---
title: "大般涅槃經 · 3"
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/cm9w3j2of02crjs0vob0yjg8l"
---

## 大般涅槃經卷第六

> The Great Nirvana Sutra, Volume 6

北涼天竺三藏曇無讖譯

> Translated by Dharmarakṣa of the Northern Liang Dynasty

### 如來性品第四之三

> Chapter on Buddha-Nature, Part 4, Section 3

「善男子！是大涅槃微妙經中，有四種人，能護正法、建立正法、憶念正法，能多利益憐愍世間，為世間依安樂人天。何等為四？有人出世具煩惱性是名第一，須陀洹人、斯陀含人是名第二，阿那含人是名第三，阿羅漢人是名第四。是四種人出現於世，能多利益憐愍世間，為世間依安樂人天。

> Good man, in this profound and wonderful sutra of the Great Nirvana, there are four kinds of people who can protect the true Dharma, establish the true Dharma, and remember the true Dharma. They greatly benefit and show compassion for the world, serving as a refuge for the world and bringing peace and joy to humans and gods. What are these four? First, there are those who appear in the world still burdened with afflictions. Second, there are the stream-enterers and once-returners. Third, there are the non-returners. Fourth, there are the arhats. These four kinds of people appear in the world, greatly benefit and show compassion for the world, and serve as a refuge for the world, bringing peace and joy to humans and gods.

「云何名為具煩惱性？若有人能奉持禁戒，威儀具足，建立正法，從佛所聞，解其文義，轉為他人分別宣說，所謂少欲是道，多欲非道，廣說如是八大人覺，有犯罪者教令發露，懺悔滅除，善知菩薩方便所行祕密之法，是名凡夫，非第八人。第八人者，不名凡夫，名為菩薩，不名為佛。

> What does it mean to be "bound by afflictions"? Suppose a person can uphold the precepts, be complete in dignified conduct, establish the true Dharma, and having heard teachings from the Buddha, understand their meaning and wording, and then explain and teach them clearly to others—namely, that having few desires is the path, and having many desires is not the path—expounding in full the Eight Realizations of Great Beings. When someone has committed an offense, they teach them to disclose it, repent, and thereby eradicate it. They skillfully understand the secret practices of bodhisattvas' skillful means. Such a person is called an ordinary being, not one of the eighth stage. One of the eighth stage is not called an ordinary being but is called a bodhisattva, yet is not called a Buddha.

「第二人者名須陀洹、斯陀含，若得正法，受持正法，從佛聞法，如其所聞，聞已書寫，受持讀誦，轉為他說。若聞法已，不寫不受、不持不說，而言奴婢不淨之物佛聽畜者，無有是處，是名第二人。如是之人未得第二、第三住處，名為菩薩，已得受記。

> The second type of person is called a Stream-enterer or a Once-returner. If they attain the true Dharma, uphold the true Dharma, hear the Dharma from the Buddha, and just as they hear it, write it down, uphold it, read it, recite it, and explain it to others—but if after hearing the Dharma they neither write it down nor uphold it, neither keep it nor speak of it, and instead say that the Buddha permitted keeping slaves and impure things—that is impossible. This is called the second type of person. Such a person has not yet attained the second or third dwelling place, but is called a bodhisattva and has already received the prophecy.

「第三人者名阿那含，阿那含者，誹謗正法若言聽畜奴婢、僕使、不淨之物，受持外道典籍、書論，及為客塵煩惱所障，諸舊煩惱之所覆蓋，若藏如來真實舍利，及為外病之所惱害，或為四大毒蛇所侵，論說我者，悉無是處；若說無我，斯有是處。說著世法，無有是處；若說大乘相續不絕，斯有是處。若所受身有八萬虫，亦無是處；永離婬欲乃至夢中不失不淨，斯有是處。臨終之日生怖畏者，亦無是處。阿那含者為何謂也？是人不還。如上所說所有過患，永不能污往返周旋。名為菩薩，已得受記，不久得成阿耨多羅三藐三菩提，是則名為第三人也。

> The third type of person is called Anagamin. Anagamin means "one who does not return." Such a person cannot possibly slander the true Dharma—cannot claim it is acceptable to keep servants, slaves, or impure possessions, to study and uphold the texts and treatises of other paths, or to be obstructed by fleeting afflictions or covered over by old defilements. Nor can such a person hoard the Tathagata's true relics, be harmed by external illness, or be attacked by the four great poisonous snakes. To speak of a "self" is entirely impossible for them; to speak of "non-self"—that is possible. To speak in terms of worldly dharmas is impossible; to speak of the Great Vehicle continuing without interruption—that is possible. That the body they receive has eighty thousand worms is also impossible. To be forever free of sexual desire, such that even in dreams they do not lose purity—that is possible. To give rise to fear on the day of death is also impossible. What does Anagamin mean? It means this person does not return. All the faults described above can never again defile them as they come and go through the cycles of rebirth. Such a one is called a Bodhisattva, has already received the prophecy, and will soon attain supreme perfect enlightenment. This is what is meant by the third type of person.

「第四人者名阿羅漢，阿羅漢者，斷諸煩惱，捨於重擔，逮得己利，所作已辦，住第十地，得自在智；隨人所樂種種色像，悉能示現；如所莊嚴欲成佛道，即能得成。能成如是無量功德，名阿羅漢。是名四人出現於世，能多利益憐愍世間，為世間依安樂人天，於人天中最尊最勝，猶如如來，名人中勝，為歸依處。」

> The fourth person is called an Arhat. An Arhat has cut off all afflictions, put down heavy burdens, attained personal benefit, completed what needed to be done, and dwells on the tenth ground, having gained the wisdom of mastery. They can manifest in any form that people delight in, showing whatever appearance is desired. If they wish to accomplish the path to Buddhahood with all its adornments, they can achieve it. Being able to accomplish such immeasurable merit is what makes one an Arhat. These are the four kinds of people who appear in the world, bringing great benefit and compassion to the world, serving as a refuge for the world and bringing joy to humans and gods. Among humans and gods, they are the most honored and supreme, just like the Tathagata. They are called the finest among people and are a place of refuge.

迦葉白佛言：「世尊！我今不依是四種人。何以故？如《瞿師羅經》中，佛為瞿師羅說：『若天魔梵為欲破壞，變為佛像，具足莊嚴三十二相、八十種好、圓光一尋，面部圓滿猶月盛明，眉間毫相白踰珂雪，如是莊嚴來向汝者，汝當撿校定其虛實，既覺知已，應當降伏。』世尊！魔等尚能變作佛身，況當不能作羅漢等四種之身，坐臥空中，左脇出水，右脇出火，身出烟炎，猶如火聚？以是因緣，我於是中，心不生信。或有所說，不能稟受，亦無敬念，而作依止。」

> Mahakashyapa said to the Buddha: "World-Honored One, I do not rely on these four kinds of people. Why? As in the Kushila Sutra, the Buddha told Kushila: 'If a heavenly demon or Brahma, wishing to destroy you, transforms into the image of a Buddha, fully adorned with the thirty-two major marks and eighty minor marks, with a halo one fathom wide, a face as full and bright as the moon, and a white tuft of hair between the brows whiter than snow, and comes toward you with such adornments, you should examine and determine whether it is real or false. Once you have recognized it, you should subdue it.' World-Honored One, demons can even transform into a Buddha's body—how much more so into the bodies of arhats and the other three kinds of people, sitting or lying in space, water flowing from their left side and fire from their right, their bodies emitting smoke and flames like a blazing fire? For this reason, my mind gives rise to no faith in such things. Even if they say something, I cannot accept it, nor do I hold them in respect or take them as a reliance."

佛言：「善男子！於我所說若生疑者，尚不應受，況如是等？是故應當善分別知，是善、不善，可作、不可作，如是作已，長夜受樂。善男子！譬如偷狗，夜入人舍，其家婢使若覺知者，即應驅罵：『汝疾出去，若不出者，當奪汝命。』偷狗聞之，即去不還。汝等從今，亦應如是降伏波旬，應作是言：『波旬！汝今不應作如是像，若故作者，當以五繫，繫縛於汝。』魔聞是已，便當還去，如彼偷狗，更不復還。」

> The Buddha said, "Good man, if you have doubts even about what I have taught, you should not accept it—how much less should you accept things like that? Therefore, you should carefully distinguish and understand what is good and what is not good, what should be done and what should not be done. Having done so, you will enjoy happiness for a long time. Good man, it is like a thieving dog that sneaks into someone's house at night. If the household's maid servant notices it, she should immediately drive it away, scolding, 'Get out quickly! If you don't leave, I will take your life!' Hearing this, the thieving dog runs off and does not return. From now on, you too should subdue Mara in this way, saying: 'Mara, you should not create such forms now. If you persist in doing so, I will bind you with the five bonds!' When Mara hears this, he will retreat and not come back again, just like that thieving dog."

迦葉白佛言：「世尊！如佛為瞿師羅長者說，若能如是降伏魔者，亦可得近大般涅槃，如來何必說是四人為依止處？如是四人，所可言說，未必可信。」

> Mahakashyapa said to the Buddha: "World-Honored One, as the Buddha told the elder Ghosila—if one can subdue Mara in this way, one may also draw near to the great Nirvana. Why then must the Tathagata say that these four kinds of people are the ones to rely upon? What such four kinds of people say may not necessarily be trustworthy."

佛告迦葉：「善男子！如我所說，亦復如是，非為不爾。善男子！我為聲聞、有肉眼者，說言降魔，不為修學大乘人說。聲聞之人雖有天眼，故名肉眼。學大乘者，雖有肉眼乃名佛眼。何以故？是大乘經名為佛乘，而此佛乘最上最勝。善男子！譬如有人勇健威猛，有怯弱者常來依附。其勇健人常教怯者，汝當如是持弓執箭，修學矟道、長鉤、羂索。又復告言：『夫鬪戰者，雖如履刃，不應生於怖畏之想，當視人天生輕弱想，應自生心作勇健想。或時有人素無膽勇，詐作健相，執持弓刀、種種器仗，以自莊嚴，來至陣中，唱呼大喚。汝於是人，亦復不應生於憂怖。如是輩人，若見汝時不怖畏者，當知是人不久散壞，如彼偷狗。』善男子！如來亦爾，告諸聲聞：『汝等不應畏魔波旬，若魔波旬化作佛身，至汝所者，汝當精勤堅固其心，降伏於魔。時魔即當愁憂不樂，復道而去。』善男子！如彼健人不從他習，學大乘者亦復如是，得聞種種深密經典，其心欣樂不生驚怖。何以故？如是修學大乘之人，已曾供養、恭敬、禮拜過去無量萬億佛故，雖有無量億千魔眾欲來侵嬈，於是事中終不驚畏。善男子！譬如有人得阿竭陀藥，不畏一切。毒蛇等畏是藥力故，亦能消除一切毒等。是大乘經亦復如是，如彼藥力不畏一切諸魔毒等，亦能降伏令更不起。

> The Buddha told Mahakashyapa, "Good man, what I have said is just so, and not otherwise. Good man, I taught that there is a subduing of Mara for the sake of shravakas and those with physical eyes, but not for those who study and practice the Great Vehicle. Though shravakas may have the divine eye, it is still called the physical eye. Though those who study the Great Vehicle may have the physical eye, it is called the Buddha eye. Why is that? This Great Vehicle scripture is called the Buddha Vehicle, and this Buddha Vehicle is supreme and most excellent. "Good man, suppose there is a man who is brave, strong, mighty, and powerful, and timid, weak people always come to rely on him. This brave and strong man constantly teaches the timid ones: 'You should hold the bow and arrow like this, and train in the ways of the spear, the long hook, and the lasso.' And he further tells them: 'In battle, though you walk as if on blade edges, you should not give rise to thoughts of fear. You should regard humans and gods as light and weak, and you should rouse your own mind to think bravely and strongly.' Sometimes there are people who originally have no courage at all, yet pretend to be brave, holding bows, swords, and all kinds of weapons to adorn themselves, coming to the battlefield shouting and crying out loudly. Toward such people, you also should not give rise to worry or fear. When such people see that you are not afraid, you should know that they will soon scatter and be destroyed, like those thieving dogs. "Good man, the Tathagata is likewise. He tells the shravakas: 'You should not fear Mara, the Evil One. If Mara, the Evil One, transforms into the Buddha's body and comes to where you are, you should be diligent and firm in your minds, and subdue that Mara.' Then Mara will immediately become sorrowful and unhappy, and retreat back the way he came. Good man, just as that strong man does not learn from others, those who study the Great Vehicle are likewise. When they hear various profound and secret scriptures, their minds rejoice and they do not give rise to astonishment or fear. Why is that? Because such people who study and practice the Great Vehicle have already made offerings to, respected, and bowed to countless billions of Buddhas in the past. Though countless billions of multitudes of Mara wish to come and harm them, they will never be frightened or afraid in such matters. "Good man, suppose a person obtains the agada medicine and then fears nothing. Through the power of this medicine, they do not fear poisonous snakes and the like, and it can also eliminate all kinds of poisons. This Great Vehicle scripture is likewise. Like the power of that medicine, it does not fear all the poisons of Mara, and can also subdue them so that they arise no more."

「復次善男子！譬如有龍，性甚妬憋，欲害人時，或以眼視，或以氣噓，是故一切師子、虎豹、豺狼、狗犬皆生怖畏，是等惡獸，或聞聲見形，或觸其身，無不喪命。有善呪者以呪力故，能令如是諸惡毒龍、金翅鳥等、惡象師子、虎豹豺狼，皆悉調善，任為御乘。如是等獸，見彼善呪，即便調伏。聲聞緣覺亦復如是，見魔波旬皆生恐怖，而魔波旬亦復不生畏懼之心，猶行魔業。學大乘者亦復如是，見諸聲聞怖畏魔事，於此大乘不生信樂，先以方便降伏諸魔，悉令調善堪任為乘，因為廣說種種妙法。聲聞緣覺見調魔已，不生怖畏，於此大乘無上正法，方生信樂，作如是言：『我等從今不應於此正法之中而作障礙。』

> "Furthermore, good sir, suppose there is a dragon—by nature deeply jealous and spiteful. When it wishes to harm people, it may strike them with a glance or blast them with its breath. For this reason, all lions, tigers, leopards, jackals, wolves, and dogs are filled with terror. These vicious beasts—whether they hear its sound, see its form, or touch its body—none escape with their lives. But if there is a skilled spell-caster, through the power of their spells, they can tame all such venomous dragons, golden-winged birds, savage elephants, lions, tigers, leopards, and jackals, making them utterly gentle and fit to be ridden. When these beasts see that skilled spell-caster, they immediately submit. The same is true of Shravakas and Pratyekabuddhas. When they see Mara, the Evil One, they are all seized with fear. Yet Mara himself feels no fear at all, and continues to carry out his demonic deeds. Those who study the Great Vehicle are also like this: they see how Shravakas are terrified of Mara's workings, yet they themselves find no joy or faith in this Great Vehicle. Instead, they first use skillful means to subdue all demons, making them utterly gentle and fit to be ridden, and then broadly expound various wonderful teachings for them. When the Shravakas and Pratyekabuddhas see that the demons have been tamed, they no longer feel fear, and only then do they give rise to faith and joy in this supreme, unsurpassed Dharma of the Great Vehicle, saying: 'From this day forward, we should never again create obstacles to this true Dharma.'"

「復次善男子！聲聞緣覺於諸煩惱而生怖畏，學大乘者都無恐懼，修學大乘有如是力。以是因緣先所說者，為欲令彼聲聞緣覺調伏諸魔，非為大乘。是大涅槃微妙經典，不可消伏，甚奇甚特。若有聞者，聞已信受，能信如來是常住法，如是之人甚為希有，如優曇花。我涅槃後，若有得聞如是大乘微妙經典，生信敬心，當知是等於未來世百千億劫，不墮惡道。」

> "Furthermore, good man, voice-hearers and solitary realizers become terrified when faced with afflictions, but those who study the Great Vehicle have no fear at all. Such is the power of studying the Great Vehicle. For this reason, what I said earlier was intended to help voice-hearers and solitary realizers tame and subdue all demons — it was not meant for the Great Vehicle. This subtle and wonderful scripture of the Great Nirvana cannot be overcome or suppressed; it is exceedingly rare and extraordinary. If anyone hears it, and having heard it, accepts it with faith and can believe that the Tathagata is the eternal Dharma, such a person is exceedingly rare, like the udumbara flower. After I enter Nirvana, if anyone hears this subtle and wonderful Great Vehicle scripture and gives rise to a mind of faith and respect, you should know that such people will not fall into the evil realms for hundreds of thousands of millions of eons in future lives."

爾時佛告迦葉菩薩：「善男子！我涅槃後當有百千無量眾生，誹謗不信是大涅槃微妙經典。」

> At that time, the Buddha said to the Bodhisattva Mahakashyapa: "Good man, after I enter Nirvana, there will be hundreds of thousands of countless beings who slander and disbelieve this profound and wondrous sutra, the Great Nirvana."

迦葉菩薩復白佛言：「世尊！是諸眾生於佛滅後，久近便當誹謗是經？世尊！復有何等純善眾生，當能拔濟是謗法者？」

> Mahakashyapa Bodhisattva again addressed the Buddha: "World-Honored One, how soon after the Buddha's passing will these beings begin to slander this sutra? World-Honored One, what kind of truly good beings will be able to save those who slander the Dharma?"

佛告迦葉：「善男子！我般涅槃後四十年中，於閻浮提廣行流布，然後乃當隱沒於地。善男子！譬如甘蔗、稻米、石蜜、乳酥、醍醐，隨有之處，其土人民，皆言是味，味中第一。或復有人純食粟米及以稗子，是人亦言我所食者，最為第一，是薄福人受業報故。若是福人，耳初不聞粟稗之名，所食唯是粳糧、甘蔗、石蜜、醍醐。是大涅槃微妙經典亦復如是，鈍根薄福不樂聽聞，如彼薄福，憎惡粳糧及石蜜等。二乘之人亦復如是，憎惡無上大涅槃經。或有眾生其心甘樂聽受是經，聞已歡喜，不生誹謗，如彼福人，食於稻糧。

> The Buddha told Mahakashyapa: "Good man, for forty years after I enter final nirvana, this sutra will spread widely throughout the world of Jambudvipa, and only after that will it disappear into the earth. "Good man, consider sugarcane, rice, rock sugar, butter, and ghee. Wherever these are found, the people of that land all say these flavors are the finest of all. But suppose there are people who eat only coarse millet and wild weeds. These people also say that what they eat is the finest—because they are people of little merit, suffering the results of their karma. As for people of merit, their ears have never even heard the names of millet and weeds; they eat only fine rice, sugarcane, rock sugar, and ghee. "The wonderful and subtle scripture of the Great Nirvana Sutra is just the same. Those of dull faculties and little merit take no joy in hearing it—like those unfortunate people who despise fine rice and rock sugar. The followers of the two vehicles are just the same: they despise the unsurpassed Great Nirvana Sutra. But there are also beings whose hearts gladly delight in hearing this sutra. Having heard it, they rejoice and do not slander it—like those people of merit who eat fine rice."

「善男子！譬如有王，居在山中險難惡處，雖有甘蔗、稻糧、石蜜，以其難得，貪惜積聚，不敢噉食，懼其有盡，唯食粟稗。有異國王聞之憐笑，即以車載稻糧、甘蔗而送與之。其王得已，即便分張，舉國共食。民既食已，皆生歡喜，咸作是言：『因彼王故，令我得是希有之食。』善男子！是四種人亦復如是，為此無上大法之將，是四種中或有一人，見於他方無量菩薩，雖學如是大乘經典，若自書寫，若令他書，為利養故、為稱譽故、為了法故、為依止故、為用博易其餘經故，不能廣為他人宣說，是故持是微妙經典，送至彼方與彼菩薩，令發無上菩提之心，安住菩提。而是菩薩得是經已，即便廣為他人演說，令無量眾得受如是大乘法味。皆悉是此一菩薩力，所未聞經悉令得聞，如彼人民，因王力故得希有食。又善男子！是大涅槃微妙經典所流布處，當知其地即是金剛，是中諸人亦如金剛，若有能聽如是經者，即不退轉於阿耨多羅三藐三菩提，隨其所願悉得成就，如我今日所可宣說。汝等比丘應善受持，若有眾生不能聽聞如是經典，當知是人甚可憐愍。何以故？是人不能受持如是大乘經典甚深義故。」

> "Good man, imagine a king living in a treacherous, difficult place in the mountains. Although he has sugarcane, rice, and rock honey, because these are hard to obtain, he hoards them out of stinginess and does not dare eat them, fearing they will run out. He eats only millet and barnyard grass. A king of another country hears of this and feels both pity and amusement. He loads carts with rice and sugarcane and sends them to him. When that king receives them, he immediately distributes them, and the whole kingdom eats together. After the people have eaten, they all rejoice and say: 'Because of that king, we have obtained this rare food.' Good man, these four kinds of people are likewise. They are the generals of this supreme great Dharma. Among these four, there may be one person who sees countless bodhisattvas in other lands. Though those bodhisattvas study such Mahayana scriptures—whether writing them out themselves or having others write them—for the sake of profit, for the sake of praise, for the sake of understanding the Dharma, for the sake of reliance, or for the sake of trading them for other sutras, they cannot widely proclaim them to others. Therefore, this person carries these subtle and wondrous scriptures and sends them to those lands for those bodhisattvas, causing them to arouse the supreme bodhi mind and abide in enlightenment. Once those bodhisattvas receive these sutras, they immediately proclaim them widely to others, enabling countless beings to receive the taste of such great Dharma. All of this comes from the power of this one bodhisattva. Sutras they had never heard are all made heard, just as those people obtained rare food through the king's power. Furthermore, good man, wherever this subtle and wondrous scripture of the Great Nirvana spreads, you should know that the ground there is diamond, and the people there are also like diamond. If anyone can hear such a sutra, they will not regress from supreme perfect enlightenment, and whatever they wish will all be accomplished, just as I proclaim today. You monks should receive and uphold it well. If there are beings who cannot hear such a sutra, you should know that such a person is deeply pitiable. Why? Because that person cannot receive and uphold the profound meaning of such a Mahayana sutra."

迦葉菩薩白佛言：「世尊！如來滅後四十年中，是大乘典大涅槃經於閻浮提廣行流布，過是已後沒於地者，却後久近復當還出？」

> Mahakashyapa Bodhisattva said to the Buddha: "World-Honored One, for forty years after the Tathagata's passing, this Great Vehicle scripture, the Mahaparinirvana Sutra, will spread widely and circulate throughout Jambudvipa. But after that time it will vanish into the earth. How long will it be before it reappears again?"

佛言：「善男子！若我正法餘八十年，前四十年，是經復當於閻浮提，雨大法雨。」

> The Buddha said, "Good man! When my true Dharma has eighty years remaining, during the first forty of those years, this sutra will once again rain down the great Dharma rain upon Jambudvipa."

迦葉菩薩復白佛言：「世尊！如是經典，正法滅時、正戒毀時、非法增長時、無如法眾生時，誰能聽受、奉持、讀誦，令其通利、供養恭敬、書寫解說？唯願如來，憐愍眾生，分別廣說，令諸菩薩聞已受持，持已即得不退阿耨多羅三藐三菩提心。」

> Mahakashyapa Bodhisattva then said to the Buddha: "World-Honored One, when the true Dharma is in decline, when the true Precepts are broken, when what is not Dharma flourishes, and when there are no beings who live in accord with the Dharma—who will be able to listen to and receive this scripture, uphold it, read and recite it, master it thoroughly, make offerings and pay respect to it, copy it out, and explain it? I only pray that the Tathagata, out of compassion for all beings, will explain this in detail, so that all Bodhisattvas, having heard it, may receive and uphold it, and having upheld it, may immediately attain the mind of non-retrogression on the path to supreme, perfect Enlightenment."

爾時佛讚迦葉：「善哉，善哉！善男子！汝今善能問如是義。善男子！若有眾生，於熙連河沙等諸佛所發菩提心，乃能於是惡世受持如是經典，不生誹謗。善男子！若有能於一恒河沙等諸佛世尊發菩提心，然後乃能於惡世中，不謗是法，愛樂是典，不能為人分別廣說。善男子！若有眾生於二恒河沙等佛所發菩提心，然後乃能於惡世中不謗是法，正解信樂，受持讀誦，亦不能為他人廣說。若有眾生於三恒河沙等佛所發菩提心，然後乃能於惡世中不謗是法，受持讀誦書寫經卷，雖為他說，未解深義。若有眾生於四恒河沙等佛所發菩提心，然後乃能於惡世中不謗是法，受持讀誦書寫經卷，為他廣說十六分中一分之義，雖復演說亦不具足。若有眾生於五恒河沙等佛所發菩提心，然後乃能於惡世中不謗是法，受持讀誦書寫經卷，廣為人說十六分中八分之義。若有眾生於六恒河沙等佛所發菩提心，然後乃能於惡世中不謗是法，受持讀誦書寫經卷，為他廣說十六分中十二分義。若有眾生於七恒河沙等佛所發菩提心，然後乃能於惡世中不謗是法，受持讀誦書寫經卷，為他廣說十六分中十四分義。若有眾生於八恒河沙等佛所發菩提心，然後乃能於惡世中不謗是法，受持讀誦書寫經卷，亦勸他人令得書寫，自能聽受，復勸他人令得聽受、讀誦通利，擁護堅持憐愍世間諸眾生故，供養是經，亦勸他人令其供養恭敬尊重讀誦禮拜，亦復如是，具足能解，盡其義味，所謂如來常住不變，畢竟安樂，廣說眾生悉有佛性，善知如來所有法藏。供養如是諸佛等已，建立如是無上正法，受持擁護，若有始發阿耨多羅三藐三菩提心，當知是人未來之世，必能建立如是正法，受持擁護。是故汝今不應不知，未來世中護法之人。何以故？是發心者於未來世，必能護持無上正法。

> At that time the Buddha praised Mahakashyapa: "Excellent, excellent! Good man! You are now able to ask about such a meaning. Good man! If there are beings who have awakened the mind of Enlightenment in the presence of Buddhas as numerous as the sands of the Hiraṇyavatī River, only then can they, in this evil age, receive and uphold such a scripture without giving rise to slander. Good man! If there are those who can awaken the mind of Enlightenment in the presence of Buddhas as numerous as the sands of one Ganges River, only then can they, in an evil age, not slander this Dharma, love and delight in this scripture — yet they cannot expound it in detail for others. Good man! If there are beings who have awakened the mind of Enlightenment in the presence of Buddhas as numerous as the sands of two Ganges Rivers, only then can they, in an evil age, not slander this Dharma, correctly understand it with faith and joy, receive, uphold, read, and recite it — yet they still cannot expound it widely for others. If there are beings who have awakened the mind of Enlightenment in the presence of Buddhas as numerous as the sands of three Ganges Rivers, only then can they, in an evil age, not slander this Dharma, receive, uphold, read, recite, and copy the scripture — and though they speak of it for others, they do not yet understand its profound meaning. If there are beings who have awakened the mind of Enlightenment in the presence of Buddhas as numerous as the sands of four Ganges Rivers, only then can they, in an evil age, not slander this Dharma, receive, uphold, read, recite, and copy the scripture, and expound for others one-sixteenth of its meaning — yet even what they expound is not complete. If there are beings who have awakened the mind of Enlightenment in the presence of Buddhas as numerous as the sands of five Ganges Rivers, only then can they, in an evil age, not slander this Dharma, receive, uphold, read, recite, and copy the scripture, and widely expound for others eight-sixteenths of its meaning. If there are beings who have awakened the mind of Enlightenment in the presence of Buddhas as numerous as the sands of six Ganges Rivers, only then can they, in an evil age, not slander this Dharma, receive, uphold, read, recite, and copy the scripture, and expound for others twelve-sixteenths of its meaning. If there are beings who have awakened the mind of Enlightenment in the presence of Buddhas as numerous as the sands of seven Ganges Rivers, only then can they, in an evil age, not slander this Dharma, receive, uphold, read, recite, and copy the scripture, and expound for others fourteen-sixteenths of its meaning. If there are beings who have awakened the mind of Enlightenment in the presence of Buddhas as numerous as the sands of eight Ganges Rivers, only then can they, in an evil age, not slander this Dharma, receive, uphold, read, recite, and copy the scripture, and also encourage others to copy it; they themselves can listen and receive it, and also encourage others to listen and receive it, to read and recite it fluently, to embrace and firmly uphold it out of compassion for all beings in the world, to make offerings to this scripture, and also encourage others to make offerings, to respect, honor, read, recite, and bow to it — just so, they fully understand and exhaust its meaning and flavor: namely, that the Tathagata is eternal and unchanging, ultimately at peace, and they widely expound that all beings possess the Buddha-nature, and they well understand the entire Dharma-store of the Tathagata. Having made offerings to such Buddhas, they establish this supreme right Dharma, receive, uphold, and protect it. If there are those who have just begun to awaken the mind of supreme, perfect Enlightenment, you should know that such people in future ages will certainly be able to establish this right Dharma, receive, uphold, and protect it. Therefore, you should now not fail to know the people who will protect the Dharma in future ages. Why is that? Because those who have awakened this mind will certainly be able to protect and uphold the supreme right Dharma in future ages."

「善男子！有惡比丘，聞我涅槃不生憂愁：『今日如來入般涅槃，何期快哉。如來在世，遮我等利，今入涅槃，誰復當有遮奪我者？若無遮奪，我則還得如本利養。如來在世禁戒嚴峻，今入涅槃，悉當放捨。所受袈裟本為法式，今當廢壞如木頭幡。』如是等人誹謗、拒逆是大乘經。善男子！汝今應當如是憶持，若有眾生成就具足無量功德，乃能信是大乘經典，信已受持。其餘眾生有樂法者，若能廣為解說此經，其人聞已，過去無量阿僧祇劫所作惡業，皆悉除滅。若有不信是經典者，現身當為無量病苦之所惱害，多為眾人所見罵辱，命終之後人所輕賤，顏貌醜陋，資生艱難，常不供足，雖復少得麁澁弊惡，生生常處貧窮、下賤、誹謗正法、邪見之家。若臨終時，或值荒亂、刀兵競起，帝王暴虐、怨家讎隟之所侵逼，雖有善友，而不遭遇，資生所須求不能得，雖少得利，常患飢渴，唯為凡下之所顧識，國王大臣悉不齒錄。設復聞其有所宣說，正使是理，終不信受。如是之人不至善處，如折翼鳥不能飛行，是人亦爾於未來世，不能得至人天善處。若復有人能信如是大乘經典，本所受形雖復麁陋，以經功德即便端正，威顏色力，日更增多，常為人天之所樂見，恭敬愛戀，情無捨離。國王大臣及家親屬聞其所說，悉皆敬信。若我聲聞弟子之中，欲行第一希有事者，當為世間廣宣如是大乘經典。

> "Good man, there are wicked monks who, upon hearing of my Nirvana, feel no sorrow but instead think: 'Today the Tathagata enters Parinirvana—how fortunate! While the Tathagata was in the world, he blocked our gains. Now that he has entered Nirvana, who will restrain and take away from us anymore? With no one to restrain us, we can regain our original offerings. While the Tathagata was in the world, the precepts were strict, but now that he has entered Nirvana, we can abandon them all. The monastic robes we received were meant as a model of Dharma—now they can be discarded like wooden banners.' People like this slander and reject this Mahayana sutra. Good man, you should remember and uphold this teaching: if any being has accomplished and perfected immeasurable merit, only then can they believe in this Mahayana sutra, and having believed, uphold it. As for other beings who delight in the Dharma, if they can extensively explain this sutra for others, then those who hear it will have all the evil karma they committed over immeasurable asamkhya kalpas in the past completely eradicated. But if anyone does not believe in this sutra, in this very life they will be tormented by immeasurable illnesses and suffering, will frequently be scolded and humiliated in front of many people, and after death will be despised by others. They will have ugly features, struggle to make a living, and constantly lack sufficiency. Even when they obtain a little—coarse, harsh, and inferior—they will life after life dwell in poverty, low status, among those who slander the true Dharma and hold wrong views. When their life is about to end, they may encounter chaos and war, with weapons clashing everywhere; tyrannical rulers and enemies seeking revenge will press in on them. Even if good friends exist, they will not meet them. The necessities of life they seek will not be obtained. Even if they gain a little, they will constantly suffer hunger and thirst. They will be noticed only by the lowly and ordinary, while kings and ministers will pay them no regard. Even if they hear such a person expound something, even if it accords with reason, they will never believe or accept it. Such people will not reach good realms. Like a bird with broken wings that cannot fly, so too will these people in future lives be unable to reach the good realms of humans and gods. But if someone can believe in this great Mahayana sutra, even if their present bodily form is coarse and ugly, through the merit of the sutra they will become dignified and upright. Their majestic countenance and strength will increase day by day. They will always be joyfully seen by humans and gods, who will respect, love, and cling to them without ever wanting to leave. Kings, ministers, and family relatives who hear them speak will all respect and believe them. If among my shravaka disciples there are those who wish to practice the most rare and extraordinary conduct, they should extensively proclaim this great Mahayana sutra for the world."

「善男子！譬如霧露，勢雖欲住，不過日出，日既出已，消滅無餘。善男子！是諸眾生所有惡業，亦復如是，住世勢力，不過得見大涅槃日，是日既出，悉能除滅一切惡業。

> "Good man, it is like mist and dew: though they may linger for a time, they cannot last past sunrise. Once the sun has risen, they vanish completely without a trace. Good man, the negative karma of all living beings is just the same. However long its power may persist in this world, it cannot survive the rising of the great sun of Nirvana. Once that sun has risen, it can utterly wipe away all negative karma.

「復次善男子！譬如有人出家剃髮，雖服袈裟，故未得受沙彌十戒，或有長者來請眾僧，未受戒者，即與大眾俱共受請，雖未受戒，已墮僧數。善男子！若有眾生，發心始學是大乘典大涅槃經，書持讀誦亦復如是，雖未具足位階十住，則已墮於十住數中。或有眾生是佛弟子或非弟子，若因貪怖、或因利養，聽受是經乃至一偈，聞已不謗，當知是人則為已近阿耨多羅三藐三菩提。善男子！以是因緣，我說四人為世間依。善男子！如是四人，若以佛說，言非佛說，無有是處，是故我說如是四人為世間依。善男子！汝應供養如是四人。」

> "Furthermore, good man, suppose someone leaves home and shaves their head. Though they wear the monk's robe, they have not yet received the ten precepts of a novice monk. If a senior person comes to invite the community of monks, and this person who has not received the precepts joins the assembly and accepts the invitation along with everyone else—though they have not received the precepts, they are already counted among the monks. Good man, if any living being sets their mind on beginning to study this Great Vehicle scripture, the Great Nirvana Sutra—copying, upholding, reading, and reciting it—it is the same way: though they have not yet fully attained the stage of the Ten Abodes, they are already counted among those at the level of the Ten Abodes. Or if some living being is a disciple of the Buddha or not a disciple, whether out of greed or fear, or for the sake of gain, hears and accepts this sutra—even just a single verse—and after hearing it does not slander it, you should know that such a person has already drawn near to Anuttara-samyak-sambodhi. Good man, for this reason I say that these four kinds of people are relied upon by the world. Good man, that these four kinds of people, if the Buddha spoke it, should say it was not spoken by the Buddha—such a thing is impossible. Therefore I say that these four kinds of people are relied upon by the world. Good man, you should make offerings to such four kinds of people."

「世尊！我當云何識知是人，而為供養？」

> "World-Honored One, how can I recognize such a person so that I may make offerings to them?"

佛告迦葉：「若有建立、護持正法，如是之人應從啟請，當捨身命而供養之，如我於是大乘經說：

> The Buddha told Mahakashyapa: "If there are people who establish and protect the true Dharma, others should respectfully invite them and offer them support, even at the cost of their own lives—just as I have explained in the Mahayana scriptures:

「『有知法者， 若老若少， 故應供養，恭敬禮拜， 猶如事火， 婆羅門等。有知法者， 若老若少， 故應供養，恭敬禮拜， 亦如諸天， 奉事帝釋。』」

> "Those who understand the Dharma, whether old or young, should be honored and respected, treated with reverence and worship, just as one tends the sacred fire, as the brahmins do. Those who understand the Dharma, whether old or young, should be honored and respected, treated with reverence and worship, just as the gods serve Indra."

迦葉菩薩白佛言：「世尊！如佛所說，供養師長正應如是。今有所疑唯願廣說。若有長宿護持禁戒，從年少邊諮受未聞，云何是人當禮敬不？若當禮敬，是則不名為持戒也。若是年少護持禁戒，從諸宿舊破戒人邊諮受未聞，復應禮不？若出家人，從在家人諮受未聞，復當禮不？然出家人不應禮敬在家人也。然佛法中年少幼小應當恭敬耆舊長宿，以是長宿先受具戒，成就威儀，是故應當供養恭敬。如佛言曰：『其破戒者，是佛法中所不容受，猶如良田多有稊稗。』又如佛說：『有知法者，若老若少，故應供養如事帝釋。』如是二句，其義云何？將非如來虛妄說耶？如佛言曰：『持戒比丘亦有所犯。』何故如來而作是說？世尊亦於餘經中說聽治破戒，如是所說，其義未了。」

> Mahakashyapa Bodhisattva said to the Buddha: "World-Honored One, as the Buddha has taught, offering respect to teachers and elders should indeed be done in this way. But now I have some doubts, and I only wish you would explain them fully. Suppose there is a respected elder who upholds the precepts, and he seeks to learn something he has never heard from a younger person—should that younger person then be honored and bowed to? If he should be honored, then this would not be called upholding the precepts. Or suppose a younger person upholds the precepts, and he seeks to learn something he has never heard from elders who have broken the precepts—should he still bow to them? Or suppose a renunciant seeks to learn something he has never heard from a layperson—should he bow to them as well? But renunciants should not bow to laypeople. Yet in the Buddha-Dharma, the young and junior should respect the aged and elders, because these elders received full ordination first and have perfected dignified conduct, and therefore should be honored and respected. As the Buddha said: 'Those who break the precepts are not tolerated within the Buddha-Dharma, just as good fields often contain weeds.' And the Buddha also said: 'Those who know the Dharma, whether old or young, should therefore be honored as one would serve Shakra.' What do these two statements mean? Could it be that the Tathagata spoke falsely? As the Buddha said: 'Even a precept-keeping monk may still commit offenses.' Why did the Buddha say this? The World-Honored One also said in other sutras that it is permitted to discipline those who break the precepts. The meaning of these statements is not yet clear to me."

佛告迦葉：「善男子！我為未來諸菩薩等學大乘者說如是偈，不為聲聞弟子說也。善男子！如我先說，正法滅已，毀正戒時，增長破戒。非法盛時。一切聖人隱不現時、受畜奴婢不淨物時，是四人中，當有一人出現於世，剃除鬚髮，出家修道。見諸比丘各各受畜奴婢、僕使、不淨之物，淨與不淨一切不知，是律非律亦復不識。是人為欲調伏如是諸比丘故，與共和光，不同其塵，自所行處及佛行處，善能別知。雖見諸人犯波羅夷，默然不舉。何以故？我出於世，為欲建立護持正法，是故默然而不舉處。善男子！如是之人為護法故，雖有所犯，不名破戒。

> The Buddha said to Mahakashyapa: "Good man, I speak these verses for future bodhisattvas who study the Great Vehicle, not for the shravaka disciples. Good man, as I said before: when the true Dharma has perished, when the precepts are being destroyed, when breaking the precepts increases, when the false Dharma flourishes, when all noble ones hide and no longer appear, and when people accept and keep slaves, servants, and impure things—among these four types of people, one will appear in the world. He will shave his hair and beard, leave home, and cultivate the path. He will see monks each accepting and keeping slaves, servants, and impure things, unable to distinguish the pure from the impure, and not knowing what accords with the precepts and what does not. To tame such monks, this person will blend with them outwardly but not share their defilement. He will clearly discern his own conduct and the conduct of the Buddha. Even when he sees people commit parajika offenses, he will remain silent and not expose them. Why? Because I have appeared in the world to establish and protect the true Dharma, and therefore he remains silent and does not expose them. Good man, such a person, for the sake of protecting the Dharma, even if he commits some offense, is not called one who breaks the precepts."

「善男子！如有國王遇病崩亡，儲君稚小，未任紹繼。有旃陀羅，豐饒財寶，巨富無量，多有眷屬，自以強力，伺國虛弱篡居王位。治化未久，國人、居士、婆羅門等，亡叛逃走，遠投他國。雖有在者，乃至不欲眼見是王。或有長者、婆羅門等不離本土，譬如諸樹隨其生處，即是中死。旃陀羅王，知其國人逃叛者眾，尋即還遣諸旃陀羅守邏諸道，復於七日，擊鼓唱令：『諸婆羅門，有能為我作灌頂師者，當以半國而為爵賞。』諸婆羅門聞是語已，悉無來者，各作是言：『何處當有婆羅門種，作如是事？』旃陀羅王復作是言：『婆羅門中若無一人為我師者，我要當令諸婆羅門，與旃陀羅共住食宿，同其事業；若有能來灌我頂者，半國之封，此言不虛。呪術所致三十三天上妙甘露、不死之藥，亦當共分而服食之。』

> "Good sir, suppose a king falls ill and dies, leaving an heir who is still too young to take the throne. Now imagine a powerful outcaste—wealthy beyond measure, with vast riches and many followers—who sees the kingdom in its weakened state and seizes the throne for himself. He has not ruled for long before the citizens, householders, and brahmins begin to flee, abandoning the country and seeking refuge elsewhere. Even those who remain cannot bear to look upon this king. Some elders and brahmins refuse to leave their homeland, but they are like trees that wither and die right where they grow. When the outcaste king learns how many of his people have fled, he quickly sends out outcastes to guard all the roads. Then after seven days, he has drums beaten and proclaims: 'Any brahmin who can perform the consecration ceremony for me will be rewarded with half the kingdom.' When the brahmins hear this, not a single one comes forward. They all say to one another, 'How could anyone of true brahmin lineage ever do such a thing?' Then the outcaste king speaks again: 'If there is not a single brahmin who will serve as my teacher, then I will force all brahmins to live and eat alongside outcastes, sharing their work and way of life. But if anyone comes to consecrate me, half the kingdom is theirs—this promise is no lie. And the wondrous nectar and elixir of immortality from the Heaven of the Thirty-Three, obtained through incantation, I will share with them as well.'"

「爾時有一婆羅門子，年在弱冠，修治淨行，長髮為相，善知呪術，往至王所，白言：『大王！王所勅使，我悉能為。』爾時大王心生歡喜，受此童子作灌頂師。諸婆羅門聞是事已，皆生瞋恚，責此童子：『汝婆羅門，云何乃作旃陀羅師？』爾時其王，即分半國與是童子，因共治國，經歷多時。爾時童子語其王言：『我捨家法，來作王師，然教大王微密呪術，而今大王，猶不見親。』時王答言：『我今云何不親汝耶？』童子答言：『先王所有不死之藥，猶未共食。』王言：『善哉，善哉！大師！我實不知。師若須者，唯願持去。』是時童子，聞王語已，即取歸家，請諸大臣而共食之。諸臣食已，即共白王：『快哉，大師！有是甘露不死之藥。』王既知已，語其師言：『云何大師獨與諸臣服食甘露，而不見分？』爾時童子，更以其餘雜毒之藥，與王令服。王既服已，須臾藥發，悶亂躄地，無所覺知，猶如死人。爾時童子立本儲君，還以為王，作如是言：『師子御座，法不應令旃陀羅昇。我從昔來，未曾聞見旃陀羅種而為王也，若旃陀羅治國理民，無有是處。汝今應還，紹繼先王，正法治國。』爾時童子經理是已，復以解藥與旃陀羅，令其醒寤，既醒寤已，驅令出國。是時童子雖為是事，猶故不失婆羅門法，其餘居士、婆羅門等，聞其所作歎未曾有，讚言：『善哉，善哉！仁者！善能驅遣旃陀羅王。』

> At that time there was a young brahmin, about twenty years old, who practiced a pure life, wore his hair long as a sign of his discipline, and was skilled in spells and incantations. He went to the king and said, "Great King, whatever you command, I can do it all." The king was delighted and accepted this young man as his consecration priest. When the other brahmins heard of this, they all became angry and scolded the young man: "You are a brahmin—how can you serve as a priest to an outcaste?" Then the king divided half his kingdom and gave it to the young man, and together they ruled the country for a long time. Then the young man said to the king, "I left my home and my family's ways to become your priest, and I taught you secret and powerful spells, yet you still do not treat me as a close friend." The king replied, "How have I not treated you as a close friend?" The young man answered, "You have not yet shared with me the deathless elixir that the previous king possessed." The king said, "Excellent, excellent, great teacher! I truly did not know. If you need it, please take it." When the young man heard the king's words, he took the elixir home and invited the ministers to share it with him. After the ministers had taken it, they all said to the king, "How wonderful, great teacher! There is indeed this sweet nectar of immortality." When the king learned of this, he said to his teacher, "Why, great teacher, did you share the nectar of immortality only with the ministers and not with me?" Then the young man gave the king a mixture of other poisonous drugs to take. Once the king had taken them, the poison quickly took effect, and he collapsed to the ground in confusion, unconscious, like a dead man. Then the young man installed the original crown prince back as king and spoke these words: "It is not right for an outcaste to sit upon the lion throne. From ancient times I have never heard or seen an outcaste become king. It is impossible for an outcaste to rule a country and govern its people. You should now return and succeed the former king, and rule the country with righteous Dharma." After the young man had settled this matter, he gave an antidote to the outcaste king and brought him back to consciousness. Once he had regained consciousness, he drove him out of the country. Even though the young man did all this, he still did not lose his standing as a brahmin. Other householders and brahmins, hearing of what he had done, marveled at what had never been before, and praised him, saying, "Excellent, excellent, good sir! You have done well to drive out the outcaste king."

「善男子！我涅槃後，護持正法諸菩薩等，亦復如是，以方便力，與彼破戒假名、受畜一切不淨物僧，同其事業。爾時菩薩若見有人雖多犯戒，能治毀禁諸惡比丘，即往其所，恭敬禮拜，四事供養，經書什物悉以奉上；如其自無，要當方便，從諸檀越求覓而與。為是事故，應畜八種不淨之物。何以故？是人為治諸惡比丘，如彼童子驅旃陀羅。爾時菩薩雖復恭敬禮拜是人，受畜八種不淨之物，悉無有罪。何以故？以是菩薩為欲擯治諸惡比丘，令清淨僧得安隱住，流布方等大乘經典，利益一切諸天人故。善男子！以是因緣，我於經中說是二偈，令諸菩薩皆共讚嘆護法之人，如彼居士婆羅門等稱讚童子：『善哉，善哉。』護法菩薩正應如是，若有人見護法之人，與破戒者同其事業，說有罪者，當知其人自受其殃。是護法者實無有罪。善男子！若有比丘犯禁戒已，憍慢心故，覆藏不悔，當知是人名真破戒。菩薩摩訶薩為護法故，雖有所犯不名破戒。何以故？以無憍慢，發露悔故。善男子！是故我於經中覆相，說如是偈：

> "Good man! After I enter Nirvana, the bodhisattvas who protect the true Dharma will also be like this—using skillful means, they will engage in the same activities as those monks who break the precepts, who have only the name of monks, and who accumulate and store all kinds of impure things. At such times, if a bodhisattva sees someone who, though committing many precept violations, is able to discipline corrupt monks who violate the prohibitions, he should go to that person, pay respects with reverence, make offerings of the four requisites, and present him with scriptures, books, and various goods. If he does not have these himself, he should find a way to obtain them from donors and give them. For this purpose, one may keep the eight kinds of impure things. Why? Because such a person disciplines corrupt monks, just as that boy drove away the outcast. At such times, even though the bodhisattva reverently pays respects to such a person and keeps the eight kinds of impure things, there is no offense whatsoever. Why? Because this bodhisattva wishes to expel and discipline corrupt monks, so that the pure Sangha may dwell in peace and security, and so that the Vaipulya Mahayana scriptures may spread widely, benefiting all gods and humans. Good man! For this reason, in the scriptures I spoke these two verses, causing all bodhisattvas to praise those who protect the Dharma, just as those householders and brahmins praised the boy: 'Excellent, excellent.' Bodhisattvas who protect the Dharma should be exactly like this. If someone sees a Dharma protector engaging in the same activities as precept-breakers and says he has committed an offense, you should know that such a person brings misfortune upon himself. The Dharma protector truly has no offense. Good man! If a monk has violated the precepts and, out of arrogance and pride, conceals it without repenting, you should know that such a person is truly a precept-breaker. A great bodhisattva, for the sake of protecting the Dharma, may commit certain transgressions but is not called a precept-breaker. Why? Because he has no arrogance and openly confesses and repents. Good man! Therefore, in the scriptures, I have spoken in concealed form this verse:

「『有知法者， 若老若少， 故應供養，恭敬禮拜。 猶如事火， 婆羅門等，如第二天， 奉事帝釋。』

> "Those who understand the Dharma, whether old or young, should be honored and served, treated with respect and reverence. Just as fire is tended by the brahmins, or as the second heaven is served by Indra."

「以是因緣，我亦不為學聲聞人，但為菩薩而說是偈。」

> For this reason, I do not teach this verse for the sake of those who study the path of the hearers, but for the sake of bodhisattvas.

迦葉菩薩白佛言：「世尊！如是等菩薩摩訶薩，於戒極緩，本所受戒為具在不？」

> Mahakashyapa Bodhisattva said to the Buddha: "World-Honored One, for these Bodhisattvas and Mahasattvas who are extremely lax in the Precepts—are the Precepts they originally received still intact?"

佛言：「善男子！汝今不應作如是說。何以故？本所受戒，如本不失；設有所犯，即應懺悔，悔已清淨。善男子！如故堤塘，穿穴有孔，水則淋漏。何以故？無人治故。若有人治，水則不出。菩薩亦爾，雖與破戒共作布薩，受戒自恣，同其僧事。所有戒律，不如堤塘穿穴淋漏。何以故？若無清淨持戒之人，僧則損減，慢緩懈怠日有增長。若有清淨持戒之人，即能具足不失本戒。善男子！於乘緩者乃名為緩，於戒緩者不名為緩。菩薩摩訶薩於此大乘，心不懈慢，是名本戒。為護正法，以大乘水而自澡浴，是故菩薩雖現破戒，不名為緩。」

> The Buddha said: "Good man, you should not speak in that way. Why? The precepts you originally received are not lost on their own; if you commit a violation, you should confess and repent, and after repenting, you are pure again. "Good man, consider an old embankment with holes and gaps in it: water leaks through. Why? Because no one repairs it. If someone repairs it, the water no longer leaks out. A bodhisattva is like this. Even though they may join those who have broken the precepts in performing the fortnightly confession, in receiving precepts and in the closing ceremony of the rains retreat, sharing in the community's affairs—their own moral discipline is not like an embankment with holes that leaks. Why? If there are no pure practitioners of moral discipline, the community declines, and arrogance, laxity, and laziness grow day by day. If there are pure practitioners of moral discipline, they can maintain wholeness and not lose their original precepts. "Good man, one who is lax regarding the vehicle is truly called lax; one who is lax regarding the precepts is not called lax. A great bodhisattva does not grow lazy or arrogant in this Great Vehicle—this is called the original precepts. To protect the true Dharma, they bathe themselves in the water of the Great Vehicle. Therefore, even though a bodhisattva may appear to break the precepts, they are not called lax."

迦葉菩薩白佛言：「眾僧之中有四種人，如菴羅果，生熟難知。破戒、持戒云何可識？」

> Mahakashyapa Bodhisattva said to the Buddha: "Among the monks there are four kinds of people, like mangoes—it's hard to tell whether they are ripe or unripe. How can we recognize those who break the precepts from those who keep them?"

佛言：「善男子！因大涅槃微妙經典，則易可知。云何因是大涅槃經可得知耶？譬如田夫，種稻穀等，芸除稗䅎，以肉眼觀，名為淨田，至其成實，草穀各異。如是八事，能污染僧，若能除却，以肉眼觀則知清淨。若有持戒、破戒，不作惡時，以肉眼觀難可分別；若惡彰露，則易可知，如彼稗䅎，易可分別。僧中亦爾，若能遠離於八不淨毒蛇之法，是名清淨聖眾福田，應為人天之所供養，清淨果報，非是肉眼所能分別。復次善男子！如迦羅迦林，其樹眾多，於是林中唯有一樹，名鎮頭迦。是迦羅迦樹、鎮頭迦樹，二果相似，不可分別。其果熟時，有一女人，悉皆拾取，鎮頭迦果纔有一分，迦羅迦果乃有十分。是女不識，齎來詣市而衒賣之。凡愚小兒，復不別故，買迦羅迦果，噉已命終。有智人輩，聞是事已，即問女人：『姊於何處持是果來？』是時女人即示方所，諸人即言：『如是方所，多有無量迦羅迦樹，唯有一根鎮頭迦樹。』諸人知已，笑而捨去。

> The Buddha said: "Good man! Because of the profound and wonderful Nirvana Sutra, this becomes easy to know. How can it be known through the Great Nirvana Sutra? It is like a farmer who plants rice and grain, and weeds out the darnel and tares. To the naked eye, it looks like a clean field, but when the crop ripens, the weeds and grain are each distinct. In the same way, these eight things can defile the Sangha. If they can be removed, then to the naked eye it is known to be pure. If there are those who keep the precepts and those who break them, when they do no evil, it is hard to tell them apart with the naked eye. But when the evil becomes exposed, it is easy to know, just as darnel and tares are easy to distinguish. It is the same within the Sangha. If one can stay far away from the eight impure things, which are like poisonous snakes, that is called a pure and holy field of merit, worthy of being honored by humans and gods, with pure karmic rewards—something the naked eye cannot distinguish. "Furthermore, good man, it is like the Kalakala grove, where there are many trees, but in that grove there is only one tree called the Zhen-tou-jia. The fruits of the Kalakala tree and the Zhen-tou-jia tree look alike and cannot be told apart. When the fruits ripened, a woman gathered them all. The Zhen-tou-jia fruits were only one part, while the Kalakala fruits were ten parts. The woman did not know this, so she brought them to the market to sell. Foolish young children, also unable to tell the difference, bought the Kalakala fruits, ate them, and died. When wise people heard of this, they asked the woman: 'Sister, where did you get these fruits?' The woman then pointed out the place. The people said: 'In that place, there are countless Kalakala trees, and only one Zhen-tou-jia tree.' When they understood this, they laughed and walked away."

「善男子！大眾之中，八不淨法亦復如是，於是眾中多有受用如是八法，唯有一人清淨持戒，不受如是八不淨法，而知諸人受畜非法，然與同事不相捨離，如彼林中一鎮頭迦樹。有優婆塞，見是諸人多有非法，併不恭敬供養是人，若欲供養，應先問言：『大德，如是八事，為受畜不？佛所聽不？若言佛聽，如是之人得共布薩羯磨自恣不？』是優婆塞如是問已，眾皆答言：『如是八事，如來憐愍，皆悉聽畜。』優婆塞言：『祇洹精舍有諸比丘，或言金銀佛所聽畜，或言不聽。有言聽者，是不聽者不與共住、說戒自恣，乃至不共一河飲水，利養之物悉不共之。汝等云何言佛聽許？』佛、天中天，雖復受之，汝等眾僧亦不應畜。若有受者，乃至不應與共說戒、自恣羯磨、同其僧事，若共說戒、自恣羯磨、同僧事者，命終即當墮於地獄，如彼諸人食迦羅果已，而便命終。

> "Good man, among the assembly, the eight impure practices are likewise. In that assembly, many people follow these eight practices, but there is only one person who is pure in moral discipline, does not follow these eight impure practices, and knows that those people are accepting and accumulating what is against the Dharma. Yet he does not abandon them and remains working alongside them, like that one simsapa tree in the forest. There is an upasaka who sees that these people engage in many things contrary to the Dharma, and so he does not pay respect or make offerings to that person. If someone wishes to make offerings, they should first ask: 'Venerable, regarding these eight matters—are they accepted and accumulated? Are they permitted by the Buddha? If they say the Buddha permitted them, can such a person participate in the uposatha, karma, and pravāraṇā with the community?' After the upasaka asks this, the assembly all answers: 'These eight matters—out of compassion, the Tathagata has permitted them all to be kept.' The upasaka says: 'At the Jetavana Monastery there are monks, some saying that gold and silver were permitted by the Buddha to be kept, and some saying they were not permitted. Those who say they are permitted—those who say they are not permitted do not dwell together with them, do not recite precepts or perform pravāraṇā together, and will not even drink water from the same river; they share none of the gains and offerings. How can you say the Buddha permitted this? The Buddha, the god of gods, may have accepted these things, but you monks should not keep them either. If anyone does accept them, you should not even recite precepts, perform pravāraṇā karma, or conduct community affairs together with them. If you do recite precepts, perform pravāraṇā karma, or conduct community affairs together with such people, then at the end of life you will fall into hell, just as those people who ate the kāla fruit and immediately died."

「復次善男子！譬如城市有賣藥人，有妙甘藥出於雪山，亦復多賣其餘雜藥，味甘相似。時有諸人咸皆欲買，然不識別，至賣藥所問言：『汝有雪山藥不？』其賣藥人，即答言有。是人欺詐，以餘雜藥，語買者言：『此是雪山甘好妙藥。』時買藥者，以肉眼故不能善別，即買持去，復作是念：『我今已得雪山甘藥。』迦葉！若聲聞僧中，有假名僧、有真實僧、有和合僧，若持戒、破戒，於是眾中等應供養，恭敬禮拜。是優婆塞以肉眼故，不能分別。喻如彼人，不能分別雪山甘藥。誰是持戒？誰是破戒？誰是真僧？誰是假僧？有天眼者乃能分別。迦葉！若優婆塞知是比丘是破戒人，不應給施禮拜供養。若知是人受畜八法，亦復不應給施所須禮拜供養。若於僧中有破戒者，不應以被袈裟因緣恭敬禮拜。」

> "Furthermore, good sir, suppose in a city there is a medicine seller. There is a wonderful sweet medicine that comes from the Snow Mountains, but he also sells many other mixed medicines that taste similarly sweet. When people come wanting to buy, they cannot tell the difference. They go to the medicine seller and ask, 'Do you have the Snow Mountain medicine?' The seller answers, 'I do.' But he is deceiving them—he gives them other mixed medicines and tells the buyers, 'This is the sweet, wonderful medicine from the Snow Mountains.' Because the buyers have only ordinary eyes and cannot properly distinguish, they buy it and take it away, thinking, 'I have now obtained the sweet medicine of the Snow Mountains.' Mahakashyapa, among the community of listeners, there are those who are monks in name only, there are true monks, and there are harmonious monks. Whether they keep the precepts or break them, people should still make offerings, show respect, and pay homage to the community as a whole. But this lay follower, having only ordinary eyes, cannot tell the difference. They are like that person who could not distinguish the sweet medicine of the Snow Mountains. Who keeps the precepts? Who breaks them? Who is a true monk? Who is a monk in name only? Only one with divine sight can tell them apart. Mahakashyapa, if a lay follower knows that a certain monk is a precept-breaker, they should not give to him, bow to him, or make offerings to him. If they know that a person accepts and stores the eight improper things, they likewise should not give them what they need, bow to them, or make offerings to them. If within the community there are precept-breakers, one should not show respect and pay homage just because they wear the monk's robe."

迦葉菩薩復白佛言：「世尊！善哉，善哉。如來所說真實不虛，我當頂受。譬如金剛，珍寶異物，如佛所說，是諸比丘當依四法。何等為四？依法不依人，依義不依語，依智不依識，依了義經不依不了義經。如是四法，應當證知非四種人。」

> Mahakashyapa Bodhisattva again addressed the Buddha: "World-Honored One, excellent, excellent! What the Tathagata has spoken is true and not false; I will receive it with utmost reverence. It is like a diamond among precious treasures. As the Buddha has taught, these monks should rely on the Four Reliances. What are the four? Rely on the Dharma, not on the person; rely on the meaning, not on the words; rely on wisdom, not on ordinary consciousness; rely on the definitive teachings, not on the provisional teachings. These four reliances should be personally realized and known—they are not four kinds of people."

佛言：「善男子！依法者，即是如來大般涅槃，一切佛法即是法性，是法性者即是如來，是故如來常住不變。若復有言如來無常，是人不知、不見法性。若不知見是法性者，不應依止。如上所說，四人出世護持法者，應當證知而為依止。何以故？是人善解如來微密深奧藏故，能知如來常住不變，若言如來無常變易，無有是處。如是四人即名如來。何以故？是人能解如來密語及能說故。若有人能了知如來甚深密藏，及知如來常住不變，如是之人，若為利養說言如來是無常者，無有是處。如是之人尚可依止，何況不依是四人也？依法者即是法性，不依人者即是聲聞，法性者即是如來，聲聞者即是有為，如來者，即是常住，有為者即是無常。善男子！若人破戒為利養故，說言如來無常變易，如是之人所不應依。善男子！是名定義。

> The Buddha said: "Good man! To rely on the Dharma means to rely on the Tathagata's great Parinirvana. All Buddha-Dharmas are the Dharma-nature, and the Dharma-nature is the Tathagata. Therefore, the Tathagata is eternal and unchanging. If someone says the Tathagata is impermanent, that person does not know and does not see the Dharma-nature. If one does not know and does not see this Dharma-nature, one should not rely on such a person. As stated above, the four kinds of people who appear in the world to protect and uphold the Dharma should be recognized and relied upon. Why? Because these people thoroughly understand the Tathagata's subtle, secret, and profound treasury, and they know that the Tathagata is eternal and unchanging. If someone says the Tathagata is impermanent and subject to change, such a statement is impossible. These four kinds of people are themselves called Tathagata. Why? Because they can understand the Tathagata's secret words and can explain them. If someone can fully understand the Tathagata's profoundly secret treasury and knows that the Tathagata is eternal and unchanging, it is impossible that such a person would say the Tathagata is impermanent for the sake of gaining offerings. Such a person is still worth relying upon—how much more so should one rely on these four kinds of people? To rely on the Dharma is to rely on the Dharma-nature. Not relying on persons refers to the Shravakas. The Dharma-nature is the Tathagata. The Shravaka is conditioned. The Tathagata is eternal. The conditioned is impermanent. Good man! If a person breaks the precepts and, for the sake of gaining offerings, says that the Tathagata is impermanent and subject to change, one should not rely on such a person. Good man! This is called the definitive meaning."

「依義不依語者，義者名曰覺了，覺了義者名不羸劣，不羸劣者名曰滿足，滿足義者名曰如來常住不變、如來常住不變義者即是法常，法常義者即是僧常，是名依義不依語也。何等語言所不應依？所謂諸論、綺飾文辭。如佛所說無量諸經，貪求無厭，多姦諛諂，詐現親附，現相求利，經理白衣為其執役，又復唱言：『佛聽比丘畜諸奴婢、不淨之物，金銀珍寶、穀米倉庫、牛羊象馬，販賣求利，於飢饉世憐愍子故，聽諸比丘儲貯陳宿，手自作食，不受而噉。』如是等語所不應依。

> To rely on the meaning and not on the words: "meaning" here refers to understanding. When you understand the meaning, you are not deficient. Not being deficient means being complete. The meaning of completeness is that the Tathagata is eternal and unchanging. The meaning of the Tathagata being eternal and unchanging is that the Dharma is eternal. The meaning of the Dharma being eternal is that the Sangha is eternal. This is what is meant by relying on the meaning and not on the words. What kind of words should not be relied upon? They are treatises and flowery, ornamental writing. For example, though the Buddha spoke countless sutras, some crave without ever being satisfied, are full of flattery and deceit, pretend to be close and friendly, put on appearances to seek gain, manage affairs for laypeople and act as their servants, and further proclaim: "The Buddha permitted monks to keep slaves and servants, to hold impure things, gold, silver, and precious jewels, granaries of grain and rice, cattle, sheep, elephants, and horses, and to trade for profit. In times of famine, out of compassion for their children, he allowed monks to store up old provisions, to prepare food with their own hands, and to eat without having received it as an offering." Words such as these should not be relied upon.

「依智不依識者，所言智者即是如來。若有聲聞，不能善知如來功德，如是之識不應依止。若知如來即是法身，如是真智所應依止。若見如來方便之身，言是陰界諸入所攝，食所長養，亦不應依，是故知識不可依止。若復有人作是說者，及其經書亦不應依。

> When it comes to relying on wisdom and not on consciousness: the "wisdom" being spoken of here is the Tathagata himself. If a voice-hearer cannot truly understand the Tathagata's merits, then that kind of consciousness should not be relied upon. But if one knows that the Tathagata is the Dharma body, that is true wisdom, and that is what should be relied upon. If someone sees the Tathagata's skillful means body and says it is included among the aggregates, elements, and sense fields, and is nourished by food, that also should not be relied upon. Therefore, know that consciousness cannot be relied upon. If anyone speaks in this way, neither they nor their scriptures should be relied upon.

「依了義經，不依不了義經。不了義經者，謂聲聞乘，聞佛如來深密藏處，悉生疑怪，不知是藏出大智海，猶如嬰兒無所別知，是則名為不了義也。

> Rely on the sutras of definitive meaning, not on those of provisional meaning. What are the sutras of provisional meaning? They are the teachings of the Shravaka vehicle. When its followers hear of the profound and hidden treasury of the Tathagata, they are filled with doubt and bewilderment, not understanding that this treasury flows from the great ocean of wisdom. They are like infants who know nothing at all. This is what is meant by provisional meaning.

「了義者名為菩薩，真實智慧隨於自心，無礙大智，猶如大人無所不知，是名了義。又聲聞乘名不了義；無上大乘乃名了義。若言如來無常變易名不了義；若言如來常住不變是名了義。聲聞所說應證知者名不了義；菩薩所說應證知者名為了義。若言如來食所長養，是不了義；若言常住不變易者，是名了義。若言如來入於涅槃，如薪盡火滅，名不了義；若言如來入法性者，是名了義。聲聞乘法則不應依。何以故？如來為欲度眾生故，以方便力說聲聞乘，猶如長者教子半字。善男子！聲聞乘者猶如初耕，未得果實，如是名為不了義也，是故不應依聲聞乘。大乘之法則應依止。何以故？如來為欲度眾生故，以方便力說於大乘，是故應依，是名了義。如是四依應當證知。

> What is definitive in meaning? It is called Bodhisattva. True wisdom follows one's own mind; unobstructed great wisdom is like a great person who knows all things — this is called definitive meaning. Also, the Śrāvaka Vehicle is called non-definitive meaning; the supreme Great Vehicle alone is called definitive meaning. If one says the Tathāgata is impermanent and subject to change, this is non-definitive meaning; if one says the Tathāgata is eternal and unchanging, this is definitive meaning. What the Śrāvakas teach as worthy of realization is called non-definitive meaning; what the Bodhisattvas teach as worthy of realization is called definitive meaning. If one says the Tathāgata is nourished by food, this is non-definitive meaning; if one says he is eternal and unchanging, this is definitive meaning. If one says the Tathāgata enters Nirvana like a fire going out when the fuel is exhausted, this is non-definitive meaning; if one says the Tathāgata enters the Dharmatā, this is definitive meaning. The teachings of the Śrāvaka Vehicle should not be relied upon. Why? Because the Tathāgata, wishing to save sentient beings, taught the Śrāvaka Vehicle through the power of skillful means, just as an elder teaches his child half a word. Good man! The Śrāvaka Vehicle is like the first plowing, not yet obtaining fruit — this is called non-definitive meaning; therefore one should not rely on the Śrāvaka Vehicle. The teachings of the Great Vehicle should be relied upon. Why? Because the Tathāgata, wishing to save sentient beings, taught the Great Vehicle through the power of skillful means; therefore one should rely on it — this is called definitive meaning. These Four Reliances should be understood.

「復次依義者，義名質直，質直者名曰光明，光明者名不羸劣，不羸劣者名曰如來。又光明者名為智慧，質直者名為常住，如來常者名為依法，法者名常，亦名無邊、不可思議、不可執持、不可繫縛而亦可見；若有說言不可見者，如是之人所不應依，是故依法不依於人。若有人以微妙之語，宣說無常，如是之言所不應依，是故依義不依於語。依智者，眾僧是常，無為不變，不畜八種不淨之物，是故依智不依於識。若有說言，識作識受，無和合僧。何以故？夫和合者名無所有，無所有者云何言常？是故此識不可依止。依了義者，了義者名為知足，終不詐現威儀清白、憍慢自高，貪求利養，亦於如來隨宜方便所說法中不生執著，是名了義。若有能住如是等中，當知是人，則為已得住第一義，是故名為依了義經。

> "Furthermore, relying on the meaning: 'meaning' refers to straightforwardness; straightforwardness is called brightness; brightness means not being weak or inferior; not being weak or inferior is called the Tathagata. Also, brightness means wisdom; straightforwardness means permanence. The Tathagata's permanence is called relying on the Dharma; the Dharma is called permanent, and is also called boundless, inconceivable, ungraspable, unfetterable, and yet visible. If someone says it is invisible, such a person should not be relied upon. Therefore, rely on the Dharma and not on the person. If someone uses subtle and wonderful words to teach impermanence, such words should not be relied upon. Therefore, rely on the meaning and not on the words. Relying on wisdom: the Sangha is permanent, unconditioned and unchanging, and does not keep the eight kinds of impure things. Therefore, rely on wisdom and not on consciousness. If someone says that consciousness creates and consciousness receives, and that there is no harmonious Sangha—why? Because 'harmonious' means having nothing, and what has nothing—how can it be called permanent? Therefore, this consciousness cannot be relied upon. Relying on the definitive meaning: the definitive meaning means contentment, never deceptively displaying dignified purity, never being arrogant and elevating oneself, never greedily seeking gain and offerings, and also not clinging to what the Tathagata teaches in accord with circumstances and skillful means. This is called the definitive meaning. If someone can abide in such things, know that this person has already attained the ultimate truth. Therefore, it is called relying on the sutras of definitive meaning."

「不依不了義，不了義者如經中說，一切燒燃、一切無常、一切皆苦、一切皆空、一切無我，是名不了義。何以故？以不能了如是義故，令諸眾生墮阿鼻獄。所以者何？以取著故，於義不了。一切燒者，謂如來說涅槃亦燒；一切無常者，涅槃亦無常；苦空無我，亦復如是。是故名為不了義經，不應依止。善男子！若有人言如來憐愍一切眾生，善知時宜，以知時故，說輕為重，說重為輕。如來觀知所有弟子，有諸檀越供給所須、令無所乏，如是之人，佛則不聽受畜奴婢、金銀財寶、販賣市易、不淨物等。若諸弟子無有檀越供給所須，時世飢饉，飲食難得，為欲建立護持正法，我聽弟子受畜奴婢、金銀車乘、田宅穀米、賣易所須，雖聽受畜如是等物，要當淨施篤信檀越。如是四法所應依止。若有戒律、阿毘曇、修多羅不違是四，亦應依止。若有說言，有時非時，有能護法不能護法，如來悉聽一切比丘，受畜如是不淨物者，如是之言不應依止。若有戒律、阿毘曇、修多羅中，有同是說，如是三分亦不應依。我為肉眼諸眾生等，說是四依，終不為於有慧眼者。是故我今說是四依，法者即是法性，義者即是如來常住不變，智者了知一切眾生悉有佛性，了義者了達一切大乘經典。」

> "Do not rely on teachings of incomplete meaning. Teachings of incomplete meaning are, as stated in the sutras: all is burning, all is impermanent, all is suffering, all is empty, all is without self — these are called teachings of incomplete meaning. Why? Because people cannot understand such meanings, and this causes sentient beings to fall into the Avici Hell. Why is that? Because of attachment and grasping, they fail to understand the meaning. 'All is burning' means the Tathagata teaches that even Nirvana burns; 'all is impermanent' means even Nirvana is impermanent; 'suffering, emptiness, and non-self' are the same. Therefore these are called sutras of incomplete meaning, and one should not rely on them. Good son! If someone says the Tathagata has compassion for all sentient beings and knows well the proper time and circumstance — because he knows the time, he speaks of the light as heavy and the heavy as light. The Tathagata observes and knows that among his disciples, some have benefactors who supply all they need so that they lack nothing. For such people, the Buddha does not permit them to keep slaves, gold, silver, and treasures, to engage in trade and commerce, or to possess impure things. But if disciples have no benefactors to supply their needs, and in times of famine food and drink are hard to obtain, then in order to establish and protect the true Dharma, I permit disciples to keep slaves, gold, silver, carriages, fields, houses, grain and rice, and to trade for what they need. Even though I permit them to keep such things, they must be given as pure offerings by faithful benefactors. These four principles are what one should rely upon. If any Vinaya, Abhidharma, or Sutra does not contradict these four, one should also rely upon them. But if someone says that the Tathagata permits all monks, whether it is the right time or not, whether they can protect the Dharma or not, to keep such impure things — such words should not be relied upon. If in any Vinaya, Abhidharma, or Sutra there is a similar statement, these three divisions should also not be relied upon. I teach these Four Reliances for sentient beings with ordinary fleshly eyes, never for those who possess the eye of wisdom. Therefore I now teach these Four Reliances. The Dharma itself is the nature of reality; the meaning is that the Tathagata is eternal and unchanging; the wise understand that all sentient beings possess the Buddha-nature; and teachings of complete meaning are those that fully comprehend all the great Mahayana sutras."

## 大般涅槃經卷第六

> The Great Nirvana Sutra, Volume 6