---
title: "大般涅槃經 · 1"
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/cm9w3j2dd029njs0v43i0d4uz"
---

### 如來性品第四之一

> Chapter 4: The Nature of the Tathagata, Part One

佛復告迦葉：「善男子！菩薩摩訶薩分別開示大般涅槃，有四相義。何等為四？一者自正，二者正他，三者能隨問答，四者善解因緣義。云何自正？若佛如來，見諸因緣而有所說，譬如比丘見大火聚，便作是言：『我寧抱是熾燃火聚，終不敢於如來所說十二部經及祕密藏，謗言云是波旬所說，若言如來、法、僧無常；如是說者，為自侵欺，亦欺於人。寧以利刀，自斷其舌，終不說言，如來、法、僧，是無常也。若聞他說，亦不信受，於此說者，應生憐愍，如來、法、僧不可思議。』應如是持，自觀己身猶如火聚，是名自正。

> The Buddha again addressed Kasyapa: "Noble son! A Bodhisattva Mahasattva, in distinguishing and explaining the Great Nirvana, must understand four aspects of meaning. What are these four? First, to correct oneself. Second, to correct others. Third, to be able to respond to questions. Fourth, to skillfully understand the meaning of causes and conditions. What does it mean to correct oneself? If the Tathagata, perceiving various causes and conditions, makes a statement, it is like a monk seeing a great mass of fire and declaring: 'I would rather embrace this blazing mass of fire than dare to slander the teachings of the Tathagata—the twelve divisions of the scriptures and the secret treasury—by claiming they were spoken by Mara. Or to say that the Buddha, the Dharma, and the Sangha are impermanent. One who speaks in such a way deceives himself and deceives others. I would rather cut out my own tongue with a sharp knife than ever say that the Buddha, the Dharma, and the Sangha are impermanent. If I hear others say it, I will not believe or accept it. Toward those who speak thus, one should feel compassion, for the Buddha, the Dharma, and the Sangha are inconceivable.' One should uphold this view and observe one's own body as if it were a mass of fire. This is called correcting oneself."

「云何正他？」佛說法時，有一女人，乳養嬰兒，來詣佛所，稽首佛足，有所顧念，心自思惟，便坐一面。爾時世尊知而故問：「汝以愛念多唅兒酥，不知籌量消與不消？」爾時女人即白佛言：「甚奇，世尊！善能知我心中所念，唯願如來教我多少。世尊！我於今朝多與兒蘇，恐不能消，將無夭壽？唯願如來為我解說。」佛言：「汝兒所食，尋即消化，增益壽命。」女人聞已，心大踊躍，復作是言：「如來實說，故我歡喜。」

> "How is one to guide others rightly?" When the Buddha was teaching the Dharma, a woman who was nursing an infant came to where the Buddha was, bowed at his feet, and with a concerned mind, sat to one side. At that time, the World-Honored One, knowing her thoughts, asked her, "Out of affection, you have given your child much milk—do you not consider whether it will be digested or not?" The woman then replied to the Buddha, "How extraordinary, World-Honored One! You truly know what is in my heart. I only pray that the Tathāgata will instruct me on how much to give. World-Honored One, this morning I gave my child much milk, and I fear it may not be digested—could this shorten his life? I only pray that the Tathāgata will explain this to me." The Buddha said, "What your child has eaten will be digested swiftly, and it will increase his lifespan." Hearing this, the woman's heart leaped with joy, and she said further, "Because the Tathāgata speaks truthfully, I am filled with delight."

「世尊如是，為欲調伏諸眾生故，善能分別，說消、不消。亦說諸法無我、無常。若佛世尊先說常者，受化之徒，當言此法與外道同，即便捨去。」

> The World-Honored One, in order to guide and tame all beings, skillfully discerns and teaches what is to be accepted and what is not. He also proclaims that all phenomena are without self and impermanent. If the Buddha, the World-Honored One, had first taught permanence, those receiving his guidance would say, "This teaching is the same as that of other paths," and would turn away.

復告女人：「若兒長大，能自行來，凡所食噉，能消難消，本所與蘇，則不供足。我之所有聲聞弟子，亦復如是，如汝嬰兒，不能消是常住之法，是故我先說苦、無常。若我聲聞諸弟子等，功德已備，堪任修習大乘經典，我於是經，為說六味。云何六味？說苦醋味、無常醎味、無我苦味、樂如甜味、我如辛味、常如淡味。彼世間中有三種味，所謂無常、無我、無樂。煩惱為薪，智慧為火，以是因緣成涅槃飯，謂常、樂、我，令諸弟子悉皆甘嗜。」

> He further explained to the woman: "When your child grows up and can walk on his own, whatever he eats, whether easily digestible or hard to digest, the ghee you once gave him will no longer be sufficient. My disciples who follow the voice are just the same. Like your infant, they cannot yet digest the eternal Dharma. Therefore, I first taught them about suffering and impermanence. But when my disciples who follow the voice have cultivated sufficient merit and are ready to practice the teachings of the Great Vehicle, I explain to them the six flavors in this sutra. What are the six flavors? I describe suffering as the sour flavor, impermanence as the salty flavor, non-self as the bitter flavor, joy as the sweet flavor, self as the spicy flavor, and permanence as the mild flavor. In the ordinary world, there are three flavors: impermanence, non-self, and the absence of joy. With afflictions as the fuel and wisdom as the fire, through these causes and conditions, the meal of Nirvana is prepared—characterized by permanence, joy, and self—so that all disciples may savor its sweetness."

復告女人：「汝若有緣欲至他處，應驅惡子，令出其舍，悉以寶藏付示善子。」女人白佛：「實如聖教，珍寶之藏應示善子，不示惡子。」

> The Buddha again spoke to the woman: "If there comes a time when you wish to go elsewhere, you should drive out the wicked children and make them leave the house, and entrust all the treasures to the good children." The woman replied to the Buddha: "Truly, as the sacred teaching says, the store of treasures should be shown to the good children, not to the wicked children."

「姊！我亦如是，般涅槃時，如來微密無上法藏，不與聲聞諸弟子等，如汝寶藏不示惡子；要當付囑諸菩薩等，如汝寶藏委付善子。何以故？聲聞弟子生變異想，謂佛如來真實滅度，然我真實不滅度也。如汝遠行未還之頃，汝之惡子便言汝死，汝實不死。諸菩薩等，說言如來常、不變易，如汝善子，不言汝死。以是義故，我以無上祕密之藏付諸菩薩。」

> "Sister! It is the same with me. At the time of my Parinirvana, the profound and unsurpassed treasury of the Dharma will not be entrusted to the disciples of the Śrāvakas, just as you would not show your treasure to an unworthy son. It must be entrusted to the Bodhisattvas, just as you would entrust your treasure to a worthy son. Why is this? The disciples of the Śrāvakas give rise to mistaken thoughts, believing that the Tathāgata has truly passed into extinction, yet in truth I do not pass into extinction. Just as when you journey far and have not yet returned, your unworthy son says you have died, though in truth you are not dead. The Bodhisattvas, however, declare that the Tathāgata is eternal and unchanging, just as your worthy son does not say you are dead. For this reason, I entrust the unsurpassed secret treasury to the Bodhisattvas."

「善男子，若有眾生，謂佛常住、不變異者，當知是家，則為有佛，是名正他。」

> "Good man, if there are beings who say the Buddha is ever-present and unchanging, you should know that in such a household, there is a Buddha. This is called correcting others."

「能隨問答者，若有人來問佛世尊：『我當云何不捨錢財，而得名為大施檀越？』佛言：『若有沙門、婆羅門等，少欲知足，不受、不畜不淨物者，當施其人奴婢、僕使。修梵行者，施與女人。斷酒肉者，施以酒肉。不過中食，施過中食。不著花香，施以花香。如是施者，施名流布，遍至他方，財寶之費不失毫釐。』是則名為能隨問答。」

> "If someone comes to ask the World-Honored Buddha: 'How can I not part with my wealth, yet still be known as a great and generous benefactor?' The Buddha replies: 'If there are monks, brahmins, or others who are content with little, who do not accept or keep impure things, then give them servants and attendants. To those who practice celibacy, give them women. To those who abstain from alcohol and meat, give them wine and meat. To those who do not eat after noon, offer them food after noon. To those who do not adorn themselves with flowers or perfumes, present them with flowers and scents. By giving in this way, your generosity will be spoken of far and wide, reaching distant lands, while your wealth and treasures remain undiminished even by a hair's breadth.' This is called being able to answer questions appropriately."

爾時迦葉菩薩白佛言：「世尊！食肉之人不應施肉。何以故？我見不食肉者，有大功德。」

> At that time, the Bodhisattva Kasyapa addressed the Buddha, saying: "World-Honored One, one should not offer meat to those who eat meat. Why? I see that those who do not eat meat possess great merit."

佛讚迦葉：「善哉，善哉！汝今乃能善知我意，護法菩薩應當如是。善男子！從今日始，不聽聲聞弟子食肉，若受檀越信施之時，應觀是食如子肉想。」

> The Buddha praised Kasyapa, saying, "Excellent, excellent! You now truly understand my intention. A Bodhisattva who protects the Dharma should indeed be like this. Good man! From this day forward, my disciples who follow the path of the Sravaka shall not be allowed to eat meat. When receiving food offerings from faithful donors, they should regard that food as if it were the flesh of their own child."

迦葉菩薩復白佛言：「世尊！云何如來不聽食肉？」

> Kasyapa Bodhisattva then asked the Buddha, "World-Honored One, why does the Tathagata not permit the eating of meat?"

「善男子！夫食肉者，斷大慈種。」

> "Virtuous one, those who consume meat sever the root of great compassion."

迦葉又言：「如來何故，先聽比丘食三種淨肉？」

> Kasyapa then asked, "Why did the Tathagata initially allow monks to eat three kinds of pure meat?"

「迦葉！是三種淨肉，隨事漸制。」

> "Kasyapa, these three types of pure meat are to be gradually restricted according to circumstances."

迦葉菩薩復白佛言：「世尊！何因緣故，十種不淨乃至九種清淨而復不聽？」

> Mahakashyapa Bodhisattva again said to the Buddha: "World-Honored One, for what reason are the ten kinds of impurity, and even the nine kinds of purity, no longer permitted?"

佛告迦葉：「亦是因事漸次而制，當知即是現斷肉義。」

> The Buddha said to Kasyapa, "These rules were established gradually according to circumstances. You should understand that this is the meaning of immediately refraining from eating meat."

迦葉菩薩復白佛言：「云何如來稱讚魚肉為美食耶？」

> Mahakashyapa Bodhisattva then asked the Buddha, "Why does the Tathagata praise fish and meat as delicious food?"

「善男子！我亦不說魚肉之屬為美食也，我說甘蔗、粳米、石蜜、一切穀麥及黑石蜜、乳酪、蘇油，以為美食。雖說應畜種種衣服，所應畜者要是壞色，何況貪著是魚肉味。」

> "Virtuous one! I do not consider fish and meat to be fine food. What I call fine food includes sugarcane, rice, rock sugar, all grains and wheat, dark rock sugar, milk, cheese, and ghee. Although I speak of keeping various garments, what should be kept must be of plain and simple colors. How much less should one be attached to the taste of fish and meat!"

迦葉復言：「如來若制不食肉者，彼五種味，乳酪、酪漿、生酥、熟酥、胡麻油等，及諸衣服、憍奢耶衣、珂貝、皮革、金銀盂器，如是等物亦不應受。」

> Kasyapa then said, "If the Tathagata were to prohibit the eating of meat, then the five dairy products—milk, curd, fresh butter, clarified butter, sesame oil, and the like—as well as clothing made of fine silk, cowrie shells, leather, and vessels of gold and silver—such things should also not be accepted."

「善男子！不應同彼尼乾所見，如來所制一切禁戒，各有異意。異意故，聽食三種淨肉。異想故，斷十種肉。異想故，一切悉斷，及自死者。迦葉！我從今日制諸弟子，不得復食一切肉也。迦葉！其食肉者，若行、若住、若坐、若臥，一切眾生聞其肉氣，悉生恐怖。譬如有人近師子已，眾人見之，聞師子臭，亦生恐怖。

> "Virtuous man! You should not hold the same view as those Nirgranthas. The various precepts established by the Tathagata each have their distinct intent. Due to this distinct intent, the consumption of three kinds of pure meat was previously allowed. Due to a different consideration, ten kinds of meat were prohibited. And due to yet another consideration, all meat is to be abstained from, including that of animals that died naturally. Kasyapa! From this day forth, I establish this rule for my disciples: they shall no longer eat any kind of meat. Kasyapa! Those who eat meat—whether they are walking, standing, sitting, or lying down—all beings, upon catching the scent of that meat, will feel terror. It is just like when someone has been near a lion; people who see that person, smelling the lion's scent upon them, will also feel terror.

「善男子！如人噉蒜，臭穢可惡，餘人見之，聞臭捨去。設遠見者猶不欲視，況當近之？諸食肉者亦復如是，一切眾生聞其肉氣，悉皆恐怖，生畏死想；水陸空行有命之類，悉捨之走，咸言此人，是我等怨。是故菩薩不習食肉，為度眾生，示現食肉，雖現食之，其實不食。善男子！如是菩薩清淨之食猶尚不食，況當食肉？善男子！我涅槃後，無量百歲，四道聖人悉復涅槃，正法滅後，於像法中，當有比丘，似像持律，少讀誦經，貪嗜飲食長養其身，身所被服麁陋醜惡，形容憔悴無有威德，放畜牛羊擔負薪草，頭鬚髮爪悉皆長利，雖服袈裟猶如獵師，細視徐行如猫伺鼠，常唱是言，我得羅漢。多諸病苦，眠臥糞穢，外現賢善，內懷貪嫉，如受瘂法婆羅門等。實非沙門現沙門像，邪見熾盛，誹謗正法。如是等人，破壞如來所制戒律、正行威儀、說解脫果、離不淨法，及壞甚深祕密之教。各自隨意反說經律，而作是言：『如來皆聽我等食肉。』自生此論，言是佛說，互共諍訟，各自稱是沙門釋子。善男子！爾時復有諸沙門等，貯聚生穀，受取魚肉，手自作食，執持油瓶、寶蓋、革屣，親近國王、大臣長者。占相星宿，勤修醫道，畜養奴婢、金銀、琉璃、車𤦲、馬瑙、頗梨、真珠、珊瑚、虎珀、璧玉、珂貝，種種果蓏，學諸伎藝，畫師泥作，造書教學，種植根栽，蠱道呪幻，和合諸藥，作倡伎樂，香花治身，樗蒱圍碁，學諸工巧。若有比丘，能離如是諸惡事者，當說是人真我弟子。」

> "Good man, it is like a person who eats garlic: foul and repulsive, others who see him smell the stench and avoid him. Even from afar, people do not wish to look at him, much less approach him. Those who eat meat are also like this. All living beings, upon smelling the scent of meat, become terrified, thinking of fear and death. Beings in water, on land, and in the air—all who possess life—flee from them, saying, 'This person is our enemy.' Therefore, bodhisattvas do not habitually eat meat. To liberate sentient beings, they may appear to eat meat, but though they seem to eat it, in truth they do not. Good man, such pure food is still not eaten by bodhisattvas—how much less would they eat meat? Good man, after my nirvana, for countless hundreds of years, the fourfold assembly of noble ones will also enter nirvana. After the true Dharma has perished, during the period of the semblance Dharma, there will be monks who appear to uphold the precepts but recite few sutras. They will be greedy for food and drink, nurturing their bodies, wearing coarse and ugly robes, their appearance haggard and lacking dignity. They will herd cattle and sheep, carry firewood and grass, with long hair, beards, and nails. Though clad in monastic robes, they resemble hunters, gazing intently and moving slowly like a cat stalking a mouse. They constantly claim, 'I have attained arhatship.' They suffer many illnesses, sleeping in filth. Outwardly they appear virtuous, but inwardly they harbor greed and jealousy, like mute Brahmin practitioners. They are not true monastics but assume the appearance of monastics. Their wrong views blaze fiercely, and they slander the true Dharma. Such people destroy the precepts established by the Tathagata, proper conduct and dignity, the teaching of liberation's fruit, the abandonment of impurity, and they ruin the profound and secret teachings. Each follows their own whims, distorting the sutras and precepts, saying, 'The Tathagata permits us to eat meat.' They fabricate such statements, claiming they are the Buddha's words, arguing among themselves, each asserting they are true followers of Shakyamuni. Good man, at that time there will also be monastics who hoard grains, accept fish and meat, cook with their own hands, carry oil bottles, precious canopies, and leather sandals, and curry favor with kings, ministers, and wealthy patrons. They will practice astrology, diligently study medicine, keep slaves, and amass gold, silver, lapis lazuli, crystal, agate, pearls, coral, amber, jade, cowrie shells, various fruits, and study all sorts of crafts: painting, sculpture, writing and teaching, planting roots, casting spells and illusions, compounding medicines, performing music and dance, adorning themselves with incense and flowers, gambling, playing board games, and learning various skills. If there is a monk who can abandon such evil deeds, then he may be called a true disciple of mine."

爾時迦葉復白佛言：「世尊！諸比丘、比丘尼、優婆塞、優婆夷，因他而活。若乞食時，得雜肉食，云何得食應清淨法？」

> At that time, Mahakasyapa again addressed the Buddha, saying: “World-Honored One, bhikkhus, bhikkhunis, upasakas, and upasikas all depend on others for sustenance. When going for alms, if they receive food mixed with meat, how should they eat it in accordance with the pure Dharma?”

佛言：「迦葉！當以水洗，令與肉別，然後乃食。若其食器，為肉所污，但使無味，聽用無罪。若見食中多有肉者，則不應受。一切現肉，悉不應食，食者得罪。我今唱是斷肉之制，若廣說者，則不可盡。涅槃時到，是故略說。是則名為能隨問答。

> The Buddha said: "Kasyapa, you should wash it with water, separating the meat from the food, and then you may eat. If your eating vessel has been soiled by meat, as long as there is no meat flavor, it is permissible to use it without fault. If you see that the food contains much meat, then you should not accept it. All visible meat should not be eaten; those who eat it incur offense. I now proclaim this rule of abstaining from meat. If it were explained in detail, it would be endless. The time for Nirvana has come, therefore I speak briefly. This is called being able to respond appropriately to questions."

「迦葉！云何善解因緣義？如有四部之眾來問我言：『世尊！如是之義，如來初出，何故不為波斯匿王，說是法門深妙之義？或時說深、或時說淺、或名為犯、或名不犯？云何名墮？云何名律？云何名波羅提木叉義？』佛言：『波羅提木叉者，名為知足；成就威儀，無所受畜，亦名淨命，墮者名四惡趣。又復墮者，墮於地獄乃至阿鼻，論其遲速，過於暴雨；聞者驚怖，堅持禁戒，不犯威儀，修習知足，不受一切不淨之物。又復墮者，長養地獄、畜生、餓鬼，以是諸義，故名曰墮。波羅提木叉者，離身、口、意不善邪業。律者，入戒威儀，深經善義，遮受一切不淨之物及不淨因緣，亦遮四重、十三僧殘、二不定法、三十捨墮、九十一墮、四悔過法、眾多學法、七滅諍等。或復有人盡破一切戒。云何一切？謂四重法乃至七滅諍法。或復有人誹謗正法甚深經典，及一闡提，具足成就盡一切相無有因緣。如是等人，自言我是聰明利智，輕重之罪悉皆覆藏，覆藏諸惡如龜藏六；如是眾罪，長夜不悔，以不悔故，日夜增長。是諸比丘，所犯眾罪，終不發露，是使所犯，遂復滋蔓。是故如來知是事已，漸次而制，不得一時。』爾時有善男子、善女人白佛言：『世尊，如來久知如是之事，何不先制？將無世尊欲令眾生入阿鼻獄？譬如多人，欲至他方，迷失正路，隨逐邪道，是諸人等不知迷故，皆謂是道，復不見人可問是非。眾生如是迷於佛法，不見正真，如來應為先說正道，勅諸比丘，此是犯戒，此是持戒，當如是制。何以故？如來正覺是真實者，知見正道，惟有如來天中之天，能說十善增上功德及其義味，是故啟請應先制戒。』佛言：『善男子，若言如來能為眾生宣說十善增上功德，是則如來視諸眾生如羅睺羅，云何難言將無世尊欲令眾生入於地獄？我見一人有墮阿鼻地獄因緣，尚為是人，住世一劫若減一劫。我於眾生有大慈悲，何緣當誑如子想者，令入地獄？善男子！如王國內，有納衣者，見衣有孔然後方補。如來亦爾，見諸眾生，有入阿鼻地獄因緣，即以戒善而為補之。善男子！譬如轉輪聖王，先為眾生說十善法，其後漸漸有行惡者，王即隨事漸漸而斷，斷諸惡已，然後自行聖王之法。善男子！我亦如是，雖有所說，不得先制，要因比丘漸行非法，然後方乃隨事制之。樂法眾生，隨教修行，如是等眾，乃能得見如來法身。』如轉輪王，所有輪寶不可思議，如來亦爾不可思議，法僧二寶亦不可思議，能說法者及聞法者皆不可思議，是名善解因緣義也；菩薩如是分別開示四種相義，是名大乘大涅槃中因緣義也。

> "Kasyapa, what does it mean to truly understand the principle of causes and conditions? Suppose the fourfold assembly comes to ask me: 'World-Honored One, regarding this teaching—why did the Tathagata not expound this profound and wonderful Dharma to King Prasenajit when he first attained enlightenment? Sometimes you speak of what is deep, sometimes of what is shallow; sometimes you name something an offense, sometimes not an offense. What is meant by 'falling'? What is meant by 'precepts'? What is the meaning of Pratimoksha?' The Buddha said: 'Pratimoksha means knowing contentment; it is the perfection of dignified conduct, not accepting or hoarding anything, and it is also called pure livelihood. "Falling" refers to the four evil destinies. Furthermore, "falling" means falling into hells, even down to Avici Hell. In terms of speed, it surpasses a sudden downpour. Those who hear of it are terrified and thus firmly uphold the precepts, do not violate dignified conduct, cultivate contentment, and do not accept anything impure. Moreover, "falling" means nurturing the realms of hell, animals, and hungry ghosts. For these reasons, it is called "falling." Pratimoksha means abandoning unwholesome and wrong deeds of body, speech, and mind. The Vinaya means entering into the precepts and dignified conduct, deeply penetrating the good meaning of the sutras, preventing the acceptance of all impure things and impure causes and conditions. It also prevents the four grave offenses, the thirteen sangha-restoring offenses, the two indefinite offenses, the thirty offenses requiring forfeiture, the ninety-one offenses requiring confession, the four offenses requiring repentance, the many rules to be learned, and the seven methods for settling disputes, and so on. Some may completely break all precepts. What does "all" mean? It means from the four grave offenses down to the seven methods for settling disputes. Others may slander the true Dharma and the profound sutras, and be icchantikas—fully endowed with all marks, lacking any causes or conditions. Such people claim, "I am intelligent and sharp-witted," and conceal all offenses, whether grave or minor. They hide their evils like a turtle retracting its six limbs. Because they do not repent of these numerous offenses, they increase day and night. These bhikkhus never confess the offenses they have committed, allowing them to spread and grow. Therefore, the Tathagata, knowing these matters, established rules gradually, not all at once.' At that time, good men and good women addressed the Buddha: 'World-Honored One, the Tathagata long knew of such matters. Why did you not establish the precepts earlier? Surely the World-Honored One does not wish for beings to fall into Avici Hell? It is like many people wishing to go to another place but losing the right path and following a wrong road. These people, not knowing they are lost, all think it is the right path, and there is no one to ask whether it is right or wrong. Beings are likewise lost regarding the Buddha's Dharma, not seeing what is truly right. The Tathagata should first explain the right path, instructing the bhikkhus: "This is an offense, this is upholding the precepts," and should establish rules accordingly. Why? The Tathagata, the truly enlightened one, knows and sees the right path. Only the Tathagata, the god among gods, can expound the ten wholesome actions, their superior merits, and their meaning. Therefore, we request that the precepts be established first.' The Buddha said: 'Good men, if you say the Tathagata can expound the ten wholesome actions and their superior merits for the sake of beings, then the Tathagata regards all beings as his own son Rahula. How can you question whether the World-Honored One wishes beings to fall into hell? If I see that a person has causes and conditions leading to Avici Hell, I would remain in the world for an aeon or less for the sake of that person. I have great compassion for beings; why would I deceive those I regard as my own children and cause them to enter hell? Good men, it is like in a kingdom where there is a mender of clothes who patches a garment only after seeing holes in it. The Tathagata is likewise: seeing that beings have causes and conditions leading to Avici Hell, he uses the precepts and wholesome actions to patch them. Good men, it is like a wheel-turning sage king who first teaches beings the ten wholesome actions. Later, when some gradually commit evil, the king gradually prohibits according to the circumstances. After prohibiting evils, he then practices the dharma of a sage king himself. Good men, I am also like this. Although I have teachings, I cannot establish rules beforehand. It is only because bhikkhus gradually commit wrongs that I then establish rules according to the circumstances. Those beings who delight in the Dharma and practice according to the teaching—such people are able to see the Dharma-body of the Tathagata.' Just as the wheel-turning king's wheel-treasure is inconceivable, so too is the Tathagata inconceivable. The Dharma and Sangha treasures are also inconceivable. Those who expound the Dharma and those who hear it are all inconceivable. This is called truly understanding the meaning of causes and conditions. A bodhisattva who thus distinguishes and expounds these four aspects of meaning is said to understand the meaning of causes and conditions in the great Nirvana of the Mahayana."

「復次自正者，所謂得是大般涅槃。正他者，我為比丘說言，如來常存不變。隨問答者，迦葉！因汝所問故，得廣為菩薩摩訶薩、比丘、比丘尼、優婆塞、優婆夷，說是甚深微妙義理。因緣義者，聲聞、緣覺不解如是甚深之義，不聞伊字三點而成解脫、涅槃、摩訶般若成祕密藏。我今於此，闡揚分別，為諸聲聞，開發慧眼。假使有人作如是言：『如是四事，云何為一？非虛妄耶？』即應反質：『是虛空無所有，不動無礙。如是四事有何等異，是豈得名為虛妄乎？』『不也。世尊！如是諸句即是一義，所謂空義。』自正、正他、能隨問答、解因緣義，亦復如是，即大涅槃等無有異。」

> "Furthermore, 'correcting oneself' refers to attaining this great Nirvana. 'Correcting others' means I tell the bhikkhus that the Tathagata eternally exists and does not change. 'Responding to questions' means, Kasyapa, because of your questions, I am able to extensively explain this profound and subtle principle to bodhisattva-mahasattvas, bhikkhus, bhikkhus, upasakas, and upasikas. As for 'explaining the meaning of causes and conditions,' the sravakas and pratyekabuddhas do not understand such profound meanings; they have not heard that the three dots of the letter 'i' form liberation, Nirvana, and great prajna, which constitute the secret treasury. I now elucidate and differentiate this for the sravakas, opening their wisdom eyes. Suppose someone says, 'How can these four matters be one? Is this not false?' Then one should counter-question: 'Is space without substance, unmoving and unobstructed? How are these four matters any different? Can this be called false?' 'No, World-Honored One. Such statements are of one meaning, namely, the meaning of emptiness.' Correcting oneself, correcting others, responding to questions, and explaining the meaning of causes and conditions are likewise no different from the great Nirvana."

佛告迦葉：「若有善男子、善女人作如是言：『如來無常。云何當知是無常耶？如佛所言：「滅諸煩惱名為涅槃，猶如火滅，悉無所有，滅諸煩惱，亦復如是，故名涅槃。」云何如來為常住法、不變易耶？如佛言曰：「離諸有者，乃名涅槃，是涅槃中，無有諸有。」云何如來為常住法、不變易耶？「如衣壞盡，不名為物，涅槃亦爾，滅諸煩惱不名為物。」云何如來為常住法、不變易耶？如佛言曰：「離欲寂滅，名曰涅槃，如人斬首，則無有首；離欲寂滅，亦復如是，空無所有，故名涅槃。」云何如來為常住法、不變易耶？如佛言曰：

> The Buddha said to Kasyapa, "If a virtuous man or woman were to say: 'The Tathagata is impermanent. How can we know this is impermanent? As the Buddha said: "The extinction of all defilements is called Nirvana. Just as when a fire is extinguished, nothing remains; the extinction of all defilements is also like this, therefore it is called Nirvana." How then can the Tathagata be an eternal, unchanging Dharma? As the Buddha said: "One who is free from all existences is called Nirvana. In this Nirvana, there are no existences." How then can the Tathagata be an eternal, unchanging Dharma? "Just as when a garment is completely worn out, it is no longer called a thing; Nirvana is also like this—the extinction of all defilements is not called a thing." How then can the Tathagata be an eternal, unchanging Dharma? As the Buddha said: "Freedom from desire and the cessation of suffering is called Nirvana. Just as when a head is severed, there is no head; freedom from desire and the cessation of suffering is also like this—empty and without anything, therefore it is called Nirvana." How then can the Tathagata be an eternal, unchanging Dharma? As the Buddha said:

「『「譬如熱鐵， 搥打星流， 散已尋滅，莫知所在。 得正解脫， 亦復如是，已度婬欲， 諸有淤泥， 得無動處，不知所至。」

> "Just as when a red-hot iron is struck, sparks fly out, scatter, and then vanish, their whereabouts unknown, so it is with one who has attained true liberation. Having crossed over the flood of sensual desire and the mire of all conditioned existence, they reach the unshakable state, and their destination cannot be traced."

「『云何如來為常住法不變易耶？』迦葉！若有人作如是難者，名為邪難。迦葉！汝亦不應作是憶想，謂如來性是滅盡也。迦葉！滅煩惱者，不名為物。何以故？永畢竟故，是故名常，是句寂靜，為無有上。滅盡諸相，無有遺餘，是句鮮白，常住不退。是故涅槃，名曰常住，如來亦爾，常住無變。言星流者，謂煩惱也。散已尋滅莫知所在者，謂諸如來煩惱滅已，不在五趣。是故如來是常住法，無有變易。復次迦葉！諸佛所師，所謂法也，是故如來恭敬供養，以法常故，諸佛亦常。」

> "Some may ask, 'Is the Tathagata an eternal and unchanging Dharma?' Kasyapa, such questioning is misguided. Kasyapa, you should not entertain the thought that the nature of the Tathagata is subject to extinction. Kasyapa, the extinction of afflictions is not a thing. Why? Because it is eternally and ultimately extinguished, it is called permanent. This truth is tranquil, unsurpassed. All marks are extinguished, with nothing remaining. This truth is pure, eternally abiding without regression. Therefore, nirvana is called permanent, and so is the Tathagata—eternal and unchanging. 'Falling stars' refer to afflictions. 'Scattered and gone, their whereabouts unknown' means that when the Tathagata's afflictions are extinguished, he does not dwell in the five realms of existence. Thus, the Tathagata is an eternal Dharma, without change. Furthermore, Kasyapa, what all Buddhas revere is the Dharma. Therefore, the Tathagata honors and makes offerings to it. Because the Dharma is eternal, all Buddhas are also eternal."

迦葉菩薩復白佛言：「若煩惱火滅，如來亦滅，是則如來，無常住處。如彼迸鐵，赤色滅已，莫知所至。如來煩惱，亦復如是，滅無所至。又如彼鐵，熱與赤色，滅已無有。如來亦爾，滅已無常，滅煩惱火，便入涅槃。當知如來即是無常。」

> Mahakasyapa Bodhisattva further addressed the Buddha, saying: "If the fire of afflictions is extinguished, and the Tathagata is also extinguished, then the Tathagata has no permanent abode. Just as when red-hot iron cools and its redness vanishes, no one knows where it has gone. So too with the Tathagata's afflictions—when extinguished, they go nowhere. And just as that iron, once its heat and redness are gone, ceases to exist, so too the Tathagata, when extinguished, is impermanent. When the fire of afflictions is extinguished, he enters Nirvana. From this, it should be understood that the Tathagata is impermanent."

「善男子！所言鐵者，名諸凡夫。凡夫之人，雖滅煩惱，滅已復生，故名無常。如來不爾，滅已不生，是故名常。」

> "Virtuous man, the 'iron' refers to ordinary beings. Ordinary beings, though they may temporarily subdue their afflictions, these afflictions arise again after being subdued. Therefore, they are called impermanent. The Tathāgata is not like this. When He extinguishes them, they do not arise again. Therefore, He is called permanent."

迦葉復言：「如鐵赤色滅已，還置火中赤色復生。如來若爾，應還生結，若結還生，即是無常。」

> Kasyapa further said, "When red-hot iron cools down, if you put it back in the fire, it becomes red-hot again. If the Tathagata is like that, then he should also be capable of producing afflictions again. If afflictions can arise again, then he would be impermanent."

佛言：「迦葉！汝今不應作如是言如來無常。何以故？如來是常。善男子！如彼燃木，滅已有灰。煩惱滅已，便有涅槃。壞衣、斬首、破瓶等喻，亦復如是。如是等物，各有名字，名曰壞衣、斬首、破瓶。迦葉！如鐵冷已，可使還熱。如來不爾，斷煩惱已，畢竟清涼，煩惱熾火，更不復生。迦葉！當知無量眾生猶如彼鐵，我以無漏智慧熾火，燒彼眾生諸煩惱結。」

> The Buddha said: "Kashyapa, you should not speak of the Tathagata as impermanent. Why? Because the Tathagata is eternal. Good man! It is like a burning log—when the fire goes out, ashes remain. When afflictions are extinguished, there is Nirvana. The metaphors of a torn robe, a severed head, or a broken vase are also like this. Such things each have their names: torn robe, severed head, broken vase. Kashyapa, just as iron, once cooled, can be heated again—the Tathagata is not so. Once afflictions are cut off, there is ultimate coolness; the blazing fire of afflictions will never arise again. Kashyapa, you should know that countless beings are like that iron. I use the blazing fire of my flawless Wisdom to burn away the knots of affliction in those beings."

迦葉復言：「善哉，善哉！我今諦知如來所說，諸佛是常。」

> Kāśyapa spoke again, "Excellent, excellent! I now understand with certainty what the Tathāgata has said: all Buddhas are eternal."

佛言：「迦葉！譬如聖王素在後宮，或時遊觀在於後園，王雖不在諸婇女中，亦不得言聖王命終。善男子！如來亦爾，雖不現於閻浮提界，入涅槃中，不名無常。如來出於無量煩惱，入于涅槃安樂之處，遊諸覺華，歡娛受樂。」

> The Buddha said: "Kashyapa, it is like when a sage king, who usually resides in the inner palace, occasionally strolls and observes in the rear garden. Though the king is not among his court ladies, one cannot say that the sage king has passed away. Good son, it is the same with the Tathagata. Though he does not appear in the Jambudvipa realm and has entered Nirvana, he cannot be called impermanent. The Tathagata has emerged from boundless afflictions and entered the peaceful abode of Nirvana. He roams among the flowers of awakening, delighting and enjoying bliss."

迦葉復問：「如佛言曰，我已久度煩惱大海。若佛已度煩惱海者，何緣復共耶輸陀羅，生羅睺羅？以是因緣，當知如來未度煩惱諸結大海。唯願如來說其因緣。」

> Kasyapa then asked further: "The Buddha has said, 'I have long since crossed the ocean of afflictions.' If the Buddha had already crossed the ocean of afflictions, why then did he still beget Rahula with Yasodhara? Because of this, it should be understood that the Tathagata has not yet crossed the vast ocean of afflictions and fetters. I earnestly beseech the Tathagata to explain the reason for this."

佛告迦葉：「汝不應言，如來久度煩惱大海，何緣復共耶輸陀羅生羅睺羅？以是因緣，當知如來未度煩惱諸結大海。善男子！是大涅槃能建大義，汝等今當至心諦聽，廣為人說，莫生驚疑。若有菩薩摩訶薩住大涅槃，須彌山王如是高廣，悉能令入葶藶子糩，其諸眾生依須彌者，亦不迫迮、無來往想，如本不異。唯應度者，見是菩薩以須彌山內葶藶糩，復還安止本所住處。善男子！復有菩薩摩訶薩住大涅槃，能以三千大千世界置葶藶糩，其中眾生，亦無迫迮及往來想，如本不異。唯應度者，見是菩薩以此三千大千世界置葶藶糩，復還安止本所住處。善男子！復有菩薩摩訶薩住大涅槃，能以三千大千世界內一毛孔，乃至本處亦復如是。善男子！復有菩薩摩訶薩住大涅槃，斷取十方三千大千諸佛世界，置於針鋒，如貫棗葉，擲着他方異佛世界，其中所有一切眾生，不覺往返為在何處？唯應度者乃能見之，乃至本處亦復如是。善男子！復有菩薩摩訶薩住大涅槃，斷取十方三千大千諸佛世界，置於右掌如陶家輪，擲置他方微塵世界，無一眾生有往來想，唯應度者乃見之耳，乃至本處亦復如是。善男子！復有菩薩摩訶薩住大涅槃，斷取一切十方無量諸佛世界，悉內己身，其中眾生悉無迫迮，亦無往返及住處想，唯應度者乃能見之，乃至本處亦復如是。善男子！復有菩薩摩訶薩住大涅槃，以十方世界內一塵中，其中眾生亦無迫迮往返之想，唯應度者乃能見之，乃至本處亦復如是。善男子，是菩薩摩訶薩住大涅槃，則能示現種種無量神通變化，是故名曰大般涅槃。是菩薩摩訶薩所可示現如是無量神通變化，一切眾生無能測量，汝今云何能知，如來習近婬欲，生羅睺羅？

> The Buddha said to Kasyapa, "You should not say that the Tathagata long ago crossed over the great ocean of afflictions, so why would he then be with Yasodhara and father Rahula? Because of this, you should know that the Tathagata has not yet crossed over the great ocean of the bonds of afflictions. Good son! This Great Nirvana can establish the great meaning. You all should now listen with utmost sincerity and single-mindedness, and widely proclaim it to others. Do not give rise to alarm or doubt. "If a Bodhisattva Mahasattva abides in the Great Nirvana, even a Mount Sumeru as vast and high as this, he can cause to enter into a mustard seed husk. The beings dwelling on that Mount Sumeru will not feel cramped or crowded, nor have any thought of coming or going—it will be just as it was before. Only those who should be delivered will see this Bodhisattva place Mount Sumeru inside a mustard seed husk, and then return it to rest in its original dwelling place. "Good son! Further, there is a Bodhisattva Mahasattva abiding in the Great Nirvana who can place a great trichiliocosm into a mustard seed husk. The beings within it will also feel no crowding or thought of coming and going—it will be just as it was before. Only those who should be delivered will see this Bodhisattva place this great trichiliocosm into a mustard seed husk, and then return it to rest in its original dwelling place. "Good son! Further, there is a Bodhisattva Mahasattva abiding in the Great Nirvana who can place a great trichiliocosm inside a single pore, and likewise return it to its original place. "Good son! Further, there is a Bodhisattva Mahasattva abiding in the Great Nirvana who can cut off and take the Buddha-worlds of the ten directions, each a great trichiliocosm, place them on the tip of a needle as if stringing jujube leaves, and cast them into another Buddha-world in a different direction. All the beings within them will not perceive that they have been moved or where they are. Only those who should be delivered will be able to see it, and likewise they will be returned to their original place. "Good son! Further, there is a Bodhisattva Mahasattva abiding in the Great Nirvana who can cut off and take the Buddha-worlds of the ten directions, each a great trichiliocosm, place them in the palm of his right hand like a potter's wheel, and cast them into another world of fine dust. Not a single being will have any thought of having come or gone. Only those who should be delivered will see it, and likewise they will be returned to their original place. "Good son! Further, there is a Bodhisattva Mahasattva abiding in the Great Nirvana who can cut off and take all the immeasurable Buddha-worlds of the ten directions and contain them within his own body. The beings within them will feel no crowding, nor have any thought of moving, returning, or dwelling. Only those who should be delivered will be able to see it, and likewise they will be returned to their original place. "Good son! Further, there is a Bodhisattva Mahasattva abiding in the Great Nirvana who can place the worlds of the ten directions inside a single mote of dust. The beings within them will also feel no crowding or have any thought of coming and going. Only those who should be delivered will be able to see it, and likewise they will be returned to their original place. "Good son, this Bodhisattva Mahasattva, abiding in the Great Nirvana, is then able to manifest all kinds of immeasurable spiritual powers and transformations. Therefore, it is called the Great Parinirvana. The immeasurable spiritual powers and transformations that this Bodhisattva Mahasattva can manifest cannot be fathomed by any being. How then can you now know whether the Tathagata engaged in sensual desire and fathered Rahula?"

「善男子！我已久住是大涅槃，種種示現神通變化，於此三千大千世界百億日月，百億閻浮提種種示現，如《首楞嚴經》中廣說。我於三千大千世界或閻浮提示現涅槃，亦不畢竟取於涅槃。或閻浮提示入母胎，令其父母，生我子想，而我此身，畢竟不從婬欲和合而得生也。我已久從無量劫來離於婬欲，我今此身，即是法身，隨順世間，示現入胎。善男子！此閻浮提林微尼園，示現從母摩耶而生，生已即能東行七步，唱如是言：『我於人、天、阿修羅中，最尊最上。』父母、人、天見已驚喜，生希有心，而諸人等謂是嬰兒。而我此身，無量劫來，久離是法。如來身者即是法身，非是肉血、筋脈、骨髓之所成立，隨順世間眾生法故，示為嬰兒。南行七步，示現欲為無量眾生作上福田。西行七步，示現生盡，永斷老死，是最後身。北行七步，示現已度諸有生死。東行七步，示為眾生而作導首。四維七步，示現斷滅種種煩惱、四魔種性，成於如來、應、正遍知。上行七步，示現不為不淨之物之所染污，猶如虛空。下行七步，示現法雨，滅地獄火，令彼眾生，受安隱樂，毀禁戒者示作霜雹。於閻浮提生七日已，又示剃髮，諸人皆謂我是嬰兒，初始剃髮。一切人、天、魔王波旬、沙門、婆羅門，無有能見我頂相者，況有持刀臨之剃髮。若有持刀至我頂者，無有是處。我久已於無量劫中，剃除鬚髮，為欲隨順世間法故，示現剃髮。我既生已，父母將我入天祠中，以我示於摩醯首羅，摩醯首羅即見我時，合掌恭敬立在一面。我已久於無量劫中，捨離如是入天祠法，為欲隨順世間法故，示現如是。我於閻浮提示現穿耳，一切眾生實無有能穿我耳者，隨順世間眾生法故，示現如是。復以諸寶作師子璫，用莊嚴耳；然我已於無量劫中，離莊嚴具，為欲隨順世間法故，作是示現。示入學堂，修學書疏；然我已於無量劫中，具足成就。遍觀三界所有眾生，無有堪任為我師者，為欲隨順世間法故，示入學堂，故名如來、應、正遍知。習學乘象、盤馬、捔力種種伎藝，亦復如是。於閻浮提而復示現為王太子，眾生皆見我為太子，於五欲中歡娛受樂；然我已於無量劫中，捨離如是五欲之樂，為欲隨順世間法故，示如是相。相師占我若不出家，當為轉輪聖王，王閻浮提，一切眾生皆信是言；然我已於無量劫中，捨轉輪王位，為法輪王。於閻浮提現離婇女五欲之樂，見老病死及沙門已，出家修道，眾生皆謂悉達太子初始出家；然我已於無量劫中，出家學道，隨順世法故，示如是。我於閻浮提示現出家，受具足戒，精勤修道，得須陀洹果、斯陀含果、阿那含果、阿羅漢果，眾人皆謂是阿羅漢果易得不難；然我已於無量劫中成阿羅漢果。為欲度脫諸眾生故，坐於道場菩提樹下，以草為座，摧伏眾魔，眾皆謂我，始於道場菩提樹下降伏魔官；然我已於無量劫中久降伏已，為欲降伏剛強眾生，故現是化。我又示現大小便利、出息入息，眾皆謂我有大小便利、出息入息；然我是身所得果報，悉無如是大小便利、出入息等，隨順世間故示如是。我又示現受人信施；然我是身都無飢渴，隨順世法，故示如是。我又示同諸眾生故，現有睡眠；然我已於無量劫中，具足無上深妙智慧，遠離三有，進止威儀。頭痛、腹痛、背痛、木槍、洗足、洗手，洗面、漱口嚼楊枝等，眾皆謂我有如是事；然我此身都無此事。我足清淨猶如蓮花，口氣淨潔如優鉢羅香，一切眾生謂我是人，我實非人。我又示現受糞掃衣、浣濯縫打；然我久已不須是衣。眾人皆謂羅睺羅者是我之子，輸頭檀王是我之父，摩耶夫人是我之母，處在世間受諸快樂，離如是事出家學道。眾人復言：『是王太子瞿曇大姓，遠離世樂，求出世法。』然我久離世間婬欲，如是等事，悉是示現。一切眾生咸謂是人，然我實非。

> Good man! I have long abided in this great Nirvana, manifesting in various ways through spiritual powers and transformations. Throughout this trichiliocosm, with its billions of suns and moons and billions of Jambudvīpa continents, I have manifested in various forms, as is extensively described in the \*Śūraṅgama Sūtra\*. Within this trichiliocosm, I manifest Nirvana in Jambudvīpa, yet I do not ultimately enter into final Nirvana. In Jambudvīpa, I manifest entering a mother's womb, causing the parents to think, 'This is my son,' yet this body of mine did not ultimately arise from the union of sexual desire. I have long been free from sexual desire for countless eons. This body of mine is the Dharma-body; I conform to worldly conventions to manifest entering a womb. Good man! In the Lumbinī Grove of this Jambudvīpa, I manifested being born from my mother Māyā. Immediately after birth, I was able to take seven steps to the east and proclaim thus: 'Among humans, gods, and asuras, I am the most honored, the supreme.' My parents, humans, and gods saw this, were astonished and joyful, and gave rise to a rare mind, while people considered me an infant. Yet this body of mine has long been free from such conditions for countless eons. The Tathāgata's body is the Dharma-body; it is not established by flesh, blood, sinews, veins, bones, or marrow. I conform to the conventions of worldly beings and manifest as an infant. Taking seven steps to the south, I manifest the wish to become the supreme field of merit for countless beings. Taking seven steps to the west, I manifest the end of birth and the eternal severance of aging and death; this is the final body. Taking seven steps to the north, I manifest having crossed over all states of existence, birth and death. Taking seven steps to the east, I manifest becoming the guide and leader for beings. Taking seven steps to the four intermediate directions, I manifest severing and extinguishing all kinds of afflictions and the natures of the four Māras, accomplishing the Tathāgata, the Worthy One, the Perfectly Enlightened One. Taking seven steps upward, I manifest not being defiled by impure things, just like empty space. Taking seven steps downward, I manifest the Dharma-rain extinguishing the fires of hell, enabling those beings to experience peaceful and secure bliss, while for those who violate the precepts, I manifest as frost and hail. Having been born in Jambudvīpa for seven days, I then manifest having my head shaved. People all say I am an infant having my head shaved for the first time. Among all humans, gods, the demon king Pāpīyas, śramaṇas, and brāhmaṇas, there is none who can see the top of my head, let alone anyone holding a blade to shave it. If anyone were to hold a blade to the top of my head, such a thing is impossible. I have long shaved off my hair and beard for countless eons. In order to conform to worldly conventions, I manifest shaving my head. After I was born, my parents took me into a temple of the gods to present me to Maheśvara. Upon seeing me, Maheśvara placed his palms together respectfully and stood to one side. I have long abandoned such practices as entering temples of the gods for countless eons. In order to conform to worldly conventions, I manifest in this way. In Jambudvīpa, I manifest having my ears pierced. In truth, no being is capable of piercing my ears. I conform to the conventions of worldly beings and manifest in this way. Furthermore, I manifest adorning my ears with jeweled lion-shaped pendants for ornamentation. Yet I have long been free from such ornaments for countless eons. In order to conform to worldly conventions, I manifest in this way. I manifest entering a school to study reading and writing. Yet I have long been fully accomplished in these for countless eons. Surveying all beings throughout the three realms, there is none fit to be my teacher. In order to conform to worldly conventions, I manifest entering a school. Therefore, I am called the Tathāgata, the Worthy One, the Perfectly Enlightened One. Studying elephant riding, horse training, wrestling, and various arts—it is also like this. In Jambudvīpa, I further manifest as a crown prince. Beings all see me as a prince, enjoying pleasures among the five desires. Yet I have long abandoned such pleasures of the five desires for countless eons. In order to conform to worldly conventions, I manifest in this manner. Fortune-tellers predicted that if I did not leave home, I would become a wheel-turning sage king ruling Jambudvīpa, and all beings believed this statement. Yet I have long abandoned the position of a wheel-turning king for countless eons, becoming a Dharma-wheel king. In Jambudvīpa, I manifest leaving behind the pleasures of consorts and the five desires. Seeing old age, sickness, death, and a śramaṇa, I then leave home to cultivate the path. Beings all say Prince Siddhārtha is leaving home for the first time. Yet I have long left home to study the path for countless eons. Conforming to worldly conventions, I manifest in this way. In Jambudvīpa, I manifest leaving home, receiving the full precepts, diligently cultivating the path, attaining the fruit of Stream-enterer, the fruit of Once-returner, the fruit of Non-returner, and the fruit of Arhat. People all say this Arhat fruit is easy to obtain, not difficult. Yet I have long accomplished the Arhat fruit for countless eons. In order to liberate beings, I sit at the site of enlightenment under the Bodhi tree, using grass as a seat, and subdue the hosts of Māras. People all say I am subduing the Māra officials for the first time at the site of enlightenment under the Bodhi tree. Yet I have long subdued them for countless eons. In order to subdue stubborn beings, I manifest this transformation. I also manifest defecating, urinating, exhaling, and inhaling. People all say I have defecation, urination, exhalation, and inhalation. Yet this body of mine, the fruit it attains, has none of such things as defecation, urination, exhalation, or inhalation. Conforming to worldly conventions, I manifest in this way. I also manifest receiving offerings of faith. Yet this body of mine has no hunger or thirst at all. Conforming to worldly conventions, I manifest in this way. I also manifest having sleep, in common with other beings. Yet I have long possessed unsurpassed, profound, and wondrous wisdom for countless eons, transcending the three realms of existence, with dignified conduct in advancing and halting. Headaches, stomachaches, backaches, the wooden splinter, washing feet, washing hands, washing face, rinsing mouth, chewing tooth-cleaning twigs, and so on—people all say I have such things. Yet this body of mine has none of these affairs. My feet are pure like lotus flowers; the breath from my mouth is pure and clean like the fragrance of the utpala flower. All beings consider me a human, but I am truly not human. I also manifest receiving rag-robes, washing, mending, and beating them. Yet I have long had no need for such robes. People all say Rāhula is my son, King Śuddhodana is my father, Queen Māyā is my mother, that I dwelt in the world enjoying various pleasures, then left such affairs to leave home and study the path. People further say, 'This crown prince Gautama, of great clan, has left behind worldly pleasures to seek the supramundane Dharma.' Yet I have long left behind worldly sexual desire. Such affairs are all manifestations. All beings consider me a human, but I am truly not.

「善男子！我雖在此閻浮提中，數數示現入於涅槃，然我實不畢竟涅槃，而諸眾生皆謂如來真實滅盡，而如來性實不永滅，是故當知是常住法、不變易法。善男子！大涅槃者，即是諸佛如來法界。我又示現閻浮提中出於世間，眾生皆謂我始成佛；然我已於無量劫中所作已辦，隨順世法故，復示現於閻浮提初出成佛。我又示現於閻浮提不持禁戒，犯四重罪，眾人皆見謂我實犯；然我已於無量劫中，堅持禁戒無有漏缺。我又示現於閻浮提為一闡提，眾人皆見是一闡提；然我實非一闡提也，一闡提者云何能成阿耨多羅三藐三菩提？我又示現於閻浮提破和合僧，眾生皆謂我是破僧；我觀人天，無有能破和合僧者。我又示現於閻浮提護持正法，眾人皆謂我是護法，悉生驚怪；諸佛法爾，不應驚怪。我又示現於閻浮提為魔波旬，眾人皆謂我是波旬；然我久於無量劫中離於魔事，清淨無染猶如蓮花。我又示現於閻浮提女身成佛，眾人皆言：『甚奇，女人能成阿耨多羅三藐三菩提。』如來畢竟不受女身，為欲調伏無量眾生故現女像，憐愍一切諸眾生故，而復示現種種色像。我又示現閻浮提中生於四趣；然我久已斷諸趣因，以業因故墮於四趣，為度眾生故生是中。我又示現閻浮提中，作梵天王，令事梵者，安住正法；然我實非，而諸眾生咸皆謂我為真梵天。示現天像，遍諸天廟，亦復如是。我又示現於閻浮提入婬女舍；然我實無貪婬之想，清淨不污猶如蓮花。為諸貪婬嗜色眾生，於四衢道宣說妙法，然我實無欲穢之心，眾人謂我守護女人。我又示現於閻浮提入青衣舍，為教諸婢令住正法；然我實無如是惡業，墮在青衣。我又示現閻浮提中而作博士，為教童蒙，令住正法。我又示現於閻浮提，入諸酒會、博弈之處，示受種種勝負鬪諍，為欲拔濟彼諸眾生；而我實無如是惡業，而諸眾生皆謂我作如是之業。我又示現久住塚間，作大鷲身，度諸飛鳥，而諸眾生皆謂我是真實鷲身；然我久已離於是業，為欲度彼諸鳥鷲故，示如是身。我又示現閻浮提中作大長者，為欲安立無量眾生住於正法。又復示作諸王大臣、王子輔相，於是眾中各為第一，為修正法故住王位。我又示現閻浮提中疫病劫起，多有眾生為病所惱，先施醫藥，然後為說微妙正法，令其安住無上菩提；眾人皆謂是病劫起。又復示現閻浮提中飢餓劫起，隨其所須供給飲食，然後為說微妙正法，令其安住無上菩提。又復示現閻浮提中刀兵劫起，即為說法令離怨害，使得安住無上菩提。又復示現為計常者說無常想，計樂想者為說苦想，計我想者說無我想，計淨想者說不淨想。若有眾生貪著三界，即為說法，令離是處，度眾生故，為說無上微妙法藥。為斷一切煩惱樹故，種植無上法藥之樹。為欲拔濟諸外道故，說於正法。雖復示現為眾生師，而心初無眾生師想，為欲拔濟諸下賤故，現入其中而為說法，非是惡業受是身也。如來正覺如是安住於大涅槃，是故名為常住無變。如閻浮提，東弗于逮、西瞿耶尼、北欝單越亦復如是。如四天下，三千大千世界亦爾。二十五有，如《首楞嚴經》中廣說，以是故名大般涅槃。若有菩薩摩訶薩安住如是大般涅槃，能示如是神通變化而無所畏。

> "Virtuous man! Although I appear in this Jambudvipa world, repeatedly manifesting entry into Nirvana, in truth I do not ultimately pass into extinction. Yet all beings believe the Tathagata has truly perished, while the nature of the Tathagata is not eternally extinguished. Therefore, you should know this is the eternal Dharma, the unchanging Dharma. Virtuous man! The Great Nirvana is precisely the Dharma Realm of all Buddhas, the Tathagatas. I also manifest appearing in the world within Jambudvipa, and beings all say I have just attained Buddhahood. Yet I have already completed what needed to be done for countless eons; following worldly conventions, I again manifest as one who newly attains Buddhahood in Jambudvipa. I also manifest in Jambudvipa as one who does not uphold the precepts, committing the four grave offenses, and people all see this, believing I have truly transgressed. Yet for countless eons, I have firmly upheld the precepts without any flaw or omission. I also manifest in Jambudvipa as an icchantika (one of incorrigible disbelief), and people all see me as an icchantika. Yet I am truly not an icchantika. How could an icchantika attain Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment)? I also manifest in Jambudvipa as one who disrupts the harmonious Sangha, and beings all say I am a destroyer of the Sangha. I observe that among humans and gods, there is none who can truly disrupt the harmonious Sangha. I also manifest in Jambudvipa as one who upholds the True Dharma, and people all say I am a protector of the Dharma, all feeling astonishment and wonder. But such is the nature of the Buddhas' Dharma; one should not be astonished. I also manifest in Jambudvipa as the demon Mara-Papiyas, and people all say I am Papiyas. Yet I have long since, for countless eons, been free from demonic affairs, pure and undefiled like a lotus flower. I also manifest in Jambudvipa attaining Buddhahood in a female body, and people all say, 'How strange! A woman can attain Anuttara-samyak-sambodhi.' The Tathagata ultimately does not take on a female body. In order to tame and guide immeasurable beings, he manifests in a female form. Out of compassion for all beings, he further manifests in various kinds of forms. I also manifest being born within Jambudvipa into the four unfortunate destinies (realms of suffering). Yet I long ago severed the causes leading to these destinies. Due to karmic causes, one falls into the four destinies; for the sake of liberating beings, I am born among them. I also manifest within Jambudvipa as Brahma, the king of gods, causing those who serve Brahma to abide in the True Dharma. Yet I am truly not Brahma, but all beings consider me to be the true Brahma. Manifesting in godly forms, appearing in all the temples of the gods, is also like this. I also manifest entering the houses of courtesans in Jambudvipa. Yet I truly have no thought of lustful desire, remaining pure and undefiled like a lotus. For the sake of those beings who are greedy for lust and addicted to sensual pleasures, I proclaim the wonderful Dharma at the crossroads. Yet I truly have no mind of defiling desire; people believe I am guarding women. I also manifest entering the dwellings of servants in Jambudvipa, in order to teach the maidservants and cause them to abide in the True Dharma. Yet I truly have no such evil karma that would cause me to fall into servitude. I also manifest within Jambudvipa as a learned teacher, in order to instruct the young and ignorant, causing them to abide in the True Dharma. I also manifest within Jambudvipa entering gatherings for drinking, gambling, and gaming places, showing acceptance of various wins, losses, and disputes, for the sake of rescuing and liberating those beings. Yet I truly have no such evil karma, while beings all believe I engage in such activities. I also manifest dwelling for a long time in charnel grounds, taking the form of a great vulture, liberating various birds of prey. And beings all believe I am truly a vulture. Yet I long ago abandoned such karma. For the sake of liberating those birds and vultures, I manifest such a form. I also manifest within Jambudvipa as a great elder, for the sake of establishing immeasurable beings in the True Dharma. I further manifest as various kings, great ministers, princes, and advisors, being foremost among each group, abiding in royal positions for the sake of cultivating the True Dharma. I also manifest within Jambudvipa when epidemics arise, when many beings are afflicted by illness. First, I provide medicine, then for them I proclaim the subtle and wonderful True Dharma, causing them to abide in the unsurpassed Bodhi. People all say an epidemic has arisen. I further manifest within Jambudvipa when famines arise, supplying food and drink according to their needs, then for them proclaiming the subtle and wonderful True Dharma, causing them to abide in the unsurpassed Bodhi. I further manifest within Jambudvipa when warfare arises, immediately proclaiming the Dharma for them to abandon hostility and harm, enabling them to abide in the unsurpassed Bodhi. I further manifest, for those who cling to permanence, teaching the perception of impermanence; for those who cling to pleasure, teaching the perception of suffering; for those who cling to self, teaching the perception of no-self; for those who cling to purity, teaching the perception of impurity. If there are beings attached to the Triple Realm, I proclaim the Dharma for them to leave that state. For the sake of liberating beings, I proclaim the unsurpassed, subtle, and wonderful Dharma-medicine. For the sake of cutting down the tree of all afflictions, I plant the tree of unsurpassed Dharma-medicine. For the sake of rescuing various non-Buddhists, I proclaim the True Dharma. Although I also manifest as a teacher for beings, my mind initially has no thought of being a teacher of beings. For the sake of rescuing those of low and base status, I appear among them and proclaim the Dharma for them. It is not due to evil karma that I receive such bodies. The Tathagata, the Rightly Enlightened One, thus abides in the Great Nirvana. Therefore, it is called the eternal, unchanging. As it is in Jambudvipa, so it is in the eastern continent of Purvavideha, the western continent of Aparagodaniya, and the northern continent of Uttarakuru. As it is in the four continents, so it is in the three-thousand great thousand world system. The twenty-five states of existence are extensively explained in the Shurangama Sutra. For this reason, it is called the Great Parinirvana. If there are Bodhisattva-Mahasattvas who abide in such a Great Parinirvana, they can display such spiritual transformations and be fearless."

「迦葉！以是緣故，汝不應言羅睺羅者是佛之子。何以故？我於往昔無量劫中已離欲有，是故如來名曰常住，無有變易。」

> "Kasyapa, for this reason, you should not say that Rahula is the Buddha's son. Why? Because for countless eons in the past, I have already transcended all worldly desires and attachments. Therefore, the Tathagata is called the Everlasting One, unchanging and immutable."

迦葉復言：「如來云何名曰常住？如佛言曰：『如燈滅已，無有方所，如來亦爾，既滅度已，亦無方所。』」

> Kasyapa then asked, "How can the Tathagata be called eternal? For the Buddha said, 'When a lamp goes out, it has no location; the Tathagata is also like this—once he has passed into final nirvana, he too has no location.'"

佛言迦葉：「善男子！汝今不應作如是言：『燈滅盡已，無有方所，如來亦爾，既滅度已，無有方所。』善男子！譬如男女然燈之時，燈爐大小悉滿中油，隨有油在，其明猶存；若油盡已，明亦俱盡。其明滅者，喻煩惱滅，明雖滅盡，燈爐猶存。如來亦爾，煩惱雖滅，法身常存。善男子！於意云何，明與燈爐為俱滅不？」

> The Buddha said to Kasyapa, "Good man, you should not speak in this way: 'When a lamp is extinguished, it has no location; the Tathagata is likewise, having entered Nirvana, has no location.' Good man, consider this: when a man or woman lights a lamp, the lamp vessel, whether large or small, is filled with oil. As long as the oil remains, the light persists; when the oil is exhausted, the light also vanishes. The extinguishing of the light symbolizes the extinction of afflictions. Though the light is gone, the lamp vessel remains. So it is with the Tathagata: though afflictions are extinguished, the Dharma-body endures forever. Good man, what do you think? Does the light and the lamp vessel vanish together?"

迦葉答言：「不也。世尊！雖不俱滅，然是無常。若以法身喻燈爐者，燈爐無常。法身亦爾，應是無常。」

> Kasyapa replied, "No, World-Honored One. Although they do not vanish together, the flame is impermanent. If we compare the Dharma-body to the lamp and its stand, the lamp and stand are impermanent. The Dharma-body would likewise be impermanent."

「善男子！汝今不應作如是難。如世間言器，如來世尊無上法器，而器無常，非如來也。一切法中涅槃為常，如來體之故名為常。復次善男子！言燈滅者，即是羅漢所證涅槃，以滅貪愛、諸煩惱故，喻之燈滅。阿那含者，名曰有貪，以有貪故，不得說言同於燈滅。是故我昔，覆相說言，喻如燈滅，非大涅槃同於燈滅。阿那含者非數數來，又不還來二十五有，更不受於臭身、蟲身、食身、毒身，是則名為阿那含也。若更受身名為那含，不受身者名阿那含；有去來者名曰那含，無去來者名阿那含。」

> "Virtuous man! You should not raise such a difficulty now. Just as worldly vessels are spoken of, the Tathagata, the World-Honored One, is the supreme vessel of the Dharma, yet vessels are impermanent—this does not apply to the Tathagata. Among all phenomena, Nirvana is permanent; the Tathagata embodies this, therefore he is called permanent. Furthermore, virtuous man! When it is said that 'the lamp is extinguished,' this refers to the Nirvana attained by Arhats, because their greed, attachment, and all afflictions are extinguished—thus it is likened to a lamp going out. An Anagamin is said to still possess subtle attachment; because this subtle attachment remains, it cannot be said that their state is the same as a lamp being extinguished. Therefore, in the past, I spoke indirectly, using the analogy of a lamp going out—but the great Nirvana is not the same as a lamp being extinguished. An Anagamin does not return repeatedly; they do not return to the twenty-five realms of existence, nor do they again take on a foul body, an insect body, a body sustained by food, or a poisonous body. This is what is called an Anagamin. If one takes on a body again, they are called a 'returner'; if one does not take on a body, they are called an Anagamin. One who goes and comes is called a 'returner'; one who neither goes nor comes is called an Anagamin."

## 大般涅槃經卷第四

> Mahaparinirvana Sutra, Volume Four