，國王服用了那藥就立刻去世了。當時梵志大臣就擁立先王的太子，讓他繼承王位，護持先王的正法進行統治教化。像這樣，梵志大臣，不是捨棄婆羅門法而學習旃陀羅法，所以這位梵志是修行菩薩救度眾生之道。 English version: 'Why should we return and obey this country?' Then they abandoned it and fled to other countries. That Chandala (outcaste) king sent people to pursue them and cut off their paths. The Chandala king beat a drum and proclaimed, telling the elders, Brahmins, and others: 'Do not leave, I will divide the country with you and rule together.' Some people in the country did not flee, and the king said again: 'O Brahmins! You should each tell one another, saying: "After seven days, the Brahmins and other gentlemen will hold a great assembly for the Chandala king, and should all go to the king's place, and eat and stay with that king and his Chandala relatives." If anyone does not obey, I will punish them severely.' He also said: 'In my house, there is the nectar of the thirty-three heavens, which, if consumed, can make one immortal, and there is also a method to share it with you.' At that time, there was a braided-hair Brahmin (ascetic) who practiced pure conduct. Upon hearing the king's decree, he came to the king, bowed his head to the ground, and said to the king: 'Great King! You should know that I am the one who can bear not to commit the great evils of the world. The king should give me an official position and salary, and I can issue commands.' The king agreed. Then that Brahmin accepted the king's command and issued orders throughout the country. At this time, all the Brahmins in the country were very angry and scolded him, but that Brahmin still managed the affairs of the country with that king. Later, the Brahmin minister said to the king: 'I have been managing the affairs of the country with the Great King until today, but I have not yet gained your trust, nor have I seen or learned any kind of magic.' The king told the Brahmin: 'I will slowly teach you magic. Now, in my house, there is the nectar-flavored medicine left by the former king, and we should eat it together.' Then he gave that nectar-flavored medicine and its method to that Brahmin. After the Brahmin minister obtained this nectar and method, he prepared a medicine to be eaten with food for that king, and the king died immediately after taking that medicine. Then the Brahmin minister installed the former king's crown prince to succeed to the throne, and he protected the former king's righteous law and ruled the country. In this way, the Brahmin minister did not abandon the Brahmin law to learn the Chandala law, so this Brahmin is practicing the Bodhisattva's path of saving sentient beings.
【English Translation】 'Why should we return and obey this country?' Then they abandoned it and fled to other countries. That Chandala (outcaste) king sent people to pursue them and cut off their paths. The Chandala king beat a drum and proclaimed, telling the elders, Brahmins, and others: 'Do not leave, I will divide the country with you and rule together.' Some people in the country did not flee, and the king said again: 'O Brahmins! You should each tell one another, saying: "After seven days, the Brahmins and other gentlemen will hold a great assembly for the Chandala king, and should all go to the king's place, and eat and stay with that king and his Chandala relatives." If anyone does not obey, I will punish them severely.' He also said: 'In my house, there is the nectar of the thirty-three heavens, which, if consumed, can make one immortal, and there is also a method to share it with you.' At that time, there was a braided-hair Brahmin (ascetic) who practiced pure conduct. Upon hearing the king's decree, he came to the king, bowed his head to the ground, and said to the king: 'Great King! You should know that I am the one who can bear not to commit the great evils of the world. The king should give me an official position and salary, and I can issue commands.' The king agreed. Then that Brahmin accepted the king's command and issued orders throughout the country. At this time, all the Brahmins in the country were very angry and scolded him, but that Brahmin still managed the affairs of the country with that king. Later, the Brahmin minister said to the king: 'I have been managing the affairs of the country with the Great King until today, but I have not yet gained your trust, nor have I seen or learned any kind of magic.' The king told the Brahmin: 'I will slowly teach you magic. Now, in my house, there is the nectar-flavored medicine left by the former king, and we should eat it together.' Then he gave that nectar-flavored medicine and its method to that Brahmin. After the Brahmin minister obtained this nectar and method, he prepared a medicine to be eaten with food for that king, and the king died immediately after taking that medicine. Then the Brahmin minister installed the former king's crown prince to succeed to the throne, and he protected the former king's righteous law and ruled the country. In this way, the Brahmin minister did not abandon the Brahmin law to learn the Chandala law, so this Brahmin is practicing the Bodhisattva's path of saving sentient beings.
濟之業。國土人民嘆言：『善哉！此婆羅門護持王法。』是時菩薩持正法故，為婆羅門作諸方便，立彼王子以為國王，宮中內外及諸大臣皆受正法；旃陀羅王妻子眷屬，皆與毒藥令其迷悶，然後驅出。菩薩摩訶薩亦復如是，現犯戒相畜養奴婢受非法財，詣彼犯戒惡比丘所，承事受學書其經卷，書經卷已轉來教授持戒者故，與彼惡人同其止宿，周旋飲食自手作食人不授食，護正法故便作方便，以諸八種非法之事而降伏之令其迷悶，不復與彼同其自恣布薩和合。降伏一切諸犯戒者，與諸清凈和合之眾布薩自恣，以摩訶衍方等術法廣為人說，安隱濟度無量眾生，是為菩薩護持正法。我為是等而說斯偈。若有比丘聞我所說，無護法心而欲方便效彼菩薩起諸過者，佛所不聽。自言菩薩而實寬縱作過惡者，我說是等為懈怠輩，我此方便微密之教，為護法菩薩故說此偈：
「若知正法者， 不問其長幼， 盡心加供養， 如人事火法。 若人知法者， 不問其長幼， 盡心恭敬禮， 如天奉帝釋。」
迦葉菩薩白佛言：「世尊！如是菩薩慢縱懈怠，于具足戒得清凈不？」
佛告迦葉：「善男子！彼具足戒若懺悔者當言清凈。善男子！譬如坡塘破壞其水流出。所以者何？不勤修故。然善男子！坡塘破壞更
【現代漢語翻譯】 現代漢語譯本 救濟他們的事業。國土人民讚歎說：『太好了！這位婆羅門護持王法。』當時菩薩因為堅持正法，為婆羅門做了各種安排，擁立那位王子為國王，宮中內外以及各位大臣都接受了正法；旃陀羅王（Candala，意為賤民）的妻子眷屬，都用毒藥使他們昏迷，然後驅逐出去。菩薩摩訶薩（Bodhisattva Mahasattva，意為偉大的菩薩）也像這樣，示現犯戒的樣子，蓄養奴婢，接受非法財物，去到那些犯戒的惡比丘（bhiksu，意為出家男眾）那裡，侍奉他們，學習他們的經卷，抄寫完經卷后，再轉來教導持戒的人，與那些惡人同住，一起生活飲食，自己動手做飯，不接受別人給的食物，爲了護持正法，就想辦法，用八種非法的事情來降伏他們，使他們昏迷，不再與他們一起進行隨意的布薩（posadha，意為齋戒）和合。降伏了一切犯戒的人，與清凈和合的僧眾一起布薩和自恣（pravāraṇa，意為僧眾在雨季安居結束時的儀式），用摩訶衍（Mahayana，意為大乘）方等（Vaipulya，意為廣大的）的術法廣泛地為人宣說，安穩地救度無量眾生，這就是菩薩護持正法。我爲了這些而說了這首偈頌。如果有比丘聽到我所說的，沒有護法的心，卻想方便效仿那位菩薩而犯過錯，佛是不允許的。自己說是菩薩，卻實際上寬縱自己作惡，我說這些人是懈怠之輩，我這個方便微密的教誨，是爲了護法的菩薩而說這首偈頌： 『如果知道正法的人，不問他的年齡大小，都應盡心供養，如同人們侍奉火神一樣。 如果有人知道正法，不問他的年齡大小，都應盡心恭敬禮拜，如同天人侍奉帝釋天（Indra，意為天神之王）一樣。』 迦葉菩薩（Kasyapa Bodhisattva，意為迦葉菩薩）對佛說：『世尊！像這樣的菩薩，如果傲慢放縱懈怠，他的具足戒（upasampada，意為比丘戒）還能清凈嗎？』 佛告訴迦葉：『善男子！他的具足戒如果懺悔，就應當說是清凈的。善男子！譬如池塘破損，水流出去。這是為什麼呢？因為不勤加修補的緣故。然而，善男子！池塘破損后，如果
【English Translation】 English version to relieve their work. The people of the country exclaimed, 'Excellent! This Brahmin upholds the king's law.' At that time, the Bodhisattva, because he upheld the true Dharma, made various arrangements for the Brahmin, established that prince as king, and all within and without the palace, as well as the ministers, accepted the true Dharma; the wife and family of the Candala (meaning 'outcaste') king were all made to faint with poison and then driven out. The Bodhisattva Mahasattva (meaning 'great Bodhisattva') was also like this, appearing to break the precepts, keeping servants, and accepting unlawful wealth, going to those evil bhikshus (meaning 'monks') who broke the precepts, serving them, learning their scriptures, and after copying the scriptures, turning around to teach those who upheld the precepts, living with those evil people, sharing food and drink, making his own food, not accepting food from others, and in order to protect the true Dharma, he devised a way to subdue them with eight unlawful things, causing them to faint, and no longer participating in the arbitrary posadha (meaning 'fasting') and harmony with them. He subdued all those who broke the precepts, and with the pure and harmonious sangha, he performed posadha and pravāraṇa (meaning 'end of rainy season retreat ceremony'), widely proclaiming the Mahayana (meaning 'Great Vehicle') Vaipulya (meaning 'extensive') teachings, peacefully saving countless sentient beings, this is the Bodhisattva's protection of the true Dharma. I have spoken this verse for these reasons. If there are bhikshus who hear what I have said, and without the intention to protect the Dharma, want to conveniently imitate that Bodhisattva and commit transgressions, the Buddha does not allow it. If one claims to be a Bodhisattva, but in reality is lenient and commits evil, I say that these are lazy people, this convenient and subtle teaching of mine is spoken for the Bodhisattvas who protect the Dharma, therefore I speak this verse: 'If one knows the true Dharma, regardless of their age, one should wholeheartedly make offerings, just as people serve the fire god. If one knows the Dharma, regardless of their age, one should wholeheartedly pay homage, just as the devas serve Indra (meaning 'king of the gods').' Kasyapa Bodhisattva (meaning 'Kasyapa Bodhisattva') said to the Buddha, 'World Honored One! If such a Bodhisattva is arrogant, indulgent, and lazy, can his upasampada (meaning 'monk's precepts') still be pure?' The Buddha told Kasyapa, 'Good man! If his upasampada is repented, it should be said to be pure. Good man! It is like a pond that is broken, and the water flows out. Why is this? Because it is not diligently repaired. However, good man! If the pond is broken, and if'
修治者，其水還復。彼懈怠者亦復如是，于具足戒布薩自恣所破壞處戒水流出。所以者何？精進損減懈怠增故。然是比丘戒行損減應更修治，從彼護法諸菩薩所，改勵懺悔令得清凈。」
迦葉菩薩白佛言：「猶如世尊《阿摩勒果喻經》所說：『持戒犯戒其相難知。』云何分別？」
佛告迦葉：「善男子！持戒犯戒欲知其相，依《大般泥洹經》能善分別。善男子！譬如田夫種植五穀，除粗草穢名為凈田，故有䅎稗似善穀苗，至其成實草谷各異，後後方知真偽有別。護法菩薩亦復如是修田之法，先除八種粗惡罪行，除粗過已名為肉眼清凈眾僧，良福田數乃至聖果，肉眼之外名清凈僧，但除八種毒蛇大過，名為眾僧良福田數，雖未都凈已為天人之所供養為良福田，況復終成賢聖妙果清凈福田，出彼肉眼所見之表。複次，善男子！譬如國中有二果樹，一名迦留，二名沾牟。迦留樹者是苦果樹，沾牟樹者是甜果樹，華葉果實狀類相似。有人不識雜取其果，詣市賣之食者多死。時有智人疑是毒果，便往問之：『汝等何處取是果來。』答言：『某方。』便語彼人：『此必雜毒故多殺人，宜速棄之。』如是，善男子！懈怠之僧成就八惡。時有持戒在其中者，如彼甜果在毒樹林，護法菩薩教令棄捨，不令信心諸弟子等，禮拜
【現代漢語翻譯】 現代漢語譯本：如果修行者勤于修補，戒律之水就會恢復。那些懈怠的人也是如此，在具足戒（比丘、比丘尼受持的全部戒律）布薩（每半月舉行的誦戒儀式）自恣（僧眾在雨季安居結束時互相檢舉過失的儀式）所破壞的地方，戒律之水就會流失。這是為什麼呢？因為精進減少，懈怠增加的緣故。然而，如果比丘的戒行有所減損，應該重新修補，從那些護持佛法的菩薩那裡，通過改過自新、懺悔來使其清凈。 迦葉菩薩（釋迦牟尼佛的十大弟子之一）對佛說：『世尊，正如您在《阿摩勒果喻經》中所說：『持戒和犯戒的相狀難以分辨。』如何才能區分呢？』 佛告訴迦葉：『善男子！想要知道持戒和犯戒的相狀，可以依據《大般泥洹經》（即《大般涅槃經》）來善加分辨。善男子！譬如農夫種植五穀，除去粗糙的雜草，這叫做凈田。雖然有稗子（一種雜草）長得像好的穀苗，但等到它們成熟結果時，草和谷就各不相同了，之後才能知道真假有別。護持佛法的菩薩也是這樣修田的，先除去八種粗惡的罪行，除去粗惡的過失后，就稱為肉眼清凈的僧眾，是良田福田，乃至能證得聖果。肉眼之外的稱為清凈僧，只是除去了八種毒蛇般的大過，就稱為僧眾的良田福田，雖然還沒有完全清凈，也已經可以接受天人的供養，成為良田福田，更何況最終成就賢聖的妙果，成為清凈的福田，超出肉眼所能見到的範圍。』 『再者，善男子！譬如一個國家裡有兩棵果樹，一棵叫迦留（苦果樹），另一棵叫沾牟（甜果樹）。迦留樹是苦果樹，沾牟樹是甜果樹，它們的葉子、花和果實形狀相似。有人不認識，把它們的果實混在一起拿到市場上賣，吃了的人大多會死。這時，有聰明的人懷疑這是毒果，就去問賣果子的人：『你們是從哪裡摘來這些果子的？』他們回答說：『從某個地方。』聰明人就告訴他們：『這一定是混雜了毒素，所以才會害死這麼多人，應該趕快扔掉。』就像這樣，善男子！懈怠的僧人會造作八種惡行。這時，如果有持戒的僧人在他們之中，就像甜果在毒樹林中一樣，護持佛法的菩薩會教導他們捨棄惡行，不讓有信心的弟子們禮拜供養他們。
【English Translation】 English version: If a cultivator diligently repairs, the water of precepts will be restored. Those who are lazy are also like this; in the places where the precepts are broken by the full precepts (all the precepts observed by monks and nuns), the Posadha (bi-monthly recitation of precepts), and the Pravāraṇā (end-of-rainy-season ceremony of self-criticism), the water of precepts will flow out. Why is this? Because diligence decreases and laziness increases. However, if a monk's conduct in precepts is diminished, he should repair it again, and from those Bodhisattvas who protect the Dharma, through repentance and reform, make it pure. Bodhisattva Kāśyapa (one of the ten great disciples of Śākyamuni Buddha) said to the Buddha: 'World Honored One, just as you said in the 'Amalaka Fruit Parable Sutra': 'The appearance of keeping precepts and breaking precepts is difficult to know.' How can they be distinguished?' The Buddha told Kāśyapa: 'Good man! If you want to know the appearance of keeping precepts and breaking precepts, you can rely on the Mahāparinirvāṇa Sūtra (the Great Nirvana Sutra) to distinguish them well. Good man! For example, a farmer plants five grains, and removes the coarse weeds, which is called a clean field. Although there are weeds like millet that look like good grain seedlings, when they mature and bear fruit, the weeds and grains are different, and only then can one know the difference between true and false. Bodhisattvas who protect the Dharma also cultivate the field in this way, first removing the eight kinds of coarse and evil deeds. After removing the coarse faults, they are called the Sangha with pure physical eyes, which are good fields of merit, and even can attain the holy fruit. Those beyond the physical eyes are called the pure Sangha, who have only removed the eight great faults like poisonous snakes, and are called the good fields of merit of the Sangha. Although they are not completely pure, they can already receive offerings from gods and humans, and become good fields of merit, let alone ultimately achieve the wonderful fruit of the sages, becoming pure fields of merit, beyond what the physical eyes can see.' 'Furthermore, good man! For example, in a country there are two fruit trees, one called Kāru (bitter fruit tree) and the other called Jambu (sweet fruit tree). The Kāru tree is a bitter fruit tree, and the Jambu tree is a sweet fruit tree. Their leaves, flowers, and fruits are similar in shape. Someone who does not know them mixes their fruits together and sells them in the market, and most of those who eat them will die. At this time, a wise person suspects that these are poisonous fruits, and goes to ask the fruit sellers: 'Where did you pick these fruits?' They replied: 'From a certain place.' The wise person then tells them: 'These must be mixed with poison, which is why so many people have died. You should quickly throw them away.' Just like this, good man! Lazy monks will commit eight evil deeds. At this time, if there are monks who keep the precepts among them, it is like sweet fruit in a forest of poisonous trees. Bodhisattvas who protect the Dharma will teach them to abandon evil deeds, and not allow faithful disciples to worship and make offerings to them.'
供養恭敬親近，斷慧命根墮地獄中。是故信心優婆塞等當善分別，莫見形服便相習近，當悉問之，彼為成就八種法不？自恣布薩為和合不？若彼已離八種惡法，如是等僧世尊亦受哀眾生故，于祇桓林與共和合如真金聚，當知是等所應供養。若言不受不共和合布薩自恣，當知是等非是天人所應供養，是諸比丘不應與共布薩自恣；若其問訊猶不能知，當依如來真實契經而分別之。若使愚夫不善分別而便恭敬，供施所須與相習近，我說是等當墮惡道。複次，善男子！譬如雪山有好甜藥，時諸商人合持諸藥遊行而賣。時有一人不識諸藥，問彼商人：『汝有雪山甜藥草不？』答言：『我有。』便從其買，而彼商人輒與苦藥，其買藥者求甜藥故反得苦藥。清凈眾者如雪山藥，與彼懈怠犯戒比丘而共和合，其信心者供養禮事；當知是等肉眼凡夫，猶如彼人不識甜藥，清凈犯戒其相難知，凡夫肉眼不能分別，唯天眼者乃能別知。是故成就八種惡法，雖著法服，不應受人禮拜供養，若能改悔除八種過，名清凈僧。」
迦葉菩薩白佛言：「善哉！善哉！世尊！快說斯法，我當頂受是金剛寶。」爾時迦葉菩薩復白佛言：「如世尊說，告諸比丘有四依法。何等為四依？於法不依人，依決定說不依未定，依于智慧不依于識，依于義不依文字
【現代漢語翻譯】 現代漢語譯本 供養、恭敬、親近那些斷絕他人慧命根的人，會墮入地獄。因此，有信心的優婆塞（在家男居士）等應當善於分辨，不要因為他們穿著僧服就盲目親近，應當詢問他們是否成就了八種法？是否參與僧團的和合布薩（每半月舉行的誦戒儀式）？如果他們已經遠離了八種惡法，這樣的僧團，世尊也因為憐憫眾生，在祇桓林（佛陀在世時常住的精舍）與他們和合，如同真金聚集，應當知道這些人是應該供養的。如果他們說不接受，不參與和合布薩，應當知道這些人不是天人應該供養的，這些比丘不應該與他們一起舉行布薩。如果詢問后仍然不能分辨，應當依據如來真實的契經（佛經）來分辨。如果愚昧的人不能善於分辨就恭敬供養，給予他們所需並親近他們，我說這些人應當墮入惡道。 再次，善男子！譬如雪山有好的甜藥，當時一些商人合夥拿著各種藥材出售。當時有一個人不認識這些藥材，問那些商人：『你們有雪山的甜藥草嗎？』他們回答說：『我們有。』那人就從他們那裡購買，而那些商人卻給了他苦藥，那個買藥的人因為想要甜藥反而得到了苦藥。清凈的僧眾就像雪山的藥，與那些懈怠犯戒的比丘和合在一起，那些有信心的人供養禮敬他們；應當知道這些人是肉眼凡夫，就像那個人不認識甜藥一樣，清凈和犯戒的僧人他們的外相難以分辨，凡夫肉眼不能分辨，只有天眼的人才能分辨。因此，成就八種惡法的人，即使穿著僧服，也不應該接受別人的禮拜供養，如果能夠悔改，去除八種過失，才能稱為清凈僧。」 迦葉菩薩（佛陀的十大弟子之一）對佛說：『善哉！善哉！世尊！您說得太好了！我將頂戴奉行這金剛寶般的教誨。』當時，迦葉菩薩又對佛說：『如世尊所說，告訴比丘們有四種依止。哪四種依止呢？於法不依人，依決定說不依未定，依于智慧不依于識，依于義不依文字。』
【English Translation】 English version Offering, respecting, and associating with those who destroy the root of others' wisdom will lead to falling into hell. Therefore, faithful Upasakas (lay male devotees) and others should be good at discerning and not blindly associate with them just because they wear monastic robes. They should inquire whether they have achieved the eight dharmas? Whether they participate in the Sangha's harmonious Posadha (bi-monthly recitation of precepts)? If they have already abandoned the eight evil dharmas, such a Sangha, the World Honored One, out of compassion for sentient beings, also unites with them in Jeta Grove (a monastery where the Buddha often stayed during his lifetime), like a gathering of pure gold. It should be known that these are the ones who should be offered to. If they say they do not accept, do not participate in the harmonious Posadha, it should be known that these are not the ones that gods and humans should offer to, and these Bhikkhus should not hold Posadha with them. If, after inquiring, one still cannot discern, one should discern based on the true Sutras (Buddhist scriptures) of the Tathagata. If foolish people cannot discern well and then respectfully offer, give them what they need, and associate with them, I say that these people should fall into evil paths. Furthermore, good man! It is like there is good sweet medicine in the Snow Mountains. At that time, some merchants jointly held various medicines for sale. At that time, there was a person who did not recognize these medicines and asked the merchants: 'Do you have sweet medicinal herbs from the Snow Mountains?' They replied: 'We have.' That person then bought from them, but those merchants gave him bitter medicine instead. The person who bought the medicine, because he wanted sweet medicine, instead got bitter medicine. The pure Sangha is like the medicine of the Snow Mountains. When they unite with those lazy and precept-breaking Bhikkhus, those who have faith offer and pay respects to them; it should be known that these people are ordinary people with flesh eyes, just like that person who did not recognize sweet medicine. The appearance of pure and precept-breaking monks is difficult to discern, and ordinary people with flesh eyes cannot discern, only those with heavenly eyes can discern. Therefore, those who have achieved the eight evil dharmas, even if they wear monastic robes, should not receive the worship and offerings of others. If they can repent and remove the eight faults, they can be called a pure Sangha.」 Kasyapa Bodhisattva (one of the Buddha's ten great disciples) said to the Buddha: 'Excellent! Excellent! World Honored One! You have spoken so well! I will accept and uphold this diamond-like teaching.' At that time, Kasyapa Bodhisattva again said to the Buddha: 'As the World Honored One has said, tell the Bhikkhus that there are four reliances. What are the four reliances? In the Dharma, do not rely on the person, rely on the definitive teaching and not on the indefinite, rely on wisdom and not on consciousness, rely on the meaning and not on the words.'
；我等信此為四種依，不信四人為真實依。」
佛告迦葉：「其名法者，即是如來大般泥洹，一切諸佛皆同此法；諸佛如來得此法已，常住不變非磨滅法。若於如來作無常想者，我說斯等非知法人為不可信。如我所說四種人者，善解如來方便密教，知諸如來是常住法，非變易法非磨滅法，諸佛如來亦覆在彼。四種人數及餘眾生，于如來常住方便密教善解其義，我說斯等為根本依，當知可信。以是義故，說四種人為真實依。依於法者，是諸聲聞大德智慧，于正法中心不失念。其正法者如來常住，於此正法精勤方便，名為依法。不依人者，若當此人犯戒貪濁，復說如來是無常法，彼非可信，是故我說不依於人。
「依決定義，決定義者是菩薩也，諸聲聞等於此如來方便密教疑惑不信，大乘智海令其決定離諸疑惑。又決定者，是大乘智永離諸礙，礙者是聲聞智，其諸菩薩能以決定大乘智慧，解諸如來是常住法，是故菩薩所言可信。未決定者，是聲聞智，言諸如來穢食之身泥洹滅盡，譬如火滅則不可信，所以如來說斯等經，方便教化如或二道諸眾生輩。聲聞智者，是則有餘為非決定，是故諸聲聞名不決定數，以彼智慧不了如來大聖尊說，是故說彼為不可信，是故佛說決定義者是真四依。
「依于智慧。其智
【現代漢語翻譯】 現代漢語譯本：我們相信這四種依止，不相信四種人是真實的依止。
佛陀告訴迦葉：『所謂法，就是如來的大般涅槃（Mahāparinirvāṇa，指佛陀的最終寂滅），一切諸佛都遵循此法；諸佛如來得到此法后，常住不變，不是會磨滅的法。如果有人認為如來是無常的，我說這些人是不瞭解法的人，是不可信的。我所說的四種人，他們善於理解如來的方便密教（upāya-guhya-deśanā，指佛陀為引導眾生而設的秘密教法），知道諸如來是常住的法，不是會變化或磨滅的法，諸佛如來也存在於其中。這四種人以及其他眾生，對於如來的常住方便密教能夠善解其義，我說這些人是根本的依止，應當知道他們是可信的。因為這個緣故，說四種人是真實的依止。依於法的人，是那些聲聞（Śrāvaka，指聽聞佛陀教法的弟子）大德，他們具有智慧，對於正法（saddharma，指佛陀的真實教法）中心不失念。所謂正法，就是如來常住，對於此正法精勤方便，這叫做依法。不依於人，如果這個人犯戒貪濁，又說如來是無常的法，那他是不可信的，所以我說不依於人。
『依于決定義，決定義指的是菩薩（Bodhisattva，指發願成佛的修行者），那些聲聞對於如來的方便密教疑惑不信，大乘（Mahāyāna，指佛教的另一主要流派）的智慧之海能讓他們決定，遠離一切疑惑。又所謂決定，是大乘的智慧永遠遠離一切障礙，障礙指的是聲聞的智慧，那些菩薩能夠以決定的、大乘的智慧，理解諸如來是常住的法，所以菩薩所說的話是可信的。未決定的人，指的是聲聞的智慧，他們說諸如來是污穢的血肉之身，涅槃后就滅盡了，就像火熄滅一樣，這是不可信的，所以如來說這些經典，是爲了方便教化那些處於二乘（指聲聞乘和緣覺乘）的眾生。聲聞的智慧，是有侷限的，所以是不決定的，因此說諸聲聞是不決定的，因為他們的智慧不瞭解如來大聖尊所說，所以說他們是不可信的，因此佛說決定義的人是真正的四依。
『依于智慧。其智
【English Translation】 English version: We believe in these four reliances, and do not believe that the four kinds of people are true reliances.』
The Buddha told Kāśyapa, 『What is called Dharma is the Mahāparinirvāṇa (the final extinction of the Buddha) of the Tathāgata (the thus-gone one, an epithet of the Buddha), and all Buddhas follow this Dharma; after the Buddhas and Tathāgatas attain this Dharma, they abide permanently and do not perish. If someone thinks that the Tathāgata is impermanent, I say that such people do not understand the Dharma and are not to be believed. The four kinds of people I spoke of are those who understand the Tathāgata』s expedient secret teachings (upāya-guhya-deśanā, the secret teachings set up by the Buddha to guide sentient beings), know that the Tathāgatas are permanent Dharma, not subject to change or extinction, and that the Buddhas and Tathāgatas also exist in it. These four kinds of people and other sentient beings who understand the meaning of the Tathāgata』s permanent expedient secret teachings, I say that these are the fundamental reliances, and it should be known that they are to be believed. For this reason, it is said that the four kinds of people are true reliances. Those who rely on the Dharma are the Śrāvakas (disciples who hear the Buddha's teachings) and great virtuous ones, who have wisdom and do not lose mindfulness of the center of the true Dharma (saddharma, the true teachings of the Buddha). The true Dharma is the permanent abode of the Tathāgata, and diligently practicing the expedient means of this true Dharma is called relying on the Dharma. Not relying on people means that if a person breaks the precepts and is greedy and corrupt, and also says that the Tathāgata is impermanent, then they are not to be believed, so I say not to rely on people.』
『Relying on the definitive meaning, the definitive meaning refers to the Bodhisattvas (those who aspire to become Buddhas), those Śrāvakas who doubt and do not believe in the Tathāgata』s expedient secret teachings, the ocean of wisdom of the Mahāyāna (the Great Vehicle, another major school of Buddhism) can make them decide and be free from all doubts. Furthermore, the definitive meaning is the wisdom of the Mahāyāna that is forever free from all obstacles, and the obstacles refer to the wisdom of the Śrāvakas. Those Bodhisattvas can use the definitive wisdom of the Mahāyāna to understand that the Tathāgatas are permanent Dharma, so what the Bodhisattvas say is believable. Those who are not definitive refer to the wisdom of the Śrāvakas, who say that the Tathāgatas are impure flesh and blood bodies, and that after Nirvana they are completely extinguished, like a fire that has gone out, which is not to be believed. Therefore, the Tathāgata speaks these sutras to conveniently teach those sentient beings who are in the two vehicles (referring to the Śrāvakayāna and Pratyekabuddhayāna). The wisdom of the Śrāvakas is limited, so it is not definitive, therefore it is said that the Śrāvakas are not definitive, because their wisdom does not understand what the great and venerable Tathāgata has said, so it is said that they are not to be believed, therefore the Buddha said that those with definitive meaning are the true four reliances.』
『Relying on wisdom. The wisdom』
慧者，即是如來法身可信，方便身者則不可信。云何但見如來方便身已，而謂實有陰界諸入；若其無者，為何處來而今現有舍利積聚？以有舍利現於世故，謂其法身是穢食身，妄作是想，以是之故識不可信。識不可信故作識想者，當知其人亦不可信。
「依于義者，義者正義；正者滿義；滿者不消減義；不消減者如來常義；如來常者是法常義；其法常者眾僧常義；是則佛說名為依義。若有諂曲凡夫，得蒙如來慈心蔭覆出家學道，而便懈怠放舍禁戒，言佛聽我受畜奴婢諸非法財，若饑儉時言我諸弟子莫自苦困，我聽受畜奴婢錢財金銀寶物牛馬穀米買賣生利。彼作如是種種文辭，說經律者皆不可信，信是說者當知其人亦不可信，以是義故說名依義。其非義者，言此三法是皆無常變易磨滅，是名非義，是名文字，是故說言依義不依文字。正使外道所說經義合摩訶衍者，是皆可信非為文字，是故四依乃至肉眼，四種人數為真實依。善男子！是為四依，當作是學。」
大般泥洹經分別邪正品第十
佛告迦葉：「有四種法，有魔說經，有佛說經，有諸眾生隨魔教者，隨佛教者。」
迦葉菩薩白佛言：「世尊！我當云何而分別知？愿欲聞之。」
佛告迦葉：「善男子！我般泥洹七百歲后，如來教法從
【現代漢語翻譯】 現代漢語譯本：智者認為，如來的法身是可信的，而方便身則不可信。為什麼僅僅見到如來的方便身，就認為實有五陰、十二界、十八入這些存在呢？如果這些不存在，那麼現在所見的舍利積聚又是從哪裡來的呢？因為世間有舍利出現，就認為如來的法身是污穢的食物所化，從而產生錯誤的觀念，因此認為意識是不可信的。如果認為意識不可信，還執著于意識的虛妄想法，應當知道這個人也是不可信的。 依據正義的人，所說的義才是正義；正義是圓滿的意義；圓滿的意義是不消減的意義；不消減的意義是如來常住的意義；如來常住的意義是佛法常住的意義；佛法常住的意義是僧眾常住的意義；這就是佛所說的依義。如果有諂媚虛偽的凡夫，蒙受如來的慈悲庇護而出家學道，卻懈怠放縱，捨棄戒律，說佛允許他們蓄養奴婢和接受各種非法財物，如果遇到饑荒就說，我的弟子們不要自己受苦，我允許他們蓄養奴婢、錢財、金銀、寶物、牛馬、穀米，進行買賣以獲取利益。他們編造各種這樣的言辭，說經律的人都不可信，相信這些說法的人，應當知道這個人也是不可信的，因為這個道理，所以說要依義。那些不符合正義的說法，說這三法（指佛法僧）都是無常、變易、磨滅的，這就不是正義，只是文字而已，所以說要依義不依文字。即使外道所說的經義符合大乘佛法，也是可信的，而不是文字，所以四依乃至肉眼，這四種人是真實的依靠。善男子！這就是四依，應當這樣學習。」 《大般涅槃經·分別邪正品第十》 佛告訴迦葉：『有四種法，有魔所說的經，有佛所說的經，有眾生隨從魔的教導，有眾生隨從佛的教導。』 迦葉菩薩對佛說：『世尊！我應當如何分別知道呢？希望能夠聽聞。』 佛告訴迦葉：『善男子！我涅槃七百年後，如來的教法將從
【English Translation】 English version: The wise believe that the Dharmakaya (法身, Dharma body) of the Tathagata (如來, Thus Come One) is credible, while the expedient body (方便身, expedient body) is not. Why, upon seeing only the expedient body of the Tathagata, do they assert the real existence of the five skandhas (陰, aggregates), the twelve ayatanas (界, sense bases), and the eighteen dhatus (入, elements)? If these do not exist, then where do the accumulated relics (舍利, śarīra) that are now seen come from? Because relics appear in the world, they think that the Dharmakaya of the Tathagata is made of defiled food, thus creating false notions, and therefore believe that consciousness (識, vijñāna) is not credible. If one believes that consciousness is not credible and still clings to the false ideas of consciousness, know that such a person is also not credible. Those who rely on the meaning (義, artha), the meaning is the correct meaning; the correct meaning is the complete meaning; the complete meaning is the meaning that does not diminish; the meaning that does not diminish is the eternal meaning of the Tathagata; the eternal meaning of the Tathagata is the eternal meaning of the Dharma (法, Dharma); the eternal meaning of the Dharma is the eternal meaning of the Sangha (僧, Sangha); this is what the Buddha calls relying on the meaning. If there are flattering and deceitful ordinary people who, under the compassionate protection of the Tathagata, leave home to study the Way, but become lazy and abandon the precepts, saying that the Buddha allows them to keep slaves and receive various illegal wealth, and if they encounter famine, they say, 'My disciples, do not suffer yourselves, I allow you to keep slaves, money, gold, silver, treasures, cattle, horses, and grain, and to engage in buying and selling for profit.' They fabricate various such words, those who speak of the sutras and precepts are not credible, and those who believe these words should know that such a person is also not credible. Because of this principle, it is said to rely on the meaning. Those who do not conform to the correct meaning, saying that these three dharmas (referring to Buddha, Dharma, and Sangha) are all impermanent, changing, and perishable, this is not the correct meaning, it is merely words, therefore it is said to rely on the meaning and not on the words. Even if the meaning of the sutras spoken by non-Buddhists conforms to Mahayana Buddhism, it is credible and not merely words, therefore the four reliances (四依, catuḥpratisaraṇāni), even the physical eye, these four types of people are the true reliance. Good man! These are the four reliances, you should learn in this way. The Mahaparinirvana Sutra, Chapter Ten: Distinguishing the Heretical and the Correct The Buddha told Kasyapa (迦葉, Kāśyapa): 'There are four kinds of teachings, there are sutras spoken by Mara (魔, Māra), there are sutras spoken by the Buddha, there are sentient beings who follow the teachings of Mara, and there are sentient beings who follow the teachings of the Buddha.' Bodhisattva Kasyapa said to the Buddha: 'World Honored One (世尊, Bhagavan)! How should I distinguish and know them? I wish to hear it.' The Buddha told Kasyapa: 'Good man! Seven hundred years after my Parinirvana (般泥洹, Parinirvāṇa), the teachings of the Tathagata will begin to
此漸滅，魔作比丘壞亂正法，為獵師相而自覆藏，作比丘像、比丘尼像、優婆塞像、優婆夷像、須陀洹像、斯陀含像、阿那含像、阿羅漢像，及作佛像；是魔波旬，作離俗相而行俗法壞亂我教。波旬說言：『如來從兜率天沒，降神來下凈飯王家，摩耶夫人愛慾和合而從彼生，若言不從愛慾生者，無有是處。同人間法，而為諸天世人阿修羅等恭敬供養。所以者何？以其宿世殖眾德本，自身妻子種種施與，故得為佛。』如是相貌，當知是為魔說經律。所以者何？如來、應供、等正覺化眾生故出現於世，非為如來從其父母習愛慾生，現斯相行隨順世間；如是相貌，當知是為佛說經律。若有眾生於魔經律從而信者，當知是輩為隨魔教；若於如來所說經律從而信者，當知菩薩。又說如來出生於世，周向十方各行七步，非為示現言示現者是不可信，是等經律當知魔說；若言如來初生於世周向十方各行七步，是則如來方便示現，是等經律當知佛說。魔說經律從而信者，當知是輩為隨魔教；佛說經律從而信者，當知菩薩。又說如來往詣天廟恭敬禮拜，非是天神禮拜菩薩。所以者何？天神在前如來在後故，如是當知魔說經律；如來方便現入天廟，諸天釋梵皆悉恭敬禮侍菩薩，如是相貌為如來說。魔說經律從而信者，當知是輩為隨魔教；佛
【現代漢語翻譯】 現代漢語譯本：當（佛法）逐漸衰落時，魔會化作比丘來破壞正法，他們會偽裝成獵人的樣子來隱藏自己，也會化作比丘、比丘尼、優婆塞（在家男居士）、優婆夷（在家女居士）、須陀洹（初果聖人）、斯陀含（二果聖人）、阿那含（三果聖人）、阿羅漢（四果聖人）的樣子，甚至化作佛的形象。這個魔波旬會以出家人的外表來行世俗之法，以此來破壞我的教法。波旬會說：『如來從兜率天（欲界六天之一）降臨，神識投胎到凈飯王家，摩耶夫人因愛慾結合而生下他。如果說不是因愛慾而生，那是不可能的。他與凡人一樣，卻受到諸天、世人、阿修羅（一種神道）等的恭敬供養。這是為什麼呢？因為他前世積累了許多功德，將自己的妻子和各種財物都佈施出去，所以才得以成佛。』如果出現這樣的說法，應當知道這是魔所說的經律。為什麼呢？如來、應供（值得供養者）、等正覺（完全覺悟者）爲了教化眾生才出現在世間，而不是因為如來從父母那裡因愛慾而生。他只是爲了示現這種相貌，來隨順世間。如果出現這樣的說法，應當知道這是佛所說的經律。如果有眾生相信魔的經律，應當知道這些人是跟隨魔的教導；如果相信如來所說的經律，應當知道這是菩薩。魔還會說如來出生時，向十方各走了七步，如果說這是真實的示現，那是不可信的，這樣的經律應當知道是魔說的；如果說如來初生時向十方各走了七步，這是如來方便示現，這樣的經律應當知道是佛說的。如果有人相信魔說的經律，應當知道這些人是跟隨魔的教導；如果有人相信佛說的經律，應當知道這是菩薩。魔還會說如來去天廟恭敬禮拜，而不是天神禮拜菩薩。為什麼呢？因為天神在前，如來在後，所以應當知道這是魔說的經律；如來只是方便示現進入天廟，諸天、釋梵（帝釋天和梵天）都恭敬侍奉菩薩，這樣的說法是如來說的。如果有人相信魔說的經律，應當知道這些人是跟隨魔的教導；如果有人相信佛 說經律，應當知道這是菩薩。
【English Translation】 English version: When (the Dharma) gradually declines, Mara will transform into monks to destroy the true Dharma. They will disguise themselves as hunters to conceal themselves, and will also transform into the forms of monks, nuns, Upasakas (male lay devotees), Upasikas (female lay devotees), Srotapannas (stream-enterers), Sakrdagamins (once-returners), Anagamins (non-returners), Arhats (worthy ones), and even the image of the Buddha. This Mara Papiyas will use the appearance of a renunciate to practice worldly ways, thereby destroying my teachings. Papiyas will say: 'The Tathagata descended from Tushita Heaven (one of the six heavens of the desire realm), and his consciousness was conceived in the house of King Suddhodana. Queen Maya gave birth to him through the union of love and desire. If it is said that he was not born from love and desire, that is impossible. He is the same as ordinary people, yet he is revered and worshipped by gods, humans, Asuras (a type of deity), and others. Why is this? Because in his past lives, he accumulated many merits, giving away his wife and various possessions, and thus he became a Buddha.' If such a statement appears, it should be known that this is the Sutra and Vinaya spoken by Mara. Why is this? The Tathagata, Arhat (worthy of offerings), Samyaksambuddha (perfectly enlightened one) appears in the world to teach sentient beings, not because the Tathagata was born from his parents through love and desire. He only manifests this appearance to conform to the world. If such a statement appears, it should be known that this is the Sutra and Vinaya spoken by the Buddha. If there are sentient beings who believe in Mara's Sutra and Vinaya, it should be known that these people are following Mara's teachings; if they believe in the Sutra and Vinaya spoken by the Tathagata, it should be known that they are Bodhisattvas. Mara will also say that when the Tathagata was born, he walked seven steps in each of the ten directions. If it is said that this is a true manifestation, it is not to be believed. Such Sutras and Vinayas should be known to be spoken by Mara. If it is said that when the Tathagata was first born, he walked seven steps in each of the ten directions, this is a skillful manifestation of the Tathagata. Such Sutras and Vinayas should be known to be spoken by the Buddha. If someone believes in the Sutras and Vinayas spoken by Mara, it should be known that these people are following Mara's teachings; if someone believes in the Sutras and Vinayas spoken by the Buddha, it should be known that they are Bodhisattvas. Mara will also say that the Tathagata went to the heavenly temple to respectfully bow, rather than the gods bowing to the Bodhisattva. Why is this? Because the gods are in front, and the Tathagata is behind, so it should be known that this is the Sutra and Vinaya spoken by Mara. The Tathagata only skillfully manifests entering the heavenly temple, and all the gods, Shakra (Indra) and Brahma, respectfully serve the Bodhisattva. Such a statement is spoken by the Tathagata. If someone believes in the Sutras and Vinayas spoken by Mara, it should be known that these people are following Mara's teachings; if someone believes in the Sutras and Vinayas spoken by the Buddha , it should be known that they are Bodhisattvas.
說經，律從而信者，當知菩薩。又說如來為王太子，宮人婇女五欲自娛，當知是為魔說經律；言彼如來現處深宮婇女娛樂，如棄涕唾舍家學道，如是說者當知是為如來經律。魔說經律從而信者，當知是輩為隨魔教；佛說經律從而信者，當知菩薩。
「又說如來、應供、等正覺，在於祇樹給孤獨園，受畜錢財金銀寶物奴婢，像馬牛羊雞狗貓貍狖鼠，銅鐵琉璃真珠珂貝，金銀寶玉珊瑚虎珀，種種雜物種種田宅，種種販賣，畜養男女積聚穀米，如此諸物哀愍世間故皆悉受之，如是像類當知魔說。如來、應供、等正覺，哀愍一切諸眾生類，住那羅林，為彌羅耆羅婆羅門及波斯匿王說言：『大王！我諸弟子受非法物，無有是處。若畜金銀奴婢象馬牛羊雞狗貓貍㹨鼠，銅鐵琉璃金銀真珠珂貝玉石珊瑚虎珀，種種雜物種種田宅種種販賣，畜養男女積聚穀米，自熟教熟學相學咒學眾鳥語，推步盈虛日月博蝕，仰觀歷數，學結華鬘工巧木作，學書占夢六十四術，服諸消食治唇齒藥，花鬘涂身諂曲徐步，現知足相而實無厭，戲笑談話，貪味飲食魚肉肴膳，合諸毒藥合諸香油，作諸樂器革屣傘蓋，竹作織作刻畫文繡，服種種藥合和諸香，學造王家談語坐起言笑宴默，學作女人華嚴飾具調戲語言，雜色衣服造金樓閣，入酒會處及淫女家，
【現代漢語翻譯】 現代漢語譯本：如果有人宣說佛經和戒律，並因此而獲得信眾，應當知道這是菩薩所為。如果有人說如來（Tathagata，佛的稱號）曾是王太子，在宮中與宮女嬪妃享受五欲之樂，應當知道這是魔所說的經律；如果有人說如來曾住在深宮中，享受嬪妃的娛樂，後來像丟棄鼻涕唾沫一樣捨棄家庭出家修道，這樣說的人應當知道這是如來的經律。如果有人相信魔所說的經律，應當知道這些人是跟隨魔的教導；如果有人相信佛所說的經律，應當知道這是菩薩的行為。 又有人說如來、應供（Arhat，值得供養的人）、等正覺（Samyaksambuddha，完全覺悟的人），住在祇樹給孤獨園（Jetavana Anathapindika-arama，佛陀常住的精舍），接受並蓄積錢財、金銀、寶物、奴婢、象、馬、牛、羊、雞、狗、貓、貍、狖、鼠，銅、鐵、琉璃、珍珠、珂貝，金、銀、寶玉、珊瑚、琥珀，各種雜物、各種田宅、各種買賣，蓄養男女、積聚穀米，說這些東西都是因為憐憫世間才接受的，像這樣說法的人，應當知道這是魔所說的。如來、應供、等正覺，憐憫一切眾生，住在那羅林（Nara forest），為彌羅耆羅婆羅門（Mirokila Brahmin）和波斯匿王（King Pasenadi）說：『大王！我的弟子接受非法之物，這是不可能的。如果他們蓄積金銀、奴婢、象、馬、牛、羊、雞、狗、貓、貍、㹨、鼠，銅、鐵、琉璃、金銀、珍珠、珂貝、玉石、珊瑚、琥珀，各種雜物、各種田宅、各種買賣，蓄養男女、積聚穀米，自己煮飯、教人煮飯、學習占相、學習咒語、學習鳥語，推算盈虧、日月蝕，仰觀歷數，學習編織花環、工巧木作，學習書寫、占夢、六十四種技藝，服用各種消食藥、治療唇齒的藥物，用花環涂身、諂媚地緩慢行走，表面上知足而實際上貪得無厭，嬉笑談話，貪圖美味的飲食、魚肉佳餚，調製各種毒藥、調製各種香油，製作各種樂器、皮鞋、傘蓋，竹編、織布、雕刻、刺繡，服用各種藥物、調和各種香料，學習王家的談話、坐起、言笑、宴會、沉默，學習女人華麗的裝飾、調戲的語言，穿著雜色的衣服、建造金樓閣，出入酒會場所和妓女家，』 English version: If someone preaches the Sutras and Vinaya (Buddhist monastic rules) and gains followers thereby, know that this is a Bodhisattva. If someone says that the Tathagata (the Buddha) was once a crown prince, enjoying the five desires with palace women and concubines, know that this is the Sutras and Vinaya spoken by Mara (demon). If someone says that the Tathagata lived in a deep palace, enjoying the entertainment of concubines, and then abandoned his home to practice the Way like discarding snot and spittle, know that this is the Sutras and Vinaya of the Tathagata. If someone believes in the Sutras and Vinaya spoken by Mara, know that these people are following the teachings of Mara. If someone believes in the Sutras and Vinaya spoken by the Buddha, know that this is a Bodhisattva. Furthermore, if someone says that the Tathagata, Arhat (worthy of offerings), Samyaksambuddha (fully enlightened one), resides in Jetavana Anathapindika-arama (a monastery where the Buddha often stayed), accepting and accumulating money, gold, silver, treasures, slaves, elephants, horses, cows, sheep, chickens, dogs, cats, civets, monkeys, rats, copper, iron, lapis lazuli, pearls, cowrie shells, gold, silver, precious stones, coral, amber, various miscellaneous items, various fields and houses, various trades, raising men and women, accumulating grains, and says that all these things are accepted out of compassion for the world, know that this is the teaching of Mara. The Tathagata, Arhat, Samyaksambuddha, out of compassion for all sentient beings, resides in the Nara forest, and said to Mirokila Brahmin and King Pasenadi: 『Great King! It is impossible for my disciples to accept unlawful things. If they accumulate gold, silver, slaves, elephants, horses, cows, sheep, chickens, dogs, cats, civets, monkeys, rats, copper, iron, lapis lazuli, gold, silver, pearls, cowrie shells, jade, coral, amber, various miscellaneous items, various fields and houses, various trades, raising men and women, accumulating grains, cooking for themselves, teaching others to cook, learning physiognomy, learning mantras, learning the language of birds, calculating gains and losses, eclipses of the sun and moon, observing the calendar, learning to weave garlands, skillful carpentry, learning to write, interpreting dreams, the sixty-four arts, taking various digestive medicines, medicines for treating lips and teeth, applying garlands to the body, walking slowly with flattery, appearing content but actually being insatiable, laughing and talking, craving delicious food, fish and meat delicacies, mixing various poisons, mixing various fragrant oils, making various musical instruments, leather shoes, umbrellas, bamboo weaving, weaving, carving, embroidery, taking various medicines, mixing various fragrances, learning the royal language, sitting, standing, speaking, laughing, feasting, and being silent, learning the ornate decorations of women, flirtatious language, wearing colorful clothes, building golden pavilions, entering places of drinking and brothels,』
【English Translation】 If someone preaches the Sutras and Vinaya and gains followers thereby, know that this is a Bodhisattva. If someone says that the Tathagata was once a crown prince, enjoying the five desires with palace women and concubines, know that this is the Sutras and Vinaya spoken by Mara. If someone says that the Tathagata lived in a deep palace, enjoying the entertainment of concubines, and then abandoned his home to practice the Way like discarding snot and spittle, know that this is the Sutras and Vinaya of the Tathagata. If someone believes in the Sutras and Vinaya spoken by Mara, know that these people are following the teachings of Mara. If someone believes in the Sutras and Vinaya spoken by the Buddha, know that this is a Bodhisattva. Furthermore, if someone says that the Tathagata, Arhat, Samyaksambuddha, resides in Jetavana Anathapindika-arama, accepting and accumulating money, gold, silver, treasures, slaves, elephants, horses, cows, sheep, chickens, dogs, cats, civets, monkeys, rats, copper, iron, lapis lazuli, pearls, cowrie shells, gold, silver, precious stones, coral, amber, various miscellaneous items, various fields and houses, various trades, raising men and women, accumulating grains, and says that all these things are accepted out of compassion for the world, know that this is the teaching of Mara. The Tathagata, Arhat, Samyaksambuddha, out of compassion for all sentient beings, resides in the Nara forest, and said to Mirokila Brahmin and King Pasenadi: 『Great King! It is impossible for my disciples to accept unlawful things. If they accumulate gold, silver, slaves, elephants, horses, cows, sheep, chickens, dogs, cats, civets, monkeys, rats, copper, iron, lapis lazuli, gold, silver, pearls, cowrie shells, jade, coral, amber, various miscellaneous items, various fields and houses, various trades, raising men and women, accumulating grains, cooking for themselves, teaching others to cook, learning physiognomy, learning mantras, learning the language of birds, calculating gains and losses, eclipses of the sun and moon, observing the calendar, learning to weave garlands, skillful carpentry, learning to write, interpreting dreams, the sixty-four arts, taking various digestive medicines, medicines for treating lips and teeth, applying garlands to the body, walking slowly with flattery, appearing content but actually being insatiable, laughing and talking, craving delicious food, fish and meat delicacies, mixing various poisons, mixing various fragrant oils, making various musical instruments, leather shoes, umbrellas, bamboo weaving, weaving, carving, embroidery, taking various medicines, mixing various fragrances, learning the royal language, sitting, standing, speaking, laughing, feasting, and being silent, learning the ornate decorations of women, flirtatious language, wearing colorful clothes, building golden pavilions, entering places of drinking and brothels,』
如是種種非法之物，或作或受或持施人；如是，大王！是諸像類我所不聽。所以者何？此等非法，猶如草穢害善穀苗，我聽苦治驅擯令出。』如是說者，當知是為如來經律。魔說經律從而信者，當知是輩為隨魔教；佛說經律從而信者，當知菩薩。
「又言如來不能示現入于天廟，亦復不能降伏于彼諸天人輩，亦復不能於九十六種道中出家，不能現劫成敗，不學一切諸醫方術，亦不能現為人僕使男女藥樹若王大臣，若使如來為是事者，非為如來是邪見輩；如來平等涂割處中，無怨無愛亦非有此。如是相貌，當知是為魔說經律。現入一切諸天神廟，於九十六種而現出家，現劫成敗，入諸咒術學書之堂，現為僕使為男為女，或為藥草國王大臣，現入淫舍，或為長者居士梵志貧窮男女及諸不男，周遍一切二十五有種種現化，不為彼彼之所惑亂，猶如蓮華不著塵水，當知化度諸眾生故，隨順世間，如是相貌，當知如來所說經律。魔說經律從而信者，當知是輩為隨魔教；佛說經律從而信者，當知菩薩。
「言我經律世尊所說，是罪是惡是輕是重，是名粗罪，是為性罪，是為制罪，我說戒律為是真實，汝說為實，寧舍我說取汝說乎？汝謂此律世俗論耶？我此經律如來所說，九部契經已印封竟。九部印中我未曾聞有方等經
【現代漢語翻譯】 現代漢語譯本：『像這樣種種不合法的物品，無論是製造、接受還是持有並施捨給他人；大王，這些都是我所不允許的。為什麼呢？這些不合法的事物，就像雜草會損害好的穀苗一樣，我允許用嚴厲的手段來治理，驅逐並清除它們。』這樣說的話，應當知道這是如來的經律。如果有人相信魔所說的經律，應當知道這些人是跟隨魔的教導；如果有人相信佛所說的經律，應當知道他是菩薩。 『又說如來不能示現進入天廟，也不能降伏那些天人，也不能在九十六種外道中出家，不能示現劫的成敗，不學習一切醫術，也不能示現為僕人、男女、藥樹、國王大臣。如果如來做這些事，那就不是如來，而是邪見之輩。如來平等對待一切，不偏不倚，沒有怨恨也沒有愛，也不是有這些。像這樣的相貌，應當知道這是魔所說的經律。如來示現進入一切天神廟，在九十六種外道中示現出家，示現劫的成敗，進入各種咒術學習的場所，示現為僕人、男人、女人，或者為藥草、國王、大臣，示現進入淫舍，或者為長者、居士、婆羅門、貧窮男女以及不男之人，周遍一切二十五有（三界中的二十五種存在形式）進行種種示現變化，不被這些所迷惑，就像蓮花不沾染塵土和水一樣。應當知道這是爲了教化眾生，隨順世間，像這樣的相貌，應當知道這是如來所說的經律。如果有人相信魔所說的經律，應當知道這些人是跟隨魔的教導；如果有人相信佛所說的經律，應當知道他是菩薩。 『說我的經律是世尊所說，什麼是罪，什麼是惡，什麼是輕，什麼是重，什麼是粗罪，什麼是性罪，什麼是制罪，我說戒律是真實的，你說也是真實的，寧可捨棄我的說法而採取你的說法嗎？你認為這個戒律是世俗的論調嗎？我這個經律是如來所說，九部契經（佛教經典的不同分類）已經印證完畢。在九部印證中，我從未聽說過有方等經（大乘佛教經典）。』
【English Translation】 English version: 『Such various unlawful things, whether made, received, or held and given to others; O King, these are what I do not allow. Why is that? These unlawful things, like weeds that harm good grain seedlings, I allow to be governed with harsh measures, driven out and eliminated.』 If this is said, it should be known that this is the Sutra and Vinaya of the Tathagata. If someone believes in the Sutra and Vinaya spoken by Mara, it should be known that these people are following the teachings of Mara; if someone believes in the Sutra and Vinaya spoken by the Buddha, it should be known that they are Bodhisattvas. 『Also, it is said that the Tathagata cannot manifest entering a heavenly temple, nor can he subdue those heavenly beings, nor can he leave home among the ninety-six kinds of heretics, cannot manifest the success and failure of kalpas, does not learn all medical arts, nor can he manifest as servants, men, women, medicinal trees, kings, or ministers. If the Tathagata were to do these things, he would not be the Tathagata, but a person of wrong views. The Tathagata treats all equally, without bias, without resentment or love, nor does he have these. Such an appearance, it should be known that this is the Sutra and Vinaya spoken by Mara. The Tathagata manifests entering all heavenly temples, manifests leaving home among the ninety-six kinds of heretics, manifests the success and failure of kalpas, enters various places of learning incantations, manifests as servants, men, women, or as medicinal herbs, kings, or ministers, manifests entering brothels, or as elders, lay practitioners, Brahmins, poor men and women, and those who are not men, pervading all twenty-five existences (the twenty-five forms of existence in the three realms) with various manifestations, not being confused by these, like a lotus flower not being stained by dust and water. It should be known that this is for the purpose of teaching sentient beings, conforming to the world, such an appearance, it should be known that this is the Sutra and Vinaya spoken by the Tathagata. If someone believes in the Sutra and Vinaya spoken by Mara, it should be known that these people are following the teachings of Mara; if someone believes in the Sutra and Vinaya spoken by the Buddha, it should be known that they are Bodhisattvas.』 『Saying that my Sutra and Vinaya are spoken by the World Honored One, what is a sin, what is evil, what is light, what is heavy, what is a gross sin, what is a natural sin, what is a prescribed sin, I say the precepts are true, and you say they are also true, would you rather abandon my words and adopt yours? Do you think this precept is a worldly argument? This Sutra and Vinaya of mine is spoken by the Tathagata, the nine divisions of the Sutras (different classifications of Buddhist scriptures) have already been sealed. Among the nine seals, I have never heard of the Vaipulya Sutras (Mahayana Buddhist scriptures).』
一句一字片言之音，如來說經有十部耶？方等經者其部無量，當知皆是調達所作，壞一切義而作虛說。言方等經出意妄造，我所不信。」佛告迦葉：「如是說者亂我法教，誹謗如來方等契經，如是說者，當知是為魔說經律。當來之世有如是輩，各各自言我有經律，邪說經律而共諍論。有諸比丘於九部經，表知我別說此摩訶衍方等大經，有信向心，不于戒律執著邪見，不凈威儀悉能捨離，於我法律清凈具足，猶如滿月。知一一經一一法律一一戒行，其數恒沙不可稱計，真實之義種種之義皆是佛說。若言我經律無有是戒，當知是戒非佛所說，言我限數持是戒者，當知是等為犯戒人。其有經說少欲清素合於佛語，當知此義皆是摩訶衍經之所宣說。若言如來安隱濟度一切眾生，故說如此大乘泥洹方等經者，當知此等是我弟子。其有異者，我非彼師，不於我所出家學道，皆是邪見外道弟子。如是相貌當知是為佛說經律。魔說經律從而信者，當知是輩為隨魔教；若於如來所說經律從而信者，當知菩薩。如來成就無量功德得空無慧，為眾生說苦空非我，今已無常入于泥洹，亦不示現隨順世間；如是說者當知魔教。當知如來不可思議，無量無數功德成就為佛世尊，是常住法非變易法，非是一切如截多羅樹，而世尊說四不度法如截多羅樹
，復說一一不度猶如析石，說過人法者無間等上，是過人法未得言得故，有一比丘少欲知足又多知識，若王大臣及余世人見皆恭敬，而說偈頌讚彼比丘種種功德，言是尊者，舍此身已當成佛道。比丘聞已便作是言：『汝等莫于未得果人以道果讚歎，是多欲名字佛所不許。汝等默然，莫盡形壽為我樂法之人作多欲名字，未得道果我自知之。』而彼國王及諸大臣語比丘言：『今汝尊者便為是佛舉世悉聞，皆從汝學律經記論。』當知彼王及諸大臣，偈頌讚嘆功德無量。然彼比丘修持梵行無所違犯，非為不度，不犯自稱得過人法。復有比丘廣說如來藏經，言一切眾生皆有佛性，在於身中無量煩惱悉除滅已，佛便明顯，除一闡提。時有國王及諸大臣問比丘言：『汝當作佛不作佛耶？汝等身中皆有佛性。』彼比丘言：『不知我當得作佛不？然我身中實有佛性。』復語比丘：『汝今莫作一闡提輩，而自計數我當作佛。』比丘言：『爾！但我身中實有佛性。』然彼比丘雖作是說，非為自稱得過人法，實有佛性施戒生故。復有比丘作是思惟：『我當成佛決定無疑。』作是思惟，雖未得道果其福無量，以是義故，一切比丘皆應修行是思惟法。所以者何？八十億種不清凈法從是得離，清凈少欲悉得成就，如來真性由斯顯現，逮得百千諸法寶藏
【現代漢語翻譯】 現代漢語譯本：再說，如果有人不能度化自己，就像在分析石頭一樣毫無作用。如果有人宣稱自己擁有超越常人的能力，並且沒有真正獲得這些能力就說自己已經獲得，那他就是犯了嚴重的錯誤。有一個比丘，他少欲知足，並且學識淵博。國王、大臣以及其他世俗之人見到他都非常恭敬，並作偈頌讚美這位比丘的各種功德，說這位尊者捨棄此身之後必定能夠成佛。比丘聽了之後就說：『你們不要用道果來讚美那些尚未證得道果的人，這是貪慾之名，佛陀所不允許的。你們保持沉默，不要終其一生都爲了我這個喜歡佛法的人而製造貪慾之名。我是否證得道果，我自己知道。』但是國王和大臣們對這位比丘說：『現在您這位尊者就是佛，世人都聽說了，都跟隨您學習戒律、經典和論著。』要知道，國王和大臣們用偈頌讚美的功德是無量的。然而，這位比丘修持清凈的行為，沒有違犯任何戒律，他不是不能度化自己，也沒有犯下自稱獲得超人能力的錯誤。還有一位比丘廣泛宣講如來藏經（Tathāgatagarbha Sūtra），說一切眾生都具有佛性（Buddha-nature），存在於身體之中。當無量的煩惱都被清除之後，佛性就會顯現出來，只有一闡提（icchantika，斷善根者）除外。當時，有國王和大臣問這位比丘：『你將來會成佛嗎？還是不會成佛？你們的身體里都有佛性。』這位比丘說：『我不知道我將來是否會成佛，但是我的身體里確實有佛性。』他們又對這位比丘說：『你現在不要像一闡提那樣，自己盤算著將來會成佛。』比丘說：『是的，但是我的身體里確實有佛性。』然而，這位比丘雖然這樣說，但他並不是在自稱獲得了超人能力，而是因為他確實具有佛性，這是通過佈施和持戒而產生的。還有一位比丘這樣思考：『我將來一定會成佛，這一點毫無疑問。』雖然他還沒有證得道果，但是他這樣思考所獲得的福報是無量的。因為這個原因，所有的比丘都應該修行這種思考方法。為什麼呢？因為八十億種不清凈的法由此得以遠離，清凈少欲的修行都能夠成就，如來的真性由此顯現，並且能夠獲得百千種佛法的寶藏。 English version: Furthermore, to say that one cannot liberate oneself is like splitting a stone, which is useless. To claim to have attained superhuman abilities when one has not, and to speak of having attained what one has not, is a grave error. There was a monk who was content with little, knowledgeable, and respected by kings, ministers, and others. They praised him with verses, extolling his virtues, saying that this venerable one would surely attain Buddhahood after leaving this body. Upon hearing this, the monk said, 『Do not praise those who have not attained the fruit of the path with the fruit of the path. This is the name of desire, which the Buddha does not allow. Be silent, and do not, for the rest of your lives, create the name of desire for me, a lover of the Dharma. Whether I have attained the fruit of the path, I know myself.』 However, the king and ministers said to the monk, 『Now, you, venerable one, are the Buddha, and the world has heard of it. Everyone follows you to learn the precepts, scriptures, and treatises.』 Know that the king and ministers』 praise in verses is immeasurable. Yet, this monk practiced pure conduct without violating any precepts. He was not incapable of liberating himself, nor did he commit the error of claiming to have attained superhuman abilities. There was also a monk who extensively preached the Tathāgatagarbha Sūtra, saying that all sentient beings possess Buddha-nature, which resides within the body. When immeasurable afflictions are removed, the Buddha-nature will manifest, except for the icchantika (those who have severed their roots of goodness). At that time, a king and ministers asked the monk, 『Will you become a Buddha or not? All of you have Buddha-nature within your bodies.』 The monk said, 『I do not know whether I will become a Buddha, but I do have Buddha-nature within my body.』 They further said to the monk, 『Do not be like an icchantika, calculating that you will become a Buddha.』 The monk said, 『Yes, but I do have Buddha-nature within my body.』 However, although the monk said this, he was not claiming to have attained superhuman abilities, but because he truly possessed Buddha-nature, which arose from giving and keeping precepts. There was also a monk who thought, 『I will surely become a Buddha, without a doubt.』 Although he had not yet attained the fruit of the path, the merit he gained from this thought was immeasurable. For this reason, all monks should practice this method of contemplation. Why? Because eighty billion kinds of impure dharmas are thereby abandoned, pure and content practices are accomplished, the true nature of the Tathagata is revealed, and one can obtain hundreds of thousands of treasures of the Dharma.
【English Translation】 Furthermore, to say that one cannot liberate oneself is like splitting a stone, which is useless. To claim to have attained superhuman abilities when one has not, and to speak of having attained what one has not, is a grave error. There was a monk who was content with little, knowledgeable, and respected by kings, ministers, and others. They praised him with verses, extolling his virtues, saying that this venerable one would surely attain Buddhahood after leaving this body. Upon hearing this, the monk said, 『Do not praise those who have not attained the fruit of the path with the fruit of the path. This is the name of desire, which the Buddha does not allow. Be silent, and do not, for the rest of your lives, create the name of desire for me, a lover of the Dharma. Whether I have attained the fruit of the path, I know myself.』 However, the king and ministers said to the monk, 『Now, you, venerable one, are the Buddha, and the world has heard of it. Everyone follows you to learn the precepts, scriptures, and treatises.』 Know that the king and ministers』 praise in verses is immeasurable. Yet, this monk practiced pure conduct without violating any precepts. He was not incapable of liberating himself, nor did he commit the error of claiming to have attained superhuman abilities. There was also a monk who extensively preached the Tathāgatagarbha Sūtra, saying that all sentient beings possess Buddha-nature, which resides within the body. When immeasurable afflictions are removed, the Buddha-nature will manifest, except for the icchantika (those who have severed their roots of goodness). At that time, a king and ministers asked the monk, 『Will you become a Buddha or not? All of you have Buddha-nature within your bodies.』 The monk said, 『I do not know whether I will become a Buddha, but I do have Buddha-nature within my body.』 They further said to the monk, 『Do not be like an icchantika, calculating that you will become a Buddha.』 The monk said, 『Yes, but I do have Buddha-nature within my body.』 However, although the monk said this, he was not claiming to have attained superhuman abilities, but because he truly possessed Buddha-nature, which arose from giving and keeping precepts. There was also a monk who thought, 『I will surely become a Buddha, without a doubt.』 Although he had not yet attained the fruit of the path, the merit he gained from this thought was immeasurable. For this reason, all monks should practice this method of contemplation. Why? Because eighty billion kinds of impure dharmas are thereby abandoned, pure and content practices are accomplished, the true nature of the Tathagata is revealed, and one can obtain hundreds of thousands of treasures of the Dharma.
。大悲世尊而作是說。如是相貌當知如來所說經律。魔說經律從而信者，當知是輩為隨魔教；佛說經律從而信者，當知菩薩。
「又復說言，亦無四墮、十三僧殘、三十舍法、九十一墮法、眾多學法、四悔過法、二不定法、七滅諍法，無越比尼亦無粗罪，亦無五逆無謗經法，無一闡提，亦無犯此諸戒果報墮泥犁中，其諸比丘及與外道皆當生天。然佛世尊恐怖人故說斯戒律，若欲恣心極世樂者，當舍法服還受五欲，厭五欲已悔過修善。如來在世亦有比丘，受習五欲得生天上亦得解脫。古今有是，非我獨造，犯四墮法乃至五戒，及諸一切不凈律儀，受非法物皆得解脫。若作是說越比尼罪，如忉利天日月歲數，八萬四千歲墮泥犁中，諸餘篇罪差降轉重，是諸律師虛誑妄說假稱佛教是不可信。如是相貌，當知是為魔說經律。越比尼罪最為微細，若有比丘犯此一一微細律儀，知而藏覆如龜藏六，當知是輩不可習近。如我說偈：
「若犯微細罪， 默然妄語者； 不計於後世， 無惡而不為。
「斯等皆是如來教誡決定之說，況犯粗罪，戒無粗細當堅固持，為佛性故。若言九部不說眾生皆有佛性，又方等經亦說非我，是為誹謗九部契經。云何不起眾生見耶？九部經中一切眾生皆有佛性，未所曾聞我當何取？或
【現代漢語翻譯】 大悲世尊這樣說道：『如果出現這樣的情況，應當知道這是如來說的經律。如果有人相信魔所說的經律，應當知道這些人是跟隨魔的教導；如果有人相信佛所說的經律，應當知道這是菩薩。』 『他們還說，沒有四墮（比丘犯的最重的四種罪）、十三僧殘（比丘犯的十三種重罪）、三十舍法（比丘犯的三十種需要捨棄財物的罪）、九十一墮法（比丘犯的九十一種罪）、眾多學法（比丘需要學習的戒律）、四悔過法（比丘懺悔的四種方法）、二不定法（比丘犯的兩種不確定的罪）、七滅諍法（比丘解決爭端的七種方法），沒有違反比尼（戒律）也沒有粗重的罪，也沒有五逆（殺父、殺母、殺阿羅漢、出佛身血、破和合僧）、沒有誹謗經法，沒有一闡提（斷絕善根的人），也沒有犯這些戒律而墮入泥犁（地獄）的果報，所有的比丘和外道都應當昇天。然而佛世尊因為要恐嚇人們才說這些戒律，如果想要放縱自己的慾望享受世俗的快樂，就應當捨棄法服還俗享受五欲，厭倦五欲之後再懺悔修善。如來在世的時候也有比丘，受習五欲也能昇天也能解脫。古今都有這樣的事情，不是我獨創的，犯四墮法乃至五戒，以及所有不凈的律儀，接受非法之物都能解脫。如果有人這樣說，違反比尼的罪，就像忉利天（欲界第二天）的日月歲數一樣，要墮入泥犁中八萬四千歲，其他的罪過依次減輕，這些律師虛妄地說假稱佛教是不可信的。如果出現這樣的情況，應當知道這是魔說的經律。違反比尼的罪最為微細，如果有比丘犯了這些微細的律儀，知道卻隱瞞就像烏龜藏起六根一樣，應當知道這些人不可親近。就像我說的偈子： 『如果犯了微細的罪，默默地妄語；不考慮後世的果報，沒有惡事不去做。』 『這些都是如來的教誡，是確定的說法，何況是犯粗重的罪，戒律沒有粗細之分應當堅固地持守，爲了佛性。如果說九部經沒有說眾生都有佛性，又說方等經也說非我，這是誹謗九部契經。為什麼不生起眾生見呢？九部經中一切眾生都有佛性，我從未聽說過，我應當如何理解？或者說』
【English Translation】 The greatly compassionate World Honored One spoke thus: 『If such appearances arise, know that these are the sutras and vinaya spoken by the Tathagata. If someone believes in the sutras and vinaya spoken by Mara, know that these people are following Mara's teachings; if someone believes in the sutras and vinaya spoken by the Buddha, know that this is a Bodhisattva.』 『They also say that there are no four parajikas (the four gravest offenses for a monk), thirteen sanghavasesas (thirteen serious offenses requiring a formal meeting of the sangha), thirty nissaggiya pacittiyas (thirty offenses involving forfeiture), ninety-one pacittiyas (ninety-one minor offenses), numerous sikkhapadas (rules of training), four patidesaniyas (four offenses requiring confession), two aniyatas (two uncertain offenses), seven adhikaranasamathas (seven ways to settle disputes), no transgressions of the vinaya, no gross offenses, no five heinous crimes (killing one's father, mother, an Arhat, shedding the blood of a Buddha, and creating schism in the Sangha), no slandering of the sutras, no icchantikas (those who have cut off their roots of goodness), and no karmic retribution of falling into Naraka (hell) for violating these precepts. All monks and non-Buddhists should be reborn in heaven. However, the World Honored Buddha spoke of these precepts to frighten people. If one wishes to indulge in worldly pleasures, one should discard the monastic robes and return to lay life to enjoy the five desires. After being weary of the five desires, one should repent and cultivate good deeds. When the Tathagata was alive, there were also monks who, after indulging in the five desires, were reborn in heaven and also attained liberation. This has happened in the past and present, and it is not something I have created. Those who commit the four parajikas, even the five precepts, and all impure monastic rules, and accept unlawful things can all attain liberation. If someone says that transgressing the vinaya is like the number of years in the heaven of Trayastrimsa (the second heaven of the desire realm), one will fall into Naraka for 84,000 years, and other offenses are progressively less severe, these lawyers are falsely claiming the Buddha's teachings and are not to be believed. If such appearances arise, know that these are the sutras and vinaya spoken by Mara. Transgressing the vinaya is the most minor offense. If a monk commits these minor offenses, knowing it but concealing it like a turtle hiding its six senses, know that these people should not be approached. As I have said in the verse: 『If one commits minor offenses, and silently speaks falsely; not considering the consequences of the next life, there is no evil that one will not do.』 『These are all the Tathagata's teachings, which are definitive statements, let alone committing gross offenses. The precepts are not divided into gross and minor, and should be firmly upheld for the sake of Buddha-nature. If one says that the nine divisions of scriptures do not say that all beings have Buddha-nature, and also says that the Vaipulya sutras also say 'not-self', this is slandering the nine divisions of scriptures. Why not generate the view of sentient beings? In the nine divisions of scriptures, all sentient beings have Buddha-nature. I have never heard of this, how should I understand it? Or say』
能自稱說過人法，當知是等如言大海無種種寶，彼雖受學九部契經，方等要藏摩訶衍海種種法寶非彼境界。然佛所說法非為一切聲聞緣覺，悉非其境界。見佛所說因緣相貌，亦復能知一切眾生有如來性，不壞吾我壽命之相，心存中道言我身中皆有佛性我當得佛。我今但當盡諸煩惱。如是說者是我聲聞，若異此者名為自稱有過人法。又復說言，我已作佛我已見法住于佛地，是為自說得過人法。其不爾者，是等不久當成佛道。如是決定甚深佛教，而諸比丘于中自說得過人法，為利養故諂曲徐步現行乞食。愚癡犯戒未得道果，而言得果向人稱說，普共聞知恭敬承事，轉增貪著伺望供養，不修法念示現威儀取悅人意，我說是輩為自稱說得過人法。復有比丘，護持正法故現求利養貪著名聲，作是思惟：『當令一切人所知識，稱歎善哉恭敬承事，我當因是降伏外道諸犯戒者，光揚如來天尊之德，廣宣《方等般泥洹經》開導眾生，善解如來所說經律及律眷屬，長養自身如來種子，速令佛性開發顯現，無量結患一時除滅。』告諸眾生汝等皆成如來之性。滅諸煩惱，心在護法而作是說。我說斯等為菩薩也，以護法故無有自稱得過人法。越比尼罪，如忉利天數八萬四千歲在泥犁中，何況粗罪。其摩訶衍有粗罪者皆當驅出，有所取者便是粗罪
【現代漢語翻譯】 現代漢語譯本 如果有人自稱已經證得超凡的境界，應當知道這些人就像說大海里有各種各樣的寶藏一樣，他們即使學習了九部契經（佛教經典的總稱），方等（大乘經典）的精要和摩訶衍（大乘）的種種法寶，也不是他們所能理解的境界。然而，佛陀所說的法，並非所有聲聞（聽聞佛法而修行的人）和緣覺（通過觀察因緣而覺悟的人）都能理解的。如果有人能理解佛陀所說的因緣相貌，也能知道一切眾生都具有如來性（佛性），不執著于『我』和壽命的觀念，心中保持中道，說『我身中都有佛性，我應當成佛。我現在只需要斷除一切煩惱。』這樣說的人，是我的聲聞弟子。如果不是這樣說，就是自稱證得超凡的境界。還有人說，『我已經成佛，我已經見到法，安住在佛的境界。』這就是自稱證得超凡的境界。如果不是這樣，這些人不久將會成就佛道。像這樣甚深而確定的佛教教義，而有些比丘（出家修行的男子）卻在其中自稱證得超凡的境界，爲了獲得利益供養，諂媚地慢慢行走，假裝乞食。他們愚癡犯戒，沒有證得道果，卻說自己已經證得道果，向人宣揚，希望大家都知道，恭敬供養他們，從而更加貪婪地追求供養，不修習佛法，只是裝模作樣，取悅他人。我說這些人是自稱證得超凡的境界。還有一些比丘，爲了護持正法，表面上追求利益供養和名聲，他們這樣想：『要讓所有人都認識我，稱讚我，恭敬供養我，我就可以因此降伏外道和那些犯戒的人，弘揚如來天尊的功德，廣泛宣講《方等般泥洹經》（大乘經典），開導眾生，善於理解如來所說的經律和律的附屬內容，增長自己如來的種子，迅速讓佛性開發顯現，無量劫的煩惱一時消除。』他們告訴眾生，你們都具有如來的佛性，斷除一切煩惱。他們心中想著護持佛法而這樣說。我說這些人是菩薩，因為他們護持佛法，所以不算自稱證得超凡的境界。如果違犯比尼（戒律），就像忉利天（欲界六天之一）的壽命有八萬四千歲，死後也會墮入泥犁（地獄），更何況是犯了粗重的罪過。如果大乘修行人犯了粗重的罪過，都應當被驅逐出去，有所貪求就是粗重的罪過。
【English Translation】 English version If someone claims to have attained superhuman states, know that they are like saying the ocean contains all kinds of treasures. Even if they have studied the nine divisions of the scriptures (a general term for Buddhist scriptures), the essentials of the Vaipulya (Mahayana scriptures), and the various Dharma treasures of the Mahayana, these are not realms they can comprehend. However, the Dharma spoken by the Buddha is not within the realm of understanding for all Sravakas (those who hear the Dharma and practice) and Pratyekabuddhas (those who awaken through observing causes and conditions). If someone can understand the aspects of causes and conditions spoken by the Buddha, and also know that all sentient beings possess the Tathagata-nature (Buddha-nature), without clinging to the notions of 'self' and lifespan, maintaining the Middle Way in their mind, and saying, 'I have the Buddha-nature within me, I should become a Buddha. Now I only need to eliminate all afflictions,' such a person is my Sravaka disciple. If they do not speak in this way, they are claiming to have attained superhuman states. Furthermore, if someone says, 'I have already become a Buddha, I have already seen the Dharma, and I dwell in the state of a Buddha,' this is claiming to have attained superhuman states. If they are not like this, these people will soon attain Buddhahood. Such is the profound and certain teaching of Buddhism, yet some Bhikkhus (monks) among them claim to have attained superhuman states, for the sake of gain and offerings, they walk slowly with flattery, pretending to beg for alms. They are ignorant and violate the precepts, have not attained the fruit of the path, yet they claim to have attained the fruit, proclaiming it to others, hoping everyone will know, respect, and make offerings to them, thus increasing their greed for offerings. They do not practice the Dharma, but merely put on a show, pleasing others. I say that these people are claiming to have attained superhuman states. There are also some Bhikkhus who, for the sake of protecting the Dharma, outwardly seek gain, offerings, and fame. They think, 'I should make myself known to everyone, so that they will praise me, respect me, and make offerings to me. Through this, I can subdue the heretics and those who violate the precepts, promote the virtues of the Tathagata, the Honored One, widely proclaim the Vaipulya Parinirvana Sutra (Mahayana scripture), guide sentient beings, be skilled in understanding the Sutras and Vinaya spoken by the Tathagata and the related Vinaya, nurture the Tathagata seed within themselves, quickly manifest the Buddha-nature, and eliminate the afflictions of countless kalpas in an instant.' They tell sentient beings, 'You all possess the Buddha-nature of the Tathagata, eliminate all afflictions.' They say this with the intention of protecting the Dharma. I say that these people are Bodhisattvas, because they protect the Dharma, they are not considered to be claiming to have attained superhuman states. If one violates the Vinaya (precepts), like the lifespan of the Trayastrimsa Heaven (one of the six heavens of the desire realm) which is eighty-four thousand years, one will still fall into Naraka (hell) after death, let alone committing gross offenses. If a Mahayana practitioner commits gross offenses, they should all be expelled. Having any attachment is a gross offense.
；人所受護塔物取如芥子，及不問主而取經卷者皆是粗罪；賊心壞塔，亦犯粗罪，悉應驅出。若王大臣有故塔寺，欲作供養為舍利故，或恭敬故立一比丘為經營主付其錢物，而彼比丘輒取自用令主呵責，是等比丘亦應驅出；正使不男及二根者皆應驅出。所以者何？越五戒故。乃至蟻子皆當慈心施以無畏，是沙門法。設有酒香亦隨遠離，是沙門法。正使夢中猶不妄語，是沙門法。夢中不與女人同處，是沙門法。若於夢中與共同處，雖不犯戒，如香華等令人寬縱，心起放逸，皆由晝見心隨生故則有夢想，彼夢覺已亦增亂念，以食子想而行乞食。云何而令恣心得生？夢中生心應速除滅。如是相貌當知是為如來經律。魔說經律從而信者，當知是輩為隨魔教；佛說經律從而信者，當知菩薩。
「言如來聽受大人坐法，行止威儀受不言法，投巖飲毒斷食殺生，繫縛眾生自治身體，作茂羅業咒術蠱道，旃陀羅等不男二根支節不具皆聽出家；愍眾生故，乳蜜綿繒珂貝皮革諸穀米等悉不服食；于諸草木作壽命想，慈悲心故；泥洹長滅；如是相貌，當知是為魔說經律。除大人坐四種威儀，若言我聽飲毒入火斷食投巖殘殺眾生，作茂羅業咒術蠱道，乳蜜綿繒珂貝穀米作熟肉想，一切草木作壽命想，如是說者我所不聽。作是說者，當知是
【現代漢語翻譯】 現代漢語譯本：如果有人拿取守護佛塔的物品，哪怕像芥子一樣微小，或者不經允許就拿取經卷，這些都是粗重的罪過；如果有人心懷惡意破壞佛塔，也犯下粗重的罪過，都應該被驅逐出去。如果國王或大臣擁有舊的佛塔寺廟，想要爲了供奉舍利或表達恭敬而設立一位比丘作為管理者，並交付給他錢財物品，而這位比丘卻擅自取用，導致施主責備，這樣的比丘也應該被驅逐出去；即使是性功能障礙者或雙性人，也都應該被驅逐出去。為什麼呢？因為他們違犯了五戒。甚至對待螞蟻都應該慈悲，給予它們無畏的保護，這是沙門（出家人）的修行法則。如果有酒的香味，也應該遠離，這是沙門（出家人）的修行法則。即使在夢中也不應該說謊，這是沙門（出家人）的修行法則。在夢中也不應該與女人同處，這是沙門（出家人）的修行法則。如果在夢中與女人同處，雖然不犯戒，但就像香花一樣，會讓人放鬆警惕，心中產生放逸，這都是因為白天所見所想在心中留下了痕跡，從而產生夢境。夢醒之後，也會增加雜亂的念頭，應該像對待自己的孩子一樣去乞食。怎麼能讓放縱的心產生呢？夢中產生的念頭應該迅速消除。像這樣的特徵，應當知道這是如來（佛陀）的經律。如果有人相信魔所說的經律，應當知道這些人是跟隨魔的教導；如果有人相信佛所說的經律，應當知道這些人是菩薩。 如來（佛陀）說允許成年人坐著，行住坐臥都有威儀，接受不說話的教法，跳崖、喝毒藥、斷食、殺生、捆綁眾生、自我傷害身體、從事茂羅業（一種外道法術）、咒術、蠱術，旃陀羅（賤民）等性功能障礙者、雙性人、肢體不全的人都可以出家；因為憐憫眾生，所以不食用乳製品、蜂蜜、絲綢、貝殼、皮革、各種穀物等；對草木也抱有生命的想法，因為慈悲心；最終達到涅槃寂滅。像這樣的特徵，應當知道這是魔所說的經律。除了成年人坐著和四種威儀之外，如果有人說我允許喝毒藥、跳入火中、斷食、跳崖、殘殺眾生、從事茂羅業、咒術、蠱術，把乳製品、蜂蜜、絲綢、貝殼、穀物等看作熟肉，把一切草木看作有生命，這樣說的話，我都不允許。這樣說的人，應當知道是魔的教導。
【English Translation】 English version: If someone takes items protecting the stupa, even as small as a mustard seed, or takes scriptures without permission, these are all serious offenses; if someone maliciously damages the stupa, they also commit a serious offense and should be expelled. If a king or minister has an old stupa or temple and wishes to appoint a bhikkhu (monk) as manager for the purpose of offering relics or showing respect, and entrusts him with money and goods, but this bhikkhu takes them for his own use, causing the donor to rebuke him, such a bhikkhu should also be expelled; even those who are impotent or hermaphrodites should be expelled. Why? Because they have violated the five precepts. Even towards ants, one should be compassionate and offer them fearlessness, this is the practice of a śramaṇa (ascetic). If there is the scent of alcohol, one should also stay away, this is the practice of a śramaṇa. Even in dreams, one should not lie, this is the practice of a śramaṇa. In dreams, one should not be with a woman, this is the practice of a śramaṇa. If one is with a woman in a dream, although it is not a violation of precepts, it is like fragrant flowers, which can make one relax one's vigilance and give rise to indulgence in the mind. This is all because what one sees and thinks during the day leaves traces in the mind, thus creating dreams. After waking from a dream, it also increases confused thoughts, one should beg for food as if caring for one's own child. How can one allow a licentious mind to arise? Thoughts that arise in dreams should be quickly eliminated. Such characteristics should be known as the teachings of the Tathāgata (Buddha). If someone believes in the teachings of the Māra (demon), it should be known that these people are following the teachings of the Māra; if someone believes in the teachings of the Buddha, it should be known that these people are Bodhisattvas. The Tathāgata (Buddha) said that adults are allowed to sit, their conduct should be dignified in all postures, they should accept the teachings without speaking, jumping off cliffs, drinking poison, fasting, killing, binding beings, harming one's own body, engaging in Maurola practices (a kind of heretical magic), incantations, and sorcery, and that Chandala (outcastes), those who are impotent, hermaphrodites, and those with incomplete limbs can all become monks; because of compassion for all beings, one should not consume dairy products, honey, silk, shells, leather, various grains, etc.; one should also have the thought of life for plants and trees, because of compassion; and ultimately reach Nirvana. Such characteristics should be known as the teachings of the Māra. Apart from adults sitting and the four postures, if someone says that I allow drinking poison, jumping into fire, fasting, jumping off cliffs, killing beings, engaging in Maurola practices, incantations, and sorcery, regarding dairy products, honey, silk, shells, grains, etc. as cooked meat, and regarding all plants and trees as having life, if someone says this, I do not allow it. Those who say this should be known as the teachings of the Māra.
輩外道弟子；隨我所聽而能行者，是我弟子。不說四大有壽命想，如是說者，當知是為佛說經律。如是比說眾多無量。魔說經律從而信者，當知是輩為隨魔教；佛說經律從而信者，當知菩薩。善男子！如是所說是為魔所說經、佛所說經差別之相，當分別知。」
迦葉菩薩白佛言：「善哉！世尊！我等今日始解如來甚深之說。」
佛告迦葉：「善哉！善哉！善男子！當作是學，是為黠慧。」
大般泥洹經卷第四 大正藏第 12 冊 No. 0376 佛說大般泥洹經
大般泥洹經卷第五
東晉平陽沙門法顯譯
四諦品第十一
爾時佛告迦葉：「善男子！若使是苦名苦諦者，地獄畜生皆有苦諦。名苦諦者，謂知如來常住法身非穢食身。眾生不得如來尊智，知苦故以非法為法，久遠癡愛煩惱結縛，彌劫生死苦輪常轉。假使如來常住二字暫經耳者，欲生天上及求解脫，必得聖果自然快樂。智者自知，皆由如來常住之音暫經耳故得此妙果，久遠以來不知如來常住法故，往返無量生死苦惑，如是知苦為知苦諦。若異此者非知苦諦。苦集諦者，諸法之實，不知實故增其愛集，畜養奴婢諸非法物，非法為法而生妄取，正法則滅，以無智故長處生死輪轉苦惑，當知是等為壞正法，終不
【現代漢語翻譯】 現代漢語譯本：那些外道的弟子，如果能按照我所聽到的教誨去實踐，就是我的弟子。不要認為四大（地、水、火、風）有壽命的想法，如果有人這樣說，應當知道這是佛所說的經律。像這樣比喻的說法有很多很多。如果有人相信魔所說的經律，應當知道這些人是跟隨魔的教導；如果有人相信佛所說的經律，應當知道這些人是菩薩。善男子！像這樣所說的，就是魔所說的經和佛所說的經之間的差別之處，應當分別清楚地知道。」 迦葉菩薩對佛說：『太好了！世尊！我們今天才理解如來如此深奧的教誨。』 佛告訴迦葉：『太好了！太好了！善男子！應當這樣學習，這才是真正的智慧。』
《大般泥洹經》卷第四 大正藏第 12 冊 No. 0376 《佛說大般泥洹經》
《大般泥洹經》卷第五
東晉平陽沙門法顯譯
四諦品第十一
這時，佛告訴迦葉：『善男子！如果把『苦』叫做苦諦，那麼地獄和畜生也都有苦諦。所謂苦諦，是指知道如來常住的法身，而不是污穢的肉身。眾生不能得到如來的尊貴智慧，因為不知道苦，所以把非法當作法，長久以來被癡愛煩惱所束縛，在漫長的生死苦輪中不斷輪迴。如果有人聽到『如來常住』這四個字，即使只是短暫地聽到，想要升到天上或者求解脫，必定能得到聖果，自然快樂。有智慧的人自己知道，都是因為短暫地聽到如來常住的聲音，才得到如此美好的果報。因為長久以來不知道如來常住的法，所以在無量的生死苦難中往返。像這樣知道苦，才是知道苦諦。如果不是這樣，就不是知道苦諦。苦集諦，是指諸法的實相，因為不知道實相，所以增長愛慾的積聚，畜養奴婢等非法之物，把非法當作法而產生虛妄的執取，正法因此而滅亡。因為沒有智慧，所以長久地在生死輪迴的苦難中流轉。應當知道這些人是破壞正法的人，最終不能』
【English Translation】 English version: Those disciples of other paths, if they can practice according to what I have heard, are my disciples. Do not think that the four elements (earth, water, fire, and wind) have a life span. If someone says this, know that it is the sutras and precepts spoken by the Buddha. There are many, many such metaphorical sayings. If someone believes in the sutras and precepts spoken by Mara (demon), know that these people are following the teachings of Mara; if someone believes in the sutras and precepts spoken by the Buddha, know that these people are Bodhisattvas. Good man! What has been said is the difference between the sutras spoken by Mara and the sutras spoken by the Buddha, and you should clearly understand the distinction.』 Kasyapa Bodhisattva said to the Buddha, 『Excellent! World Honored One! Today we have begun to understand the profound teachings of the Tathagata.』 The Buddha said to Kasyapa, 『Excellent! Excellent! Good man! You should learn in this way, this is true wisdom.』
The Nirvana Sutra, Volume Four Taisho Tripitaka Volume 12, No. 0376, The Buddha Speaks the Great Nirvana Sutra
The Nirvana Sutra, Volume Five
Translated by the Shramana Faxian of Pingyang in the Eastern Jin Dynasty
Chapter Eleven on the Four Noble Truths
At that time, the Buddha said to Kasyapa, 『Good man! If 『suffering』 is called the Truth of Suffering, then hell beings and animals would also have the Truth of Suffering. The Truth of Suffering means knowing that the Tathagata』s Dharma body is permanent, not a defiled physical body. Beings cannot attain the Tathagata』s noble wisdom, and because they do not know suffering, they take what is not Dharma as Dharma. For a long time, they are bound by ignorance, love, and afflictions, and they constantly revolve in the long cycle of suffering in birth and death. If someone hears the four words 『Tathagata is permanent,』 even if they only hear it briefly, if they wish to be reborn in heaven or seek liberation, they will surely attain the holy fruit and natural happiness. The wise know for themselves that it is because they briefly heard the sound of the Tathagata』s permanence that they attained such wonderful results. Because they have not known the Tathagata』s permanent Dharma for a long time, they have been wandering in countless sufferings of birth and death. Knowing suffering in this way is knowing the Truth of Suffering. If it is different from this, it is not knowing the Truth of Suffering. The Truth of the Origin of Suffering refers to the true nature of all dharmas. Because they do not know the true nature, they increase their accumulation of desire, keeping servants and other unlawful things, taking what is not Dharma as Dharma, and giving rise to false attachments. The true Dharma is thus destroyed. Because of their lack of wisdom, they are long in the cycle of suffering in birth and death. Know that these people are destroying the true Dharma, and they will not ultimately』
得果生天解脫。不知苦集真實相故為壞正法，妄說之報亦復長夜生死苦惱，如是知者為知集諦。若異此者不名知集。苦滅諦者，若修行空一切盡滅壞如來性，若修行空名滅諦者，彼諸外道相違義者，亦修行空得滅諦耶？當知一切皆有如來常住之性，滅諸結縛煩惱永盡，顯現如來常住之性，起於一心便得妙果，常樂自在名法自在王，是為修行苦滅聖諦。若復修行于如來性作空無我相，當知是輩如蛾投火。名滅諦者，是如來性，是如來實，滅除一切無量煩惱。所以者何？是如來性因故，如是知者為知如來平等滅諦。若異此者不名知滅。苦滅道者，如來法僧解脫之性，此四種法名為道諦。於四種法不知實故，長處生死無量苦惑。于生死中能勤修行，了知如來法僧解脫，是常住法，非變易法非磨滅法，不盡不壞，起於一心得微妙果快樂自在。於此常住不空四法作非法想者，當知是輩得邪見果報。苦滅道者，於此三法作常住修者，是則名為知苦滅道諦。如是修行常住想者，當知是等是我弟子知四真諦，是為菩薩知四真諦。」
迦葉菩薩白佛言：「世尊！我今始知修四真諦。」
大般泥洹經四倒品第十二
佛復告迦葉：「所謂顛倒，苦有樂想，如來無常滅盡泥洹，如薪盡火滅則為大苦，而作是想，如來無常，是
【現代漢語翻譯】 現代漢語譯本 獲得果報而生天，得到解脫。因為不瞭解苦、集（苦的根源）的真實相，所以會破壞正法，妄加言說的報應也是長久的生死苦惱。像這樣瞭解的，才算是瞭解集諦（苦的根源）。如果不是這樣，就不能稱爲了解集諦。關於苦滅諦（苦的止息），如果修行空性，認為一切都滅盡，壞滅如來之性，如果修行空性就稱為滅諦，那麼那些與佛法相違的外道，也修行空性，難道也能得到滅諦嗎？應當知道一切都具有如來常住之性，滅除一切結縛煩惱，永遠斷盡，顯現如來常住之性，發起一心就能得到微妙的果報，常樂自在，稱為法自在王，這才是修行苦滅聖諦。如果又修行，認為如來之性是空無我相，應當知道這些人如同飛蛾撲火。所謂滅諦，是指如來之性，是如來真實，滅除一切無量煩惱。為什麼呢？因為這是如來之性的緣故。像這樣瞭解的，才算是瞭解如來平等的滅諦。如果不是這樣，就不能稱爲了解滅諦。關於苦滅道諦（通往苦滅的道路），如來、法、僧、解脫之性，這四種法稱為道諦。因為不瞭解這四種法的真實，所以長久處於生死輪迴，遭受無量苦惱迷惑。在生死輪迴中能夠勤奮修行，瞭解如來、法、僧、解脫是常住法，不是變易法，不是磨滅法，不盡不壞，發起一心就能得到微妙的果報，快樂自在。對於這常住不空的四法，如果產生非法之想，應當知道這些人會得到邪見的果報。關於苦滅道諦，如果對這三法（如來、法、僧）作常住的修行，這就稱爲了解苦滅道諦。像這樣修行常住之想的，應當知道這些人是我的弟子，瞭解四真諦，這才是菩薩瞭解四真諦。 迦葉菩薩對佛說：『世尊！我現在才開始瞭解修行四真諦。』 《大般涅槃經》四倒品第十二 佛又告訴迦葉：『所謂顛倒，是指在苦中產生樂的念頭，認為如來是無常的，滅盡涅槃，如同柴火燒盡，火焰熄滅，這是極大的痛苦，卻產生這樣的想法，認為如來是無常的，這才是顛倒。』
【English Translation】 English version Attaining fruition and being born in heaven, achieving liberation. Because they do not understand the true nature of suffering and its origin (samudaya), they destroy the true Dharma. The retribution for their false speech is also prolonged suffering in the cycle of birth and death. Those who understand in this way are said to understand the truth of the origin of suffering (samudaya satya). If it is otherwise, they are not said to understand the origin of suffering. Regarding the cessation of suffering (nirodha satya), if one practices emptiness, believing that everything is extinguished and destroys the nature of the Tathagata, if practicing emptiness is called cessation, then those non-Buddhist paths that contradict the Dharma also practice emptiness, will they also attain cessation? It should be known that all have the permanent nature of the Tathagata. Extinguishing all bonds and afflictions, forever ending them, revealing the permanent nature of the Tathagata, arising from one-pointedness of mind, one attains wondrous fruition, constant joy and freedom, called the King of Dharma Freedom. This is the practice of the noble truth of the cessation of suffering. If one practices, thinking that the nature of the Tathagata is empty and without self, it should be known that these people are like moths flying into a flame. The so-called cessation is the nature of the Tathagata, the reality of the Tathagata, extinguishing all immeasurable afflictions. Why? Because it is the cause of the nature of the Tathagata. Those who understand in this way are said to understand the equal cessation of the Tathagata. If it is otherwise, they are not said to understand cessation. Regarding the path to the cessation of suffering (marga satya), the nature of the Tathagata, Dharma, Sangha, and liberation, these four dharmas are called the path. Because they do not understand the reality of these four dharmas, they are long in the cycle of birth and death, suffering immeasurable afflictions and delusions. In the cycle of birth and death, if one can diligently practice, understanding that the Tathagata, Dharma, Sangha, and liberation are permanent dharmas, not changing dharmas, not perishable dharmas, not ending, not destroying, arising from one-pointedness of mind, one attains wondrous fruition, joy and freedom. If one has non-Dharma thoughts about these four permanent and non-empty dharmas, it should be known that these people will receive the retribution of wrong views. Regarding the path to the cessation of suffering, if one practices permanence with these three dharmas (Tathagata, Dharma, Sangha), this is called understanding the path to the cessation of suffering. Those who practice the thought of permanence in this way, it should be known that these are my disciples who understand the four noble truths, this is the Bodhisattva who understands the four noble truths. Bodhisattva Kasyapa said to the Buddha: 'World Honored One! I now begin to understand the practice of the four noble truths.' The Mahaparinirvana Sutra, Chapter Twelve on the Four Inversions The Buddha again told Kasyapa: 'The so-called inversions are to have the thought of pleasure in suffering, to think that the Tathagata is impermanent, that the extinction of Nirvana is like the burning out of firewood and the extinguishing of fire, which is great suffering, and yet to have such a thought, thinking that the Tathagata is impermanent, this is an inversion.'
為顛倒，樂有苦想。于如來長存作眾生見，是為顛倒。於三有苦而作樂想，是亦顛倒，是為第一顛倒。無常常想顛倒，常無常想顛倒。常無常想者，如來泥洹修極空想，是為顛倒；修極空已，短壽眾生便得長壽，於是修果謂常存法，名為顛倒，是名第二顛倒。非我我想顛倒，我非我想顛倒；言一切世間有我，是為顛倒；佛說如來性是真實我，而於此義作非我修，是名第三顛倒。凈不凈想顛倒，不凈凈想顛倒；如來常住非穢食身，而肉眼者言穢食身非清凈法，法僧解脫亦當滅盡，是名顛倒；諸不凈身無一凈想，愚癡倒惑而起凈想，是名第四顛倒。如是，善男子！是名四顛倒。」
迦葉菩薩白佛言：「善哉！世尊！我從本來常著顛倒，而今始知如來正見。」
大般泥洹經如來性品第十三
迦葉菩薩復白佛言：「世尊！如來有我，二十五有，為有為無？」
佛告迦葉：「真實我者是如來性，當知一切眾生悉有，但彼眾生無量煩惱覆蔽不現。譬如貧家舍內有珍寶藏而不能知，時有一人善知寶相語貧子言：『汝為我作，我當與汝錢財寶物。』貧子答言：『我不能去。所以者何？我先家中有珍寶藏不能捨去。』彼人復言：『汝愚癡人不知寶處，且與我作，給汝珍寶用之無盡。』便從其語。然後彼人出其宅
【現代漢語翻譯】 現代漢語譯本 將顛倒視為真實，將快樂視為痛苦。認為如來是常存的，而將其視為眾生，這是顛倒。認為三有（欲有、色有、無色有）的痛苦是快樂，這也是顛倒，這是第一種顛倒。認為無常是常，認為常是無常，這是顛倒。認為常是無常，例如，認為如來涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）是修習極空（Sunyata，佛教術語，指空性）的境界，這是顛倒；修習極空后，短壽的眾生反而認為自己獲得了長壽，因此認為修習的結果是常存的法，這被稱為顛倒，這是第二種顛倒。認為非我是我，認為我是非我，這是顛倒。說一切世間有我（Atman，佛教術語，指靈魂或自我），這是顛倒；佛說如來性（Tathagatagarbha，佛教術語，指如來藏，即眾生本具的佛性）是真實的自我，而對此義進行非我的修習，這被稱為第三種顛倒。認為不凈是凈，認為凈是不凈，這是顛倒。如來常住，並非是污穢的食物之身，而肉眼凡胎卻說污穢的食物之身不是清凈的法，法（Dharma，佛教術語，指佛法）和僧（Sangha，佛教術語，指僧團）的解脫也終將滅盡，這被稱為顛倒；對於不凈的身體，沒有一絲凈的念頭，愚癡顛倒卻生起凈的念頭，這被稱為第四種顛倒。像這樣，善男子！這就是四種顛倒。 迦葉菩薩（Kasyapa Bodhisattva，佛教菩薩名）對佛說：『太好了！世尊！我從一開始就常常執著于顛倒，而現在才開始瞭解如來的正見。』 《大般涅槃經》（Mahaparinirvana Sutra，佛教經典）如來性品第十三 迦葉菩薩又對佛說：『世尊！如來有我，二十五有（佛教術語，指三界中的二十五種存在狀態），是有還是無？』 佛告訴迦葉：『真實的我是如來性，應當知道一切眾生都有，只是這些眾生被無量的煩惱所覆蓋而無法顯現。譬如貧窮人家中藏有珍寶，卻不知道，這時有一個人善於識別寶物，告訴貧窮的人說：『你為我做事，我將給你錢財寶物。』貧窮的人回答說：『我不能去。為什麼呢？因為我家中有珍寶，我不能捨棄。』那個人又說：『你這個愚癡的人，不知道寶藏在哪裡，先為我做事，我給你珍寶，讓你用之不盡。』於是貧窮的人就聽從了他的話。然後那個人從他的家中取出寶藏。
【English Translation】 English version To perceive what is inverted as real, and to perceive pleasure as suffering. To view the Tathagata (Buddha, one who has thus gone) as eternally existing while seeing him as a sentient being, this is inversion. To perceive the suffering of the three realms of existence (desire realm, form realm, formless realm) as pleasure, this is also inversion, this is the first inversion. To perceive impermanence as permanence, and to perceive permanence as impermanence, this is inversion. To perceive permanence as impermanence, for example, to perceive the Nirvana (Buddhist term, the state of liberation from the cycle of birth and death) of the Tathagata as the practice of extreme emptiness (Sunyata, Buddhist term, emptiness), this is inversion; after practicing extreme emptiness, short-lived beings instead believe they have obtained long life, thus they consider the result of practice to be an eternally existing dharma (Buddhist term, the teachings of the Buddha), this is called inversion, this is the second inversion. To perceive non-self as self, and to perceive self as non-self, this is inversion. To say that there is a self (Atman, Buddhist term, soul or self) in all the world, this is inversion; the Buddha said that the Tathagatagarbha (Buddhist term, the womb of the Tathagata, the inherent Buddha-nature in all beings) is the true self, and to practice non-self in this sense, this is called the third inversion. To perceive impurity as purity, and to perceive purity as impurity, this is inversion. The Tathagata is eternally abiding, not a body of defiled food, yet those with physical eyes say that the body of defiled food is not a pure dharma, and that the liberation of the Dharma (Buddhist term, the teachings of the Buddha) and the Sangha (Buddhist term, the monastic community) will also eventually perish, this is called inversion; regarding the impure body, there is not a single thought of purity, yet foolishly and confusedly, a thought of purity arises, this is called the fourth inversion. Thus, good man! These are the four inversions. Kasyapa Bodhisattva (Buddhist Bodhisattva) said to the Buddha: 'Excellent! World Honored One! From the beginning, I have always been attached to inversions, and now I am beginning to understand the correct view of the Tathagata.' Mahaparinirvana Sutra (Buddhist scripture), Chapter Thirteen on the Nature of the Tathagata Kasyapa Bodhisattva again said to the Buddha: 'World Honored One! The Tathagata has a self, the twenty-five realms of existence (Buddhist term, the twenty-five states of existence in the three realms), is it existent or non-existent?' The Buddha told Kasyapa: 'The true self is the Tathagata-nature, it should be known that all sentient beings have it, but these sentient beings are covered by immeasurable afflictions and cannot manifest it. For example, a poor family has a treasure hidden in their house but does not know it, then there is a person who is good at recognizing treasures, who tells the poor person: 'You work for me, and I will give you money and treasures.' The poor person replies: 'I cannot go. Why? Because I have a treasure in my house, I cannot abandon it.' That person says again: 'You foolish person, you do not know where the treasure is, first work for me, and I will give you treasures that you can use endlessly.' Then the poor person followed his words. Then that person took the treasure from his house.
中珍寶與之，貧人歡喜起奇特想，知彼士夫實可依怙。一切眾生亦復如是，各各皆有如來之性，無量煩惱覆蔽隱沒不能自知；如來方便誘進開化，令知自身有如來性歡喜信受。複次，善男子！譬如母人生子尚小而便得病，藥師方便為合良藥，蘇乳石蜜令子服之，語其母言：『慎莫與乳，令子藥消然後與之。』複合苦藥涂其乳上。子欲飲乳，聞苦藥氣即便捨去，知其藥消然後洗乳令子乳之。如是，善男子！如來誘進化眾生故，初為眾生說一切法修無我行，修無我時滅除我見，滅我見已入于泥洹，除世俗我故說非我方便密教，然後為說如來之性，是名離世真實之我。」
迦葉菩薩白佛言：「世尊！人初生時智慧尚少，漸漸長大智亦隨明，若有我者始終應一，以彼智慧漸漸增故，當知無我。又復我者應無生死，而有生死，當知無我。若使一切皆有如來性者應無有異，而今現有長者梵志剎利居士旃陀羅等，諸眾生類種種異業受身不同，若使眾生有如來性者應當同等，而今不同，故知無有如來之性。若復真實有如來性，不應殺盜作諸種種不善惡業，若當衆生有如來性，聾者應聽盲者應視啞者應言；若使各有如來性者，為住何所？彼和合身青黃赤白，于種種色，為住一處為遍身中？」
佛告迦葉：「譬如國王有大力士
{ "translations": [ "現代漢語譯本：如果有人把珍寶給予一個貧窮的人，這個貧窮的人會歡喜，併產生一種奇特的想法，知道這個人確實可以依靠。一切眾生也是如此，各自都具有如來之性（如來所具有的佛性），但被無量的煩惱覆蓋遮蔽，不能自己知道；如來用方便法引導開化他們，讓他們知道自身具有如來之性，從而歡喜信受。再者，善男子！譬如母親生下孩子，孩子還小就生病了，藥師用方便法調配良藥，用酥油、牛奶、石蜜讓孩子服用，並告訴他的母親說：『千萬不要給他餵奶，等藥力消化后再喂。』又把苦藥塗在乳頭上。孩子想喝奶，聞到苦藥的氣味就捨棄了，知道藥力消化后，才洗凈乳頭讓孩子吃奶。如此，善男子！如來爲了引導開化眾生，最初為眾生說一切法，修無我之行，修無我時滅除我見，滅除我見後進入涅槃（佛教的最高境界），爲了去除世俗的我，所以說非我的方便密教，然後才為他們說如來之性，這叫做遠離世俗的真實之我。」 , "迦葉菩薩（佛陀的十大弟子之一）對佛說：「世尊！人剛出生時智慧還少，漸漸長大智慧也隨之增長，如果存在一個『我』，那麼它應該始終如一，因為智慧是逐漸增長的，所以應當知道沒有『我』。而且，『我』應該沒有生死，但實際上有生死，所以應當知道沒有『我』。如果一切眾生都具有如來之性，那麼應該沒有差別，但現在卻有長者（有地位的人）、婆羅門（古印度祭司階層）、剎帝利（古印度武士階層）、居士（在家信徒）、旃陀羅（古印度賤民）等，各種眾生因不同的業力而受生不同，如果眾生具有如來之性，那麼應該相同，但現在不同，所以知道沒有如來之性。如果真的有如來之性，就不應該殺生、偷盜、做各種不善的惡業，如果眾生具有如來之性，那麼聾子應該能聽見，盲人應該能看見，啞巴應該能說話；如果各自都有如來之性，那麼它住在哪裡呢？這個和合的身體，青黃赤白，各種顏色，是住在一個地方還是遍佈全身呢？」", "佛告訴迦葉：「譬如國王有一個大力士" ], "english_translations": [ "English version: If someone gives a treasure to a poor person, that poor person will rejoice and have a peculiar thought, knowing that this person is truly reliable. All sentient beings are also like this, each possessing the Tathagata-nature (the Buddha-nature inherent in a Tathagata), but they are covered and obscured by immeasurable afflictions, unable to know it themselves; the Tathagata skillfully guides and enlightens them, letting them know that they possess the Tathagata-nature, thus rejoicing and believing. Furthermore, good man! It is like a mother giving birth to a child who becomes ill while still young. A physician skillfully prepares good medicine, using ghee, milk, and honey for the child to take, and tells the mother: 『Be careful not to give him milk, let the medicine digest first before giving it.』 He also applies bitter medicine to the nipple. The child wants to drink milk, but upon smelling the bitter medicine, he abandons it, knowing that the medicine has digested, then the nipple is washed clean for the child to drink. Likewise, good man! The Tathagata, in order to guide and enlighten sentient beings, initially teaches all dharmas to sentient beings, practicing non-self, and when practicing non-self, eradicates the view of self. Having eradicated the view of self, one enters Nirvana (the highest state in Buddhism). To remove the worldly self, the secret teaching of non-self is taught, and then the Tathagata-nature is taught. This is called the true self that is apart from the world.」", "Kasyapa Bodhisattva (one of the ten great disciples of the Buddha) said to the Buddha: 「World Honored One! When a person is first born, their wisdom is still small, and as they gradually grow, their wisdom also increases. If there is a 『self,』 then it should remain the same throughout. Because wisdom gradually increases, it should be known that there is no 『self.』 Moreover, the 『self』 should not have birth and death, but in reality, there is birth and death, so it should be known that there is no 『self.』 If all sentient beings possess the Tathagata-nature, then there should be no differences. But now there are elders (people of high status), Brahmins (the priestly class in ancient India), Kshatriyas (the warrior class in ancient India), householders (lay practitioners), Chandalas (the untouchable class in ancient India), etc. Various sentient beings receive different bodies due to different karmas. If sentient beings possess the Tathagata-nature, then they should be the same, but now they are different, so it is known that there is no Tathagata-nature. If there truly is a Tathagata-nature, then one should not kill, steal, or commit various unwholesome deeds. If sentient beings possess the Tathagata-nature, then the deaf should be able to hear, the blind should be able to see, and the mute should be able to speak. If each has the Tathagata-nature, where does it reside? This composite body, with its blue, yellow, red, and white colors, where does it reside, in one place or throughout the entire body?」", "The Buddha told Kasyapa: 「It is like a king having a powerful warrior" ] }
摩尼寶珠能除毒痛，繫著頭上與敵國共鬥，為彼所繫摩尼寶珠陷入身中，血肉皮覆遂失寶珠，求覓不得便作失想。時有良醫，來為治病。因語醫言：『我有寶珠遂便忘失，處處求覓不知所在？當知財寶非常之物如水上泡，速生速滅虛誑如幻，如是永作失寶珠想。』良醫答言：『寶珠不失莫作失想，汝因斗時珠入身中，血肉皮覆是故不現。』彼人不信而謂醫言：『血肉之中何處有珠？是虛言耳。』時彼良醫即為出珠，彼得珠已方信良醫所知奇特。一切眾生亦復如是，各各皆有如來之性，習惡知識起淫怒癡墮三惡道，乃至周遍二十五有種種受身。如來之性摩尼寶珠，沒在煩惱淫怒癡瘡，不知所在。於世俗我修無我想，不解如來良醫方便密教，作無我想而不能知真實之我；於是如來複為方便，令滅無量煩惱熾然，開示顯現如來之性。複次，善男子！譬如雪山有好甜藥名為上味，轉輪聖王未出世時隱沒不現，其諸病者皆詣藥所，掘地埋筒以承藥汁，或得甜味或得苦味，或得辛味或得酢味，或得鹹味或得淡味，而諸病者得此諸味，不得真實上味之藥，掘地不深薄福德故。轉輪聖王福德力故，出於世時便得真實上味之藥。如是，善男子！如來性者多種之味，無量煩惱愚癡覆蔽，是故眾生不得上味如來之性，種種行業處處受身。彼如
【現代漢語翻譯】 現代漢語譯本 摩尼寶珠（maṇi-ratna，如意寶珠）能夠消除毒痛，如果將它繫在頭上與敵國作戰，卻被敵人擊中，導致摩尼寶珠陷入體內，被血肉面板覆蓋，於是就失去了寶珠，尋找不到便認為寶珠丟失了。這時來了一位良醫，為他治病。他告訴醫生說：『我有一顆寶珠，卻不小心遺失了，到處尋找都不知道在哪裡？要知道財寶都是無常之物，如同水上的泡沫，迅速產生又迅速消滅，虛幻不實，所以就一直認為寶珠丟失了。』良醫回答說：『寶珠並沒有丟失，不要認為它丟失了，你是因為戰鬥時寶珠進入了體內，被血肉面板覆蓋所以看不見。』那人不相信，對醫生說：『血肉之中怎麼會有寶珠呢？這是虛妄之言。』這時良醫就將寶珠取出，那人得到寶珠后才相信良醫的醫術高明。一切眾生也是如此，各自都具有如來之性（tathāgatagarbha，佛性），因為習染惡知識，生起淫慾、嗔怒、愚癡，墮入三惡道，乃至周遍二十五有（二十五種存在狀態）種種受身。如來之性，如同摩尼寶珠，被煩惱、淫慾、嗔怒、愚癡的瘡疤所掩蓋，不知道在哪裡。在世俗中，我修習無我想，不理解如來良醫的方便密教，執著于無我想而不能認識真實的自我；於是如來再次施設方便，令眾生滅除無量熾盛的煩惱，開示顯現如來之性。再次，善男子！譬如雪山有一種美味的藥，名為上味，轉輪聖王（cakravartin，擁有統治世界的理想君主）未出世時，這種藥就隱藏不顯現，那些生病的人都到藥所在的地方，挖地埋筒來承接藥汁，有的得到甜味，有的得到苦味，有的得到辛味，有的得到酸味，有的得到鹹味，有的得到淡味，而這些病人得到這些味道，卻得不到真實的上味之藥，這是因為他們挖地不深，福德淺薄的緣故。轉輪聖王因為福德的力量，出現於世時，人們便能得到真實的上味之藥。如此，善男子！如來之性具有多種味道，被無量的煩惱愚癡所覆蓋，所以眾生得不到上味如來之性，在種種行業中處處受身。他們就像
【English Translation】 English version A maṇi-ratna (wish-fulfilling jewel) can remove poison and pain. If one wears it on their head and fights with an enemy country, and is struck by the enemy, causing the maṇi-ratna to enter the body, covered by flesh and skin, then the jewel is lost, and one cannot find it, thinking it is gone. At this time, a good physician comes to treat the illness. The person tells the doctor, 『I had a jewel, but I carelessly lost it, and I have searched everywhere without knowing where it is? Know that treasures are impermanent, like bubbles on water, quickly arising and quickly disappearing, illusory and unreal, so I have always thought the jewel was lost.』 The good physician replies, 『The jewel is not lost, do not think it is lost. It is because during the fight, the jewel entered your body, covered by flesh and skin, that it is not visible.』 The person does not believe this and says to the doctor, 『How can there be a jewel in flesh and blood? That is false.』 At this time, the good physician takes out the jewel, and after the person receives the jewel, they believe in the extraordinary knowledge of the good physician. All sentient beings are also like this, each possessing the tathāgatagarbha (Buddha-nature). Because of being accustomed to evil knowledge, they give rise to lust, anger, and ignorance, falling into the three evil paths, and even throughout the twenty-five existences (twenty-five states of being), they receive various bodies. The tathāgatagarbha, like a maṇi-ratna, is covered by the sores of afflictions, lust, anger, and ignorance, and one does not know where it is. In the mundane world, I cultivate the notion of no-self, not understanding the expedient secret teachings of the good physician, the Tathāgata, clinging to the notion of no-self and not being able to know the true self. Therefore, the Tathāgata again employs expedient means, causing sentient beings to extinguish immeasurable blazing afflictions, revealing and manifesting the tathāgatagarbha. Furthermore, good man! It is like in the snowy mountains there is a delicious medicine called the supreme flavor. When the cakravartin (ideal universal ruler) has not yet appeared in the world, this medicine is hidden and does not appear. Those who are sick go to the place where the medicine is, dig holes and bury tubes to collect the medicine juice. Some get a sweet taste, some get a bitter taste, some get a spicy taste, some get a sour taste, some get a salty taste, and some get a bland taste. These sick people get these tastes, but they do not get the true supreme flavor medicine. This is because they do not dig deep enough and their merit is shallow. Because of the power of the merit of the cakravartin, when he appears in the world, people can obtain the true supreme flavor medicine. Likewise, good man! The tathāgatagarbha has many flavors, covered by immeasurable afflictions and ignorance. Therefore, sentient beings do not obtain the supreme flavor of the tathāgatagarbha, and in various actions, they receive bodies everywhere. They are like
來性無可殺害，其諸死者名為壽短，如來之性名為真壽，不斷不壞乃至成佛。如來之性無害無殺唯長養身，有害有殺如諸病人作眾邪業，種種報應剎利梵志，乃至生死二十五有，不得真實如來性故。複次，善男子！如人穿地求金剛寶，手執利鑿鑿堅土石悉能令碎，唯有金剛莫能斷截；如來之性亦復如是，天魔利劍所不能傷，唯長養身受其傷壞非如來性。是故當知如來之性無害無殺，是為如來決定之教，方等契經甘露毒藥。」
迦葉菩薩白佛言：「世尊！方等契經甘露毒藥，義何所趣？」
佛告迦葉：「善男子！汝今諦聽當爲汝說。」
爾時世尊，即說偈言：
「或有食甘露， 而得長仙壽； 有人服甘露， 傷壽而早夭。 或因飲毒死， 或緣飲毒生。
「其甘露者，是摩訶衍無礙之智；其毒藥者，亦是摩訶衍無礙之智。猶如醍醐蘇油石蜜，食之不消名為毒藥，食之消者名為甘露。無智眾生不解方等大乘密教，則於是人名為毒藥。聲聞緣覺住大乘法，及諸菩薩人中之雄名為甘露，譬如乳牛雖色不同其乳一味。如是，迦葉！當知菩薩成無畏者之所歸依如來法性，彼性我性皆同一味。」
於是迦葉菩薩，即說偈言：
「我今歸三寶， 甚深如來性； 自身如來藏，
{ "translations": [ "現代漢語譯本", "來性（指眾生的本性）是不可殺害的，那些死亡的人被稱為壽命短促，而如來（佛）的本性被稱為真壽，它不會斷滅，不會毀壞，直至成佛。如來的本性沒有傷害，沒有殺戮，只是滋養身體。有傷害，有殺戮的，就像那些生病的人，造作各種邪惡的行為，遭受各種報應，從剎利（武士）到梵志（婆羅門），乃至在生死輪迴的二十五有（三界中的二十五種存在形式）中，都不能獲得真實的如來本性。再者，善男子！就像有人挖掘地面尋找金剛寶，手持鋒利的鑿子，能將堅硬的土石都鑿碎，唯有金剛無法被斷開；如來的本性也是如此，天魔的利劍都不能傷害，唯有滋養身體會受到傷害和破壞，而不是如來的本性。因此應當知道，如來的本性沒有傷害，沒有殺戮，這是如來確定的教誨，是方等契經（大乘經典）中的甘露和毒藥的譬喻。」 , "迦葉菩薩（釋迦牟尼佛的十大弟子之一）對佛說：『世尊！方等契經中甘露和毒藥的比喻，它的意義是指向什麼呢？』", "佛告訴迦葉：『善男子！你現在仔細聽，我將為你解說。』", "這時，世尊就說了偈語：", "『有人吃了甘露，可以獲得長久的仙壽；有人服用了甘露，反而會傷壽而早夭。有人因為喝了毒藥而死，也有人因為喝了毒藥而生。』", "『這甘露，是指摩訶衍（大乘）無礙的智慧；這毒藥，也是指摩訶衍無礙的智慧。就像醍醐（從牛奶中提取的精華）、酥油、石蜜（蜂蜜），吃了不能消化就稱為毒藥，吃了能消化就稱為甘露。沒有智慧的眾生不理解方等大乘的秘密教義，那麼對於這些人來說，它就稱為毒藥。聲聞（小乘修行者）、緣覺（中乘修行者）安住于大乘佛法，以及諸菩薩這些人中的英雄，就稱為甘露，譬如乳牛雖然顏色不同，但它們的乳汁味道是一樣的。如此，迦葉！應當知道菩薩成就無畏者所歸依的如來法性，那本性和我的本性都是同一味道。』", "於是，迦葉菩薩就說了偈語：", "『我現在歸依三寶（佛、法、僧），歸依甚深的如來本性；自身就具有如來藏（佛性），』" ], "english_translations": [ "English version", "The nature of coming (referring to the inherent nature of beings) cannot be harmed or killed. Those who die are called short-lived, while the nature of the Tathagata (Buddha) is called true life, which is neither cut off nor destroyed, even until Buddhahood. The nature of the Tathagata has no harm, no killing, but only nourishes the body. Those who have harm and killing are like those who are sick, committing various evil deeds, and suffering various retributions, from Kshatriyas (warriors) to Brahmins (priests), and even in the twenty-five existences of samsara (the cycle of birth and death), they cannot attain the true nature of the Tathagata. Furthermore, good man! Just as a person digs the ground to find Vajra (diamond) treasure, holding a sharp chisel, they can break all the hard soil and stones, but only Vajra cannot be cut; the nature of the Tathagata is also like this, the sharp swords of demons cannot harm it, only nourishing the body will be harmed and destroyed, not the nature of the Tathagata. Therefore, it should be known that the nature of the Tathagata has no harm, no killing, this is the definite teaching of the Tathagata, and it is the metaphor of nectar and poison in the Vaipulya Sutras (Mahayana scriptures).", "Bodhisattva Kasyapa (one of the ten great disciples of Shakyamuni Buddha) said to the Buddha: 'World Honored One! What is the meaning of the metaphor of nectar and poison in the Vaipulya Sutras?'", "The Buddha told Kasyapa: 'Good man! Now listen carefully, and I will explain it to you.'", "At that time, the World Honored One spoke the following verses:", "'Some who eat nectar may gain long immortal life; some who take nectar may harm their lives and die young. Some die from drinking poison, while others live from drinking poison.'", "'This nectar refers to the unobstructed wisdom of Mahayana (the Great Vehicle); this poison also refers to the unobstructed wisdom of Mahayana. Just like ghee (clarified butter), butter oil, and rock honey (honey), if they are eaten and not digested, they are called poison, and if they are eaten and digested, they are called nectar. Sentient beings without wisdom do not understand the secret teachings of the Vaipulya Mahayana, then for these people, it is called poison. Sravakas (Hinayana practitioners), Pratyekabuddhas (middle vehicle practitioners) who abide in the Mahayana Dharma, and all Bodhisattvas, these heroes among people, are called nectar, just like cows, although their colors are different, their milk has the same taste. Thus, Kasyapa! It should be known that the Bodhisattvas who achieve fearlessness rely on the Dharma nature of the Tathagata, and that nature and my nature are of the same taste.'", "Then, Bodhisattva Kasyapa spoke the following verses:", "'Now I take refuge in the Three Jewels (Buddha, Dharma, Sangha), I take refuge in the profound nature of the Tathagata; my own self possesses the Tathagatagarbha (Buddha-nature),'" ] }
佛法僧是三； 如是歸依者， 是名最上依。」
爾時世尊復為迦葉而說偈言：
「不知三寶者， 何名知歸依？ 依義尚不了， 云何知佛性？ 若以歸依佛， 是為最吉安； 復有何因緣， 而復歸依法？ 歸依於法者， 是為自心想； 復有何因緣， 而歸於眾僧？ 不信歸依佛， 決定真實者， 三寶如來性， 何由能悉知？ 云何未知義， 而生豫計想？ 佛法比丘僧， 三寶之梯橙； 猶如不懷妊， 而作生子想。 如是思惟者， 但增其惑亂； 如人尋空響， 離真優婆塞。 當勤求方便， 大乘決定義； 如來隨順說， 令汝除疑網。」
迦葉菩薩復說偈言：
「為優婆塞法， 歸依于佛者； 一切諸天神， 不生歸依想。 為優婆塞法， 歸依於法者； 不以害生法， 而為非法祠。 為優婆塞法， 歸依于僧者； 不于眾邪道， 請求良福田。 是故歸三寶， 除俗三非法； 此三歸法者， 亦是如來說。 我昔由此法， 今得安隱處； 汝等亦當行， 終歸至我所。 如是平等路， 汝等隨行者； 疾得免眾苦， 輪迴生死惑。 如來之性者， 亦從
【現代漢語翻譯】 現代漢語譯本 佛、法、僧是三者； 像這樣皈依的人，被稱為最上的皈依處。
這時，世尊又為迦葉說偈語：
『不瞭解三寶（佛、法、僧）的人，怎麼能說是知道皈依呢？ 連皈依的意義都不明白，又怎麼能瞭解佛性呢？ 如果皈依佛，這是最吉祥安穩的； 又有什麼因緣，還要皈依法呢？ 皈依法的人，是明白自己內心的想法； 又有什麼因緣，還要皈依僧呢？ 不相信皈依佛是真實不虛的， 三寶（佛、法、僧）如來的本性，又怎麼能完全瞭解呢？ 連意義都不瞭解，怎麼能產生預先的猜測和想法呢？ 佛、法、比丘僧，是三寶的階梯； 就像沒有懷孕，卻想著生孩子一樣。 像這樣思考的人，只會增加迷惑和混亂； 就像人追逐空中的迴響一樣，遠離了真正的優婆塞（在家男居士）。 應當勤奮尋求方便法門，瞭解大乘的決定性意義； 如來隨順眾生根性而說，讓你們消除疑惑的羅網。』
迦葉菩薩又說偈語：
『作為優婆塞的修行方法，皈依佛的人； 一切諸天神，都不會產生皈依的想法。 作為優婆塞的修行方法，皈依法的人； 不會用傷害生命的方法，作為非法的祭祀。 作為優婆塞的修行方法，皈依僧的人； 不會在各種邪道中，尋求良善的福田。 所以皈依三寶，去除世俗的三種非法行為； 這三種皈依的方法，也是如來所說的。 我過去因為這個方法，現在得到安穩的處所； 你們也應當修行，最終會到達我所在的地方。 像這樣平等的道路，你們如果跟隨修行； 很快就能免除眾多的痛苦，以及輪迴生死的迷惑。 如來的本性，也是從
【English Translation】 English version The Buddha, the Dharma, and the Sangha are three; Those who take refuge in this way are called the supreme refuge.
At that time, the World Honored One again spoke in verse to Kasyapa:
'Those who do not understand the Three Jewels (Buddha, Dharma, Sangha), how can they be said to know refuge? If they do not even understand the meaning of refuge, how can they understand the Buddha-nature? If one takes refuge in the Buddha, that is the most auspicious and peaceful; What other reason is there to take refuge in the Dharma? Those who take refuge in the Dharma understand their own inner thoughts; What other reason is there to take refuge in the Sangha? If one does not believe that taking refuge in the Buddha is true and real, How can one fully understand the nature of the Three Jewels (Buddha, Dharma, Sangha), the Tathagata? How can one generate preconceived notions and thoughts without understanding the meaning? The Buddha, the Dharma, and the Bhikkhu Sangha are the steps of the Three Jewels; It is like not being pregnant but thinking about giving birth. Those who think in this way only increase their confusion and bewilderment; It is like a person chasing after an echo in the void, far from being a true Upasaka (lay male practitioner). One should diligently seek expedient means, and understand the definitive meaning of the Mahayana; The Tathagata speaks in accordance with the dispositions of beings, so that you may remove the net of doubts.'
Bodhisattva Kasyapa again spoke in verse:
'As the practice of an Upasaka, those who take refuge in the Buddha; All the gods and deities will not generate the thought of taking refuge. As the practice of an Upasaka, those who take refuge in the Dharma; Will not use methods that harm life as illegal sacrifices. As the practice of an Upasaka, those who take refuge in the Sangha; Will not seek a field of merit in various heretical paths. Therefore, taking refuge in the Three Jewels removes the three worldly illegal actions; These three methods of taking refuge are also what the Tathagata has spoken. I have attained a place of peace and security because of this method in the past; You should also practice, and eventually you will reach where I am. If you follow this equal path; You will quickly be freed from the many sufferings and the confusion of the cycle of birth and death. The nature of the Tathagata also comes from
世尊說； 我及諸眾生， 同此如來性。 諸佛隨順道， 我等悉由之， 乃至諸魔天， 亦有此甘露， 終歸同諸佛， 離有牟尼尊。」
爾時世尊復為迦葉重說偈言：
「汝莫如聲聞， 童蒙之智慧， 唯是一歸依， 當知非有三。 如是平等道， 佛法僧一味； 為滅癡邪見， 故立此三法。 汝今欲示現， 隨順世間者； 應當從此教， 歸依於三寶。 若人歸依佛， 便為歸依我； 歸依等正覺， 正覺我已得。 分別歸依者， 則亂如來性； 當於如來所， 而作平等心。 合掌恭敬禮， 則禮一切佛； 我與諸眾生， 為最真實依， 清凈妙法身， 我已具足故。 若禮舍利塔， 應當敬禮我； 我與諸眾生， 為最真實塔， 亦是真舍利， 是故應敬禮。 若歸依法者， 應當歸依我； 清凈妙法身， 我已具足故。 我與諸眾生， 為最真實法； 若歸依眾僧， 亦當歸依我。 諸餘一切眾， 皆佛僧所攝； 我與諸眾生， 為最正覺僧。 無目眾生類， 為之生道眼； 是故聲聞眾， 及諸緣覺僧， 如來僧悉攝， 歸依最真實。」
佛告迦葉：「如是
【現代漢語翻譯】 現代漢語譯本 世尊說： 『我和一切眾生，都具有如來（Tathagata）的佛性。 諸佛都遵循這條道路，我們也都由此而行， 乃至諸魔天（Mara Deva），也具有這種甘露般的佛性， 最終都將和諸佛一樣，脫離有為的束縛，成為牟尼（Muni）尊者。』
這時，世尊又為迦葉（Kasyapa）重說偈語：
『你不要像聲聞（Sravaka）那樣，只有幼稚的智慧， 只知道一個歸依處，應當明白並非有三個歸依處。 這樣的平等之道，佛法僧（Buddha Dharma Sangha）只有一個味道； 爲了滅除愚癡邪見，才設立這三法。 你現在想要示現，隨順世間的人； 應當從這個教導出發，歸依於三寶（Triratna）。 如果有人歸依佛，便是歸依我； 歸依等正覺（Samyak-sambuddha），等正覺我已經證得。 分別歸依的人，會擾亂如來佛性； 應當在如來這裡，生起平等心。 合掌恭敬禮拜，便是禮拜一切佛； 我和一切眾生，是最真實的歸依處， 因為我已經具足清凈妙法身（Dharmakaya）。 如果禮拜舍利塔（Sarira Stupa），應當敬禮我； 我和一切眾生，是最真實的塔， 也是真正的舍利，所以應當敬禮。 如果歸依法，應當歸依我； 因為我已經具足清凈妙法身。 我和一切眾生，是最真實的法； 如果歸依僧，也應當歸依我。 其餘一切眾生，都為佛僧所攝； 我和一切眾生，是最正覺的僧。 為沒有智慧的眾生，開啟智慧的眼睛； 所以聲聞眾，以及諸緣覺（Pratyekabuddha）僧， 都為如來僧所攝，歸依最真實的。』
佛告訴迦葉：『是這樣的』
【English Translation】 English version The World Honored One said: 'I and all sentient beings, share this Tathagata (如來) nature. All Buddhas follow this path, and we all proceed by it, Even the Mara Devas (魔天), also possess this nectar-like Buddha-nature, Ultimately, they will be like all Buddhas, free from conditioned existence, becoming Muni (牟尼) honored ones.'
At that time, the World Honored One again spoke verses for Kasyapa (迦葉):
'You should not be like the Sravakas (聲聞), with only childish wisdom, Knowing only one refuge, you should understand there are not three refuges. Such is the path of equality, the Buddha, Dharma, and Sangha (佛法僧) are of one flavor; To eliminate ignorance and wrong views, these three teachings are established. Now you wish to demonstrate, following the ways of the world; You should start from this teaching, taking refuge in the Three Jewels (Triratna). If one takes refuge in the Buddha, it is taking refuge in me; Taking refuge in Samyak-sambuddha (等正覺), I have already attained Samyak-sambuddha. Those who distinguish refuges, will disturb the Tathagata nature; One should, in the presence of the Tathagata, generate an equal mind. Joining palms in respectful salutation, is saluting all Buddhas; I and all sentient beings, are the most true refuge, Because I have already fully possessed the pure and wondrous Dharmakaya (法身). If one salutes the Sarira Stupa (舍利塔), one should respectfully salute me; I and all sentient beings, are the most true stupa, And also the true sarira, therefore one should respectfully salute. If one takes refuge in the Dharma, one should take refuge in me; Because I have already fully possessed the pure and wondrous Dharmakaya. I and all sentient beings, are the most true Dharma; If one takes refuge in the Sangha, one should also take refuge in me. All other beings, are included within the Buddha and Sangha; I and all sentient beings, are the most rightly enlightened Sangha. For sentient beings without wisdom, opening the eyes of wisdom; Therefore, the Sravaka assembly, and the Pratyekabuddha (緣覺) Sangha, Are all included within the Tathagata Sangha, taking refuge in the most true.'
The Buddha told Kasyapa: 'It is so.'
，善男子！菩薩摩訶薩當作是念，正使不善無知積聚，應作是知我有佛性，如彼健士鬥戰之時，當知我為軍中之將，為一切眾所依怙者。譬如王子為太子時，應當自知我為一切王子之上，當紹王位為諸王子作真實依，終不生心作下劣想。善男子！菩薩摩訶薩亦復如是，立金剛志超彼三法，如彼王子成就無畏，於三法中離種種想，如來最上猶如頂相最為第一，非佛非法非比丘僧，種種差別如梯橙也。為世間依度世間故，于真實法示現種種，而為三法誘化童蒙無知眾生，令入大乘深利智慧。」
迦葉菩薩復說偈言：
「知此真實義， 而問于如來； 欲顯發菩薩， 勇猛離垢故。 善哉世尊說， 菩薩之所行； 大乘深利智， 如練金剛慧。 善哉世尊說， 安立諸菩薩； 如來善顯示， 我今亦當然。 一切眾生類， 悉應自觀察； 自身如來藏， 皆是三歸依。 一切眾生類， 信受此經者； 若已離煩惱， 及諸未離欲， 皆當歸自身， 如來微妙藏。 唯是正歸依， 無二亦無三； 所以然者何？ 世尊廣分別。 各各自身有， 如來微妙藏； 以知此義故， 不復歸於三。 我已為一切， 世間真實依； 法及比丘僧， 一切攝
【現代漢語翻譯】 現代漢語譯本 『善男子！菩薩摩訶薩應當這樣想：即使不善和無知堆積，也應知道自己具有佛性（Buddha-nature），就像勇士在戰鬥時，應當知道自己是軍隊中的將領，是一切人所依賴的。譬如王子身為太子時，應當自知自己是一切王子中最尊貴的，將要繼承王位，成為其他王子的真正依靠，絕不應生起自己低劣的想法。善男子！菩薩摩訶薩也應如此，立下金剛般的意志，超越那三種法（三寶：佛、法、僧），就像王子成就無畏一樣，在三種法中遠離種種妄想。如來是最上的，猶如頂相最為第一，既不是佛，也不是法，也不是比丘僧，種種差別就像階梯一樣。爲了世間的依靠，爲了度化世間，在真實法中示現種種，以此來引導那些無知懵懂的眾生，讓他們進入大乘深奧的智慧。』 迦葉菩薩（Kasyapa Bodhisattva）又說偈語： 『瞭解這真實的意義，才向如來請問； 想要顯發菩薩的勇猛，使其遠離垢染。 世尊說得真好，菩薩所應修行的； 大乘深奧的智慧，如錘鍊過的金剛慧。 世尊說得真好，安立諸位菩薩； 如來善於開示，我現在也應當如此。 一切眾生，都應當自我觀察； 自身如來藏（Tathagatagarbha），都是三歸依（皈依佛、法、僧）。 一切眾生，凡是信受此經的； 無論是已離煩惱，還是未離慾望的， 都應當歸依自身，如來微妙的寶藏。 這才是真正的歸依，沒有第二，也沒有第三； 為什麼會這樣呢？世尊已經廣為分別說明。 因為各自自身都有，如來微妙的寶藏； 因爲了解這個意義，就不再歸依三寶。 我已經成為一切，世間真實的依靠； 法和比丘僧，一切都包含其中。』
【English Translation】 English version 『Good man! A Bodhisattva Mahasattva should think thus: even if non-virtue and ignorance accumulate, one should know that one possesses Buddha-nature (Buddha-nature), just as a warrior in battle should know that he is the general of the army, the one upon whom all rely. For example, when a prince is a crown prince, he should know that he is above all princes, that he will inherit the throne and be the true support for all princes, and should never think of himself as inferior. Good man! A Bodhisattva Mahasattva is also like this, establishing a diamond-like will, surpassing those three dharmas (Three Jewels: Buddha, Dharma, Sangha), just as a prince achieves fearlessness, and is free from various thoughts about the three dharmas. The Tathagata is the highest, like the top of the head, the most supreme, neither Buddha, nor Dharma, nor Bhikshu Sangha, the various differences are like a ladder. For the sake of the world's reliance, for the sake of liberating the world, various things are shown in the true Dharma, and by this, ignorant and unknowing beings are guided to enter the profound wisdom of the Mahayana.』 Kasyapa Bodhisattva then spoke in verse: 『Knowing this true meaning, I ask the Tathagata; Wishing to reveal the Bodhisattva's courage, to make them free from defilement. Well said, World Honored One, the practice of the Bodhisattva; The profound wisdom of the Mahayana, like the refined diamond wisdom. Well said, World Honored One, establishing all Bodhisattvas; The Tathagata is good at revealing, I should also be like this now. All sentient beings should observe themselves; Their own Tathagatagarbha (Tathagatagarbha), are all the Three Refuges (refuge in Buddha, Dharma, Sangha). All sentient beings, those who believe and accept this sutra; Whether they have already left afflictions, or have not left desires, They should all take refuge in themselves, the Tathagata's subtle treasure. This is the true refuge, there is no second, nor third; Why is it so? The World Honored One has already explained it in detail. Because each has within themselves, the Tathagata's subtle treasure; Because they understand this meaning, they no longer take refuge in the Three Jewels. I have already become the true reliance for all the world; The Dharma and the Bhikshu Sangha, all are included within it.』
受故。 聲聞辟支佛， 皆悉當敬禮； 以是諸菩薩， 正向大乘道。 如是如來性， 為不可思議； 具三十二相， 八十種好故。」
佛告迦葉：「善哉！善哉！善男子！其諸菩薩應如是學甚深利智。複次，善男子！我當更說入如來藏。」即說偈言：
「有我長存者， 終不經苦患； 若使無我者， 空為修梵行。 一切法無我， 是名斷滅教； 言我長存者， 則為計常說。 一切法無常， 是則為斷說； 一切法常者， 是則為常說。 一切法是苦， 是則斷滅說； 一切法是樂， 是則計常說。 一切修常想， 是疾得斷說； 一切修無常， 是疾得常想。 譬如拆樓蟲， 得一速望二； 如是修常者， 是速得斷滅。 若修斷滅者， 亦疾得常想； 如是所說喻， 得一更求余。 異法修苦者， 則說不善分； 異法修樂者， 是則說善分。 異法修無我， 無量諸煩惱； 異法修常存， 佛性及涅槃。 異法修無常， 則身不堅固； 異法修常者， 如來等三寶， 及平等解脫， 是諸法真實。 如來之所說， 不同於彼喻； 當知除二邊， 處中而說法。 計常及斷滅，
【現代漢語翻譯】 現代漢語譯本 因此，聲聞（Sravaka，指聽聞佛陀教誨而修行的人）和辟支佛（Pratyekabuddha，指獨自覺悟而未教導他人的人），都應當受到尊敬和禮拜；因為這些菩薩（Bodhisattva，指發願要成就佛果的修行者）正在走向大乘（Mahayana，佛教的一個主要流派，強調普度眾生）的道路。 如來（Tathagata，佛的稱號之一）的本性是不可思議的；他具有三十二種殊勝的相貌和八十種美好的特徵。 佛陀告訴迦葉（Kasyapa，佛陀的弟子之一）說：『好啊！好啊！善男子！菩薩們應當這樣學習甚深的智慧。』 『再次，善男子！我將進一步闡述如何進入如來藏（Tathagatagarbha，指一切眾生皆具的佛性）。』 佛陀隨即說了偈語： 『如果認為有一個「我」是永恒存在的，那麼最終不會經歷痛苦和憂患；如果認為沒有「我」，那麼修行梵行（Brahmacarya，指清凈的修行生活）就毫無意義。 如果說一切法（Dharma，指宇宙間的一切事物和規律）都是無我的，這就被稱為斷滅論；如果說「我」是永恒存在的，那就是執著于常的說法。 如果說一切法都是無常的，這就被稱為斷滅論；如果說一切法是常的，那就是執著于常的說法。 如果說一切法都是苦的，這就是斷滅論；如果說一切法都是樂的，那就是執著于常的說法。 如果執著于修習常的觀念，就會很快陷入斷滅論；如果執著于修習無常的觀念，就會很快陷入常的觀念。 譬如拆樓的蟲子，得到一個就迅速期望得到第二個；像這樣修習常的人，會很快陷入斷滅論。 如果修習斷滅論，也會很快陷入常的觀念；就像這個比喻所說，得到一個就更想得到其他的。 如果以不同的方式修習苦，那就是在說不善的部分；如果以不同的方式修習樂，那就是在說善的部分。 如果以不同的方式修習無我，就會產生無量的煩惱；如果以不同的方式修習常存，就會證得佛性和涅槃（Nirvana，指解脫的境界）。 如果以不同的方式修習無常，就會認為身體是不堅固的；如果以不同的方式修習常，就會認識到如來等三寶（佛、法、僧） 以及平等的解脫，這些法才是真實的。 如來所說的法，不同於這些比喻；應當知道，要去除常和斷滅這兩種極端，處於中道而說法。 執著于常和斷滅，
【English Translation】 English version Therefore, Sravakas (those who hear the Buddha's teachings and practice) and Pratyekabuddhas (those who attain enlightenment on their own without teaching others) should all be respected and revered; because these Bodhisattvas (those who aspire to Buddhahood) are heading towards the path of the Mahayana (a major branch of Buddhism emphasizing universal salvation). The nature of the Tathagata (one of the titles of the Buddha) is inconceivable; he possesses thirty-two extraordinary marks and eighty excellent characteristics. The Buddha said to Kasyapa (one of the Buddha's disciples), 'Excellent! Excellent! Good man! Bodhisattvas should learn profound wisdom in this way.' 'Furthermore, good man! I will further explain how to enter the Tathagatagarbha (the Buddha-nature inherent in all beings).' Then the Buddha spoke in verses: 'If one believes that there is a permanent 'self,' then one will ultimately not experience suffering and distress; if one believes that there is no 'self,' then practicing Brahmacarya (a pure spiritual life) is meaningless. If it is said that all dharmas (all things and laws in the universe) are without self, this is called annihilationism; if it is said that the 'self' is eternal, then that is clinging to the idea of permanence. If it is said that all dharmas are impermanent, this is called annihilationism; if it is said that all dharmas are permanent, then that is clinging to the idea of permanence. If it is said that all dharmas are suffering, this is annihilationism; if it is said that all dharmas are pleasure, then that is clinging to the idea of permanence. If one clings to the idea of practicing permanence, one will quickly fall into annihilationism; if one clings to the idea of practicing impermanence, one will quickly fall into the idea of permanence. It is like a wood-boring insect that, having obtained one, quickly desires a second; in this way, those who practice permanence will quickly fall into annihilationism. If one practices annihilationism, one will also quickly fall into the idea of permanence; just as this metaphor says, having obtained one, one desires others. If one practices suffering in a different way, then one is speaking of the unwholesome part; if one practices pleasure in a different way, then one is speaking of the wholesome part. If one practices no-self in a different way, countless afflictions will arise; if one practices permanence in a different way, one will attain Buddhahood and Nirvana (the state of liberation). If one practices impermanence in a different way, one will think that the body is not firm; if one practices permanence in a different way, one will recognize the Three Jewels (Buddha, Dharma, Sangha) such as the Tathagata, and equal liberation, these dharmas are the truth. The Dharma spoken by the Tathagata is different from these metaphors; one should know that one must remove the two extremes of permanence and annihilation, and speak the Dharma from the middle way. Clinging to permanence and annihilation,
是見二俱離； 世間凡愚輩， 于佛說迷惑。 喻如羸病人， 頓服蘇迷亂， 有無增其患； 譬如重病人， 四大互增損， 而不等和合。 痰癊增不息， 風種起燒然； 風癊已違諍， 涎唾亦復增。 如是不和合， 舉體發狂亂； 良醫善方療， 隨順安四種； 除滅一切病， 悅樂全身強。 如四大毒蛇， 無量煩惱患； 良醫善方療， 平等性安隱。 其平等性者， 是名如來藏， 得聞如來性， 離於一切界。 常住不變易， 有無等不著； 凡愚而妄說， 不了微密教。 如來為眾生， 方便說身苦； 凡愚不能了， 謂我身斷滅。 慧者了真諦， 不總一切受； 能知我身中， 有安樂種子。 聞我為眾生， 方便說無常； 凡愚謂我身， 如陶家壞器。 慧者能諦了， 不總一切受； 能知我身有， 微妙法身種。 聞我為眾生， 方便說非我； 凡愚謂佛法， 一切無我所。 智者能諦了， 非盡假名說； 不惑于清凈， 如來真法性。 聞佛為眾生， 方便說空教； 愚夫不能知， 謂悉言語斷。 慧者能諦了， 不總一切受； 知如來法身， 長存
【現代漢語翻譯】 現代漢語譯本 是見二者都應遠離； 世間的凡夫愚昧之輩，對於佛陀所說的教誨感到迷惑。 譬如一個虛弱的病人，突然服用藥物導致神志迷亂，有和無都會加重他的病情； 又譬如一個重病之人，四大（地、水、火、風）互相增損，不能和諧統一。 痰液不斷增多，風的病癥引發高燒； 風和痰液互相沖突，口水也隨之增多。 像這樣不調和，全身就會發狂錯亂； 良醫善用藥方治療，順應調和四大； 消除一切疾病，使全身感到愉悅和強壯。 如同四大毒蛇（比喻地、水、火、風），帶來無量的煩惱和痛苦； 良醫善用藥方治療，使之達到平等安穩的狀態。 所謂的平等性，就是如來藏（tathāgatagarbha，指眾生本具的佛性）； 能夠聽聞如來（tathāgata，佛的稱號）的本性，就能脫離一切界限。 常住不變易，不執著于有和無等概念； 凡夫愚昧之人妄加揣測，不瞭解佛陀深奧微妙的教誨。 如來爲了眾生，方便說法，說身體是苦的； 凡夫愚昧之人不能理解，認為我的身體會斷滅。 有智慧的人明白真諦，不會全部接受這種說法； 能夠知道我的身體中，有安樂的種子。 聽聞我爲了眾生，方便說法，說一切都是無常的； 凡夫愚昧之人認為我的身體，如同陶匠製作的瓦器一樣容易損壞。 有智慧的人能夠真正明白，不會全部接受這種說法； 能夠知道我的身體中有，微妙法身（dharmakāya，佛的法性身）的種子。 聽聞我爲了眾生，方便說法，說一切都是非我的； 凡夫愚昧之人認為佛法，一切都是無我所擁有的。 有智慧的人能夠真正明白，這並非完全是假名安立的說法； 不會被清凈的如來真法性（dharma-dhātu，宇宙萬法的真實本性）所迷惑。 聽聞佛陀爲了眾生，方便說法，宣說空性（śūnyatā，佛教的核心概念，指一切事物沒有固定不變的自性）的教義； 愚昧之人不能理解，認為一切言語都應該斷絕。 有智慧的人能夠真正明白，不會全部接受這種說法； 知道如來的法身，是長久存在的。
【English Translation】 English version It is seeing that both are to be abandoned; The foolish beings of the world are confused by what the Buddha teaches. It is like a weak patient who, upon taking medicine, becomes disoriented, and both existence and non-existence worsen their condition; It is also like a severely ill person, whose four elements (earth, water, fire, and wind) increase or decrease, unable to harmonize. Phlegm increases incessantly, and the wind element causes a burning fever; The wind and phlegm conflict, and saliva also increases. Such disharmony causes the whole body to become deranged and chaotic; A good doctor skillfully uses remedies, harmonizing the four elements; Eliminating all diseases, making the whole body feel joyful and strong. Like the four poisonous snakes (metaphor for earth, water, fire, and wind), bringing immeasurable afflictions and suffering; A good doctor skillfully uses remedies, bringing about a state of equality and peace. This equality is called the Tathāgatagarbha (the womb of the Tathāgata, referring to the Buddha-nature inherent in all beings); Upon hearing of the nature of the Tathāgata (the title of a Buddha), one is liberated from all boundaries. It is permanent and unchanging, not attached to concepts like existence and non-existence; Foolish beings speculate wildly, not understanding the Buddha's profound and subtle teachings. For the sake of sentient beings, the Tathāgata teaches expediently, saying that the body is suffering; Foolish beings cannot understand, thinking that my body will be annihilated. The wise understand the true meaning, not accepting this view entirely; They know that within my body, there is a seed of bliss. Hearing that for the sake of sentient beings, I teach expediently, saying that all is impermanent; Foolish beings think that my body is like a clay pot made by a potter, easily broken. The wise can truly understand, not accepting this view entirely; They know that within my body, there is a seed of the subtle Dharmakāya (the body of the Dharma, the Buddha's true nature). Hearing that for the sake of sentient beings, I teach expediently, saying that all is non-self; Foolish beings think that in the Buddha's teachings, everything is without a self. The wise can truly understand, that this is not merely a nominal designation; They are not confused by the pure true nature of the Tathāgata (dharma-dhātu, the true nature of all phenomena). Hearing that the Buddha teaches expediently for the sake of sentient beings, proclaiming the doctrine of emptiness (śūnyatā, the core Buddhist concept that all things lack inherent existence); Foolish beings cannot understand, thinking that all speech should be cut off. The wise can truly understand, not accepting this view entirely; They know that the Dharmakāya of the Tathāgata is everlasting.
不變易。 聞我為眾生， 方便說解脫； 愚夫謂佛身， 解脫悉磨滅。 慧者能諦了， 不悉往來斷； 如來人師子， 自在獨遊步。 我為眾生說， 無明緣諸行； 凡愚不能知， 謂是為二法。 慧者能諦了， 明非明雖異； 解脫真實法， 則無有二相。 緣諸行生識， 凡愚謂為二； 慧者知行緣， 雖二而不二。 十善及十惡， 凡愚隨二相； 慧者能諦了， 雖二而不二。 有罪及無罪， 凡愚謂為二； 慧者能諦了， 自性則不二。 清凈不凈相， 凡愚謂為二； 慧者能諦了， 自性則不二。 作者及不作， 說一切諸法； 凡愚不能知， 謂為是二法； 慧者能諦了， 自性則不二。 說一切諸法， 為苦及樂分； 凡愚不能知， 謂為是二法； 慧者能諦了， 自性則不二。 我為眾生說， 一切行無常； 凡愚不能知， 總修如來性； 慧者能諦了， 自性則不二。 我為眾生說， 一切法無我； 凡愚不能知， 謂佛說無我； 慧者了自性， 我非我無二。 無量無數佛， 說是如來藏； 我亦說一切， 功德積聚經； 我非我不二， 汝等善受持。
【現代漢語翻譯】 現代漢語譯本 不變易。 我爲了眾生，方便地宣說解脫之道； 愚笨的人認為佛身和解脫都會完全消滅。 有智慧的人能夠真正明白，解脫並非斷絕一切往來； 如來（Tathagata，佛的稱號）如同人中獅子，自在地獨自遊走。 我為眾生宣說，無明（Avidya，指對真理的無知）是產生諸行（Samskara，指意志行為）的緣起； 凡夫愚人不能理解，認為這是兩種不同的法。 有智慧的人能夠真正明白，雖然光明和非光明有所不同； 但解脫的真實法，則沒有兩種不同的相。 因諸行而生起識（Vijnana，指意識），凡夫愚人認為這是兩種； 有智慧的人知道行和識的緣起關係，雖然看似兩種，但本質上不是兩種。 十善（Dasakusala，指十種善行）和十惡（Dasakusala，指十種惡行），凡夫愚人執著於它們的二元對立； 有智慧的人能夠真正明白，雖然看似兩種，但本質上不是兩種。 有罪和無罪，凡夫愚人認為這是兩種； 有智慧的人能夠真正明白，它們的自性並非二元對立。 清凈和不凈的相，凡夫愚人認為這是兩種； 有智慧的人能夠真正明白，它們的自性並非二元對立。 作者和不作者，我宣說一切諸法； 凡夫愚人不能理解，認為這是兩種不同的法； 有智慧的人能夠真正明白，它們的自性並非二元對立。 我宣說一切諸法，分為苦和樂； 凡夫愚人不能理解，認為這是兩種不同的法； 有智慧的人能夠真正明白，它們的自性並非二元對立。 我為眾生宣說，一切行都是無常的； 凡夫愚人不能理解，總認為要修習如來性（Tathagatagarbha，指如來所具有的清凈佛性）； 有智慧的人能夠真正明白，它們的自性並非二元對立。 我為眾生宣說，一切法都是無我的； 凡夫愚人不能理解，認為佛陀宣說的是無我； 有智慧的人明白自性，我與非我並非二元對立。 無量無數的佛，都宣說如來藏（Tathagatagarbha，指如來所具有的清凈佛性）； 我也宣說一切，功德積聚的經典； 我與非我並非二元對立，你們應當好好受持。
【English Translation】 English version Unchanging. I, for the sake of sentient beings, expediently preach the path of liberation; Foolish people think that the Buddha's body and liberation will be completely annihilated. Wise people can truly understand that liberation is not the cessation of all coming and going; The Tathagata (Buddha's title) is like a lion among men, freely wandering alone. I preach to sentient beings that ignorance (Avidya, referring to ignorance of the truth) is the cause of the arising of all actions (Samskara, referring to volitional actions); Ordinary fools cannot understand, thinking these are two different dharmas. Wise people can truly understand that although light and non-light are different; The true dharma of liberation, however, has no two different aspects. Consciousness (Vijnana, referring to awareness) arises from actions, ordinary fools think these are two; Wise people know the causal relationship between actions and consciousness, although they appear as two, they are not two in essence. The ten good deeds (Dasakusala, referring to ten virtuous actions) and the ten evil deeds (Dasakusala, referring to ten unwholesome actions), ordinary fools cling to their duality; Wise people can truly understand that although they appear as two, they are not two in essence. Guilt and innocence, ordinary fools think these are two; Wise people can truly understand that their nature is not dualistic. The aspects of purity and impurity, ordinary fools think these are two; Wise people can truly understand that their nature is not dualistic. The doer and the non-doer, I preach all dharmas; Ordinary fools cannot understand, thinking these are two different dharmas; Wise people can truly understand that their nature is not dualistic. I preach all dharmas, dividing them into suffering and happiness; Ordinary fools cannot understand, thinking these are two different dharmas; Wise people can truly understand that their nature is not dualistic. I preach to sentient beings that all actions are impermanent; Ordinary fools cannot understand, always thinking to cultivate the Tathagatagarbha (referring to the pure Buddha-nature possessed by the Tathagata); Wise people can truly understand that their nature is not dualistic. I preach to sentient beings that all dharmas are without self; Ordinary fools cannot understand, thinking that the Buddha is preaching no-self; Wise people understand the nature, self and non-self are not dualistic. Countless Buddhas all preach the Tathagatagarbha (referring to the pure Buddha-nature possessed by the Tathagata); I also preach all, the scriptures of accumulated merits; Self and non-self are not dualistic, you should uphold them well.
「善男子！當憶念一切功德聚經，我說《般若波羅蜜大經》不二，彼如是說我非我不二，譬如從乳出酪、從酪出生蘇、從生蘇出熟蘇、從熟蘇出醍醐，為始終是一，為從余處來？若即是一者即作本事，若乳即為酪者。然今乳時而無酪相，如是因緣展轉相生，非已有故而言展轉，若余處來者，彼在何處住？當於乳時不見酪等從余處來，彼一切分皆有醍醐自性，但諸過覆故異分現。牛食過故乳則血氣，牛食甘草乳則甜香，牛食苦草乳有苦味，于雪山下有甘澤草，牛食是草出成醍醐不作余色。當如牛食種種味草，則有種種異色，明及無明不二之法，亦復如是。行業過故明非明轉，一切善法及不善法皆無有二，是故當知，如來之性如彼醍醐，自性清凈煩惱過故，有異相現。譬如人言大海水咸，非為一切其水悉咸，其中亦有八味之水。譬如雪山多諸毒草，而彼雪山先有良藥；一切眾生身亦如是，四大和合譬如毒蛇，然此身中先有佛性，如彼良藥，其如來性始終常有非作所作，但無量煩惱中間競起，凡諸眾生欲求佛者，當除無量煩惱結患。譬如春月興大云雷而未降雨，草木華果皆未萌芽，夏時大雨一切扶䟽；如來之性亦復如是，無量煩惱結患所覆，雖聞契經及諸三昧，猶故不知如來之性，以不知故而起於我及非我想。大般
{ "translations": [ "現代漢語譯本：『善男子！應當憶念《一切功德聚經》，我說《般若波羅蜜大經》是不二的，它這樣說：『我』與『非我』是不二的。譬如從牛奶中產生奶酪，從奶酪中產生生酥，從生酥中產生熟酥，從熟酥中產生醍醐（最上等的酥油），它們從始至終是一樣的，還是從其他地方來的？如果它們是一樣的，那就是在說同一個東西，如果牛奶就是奶酪，那麼在牛奶的時候就應該有奶酪的形態。然而現在牛奶的時候並沒有奶酪的形態，這是因為因緣輾轉相生的緣故，不是因為本來就存在而說輾轉。如果它們是從其他地方來的，那麼它們住在哪裡呢？在牛奶的時候，並沒有看到奶酪等從其他地方來。它們的一切部分都具有醍醐的自性，只是因為各種過失覆蓋，才顯現出不同的形態。牛吃了不好的草，牛奶就會有血腥氣；牛吃了甘草，牛奶就會有甜香味；牛吃了苦草，牛奶就會有苦味。在雪山下有甘甜的草，牛吃了這種草就會產出醍醐，而不會有其他顏色。就像牛吃了各種味道的草，就會有各種不同的顏色一樣，光明和無明這不二的法也是如此。因為行為的過失，光明會轉變為非光明。一切善法和不善法都沒有二元對立，所以應當知道，如來的自性就像醍醐一樣，自性清凈，因為煩惱的過失，才顯現出不同的形態。譬如人們說大海的水是鹹的，但並不是說所有的水都是鹹的，其中也有八種味道的水。譬如雪山有很多毒草，但雪山本身也有良藥；一切眾生的身體也是如此，四大和合就像毒蛇，但這個身體中本來就有佛性，就像良藥一樣。如來的自性始終存在，不是人為造作的，只是因為無量的煩惱在中間競相生起。凡是想要成佛的眾生，應當去除無量的煩惱結縛。譬如春季有大云雷，但還沒有下雨，草木花果都還沒有萌芽；到了夏季，大雨降下，一切都生長茂盛。如來的自性也是如此，被無量的煩惱結縛所覆蓋，即使聽聞了契經和各種三昧，仍然不知道如來的自性，因為不知道，所以才會產生『我』和『非我』的想法。《大般若經》』", "現代漢語譯本：若波羅蜜經說，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一切法皆是佛法，一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泥洹方等契經，密教法藏聞於世間，眾生聞已如來之性，皆悉萌芽能長養大義，是故名為大般泥洹。如是，善男子！其有眾生學此方等般泥洹者，名為畢報如來之恩。」
迦葉菩薩白佛言：「善哉，世尊！如來之性于諸聲聞及辟支佛，甚為難見難得之寶。」
佛告迦葉：「如是！如是！善男子！我亦常說甚為難見。譬如有人膚翳覆眼不見五色，就彼良醫為治其目，翳便為除少分膚肉，而以一物示之令見，彼視惑亂謂二謂三，久久諦視彷彿見之。如是，善男子！菩薩摩訶薩凈治道地成就十住，于自身中觀察如來真實之性，猶為無我輪之所惑，況復聲聞及辟支佛而能知之。當知，善男子！如來之性難見如是。又如有人仰觀飛鳥，遠則不識為是為非，極明其目彷彿識之；十住菩薩亦復如是，于自身中觀如來性，猶生惑想久乃彷彿，況復聲聞及辟支佛。又復如人痰癊增故，迷於諸方欲有所至，心心相續專念記識猶失徑路；十住菩薩亦復如是，于自身中觀如來性，專心方便猶有惑亂，況復聲聞及辟支佛。複次，如人遠行曠野熱渴所亂，遠見野馬或謂為水，或謂林樹或言聚落；十住菩薩亦復如是，于自身中觀如來性亦生惑想。複次，譬如有人登高臨下遠觀佛塔，或作水想或謂虛空或謂屋舍，或謂野馬山石草樹，方便諦
【現代漢語翻譯】 現代漢語譯本： 《泥洹方等契經》（Nirvana Vaipulya Sutra），密教的法藏在世間廣為流傳，眾生聽聞后，如來之性（Tathagata-garbha，如來藏）便會萌芽，能夠增長大義，因此被稱為大般泥洹（Mahaparinirvana，大涅槃）。善男子，像這樣，如果有眾生學習這部方等般泥洹，就稱為報答瞭如來的恩德。
迦葉菩薩（Kasyapa Bodhisattva）對佛說：『善哉，世尊！如來之性對於諸聲聞（Sravaka，聲聞乘）和辟支佛（Pratyekabuddha，緣覺乘）來說，是非常難以見到和得到的珍寶。』
佛告訴迦葉：『是的，是的！善男子！我也常說這非常難以見到。譬如有人眼睛被翳障（眼翳）遮蓋，看不見五色，就去找良醫治療眼睛，翳障被去除少許，露出一點點肉，然後用一件東西給他看，讓他看清，他看的時候會迷惑，認為是兩個或三個，久久仔細看才彷彿能看見。像這樣，善男子！菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）清凈地修治道地，成就十住（Dasabhumi，十地），在自身中觀察如來真實的本性，仍然會被無我輪（Anatta-cakra，無我之輪）所迷惑，更何況是聲聞和辟支佛能夠知道呢？應當知道，善男子！如來之性是如此難以見到。又如有人仰頭看飛鳥，距離遠就不能分辨是或不是，極力看清才彷彿能辨認；十住菩薩也是這樣，在自身中觀察如來之性，仍然會產生迷惑的想法，很久才能彷彿明白，更何況是聲聞和辟支佛。又如有人因為痰癊（痰飲）增多，迷失方向，想要到達某處，心中不斷地專心記路，仍然會迷失道路；十住菩薩也是這樣，在自身中觀察如來之性，專心方便仍然會有迷惑，更何況是聲聞和辟支佛。再次，如有人遠行在曠野，被熱渴所困擾，遠遠看見野馬（海市蜃樓），或者認為是水，或者認為是樹林，或者認為是村落；十住菩薩也是這樣，在自身中觀察如來之性也會產生迷惑的想法。再次，譬如有人登上高處向下看，遠遠地看佛塔，或者認為是水，或者認為是虛空，或者認為是房屋，或者認為是野馬、山石、草樹，方便地仔細觀察，
【English Translation】 English version: The Nirvana Vaipulya Sutra, the secret teachings of the Dharma treasury, is heard in the world. When sentient beings hear it, the Tathagata-garbha (the womb of the Tathagata, the Buddha-nature) sprouts and is able to grow the great meaning. Therefore, it is called the Mahaparinirvana (the Great Nirvana). Thus, good man! If there are sentient beings who study this Vaipulya Nirvana, they are said to have repaid the kindness of the Tathagata.
Kasyapa Bodhisattva said to the Buddha, 'Excellent, World Honored One! The Tathagata-garbha is a treasure that is very difficult for the Sravakas (Hearers, disciples of the Buddha) and Pratyekabuddhas (Solitary Buddhas) to see and obtain.'
The Buddha told Kasyapa, 'So it is! So it is! Good man! I also often say that it is very difficult to see. For example, if a person's eyes are covered by a cataract (eye disease), they cannot see the five colors. They go to a good doctor to treat their eyes. The cataract is removed a little, revealing a bit of flesh, and then an object is shown to them to see clearly. When they look, they are confused, thinking it is two or three. Only after a long time of careful looking can they vaguely see it. Like this, good man! A Bodhisattva-Mahasattva (Great Bodhisattva) purifies the path of practice, achieves the ten stages (Dasabhumi), and observes the true nature of the Tathagata within themselves, yet they are still confused by the wheel of no-self (Anatta-cakra). How much more so are the Sravakas and Pratyekabuddhas able to know it? You should know, good man! The Tathagata-garbha is so difficult to see. Also, if a person looks up at flying birds, from a distance they cannot distinguish whether they are real or not. Only by looking very closely can they vaguely recognize them. The Bodhisattvas of the ten stages are also like this. When they observe the Tathagata-garbha within themselves, they still have confused thoughts, and only after a long time can they vaguely understand. How much more so are the Sravakas and Pratyekabuddhas? Also, if a person's phlegm increases, they become lost in all directions. They want to go somewhere, and even if they constantly focus on remembering the way, they still lose their path. The Bodhisattvas of the ten stages are also like this. When they observe the Tathagata-garbha within themselves, even with focused effort, they still have confusion. How much more so are the Sravakas and Pratyekabuddhas? Furthermore, if a person travels far in the wilderness and is troubled by heat and thirst, they see a mirage from afar and think it is water, or a forest, or a village. The Bodhisattvas of the ten stages are also like this. When they observe the Tathagata-garbha within themselves, they also have confused thoughts. Furthermore, if a person climbs high and looks down, they see a pagoda from afar and think it is water, or empty space, or a house, or a mirage, mountains, rocks, grass, and trees. By carefully observing,
觀乃知是塔；十住菩薩亦復如是，于自身中觀如來性猶生惑想，方便極視乃知真實。複次，如人船行大海，遠見城郭而生惑想，或謂虛空或言物像；十住菩薩亦復如是，于自身中觀如來性，亦生惑想。複次，譬如王子竟夜觀伎，至日光現見人生惑親作他想；十住菩薩亦復如是，于自身中觀如來性，亦生惑想。複次，譬如大臣往詣王所咨詳王事，夜闇還家于電光中，若見白牛而生惑想，或謂屋舍或謂丘冢；十住菩薩亦復如是，于自身中觀如來性，亦生惑想。複次，譬如持戒比丘自漉凈水，復重諦視若見微毫，或謂為蟲或謂塵末；十住菩薩亦復如是，于自身中觀如來性，亦生惑想。複次，如人觀高山頂，若有行人或謂禽獸；十住菩薩亦復如是，于自身中觀如來性，亦生惑想。如人目患夜闇觀畫，或謂人像或謂神像，或謂佛像或謂釋梵諸菩薩像；十住菩薩亦復如是，于自身中觀如來性，亦生惑想。如是，善男子！如來之性甚深難見唯佛境界，非諸聲聞及辟支佛所能知見。如是，善男子！如來教法，慧者所知，應當信受。」
迦葉菩薩白佛言：「如世尊說，如來之性甚深微妙，諸肉眼者云何得見？」
佛告迦葉：「譬如非想非非想天，唯佛境界，一切聲聞及辟支佛云何能見？但彼隨順如來契經，信心方便然後等觀
【現代漢語翻譯】 現代漢語譯本 觀察才能知道那是塔；十住菩薩（指修行層次很高的菩薩）也是這樣，在自身中觀察如來佛性時，仍然會產生迷惑和猜想，只有通過極盡方便的觀察才能知道真實情況。再比如，有人乘船在大海中航行，遠遠看到城郭時會產生迷惑和猜想，或者認為是虛空，或者認為是物體影像；十住菩薩也是這樣，在自身中觀察如來佛性時，也會產生迷惑和猜想。再比如，就像王子整夜觀看歌舞表演，到了白天看到人時，會因為迷惑而把親人看成是其他人；十住菩薩也是這樣，在自身中觀察如來佛性時，也會產生迷惑和猜想。再比如，就像大臣去拜見國王商議國事，在夜晚回家時，在閃電的光亮中，如果看到白牛，會產生迷惑和猜想，或者認為是房屋，或者認為是墳墓；十住菩薩也是這樣，在自身中觀察如來佛性時，也會產生迷惑和猜想。再比如，就像持戒的比丘自己過濾乾淨的水，再次仔細觀察時，如果看到細小的毛髮，會認為是蟲子或者灰塵；十住菩薩也是這樣，在自身中觀察如來佛性時，也會產生迷惑和猜想。再比如，就像人觀察高山頂，如果看到有人行走，會認為是禽獸；十住菩薩也是這樣，在自身中觀察如來佛性時，也會產生迷惑和猜想。就像眼睛有疾病的人在夜晚看畫，會認為是人像，或者認為是神像，或者認為是佛像，或者認為是釋梵（指帝釋天和梵天）等菩薩像；十住菩薩也是這樣，在自身中觀察如來佛性時，也會產生迷惑和猜想。像這樣，善男子！如來佛性非常深奧難以見到，只有佛的境界才能瞭解，不是所有聲聞（指聽聞佛法而修行的弟子）和辟支佛（指獨自覺悟的修行者）所能瞭解和見到的。像這樣，善男子！如來的教法，是智慧的人所能瞭解的，應當信受奉行。 迦葉菩薩（佛陀的弟子）對佛說：『正如世尊所說，如來佛性非常深奧微妙，那些肉眼凡胎的人怎麼能夠見到呢？』 佛告訴迦葉：『比如非想非非想天（指佛教中最高層次的禪定境界），只有佛的境界才能達到，一切聲聞和辟支佛怎麼能夠見到呢？但是他們可以隨順如來的經典教義，通過信心和方便法門，然後才能平等地觀察。』
【English Translation】 English version One observes and then knows it is a stupa; the Bodhisattvas of the Ten Stages (referring to Bodhisattvas at a very high level of practice) are also like this, when observing the Tathagata-nature (Buddha-nature) within themselves, they still generate confusion and speculation, only through the utmost skillful observation can they know the truth. Furthermore, like a person sailing on the great sea, seeing a city far away, they generate confusion and speculation, either thinking it is empty space or an image of an object; the Bodhisattvas of the Ten Stages are also like this, when observing the Tathagata-nature within themselves, they also generate confusion and speculation. Furthermore, like a prince watching performances all night, when seeing people in the daylight, due to confusion, they mistake their relatives for others; the Bodhisattvas of the Ten Stages are also like this, when observing the Tathagata-nature within themselves, they also generate confusion and speculation. Furthermore, like a minister going to see the king to discuss state affairs, when returning home at night, in the flash of lightning, if they see a white cow, they generate confusion and speculation, either thinking it is a house or a tomb; the Bodhisattvas of the Ten Stages are also like this, when observing the Tathagata-nature within themselves, they also generate confusion and speculation. Furthermore, like a precept-holding Bhikkhu (monk) filtering clean water himself, when observing carefully again, if they see a tiny hair, they think it is an insect or dust; the Bodhisattvas of the Ten Stages are also like this, when observing the Tathagata-nature within themselves, they also generate confusion and speculation. Furthermore, like a person observing the top of a high mountain, if they see someone walking, they think it is a bird or beast; the Bodhisattvas of the Ten Stages are also like this, when observing the Tathagata-nature within themselves, they also generate confusion and speculation. Like a person with eye disease looking at a painting at night, they think it is a human figure, or a divine figure, or a Buddha figure, or a figure of Sakra (Indra) and Brahma and other Bodhisattvas; the Bodhisattvas of the Ten Stages are also like this, when observing the Tathagata-nature within themselves, they also generate confusion and speculation. Like this, good man! The Tathagata-nature is extremely profound and difficult to see, only the realm of the Buddha can understand it, it is not something that all Sravakas (disciples who hear the Dharma and practice) and Pratyekabuddhas (those who attain enlightenment on their own) can understand and see. Like this, good man! The teachings of the Tathagata are understood by the wise, and should be believed and practiced. Bodhisattva Kasyapa (a disciple of the Buddha) said to the Buddha: 'As the World Honored One has said, the Tathagata-nature is extremely profound and subtle, how can those with mortal eyes see it?' The Buddha told Kasyapa: 'For example, the realm of Neither Perception nor Non-Perception Heaven (referring to the highest level of meditative state in Buddhism), only the realm of the Buddha can reach it, how can all Sravakas and Pratyekabuddhas see it? But they can follow the sutras of the Tathagata, through faith and skillful means, and then they can observe equally.'
。如是，善男子！一切聲聞及辟支佛，當於《方等般泥洹經》而生信心，知其自身有如來性，是故當知如來之性唯佛境界，非諸聲聞及辟支佛。」
迦葉菩薩白佛言：「世尊！世間眾生皆言有我。此義云何？」
佛告迦葉：「譬如一時二人為友，一是王子，一貧窮人，結好往來。其王子者有調伏兕，貧人見之，彼於後時共至他國，於一客舍暮共止宿，而彼貧者于夢中言：『兕來兕來。』聲徹于外。時有人聞將至王所，以其所聞具白國王。王即問言：『何處有兕？』時彼貧人便白王言：『我無兕也，善知識有，我曾見之。』王即復問：『其狀云何？』復白王言：『其角似羊。』作是語已王語貧人：『汝自還去，何處有兕？彼亦無有為虛說耳。』而兕似羊傳於天下。如是不久其王命終，太子即位亦訪求兕而不能得。次後其子續立為王，亦復如是求兕不得，展轉相傳恒于兕上而作羊想。如是菩薩摩訶薩出於世時，為眾生說真實之我，其無知者聞一切眾生皆有佛性，不知其真便妄想說，我如寸燈在於心中，種種眾生我人壽命，如彼夢說展轉相承皆起邪見，計有吾我求吾我性，不得實我作無我說，而諸世間一切眾生常作妄想計有吾我及無我想。如是，善男子！我說如來之性最為真實，若世間說我隨順法者，當知是則
【現代漢語翻譯】 現代漢語譯本：『是的，善男子！一切聲聞和辟支佛，應當對《方等般泥洹經》生起信心，知道他們自身具有如來佛性。因此，應當知道如來佛性唯有佛才能證得，不是所有聲聞和辟支佛所能達到的境界。』
迦葉菩薩對佛說：『世尊！世間眾生都說有「我」。這是什麼意思呢？』
佛告訴迦葉：『譬如曾經有兩個人是朋友，一個是王子，一個是貧窮的人，他們結交併經常往來。那位王子有一頭被調伏的犀牛（兕，古代指犀牛）。貧窮的人看到了這頭犀牛。後來，他們一起去到別的國家，在一家客棧里一起過夜。那個貧窮的人在夢中說：「犀牛來了，犀牛來了。」聲音傳到外面。當時有人聽到后，把這事告訴了國王，把聽到的都告訴了國王。國王就問：「哪裡有犀牛？」那個貧窮的人就對國王說：「我沒有犀牛，我的好朋友有，我曾經見過。」國王又問：「它長什麼樣子？」他又對國王說：「它的角像羊角。」說完這些話，國王對貧窮的人說：「你回去吧，哪裡有什麼犀牛？他也沒有，你只是在說謊罷了。」於是，犀牛像羊的說法就傳遍了天下。這樣不久，國王去世了，太子即位后也尋找犀牛，但找不到。後來，他的兒子繼承王位，也像這樣尋找犀牛，但還是找不到。就這樣輾轉相傳，人們總是把犀牛想像成羊。就像這樣，菩薩摩訶薩（菩薩中的大菩薩）出現在世間時，為眾生宣說真實的「我」，那些無知的人聽到一切眾生都有佛性，不瞭解它的真實含義，就妄想地說，『我』像一盞小燈在心中，各種眾生，『我』、『人』、『壽命』，就像那個夢中說的一樣，輾轉相傳，都產生了邪見，認為有『我』，追求『我』的本性，得不到真實的『我』，就說沒有『我』。而世間一切眾生常常妄想，認為有『我』或者沒有『我』。是的，善男子！我說如來佛性是最真實的。如果世間說『我』是隨順佛法的，應當知道這就是如來佛性。』
【English Translation】 English version: 'So it is, good man! All Śrāvakas (hearers) and Pratyekabuddhas (solitary Buddhas) should have faith in the Vaipulya Mahāparinirvāṇa Sūtra, knowing that they themselves possess the Tathāgata-nature. Therefore, it should be known that the Tathāgata-nature is the realm of the Buddha alone, not that of all Śrāvakas and Pratyekabuddhas.'
Bodhisattva Kāśyapa said to the Buddha, 'World Honored One! All beings in the world say there is a 「self」. What does this mean?'
The Buddha told Kāśyapa, 'For example, once there were two friends, one a prince and the other a poor man, who were close and visited each other often. The prince had a tamed rhinoceros (Sih, anciently referred to rhinoceros). The poor man saw it. Later, they went together to another country and stayed overnight at an inn. The poor man said in his dream, 「The rhinoceros is coming, the rhinoceros is coming.」 His voice reached outside. Someone heard it and reported it to the king, telling the king everything he had heard. The king then asked, 「Where is the rhinoceros?」 The poor man replied to the king, 「I don』t have a rhinoceros, my good friend has one, I have seen it before.」 The king asked again, 「What does it look like?」 He replied to the king, 「Its horns are like sheep horns.」 After saying this, the king said to the poor man, 「You can go back, where is there a rhinoceros? He doesn』t have one either, you are just lying.」 Thus, the idea that the rhinoceros was like a sheep spread throughout the world. Not long after, the king died, and the crown prince ascended the throne and also searched for the rhinoceros, but could not find it. Later, his son succeeded to the throne and also sought the rhinoceros in the same way, but still could not find it. Thus, it was passed down from generation to generation, and people always imagined the rhinoceros to be a sheep. In this way, when a Bodhisattva Mahāsattva (great Bodhisattva) appears in the world, he speaks of the true 「self」 to sentient beings. Those who are ignorant, upon hearing that all sentient beings have Buddha-nature, do not understand its true meaning and falsely imagine that the 「self」 is like a small lamp in the heart, and that various beings, 「self」, 「person」, and 「life」, are like what was said in the dream. They pass this on from generation to generation, all giving rise to wrong views, believing there is a 「self」, seeking the nature of the 「self」, not attaining the true 「self」, and then saying there is no 「self」. And all sentient beings in the world constantly have false thoughts, believing there is a 「self」 or that there is no 「self」. Yes, good man! I say that the Tathāgata-nature is the most real. If the world says that the 「self」 is in accordance with the Dharma, know that this is the Tathāgata-nature.'
為離世俗，當知皆是菩薩變化現同俗說。」
大般泥洹經文字品第十四
佛復告迦葉：「一切言說咒術記論，如來所說為一切本。」
迦葉菩薩白佛言：「世尊！其義云何？」
佛告迦葉：「初現半字為一切本，一切咒術言語所持真實法聚，童蒙眾生從此字本學通諸法，是法非法知其差別，是故如來化現字本不為非法。」
迦葉菩薩白佛言：「世尊！云何字本？」
佛告迦葉：「初十四音名為字本，是十四音常為一切不盡之本。不盡有何義？不破壞義、不漏義、如來義、名不盡義。如來法身金剛不壞，故名不壞。如來無有九道諸漏，故名不漏。如來常住，故說不盡無作之義。初短阿者吉義，吉者三寶義。次長阿者現聖智義，其名聖者離世間數，清凈少欲能度一切三有之海，故名為聖。聖者正也，能正法度行處律儀及世間法度，是其義也。複次，阿者，有所長養皆依于聖，一切真實正行之本，孝養二親皆依是知，曉了正法住摩訶衍。善男子、善女人、持戒比丘及菩薩，如是所行皆名依聖。又復，阿者，世界言語法之所依，如言善男子阿伽車，如言男子莫作阿那遮邏，是故阿者亦是世間言語所依。
「短伊者，此也，言此法者是如來法，梵行離垢清凈，猶如滿月顯此法故，諸
【現代漢語翻譯】 現代漢語譯本：爲了遠離世俗，應當知道這一切都是菩薩變化顯現，如同世俗之人所說的那樣。
《大般涅槃經·文字品第十四》
佛陀又告訴迦葉：『一切言說、咒術、記論，都是如來所說的根本。』
迦葉菩薩對佛說：『世尊！這是什麼意思呢？』
佛陀告訴迦葉：『最初顯現的半字是一切的根本，一切咒術言語所持有的真實法聚，矇昧的眾生從這個字本學習通達諸法，知道什麼是法，什麼是非法，它們的差別在哪裡。因此，如來化現字本不是爲了非法。』
迦葉菩薩對佛說：『世尊！什麼是字本呢？』
佛陀告訴迦葉：『最初的十四個音稱為字本，這十四個音常常是一切不盡的根本。不盡是什麼意思呢？是不破壞的意思、不漏失的意思、如來的意思、名為不盡的意思。如來的法身如同金剛一樣不會壞，所以稱為不壞。如來沒有九道諸漏，所以稱為不漏。如來常住，所以說不盡是無作的意義。最初的短阿（a）字是吉祥的意思，吉祥是三寶的意思。其次的長阿（ā）字是顯現聖智的意思，所謂聖，是遠離世間之數，清凈少欲，能夠度脫一切三有（欲有、色有、無色有）之海，所以稱為聖。聖是正的意思，能夠以正法度化眾生的行為、律儀以及世間法度，這就是它的意義。此外，阿（a）字，一切有所長養都依于聖，是一切真實正行的根本，孝養父母都依此而知，曉了正法，安住于摩訶衍（大乘）。善男子、善女人、持戒比丘以及菩薩，他們所做的一切都稱為依聖。而且，阿（a）字，是世界言語法的所依，例如說『善男子，阿伽車（來這裡）』，例如說『男子，不要做阿那遮邏（不應做的事）』，所以阿（a）字也是世間言語的所依。
『短伊（i）字，是「此」的意思，說此法是如來的法，梵行離垢清凈，猶如滿月，顯現此法，諸』
【English Translation】 English version: To be apart from the mundane, one should know that all of this is the transformation and manifestation of Bodhisattvas, appearing as the common people say.
The Fourteenth Chapter on Letters from the Mahāparinirvāṇa Sūtra
The Buddha further told Kāśyapa: 'All speech, mantras, and records are based on what the Tathāgata has spoken.'
Bodhisattva Kāśyapa asked the Buddha: 'World Honored One, what does this mean?'
The Buddha told Kāśyapa: 'The initial appearance of the half-letter is the basis of everything. All the true Dharma collections held by mantras and speech, ignorant beings learn from this letter-basis to understand all dharmas, knowing what is Dharma and what is not Dharma, and the differences between them. Therefore, the Tathāgata's manifestation of the letter-basis is not for what is not Dharma.'
Bodhisattva Kāśyapa asked the Buddha: 'World Honored One, what is the letter-basis?'
The Buddha told Kāśyapa: 'The initial fourteen sounds are called the letter-basis. These fourteen sounds are always the basis of all that is inexhaustible. What does inexhaustible mean? It means not destroying, not leaking, the meaning of Tathāgata, and the meaning of being called inexhaustible. The Tathāgata's Dharma body is indestructible like diamond, hence it is called indestructible. The Tathāgata has no leaks of the nine paths, hence it is called not leaking. The Tathāgata is eternally abiding, hence it is said that inexhaustible is the meaning of non-action. The initial short 'a' (a) means auspicious, and auspicious means the Three Jewels. The next long 'ā' (ā) means manifesting holy wisdom. The so-called holy means being apart from the count of the mundane, being pure and having few desires, able to cross the sea of all three realms of existence (desire realm, form realm, formless realm), hence it is called holy. Holy also means correct, able to use the correct Dharma to guide the conduct, precepts, and mundane guidance of sentient beings, this is its meaning. Furthermore, the letter 'a' (a), all that is nurtured relies on the holy, it is the basis of all true and correct conduct. Filial piety towards parents is known through this, understanding the correct Dharma and abiding in the Mahāyāna (Great Vehicle). Good men, good women, monks who uphold precepts, and Bodhisattvas, all their actions are called relying on the holy. Moreover, the letter 'a' (a) is the basis of the world's language and laws, for example, saying 'Good man, āgaccha (come here)', for example, saying 'Man, do not do anācāra (what should not be done)', therefore the letter 'a' (a) is also the basis of the world's language.'
The short 'i' (i) means 'this', saying this Dharma is the Dharma of the Tathāgata, pure in conduct, free from defilement, like a full moon, manifesting this Dharma, all'
佛世尊而現此名。又復，伊者，言此是義此非義，此是魔說此是佛說，依是分別故名為此。其長伊者，名為自在，名大自在，自在梵王能于如來難得之教，以自在力護持正法，以是之故名為自在。又復，伊者，於此自在《大乘方等般泥洹經》自在攝持，令此教法自在熾然，令餘眾生自在受學此方等經。又復，伊者自在，方等能除伊者嫉妒邪見，如治田苗去諸穢草，如是等比，是故如來說伊自在。
「短憂者，上也，於此契經說最上義，其諸聲聞及辟支佛，所未曾聞一句一字片言歷耳，譬如諸方，郁單越為福德之上，大乘方等亦復如是，一言歷耳，當知是等人中之上為菩薩也，是故如來說此憂字。長憂者，如香牛乳，其乳香味是大乘經最為上味，廣說如來真實之性，非法憍慢皆悉消滅。又復，憂者，名為大憂，于如來藏慧命根斷著無我說，當知是等名為大憂，是故說憂。
「咽者，是也，言是佛法，如來泥洹，亦說是法。咽者，如來也，有來去義，以是故說如來如去。烏者，下也，下賤煩惱悉除滅已名為如來，是故說烏。炮者，是摩訶衍，於十四音炮為究竟，是故說名為摩訶衍。於一切論為究竟論，是故說炮。安者，一切也，如來教法離於一切錢財寶物。安者，遮義，一闡提義。最後阿者，盡也，一切契經
【現代漢語翻譯】 現代漢語譯本：佛陀世尊顯現這個名號。此外，『伊』字，是指說『這是正義，這不是正義』，『這是魔的說法，這是佛的說法』，依據這些分別而稱為『此』。而長『伊』字，名為自在，名為大自在，自在梵王能夠以自在的力量護持如來難得的教法，因此稱為自在。此外，『伊』字，是指在這自在的《大乘方等般泥洹經》（Mahayana Vaipulya Mahaparinirvana Sutra）中自在地攝持，使這個教法自在地興盛，使其他眾生自在地受學這部方等經。此外，『伊』字是自在，方等經能夠去除『伊』字所代表的嫉妒邪見，就像治理田地去除各種雜草一樣，像這樣等等，所以如來說『伊』是自在。 『短憂』字，是『上』的意思，在這部契經中說的是最上的義理，那些聲聞（Sravaka）和辟支佛（Pratyekabuddha）從未聽聞過一句一字片言，就像在各個地方，郁單越（Uttarakuru）是福德最上的地方一樣，大乘方等經也是如此，一言入耳，應當知道這個人是人中的最上者，是菩薩，所以如來說這個『憂』字。長『憂』字，就像香牛乳一樣，它的乳香味是大乘經中最上的味道，廣說如來真實的本性，非法和憍慢都會全部消滅。此外，『憂』字，名為大憂，對於如來藏（Tathagatagarbha）慧命根斷，執著于無我之說，應當知道這些人名為大憂，所以說『憂』。 『咽』字，是『是』的意思，說這是佛法，如來涅槃，也是說這個法。『咽』字，是如來的意思，有來去之義，因此說如來如去。『烏』字，是『下』的意思，煩惱全部除滅后稱為如來，所以說『烏』。『炮』字，是摩訶衍（Mahayana），在十四音中『炮』是究竟，所以說名為摩訶衍。在一切論中是究竟的論，所以說『炮』。『安』字，是『一切』的意思，如來的教法遠離一切錢財寶物。『安』字，是遮止的意思，是一闡提（Icchantika）的意思。最後的『阿』字，是『盡』的意思，一切契經。
【English Translation】 English version: The World Honored One, the Buddha, manifests this name. Furthermore, the letter 『I』 refers to saying 『this is right, this is not right,』 『this is the teaching of Mara, this is the teaching of the Buddha,』 and is named 『this』 based on these distinctions. The long 『I』 is named 『Sovereign,』 named 『Great Sovereign.』 The Sovereign Brahma is able to protect the rare teachings of the Tathagata with sovereign power, and therefore is named 『Sovereign.』 Furthermore, the letter 『I』 refers to the sovereign holding within this Sovereign Mahayana Vaipulya Mahaparinirvana Sutra, causing this teaching to flourish freely, and enabling other sentient beings to freely learn this Vaipulya Sutra. Furthermore, the letter 『I』 is sovereign, and the Vaipulya Sutra can remove the jealousy and wrong views represented by the letter 『I,』 just like cultivating a field and removing weeds, and so on. Therefore, the Tathagata says 『I』 is sovereign. The short 『U』 is 『supreme.』 In this sutra, the supreme meaning is spoken. Those Sravakas and Pratyekabuddhas have never heard a single word, phrase, or even a fragment of a word. Just as in all places, Uttarakuru is the supreme in merit, so too is the Mahayana Vaipulya Sutra. If one word enters the ear, it should be known that this person is the supreme among people, a Bodhisattva. Therefore, the Tathagata speaks of this letter 『U.』 The long 『U』 is like fragrant milk, its milky fragrance is the supreme flavor of the Mahayana Sutra, extensively explaining the true nature of the Tathagata, and all that is unlawful and arrogant will be completely eliminated. Furthermore, the letter 『U』 is named 『Great Sorrow.』 Regarding the Tathagatagarbha, the root of wisdom-life is severed, and clinging to the doctrine of no-self, it should be known that these are named 『Great Sorrow.』 Therefore, it is said 『U.』 The letter 『Ya』 means 『is,』 saying this is the Dharma of the Buddha, and the Nirvana of the Tathagata is also speaking of this Dharma. The letter 『Ya』 means Tathagata, having the meaning of coming and going, therefore it is said 『Tathagata comes and goes.』 The letter 『U』 means 『below.』 When all afflictions are eliminated, one is called Tathagata, therefore it is said 『U.』 The letter 『Pa』 is Mahayana. Among the fourteen sounds, 『Pa』 is the ultimate, therefore it is named Mahayana. Among all doctrines, it is the ultimate doctrine, therefore it is said 『Pa.』 The letter 『An』 means 『all.』 The teachings of the Tathagata are free from all money and treasures. The letter 『An』 means to obstruct, it is the meaning of Icchantika. The final letter 『A』 means 『exhaustion,』 all sutras.
摩訶衍者，最為窮盡。
「迦者，一切眾生如一子想，于諸一切皆起悲心，是故說迦。呿者，掘也，發掘如來甚深法藏，智慧深入無有堅固，是故說呿。伽者，藏也，一切眾生有如來藏是故說伽。重音伽者，吼也，常師子吼說如來常住。俄者，脆也，一切諸行速起速滅，故說為俄。
「遮者，行也，成就眾生故名為遮。車者，照耀，如來常住之性，是故說車。阇者，生也，生諸解脫非如生死危脆之生，是故說阇。重音阇者，燒也，一切煩惱燒令速滅，故說為阇。若者，智也，知法真實是故說若。
「吒者，示也，于閻浮提現不具足，而彼如來法身常住，是故說吒。吒者，示滿足也，平等滿足是故說侘。茶者，輕仙不沒，是故說茶。重音茶者，不知慚恥，重恩不報是故說茶。拿者，不正可如諸外道，是故說拿。
「多者，遮一切有令不相續是故說多。他者，無知也，如蠶蟲作繭，是故說他。陀者，于摩訶衍歡喜方便，是故說陀。重音陀者，持也，護持三寶如須彌山不令沉沒，是故說陀。那者，如城門側因陀羅幢，豎立三寶，是故說那。
「波者，起顛倒想，三寶沉沒而自迷亂，是故說波。頗者，世界成敗持戒成敗自己成敗，是故說頗。婆者，力也，如諸如來無量神力非但十力，是故說婆
【現代漢語翻譯】 現代漢語譯本 『摩訶衍』（Mahayana，大乘）的意思是，最為究竟和完滿的教義。
『迦』（ka）的意思是，視一切眾生如獨子，對一切眾生都生起悲憫之心，所以稱為『迦』。 『呿』（kha）的意思是，挖掘，發掘如來甚深的法藏，智慧深入而不可動搖，所以稱為『呿』。 『伽』（ga）的意思是，藏，一切眾生都具有如來藏，所以稱為『伽』。 重音『伽』（gha）的意思是，吼，常作獅子吼，宣說如來常住不滅，所以稱為『伽』。 『俄』（nga）的意思是，脆弱，一切諸行迅速生起又迅速滅去，所以稱為『俄』。
『遮』（ca）的意思是，行，爲了成就眾生而修行，所以稱為『遮』。 『車』（cha）的意思是，照耀，如來常住的本性，所以稱為『車』。 『阇』（ja）的意思是，生，生出解脫，而非像生死那樣危脆的生，所以稱為『阇』。 重音『阇』（jha）的意思是，燃燒，將一切煩惱燃燒殆盡，所以稱為『阇』。 『若』（nya）的意思是，智，了知法的真實，所以稱為『若』。
『吒』（ta）的意思是，示現，在閻浮提（Jambudvipa，我們所居住的這個世界）示現不圓滿，而如來的法身卻是常住的，所以稱為『吒』。 『侘』（tha）的意思是，示現圓滿，平等圓滿，所以稱為『侘』。 『茶』（da）的意思是，輕視仙人而不沉沒，所以稱為『茶』。 重音『茶』（dha）的意思是，不知慚愧，重恩不報，所以稱為『茶』。 『拿』（na）的意思是，不正，如同諸外道一樣，所以稱為『拿』。
『多』（ta）的意思是，遮止一切有，使其不相續，所以稱為『多』。 『他』（tha）的意思是，無知，如同蠶蟲作繭自縛，所以稱為『他』。 『陀』（da）的意思是，對於大乘佛法歡喜並善用方便，所以稱為『陀』。 重音『陀』（dha）的意思是，護持，護持三寶如同須彌山（Sumeru，佛教中的聖山）一樣不令其沉沒，所以稱為『陀』。 『那』（na）的意思是，如同城門旁的因陀羅幢（Indra's banner，帝釋天的旗幟），豎立三寶，所以稱為『那』。
『波』（pa）的意思是，生起顛倒的妄想，三寶沉沒而自己也迷失，所以稱為『波』。 『頗』（pha）的意思是，世界成敗、持戒成敗、自己成敗，都取決於自己，所以稱為『頗』。 『婆』（bha）的意思是，力量，如同諸如來具有無量的神通力量，不僅僅是十力，所以稱為『婆』。
【English Translation】 English version 『Mahayana』 means the most exhaustive and complete teaching.
『Ka』 means to regard all sentient beings as one's only child, and to generate compassion for all, hence it is called 『ka』. 『Kha』 means to excavate, to unearth the profound Dharma treasury of the Tathagata, with wisdom that is deep and unshakeable, hence it is called 『kha』. 『Ga』 means a storehouse, that all sentient beings possess the Tathagatagarbha (Buddha-nature), hence it is called 『ga』. The aspirated 『gha』 means a roar, to constantly roar the lion's roar, proclaiming that the Tathagata is permanent and abiding, hence it is called 『gha』. 『Nga』 means fragile, that all phenomena arise and perish quickly, hence it is called 『nga』.
『Ca』 means practice, to cultivate in order to accomplish the benefit of sentient beings, hence it is called 『ca』. 『Cha』 means to illuminate, the permanent nature of the Tathagata, hence it is called 『cha』. 『Ja』 means birth, to give rise to liberation, not like the fragile birth of samsara, hence it is called 『ja』. The aspirated 『jha』 means to burn, to burn away all afflictions quickly, hence it is called 『jha』. 『Nya』 means wisdom, to know the truth of the Dharma, hence it is called 『nya』.
『Ta』 means to demonstrate, to appear incomplete in Jambudvipa (the world we live in), while the Dharmakaya (Dharma body) of the Tathagata is permanent, hence it is called 『ta』. 『Tha』 means to demonstrate completeness, to be equally complete, hence it is called 『tha』. 『Da』 means to look down on immortals without sinking, hence it is called 『da』. The aspirated 『dha』 means to be without shame, to not repay great kindness, hence it is called 『dha』. 『Na』 means incorrect, like the various non-Buddhist paths, hence it is called 『na』.
『Ta』 means to obstruct all existence, preventing its continuation, hence it is called 『ta』. 『Tha』 means ignorance, like a silkworm making its own cocoon, hence it is called 『tha』. 『Da』 means to be delighted in the Mahayana and to skillfully use expedient means, hence it is called 『da』. The aspirated 『dha』 means to uphold, to protect the Three Jewels like Mount Sumeru, preventing them from sinking, hence it is called 『dha』. 『Na』 means like Indra's banner beside the city gate, to establish the Three Jewels, hence it is called 『na』.
『Pa』 means to give rise to inverted thoughts, causing the Three Jewels to sink and oneself to be lost, hence it is called 『pa』. 『Pha』 means the success or failure of the world, the success or failure of keeping precepts, and one's own success or failure, all depend on oneself, hence it is called 『pha』. 『Bha』 means power, like the immeasurable divine powers of the Tathagatas, not just the ten powers, hence it is called 『bha』.
。重音婆者，能檐正法為菩薩道，是故說婆。摩者，限也，入菩薩法限自強其志為眾重檐，是故說摩。
「耶者，習行菩薩四種功德，是故說耶。羅者，滅淫怒癡入真實法，是故說羅。輕音羅者，不受聲聞辟支佛乘受學大乘，是故說羅。和者，一切世間咒術製作，菩薩悉說，是故說知。
「賒者，三種毒刺皆悉已拔，是故說賒。沙者，滿義，悉能聞受方等契經，是故說沙。娑者，豎立正法，是故說娑。呵者，驚聲也，怪哉諸行悉皆究竟，怪哉如來而般泥洹離諸喜樂，是故說呵。羅(來雅反)者，魔也，天魔億千無能破壞如來正僧，隨順世間而現有壞，又復隨順世間現為父母諸宗親等，是故說羅(來雅反)。
「厘厘樓樓，此四字者，長養四義佛及法僧，示現有對隨順世間，示現有對如調達壞僧，僧實不壞如來方便示現壞僧，化作是像為結戒故，若知如來方便義者，不應恐怖，當知是名隨順世間，是故說此最後四字。
「吸氣之聲、舌根之聲、隨鼻之聲，超聲長聲，以斯等義和合此字，如此諸字和順諸聲入眾言音，皆因舌齒而有差別。因斯字故，無量諸患積聚之身，陰界諸入因緣和合，休息寂滅入如來性，佛性顯現究竟成就，是故半字名為一切諸字之本。若觀法實及如來解脫，亦無文字言語之
【現代漢語翻譯】 現代漢語譯本：'重'（婆）的意思是，能夠承擔正法，這是菩薩的道，所以稱為'婆'。'摩'的意思是，界限，進入菩薩的法界，自我勉勵，為大眾承擔重任，所以稱為'摩'。 '耶'的意思是，修習菩薩的四種功德，所以稱為'耶'。'羅'的意思是，滅除淫慾、嗔怒、愚癡，進入真實的法，所以稱為'羅'。輕音的'羅'的意思是，不接受聲聞（sravaka）和辟支佛（pratyekabuddha）的乘，而接受學習大乘，所以稱為'羅'。'和'的意思是，世間一切咒術的製作，菩薩都能夠講述，所以稱為'知'。 '賒'的意思是，三種毒刺（貪、嗔、癡）都已拔除，所以稱為'賒'。'沙'的意思是，圓滿，能夠聽聞和接受方等契經（vaipulya sutra），所以稱為'沙'。'娑'的意思是，豎立正法，所以稱為'娑'。'呵'的意思是，驚歎的聲音，驚歎啊，一切修行都已究竟，驚歎啊，如來（tathagata）入般涅槃（parinirvana）而離開一切喜樂，所以稱為'呵'。'羅'（來雅反）的意思是，魔（mara），天魔億萬都不能破壞如來的正僧（samgha），隨順世間而示現有破壞，又隨順世間示現為父母和各種親屬等，所以稱為'羅'（來雅反）。 '厘厘樓樓'，這四個字的意思是，長養佛、法、僧四種意義，示現有對立，隨順世間，示現有對立，如同提婆達多（devadatta）破壞僧團，僧團實際上沒有被破壞，如來方便示現破壞僧團，化作這樣的形象是爲了結戒的緣故，如果知道如來方便的意義，就不應該感到恐懼，應當知道這是名為隨順世間，所以說這最後四個字。 吸氣的聲音、舌根的聲音、隨鼻子的聲音，超出的聲音、長長的聲音，用這些意義來和合這些字，這些字和順各種聲音進入大眾的言語，都是因為舌頭和牙齒而有差別。因為這些字，無量諸患積聚的身體，陰（skandha）、界（dhatu）、入（ayatana）等因緣和合，休息寂滅進入如來性，佛性顯現究竟成就，所以半字被稱為一切字的根本。如果觀察法的真實和如來的解脫，也沒有文字言語的表達。
【English Translation】 English version: 'Bha' means, being able to bear the true Dharma, which is the path of a Bodhisattva, therefore it is called 'bha'. 'Ma' means, a limit, entering the realm of the Bodhisattva's Dharma, encouraging oneself, and bearing heavy responsibilities for the masses, therefore it is called 'ma'. 'Ya' means, practicing the four virtues of a Bodhisattva, therefore it is called 'ya'. 'Ra' means, extinguishing lust, anger, and ignorance, entering the true Dharma, therefore it is called 'ra'. The light sound 'ra' means, not accepting the vehicle of Sravakas (hearers) and Pratyekabuddhas (solitary realizers), but accepting and learning the Mahayana, therefore it is called 'ra'. 'Ha' means, all the making of worldly spells, the Bodhisattva can explain, therefore it is called 'ha'. 'Sha' means, the three poisonous thorns (greed, anger, and ignorance) have all been pulled out, therefore it is called 'sha'. 'Sa' means, fullness, being able to hear and receive the Vaipulya Sutras, therefore it is called 'sa'. 'Sa' means, establishing the true Dharma, therefore it is called 'sa'. 'Ha' means, a sound of astonishment, how amazing, all practices have been completed, how amazing, the Tathagata (Thus Come One) enters Parinirvana (final nirvana) and leaves all joys, therefore it is called 'ha'. 'Ra' (pronounced as 'lai ya') means, Mara (demon), billions of heavenly demons cannot destroy the true Sangha (community) of the Tathagata, appearing to be destroyed in accordance with the world, and also appearing as parents and various relatives in accordance with the world, therefore it is called 'ra' (pronounced as 'lai ya'). 'Li li lou lou', these four words mean, nurturing the four meanings of the Buddha, Dharma, and Sangha, showing opposition, conforming to the world, showing opposition, like Devadatta destroying the Sangha, the Sangha was not actually destroyed, the Tathagata conveniently showed the destruction of the Sangha, transforming into such an image for the sake of establishing precepts, if one understands the meaning of the Tathagata's convenience, one should not be afraid, one should know that this is called conforming to the world, therefore these last four words are spoken. The sound of inhaling, the sound of the root of the tongue, the sound following the nose, the surpassing sound, the long sound, using these meanings to combine these words, these words harmonize with various sounds entering the speech of the masses, all because of the tongue and teeth having differences. Because of these words, the body where countless afflictions accumulate, the aggregates (skandha), elements (dhatu), and sense bases (ayatana) are combined by conditions, resting in stillness and entering the Tathagata-nature, the Buddha-nature manifests and is ultimately accomplished, therefore the half-word is called the root of all words. If one observes the reality of the Dharma and the liberation of the Tathagata, there are also no words to express it.
相，字相味相皆悉遠離，是故一切遠離名為解脫。其解脫者即是如來，因是半字能起諸法，而無諸法因字之想，是名善解文字之義。若異是者，不解文字分別諸法是法非法，如來之性三寶解脫，而不能知是經非經、是律非律、魔說佛說，悉不能知，我說是等不知字故。是故，善男子！汝等應當善學半字，亦當入彼解文字數。」
迦葉菩薩白佛言：「世尊！我當善學斯等半字。今我，世尊！始為佛子得最上師，我今始入學書之堂。」
佛告迦葉：「善哉！善哉！善男子！樂修正法應當如是。」
大般泥洹經鳥喻品第十五
佛復告迦葉：「雁鶴舍利鳥者，所謂種種無常苦空非我等法，如眾雁鶴舍利之鳥。」
迦葉白佛：「此義云何？」
佛告迦葉：「有法無常有法是常，有法是苦有法是樂，有法是我有法非我。譬如田夫種殖五穀及諸果樹，從其萌芽乃至華葉，其人恒作非常之想，至其成熟收其果實，得受用時而生常想。所以者何？真實現故。」
迦葉菩薩白佛言：「世尊！云何五穀之常，與如來同不磨滅耶？」
佛告迦葉：「猶以如來喻須彌山，其須彌山世界敗時豈不壞耶？善男子！莫于譬喻而生是問，一切諸法悉歸磨滅，唯有泥洹是常法耳，隨世言說以彼為喻。」
【現代漢語翻譯】 現代漢語譯本： 『相』，字相、味相都完全遠離，因此一切遠離稱為解脫。這解脫就是如來（Tathagata，佛的稱號），因為這半個字能生起諸法，卻沒有諸法因字的執著，這稱為善解文字的意義。如果不是這樣，就不理解文字，分別諸法是法還是非法，如來的本性、三寶（Buddha, Dharma, Sangha，佛、法、僧）、解脫，也不能知道這是經還是非經、是律還是非律、是魔說還是佛說，都不能知道，我說這些人是因為不理解文字的緣故。所以，善男子！你們應當好好學習半字，也應當進入理解文字的範疇。 迦葉菩薩（Kasyapa Bodhisattva，佛陀的十大弟子之一）對佛說：『世尊！我應當好好學習這些半字。現在我，世尊！才成為佛子，得到最上的老師，我現在才進入學習書寫的殿堂。』 佛告訴迦葉：『好啊！好啊！善男子！樂於修正法應當像這樣。』 《大般涅槃經·鳥喻品第十五》 佛又告訴迦葉：『雁、鶴、舍利鳥，是指種種無常、苦、空、非我等法，就像眾雁、鶴、舍利鳥一樣。』 迦葉問佛：『這是什麼意思呢？』 佛告訴迦葉：『有的法是無常的，有的法是常的；有的法是苦的，有的法是樂的；有的法是我，有的法是非我。譬如農夫種植五穀和各種果樹，從它們發芽到開花結果，這個人總是認為它們是無常的，等到成熟收穫果實，得到享用時就產生常的想法。為什麼呢？因為真實地實現了。』 迦葉菩薩對佛說：『世尊！為什麼五穀的常，能和如來一樣不磨滅呢？』 佛告訴迦葉：『就像用如來比喻須彌山（Sumeru，佛教中的聖山），須彌山在世界毀滅時難道不會壞嗎？善男子！不要在比喻中產生這樣的疑問，一切諸法最終都會磨滅，只有涅槃（Nirvana，佛教的最高境界）是常法，只是隨順世俗的說法用它來比喻。』
【English Translation】 English version: 'Form,' the form of letters, the form of taste, all are completely distanced. Therefore, all distancing is called liberation. This liberation is the Tathagata (Buddha's title), because this half-letter can give rise to all dharmas, yet there is no attachment to the idea of dharmas being caused by letters. This is called understanding the meaning of letters well. If it is otherwise, one does not understand letters, distinguishing dharmas as dharma or non-dharma, the nature of the Tathagata, the Three Jewels (Buddha, Dharma, Sangha), and liberation. One also cannot know whether this is a sutra or not a sutra, whether this is the Vinaya or not the Vinaya, whether it is the words of Mara or the words of the Buddha. All of this cannot be known. I say that these people do not understand letters. Therefore, good men! You should diligently learn the half-letter, and you should also enter the realm of understanding the number of letters. Kasyapa Bodhisattva (one of the Buddha's ten great disciples) said to the Buddha, 'World Honored One! I should diligently learn these half-letters. Now I, World Honored One! have just become a son of the Buddha, having obtained the supreme teacher. Now I have just entered the hall of learning to write.' The Buddha said to Kasyapa, 'Excellent! Excellent! Good man! One who delights in practicing the true Dharma should be like this.' The Great Nirvana Sutra, Chapter 15, 'The Parable of the Birds' The Buddha further said to Kasyapa, 'The geese, cranes, and sarika birds refer to the various dharmas of impermanence, suffering, emptiness, and non-self, like the many geese, cranes, and sarika birds.' Kasyapa asked the Buddha, 'What does this mean?' The Buddha said to Kasyapa, 'Some dharmas are impermanent, and some dharmas are permanent; some dharmas are suffering, and some dharmas are happiness; some dharmas are self, and some dharmas are non-self. For example, a farmer plants the five grains and various fruit trees. From their sprouting to their flowering and fruiting, this person always thinks of them as impermanent. When they are ripe and the fruits are harvested, and one gets to enjoy them, then the thought of permanence arises. Why is this? Because it has truly come to fruition.' Kasyapa Bodhisattva said to the Buddha, 'World Honored One! Why is the permanence of the five grains not extinguished, just like the Tathagata?' The Buddha said to Kasyapa, 'Just as the Tathagata is used as a metaphor for Mount Sumeru (the sacred mountain in Buddhism), when the world is destroyed, will Mount Sumeru not also be destroyed? Good man! Do not raise such questions based on metaphors. All dharmas will eventually be extinguished. Only Nirvana (the highest state in Buddhism) is the permanent dharma. It is just used as a metaphor according to worldly speech.'
迦葉菩薩白佛言：「唯然，世尊！善哉斯說。」
佛告迦葉：「如是，善男子！一切契經修諸三昧，乃至未聞《大般泥洹》方等契經，諸眾生等修無常想。聞此經已，若善男子、善女人，所懷煩惱疑結永離，曉了常法。所以者何？各于自身如來之性，得顯現故。複次，善男子！譬如金師銷镕其金，至器未成作非常想，寶器成已常得受用。如是，善男子！一切契經修諸三昧，乃至未聞《大般泥洹》方等契經，其諸眾生修無常想。聞此經已，所懷煩惱疑結永離，曉了常法。所以者何？各于自身如來之性，得顯現故。複次，善男子！譬如有人種甘蔗胡麻乃至未熟，常作種種諸味之想，麻油石蜜成已乃知真味。如是，善男子！一切契經修諸三昧，乃至未聞《大般泥洹》方等契經，其諸眾生修無常想。聞此經已，所懷煩惱疑結永離，曉了常法。所以者何？各于自身如來之性，得顯現故。譬如百川皆歸於海，如是一切契經及諸三昧，悉歸《方等般泥洹經》。所以者何？如來之性究竟說故，是故我說有法無常有法是常，如舍利鳥。憂悲劍刺如來已斷，而於此論多有疑者，然其如來現有憂悲，非如人天及餘眾生之憂悲也。如非想處云何有想？若無有想不應有壽，有壽無想，何有想陰界入之名？又如林樹皆有神依，若神依樹
【現代漢語翻譯】 現代漢語譯本 迦葉菩薩對佛說：『是的，世尊！您說得太好了。』 佛告訴迦葉：『是的，善男子！一切契經修習各種三昧（samadhi，禪定），乃至沒有聽聞《大般泥洹》（Mahāparinirvāṇa，大般涅槃）方等契經之前，眾生都修習無常的觀念。聽聞此經后，如果善男子、善女人，心中所懷的煩惱和疑惑都永遠消除，明白常法的道理。這是為什麼呢？因為他們各自自身的如來之性（Tathāgatagarbha，如來藏）得以顯現的緣故。』 『再者，善男子！譬如金匠熔鍊黃金，在器物未成形時，會認為它是無常的；寶器一旦製成，就可以永久受用。同樣，善男子！一切契經修習各種三昧，乃至沒有聽聞《大般泥洹》方等契經之前，眾生都修習無常的觀念。聽聞此經后，心中所懷的煩惱和疑惑都永遠消除，明白常法的道理。這是為什麼呢？因為他們各自自身的如來之性得以顯現的緣故。』 『再者，善男子！譬如有人種植甘蔗、胡麻，在它們尚未成熟時，常常想像各種味道；當麻油和石蜜製成后，才知道真正的味道。同樣，善男子！一切契經修習各種三昧，乃至沒有聽聞《大般泥洹》方等契經之前，眾生都修習無常的觀念。聽聞此經后，心中所懷的煩惱和疑惑都永遠消除，明白常法的道理。這是為什麼呢？因為他們各自自身的如來之性得以顯現的緣故。』 『譬如百川都歸入大海，同樣，一切契經和各種三昧，都歸於《方等般泥洹經》。這是為什麼呢？因為如來之性在此經中得到究竟的闡述。因此我說，有的法是無常的，有的法是常的，就像舍利鳥一樣。憂愁悲傷的利劍，如來已經斷除，但對於這個道理，很多人還有疑惑，認為如來仍然有憂愁悲傷，但這和人天以及其他眾生的憂愁悲傷不同。就像非想非非想處（Naivasamjñānāsamjñāyatana，非想非非想處天）怎麼會有想呢？如果沒有想，就不應該有壽命；有壽命而沒有想，又怎麼會有想陰、界、入這些名稱呢？又如樹林都有神靈依附，如果神靈依附樹木，
【English Translation】 English version Kāśyapa Bodhisattva said to the Buddha, 'Yes, World Honored One! Well said indeed.' The Buddha told Kāśyapa, 'So it is, good man! All sutras that cultivate various samadhis (meditative states), until one has not heard the Vaipulya sutra of the Mahāparinirvāṇa (Great Complete Nirvana), all beings cultivate the thought of impermanence. After hearing this sutra, if good men or good women, the afflictions and doubts they harbor will be forever eliminated, and they will understand the Dharma of permanence. Why is this so? Because the Tathāgatagarbha (Buddha-nature) within each of them is revealed.' 'Furthermore, good man! Just as a goldsmith melts gold, and while the vessel is not yet formed, he thinks of it as impermanent; once the precious vessel is made, it can be used permanently. Likewise, good man! All sutras that cultivate various samadhis, until one has not heard the Vaipulya sutra of the Mahāparinirvāṇa, all beings cultivate the thought of impermanence. After hearing this sutra, the afflictions and doubts they harbor will be forever eliminated, and they will understand the Dharma of permanence. Why is this so? Because the Tathāgatagarbha within each of them is revealed.' 'Furthermore, good man! Just as someone plants sugarcane and sesame, and while they are not yet ripe, they imagine various flavors; once sesame oil and rock candy are made, they know the true flavor. Likewise, good man! All sutras that cultivate various samadhis, until one has not heard the Vaipulya sutra of the Mahāparinirvāṇa, all beings cultivate the thought of impermanence. After hearing this sutra, the afflictions and doubts they harbor will be forever eliminated, and they will understand the Dharma of permanence. Why is this so? Because the Tathāgatagarbha within each of them is revealed.' 'Just as all rivers flow into the sea, so too do all sutras and various samadhis converge in the Vaipulya Mahāparinirvāṇa Sutra. Why is this so? Because the Tathāgatagarbha is ultimately explained in this sutra. Therefore, I say that some dharmas are impermanent and some dharmas are permanent, like the Sharika bird. The sword of sorrow and grief has been cut off by the Tathagata, but many have doubts about this teaching, thinking that the Tathagata still has sorrow and grief, but this is different from the sorrow and grief of humans, gods, and other beings. Just as how can there be thought in the realm of Neither Perception Nor Non-Perception (Naivasamjñānāsamjñāyatana)? If there is no thought, there should be no life; if there is life without thought, how can there be the names of the skandha (aggregate) of thought, the realms, and the entrances? Also, just as forests have spirits dwelling in them, if spirits dwell in trees,
，為依根莖為依枝條？如是諸處悉皆不現，為依何住？如是如來教法甚深，當知如來現有憂悲，于羅睺羅而起慈心，乃至非想非非想處亦復如是，唯佛與佛乃知此義，斯等皆是諸佛之法，尚無心意何有憂悲？憂悲若無教法相違，如一子想是則空言，說一切法皆不可信；但如來所說不可思議，諸佛教法亦不可思議，如來佛法不可思議，是為真實。譬如虛空不可於中造立宮室，而諸幻士能于中造，凡愚見已而作是念：『云何空中而得安立如心意轉？』如是所說尚無心意何有憂悲？憂悲若無，羅睺羅喻是則不實，如虛空中如來憂悲則不可得。如其幻化隨心意轉，如來則有憂悲之想，聞般泥洹而作是念：『何有憂悲？』聞其轉者常有憂悲，是故如來常住，若無常者無有憂悲，而今如來非是無常，如來憂悲及無憂悲悉不能知。下者知下不知中上，中者知中下不知其上，唯有上者一切悉知；其諸聲聞及辟支佛各各自知，而不能知如來境界，如來悉知是故名為離諸障礙。譬如幻士種種現化，如來亦然，種種示現隨順世間，能知是者名為黠慧。肉眼凡夫無想之想非其境界，而於如來作憂無憂想，是故我說，有法是我有法非我如舍利鳥。複次，善男子！譬如雁鶴及舍利鳥，于夏月雨時江河漫溢，選擇高處而安其子然後遊行。如是如來出興
【現代漢語翻譯】 現代漢語譯本：如果說依靠根莖，那麼又依靠什麼枝條呢？如果這些地方都無法顯現，又依靠什麼而存在呢？如來的教法如此深奧，應當知道，如來現在顯現出憂愁和悲傷，是對羅睺羅（佛陀的兒子）生起慈悲之心，乃至在非想非非想處（佛教禪定中的最高境界）也是如此。只有佛與佛才能理解這個道理，這些都是諸佛的法則。既然連心意都沒有，又怎麼會有憂愁和悲傷呢？如果說沒有憂愁和悲傷，那麼教法就自相矛盾了，就像說只有一個兒子一樣，那是空話，說明一切法都不可信。但是，如來所說的是不可思議的，諸佛的教法也是不可思議的，如來的佛法更是不可思議，這才是真實的。譬如虛空中無法建造宮殿，但是幻術師卻能在其中建造，凡夫俗子看到後會想：『怎麼能在空中建立起來，並且能隨心意變化呢？』就像這樣，既然連心意都沒有，又怎麼會有憂愁和悲傷呢？如果說沒有憂愁和悲傷，那麼用羅睺羅來比喻就不真實了，就像在虛空中尋找如來的憂愁和悲傷一樣，是找不到的。如果說像幻化一樣隨心意變化，那麼如來就會有憂愁和悲傷的想法，聽到佛陀般涅槃（佛陀的去世）時會想：『怎麼會有憂愁和悲傷呢？』聽到佛陀轉世的人常常會有憂愁和悲傷，所以說如來是常住的。如果說如來是無常的，就不會有憂愁和悲傷，而現在如來不是無常的。如來的憂愁和悲傷以及沒有憂愁和悲傷，都是無法理解的。下等的人只能理解下等的事，不理解中等和上等的事；中等的人只能理解中等和下等的事，不理解上等的事；只有上等的人才能理解一切。那些聲聞（佛陀的弟子）和辟支佛（獨自覺悟的人）各自只能理解自己的境界，而不能理解如來的境界，如來卻能理解一切，所以被稱為遠離一切障礙。譬如幻術師能變出各種幻象，如來也是這樣，能示現各種形象來順應世間，能理解這一點的人才是聰明有智慧的。肉眼凡夫的無想之想不是如來的境界，卻對如來產生憂愁和無憂愁的想法，所以我說，有些法是我所擁有的，有些法不是我所擁有的，就像舍利鳥一樣。再次，善男子！譬如大雁、鶴和舍利鳥，在夏天雨季江河氾濫時，會選擇高處來安放它們的幼崽，然後**。如來也是這樣，出現於世間。
【English Translation】 English version: If relying on roots and stems, then what do the branches rely on? If all these places are not apparent, what does it rely on to abide? The Tathagata's (Buddha's) teachings are so profound, it should be known that the Tathagata now manifests sorrow and grief, arising from compassion for Rahula (Buddha's son), and even in the realm of Neither Perception Nor Non-Perception (the highest state of meditative absorption in Buddhism), it is the same. Only Buddhas can understand this meaning; these are all the laws of the Buddhas. Since there is no mind, how can there be sorrow and grief? If there is no sorrow and grief, then the teachings contradict themselves, like saying there is only one son, which is empty talk, indicating that all dharmas (teachings) are not credible. However, what the Tathagata says is inconceivable, the teachings of the Buddhas are also inconceivable, and the Buddha's Dharma is even more inconceivable; this is the truth. For example, it is impossible to build palaces in empty space, but illusionists can build them there. Ordinary people, upon seeing this, think: 'How can they be established in empty space and change according to one's will?' Likewise, since there is no mind, how can there be sorrow and grief? If there is no sorrow and grief, then the analogy of Rahula is not real, just like searching for the Tathagata's sorrow and grief in empty space, which is unattainable. If it is like an illusion that changes according to one's will, then the Tathagata would have thoughts of sorrow and grief. Upon hearing of the Buddha's Parinirvana (Buddha's passing away), one would think: 'How can there be sorrow and grief?' Those who hear of the Buddha's reincarnation often have sorrow and grief, therefore it is said that the Tathagata is permanent. If the Tathagata were impermanent, there would be no sorrow and grief, but now the Tathagata is not impermanent. The Tathagata's sorrow and grief, as well as the absence of sorrow and grief, are all unknowable. Those of lower capacity only understand lower matters and do not understand middle and higher matters; those of middle capacity only understand middle and lower matters and do not understand higher matters; only those of higher capacity understand everything. Those Sravakas (Buddha's disciples) and Pratyekabuddhas (solitary realizers) each only understand their own realms and cannot understand the Tathagata's realm, but the Tathagata understands everything, therefore he is called free from all obstacles. For example, an illusionist can manifest various illusions, and the Tathagata is the same, manifesting various forms to accord with the world. Those who understand this are called wise. The thought of non-thought of ordinary people with physical eyes is not the realm of the Tathagata, yet they have thoughts of sorrow and non-sorrow about the Tathagata. Therefore, I say that some dharmas are mine, and some dharmas are not mine, like the Sarika bird. Furthermore, good man! For example, geese, cranes, and Sarika birds, during the summer rainy season when rivers overflow, choose high places to place their young, and then **. The Tathagata is also like this, appearing in the world.
於世，化無量眾令入正法，為受化者方便說法，或說苦法或說樂法，有為諸行是名為苦，泥洹極樂離有為行說名為樂。」
迦葉白佛：「其義云何？」
佛告迦葉：「所謂如如。」
迦葉白佛：「云何眾生得泥洹樂？」
佛言：「迦葉！如我先說一切諸行無生老死，所謂：
「若無放逸， 是處不死； 若其放逸， 是為死徑。 無放逸者， 得不死處； 若放逸者， 常處生死。
「若放逸者是有為行，彼有為行則為苦法，非泥洹者是為死處。若作放逸是名作行，當知是行則為大苦。不趣泥洹是為死徑，無放逸者是不作行，雖復作行亦不生死，是名金剛不壞之身。其世俗者是名放逸，離世俗者是無放逸，離生老死泥洹快樂，是故如來有說苦法有說樂法、有說非我有說是我，如鳥飛空不見其跡，無有天眼煩惱未斷，不自見身如來之性，是故我說有法無我，為煩惱故說微密教，其諸眾生無有天眼而計吾我，無量煩惱造有為行，故為彼說諸法無常，是故我說有法無常。
「猶如明目住山頂， 諦了其地愚夫等； 如來道眼升慧臺， 無憂憂念群生類。
「如是無量煩惱悉滅，名住山頂，觀其無量煩惱熾然，下劣眾生誰為登慧臺？何名為無憂？若無憂者，云
【現代漢語翻譯】 現代漢語譯本：在世間，教化無量眾生進入正法，為那些接受教化的人方便說法，有時說苦法，有時說樂法。有為的諸行被稱為苦，涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）的極樂，是遠離有為之行的，被稱為樂。 迦葉（Kasyapa，佛陀的十大弟子之一）問佛：『這其中的道理是什麼呢？』 佛告訴迦葉：『所說的就是如如（Tathata，佛教術語，指事物的真實本性）。』 迦葉問佛：『眾生如何才能得到涅槃的快樂呢？』 佛說：『迦葉！正如我先前所說，一切諸行都沒有生老死，所謂： 『如果無放逸（apramada，佛教術語，指不懈怠、不放縱），就不會有死亡；如果放逸，那就是通向死亡的道路。不放逸的人，可以得到不死之處；如果放逸，就會常處在生死輪迴之中。』 『如果放逸，那就是有為之行，那有為之行就是苦法，不是涅槃，是死亡之處。如果造作放逸，就叫做造作行為，應當知道這行為就是大苦。不趨向涅槃，就是通向死亡的道路。不放逸的人是不造作行為的，即使造作行為也不會有生死，這叫做金剛不壞之身。世俗之人叫做放逸，遠離世俗之人就是不放逸，遠離生老死，涅槃是快樂的。所以如來（Tathagata，佛陀的稱號）有時說苦法，有時說樂法，有時說非我，有時說是我，就像鳥飛過天空看不見痕跡一樣。沒有天眼（divyacaksu，佛教術語，指能看見超自然事物的能力），煩惱沒有斷除，不能自己看見自身如來的本性。所以我說有法無我，爲了斷除煩惱而說微妙的教法。那些眾生沒有天眼卻執著於我，無量煩惱造作有為之行，所以為他們說諸法無常，所以我說有法無常。 『就像明眼人站在山頂，清楚地看到地上的愚夫一樣；如來的道眼登上智慧之臺，沒有憂愁，憐憫眾生。』 『像這樣，無量煩惱都滅盡了，叫做住在山頂，觀察無量煩惱熾盛，下劣的眾生誰能登上智慧之臺？什麼叫做無憂？如果無憂，云』
【English Translation】 English version: In the world, transforming countless beings to enter the right Dharma, for those who are being transformed, expediently teaching the Dharma, sometimes speaking of suffering, sometimes speaking of joy. The conditioned actions are called suffering, and the ultimate joy of Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death), which is apart from conditioned actions, is called joy. Kasyapa (Kasyapa, one of the ten great disciples of the Buddha) asked the Buddha: 'What is the meaning of this?' The Buddha told Kasyapa: 'What is spoken of is Suchness (Tathata, a Buddhist term referring to the true nature of things).' Kasyapa asked the Buddha: 'How do sentient beings attain the joy of Nirvana?' The Buddha said: 'Kasyapa! As I said before, all actions have no birth, old age, or death, that is: 'If there is no heedlessness (apramada, a Buddhist term referring to diligence and non-indulgence), there is no death; if there is heedlessness, that is the path to death. Those who are not heedless attain the place of immortality; if there is heedlessness, they are always in the cycle of birth and death.' 'If there is heedlessness, that is conditioned action, and that conditioned action is the Dharma of suffering, not Nirvana, it is the place of death. If one creates heedlessness, it is called creating action, and one should know that this action is great suffering. Not heading towards Nirvana is the path to death. Those who are not heedless do not create action, and even if they create action, they do not experience birth and death, this is called the indestructible body of Vajra. Worldly people are called heedless, those who are apart from worldly people are not heedless, apart from birth, old age, and death, Nirvana is joy. Therefore, the Tathagata (Tathagata, a title of the Buddha) sometimes speaks of the Dharma of suffering, sometimes speaks of the Dharma of joy, sometimes speaks of non-self, sometimes speaks of self, like a bird flying in the sky without leaving a trace. Without the divine eye (divyacaksu, a Buddhist term referring to the ability to see supernatural things), and without cutting off afflictions, one cannot see the Tathagata nature within oneself. Therefore, I say there is Dharma and no self, and for the sake of cutting off afflictions, I speak of the subtle teachings. Those sentient beings without the divine eye cling to the idea of self, and with countless afflictions create conditioned actions, so for them I speak of the impermanence of all Dharmas, therefore I say there is Dharma and impermanence. 'Like a clear-eyed person standing on a mountain peak, clearly seeing the fools on the ground; the Tathagata's eye of the Way ascends the platform of wisdom, without sorrow, pitying all sentient beings.' 'In this way, countless afflictions are all extinguished, this is called dwelling on the mountain peak, observing the countless afflictions blazing, who among the inferior sentient beings can ascend the platform of wisdom? What is called without sorrow? If there is no sorrow, cloud'
何名為憂念世間？若泥洹滅盡，何有觀愚者？若使如來泥洹滅盡，云何能升智慧高臺？若當泥洹，云何山頂能觀其下？智慧臺者，謂滅盡泥洹無憂憂念者，謂是如來憂念世間無量群生。山頂者，謂解脫；住者行人；地者有為行；愚者無巧方便說；諦了者正覺也；如來者，憂苦永離是常法故，以自離憂見被利刺，憂惱眾生為之生憂，若使如來永離憂者不名正覺，隨彼眾生應受化者，如來等正覺即為彼現，是故當知如來常住，種種示現猶如雁鶴舍利之鳥。」
大般泥洹經月喻品第十六
佛復告迦葉：「善男子！如月不現，人謂為沒，一切人民皆作沒想。于余方現，余方人民皆謂月出，然其彼月不沒不出，因須彌山故現有出沒。如是如來、應供、等正覺，于大千世界或閻浮提，依因父母現生為子，閻浮提人皆作生想；又閻浮提現般泥洹，而此眾生皆作滅想，其實如來不生不滅。
「複次，善男子！如月餘方現滿，彼方眾生皆作滿想；此閻浮提現有初生，此方人民作初生想；漸漸增長乃至月滿便作滿想，然其彼月不增不減，因須彌山現有增減；如來、應供、等正覺亦復如是，或於閻浮提現有泥洹，而諸眾生皆作滅想；或於閻浮提示現出生，猶如初月；閻浮提人作嬰兒想如月三日；現行遊步如月四日；現行學
【現代漢語翻譯】 現代漢語譯本： 什麼叫做憂念世間？如果涅槃（泥洹，佛教術語，指解脫生死輪迴的境界）滅盡，哪裡還有觀察愚昧眾生的人呢？如果如來（佛教對佛的尊稱）涅槃滅盡，又怎麼能登上智慧的高臺？如果進入涅槃，又怎麼能在山頂觀察山下？智慧臺，指的是滅盡煩惱的涅槃，沒有憂愁和憂念。憂念者，指的是如來憂念世間無量的眾生。山頂，指的是解脫；住者，指的是修行人；地，指的是有為的修行；愚者，指的是沒有巧妙方便的說法；諦了者，指的是正覺（佛教術語，指徹底覺悟）；如來，因為永遠脫離憂苦是常法，自己脫離憂愁，看到眾生被煩惱刺傷，為憂惱的眾生而生憂。如果如來永遠脫離憂愁，就不能稱為正覺。隨著眾生應該接受教化的不同，如來等正覺就會為他們顯現。所以應當知道如來是常住的，種種示現就像雁鶴舍利之鳥一樣。
《大般涅槃經·月喻品》第十六
佛陀又告訴迦葉（佛陀的十大弟子之一）說：『善男子！就像月亮不出現時，人們認為它消失了，所有的人都認為月亮沉沒了。在其他地方出現時，其他地方的人們都認為月亮升起了，但實際上月亮並沒有消失也沒有升起，是因為須彌山（佛教中的聖山）的遮擋才顯得有出沒。如來、應供（佛教對佛的十種尊稱之一）、等正覺也是這樣，在大千世界（佛教宇宙觀中的一個世界）或者閻浮提（佛教中人類居住的大陸），因為父母而顯現出生為兒子，閻浮提的人們都認為如來出生了；又在閻浮提顯現般涅槃（佛教術語，指佛的去世），而這裡的眾生都認為如來滅度了，但實際上如來是不生不滅的。
『再者，善男子！就像月亮在其他地方顯現圓滿時，那個地方的眾生都認為月亮圓滿了；在這個閻浮提顯現初生時，這個地方的人們認為月亮初生了；漸漸增長直到月亮圓滿時，就認為月亮圓滿了，但實際上月亮並沒有增加也沒有減少，是因為須彌山的遮擋才顯得有增減。如來、應供、等正覺也是這樣，或者在閻浮提顯現涅槃，而眾生都認為如來滅度了；或者在閻浮提顯現出生，就像初生的月亮；閻浮提的人們認為如來像嬰兒一樣，如同三日的月亮；顯現行走游步，如同四日的月亮；顯現學習』
【English Translation】 English version: What is called worrying about the world? If Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death) is completely extinguished, where would there be anyone to observe the foolish beings? If the Tathagata (a respectful term for the Buddha) is completely extinguished in Nirvana, how could one ascend the high platform of wisdom? If one enters Nirvana, how can one observe what is below from the mountaintop? The platform of wisdom refers to Nirvana, which is the extinction of afflictions, without worry or concern. The one who worries refers to the Tathagata, who worries about the countless beings in the world. The mountaintop refers to liberation; the one who dwells refers to the practitioner; the ground refers to conditioned practice; the foolish one refers to those who lack skillful means of teaching; the one who understands the truth refers to the Samyak-sambuddha (a Buddhist term for complete enlightenment); the Tathagata, because being forever free from suffering is the constant law, having freed himself from worry, sees beings wounded by the thorns of affliction, and worries for the suffering beings. If the Tathagata were forever free from worry, he could not be called Samyak-sambuddha. According to the different ways beings should be taught, the Tathagata, the Samyak-sambuddha, will appear to them. Therefore, it should be known that the Tathagata is ever-abiding, manifesting in various ways like the birds of the goose, crane, and sharira.
The Great Nirvana Sutra, Chapter 16: The Analogy of the Moon
The Buddha then said to Kasyapa (one of the Buddha's ten great disciples): 'Good man! Just as when the moon does not appear, people think it has disappeared, and all people think the moon has set. When it appears in another place, people in that place think the moon has risen, but in reality, the moon has neither disappeared nor risen. It is because of Mount Sumeru (a sacred mountain in Buddhism) that it appears to rise and set. So it is with the Tathagata, the Arhat (one of the ten epithets of the Buddha), the Samyak-sambuddha. In the great thousand world (a world in Buddhist cosmology) or Jambudvipa (the continent where humans live in Buddhism), he appears to be born as a son because of his parents, and the people of Jambudvipa think the Tathagata is born; and in Jambudvipa, he appears to enter Parinirvana (a Buddhist term for the passing away of a Buddha), and the beings here think the Tathagata has passed away, but in reality, the Tathagata is neither born nor does he pass away.'
'Furthermore, good man! Just as when the moon appears full in another place, the beings in that place think the moon is full; when it appears newly born in this Jambudvipa, the people in this place think the moon is newly born; gradually growing until the moon is full, they think the moon is full, but in reality, the moon neither increases nor decreases. It is because of Mount Sumeru that it appears to increase and decrease. So it is with the Tathagata, the Arhat, the Samyak-sambuddha. Sometimes in Jambudvipa, he appears to enter Nirvana, and all beings think the Tathagata has passed away; sometimes in Jambudvipa, he appears to be born, like the newly born moon; the people of Jambudvipa think the Tathagata is like a baby, like the three-day-old moon; he appears to walk and wander, like the four-day-old moon; he appears to learn.'
書如月八日；現行出家乃至月滿，現大光明破壞無量眾魔，闇冥現般泥洹。三十二相、八十種好莊嚴其身，猶如明月列宿圍繞沒而不現，閻浮提人或作生想或作滅想，其實如來不增不減常如滿月，是故當知如來常住。
「複次，善男子！猶如明月一切皆見，處處城邑聚落山澤，隨器大小是諸水中一切悉現；若人遊行百千由旬而月常隨，彼諸人等而作是想：『為是本月隨我而來？為是異月？』愚人見月猶如鏡面，中人見月猶如車輪，上人見月圓五由旬，及餘眾生隨力所見；如來明月亦復如是，一切悉見，而諸眾生各作是念，謂佛世尊哀愍我故在我舍住。及畜生道亦復如是，聾盲瘖啞及諸癃殘，各謂如來為己像類，種種語種種書種種身，皆作是念：『諸佛如來唯作我語我書我身我食。』又作異想，或謂聲聞或謂緣覺，或謂種種異道出家，或謂如來為我興世，然其如來法身真實無有變異，為眾生故以方便身，現種種相如良藥樹；如來亦然，為眾生故現百千變隨順世間，是故如來是常住法。
「複次，善男子！如羅睺阿修羅捉日月時，其諸眾生謂彼蝕月，彼舍月已謂為吐月，彼障月光世間不現便作蝕想，彼舍月已世間還現謂為吐月，然其彼月若隱若顯實無增損；如來、應供、等正覺亦復如是，如彼調達傷壞佛身，
【現代漢語翻譯】 現代漢語譯本：如同月亮在初八時，開始顯現出家相，直到月圓，展現出大光明，破除無量眾魔，在黑暗中顯現般涅槃（涅槃：佛教術語，指解脫生死輪迴的境界）。佛陀以三十二相（三十二相：佛陀的身體所具有的三十二種殊勝的特徵）、八十種好（八十種好：佛陀身體的八十種細微的優點）莊嚴其身，猶如明月被眾星圍繞，最終隱沒而不見。閻浮提（閻浮提：佛教中指我們所居住的這個世界）的人們或者認為佛陀誕生，或者認為佛陀滅度，但實際上，如來（如來：佛的稱號之一）不增不減，常如滿月，因此應當知道如來是常住的。 『再者，善男子！』如同明月，一切眾生都能看見，在各個城邑、村落、山澤，隨著容器的大小，月亮都會在水中顯現；如果有人在百千由旬（由旬：古印度長度單位）之外，月亮也常隨其左右，這些人會想：『這是本來的月亮跟著我來的嗎？還是另外一個月亮？』愚笨的人看見月亮如同鏡面，普通人看見月亮如同車輪，上等根器的人看見月亮圓滿五由旬，其他眾生則根據自己的能力所見不同；如來的明月也是如此，一切眾生都能看見，而眾生各自認為，佛陀世尊是爲了憐憫我才住在我的住所。畜生道（畜生道：佛教六道輪迴之一，指動物）也是如此，聾子、盲人、啞巴以及殘疾的人，都認為如來和自己是同類，用不同的語言、文字、身體，都認為：『諸佛如來只說我的語言，寫我的文字，用我的身體，吃我的食物。』他們還會有不同的想法，或者認為是聲聞（聲聞：佛教修行者的一種，通過聽聞佛法而修行）、或者認為是緣覺（緣覺：佛教修行者的一種，通過觀察因緣而修行），或者認為是各種不同的外道出家人，或者認為如來是爲了我才來到世間，然而如來的法身（法身：佛的真身，超越一切現象）真實不虛，沒有變化，爲了眾生才以方便身（方便身：佛爲了教化眾生而顯現的化身），顯現各種不同的形象，如同良藥樹；如來也是如此，爲了眾生，顯現百千種變化，隨順世間，因此如來是常住的法。 『再者，善男子！』如同羅睺（羅睺：印度神話中的阿修羅，會吞噬日月）阿修羅捉住日月時，眾生認為月亮被吞食了，當他放開月亮時，又認為月亮被吐出來了，他遮蔽月光，世間看不見月亮，就認為月亮被吞食了，當他放開月亮時，世間又看見月亮，就認為月亮被吐出來了，然而月亮時隱時現，實際上並沒有增減；如來、應供（應供：佛的十號之一，指值得受人供養）、等正覺（等正覺：佛的十號之一，指佛陀的智慧平等無上）也是如此，如同提婆達多（提婆達多：佛陀的堂弟，曾多次試圖加害佛陀）傷害佛身，
【English Translation】 English version: Like the moon on the eighth day, it begins to manifest the appearance of renunciation, until the full moon, displaying great light, destroying countless demons, and manifesting Parinirvana (Parinirvana: a Buddhist term referring to the state of liberation from the cycle of birth and death) in the darkness. The Buddha adorns his body with the thirty-two marks (thirty-two marks: the thirty-two auspicious physical characteristics of the Buddha) and eighty minor marks (eighty minor marks: the eighty minor physical perfections of the Buddha), like the bright moon surrounded by stars, eventually disappearing from view. The people of Jambudvipa (Jambudvipa: in Buddhism, the world we inhabit) either think the Buddha is born or that the Buddha has passed away, but in reality, the Tathagata (Tathagata: one of the titles of the Buddha) neither increases nor decreases, always like the full moon, therefore it should be known that the Tathagata is permanent. 『Furthermore, good man!』 Like the bright moon, all beings can see it, in every city, village, mountain, and marsh, the moon appears in the water according to the size of the container; if someone is hundreds of thousands of yojanas (yojana: an ancient Indian unit of distance) away, the moon is always with them, and these people will think: 『Is this the original moon following me? Or is it another moon?』 Foolish people see the moon like a mirror, ordinary people see the moon like a wheel, people of superior capacity see the moon as five yojanas in diameter, and other beings see it differently according to their abilities; the bright moon of the Tathagata is also like this, all beings can see it, and each being thinks that the World Honored Buddha dwells in my abode out of compassion for me. The animal realm (animal realm: one of the six realms of reincarnation in Buddhism, referring to animals) is also like this, the deaf, blind, mute, and disabled all think that the Tathagata is of the same kind as themselves, using different languages, writings, and bodies, they all think: 『The Buddhas and Tathagatas only speak my language, write my script, use my body, and eat my food.』 They also have different thoughts, either thinking it is a Sravaka (Sravaka: a type of Buddhist practitioner who practices by listening to the Dharma), or a Pratyekabuddha (Pratyekabuddha: a type of Buddhist practitioner who practices by observing the law of causation), or various different non-Buddhist renunciates, or thinking that the Tathagata came into the world for me, but the Dharmakaya (Dharmakaya: the true body of the Buddha, beyond all phenomena) of the Tathagata is real and unchanging, and for the sake of beings, he manifests various forms with a provisional body (provisional body: the manifested body of the Buddha for the purpose of teaching beings), like a medicinal tree; the Tathagata is also like this, for the sake of beings, he manifests hundreds of thousands of changes, conforming to the world, therefore the Tathagata is a permanent Dharma. 『Furthermore, good man!』 Like when Rahu (Rahu: an Asura in Indian mythology who swallows the sun and moon) Asura seizes the sun and moon, beings think that the moon is being eaten, and when he releases the moon, they think that the moon is being spat out, he obscures the moonlight, and the world cannot see the moon, so they think the moon is being eaten, and when he releases the moon, the world sees the moon again, so they think the moon is being spat out, but the moon sometimes appears and sometimes disappears, in reality it does not increase or decrease; the Tathagata, Arhat (Arhat: one of the ten titles of the Buddha, meaning worthy of offerings), Samyaksambuddha (Samyaksambuddha: one of the ten titles of the Buddha, meaning the Buddha's wisdom is equal and supreme) is also like this, like Devadatta (Devadatta: the Buddha's cousin who tried to harm the Buddha many times) harming the Buddha's body,
作無間業等乃至一闡提輩，皆為當來諸眾生故，現傷佛身壞法破僧，如來法身實無傷壞，正使天魔億百千數，亦不能得斷法壞僧，是故如來法身真實無有損壞，現損壞相隨順世間。譬如二人共鬥隨其傷壞量罪輕重，諸佛如來亦復如是，現傷壞相表無間罪為製法律以戒將來。
「複次，善男子！譬如良醫善教其子，令學醫方識諸藥草，根莖華葉香味色像悉令曉了，命終之後其子續立善知醫法；諸佛如來亦復如是，種種變化療治眾生，現五逆罪謗毀經法，乃至一闡提輩皆悉化現，為當來故，般泥洹后令諸比丘隨順經律，如如來說，知罪輕重以自戒慎。
「複次，善男子！如人間月六月一食，而上諸天日見月食，或復見月須臾而食。所以者何？天日月長人間短故。諸佛如來亦復如是，或謂長壽如六月食者，及至須臾般泥洹者，為煩惱魔、陰魔、死魔、自在天魔，億百千種所不能壞，現無量生隨順世間，如來之壽實無有量，是故如來是常住法。
「複次，善男子！譬如明月一切眾生皆悉愛樂，如來、應供、等正覺亦復如是，樂法眾生悉皆愛樂。
「複次，善男子！譬如日出有三時變春夏冬異，冬日則短春日處中夏日極長，如來、應供、等正覺日亦復如是，現三種壽，為諸眾生聲聞緣覺現短壽相，斯等
【現代漢語翻譯】 現代漢語譯本：
即使是造作無間業（指五逆重罪）等，乃至一闡提（斷絕一切善根的人）之輩，都是爲了未來的一切眾生，才示現傷害佛身、破壞佛法、離間僧團。如來的法身實際上沒有損傷和破壞，即使有億百千數的天魔，也不能斷滅佛法、破壞僧團。因此，如來的法身真實不壞，示現損壞的相貌是爲了順應世間。譬如兩個人互相爭鬥，根據受傷的程度來量定罪責的輕重，諸佛如來也是如此，示現損壞的相貌是爲了表明無間罪，制定法律來警戒未來。
『再者，善男子！譬如良醫善於教導他的兒子，讓他學習醫術，認識各種藥草，根莖花葉的香味顏色形狀都讓他了解清楚。良醫去世后，他的兒子能夠繼承他的事業，善於運用醫術。諸佛如來也是如此，以種種變化來治療眾生，示現五逆罪、誹謗經法，乃至一闡提之輩，都是爲了未來而示現。在般涅槃（佛的圓寂）后，讓眾比丘遵循經律，如佛所說，瞭解罪的輕重，以此來警戒自己。
『再者，善男子！譬如人間的月亮，六個月才出現一次月食，而天上的諸天卻每天都能看到月食，或者看到月亮須臾之間就被吞食。這是為什麼呢？因為天上的日月時間長，人間的時間短。諸佛如來也是如此，有的認為壽命很長，如同六個月才出現一次月食，有的認為須臾之間就般涅槃，這是因為煩惱魔、陰魔、死魔、自在天魔等億百千種魔都不能破壞如來。如來示現無量次的生死，是爲了順應世間，如來的壽命實際上是無量的，所以如來是常住的法。
『再者，善男子！譬如明月，一切眾生都喜愛它，如來、應供（應受供養者）、等正覺（佛的稱號）也是如此，喜愛佛法的眾生都喜愛他。
『再者，善男子！譬如太陽的出現有三種時節的變化，春夏冬各不相同，冬天的太陽短，春天的太陽適中，夏天的太陽最長。如來、應供、等正覺的太陽也是如此，示現三種壽命，為聲聞（聽聞佛法而修行的人）、緣覺（通過觀察因緣而覺悟的人）示現短壽的相貌，這些人』 現代漢語譯本：
都是爲了讓眾生能夠理解佛法的深奧之處，從而能夠精進修行，最終獲得解脫。
【English Translation】 English version:
Even those who commit the karma of the Avici hell (the most painful hell), and even those of the Icchantika (those who have severed all roots of goodness), all these are for the sake of all future sentient beings. They manifest as harming the Buddha's body, destroying the Dharma, and disrupting the Sangha. The Tathagata's Dharma body is actually without harm or destruction. Even if there were hundreds of thousands of heavenly demons, they could not cut off the Dharma or destroy the Sangha. Therefore, the Tathagata's Dharma body is truly indestructible. The appearance of destruction is manifested to accord with the world. For example, when two people fight, the severity of the crime is measured by the extent of the injury. The Buddhas and Tathagatas are also like this, manifesting the appearance of destruction to indicate the Avici karma, and establishing laws to warn the future.
'Furthermore, good man! It is like a good physician who teaches his son, instructing him to learn medicine, to recognize all kinds of herbs, and to understand the fragrance, color, and shape of roots, stems, flowers, and leaves. After the physician passes away, his son can continue his work and skillfully use medicine. The Buddhas and Tathagatas are also like this, using various transformations to heal sentient beings, manifesting the five rebellious acts, slandering the scriptures, and even the Icchantikas, all of which are manifested for the sake of the future. After Parinirvana (the Buddha's passing), they instruct the Bhikkhus (monks) to follow the scriptures and precepts, as the Buddha has said, to understand the severity of sins, and to be cautious.
'Furthermore, good man! It is like the moon in the human world, which has a lunar eclipse once every six months, while the gods in the heavens see lunar eclipses every day, or see the moon being eaten in an instant. Why is this? Because the days and months in the heavens are long, while the time in the human world is short. The Buddhas and Tathagatas are also like this. Some think their lives are long, like a lunar eclipse every six months, while others think they enter Parinirvana in an instant. This is because the demons of afflictions, the demons of the aggregates, the demons of death, and the demons of the free heavens, hundreds of thousands of demons, cannot destroy the Tathagata. The Tathagata manifests countless births and deaths to accord with the world. The Tathagata's life is actually immeasurable, therefore the Tathagata is the permanent Dharma.
'Furthermore, good man! It is like the bright moon, which all sentient beings love. The Tathagata, Arhat (worthy of offerings), Samyaksambuddha (perfectly enlightened one) are also like this, all sentient beings who love the Dharma love them.
'Furthermore, good man! It is like the rising sun, which has three seasonal changes, spring, summer, and winter. The winter sun is short, the spring sun is moderate, and the summer sun is the longest. The sun of the Tathagata, Arhat, Samyaksambuddha is also like this, manifesting three kinds of lifespans. For the Sravakas (those who hear the Dharma and practice), and Pratyekabuddhas (those who awaken through observing conditions), they manifest a short lifespan. These' English version:
are all for the sake of enabling sentient beings to understand the profoundness of the Dharma, so that they can diligently practice and ultimately attain liberation.
見已心則悲嘆：『一何怪哉如來短壽。』為諸菩薩現其中壽，若至一劫若過一劫；唯佛觀佛其壽無量。
「複次，善男子！如來所說方等大乘微密之教，示現世間雨大法雨，于當來世其有眾生，以此正法摩訶衍品開示世間，當知是等為真菩薩。猶如夏雨猶如冬日，多有冷患令人損壽；聲聞緣覺聞佛方便微密之教，為其示現短壽之報，猶如冬日；諸菩薩等成微妙慧，而為彼現如來常法，喻如春日。如是如來隨順世間現三時壽。譬如眾星晝日不現其實不沒，如是如來與諸聲聞及辟支佛，俱出於世俱現泥洹，非獨一切聲聞緣覺有無常也，當知亦是常住之法如晝星也。
「複次，善男子！猶如天陰日月不現，愚夫謂言日月沒失，如來正法滅盡之時三寶現沒亦復如是，非為永滅；當知如來是常存法，亦不變易亦不磨滅，非彼諸過所能染污。
「複次，善男子！只如斗星月盡后夜明闇中間暫現光明，眾人見已尋即還滅，人謂其滅而實不滅；如是，善男子！如來正法滅盡之時，諸辟支佛出興於世，開示教化無量眾生，立於正法尋即滅度，其實長存而不永滅，但諸眾生不能悉見。
「複次，善男子！譬如日出眾冥悉除；如是！善男子！此摩訶衍般泥洹經出興於世！其有聞者，無間罪業無量積聚皆悉消滅。如是
【現代漢語翻譯】 現代漢語譯本 看到佛陀示現涅槃，菩薩們會悲嘆：『為何如來的壽命如此短暫？』這是爲了向菩薩們示現佛陀的壽命，有時示現一劫，有時超過一劫；只有佛才能真正瞭解佛的無量壽命。 『再者，善男子！如來所說的方等大乘（指大乘佛教經典）深奧微妙的教法，就像在世間降下大法雨一樣，在未來世，如果有眾生能夠用這正法大乘的教義來開示世人，應當知道這些人才是真正的菩薩。這就像夏天的雨水和冬天的太陽一樣，冬天寒冷容易使人患病減壽；聲聞（指聽聞佛陀教誨而修行的人）和緣覺（指獨自悟道的人）聽聞佛陀方便的深奧教法，佛陀會為他們示現短壽的果報，就像冬天的太陽一樣；而菩薩們成就了微妙的智慧，佛陀會為他們示現如來常住的法身，就像春天的太陽一樣。如來就是這樣隨順世間，示現三種不同的壽命。譬如天上的星星，在白天看不見，但其實並沒有消失，如來也是這樣，與聲聞和辟支佛（指獨自悟道的人）一同出現在世間，一同示現涅槃，並非只有聲聞和緣覺有無常，應當知道這也是常住的法，就像白天的星星一樣。 『再者，善男子！就像陰天時太陽和月亮看不見，愚笨的人會說太陽和月亮消失了，如來正法滅盡的時候，佛法僧三寶示現消失也是這樣，並非真的永遠消失；應當知道如來是常存的法，不會改變，也不會磨滅，不會被任何過失所污染。 『再者，善男子！就像斗星在月亮消失後的夜晚，在明暗之間短暫地出現光明，人們看到后很快就消失了，人們以為它消失了，但其實並沒有消失；同樣，善男子！如來正法滅盡的時候，辟支佛會出現在世間，開示教化無量的眾生，讓他們建立正法，然後很快就示現滅度，其實他們的法身長存而不永滅，只是眾生不能全部看見。 『再者，善男子！譬如太陽出來，所有的黑暗都消除了；同樣，善男子！這部《摩訶衍般泥洹經》（指大乘涅槃經典）出現在世間！凡是聽聞這部經的人，即使是犯下無間地獄罪業，無量積聚的罪業都會全部消滅。』就是這樣。
【English Translation】 English version Seeing the Buddha manifest Nirvana, the Bodhisattvas lament: 『How strange that the Tathagata』s life is so short!』 This is to show the Bodhisattvas the lifespan of the Buddha, sometimes manifesting a kalpa (an extremely long period of time), sometimes more than a kalpa; only a Buddha can truly understand the immeasurable lifespan of a Buddha. 『Furthermore, good man! The profound and subtle teachings of the Vaipulya Mahayana (referring to the Mahayana Buddhist scriptures) spoken by the Tathagata, are like a great rain of Dharma falling in the world. In the future, if there are beings who can use these teachings of the true Dharma Mahayana to enlighten the world, it should be known that these people are true Bodhisattvas. This is like the summer rain and the winter sun. The cold of winter easily causes illness and shortens life; the Sravakas (those who hear the Buddha's teachings and practice) and Pratyekabuddhas (those who attain enlightenment on their own) who hear the Buddha's expedient and profound teachings, the Buddha will show them the retribution of a short life, like the winter sun; while the Bodhisattvas who have achieved subtle wisdom, the Buddha will show them the Tathagata's eternal Dharma body, like the spring sun. The Tathagata thus follows the world and manifests three different lifespans. For example, the stars in the sky are not visible during the day, but they have not actually disappeared. The Tathagata is also like this, appearing in the world together with the Sravakas and Pratyekabuddhas, and manifesting Nirvana together. It is not only the Sravakas and Pratyekabuddhas who are impermanent, it should be known that this is also the eternal Dharma, like the stars during the day.』 『Furthermore, good man! Just as when the sky is overcast, the sun and moon are not visible, and foolish people say that the sun and moon have disappeared, when the Tathagata's true Dharma is extinguished, the manifestation of the disappearance of the Three Jewels (Buddha, Dharma, Sangha) is also like this, not truly disappearing forever; it should be known that the Tathagata is an eternal Dharma, which will not change, will not be extinguished, and will not be defiled by any faults.』 『Furthermore, good man! Just like the Dipper star, after the moon disappears, it briefly appears in the light between the darkness of the night, and people see it and it quickly disappears again. People think it has disappeared, but it has not actually disappeared; similarly, good man! When the Tathagata's true Dharma is extinguished, Pratyekabuddhas will appear in the world, teaching and enlightening countless beings, establishing them in the true Dharma, and then quickly manifesting extinction. In fact, their Dharma body is eternal and does not disappear forever, but beings cannot see all of them.』 『Furthermore, good man! Just as when the sun rises, all darkness is eliminated; similarly, good man! This Mahayana Parinirvana Sutra (referring to the Mahayana Nirvana scriptures) appears in the world! Whoever hears this sutra, even if they have committed the sins of the Avici hell, the immeasurable accumulated sins will all be eliminated.』 That is how it is.
，善男子！此摩訶衍大般泥洹甚深境界不可思議，善說如來微妙之性。若善男子、善女人，欲知如來是常住法、正法無盡、僧寶不滅，當勤方便修學此經，我說此人為近佛地。」
大般泥洹經卷第五 大正藏第 12 冊 No. 0376 佛說大般泥洹經
大般泥洹經卷第六
東晉平陽沙門法顯譯
問菩薩品第十七
迦葉菩薩白佛言：「何等為菩薩摩訶薩？」
佛告迦葉：「已發意者及未發意，是等一切悉為菩薩。善男子！譬如冬日蘇油凝結無有津澤，如是修習一切契經諸餘三昧，發心望果而求菩提，是輩名為未發道意，不能速成菩薩之道。所以者何？無勤方便如冬日故。又善男子！如春時日其熱猛烈，一切蘇油悉皆津澤，其餘冰結一切镕銷，湖池諸水亦復消竭；如是，迦葉！若善男子善女人內道外道，若有至心及名聞利養，聽此《方等大般泥洹》戢心歷耳，有發菩提未發心者，如斯之等一切身中悉皆津澤為菩提因，是故我說是善男子、善女人悉為菩薩。如是《方等般泥洹經》，功德積聚覺慧無盡，是故我說名為春澤。所以者何？開發如來常住法故。複次，善男子！譬如日月光明照曜，諸餘光明悉不復現，如是《大乘般泥洹經》光明照曜，諸餘契經及諸三昧，功德光明悉
【現代漢語翻譯】 現代漢語譯本： 「善男子！這《摩訶衍大般泥洹經》（Mahayana Mahaparinirvana Sutra）所闡述的甚深境界，是不可思議的，它善巧地宣說了如來微妙的本性。如果善男子、善女人想要了解如來是常住的法、正法是無盡的、僧寶是不滅的，就應當勤奮方便地修學這部經典。我說這樣的人已經接近佛的境界了。」
《大般泥洹經》卷第五 大正藏第12冊 No. 0376 《佛說大般泥洹經》
《大般泥洹經》卷第六
東晉平陽沙門法顯譯
問菩薩品第十七
迦葉菩薩（Kasyapa Bodhisattva）對佛說：「什麼樣的眾生才能被稱為菩薩摩訶薩（Bodhisattva-Mahasattva）呢？」
佛告訴迦葉：「已經發菩提心和尚未發菩提心的一切眾生，都可以稱為菩薩。善男子！譬如冬天的酥油凝結，沒有潤澤，如果有人像這樣修習一切契經（sutras）和各種三昧（samadhi），只是爲了追求果報而發心求菩提，這些人就屬於尚未真正發起道心，不能迅速成就菩薩之道。這是為什麼呢？因為他們沒有勤奮方便，就像冬天的酥油一樣。又善男子！譬如春天的太陽，熱力猛烈，一切酥油都變得潤澤，其餘的冰塊都融化，湖泊池塘的水也乾涸；像這樣，迦葉！如果善男子、善女人，無論是內道還是外道，如果他們以至誠之心，或者爲了名聞利養，聽聞這部《方等大般泥洹經》（Vaipulya Mahaparinirvana Sutra），並能用心領會，那麼，無論他們是已經發菩提心還是尚未發菩提心，他們全身都會像酥油一樣變得潤澤，成為菩提的因。因此，我說這些善男子、善女人都可以稱為菩薩。這部《方等般泥洹經》的功德積聚，覺悟智慧無窮無盡，所以我說它像春天的潤澤。這是為什麼呢？因為它開發瞭如來常住的法。再次，善男子！譬如日月的光明照耀，其他的光明都無法顯現，像這樣，《大乘般泥洹經》（Mahayana Mahaparinirvana Sutra）的光明照耀，其他契經和各種三昧的功德光明都
【English Translation】 English version: 『Good man! The profound realm of this Mahayana Mahaparinirvana Sutra is inconceivable, and it skillfully expounds the subtle nature of the Tathagata. If good men or good women wish to know that the Tathagata is the permanent Dharma, the True Dharma is endless, and the Sangha treasure is imperishable, they should diligently and expediently study this sutra. I say that such a person is close to the Buddha's realm.』
The Mahaparinirvana Sutra, Volume 5 Taisho Tripitaka Volume 12, No. 0376, The Buddha Speaks the Mahaparinirvana Sutra
The Mahaparinirvana Sutra, Volume 6
Translated by the Shramana Faxian of Pingyang in the Eastern Jin Dynasty
Chapter 17: Questioning the Bodhisattva
Bodhisattva Kasyapa said to the Buddha, 『What kind of beings are called Bodhisattva-Mahasattvas?』
The Buddha told Kasyapa, 『Those who have already generated the aspiration for enlightenment and those who have not yet generated it, all of these are called Bodhisattvas. Good man! For example, in winter, ghee solidifies and has no moisture. If someone practices all the sutras and various samadhis in this way, and generates the aspiration for enlightenment only to seek rewards, these people are considered not to have truly generated the aspiration for the path, and cannot quickly achieve the path of a Bodhisattva. Why is this? Because they lack diligent effort, like ghee in winter. Furthermore, good man! Like the sun in spring, its heat is intense, all ghee becomes moist, the remaining ice melts, and the water in lakes and ponds also dries up. In this way, Kasyapa! If good men or good women, whether they are followers of inner or outer paths, if they listen to this Vaipulya Mahaparinirvana Sutra with sincere hearts, or for fame and gain, and can comprehend it with their minds, then whether they have already generated the aspiration for enlightenment or not, their entire bodies will become moist like ghee, becoming the cause for enlightenment. Therefore, I say that these good men and good women can all be called Bodhisattvas. The merits accumulated by this Vaipulya Mahaparinirvana Sutra are boundless, and its wisdom is inexhaustible, so I say it is like the moisture of spring. Why is this? Because it reveals the permanent Dharma of the Tathagata. Furthermore, good man! Like the light of the sun and moon shining, all other lights disappear. In this way, the light of the Mahayana Mahaparinirvana Sutra shines, and the meritorious light of other sutras and various samadhis all
不復現。是故，善男子、善女人！聞是《方等大般泥洹》，雖未能發無上道心，泥洹日光已入身中為菩提因，是故名為大般泥洹。」
迦葉菩薩白佛言：「世尊！一切眾生必有菩提因緣入身中者，以何等故，世尊說犯四墮法、作無間罪、誹謗經法及一闡提，于正法中作毒刺耶？如佛所言，若未發意有菩提因者，有何差別？彼四種人應無惡罪。」
佛告迦葉：「除一闡提，諸餘眾生其有聞此《大般泥洹》方等契經，為菩提因者，當知是等已曾供養無量諸佛故，得聞此經，其餘諸罪無能為也。所以者何？此摩訶衍大方便力，開發一切如來性故。」
迦葉菩薩白佛言：「世尊！未發心者，無有樂向聞則背舍。何由得為菩提之因？」
佛告迦葉：「未發意者，雖不樂向而背捨去，猶憶此經心不忘失，臥則夢中見大鬼神現恐怖相：『咄，善男子！當念菩提，若不樂向我當殺汝。』彼即驚怖便念菩提，乃至覺已心猶續念。又復彼人命終之後墮泥犁中，見其罪報亦復憶念，墮餓鬼中及生天上亦皆憶念，于彼能發菩提之心，於此《大乘般泥洹經》，不樂之心從是永滅，如是則為菩提之因，如是為因如是為緣即立菩提。
「複次，善男子！如虛空中興大雲雨雨于大地，枯木山石及諸高源，其水不住流澍下
【現代漢語翻譯】 現代漢語譯本：因此，善男子、善女人！聽聞這部《方等大般涅槃經》，即使未能發起無上菩提道心，涅槃的光芒也已進入他們的身中，成為菩提的種子，所以稱為大般涅槃。 迦葉菩薩對佛說：『世尊！一切眾生必定有菩提的因緣進入身中，為什麼世尊還說犯四種墮落之法（指比丘的四種根本戒：殺、盜、淫、妄）、造作五無間罪（殺父、殺母、殺阿羅漢、破和合僧、出佛身血）、誹謗佛經以及一闡提（斷絕善根的人），會在正法中成為毒刺呢？如果像佛所說，沒有發菩提心的人也有菩提的種子，那麼他們之間有什麼差別？那四種人應該沒有惡罪。』 佛告訴迦葉：『除了斷絕善根的一闡提，其餘眾生如果聽聞這部《大般涅槃》方等契經，成為菩提的種子，應當知道這些人過去曾經供養過無量諸佛，所以才能聽聞此經，其餘的罪業都不能阻礙他們。為什麼呢？因為這大乘的方便之力，能夠開發一切如來的佛性。』 迦葉菩薩對佛說：『世尊！沒有發菩提心的人，沒有樂意聽聞佛法，反而會背離捨棄。怎麼能成為菩提的種子呢？』 佛告訴迦葉：『沒有發菩提心的人，雖然不樂意聽聞佛法而背離捨棄，但仍然會記得這部經，心中不會忘記。他們睡覺時會在夢中見到大鬼神，現出恐怖的形象，呵斥他們說：『喂，善男子！應當憶念菩提，如果不樂意修行，我就要殺了你。』他們會因此驚恐，便憶念菩提，甚至醒來後心中仍然繼續憶念。而且，這些人死後會墮入地獄，見到自己所受的罪報，也會憶念菩提；墮入餓鬼道和生到天上時，也都會憶念菩提。他們因此能夠發起菩提之心，對於這部《大乘般涅槃經》的不樂之心從此永遠消失。這樣就成為菩提的種子，這樣以種子為因，以因緣為緣，就建立了菩提。 『再者，善男子！就像虛空中降下大雨，雨水落在大地上，枯木、山石以及高山之源，水不會停留，而是流向低處。
【English Translation】 English version: Therefore, good men and good women! Upon hearing this 'Vaipulya Mahaparinirvana Sutra,' even if they have not yet generated the supreme Bodhi mind, the light of Nirvana has already entered their bodies as a cause for Bodhi, hence it is called the Great Parinirvana. Bodhisattva Kasyapa said to the Buddha, 'World Honored One! All sentient beings must have the cause and condition for Bodhi entering their bodies. Why then does the World Honored One say that those who commit the four Parajika (defeats, the four root vows of a monk: killing, stealing, sexual misconduct, and lying), commit the five Anantarya karmas (matricide, patricide, killing an Arhat, causing disunity in the Sangha, and shedding the blood of a Buddha), slander the Sutras, and the Icchantikas (those who have severed their roots of goodness) become thorns in the right Dharma? If, as the Buddha says, those who have not generated the Bodhi mind also have the cause for Bodhi, what is the difference between them? Those four types of people should not have evil karma.' The Buddha told Kasyapa, 'Except for the Icchantikas, all other sentient beings who hear this 'Mahaparinirvana' Vaipulya Sutra and become a cause for Bodhi, should know that these beings have in the past made offerings to countless Buddhas, and therefore are able to hear this Sutra. Other karmic offenses cannot hinder them. Why is this? Because the great expedient power of this Mahayana can develop the Buddha-nature of all Tathagatas.' Bodhisattva Kasyapa said to the Buddha, 'World Honored One! Those who have not generated the Bodhi mind do not have the inclination to listen to the Dharma, and instead turn away and abandon it. How can this become a cause for Bodhi?' The Buddha told Kasyapa, 'Those who have not generated the Bodhi mind, although they do not have the inclination to listen to the Dharma and turn away and abandon it, will still remember this Sutra and not forget it in their hearts. When they sleep, they will see great ghosts in their dreams, appearing with terrifying forms, scolding them, saying, 'Hey, good man! You should remember Bodhi. If you do not have the inclination to practice, I will kill you.' They will then be frightened and remember Bodhi, and even after waking up, they will continue to remember it in their hearts. Moreover, after these people die, they will fall into hell, and upon seeing the karmic retribution they suffer, they will also remember Bodhi. When they fall into the realm of hungry ghosts and are born in the heavens, they will also remember Bodhi. They will then be able to generate the Bodhi mind, and their lack of inclination towards this 'Mahayana Parinirvana Sutra' will be forever extinguished. Thus, this becomes a cause for Bodhi. In this way, with the seed as the cause and the conditions as the circumstances, Bodhi is established.' 'Furthermore, good man! Just as great clouds in the sky bring rain upon the earth, and the rain falls on withered trees, mountains, rocks, and high springs, the water does not stay but flows downwards.'
田陂池悉滿，眾生受用此摩訶衍大乘法雨，雨一闡提如雨木石高源之地，不受菩提因緣津澤。
「複次，善男子！譬如種子熬令乾焦，雖復時雨百千萬劫不能令生，一闡提輩亦復如是，於此《方等般泥洹經》，雖百千劫聞，終不能發菩提萌牙。所以者何？如焦谷種善根滅故。
「複次，善男子！譬如明珠著濁水中水即澄清，投之淤泥不能令清，此《摩訶衍般泥洹經》亦復如是，著諸眾生五無間罪、犯四墮法濁水之中，猶可澄清發菩提心，投一闡提淤泥之中，百千萬歲不能令清起菩提因。所以者何？無善根故。
「複次，善男子！譬如藥樹名曰藥王無所不治，根莖華葉若汁若香，或有人服或復涂身或但聞香，意樂不樂其病悉除，唯除必死之病不能令差。如是，善男子！此《摩訶衍般泥洹經》，一切眾生惡業重病悉能療治，若四墮法、無間罪業，及諸外道不樂菩提，聞斯方等一經耳者為菩提因。所以者何？此《摩訶衍般泥洹經》一切諸惡無不治故，唯除一闡提。所以者何？無菩提因故。猶如人身有傷壞處，苪藥得行除眾疾病，若不傷壞苪藥不行，一闡提輩亦復如是，不可傷壞受菩提因。
「複次，善男子！譬如金剛能壞眾寶，而力不能壞白羊角；是《摩訶衍般泥洹經》，成就一切諸惡之法，皆能
【現代漢語翻譯】 現代漢語譯本：田地、水池都充滿了水，眾生都受用這摩訶衍（大乘）大法雨的滋潤。這法雨對於一闡提（斷絕善根的人）來說，就像雨水落在木頭、石頭等高地一樣，無法接受菩提（覺悟）的因緣滋養。 『再者，善男子！譬如種子被烤乾燒焦，即使經過百千萬劫的雨水澆灌也不能生長。一闡提之輩也是如此，對於這部《方等般泥洹經》（大乘涅槃經典），即使聽聞百千劫，最終也不能萌發菩提的芽苗。這是為什麼呢？因為就像焦谷的種子一樣，他們的善根已經滅絕了。』 『再者，善男子！譬如明珠放入渾濁的水中，水就會變得清澈；如果放入淤泥中，就不能使水清澈。這部《摩訶衍般泥洹經》也是如此，如果放入犯下五無間罪（殺父、殺母、殺阿羅漢、破和合僧、出佛身血）、犯四墮法（比丘犯四種根本戒）等濁水中的眾生，仍然可以使他們清澈，發起菩提心；如果放入一闡提的淤泥中，即使經過百千萬年也不能使他們清澈，生起菩提的因。這是為什麼呢？因為他們沒有善根。』 『再者，善男子！譬如有一種藥樹名叫藥王，沒有什麼病不能治癒。它的根、莖、花、葉，無論是汁液還是香氣，有人服用、有人塗抹身體、有人只是聞到香氣，只要心意喜歡，他們的疾病都能消除，唯獨必死的疾病不能治癒。同樣，善男子！這部《摩訶衍般泥洹經》能夠治療一切眾生的惡業重病，無論是犯四墮法、無間罪業，還是不樂於菩提的外道，只要聽聞這部方等經典，都能成為菩提的因緣。這是為什麼呢？因為這部《摩訶衍般泥洹經》能夠治療一切諸惡，唯獨不能治療一闡提。這是為什麼呢？因為他們沒有菩提的因緣。就像人的身體有傷壞的地方，藥物才能發揮作用，消除各種疾病；如果身體沒有傷壞，藥物就不能發揮作用。一闡提之輩也是如此，他們無法被傷壞，接受菩提的因緣。』 『再者，善男子！譬如金剛能夠摧毀各種寶物，但卻不能摧毀白羊角；這部《摩訶衍般泥洹經》能夠成就一切諸惡之法，都能』
【English Translation】 English version: The fields and ponds are all full, and all sentient beings benefit from this great Dharma rain of the Mahayana (Great Vehicle). This Dharma rain, for the Icchantikas (those who have severed their roots of goodness), is like rain falling on wood, stones, and other high places, unable to receive the nourishment of the causes and conditions for Bodhi (enlightenment). 'Furthermore, good man! It is like seeds that have been roasted and burned; even if they receive rain for hundreds of thousands of kalpas, they cannot grow. The Icchantikas are also like this; even if they hear this 'Vaipulya Parinirvana Sutra' (Great Vehicle Nirvana Scripture) for hundreds of thousands of kalpas, they will ultimately not be able to sprout the shoots of Bodhi. Why is this? Because, like the seeds of scorched grain, their roots of goodness have been extinguished.' 'Furthermore, good man! It is like a bright pearl placed in turbid water, which will make the water clear; if placed in mud, it cannot make the water clear. This 'Mahayana Parinirvana Sutra' is also like this; if placed among sentient beings who have committed the five heinous crimes (killing one's father, killing one's mother, killing an Arhat, disrupting the Sangha, and shedding the blood of a Buddha), or who have violated the four Parajikas (the four root precepts of a Bhikkhu), they can still be purified and generate the Bodhi mind. If placed in the mud of an Icchantika, even after hundreds of thousands of years, it cannot make them clear and give rise to the cause of Bodhi. Why is this? Because they have no roots of goodness.' 'Furthermore, good man! It is like a medicinal tree called the King of Medicine, which can cure all diseases. Its roots, stems, flowers, and leaves, whether juice or fragrance, if someone takes it, applies it to their body, or simply smells the fragrance, as long as they are willing, their diseases can be eliminated, except for diseases that are certain to cause death. Similarly, good man! This 'Mahayana Parinirvana Sutra' can cure all sentient beings' heavy diseases of evil karma. Whether it is the four Parajikas, the heinous crimes, or the non-Buddhist paths that do not rejoice in Bodhi, those who hear this Vaipulya Sutra will become causes for Bodhi. Why is this? Because this 'Mahayana Parinirvana Sutra' can cure all evils, except for the Icchantikas. Why is this? Because they have no causes for Bodhi. It is like a person's body having damaged places, where medicine can work to eliminate various diseases; if the body is not damaged, the medicine cannot work. The Icchantikas are also like this; they cannot be damaged and receive the causes for Bodhi.' 'Furthermore, good man! It is like a diamond that can destroy all treasures, but cannot destroy a white ram's horn; this 'Mahayana Parinirvana Sutra' can accomplish all evil dharmas, and can'
破壞立菩提因，唯不能破一闡提惡起菩提因。
「複次，善男子！譬如諸樹斷其枝幹尋生如故，如是眾生作諸罪業，聞《摩訶衍般泥洹經》生菩提因，如多羅樹斷則不生，一闡提輩亦復如是，終不能生菩提柯葉。
「複次，善男子！譬如空中興大雲雨，而彼雨渧不住空中，此《摩訶衍般泥洹經》普雨法雨，於一闡提雨則不住。
「不修真實亦不來， 彼究竟處莫能見； 謂彼諸惡不善業， 則為世間大鄙陋。
「其善修者謂修菩提，不來者，若自不修終不自得；真實者微密勝業，如是勝業于誰不來？謂一闡提；永離善心名一闡提。諸增上慢一闡提輩以何為本？誹謗經法不善之業以是為本，誹謗經法兇逆暴害，當知是等智者所畏。譬如險道多諸盜賊，暴慢愚夫不知恐畏，肆意直往為賊所害，大力法王遊行此路無有恐畏。不見究竟處者，永不見彼一闡提輩究竟惡業，亦不見彼無量生死究竟之處，我略說彼諸惡積聚，若具聞者甚可怖畏。假令一切眾生一時發意成無上道，此諸正覺猶不見彼一闡提輩諸惡究竟，成正覺時復於何等不見究竟，一切眾生破壞生死皆成佛道，不見諸佛無餘泥洹。無常滅盡如燈火滅，謂彼諸惡業世間大鄙陋者，一闡提輩永離菩提因緣功德，斯等名為世間鄙陋，於此大乘最後
【現代漢語翻譯】 破壞菩提的因，唯獨不能破壞一闡提（icchantika，斷善根者）惡業所起的菩提因。 『再者，善男子！譬如樹木，砍斷枝幹后還會重新生長，眾生也是如此，造作各種罪業，但聽聞《摩訶衍般泥洹經》（Mahāyāna Mahāparinirvāṇa Sūtra）後會生起菩提之因。如同多羅樹（tāla tree），砍斷後便不再生長，一闡提之輩也是如此，終究不能生出菩提的枝葉。 『再者，善男子！譬如空中興起大片雲雨，而雨滴不會停留在空中，這部《摩訶衍般泥洹經》普降法雨，但對於一闡提來說，雨水則不會停留。 『不修真實亦不來，彼究竟處莫能見；謂彼諸惡不善業，則為世間大鄙陋。 『那些善於修行的人，指的是修習菩提，『不來』指的是，如果自己不修行，終究不能自己獲得；『真實』指的是微妙殊勝的業，這樣的殊勝之業對於誰不來呢？指的是一闡提；永遠遠離善心的人稱為一闡提。那些增上慢（adhimāna，自以為是）的一闡提之輩以什麼為根本呢？以誹謗經法的不善之業為根本，誹謗經法是兇險暴逆的行為，應當知道這些是智者所畏懼的。譬如險峻的道路上有很多盜賊，暴躁傲慢的愚夫不知道恐懼，肆意前往而被盜賊所害，而大力法王（指佛陀）行走這條道路則沒有恐懼。『不見究竟處』指的是，永遠不見那些一闡提之輩的究竟惡業，也看不到他們無量生死的究竟之處，我簡略地說說他們所積聚的惡業，如果詳細聽聞，會非常可怕。假使一切眾生同時發願成就無上菩提之道，這些正覺（samyak-saṃbuddha，正等覺）仍然看不到那些一闡提之輩的諸惡究竟，成就正覺時又在什麼方面看不到究竟呢？一切眾生破除生死都成就佛道，看不到諸佛的無餘涅槃（nirvāṇa），無常滅盡如同燈火熄滅。『那些惡業是世間大鄙陋』指的是，一闡提之輩永遠遠離菩提的因緣功德，這些人被稱為世間的鄙陋，在這大乘的最後』
【English Translation】 It destroys the causes of Bodhi, but it cannot destroy the causes of Bodhi arising from the evil deeds of an icchantika (one who has severed their roots of goodness). 『Furthermore, good man! It is like trees, when their branches and trunks are cut, they grow again as before. Likewise, sentient beings, who commit various sinful deeds, upon hearing the Mahāyāna Mahāparinirvāṇa Sūtra, generate the causes of Bodhi. Like the tāla tree, once cut, it does not grow again, so too are the icchantikas; they ultimately cannot produce the leaves of Bodhi. 『Furthermore, good man! It is like great clouds and rain arising in the sky, but the raindrops do not stay in the sky. This Mahāyāna Mahāparinirvāṇa Sūtra universally pours down the rain of Dharma, but for an icchantika, the rain does not stay. 『Those who do not cultivate the real do not come, they cannot see the ultimate place; those evil and unwholesome deeds are the great disgrace of the world.』 『Those who cultivate well refer to cultivating Bodhi. 『Do not come』 means that if one does not cultivate oneself, one will ultimately not attain it oneself. 『Real』 refers to subtle and superior karma. For whom does such superior karma not come? It refers to the icchantikas; those who are forever separated from good intentions are called icchantikas. What is the basis for those icchantikas who are arrogant (adhimāna)? Their basis is the unwholesome karma of slandering the scriptures. Slandering the scriptures is a dangerous and violent act. Know that these are feared by the wise. It is like a dangerous road with many thieves; a violent and arrogant fool does not know fear, and goes straight ahead, only to be harmed by the thieves. But the powerful Dharma King (referring to the Buddha) walks this road without fear. 『Not seeing the ultimate place』 refers to never seeing the ultimate evil deeds of those icchantikas, nor seeing the ultimate place of their immeasurable births and deaths. I have briefly spoken of their accumulated evil deeds; if one were to hear them in detail, it would be very frightening. Suppose all sentient beings were to simultaneously aspire to attain the unsurpassed path of Bodhi, these fully enlightened ones (samyak-saṃbuddha) still would not see the ultimate evil of those icchantikas. When they attain full enlightenment, in what aspect do they not see the ultimate? All sentient beings break free from birth and death and attain Buddhahood, and they do not see the complete nirvana (nirvāṇa) of the Buddhas. Impermanence and extinction are like the extinguishing of a lamp. 『Those evil deeds are the great disgrace of the world』 refers to the fact that icchantikas are forever separated from the causes and merits of Bodhi. These are called the disgrace of the world, in this final part of the Mahayana』
覺悟得為佛名，是亦鄙陋。諸佛法爾。
「已作惡業者， 如薩阇乳酪； 愚者輕被燒， 如灰覆火上。
「有似阿羅漢一闡提而行惡業，似一闡提阿羅漢而行慈心。有似阿羅漢一闡提者，是諸眾生誹謗方等；似一闡提阿羅漢者，毀呰聲聞廣說方等，語眾生言：『我與汝等俱是菩薩。所以者何？一切皆有如來性故。』然彼眾生謂一闡提，而言：『如來授我等決，汝亦如是。我與汝等皆當俱離無量煩惱眾魔惡業如壞水瓶，於此契經必成菩提勿復生疑。譬如烈士奉王使令，至他國中稱歎王德，寧失身命要不移易，我等今日亦復如是，如來記說一切眾生皆有佛性，我等要當不惜身命，于凡愚中廣說此經。』是名似一闡提摩訶薩也。若阿練若愚癡無智，狀似阿羅漢而誹謗方等，愚騃凡夫謂真阿羅漢謂是大士，是惡比丘示現空閑阿練若處，而自處置似真阿羅漢，于阿練若行永不隨順，而作異說起四因緣，言方等經皆是魔說，言摩訶衍者是諸黠慧正法刺劍，諸佛世尊皆當無常而說常住，當知是為毀滅正法破僧之相，作是說者名一闡提。是故說言：
「已作惡業者， 如薩阇乳酪； 愚者輕被燒， 如灰覆火上。
「如是，善男子！當知《方等般泥洹經》，諸佛如來決定之說。摩訶衍者，最為無上
【現代漢語翻譯】 現代漢語譯本 認為覺悟而得名為佛，這也是一種鄙陋的見解。諸佛的法則是自然而然的。
『已經造作惡業的人，就像薩阇（Saja，一種凝固的乳酪）一樣；愚蠢的人輕易被燒燬，就像灰燼覆蓋在火上一樣。
『有些人像阿羅漢（Arhat，已證悟的聖者）一樣，實則是一闡提（Icchantika，斷絕善根的人）而行惡業，有些人像一闡提一樣，實則是阿羅漢而行慈心。有些人像阿羅漢一闡提，這些人誹謗方等（Vaipulya，大乘經典）；有些人像一闡提阿羅漢，這些人詆譭聲聞（Sravaka，小乘修行者），廣說方等，告訴眾生說：『我和你們都是菩薩（Bodhisattva，發願成佛的修行者）。為什麼呢？因為一切眾生都具有如來性（Tathagatagarbha，佛性）。』然而，那些眾生認為他們是一闡提，卻說：『如來已經給我們授記，你們也是如此。我們和你們都將一起脫離無量煩惱、眾魔和惡業，就像打破水瓶一樣，對於這部契經（Sutra，佛經）必定成就菩提（Bodhi，覺悟），不要再懷疑。』譬如勇士奉國王的命令，到其他國家稱讚國王的德行，寧可失去生命也不改變，我們今天也是如此，如來記說一切眾生都具有佛性，我們一定要不惜生命，在凡夫愚人中廣說這部經典。』這被稱為像一闡提的摩訶薩（Mahasattva，大菩薩）。如果住在寂靜處的愚癡無智之人，表面上像阿羅漢卻誹謗方等，愚蠢的凡夫認為他們是真正的阿羅漢，認為他們是大士，這些惡比丘（Bhiksu，出家男眾）示現空閑的阿練若（Aranya，寂靜處），而自己卻像真正的阿羅漢一樣，在阿練若修行中永遠不隨順正法，反而說出不同的見解，提出四種因緣，說方等經典都是魔說的，說摩訶衍（Mahayana，大乘）是那些聰明人用來刺傷正法的利劍，諸佛世尊都應當是無常的卻說成常住，應當知道這是毀滅正法、破壞僧團的現象，說這種話的人就是一闡提。所以說：
『已經造作惡業的人，就像薩阇乳酪一樣；愚蠢的人輕易被燒燬，就像灰燼覆蓋在火上一樣。
『像這樣，善男子！應當知道《方等般泥洹經》（Vaipulya Parinirvana Sutra，大乘涅槃經典），是諸佛如來決定的說法。摩訶衍是最為無上的。'
【English Translation】 English version To perceive enlightenment and be named Buddha is also a vulgar view. The Dharma of all Buddhas is natural.
'Those who have committed evil deeds are like Saja (a kind of solidified milk curd); the foolish are easily burned, like ashes covering fire.'
'Some are like Arhats (enlightened saints), yet they are actually Icchantikas (those who have severed their roots of goodness) and commit evil deeds; some are like Icchantikas, yet they are actually Arhats and practice loving-kindness. Some are like Arhat-Icchantikas, these people slander the Vaipulya (Mahayana scriptures); some are like Icchantika-Arhats, these people disparage the Sravakas (Hinayana practitioners), widely expound the Vaipulya, and tell sentient beings: 'I and you are all Bodhisattvas (beings who aspire to Buddhahood). Why? Because all sentient beings possess the Tathagatagarbha (Buddha-nature).' However, those sentient beings consider them to be Icchantikas, yet they say: 'The Tathagata has given us predictions, and you are the same. We and you will all together be liberated from immeasurable afflictions, demons, and evil deeds, like breaking a water jar. Regarding this Sutra, we will surely attain Bodhi (enlightenment), do not doubt anymore.' For example, a brave warrior, upon the king's command, goes to other countries to praise the king's virtues, and would rather lose his life than change his words. We are the same today. The Tathagata has predicted that all sentient beings possess Buddha-nature, we must not spare our lives, and widely expound this Sutra among ordinary fools.' This is called a Mahasattva (great Bodhisattva) who is like an Icchantika. If a foolish and ignorant person living in a secluded place appears to be an Arhat but slanders the Vaipulya, foolish ordinary people consider them to be true Arhats, and consider them to be great beings. These evil Bhiksus (monks) appear to be in secluded Aranyas (quiet places), but they themselves act like true Arhats. In their Aranya practice, they never follow the true Dharma, but instead express different views, and propose four reasons, saying that the Vaipulya scriptures are all spoken by demons, and that the Mahayana (Great Vehicle) is a sharp sword used by clever people to stab the true Dharma. All Buddhas should be impermanent, yet they are said to be permanent. It should be known that this is a sign of destroying the true Dharma and breaking the Sangha (Buddhist community). Those who speak like this are called Icchantikas. Therefore, it is said:
'Those who have committed evil deeds are like Saja milk curd; the foolish are easily burned, like ashes covering fire.'
'Thus, good man! You should know that the Vaipulya Parinirvana Sutra is the definitive teaching of all Buddhas. The Mahayana is the most supreme.'
如摩尼珠明凈離垢。複次，善男子！譬如蓮華日光照已無不開敷，一切眾生亦復如是，此《摩訶衍般泥洹經》一聞經耳，若未發意不樂菩提，是等必為菩提之因。彼一闡提于如來性所以永絕，斯由誹謗作大惡業，如彼蠶蟲綿網自纏而無出處。一闡提輩亦復如是，于如來性不能開發起菩提因，乃至一切極生死際。
「複次，善男子！如優缽羅、缽曇摩、拘牟頭、分陀利生淤泥中，而不為彼淤泥所污，若有眾生修《摩訶衍般泥洹經》亦復如是，不為煩惱之所污染。所以者何？如來之性不受染故。
「複次，善男子！譬如國土清涼風起，一切眾生身諸毛孔，遇斯風者熱惱悉除。如是，善男子！此《摩訶衍般泥洹經》甘露法味，一切眾生無不蒙潤髮菩提因，除一闡提。
「複次，善男子！譬如良醫解八種術，一切諸病皆悉能治，唯除阿薩阇病。如是，善男子！一切契經及諸三昧，能治一切淫怒癡等諸煩惱病，而不能治犯四重禁、無間罪業。善男子！復有良醫過八種術，一切眾生諸有疾病，命行未盡悉能療治，唯命行盡不能令差。此《摩訶衍般泥洹經》亦復如是，一切眾生諸煩惱患，乃至不樂菩提未發心者，悉皆能治令發菩提，唯除一闡提輩。
「複次，善男子！譬如盲人不見五色，良醫能治令目開明
【現代漢語翻譯】 現代漢語譯本：就像摩尼寶珠一樣明亮潔凈，沒有污垢。再者，善男子！譬如蓮花，在陽光照耀下沒有不開放的，一切眾生也是如此，這《摩訶衍般泥洹經》（Mahāyāna Mahāparinirvāṇa Sūtra，大乘大般涅槃經）一旦聽入耳中，即使尚未發願不樂於菩提（bodhi，覺悟），這些人也必定會種下菩提的因。那些一闡提（icchantika，斷善根者）之所以永遠斷絕如來性（tathāgatagarbha，如來藏），是因為他們誹謗佛法，造作極大的惡業，就像蠶蟲用絲網把自己纏住而無法脫身一樣。一闡提之輩也是如此，對於如來性不能開發，無法生起菩提之因，乃至一切生死輪迴的盡頭。 再者，善男子！譬如優缽羅（utpala，青蓮花）、缽曇摩（padma，紅蓮花）、拘牟頭（kumuda，白睡蓮）、分陀利（pundarika，白蓮花）生長在淤泥中，卻不被淤泥所污染。如果有眾生修習《摩訶衍般泥洹經》，也是如此，不會被煩惱所污染。這是為什麼呢？因為如來之性不受污染。 再者，善男子！譬如國土中吹起清涼的風，一切眾生身上的毛孔，遇到這風，熱惱都會消除。如此，善男子！這《摩訶衍般泥洹經》的甘露法味，一切眾生無不蒙受滋潤，生髮菩提之因，除了一闡提。 再者，善男子！譬如良醫懂得八種醫術，能夠治療一切疾病，唯獨不能治療阿薩阇（asādhya，不治之癥）病。如此，善男子！一切契經（sūtra，佛經）以及各種三昧（samādhi，禪定），能夠治療一切淫慾、嗔怒、愚癡等各種煩惱病，卻不能治療犯四重禁（pārājika，四種根本戒律）和無間罪業（ānantarika-karma，五逆重罪）。善男子！還有良醫，醫術超過八種，一切眾生所有疾病，只要壽命未盡，都能治癒，唯獨壽命已盡無法使其痊癒。這《摩訶衍般泥洹經》也是如此，一切眾生各種煩惱病患，乃至不樂於菩提、尚未發心的人，都能治療，使其發起菩提心，唯獨一闡提之輩除外。 再者，善男子！譬如盲人看不見五種顏色，良醫能夠治療使其眼睛復明。
【English Translation】 English version: Just like a mani jewel, bright and pure, free from defilement. Furthermore, good man! It is like a lotus flower, which, when illuminated by the sun, cannot but bloom. All sentient beings are also like this. Once this 'Mahāyāna Mahāparinirvāṇa Sūtra' is heard, even if they have not yet aspired to or delighted in bodhi (enlightenment), they will surely plant the seeds of bodhi. Those icchantikas (those who have severed their roots of goodness) are forever cut off from the tathāgatagarbha (Buddha-nature) because they slander the Dharma and commit great evil deeds, like silkworms that entangle themselves in their own silk and cannot escape. The icchantikas are also like this, unable to develop their tathāgatagarbha, unable to generate the cause of bodhi, even until the end of all cycles of birth and death. Furthermore, good man! It is like the utpala (blue lotus), padma (red lotus), kumuda (white water lily), and pundarika (white lotus) that grow in the mud but are not defiled by it. If sentient beings cultivate the 'Mahāyāna Mahāparinirvāṇa Sūtra,' they are also like this, not defiled by afflictions. Why is this? Because the nature of the Tathagata is not subject to defilement. Furthermore, good man! It is like a cool breeze that arises in a country, and all the pores of the bodies of sentient beings, when they encounter this wind, have their heat and vexation removed. Likewise, good man! The nectar-like Dharma flavor of this 'Mahāyāna Mahāparinirvāṇa Sūtra' nourishes all sentient beings, causing them to generate the cause of bodhi, except for the icchantikas. Furthermore, good man! It is like a skilled physician who understands eight kinds of medical arts and can cure all diseases, except for asādhya (incurable) diseases. Likewise, good man! All sutras (Buddhist scriptures) and various samādhis (meditative states) can cure all afflictions such as lust, anger, and ignorance, but they cannot cure those who have committed the four pārājikas (major transgressions) and ānantarika-karma (five heinous crimes). Good man! There is also a skilled physician whose medical arts surpass the eight kinds, and who can cure all diseases of sentient beings, as long as their lifespan has not ended, but cannot cure those whose lifespan has ended. This 'Mahāyāna Mahāparinirvāṇa Sūtra' is also like this, it can cure all the afflictions of sentient beings, even those who do not delight in bodhi and have not yet generated the aspiration, causing them to generate the bodhi mind, except for the icchantikas. Furthermore, good man! It is like a blind person who cannot see the five colors, and a skilled physician can cure them and restore their sight.
，唯不能療彼生盲者；此《摩訶衍般泥洹經》亦復如是，一切眾生聲聞緣覺，不樂菩提未發心者，悉皆療治令開慧眼發菩提心，唯除生盲一闡提輩。
「複次，善男子！譬如良醫過八種術，一切眾生有疾病者，書其咒術著于身上，能令諸病悉得除愈；此《摩訶衍般泥洹經》亦復如是，一切眾生諸煩惱患，不樂菩提未發意者，及四重禁、無間罪業，皆能除滅安立菩提。」
迦葉菩薩白佛言：「世尊！犯四重禁及無間罪，如截多羅樹，及不樂菩提未發心者，云何能令發菩提因？」
佛告迦葉：「是諸眾生若於夢中若命終時，墮泥犁中而生悔心：『哀哉我等毀犯正法自招此罪。』而生誓心，於此得免生余處者，在在處處要當發心為菩薩道，是《摩訶衍般泥洹經》威神力故，是等眾生生天人中，必得發心為菩提因，是故我說犯四重禁及無間業，皆得發心為菩提因。
「複次，善男子！譬如良醫合和諸藥名阿伽陀，如此良藥在所著處，一切諸毒皆悉消歇，唯除一種增上毒蛇，不能消伏。此《摩訶衍般泥洹經》亦復如是，一切憍慢四種毒蛇，犯四重禁及無間業，不樂菩提未發意者，皆悉安立於菩提道。所以者何？此《摩訶衍般泥洹經》最為無上第一良藥故，唯除增上毒蛇一闡提輩。
「複次，善男
【現代漢語翻譯】 現代漢語譯本：但不能醫治那些天生的盲人。這部《摩訶衍般泥洹經》也是如此，它能醫治一切聲聞、緣覺，以及不樂於菩提、尚未發菩提心的眾生，使他們開啟智慧之眼，發起菩提心。唯獨不能醫治天生的盲人，以及一闡提（斷絕善根的人）。 再者，善男子！譬如一位良醫精通八種醫術，對於一切患有疾病的眾生，將咒語寫在他們身上，就能使各種疾病全部消除。這部《摩訶衍般泥洹經》也是如此，它能消除一切眾生的煩惱，以及不樂於菩提、尚未發菩提心的人，乃至犯下四重禁戒、無間罪業的人，都能使他們消除罪業，安立於菩提之道。 迦葉菩薩問佛說：『世尊！犯下四重禁戒和無間罪業，如同砍斷多羅樹（棕櫚樹），以及不樂於菩提、尚未發菩提心的人，如何能使他們發起菩提的因呢？』 佛告訴迦葉：『這些眾生如果在夢中或臨終時，墮入地獄而生起悔恨之心，哀嘆：『可悲啊，我們毀犯正法，自招此罪。』並立下誓願，因此得以脫離地獄，轉生到其他地方，無論在何處，都應當發心修菩薩道。這是《摩訶衍般泥洹經》的威神力所致。這些眾生轉生到天界或人間，必定會發起菩提心，成為菩提的因。因此我說，犯下四重禁戒和無間罪業的人，都能發起菩提心，成為菩提的因。』 再者，善男子！譬如一位良醫調配出一種名為阿伽陀的良藥，這種良藥無論塗抹在何處，都能使一切毒素消散，唯獨不能消除一種最厲害的毒蛇的毒。這部《摩訶衍般泥洹經》也是如此，它能使一切驕慢、四種毒蛇（指貪、嗔、癡、慢），以及犯下四重禁戒、無間罪業，不樂於菩提、尚未發菩提心的人，都能安立於菩提之道。這是因為這部《摩訶衍般泥洹經》是最為無上、第一的良藥。唯獨不能醫治最厲害的毒蛇，也就是一闡提（斷絕善根的人）。 再者，善男子！
【English Translation】 English version: But it cannot cure those who are born blind. This 'Mahāyāna Mahāparinirvāṇa Sūtra' is also like this; it can cure all beings who are Śrāvakas and Pratyekabuddhas, and those who do not delight in Bodhi and have not yet generated the Bodhi mind, enabling them to open their eyes of wisdom and generate the Bodhi mind. It cannot cure only those who are born blind, and the icchantikas (those who have severed their roots of goodness). Furthermore, good man! It is like a skilled physician who is proficient in eight kinds of medical arts. For all beings who have diseases, writing mantras on their bodies can cause all diseases to be completely cured. This 'Mahāyāna Mahāparinirvāṇa Sūtra' is also like this; it can eliminate all the afflictions of all beings, and those who do not delight in Bodhi and have not yet generated the intention, even those who have committed the four grave offenses and the five heinous crimes, can all have their karmic offenses eliminated and be established on the path to Bodhi. Kāśyapa Bodhisattva said to the Buddha, 'World Honored One! Those who have committed the four grave offenses and the five heinous crimes, like cutting down a tala tree (palm tree), and those who do not delight in Bodhi and have not yet generated the Bodhi mind, how can they be made to generate the cause of Bodhi?' The Buddha told Kāśyapa, 'If these beings, in their dreams or at the time of death, fall into hell and generate remorse, lamenting, 『Alas, we have violated the Dharma and brought this suffering upon ourselves,』 and make a vow, thus being able to escape hell and be reborn elsewhere, wherever they are, they should generate the intention to cultivate the Bodhisattva path. This is due to the majestic power of the 'Mahāyāna Mahāparinirvāṇa Sūtra'. These beings, reborn in the heavens or among humans, will surely generate the Bodhi mind and become the cause of Bodhi. Therefore, I say that those who have committed the four grave offenses and the five heinous crimes can all generate the Bodhi mind and become the cause of Bodhi.' Furthermore, good man! It is like a skilled physician who compounds various medicines called agada. Wherever this medicine is applied, all poisons will be completely eliminated, except for the poison of a particularly venomous snake, which cannot be subdued. This 'Mahāyāna Mahāparinirvāṇa Sūtra' is also like this; it can establish all those who are arrogant, the four poisonous snakes (referring to greed, anger, ignorance, and pride), those who have committed the four grave offenses and the five heinous crimes, and those who do not delight in Bodhi and have not yet generated the Bodhi mind, on the path to Bodhi. Why is this so? Because this 'Mahāyāna Mahāparinirvāṇa Sūtra' is the most supreme and foremost medicine. It cannot cure only the most venomous snake, which is the icchantika (those who have severed their roots of goodness). Furthermore, good man!
子！譬如良醫合和諸藥以涂其鼓，若有眾生鬥戰被瘡，聞彼鼓聲一切悉愈，唯除命盡必應死者。此《摩訶衍般泥洹經》法鼓音聲亦復如是，一切眾生聞其音聲，淫怒癡箭不樂菩提未發意者，犯四墮法及無間罪一切除愈，唯除一闡提輩。
「複次，善男子！譬如夜闇閻浮提人，一切家業皆悉休廢，日光出已其諸人民得修家事，如是眾生聞諸契經及諸三昧，猶如夜闇，聞此《大乘般泥洹經》微密之教，猶如日出見諸正法，如彼田夫遇夏時雨。摩訶衍經無量眾生皆悉受決現如來性，八千聲聞于《法華經》得受記別，唯除冬冰一闡提輩。
「複次，善男子！猶如有人為非人所持若被惡毒，而得良醫，或遣咒術或遣咒藥彼患即消。如是，善男子！此《摩訶衍般泥洹經》，若比丘比丘尼乃至外道，在在處處若書經卷為人演說，其有眾生若讀若聞，斯等皆為菩提之因，不樂菩提未發道意，及四重禁、五無間罪，諸邪惡毒皆悉消滅，唯除一闡提輩。
「複次，善男子！猶如大王身中有蟲密食其肉，而王未覺，時有良醫知其病相，語彼王言：『身中有患應疾治之。』時王不信不欲令治，其師畏怖不敢與藥，密加咒術令蟲自落，王見病已乃信師語厚相待遇；諸眾生等亦復如是，聞《摩訶衍般泥洹經》，不樂菩提及未發意
【現代漢語翻譯】 現代漢語譯本： 『子啊！譬如一位良醫調和各種藥物塗在鼓上，如果有眾生在戰鬥中受傷，聽到那鼓聲，一切傷痛都會痊癒，唯獨壽命已盡必定要死的人除外。這《摩訶衍般泥洹經》（Mahāyāna Parinirvāṇa Sūtra，大乘涅槃經）的法鼓音聲也是如此，一切眾生聽到這音聲，那些被淫慾、嗔怒、愚癡之箭所傷，不樂於菩提（bodhi，覺悟）且未發菩提心的人，以及犯下四種墮落之罪和五種無間罪的人，一切罪業都會消除痊癒，唯獨一闡提（icchantika，斷善根者）之輩除外。 『再者，善男子！譬如在黑夜裡，閻浮提（Jambudvīpa，南贍部洲）的人們，一切家業都停止了，當太陽出來后，人們才能開始處理家務。同樣，眾生聽到各種契經（sūtra，佛經）和三昧（samādhi，禪定），就像處於黑夜之中，而聽到這《大乘般泥洹經》的微妙教誨，就像太陽升起，見到各種正法，如同農夫遇到夏天的雨水。摩訶衍經（Mahāyāna Sūtra，大乘經典）使無量眾生都得到授記，顯現如來（tathāgata，佛）的本性，八千聲聞（śrāvaka，聽聞佛法者）在《法華經》（Lotus Sūtra）中得到授記，唯獨像冬天的冰一樣頑固的一闡提之輩除外。 『再者，善男子！譬如有人被非人（amānuṣya，非人類）所控制，或者中了惡毒，這時得到良醫，或者用咒術，或者用咒藥，他的病痛就會消除。同樣，善男子！這《摩訶衍般泥洹經》，如果比丘（bhikṣu，出家男眾）、比丘尼（bhikṣuṇī，出家女眾）乃至外道（tīrthika，佛教以外的修行者），在任何地方書寫經卷，為人演說，如果有眾生讀誦或聽聞，這些人都會種下菩提的因，那些不樂於菩提、未發道心的人，以及犯下四重禁、五無間罪的人，各種邪惡的毒害都會消除，唯獨一闡提之輩除外。 『再者，善男子！譬如一位大王身體里有蟲子在秘密地啃食他的肉，而大王沒有察覺，這時有位良醫知道他的病情，告訴大王說：『您身體里有病，應該儘快治療。』當時大王不相信，不想接受治療，醫生害怕，不敢給他藥，就秘密地施加咒術讓蟲子自己掉下來，大王看到病好了，才相信醫生的話，厚待他。眾生也是如此，聽到《摩訶衍般泥洹經》，那些不樂於菩提和未發菩提心的人，
【English Translation】 English version: 『Son! It is like a skilled physician who mixes various medicines and applies them to a drum. If there are beings wounded in battle, upon hearing the sound of that drum, all their wounds will be healed, except for those whose lives are already at an end and are destined to die. The sound of the Dharma drum of this Mahāyāna Parinirvāṇa Sūtra (大乘涅槃經) is also like this. When all beings hear this sound, those who are wounded by the arrows of lust, anger, and ignorance, who do not rejoice in bodhi (覺悟) and have not yet generated the aspiration for bodhi, and those who have committed the four pārājika (四墮落法) offenses and the five ānantarika-karma (無間罪), all their karmic defilements will be eliminated and healed, except for the icchantikas (一闡提) . 『Furthermore, good man! It is like the people of Jambudvīpa (南贍部洲) in the darkness of night, when all their household affairs are suspended. Once the sun rises, the people can resume their household tasks. Similarly, beings who hear the various sūtras (佛經) and samādhis (禪定) are like those in the darkness of night. Upon hearing the subtle teachings of this Mahāyāna Parinirvāṇa Sūtra, it is like the sun rising, revealing all the true dharmas, like a farmer encountering summer rain. The Mahāyāna Sūtra (大乘經典) enables countless beings to receive predictions and manifest the nature of the tathāgata (佛), and eight thousand śrāvakas (聽聞佛法者) receive predictions in the Lotus Sūtra (法華經), except for the icchantikas who are as stubborn as winter ice. 『Furthermore, good man! It is like a person who is possessed by non-humans (非人類) or afflicted by a severe poison. When they find a skilled physician, who uses either incantations or medicinal spells, their illness is immediately cured. Similarly, good man! This Mahāyāna Parinirvāṇa Sūtra, if bhikṣus (出家男眾), bhikṣuṇīs (出家女眾), or even tīrthikas (佛教以外的修行者) write down the scriptures and expound them to others in any place, if there are beings who read or hear them, these beings will all plant the seeds of bodhi. Those who do not rejoice in bodhi, have not generated the aspiration for the path, and those who have committed the four pārājika offenses and the five ānantarika-karma, all their evil poisons will be eliminated, except for the icchantikas. 『Furthermore, good man! It is like a great king who has worms secretly eating his flesh, without his knowledge. Then a skilled physician, knowing the nature of his illness, tells the king, 『There is an illness in your body that should be treated quickly.』 At that time, the king does not believe him and does not want to be treated. The physician, fearing the king, does not dare to give him medicine, but secretly applies incantations to make the worms fall out by themselves. When the king sees that he is cured, he believes the physician and treats him with great respect. Beings are also like this. Upon hearing the Mahāyāna Parinirvāṇa Sūtra, those who do not rejoice in bodhi and have not generated the aspiration for bodhi,
，諸佛菩薩方便為說，雖不即受，而於夢中若命終時，便自覺悟發菩提因，除一闡提。
「複次，善男子！譬如良醫善教其子學八種術，上要秘方隱而未授，知八種術善通達已，然後悉教上要秘方；如來、應供、等正覺亦復如是，教法王子比丘、比丘尼、優婆塞、優婆夷，先學滅除無量煩惱，于身修習不堅固想，眾苦積聚無常變壞空無我所，又復教學九部契經令善通利，然後教學此《摩訶衍般泥洹經》，令知眾生有如來性是常住法，悉發無上菩提之因，除一闡提。如是，善男子！此《摩訶衍般泥洹經》，無量無數不可思議，當知此經無上之術良醫秘要。
「複次，善男子！譬如船師乘船度人，到彼岸已還度餘人，諸佛如來亦復如是，乘摩訶衍般泥洹船，隨彼眾生應受化者而濟度之，般泥洹已復于余處度諸眾生，是故如來名大船師，是故如來為常住法，為度人故現有出沒。
「複次，善男子！如人乘船欲度大海，若得利風速到彼岸，若不得風，或經年歲或能溺死，如是眾生得摩訶衍般泥洹風，速度生死到菩提岸，若不得者永溺生死輪迴苦海。
「複次，善男子！如人入海遇值波浪，計無濟理端坐待死，忽遇風王吹到一國不覺闇至，欣慶無量生奇特想，如是此《摩訶衍般泥洹經》為大風王，眾生
【現代漢語翻譯】 現代漢語譯本：諸佛菩薩以方便法門為眾生說法，即使眾生不能立即領受，但在夢中或臨終時，便能自覺覺悟，發起菩提的因，唯除一闡提（斷絕善根的人）。 『再者，善男子！譬如良醫善於教導他的兒子學習八種醫術，將最上乘的秘方隱藏起來不傳授，等到他知道兒子已經精通八種醫術后，才全部傳授最上乘的秘方；如來、應供、等正覺（佛的稱號）也是如此，教導法王子（指菩薩）比丘、比丘尼、優婆塞（男居士）、優婆夷（女居士），先學習滅除無量煩惱，在自身修習不堅固的觀念，認識到眾苦積聚、無常變壞、空無我所，又教導他們學習九部契經（佛經的分類）使之通達，然後才教導他們這部《摩訶衍般泥洹經》（大乘涅槃經），使他們知道眾生具有如來性（佛性），是常住不變的法，從而發起無上的菩提之因，唯除一闡提。如此，善男子！這部《摩訶衍般泥洹經》具有無量無數不可思議的功德，應當知道這部經是無上之術，是良醫的秘要。 『再者，善男子！譬如船師乘船渡人，到達彼岸后又返回來渡其他人，諸佛如來也是如此，乘坐摩訶衍般泥洹（大乘涅槃）之船，隨著那些應當被教化的眾生而救度他們，涅槃之後又在其他地方救度眾生，所以如來被稱為大船師，所以如來是常住不變的法，爲了救度眾生而示現有生有滅。 『再者，善男子！譬如有人乘船想要渡過大海，如果得到順風就能快速到達彼岸，如果得不到風，或許要經過多年，甚至可能溺水而死，眾生也是如此，得到摩訶衍般泥洹（大乘涅槃）之風，就能快速脫離生死到達菩提彼岸，如果得不到，就會永遠沉溺在生死輪迴的苦海之中。 『再者，善男子！譬如有人入海遇到波浪，認為沒有獲救的道理，只能端坐等待死亡，忽然遇到風王將他吹到一個國家，在不知不覺中到達，欣喜慶幸，產生奇特的想法，如此，這部《摩訶衍般泥洹經》就是大風王，眾生
【English Translation】 English version: The Buddhas and Bodhisattvas, through skillful means, preach to sentient beings. Though they may not immediately accept it, in their dreams or at the time of death, they will awaken and generate the cause for Bodhi, except for the Icchantikas (those who have severed their roots of goodness). 'Furthermore, good man! It is like a good physician who skillfully teaches his son eight medical arts, concealing the supreme secret formulas. Once he knows his son has mastered the eight arts, he then teaches him all the supreme secret formulas. The Tathagata (Buddha), Arhat (worthy one), Samyak-sambuddha (perfectly enlightened one) is also like this. He teaches the Dharma princes (Bodhisattvas), Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay practitioners), and Upasikas (female lay practitioners), first to learn to eliminate immeasurable afflictions, to cultivate the contemplation of impermanence in the body, to understand that all sufferings are accumulations, impermanent, subject to change and decay, empty and without a self. He also teaches them the nine divisions of the Sutras (Buddhist scriptures) to become proficient in them. Then, he teaches them this 'Mahayana Parinirvana Sutra', enabling them to know that sentient beings possess the Tathagata-nature (Buddha-nature), which is the permanent Dharma, and thus generate the cause for unsurpassed Bodhi, except for the Icchantikas. Thus, good man! This 'Mahayana Parinirvana Sutra' has immeasurable, countless, and inconceivable merits. Know that this Sutra is the supreme art, the secret formula of a good physician.' 'Furthermore, good man! It is like a boatman who ferries people across the river. After reaching the other shore, he returns to ferry others. The Buddhas and Tathagatas are also like this. They ride the boat of Mahayana Parinirvana (Great Vehicle Nirvana), and according to the sentient beings who are to be converted, they deliver them. After Parinirvana, they continue to deliver sentient beings in other places. Therefore, the Tathagata is called the great boatman. Therefore, the Tathagata is the permanent Dharma, appearing and disappearing for the sake of delivering sentient beings.' 'Furthermore, good man! It is like a person who wants to cross the great ocean by boat. If they get a favorable wind, they will quickly reach the other shore. If they do not get the wind, it may take years, or they may even drown. Sentient beings are also like this. If they get the wind of Mahayana Parinirvana (Great Vehicle Nirvana), they will quickly escape from birth and death and reach the shore of Bodhi. If they do not get it, they will forever drown in the sea of suffering of the cycle of birth and death.' 'Furthermore, good man! It is like a person who enters the sea and encounters waves, thinking there is no way to be saved, and sits waiting for death. Suddenly, they encounter a wind king that blows them to a country without them realizing it. They are overjoyed and have a wondrous thought. Likewise, this 'Mahayana Parinirvana Sutra' is the great wind king, and sentient beings'
不知而不樂向發菩提心，般泥洹風密吹令至菩提境界，方知真實生奇特想。
「複次，善男子！如蛇脫皮更游余處而實不死；如是，善男子！如來泥洹舍彼故身如脫皮去，是故如來名為善逝，舍毒藥樹方便之身，或復于余閻浮提方便現化；是故，善男子！當知如來是常住法。
「複次，善男子！譬如金師得好真金，隨意能造諸莊嚴具種種器服，諸佛如來亦復如是，隨彼受化於二十五有，悉能現身而度脫之，是故如來名無量身，亦名常住。
「複次，善男子！如庵羅樹及閻浮樹於三時變，有時茂葉有時華果有時衰落，非為彼樹枯而更生；如是，善男子！如來、應供、等正覺方便之身，為教化故亦三時現，示有出生成佛現般泥洹，其實常存而不滅盡。善男子！如來密身其如此也，如來密口方便密教亦復難知。方便密教者，善男子！譬如大王命諸群臣，亦有如是隱密之教，如有時言持先陀婆來，而先陀婆一名四實，一者、鹽；二者、澡槃；三者、馬；四者、劍。是四種物皆名先陀婆；若王食時命其左右索先陀婆，諸臣應知王必索鹽；若王食已索先陀婆，諸臣應知必索澡槃；欲詣林園索先陀婆，諸臣應知王必索馬；臨陣斗時索先陀婆，諸臣應知必索利劍。王有如是隱覆之言，諸臣亦應知其旨趣。如是，善男
【現代漢語翻譯】 現代漢語譯本：如果不知道佛法卻不因此感到快樂，就無法發起菩提心。只有當般涅槃（parinirvana，指佛陀的最終寂滅）之風秘密吹拂，將你帶到菩提（bodhi，指覺悟）的境界時，你才會真正認識到佛法的真實，併產生奇特的想法。 『再者，善男子！就像蛇蛻皮後會到別處遊走，但實際上並沒有死一樣；同樣，善男子！如來（tathagata，指佛陀）涅槃（nirvana，指寂滅）時，捨棄舊的身體就像蛻皮一樣離去，所以如來被稱為善逝（sugata，指善於逝去者），捨棄了像毒藥樹一樣方便示現的身體，或者在其他的閻浮提（Jambudvipa，指我們所居住的這個世界）方便示現。因此，善男子！應當知道如來是常住的法身。 『再者，善男子！譬如金匠得到上好的真金，可以隨意製造各種莊嚴的器具和衣服；諸佛如來也是如此，隨著所要教化的眾生在二十五有（指三界中的二十五種存在狀態）中的不同，都能現身並度脫他們。因此，如來被稱為無量身，也稱為常住。 『再者，善男子！譬如庵羅樹（amra，芒果樹）和閻浮樹（jambu，蒲桃樹）在三個時節會發生變化，有時枝葉茂盛，有時開花結果，有時衰落凋零，但這並不是說樹木枯死後又重新生長；同樣，善男子！如來、應供（arhat，指值得供養的人）、等正覺（samyaksambuddha，指完全覺悟的佛陀）爲了教化眾生，也會在三個時節示現，顯示有出生、成佛和涅槃，但實際上是常存不滅的。善男子！如來的秘密身就是如此，如來的秘密口和方便的秘密教法也難以理解。所謂的方便秘密教法，善男子！譬如國王命令他的群臣，也會有這樣隱秘的教令，例如有時會說『拿先陀婆（saindhava）來』，而先陀婆這個詞有四種含義：一是鹽，二是澡盆，三是馬，四是劍。這四種東西都叫先陀婆。如果國王吃飯時命令左右拿先陀婆，大臣們應該知道國王是要鹽；如果國王吃完飯後要先陀婆，大臣們應該知道國王是要澡盆；如果國王要到園林去，要先陀婆，大臣們應該知道國王是要馬；如果國王臨陣作戰時要先陀婆，大臣們應該知道國王是要利劍。國王有這樣隱秘的語言，大臣們也應該知道他的旨意。同樣，善男
【English Translation】 English version: If one does not know the Dharma and does not rejoice in it, one cannot generate the Bodhi mind. Only when the wind of parinirvana (the final passing away of a Buddha) secretly blows, bringing you to the realm of bodhi (enlightenment), will you truly recognize the reality of the Dharma and give rise to extraordinary thoughts. 'Furthermore, good man! Just as a snake sheds its skin and moves elsewhere, but does not actually die; likewise, good man! When the Tathagata (the Buddha) enters nirvana (extinction), he abandons his old body as if shedding skin, and thus the Tathagata is called Sugata (the Well-Gone One), having abandoned the expedient body like a poisonous tree, or expediently manifesting in other Jambudvipas (the world we live in). Therefore, good man! You should know that the Tathagata is the permanent Dharma body. 'Furthermore, good man! Just as a goldsmith obtains fine gold and can freely create various ornaments and garments; the Buddhas and Tathagatas are also like this, according to the beings they are to teach in the twenty-five existences (the twenty-five states of being in the three realms), they can manifest and liberate them. Therefore, the Tathagata is called the immeasurable body, and also called the permanent. 'Furthermore, good man! Just as the amra (mango) tree and the jambu (rose apple) tree change in three seasons, sometimes with lush leaves, sometimes with flowers and fruits, and sometimes withering and falling, but this does not mean that the trees die and then regrow; likewise, good man! The Tathagata, Arhat (worthy of offering), Samyaksambuddha (fully enlightened Buddha), for the sake of teaching, also manifests in three seasons, showing birth, enlightenment, and parinirvana, but in reality, he is always present and does not perish. Good man! The secret body of the Tathagata is like this, and the secret speech and expedient secret teachings of the Tathagata are also difficult to understand. The so-called expedient secret teachings, good man! For example, when a king commands his ministers, there are also such hidden commands, such as sometimes saying, 'Bring saindhava (salt) here,' and the word saindhava has four meanings: one is salt, two is a washbasin, three is a horse, and four is a sword. These four things are all called saindhava. If the king orders his attendants to bring saindhava when he is eating, the ministers should know that the king wants salt; if the king asks for saindhava after eating, the ministers should know that the king wants a washbasin; if the king wants to go to the garden and asks for saindhava, the ministers should know that the king wants a horse; if the king is about to fight in battle and asks for saindhava, the ministers should know that the king wants a sharp sword. The king has such hidden language, and the ministers should also understand his intention. Likewise, good man,
子！此摩訶衍隱密之教，亦有四種如說無常。其諸善男子，應知如來生閻浮提，當現泥洹是摩訶衍修無常想，若當如來說正法滅，其諸弟子應作是知，如來說苦此摩訶衍修行苦想，如來說身為眾患器，又言僧寶亦當歸滅，其諸弟子應作是知。佛說無我此摩訶衍修無我想，若說無想空無所有及解脫者，其諸弟子應作是知，此摩訶衍說二十五有而得解脫。是故說空，眾苦悉滅說無所有，極樂無想無常變易所不能壞，是故名為常住非變易法。當知解脫即是如來，其如來者即如來性，一切眾生身中悉有，如是知者是我弟子，善解如來微密之教。
「複次，善男子！譬如天旱，藥草香華甘果樹木，皆悉萎悴不成果實，諸餘一切水陸草木，亦皆枯乾而無光澤，又于來年復難生長。如是，善男子！此《摩訶衍般泥洹經》，我滅度后，其諸弟子，如旱天華果不能成實，如被賊城亡失真寶守糠𥢶聚，眾惡比丘既失寶已，抄略撰集不善解義寬縱慢墮，哀哉大險，當來之世甚可怖畏。快哉大利，當來眾生，此《摩訶衍般泥洹經》得聞其耳，隨所聞經受持諷誦，解其義趣廣為人說因斯當得真實菩提。
「複次，善男子！如有國土城邑聚落有賣乳者，或持水雜欺誑他人而求財物，其販乳者亦復如是，以水雜賣展轉相欺，人買食之無有
【現代漢語翻譯】 現代漢語譯本： 「子啊！這摩訶衍（大乘）隱秘的教義，也有四種如實宣說的無常。那些善男子應當知道，如來（佛陀）生於閻浮提（我們所居住的世界），將示現涅槃（死亡），這是摩訶衍修習無常觀；如果如來說正法（佛法）將滅，他的弟子們應當知道，如來說苦，這是摩訶衍修習苦觀；如來說身體是眾病的容器，又說僧寶（僧團）也將歸於滅亡，他的弟子們應當知道，佛說無我，這是摩訶衍修習無我觀；如果說無想、空無所有以及解脫，他的弟子們應當知道，這是摩訶衍說二十五有（三界中的二十五種存在狀態）而得解脫。因此說空，一切痛苦都滅盡；說無所有，達到極樂，無想，無常變易所不能破壞，因此稱為常住不變的法。應當知道解脫就是如來，如來就是如來性，一切眾生身中都有，這樣理解的人是我的弟子，善於理解如來微妙隱秘的教義。
「再者，善男子！譬如天旱，藥草、香花、甘果樹木，都枯萎凋謝，不能結成果實，其他一切水陸草木，也都枯乾而沒有光澤，來年也很難生長。同樣，善男子！這部《摩訶衍般泥洹經》（大乘涅槃經），我滅度后，我的弟子們，就像旱天的花果不能結成果實，像被盜賊攻破的城池，丟失了真正的寶藏，只守著糠秕堆，那些惡比丘（僧人）失去了寶藏后，抄略撰集，不善於理解經義，放縱懈怠，可悲啊，太危險了，未來的世道真是可怕。可喜可賀啊，未來的眾生，如果能聽到這部《摩訶衍般泥洹經》，隨所聽聞的經文受持諷誦，理解其中的意義，廣為他人宣說，因此就能得到真實的菩提（覺悟）。
「再者，善男子！如果某個國家、城市、村落有賣牛奶的人，他們用水摻雜欺騙他人來謀取財物，那些販賣牛奶的人也是這樣，用水摻雜著賣，互相欺騙，人們買了吃后，沒有 現代漢語譯本： 滋味，不能增長氣力，也不能使人健康。同樣，善男子！我滅度后，我的弟子們，如果不能如實理解我所說的經義，就如同那些賣牛奶的人，用水摻雜著賣，互相欺騙，不能使人得到真實的利益。善男子！我所說的經義，就像純凈的牛奶，能使人增長智慧，得到解脫。如果有人能如實理解我所說的經義，就能得到真實的利益，就像喝了純凈的牛奶一樣，能增長氣力，使人健康。所以，善男子！你們應當如實理解我所說的經義，不要像那些賣牛奶的人一樣，用水摻雜著賣，欺騙他人。」
【English Translation】 English version: 'Son! This secret teaching of the Mahayana (Great Vehicle) also has four kinds of impermanence as spoken of. Those good men should know that the Tathagata (Buddha) was born in Jambudvipa (the world we live in), and will manifest Nirvana (death), this is the Mahayana practice of contemplating impermanence; if the Tathagata says that the Dharma (Buddha's teachings) will perish, his disciples should know that the Tathagata speaks of suffering, this is the Mahayana practice of contemplating suffering; the Tathagata says that the body is a vessel of many diseases, and also says that the Sangha (monastic community) will also return to extinction, his disciples should know that the Buddha speaks of no-self, this is the Mahayana practice of contemplating no-self; if it is said that there is no thought, emptiness, and liberation, his disciples should know that this is the Mahayana speaking of the twenty-five existences (the twenty-five states of being in the three realms) to attain liberation. Therefore, it is said that emptiness, all suffering is extinguished; it is said that there is nothing, reaching ultimate bliss, without thought, which cannot be destroyed by impermanence and change, therefore it is called the permanent and unchanging Dharma. It should be known that liberation is the Tathagata, the Tathagata is the Tathagata-nature, which is present in the bodies of all sentient beings, those who understand this are my disciples, and are good at understanding the subtle and secret teachings of the Tathagata.
'Furthermore, good man! For example, when there is a drought, medicinal herbs, fragrant flowers, sweet fruit trees, all wither and cannot bear fruit, and all other aquatic and terrestrial plants also dry up and lose their luster, and it is difficult for them to grow again in the coming year. Likewise, good man! This 'Mahayana Parinirvana Sutra' (Great Vehicle Nirvana Sutra), after my passing, my disciples will be like flowers and fruits in a drought that cannot bear fruit, like a city that has been attacked by thieves, losing its true treasures, only guarding piles of chaff, those evil Bhikkhus (monks), after losing the treasures, will copy and compile, not understanding the meaning of the scriptures, indulging in laziness, alas, it is very dangerous, the future world is truly terrifying. How joyful and fortunate, future sentient beings, if they can hear this 'Mahayana Parinirvana Sutra', and according to the scriptures they hear, receive, uphold, recite, understand its meaning, and widely explain it to others, they will therefore attain true Bodhi (enlightenment).
'Furthermore, good man! If in a certain country, city, or village there are milk sellers, they mix water to deceive others in order to seek wealth, those who sell milk are also like this, mixing water to sell, deceiving each other, people buy and eat it, and there is no English version: taste, it cannot increase strength, nor can it make people healthy. Likewise, good man! After my passing, if my disciples cannot truly understand the meaning of the scriptures I have spoken, they will be like those milk sellers, mixing water to sell, deceiving each other, and cannot bring true benefit to people. Good man! The meaning of the scriptures I have spoken is like pure milk, which can increase wisdom and attain liberation. If someone can truly understand the meaning of the scriptures I have spoken, they can obtain true benefit, just like drinking pure milk, which can increase strength and make people healthy. Therefore, good man! You should truly understand the meaning of the scriptures I have spoken, do not be like those milk sellers, mixing water to sell, deceiving others.'
乳味。如是，善男子！我泥洹后正法未滅八十餘年，此《摩訶衍般泥洹經》于閻浮提流行於世，諸惡比丘寬縱懈怠，眾魔伴黨壞亂正法，自造經論偈讚頌嘆，以非為是、以是為非，抄略增損，為利養故欲多畜積非法財物，壞亂正味令法薄淡；加復邪說文字不正，誤受學者，亦不尊重供養恭敬，內懷邪諂，為利養故現樂法相；此《摩訶衍般泥洹經》，當於爾時為斯等輩之所毀辱。
「複次，迦葉！以斯義故，善男子善女人于《摩訶衍般泥洹經》，當勤方便立丈夫志。所以者何？如來性者丈夫法故，女人志者於一切法多生染著，力不堪任發摩訶衍深經妙味。善男子！譬如蚊蚋身出津澤，不能令此大地潤洽，其女人法猶如大地多諸渴愛，譬如大海一切天雨百川眾流皆歸於海，而彼大海未曾滿足，女人之法亦復如是，貪受五欲而無厭足。是故，迦葉！若善男子、善女人慾得方便離女人法，當勤修習此《摩訶衍般泥洹經》。所以者何？此《摩訶衍般泥洹經》說如來性丈夫法故。若有眾生不知自身有如來性，世間雖稱名為男子，我說此輩是女人也。若有女人能知自身有如來性，世間雖稱名曰女人，我說此等為男子也。如是，善男子！此◎《摩訶衍般泥洹經》，無量無邊功德積聚，廣說眾生有如來性，若善男子善女人慾得疾成
【現代漢語翻譯】 現代漢語譯本：是的，善男子！我涅槃后，正法還未滅盡的八十多年裡，這部《摩訶衍般泥洹經》（Mahāyāna Parinirvāṇa Sūtra，大乘涅槃經）會在閻浮提（Jambudvīpa，人世間）流傳於世。那些惡劣的比丘會放縱懈怠，與眾魔為伍，破壞正法。他們會自己編造經論、偈頌和讚歎，把錯誤的當成正確的，把正確的當成錯誤的，抄襲刪改，爲了利益供養而大量積聚非法的財物，破壞正法的純正味道，使佛法變得淡薄。他們還會加上邪說，文字不正，誤導學習者，也不尊重供養和恭敬，內心懷著邪惡的諂媚，爲了利益供養而裝出樂於佛法的樣子。這部《摩訶衍般泥洹經》在那個時候會被這些人譭謗侮辱。 再者，迦葉（Kāśyapa，佛陀的弟子）！因為這個緣故，善男子善女人對於《摩訶衍般泥洹經》應當勤奮方便，立下大丈夫的志向。為什麼呢？因為如來（Tathāgata，佛陀）的本性是大丈夫的法，女人的心志對於一切法多生染著，力量不足以領悟大乘深奧經典的微妙之處。善男子！譬如蚊子從身上分泌出津液，不能使大地濕潤，女人的法就像大地一樣，有很多渴求和愛慾。又譬如大海，一切天降的雨水和百川眾流都歸入大海，而大海卻永遠不會滿足，女人的法也是這樣，貪求五欲而沒有厭足。所以，迦葉！如果善男子善女人想要方便地離開女人的法，應當勤奮修習這部《摩訶衍般泥洹經》。為什麼呢？因為這部《摩訶衍般泥洹經》宣說如來的本性是大丈夫的法。如果有眾生不知道自己有如來的本性，世間雖然稱他們為男子，我說這些人是女人。如果有女人能夠知道自己有如來的本性，世間雖然稱她們為女人，我說這些人是男子。是的，善男子！這部《摩訶衍般泥洹經》有無量無邊的功德積聚，廣泛宣說眾生具有如來的本性。如果善男子善女人想要快速成就
【English Translation】 English version: Yes, good man! After my Parinirvāṇa, for more than eighty years before the true Dharma is extinguished, this 'Mahāyāna Parinirvāṇa Sūtra' will circulate in Jambudvīpa. Those evil Bhikṣus will be indulgent and lazy, associating with the retinues of demons, and destroying the true Dharma. They will create their own scriptures, verses, and praises, taking what is wrong as right, and what is right as wrong, copying, abbreviating, and adding to them. For the sake of profit and offerings, they will accumulate illegal wealth, corrupting the true flavor of the Dharma, making it weak and diluted. They will also add heretical teachings, with incorrect wording, misleading students, and they will not respect, make offerings, or be reverent. They will harbor evil flattery, and for the sake of profit and offerings, they will pretend to be fond of the Dharma. At that time, this 'Mahāyāna Parinirvāṇa Sūtra' will be slandered and insulted by these people. Furthermore, Kāśyapa! Because of this reason, good men and good women should diligently and skillfully establish the aspiration of a great man towards the 'Mahāyāna Parinirvāṇa Sūtra'. Why is that? Because the nature of the Tathāgata is the Dharma of a great man, and the mind of a woman is easily attached to all things, and her strength is insufficient to comprehend the profound and subtle meaning of the Mahāyāna scriptures. Good man! Just as the fluid secreted by a mosquito cannot moisten the earth, the Dharma of a woman is like the earth, with many cravings and desires. And just as the ocean, into which all the rain from the sky and the streams from the rivers flow, is never satisfied, the Dharma of a woman is also like that, greedily seeking the five desires without satiety. Therefore, Kāśyapa! If good men and good women wish to skillfully depart from the Dharma of a woman, they should diligently practice this 'Mahāyāna Parinirvāṇa Sūtra'. Why is that? Because this 'Mahāyāna Parinirvāṇa Sūtra' proclaims that the nature of the Tathāgata is the Dharma of a great man. If there are beings who do not know that they possess the nature of the Tathāgata, although the world calls them men, I say that these people are women. If there are women who know that they possess the nature of the Tathāgata, although the world calls them women, I say that these people are men. Yes, good man! This 'Mahāyāna Parinirvāṇa Sūtra' has accumulated immeasurable and boundless merits, and it extensively proclaims that beings possess the nature of the Tathāgata. If good men and good women wish to quickly achieve
如來性者，當勤方便修習此經。」
迦葉菩薩白佛言：「善哉世尊！我今修習《般泥洹經》，始知自身有如來性，今乃決定是男子也。」
佛告迦葉：「善哉！善哉！善男子！當勤方便學此深法，如蜂采華盡深法味。譬如，迦葉！蚊蟲津澤不能令此大地沾洽。如是，善男子！當來之世眾惡比丘壞亂經法，無數無量如高旱地，非此《大乘般泥洹經》所能津潤。所以者何？當知正法滅盡衰相現故。
「複次，善男子！譬如夏末冬初秋雨連澍溫澤潛伏。如是，善男子！此《摩訶衍般泥洹經》，我般泥洹后正法衰滅，於時此經流佈南方，為彼眾邪異說非法雲雨之所漂沒，時彼南方護法菩薩，當持此契經來詣罽賓潛伏地中，及諸一切摩訶衍方等契經於此而沒。哀哉是時法滅盡相，非法雲雨盈滿世間，修習如來恩澤法雨，護法菩薩人中之雄皆悉潛隱。」
爾時迦葉菩薩白佛言：「世尊！諸佛如來、聲聞、緣覺性無差別，唯愿廣說，令一切眾生皆得開解。」
佛告迦葉：「譬如有人多養乳牛，青黃赤白各別為群，欲祠天時集一切牛，盡𤚲其乳著一器中同一珂色。◎如是，善男子！諸佛如來、聲聞、緣覺，其性清凈皆同一色。所以者何？同漏盡故。譬如金師取其金礦種種異色，銷镕精煉純一金色。所以
【現代漢語翻譯】 現代漢語譯本：『具有如來本性的人，應當勤奮方便地修習這部經典。』 迦葉菩薩對佛說：『太好了，世尊！我現在修習《般泥洹經》（涅槃經），才開始知道自己具有如來本性，現在才確定自己是真正的男子漢。』 佛告訴迦葉：『太好了！太好了！善男子！應當勤奮方便地學習這部深奧的佛法，就像蜜蜂採花一樣，盡情吸取佛法的深味。譬如，迦葉！蚊蟲的唾液不能使大地濕潤。同樣，善男子！未來的世間，那些作惡的比丘會破壞佛經，數量之多就像乾旱的土地一樣，不是這部《大乘般泥洹經》（大乘涅槃經）所能滋潤的。這是為什麼呢？應當知道正法滅盡的衰敗之相已經顯現了。』 『再者，善男子！譬如夏末冬初，秋雨連綿，溫潤之氣潛伏。同樣，善男子！這部《摩訶衍般泥洹經》（大乘涅槃經），在我涅槃后，正法衰敗之時，這部經典會流傳到南方，被那些邪惡的異端邪說所淹沒，就像被非法的雲雨所漂沒一樣。那時，南方的護法菩薩，會帶著這部契經來到罽賓（地名，古印度北部地區）潛藏起來，以及所有的大乘方等契經也會在那裡消失。可悲啊，那時是佛法滅盡的景象，非法的雲雨充斥世間，修習如來恩澤法雨的護法菩薩，人中之雄，都會潛藏起來。』 這時，迦葉菩薩對佛說：『世尊！諸佛如來、聲聞、緣覺的本性沒有差別，希望您能廣為解說，讓一切眾生都能開悟理解。』 佛告訴迦葉：『譬如有人養了很多奶牛，青色、黃色、紅色、白色各自分群，想要祭祀天神時，把所有的牛都聚集起來，把它們的奶都擠到一個容器里，顏色都一樣。同樣，善男子！諸佛如來、聲聞、緣覺，他們的本性清凈，都是同一種顏色。這是為什麼呢？因為他們都達到了漏盡的境界。譬如金匠取出各種不同顏色的金礦，經過熔鍊提純，得到純一的金色。』
【English Translation】 English version: 'Those who possess the Tathagata-nature should diligently and skillfully practice this sutra.' Kasyapa Bodhisattva said to the Buddha, 'Excellent, World Honored One! Now that I am practicing the Parinirvana Sutra, I am beginning to realize that I possess the Tathagata-nature, and now I am certain that I am a true man.' The Buddha told Kasyapa, 'Excellent! Excellent! Good man! You should diligently and skillfully learn this profound Dharma, just as a bee gathers honey from flowers, fully absorbing the deep flavor of the Dharma. For example, Kasyapa! The saliva of mosquitoes cannot moisten the earth. Likewise, good man! In the future, evil monks will corrupt the sutras, their numbers as vast as a parched land, and they cannot be nourished by this Mahayana Parinirvana Sutra. Why is this? It should be known that the signs of the decline and extinction of the true Dharma are already appearing.' 'Furthermore, good man! Just as in late summer and early winter, the autumn rains are continuous, and the warmth is hidden. Likewise, good man! This Mahayana Parinirvana Sutra, after my Parinirvana, when the true Dharma declines, this sutra will spread to the South, where it will be submerged by evil and heretical teachings, like being drowned by unlawful clouds and rain. At that time, the Dharma-protecting Bodhisattvas of the South will bring this sutra to Kasmira (a place name, an area in northern ancient India) and hide it, and all the Mahayana Vaipulya sutras will also disappear there. Alas, at that time, it will be a sign of the extinction of the Dharma, with unlawful clouds and rain filling the world, and the Dharma-protecting Bodhisattvas, the heroes among men who practice the Dharma rain of the Tathagata's grace, will all hide themselves.' At that time, Kasyapa Bodhisattva said to the Buddha, 'World Honored One! The nature of all Buddhas, Tathagatas, Sravakas, and Pratyekabuddhas is not different. I wish you would explain it in detail so that all sentient beings can be enlightened and understand.' The Buddha told Kasyapa, 'For example, if someone raises many cows, with blue, yellow, red, and white ones in separate groups, and when they want to make an offering to the gods, they gather all the cows and milk them into one container, the color of the milk will be the same. Likewise, good man! The nature of all Buddhas, Tathagatas, Sravakas, and Pratyekabuddhas is pure, and they are all of the same color. Why is this? Because they have all attained the extinction of outflows. For example, a goldsmith takes gold ore of various colors, melts and refines it, and obtains pure gold.'
者何？無量無數粗礦煩惱皆消滅故，是故當信此《摩訶衍般泥洹經》，一切眾生皆有真實如來之性悉同一色。」
迦葉菩薩白佛言：「如世尊說：『一切眾生皆有佛性而無差別。』於此未了，且置眾生。如世尊說：『聲聞緣覺及諸菩薩不得大般泥洹，唯有如來得此大般泥洹。』是故當知非聲聞緣覺及諸菩薩同如來也。若無差別，云何世尊獨于無量阿僧祇劫，修行方便積累功德？」
佛告迦葉：「我先所說，是則如來方便密教，言諸聲聞不得泥洹。是故當知一切皆以此《大般泥洹經》，而般泥洹唯佛境界，是故此經名大般泥洹。」
迦葉菩薩白佛言：「世尊！是則為異，如佛所說聲聞緣覺及諸菩薩，皆當悉歸如來泥洹，猶如百川歸於大海常住之法。」
佛告迦葉：「我最常也。」
迦葉白佛：「云何世尊，如來之性不異異耶？」
佛言：「有異。」
迦葉白佛：「云何為異？」
佛告迦葉：「譬如牛乳，一切聲聞如來之性亦復如是；猶如成酪，一切緣覺如來之性亦復如是；猶如成蘇，菩薩摩訶薩如來之性亦復如是；猶如醍醐，諸佛如來其性亦然。如是，善男子！此摩訶衍般泥洹經四種差別。」
迦葉菩薩白佛言：「世尊！一切眾生其性云何？」
佛告迦
【現代漢語翻譯】 現代漢語譯本：這是什麼意思呢？因為無量無數粗重的煩惱都消滅了，所以應當相信這部《摩訶衍般泥洹經》（Mahāyāna Mahāparinirvāṇa Sūtra），一切眾生都具有真實的如來之性，完全相同。
迦葉菩薩（Kāśyapa Bodhisattva）對佛說：『正如世尊所說：「一切眾生都具有佛性，沒有差別。」對於這一點我還不明白，且先放下眾生不談。正如世尊所說：「聲聞（Śrāvaka）、緣覺（Pratyekabuddha）以及諸菩薩（Bodhisattva）都不能得到大般泥洹（Mahāparinirvāṇa），只有如來（Tathāgata）才能得到這大般泥洹。」因此應當知道，聲聞、緣覺以及諸菩薩與如來並不相同。如果沒有差別，為什麼世尊您要獨自在無量阿僧祇劫（asaṃkhyeya kalpa）中，修行方便法門，積累功德呢？』
佛告訴迦葉：『我先前所說的，是如來的方便密教，說諸聲聞不能得到泥洹。因此應當知道，一切都通過這部《大般泥洹經》而般泥洹，唯有佛的境界才是如此，所以這部經名為大般泥洹。』
迦葉菩薩對佛說：『世尊！這就有差別了，正如佛所說，聲聞、緣覺以及諸菩薩，都應當最終歸於如來的泥洹，就像百川歸於大海，是常住不變的法則。』
佛告訴迦葉：『我是最常住的。』
迦葉問佛：『為什麼世尊說，如來之性既不相同又不相異呢？』
佛說：『有不同。』
迦葉問佛：『如何不同呢？』
佛告訴迦葉：『譬如牛乳，一切聲聞的如來之性也像這樣；猶如凝結成酪，一切緣覺的如來之性也像這樣；猶如煉成酥油，菩薩摩訶薩（Bodhisattva-mahāsattva）的如來之性也像這樣；猶如醍醐，諸佛如來的本性也是這樣。如此，善男子！這部《摩訶衍般泥洹經》有四種差別。』
迦葉菩薩問佛：『世尊！一切眾生的本性如何呢？』
佛告訴迦葉：
【English Translation】 English version: What is the meaning of this? It is because immeasurable and countless coarse afflictions are all extinguished. Therefore, one should believe in this 'Mahāyāna Mahāparinirvāṇa Sūtra', that all sentient beings possess the true nature of the Tathāgata, which is entirely the same.
Bodhisattva Kāśyapa said to the Buddha, 'As the World Honored One has said, 「All sentient beings possess Buddha-nature without any difference.」 I am not yet clear about this, and let us set aside the matter of sentient beings for now. As the World Honored One has said, 「Śrāvakas, Pratyekabuddhas, and all Bodhisattvas cannot attain Mahāparinirvāṇa, only the Tathāgata can attain this Mahāparinirvāṇa.」 Therefore, it should be known that Śrāvakas, Pratyekabuddhas, and all Bodhisattvas are not the same as the Tathāgata. If there is no difference, why would the World Honored One alone, for immeasurable asaṃkhyeya kalpas, practice expedient means and accumulate merits?'
The Buddha told Kāśyapa, 'What I said earlier was the Tathāgata's expedient secret teaching, saying that Śrāvakas cannot attain Nirvāṇa. Therefore, it should be known that all attain Parinirvāṇa through this 'Mahāparinirvāṇa Sūtra', and only the realm of the Buddha is like this. Therefore, this sutra is named Mahāparinirvāṇa.'
Bodhisattva Kāśyapa said to the Buddha, 'World Honored One! This is a difference. As the Buddha has said, Śrāvakas, Pratyekabuddhas, and all Bodhisattvas should all ultimately return to the Tathāgata's Nirvāṇa, just as hundreds of rivers return to the great ocean, which is the constant and unchanging law.'
The Buddha told Kāśyapa, 'I am the most constant.'
Kāśyapa asked the Buddha, 'Why does the World Honored One say that the nature of the Tathāgata is neither different nor the same?'
The Buddha said, 'There is a difference.'
Kāśyapa asked the Buddha, 'How is it different?'
The Buddha told Kāśyapa, 'For example, like milk, the Tathāgata-nature of all Śrāvakas is like this; like curdled milk, the Tathāgata-nature of all Pratyekabuddhas is like this; like clarified butter, the Tathāgata-nature of Bodhisattva-mahāsattvas is like this; like ghee, the nature of all Buddhas is also like this. Thus, good man! This 'Mahāyāna Mahāparinirvāṇa Sūtra' has four kinds of differences.'
Bodhisattva Kāśyapa asked the Buddha, 'World Honored One! What is the nature of all sentient beings?'
The Buddha told Kāśyapa:
葉：「如乳未成與水血合，無量煩惱覆蔽如來真實之性。」
迦葉菩薩白佛言：「如世尊說：『拘夷城有旃陀羅，名曰歡喜，當成佛道。』於此世界千佛之數，世尊記別一發念頃便成佛道。以何等故，世尊不記尊者舍利弗、目揵連等速成佛道？」
佛告迦葉：「或有聲聞及辟支佛諸菩薩等，不發速愿護持正法，有速愿者，斯等發願有差降故，因菩提力世尊記別速成佛道。複次，善男子！譬如商人載摩尼寶，道路經由野人聚落唱賣珍寶。諸野人輩，聞聲來看見寶不識，即便大笑謂為磚石。如是，善男子！如來記別諸聲聞等，當成佛道得最勝處。當來之世有諸比丘，寬縱懈怠不識真寶猶如野人，疾病困苦貧窮出家，信心淺薄邪命諂曲，若聞如來授聲聞決即便大笑，當知是輩為沙門像非真沙門。是故，善男子！或有發願速持正法，又復不發速持愿者，是故如來隨其遲速而授彼記。」
迦葉菩薩白佛言：「世尊！菩薩摩訶薩云何當得不壞眷屬？」
佛告迦葉：「勤修方便護持正法，是為菩薩摩訶薩人中之雄不壞眷屬。」
迦葉菩薩白佛言：「世尊！何等眾生不知六味？」
佛告迦葉：「不知三寶始終長存，是等眾生不知六味。如人口爽不知甜苦辛酢鹹淡六味差別，一切眾生亦復如是，愚
【現代漢語翻譯】 現代漢語譯本 葉：『就像牛奶未形成時與水血混合一樣，無量的煩惱覆蓋瞭如來真實的本性。』 迦葉菩薩對佛說：『正如世尊所說：拘夷城（Kushinagar）有一位旃陀羅（Chandala，賤民），名叫歡喜，他將成就佛道。』在這個世界千佛的數目中，世尊記別他一發念頃便可成佛道。因為什麼緣故，世尊不記別尊者舍利弗（Sariputra）、目犍連（Maudgalyayana）等快速成就佛道呢？』 佛告訴迦葉：『有的聲聞（Sravaka）、辟支佛（Pratyekabuddha）以及菩薩等，不發願快速護持正法；而有發快速愿的，這些發願有差別，因為菩提的力量，世尊才記別他們快速成就佛道。再者，善男子！譬如商人載著摩尼寶（Mani，如意寶珠），在道路上經過野人聚落，叫賣珍寶。那些野人聽到聲音來看，見到寶物卻不認識，就大笑，認為那是磚石。如此，善男子！如來記別諸聲聞等，當成就佛道，得到最殊勝的地位。當來之世，有些比丘，寬縱懈怠，不認識真寶，就像野人一樣，疾病困苦，貧窮而出家，信心淺薄，以邪命諂媚，如果聽到如來給聲聞授記，就大笑，應當知道這些人是沙門（Sramana，出家修行者）的形象，而不是真正的沙門。因此，善男子！有的發願快速護持正法，有的不發快速護持的愿，所以如來根據他們遲速而給他們授記。』 迦葉菩薩對佛說：『世尊！菩薩摩訶薩（Mahasattva，大菩薩）如何才能得到不壞的眷屬呢？』 佛告訴迦葉：『勤奮修習方便法門，護持正法，這就是菩薩摩訶薩人中之雄，能得到不壞的眷屬。』 迦葉菩薩對佛說：『世尊！什麼樣的眾生不知道六味呢？』 佛告訴迦葉：『不知道三寶（佛、法、僧）始終長存的眾生，就是不知道六味。就像人的口舌麻木，不知道甜、苦、辛、酸、咸、淡這六種味道的差別一樣，一切眾生也是如此，愚癡無知。』
【English Translation】 English version Ye: 'Just as milk is not yet formed and is mixed with water and blood, immeasurable afflictions cover the true nature of the Tathagata (Tathagata, Thus Come One).' Kasyapa Bodhisattva said to the Buddha: 'As the World Honored One said: 「In Kushinagar (Kushinagar), there is a Chandala (Chandala, an untouchable) named Joy, who will attain Buddhahood.」 Among the thousand Buddhas in this world, the World Honored One has predicted that he will attain Buddhahood in a single thought. For what reason does the World Honored One not predict that Venerable Sariputra (Sariputra), Maudgalyayana (Maudgalyayana), and others will quickly attain Buddhahood?' The Buddha told Kasyapa: 'Some Sravakas (Sravaka, Hearers), Pratyekabuddhas (Pratyekabuddha, Solitary Buddhas), and Bodhisattvas do not make a vow to quickly uphold the Dharma; while those who make a quick vow, these vows are different. Because of the power of Bodhi, the World Honored One predicts that they will quickly attain Buddhahood. Furthermore, good man! It is like a merchant carrying Mani jewels (Mani, wish-fulfilling jewels), passing through a village of wild people on the road, and selling the treasures. Those wild people hear the sound and come to see, but they do not recognize the treasures. They laugh and think they are bricks. Likewise, good man! The Tathagata predicts that the Sravakas will attain Buddhahood and reach the most supreme place. In the future, there will be some Bhikkhus (Bhikkhu, monks) who are lax and lazy, not recognizing the true treasures, like wild people. They are sick and suffering, poor and become monks, with shallow faith, and use wrong livelihood and flattery. If they hear the Tathagata give predictions to the Sravakas, they will laugh. You should know that these people are in the image of Sramanas (Sramana, ascetics), but not true Sramanas. Therefore, good man! Some make a vow to quickly uphold the Dharma, and some do not make a vow to quickly uphold it. Therefore, the Tathagata gives predictions according to their speed.' Kasyapa Bodhisattva said to the Buddha: 'World Honored One! How can a Bodhisattva Mahasattva (Mahasattva, Great Bodhisattva) obtain an indestructible retinue?' The Buddha told Kasyapa: 'Diligently cultivating expedient means and upholding the Dharma, this is how a Bodhisattva Mahasattva, a hero among men, obtains an indestructible retinue.' Kasyapa Bodhisattva said to the Buddha: 'World Honored One! What kind of beings do not know the six flavors?' The Buddha told Kasyapa: 'Those beings who do not know that the Three Jewels (Buddha, Dharma, Sangha) are eternally existent, do not know the six flavors. Just as a person's tongue is numb and does not know the difference between the six flavors of sweet, bitter, spicy, sour, salty, and bland, all beings are also like this, ignorant and foolish.'
癡無智不知三寶是長存法，是故名為不知味者。
「複次，善男子！其諸眾生不知如來是常住法，我說斯等名為生盲，肉眼眾生知如來性是常住者，我說是等名為天眼。若有眾生聞摩訶衍能信樂者，我說是等亦名天眼。正使眾生有天眼者，不知如來是常住法，我說斯等名為肉眼。所以者何？如來之性常住真實，而彼不能勤修習故。
「複次，善男子！當知如來為一切眾生而作父母。所以者何？一切眾生種種形類悉能化現，同其境界而為說法，一音說法彼彼異類各自得解，嘆言：『善哉！如來以我音聲說法。』
「複次，善男子！如人生子，始十六月言語不正，而彼父母欲教其語，先同其音漸漸教學，當知父母非實不正。諸佛如來亦復如是，為教化故同彼形類音聲語言，然其如來不實同彼，方便示現隨順世間。」
大般泥洹經隨喜品第十八
爾時世尊，從其面門放種種色光普照四眾，光明照已，純陀長者便疾奉施如來大眾最後供養。爾時純陀與諸眷屬得大歡喜舉聲嘆曰：「哀哉希有，供養如來難復再遇。」即以種種眾寶之缽，盛上味飯持來向佛。當於爾時有大威神天而遮其前，謂純陀言：「勿便供養，愿令我等復得須臾瞻睹如來。」爾時世尊復放光明照彼天子，時彼天神承佛聖旨聽純陀
【現代漢語翻譯】 現代漢語譯本 愚癡的人因為沒有智慧，不知道佛、法、僧三寶是永恒存在的真理，所以被稱為『不知味者』。
『再者，善男子！那些眾生不知道如來（Tathagata，佛的稱號）是常住的真理，我說這些人是『生盲』（天生失明）。肉眼凡胎的眾生如果知道如來的本性是常住的，我說這些人是『天眼』（具有超凡視力）。如果有眾生聽聞大乘佛法（Mahayana）能夠信受喜樂，我說這些人也稱為『天眼』。即使眾生擁有天眼，如果不知道如來是常住的真理，我說這些人仍然是『肉眼』。為什麼呢？因為如來的本性是常住真實的，而他們不能勤奮地修行學習。』
『再者，善男子！應當知道如來為一切眾生而作父母。為什麼呢？因為一切眾生有各種各樣的形態，如來都能化現成這些形態，與他們處於相同的境界而為他們說法。用一種聲音說法，不同的眾生各自都能理解，並且讚歎說：『太好了！如來用我的聲音說法。』
『再者，善男子！就像人生下孩子，剛滿十六個月時說話不清楚，而父母想要教他說話，會先模仿他的聲音，然後慢慢教他。應當知道父母的聲音並不是真的不清楚。諸佛如來也是這樣，爲了教化眾生，會化現成眾生的形態、聲音和語言，然而如來並不是真的和他們一樣，只是爲了方便示現，隨順世間。』
《大般泥洹經》（Mahaparinirvana Sutra）隨喜品第十八
當時，世尊從他的面門放出各種顏色的光芒，普照四眾（比丘、比丘尼、優婆塞、優婆夷）。光明照耀之後，純陀（Cunda）長者立刻奉獻給如來大眾最後的供養。當時，純陀和他的眷屬非常歡喜，高聲讚歎說：『真是稀有難得啊，供養如來這樣的機會很難再遇到。』隨即用各種珍寶製成的缽，盛滿美味的飯食，拿來獻給佛。當時，有一位具有大威力的天神擋在前面，對純陀說：『請不要急著供養，希望讓我們再稍微瞻仰一下如來。』這時，世尊再次放出光明照耀那位天子，這時那位天神接受了佛的旨意，允許純陀
【English Translation】 English version The ignorant, lacking wisdom, do not know that the Three Jewels (Buddha, Dharma, Sangha) are eternal truths, hence they are called 'those who do not know the taste'.
'Furthermore, good man! Those beings who do not know that the Tathagata (the title of a Buddha) is an abiding truth, I say that these are 'born blind'. Those beings with physical eyes who know that the nature of the Tathagata is abiding, I say that these are 'heavenly eyes'. If there are beings who, upon hearing the Mahayana (Great Vehicle) teachings, can believe and rejoice, I say that these are also called 'heavenly eyes'. Even if beings have heavenly eyes, if they do not know that the Tathagata is an abiding truth, I say that these are still 'physical eyes'. Why is that? Because the nature of the Tathagata is abiding and real, yet they cannot diligently practice and learn.'
'Furthermore, good man! You should know that the Tathagata acts as a parent for all beings. Why is that? Because all beings have various forms, and the Tathagata can manifest in these forms, being in the same realm as them to teach the Dharma. Speaking with one voice, different beings can each understand, and they praise, saying: 'Excellent! The Tathagata speaks the Dharma with my voice.'
'Furthermore, good man! Just as when a person has a child, who speaks unclearly at sixteen months old, and the parents want to teach the child to speak, they will first imitate the child's sounds, and then gradually teach them. You should know that the parents' sounds are not truly unclear. The Buddhas and Tathagatas are also like this. For the sake of teaching, they manifest in the forms, sounds, and languages of beings. However, the Tathagata is not truly the same as them, but only manifests in a convenient way, in accordance with the world.'
Mahaparinirvana Sutra, Chapter 18: Joyful Acceptance
At that time, the World Honored One emitted various colors of light from his face, illuminating the four assemblies (monks, nuns, laymen, laywomen). After the light had shone, the elder Cunda immediately offered the final offering to the Tathagata and the assembly. At that time, Cunda and his family were very happy and exclaimed loudly: 'How rare and wonderful, such an opportunity to offer to the Tathagata is hard to come by again.' Immediately, they used various jeweled bowls, filled with delicious food, and brought them to offer to the Buddha. At that time, a powerful deity blocked their way, saying to Cunda: 'Please do not offer yet, we wish to gaze upon the Tathagata for a little while longer.' Then, the World Honored One emitted light again, illuminating that deity. At that time, the deity accepted the Buddha's will and allowed Cunda
前。爾時天人及諸眾生種種雜類，各異音聲內懷悲感哀聲動地，與純陀俱供佛及僧，奉施最後檀波羅蜜。
爾時世尊欲令比丘比丘尼及諸眾會知時到故，復放光明悉照眾會。時諸比丘知時已至，各整威儀執持應器如受施法。純陀長者為佛及僧佈置種種眾寶床座，懸繒幡蓋香華瓔珞。爾時三千大千世界莊嚴殊妙，猶如西方極樂國土。純陀長者住于佛前，憂悲悵怏重白佛言：「唯愿世尊猶可哀愍，住壽一劫若過一劫。」
佛告純陀：「汝欲令我久住世者，宜知是時，當疾供設最後檀波羅蜜。」
純陀白佛：「唯然，世尊！」
爾時一切眾生異類天人菩薩同聲唱言：「奇哉純陀！為最後施；奇哉純陀！為極大施；然今我等所設供具，于茲便成無用之物。」各各嘆恨愁憂苦惱。
爾時世尊，自身毛孔一一皆出無量化佛，一一皆有比丘眷屬，應彼一切令得供養，時諸眾生皆大歡喜。爾時純陀所設供具承佛威神，諸來大會皆得充足。純陀歡喜而自念言：「今日如來一切大眾，皆悉受我最後供養，然後如來當般泥洹。」其餘眾生亦作是念：「今日如來與諸大眾，受我最後飯食供養，然後泥洹不受余請。」是時堅固林側其地狹小，以佛神力故，如針鋒處皆有無量諸佛，及其眷屬於中坐食。
爾時
【現代漢語翻譯】 現代漢語譯本：那時，天人以及各種各樣的眾生，發出各種不同的聲音，內心充滿悲傷和哀痛，哀號聲震動大地，他們與純陀（Cunda，一位在家居士）一起供養佛陀和僧團，奉獻最後的佈施波羅蜜（Dānapāramitā，佈施的最高境界）。 那時，世尊爲了讓比丘、比丘尼以及所有集會的人知道時間已到，再次放出光明照耀所有集會的人。當時，比丘們知道時間已到，各自整理好威儀，拿著應器，準備接受佈施。純陀長者為佛陀和僧團佈置了各種珍寶床座，懸掛著絲綢幡蓋、香花和瓔珞。那時，三千大千世界莊嚴殊勝，猶如西方的極樂國土。純陀長者站在佛陀面前，憂愁悲傷，再次對佛陀說：『唯愿世尊能夠慈悲憐憫，住世一劫，甚至超過一劫。』 佛陀告訴純陀：『你想要我長久住世，應當知道時機已到，應當儘快準備最後的佈施波羅蜜。』 純陀對佛陀說：『是的，世尊！』 那時，一切眾生、不同種類的天人、菩薩都同聲說道：『奇哉純陀！為最後的佈施；奇哉純陀！為最大的佈施；然而現在我們所準備的供養，在這裡就成了無用的東西。』他們各自嘆息、懊悔、憂愁、苦惱。 那時，世尊自身每一個毛孔都放出無量化身佛，每一個化身佛都有比丘眷屬，應所有眾生的需求，讓他們得到供養，當時所有眾生都非常歡喜。那時，純陀所準備的供養，承蒙佛陀的威神之力，讓所有來參加法會的人都得到充足的供養。純陀歡喜地心想：『今天如來和所有大眾，都接受了我最後的供養，然後如來將入般涅槃（Parinirvāṇa，佛陀的最終涅槃）。』其餘眾生也這樣想：『今天如來和所有大眾，接受了我最後的飯食供養，然後入涅槃，不再接受其他邀請。』當時，堅固林（Sal grove，佛陀涅槃之地）旁邊的地方狹小，因為佛陀的神力，如同針尖的地方都有無量諸佛，以及他們的眷屬在其中坐著吃飯。 那時
【English Translation】 English version: At that time, the gods, humans, and various kinds of beings, each with different voices, were filled with sorrow and grief, their lamentations shaking the earth. Together with Cunda (a lay disciple), they offered to the Buddha and the Sangha, making their final offering of the Dānapāramitā (perfection of giving). Then, the World Honored One, wishing to inform the Bhikkhus, Bhikkhunis, and all those assembled that the time had come, emitted light that illuminated the entire assembly. The Bhikkhus, knowing the time had arrived, adjusted their robes and held their begging bowls, ready to receive offerings. Cunda the elder arranged various jeweled seats for the Buddha and the Sangha, hanging silk banners, canopies, fragrant flowers, and garlands. At that time, the three thousand great thousand worlds were adorned with splendor, like the Western Pure Land. Cunda the elder stood before the Buddha, filled with sorrow and grief, and said to the Buddha again, 'May the World Honored One have compassion and remain for an eon, or even longer than an eon.' The Buddha said to Cunda, 'If you wish for me to remain in the world for a long time, you should know that the time has come. You should quickly prepare the final offering of the Dānapāramitā.' Cunda replied to the Buddha, 'Yes, World Honored One!' At that time, all beings, various kinds of gods, and Bodhisattvas said in unison, 'How wonderful is Cunda! For making the final offering; how wonderful is Cunda! For making the greatest offering; yet now, the offerings we have prepared have become useless here.' They each sighed, regretted, and were filled with sorrow and distress. Then, from each pore of the World Honored One's body, countless transformation Buddhas emerged, each with a retinue of Bhikkhus, responding to the needs of all beings, allowing them to receive offerings. At that time, all beings were filled with great joy. Then, the offerings prepared by Cunda, through the Buddha's divine power, were sufficient for all those who had come to the assembly. Cunda joyfully thought, 'Today, the Tathagata and all the assembly have received my final offering, and then the Tathagata will enter Parinirvāṇa (final nirvana of a Buddha).' The other beings also thought, 'Today, the Tathagata and all the assembly have received my final meal offering, and then will enter nirvana, not accepting any other invitations.' At that time, the area beside the Sal grove (where Buddha entered Parinirvana) was small, but through the Buddha's divine power, even in a space as small as the tip of a needle, there were countless Buddhas and their retinues sitting and eating. At that time
天人阿修羅眾，皆大悲嘆而作是言：「今日如來受我最後飯食供養當般泥洹。我等復當何所奉事？哀哉我等孤無蔭護。」
爾時世尊，即為一切而說偈言：
「汝等莫悲嘆， 諸佛法應爾； 雖曰為泥洹， 亦未究竟盡。 如來常住法， 永處最安隱； 諸有狐疑者， 諦聽我今說。 我已離食想， 身無飢渴患； 我今當爲汝， 說其隨喜法； 令一切眾生， 得安隱快樂。 諸佛如來性， 真實常住法； 今汝等聞已， 當勤方便修。 如烏及鴟鳥， 其性甚相違； 能令同群游， 止宿相娛樂。 如來視一切， 猶若羅睺羅； 應當舍慈悲， 永入于泥洹。 能令盛毒蛇， 兔羅同其穴； 如來舍慈悲， 永入于泥洹。 能令伊蘭樹， 同百葉華香； 如來舍慈悲， 永入于泥洹。 能令迦留果， 味同耽摩羅； 如來舍慈悲， 永入于泥洹。 能令一闡提， 悉成平等覺； 如來舍慈悲， 永入于泥洹。 若一切眾生， 一時成佛道； 如來舍慈悲， 永入于泥洹。 假使蚊蚋水， 浸壞此大地； 百川皆流溢， 大海悉盈滿； 如來舍慈悲， 永入于泥洹。 汝等諸眾生， 深樂
【現代漢語翻譯】 現代漢語譯本 天人（deva）阿修羅（asura）等眾生，都非常悲傷地嘆息說：『今天如來（tathagata）接受我們最後的飯食供養后就要般涅槃（parinirvana）了。我們以後該依靠什麼呢？可悲啊，我們失去了庇護。』 這時，世尊（bhagavat）就為一切眾生說了偈語： 『你們不要悲傷嘆息，諸佛（buddha）的法（dharma）本來就是如此；雖然說是要涅槃，也並非究竟的終結。如來常住於法，永遠處於最安穩的狀態；如果有人心存疑惑，仔細聽我今天說。我已經沒有了對食物的執著，身體也沒有飢渴的困擾；我現在要為你們說隨喜的法門，讓一切眾生都能得到安穩和快樂。諸佛如來的本性，是真實常住的法；現在你們聽聞之後，應當勤奮方便地修行。就像烏鴉和鴟鳥，它們的習性非常不同；卻能讓它們同群遊玩，一起休息娛樂。如來看待一切眾生，就像看待羅睺羅（rahula）一樣；應當捨棄慈悲，永遠進入涅槃。能讓劇毒的蛇，和兔子同在一個洞穴；如來捨棄慈悲，永遠進入涅槃。能讓伊蘭樹，開出像百葉花一樣的香氣；如來捨棄慈悲，永遠進入涅槃。能讓迦留果，味道像耽摩羅果一樣；如來捨棄慈悲，永遠進入涅槃。能讓一闡提（icchantika），都成就平等的覺悟；如來捨棄慈悲，永遠進入涅槃。如果一切眾生，同時都成就佛道；如來捨棄慈悲，永遠進入涅槃。假使蚊子和水，浸壞了這大地；百川都氾濫，大海都充滿；如來捨棄慈悲，永遠進入涅槃。你們這些眾生，深深地喜愛』
【English Translation】 English version The devas (gods), asuras (demigods), and other beings all lamented with great sorrow, saying: 'Today, the Tathagata (the thus-gone one) will receive our last meal offering and then enter parinirvana (final nirvana). What shall we rely on afterwards? Alas, we are left without protection.' At that time, the Bhagavat (the Blessed One) spoke these verses for all beings: 'You should not grieve or lament, for such is the dharma (law) of all Buddhas (enlightened ones); although it is said to be nirvana, it is not the ultimate end. The Tathagata abides eternally in the dharma, always in the most secure state; if anyone has doubts, listen carefully to what I say today. I have already abandoned the attachment to food, and my body has no suffering from hunger or thirst; now I will speak to you about the dharma of rejoicing, so that all beings may attain peace and happiness. The nature of all Buddhas is the true and eternal dharma; now that you have heard it, you should diligently and skillfully practice it. Just like crows and owls, whose natures are very different; yet they can be made to play together in a group, resting and enjoying each other's company. The Tathagata views all beings as if they were Rahula (Buddha's son); he should abandon compassion and enter nirvana forever. He can make a venomous snake and a rabbit share the same hole; the Tathagata abandons compassion and enters nirvana forever. He can make the Eranda tree bloom with fragrance like a hundred-petaled flower; the Tathagata abandons compassion and enters nirvana forever. He can make the Karuva fruit taste like the Tamala fruit; the Tathagata abandons compassion and enters nirvana forever. He can make the icchantikas (those who lack faith) all attain equal enlightenment; the Tathagata abandons compassion and enters nirvana forever. If all beings were to attain Buddhahood at the same time; the Tathagata abandons compassion and enters nirvana forever. If mosquitoes and water were to flood and destroy this earth; if all the rivers overflowed and the great ocean was filled to the brim; the Tathagata abandons compassion and enters nirvana forever. You beings, who deeply love'
正法故； 謂如來永滅， 憂悲而愁嘆； 從今于如來， 莫念非常想。 當知如來性， 長存不變易； 法僧亦復然， 皆非磨滅法。
「如是，善男子！此三法者常住不變真諦之言，一切眾生遭諸恐怖，此真諦說能令安隱；欲度一切險難曠野，此真諦說能令得度；此真諦說能令枯樹更生華葉。若此四眾聞是三法常住隨喜說者，設未發意不樂曏者，斯等皆為菩提之因。三法常住，是為如來最妙隨喜誠諦之說。若比丘比丘尼能為一切眾生解說三法常住，當知是等堪受一切羅漢供養；若異此者則不堪受。乃至一切旃陀羅等，樂聞如來隨喜說者，亦復得離諸憂恐怖。」
爾時天人阿修羅等，聞說如來為常住法，心得歡喜，心得柔軟，心得真實，心離陰蓋，心得清凈，顏貌怡悅如蓮華敷，散諸天華燒眾名香，鼓天伎樂供養如來及比丘僧。
爾時世尊告迦葉言：「善男子！汝見何等希有之事？」
迦葉菩薩白佛言：「唯然，世尊！我見奇特未曾有事，見一切諸天人民阿修羅等設供具者，各得如來與諸大眾受其飲食；又見是中其地狹小容諸如來大眾床座，一針鋒處乃有無量諸佛眷屬，而受供食說隨喜偈，彼諸眾生各不相知，而謂如來獨受我請；而今世尊與諸大眾哀愍純陀，受彼最後檀
【現代漢語翻譯】 現代漢語譯本 因為正法的緣故； 說如來永遠寂滅，會讓人憂愁悲傷而嘆息； 從今以後對於如來，不要再有無常的想法。 應當知道如來的本性，是長久存在不會改變的； 佛法和僧團也是如此，都不是會磨滅消亡的。
『是的，善男子！這三法是常住不變的真理之言，一切眾生遭遇各種恐怖，說此真理能使他們安穩；想要度過一切危險艱難的曠野，說此真理能使他們得度；說此真理能使枯樹重新生長出花葉。如果四眾弟子聽聞這三法常住而隨喜讚歎，即使他們沒有發願不樂於趨向菩提，這些人也都是菩提的因緣。三法常住，是如來最微妙的隨喜真實之說。如果比丘、比丘尼能為一切眾生解說三法常住，應當知道這些人堪受一切羅漢的供養；如果不是這樣，則不應接受供養。乃至一切旃陀羅（賤民）等，樂於聽聞如來隨喜之說，也能因此遠離各種憂愁恐怖。』
當時天人、阿修羅等，聽聞如來說法是常住不變的，心中歡喜，心變得柔軟，心變得真實，心遠離了五陰的遮蓋，心變得清凈，容貌喜悅如同蓮花盛開，散佈各種天花，焚燒各種名香，敲擊天上的樂器，供養如來和比丘僧團。
這時，世尊告訴迦葉說：『善男子！你看到了什麼稀有的事情？』
迦葉菩薩對佛說：『是的，世尊！我看到了奇特未曾有的事情，看到一切諸天、人民、阿修羅等設定供養的器具，各自都得到如來和大眾接受他們的飲食；又看到這裡地方狹小，卻能容納諸如來大眾的床座，一根針尖的地方竟然有無量諸佛的眷屬，接受供養飲食，說隨喜偈，那些眾生各自不相知，卻認為如來單獨接受我的邀請；而現在世尊和大眾哀憐純陀，接受他最後的佈施。』
【English Translation】 English version Because of the true Dharma; To say that the Tathagata (the thus-gone one, Buddha) is eternally extinguished, causes sorrow, grief, and lamentation; From now on, regarding the Tathagata, do not hold the thought of impermanence. You should know that the nature of the Tathagata is eternally existent and unchanging; The Dharma and the Sangha (monastic community) are also the same, none of them are subject to annihilation.
'Indeed, good man! These three dharmas are the words of unchanging truth. When all sentient beings encounter various terrors, speaking this truth can bring them peace; if they wish to cross all dangerous and difficult wildernesses, speaking this truth can enable them to cross; speaking this truth can cause withered trees to grow flowers and leaves again. If the four assemblies hear that these three dharmas are permanent and rejoice in speaking about them, even if they have not made the aspiration and are not inclined towards Bodhi (enlightenment), these beings are all causes for Bodhi. The permanence of the three dharmas is the most wonderful and truthful teaching of the Tathagata's rejoicing. If monks and nuns can explain the permanence of the three dharmas to all sentient beings, you should know that these beings are worthy of receiving the offerings of all Arhats (enlightened beings); if they are not, then they are not worthy of receiving offerings. Even all Chandala (outcastes), who are happy to hear the Tathagata's teaching of rejoicing, can also be freed from all sorrow and terror.'
At that time, the devas (gods), asuras (demigods), and others, hearing that the Tathagata's Dharma is permanent, their hearts were filled with joy, their hearts became soft, their hearts became truthful, their hearts were free from the coverings of the five skandhas (aggregates), their hearts became pure, their faces were joyful like blooming lotuses, they scattered various heavenly flowers, burned various fragrant incenses, and played heavenly music to make offerings to the Tathagata and the Sangha.
At that time, the World Honored One said to Kasyapa (a disciple of the Buddha): 'Good man! What rare thing have you seen?'
Bodhisattva Kasyapa (an enlightened being) said to the Buddha: 'Yes, World Honored One! I have seen a rare and unprecedented thing, seeing that all the devas, people, asuras, and others have set up offerings, and each has received the Tathagata and the assembly accepting their food; and also seeing that this place is small, yet it can accommodate the beds of the Tathagata and the assembly, and on the tip of a needle there are countless retinues of Buddhas, receiving offerings of food, and reciting verses of rejoicing, those beings do not know each other, yet they think that the Tathagata is accepting my invitation alone; and now the World Honored One and the assembly are compassionately accepting the last offering of Cunda (a lay disciple).'
波羅蜜，佛神力故令此大眾皆得滿足，然其世尊實不揣食；唯諸菩薩摩訶薩，文殊師利法王子等人中之雄，能知如來方便現化，為此奇特未曾有事，聲聞緣覺所不能知。甚奇，世尊！無數無量如來常法。」
爾時世尊告純陀言：「汝見奇特未曾有不？」
純陀白佛：「唯然已見，向見如來三十二相、八十種好莊嚴其身。如是如來無量無數，與諸菩薩眷屬圍繞，今見世尊真實之身，獨處大眾猶如藥樹，與諸菩薩前後圍繞。」
佛告純陀：「曏者諸佛皆是現化，哀愍安樂一切眾生開其意故，令彼功德不可得盡作此現化，而諸眾生悉不能知。唯諸菩薩成就無量菩薩功德，人中之雄，能知如來方便現化。汝今純陀，亦覆成就菩薩功德十地之行。」
純陀白佛：「如是，世尊！我等皆當修習菩薩一切隨喜。」
佛告純陀：「莫隨貪果如余契經。」
純陀白佛：「諸餘契經為非經耶？」
佛告純陀：「彼說有餘。」
純陀白佛言：「其義云何？」
佛告純陀：「如我所說：
「一切嘆佈施， 無有呵施者； 施犯戒福少， 施持戒福增。
「我說是契經，雖嘆一切施而施有差降，施犯戒者無毫釐福，佈施持戒獲其大果不必悉同。」
純陀白佛：「云
【現代漢語翻譯】 現代漢語譯本：'波羅蜜（Paramita，意為到達彼岸），佛陀的神力使得在場的大眾都感到滿足，然而世尊實際上並沒有進食；只有諸位菩薩摩訶薩（Bodhisattva-Mahasattva，意為偉大的菩薩），如文殊師利（Manjusri，意為妙吉祥）法王子等眾生中的雄杰，才能瞭解如來（Tathagata，意為如實而來者）方便示現的化身，這是一種奇特且前所未有的事情，是聲聞（Sravaka，意為聽聞佛法者）和緣覺（Pratyekabuddha，意為獨覺者）所不能理解的。真是太奇特了，世尊！這是無數無量的如來所遵循的常法。' 這時，世尊告訴純陀（Cunda）說：'你看到這奇特且前所未有的事情了嗎？' 純陀對佛說：'是的，我已經看到了。我剛才看到如來以三十二相、八十種好莊嚴其身。像這樣的如來無量無數，與諸菩薩眷屬圍繞。現在我看到世尊真實的身體，獨自處於大眾之中，猶如一棵藥樹，被諸菩薩前後圍繞。' 佛告訴純陀：'剛才那些佛都是示現的化身，是爲了慈悲憐憫、安樂一切眾生，開啟他們的智慧，使他們的功德無法窮盡而作此示現，而眾生都不能理解。只有那些成就無量菩薩功德、人中之雄杰的菩薩，才能瞭解如來方便示現的化身。你現在，純陀，也成就了菩薩的功德，修行了十地（Bhumi，菩薩修行的十個階段）。' 純陀對佛說：'是的，世尊！我們都應當修習菩薩的一切隨喜（Anumodana，意為隨喜功德）。' 佛告訴純陀：'不要像其他契經（Sutra，意為佛經）那樣，追求貪婪的果報。' 純陀對佛說：'其他的契經就不是佛經了嗎？' 佛告訴純陀：'它們所說的有所偏頗。' 純陀對佛說：'這是什麼意思呢？' 佛告訴純陀：'就像我所說的：' '一切都讚歎佈施，沒有呵斥佈施的；佈施給犯戒的人福報少，佈施給持戒的人福報增多。' '我所說的這個契經，雖然讚歎一切佈施，但佈施是有差別的，佈施給犯戒的人沒有絲毫福報，佈施給持戒的人會獲得很大的果報，但不必完全相同。' 純陀對佛說：'世尊，這是什麼意思呢？'
【English Translation】 English version: 'Paramita (Perfection), by the Buddha's divine power, caused this assembly to be satisfied, yet the World Honored One did not actually eat; only the Bodhisattva-Mahasattvas (Great Bodhisattvas), such as Manjusri (Gentle Glory) the Dharma Prince, among the heroes of beings, can understand the Tathagata's (Thus Come One) expedient manifestations, which is a unique and unprecedented event, beyond the comprehension of Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas). How marvelous, World Honored One! This is the constant practice of countless Tathagatas.' At that time, the World Honored One said to Cunda, 'Have you seen this unique and unprecedented event?' Cunda replied to the Buddha, 'Yes, I have seen it. I just saw the Tathagata adorned with the thirty-two marks and eighty minor characteristics. Such Tathagatas are countless, surrounded by their Bodhisattva retinues. Now I see the World Honored One's true body, alone in the assembly, like a medicinal tree, surrounded by Bodhisattvas.' The Buddha told Cunda, 'Those Buddhas just now were all manifestations, out of compassion and for the peace and happiness of all beings, to open their minds, and to make their merits inexhaustible. However, all beings are unable to understand this. Only Bodhisattvas who have achieved immeasurable Bodhisattva merits, the heroes among beings, can understand the Tathagata's expedient manifestations. You, Cunda, have also achieved Bodhisattva merits and practiced the ten Bhumis (Stages of Bodhisattva Path).' Cunda said to the Buddha, 'Yes, World Honored One! We should all cultivate the Bodhisattva's practice of Anumodana (Rejoicing in Merit).' The Buddha told Cunda, 'Do not pursue greedy results like other Sutras (Discourses).' Cunda asked the Buddha, 'Are the other Sutras not Sutras?' The Buddha told Cunda, 'They speak with a bias.' Cunda asked the Buddha, 'What does that mean?' The Buddha told Cunda, 'As I have said:' 'All praise giving, none condemn it; giving to those who break precepts brings little merit, giving to those who uphold precepts increases merit.' 'This Sutra I speak, though it praises all giving, giving has differences. Giving to those who break precepts has no merit, giving to those who uphold precepts gains great results, but not necessarily the same.' Cunda asked the Buddha, 'What does this mean, World Honored One?'
何世尊，而說斯偈一切讚歎佈施功德？」
佛告純陀：「除一種人嘆一切施。」
純陀白佛：「除何等人嘆一切施？」
佛告純陀：「除一闡提犯戒謗法，嘆一切施。」
純陀白佛：「何等名為一闡提？」
佛告純陀：「若比丘、比丘尼、優婆塞、優婆夷，誹謗經法口說惡言永不改悔，于諸經法心無歸依，如是等人向一闡提道。若復眾生犯四重禁、作無間罪，不自改悔而無慚恥，彼于正法永無護惜，不與護法之人以為知識，于諸善事未曾讚歎。若復邪見無佛法僧，我說斯等向一闡提道。除斯等類，嘆一切施。」
純陀白佛：「何名犯戒？」
佛告純陀：「犯四重禁、五無間業、誹謗正法。」
純陀白佛言：「如此重罪有差降耶？」
佛言：「有差降，彼雖犯戒尚服法衣而生慚愧：『咄哉！我今犯斯重罪，何其怪哉造斯大苦。』而懷恐怖生護法心。我當讚歎護諸法者，當復降伏諸非法者，于方等經諸禪三昧方便勤修，若如是者我說斯等為不犯戒。所以者何？如日光出微塵障翳皆悉不現，如是修習此摩訶衍契經日光，無數無量眾罪積聚皆悉消滅，是故此經說護法者得大果報。若不爾者，是則名為最大犯戒，若施此等無毫釐福。
「複次，善男子！犯四重禁
【現代漢語翻譯】 現代漢語譯本： 「世尊，是何原因讓您說出這首偈頌，讚歎一切佈施的功德呢？」 佛陀告訴純陀：『除了某一種人，其餘的人都應該讚歎一切佈施。』 純陀問佛：『除了什麼樣的人，不應該讚歎一切佈施呢？』 佛陀告訴純陀：『除了那些一闡提（斷絕善根的人），他們犯戒、誹謗佛法，不應該讚歎一切佈施。』 純陀問佛：『什麼叫做一闡提呢？』 佛陀告訴純陀：『如果比丘、比丘尼、優婆塞（在家男居士）、優婆夷（在家女居士），誹謗佛經，口出惡言，永不悔改，對於佛經佛法內心沒有歸依，這樣的人就走向一闡提的道路。如果還有眾生犯了四重禁（殺、盜、淫、妄）、造了五無間罪（殺父、殺母、殺阿羅漢、破和合僧、出佛身血），不自我悔改，沒有慚愧之心，他們對於正法永遠沒有愛護之心，不與護法之人結為朋友，對於一切善事從不讚嘆。如果還有人邪見，不信佛法僧三寶，我說這樣的人也走向一闡提的道路。除了這些人，其餘的人都應該讚歎一切佈施。』 純陀問佛：『什麼叫做犯戒呢？』 佛陀告訴純陀：『犯四重禁、造五無間業、誹謗正法，就叫做犯戒。』 純陀問佛：『像這樣嚴重的罪過，還有減輕的機會嗎？』 佛陀說：『有減輕的機會。他們雖然犯戒，但仍然穿著僧衣，並且心生慚愧：『唉！我今天犯了如此重罪，真是奇怪，竟然造下如此大的苦難。』他們心懷恐懼，生起護法之心。我應當讚歎護持佛法的人，應當降伏那些不守佛法的人，對於方等經典、各種禪定三昧，方便勤修。如果能這樣，我說這樣的人不算犯戒。為什麼呢？就像太陽出來，微小的塵埃遮蔽都不能顯現一樣，這樣修習這大乘契經的日光，無數無量的罪業積聚都會消滅。所以這部經說，護持佛法的人能得到很大的果報。如果不是這樣，那就是最大的犯戒，如果佈施給這樣的人，沒有絲毫的福德。』 『再者，善男子！犯四重禁』
【English Translation】 English version: 『World Honored One, what is the reason that you speak this verse, praising the merits of all giving?』 The Buddha told Chunda: 『Except for one type of person, all others should praise all giving.』 Chunda asked the Buddha: 『Except for what kind of person should one not praise all giving?』 The Buddha told Chunda: 『Except for those Icchantikas (those who have severed their roots of goodness), who break precepts and slander the Dharma, one should not praise all giving.』 Chunda asked the Buddha: 『What is called an Icchantika?』 The Buddha told Chunda: 『If a Bhikshu (monk), Bhikshuni (nun), Upasaka (male lay devotee), or Upasika (female lay devotee) slanders the scriptures, speaks evil words, never repents, and has no refuge in their hearts for the scriptures and the Dharma, such people are on the path of an Icchantika. If there are also sentient beings who commit the four grave offenses (killing, stealing, sexual misconduct, and lying), commit the five heinous crimes (killing one's father, killing one's mother, killing an Arhat, causing disunity in the Sangha, and shedding the blood of a Buddha), do not repent, and have no sense of shame, they will never have a protective heart for the true Dharma, will not befriend those who protect the Dharma, and will never praise any good deeds. If there are also those who have wrong views and do not believe in the Buddha, Dharma, and Sangha, I say that such people are also on the path of an Icchantika. Except for these people, all others should praise all giving.』 Chunda asked the Buddha: 『What is called breaking precepts?』 The Buddha told Chunda: 『Committing the four grave offenses, committing the five heinous crimes, and slandering the true Dharma are called breaking precepts.』 Chunda asked the Buddha: 『Is there a chance for such serious offenses to be reduced?』 The Buddha said: 『There is a chance for reduction. Although they have broken precepts, they still wear monastic robes and feel ashamed: 「Alas! I have committed such a serious offense today, it is strange that I have created such great suffering.」 They feel fear and develop a heart to protect the Dharma. I should praise those who protect the Dharma, and I should subdue those who do not uphold the Dharma. They should diligently cultivate the Vaipulya Sutras, various Samadhis of meditation, and expedient means. If they can do this, I say that such people are not considered to have broken precepts. Why? Just as when the sun comes out, tiny dust particles cannot be seen, so too, by cultivating the sunlight of this Mahayana Sutra, countless accumulations of sins will be eliminated. Therefore, this Sutra says that those who protect the Dharma will receive great rewards. If it is not like this, then it is the greatest breaking of precepts, and if one gives to such people, there will be no merit at all.』 『Furthermore, good man! Committing the four grave offenses』
，能知真實如來之性興護法心，若施此等所以得大果報者何？譬如有女人國土荒亂，將一嬰兒欲至他國，道遇大水泛漲流漫攜兒而度水流漂急，不捨其兒母子俱溺；然彼女人曾作大惡，以護子功德命終生天。如是，善男子！犯四重禁、五無間業，深自悔責興護法心，本作不善獲惡之業，以護法故得為福田堪受信施，護法功德亦得大果。」
純陀白佛言：「世尊！若一闡提還生信心悔過三尊，若人施與得大果不？」
佛告純陀：「莫作是語，譬如有人食庵羅果，並取其核壞而食之，持彼空核種著地中，雖復溉灌終不得生。彼一闡提亦復如是，壞善種子欲令改悔生其善心，無有是處，是故名為一闡提也。佈施持戒得大果者，果亦不同。所以者何？佈施聲聞及辟支佛，所得果報皆有差別，唯施如來獲最上果。是故說言，非一切施得大果報。」
純陀白佛言：「何故世尊而說此偈？」
佛告純陀：「有因有緣。時王舍城有不信優婆塞奉事尼揵，而來問我佈施之義，我攝彼故為說斯偈。當知如來方便密說為菩薩故，非是一切悉能了知。是故菩薩人中之雄，當於如來有餘說中分別其義，降伏一切諸犯戒人，如除稊稗害善苗者。複次，善男子！如我所說偈：
「一切江河必回曲， 一切叢林必樹木；
【現代漢語翻譯】 現代漢語譯本：如果能夠了解真實如來的本性，並生起護持佛法的心，那麼施捨給這樣的人會得到很大的果報嗎？比如，有一個女人，她的國家動盪不安，她帶著一個嬰兒想要去別的國家。在路上遇到大水，水勢洶涌，她抱著孩子過河，水流湍急，她不放棄孩子，結果母子都溺水了。然而，這個女人曾經做過很大的惡事，但因為她保護孩子的功德，死後升到了天界。同樣，善男子！即使是犯了四重禁戒、五無間罪的人，如果能深深地懺悔，並生起護持佛法的心，他們原本所作的不善之業，也會因為護持佛法的緣故，成為福田，堪受供養。護持佛法的功德也能得到很大的果報。 純陀問佛說：『世尊！如果一個一闡提（斷絕善根的人）重新生起信心，懺悔對佛、法、僧三寶的過錯，如果有人佈施給他，能得到大的果報嗎？』 佛告訴純陀：『不要這樣說。比如，有個人吃了庵羅果（一種水果），連果核也咬碎吃了。他把空果核種在土裡，即使澆水灌溉，也終究不會發芽。一闡提也是這樣，他們破壞了善的種子，想要讓他們改悔生起善心，是不可能的。所以他們被稱為一闡提。佈施和持戒能得到大的果報，但果報也各不相同。為什麼呢？佈施給聲聞和辟支佛，所得的果報都有差別，只有佈施給如來才能獲得最上的果報。所以說，不是所有的佈施都能得到大的果報。』 純陀問佛說：『為什麼世尊要說這樣的偈語呢？』 佛告訴純陀：『這是有因緣的。當時，王舍城有一個不信佛的優婆塞（在家男居士），他信奉尼揵（外道），來問我佈施的意義。我爲了攝受他，才說了這個偈語。你要知道，如來是方便地秘密地為菩薩說的，不是所有的人都能理解。所以，菩薩是人中的英雄，應當在如來所說的其他教義中分別理解其含義，降伏一切犯戒的人，就像除去雜草，保護好莊稼一樣。還有，善男子！就像我所說的偈語：』 『一切江河必回曲，一切叢林必樹木；』
【English Translation】 English version: If one can understand the true nature of the Tathagata and generate a mind to protect the Dharma, what great merit will be obtained by giving to such a person? For example, there was a woman whose country was in turmoil. She wanted to go to another country with her baby. On the way, they encountered a great flood. The water was surging, and she carried her child to cross the river. The current was rapid, but she did not abandon her child. As a result, both mother and child drowned. However, this woman had committed great evils, but because of the merit of protecting her child, she was reborn in heaven after death. Likewise, good man! Even those who have violated the four major precepts and committed the five heinous crimes, if they deeply repent and generate a mind to protect the Dharma, their originally evil deeds will, because of protecting the Dharma, become fields of merit, worthy of receiving offerings. The merit of protecting the Dharma can also obtain great rewards. Chunda asked the Buddha, 'World Honored One! If an icchantika (a person who has severed their roots of goodness) regains faith and repents of their transgressions against the Three Jewels (Buddha, Dharma, and Sangha), will giving to them bring great merit?' The Buddha told Chunda, 'Do not speak like that. For example, if someone eats an amra fruit (a type of fruit) and even crushes and eats the pit, and then plants the empty pit in the ground, it will never sprout, even if it is watered. An icchantika is the same. They have destroyed the seeds of goodness, and it is impossible to make them repent and generate good thoughts. Therefore, they are called icchantikas. Giving and upholding precepts can bring great merit, but the rewards are different. Why? Giving to Sravakas and Pratyekabuddhas brings different rewards, but only giving to the Tathagata brings the highest reward. Therefore, it is said that not all giving brings great merit.' Chunda asked the Buddha, 'Why did the World Honored One speak this verse?' The Buddha told Chunda, 'There is a cause and condition. At that time, there was an unbelieving upasaka (a male lay follower) in Rajagriha who worshipped the Nigranthas (a heterodox sect). He came to ask me about the meaning of giving. In order to guide him, I spoke this verse. You should know that the Tathagata speaks expediently and secretly for the sake of Bodhisattvas, and not everyone can understand it. Therefore, Bodhisattvas are heroes among people. They should understand the meaning of the other teachings of the Tathagata, subdue all those who violate the precepts, just like removing weeds to protect the crops. Furthermore, good man! Like the verse I spoke:' 'All rivers must turn, all forests must have trees;'
一切女人必諂偽， 一切大力必安樂。」
爾時文殊師利即從坐起，整衣服為佛作禮，而說偈言：
「非一切河必回曲， 非一切林必樹木； 非悉女人心諂偽， 非為大力悉安樂。
「如是世尊略說法門非決定說。所以者何？此三千世界中閻浮提外余閻浮提，有正直河，其直如繩，從其西海直至東海，如《方等》、《阿含》中說，是則如來有餘之說。一切叢林必樹木亦有餘說。所以者何？林有二種？亦有金銀琉璃寶樹之林。一切女人必諂偽者亦有餘說，有諸女人持戒清凈其心質直。一切大力必安樂亦有餘說，如來法王最為大力名為安樂，轉輪聖王及諸天神，亦名大力而不安樂，是故當知非一切大力皆為安樂，唯有常住非變易法大力泥洹安隱快樂。譬如良醫與彼病者醍醐令服，時彼病者請良醫言：『更與我藥我堪食之。』良師答言：『但食爾許消已更食，若頓食不消或能殺人。』時彼良師實哀病者恐其死故。如是如來慈哀愍傷，欲滅波斯匿王大臣夫人高慢心故，說此偈言：
「一切江河必回曲， 一切叢林必樹木； 一切女人必諂偽， 一切大力必安樂。
「當知世尊言無漏失，如此大地可令反覆，如來之言終無有失。是故一切有餘無餘，皆是如來攝眾生故。」
佛言
【現代漢語翻譯】 現代漢語譯本 『一切女人必定虛偽諂媚，一切有大力量的人必定安樂。』
這時，文殊師利菩薩即從座位上站起，整理好衣服，向佛陀行禮，並以偈頌說道：
『不是所有的河流都彎曲，不是所有的樹林都有樹木；不是所有女人的心都虛偽諂媚，不是所有有大力量的人都安樂。』
『世尊，您這樣略說佛法並非絕對之說。為什麼呢？在這三千世界中，閻浮提（Jambudvipa，指我們所居住的這個世界）之外的其他閻浮提，有筆直的河流，像繩子一樣直，從西海一直流到東海，正如《方等經》、《阿含經》中所說，這是如來（Tathagata，佛的稱號）的方便之說。說一切叢林都有樹木也是方便之說。為什麼呢？因為樹林有兩種，也有金銀琉璃等寶樹組成的樹林。說一切女人都虛偽諂媚也是方便之說，因為有些女人持戒清凈，心地正直。說一切有大力量的人都安樂也是方便之說，如來法王（Dharmaraja，佛的稱號）最有力量，稱為安樂，轉輪聖王（Chakravartin，擁有統治世界的理想君主）以及諸天神，也稱為有大力量，但並不安樂，所以應當知道不是所有有大力量的人都安樂，只有常住不變的涅槃（Nirvana，佛教的最高境界）才是真正的大力，安穩快樂。譬如良醫給病人服用醍醐（Ghee，一種高級乳製品），病人請求良醫說：『再給我一些藥，我還能吃。』良醫回答說：『只能吃這麼多，等消化了再吃，如果一次吃太多，不能消化，可能會致命。』這時，良醫是真正憐憫病人，怕他死去。如來也是這樣慈悲憐憫，爲了消除波斯匿王（Prasenajit，古印度憍薩羅國國王）的大臣和夫人的高慢之心，才說了這偈頌：
『一切江河必定彎曲，一切叢林必定有樹木；一切女人必定虛偽諂媚，一切有大力量的人必定安樂。』
『應當知道世尊所說的話沒有遺漏，即使大地可以翻轉，如來所說的話也終究不會有錯。所以，一切有餘之說和無餘之說，都是如來爲了攝受眾生而說的。』
佛陀說：
【English Translation】 English version 'All women are certainly deceitful, all those with great power are certainly at ease.'
At that time, Manjushri (文殊師利) immediately rose from his seat, adjusted his robes, bowed to the Buddha, and spoke in verse:
'Not all rivers are winding, not all forests have trees; not all women's hearts are deceitful, not all those with great power are at ease.'
'Thus, World Honored One, your brief teachings are not absolute. Why is that? In this three-thousand world system, outside of Jambudvipa (閻浮提), there are other Jambudvipas, where there are straight rivers, as straight as a rope, flowing from the Western Sea to the Eastern Sea, as described in the Vaipulya Sutras (方等經) and Agamas (阿含經). This is a provisional teaching of the Tathagata (如來). The statement that all forests have trees is also a provisional teaching. Why is that? Because there are two kinds of forests, some made of gold, silver, lapis lazuli, and other precious trees. The statement that all women are deceitful is also a provisional teaching, because there are women who uphold the precepts, are pure, and have upright hearts. The statement that all those with great power are at ease is also a provisional teaching. The Tathagata, the Dharma King (法王), is the most powerful and is called at ease, but the Chakravartin (轉輪聖王) and the gods, who are also called powerful, are not at ease. Therefore, it should be known that not all those with great power are at ease. Only the permanent, unchanging Dharma of Nirvana (泥洹) is true great power, secure, and joyful. For example, a good doctor gives a patient ghee (醍醐) to consume. The patient asks the doctor, 'Give me more medicine, I can eat it.' The doctor replies, 'You can only eat this much, and after it is digested, you can eat more. If you eat too much at once, it will not be digested and may kill you.' At that time, the doctor truly pities the patient, fearing his death. Likewise, the Tathagata, with compassion and pity, wishing to eliminate the arrogance of King Prasenajit's (波斯匿王) ministers and wives, spoke this verse:
'All rivers are certainly winding, all forests certainly have trees; all women are certainly deceitful, all those with great power are certainly at ease.'
'It should be known that the World Honored One's words are without error. Even if the earth could be turned upside down, the Tathagata's words would never be wrong. Therefore, all provisional and non-provisional teachings are spoken by the Tathagata to gather all beings.'
The Buddha said:
：「善哉！善哉！文殊師利！哀愍一切諸眾生故，廣說如來有餘無餘。」
爾時文殊師利復于佛前而說偈言：
「於他善隨順， 不觀作不作； 但自觀身行， 諦視善不善。
「如是，世尊！說此正法亦復非為究竟之說。所以者何？眾邪外道皆向泥犁，然佛世尊教諸弟子皆向泥洹；若生天上此則名為譭譽之說，如是種種不隨順說。云何世尊偈中說言：『於他善隨順？』」
爾時佛告文殊師利：「我所以說善隨順者，有因有緣。時阿阇世王害父王已，來詣我所而問我言：『云何世尊，為一切智非一切智耶？若一切智者，提婆達多於百千生中於如來所常懷噁心，云何聽使而得出家？』我即為彼而說此偈，於他善隨順。彼阿阇世王有害父罪而不自覺，如來欲使自省己過令其罪輕，是故說言：『但自觀身行，諦視善不善。』汝今云何見不隨順？若有持戒修行慈心而觀彼過，是則諸佛如來之法，欲令己身及諸眾生悉皆安樂，是以應觀他作不作，己身亦然，常作是觀是我弟子。」
爾時世尊，復語文殊師利言：「如我說偈：
「一切皆懼死， 莫不畏杖痛； 恕己可為譬， 勿殺勿行杖。」
爾時文殊師利復于佛前而說偈言：
「非一切懼死， 一切畏杖痛； 亦不悉喻
【現代漢語翻譯】 現代漢語譯本： 「善哉！善哉！文殊師利（Manjusri，菩薩名）！爲了憐憫一切眾生，請廣泛宣說如來（Tathagata，佛的稱號）的『有餘』和『無餘』涅槃（Nirvana，佛教的最高境界）。」
這時，文殊師利又在佛前說了偈語：
『對於他人的善行要隨順，不去看他做沒做； 但要自己觀察自己的行為，仔細審視善與不善。』
「世尊，是這樣的！您所說的這個正法，也並非究竟的說法。為什麼呢？因為那些邪見外道都走向地獄（Naraka，佛教的苦難之地），而佛世尊教導弟子們都走向涅槃；如果說生到天上，這就成了譭譽之說，像這樣種種不隨順的說法。為什麼世尊在偈語中說：『對於他人的善行要隨順』呢？」
這時，佛告訴文殊師利：「我說『善隨順』是有原因和緣由的。當時阿阇世王（Ajatasatru，古印度國王）殺害了他的父王后，來到我這裡問我：『世尊，您是一切智還是非一切智呢？如果是一切智，提婆達多（Devadatta，佛陀的堂弟，後背叛佛陀）在百千世中對如來常懷噁心，為什麼還聽任他出家呢？』我就是爲了他才說了這個偈語，『對於他人的善行要隨順』。那個阿阇世王犯了殺父的罪卻不自覺，如來想讓他反省自己的過錯，使他的罪過減輕，所以說：『但要自己觀察自己的行為，仔細審視善與不善。』你現在怎麼認為是不隨順呢？如果有人持戒修行慈心卻觀察別人的過錯，這就不符合諸佛如來的教法。諸佛如來是想讓自身和一切眾生都得到安樂，所以應該觀察他人做沒做，自己也應該這樣，常常這樣觀察才是我的弟子。」
這時，世尊又對文殊師利說：「就像我說的偈語：
『一切都害怕死亡，沒有不畏懼棍棒的痛苦； 用自己來做比喻，不要殺生，不要使用棍棒。』
這時，文殊師利又在佛前說了偈語：
『並非一切都害怕死亡，一切都畏懼棍棒的痛苦； 也不能都用自己來比喻』
【English Translation】 English version: 「Excellent! Excellent! Manjusri (a Bodhisattva)! Out of compassion for all living beings, please extensively explain the 『with remainder』 and 『without remainder』 Nirvana (the ultimate state of enlightenment in Buddhism) of the Tathagata (an epithet of the Buddha).」
At that time, Manjusri again spoke in verse before the Buddha:
『Be compliant with the good deeds of others, do not observe whether they do or do not; But observe your own actions, carefully examine good and bad.』
「Thus it is, World Honored One! This Dharma (Buddhist teachings) you speak is also not the ultimate teaching. Why is that? Because those heretical paths all lead to Naraka (hell in Buddhism), while the Buddha teaches his disciples to go to Nirvana; if one says they go to heaven, this becomes a matter of praise and blame, like these various non-compliant teachings. Why does the World Honored One say in the verse: 『Be compliant with the good deeds of others』?」
At that time, the Buddha said to Manjusri: 「My saying 『be compliant with good deeds』 has a cause and a reason. At that time, King Ajatasatru (an ancient Indian king) killed his father and then came to me and asked: 『World Honored One, are you all-knowing or not all-knowing? If you are all-knowing, Devadatta (Buddha's cousin who later betrayed him) has harbored evil intentions towards the Tathagata for hundreds of thousands of lifetimes, why did you allow him to become a monk?』 It was for him that I spoke this verse, 『Be compliant with the good deeds of others.』 That King Ajatasatru committed the crime of killing his father without realizing it. The Tathagata wanted him to reflect on his own mistakes and lessen his guilt, so I said: 『But observe your own actions, carefully examine good and bad.』 How do you now see it as non-compliant? If someone upholds precepts, practices loving-kindness, yet observes the faults of others, this does not conform to the teachings of all Buddhas. The Buddhas want to bring peace and happiness to themselves and all living beings, so one should observe whether others do or do not, and one should do the same. Constantly observing in this way is what makes one my disciple.」
At that time, the World Honored One again said to Manjusri: 「Like the verse I spoke:
『All fear death, none do not fear the pain of the stick; Use yourself as an example, do not kill, do not use the stick.』
At that time, Manjusri again spoke in verse before the Buddha:
『Not all fear death, all fear the pain of the stick; Nor can all be compared to oneself』
己， 而恕彼眾生。
「如是，世尊！略說法門亦非究竟。所以者何？如阿羅漢轉輪聖王玉女象馬大臣之寶，若諸天人及餘眾生能加害者無有是處，勇士烈女野馬獸王持戒比丘，雖有對至而不恐怖，一切皆懼死莫不畏杖痛，是則有餘說。又復不可以己喻彼。所以者何？若阿羅漢以己喻彼則為命想，若命想者此非上士，計命想者愚夫邪見向惡趣門。又復羅漢我及眾生空無所有，誰死誰殺，起害想者，無有是處。而彼所說我為喻者，為有我喻？為無我喻？若是我喻則為下劣，若無我喻是阿羅漢無有譬喻。然佛世尊，不以無因而妄說法。有王舍城大獵師主，殺生供施，請佛及僧，唯愿哀受。然佛世尊未曾食肉，等視一切如羅睺羅。即為獵師，而說此偈：
「當觀長壽者， 不害眾生故； 一切皆懼死， 莫不畏杖痛； 恕己可為喻， 勿殺勿行杖。」
佛言：「善哉！善哉！文殊師利！人中之仙安慰眾生，善說如來方便密教。」
爾時文殊師利，復說偈言：
「恭敬于父母， 增加其供養； 緣斯孝道故， 死墮無擇獄。
「世尊！此偈說無明恩愛以為父母，眾生隨順令其增長造諸惡業，死即當墮無擇地獄。」
爾時世尊復告文殊師利：「如我所說偈：
「一切因
【現代漢語翻譯】 現代漢語譯本 『己』，而寬恕那些眾生。 『像這樣，世尊！』 略微地說法門也不是究竟的。為什麼呢？就像阿羅漢（arhat，已證得涅槃的聖者）的轉輪聖王（chakravartin，統治世界的理想君主）的玉女、象、馬、大臣之寶，如果諸天人以及其他眾生能夠加以損害，這是不可能的。勇士、烈女、野馬、獸王、持戒比丘，即使面對死亡也不會恐懼，但一切眾生都懼怕死亡，沒有不畏懼棍棒和痛苦的，所以說『己』來比喻還是有不足之處。而且不可以自己來比喻他人。為什麼呢？如果阿羅漢以自己來比喻他人，就會產生『命』的執著，如果執著于『命』，就不是上等之人，執著于『命』的人是愚夫，邪見，走向惡趣之門。而且阿羅漢認為『我』和眾生都是空無所有的，誰會死，誰會殺，產生傷害的想法，這是不可能的。而他所說的『我』作為比喻，是有『我』的比喻呢？還是無『我』的比喻呢？如果是『我』的比喻，那就是低劣的，如果是無『我』的比喻，阿羅漢就沒有什麼可以比喻的了。然而佛世尊，不會無緣無故地妄說法。曾經有王舍城（Rajagrha，古印度城市）的大獵師主，殺生供奉，邀請佛和僧眾，希望佛能慈悲接受。然而佛世尊從未吃過肉，平等看待一切眾生如同羅睺羅（Rahula，佛陀的兒子）。佛就為獵師說了這首偈： 『應當觀察長壽的人，是因為不傷害眾生；一切眾生都懼怕死亡，沒有不畏懼棍棒和痛苦的；寬恕自己可以作為比喻，不要殺生，不要使用棍棒。』 佛說：『好啊！好啊！文殊師利（Manjusri，智慧的象徵）！人中之仙安慰眾生，善於宣說如來的方便密教。』 當時，文殊師利又說偈言： 『恭敬父母，增加對他們的供養；因為這種孝道，死後會墮入無擇地獄（Avici，佛教中最底層的地獄）。』 『世尊！這首偈說的是無明恩愛作為父母，眾生隨順這種無明恩愛，使其增長，造作各種惡業，死後就會墮入無擇地獄。』 當時，世尊又告訴文殊師利：『就像我所說的偈：』 『一切因』
【English Translation】 English version 'Self,' and forgive those beings. 'Thus, World Honored One!' Briefly explaining the Dharma is also not ultimate. Why is that? Like the jewels of an Arhat (arhat, a saint who has attained Nirvana) Chakravartin (chakravartin, an ideal monarch who rules the world) such as his jade maiden, elephant, horse, and minister, if gods, humans, and other beings could harm them, it would be impossible. A warrior, a brave woman, a wild horse, a beast king, a disciplined monk, even when facing death, they are not afraid, but all beings fear death, and none do not fear sticks and pain, so using 'self' as a metaphor is still insufficient. Moreover, one cannot use oneself to compare to others. Why is that? If an Arhat uses himself to compare to others, he will develop an attachment to 'life'. If one is attached to 'life', then he is not a superior person. One who is attached to 'life' is a fool, has wrong views, and is heading towards the gates of evil realms. Furthermore, an Arhat considers 'self' and all beings to be empty and without substance. Who will die, who will kill? To have thoughts of harming is impossible. And what he said about using 'self' as a metaphor, is it a metaphor with 'self' or without 'self'? If it is a metaphor with 'self', then it is inferior. If it is a metaphor without 'self', then an Arhat has no metaphor. However, the World Honored Buddha does not speak Dharma falsely without a reason. There was once a great hunter chief in Rajagrha (Rajagrha, an ancient Indian city) who killed animals for offerings and invited the Buddha and the Sangha, hoping the Buddha would compassionately accept. However, the World Honored Buddha had never eaten meat, and he regarded all beings equally like Rahula (Rahula, the Buddha's son). The Buddha then spoke this verse for the hunter: 'One should observe those who live long, because they do not harm beings; all beings fear death, and none do not fear sticks and pain; forgiving oneself can be used as a metaphor, do not kill, do not use sticks.' The Buddha said, 'Excellent! Excellent! Manjusri (Manjusri, symbol of wisdom)! The sage among humans comforts beings, and is good at explaining the Tathagata's expedient secret teachings.' At that time, Manjusri spoke another verse: 'Respecting parents, increasing offerings to them; because of this filial piety, after death, one will fall into Avici hell (Avici, the lowest hell in Buddhism).' 'World Honored One! This verse speaks of ignorance and love as parents. Beings follow this ignorance and love, causing it to grow, creating various evil deeds, and after death, they will fall into Avici hell.' At that time, the World Honored One again told Manjusri, 'Like the verse I spoke:' 'All causes'
他勢力苦， 一切己力自在樂； 一切憍慢勢暴害， 一切賢善人所愛。」
文殊師利復說偈言：
「非一切因他力苦， 亦非己力自在樂； 非一切慢勢暴害， 非一切賢人所愛。
「此是世尊，略現法門非究竟說。所以者何？如庶民子從師而學，俯仰進止悉由於師，道藝既成永得安樂。如王者子己力自在，不隨他教愚闇常苦。所以如來說此偈者，其諸眾生為魔所持不得自在，如來為彼而說此偈。是故當知非為一切他力故苦，亦非一切己力故樂。一切憍慢勢暴害者，此亦有餘說，非一切慢為盡暴害，猶如有人憍慢傲俗，出家學道或計福德持戒清凈，當知是等雖為憍慢非為暴害。一切賢善人所愛者，亦有餘說，如內法中犯四重禁，能自克勵執持威儀雖修賢行，以破正業人所不愛。何因世尊而說此偈？」
爾時佛告文殊師利：「諸佛如來不以無因而妄說法。時王舍城有拘鄰女名須跋陀羅，惡厭世俗，來詣佛所欲求出家。女人之法不得自在制由男子，自歸三寶。佛知其意，亦知是時而說此偈，一切由他勢力苦。善哉！善哉！文殊師利人中之仙，能問如來方便密教。」
文殊師利復說偈言：
「一切眾生類， 皆依飲食存； 一切諸嬰兒， 悉無吝惜心。 一切諸世間，
【現代漢語翻譯】 現代漢語譯本 依賴他人的力量是痛苦的，一切依靠自身力量是自在快樂的；一切傲慢、強勢和暴虐都是有害的，一切賢良善良的人都受人愛戴。
文殊師利（Manjusri，菩薩名）又說偈語：
並非一切因依賴他人力量而痛苦，也並非一切依靠自身力量就自在快樂；並非一切傲慢、強勢和暴虐都是有害的，也並非一切賢良的人都受人愛戴。
『這是世尊（釋迦牟尼佛）略微展示的法門，並非究竟的說法。為什麼這麼說呢？比如平民的孩子跟隨老師學習，一舉一動都聽從老師的教導，當技藝學成后就能永遠得到安樂。又如國王的兒子，依靠自身力量自在，不聽從他人教導，愚昧無知常常痛苦。所以如來說這偈語，是因為那些眾生被魔所控制，不得自在，如來為他們而說此偈。因此應當知道，並非一切依賴他人力量就痛苦，也並非一切依靠自身力量就快樂。一切傲慢、強勢和暴虐的人，這也有其他說法，並非一切傲慢都是暴虐，比如有人傲慢自大，出家學道，或者執著于福德、持戒清凈，應當知道這些人雖然傲慢，但並非暴虐。一切賢良善良的人受人愛戴，這也有其他說法，比如在佛法中犯了四重禁戒，能自我約束，堅持威儀，雖然修行賢善的行為，但因為破壞了正業，所以不被人喜愛。世尊為什麼說這偈語呢？』
這時，佛告訴文殊師利：『諸佛如來不會無緣無故地妄說法。當時王舍城（Rajagrha，古印度城市）有一個拘鄰女（Koliya，古印度種姓）名叫須跋陀羅（Subhadra，人名），厭惡世俗，來到佛所想要出家。女人的規矩是不能自主，要受男子約束，她自己皈依三寶。佛知道她的心意，也知道時機成熟，就說了這偈語，一切都因依賴他人力量而痛苦。善哉！善哉！文殊師利，人中之仙，能問如來方便的秘密教誨。』
文殊師利又說偈語：
一切眾生，都依靠飲食生存；一切嬰兒，都沒有吝嗇之心；一切世間，
【English Translation】 English version Suffering comes from relying on others' power, while all joy comes from one's own self-mastery; all arrogance, force, and violence are harmful, while all virtuous and kind people are loved.
Manjusri (a Bodhisattva) then spoke in verse:
Not all suffering comes from relying on others' power, nor does all joy come from one's own self-mastery; not all arrogance, force, and violence are harmful, nor are all virtuous people loved.
'This is a Dharma (Buddhist teaching) that the World Honored One (Buddha) has briefly shown, not the ultimate teaching. Why is that? For example, a commoner's child learns from a teacher, and all their actions are guided by the teacher. Once their skills are perfected, they will forever have peace and joy. Like a king's son, who is self-reliant and does not follow others' teachings, they are ignorant and often suffer. Therefore, the Tathagata (Buddha) spoke this verse because those beings are controlled by Mara (demon) and cannot be free. The Tathagata spoke this verse for them. Therefore, it should be known that not all suffering comes from relying on others' power, nor does all joy come from one's own self-mastery. As for all arrogant, forceful, and violent people, there is more to say. Not all arrogance is violent. For example, some people are arrogant and proud, leave home to study the Way, or are attached to merit and keeping precepts purely. It should be known that although these people are arrogant, they are not violent. As for all virtuous and kind people who are loved, there is also more to say. For example, in the inner Dharma, if one breaks the four major precepts, but can restrain themselves and uphold the proper conduct, although they cultivate virtuous actions, they are not loved because they have broken the right path. Why did the World Honored One speak this verse?'
At that time, the Buddha told Manjusri: 'The Tathagatas do not speak Dharma without a reason. At that time, in Rajagrha (an ancient Indian city), there was a Koliya (an ancient Indian caste) woman named Subhadra (a person's name), who was disgusted with the world and came to the Buddha wanting to leave home. According to the rules for women, they cannot be independent and must be controlled by men. She took refuge in the Three Jewels (Buddha, Dharma, Sangha). The Buddha knew her intention and also knew that the time was right, so he spoke this verse, that all suffering comes from relying on others' power. Well said! Well said! Manjusri, the immortal among humans, you are able to ask the Tathagata about the expedient secret teachings.'
Manjusri then spoke in verse:
All living beings rely on food to survive; all infants have no sense of stinginess; all in the world,
揣食增其病； 一切行法者， 同止得安樂。
「如是世尊，今受純陀飯食供養將無增患？」
爾時世尊復為文殊師利而說偈言：
「非一切眾生， 皆依飲食存； 非一切嬰兒， 悉無吝惜心。 非一切世間， 揣食增其病； 非一切行法， 同止得安樂。
「汝文殊師利！所得病者我當得病，諸阿羅漢及辟支佛菩薩如來悉不揣食，此則諸佛如來定法。若言羅漢及辟支佛菩薩如來曾揣食者，壞大士義。而受眾生百千佈施，讚歎一切佈施功德，欲濟眾生度三惡道無邊苦海，雖不揣食而常嘆施。欲令眾產生檀波羅蜜，端坐樹下六年苦行，豈謂不食而形瘦耶？勿謂如來眾生同數，如來已度愛慾諸流，不同世人境界行處，如來境界不可思議，聲聞弟子亦復如是。言揣食者是有餘說；一切嬰兒離慳惜者，亦有餘說；乃有無量永離慳心無動快樂，一切揣食增其病者，亦有餘說；外來之病劍刺瘡疣其數無量，一切行法同止安樂者，亦是如來有餘之說。其法多種，亦有修習世俗善法，身口意業種種凈法種種信心，而共同止不相隨順；是故當知諸佛如來，不以無因緣故違義而說，以教化故方便說法。時有半頭梵志，與諸同止修天祠齋法，來詣佛所，為降伏彼令舍異見，而說此偈。」
【現代漢語翻譯】 現代漢語譯本 執著于食物會加重病情； 一切修行佛法的人，共同居住才能獲得安樂。
『世尊，像這樣，現在接受純陀（Cunda）的飯食供養，難道不會加重病情嗎？』
這時，世尊又為文殊師利（Manjusri）說了偈語：
『並非一切眾生，都依靠飲食生存； 並非一切嬰兒，都沒有吝嗇之心。 並非世間所有人，執著于食物都會加重病情； 並非一切修行佛法的人，共同居住都能獲得安樂。
『文殊師利！我所承受的病痛，是我自己應該承受的，諸阿羅漢（Arhat）、辟支佛（Pratyekabuddha）、菩薩（Bodhisattva）、如來（Tathagata）都不會執著于食物，這是諸佛如來的定法。如果說羅漢、辟支佛、菩薩、如來曾經執著于食物，那就違背了大士的意義。他們接受眾生百千的佈施，讚歎一切佈施的功德，想要救濟眾生脫離三惡道無邊的苦海，雖然不執著于食物，卻常常讚歎佈施。想要令眾產生就檀波羅蜜（Dana paramita，佈施波羅蜜），端坐在菩提樹下六年苦行，難道是因為不吃飯才形體消瘦嗎？不要認為如來和眾生一樣，如來已經度脫了愛慾的河流，和世人的境界行為不同，如來的境界不可思議，聲聞弟子也是如此。說執著于食物，是有所保留的說法；說一切嬰兒沒有慳吝之心，也是有所保留的說法；實際上有無量眾生永遠遠離慳吝之心，獲得不動搖的快樂。說執著于食物會加重病情，也是有所保留的說法；外來的疾病，如刀劍刺傷、瘡疣等，數量無量。說一切修行佛法的人共同居住就能獲得安樂，也是如來有所保留的說法。佛法多種多樣，也有修習世俗善法，身口意業種種清凈之法，種種信心，而共同居住卻不互相隨順的。所以應當知道，諸佛如來不會無緣無故地違背真義而說法，而是爲了教化眾生而方便說法。當時有一位半頭梵志（Brahmin），和他的同伴一起修行祭祀天神的齋法，來到佛陀這裡，爲了降伏他們，讓他們捨棄錯誤的見解，才說了這個偈語。』
【English Translation】 English version Clinging to food increases illness; All who practice the Dharma, dwelling together, attain peace and joy.
'Such being the case, World Honored One, will you not increase your illness by now accepting the offering of food from Cunda?'
At that time, the World Honored One again spoke a verse for Manjusri:
'Not all beings, live by food alone; Not all infants, are without a miserly heart. Not all in the world, increase their illness by clinging to food; Not all who practice the Dharma, dwelling together, attain peace and joy.
'Manjusri! The illness I suffer is my own to bear. All Arhats, Pratyekabuddhas, Bodhisattvas, and Tathagatas do not cling to food. This is the established Dharma of all Buddhas. If it were said that Arhats, Pratyekabuddhas, Bodhisattvas, and Tathagatas ever clung to food, that would violate the meaning of a great being. They accept hundreds and thousands of offerings from beings, praise the merit of all giving, and wish to save beings from the endless suffering of the three evil realms. Though they do not cling to food, they constantly praise giving. Wishing to enable beings to achieve Dana paramita (perfection of giving), they sat under the Bodhi tree for six years of ascetic practice. Was it because they did not eat that they became emaciated? Do not think that the Tathagata is the same as ordinary beings. The Tathagata has already crossed the stream of desire and is different from the realms and practices of worldly people. The realm of the Tathagata is inconceivable, and so are the disciples of the Sravakas. To say that one clings to food is a provisional statement; to say that all infants are without miserliness is also a provisional statement. In reality, there are countless beings who have forever abandoned miserliness and attained unwavering joy. To say that clinging to food increases illness is also a provisional statement; external illnesses, such as sword wounds, sores, and warts, are countless. To say that all who practice the Dharma, dwelling together, attain peace and joy, is also a provisional statement of the Tathagata. The Dharma is diverse. There are also those who cultivate worldly good deeds, various pure practices of body, speech, and mind, and various faiths, yet dwell together without being in harmony. Therefore, you should know that the Buddhas and Tathagatas do not speak contrary to the true meaning without a reason, but rather speak expediently for the sake of teaching. At that time, there was a half-headed Brahmin, who, along with his companions, practiced the rites of worshipping the gods. They came to the Buddha, and in order to subdue them and make them abandon their wrong views, this verse was spoken.'
爾時迦葉菩薩白佛言：「云何世尊，諸餘契經皆是如來有餘說耶？」
佛言：「不也。善男子！若有眾生功德成就善解深法，如來為說常住安樂無餘之法。諸餘眾生樂聞法者，如來為彼或有餘說或無餘說。」
迦葉菩薩即大歡喜白佛言：「奇哉！世尊！等視眾生猶如一子。」
佛告迦葉：「善哉！善男子！應當如是諦解深法。」
迦葉菩薩白佛言：「世尊！唯愿如來，說此《方等般泥洹經》所得功德。」
佛告迦葉：「此《摩訶衍般泥洹經》，聞其名者所得功德，非是聲聞及辟支佛能究竟說。此《摩訶衍般泥洹經》所生功德不可思議，唯是諸佛如來境界。」
爾時諸天世人及阿修羅，即于佛前一心同聲，以偈頌曰：
「如來天中天， 甚深難思議。 如來之所說， 方等泥洹經； 出生諸功德， 亦不可思議。 正法難思議， 僧寶亦復然； 唯愿天中天， 哀愍小留住。 上座尊迦葉， 眷屬須臾至； 尊者阿難陀， 多聞大仙士， 及摩竭提王， 國王阿阇世； 斯等於如來， 最親密弟子。 彼諸正士等， 必懷疑惑想； 如來為泥洹， 為當長存世。 此等心懷疑， 於何而取定； 愿哀須臾住， 待至為決
【現代漢語翻譯】 現代漢語譯本 那時，迦葉菩薩對佛說：『世尊，為什麼其他的契經都像是如來有所保留的說法呢？』 佛說：『不是這樣的，善男子！如果有的眾生功德圓滿，善於理解深奧的佛法，如來就會為他們宣說常住安樂、毫無保留的佛法。對於其他喜歡聽法的眾生，如來會根據他們的情況，或者說有所保留的法，或者說毫無保留的法。』 迦葉菩薩聽后非常歡喜，對佛說：『真是奇妙啊，世尊！您看待眾生就像看待自己的獨生子一樣。』 佛告訴迦葉：『很好，善男子！應當這樣如實地理解深奧的佛法。』 迦葉菩薩對佛說：『世尊！我希望如來能講說這部《方等般泥洹經》（Mahāyāna Mahāparinirvāṇa Sūtra，大乘大般涅槃經）所獲得的功德。』 佛告訴迦葉：『這部《摩訶衍般泥洹經》（Mahāyāna Mahāparinirvāṇa Sūtra，大乘大般涅槃經），僅僅是聽到它的名字所獲得的功德，就不是聲聞（Śrāvaka，聽聞佛法而修行證果的人）和辟支佛（Pratyekabuddha，不依師教，獨自悟道的人）所能完全說清的。這部《摩訶衍般泥洹經》所產生的功德不可思議，只有諸佛如來才能瞭解它的境界。』 這時，諸天、世人和阿修羅（Asura，一種神道眾生），在佛前一心同聲地用偈頌說道： 『如來是天中之天， 甚深難思議。 如來所說的， 方等泥洹經（Vaipulya Mahāparinirvāṇa Sūtra，廣大的大般涅槃經）； 所產生的功德， 也是不可思議。 正法（Dharma，佛法）難思議， 僧寶（Saṃgha，僧團）也是如此； 希望天中之天， 慈悲憐憫稍微停留。 上座尊者迦葉（Mahākāśyapa，佛陀十大弟子之一）， 他的眷屬很快就到； 尊者阿難陀（Ānanda，佛陀十大弟子之一）， 博學多聞的大仙士， 以及摩竭提（Magadha，古印度國名）國王， 國王阿阇世（Ajātaśatru，古印度摩揭陀國國王）； 他們對於如來， 是最親密的弟子。 這些正直的人們， 必定會心懷疑惑； 如來是入涅槃（Nirvāṇa，佛教的最高境界）， 還是會長久住世。 他們心中有疑惑， 要如何才能確定； 希望您慈悲稍微停留， 等待他們來解決疑惑。』
【English Translation】 English version At that time, Bodhisattva Kāśyapa said to the Buddha, 'World Honored One, why do all the other sutras seem to be the Tathāgata's (如來, Thus Come One) teachings with something held back?' The Buddha said, 'No, good man! If there are sentient beings whose merits are complete and who understand the profound Dharma (佛法, Buddhist teachings) well, the Tathāgata will teach them the Dharma of permanent abiding bliss without any reservation. For other sentient beings who like to hear the Dharma, the Tathāgata will teach them either with or without reservation, depending on their capacity.' Bodhisattva Kāśyapa was very pleased and said to the Buddha, 'How wonderful, World Honored One! You regard all sentient beings as if they were your only child.' The Buddha told Kāśyapa, 'Excellent, good man! You should understand the profound Dharma in this way.' Bodhisattva Kāśyapa said to the Buddha, 'World Honored One! I wish that the Tathāgata would explain the merits obtained from this Mahāyāna Mahāparinirvāṇa Sūtra (方等般泥洹經, Great Vehicle Great Nirvana Sutra).' The Buddha told Kāśyapa, 'The merits obtained from merely hearing the name of this Mahāyāna Mahāparinirvāṇa Sūtra are beyond the complete description of Śrāvakas (聲聞, Hearers) and Pratyekabuddhas (辟支佛, Solitary Buddhas). The merits generated by this Mahāyāna Mahāparinirvāṇa Sūtra are inconceivable, and only the Buddhas and Tathāgatas can understand its realm.' At that time, the gods, humans, and Asuras (阿修羅, demigods) in the world, with one mind and voice before the Buddha, spoke in verses: 'The Tathāgata is the supreme among gods, Profound and inconceivable. The Tathāgata's teachings, The Vaipulya Mahāparinirvāṇa Sūtra (方等泥洹經, Extensive Great Nirvana Sutra); The merits it generates, Are also inconceivable. The Dharma (正法, Buddhist teachings) is inconceivable, So is the Saṃgha (僧寶, monastic community); We wish that the supreme among gods, Would compassionately stay a little longer. The venerable elder Kāśyapa (迦葉, one of the Buddha's ten great disciples), His retinue will arrive soon; The venerable Ānanda (阿難陀, one of the Buddha's ten great disciples), The learned great sage, And the king of Magadha (摩竭提, ancient Indian kingdom), King Ajātaśatru (阿阇世, king of Magadha); These are the Tathāgata's, Most intimate disciples. These righteous ones, Will surely have doubts; Whether the Tathāgata will enter Nirvāṇa (泥洹, cessation of suffering), Or will remain in the world for long. Their hearts are in doubt, How can they be certain; We wish you would compassionately stay a little longer, And wait for them to resolve their doubts.'
疑。」
爾時世尊為諸大眾而說偈言：
「諸懷疑惑者， 汝等勿憂慮。 我法生長子， 上座大迦葉； 阿難多聞士， 是等須臾至； 要令彼見我， 我當般泥洹。 如斯智慧士， 觀如來雙足； 彼自知我身， 常無常真實。」
爾時一切大眾眷屬，供養如來天繒華蓋，燒眾名香作天伎樂，其數無量不可為喻。供養佛已，萬恒河沙諸眾生等發阿耨多羅三藐三菩提心，住于菩薩最初住地。純陀長者歡喜踴躍，菩提甘露以灌其頂。
爾時世尊告文殊師利法王子、迦葉菩薩、純陀菩薩：「汝善男子！自修其心慎莫放逸，我今背疾舉身皆痛，欲須燕臥。汝文殊師利！當爲一切四眾說法，如來正法今付囑汝，乃至上座摩訶迦葉及阿難到，汝當廣說。」於是世尊，化眾生故現身有疾，右脅著地繫念明想。
大般泥洹經卷第六
【現代漢語翻譯】 現代漢語譯本 『疑惑。』
這時，世尊為所有大眾說了偈語：
『那些心懷疑惑的人，你們不必憂慮。 我的佛法所生的長子，上座大迦葉（Mahakasyapa，佛陀十大弟子之一，以頭陀苦行著稱）； 阿難（Ananda，佛陀十大弟子之一，以多聞第一著稱）這位多聞之士，他們很快就會到來； 爲了讓他們見到我，我將入般涅槃（Parinirvana，佛陀的最終涅槃）。 像這樣有智慧的人，觀察如來的雙足； 他們自己會知道我的身體，是常還是無常的真實。』
這時，所有大眾眷屬，供養如來天繒華蓋，焚燒各種名貴的香，演奏天上的音樂，其數量之多無法比喻。供養佛陀之後，像恒河沙一樣多的眾生髮起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心），安住在菩薩最初的住地。純陀（Cunda）長者歡喜雀躍，用菩提甘露灌頂。
這時，世尊告訴文殊師利（Manjusri）法王子、迦葉菩薩、純陀菩薩：『你們這些善男子！要修持自己的心，不要放逸。我現在背部疼痛，全身都痛，需要休息。你，文殊師利！應當為一切四眾說法，如來的正法現在囑託給你，直到上座摩訶迦葉和阿難到來，你應當廣為宣說。』於是，世尊爲了教化眾生，示現身體有病，右脅著地，繫念明想。
大般涅槃經卷第六
【English Translation】 English version 'doubt.'
At that time, the World Honored One spoke these verses for the assembly:
'Those who harbor doubts, you need not worry. My Dharma-born eldest son, the venerable Mahakasyapa (one of the Buddha's ten great disciples, known for his ascetic practices); Ananda (one of the Buddha's ten great disciples, known as the foremost in hearing), the learned one, they will arrive shortly; In order for them to see me, I will enter Parinirvana (the final nirvana of the Buddha). Such wise ones, observing the Tathagata's (another name for Buddha) two feet; They will know for themselves whether my body is permanent or impermanent, the truth.'
At this time, all the assembly and their retinues offered the Tathagata heavenly silk canopies and flower parasols, burned various precious incenses, and played heavenly music, the number of which was beyond comparison. After making offerings to the Buddha, beings as numerous as the sands of the Ganges River generated the mind of Anuttara-samyak-sambodhi (the unsurpassed perfect enlightenment), and dwelled in the first stage of a Bodhisattva. The elder Cunda rejoiced and leaped with joy, and poured the nectar of Bodhi on his head.
At this time, the World Honored One said to the Dharma Prince Manjusri, Bodhisattva Kasyapa, and Bodhisattva Cunda: 'You good men! Cultivate your own minds and do not be negligent. Now my back is aching and my whole body is in pain, I need to rest. You, Manjusri! Should preach the Dharma to all the four assemblies, the Tathagata's true Dharma is now entrusted to you, until the venerable Mahakasyapa and Ananda arrive, you should expound it widely.' Thereupon, the World Honored One, for the sake of transforming sentient beings, manifested illness in his body, lay down on his right side, and focused his mind on clear contemplation.
The Mahaparinirvana Sutra, Volume Six