T26n1528_涅槃經本有今無偈論

大正藏第 26 冊 No. 1528 涅槃經本有今無偈論

No. 1528

涅槃經本有今無偈論一卷

天親菩薩造

陳世真諦三藏於廣州譯

涅槃經三世義

解純陀疑問。論曰：多弟子已成熟，純陀未成熟，佛為純陀未成熟故，顯示大般涅槃，講說大經，受大功德，為成熟故來拘尸那城。云何純陀而有疑心？有二因緣：一、見同相未見別相生疑心；二見別相不見同相故。起疑心者，如遙見杌，疑為是人、為是杌？若見烏鳥集上，鹿從其下過，知是杌非人；若見舉手挑衣者，知人非杌。別相不見同相生疑心者，如空不共相是常住，如見地不共相是無常。聲聞者不共相，于聲聞不共相生疑，為同空是常住、為同地是無常？凡夫為同相故起疑心，聲聞緣覺為別相故起疑心。凡夫為有生法故起疑心，聲聞緣覺為無生法故起疑心。純陀不為此二種故起疑心，為欲利益眾生故生此疑。如此大菩薩，那得於佛生疑？於此大會大有外道聚集，有外道說佛死而更生，復有說如燈盡火滅，復有說佛滅後有盡有不盡。為釋此疑故，佛說偈：

「本有今無，　　本無今有，　　三世有法，　無有是處。」

佛為二乘故說偈。煩惱生得，聖修得。凡夫性生得，聖性修得。煩惱

【現代漢語翻譯】現代漢語譯本《涅槃經本有今無偈論》一卷天親（Vasubandhu）菩薩造陳世真諦三藏於廣州譯

涅槃經三世義

解釋純陀（Cunda）的疑問。論曰：多數弟子已經成熟，純陀尚未成熟，佛爲了純陀這些尚未成熟的眾生，顯示大般涅槃（Mahaparinirvana），講說大經，接受大功德，爲了度化他們來到拘尸那揭羅（Kushinagar）。為什麼純陀會有疑心呢？有兩個原因：一、見到相似之處，未見到不同之處，因而產生疑心；二、見到不同之處，未見到相似之處。產生疑心的情況，就像遠遠地看見樹樁，懷疑是人還是樹樁？如果看見烏鴉停在上面，鹿從下面經過，就知道是樹樁不是人；如果看見舉手挑衣服的人，就知道是人不是樹樁。因為不同之處而未見相同之處產生疑心的情況，比如虛空的無共相是常住的，如同見到大地的無共相是無常的。聲聞（Śrāvaka）的不共相，對於聲聞的不共相產生懷疑，是同虛空一樣是常住的，還是同大地一樣是無常的？凡夫因為相同之處而產生疑心，聲聞緣覺（Pratyekabuddha）因為不同之處而產生疑心。凡夫因為有生法而產生疑心，聲聞緣覺因為無生法而產生疑心。純陀不是因為這兩種原因而產生疑心，而是爲了利益眾生才產生此疑問。像這樣的大菩薩，怎麼會對佛產生懷疑呢？因為這次大會聚集了很多外道，有的外道說佛死後還會再生，有的說像燈熄滅一樣，有的說佛滅度后，有的會消失，有的不會消失。爲了解釋這些疑惑，佛說了偈頌：

『本有今無，本無今有，三世有法，無有是處。』

佛是爲了聲聞、緣覺二乘而說此偈。煩惱是生來就有的，聖性是修習而得的。凡夫的本性是生來就有的，聖人的本性是修習而得的。煩惱

【English Translation】 English version Nirvana Sutra: A Treatise on 'Originally Existent, Now Non-Existent' - One Scroll Composed by Bodhisattva Vasubandhu Translated in Guangzhou by Tripiṭaka Paramārtha of the Chen Dynasty

The Meaning of the Three Times in the Nirvana Sutra

Explaining Cunda's doubts. The treatise says: Most disciples are already mature, but Cunda is not yet mature. For the sake of those immature like Cunda, the Buddha reveals the Mahaparinirvana, expounds the great sutra, and receives great merit, coming to Kushinagar to mature them. Why does Cunda have doubts? There are two reasons: first, seeing similarities but not seeing differences, thus giving rise to doubt; second, seeing differences but not seeing similarities. The arising of doubt is like seeing a tree stump from afar, wondering if it is a person or a stump. If one sees crows gathering on it and deer passing beneath it, one knows it is a stump and not a person; if one sees someone raising a hand to adjust their clothing, one knows it is a person and not a stump. The arising of doubt due to seeing differences but not seeing similarities is like the non-common characteristic of space being permanent, while seeing the non-common characteristic of earth being impermanent. The non-common characteristic of the Śrāvakas, gives rise to doubt about the non-common characteristic of the Śrāvakas, is it permanent like space, or impermanent like earth? Ordinary people give rise to doubt because of similarities, while Śrāvakas and Pratyekabuddhas give rise to doubt because of differences. Ordinary people give rise to doubt because of conditioned existence, while Śrāvakas and Pratyekabuddhas give rise to doubt because of unconditioned existence. Cunda does not give rise to doubt for these two reasons, but rather generates this doubt to benefit sentient beings. How could such a great Bodhisattva doubt the Buddha? Because many non-Buddhists gathered at this assembly, some of whom said that the Buddha would be reborn after death, others said it was like a lamp extinguishing, and still others said that after the Buddha's extinction, some things would disappear and some would not. To resolve these doubts, the Buddha spoke this verse:

'Originally existent, now non-existent, Originally non-existent, now existent, The law of the three times, There is no such place.'

The Buddha spoke this verse for the sake of the two vehicles of Śrāvakas and Pratyekabuddhas. Afflictions are innate, while saintly qualities are acquired through cultivation. The nature of ordinary people is innate, while the nature of saints is acquired through cultivation. Afflictions

縛生得，解縛修得。生死生得，涅槃修得。本生今修，本是生、今是修。為二乘作此解說不謗大乘，為大乘作此解說是謗大乘。此是不相應大乘，誰能令相應大乘？是故我等依義選擇思惟義，不依語言不選擇思惟語言，為修行大乘者說。過三種義，顯了別義，言本有今無、本無今有、三時有。是三種義無有，無有是處。何故三種義不成就？若本有今無者，一切如來等則無解脫。何以故？性不定住故，以前有後無故。一切真有亦無，真有俗有亦無。何以故？真有前後無異故，俗有無本故，是故真俗二義不成就。於此二義不明瞭，僧佉外道亦如是說因中有果，譬如乳有酪生酥等，是增益僧佉等義。若本無礙，現在時中誰能為障？若汝思惟妨礙因緣和合為障者，是義不然。何以故？前後無異故。若今不障，本時何故不障？有何道理，本不依因緣生，后依那因緣滅？所言本者，以何法為本？為初起、為當相續為本？若初起為本，初不為因緣所生，后如初亦不為因緣所生。若如是，說十二因緣法如如義，皆悉已破，則同外道說無因義。若相續為本者，相續亦不定。何以故？分分不定故。云何相續為本？是故一切有生之法，說本無因。如此說者則無道理。本無今有者，若前是無本而今有，有者則無得解脫者，前煩惱未起則是離解脫

【現代漢語翻譯】現代漢語譯本縛是與生俱來的，解脫是修習而得的。（縛：束縛，指煩惱）生死是與生俱來的，涅槃是修習而得的。（生死：輪迴，涅槃：解脫）根本是生，現在是修。如果為二乘（聲聞乘和緣覺乘）這樣解釋，就不算誹謗大乘（菩薩乘）；如果為大乘這樣解釋，就是誹謗大乘。這是不相應的大乘，誰能使之成為相應的大乘呢？因此，我們依循意義來選擇和思惟，而不是依循語言來選擇和思惟，為修行大乘的人宣說。超越三種意義，顯現出特別的意義，即說本來有現在無、本來無現在有、以及三時（過去、現在、未來）皆有。這三種意義都是沒有的，不存在這樣的道理。為什麼這三種意義不能成立呢？如果本來有現在無，那麼一切如來等就沒有解脫。為什麼呢？因為自性不是恒常不變的，因為之前有之後就沒有了。一切真實存在也是沒有的，真實存在和世俗存在也是沒有的。為什麼呢？因為真實存在前後沒有差別，世俗存在沒有根本，所以真實和世俗這兩種意義都不能成立。對於這兩種意義不明白，僧佉外道（古印度數論派）也是這樣說，認為因中含有果，譬如牛奶中含有酪和生酥等，這是增益僧佉等的意義。如果本來沒有障礙，那麼現在的時候誰能成為障礙呢？如果你認為妨礙的因緣和合成為障礙，這個說法是不對的。為什麼呢？因為前後沒有差別。如果現在不成為障礙，那麼本來的時候為什麼不成為障礙？有什麼道理，本來不依靠因緣而生，後來依靠那個因緣而滅？所說的『本』，是以什麼法作為『本』呢？是最初生起，還是當下的相續作為『本』呢？如果以最初生起作為『本』，最初不是因緣所生，那麼後來也像最初一樣不是因緣所生。如果這樣，那麼所說的十二因緣法（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）的如如之義，就全部被破壞了，那就等同於外道所說的無因論。如果以相續作為『本』，相續也是不定的。為什麼呢？因為分分都是不定的。怎麼能以相續作為『本』呢？所以一切有生之法，都說是本來沒有原因的。這樣說就沒有道理了。本來沒有現在有，如果之前是無本而現在有，那麼有者就沒有得到解脫的人，前煩惱未起則是離解脫

【English Translation】 English version Bondage is inherent at birth, liberation is attained through practice. (Bondage: refers to afflictions) Birth and death are inherent at birth, Nirvana is attained through practice. (Birth and death: Samsara, Nirvana: liberation) 'Fundamentally, it is birth; now, it is practice.' To explain it this way for the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) is not to slander the Mahayana (Bodhisattvayāna); to explain it this way for the Mahayana is to slander the Mahayana. This is the non-corresponding Mahayana; who can make it the corresponding Mahayana? Therefore, we rely on meaning to select and contemplate meaning, not relying on language to select and contemplate language, speaking for those who practice the Mahayana. Transcending three meanings, revealing a distinct meaning, namely, saying 'originally existent, now non-existent,' 'originally non-existent, now existent,' and 'existent in three times (past, present, future).' These three meanings are all non-existent; there is no such reason. Why are these three meanings not established? If 'originally existent, now non-existent,' then all Tathagatas (如來) and others would have no liberation. Why? Because the nature is not constant, because it was existent before and non-existent later. All truly existent is also non-existent; truly existent and conventionally existent are also non-existent. Why? Because truly existent has no difference before and after, conventionally existent has no root, therefore the two meanings of truly and conventionally are not established. Not understanding these two meanings, the Samkhya (僧佉) heretics (an ancient Indian school of thought) also say the same, believing that the effect is contained within the cause, like butter and ghee arising from milk, which is the meaning of increasing Samkhya and others. If there was originally no obstruction, then who can become an obstruction in the present time? If you think that the aggregation of obstructing causes and conditions becomes an obstruction, this statement is not correct. Why? Because there is no difference before and after. If it does not become an obstruction now, then why did it not become an obstruction originally? What is the reason that it originally did not arise relying on causes and conditions, and later ceased relying on those causes and conditions? What is meant by 'original'? What dharma (法) is taken as 'original'? Is it the initial arising, or the present continuity that is taken as 'original'? If the initial arising is taken as 'original,' the initial is not produced by causes and conditions, then later it is also not produced by causes and conditions like the initial. If so, then the suchness meaning of the Twelve Links of Dependent Origination (十二因緣法) (ignorance, action, consciousness, name and form, the six entrances, contact, feeling, craving, grasping, becoming, birth, old age and death) is completely destroyed, which is equivalent to the doctrine of no cause as taught by the heretics. If continuity is taken as 'original,' continuity is also uncertain. Why? Because each part is uncertain. How can continuity be taken as 'original'? Therefore, all dharmas that have arising are said to have no original cause. Saying this is unreasonable. Originally non-existent, now existent; if previously there was no root but now there is existence, then those who exist have not attained liberation, before afflictions arise, then it is apart from liberation.

，而後生煩惱則無解脫。若前無今有者，最極無生當應得生，如空生花。若汝思惟一則無因。是義不然。何以故？如屋與花，二同是未有，何故因緣生屋、不因緣生花？等是無故。是義無道理。若本無生而今得生，則破本義。是義不然。何以故？初生是本故。若汝思惟因緣，是初生則非初，是故生非是本。是亦不然。何以故？汝意欲破本有故，欲立因緣本者。是故不過本故，前未有法因云何生？若其生者為具足生、為分分生？若具足生者，為一時生、為前後生？若一時生，則因果同時不可分別。若果後生，因在前滅，誰生後果？如煮熟雞而復作聲還生。若具足者，何用觀因？若分分生者，亦同前失。是故本無今有，欲安立因，是義不然。

三時有者，無有是義。若有是三世者，為一義遍三世、為一一義各各三世？如此二義並皆不然。何以故？若一義遍三世者，不得一世有三。何以故？相妨礙故。若義依時，則過去未來分分無窮。若時依義，義一故則無三世。離義故則無別時，是故三時皆不成就。若一物遍三世者，是物則不可說名。何以故？一物二成就故，若爾生死涅槃則是一。若各各世有者，三世各自有，如現世能生果，過去未來何意不能生？若具能生，則無一人得解脫者。若不能生過去未來，誰斷果報？言過

【現代漢語翻譯】現代漢語譯本：如果先前沒有（煩惱），之後才產生煩惱，那就無法解脫。如果先前沒有而現在有，那麼最極無生之法應當能夠產生，就像空中生花一樣。如果你認為『一』（指煩惱的生起）沒有原因，這種說法是不對的。為什麼呢？就像房屋和花朵，兩者都是先前沒有的，為什麼因緣能夠產生房屋，卻不能產生花朵呢？都是沒有的緣故，這種說法沒有道理。如果原本沒有生而現在能夠生，那就破壞了原本的定義。這種說法是不對的。為什麼呢？最初的生就是根本的緣故。如果你認為因緣是最初的生，那麼就不是最初的，所以生不是根本。這種說法也是不對的。為什麼呢？你想要破除原本就有的，想要建立因緣是根本的。所以無法超越根本，先前沒有的法，因緣如何產生呢？如果產生，是完全具足地產生，還是分部分地產生？如果是完全具足地產生，是一時產生，還是前後產生？如果一時產生，那麼因和果同時，無法分別。如果果在後產生，因在前滅亡，誰來產生後果呢？就像煮熟的雞又發出聲音，重新產生一樣。如果是完全具足的，那又何必觀察因緣呢？如果是分部分地產生，也和前面的過失一樣。所以，原本沒有而現在有，想要安立因緣，這種說法是不對的。

三時（過去、現在、未來）有，這種說法是不對的。如果存在三世，是一義遍及三世，還是每一義各自存在於三世？這兩種說法都不對。為什麼呢？如果一義遍及三世，那麼一世就不能有三。為什麼呢？因為互相妨礙的緣故。如果義依存於時間，那麼過去和未來就會分分無窮。如果時間依存於義，義是唯一的，那麼就沒有三世。離開義就沒有別的時間，所以三時都不能成立。如果一物遍及三世，那麼這個事物就無法被稱說。為什麼呢？因為一物同時成就兩種狀態，如果是這樣，生死和涅槃就是一樣的。如果各世各自存在，三世各自有，就像現世能夠產生果，過去和未來為什麼不能產生？如果都能夠產生，那麼就沒有一個人能夠解脫。如果過去和未來不能產生，誰來斷絕果報？說過去

【English Translation】 English version: If afflictions arise where there were none before, then there is no liberation. If something that did not exist before now exists, then the ultimate non-arising should be able to arise, like flowers blooming in the sky. If you think that 'one' (referring to the arising of afflictions) has no cause, that is not correct. Why? Like a house and a flower, both did not exist before, why can conditions produce a house but not produce a flower? Because both are non-existent. This reasoning is not valid. If something that originally did not arise can now arise, then it violates the original definition. This is not correct. Why? Because the initial arising is the root. If you think that conditions are the initial arising, then it is not the initial, so arising is not the root. This is also not correct. Why? Because you want to negate what is originally existent, wanting to establish conditions as the root. Therefore, it cannot surpass the root. How can conditions produce a dharma that did not exist before? If it arises, does it arise completely or partially? If it arises completely, does it arise simultaneously or sequentially? If it arises simultaneously, then cause and effect are simultaneous and cannot be distinguished. If the effect arises later and the cause ceases before, who produces the subsequent effect? Like a cooked chicken making sounds and being reborn. If it is complete, then why observe conditions? If it arises partially, it has the same faults as before. Therefore, originally non-existent now existent, wanting to establish conditions, this reasoning is not valid.

The existence in the three times (past, present, future) is not valid. If the three times exist, is it one meaning pervading the three times, or each meaning existing separately in each of the three times? Both of these are not correct. Why? If one meaning pervades the three times, then one time cannot have three. Why? Because they obstruct each other. If meaning depends on time, then the past and future will be infinitely divided. If time depends on meaning, and meaning is one, then there are no three times. Without meaning, there is no separate time, so the three times cannot be established. If one thing pervades the three times, then that thing cannot be named. Why? Because one thing simultaneously achieves two states. If so, then samsara (生死) [birth and death] and nirvana (涅槃) [liberation] are the same. If each time exists separately, and the three times each exist, like the present can produce effects, why can't the past and future produce them? If they can all produce, then no one can be liberated. If the past and future cannot produce, who cuts off the karmic retribution? Saying the past

去未來是有者，為體故說有、為用故說有？若為體說有，云何可破而為三分？若為用說有者，過去滅、未來未生，云何起用？若汝思惟三世是有為能說，三世不為能說、三世不為體說。若同有體，一則有能、二則無能，是義不然。若汝思惟為時節有，能、不說能。知芭蕉一生果，不能重生。義亦不然。何以故？義不定故。此三時誰之所有？若有因生，難則無窮；若無因生，則時節義不成就。若汝思惟未來是前、現在是中、過去是后，作三世者。何以故？未來力逼出故現在，現在力逼出過去。如恒河水，未來水逼現在水，現在水逼過去水。若一世成就，則三世成就。是義不然。何以故？水是同時，處所別故。故說三時三世有義，是故不然。無無是處者，如小乘說無是處，如外道說無是處。破小乘外道如是，偈義一破邪義、二立正義。破邪義者，依語言說。立正義者，依于義說。所言正義者，本有今有，過於三世，是名正義。本有今有者，從初發心至得涅槃，一味無異，不依生因、不依滅因；有則清凈，凡夫法不能染、聖人法不能清凈。若起四重五逆不能令減、若修慧斷惡不能令增。若有見得清凈眼、若有見得毒惡眼，依方便則過語言道及一切思惟，不可說不可思惟攝受因果非因非果。是地非數量一時能分別，是諸佛如來

境界，生死涅槃是地逆順故，若逆是生死、若順是涅槃地。是前際、是后際，是發心地、是金剛後心地，破一切見、清凈一切見，一切眾生應當受用，如來一體最歸依處，攝受一切寶。是大涅槃過三世者，為用說涅槃功德。何者過三世？為生故分別三世。涅槃無生故，不可分別。三世者，未生得生、已生即滅。涅槃無滅故常住，是故自在。以自在故，是故最樂。為體故說清凈，為用故說常樂我。自體故清凈，對生死故常樂我。複次有二種義：若本有今有，則是常見；若過三世，則是斷見。若二義待來，離斷常是中道。如是俗諦真諦相待故，有如是十二因緣真實。何以故？離二邊是真十二因緣。若能善解，即見如來現在於世，是故如來說十二因緣是如來身。于真俗二諦，以不二故，是十二緣真佛道。如是偈有二義：一則對因義，斷于邪道；二、理得義，顯示實。如是二義，是如來事，依大智、依大慈悲。

五常義：一、無窮常；二、無起常；三、恒在常；四、湛然常；五、無變常。無窮常者有十：一、因無邊故常；二、眾生無邊故常；三、大悲無邊故常；四、四如意足無邊故常；五、慧無邊故常；六、恒在定故常；七、安樂清涼故常；八、行於世間八法不能染故常；九、甘露寂靜遠離四魔故常；十、性無生故常。

【現代漢語翻譯】現代漢語譯本境界，生死涅槃是因為地的逆順關係，如果逆是生死，順就是涅槃地。這是前際（過去），這是后際（未來），這是發心地（菩提心），這是金剛後心地（最終的菩提心），破除一切見解，清凈一切見解，一切眾生都應當受用。如來一體是最值得歸依之處，攝受一切珍寶。大涅槃超越三世，是爲了說明涅槃的功德。什麼叫做超越三世呢？因為有生，所以才分別有三世。涅槃沒有生，所以不可分別。三世是指，未生而將生，已生而終將滅。涅槃沒有滅，所以常住，因此是自在的。因為自在，所以是最快樂的。爲了體現本體，所以說清凈；爲了體現作用，所以說常樂我。自體是清凈的，相對於生死而言，就是常樂我。進一步說，這裡有兩種含義：如果認為是本來就有現在也有，那就是常見；如果認為超越三世，那就是斷見。如果這兩種含義都依賴於外來，那麼離開斷見和常見，就是中道。像這樣，俗諦和真諦相互依存，所以有這十二因緣的真實存在。為什麼呢？離開二邊就是真實的十二因緣。如果能夠很好地理解，就能見到如來現在於世，所以如來說十二因緣就是如來身。對於真俗二諦，因為不二的緣故，這十二因緣就是真正的佛道。這首偈頌有兩種含義：一是針對因的含義，斷除邪道；二是理得的含義，顯示真實。這兩種含義，是如來的事業，依靠大智慧，依靠大慈悲。五常的含義：一、無窮常；二、無起常；三、恒在常；四、湛然常；五、無變常。無窮常有十種：一、因為因無邊所以常；二、因為眾生無邊所以常；三、因為大悲無邊所以常；四、因為四如意足無邊所以常；五、因為智慧無邊所以常；六、因為恒常在定中所以常；七、因為安樂清涼所以常；八、因為在世間行走而不會被八法所污染所以常；九、因為甘露寂靜遠離四魔所以常；十、因為自性無生所以常。

【English Translation】 English version 'Realm, birth-and-death and Nirvana are due to the reverse and forward order of the ground. If reverse is birth-and-death, then forward is the ground of Nirvana. This is the former limit (past), this is the latter limit (future), this is the mind of initial aspiration (Bodhi mind), this is the diamond-like mind after the initial aspiration (ultimate Bodhi mind), breaking all views, purifying all views, all sentient beings should enjoy it. The one body of the Tathagata is the most reliable place to return to, embracing all treasures. The Great Nirvana transcends the three times, to explain the merits of Nirvana. What is meant by transcending the three times? Because of birth, the three times are distinguished. Nirvana has no birth, so it cannot be distinguished. The three times refer to, not yet born but about to be born, already born but about to perish. Nirvana has no extinction, so it is permanent, therefore it is free. Because of freedom, therefore it is the most joyful. To embody the essence, it is said to be pure; to embody the function, it is said to be permanent, blissful, and self. The self-nature is pure, relative to birth-and-death, it is permanent, blissful, and self. Furthermore, there are two meanings: if it is considered that what was originally there is now also there, then it is the view of permanence; if it is considered that it transcends the three times, then it is the view of annihilation. If these two meanings depend on external factors, then being apart from the views of annihilation and permanence is the Middle Way. Like this, the conventional truth and the ultimate truth depend on each other, so there is the reality of the Twelve Links of Dependent Origination. Why? Being apart from the two extremes is the true Twelve Links of Dependent Origination. If one can understand it well, one can see the Tathagata present in the world, so the Tathagata said that the Twelve Links of Dependent Origination is the body of the Tathagata. Regarding the two truths, conventional and ultimate, because of non-duality, these Twelve Links are the true Buddha-path. This verse has two meanings: first, regarding the meaning of cause, cutting off the heretical paths; second, the meaning of attaining the principle, revealing the truth. These two meanings are the deeds of the Tathagata, relying on great wisdom, relying on great compassion. The meaning of the Five Permanences: First, Infinite Permanence; Second, Non-arising Permanence; Third, Constant Permanence; Fourth, Serene Permanence; Fifth, Unchanging Permanence. Infinite Permanence has ten aspects: First, because the cause is boundless, it is permanent; Second, because sentient beings are boundless, it is permanent; Third, because great compassion is boundless, it is permanent; Fourth, because the four bases of supernatural power (four Ruyi-zu) are boundless, it is permanent; Fifth, because wisdom is boundless, it is permanent; Sixth, because it is constantly in Samadhi, it is permanent; Seventh, because it is peaceful, joyful, and cool, it is permanent; Eighth, because walking in the world without being defiled by the eight worldly winds, it is permanent; Ninth, because it is nectar-like, tranquil, and far from the four Maras, it is permanent; Tenth, because the nature is unborn, it is permanent.

因無邊者，無量劫來捨身命財，為攝持正法。正法既無邊際、無窮盡，此即以無窮之因，得無窮之果。果即三身也。

二無起常者，依前際，非本無今有，不為意生身所生故。三恒在常者，依后際，離不可思議死壞故。四湛然常者，依中際，不為無明煩惱病所破壞故。五無變常者，過三際，不為無漏業果報所變異故。第三恒在離死；第四湛然離病；第五無變者，初地至如來地通名無窮。從八地至如來名無起，從九地至如來亦分得名為無變常者。正論五義，並在佛地。

諸行無常，　　是生滅法，　　生滅滅已，　寂滅為樂。

三藏阇梨解旨云：諸行無常者，諸行即是色心諸行，行於三世中也。無常自有五義：一、失滅無常；二、相離無常；三、變異無常，亦名迴轉無常；四、有分無常；五、自性無常。所言失滅者，如百年報盡壽命失滅也。二相離無常者，即是骨肉離散也。三變異者，如骨色初白，后變為鴿色也。迴轉者，即轉白為鴿色。四有分無常，如根塵識三事未和合時，名為本無無常，已有還無名為滅壞，即是已有還無。無常根塵識共聚，總名為有分也。五自性者，為有前四義故，名為自性無常也。是生者，是未來世生也。滅法者，是過去世已滅法也。生滅者，是現在世也。而現在攝生滅者，

【現代漢語翻譯】現代漢語譯本因為是無邊者，所以在無量劫以來捨棄身命和財物，爲了攝持正法（Dharma，佛法）。正法既然是無邊無際、無窮無盡的，這就意味著以無窮的因，得到無窮的果。這個果就是三身（Trikaya，法身、報身、應身）。

第二，無起常，依據前際（過去），不是原本沒有現在才有，因為它不是意生身（Manomayakaya，化身）所生。第三，恒在常，依據后際（未來），遠離不可思議的死亡和壞滅。第四，湛然常，依據中際（現在），不被無明煩惱和疾病所破壞。第五，無變常，超越三際（過去、現在、未來），不被無漏業果報所變異。第三個恒在，是遠離死亡；第四個湛然，是遠離疾病；第五個無變，從初地（菩薩的第一個階位）到如來地（佛的境界）都通稱為無窮。從八地到如來地稱為無起，從九地到如來地也分得名為無變常。這五種意義，主要都在佛地（佛的境界）。

諸行無常，是生滅法，生滅滅已，寂滅為樂。

三藏阇梨（Tripitaka Master，精通三藏的法師）解釋說：諸行無常，諸行就是色（Rupa，物質）、心（Citta，精神）諸行，行於三世之中。無常有五種意義：一、失滅無常；二、相離無常；三、變異無常，也叫回轉無常；四、有分無常；五、自性無常。所說的失滅，比如百年壽命終結而失滅。二、相離無常，就是骨肉離散。三、變異，比如骨頭的顏色最初是白色，後來變為鴿子的顏色。迴轉，就是轉白色為鴿子色。四、有分無常，比如根（Indriya，感覺器官）、塵（Visaya，感覺對像）、識（Vijnana，意識）三事未和合時，稱為本無無常，已經有了還消失稱為滅壞，就是已經有了還消失。無常的根塵識共同聚集，總稱為有分。五、自性，因為有前四種意義，所以稱為自性無常。是生，是未來世的生。滅法，是過去世已經滅的法。生滅，是現在世。而現在包含生滅。

【English Translation】 English version Because he is boundless, he has relinquished his life and possessions for countless kalpas (aeons) in order to uphold the true Dharma (Buddhist teachings). Since the true Dharma is boundless and inexhaustible, this means that with infinite causes, one obtains infinite results. The result is the Trikaya (the three bodies of the Buddha: Dharmakaya, Sambhogakaya, and Nirmanakaya).

Secondly, 'no arising' is permanent, based on the past; it is not that it was originally non-existent and now exists, because it is not born from the Manomayakaya (mind-made body). Thirdly, 'constantly present' is permanent, based on the future; it is free from inconceivable death and destruction. Fourthly, 'serene' is permanent, based on the present; it is not destroyed by ignorance, afflictions, and illness. Fifthly, 'unchanging' is permanent, surpassing the three times (past, present, and future); it is not altered by the results of unwholesome karma. The third, 'constantly present,' is free from death; the fourth, 'serene,' is free from illness; the fifth, 'unchanging,' from the first Bhumi (stage of a Bodhisattva) to the Buddhahood is generally called infinite. From the eighth Bhumi to the Buddhahood is called 'no arising,' and from the ninth Bhumi to the Buddhahood, it is also partially named 'unchanging' and permanent. The five meanings are mainly in the Buddhahood (state of Buddha).

'All conditioned things are impermanent, they are subject to arising and passing away, Having arisen and ceased, Their cessation is bliss.'

The Tripitaka Master (a master who is well-versed in the three baskets of Buddhist scriptures) explains: 'All conditioned things are impermanent,' meaning all conditioned things are Rupa (form, matter) and Citta (mind), acting in the three times. Impermanence has five meanings: 1. Impermanence of loss and destruction; 2. Impermanence of separation; 3. Impermanence of change, also called impermanence of turning; 4. Impermanence of parts; 5. Impermanence of self-nature. What is meant by loss and destruction is like the end of a hundred-year lifespan, resulting in loss and destruction. 2. Impermanence of separation is the separation of bones and flesh. 3. Change is like the color of bones initially being white and later changing to the color of a pigeon. Turning is the turning of white to the color of a pigeon. 4. Impermanence of parts is like when the Indriya (sense organs), Visaya (sense objects), and Vijnana (consciousness) have not yet come together, it is called originally non-existent impermanence; having existed and then disappearing is called destruction, which means having existed and then disappearing. The impermanent sense organs, sense objects, and consciousness gathering together are collectively called parts. 5. Self-nature is called impermanence of self-nature because of the previous four meanings. 'Is arising' refers to the arising in the future. 'Ceasing Dharma' refers to the Dharma that has already ceased in the past. 'Arising and ceasing' refers to the present. And the present includes arising and ceasing.

生而即滅，故云生滅居現在也。言寂滅為樂者，若言滅法為樂，此義不然。何以故？為有現在滅是過去，已滅法為殘，以有殘故非樂也。若滅現在生滅為樂者，此事不然。何以故？為有未來生是現在世殘故，有殘故非樂也。若言未來生是常者，此義不然，生必有滅，故非常也。若能令未來應生法而不得生，乃可為樂耳。寂滅為樂，即其義也。上三句明生死有為法故無常，后一句辨涅槃是無為法故常住。

涅槃經本有今無偈論

【現代漢語翻譯】現代漢語譯本：生即是滅，所以說生滅存在於現在。如果說寂滅是快樂，如果說滅法是快樂，這個道理是不對的。為什麼呢？因為有現在的滅就成了過去，已經滅掉的法是殘餘，因為有殘餘所以不是快樂。如果滅掉現在的生滅是快樂，這件事是不對的。為什麼呢？因為有未來生就是現在世的殘餘，有殘餘所以不是快樂。如果說未來生是常，這個道理是不對的，生必定有滅，所以不是常。如果能夠讓未來應該生的法而不能生，才可以稱之為快樂。寂滅為樂，就是這個道理。上面三句說明生死是有為法所以無常，后一句辨明涅槃（Nirvana，解脫）是無為法所以常住。

《涅槃經》（Nirvana Sutra）本有今無偈論

【English Translation】 English version: 'Born and immediately extinguished,' therefore it is said that birth and extinction reside in the present. If it is said that 'tranquil extinction is bliss,' if saying that the extinction of dharma (Dharma, the teachings of Buddha) is bliss, this meaning is not right. Why? Because the extinction of the present becomes the past, and the dharma that has already been extinguished is residual. Because there is residue, it is not bliss. If extinguishing the present birth and extinction is bliss, this matter is not right. Why? Because the future birth is the residue of the present world, and because there is residue, it is not bliss. If it is said that future birth is permanent, this meaning is not right; birth must have extinction, therefore it is not permanent. If one can cause the dharma that should be born in the future to not be born, then it can be called bliss. Tranquil extinction is bliss, that is the meaning. The above three sentences explain that birth and death are conditioned dharmas (conditioned dharmas, phenomena subject to cause and effect) and therefore impermanent. The last sentence clarifies that Nirvana (Nirvana, liberation) is an unconditioned dharma (unconditioned dharma, phenomena not subject to cause and effect) and therefore permanent.

Verses on the Nirvana Sutra (Nirvana Sutra) that existed in the past but do not exist now.