---
title: "大般涅槃經 · 2 金剛身品"
description: "大般涅槃经是北凉时期著名译经师昙无谶所译的重要佛教经典，属于大乘涅槃部经典。该经主要阐述佛陀入灭前的最后教法，核心思想包括佛性论、常乐我净、涅槃四德等大乘佛教重要思想。经文详细记载了佛陀涅槃前后的经过，并系统论述了一切众生皆有佛性、皆能成佛的理论。此经在中国佛教史上影响深远，为天台宗、华严宗等宗派的重要理论依据，对汉传佛教的发展产生了重大影响。昙无谶译本语言优美流畅，是研究大乘佛教思想的重要文献。"
url: "https://rushiwowen.co/en/r/cm9w3j0sy027kjs0v075xua6r"
---

## 大般涅槃經卷第三

> The Nirvana Sutra, Volume 3

北涼天竺三藏曇無讖譯

> Translated by Dharmarakṣa of the Northern Liang Dynasty

### 壽命品第一之三

> Chapter on Lifespan, Part 3

佛復告諸比丘：「汝於戒律，有所疑者，今恣汝問，我當解說，令汝心喜。我已修學一切諸法本性空寂，了了通達。汝等比丘，莫謂如來唯修諸法本性空寂。」復告諸比丘：「若於戒律有所疑者，今可致問。」

> The Buddha again told the monks: "If you have any doubts about the precepts and rules, feel free to ask me now. I will explain them and bring peace to your minds. I have fully practiced and understood that all things are by nature empty and still, and I have clearly realized this. Monks, do not think that the Tathagata has only practiced realizing that all things are by nature empty and still." Again he told the monks: "If you have any doubts about the precepts and rules, you may ask about them now."

時諸比丘即白佛言：「世尊！我等無有智慧，能問如來、應、正遍知。所以者何？如來境界不可思議，所有諸定不可思議，所演教誨不可思議，是故我等無有智慧，能問如來。世尊！譬如老人，年百二十，身嬰長病，寢臥床席，不能起居，氣力虛劣，餘命無幾。有一富人，緣事欲行，當至他方，以百斤金寄是老人，而作是言：『我今他行，以是寶物，持用相寄，或十年還，二十年還，汝當還我。』是時老人，即便受之。而此老人復無繼嗣，其後不久，病篤命終，所寄之物悉皆散失。財主行還，債索無所。如是癡人，不知籌量可寄不可寄？是故行還，債索無所，以是因緣喪失財寶。世尊！我等聲聞亦復如是，雖聞如來慇懃教誡，不能受持，令法久住，如彼老人受他寄付。我今無智於諸戒律，當何所問？」

> At that time, the monks said to the Buddha, "World-Honored One! We lack wisdom and are unable to question the Tathagata, the Arahant, the Perfectly Enlightened One. Why is that? The Tathagata's realm is inconceivable; all the concentrations are inconceivable; the teachings he expounds are inconceivable. Therefore we lack wisdom and are unable to question the Tathagata. World-Honored One! Suppose there were an old man, one hundred and twenty years old, long afflicted by illness, lying in bed unable to rise, his strength feeble and depleted, with little life remaining. A wealthy man, having business to attend to, was about to journey to another region. He entrusted one hundred catties of gold to this old man, saying, 'I am going elsewhere now. I leave these treasures in your keeping. Perhaps I will return in ten years, or in twenty years. You must return them to me.' At that time the old man accepted them. But this old man had no heirs. Before long, his illness worsened and he died, and all the entrusted belongings were scattered and lost. When the owner of the wealth returned from his journey, he had nowhere to seek repayment of the debt. Thus the foolish man did not know how to evaluate whether the old man could be trusted with the deposit or not. Therefore when the owner returned, he had nowhere to claim the debt, and for this reason lost his treasures. World-Honored One! We hearers are likewise. Though we hear the Tathagata's earnest instructions, we cannot receive and uphold them so as to make the Dharma long endure, just like that old man who received what was entrusted to him. We are now without wisdom regarding the precepts and rules — what should we ask about?"

佛告諸比丘：「汝等今者，若問於我，則能利益一切眾生。是故告汝，聽隨所疑，恣意而問。」

> The Buddha told the monks: "If you ask me questions now, it will benefit all living beings. So I tell you, listen and ask whatever you doubt, freely and as you wish."

爾時諸比丘白佛言：「世尊！譬如有人，年二十五，盛壯端正，多有財寶金銀琉璃，父母、妻子、眷屬、宗親，悉皆存在，亦有人來寄其寶物，語其人言：『我有緣事，欲至他處，事訖當還，汝當還我。』是時壯人，守護是物，如自己有。其人遇病，即命家屬：『如是金寶是他所寄，彼若來索悉皆還之。』智者如是，善知籌量，行還索物，皆悉得之，無所亡失。世尊亦爾，若以法寶付囑阿難及諸比丘，不得久住。何以故？一切聲聞及大迦葉悉當無常，如彼老人受他寄物。是故應以無上佛法，付諸菩薩，以諸菩薩善能問答如是法寶，則得久住無量千世，增益熾盛，利安眾生，如彼壯人受他寄物。以是義故，諸大菩薩乃能問耳，我等智慧猶如蚊虻，何能諮請如來深法？」時諸聲聞默然而住。

> At that time, the monks said to the Buddha: "World-Honored One, suppose there were a person, twenty-five years old, in the prime of strength and handsome appearance, possessing abundant wealth of gold, silver, and lapis lazuli, with parents, wife, children, relatives, and kin all still living. And suppose someone came to entrust their valuables to him, saying: 'I have some business and must go elsewhere. When it is done, I will return, and you should give them back to me.' Then this strong young man would guard these items as if they were his own. Should he fall ill, he would immediately tell his family: 'These gold and treasures belong to someone else who entrusted them to me. If he comes seeking them, return them all.' Thus a wise person skillfully understands how to manage matters; when the owner returns to claim his property, everything is given back, and nothing is lost. So too, World-Honored One, if the treasure of the Dharma were entrusted to Ananda and the monks, it could not endure long. Why? Because all the voice-hearers and Mahakashyapa will all pass into impermanence, like that old man receiving another's valuables. Therefore, the unsurpassed Dharma should be entrusted to the bodhisattvas, for bodhisattvas are well able to answer questions about such a Dharma treasure, and thus it will endure for countless thousands of ages, growing ever more abundant, bringing benefit and peace to all beings — like that strong young man receiving another's valuables. For this reason, only the great bodhisattvas are able to inquire about it. Our wisdom is like that of mosquitoes and flies — how could we petition the Tathagata about such profound Dharma?" At that time, the voice-hearers remained silent.

爾時佛讚諸比丘言：「善哉，善哉！汝等善得無漏之心、阿羅漢心。我亦曾念以此二緣，應以大乘付諸菩薩，令是妙法久住於世。」

> At that time the Buddha praised the monks, saying: "Excellent, excellent! You have all attained the undefiled mind, the mind of an Arhat. I too have reflected that for these two reasons, the Great Vehicle should be entrusted to the bodhisattvas, so that this wonderful Dharma may remain in the world for a long time."

爾時佛告一切大眾：「善男子、善女人！我之壽命不可稱量，樂說之辯亦不可盡，汝等宜可隨意諮問，若戒、若歸。」第二、第三亦復如是。

> At that time, the Buddha addressed the entire assembly: "Good men and good women! My lifespan cannot be measured, and my eloquence in joyful teaching cannot be exhausted. You may all feel free to ask whatever you wish — whether about the Precepts or about Taking Refuge." A second and a third time he spoke in the same way.

爾時眾中有一菩薩摩訶薩，本是多羅聚落人也，姓大迦葉，婆羅門種，年在幼稚，以佛神力即從座起，偏袒右臂，遶百千匝，右膝著地，合掌向佛，而白佛言：「世尊！我於今者欲少諮問，若佛聽者，乃敢發言。」

> At that time, within the assembly there was a great bodhisattva, a native of the village of Tara, of the Kashyapa clan and the brahmin caste, still young in years. By the Buddha's spiritual power, he rose from his seat, bared his right shoulder, circled the Buddha a hundred thousand times, knelt on his right knee, joined his palms toward the Buddha, and said: "World-Honored One, I now wish to ask a few questions. If the Buddha permits, I would dare to speak."

佛告迦葉：「如來、應、正遍知，恣汝所問，當為汝說，斷汝所疑，令汝歡喜。」

> The Buddha told Mahakashyapa: "Tathagata, the Worthy One, the Fully Enlightened One, grants you free rein to ask whatever you wish. I will explain it for you, resolve your doubts, and bring you joy."

爾時迦葉菩薩摩訶薩白佛言：「世尊！如來哀愍，已垂聽許，今當問之，然我所有智慧，微少猶如蚊虻。如來世尊道德巍巍，純以栴檀，師子難伏，不可壞眾而為眷屬。如來之身，猶真金剛，色如琉璃，真實難壞，復為如是大智慧海之所圍遶。是眾會中，諸大菩薩摩訶薩等，皆悉成就無量無邊深妙功德，猶如香象。於如是等大眾之前，豈敢發問？為當承佛神通之力及因大眾善根威德，少發問耳。」即於佛前說偈問曰：

> At that time, Mahakashyapa Bodhisattva Mahasattva said to the Buddha: "World-Honored One, out of compassion the Tathagata has already granted permission and listened to me. Now I should ask. Yet all the wisdom I possess is tiny, like that of a mosquito or a horsefly. The Tathagata, the World-Honored One, is towering in virtue and goodness, surrounded by a retinue as pure as sandalwood, like lions, hard to subdue, an indestructible assembly. The Tathagata's body is like true diamond, its color like crystal, truly hard to destroy, and it is encircled by such a great ocean of wisdom. In this assembly, all the great Bodhisattvas and Mahasattvas have accomplished immeasurable and boundless profound and wonderful merit, like fragrant elephants. Before such a great assembly, how would I dare to ask a question? I will ask only a little, relying on the Buddha's spiritual power and the good roots and majestic virtue of the assembly." Then, in the Buddha's presence, he spoke in verse and asked:

「云何得長壽， 金剛不壞身？復以何因緣， 得大堅固力？云何於此經， 究竟到彼岸？願佛開微密， 廣為眾生說。云何得廣大， 為眾作依止，實非阿羅漢， 而與羅漢等？云何知天魔， 為眾作留難？佛說波旬說， 云何分別知？云何諸調御， 心喜說真諦，正善具成就， 演說四顛倒？云何作善業？ 大仙今當說。云何諸菩薩， 能見難見性？云何解滿字， 及與半字義？云何共聖行， 如娑羅娑鳥，迦隣提日月， 太白與歲星？云何未發心， 而名為菩薩？云何於大眾， 而得無所畏，猶如閻浮金， 無能說其過？云何處濁世， 不污如蓮華？云何處煩惱， 煩惱不能染，如醫療眾病， 不為病所污？生死大海中， 云何作船師？云何捨生死， 如蛇脫故皮？云何觀三寶， 猶如天意樹？三乘若無性， 云何而得說；猶如樂未生， 云何名受樂？云何諸菩薩， 而得不壞眾？云何為生盲， 而作眼目導？云何示多頭？ 唯願大仙說。云何說法者， 增長如月初？云何復示現， 究竟於涅槃？云何勇進者， 示人天魔道？云何知法性， 而受於法樂？云何諸菩薩， 遠離一切病？云何為眾生， 演說於祕密？云何說畢竟， 及與不畢竟？如其斷疑網， 云何不定說？云何而得近， 最勝無上道？我今請如來， 為諸菩薩故，願為說甚深， 微妙諸行等。一切諸法中， 悉有安樂性，唯願大仙尊， 為我分別說。眾生大依止， 兩足尊妙藥，今欲問諸陰， 而我無智慧。精進諸菩薩， 亦復不能知，如是等甚深， 諸佛之境界。」

> "How can one attain a long life and a body as indestructible as diamond? By what causes and conditions can one gain great, unshakable strength? How can one, through this sutra, reach the farthest shore? Please, Buddha, unlock these hidden subtleties and explain them widely for all beings. How can one become great and vast, a refuge for all beings, not truly an Arhat, yet equal to one? How can one recognize heavenly demons who create obstacles for beings? When the Buddha speaks and when Mara speaks, how can one tell them apart? How do those who tame the mind, when pleased, speak the truth, fully accomplished in what is right and good, yet expound the four inversions? How does one create good karma? Great Sage, please tell us now. How can bodhisattvas see the nature that is hard to see? How can they understand both the complete word and the partial word's meaning? How can they walk together with the saints, like the saluki birds, like the moon and sun, like Venus and Jupiter? How can one who has not yet aroused the aspiration still be called a bodhisattva? How can one, amid the great assembly, gain fearlessness, like Jambu gold, so that no one can speak of any fault? How can one dwell in a corrupt world yet remain unstained, like a lotus? How can one dwell amid afflictions yet not be tainted by them, like a physician healing all illnesses yet not defiled by the disease? In the great ocean of birth and death, how can one become a ship's captain? How can one abandon birth and death, like a snake shedding its old skin? How can one regard the Three Treasures like a wish-fulfilling tree? If the three vehicles have no fixed nature, how can they be taught? Like music not yet played—how can it be called experiencing joy? How can bodhisattvas attain an indestructible assembly? How can one be a guide for the blind from birth? How can one display many heads? Please, Great Sage, tell us. How can a teacher of Dharma grow like the crescent moon? How can one further reveal the ultimate Nirvana? How can the courageous show people the paths of gods and demons? How can one know the nature of Dharma and receive the joy of Dharma? How can bodhisattvas be free from all illness? How can one expound secrets for the sake of beings? How can one teach what is ultimate and what is not ultimate? If one cuts through the net of doubt, how can one speak without certainty? How can one draw near the most supreme, unsurpassed path? I now beseech the Tathagata, for the sake of all bodhisattvas, please explain the profound and subtle practices and so on. Within all dharmas, there is wholly a nature of peace and joy. Please, honored Great Sage, explain this clearly for me. Great refuge of beings, wonderful medicine of the Two-Footed Honored One, I now wish to ask about the aggregates, but I lack wisdom. Even diligent bodhisattvas cannot know such profound realms of the Buddhas."

爾時佛讚迦葉菩薩：「善哉，善哉！善男子！汝今未得一切種智，我已得之。然汝所問甚深密藏，如一切智之所諮問等無有異。善男子！我坐道場菩提樹下初成正覺，爾時無量阿僧祇恒河沙等諸佛世界有諸菩薩，亦曾問我是甚深義，然其所問句義功德亦皆如是，等無有異。如是問者，則能利益無量眾生。」

> At that time, the Buddha praised Mahakashyapa Bodhisattva, saying: "Excellent, excellent, good man! You have not yet attained all-encompassing wisdom, but I have already attained it. Yet the profound and secret treasury you have asked about is no different from what those endowed with all-encompassing wisdom have asked. Good man, when I sat at the place of enlightenment beneath the Bodhi tree and first attained perfect awakening, at that time bodhisattvas from countless, immeasurable, Ganges-sand numbers of Buddha worlds had also asked me this profound meaning, and the merit of the words and meaning they asked about was likewise just like this, no different at all. Those who ask in this way can benefit immeasurable sentient beings."

爾時迦葉菩薩復白佛言：「世尊！我無智力能問如來如是深義。世尊！譬如蚊虻不能飛過大海彼岸，周遍虛空。我亦如是，不能諮問如來如是智慧大海，法性虛空甚深之義。世尊！譬如國王髻中明珠，付典藏臣，藏臣得已，頂戴恭敬，增加守護。我亦如是，頂戴恭敬，增加守護如來所說方等深義。何以故？令我廣得深智慧故。」

> At that time, the Bodhisattva Mahakashyapa spoke again to the Buddha: "World-Honored One, I lack the power of wisdom to ask the Tathagata about such profound meaning. World-Honored One, just as a mosquito or gadfly cannot fly across the ocean to the other shore or traverse the vastness of space, so too am I unable to inquire about the Tathagata's ocean of wisdom and the profound meaning of the Dharma-nature's emptiness. World-Honored One, just as a king's crown jewel is entrusted to a treasury minister, who receives it, holds it respectfully upon his head, and guards it all the more diligently, so too do I respectfully uphold and diligently guard the profound meaning of the Vaipulya teachings spoken by the Tathagata. Why? Because it enables me to attain profound wisdom in abundance."

爾時佛告迦葉菩薩：「善男子！諦聽，諦聽，當為汝說如來所得長壽之業。菩薩以是業因緣故，得壽命長，是故應當至心聽受。若業能為菩提因者，應當誠心聽受是義，既聽受已轉為人說。善男子！我以修習如是業故，得阿耨多羅三藐三菩提，今復為人廣說是義。善男子！譬如王子，犯罪繫獄，王甚憐愍，愛念子故，躬自迴駕至其繫所。菩薩亦爾，欲得長壽，應當護念一切眾生同於子想，生大慈大悲、大喜大捨，授不殺戒，教修善法。亦當安止一切眾生於五戒十善，復入地獄、餓鬼、畜生、阿修羅等一切諸趣，拔濟是中苦惱眾生，脫未脫者，度未度者，未涅槃者令得涅槃，安慰一切諸恐怖者，以如是等業因緣故，菩薩則得壽命長遠，於諸智慧而得自在，隨所壽終生於天上。」

> Then the Buddha said to Mahakashyapa Bodhisattva: "Good man! Listen carefully, listen carefully. I will explain to you the karma by which the Tathagata attained long life. Because of this karma, bodhisattvas gain long lifespans, so you should listen with sincere attention. If a karma can serve as the cause of Enlightenment, you should sincerely listen and accept this meaning, and once you have heard and accepted it, pass it on and explain it to others. Good man! Because I cultivated such karma, I attained Anuttara-samyak-sambodhi, and now I again widely explain this meaning to people. Good man! For example, suppose a prince commits a crime and is imprisoned. The king, out of deep compassion and love for his son, personally turns his carriage around and comes to the place of imprisonment. Bodhisattvas are the same. Wishing to attain long life, they should protect and care for all living beings with the thought that they are like their own children, give rise to great loving-kindness and great compassion, great joy and great equanimity, bestow the precept of not killing, and teach them to cultivate wholesome practices. They should also establish all living beings in the Five Precepts and Ten Wholesome Actions, and further enter the hells, the realm of hungry ghosts, the animal realm, the asuras, and all other realms of existence, to rescue and relieve the suffering beings there—freeing those not yet freed, saving those not yet saved, leading those who have not attained Nirvana to attain Nirvana, and comforting all who are afraid. By the power of such karma, bodhisattvas attain long lifespans, gain mastery over all wisdom, and after their lives end, are reborn in the heavens."

爾時迦葉菩薩復白佛言：「世尊！菩薩摩訶薩等視眾生，同於子想，是義深隱，我未能解。世尊！如來不應說言菩薩於諸眾生修平等心，同於子想。所以者何？於佛法中有破戒者、作逆罪者、毀正法者，云何當於如是等人同子想耶？」

> At that time, the Bodhisattva Mahakashyapa again said to the Buddha: "World-Honored One, the meaning that bodhisattvas and mahasattvas regard all living beings equally, with the same thought as toward their own children, is profound and hidden, and I have not yet understood it. World-Honored One, the Tathagata should not say that bodhisattvas cultivate an equal mind toward all living beings, with the same thought as toward their own children. Why is that? Within the Buddha Dharma there are those who break the precepts, those who commit the five heinous crimes, and those who slander the true Dharma. How can one hold the same thought as toward one's own children toward such people?"

佛告迦葉：「如是，如是，我於眾生實作子想，如羅睺羅。」

> The Buddha told Mahakashyapa: "Exactly so, exactly so. I truly regard all living beings as my own children, just as I regard Rahula."

迦葉菩薩復白佛言：「世尊！昔十五日僧布薩時，曾於受具清淨眾中，有一童子，不善修習身、口、意業，在屏隈處盜聽說戒。密迹力士承佛神力，以金剛杵碎之如塵。世尊！是金剛神，極成暴惡，乃能斷是童子命根。云何如來視諸眾生同於子想，如羅睺羅？」

> Mahakashyapa Bodhisattva then spoke to the Buddha: "World-Honored One, in the past, on the fifteenth day when the monks gathered for the fortnightly confession, there was a young boy among the pure assembly of fully ordained monks. He had not properly trained his body, speech, and mind, and he secretly listened to the recitation of the precepts from a hidden corner. The mighty Vajrapani, through the Buddha's spiritual power, shattered him into dust with his diamond scepter. World-Honored One, this diamond spirit is extremely violent and actually took that boy's life. How can the Tathagata regard all beings as his own children, like Rahula?"

佛告迦葉：「汝今不應作如是言，是童子者，即是化人，非真實也，為欲驅遣破戒毀法令出眾故；金剛密迹亦是化耳。迦葉！毀謗正法及一闡提，或有殺生乃至邪見及故犯禁，我於是等，悉生悲心，同於子想，如羅睺羅。善男子！譬如國王，諸群臣等有犯王法，隨罪誅戮而不捨置。如來世尊不如是也，於毀法者，與驅遣羯磨、訶責羯磨、置羯磨、舉罪羯磨、不可見羯磨、滅羯磨、未捨惡見羯磨。善男子！如來所以與謗法者作如是等降伏羯磨，為欲示諸行惡之人有果報故。善男子！汝今當知，如來即是施惡眾生無恐畏者，若放一光、若二、若五，或有遇者，悉令遠離一切諸惡，如來今者具有如是無量勢力。善男子，未可見法，汝欲見者，今當為汝說其相貌。我涅槃已，隨其方面，有持戒比丘，威儀具足，護持正法，見壞法者，即能驅遣，呵責徵治，當知是人，得福無量不可稱計。善男子！譬如有王，專行暴惡，會遇重病，有隣國王，聞其名聲，興兵而來，規欲殄滅。是時病王，無力勢故，方乃恐怖，改心修善。而是隣王，得無量福。持法比丘亦復如是，驅遣呵責壞法之人，令行善法，得福無量。善男子！譬如長者所居之處，田宅屋舍生諸毒樹。長者知已，即便斫伐，永令滅盡。又如壯人，首生白髮，愧而剪拔，不令生長。持法比丘亦復如是，見有破戒壞正法者，即應驅遣，呵責舉處。若善比丘見壞法者，置不呵責驅遣舉處，當知是人佛法中怨。若能驅遣呵責舉處，是我弟子，真聲聞也。」

> The Buddha said to Mahakashyapa: "You should not say that this young man is merely an illusion and not real, and that he is being driven out from the assembly only to expel those who break the precepts and destroy the Dharma. The secret traces of the vajra are also illusions. Mahakashyapa, for those who slander the true Dharma and the icchantikas, or those who kill living beings or hold wrong views or deliberately violate the precepts—for all such people, I give rise to compassion, regarding them as my own children, like Rahula. Good man, suppose a king's ministers and subjects violate the royal law, and they are executed or punished according to their crimes without pardon. The Tathagata, the World-Honored One, does not act this way. Toward those who destroy the Dharma, he applies the karma of expulsion, the karma of rebuke, the karma of suspension, the karma of formal accusation, the karma of invisibility, the karma of expulsion by consensus, and the karma of not abandoning wrong views. Good man, the reason the Tathagata applies these subjugating karmas toward those who slander the Dharma is to show all those who do evil that there are consequences. Good man, you should know that the Tathagata is the one who grants fearlessness to evil beings. Whether he emits one ray of light, or two, or five, whoever encounters it is caused to abandon all evil. The Tathagata now possesses such immeasurable power. Good man, you wish to see the Dharma that cannot yet be seen—now I will describe its features for you. After I pass into Nirvana, in whatever direction, there will be monks who uphold the precepts, complete in deportment, who protect and uphold the true Dharma. When they see those who destroy the Dharma, they will be able to expel them, rebuke them, and correct them. You should know that such people will attain immeasurable and incalculable merit. Good man, suppose there is a king who acts only with violence and evil, and then falls gravely ill. A neighboring king, hearing of his reputation, raises troops and comes, intending to destroy him. At that time the sick king, having no strength or power, becomes frightened and changes his mind to cultivate goodness. And that neighboring king gains immeasurable merit. Monks who uphold the Dharma are likewise. By expelling and rebuking those who destroy the Dharma, causing them to practice good, they gain immeasurable merit. Good man, suppose in the place where an elder lives, poisonous trees grow in the fields, houses, and dwellings. When the elder knows of it, he immediately cuts them down, completely destroying them forever. Or again, like a strong man who finds white hairs on his head, feels ashamed and plucks them out, not allowing them to grow. Monks who uphold the Dharma are likewise. When they see those who break the precepts and destroy the true Dharma, they should immediately expel them, rebuke them, and expose them. If a good monk sees those who destroy the Dharma and does not rebuke, expel, or expose them, you should know that such a person is an enemy of the Buddha-Dharma. If one can expel, rebuke, and expose them, that person is my disciple, a true hearer."

迦葉菩薩復白佛言：「世尊！如佛所言，則不等視一切眾生同於子想，如羅睺羅。世尊！若有一人以刀害佛，復有一人持栴檀塗佛，佛於此二若生等心，云何復言，當治毀禁？若治毀禁，是言則失。」

> Mahakashyapa Bodhisattva then addressed the Buddha: "World-Honored One, if what the Buddha says is true—that you regard all living beings equally, with the same love as a parent for their child, as you do for Rahula—then consider this: if one person were to harm the Buddha with a knife, and another were to anoint the Buddha with sandalwood paste, and the Buddha felt equal compassion toward both, how could you then speak of disciplining those who break the precepts? For if you discipline those who break the precepts, that statement would be contradicted."

佛告迦葉菩薩：「善男子！譬如國王、大臣、宰相產育諸子，顏貌端正，聰明黠慧，若二、三、四，將付嚴師，而作是言：『君可為我教詔諸子，威儀、禮節、伎藝、書䟽、校計、算數，悉令成就。我今四子，就君受學，假使三子病杖而死，餘有一子必當苦治，要令成就。雖喪三子，我終不恨。』迦葉！是父及師得殺罪不？」

> The Buddha said to Mahakashyapa Bodhisattva: "Good man, suppose a king, a great minister, or a prime minister has children born to him—handsome in appearance, bright, and clever. Whether there are two, three, or four of them, he entrusts them to a strict teacher, saying: 'Please teach my children for me—proper demeanor, etiquette, skills, writing, accounting, and calculation—make them fully accomplished in all of these. I now place these four children under your instruction. Even if three of them die from illness or the rod, the remaining one must be sternly disciplined, so that he is certain to succeed. Though I lose three children, I will never resent it.' Mahakashyapa, would that father and that teacher be guilty of the crime of killing?"

「不也。世尊！何以故？以愛念故，為欲成就，無有惡心，如是教誨，得福無量。」

> "No, World-Honored One. Why is that? Because it is done out of love and the wish to help them grow, with no ill will. Teaching in this way brings boundless merit."

「善男子！如來亦爾，視壞法者等如一子。如來今以無上正法，付囑諸王、大臣、宰相、比丘、比丘尼、優婆塞、優婆夷。是諸國王及四部眾，應當勸勵諸學人等，令得增上戒定智慧。若有不學是三品法，懈怠、破戒，毀正法者，王者、大臣、四部之眾應當苦治。善男子！是諸國王及四部眾，當有罪不？」

> "Good sir, the Tathagata is like this as well—he looks upon those who would destroy the Dharma as his own only child. The Tathagata now entrusts the unsurpassed true Dharma to kings, ministers, chief counselors, monks, nuns, laymen, and laywomen. These kings and the fourfold assembly should encourage and urge all those who study, so that they may attain higher precepts, concentration, and wisdom. If there are those who do not study these three categories of Dharma—who are lazy, who break the precepts, who destroy the true Dharma—then kings, ministers, and the fourfold assembly should firmly discipline them. Good sir, would these kings and the fourfold assembly be guilty of wrongdoing?"

「不也。世尊！」

> "No, World-Honored One."

「善男子！是諸國王及四部眾尚無有罪，何況如來。善男子！如來善修如是平等，於諸眾生同一子想。如是修者，是名菩薩修平等心，於諸眾生同一子想。善男子！菩薩如是修習此業，得壽命長，亦能善知宿世之事。」

> "Good man, these kings and the fourfold assemblies are still without fault—how much more so the Tathagata. Good man, the Tathagata has well cultivated such equanimity, regarding all living beings with the thought of an only child. One who cultivates in this way is called a bodhisattva cultivating an impartial mind, regarding all living beings with the thought of an only child. Good man, when a bodhisattva cultivates this karma in this way, they attain a long lifespan and can also clearly know the matters of past lives."

迦葉菩薩復白佛言：「世尊！如佛所說，菩薩若有修平等心，視諸眾生同於子想，得壽命長。如來不應作如是說。何以故？如知法人，能說種種孝順之法，還至家中，以諸瓦石打擲父母。而是父母是良福田，多所利益，難遭難遇，應好供養，反生惱害，是知法人言行相違。如來所言，亦復如是，菩薩修習等心，眾生同子想者，應得長壽，善知宿命，常住於世，無有變易。今者世尊，以何因緣，壽命極短，同人間耶？如來將無於諸眾生生怨憎想？世尊昔日作何惡業，斷幾命根，得是短壽不滿百年？」

> Mahakashyapa Bodhisattva again addressed the Buddha: "World-Honored One! According to what the Buddha has said, if a bodhisattva cultivates an impartial mind and regards all living beings as their own children, they will attain long life. The Tathagata should not speak in such a way. Why? It is like a person who knows the Dharma and can teach various teachings on filial piety, yet returns home and strikes their parents with tiles and stones. But these parents are a rich field of merit, greatly beneficial, hard to encounter, and should be well provided for—yet instead one brings them harm. This person who knows the Dharma acts in contradiction to their own words. What the Tathagata says is likewise the same. If a bodhisattva cultivates an impartial mind and regards all living beings as their own children, they should attain long life, know past lives well, and abide forever in the world without change. Now, World-Honored One, for what reason is your lifespan extremely short, the same as ordinary people? Could it be that the Tathagata harbors thoughts of resentment and hatred toward living beings? What evil karma did the World-Honored One commit in the past, cutting off how many lives, to receive this short lifespan of less than a hundred years?"

佛告迦葉：「善男子！汝今何緣，於如來前，發是麁言。如來長壽，於諸壽中，最上最勝。所得常法，於諸常中，最為第一。」

> The Buddha said to Mahakashyapa: "Good man, why do you now speak such coarse words in front of the Tathagata? The Tathagata's long life is the highest and most excellent among all lifespans. The eternal Dharma he has attained is foremost among all things eternal."

迦葉菩薩復白佛言：「世尊！云何如來得壽命長？」

> Mahakashyapa Bodhisattva again spoke to the Buddha: "World-Honored One, how does the Tathagata attain such a long lifespan?"

佛告迦葉：「善男子！如八大河：一名恒河、二名閻摩羅、三名薩羅、四名阿梨羅跋提、五名摩訶、六名辛頭、七名博叉、八名悉陀，是八大河及諸小河悉入大海。迦葉！如是一切人中、天上、地及虛空壽命大河，悉入如來壽命海中，是故如來壽命無量。復次迦葉！譬如阿耨達池出四大河；如來亦爾，出一切命。迦葉！譬如一切諸常法中，虛空第一；如來亦爾，於諸常中，最為第一。迦葉！譬如諸藥，醍醐第一；如來亦爾，於眾生中，壽命第一。」

> The Buddha said to Mahakashyapa, "Good man, consider the eight great rivers: the first is the Ganges, the second is the Yamuna, the third is the Sarayu, the fourth is the Aciravati, the fifth is the Mahi, the sixth is the Sindhu, the seventh is the Vakshu, and the eighth is the Sita. These eight great rivers, along with all the smaller rivers, all flow into the great ocean. Mahakashyapa, in the same way, the great rivers of life of all beings—human, heavenly, on the earth, and in the sky—all flow into the ocean of the Tathagata's life. Therefore, the Tathagata's life is immeasurable. "Furthermore, Mahakashyapa, just as Lake Anavatapta gives rise to four great rivers, so too does the Tathagata give rise to all life. Mahakashyapa, just as among all enduring things, space is foremost, so too is the Tathagata foremost among all that endures. Mahakashyapa, just as among all medicines, ghee is foremost, so too is the Tathagata foremost in life among all living beings."

迦葉菩薩復白佛言：「世尊！如來壽命若如是者，應住一劫若減一劫，常宣妙法，如霔大雨。」

> Mahakashyapa Bodhisattva again spoke to the Buddha: "World-Honored One, if the Tathagata's lifespan is like this, then he should remain for a kalpa or a little less than a kalpa, constantly proclaiming the wondrous Dharma, like pouring down a great rain."

「迦葉！汝今不應於如來所，生滅盡想。迦葉！若有比丘、比丘尼、優婆塞、優婆夷，乃至外道、五通神仙、得自在者，若住一劫若減一劫，經行空中，坐臥自在，左脇出火，右脇出水，身出煙炎，猶如火聚，若欲住壽，能得如意，於壽命中，修短自任。如是五通，尚得如是隨意神力，豈況如來於一切法，得自在力，而當不能住壽半劫、若一劫、若百劫、若百千劫、若無量劫？以是義故，當知如來，是常住法、不變易法。如來此身，是變化身，非雜食身，為度眾生，示同毒樹，是故現捨入於涅槃。迦葉！當知佛是常法、不變易法。汝等於是第一義中，應勤精進，一心修習，既修習已，廣為人說。」

> "Kashyapa, you should not think of the Tathagata as subject to cessation. Kashyapa, if a monk, a nun, a layman, or a laywoman—or even a non-Buddhist sage who has attained the five supernatural powers and mastery over himself—can, whether he lives for an eon or less than an eon, walk, stand, sit, or lie down freely in midair, emit fire from his left side and water from his right, radiate smoke and flames from his body like a blazing fire, and if he wishes to extend his life, can do so at will, controlling the length of his lifespan as he pleases—if such a one with the five supernatural powers can still attain such powers of mastery at will, how much more so can the Tathagata, who has attained mastery over all things, surely be able to remain in life for half an eon, an eon, a hundred eons, a hundred thousand eons, or immeasurable eons? For this reason, you should know that the Tathagata is the Dharma of permanence, the Dharma of immutability. This body of the Tathagata is a transformation body, not a body nourished by coarse food. To save living beings, he appears like a poisonous tree, and therefore he shows himself passing into Nirvana. Kashyapa, you should know that the Buddha is the Dharma of permanence, the Dharma of immutability. In this highest truth, you should practice with diligence and single-minded devotion, and having practiced, explain it widely to others."

爾時迦葉菩薩白佛言：「世尊！出世之法與世間法，有何差別？如佛言曰：『佛是常法、不變易法。』世間亦說：『梵天是常，自在天常，無有變易。我常、性常、微塵亦常。』若言如來是常法者，如來何故不常現耶？若不常現，有何差別？何以故？梵天乃至微塵、世性亦不現故。」

> At that time, the Bodhisattva Mahakashyapa said to the Buddha: "World-Honored One, what is the difference between the transcendent Dharma and worldly teachings? The Buddha has said, 'The Buddha is eternal and unchanging.' Yet worldly traditions also say, 'Brahma is eternal, Ishvara is eternal and unchanging. The self is eternal, nature is eternal, and atoms are also eternal.' If the Tathagata is eternal, why does he not always appear? If he does not always appear, how is he different? After all, Brahma, down to atoms and primal nature, also do not appear."

佛告迦葉：「譬如長者，多有諸牛，色雖種種，同共一群，付放牧人，令逐水草，但為醍醐，不求乳酪。彼牧牛者，搆已自食。長者命終，所有諸牛悉為群賊之所抄掠。賊得牛已，無有婦女。即自搆捋，得已而食。爾時群賊各相謂言：『彼大長者，畜養此牛，不期乳酪，但為醍醐。我等今者，當設何方而得之耶？夫醍醐者，名為世間第一上味。我等無器，設使得乳，無安置處。』復共相謂：『唯有皮囊，可以盛之。』雖有盛處，不知攢搖，漿猶難得，況復生酥。爾時諸賊，以醍醐故，加之以水，以水多故，乳酪醍醐，一切俱失。凡夫亦爾，雖有善法，皆是如來正法之餘。何以故？如來世尊入涅槃後，盜竊如來遺餘善法，若戒、定、慧，如彼諸賊劫掠群牛。諸凡夫人，雖復得是戒、定、智慧，無有方便，不能解說。以是義故，不能獲得常戒、常定、常慧、解脫；如彼群賊，不知方便，喪失醍醐。亦如群賊，為醍醐故，加之以水。凡夫亦爾，為解脫故，說我、眾生、壽命、士夫、梵天、自在天、微塵世性、戒定智慧及與解脫，非想非非想天即是涅槃，實亦不得解脫涅槃，如彼群賊不得醍醐。是諸凡夫，有少梵行，供養父母，以是因緣，得生天上，受少安樂，如彼群賊加水之乳。而是凡夫，實不知因修少梵行，供養父母，得生天上。又不能知戒、定、智慧，歸依三寶，以不知故，說常、樂、我、淨，雖復說之，而實不知。是故如來出世之後，乃為演說常、樂、我、淨。如轉輪王出現於世，福德力故，群賊退散，牛無損命。時轉輪王，即以諸牛付一牧人，多巧便者。是人方便，即得醍醐。以醍醐故，一切眾生，無有患苦。法輪聖王出現世時，諸凡夫人不能演說戒定慧者，即便退散，如賊退散。爾時如來善說世法及出世法，為眾生故，令諸菩薩隨而演說。菩薩摩訶薩既得醍醐，復令無量無邊眾生獲得無上甘露法味，所謂如來常、樂、我、淨。以是義故，善男子！如來是常、不變易法。非如世間、凡夫、愚人，謂梵天等是常法也。此常法稱要是如來，非是餘法。迦葉！應當如是知如來身。迦葉！諸善男子、善女人，常當繫心修此二字，佛是常住。迦葉！若有善男子、善女人修此二字，當知是人，隨我所行，至我至處。善男子！若有修習如是二字為滅相者，當知如來則於其人為般涅槃。善男子！涅槃義者，即是諸佛之法性也。」

> The Buddha said to Mahakashyapa: "Suppose, for example, a wealthy elder owned many cows of various colors, all in a single herd. He entrusted them to a herdsman and told him to drive them to water and pasture—not for cream or cheese, but only for ghee. "The herdsman, however, milked the cows and drank the milk himself. After the elder died, all the cows were plundered by bandits. Once the bandits had the cows, they had no women to help them. So they milked the cows themselves and drank the milk. Then the bandits said to one another: "'That wealthy elder raised these cows, not hoping for cream or cheese, but only for ghee. Now, what method can we use to obtain it? Ghee is known as the finest flavor in the world. But we have no vessel—even if we get the milk, we have nowhere to put it.' "They said to one another again: 'Only a leather bag can hold it.' "But even though they had a container, they did not know how to churn and shake it. They could barely get the thin liquid, let alone the butter. Then the bandits, wanting ghee, added water to the milk. Because they added too much water, the cream, cheese, and ghee were all lost. "Ordinary people are like this. Though they may possess good qualities, these are only remnants of the Tathagata's true Dharma. Why? After the Buddha, the World-Honored One, entered Nirvana, people stole the leftover good Dharma of the Tathagata—such as precepts, concentration, and wisdom—just as those bandits plundered the herd of cows. "Though ordinary people may obtain these precepts, concentration, and wisdom, without skillful means they cannot explain them. For this reason, they cannot attain lasting precepts, lasting concentration, lasting wisdom, or liberation—just as those bandits, not knowing skillful means, lost the ghee. "They are also like the bandits who, for the sake of ghee, added water. Ordinary people are the same: for the sake of liberation, they speak of 'self,' 'sentient beings,' 'lifespan,' 'person,' 'Brahma heaven,' 'Ishvara heaven,' 'atomic particles,' 'world-nature,' 'precepts, concentration, wisdom,' and 'liberation,' and they say that the realm of neither-perception-nor-non-perception is Nirvana. But in truth they do not attain liberation or Nirvana, just as those bandits did not get the ghee. "These ordinary people practice a little spiritual discipline and support their parents. By this cause and condition, they are reborn in heaven and experience a little comfort—like the bandits' milk mixed with water. But these ordinary people do not truly understand that by practicing a little spiritual discipline and supporting their parents, they are reborn in heaven. Nor do they understand precepts, concentration, wisdom, or taking refuge in the Three Jewels. Because they do not understand, they speak of 'permanence,' 'bliss,' 'self,' and 'purity,' but though they say these words, they do not truly know them. "Therefore, after the Tathagata appeared in the world, he expounded 'permanence, bliss, self, and purity.' It is like a wheel-turning king appearing in the world: by the power of his merit, the bandits scatter, and the cows are unharmed. Then the wheel-turning king entrusts the cows to a single herdsman who is very skillful. By his skillful means, he obtains the ghee. And because of the ghee, all beings are free from affliction. "When the Dharma-wheel holy king appears in the world, ordinary people who cannot expound precepts, concentration, and wisdom scatter and retreat, just as the bandits scattered. Then the Tathagata well teaches worldly and transcendent teachings, and for the sake of beings, causes the bodhisattvas to expound them accordingly. Having obtained the ghee, the great bodhisattvas then lead countless boundless beings to obtain the supreme taste of sweet dew—that is, the Tathagata's permanence, bliss, self, and purity. "For this reason, good man, the Tathagata is permanent and unchanging. He is not like worldly ordinary foolish people who say that Brahma heaven and the like are permanent. This principle of permanence truly refers to the Tathagata, and not to anything else. "Mahakashyapa, you should understand the Tathagata's body in this way. Mahakashyapa, good men and good women should always focus their minds and cultivate these two words: 'The Buddha is permanent.' "Mahakashyapa, if good men and good women cultivate these two words, you should know that such people follow where I walk and arrive where I arrive. Good man, if someone cultivates these two words as the mark of cessation, you should know that the Tathagata enters parinirvana for that person. Good man, the meaning of Nirvana is precisely the Dharmata—the true nature—of all Buddhas."

迦葉菩薩白佛言：「世尊！佛法性者，其義云何？世尊！我今欲知法性之義，唯願如來哀愍廣說。夫法性者即是捨身，捨身者名無所有，若無所有，身云何存？身若存者，云何而言身有法性？身有法性云何得存？我今云何當知是義？」

> Mahakashyapa Bodhisattva said to the Buddha: "World-Honored One, what is the meaning of the Dharma-nature? World-Honored One, I now wish to understand the meaning of Dharma-nature. I only pray that the Tathagata, out of compassion, will explain it in full. Now, Dharma-nature means the renunciation of the body; renunciation of the body is called having nothing; if there is nothing, how can the body remain? If the body remains, how can it be said that the body has Dharma-nature? If the body has Dharma-nature, how can it remain? How am I now to understand this meaning?"

佛告迦葉菩薩：「善男子！汝今不應作如是說，滅是法性。夫法性者，無有滅也。善男子！譬如無想天，成就色陰而無色想；不應問言，是諸天等，云何而住？歡娛受樂？云何行想？云何見聞？善男子，如來境界，非諸聲聞緣覺所知。善男子，不應說言，如來身者是滅法也。善男子，如是滅法是佛境界，非諸聲聞緣覺所及。善男子，汝今不應思量如來何處住？何處行？何處見？何處樂？善男子，如是之義，亦非汝等之所知及，諸佛法身，種種方便，不可思議。

> The Buddha said to Mahakashyapa: "Good man, you should not speak like that, saying that cessation is the nature of phenomena. The nature of phenomena has no cessation. Good man, take the heaven of no perception: those beings have a body of form but no perception of form. You should not ask, 'How do those heavenly beings dwell? How do they enjoy pleasure? How do they form thoughts? How do they see and hear?' Good man, the realm of the Tathagata is not within the understanding of shravakas and pratyekabuddhas. Good man, you should not say that the Tathagata's body is subject to cessation. Good man, such cessation is the realm of the Buddha, beyond the reach of shravakas and pratyekabuddhas. Good man, you should not now speculate about where the Tathagata dwells, where he walks, where he sees, where he finds joy. Good man, the meaning of this is also beyond your understanding; the Dharma body of all Buddhas, in its many skillful means, is inconceivable."

「復次善男子！應當修習佛法及僧而作常想。是三法者，無有異想、無無常想、無變異想。若於三法修異想者，當知是輩，清淨三歸則無依處，所有禁戒皆不具足，終不能證聲聞緣覺菩提之果。若能於是不可思議，修常想者，則有歸處。善男子！譬如因樹，則有樹影。如來亦爾，有常法故，則有歸依，非是無常。若言如來是無常者，如來則非諸天、世人所歸依處。」

> "Furthermore, good man, one should cultivate the thought of the Dharma and the Sangha as eternal. These three—the Buddha, the Dharma, and the Sangha—are not to be regarded as different, not to be regarded as impermanent, not to be regarded as changing. If one regards these three as different, you should know that such a person's pure Three Refuges have no foundation, all their precepts are incomplete, and they will never realize the fruit of Shravaka or Pratyekabuddha Enlightenment. But if one can cultivate the thought of permanence regarding these inconceivable three, then they have a refuge. Good man, just as a tree gives rise to a tree's shadow, so too is the Tathagata: because there is the eternal Dharma, there is a refuge—it is not impermanent. If one says the Tathagata is impermanent, then the Tathagata would not be a refuge for gods and humans."

迦葉菩薩白佛言：「世尊！譬如闇中，有樹無影。」

> Mahakashyapa Bodhisattva said to the Buddha, "World-Honored One, it is like a tree in the dark—it casts no shadow."

「迦葉！汝不應言有樹無影，但非肉眼之所見耳。善男子！如來亦爾，其性常住，是不變異。無智慧眼，不能得見，如彼闇中，不見樹影。凡夫之人，於佛滅後，說言如來是無常法，亦復如是。若言如來異法、僧者，則不能成三歸依處，如汝父母各各異故，故使無常。」

> "Mahakashyapa, you should not say that a tree has no shadow just because it cannot be seen by the physical eye. Good man, the Tathagata is the same. His nature is permanent and unchanging. Without the eye of wisdom, one cannot see it—just as in the darkness, one cannot see the tree's shadow. This is exactly how ordinary people are when, after the Buddha's passing, they say the Tathagata is subject to impermanence. And if someone says the Tathagata is separate from the Dharma and the Sangha, then the Three Refuges cannot be established—just as your father and mother are each separate, and therefore impermanent."

迦葉菩薩復白佛言：「世尊！我從今始，當以佛、法、眾僧三事常住，啟悟父母乃至七世，皆令奉持。甚奇，世尊！我今當學如來、法、僧不可思議，既自學已，亦當為人廣說是義。若有諸人不能信受，當知是輩久修無常，如是之人，我當為其而作霜雹。」

> Mahakashyapa Bodhisattva again addressed the Buddha: "World-Honored One, from this day forward, I will take the Buddha, the Dharma, and the Sangha—these three eternal refuges—and awaken my parents and even seven generations of ancestors, causing them all to uphold them. How wonderful, World-Honored One! I will now learn the inconceivable nature of the Tathagata, the Dharma, and the Sangha. Having learned it myself, I will also widely explain this meaning to others. If there are people who cannot believe and accept it, I should know that such people have long cultivated impermanence. For such people, I will bring down frost and hail upon them."

爾時佛讚迦葉菩薩：「善哉，善哉！汝今善能護持正法，如是護法，不欺於人。以不欺人善業緣故，而得長壽，善知宿命。」

> At that time the Buddha praised Mahakashyapa Bodhisattva: "Excellent, excellent! You are truly able to protect and uphold the true Dharma. To protect the Dharma in this way is to not deceive people. Because of the good karma of not deceiving others, you will attain long life and clearly know your past lives."

### 大般涅槃經金剛身品第二

> The Nirvana Sutra: Chapter 2, The Adamantine Body

爾時世尊復告迦葉：「善男子！如來身者，是常住身、不可壞身、金剛之身、非雜食身，即是法身。」

> At that time, the World-Honored One again addressed Mahakashyapa: "Good man, the Tathagata's body is a body of permanence, an indestructible body, a diamond body, a body not sustained by mixed foods—it is the Dharma body itself."

迦葉菩薩白佛言：「世尊！如佛所說，如是等身，我悉不見。唯見無常、破壞、微塵、雜食等身。何以故？如來當入於涅槃故。」

> Mahakashyapa Bodhisattva said to the Buddha: "World-Honored One, as for the bodies you have described — I do not see any of them. I see only a body that is impermanent, breaking apart, reduced to dust, sustained by mixed foods. Why is this? Because the Tathagata is about to enter Nirvana."

佛言：「迦葉！汝今莫謂如來之身，不堅可壞，如凡夫身。善男子！汝今當知，如來之身，無量億劫堅牢難壞，非人天身、非恐怖身、非雜食身。如來之身非身，是身不生不滅、不習不修、無量無邊、無有足跡、無知無形、畢竟清淨，無有動搖、無受無行、不住不作、無味無雜，非是有為、非業、非果、非行、非滅、非心、非數，不可思議、常不可思議，無識離心、亦不離心，其心平等，無有亦有，無有去來而亦去來，不破、不壞、不斷、不絕、不出、不滅、非主亦主，非有非無、非覺非觀、非字非不字、非定非不定，不可見了了見，無處亦處，無宅亦宅，無闇無明，無有寂靜而亦寂靜，是無所有，不受不施、清淨無垢、無諍斷諍、住無住處、不取不墮、非法非非法、非福田非不福田、無盡不盡離一切盡，是空離空，雖不常住非念念滅，無有垢濁、無字離字、非聲非說、亦非修習、非稱非量、非一非異、非像非相、諸相莊嚴，非勇非畏、無寂不寂、無熱不熱、不可覩見、無有相貌。如來度脫一切眾生，無度脫故，能解眾生。無有解故，覺了眾生。無覺了故，如實說法。無有二故，不可量無等等。平如虛空，無有形貌，同無生性，不斷不常。常行一乘，眾生見三。不退不轉，斷一切結。不戰不觸，非性住性、非合非散、非長非短、非圓非方、非陰入界亦陰入界、非增非損、非勝非負。如來之身成就如是無量功德，無有知者，無不知者；無有見者，無不見者；非有為非無為、非世非不世、非作非不作、非依非不依、非四大非不四大、非因非不因、非眾生非不眾生、非沙門非婆羅門，是師子大師子，非身非不身，不可宣說。除一法相，不可算數，般涅槃時不般涅槃，如來法身皆悉成就如是無量微妙功德。

> The Buddha said: "Mahakashyapa, do not think that the Tathagata's body is impermanent and can be destroyed, like the body of an ordinary person. Good man, you should know that the Tathagata's body is firm and hard to destroy for countless billions of kalpas. It is not a human or heavenly body, not a body of fear, not a body nourished by mixed food. The Tathagata's body is no body, yet it is a body — neither arising nor ceasing, neither practiced nor cultivated, boundless and infinite, leaving no traces, without knowing, without form, utterly pure, unwavering, without feeling, without action, not abiding, not acting, without taste, without mixture, neither conditioned nor karma, nor fruit, nor action, nor cessation, nor mind, nor number. It is inconceivable, always inconceivable, without consciousness, beyond mind, yet not apart from mind. Its mind is equal and impartial, neither existing nor nonexistent, neither coming nor going, yet it comes and goes. It is not broken, not destroyed, not cut off, not extinguished, not produced, not ceased. It is neither master nor not master, neither existent nor nonexistent, neither perceiving nor observing, neither word nor non-word, neither concentrated nor unconcentrated. It cannot be seen, yet it is clearly seen. It is without place, yet it is place. It is without dwelling, yet it is dwelling. It is without darkness and without light. It is without stillness, yet it is still. It is nothing at all — receiving nothing, giving nothing, pure and undefiled, without contention, ending all contention, dwelling in no dwelling, grasping nothing, falling into nothing, neither Dharma nor non-Dharma, neither a field of merit nor not a field of merit, inexhaustible yet not exhausted, beyond all exhaustion. It is emptiness, yet free from emptiness. Though not permanently abiding, it is not extinguished moment by moment. It is without defilement or turbidity, without words, beyond words, neither sound nor speech, neither cultivation nor practice, neither measurable nor quantifiable, neither one nor different, neither image nor mark, yet adorned with all marks. It is neither brave nor afraid, neither still nor not still, neither hot nor not hot. It cannot be seen, it has no appearance. The Tathagata liberates all beings, yet because there is no liberation, he can understand beings. Because there is no understanding, he enlightens beings. Because there is no enlightenment, he teaches the Dharma in accordance with reality. Because there is no duality, he is immeasurable and incomparable. He is level like space, without form or appearance, sharing the nature of non-arising, neither cut off nor permanent. He always practices the One Vehicle, yet beings see three. He neither retreats nor turns back, cutting off all fetters. He neither fights nor touches, neither abiding in a nature nor without nature, neither combining nor dispersing, neither long nor short, neither round nor square, neither aggregates, sense bases, and elements nor not aggregates, sense bases, and elements, neither increasing nor decreasing, neither winning nor losing. The Tathagata's body accomplishes such immeasurable merit. There is no one who knows it, yet no one who does not know it. There is no one who sees it, yet no one who does not see it. It is neither conditioned nor unconditioned, neither worldly nor unworldly, neither made nor unmade, neither dependent nor independent, neither the four great elements nor not the four great elements, neither cause nor non-cause, neither a being nor not a being, neither a shramana nor a brahmin. He is the lion, the great lion. He is neither body nor non-body, and cannot be proclaimed. Apart from the one Dharma-mark, he cannot be calculated. Though he enters parinirvana, he does not enter parinirvana. The Tathagata's Dharma-body accomplishes all such immeasurable and subtle merits."

「迦葉！唯有如來，乃知是相，非諸聲聞緣覺所知。迦葉！如是功德成如來身，非是雜食所長養身。迦葉！如來真身功德如是，云何復得諸疾患苦，危脆不堅如坏器乎？迦葉！如來所以示病苦者，為欲調伏諸眾生故。善男子！汝今當知，如來之身即金剛身，汝從今日常當專心思惟此義，莫念食身，亦當為人說，如來身即是法身。」

> "Mahakashyapa, only the Tathagata understands these characteristics—they are not something that the hearers or solitary realizers can know. Mahakashyapa, it is through such merit that the Tathagata's body is accomplished; it is not a body nourished by various kinds of food. Mahakashyapa, if the Tathagata's true body is endowed with such merit, how could it be subject to various illnesses and suffering, fragile and unstable like a broken vessel? Mahakashyapa, the reason the Tathagata appears to experience illness and suffering is in order to train and guide sentient beings. Good man, you should now know that the Tathagata's body is the indestructible diamond body. From this day forward, you should always single-mindedly contemplate this meaning. Do not dwell on the food-body, and you should also explain to others that the Tathagata's body is the Dharma body."

迦葉菩薩白佛言：「世尊！如來成就如是功德，其身云何當有病苦，無常破壞？我從今日常當思惟，如來之身是常法身、安樂之身，亦當為他如是廣說。唯然世尊！如來法身金剛不壞，而未能知所因云何？」

> Mahakashyapa Bodhisattva said to the Buddha: "World-Honored One, if the Tathagata has accomplished such merit, how could his body still be subject to illness, suffering, and the destruction of impermanence? From this day forward, I will always contemplate that the Tathagata's body is the eternal Dharma body, a body of peace and bliss, and I will also explain this widely to others. Yet, World-Honored One, the Tathagata's Dharma body is indestructible like a diamond—but I still do not understand what causes this to be so."

佛言：「迦葉！以能護持正法因緣故，得成就是金剛身。迦葉！我於往昔護法因緣，今得成就是金剛身，常住不壞。善男子！護持正法者，不受五戒，不修威儀，應持刀劍、弓箭、鉾槊，守護持戒清淨比丘。」

> The Buddha said: "Mahakashyapa, because of the ability to protect and uphold the true Dharma, one attains this diamond body. Mahakashyapa, in the past, through protecting the Dharma, I have now attained this diamond body, which abides forever and does not decay. Good man, those who protect and uphold the true Dharma need not observe the five precepts, nor cultivate dignified bearing—they should take up swords, bows and arrows, spears and lances to guard monks who keep the precepts purely."

迦葉菩薩白佛言：「世尊！若有比丘離於守護，獨處空閑，塚間樹下，當說是人為真比丘。若有隨逐守護者行，當知是輩是禿居士。」

> Mahakashyapa the Bodhisattva said to the Buddha, "World-Honored One, if a monk leaves behind his followers and dwells alone in an empty, quiet place—among tombs or beneath trees—we should say that such a person is a true monk. But if someone goes around following a crowd of followers, we should know that these people are just laypeople with shaved heads."

佛告迦葉：「莫作是語，言禿居士。若有比丘，隨所至處供身趣足，讀誦經典，思惟坐禪，有來問法，即為宣說，所謂布施、持戒、福德、少欲知足。雖能如是種種說法，然故不能作師子吼，不為師子之所圍遶，不能降伏非法惡人。如是比丘不能自利及利眾生，當知是輩，懈怠懶墮。雖能持戒，守護淨行，當知是人無所能為。若有比丘供身之具亦常豐足，復能護持所受禁戒，能師子吼，廣說妙法，謂修多羅、祇夜、受記、伽陀、優陀那、伊帝曰多伽、闍陀伽、毘佛略、阿浮陀達磨。以如是等九部經典，為他廣說，利益安樂諸眾生故，唱如是言：『涅槃經中，制諸比丘，不應畜養奴婢、牛羊、非法之物。若有比丘，畜如是等不淨之物，應當治之。如來先於異部經中說，有比丘畜如是等非法之物，某甲國王如法治之，驅令還俗。』若有比丘，能作如是師子吼時，有破戒者，聞是語已，咸共瞋恚，害是法師。是說法者，設復命終，故名持戒，自利利他。以是緣故，我聽國主、群臣、宰相、諸優婆塞，護說法人。若有欲得護正法者，當如是學。迦葉！如是破戒不護法者，名禿居士；非持戒者，得如是名。善男子！過去之世無量無邊阿僧祇劫，於此拘尸那城，有佛出世，號歡喜增益如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。爾時世界廣博嚴淨，豐樂安隱，人民熾盛，無有飢渴，如安樂國諸菩薩等。彼佛世尊住世無量，化眾生已，然後乃於娑羅雙樹入般涅槃。佛涅槃後，正法住世無量億歲，餘四十年佛法未滅。爾時有一持戒比丘，名曰覺德，多有徒眾、眷屬圍遶，能師子吼，頒宣廣說九部經典，制諸比丘不得畜養奴婢、牛羊、非法之物。爾時多有破戒比丘，聞作是說，皆生惡心，執持刀杖，逼是法師。是時國王，名曰有德，聞是事已，為護法故，即便往至說法者所，與是破戒諸惡比丘極共戰鬪，令說法者得免危害。王於爾時，身被刀劍、箭槊之瘡，體無完處如芥子許。爾時覺德尋讚王言：『善哉，善哉！王今真是護正法者，當來之世，此身當為無量法器。』王於是時，得聞法已，心大歡喜，尋即命終，生阿閦佛國，而為彼佛作第一弟子。其王將從人民眷屬，有戰鬪者、有隨喜者，一切不退菩提之心，命終悉生阿閦佛國。覺德比丘却後壽終，亦得往生阿閦佛國，而為彼佛作聲聞眾中第二弟子。若有正法欲滅盡時，應當如是受持擁護。迦葉！爾時王者，則我身是；說法比丘，迦葉佛是。迦葉！護正法者，得如是等無量果報。以是因緣，我於今日得種種相，以自莊嚴，成就法身、不可壞身。」

> The Buddha told Mahakashyapa: "Do not say such a thing as 'bald-headed householder.' If a monk, wherever he goes, has enough to support himself, reads and recites the scriptures, contemplates and sits in meditation, and when people come to ask about the Dharma, explains it to them—namely generosity, moral discipline, merit, few desires, and contentment—though he can teach the Dharma in all these ways, he still cannot roar the lion's roar, is not surrounded by lions, and cannot subdue wicked people who break the Dharma. Such a monk cannot benefit himself or others. Know that such people are lazy and negligent. Even though they may keep the precepts and guard pure conduct, know that such a person can accomplish nothing. "If a monk has abundant means to support himself, and can also protect and uphold the precepts he has received, and can roar the lion's roar, widely teaching the wonderful Dharma—namely sutras, chanted verses, prophecies, hymns, solemn utterances, accounts of past lives, birth stories, extensive teachings, and marvelous Dharma teachings—and widely explains these nine categories of scriptures for the benefit and happiness of all beings, proclaiming: 'In the Nirvana Sutra, monks are prohibited from keeping servants, cattle, sheep, and unlawful possessions. If a monk keeps such impure things, he should be dealt with. The Tathagata previously said in scriptures of other schools that if a monk keeps such unlawful things, a certain king should deal with him according to the law and drive him back to lay life.' If a monk can roar the lion's roar like this, and those who break the precepts hear these words and all become angry and harm this Dharma teacher—even if this teacher of the Dharma should die, he is still called one who keeps the precepts, benefiting himself and others. For this reason, I permit kings, ministers, prime ministers, and lay followers to protect those who teach the Dharma. If anyone wishes to protect the true Dharma, they should learn in this way. "Mahakashyapa! Such people who break the precepts and do not protect the Dharma are called 'bald-headed householders'; it is not those who keep the precepts who receive such a name. "Good man! In the past, immeasurable and boundless as countless kalpas ago, in this city of Kushinagara, a Buddha appeared in the world named Joyous Increase, the Tathagata, the Worthy One, the Fully Enlightened One, Perfect in Wisdom and Conduct, the Well-Gone One, Knower of the World, the Unsurpassed One, the Tamer of Men, Teacher of Gods and Humans, the Buddha, the World-Honored One. At that time the world was vast, magnificent, and pure, abundant in joy and peace, with a thriving population, without hunger or thirst, like the Land of Bliss where bodhisattvas dwell. That Buddha, the World-Honored One, remained in the world for immeasurable time, and after teaching beings, he entered parinirvana between the twin sal trees. After the Buddha's nirvana, the true Dharma remained in the world for immeasurable millions of years, and for the remaining forty years the Dharma had not yet perished. "At that time there was a monk who kept the precepts, named Awareness Virtue, surrounded by many disciples and followers, who could roar the lion's roar, proclaiming and widely teaching the nine categories of scriptures, prohibiting monks from keeping servants, cattle, sheep, and unlawful possessions. At that time there were many monks who broke the precepts, and when they heard this teaching, they all gave rise to evil thoughts, took up knives and staves, and threatened this Dharma teacher. Then the king, named Virtuous, heard of this matter and, to protect the Dharma, went immediately to where the Dharma teacher was and fought fiercely against those wicked monks who broke the precepts, enabling the Dharma teacher to escape harm. At that time the king's body was covered with wounds from swords, arrows, and spears, with no intact place even the size of a mustard seed. Then Awareness Virtue praised the king: 'Excellent, excellent! The king is truly a protector of the true Dharma. In future ages, this body will become a vessel for immeasurable Dharma.' When the king heard this teaching, his heart was filled with great joy, and he soon died and was reborn in the land of Buddha Akshobhya, becoming that Buddha's foremost disciple. The king's generals, followers, and relatives—those who fought and those who rejoiced—all did not regress from the mind of enlightenment, and at death they all were reborn in the land of Buddha Akshobhya. The monk Awareness Virtue, after his life ended, was also reborn in the land of Buddha Akshobhya, becoming the second disciple among that Buddha's assembly of hearers. When the true Dharma is about to be extinguished, one should uphold and protect it in this way. "Mahakashyapa! The king at that time was myself, and the Dharma-teaching monk was the Buddha Kashyapa. Mahakashyapa! Those who protect the true Dharma obtain immeasurable rewards such as these. For this reason, I today have obtained the various marks that adorn me, accomplishing the Dharma body, the indestructible body."

迦葉菩薩復白佛言：「世尊！如來常身，猶如畫石。」

> Mahakashyapa Bodhisattva then said to the Buddha: "World-Honored One, the Tathagata's eternal body is like a drawing on stone."

佛告迦葉菩薩：「善男子！以是因緣故，比丘、比丘尼、優婆塞、優婆夷，應當勤加護持正法，護法果報廣大無量。善男子！是故護法優婆塞等，應執刀杖，擁護如是持法比丘。若有受持五戒之者，不得名為大乘人也；不受五戒為護正法，乃名大乘。護正法者，應當執持刀劍、器仗，侍說法者。」

> The Buddha said to Mahakashyapa Bodhisattva: "Good man, for this reason, monks, nuns, laymen, and laywomen should diligently protect and uphold the true Dharma, for the reward of protecting the Dharma is vast and boundless. Good man, therefore laypeople who protect the Dharma should take up knives and staffs to guard monks who uphold the Dharma in this way. Those who merely observe the five precepts cannot be called followers of the Great Vehicle; those who do not observe the five precepts in order to protect the true Dharma—they alone can be called followers of the Great Vehicle. Those who protect the true Dharma should take up knives, swords, and weapons and attend upon those who teach the Dharma."

迦葉白佛言：「世尊！若諸比丘，與如是等諸優婆塞持刀杖者共為伴侶，為有師耶？為無師乎？為是持戒？為是破戒？」

> Mahakashyapa said to the Buddha: "World-Honored One, if monks keep company with such lay followers who carry knives and weapons—do they have a teacher, or do they have no teacher? Are they observing the precepts, or are they breaking them?"

佛告迦葉：「莫謂是等為破戒人。善男子！我涅槃後，濁惡之世國土荒亂，互相抄掠，人民飢餓。爾時多有為飢餓故發心出家，如是之人名為禿人。是禿人輩，見有持戒、威儀具足、清淨比丘護持正法，驅逐令出，若殺若害。」

> The Buddha said to Mahakashyapa: "Do not call such people breakers of the precepts. Good man, after I enter Nirvana, in the evil and impure age, lands will be desolate and chaotic, people will plunder one another, and there will be famine. At that time, many will shave their heads and leave home only because of hunger; such people are called the bald ones. These bald ones, when they see monks who keep the precepts, who are complete in conduct and pure, who protect and uphold the true Dharma, will drive them out, kill them, or harm them."

迦葉菩薩復白佛言：「世尊！是持戒人護正法者，云何當得遊行村落、城邑教化？」

> The Bodhisattva Mahakashyapa again addressed the Buddha: "World-Honored One, how should those who uphold moral discipline and protect the true Dharma go about traveling through villages and towns to teach and transform others?"

「善男子！是故我今聽持戒人，依諸白衣持刀杖者，以為伴侶。若諸國王、大臣長者、優婆塞等，為護法故，雖持刀杖，我說是等名為持戒。雖持刀杖，不應斷命。若能如是，即得名為第一持戒。

> "Good man, for this reason I now allow those who uphold moral discipline to take as companions those laypeople who carry swords and staffs. If kings, ministers, elders, or lay followers—for the sake of protecting the Dharma—carry swords and staffs, I say that such people are observing moral discipline. Yet even while carrying swords and staffs, they should not take life. If they can do this, they may rightly be called foremost in upholding moral discipline.

「迦葉！言護法者，謂具正見，能廣宣說大乘經典，終不捉持王者寶蓋、油瓶穀米、種種果蓏，不為利養親近國王、大臣長者，於諸檀越，心無諂曲，具足威儀，摧伏破戒諸惡人等，是名持戒護法之師，能為眾生真善知識，其心弘廣譬如大海。迦葉！若有比丘，以利養故為他說法，是人所有徒眾眷屬，亦効是師貪求利養，是人如是，便自壞眾。迦葉！眾有三種：一者犯戒雜僧，二者愚癡僧，三者清淨僧。破戒雜僧則易可壞。持戒淨僧，利養因緣所不能壞。云何破戒雜僧？若有比丘，雖持禁戒，為利養故，與破戒者坐起行來，共相親附，同其事業，是名破戒，亦名雜僧。云何愚癡僧？若有比丘在阿蘭若處，諸根不利，闇鈍𧄼瞢，少欲乞食，於說戒日及自恣時，教諸弟子清淨懺悔，見非弟子多犯禁戒，不能教令清淨懺悔，而便與共說戒自恣，是名愚癡僧。云何名清淨僧？有比丘僧，不為百千億數諸魔之所沮壞，是菩薩眾本性清淨，能調如上二部之眾，悉令安住清淨眾中，是名護法無上大師。善持律者，為欲調伏利眾生故，知諸戒相若輕若重，非是律者則不證知，若是律者則便證知。云何調伏眾生故？若諸菩薩，為化眾生，常入聚落，不擇時節。或至寡婦、婬女舍宅，與同住止，經歷多年。若是聲聞所不應為，是名調伏利益眾生。云何知重？若見如來因事制戒，汝從今日慎莫更犯。如四重禁，出家之人所不應作，而便故作，非是沙門、非釋種子，是名為重。云何為輕？若犯輕事，如是三諫若能捨者，是名為輕。非律不證者，若有讚說不清淨物應受用者，不共同止。是律應證者，善學戒律，不近破戒，見有所行隨順戒律，心生歡喜，如是能知，佛法所作，善能解說，是名律師。善解一字，善持契經，亦復如是。如是，善男子！佛法無量不可思議，如來亦爾不可思議。」

> "Mahakashyapa, when we speak of protecting the Dharma, we mean having Right View and being able to widely proclaim the Mahayana scriptures. Such a person never takes up royal parasols, oil bottles, grain, or various fruits and melons. They do not approach kings, ministers, or elders for the sake of gain. Toward all donors, their mind is free of flattery and deceit. They are complete in dignified conduct and subdue those who break the precepts and do evil. This is what is called a teacher of moral discipline who protects the Dharma, who can be a true good friend to sentient beings, whose mind is vast like the great ocean. Mahakashyapa, if a monk teaches the Dharma for the sake of gain, then all his followers and attendants will also imitate this teacher's greedy pursuit of gain. Such a person thereby destroys his own assembly. Mahakashyapa, there are three kinds of assemblies: first, the mixed assembly of precept-breakers; second, the foolish assembly; third, the pure assembly. The mixed assembly of precept-breakers is easily destroyed. The pure assembly that upholds the precepts cannot be destroyed by any cause of gain. What is the mixed assembly of precept-breakers? If a monk, though observing the precepts himself, sits, stands, walks, and comes together with precept-breakers for the sake of gain, associating closely with them and sharing their activities—this is called breaking precepts, and also called a mixed assembly. What is the foolish assembly? If a monk dwells in a solitary place, with dull faculties, dim and confused, desiring little and begging for food—when the day for reciting the precepts and the time of self-invitation come, he teaches his disciples to purify themselves through confession. But when he sees non-disciples committing many precept violations, he cannot teach them to purify themselves through confession, yet still recites the precepts and performs self-invitation together with them—this is called the foolish assembly. What is the pure assembly? There is an assembly of monks that cannot be harmed by hundreds of thousands of millions of maras. This assembly of bodhisattvas is pure by nature and can train the above two types of assemblies, causing them all to dwell peacefully in the pure assembly. This is called the supreme master who protects the Dharma. One who skillfully upholds the Vinaya, in order to train and benefit sentient beings, knows the characteristics of precepts—whether light or heavy. What is not in accordance with the Vinaya, one does not acknowledge; what is in accordance with the Vinaya, one acknowledges. How does one train sentient beings? If bodhisattvas, in order to transform sentient beings, constantly enter towns and villages without choosing times or seasons, or go to the homes of widows or prostitutes and dwell together with them for many years—if this is something that hearers should not do, this is called training and benefiting sentient beings. How does one know what is heavy? If you see that the Tathagata established a precept because of a certain matter—'From today on, be careful never to violate it again'—such as the four grave prohibitions, which renunciants should not commit, yet one deliberately commits them, then one is not a true ascetic, not a true son of the Shakya clan. This is called heavy. How is something light? If one commits a minor offense, and after being admonished three times is able to desist, this is called light. Not acknowledging what is not in accordance with the Vinaya means: if someone praises and says that impure things should be used, one does not dwell together with them. Acknowledging what is in accordance with the Vinaya means: one studies the precepts and Vinaya well, does not associate with precept-breakers, and when seeing conduct that accords with the precepts and Vinaya, one's mind rejoices. Thus one can understand what the Buddha's Dharma does, and can explain it well—this is called a Vinaya master. One who understands a single word well and upholds the scriptures well is likewise. Thus, good man, the Buddha's Dharma is immeasurable and inconceivable, and the Tathagata is likewise inconceivable."

迦葉菩薩白佛言：「世尊！如是，如是，誠如聖教。佛法無量不可思議，如來亦爾不可思議，故知如來常住不壞、無有變異。我今善學，亦當為人廣宣是義。」

> Mahakashyapa Bodhisattva said to the Buddha: "World-Honored One, it is so, it is so—truly as the sacred teaching says. The Dharma is immeasurable and inconceivable, and the Tathagata is likewise inconceivable. Therefore we know the Tathagata is ever-abiding, indestructible, and without change or alteration. Now I have learned this well, and I too shall widely proclaim this meaning to others."

爾時佛讚迦葉菩薩：「善哉，善哉！如來身者，即是金剛、不可壞身，菩薩應當如是善學，正見正知。若能如是了了知見，即是見佛金剛之身、不可壞身，如於鏡中見諸色像。」

> At that time, the Buddha praised Mahakashyapa Bodhisattva: "Excellent, excellent! The Tathagata's body is a diamond body, indestructible. Bodhisattvas should learn this well, with Right View and right understanding. If one can clearly know and see in this way, that is seeing the Buddha's diamond body, the indestructible body—like seeing reflections of forms in a mirror."