---
title: "大般涅槃經 · 2"
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/cm9w3j2j002b0js0vt04rviws"
---

## 大般涅槃經卷第五

> The Nirvana Sutra, Volume 5

北涼天竺三藏曇無讖譯

> Translated by Dharmarakṣa of the Northern Liang Dynasty

### 如來性品第四之二

> Thus Come One's Nature, Chapter 4, Part 2

爾時迦葉菩薩白佛言：「世尊！如佛所說，諸佛世尊有祕密藏。是義不然。何以故？諸佛世尊唯有密語，無有密藏。譬如幻主，機關、木人，人雖覩見屈伸俯仰，莫知其內而使之然。佛法不爾，咸令眾生悉得知見，云何當言諸佛世尊有祕密藏？」

> At that time, the Bodhisattva Mahakashyapa said to the Buddha: "World-Honored One, you have said that all Buddhas, the World-Honored Ones, have a secret store. But this teaching cannot be right. Why? All Buddhas, the World-Honored Ones, have only secret words, not a secret store. Take, for example, a magician with mechanical devices and wooden figures. Though people see them bend and stretch, bow and look up, no one knows what is inside making them move. The Buddha's Dharma is not like this. It causes all living beings to fully attain knowledge and vision. How then can it be said that all Buddhas, the World-Honored Ones, have a secret store?"

佛讚迦葉：「善哉，善哉！善男子！如汝所言，如來實無祕密之藏。何以故？如秋滿月，處空顯露，清淨無翳，人皆覩見。如來之言，亦復如是，開發顯露，清淨無翳。愚人不解，謂之祕藏，智者了達，則不名藏。善男子！譬如有人，多積金銀至無量億，其心慳悋，不肯惠施拯濟貧窮，如是積聚乃名祕藏。如來不爾，於無邊劫積聚無量妙法珍寶，心無慳悋，常以惠施一切眾生，云何當言如來祕藏？善男子！譬如有人身根不具，或無一目、一手、一足，以羞恥故，不令人見，人不見故，名為祕藏。如來不爾，所有正法，具足無缺，令人覩見，云何當言如來祕藏？善男子！譬如貧人，多負人財，怖畏債主，隱不欲現，故名為藏。如來不爾，不負一切眾生世法，雖負眾生出世之法而亦不藏。何以故？恒於眾生，生一子想，而為演說無上法故。善男子！譬如長者，多有財寶，唯有一子，心甚愛重，情無捨離，所有珍寶悉用示之。如來亦爾，視諸眾生同於一子。善男子！如世間人，以男女根醜陋、鄙惡，以衣覆蔽，故名為藏。如來不爾，永斷此根，以無根故，無所覆藏。善男子！如婆羅門所有語論，終不欲令剎利、毘舍、首陀等聞。何以故？以此論中有過惡故。如來正法，則不如是，初、中、後善，是故不得名為祕藏。善男子！譬如長者，唯有一子，心常憶念，憐愛無已，將詣師所，欲令受學，懼不速成，尋便將還。以愛念故，晝夜慇懃，教其半字，而不教誨毘伽羅論。何以故？以其幼稚，力未堪故。善男子！假使長者教半字已，是兒即時能得了知毘伽羅論不？」

> The Buddha praised Mahakashyapa: "Excellent, excellent! Good man! As you have said, the Tathagata truly has no secret store. Why is that? Like the full moon in autumn, it appears openly in the sky, pure and unobstructed, and everyone can see it. The Tathagata's words are likewise open and revealed, pure and unobstructed. Foolish people do not understand and call it a secret store, but the wise comprehend it, and so it is not called a store. "Good man! Suppose someone accumulates gold and silver up to immeasurable billions, but his mind is stingy and he refuses to give charity to relieve the poor. Such accumulation is what is called a secret store. The Tathagata is not like that. Over boundless kalpas, he has accumulated immeasurable treasures of the wonderful Dharma, yet his mind is without stinginess, and he constantly gives generously to all living beings. How could one say the Tathagata has a secret store? "Good man! Suppose someone's sense faculties are incomplete—missing one eye, one hand, or one foot—and out of shame does not let others see him. Because people do not see him, it is called a secret store. The Tathagata is not like that. All the true Dharma he possesses is complete and without defect, allowing people to see it. How could one say the Tathagata has a secret store? "Good man! Suppose a poor person owes others much wealth and, fearing his creditors, hides and does not wish to appear. That is called a store. The Tathagata is not like that. He owes nothing to any living being in worldly matters, and although he owes living beings the supramundane Dharma, he does not hide it. Why? Because he always regards living beings as his only child and expounds the unsurpassed Dharma for them. "Good man! Suppose a wealthy elder has many treasures but only one son, whom he loves deeply and cannot bear to part from, and he shows him all his treasures. The Tathagata is likewise—he regards all living beings as his only child. "Good man! Suppose people in the world, because the male and female organs are ugly and shameful, cover them with clothing—that is called a store. The Tathagata is not like that. He has forever cut off these organs, and because he has no such organs, there is nothing to cover or hide. "Good man! Suppose the brahmins have their own doctrines and never wish to let kshatriyas, vaishyas, or shudras hear them. Why? Because those doctrines contain faults and evils. The Tathagata's true Dharma is not like that—it is good in the beginning, good in the middle, and good in the end. Therefore it cannot be called a secret store. "Good man! Suppose an elder has only one son, constantly thinks of him with boundless affection, takes him to a teacher to study, but fearing he will not finish quickly, soon brings him back. Out of love, day and night he diligently teaches him the half-letters but does not instruct him in the Vyakarana treatise. Why? Because the child is young and his strength is not yet sufficient. Good man! If the elder taught him the half-letters, could the child immediately understand the Vyakarana treatise?"

「不也。世尊！」

> "No, World-Honored One."

「如是長者，於是子所，有祕藏不？」

> "Now, elder, is there a secret treasure in this son?"

「不也。世尊！何以故？以子年幼，故不為說；不以祕故，悋而不說。所以者何？若有嫉妬祕悋之心，乃名為藏。如來不爾，云何當言如來祕藏？」

> "No, World-Honored One. Why? Because the child was too young, he did not explain it—not because he wanted to keep it secret or was stingy and refused to speak. Why is that? If someone has a jealous, secretive, and stingy mind, that can be called 'hiding away.' The Tathagata is not like that—so how could it be said that the Tathagata has a secret store?"

佛言：「善哉，善哉！善男子！如汝所言。若有瞋心、嫉妬慳悋，乃名為藏；如來無有瞋心、嫉妬，云何名藏？善男子！彼大長者謂如來也，所言一子者，謂一切眾生。如來視於一切眾生猶如一子，教一子者謂聲聞弟子，半字者謂九部經，毘伽羅論者所謂方等大乘經典。以諸聲聞無有慧力，是故如來為說半字九部經典，而不為說毘伽羅論方等大乘。善男子！如彼長者，子既長大，堪任讀學，若不為說毘伽羅論，可名為藏。若諸聲聞有堪任力，能受大乘毘伽羅論，如來祕惜不為說者，可言如來有祕密藏。如來不爾，是故如來無有祕藏。如彼長者教半字已，次為演說毘伽羅論；我今亦爾，為諸弟子說於半字九部經已，次為演說毘伽羅論，所謂如來常存不變。

> The Buddha said: "Excellent, excellent! Good man! It is as you say. If someone harbors anger, jealousy, and stinginess, that can be called a 'storehouse.' But the Tathagata has no anger, no jealousy—how could he be called a storehouse? Good man! That great elder stands for the Tathagata, and the mention of 'one son' stands for all living beings. The Tathagata looks upon all living beings as his own only child. 'Teaching the one son' refers to the shravaka disciples. The 'half-letters' refer to the nine categories of scriptures, and the Vaikaranya treatise refers to the Vaipulya Mahayana sutras. Because the shravakas lacked the power of wisdom, the Tathagata taught them the nine categories of scriptures in half-letters, and did not teach them the Vaikaranya treatise of the Vaipulya Mahayana. Good man! Consider that elder: once his son had grown up and was capable of studying, if he still refused to teach him the Vaikaranya treatise, then he could be called a storehouse. If the shravakas had the capacity and strength to receive the Mahayana Vaikaranya treatise, and the Tathagata kept it hidden and refused to teach it out of stinginess, then you could say the Tathagata has a secret storehouse. But the Tathagata is not like that—therefore the Tathagata has no secret storehouse. Just as that elder first taught the half-letters and then expounded the Vaikaranya treatise, so too am I: after teaching my disciples the nine categories of scriptures in half-letters, I next expound the Vaikaranya treatise—namely, that the Tathagata is eternal and unchanging."

「復次善男子！譬如夏月，興大雲雷、降注大雨，令諸農夫下種之者多獲果實。不下種者，無所剋獲，無所獲者，非龍王咎。而此龍王亦無所藏。我今如來，亦復如是，降大法雨大涅槃經，若諸眾生，種善子者，得慧芽果。無善子者，則無所獲。無所獲者，非如來咎；然佛如來，實無所藏。」

> "Again, good man, it is like the summer months, when great clouds and thunder gather and pour down heavy rain, causing the farmers who have planted seeds to reap abundant harvests. Those who have not planted seeds gain nothing. That they gain nothing is not the dragon king's fault, and the dragon king holds nothing back. I, the Tathagata, am likewise. I send down the great rain of Dharma, the Great Nirvana Sutra. Living beings who have planted seeds of goodness obtain the sprout and fruit of wisdom. Those without seeds of goodness gain nothing. That they gain nothing is not the Tathagata's fault; truly, the Buddha Tathagata holds nothing back."

迦葉復言：「我今定知如來、世尊無所祕藏。如佛所說毘伽羅論，謂佛如來常存不變，是義不然。何以故？佛昔說偈：

> Mahakashyapa spoke again: "I now know with certainty that the Tathagata, the World-Honored One, keeps nothing hidden. But as for what the Buddha taught in the Vyakarana treatise—that the Tathagata is eternal and unchanging—this meaning is not so. Why? Because the Buddha once spoke this verse:

「『諸佛與緣覺， 及以弟子眾，猶捨無常身， 何況諸凡夫？』

> "Even the Buddhas, the Solitary Realizers, and the assembly of their disciples still abandon their impermanent bodies— how much more so ordinary people?"

「今者乃說：『常存無變。』是義云何？」

> Now I will explain: "It always endures without change." What does this mean?

佛言：「善男子！我為一切聲聞弟子，教半字故而說是偈。善男子！波斯匿王其母命終，悲號戀慕不能自勝，來至我所，我即問言：『大王！何故悲苦懊惱乃至於此？』王言：『世尊！國大夫人，是日命終，假使有能令我母命還如本者，我當捨國、象馬、七珍及以身命，悉以賞之。』我復語言：『大王！且莫愁惱，憂悲啼哭，一切眾生壽命盡者，名之為死。諸佛緣覺、聲聞弟子，尚捨此身，況復凡夫？』善男子！我為波斯匿王教半字故，而說是偈。我今為諸聲聞弟子說毘伽羅論，謂如來常存，無有變易。若有人言如來無常，云何是人舌不墮落？」

> The Buddha said: "Good sir, it was to teach the half-letters to all the śrāvaka disciples that I spoke this verse. Good sir, when King Prasenajit's mother passed away, he was overcome with grief, wailing and longing for her, unable to compose himself. He came to me, and I asked him: 'Great King, why are you so sorrowful and distressed?' The King said: 'World-Honored One, the Queen Mother passed away today. If anyone could restore my mother's life as it was before, I would give away my kingdom, my elephants, horses, the seven treasures, and even my own life and body as a reward.' I replied: 'Great King, do not grieve. For all living beings, when their lifespan ends, it is called death. Even the Buddhas, Pratyekabuddhas, and śrāvaka disciples still relinquish this body—how much more so ordinary people?' Good sir, it was to teach the half-letters to King Prasenajit that I spoke this verse. Now I teach the Vyākaraṇa treatises to the śrāvaka disciples, proclaiming that the Tathāgata is eternal and unchanging. If someone says the Tathāgata is impermanent, how could that person's tongue not fall out?"

迦葉復言：「如佛所說：

> Mahakashyapa spoke again: "As the Buddha has said:

「『無所聚積， 於食知足。 如鳥飛空，跡不可尋。』

> "No accumulation, content with food. Like a bird flying through the sky, its path cannot be traced."

「是義云何？世尊！於此眾中，誰得名為無所積聚？誰復得名於食知足？誰行於空跡不可尋？而此去者為至何方？」

> What does this mean, World-Honored One? Among this assembly, who can truly be called one who accumulates nothing? Who can be called content with food? Who walks the trail of Emptiness that cannot be traced? And where does the one who has departed now go?

佛言：「迦葉！夫積聚者，名曰財寶。善男子！積聚有二種：一者有為、二者無為。有為積聚者即聲聞行，無為積聚者即如來行。善男子！僧亦有二種：有為、無為。有為僧者名曰聲聞，聲聞僧者無有積聚，所謂奴婢非法之物，庫藏穀米、鹽豉胡麻、大小諸豆。若有說言如來聽畜奴婢、僕使如是之物，舌則卷縮。我諸所有聲聞弟子，名無積聚，亦得名為於食知足。若有貪食，名不知足。不貪食者，是名知足。跡難尋者，則近無上菩提之道，我說是人雖去無至。」

> The Buddha said: "Mahakashyapa, what is accumulated is called wealth. Good man, accumulation is of two kinds: the conditioned and the unconditioned. Conditioned accumulation is the practice of the shravakas; unconditioned accumulation is the practice of the Tathagata. Good man, the Sangha is also of two kinds: conditioned and unconditioned. The conditioned Sangha is called the shravakas. The community of shravakas has no accumulation—no servants, no improper possessions, no storehouses of grain and rice, no salt, fermented beans, sesame, or beans of various sizes. If anyone claims that the Tathagata permits keeping servants, attendants, and such things, their tongue will curl up. All my shravaka disciples are called those without accumulation, and may also be called those content with their food. If one is greedy for food, one is called discontent. One who is not greedy for food is called content. One whose traces are hard to find is close to the supreme path of enlightenment. I say that such a person, though they go, does not arrive."

迦葉復言：「若有為僧，尚無積聚，況無為僧？無為僧者，即是如來，如來云何當有積聚？夫積聚者，名為藏匿，是故如來凡有所說，無所悋惜，云何名藏？跡不可尋者所謂涅槃，涅槃之中無有日月、星辰、諸宿、寒熱風雨、生老病死、二十五有，離諸憂苦及諸煩惱，如是涅槃，如來住處，常不變易，以是因緣，如來至是娑羅樹間，於大涅槃而般涅槃。」

> Mahakashyapa spoke again: "If even the conditioned Sangha has no accumulation, how much less the unconditioned Sangha? The unconditioned Sangha is the Tathagata himself. How could the Tathagata have any accumulation? Accumulation means hiding things away. Therefore, whatever the Tathagata teaches, he holds nothing back—how could that be called hiding? That which leaves no trace is called Nirvana. In Nirvana there is no sun or moon, no stars or constellations, no cold or heat, no wind or rain, no birth, aging, sickness, or death, none of the twenty-five realms of existence. It is free from all sorrow and suffering, and from all afflictions. This Nirvana is the Tathagata's dwelling place, unchanging forever. For this reason, the Tathagata has come to this sala grove and will enter final Nirvana in the great Nirvana."

佛告迦葉：「所言大者，其性廣博。猶如有人壽命無量，名大丈夫。是人若能安住正法，名人中勝。如我所說八大人覺，為一人有？為多人有？若一人具八，則為最勝。所言涅槃者，無諸瘡疣。善男子！譬如有人為毒箭所射，多受苦痛；值遇良醫，為拔毒箭，傅以妙藥，令其離苦，得受安樂。是醫即便遊於城邑及諸聚落，隨有患苦、瘡疣之處，即往其所，為療眾苦。善男子！如來亦爾，成等正覺，為大醫王，見閻浮提苦惱眾生，無量劫中被婬、怒、癡、煩惱毒箭，受大苦切。為如是等，說大乘經甘露法藥，療治此已，復至他方有諸煩惱毒箭之處，示現作佛，為其療治，是故名曰大般涅槃。大般涅槃者名解脫處，隨有調伏眾生之處，如來於中而作示現，以是真實甚深義故，名大涅槃。」

> The Buddha told Mahakashyapa: "What is called 'great' has a nature that is vast and all-encompassing. It is like a person whose lifespan is limitless—such a one is called a great man. If such a person can abide securely in the true Dharma, he is called the finest among humans. The Eight Realizations of the Great Beings that I have taught—are they for one person or for many? If one person possesses all eight, that person is supreme. What is called Nirvana is freedom from all wounds and sores. Good man, suppose someone is struck by a poisoned arrow and suffers intense pain. He meets a skilled physician who pulls out the poisoned arrow, applies wonderful medicine, and frees him from suffering, allowing him to experience peace and happiness. That physician then travels through cities and villages, and wherever there are places of illness and injury, he goes there to heal the many sufferings. Good man, the Tathagata is likewise. Having attained perfect enlightenment, he becomes the Great King of Physicians. He sees the suffering beings of Jambudvipa who, for countless eons, have been struck by the poisoned arrows of lust, anger, and delusion—the afflictions—and endure great agony. For their sake, he teaches the Mahayana scriptures, the sweet dew of Dharma medicine. Having cured them, he then goes to other places where the poisoned arrows of affliction exist, manifesting as a Buddha to heal them. Therefore, this is called the Great Parinirvana. The Great Parinirvana is called the realm of liberation. Wherever there are beings to be tamed and guided, the Tathagata appears there. Because of this true and profoundly deep meaning, it is called the Great Nirvana."

迦葉菩薩復白佛言：「世尊！世間醫師，悉能療治一切眾生瘡疣病不？」

> Mahakashyapa Bodhisattva then said to the Buddha: "World-Honored One, can all the physicians in the world cure the sores and ailments of every living being?"

「善男子！世間瘡疣，凡有二種：一者可治，二不可治。凡可治者，醫則能治。不可治者，則不能治。」

> "Good man, there are two kinds of afflictions in this world: one can be healed, and the other cannot. What can be healed, a physician can cure. What cannot be healed, no physician can cure."

迦葉復言：「如佛言者，如來則為於閻浮提治眾生已。若言治已，是諸眾生，其中云何復有未能得涅槃者？若未悉得，云何如來說言治竟，欲至他方？」

> Mahakashyapa spoke again: "If what the Buddha says is true, then the Tathagata has already guided all beings on this earth to liberation. But if he has already guided them all, why is it that some of these beings have still not attained Nirvana? If they have not all attained it, how can the Tathagata say that his work of guidance is finished and that he wishes to go elsewhere?"

「善男子！閻浮提內眾生有二：一者有信，二者無信。有信之人，則名可治。何以故？定得涅槃，無瘡疣故，是故我說治閻浮提諸眾生已。無信之人，名一闡提，一闡提者，名不可治。除一闡提，餘悉治已，是故涅槃，名無瘡疣。」

> "Good man, there are two kinds of beings in Jambudvipa: those with faith and those without faith. Those who have faith can be healed. Why? Because they will surely attain Nirvana and are free of wounds and sores. That is why I say I have healed all the beings of Jambudvipa. Those without faith are called icchantikas, and an icchantika is beyond healing. Apart from the icchantikas, all others have been healed. Therefore Nirvana is called free of wounds and sores."

「世尊，何等名涅槃？」

> "World-Honored One, what is Nirvana?"

「善男子！夫涅槃者，名為解脫。」

> "Good man, Nirvana means liberation."

迦葉復言：「所言解脫，為是色耶？為非色乎？」

> Mahakashyapa spoke again: "This liberation you speak of—is it form, or is it formless?"

佛言：「善男子！或有是色，或非是色。言非色者，即是聲聞緣覺解脫。言是色者，即是諸佛如來解脫。善男子！是故解脫亦色、非色。如來為諸聲聞弟子說為非色。」

> The Buddha said: "Good man, there is that which is form, and that which is not form. What is called 'not form' is the liberation of the voice-hearers and solitary realizers. What is called 'form' is the liberation of the Buddhas and Tathagatas. Good man, for this reason, liberation is both form and not form. For the voice-hearer disciples, the Tathagata teaches it as not form."

「世尊！聲聞緣覺若非色者，云何得住？」

> "World-Honored One, if the voice-hearers and solitary realizers are without form, how can they abide?"

「善男子！如非想非非想天，亦色非色，我亦說為非色。若人難言：『非想非非想天若非色者，云何得住、去來、進止？』如是之義，諸佛境界，非諸聲聞緣覺所知。解脫亦爾，亦色非色說為非色，亦想非想說為非想，如是之義諸佛境界，非諸聲聞緣覺所知。」

> "Good man, consider the realm of neither-perception-nor-non-perception. It is both form and non-form, yet I also describe it as non-form. If someone objects, saying, 'If the realm of neither-perception-nor-non-perception is non-form, how can it abide, come and go, or move and rest?' — such matters belong to the realm of the Buddhas, and are not within the knowledge of voice-hearers or solitary realizers. Liberation is the same. It is both form and non-form, yet is described as non-form. It is both perception and non-perception, yet is described as non-perception. Such matters belong to the realm of the Buddhas, and are not within the knowledge of voice-hearers or solitary realizers."

爾時迦葉菩薩復白佛言：「世尊！唯願哀愍，重垂廣說，大涅槃行解脫之義。」

> At that time, the Bodhisattva Mahakashyapa again spoke to the Buddha: "World-Honored One, I humbly beg you in your compassion to once more teach us at length the meaning of the practice of Great Nirvana and liberation."

佛讚迦葉：「善哉，善哉！善男子！真解脫者，名曰遠離一切繫縛。若真解脫離諸繫縛，則無有生，亦無和合。譬如父母和合生子，真解脫者則不如是，是故解脫名曰不生。迦葉！譬如醍醐其性清淨。如來亦爾，非因父母和合而生，其性清淨。所以示現有父母者，為欲化度諸眾生故。真解脫者即是如來，如來解脫無二無別。譬如春月下諸種子，得煖氣已尋便出生；真解脫者則不如是。又解脫者名曰虛無，虛無即是解脫，解脫即是如來，如來即是虛無、非作所作。凡是作者，猶如城郭、樓觀、却敵；真解脫者則不如是，是故解脫即是如來。又解脫者即無為法，譬如陶師，作已還破，解脫不爾，真解脫者不生不滅，是故解脫即是如來。如來亦爾，不生不滅、不老不死、不破不壞、非有為法，以是義故，名曰如來入大涅槃。不老不死有何等義？老者名為遷變，髮白面皺；死者身壞命終。如是等法，解脫中無；以無是事，故名解脫。如來亦無髮白、面皺、有為之法，是故如來無有老也；無有老故，則無有死。又解脫者名曰無病，所謂病者，四百四病及餘外來侵損身者，是處無故，故名解脫。無疾病者，即真解脫，真解脫者即是如來，如來無病，是故法身亦無有病，如是無病，即是如來。死者名曰身壞命終；是處無死，即是甘露，是甘露者即真解脫，真解脫者即是如來。如來成就如是功德，云何當言如來無常？若言無常，無有是處。是金剛身，云何無常？是故如來不名命終。如來清淨，無有垢穢，如來之身非胎所污，如分陀利，本性清淨。如來解脫亦復如是，如是解脫，即是如來，是故如來清淨無垢。又解脫者，諸漏瘡疣永無遺餘，如來亦爾，無有一切諸漏瘡疣。又解脫者無有鬪諍，譬如飢人，見他飲食，生貪奪想，解脫不爾。又解脫者名曰安靜，凡夫人言，夫安靜者謂摩醯首羅，如是之言即是虛妄。真安靜者畢竟解脫，畢竟解脫即是如來。又解脫者名曰安隱，如多賊處不名安隱，清夷之處乃名安隱。是解脫中無有怖畏，故名安隱，是故安隱即真解脫，真解脫者即是如來，如來者即是法也。又解脫者，無有等侶，有等侶者，如有國王有隣國等。夫解脫者則無如是，無等侶者謂轉輪聖王，無有能與作齊等者。解脫亦爾，無有等侶，無等侶者即真解脫，真解脫者即是如來、轉法輪王，是故如來無有等侶，有等侶者無有是處。又解脫者名無憂愁，有憂愁者譬如國王畏難強隣，而生憂愁。夫解脫者則無是事，譬如壞怨，則無憂慮，解脫亦爾，是無憂畏，無憂畏者，即是如來。又解脫者，名無憂喜，譬如女人，只有一子，從役遠行，卒得凶問，聞之愁苦，後復聞活，便生歡喜。夫解脫中，無如是事，無憂喜者即真解脫，真解脫者即是如來。又解脫者無有塵垢，譬如春月，日沒之後，風起塵霧。夫解脫中無如是事，無塵霧者喻真解脫，真解脫者即是如來。譬如聖王髻中明珠，無有垢穢。夫解脫性亦復如是，無有垢穢，無垢穢者喻真解脫，真解脫者即是如來。如真金性，不雜沙石，乃名真寶，有人得之生於財想。夫解脫性，亦復如是，如彼真寶，彼真寶者喻真解脫，真解脫者即是如來。譬如瓦瓶，破而聲㽄，金剛寶瓶，則不如是。夫解脫者亦無㽄破，金剛寶瓶喻真解脫，真解脫者即是如來，是故如來身不可壞。其聲㽄者，如蜱麻子，盛熱之時，置之日曝，出聲震爆。夫解脫者無如是事，如彼金剛真寶之瓶，無㽄破聲，假使無量百千之人悉共射之，無能壞者，無㽄破聲喻真解脫，真解脫者即是如來。如貧窮人負他物故，為他所繫，枷鎖策罰，受諸苦毒。夫解脫中無如是事，無有負債，猶如長者多有財寶無量億數，勢力自在，不負他物。夫解脫者亦復如是，多有無量法財珍寶，勢力自在，無所負也，無所負者喻真解脫，真解脫者即是如來。又解脫者名無逼切，如春涉熱，夏日食甜，冬日冷觸。真解脫中無有如是不適意事，無逼切者喻真解脫，真解脫者即是如來。

> The Buddha praised Mahakashyapa: "Excellent, excellent, good man! The truly liberated one is called one who is far removed from all bonds. If one is truly liberated and free from all bonds, then there is no birth and no coming together. For example, a father and mother come together to produce a child, but the truly liberated one is not like this. Therefore, liberation is called unborn. Mahakashyapa! For example, refined butter is pure in nature. The Tathagata is likewise: he is not born from the coming together of father and mother, and his nature is pure. The reason he manifests as having parents is to transform and save all living beings. The truly liberated one is the Tathagata, and the Tathagata and liberation are not two and not different. For example, in the spring month, when seeds are planted and receive warm air, they soon sprout; the truly liberated one is not like this. Moreover, the liberated one is called empty and nonexistent. Empty and nonexistent is liberation, liberation is the Tathagata, and the Tathagata is empty and nonexistent, not made by anything. Whatever is made is like city walls, towers, and watchtowers; the truly liberated one is not like this. Therefore, liberation is the Tathagata. Moreover, the liberated one is the unconditioned Dharma. For example, a potter makes a vessel and then breaks it again, but liberation is not like this. The truly liberated one is neither born nor extinguished. Therefore, liberation is the Tathagata. The Tathagata is likewise: neither born nor extinguished, neither aging nor dying, neither broken nor destroyed, not a conditioned thing. For this reason, he is called the Tathagata who enters great Nirvana. What is the meaning of neither aging nor dying? Aging means change: hair turning white and face wrinkling. Death means the body breaking up and life ending. In liberation, there are no such things; because these things are absent, it is called liberation. The Tathagata also has no white hair, wrinkled face, or conditioned things. Therefore, the Tathagata has no aging; because there is no aging, there is no death. Moreover, the liberated one is called disease-free. What is called disease refers to the four hundred and four illnesses and other external things that invade and harm the body. Because these have no place here, it is called liberation. One without disease is truly liberated; the truly liberated one is the Tathagata. The Tathagata is without disease; therefore, the Dharma body also has no disease. Being thus disease-free is the Tathagata. Death is called the breaking up of the body and the ending of life; where there is no death, that is sweet dew. This sweet dew is true liberation, and the truly liberated one is the Tathagata. The Tathagata has accomplished such virtues, so how could one say the Tathagata is impermanent? If one says he is impermanent, there is no such case. This is a diamond body, so how could it be impermanent? Therefore, the Tathagata is not called one whose life has ended. The Tathagata is pure, without defilement. The Tathagata's body is not polluted by the womb, like a white lotus whose nature is pure. The Tathagata's liberation is also like this. Such liberation is the Tathagata; therefore, the Tathagata is pure and without defilement. Moreover, the liberated one has all outflows and sores completely gone, with none remaining. The Tathagata is likewise: he has none of all outflows and sores. Moreover, the liberated one has no contention. For example, a hungry person, seeing others eat and drink, gives rise to thoughts of greed and seizing; liberation is not like this. Moreover, the liberated one is called calm and still. Ordinary people say that calm and still means Maheshvara; such a statement is false. True calm and stillness is ultimate liberation, and ultimate liberation is the Tathagata. Moreover, the liberated one is called secure. Where there are many thieves, it is not called secure; only a peaceful place is called secure. In this liberation there is no fear, so it is called secure. Therefore, security is true liberation, the truly liberated one is the Tathagata, and the Tathagata is the Dharma. Moreover, the liberated one has no equal companions. Having equal companions is like a king having neighboring countries. The liberated one is not like this. One without equal companions is like a wheel-turning sage king, whom no one can match. Liberation is likewise: it has no equal companions. One without equal companions is truly liberated; the truly liberated one is the Tathagata, the wheel-turning king of Dharma. Therefore, the Tathagata has no equal companions; that he has equal companions is impossible. Moreover, the liberated one is called sorrowless. Having sorrow is like a king fearing a powerful neighboring enemy and thus giving rise to sorrow. The liberated one has no such thing. For example, when an enemy is destroyed, there is no anxiety. Liberation is likewise: it is without sorrow and fear, and one without sorrow and fear is the Tathagata. Moreover, the liberated one is called without sorrow or joy. For example, a woman has only one son who goes far away on service. Suddenly she hears bad news and becomes grief-stricken; later she hears he is alive and gives rise to joy. In liberation there are no such things. One without sorrow or joy is truly liberated, and the truly liberated one is the Tathagata. Moreover, the liberated one has no dust or defilement. For example, in the spring month, after sunset, wind stirs up dust and fog. In liberation there are no such things. Being without dust or fog is a metaphor for true liberation, and the truly liberated one is the Tathagata. For example, the jewel in the topknot of a sage king has no defilement. The nature of liberation is likewise: it has no defilement. Being without defilement is a metaphor for true liberation, and the truly liberated one is the Tathagata. Like the nature of true gold, unmixed with sand and stones, it is called a true treasure; one who obtains it gives rise to the thought of wealth. The nature of liberation is likewise, like that true treasure. That true treasure is a metaphor for true liberation, and the truly liberated one is the Tathagata. For example, a clay pot breaks with a cracking sound, but a diamond jewel pot is not like this. The liberated one also has no cracking or breaking. The diamond jewel pot is a metaphor for true liberation, and the truly liberated one is the Tathagata. Therefore, the Tathagata's body cannot be destroyed. That which makes a cracking sound is like a castor seed: when placed in the hot sun during intense heat, it makes a bursting sound. The liberated one has no such thing, like that diamond true jewel pot, which has no cracking or breaking sound. Even if countless hundreds of thousands of people all shoot at it together, no one can destroy it. Having no cracking or breaking sound is a metaphor for true liberation, and the truly liberated one is the Tathagata. For example, a poor person, because he owes others goods, is bound by others, put in shackles, beaten, and punished, and suffers all kinds of pain. In liberation there are no such things. There is no debt, just as a wealthy elder has many treasures beyond counting, has power and freedom, and owes nothing to others. The liberated one is likewise: he has immeasurable Dharma wealth and treasures, has power and freedom, and owes nothing. Owing nothing is a metaphor for true liberation, and the truly liberated one is the Tathagata. Moreover, the liberated one is called unoppressed. For example, in spring one suffers heat, in summer one eats sweet things, and in winter one feels cold. In true liberation there are no such unpleasant things. Being unoppressed is a metaphor for true liberation, and the truly liberated one is the Tathagata."

「又無逼切者，譬如有人飽食魚肉，而復飲乳，是人則為近死不久。真解脫中無如是事，是人若得甘露良藥，所患得除。真解脫者亦復如是，甘露良藥喻真解脫，真解脫者即是如來。云何逼切、不逼切耶？譬如凡夫，我慢自高，而作是念：『一切眾中誰能害我？』即便携持蛇虎毒虫，當知是人不盡壽命，則為橫死。真解脫中無如是事。不逼切者如轉輪王，所有神珠能伏蜣蜋、九十六種諸毒虫等，若有聞是神珠香者，諸毒消滅。真解脫者亦復如是，皆悉遠離二十五有，毒消滅者喻真解脫，真解脫者即是如來。又不逼切者，譬如虛空，解脫亦爾，彼虛空者，喻真解脫，真解脫者即是如來。又逼切者如近乾草，然諸燈火，近則熾然；真解脫中無如是事。又不逼切者，譬如日月，不逼眾生。解脫亦爾，於諸眾生無有逼切，無有逼切喻真解脫，真解脫者即是如來。又解脫者名無動法，猶如怨親，真解脫中無如是事。又不動者如轉輪王，更無聖王以為親友，若更有親，則無是處。解脫亦爾，更無有親，若有親者亦無是處，彼王無親喻真解脫，真解脫者即是如來，如來者即是法也。又無動者譬如素衣，易受染色，解脫不爾。又無動者如婆師花，欲令有臭及青色者，無有是處。解脫亦爾，欲令有臭及諸色者，亦無是處，是故解脫即是如來。又解脫者名為希有，譬如水中生於蓮花，非為希有，火中生者，是乃希有，有人見之便生歡喜。真解脫者亦復如是，其有見者，心生歡喜；彼希有者，喻真解脫，真解脫者即是如來，其如來者即是法身。又希有者，譬如嬰兒，其齒未生，漸漸長大然後乃生；解脫不爾，無有生與不生。

> "Also, there is nothing oppressive or threatening about true liberation. For example, suppose someone eats their fill of fish and meat and then drinks milk—this person is close to death and will not live long. In true liberation, no such thing exists. If this person obtains a fine ambrosial medicine, their illness is cured. True liberation is like this as well. The ambrosial medicine represents true liberation, and true liberation is the Tathagata. What does it mean to be oppressive or not oppressive? For example, an ordinary person, arrogant and conceited, thinks to himself: 'Who among all the crowds could harm me?' So he carries snakes, tigers, and poisonous insects with him—you should know that such a person will not live out his full lifespan but will meet a sudden death. In true liberation, no such thing exists. What is not oppressive is like a wheel-turning king whose divine pearl can subdue dung beetles and all ninety-six kinds of poisonous creatures. If anyone smells the fragrance of this divine pearl, all poisons are eliminated. True liberation is like this as well—completely free from the twenty-five forms of existence. The elimination of poisons represents true liberation, and true liberation is the Tathagata. Again, what is not oppressive is like space—liberation is also like this. That space represents true liberation, and true liberation is the Tathagata. Again, what is oppressive is like lighting lamps and fires near dry grass—when close, they blaze up fiercely. In true liberation, no such thing exists. Again, what is not oppressive is like the sun and moon, which do not oppress living beings. Liberation is also like this—it brings no oppression to any living being. This non-oppression represents true liberation, and true liberation is the Tathagata. Furthermore, liberation means the unmoving Dharma. It is not like enemies and friends—in true liberation, no such thing exists. Again, what is unmoving is like a wheel-turning king who has no other sage king as a friend or ally; if he had another friend, that would be impossible. Liberation is also like this—it has no other friend; if it had a friend, that would be impossible. That king having no friend represents true liberation, and true liberation is the Tathagata, and the Tathagata is the Dharma. Again, what is unmoving—for example, a plain white cloth easily takes on dye, but liberation is not like that. Again, what is unmoving is like the vasika flower—for it to have a foul smell or blue color is impossible. Liberation is also like this—for it to have a foul smell or any color is also impossible. Therefore, liberation is the Tathagata. Furthermore, liberation is called rare and wonderful. For example, a lotus growing in water is not considered rare, but one growing from fire—that is truly rare. Anyone who sees it feels joy. True liberation is like this as well—those who see it feel joy in their hearts. That rarity represents true liberation, and true liberation is the Tathagata, and the Tathagata is the Dharma body. Again, what is rare is like an infant whose teeth have not yet grown—gradually growing up, they then emerge. Liberation is not like this—it has no arising and no non-arising.

「又解脫者，名曰虛寂，無有不定。不定者，如一闡提究竟不移，犯重禁者不成佛道，無有是處。何以故？是人若於佛正法中，心得淨信，爾時即便滅一闡提，若復得作優婆塞者，亦得斷滅於一闡提，犯重禁者滅此罪已，則得成佛。是故若言，畢定不移，不成佛道，無有是處。真解脫中都無如是滅盡之事。又虛寂者墮於法界，如法界性即真解脫，真解脫者即是如來。又一闡提若盡滅者，則不得稱一闡提也。何等名為一闡提耶？一闡提者，斷滅一切諸善根，本心不攀緣一切善法，乃至不生一念之善。真解脫中都無是事，無是事故，即真解脫，真解脫者即是如來。又解脫者名不可量，譬如穀聚，其量可知。真解脫者則不如是，譬如大海不可度量，解脫亦爾不可度量，不可量者即真解脫，真解脫者即是如來。又解脫者名無量法，如一眾生多有業報。解脫亦爾，有無量報，無量報者即真解脫，真解脫者即是如來。又解脫者名為廣大，譬如大海無與等者。解脫亦爾無能與等，無與等者即真解脫，真解脫者即是如來。又解脫者名曰最上，譬如虛空最高無比。解脫亦爾最高無比，高無比者即真解脫，真解脫者即是如來。又解脫者名無能過，譬如師子所住之處，一切百獸無能過者。解脫亦爾無有能過，無能過者即真解脫，真解脫者即是如來。又解脫者名為無上，譬如北方，諸方中上。解脫亦爾，為無有上，無有上者即真解脫，真解脫者即是如來。又解脫者名無上上，譬如北方之於東方，為無上上。解脫亦爾無有上上，無上上者即真解脫，真解脫者即是如來。又解脫者名曰恒法，譬如人天身壞命終，是名曰恒，非不恒也。解脫亦爾非是不恒，非不恒者即真解脫，真解脫者即是如來。又解脫者名曰堅實，如佉陀羅栴檀沈水，其性堅實。解脫亦爾其性堅實，性堅實者即真解脫，真解脫者即是如來。又解脫者名曰不虛，譬如竹葦其體空踈；解脫不爾，當知解脫即是如來。又解脫者名不可污，譬如牆壁未被塗治，蚊虻在上止住遊戲，若以塗治綵畫彫飾，虫聞綵香即便不住；如是不住喻真解脫，真解脫者即是如來。又解脫者名曰無邊，譬如聚落，皆有邊表。解脫不爾，譬如虛空無有邊際，解脫亦爾無有邊際，如是解脫即是如來。又解脫者名不可見，譬如空中鳥跡難見，如是難見，喻真解脫，真解脫者即是如來。又解脫者名曰甚深，何以故？聲聞緣覺所不能入，不能入者即真解脫，真解脫者即是如來。又甚深者諸佛菩薩之所恭敬，譬如孝子供養父母功德甚深，功德甚深喻真解脫，真解脫者即是如來。又解脫者名不可見，譬如有人不見自頂。解脫亦爾，聲聞緣覺所不能見，不能見者即真解脫，真解脫者即是如來。又解脫者名無屋宅，譬如虛空無有屋宅。解脫亦爾，言屋宅者，喻二十五有，無有屋宅者，喻真解脫，真解脫者即是如來。又解脫者名不可取，如阿摩勒果，人可取持。解脫不爾，不可取持，不可取持即真解脫，真解脫者即是如來。又解脫者名不可執，譬如幻物不可執持。解脫亦爾不可執持，不可執持即真解脫，真解脫者即是如來。又解脫者無有身體，譬如有人體生瘡疣及諸癰疽、癲狂乾枯。真解脫中無如是病，無如是病喻真解脫，真解脫者即是如來。又解脫者名為一味，如乳一味，解脫亦爾，唯有一味，如是一味即真解脫，真解脫者即是如來。又解脫者名曰清淨，如水無泥，澄靜清淨。解脫亦爾澄靜清淨，澄靜清淨即真解脫，真解脫者即是如來。又解脫者名曰一味，如空中雨，一味清淨，一味清淨喻真解脫，真解脫者即是如來。又解脫者名曰除却，譬如滿月，無諸雲翳。解脫亦爾無諸雲翳，無諸雲翳即真解脫，真解脫者即是如來。又解脫者名曰寂靜，譬如有人熱病除愈，身得寂靜。解脫亦爾，身得寂靜，身得寂靜即真解脫，真解脫者即是如來。又解脫者即是平等，譬如野田毒蛇、鼠狼俱有殺心。解脫不爾，無有殺心，無殺心者即真解脫，真解脫者即是如來。又平等者，譬如父母等心於子，解脫亦爾其心平等，心平等者即真解脫，真解脫者即是如來。又解脫者名無異處，譬如有人唯居上妙清淨屋宅，更無異處。解脫亦爾，無有異處，無異處者即真解脫，真解脫者即是如來。又解脫者名曰知足，譬如飢人值遇甘饌，食之無厭。解脫不爾，如食乳糜，更無所須，更無所須喻真解脫，真解脫者即是如來。又解脫者名曰斷絕，如人被縛，斷縛得脫。解脫亦爾，斷絕一切疑心結縛，如是斷疑即真解脫，真解脫者即是如來。又解脫者名到彼岸，譬如大河有此、彼岸。解脫不爾，雖無此岸而有彼岸，有彼岸者即真解脫，真解脫者即是如來。又解脫者名曰默然，譬如大海其水汎涱，多諸音聲；解脫不爾，如是解脫即是如來。又解脫者名曰美妙，譬如眾藥，雜呵梨勒，其味則苦。解脫不爾，味如甘露，味如甘露喻真解脫，真解脫者即是如來。又解脫者除諸煩惱，譬如良醫和合諸藥，善療眾病。解脫亦爾能除煩惱，除煩惱者即真解脫，真解脫者即是如來。又解脫者名曰無迮，譬如小舍，不容多人。解脫不爾，多所容受，多所容受即真解脫，真解脫者即是如來。又解脫者，名滅諸愛，不雜婬欲，譬如女人，多諸愛欲。解脫不爾，如是解脫即是如來，如來如是無有貪欲、瞋恚、愚癡、憍慢等結。又解脫者名曰無愛，愛有二種：一者餓鬼愛，二者法愛。真解脫者離餓鬼愛，憐愍眾生故有法愛，如是法愛即真解脫，真解脫者即是如來。又解脫者離我、我所，如是解脫即是如來，如來者即是法也。又解脫者即是滅盡，離諸有貪，如是解脫即是如來，如來者即是法也。又解脫者即是救護，能救一切諸怖畏者，如是解脫即是如來，如來者即是法也。又解脫者即是歸處，若有歸依如是解脫，不求餘依。譬如有人，依恃於王，不求餘依，雖復依王，則有動轉。依解脫者，無有動轉，無動轉者即真解脫，真解脫者即是如來，如來者即是法也。又解脫者名為屋宅，譬如有人行於曠野，則有險難。解脫不爾，無有險難，無險難者即真解脫，真解脫者即是如來。又解脫者是無所畏，如師子王，於諸百獸不生怖畏。解脫亦爾，於諸魔眾不生怖畏，無怖畏者即真解脫，真解脫者即是如來。又解脫者無有迮狹，譬如隘路乃至不受二人並行；解脫不爾，如是解脫，即是如來。又有不迮，譬如有人，畏虎墮井；解脫不爾，如是解脫即是如來。又有不迮，如大海中，捨壞小船得堅牢船，乘之度海到安隱處，心得快樂。解脫亦爾，心得快樂，得快樂者即真解脫，真解脫者即是如來。又解脫者拔諸因緣，譬如因乳得酪，因酪得酥，因酥得醍醐。真解脫中都無是因，無是因者即真解脫，真解脫者即是如來。又解脫者能伏憍慢，譬如大王慢於小王；解脫不爾，如是解脫即是如來，如來者即是法也。又解脫者伏諸放逸，謂放逸者多有貪欲；真解脫中無有是名，無是名者即真解脫，真解脫者即是如來。

> And again, the Liberated One is called "Empty and Still," free from any instability. As for instability—for instance, an icchantika who is utterly fixed and unshifting, or one who has committed grave offenses, could never fail to attain the Buddha Path. Why? If such a person, within the true Dharma of the Buddha, gains pure faith in their mind, at that very moment they cease to be an icchantika. If they can then become a lay follower, they can also put an end to being an icchantika. Once one who has committed grave offenses erases those offenses, they can attain Buddhahood. Therefore, to say that such a person is absolutely fixed and unshifting and cannot attain the Buddha Path—that is impossible. In true Liberation, there is no such thing as this kind of annihilation. Moreover, "Empty and Still" abides in the Dharma Realm. The very nature of the Dharma Realm is true Liberation, and true Liberation is the Tathagata. Furthermore, if an icchantika were completely annihilated, they could not be called an icchantika. What is an icchantika? An icchantika is one who has cut off and destroyed all roots of goodness, whose mind does not reach out toward any wholesome teachings, who does not give rise even to a single thought of goodness. In true Liberation, there is no such thing. Because there is no such thing, it is true Liberation, and true Liberation is the Tathagata. Furthermore, the Liberated One is called "Immeasurable." For example, a heap of grain—its measure can be known. True Liberation is not like that. Like the great ocean, it cannot be measured. Liberation is likewise immeasurable. The immeasurable is true Liberation, and true Liberation is the Tathagata. Furthermore, the Liberated One is called "the Boundless Dharma." Just as one sentient being has many karmic retributions, Liberation is likewise—it has boundless retributions. Boundless retribution is true Liberation, and true Liberation is the Tathagata. Furthermore, the Liberated One is called "Vast." Like the great ocean, nothing can compare with it. Liberation is likewise—nothing can compare with it. That which nothing can compare with is true Liberation, and true Liberation is the Tathagata. Furthermore, the Liberated One is called "Supreme." Like space, which is highest and beyond compare, Liberation is likewise highest and beyond compare. The highest and beyond compare is true Liberation, and true Liberation is the Tathagata. Furthermore, the Liberated One is called "Unsurpassable." Like the place where a lion dwells—all hundred beasts cannot surpass it. Liberation is likewise—nothing can surpass it. That which nothing can surpass is true Liberation, and true Liberation is the Tathagata. Furthermore, the Liberated One is called "Unsurpassed." Like the North, which is supreme among directions. Liberation is likewise—it has nothing above it. That which has nothing above it is true Liberation, and true Liberation is the Tathagata. Furthermore, the Liberated One is called "Unsurpassed Among the Unsurpassed." Like the North compared to the East, it is unsurpassed among the unsurpassed. Liberation is likewise—there is nothing unsurpassed above it. That which is unsurpassed among the unsurpassed is true Liberation, and true Liberation is the Tathagata. Furthermore, the Liberated One is called "Constant." For example, when the body of a human or god perishes and life ends, this is called constant—not inconstant. Liberation is likewise—it is not inconstant. That which is not inconstant is true Liberation, and true Liberation is the Tathagata. Furthermore, the Liberated One is called "Solid." Like khadira wood, sandalwood, and agarwood—their nature is solid. Liberation is likewise—its nature is solid. That whose nature is solid is true Liberation, and true Liberation is the Tathagata. Furthermore, the Liberated One is called "Not Hollow." For example, bamboo and reeds—their bodies are hollow and sparse. Liberation is not like that. Know that Liberation is the Tathagata. Furthermore, the Liberated One is called "Undefilable." For example, a wall that has not been plastered—mosquitoes and flies land on it and play there. But if it is plastered, painted, and adorned, the insects smell the painted fragrance and do not stay. This not staying is a metaphor for true Liberation. True Liberation is the Tathagata. Furthermore, the Liberated One is called "Boundless." For example, villages all have boundaries. Liberation is not like that. Like space, which has no boundary, Liberation is likewise without boundary. Such Liberation is the Tathagata. Furthermore, the Liberated One is called "Invisible." Like the tracks of a bird in the sky, which are hard to see—this being hard to see is a metaphor for true Liberation. True Liberation is the Tathagata. Furthermore, the Liberated One is called "Very Profound." Why? It is what Sravakas and Pratyekabuddhas cannot enter. That which they cannot enter is true Liberation, and true Liberation is the Tathagata. Furthermore, the very profound is revered by all Buddhas and Bodhisattvas. Like a filial child supporting their parents—the merit is very profound. This very profound merit is a metaphor for true Liberation. True Liberation is the Tathagata. Furthermore, the Liberated One is called "Invisible." For example, a person cannot see the top of their own head. Liberation is likewise—Sravakas and Pratyekabuddhas cannot see it. That which they cannot see is true Liberation, and true Liberation is the Tathagata. Furthermore, the Liberated One is called "Houseless." Like space, which has no house. Liberation is likewise. "House" is a metaphor for the twenty-five realms of existence. Having no house is a metaphor for true Liberation. True Liberation is the Tathagata. Furthermore, the Liberated One is called "Ungraspable." Like an amalaka fruit—people can pick it up and hold it. Liberation is not like that—it cannot be picked up and held. That which cannot be picked up and held is true Liberation, and true Liberation is the Tathagata. Furthermore, the Liberated One is called "Unclutchable." Like a magical illusion—it cannot be clutched and held. Liberation is likewise—it cannot be clutched and held. That which cannot be clutched and held is true Liberation, and true Liberation is the Tathagata. Furthermore, the Liberated One has no body. For example, a person's body may develop sores, warts, abscesses, ulcers, madness, or wasting away. In true Liberation there are no such illnesses. Having no such illnesses is a metaphor for true Liberation. True Liberation is the Tathagata. Furthermore, the Liberated One is called "One Flavor." Like milk, which has one flavor. Liberation is likewise—it has only one flavor. Such one flavor is true Liberation, and true Liberation is the Tathagata. Furthermore, the Liberated One is called "Pure." Like water without mud—clear, still, and pure. Liberation is likewise—clear, still, and pure. Being clear, still, and pure is true Liberation, and true Liberation is the Tathagata. Furthermore, the Liberated One is called "One Flavor." Like rain in the sky—one flavor, pure. One flavor, pure, is a metaphor for true Liberation. True Liberation is the Tathagata. Furthermore, the Liberated One is called "Dispelling." Like the full moon without any clouds or haze. Liberation is likewise—without any clouds or haze. Being without clouds or haze is true Liberation, and true Liberation is the Tathagata. Furthermore, the Liberated One is called "Tranquil." Like someone whose fever has been cured—their body becomes tranquil. Liberation is likewise—the body becomes tranquil. The body becoming tranquil is true Liberation, and true Liberation is the Tathagata. Furthermore, the Liberated One is "Equanimous." Like a wild field where poisonous snakes and weasels both have killing intent. Liberation is not like that—it has no killing intent. Having no killing intent is true Liberation, and true Liberation is the Tathagata. Furthermore, "equanimous" means, for example, parents whose minds are equal toward their children. Liberation is likewise—its mind is equanimous. The mind being equanimous is true Liberation, and true Liberation is the Tathagata. Furthermore, the Liberated One is called "Having No Other Place." Like a person who dwells only in a supremely wonderful, pure house, with no other place. Liberation is likewise—having no other place. Having no other place is true Liberation, and true Liberation is the Tathagata. Furthermore, the Liberated One is called "Content." For example, a hungry person encounters delicious food and eats it without ever being satisfied. Liberation is not like that—like eating milk porridge, there is nothing more needed. Needing nothing more is a metaphor for true Liberation. True Liberation is the Tathagata. Furthermore, the Liberated One is called "Severing." Like a person who is bound—when the bonds are cut, they are freed. Liberation is likewise—it severs all bonds of doubt and uncertainty. Such severing of doubt is true Liberation, and true Liberation is the Tathagata. Furthermore, the Liberated One is called "Reaching the Other Shore." Like a great river—there is this shore and the other shore. Liberation is not like that—though it has no this shore, it has the other shore. Having the other shore is true Liberation, and true Liberation is the Tathagata. Furthermore, the Liberated One is called "Silent." Like the great ocean when its waters overflow—there are many sounds. Liberation is not like that. Such Liberation is the Tathagata. Furthermore, the Liberated One is called "Wondrous and Beautiful." Like various medicines mixed with haritaki—their taste becomes bitter. Liberation is not like that—its taste is like sweet dew. The taste like sweet dew is a metaphor for true Liberation. True Liberation is the Tathagata. Furthermore, the Liberated One removes all afflictions. Like a skilled physician who combines various medicines and skillfully heals many illnesses. Liberation is likewise—it can remove afflictions. Removing afflictions is true Liberation, and true Liberation is the Tathagata. Furthermore, the Liberated One is called "Unconfined." Like a small hut that cannot accommodate many people. Liberation is not like that—it can accommodate and receive many. Accommodating and receiving many is true Liberation, and true Liberation is the Tathagata. Furthermore, the Liberated One is called "Extinguishing All Cravings," unmixed with lust. For example, a woman may have many cravings and desires. Liberation is not like that. Such Liberation is the Tathagata. The Tathagata is thus without greed, hatred, delusion, arrogance, and other fetters. Furthermore, the Liberated One is called "Without Craving." Craving is of two kinds: first, the craving of hungry ghosts; second, Dharma-craving. True Liberation is free from the craving of hungry ghosts. Out of compassion for sentient beings, there is Dharma-craving. Such Dharma-craving is true Liberation, and true Liberation is the Tathagata. Furthermore, the Liberated One is free from "I" and "mine." Such Liberation is the Tathagata, and the Tathagata is the Dharma. Furthermore, the Liberated One is "Complete Extinction," free from all craving for existence. Such Liberation is the Tathagata, and the Tathagata is the Dharma. Furthermore, the Liberated One is "Rescue and Protection," able to save all who are afraid. Such Liberation is the Tathagata, and the Tathagata is the Dharma. Furthermore, the Liberated One is "Refuge." If one takes refuge in such Liberation, one does not seek any other refuge. For example, a person who relies on a king does not seek any other reliance. But even relying on a king, there is still movement and change. One who relies on Liberation has no movement or change. Having no movement or change is true Liberation, and true Liberation is the Tathagata, and the Tathagata is the Dharma. Furthermore, the Liberated One is called "Dwelling Place." For example, a person walking in a vast wilderness encounters dangers and difficulties. Liberation is not like that—it has no dangers or difficulties. Having no dangers or difficulties is true Liberation, and true Liberation is the Tathagata. Furthermore, the Liberated One is "Fearless." Like the lion king, who feels no fear toward any of the hundred beasts. Liberation is likewise—it feels no fear toward any hosts of demons. Being without fear is true Liberation, and true Liberation is the Tathagata. Furthermore, the Liberated One is not "Confined." Like a narrow path that cannot even allow two people to walk side by side. Liberation is not like that. Such Liberation is the Tathagata. Furthermore, it is "Unconfined." For example, a person who, in fear of a tiger, falls into a well. Liberation is not like that. Such Liberation is the Tathagata. Furthermore, it is "Unconfined." Like in the great ocean, abandoning a broken small boat and obtaining a sturdy vessel, riding it across the sea to a place of safety, and attaining happiness in the mind. Liberation is likewise—attaining happiness in the mind. Attaining happiness is true Liberation, and true Liberation is the Tathagata. Furthermore, the Liberated One "Uproots Causes and Conditions." For example, from milk comes curd, from curd comes butter, from butter comes ghee. In true Liberation there are no such causes. Having no such causes is true Liberation, and true Liberation is the Tathagata. Furthermore, the Liberated One "Subdues Arrogance." For example, a great king is arrogant toward lesser kings. Liberation is not like that. Such Liberation is the Tathagata, and the Tathagata is the Dharma. Furthermore, the Liberated One "Subdues All Negligence." Those who are negligent have much greed and desire. In true Liberation there is no such name. Having no such name is true Liberation, and true Liberation is the Tathagata.

「又解脫者能除無明，如上妙酥，除諸滓穢，乃名醍醐。解脫亦爾，除無明滓，生於真明，如是真明即真解脫，真解脫者即是如來。又解脫者名為寂靜，純一無二，如空野象，獨一無侶。解脫亦爾，獨一無二，獨一無二即真解脫，真解脫者即是如來。又解脫者名為堅實，如竹葦、蜱麻，莖幹空虛，而子堅實，除佛如來，其餘人天皆不堅實，真解脫者遠離一切諸有流等，如是解脫即是如來。又解脫者名能覺了、增益於我，真解脫者亦復如是，如是解脫即是如來。又解脫者名捨諸有，譬如有人食已而吐。解脫亦爾，捨於諸有，捨諸有者即真解脫，真解脫者即是如來。又解脫者名曰決定，如婆師花香，七葉中無，解脫亦爾，如是解脫即是如來。又解脫者名曰水大，譬如水大，於諸大勝，能潤一切草木穀子。解脫亦爾，能潤一切有生之類，如是解脫即是如來。又解脫者名曰為入，如有門戶，則通入路金性之處，金則可得。解脫亦爾，如彼門戶，修無我者，則得入中，如是解脫即是如來。又解脫者名曰為善，譬如弟子隨逐於師，善奉教勅，得名為善。解脫亦爾，如是解脫即是如來。

> "Also, liberation can remove ignorance. It is like fine cream that removes all impurities and is then called the finest essence. Liberation is the same: it removes the impurities of ignorance and gives rise to true clarity. This true clarity is true liberation, and true liberation is the Tathagata. "Also, liberation is called stillness, pure and without duality, like a wild elephant in an empty plain, alone with no companion. Liberation is the same: alone and without duality. Being alone and without duality is true liberation, and true liberation is the Tathagata. "Also, liberation is called solid and real. Plants like bamboo, reeds, and ramie have hollow stems and stalks, but their seeds are solid. Apart from the Buddha, the Tathagata, all other humans and gods are not solid. The truly liberated one is far removed from all the currents of existence and so on. Such liberation is the Tathagata. "Also, liberation is called able to awaken and understand, increasing the self. The truly liberated one is likewise. Such liberation is the Tathagata. "Also, liberation is called letting go of all forms of existence, like a person who vomits after eating. Liberation is the same: it lets go of all forms of existence. Letting go of all forms of existence is true liberation, and true liberation is the Tathagata. "Also, liberation is called certainty, like the fragrance of the vassika flower, which is not found among the seven leaves. Liberation is likewise. Such liberation is the Tathagata. "Also, liberation is called the water element. Just as the water element is supreme among the elements and can nourish all grasses, trees, and grains, liberation is the same: it can nourish all living beings. Such liberation is the Tathagata. "Also, liberation is called entry. If there is a door, then one can pass through the road to the place of gold, and gold can be obtained. Liberation is the same: like that door, those who cultivate non-self can enter within. Such liberation is the Tathagata. "Also, liberation is called good. For example, a disciple who follows a teacher and respectfully carries out instructions is called good. Liberation is likewise. Such liberation is the Tathagata."

「又解脫者名出世法，於一切法最為出過，如眾味中酥乳最勝。解脫亦爾，如是解脫即是如來。又解脫者名曰不動，譬如門閫風不能動。真解脫者亦復如是，如是解脫即是如來。又解脫者名無濤波，如彼大海其水濤波；解脫不爾，如是解脫即是如來。又解脫者譬如宮殿，解脫亦爾，當知解脫即是如來。又解脫者名曰所用，如閻浮檀金，多有所任，無有能說是金過惡。解脫亦爾，無有過惡，無有過惡即真解脫，真解脫者即是如來。又解脫者捨嬰兒行，譬如大人，捨小兒行。解脫亦爾，除捨五陰，除捨五陰即真解脫，真解脫者即是如來。又解脫者名曰究竟，如被繫者，從繫得脫，洗浴清淨，然後還家。解脫亦爾，畢竟清淨，畢竟清淨即真解脫，真解脫者即是如來。又解脫者名無作樂，無作樂者，貪欲、瞋恚、愚癡吐故；喻如有人誤飲蛇毒，為除毒故，即服吐藥，既得吐已，毒即除愈，身得安樂。解脫亦爾，吐於煩惱、諸結、縛毒，身得安樂，名無作樂，無作樂者即真解脫，真解脫者即是如來。又解脫者名斷四種毒蛇煩惱，斷煩惱者即真解脫，真解脫者即是如來。

> Liberation is also called the way that transcends the world. Among all things, it is the most supreme—just as cream and butter are the finest of all flavors. Liberation is like this too, and this liberation is the Tathagata. Liberation is also called unmoving. Just as a threshold is not shaken by the wind, the truly liberated one is like this too, and this liberation is the Tathagata. Liberation is also called wave-free. The great ocean has waves upon its waters, but liberation is not like that. This liberation is the Tathagata. Liberation is also like a palace, and so it is called the Tathagata. Liberation is also called capable—like Jambu River gold, which can serve many purposes, and no one can point to any fault in that gold. Liberation is like this too, free of any fault. Being free of fault is true liberation, and the truly liberated one is the Tathagata. Liberation is also called abandoning childish ways. Just as a grown person gives up childish behavior, liberation is like this too—it lets go of the five aggregates. Letting go of the five aggregates is true liberation, and the truly liberated one is the Tathagata. Liberation is also called ultimate. Just as a person bound in chains breaks free, bathes clean, and returns home, liberation is like this too—utterly pure. Utter purity is true liberation, and the truly liberated one is the Tathagata. Liberation is also called the joy of no doing. The joy of no doing comes from vomiting out greed, anger, and ignorance—like a person who accidentally drinks snake venom, and to remove the poison takes an emetic. Once the poison is vomited out, the venom is cured and the body finds ease. Liberation is like this too: vomiting out the poison of afflictions, fetters, and bonds, the body finds ease. This is called the joy of no doing, and the joy of no doing is true liberation. The truly liberated one is the Tathagata. Liberation is also called cutting off the four kinds of snake-like afflictions. Cutting off afflictions is true liberation, and the truly liberated one is the Tathagata.

「又解脫者名離諸有，滅一切苦得一切樂，永斷貪欲、瞋恚、愚癡，拔斷一切煩惱根本，拔根本者即真解脫，真解脫者即是如來。又解脫者名斷一切有為之法，出生一切無漏善法，斷塞諸道，所謂若我、無我、非我、非無我，唯斷取著，不斷我見，我見者名為佛性，佛性者即真解脫，真解脫者即是如來。又解脫者，名不空空，空空者名無所有，無所有者，即是外道尼犍子等所計解脫，而是尼犍實無解脫，故名空空；真解脫者則不如是，故不空空，不空空者即真解脫，真解脫者即是如來。又解脫者，名空不空。如水、酒、酪、酥、蜜等瓶，雖無水酒酪酥蜜時，猶故得名為水等瓶，而是瓶等，不可說空及以不空。若言空者，則不得有色、香、味、觸；若言不空，而復無有水、酒等實。解脫亦爾，不可說色及以非色，不可說空及以不空。若言空者，則不得有常樂我淨；若言不空，誰受是常樂我淨者？以是義故，不可說空及以不空。空者謂無二十五有及諸煩惱、一切苦、一切相、一切有為行，如瓶無酪，則名為空；不空者，謂真實善色、常樂我淨、不動不變，猶如彼瓶，色香味觸，故名不空。是故解脫喻如彼瓶，彼瓶遇緣則有破壞；解脫不爾，不可破壞，不可破壞即真解脫，真解脫者即是如來。

> Moreover, liberation means being free from all forms of existence, putting an end to all suffering and attaining all happiness, forever cutting off greed, anger, and delusion, and uprooting all the roots of affliction. Uprooting the roots is true liberation, and true liberation is the Tathagata. Furthermore, liberation means cutting off all conditioned phenomena and bringing forth all unconditioned wholesome qualities, blocking off all paths — whether it be the view of self, the view of non-self, the view of neither-self-nor-non-self — only cutting off clinging, not cutting off the view of self. The view of self is called the Buddha-nature, and the Buddha-nature is true liberation, and true liberation is the Tathagata. Furthermore, liberation means not-empty emptiness. Empty emptiness means nothingness. Nothingness is the liberation imagined by the Nirgranthas and other non-Buddhist sects, but the Nirgranthas in truth have no liberation; therefore it is called empty emptiness. True liberation is not like that; therefore it is not-empty emptiness. Not-empty emptiness is true liberation, and true liberation is the Tathagata. Furthermore, liberation means empty and not-empty. It is like bottles that once held water, wine, curds, butter, or honey — even when there is no water, wine, curds, butter, or honey in them, they are still called water bottles and so on. Yet these bottles cannot be described as empty or not-empty. If you say they are empty, then they cannot have color, scent, taste, or touch. If you say they are not empty, yet there is no actual water, wine, or the like in them. Liberation is the same way: it cannot be described as form or non-form, cannot be described as empty or not-empty. If you say it is empty, then it cannot have permanence, bliss, self, and purity. If you say it is not empty, then who is it that experiences permanence, bliss, self, and purity? For this reason, it cannot be described as empty or not-empty. Empty means the absence of the twenty-five realms of existence, all afflictions, all suffering, all marks, and all conditioned activities — just as a bottle with no curds in it is called empty. Not-empty means true and wholesome form, permanence, bliss, self, and purity, unmoving and unchanging — just as that bottle has color, scent, taste, and touch, and so is called not-empty. Therefore liberation is compared to such a bottle. But that bottle, when conditions arise, can be destroyed. Liberation is not like that — it cannot be destroyed. That which cannot be destroyed is true liberation, and true liberation is the Tathagata.

「又解脫者名曰離愛，譬如有人，愛心悕望釋提桓因、大梵天王、自在天王；解脫不爾，若得成於阿耨多羅三藐三菩提已，無愛無疑，無愛無疑即真解脫，真解脫者即是如來。若言解脫有愛疑者，無有是處。又解脫者斷諸有貪，斷一切相、一切繫縛、一切煩惱、一切生死、一切因緣、一切果報，如是解脫即是如來，如來即是涅槃。一切眾生怖畏生死諸煩惱故，故受三歸，譬如群鹿，怖畏獵師，既得免離，若得一跳，則喻一歸，如是三跳則喻三歸；以三跳故，得受安樂。眾生亦爾，怖畏四魔、惡獵師故，受三歸依，三歸依故則得安樂，受安樂者即真解脫，真解脫者即是如來。如來者即是涅槃，涅槃者即是無盡，無盡者即是佛性，佛性者即是決定，決定者即是阿耨多羅三藐三菩提。」

> Liberation is also called freedom from craving. For example, someone may have a heart full of craving and longing for Shakra, the great Brahma King, or the King of the Free Heavens. But liberation is not like that. Once you attain supreme perfect enlightenment, there is no craving and no doubt. No craving and no doubt — that is true liberation, and true liberation is the Tathagata. To say that liberation involves craving or doubt — such a thing is impossible. Furthermore, liberation means cutting off all craving for existence. It cuts off all appearances, all bonds, all afflictions, all birth and death, all causes and conditions, and all karmic results. Such liberation is the Tathagata, and the Tathagata is Nirvana. Because all living beings fear birth and death and all their afflictions, they take the Three Refuges. It is like a herd of deer that fears the hunter. Once they escape and break free, one leap represents one refuge, and three leaps represent the Three Refuges. Through these three leaps, they find peace and happiness. Living beings are the same. Because they fear the four demons — the wicked hunters — they take refuge in the Three Refuges. Through the Three Refuges, they find peace and happiness. One who finds peace and happiness is truly liberated, and one who is truly liberated is the Tathagata. The Tathagata is Nirvana. Nirvana is the inexhaustible. The inexhaustible is the Buddha-nature. The Buddha-nature is certainty. Certainty is supreme perfect enlightenment.

迦葉菩薩白佛言：「世尊！若涅槃、佛性、決定、如來，是一義者，云何說言有三歸依？」

> Mahakashyapa Bodhisattva said to the Buddha, "World-Honored One, if Nirvana, Buddha-nature, the Definitive, and the Tathagata are all one and the same meaning, why do you speak of the Three Refuges?"

佛告迦葉：「善男子！一切眾生怖畏生死，故求三歸，以三歸故，則知佛性、決定、涅槃。善男子！有法名一義異，有法名義俱異。名一義異者，佛常、法常、比丘僧常、涅槃虛空皆亦是常，是名名一義異。名義俱異者，佛名為覺、法名不覺、僧名和合、涅槃名解脫、虛空名非善亦名無礙，是為名義俱異。善男子！三歸依者亦復如是，名義俱異，云何為一？是故我告摩訶波闍波提：『憍曇彌！莫供養我，當供養僧。若供養僧，則得具足供養三歸。』摩訶波闍波提即答我言：『眾僧之中，無佛無法，云何說言供養眾僧，則得具足供養三歸？』我復告言：『汝隨我語，則供養佛；為解脫故，即供養法；眾僧受者，則供養僧。』善男子！是故三歸不得為一。善男子！如來或時說一為三，說三為一，如是之義，諸佛境界，非是聲聞緣覺所知。」

迦葉復言：「如佛所說，畢竟安樂名涅槃者，是義云何？夫涅槃者捨身捨智，若捨身智，誰當受樂？」

佛言：「善男子！譬如有人，食已心悶，出外欲吐，既得吐已，而復迴還。同伴問之：『汝今所患竟為差不？而復來還？』答言：『已差，身得安樂。』如來亦爾，畢竟遠離二十五有，永得涅槃安樂之處，不可動轉，無有盡滅，斷一切受，名無受樂。如是無受，名為常樂，若言如來有受樂者，無有是處。是故畢竟樂者，即是涅槃，涅槃者即真解脫，真解脫者即是如來。」

迦葉復言：「不生不滅是解脫耶？」

「如是，如是。善男子！不生不滅即是解脫，如是解脫即是如來。」

迦葉復言：「若不生不滅是解脫者，虛空之性亦無生滅，應是如來。如如來性，即是解脫。」

佛告迦葉：「善男子！是事不然。」

「世尊！何故不然？」

「善男子！如迦蘭伽鳥及命命鳥，其聲清妙，寧可同於烏鵲音不？」

「不也。世尊！烏鵲之聲比命命等，百千萬倍不可為比。」迦葉復言：「迦蘭伽等其聲微妙，身亦不同，如來云何比之烏鵲？無異葶藶比須彌山。佛與虛空亦復如是，迦蘭伽聲可喻佛聲，不可以喻烏鵲之音。」

爾時佛讚迦葉菩薩言：「善哉，善哉！善男子！汝今善解甚深難解。如來有時以因緣故，引彼虛空，以喻解脫。如是解脫，即是如來。真解脫者，一切人天無能為匹，而此虛空實非其喻，為化眾生故，以虛空非喻為喻。當知解脫即是如來，如來之性即是解脫，解脫、如來，無二無別。善男子！非喻者，如無比之物不可引喻，有因緣故可得引喻。如經中說，面貌端正猶月盛滿。白象鮮潔，猶如雪山。滿月不得即同於面，雪山不得即是白象。善男子！不可以喻，喻真解脫，為化眾生故作喻耳。以諸譬喻，知諸法性，皆亦如是。」

迦葉復言：「云何如來作二種說？」

佛言：「善男子！譬如有人，執持刀劍，以瞋恚心，欲害如來，如來和悅，無恚恨色。是人當得壞如來身成逆罪不？」

「不也。世尊！何以故？如來身界，不可壞故。所以者何？以無身聚，唯有法性。法性之性，理不可壞，是人云何能壞佛身？直以惡心，故成無間。以是因緣，引諸譬喻，得知實法。」

爾時佛讚迦葉菩薩：「善哉，善哉！善男子！我所欲說，汝今已說。又善男子！譬如惡人欲害其母，住於野田在穀𧂐下，母為送食，其人見已，尋生害心，便前磨刀。母時知已，逃入𧂐中，其人持刀，遶𧂐遍斫，斫已歡喜，生已殺想。其母尋後從穀𧂐出，還至家中。於意云何，是人成就無間罪不？」

「不也。世尊！不可定說。何以故？若說有罪，母身應壞，身若不壞，云何言有？若說無罪，生已殺想，心懷歡喜，云何言無？是人雖不具足逆罪，而亦是逆。以是因緣，引諸譬喻，得知實法。」

佛讚迦葉：「善哉，善哉！善男子！以是因緣，我說種種方便譬喻，以喻解脫。雖以無量阿僧祇喻，而實不可以喻為比。或有因緣亦可喻說，或有因緣不可喻說，是故解脫成就如是無量功德。趣涅槃者、涅槃、如來，亦有如是無量功德，以如是等無量功德，成就滿故，名大涅槃。」

迦葉菩薩白佛言：「世尊！我今始知，如來至處，為無有盡。處若無盡，當知壽命亦應無盡。」

佛言：「善哉，善哉！善男子！汝今善能護持正法。若有善男子、善女人欲斷煩惱諸結縛者，當作如是護持正法。

## 大般涅槃經卷第五