T26n1527_涅槃論
大正藏第 26 冊 No. 1527 涅槃論
No. 1527
涅槃論一卷
婆藪槃豆作
沙門達磨菩提譯
頂禮凈覺海， 住持甘露門， 亦禮不思議， 自性清凈藏。 救世諸度門， 正趣實諦道， 及如學而學， 如法證實義， 愍長迷蒼生， 含悲傳世間。
從初如是至流血灑地，名不思議神通反示分。〈純陀〉、〈哀嘆〉二品，名成就種性遣執分。從三告以下訖〈大眾問品〉，名正法實義分。五行十功德，名方便修成分。〈師子吼品〉，名離諸放逸入證分。〈迦葉品〉，名慈光善巧住持分。〈憍陳如品〉，名顯相分。云何得長壽金剛不壞身？迦葉欲共眾生同聞故問。答意我修三業故得長壽。云何金剛不壞身問？一切眾生皆敗壞，云何得不壞？如前所行得不壞。云何堅固力？心無分別故得堅固。無來無去故長壽。不可說故不壞。無流動故堅固。云何得長壽，金剛不壞身故得長壽。云何不壞，得堅固力故不壞。迦葉為眾生非一問可了，答法相不盡故問。
愿佛開微密，廣為眾生說。云何微密？身外有佛亦不密、身內有佛亦非密、非有非無亦非密，眾生是佛故微密。云何眾生是佛？眾生非有、非無、非非有非非無，是故眾生是佛。
【現代漢語翻譯】 現代漢語譯本 No. 1527 涅槃論
涅槃論一卷
婆藪槃豆（Vasubandhu）作
沙門達磨菩提譯
頂禮清凈覺悟之海，住持甘露之門， 也禮敬那不可思議，自性清凈的寶藏。 救度世間的各種法門，正直趨向真實不虛的道路， 以及如佛所學而學，如法證實真義， 憐憫長久迷惑的眾生，懷著慈悲傳於世間。
從最初的『如是』到『流血灑地』，名為不思議神通反示分。（純陀（Cunda））、（哀嘆）二品，名為成就種性遣除執著分。從三次告知以下到（大眾問品），名為正法實義分。五行十功德，名為方便修成分。（師子吼品），名為遠離各種放逸進入證悟分。（迦葉品），名為慈光善巧住持分。（憍陳如品），名為顯相分。如何才能得到長壽金剛不壞之身？迦葉（Kasyapa）想要和眾生一同聽聞，所以發問。回答的意思是：我修持身口意三業，所以得到長壽。如何是金剛不壞之身？一切眾生都會敗壞，如何才能不壞？如前面所行持的，就能得到不壞。如何是堅固力？心中沒有分別，所以得到堅固。沒有來沒有去，所以長壽。不可言說，所以不壞。沒有流動，所以堅固。如何得到長壽，因為金剛不壞之身，所以得到長壽。如何不壞，因為得到堅固力，所以不壞。迦葉（Kasyapa）認為眾生不能通過一個問題就理解，因為佛法的相不是一個問題可以窮盡的，所以繼續發問。
愿佛陀開啟微妙秘密，廣泛地為眾生解說。什麼是微妙秘密？身外有佛也不是秘密、身內有佛也不是秘密、非有非無也不是秘密，眾生是佛，所以是微妙秘密。為什麼說眾生是佛？眾生非有、非無、非非有非非無，因此眾生是佛。
【English Translation】 English version No. 1527 Nirvana Sutra
Nirvana Sutra, One Volume
Composed by Vasubandhu (婆藪槃豆)
Translated by Shramana Dharmabodhi (沙門達磨菩提)
I bow to the pure ocean of enlightenment, which upholds the gate of nectar, And also to the inconceivable, the treasury of self-nature purity. The various gates of salvation for the world, the path that directly leads to the true reality, And learning as the Buddha learned, verifying the true meaning according to the Dharma, Having compassion for the long-deluded sentient beings, transmitting it to the world with sorrow.
From the initial 'Thus have I heard' to 'blood sprinkled on the ground,' it is called the Inconceivable Supernatural Retribution Section. The two chapters (Cunda (純陀)) and (Lamentation) are called the Accomplishment of Lineage and Dispelling of Attachment Section. From the three announcements onwards to the (Great Assembly Question Chapter), it is called the Right Dharma True Meaning Section. The Five Practices and Ten Merits are called the Expedient Cultivation Accomplishment Section. (Lion's Roar Chapter) is called the Leaving All Negligence and Entering Realization Section. (Kasyapa (迦葉) Chapter) is called the Compassionate Light Skillful Abiding Section. (Ajnatakaundinya Chapter) is called the Manifestation Section. How can one obtain a long-lasting, indestructible diamond body? Kasyapa (迦葉) wanted to hear it together with sentient beings, so he asked. The meaning of the answer is: I cultivate the three karmas of body, speech, and mind, therefore I obtain longevity. What is an indestructible diamond body? All sentient beings decay, how can one be indestructible? As practiced before, one can obtain indestructibility. What is steadfast strength? The mind has no discrimination, therefore one obtains steadfastness. Without coming and going, therefore longevity. Inexpressible, therefore indestructible. Without movement, therefore steadfast. How to obtain longevity? Because of the indestructible diamond body, therefore one obtains longevity. How is it indestructible? Because one obtains steadfast strength, therefore it is indestructible. Kasyapa (迦葉) believed that sentient beings could not understand through one question, because the characteristics of the Dharma cannot be exhausted by one question, so he continued to ask.
May the Buddha open the subtle secrets and widely explain them for sentient beings. What are the subtle secrets? A Buddha outside the body is not a secret, a Buddha inside the body is not a secret, neither existence nor non-existence is not a secret, sentient beings are Buddhas, therefore it is a subtle secret. Why are sentient beings Buddhas? Sentient beings are neither existence, nor non-existence, nor neither existence nor non-existence, therefore sentient beings are Buddhas.
云何得廣大，為眾作依止？何以故名廣大？無有識相、無不是佛、行無不凈、德無不滿，故言為眾作依止。見釋迦依止者，不名依止。小乘解義，慈故令眾生依止。實非阿羅漢，如與羅漢等者，昔教王宮生得阿羅漢，今說王宮非生、雙林非滅。云何非羅漢如與羅漢等？迦葉未蒙佛教，不問四依止。問：如來若王宮非生、雙林非滅，自然得戒，不由四果，實非阿羅漢。云何如來與羅漢等？解云：若如來實是阿羅漢，四依可與羅漢等。佛實非羅漢，那得言如與羅漢等？釋迦身有二名：一名應來；二名菩薩實行。言應者，從蓮華藏世界是大莊嚴佛，作太子現王宮生、雙林滅，此是菩薩遊戲法。第二真者，無所從來，云何與羅漢等？佛有二種名：一真佛，化同聲聞阿羅漢，佛非實聲聞，云何與四聲聞等？解向前實有羅漢，可言我與羅漢等；前不曾有羅漢，言羅漢者我身自作，云何與等？又解釋迦身名阿羅漢，性地菩薩云何與羅漢等。第二實行菩薩應來，亦能化作佛。釋迦實是阿羅漢，可言等；釋迦不曾是羅漢，云何等？是故正性地菩薩是阿羅漢，阿羅漢此菩薩，實非佛，羅漢云何與佛等？釋迦實是阿羅漢，可言等；釋迦不曾是羅漢，云何等？是故正實行菩薩是阿羅漢，是故王宮生、雙林滅皆是遊戲，菩薩現作，前實無阿羅
【現代漢語翻譯】 現代漢語譯本 如何才能獲得廣大之德，成為眾生的依靠？為什麼稱之為廣大？因為沒有分別的識相，沒有不是佛的，行為沒有不純凈的，功德沒有不滿全的，所以說成為眾生的依靠。如果見到釋迦牟尼佛還需要依靠，就不能稱之為依靠了。小乘的解釋是，因為慈悲的緣故，讓眾生依靠。實際上（佛）並非阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者），如果說『如與羅漢等』，是因為過去教導王宮中出生的人證得阿羅漢，現在說王宮並非真的出生，雙林（Sala Grove，佛陀涅槃之地）並非真的滅度。如果（佛）並非阿羅漢，卻說『如與羅漢等』，是什麼意思呢？迦葉（Kasyapa，佛陀的弟子）未曾受到佛教導時，不問四依止（Four Reliances，四種依靠）。問：如來（Tathagata，佛的稱號）如果王宮並非真的出生，雙林並非真的滅度，自然獲得戒律，不通過四果（Four Fruits，聲聞乘的四個果位），實際上並非阿羅漢，為什麼說如來與阿羅漢相等呢？解釋說：如果如來真的是阿羅漢，四依止可以與羅漢相等。佛實際上並非羅漢，怎麼能說『如與羅漢等』呢？釋迦（Sakyamuni，釋迦牟尼佛）的身有二個名稱：一個叫應來（應化而來）；一個叫菩薩實行（實踐菩薩道）。說『應』，是從蓮華藏世界（Lotus Treasury World，華藏世界）的大莊嚴佛（Great Adornment Buddha），作為太子顯現在王宮出生、雙林滅度，這是菩薩遊戲神通的示現。第二種『真』，是無所從來，怎麼能與羅漢相等呢？佛有兩種名稱：一是真佛，化現如同聲聞阿羅漢，佛並非真正的聲聞，怎麼能與四聲聞（Four Sravakas，佛陀的四位主要弟子）相等呢？解釋說，如果先前確實有羅漢，可以說『我與羅漢等』；先前不曾有羅漢，說羅漢是指我自身修成的，怎麼能相等呢？又解釋說，釋迦的身名為阿羅漢，性地菩薩（Nature-ground Bodhisattva，安住于菩薩本性的菩薩）怎麼能與羅漢相等。第二種實行菩薩應化而來，也能化作佛。如果釋迦真的是阿羅漢，可以說相等；如果釋迦不曾是羅漢，怎麼能相等？因此，正性地菩薩是阿羅漢，阿羅漢就是此菩薩，實際上並非佛，羅漢怎麼能與佛相等？如果釋迦真的是阿羅漢，可以說相等；如果釋迦不曾是羅漢，怎麼能相等？因此，正實行菩薩是阿羅漢，所以王宮出生、雙林滅度都是遊戲示現，菩薩顯現所作，先前實際上沒有阿羅漢。
【English Translation】 English version How does one attain vastness and become a refuge for all beings? Why is it called vastness? Because there is no discriminating consciousness, nothing that is not Buddha, conduct that is not pure, and virtues that are not complete; therefore, it is said to be a refuge for all beings. Seeing Sakyamuni (Sakyamuni, the historical Buddha) as someone to rely on does not constitute a true refuge. The Hinayana (Hinayana, 'the lesser vehicle' of Buddhism) explanation is that it is through compassion that beings are made to rely on him. In reality, (the Buddha) is not an Arhat (Arhat, a perfected being who has attained nirvana), but if it is said 'like being equal to an Arhat,' it is because in the past, teaching led those born in the royal palace to attain Arhatship; now it is said that the royal palace was not a real birth, and the Sala Grove (Sala Grove, the place where the Buddha passed away) was not a real passing away. If (the Buddha) is not an Arhat, yet it is said 'like being equal to an Arhat,' what does it mean? Kasyapa (Kasyapa, one of the Buddha's disciples), before receiving the Buddha's teachings, did not ask about the Four Reliances (Four Reliances, the four principles to rely on in Buddhist practice). Question: If the Tathagata (Tathagata, 'the thus-gone one,' an epithet of the Buddha) was not really born in the royal palace and did not really pass away in the Sala Grove, and naturally obtained the precepts without going through the Four Fruits (Four Fruits, the four stages of enlightenment in Theravada Buddhism), and is in reality not an Arhat, why is it said that the Tathagata is equal to an Arhat? The explanation is: if the Tathagata were truly an Arhat, the Four Reliances could be equal to those of an Arhat. The Buddha is actually not an Arhat, so how can it be said 'like being equal to an Arhat'? Sakyamuni (Sakyamuni, the historical Buddha) has two names: one is 'One Who Should Come' (referring to his manifestation), and the other is 'Bodhisattva Practice' (referring to his practice of the Bodhisattva path). Saying 'should come' refers to the Great Adornment Buddha (Great Adornment Buddha) from the Lotus Treasury World (Lotus Treasury World, a pure land in Mahayana Buddhism), appearing as a prince, being born in the royal palace, and passing away in the Sala Grove; this is a manifestation of the Bodhisattva's playful powers. The second, 'true,' is that he comes from nowhere, so how can he be equal to an Arhat? The Buddha has two kinds of names: one is the true Buddha, who transforms like a Sravaka Arhat (Sravaka Arhat, a disciple who attains enlightenment by hearing the Buddha's teachings); the Buddha is not truly a Sravaka, so how can he be equal to the Four Sravakas (Four Sravakas, the four foremost disciples of the Buddha)? The explanation is that if there were truly Arhats before, it could be said 'I am equal to the Arhats'; if there were no Arhats before, and the term Arhat refers to what I myself have achieved, how can there be equality? Furthermore, it is explained that Sakyamuni's name is Arhat, so how can a Nature-ground Bodhisattva (Nature-ground Bodhisattva, a Bodhisattva who has realized the fundamental nature of reality) be equal to an Arhat? The second, the practicing Bodhisattva who should come, can also transform into a Buddha. If Sakyamuni were truly an Arhat, it could be said to be equal; if Sakyamuni had never been an Arhat, how could there be equality? Therefore, a Bodhisattva on the path of right nature is an Arhat, and an Arhat is this Bodhisattva, but is actually not a Buddha; how can an Arhat be equal to a Buddha? If Sakyamuni were truly an Arhat, it could be said to be equal; if Sakyamuni had never been an Arhat, how could there be equality? Therefore, a Bodhisattva on the path of right practice is an Arhat; therefore, birth in the royal palace and passing away in the Sala Grove are all playful manifestations, done by the Bodhisattva; in reality, there were no Arhats before.
漢，由我化故眾生得阿羅漢，是故我作阿羅漢。第二蓮華藏世界菩薩化，與我無異，是故實非阿羅漢如與羅漢等。若我實是羅漢，菩薩可與我等；執我為羅漢者，此非菩薩法相化通，皆是不實。解四依：歡喜地為初依；六地為二依；八地為三依；法雲地為四依。化聲聞，聲聞虛斷，不曾是阿羅漢，云何與等？菩薩名為法佛，亦名緣佛。云何法佛？從法中生，行法故得見故，名法佛。云何緣佛？有緣故見，名為緣佛。問：迦葉意若自解，不須如此問；若不曾聞、不曾見，云何作如此問？答：迦葉是十二童子，如來威神力加教故能問。迦葉所問，正是涅槃，更無異外。
云何知天魔為眾作留難？解：此迦葉正問如來身，不問未來。何以得知？眾生身自不信，云何有外魔來作留難？如來今在道樹下始成佛，正法將興，魔畏失其徒眾故作留難。
云何諸調御心喜說真諦？云何名調御？凡夫眾生無所知，聞大乘是大乘、聞小乘是小乘、聞苦是苦、聞樂是樂，何以名調御？非苦說苦、非樂說樂、非常說常、昔日說小今說大，亦不名心喜說真諦、不名為調御。今說無常非無常、苦樂非苦樂、無來無去，是名說真諦。
正善具成就，演說四顛倒。正善具成就者，菩薩行四無量心，十波羅蜜無不平等，是名相中正善，
【現代漢語翻譯】 現代漢語譯本：因為我教化眾生證得阿羅漢（Arhat，斷盡煩惱，證入涅槃的聖者），所以我才示現為阿羅漢。第二蓮華藏世界（Lotus Treasury World）的菩薩化身，與我沒有差別，所以實際上並非阿羅漢，卻如同阿羅漢一般。如果我真的是阿羅漢，菩薩就可以與我相等；如果執著於我就是阿羅漢，這就不是菩薩法相化身神通，都是不真實的。解釋四依：歡喜地（Pramudita，菩薩十地之第一地）為初依；六地（Abhimukhi，菩薩十地之第六地）為二依；八地（Acala，菩薩十地之第八地）為三依；法雲地（Dharmamegha，菩薩十地之第十地）為四依。教化聲聞（Śrāvaka，聽聞佛陀教誨而得解脫者），聲聞虛妄地斷除煩惱，不曾是阿羅漢，怎麼能與阿羅漢相等呢？菩薩名為法佛（Dharma Buddha），也名緣佛（Pratyeka Buddha）。什麼是法佛？從法中生，奉行佛法而得見真理，所以名為法佛。什麼是緣佛？因緣成熟而得見真理，名為緣佛。問：迦葉（Kāśyapa，佛陀十大弟子之一）如果自己已經理解，就不需要這樣提問；如果從未聽聞、從未見過，又怎麼會提出這樣的問題？答：迦葉是十二童子之一，是如來（Tathāgata，佛陀的稱號之一）的威神力加持教導，所以才能提問。迦葉所問的，正是涅槃（Nirvana，解脫生死輪迴的境界），沒有其他含義。 如何知道天魔（Deva Mara，障礙修行的魔）為大眾設定障礙？解釋：迦葉問的是如來現在的身，不是問未來。為什麼能知道這一點？因為眾生自身不相信，怎麼會有外來的魔來設定障礙？如來現在在菩提樹下剛剛成佛，正法將要興盛，魔害怕失去他的徒眾，所以才設定障礙。 為什麼諸位調御（Tamer of beings，佛的稱號之一）內心歡喜地說真諦（Satya，真實不虛的道理）？什麼是調御？凡夫眾生一無所知，聽到大乘（Mahāyāna，佛教宗派之一）就認為是真的大乘，聽到小乘（Hinayana，佛教宗派之一）就認為是真的小乘，聽到苦就認為是真的苦，聽到樂就認為是真的樂，憑什麼稱為調御？把不是苦的說成是苦，把不是樂的說成是樂，把無常的說成是常，過去說小乘現在說大乘，這不能稱為內心歡喜地說真諦，也不能稱為調御。現在說無常不是真的無常，苦樂不是真的苦樂，無來無去，這才是說真諦。 真正具足善行，宣說四顛倒（Viparyasa，與真理相悖的四種錯誤觀念）。真正具足善行，是指菩薩奉行四無量心（Four Immeasurables，慈、悲、喜、舍），十波羅蜜（Ten Paramitas，佈施、持戒、忍辱、精進、禪定、智慧、方便、愿、力、智）沒有不平等的，這才是名相中的真正善行。
【English Translation】 English version: Because I transform beings so that they attain Arhatship (Arhat, a saint who has exhausted afflictions and entered Nirvana), therefore I manifest as an Arhat. The Bodhisattva transformation in the second Lotus Treasury World (Lotus Treasury World) is no different from me, so in reality, it is not an Arhat, but like an Arhat. If I were truly an Arhat, Bodhisattvas could be equal to me; if one clings to the idea that I am an Arhat, this is not the Dharma-body transformation of a Bodhisattva, and it is all untrue. Explanation of the Four Reliances: The Joyful Ground (Pramudita, the first of the ten Bodhisattva grounds) is the first reliance; the Sixth Ground (Abhimukhi, the sixth of the ten Bodhisattva grounds) is the second reliance; the Eighth Ground (Acala, the eighth of the ten Bodhisattva grounds) is the third reliance; the Cloud of Dharma Ground (Dharmamegha, the tenth of the ten Bodhisattva grounds) is the fourth reliance. Transforming Śrāvakas (Śrāvaka, those who attain liberation by hearing the Buddha's teachings), Śrāvakas falsely sever afflictions and have never been Arhats, so how can they be equal to Arhats? Bodhisattvas are called Dharma Buddhas (Dharma Buddha) and also Pratyeka Buddhas (Pratyeka Buddha). What is a Dharma Buddha? Born from the Dharma, seeing the truth through practicing the Dharma, hence the name Dharma Buddha. What is a Pratyeka Buddha? Seeing the truth because of conditions, hence the name Pratyeka Buddha. Question: If Kāśyapa (Kāśyapa, one of the Buddha's ten great disciples) understood on his own, he would not need to ask such a question; if he had never heard or seen it, how could he ask such a question? Answer: Kāśyapa is one of the twelve boys, and it is because of the Tathāgata's (Tathāgata, one of the titles of the Buddha) majestic power and teaching that he is able to ask. What Kāśyapa asks is precisely Nirvana (Nirvana, the state of liberation from the cycle of birth and death), and there is no other meaning. How do we know that the Deva Mara (Deva Mara, a demon who obstructs practice) creates obstacles for the assembly? Explanation: Kāśyapa is asking about the Tathāgata's present body, not asking about the future. How can we know this? Because beings themselves do not believe, how can external demons come to create obstacles? The Tathāgata has just attained Buddhahood under the Bodhi tree, and the true Dharma is about to flourish, so the demon fears losing his followers and creates obstacles. Why do all the Tamers of beings (Tamer of beings, one of the titles of the Buddha) joyfully speak the Truth (Satya, the true and unfailing principle)? What is a Tamer of beings? Ordinary beings know nothing, hearing of the Mahāyāna (Mahāyāna, one of the schools of Buddhism) they think it is truly the Mahāyāna, hearing of the Hinayana (Hinayana, one of the schools of Buddhism) they think it is truly the Hinayana, hearing of suffering they think it is truly suffering, hearing of happiness they think it is truly happiness, so why are they called Tamers of beings? To say that what is not suffering is suffering, to say that what is not happiness is happiness, to say that what is impermanent is permanent, to speak of the Hinayana in the past and now speak of the Mahāyāna, this cannot be called joyfully speaking the Truth, nor can it be called a Tamer of beings. Now to say that impermanence is not truly impermanence, that suffering and happiness are not truly suffering and happiness, that there is no coming and no going, this is called speaking the Truth. Truly possessing good deeds, expounding the Four Inversions (Viparyasa, four kinds of erroneous views contrary to the truth). Truly possessing good deeds means that Bodhisattvas practice the Four Immeasurables (Four Immeasurables, loving-kindness, compassion, joy, and equanimity), and the Ten Paramitas (Ten Paramitas, giving, morality, patience, diligence, meditation, wisdom, skillful means, vows, power, and knowledge) are all equal, this is the true good deed in name and form.
菩薩行無不正善。聲聞有彼此故，不名為正善；菩薩無彼此故，名為正善。第二正善者，昔教不正，聲聞不具成就。今者涅槃理正，無來無去無生無滅，名為正善具成就。第二從歡喜已上至法雲地，是名具成就。演說四顛倒，聲聞人言我常樂我凈、佛苦空無常是倒，聲聞苦空無常、佛常樂我凈亦顛倒。佛常樂我凈、眾生苦空無常亦是倒。云何如來說四顛倒？為聲聞說。正說四顛倒是不顛倒，更無外法是顛倒不顛倒，是名心喜說真諦。經云「說法不有亦不無，是名真諦」。
云何諸菩薩能見難見性？迦葉有二種意：一欲使一切眾生知有佛性；二不欲使見佛性。何以不欲使知見？欲令如來深解佛性。何以故名深？佛性非是可作可造可修可得故，名深。聲聞狹小不究竟，不能見。菩薩行慈悲廣濟，不求見。為眾生故、被縛故，名難見。第二解：佛性非是可見法，能見所見能知所知能修所修故，名能見難見性。
云何解滿字及與半字義？半字者漸教，滿字者涅槃，滿足教故名滿字。攝佛教果功德盡，名滿字。聲聞緣覺教不滿足故，名半字。涅槃名頓亦名漸。今論涅槃，二諦相對中滿。就行有滿不滿，故名漸教；就理無滿不滿。是故涅槃名漸教，形半字。涅槃名頓教。第二複次言滿半者，是眾生妄想，理不是滿不滿
【現代漢語翻譯】 現代漢語譯本 菩薩的行為沒有不正直善良的。聲聞乘因為有彼此的分別，所以不稱為正直善良；菩薩沒有彼此的分別，所以稱為正直善良。第二種正直善良是指，過去所教導的不正，聲聞乘不能完全成就。現在涅槃的道理是正直的，沒有來沒有去，沒有生沒有滅，稱為正直善良且完全成就。第二種是從歡喜地以上到法雲地，這稱為完全成就。演說四種顛倒，聲聞乘的人說『我是常、樂、我、凈』，而佛是『苦、空、無常』，這是顛倒；聲聞乘是『苦、空、無常』，而佛是『常、樂、我、凈』也是顛倒。佛是『常、樂、我、凈』，眾生是『苦、空、無常』也是顛倒。為什麼如來說四種顛倒呢？是爲了聲聞乘說的。正確地說四種顛倒就是不顛倒，再沒有其他法是顛倒或不顛倒，這稱為內心喜悅地說真諦。經書上說：『說法不是有也不是無，這稱為真諦』。 為什麼諸位菩薩能夠見到難以見到的佛性呢？迦葉（Kāśyapa，佛陀的弟子）有兩種用意：一是想讓一切眾生知道有佛性（Buddha-nature）；二是不想讓眾生見到佛性。為什麼不想讓眾生知道見到佛性呢？是想讓如來（Tathāgata，佛陀的稱號）深刻理解佛性。為什麼稱為深刻呢？因為佛性不是可以製作、可以創造、可以修行、可以得到的，所以稱為深刻。聲聞乘狹隘而不究竟，不能見到。菩薩行慈悲，廣泛救濟，不求見到。爲了眾生的緣故，被束縛的緣故，稱為難以見到。第二種解釋：佛性不是可以見的法，能見和所見，能知和所知，能修和所修，因此稱為能見到難以見到的佛性。 什麼是滿字和半字的含義呢？半字是指漸教，滿字是指涅槃（Nirvana），因為是滿足的教法，所以稱為滿字。包含佛教的果位功德全部，稱為滿字。聲聞乘和緣覺乘的教法不滿足，所以稱為半字。涅槃稱為頓教也稱為漸教。現在討論涅槃，二諦相對來說是圓滿的。就修行來說有圓滿和不圓滿，所以稱為漸教；就道理來說沒有圓滿和不圓滿。因此涅槃稱為漸教，形狀是半字。涅槃稱為頓教。第二種解釋，滿字和半字，是眾生的妄想，道理上不是滿和不滿。
【English Translation】 English version The conduct of a Bodhisattva is never anything but upright and virtuous. Because the Śrāvakas (Disciples of the Buddha) have a sense of self and other, they are not called upright and virtuous; because the Bodhisattvas have no sense of self and other, they are called upright and virtuous. The second kind of upright and virtuous refers to the fact that the teachings of the past were not upright, and the Śrāvakas could not fully achieve enlightenment. Now, the principle of Nirvana is upright, with no coming, no going, no birth, and no death, and is called upright and virtuous and fully achieved. The second kind is from the Stage of Joy (Pramudita) upwards to the Dharma Cloud Stage (Dharmamegha), which is called fully achieved. Expounding on the four inversions, the Śrāvakas say, 'I am permanent, joyful, self, and pure,' while the Buddha is 'suffering, empty, impermanent,' which is an inversion; the Śrāvakas are 'suffering, empty, impermanent,' while the Buddha is 'permanent, joyful, self, and pure' is also an inversion. The Buddha is 'permanent, joyful, self, and pure,' while sentient beings are 'suffering, empty, impermanent' is also an inversion. Why does the Tathāgata (another name for the Buddha) speak of the four inversions? It is for the sake of the Śrāvakas. To correctly say that the four inversions are not inversions, and there is no other dharma that is either inversion or non-inversion, this is called speaking the ultimate truth with a joyful heart. The sutra says, 'Speaking of dharma is neither existence nor non-existence, this is called the ultimate truth.' Why are the Bodhisattvas able to see the difficult-to-see Buddha-nature (Buddha-dhātu)? Kāśyapa (one of the principal disciples of Gautama Buddha) has two intentions: first, to make all sentient beings know that there is Buddha-nature; second, not to let them see Buddha-nature. Why not let them know and see it? It is to make the Tathāgata deeply understand Buddha-nature. Why is it called deep? Because Buddha-nature is not something that can be made, created, cultivated, or obtained, it is called deep. The Śrāvakas are narrow-minded and not thorough, and cannot see it. The Bodhisattvas practice loving-kindness and compassion, and extensively help others, without seeking to see it. For the sake of sentient beings, and because they are bound by them, it is called difficult to see. Second explanation: Buddha-nature is not a visible dharma; the seer and the seen, the knower and the known, the cultivator and the cultivated, therefore it is called being able to see the difficult-to-see Buddha-nature. What is the meaning of 'full word' and 'half word'? 'Half word' refers to gradual teaching, 'full word' refers to Nirvana (the ultimate state of enlightenment), because it is a complete teaching, it is called 'full word'. It encompasses all the merits and virtues of the Buddhist fruit, it is called 'full word'. The teachings of the Śrāvakas and Pratyekabuddhas (Solitary Realizers) are not complete, so they are called 'half word'. Nirvana is called both sudden and gradual teaching. Now we discuss Nirvana, which is complete in relation to the two truths. In terms of practice, there is completeness and incompleteness, so it is called gradual teaching; in terms of principle, there is no completeness or incompleteness. Therefore, Nirvana is called gradual teaching, shaped like a 'half word'. Nirvana is called sudden teaching. Second explanation, 'full word' and 'half word' are the delusions of sentient beings, in principle there is no fullness or incompleteness.
，是故言涅槃漸教。云何諸菩薩能見難見性？是或但見法。又言云何解滿字及與半字義？今更無見不見。
云何共聖行？如娑羅娑鳥。如來在王宮，取婦有兒，或出家與聲聞同。譬如娑羅娑鳥，共為一群不可分別，聖者如來與一切眾生同修同行故，言云何共聖行，如娑羅娑鳥。第二解：色為聖人，聲聞色心為聖人，菩薩聖人非心色。言有心色者，故非聖人。聲聞聖人形色為共，菩薩聖人無青黃赤白心識，理共有心識凡夫，無心識聖人故言聖人。言娑羅娑鳥者總名，譬如來共一切眾生不可分別。迦鄰提者，譬涅槃別一切眾生，還去聲聞意。菩薩知如來與一切眾生無差別，故名共。解有相舍離。如來未出世，有凡有聖相舍離；如來出世，一切眾生不相舍離。聲聞意。菩薩不相舍離者，如來不出世不相舍離，如來出世不相離。解世諦無苦空無常，第一義諦無常樂我凈。有人言：無世諦，有常樂我凈。淺解義理。又有人言：有是世諦，無是第一義諦；亦有亦無是世諦，非有非無是第一義諦。非有非無更無外法故，名共聖行。
迦鄰提日月，太白與歲星。云何名日月？此日月者，譬喻凡夫見日月有出沒，聖人不曾見出沒。第二聲聞人，見佛王宮生、雙林滅。菩薩不曾見王宮生、雙林入涅槃。第三日月沒故，太白歲星
【現代漢語翻譯】 現代漢語譯本：因此說涅槃是漸教。諸菩薩如何能見到難以見到的自性？是或者只是見到了法。又說如何理解滿字和半字的含義？現在已經沒有見與不見的分別了。
如何與聖者同行？就像娑羅娑鳥（一種鳥）。如來在王宮中，娶妻生子，或者出家與聲聞（佛陀的弟子）一同修行。譬如娑羅娑鳥，混在一起難以分辨，聖者如來與一切眾生一同修行，所以說如何與聖者同行，就像娑羅娑鳥。第二種解釋：色（物質）是聖人，聲聞的色心是聖人，菩薩的聖人不是心色。說有心色的人，就不是聖人。聲聞聖人的形色是共同的，菩薩聖人沒有青黃赤白等心識，從道理上說，有心識的是凡夫，沒有心識的是聖人，所以說是聖人。說娑羅娑鳥是總稱，譬如如來與一切眾生不可分別。迦鄰提（一種樹）譬如涅槃區別於一切眾生，還是回到聲聞的理解。菩薩知道如來與一切眾生沒有差別，所以稱為共同。解釋有相的舍離。如來未出世時，有凡夫有聖人，彼此分離；如來出世后，一切眾生不再分離。聲聞的理解是，菩薩不分離，如來不出世時不分離，如來出世后也不分離。解釋世俗諦沒有苦空無常，第一義諦沒有常樂我凈。有人說：沒有世俗諦，有常樂我凈。這是淺顯的理解。又有人說：有的是世俗諦，沒有的是第一義諦；亦有亦無的是世俗諦，非有非無的是第一義諦。非有非無之外沒有其他法，所以稱為共同的聖行。
迦鄰提（一種樹）日月，太白星與歲星（木星）。如何稱為日月？這日月，譬喻凡夫見日月有出沒，聖人從未見過出沒。第二種理解是聲聞人，見佛在王宮出生，在雙林（兩棵娑羅樹林）滅度。菩薩從未見過在王宮出生，在雙林入涅槃。第三種理解是日月沒落，太白星和歲星...
【English Translation】 English version: Therefore, it is said that Nirvana is a gradual teaching. How can the Bodhisattvas see the difficult-to-see nature? It is either just seeing the Dharma. Also, how to understand the meaning of 'full character' and 'half character'? Now there is no distinction between seeing and not seeing.
How to walk together with the saints? Like the Sarasa bird (a type of bird). The Tathagata (another name for Buddha) in the royal palace, took a wife and had children, or left home to practice with the Sravakas (disciples of the Buddha). For example, the Sarasa birds are mixed together and difficult to distinguish. The saintly Tathagata practices together with all sentient beings, so it is said how to walk together with the saints, like the Sarasa bird. Second explanation: Rupa (matter) is the saint, the rupa and mind of the Sravakas are the saints, the saint of the Bodhisattvas is not mind and rupa. Those who say they have mind and rupa are not saints. The form and appearance of the Sravaka saints are common, the Bodhisattva saints have no blue, yellow, red, white, etc. consciousness. Logically speaking, those with consciousness are ordinary people, and those without consciousness are saints, so they are called saints. Saying that the Sarasa bird is a general term, for example, the Tathagata is indistinguishable from all sentient beings. Kalindi (a type of tree) is like Nirvana distinguishing from all sentient beings, still returning to the understanding of the Sravakas. Bodhisattvas know that the Tathagata is no different from all sentient beings, so it is called common. Explaining the separation of appearances. Before the Tathagata appeared in the world, there were ordinary people and saints, separated from each other; after the Tathagata appeared in the world, all sentient beings were no longer separated. The understanding of the Sravakas is that Bodhisattvas are not separated, they are not separated when the Tathagata does not appear in the world, and they are not separated when the Tathagata appears in the world. Explaining that mundane truth has no suffering, emptiness, or impermanence, and ultimate truth has no permanence, bliss, self, or purity. Some people say: there is no mundane truth, there is permanence, bliss, self, and purity. This is a superficial understanding. Others say: what exists is mundane truth, what does not exist is ultimate truth; what both exists and does not exist is mundane truth, what neither exists nor does not exist is ultimate truth. There is no other Dharma outside of neither existence nor non-existence, so it is called common saintly conduct.
Kalindi (a type of tree) sun and moon, Venus and Jupiter. How are they called sun and moon? These sun and moon are metaphors for ordinary people seeing the sun and moon rising and setting, but saints have never seen them rising and setting. The second understanding is that the Sravakas see the Buddha born in the royal palace and passing away in the twin Sala trees (grove of two Sala trees). Bodhisattvas have never seen birth in the royal palace or entering Nirvana in the twin Sala trees. The third understanding is that the sun and moon set, Venus and Jupiter...
出，世人生怪。如來入涅槃，聲聞緣覺出，法與如來異，故言星出。眾生妄見日月歲星有出沒，而實無出沒；眾生見如來有生滅，而如來實無生滅。
云何未發心而名為菩薩？聲聞有發不發，緣覺亦有發不發，菩薩亦有發不發，此三種菩薩名發心。云何發心者？果異可得名發心。如來從初教，眾生有發不發。昔教有發，不名為發。云何不名發？見有佛異可得可求，差別不名發。何者名發？今說無相涅槃理薰故，令一切發，名為發。無有聲聞緣覺菩薩，有發不發故。言未發心而名為菩薩，涅槃平等照一切故，一切未發心皆名為菩薩。迦葉何故問云何未發心而名為菩薩？發心者，見日月。不發心，不見日月。二發心者見常住，不發心者不見。曏者如來出世有發不發，發者見、不發不見。今者涅槃平等照，發亦是發亦是不發。
云何于大眾而得無所畏？菩薩出世慈悲平等，不壞眾生相故。言無所畏，菩薩無畏、眾生亦無畏。云何眾生不畏？菩薩出世不壞眾生相，是故眾生亦不畏。如來出世，以慈悲喜捨四無量心，平等無有差別，無有天魔外道乃至一闡提，如一子想無所畏。何以眾生無所畏？一切眾生視如來如父母，故無所畏。何以名闡提？不識佛、不識內外道，名一闡提。問：一闡提不識內外，與菩薩何異？解
【現代漢語翻譯】 現代漢語譯本：出世之人會覺得奇怪。如來（Tathagata，佛的稱號）入涅槃（Nirvana，佛教術語，指解脫生死的狀態），聲聞（Sravaka，聽聞佛法而修道的人）緣覺（Pratyekabuddha，不依師教，自己覺悟的人）出現，（他們所說的）法與如來不同，所以說像星辰出現一樣。眾生妄想地認為日月歲星有出現和消失，但實際上它們並沒有出現和消失；眾生認為如來有生和滅，但如來實際上沒有生和滅。
什麼是未發心而稱為菩薩（Bodhisattva，指立志成佛的人）？聲聞有發心和未發心，緣覺也有發心和未發心，菩薩也有發心和未發心，這三種菩薩都可以被稱為發心。什麼是發心者？如果結果不同，就可以稱為發心。如來最初教導時，眾生有發心和未發心。過去所教導的有發心，不能稱為發心。為什麼不能稱為發心？因為見到有佛的差異可以獲得和追求，這種差別不能稱為發心。什麼才能稱為發心？現在所說的無相涅槃的道理熏習的緣故，使一切眾生髮心，這才能稱為發心。沒有聲聞、緣覺、菩薩有發心和未發心之分。說未發心而稱為菩薩，是因為涅槃平等地照耀一切，所以一切未發心都可以稱為菩薩。迦葉（Kasyapa，佛陀的十大弟子之一）為什麼問什麼是未發心而稱為菩薩？發心的人，能見到日月。不發心的人，見不到日月。兩種發心的人能見到常住（永恒不變），不發心的人見不到。過去如來出世時有發心和未發心，發心的人能見到，不發心的人見不到。現在涅槃平等地照耀，發心也是發心，也是不發心。
什麼是在大眾之中能夠得到無所畏懼？菩薩出世慈悲平等，不破壞眾生的相貌的緣故。說無所畏懼，菩薩無所畏懼，眾生也無所畏懼。為什麼眾生不畏懼？菩薩出世不破壞眾生的相貌，所以眾生也不畏懼。如來出世，以慈悲喜捨四無量心，平等沒有差別，沒有天魔外道甚至一闡提（Icchantika，斷絕一切善根的人），都像對待自己的孩子一樣，所以無所畏懼。為什麼眾生無所畏懼？一切眾生視如來如父母，所以無所畏懼。為什麼稱為一闡提？不認識佛，不認識內外道，稱為一闡提。問：一闡提不認識內外道，與菩薩有什麼不同？解答
【English Translation】 English version: Worldly people find it strange when the Tathagata (title of the Buddha) enters Nirvana (Buddhist term for the state of liberation from the cycle of birth and death), and Sravakas (disciples who hear the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own) appear. Their teachings differ from the Tathagata's, hence the analogy to stars appearing. Sentient beings mistakenly believe that the sun, moon, and planets appear and disappear, but in reality, they do not. Sentient beings believe that the Tathagata is born and dies, but in reality, the Tathagata neither is born nor dies.
What does it mean to be called a Bodhisattva (one who aspires to become a Buddha) without having generated the aspiration for enlightenment? Sravakas may or may not have generated the aspiration, Pratyekabuddhas may or may not have generated the aspiration, and Bodhisattvas may or may not have generated the aspiration. All three types of Bodhisattvas can be called those who have generated the aspiration. What defines one who has generated the aspiration? If the result is different, it can be called generating the aspiration. When the Tathagata first taught, sentient beings either generated the aspiration or did not. Past teachings that involved generating the aspiration cannot be called generating the aspiration now. Why not? Because seeing that the differences of the Buddhas can be obtained and sought after, this distinction cannot be called generating the aspiration. What then is called generating the aspiration? It is the influence of the principle of formless Nirvana that causes all beings to generate the aspiration, and this is called generating the aspiration. There is no distinction between Sravakas, Pratyekabuddhas, and Bodhisattvas in terms of having generated the aspiration or not. To say that one is called a Bodhisattva without having generated the aspiration means that Nirvana equally illuminates all, so all who have not generated the aspiration can be called Bodhisattvas. Why does Kasyapa (one of the Buddha's ten great disciples) ask what it means to be called a Bodhisattva without having generated the aspiration? Those who have generated the aspiration can see the sun and moon. Those who have not generated the aspiration cannot see the sun and moon. Those who have generated the aspiration in both ways can see the permanent (unchanging), while those who have not generated the aspiration cannot see it. In the past, when the Tathagata appeared in the world, there were those who had generated the aspiration and those who had not. Those who had generated the aspiration could see, while those who had not could not see. Now, Nirvana equally illuminates, so generating the aspiration is both generating and not generating.
How can one attain fearlessness in the midst of the assembly? The Bodhisattva appears in the world with impartial compassion, without destroying the characteristics of sentient beings. To say 'fearlessness' means that the Bodhisattva is fearless, and sentient beings are also fearless. Why are sentient beings not afraid? Because the Bodhisattva appears in the world without destroying the characteristics of sentient beings, therefore sentient beings are not afraid. When the Tathagata appears in the world, with the four immeasurable minds of loving-kindness, compassion, joy, and equanimity, there is equality without distinction, without heavenly demons, external paths, or even Icchantikas (those who have severed all roots of goodness), treating them all like one's own children, therefore there is fearlessness. Why are sentient beings fearless? Because all sentient beings regard the Tathagata as their parents, therefore they are fearless. Why is one called an Icchantika? One who does not recognize the Buddha and does not recognize the internal and external paths is called an Icchantika. Question: What is the difference between an Icchantika who does not recognize the internal and external paths and a Bodhisattva? Answer:
言：菩薩不識內外不殺，一闡提不識故行殺。猶如閻浮金無能說其過。解：此是和眾義。閻浮檀金有四種。其四者何？一、青；二、黃；三、赤；四、紫磨。青者喻外道，黃者喻聲聞緣覺，赤喻六波羅蜜菩薩，紫磨喻如來。閻浮金亦有青黃赤白，有四種諸色。二者世間好物，雖復端正猶有闕少。閻浮金者不如此物，不可說其過。喻如來得涅槃，亦種種聲聞、外道、六波羅蜜菩薩，猶如閻浮金不可說其過。紫磨金具有眾色，喻涅槃具有天魔外道、聲聞緣覺、六波羅蜜菩薩。何以如此？此外更無異法。紫磨金一切具足，諸色不可說。聲聞緣覺、六波羅蜜、外道種種有故不可說。涅槃理非青黃赤白法，亦青黃赤白故，言不可說。若有青黃赤白可說其過，此青黃赤白不曾有故不可說。云何處濁世不污如蓮華？濁世者五濁。云何五濁？劫濁、煩惱濁。釋迦出於五濁，王宮生有妻子，金銀七珍種種財物，皆名為濁；不為所染故，名處濁世不污如蓮華。第二第三乘法名之為濁，金者涅槃，不為三乘所染，故名不污。
云何處煩惱，煩惱不能染？如醫療眾病，不為病所污。迦葉問意據如來，三界煩惱、九十八使，如來出世不為所污。一切眾生，三界煩惱、九十八使所污。第二聲聞緣覺、六波羅蜜，計有煩惱可斷、佛果可得，是故
【現代漢語翻譯】 現代漢語譯本： 問：菩薩不辨內外，所以不殺生；一闡提（Icchantika，斷絕善根的人）因為不辨內外，所以行殺戮。這就好比閻浮金（Jambudvipa-gold，產于閻浮提的金子）完美無瑕，無法說出它的過失。解釋：這是和合大眾的意義。閻浮檀金（Jambudana-gold，一種純凈的黃金）有四種顏色。是哪四種呢？第一種是青色；第二種是黃色；第三種是赤色；第四種是紫磨色（Jambunada-gold，一種非常純凈的黃金）。青色比喻外道，黃色比喻聲聞緣覺，赤色比喻六波羅蜜菩薩，紫磨色比喻如來。閻浮金也有青黃赤白等四種顏色。世間美好的事物，即使再端正也有缺陷。閻浮金不是這樣，無法說出它的過失。這比喻如來證得涅槃，也包括種種聲聞、外道、六波羅蜜菩薩，就像閻浮金一樣無法說出它的過失。紫磨金具有各種顏色，比喻涅槃具有天魔外道、聲聞緣覺、六波羅蜜菩薩。為什麼這樣說呢？因為除此之外沒有其他不同的法。紫磨金一切具足，各種顏色無法說盡。聲聞緣覺、六波羅蜜、外道種種都有，所以無法說盡。涅槃的真理並非青黃赤白等法，但又包含青黃赤白等法，所以說無法說盡。如果存在可以被說出過失的青黃赤白，那麼這種青黃赤白是不曾存在的，所以無法說出它的過失。 如何身處濁世而不被污染，如同蓮花一般？濁世指的是五濁。什麼是五濁？劫濁、煩惱濁。釋迦（Sakya，釋迦牟尼佛）出於五濁，在王宮出生，有妻子，擁有金銀七寶等各種財物，這些都可稱為濁；但不被這些所染污，所以稱為身處濁世而不被污染，如同蓮花一般。第二第三乘的法被稱為濁，金指的是涅槃，不被三乘所染污，所以稱為不污。 如何身處煩惱之中，而不被煩惱所染？就像醫生治療各種疾病，卻不被疾病所污染。迦葉（Kasyapa，摩訶迦葉）所問的含義在於如來，三界的煩惱、九十八使（指九十八種煩惱），如來出世卻不被這些所污染。一切眾生，都被三界的煩惱、九十八使所污染。第二，聲聞緣覺、六波羅蜜，認為有煩惱可以斷除、佛果可以證得，所以（以下內容缺失）。
【English Translation】 English version: Question: Bodhisattvas, not distinguishing between internal and external, do not kill; Icchantikas (those who have severed their roots of goodness), because they do not distinguish, engage in killing. It is like Jambudvipa-gold (gold from Jambudvipa), which is flawless and whose faults cannot be spoken of. Explanation: This is the meaning of harmonizing the assembly. Jambudana-gold (a type of pure gold) has four colors. What are the four? First, blue; second, yellow; third, red; fourth, Jambunada-gold (a very pure type of gold). Blue is a metaphor for heretics, yellow for Sravakas and Pratyekabuddhas, red for Bodhisattvas practicing the Six Paramitas, and Jambunada-gold for the Tathagata. Jambudvipa-gold also has four colors: blue, yellow, red, and white. Worldly good things, even if perfect, still have shortcomings. Jambudvipa-gold is not like that; its faults cannot be spoken of. This is a metaphor for the Tathagata attaining Nirvana, which also includes various Sravakas, heretics, and Bodhisattvas practicing the Six Paramitas, just like Jambudvipa-gold whose faults cannot be spoken of. Jambunada-gold possesses all colors, a metaphor for Nirvana possessing heavenly demons, heretics, Sravakas, Pratyekabuddhas, and Bodhisattvas practicing the Six Paramitas. Why is this so? Because there is no other different Dharma besides this. Jambunada-gold is complete in every way, and its various colors cannot be fully described. Sravakas, Pratyekabuddhas, the Six Paramitas, and heretics all exist in various forms, so they cannot be fully described. The truth of Nirvana is neither blue, yellow, red, nor white, yet it also encompasses blue, yellow, red, and white, so it is said to be indescribable. If there were blue, yellow, red, and white that could be said to have faults, then such blue, yellow, red, and white would not exist, so their faults cannot be spoken of. How can one be in the defiled world without being defiled, like a lotus flower? The defiled world refers to the Five Turbidities. What are the Five Turbidities? The Turbidity of the Age, and the Turbidity of Afflictions. Sakya (Sakyamuni Buddha) emerged from the Five Turbidities, was born in a royal palace, had a wife, and possessed gold, silver, the seven treasures, and various riches, all of which can be called defilements; but he was not defiled by these, so he is called being in the defiled world without being defiled, like a lotus flower. The teachings of the Second and Third Vehicles are called defilements, and gold refers to Nirvana, which is not defiled by the Three Vehicles, so it is called undefiled. How can one be in the midst of afflictions without being defiled by them? It is like a doctor who treats various diseases without being contaminated by them. Kasyapa's (Mahakasyapa) question refers to the Tathagata, the afflictions of the Three Realms, and the ninety-eight bonds (referring to ninety-eight types of afflictions); the Tathagata appears in the world without being defiled by these. All sentient beings are defiled by the afflictions of the Three Realms and the ninety-eight bonds. Secondly, Sravakas, Pratyekabuddhas, and those practicing the Six Paramitas believe that there are afflictions to be severed and the fruit of Buddhahood to be attained, therefore (the following content is missing).
為煩惱所污。十地菩薩，行通達大智故，不為煩惱所污。第四大菩薩望果，亦為煩惱所污。今者涅槃非是因果所得，是故不為所污。第五四諦教乃至般若波羅蜜、法華，亦名煩惱所污，今者涅槃理，無流動、無得失、無起滅，是故不為所污，如醫療眾病，不為病所污。如來出世始從三歸五戒，乃至菩薩戒彈指低頭，以漸教化治眾生病，知煩惱故不為病所污。眾生不知煩惱故，恒為病所污。第二次第教，亦名治眾生病。第三名力教，神通變化身一切降伏，亦名治眾生病。第四今時說涅槃，治前別教患，亦名療眾病。云何名患？一切眾生未發心名患。見丈六發心，又解非丈六使發心。涅槃平等照，令使發心故，名療眾病。
生死大海中，云何作船師？三界名生死，如來出世亦名生死。何以名生死？如來法能度眾生令不生死，故言生死大海中作船師。第二丈六說次第法，乃至法華亦名生死法。今說涅槃，無來無去無生無滅，度前生死教，故名船師。初解丈六不生死，及教不生滅。第二丈六及教亦生死，涅槃無生滅。第三佛滅度后，誰能度生死？唯大菩薩能度生死。第四菩薩亦不能度，大涅槃理能度生死。喻世間船師，善解方便能知海難，煩惱大海三界為船，如來種種方便說三乘法為船師。世間船師指因指果，眾生上船
【現代漢語翻譯】 現代漢語譯本：為煩惱所污染。十地菩薩（Dashabhumika Bodhisattva，指證得十地果位的菩薩），因為通達大智慧的緣故，不被煩惱所污染。第四大菩薩（指接近佛果的菩薩），因為還在望果，所以仍然會被煩惱所污染。而現在的涅槃（Nirvana，指寂滅、解脫的境界）不是因果所得，所以不被煩惱所污染。第五，四諦（Four Noble Truths，指苦、集、滅、道四聖諦）的教法乃至般若波羅蜜（Prajnaparamita，指般若智慧到達彼岸）、法華（Lotus Sutra，指妙法蓮華經），也名為被煩惱所污染，而現在的涅槃的道理，沒有流動、沒有得失、沒有起滅，所以不被煩惱所污染，就像醫生治療各種疾病，卻不被疾病所污染一樣。如來（Tathagata，指佛的稱號之一）出世，最初從三歸五戒（Three Refuges and Five Precepts，指佛教徒皈依三寶和遵守五戒），乃至菩薩戒（Bodhisattva Precepts，指菩薩所受持的戒律），彈指低頭，用漸進的方式教化治理眾生的疾病，因爲了解煩惱的緣故，所以不被疾病所污染。眾生因為不瞭解煩惱，所以總是被疾病所污染。第二次第教，也名為治療眾生疾病。第三名力教，用神通變化的身形一切降伏，也名為治療眾生疾病。第四，現在所說的涅槃，治療之前的別教（指特定的教法）的弊病，也名為治療眾病。什麼叫做弊病呢？一切眾生沒有發起菩提心（Bodhi-citta，指追求覺悟的心）叫做弊病。見到丈六金身（指佛的化身）而發起菩提心，又理解到非丈六金身才能使人發起菩提心。涅槃用平等的光芒照耀，使眾生髮起菩提心，所以名為治療眾病。
生死大海中，如何做船師呢？三界（Three Realms，指欲界、色界、無色界）名為生死，如來出世也名為生死。為什麼名為生死呢？如來的法能夠度化眾生，使他們不再生死輪迴，所以說在生死大海中做船師。第二，丈六金身所說的次第法，乃至法華也名為生死法。現在所說的涅槃，無來無去無生無滅，度化之前的生死教法，所以名為船師。最初理解丈六金身不生死，以及教法不生滅。第二，丈六金身和教法也生死，涅槃無生滅。第三，佛滅度后，誰能度化生死呢？只有大菩薩（Mahasattva，指大菩薩）能夠度化生死。第四，菩薩也不能度化，大涅槃的道理能夠度化生死。比喻世間的船師，善於瞭解方便，能夠知道海難，煩惱大海以三界為船，如來用種種方便說三乘法（Three Vehicles，指聲聞乘、緣覺乘、菩薩乘）為船師。世間船師指因指果，眾生上船。
【English Translation】 English version: Defiled by afflictions. The Bodhisattvas of the Ten Grounds (Dashabhumika Bodhisattva, referring to Bodhisattvas who have attained the ten stages of realization), because they have penetrated great wisdom, are not defiled by afflictions. The Fourth Great Bodhisattva (referring to Bodhisattvas close to attaining Buddhahood), because they are still hoping for the fruit, are still defiled by afflictions. But the present Nirvana (Nirvana, referring to the state of stillness and liberation) is not obtained through cause and effect, so it is not defiled. Fifth, the teachings of the Four Noble Truths (Four Noble Truths, referring to the truths of suffering, its origin, its cessation, and the path to its cessation), even the Prajnaparamita (Prajnaparamita, referring to the perfection of wisdom) and the Lotus Sutra (Lotus Sutra, referring to the Wonderful Dharma Lotus Flower Sutra), are also said to be defiled by afflictions, but the principle of the present Nirvana has no flow, no gain or loss, no arising or ceasing, so it is not defiled, just as a doctor treats various diseases but is not defiled by the diseases. The Tathagata (Tathagata, one of the titles of the Buddha) appeared in the world, starting from the Three Refuges and Five Precepts (Three Refuges and Five Precepts, referring to the Buddhist's refuge in the Three Jewels and adherence to the Five Precepts), even the Bodhisattva Precepts (Bodhisattva Precepts, referring to the precepts upheld by Bodhisattvas), snapping fingers and bowing the head, gradually teaching and governing the diseases of sentient beings, because they understand afflictions, they are not defiled by diseases. Sentient beings, because they do not understand afflictions, are always defiled by diseases. The Second Gradual Teaching is also called treating the diseases of sentient beings. The Third is called the Teaching of Power, using supernatural transformations to subdue everything, also called treating the diseases of sentient beings. Fourth, the Nirvana spoken of now, treats the defects of the previous Separate Teachings (referring to specific teachings), also called treating all diseases. What is called a defect? All sentient beings who have not aroused the Bodhi-citta (Bodhi-citta, referring to the mind seeking enlightenment) are called a defect. Seeing the sixteen-foot golden body (referring to the manifested body of the Buddha) and arousing the Bodhi-citta, and also understanding that it is not the sixteen-foot golden body that enables people to arouse the Bodhi-citta. Nirvana shines with equal light, causing sentient beings to arouse the Bodhi-citta, so it is called treating all diseases.
In the ocean of birth and death, how to be a boatman? The Three Realms (Three Realms, referring to the Desire Realm, the Form Realm, and the Formless Realm) are called birth and death, and the Tathagata's appearance in the world is also called birth and death. Why is it called birth and death? The Tathagata's Dharma can liberate sentient beings, so that they are no longer subject to birth and death, so it is said to be a boatman in the ocean of birth and death. Second, the gradual Dharma spoken of by the sixteen-foot golden body, even the Lotus Sutra, is also called the Dharma of birth and death. The Nirvana spoken of now, without coming or going, without arising or ceasing, liberates the previous teachings of birth and death, so it is called a boatman. Initially understanding that the sixteen-foot golden body does not undergo birth and death, and that the teachings do not arise or cease. Second, the sixteen-foot golden body and the teachings also undergo birth and death, Nirvana has no arising or ceasing. Third, after the Buddha's Parinirvana, who can liberate from birth and death? Only the Great Bodhisattvas (Mahasattva, referring to great Bodhisattvas) can liberate from birth and death. Fourth, even Bodhisattvas cannot liberate, the principle of Great Nirvana can liberate from birth and death. It is like a worldly boatman, skilled in understanding expedient means, able to know the dangers of the sea, the ocean of afflictions takes the Three Realms as the boat, the Tathagata uses various expedient means to speak of the Three Vehicles (Three Vehicles, referring to the Sravaka Vehicle, the Pratyekabuddha Vehicle, and the Bodhisattva Vehicle) as the boatman. The worldly boatman points to the cause and points to the effect, sentient beings board the boat.
；如來方便說三乘法，說因說果，言出三界者猶是生死，是故以三界為船。初次第教者，以生死度眾生故，名為船師；法華以萬行為船師。今涅槃以無生死為船，何以示病所污？復有生死大海中，云何作船師？前去煩惱。又煩惱大海中作船師，度令到彼岸。云何捨生死？如蛇脫故皮。迦葉問：如來出世生死，今說入涅槃道。我不生不死，如蛇脫故皮不生滅。次第丈六所說是生死法，今者說涅槃不滅。前次第教此教無理，如蛇脫故皮，無利無功德。今者涅槃無生無滅，亦不破教。第二一切眾生，乃至言說不言說，有形類悉有空名，唯涅槃是真實理。
云何觀三寶，猶如天意樹？三寶名軌則，如來出世示現有三寶。由有三寶故，受三歸得五戒，亦得彈指，亦得隨意所修隨意所得。如來亦名如意三寶，亦名如來如意、眾生如意。云何眾生如意？隨意受三歸五戒，乃至菩薩悉得果報故，名眾生如意。如來如意者，隨眾生根感，故名如意。今言涅槃如意者，一切苦樂善惡無不是理，故名如意，故言觀三寶猶如天意樹。喻他化自在天有一樹，能隨諸天意所得故，名如意樹。諸天行行久故，感得此樹。三寶亦如是，眾生行行久故，感得丈六，故名三寶猶如天意樹。
三乘若無性，云何而得說三乘者非，如來說一法？三乘
【現代漢語翻譯】 現代漢語譯本：如來爲了方便，權且說有三乘法（Sāṃyāna，聲聞乘、緣覺乘、菩薩乘），說因說果，但凡是說還在三界（Trailokya，欲界、色界、無色界）之內的，都還在生死輪迴之中，所以才說以三界為船。最初的次第教法，是以生死來度化眾生，所以才叫做船師；《法華經》以萬行作為船師。現在《涅槃經》以沒有生死作為船，為什麼又顯示被病所污染呢？又在生死大海之中，怎麼能做船師呢？之前是去除煩惱。又在煩惱大海中做船師，度他們到達彼岸。為什麼要捨棄生死呢？就像蛇蛻去舊皮一樣。迦葉（Kāśyapa，佛陀十大弟子之一，以頭陀苦行著稱）問：如來出世是爲了了脫生死，現在又說要進入涅槃（Nirvana，佛教術語，指解脫、寂滅）之道。我不生不死，就像蛇蛻去舊皮一樣不生不滅。之前的次第教法所說的是生死之法，現在所說的是涅槃不滅。之前的次第教法和現在的教法沒有道理，就像蛇蛻去舊皮一樣，沒有利益沒有功德。現在的涅槃無生無滅，也不會破壞之前的教法。第二，一切眾生，乃至能言說的和不能言說的，有形體的種類都有空名，只有涅槃才是真實的道理。 如何觀想三寶（Triratna，佛、法、僧）就像如意樹（Kalpavriksha）一樣呢？三寶名為軌則，如來出世示現了三寶。因為有三寶的緣故，受三歸（皈依佛、皈依法、皈依僧）得五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒），也能彈指，也能隨意所修隨意所得。如來也名為如意三寶，也名為如來如意、眾生如意。為什麼說眾生如意呢？因為隨意受三歸五戒，乃至菩薩都能得到果報，所以名為眾生如意。如來如意，是隨眾生的根器而感應，所以名為如意。現在說涅槃如意，是一切苦樂善惡沒有不是真理的，所以名為如意，所以說觀想三寶就像如意樹。比喻他化自在天（Paranirmita-vasavartin，欲界第六天，為欲界天之頂）有一棵樹，能隨諸天的心意而得到所需，所以名為如意樹。諸天修行久了，感應得到此樹。三寶也是這樣，眾生修行久了，感應得到丈六金身（佛像），所以名為三寶猶如如意樹。 如果三乘沒有自性，怎麼能說三乘是虛妄的呢？如來說的是一法嗎？三乘
【English Translation】 English version: For the sake of convenience, the Tathagata (如來, one of the titles of a Buddha) expediently speaks of the Three Vehicles (Sāṃyāna, the vehicles of Śrāvaka, Pratyekabuddha, and Bodhisattva), speaking of causes and effects. But whatever is said to be within the Three Realms (Trailokya, the realms of desire, form, and formlessness) is still within the cycle of birth and death. Therefore, it is said that the Three Realms are a boat. The initial gradual teachings use birth and death to liberate sentient beings, and thus are called a boatman. The Lotus Sutra uses myriad practices as a boatman. Now, the Nirvana Sutra uses the absence of birth and death as a boat. Why then does it show defilement by illness? Furthermore, in the great ocean of birth and death, how can one be a boatman? Previously, it was about removing afflictions. Again, being a boatman in the great ocean of afflictions, leading them to the other shore. Why abandon birth and death? Like a snake shedding its old skin. Kāśyapa (迦葉, one of the Buddha's ten principal disciples, known for his ascetic practices) asks: The Tathagata appeared in the world to escape birth and death, but now speaks of entering the path of Nirvana (Nirvana, a Buddhist term referring to liberation and extinction). I am neither born nor die, like a snake shedding its old skin, neither arising nor ceasing. The previous gradual teachings spoke of the law of birth and death, but now speak of the non-extinction of Nirvana. The previous gradual teachings and the current teachings are unreasonable, like a snake shedding its old skin, without benefit or merit. The current Nirvana is without birth or death, and will not destroy the previous teachings. Secondly, all sentient beings, even those who can speak and those who cannot, all forms of beings have empty names. Only Nirvana is the true principle. How can one contemplate the Three Jewels (Triratna, Buddha, Dharma, Sangha) as being like a wish-fulfilling tree (Kalpavriksha)? The Three Jewels are called the standard. The Tathagata appeared in the world and manifested the Three Jewels. Because of the Three Jewels, one takes refuge in the Three Refuges (taking refuge in the Buddha, the Dharma, and the Sangha) and receives the Five Precepts (not killing, not stealing, not committing sexual misconduct, not lying, not consuming intoxicants), and can also snap one's fingers, and can also cultivate as one wishes and obtain as one wishes. The Tathagata is also called the wish-fulfilling Three Jewels, and is also called the Tathagata's wish-fulfillment, and sentient beings' wish-fulfillment. Why is it said that sentient beings are wish-fulfilling? Because one can take refuge in the Three Refuges and receive the Five Precepts as one wishes, and even Bodhisattvas can obtain the fruits of their actions, therefore it is called sentient beings' wish-fulfillment. The Tathagata's wish-fulfillment is in accordance with the faculties of sentient beings, and therefore it is called wish-fulfillment. Now it is said that Nirvana is wish-fulfilling, because all suffering, joy, good, and evil are not without reason, therefore it is called wish-fulfillment, therefore it is said that contemplating the Three Jewels is like a wish-fulfilling tree. It is likened to a tree in the Paranirmita-vasavartin Heaven (他化自在天, the sixth heaven of the desire realm, the highest of the desire realm heavens), which can fulfill the wishes of the gods, and therefore it is called a wish-fulfilling tree. The gods cultivate for a long time and sense this tree. The Three Jewels are also like this, sentient beings cultivate for a long time and sense the sixteen-foot golden body (of the Buddha), therefore it is called the Three Jewels being like a wish-fulfilling tree. If the Three Vehicles have no self-nature, how can it be said that the Three Vehicles are false? Does the Tathagata speak of one Dharma? The Three Vehicles
者，眾生根故，言一音說隨類解。如來說三乘不名說，逐眾生根故，有小有大。如來雖說三乘，非如來本意。何者如來本意？涅槃是。迦葉問意，三乘若無性，云何而得說？如來答意，一切諸佛不為眾生說三乘。今者涅槃實相，小非小、大非大，當知三乘教是一相，無有大小。第三說涅槃理處，不道大、不道小，眾生智差別，故教差別，理無差別大小故，得說大小。曏者差別者，正是無差別，更無異外。
猶如樂未生，云何名受樂？迦葉問言：眾生不知樂，云何說受樂？凡夫有苦無樂，菩薩有樂無苦。何以有樂？菩薩智通達到果故知樂，眾生不知故苦。菩薩知果，言菩薩樂不是樂，眾生苦不是苦，等是妄故。涅槃無苦無樂，名為大樂，故樂未生，云何名受樂？問：如來娑羅林說法，何以不純戒，持得福戒？不得福戒，外道是，佛戒非。佛答意，曏者雜教是涅槃，更無外道涅槃。云何諸菩薩而得不壞眾？一、解聲聞緣覺六波羅蜜菩薩乃至外道，有彼此、有得證，故名為壞眾。第二菩薩密行密教，知眾生根性，不壞眾生相故名壞。菩薩所不壞者能壞、不能壞非菩薩。能作法如此不乖法相故，名不壞眾。第三菩薩知涅槃無青黃赤白，無彼此故，名不壞眾。第四不壞者，涅槃理非得非證、非造非作故，得不壞眾。第五真
【現代漢語翻譯】 現代漢語譯本： 這裡所說的『者』，指的是眾生的根性，意思是佛以一種聲音說法，眾生根據各自的根性理解。如來說三乘（聲聞乘、緣覺乘、菩薩乘），不能說是佛的本意，而是爲了適應眾生的根性，所以有小乘有大乘。如來雖然說了三乘，但並非如來的本意。什麼是如來的本意呢？是涅槃。迦葉問：如果三乘沒有自性，又怎麼能被說呢？如來回答：一切諸佛不是爲了眾生說三乘。現在的涅槃實相，小不是小，大不是大，應當知道三乘教法是一相，沒有大小之分。第三，說涅槃的道理，不說大，也不說小，因為眾生的智慧有差別，所以教法有差別，但道理本身沒有差別大小，所以才能說大小。前面所說的差別，正是沒有差別，沒有其他不同的東西。 就像快樂還沒有產生，怎麼能說感受快樂呢？迦葉問：眾生不知道快樂，怎麼能說感受快樂呢？凡夫只有苦沒有樂，菩薩有樂沒有苦。為什麼有樂呢？因為菩薩的智慧通達，到達了果位，所以知道快樂，眾生不知道，所以痛苦。菩薩知道果位，所以說菩薩的樂不是真正的樂，眾生的苦不是真正的苦，因為都是虛妄的。涅槃沒有苦沒有樂，稱為大樂，所以快樂還沒有產生，怎麼能說感受快樂呢？問：如來在娑羅林說法，為什麼不純粹地說戒律，持戒能得到福報，不持戒得不到福報？外道才是這樣，佛的戒律不是這樣。佛回答：前面所說的雜教就是涅槃，沒有外道的涅槃。菩薩如何才能不破壞僧團呢？第一，如果認為聲聞、緣覺、六波羅蜜菩薩乃至外道，有彼此、有得證，就叫做破壞僧團。第二，菩薩秘密地修行，秘密地教導，知道眾生的根性，不破壞眾生的表相，所以叫做不破壞僧團。菩薩所不破壞的，能破壞、不能破壞的都不是菩薩。能這樣做，不違背法相，所以叫做不破壞僧團。第三，菩薩知道涅槃沒有青黃赤白，沒有彼此，所以叫做不破壞僧團。第四，不破壞僧團，是因為涅槃的道理不是得到，不是證悟，不是創造，不是製作，所以才能不破壞僧團。第五，真實。
【English Translation】 English version: Here, '者' (zhe) refers to the roots of sentient beings, meaning that the Buddha speaks with one voice, and sentient beings understand according to their respective roots. The Tathagata's teaching of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) cannot be said to be the Buddha's original intention, but rather to accommodate the roots of sentient beings, so there are Small Vehicle and Great Vehicle. Although the Tathagata speaks of the Three Vehicles, it is not the Tathagata's original intention. What is the Tathagata's original intention? It is Nirvana. Kāśyapa (one of the principal disciples of Gautama Buddha) asks: If the Three Vehicles have no self-nature, how can they be spoken of? The Tathagata answers: All Buddhas do not speak of the Three Vehicles for sentient beings. The true nature of Nirvana now, small is not small, great is not great, it should be known that the teachings of the Three Vehicles are of one form, without distinction of size. Third, speaking of the principle of Nirvana, neither speaking of great nor speaking of small, because the wisdom of sentient beings is different, so the teachings are different, but the principle itself has no difference in size, so it can be said to be large or small. The difference mentioned earlier is precisely the absence of difference, with nothing else different. Just as joy has not yet arisen, how can it be said to experience joy? Kāśyapa asks: Sentient beings do not know joy, how can it be said to experience joy? Ordinary people only have suffering and no joy, Bodhisattvas have joy and no suffering. Why is there joy? Because the Bodhisattva's wisdom is penetrating, reaching the fruition, so they know joy, sentient beings do not know, so they suffer. Bodhisattvas know the fruition, so they say that the Bodhisattva's joy is not true joy, and the suffering of sentient beings is not true suffering, because they are all illusory. Nirvana has neither suffering nor joy, and is called great joy, so joy has not yet arisen, how can it be said to experience joy? Question: When the Tathagata preaches in the Sal grove, why not purely speak of precepts, that upholding precepts can obtain blessings, and not upholding precepts cannot obtain blessings? That is the way of externalists, not the way of the Buddha's precepts. The Buddha answers: The mixed teachings mentioned earlier are Nirvana, there is no Nirvana of externalists. How can Bodhisattvas not destroy the Sangha (Buddhist monastic order)? First, if one thinks that Śrāvakas, Pratyekabuddhas, Bodhisattvas of the Six Perfections, and even externalists, have each other, and have attainment, it is called destroying the Sangha. Second, Bodhisattvas secretly practice and secretly teach, knowing the roots of sentient beings, and not destroying the appearances of sentient beings, so it is called not destroying the Sangha. What Bodhisattvas do not destroy, those who can destroy and those who cannot destroy are not Bodhisattvas. Being able to do this, without violating the Dharma-nature, is called not destroying the Sangha. Third, Bodhisattvas know that Nirvana has no blue, yellow, red, or white, and has no other, so it is called not destroying the Sangha. Fourth, not destroying the Sangha is because the principle of Nirvana is not obtained, not realized, not created, not made, so it can not destroy the Sangha. Fifth, the truth.
理不壞眾生，眾生亦不壞理。何以如此？眾生是理，理外更無眾生，故不壞眾。
云何為生盲而作眼目導？迦葉問：云何作眼目導？一解前教聲聞緣覺六波羅蜜，隨其相解名生盲。如來解聲聞緣覺六波羅蜜，若曾有所得，是不可開，此法曾有故開。譬如盲人不知青黃赤白，若有人語青黃赤白轉迷。若道無青黃赤白，稱所解，名作開喻。三乘人明有因有果，差別有得不得。今語涅槃，若有長有短、有得有不得轉迷。言涅槃無青黃赤白，無得無證、無長無短故，名為開因。丈六修道持戒佈施不是因，因佛性無得無修是名為因。一切眾生視三乘人以為法，三乘者名青盲。非但三乘人，一切眾生亦青盲。法非可見不可見、可開不可開、可至不可至，以教故道青盲；理不道青盲無青盲，是故道青盲不青盲不乖法相。若有此二種，可道不曾有、不曾無。何以說是有不有、無不無、開不開都不乖，故言開。
云何示多頭，唯愿大仙說？迦葉問意，如來初教種種多頭，今涅槃何以唯一無二。如來答非我多頭，眾生昔行多根故，是故說多頭。故言示多頭。第二法多。何以名多？法相如此，所以示多頭。第三所由說多。此法若有，可名多說；此法不曾有，是故不多說。第四涅槃理相如此，非是多不多。第五真理本末非是有無法
【現代漢語翻譯】 現代漢語譯本 理不壞眾生，眾生也不會破壞理。為什麼這樣說呢？因為眾生就是理，理之外沒有其他的眾生，所以不會破壞眾生。
怎樣為天生盲人做引導的眼目呢？迦葉問：怎樣做引導的眼目？一種解釋是，之前教導聲聞（Śrāvaka，聽聞佛法而悟道的修行者）、緣覺（Pratyekabuddha，靠自己領悟佛法的修行者）的六波羅蜜（六度，菩薩修行的六種方法），按照他們所理解的，就叫做天生盲人。如來解釋聲聞、緣覺的六波羅蜜，如果曾經有所得，那是不可開悟的，因為這種法曾經存在過，所以要開悟。譬如盲人不知道青黃赤白，如果有人說青黃赤白反而更加迷惑。如果說沒有青黃赤白，符合他們所理解的，就叫做開悟。三乘（Śrāvakayāna，Pratyekabuddhayāna，Bodhisattvayāna，聲聞乘、緣覺乘、菩薩乘）的人認為有因有果，差別在於有得有不得。現在說涅槃（Nirvana，佛教修行的最終目標），如果說有長有短、有得有不得反而更加迷惑。說涅槃沒有青黃赤白，沒有得沒有證、沒有長沒有短，所以叫做開悟的因。丈六金身（指佛像）的修道、持戒、佈施不是（真正的）因，（真正的）因是佛性（Buddhatā，一切眾生皆具的成佛的可能性）的無得無修，這叫做因。一切眾生把三乘人看作是法，三乘人叫做青盲。不僅僅是三乘人，一切眾生也是青盲。法不是可見的、不可見的，可開悟的、不可開悟的，可到達的、不可到達的，因為教導的緣故才說青盲；理不說青盲，沒有青盲，所以說青盲不青盲不違背法相（Dharmalakṣaṇa，法的性質）。如果存在這兩種情況，可以說是不曾有、不曾無。為什麼說是有不有、無不無、開不開都不違背（真理），所以說開悟。
怎樣展示多頭呢，希望大仙（指佛陀）說說？迦葉問的意思是，如來最初教導種種多頭，現在涅槃為什麼是唯一無二的。如來回答說不是我（的教法）是多頭，是眾生過去的行為有很多根性，所以才說多頭。所以說展示多頭。第二是法多。為什麼叫多？因為法的相就是這樣，所以展示多頭。第三是所由說多。這種法如果存在，可以叫做多說；這種法不曾存在，所以不多說。第四是涅槃的理相就是這樣，不是多也不是不多。第五是真理的本末不是有法也不是無法。
【English Translation】 English version The principle does not destroy sentient beings, and sentient beings do not destroy the principle. Why is this so? Because sentient beings are the principle, and there are no sentient beings outside of the principle, therefore it does not destroy sentient beings.
How to act as eyes and guides for those born blind? Kāśyapa (one of the principal disciples of Gautama Buddha) asked: How to act as eyes and guides? One explanation is that the previously taught Śrāvakayāna (the vehicle of the disciples), Pratyekabuddhayāna (the vehicle of the solitary Buddhas), and the six Pāramitās (the six perfections) are, according to their understanding, called those born blind. The Tathāgata (another name for the Buddha) explains the six Pāramitās of the Śrāvakas and Pratyekabuddhas; if they have ever attained something, it is impossible to enlighten them, because this Dharma (the teachings of the Buddha) has existed before, so it needs to be enlightened. For example, a blind person does not know blue, yellow, red, or white; if someone talks about blue, yellow, red, or white, they become even more confused. If it is said that there is no blue, yellow, red, or white, it is in accordance with their understanding, and it is called enlightenment. People of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) believe that there is cause and effect, and the difference lies in whether there is attainment or non-attainment. Now, speaking of Nirvāṇa (the ultimate goal of Buddhist practice), if it is said that there is long or short, attainment or non-attainment, they become even more confused. Saying that Nirvāṇa has no blue, yellow, red, or white, no attainment, no realization, no long, no short, is called the cause of enlightenment. The practice of the sixteen-foot body (referring to the Buddha's image), upholding precepts, and giving alms are not the (true) cause; the (true) cause is the non-attainment and non-cultivation of Buddha-nature (the potential for Buddhahood inherent in all beings), which is called the cause. All sentient beings regard the people of the Three Vehicles as the Dharma; the people of the Three Vehicles are called green-blind. Not only the people of the Three Vehicles, but all sentient beings are also green-blind. The Dharma is neither visible nor invisible, neither able to be enlightened nor unable to be enlightened, neither able to be reached nor unable to be reached; it is because of teaching that it is said to be green-blind; the principle does not speak of green-blindness, there is no green-blindness, therefore saying green-blindness is not green-blindness does not violate the Dharmalakṣaṇa (the characteristics of the Dharma). If these two situations exist, it can be said that it has never been, and it has never not been. Why is it said that being is not being, non-being is not non-being, and opening is not opening does not violate (the truth), therefore it is called enlightenment.
How to show many heads, may the Great Sage (referring to the Buddha) explain? Kāśyapa's question means that the Tathāgata initially taught various many heads, but now why is Nirvāṇa only one and not two? The Tathāgata answered that it is not that I (my teachings) have many heads, but that sentient beings in the past had many roots, therefore it is said to have many heads. Therefore, it is said to show many heads. Second, the Dharma is many. Why is it called many? Because the characteristics of the Dharma are like this, therefore it shows many heads. Third, it is said to be many because of the reason. If this Dharma exists, it can be called many sayings; this Dharma has never existed, therefore it is not said much. Fourth, the principle of Nirvāṇa is like this, it is neither many nor not many. Fifth, the beginning and end of the truth are neither existing Dharma nor non-existing Dharma.
，是故說不說無所妨礙。
涅槃論一卷
【現代漢語翻譯】 現代漢語譯本： 因此，說與不說都沒有任何妨礙。
《涅槃論》一卷
【English Translation】 English version: Therefore, speaking or not speaking causes no obstruction.
Nirvana Sutra, one fascicle