---
title: "大般涅槃經 · 1"
description: "大般涅槃经是北凉时期著名译经师昙无谶所译的重要佛教经典，属于大乘涅槃部经典。该经主要阐述佛陀入灭前的最后教法，核心思想包括佛性论、常乐我净、涅槃四德等大乘佛教重要思想。经文详细记载了佛陀涅槃前后的经过，并系统论述了一切众生皆有佛性、皆能成佛的理论。此经在中国佛教史上影响深远，为天台宗、华严宗等宗派的重要理论依据，对汉传佛教的发展产生了重大影响。昙无谶译本语言优美流畅，是研究大乘佛教思想的重要文献。"
url: "https://rushiwowen.co/en/r/cm9w3j3oh02p1js0v66g7dl8i"
---

### 大般涅槃經聖行品第七之一

> Mahaparinirvana Sutra, Chapter on the Holy Practices, Part Seven, Section One

爾時佛告迦葉菩薩：「善男子！菩薩摩訶薩應當於是大般涅槃經，專心思惟五種之行。何等為五？一者聖行、二者梵行、三者天行、四者嬰兒行、五者病行。善男子！菩薩摩訶薩常當修習是五種行，復有一行是如來行，所謂大乘大涅槃經。迦葉！云何菩薩摩訶薩所修聖行？菩薩摩訶薩若從聲聞、若從如來，得聞如是大涅槃經，聞已生信，信已應作如是思惟：『諸佛世尊有無上道，有大正法，大眾正行，復有方等大乘經典。我今當為愛樂貪求大乘經故，捨離所愛妻子、眷屬、所居舍宅、金銀珍寶、微妙瓔珞、香花伎樂、奴婢僕使、男女大小、象馬車乘、牛羊鷄犬、猪豕之屬。』復作是念：『居家迫迮，猶如牢獄，一切煩惱由之而生。出家寬曠，猶如虛空，一切善法因之增長。若在家居，不得盡壽淨修梵行，我今應當剃除鬚髮，出家學道。』作是念已，我今定當出家修學無上正真菩提之道。菩薩如是欲出家時，天魔波旬生大苦惱，言是菩薩復當與我興大戰諍。善男子！如是菩薩何處當復與人戰諍？是時菩薩即至僧坊，若見如來及佛弟子，威儀具足諸根寂靜，其心柔和，清淨寂滅，即至其所而求出家，剃除鬚髮，服三法衣。既出家已，奉持禁戒，威儀不缺，進止安詳，無所觸犯。乃至小罪，心生怖畏，護戒之心，猶如金剛。

> At that time, the Buddha said to the Bodhisattva Kāśyapa: "Good son! A Bodhisattva Mahāsattva should single-mindedly contemplate and practice five kinds of conduct regarding this Mahāparinirvāṇa Sūtra. What are the five? First, the Noble Conduct; second, the Pure Conduct; third, the Heavenly Conduct; fourth, the Childlike Conduct; fifth, the Sick Person's Conduct. Good son! A Bodhisattva Mahāsattva should always cultivate these five kinds of conduct. Furthermore, there is one conduct that is the Tathāgata's Conduct, namely the Great Vehicle's Great Nirvana Sūtra. Kāśyapa, what is the Noble Conduct that a Bodhisattva Mahāsattva cultivates? When a Bodhisattva Mahāsattva hears this Great Nirvana Sūtra, whether from a voice-hearer or from the Tathāgata, and upon hearing it gives rise to faith, then after giving rise to faith, they should think thus: 'The World-Honored Buddhas possess the unsurpassed Way, the great true Dharma, the great assembly's correct practice, and also the Vaipulya Great Vehicle scriptures. For the sake of loving and earnestly seeking the Great Vehicle scriptures, I shall now renounce my beloved wife, children, relatives, dwelling place, house, gold, silver, jewels, fine necklaces, incense, flowers, music, servants, male and female attendants, elephants, horses, carriages, oxen, sheep, chickens, dogs, pigs, and such things.' Furthermore, they think: 'Life at home is confining, like a prison; all afflictions arise from it. The life of leaving home is vast and open, like empty space; all wholesome dharmas increase because of it. If I remain at home, I cannot purely cultivate the holy life for my entire lifespan. I should now shave off my hair and beard, leave home, and study the path.' Having thought this, they resolve: 'I will certainly leave home and cultivate the unsurpassed, true, and right path of enlightenment.' When a Bodhisattva thus wishes to leave home, the demon king Pāpīyas becomes greatly distressed, saying, 'This Bodhisattva will again wage a great battle with me.' Good son! Where would such a Bodhisattva ever again engage in battle with others? At that time, the Bodhisattva goes to the monastic quarters. If they see the Tathāgata or the Buddha's disciples, with dignified deportment, their faculties tranquil, their minds gentle, pure, and serene, they go before them and seek to leave home. They shave off their hair and beard and don the three monastic robes. Having left home, they uphold the precepts. Their deportment is without fault; their movements and stillness are calm and composed, without any transgression. Even regarding minor offenses, their mind feels fear and dread. Their mind that protects the precepts is like a diamond."

「善男子！譬如有人帶持浮囊，欲渡大海。爾時海中有一羅剎，即從其人乞索浮囊。其人聞已即作是念：『我今若與必定沒死。』答言：『羅剎！汝寧殺我，浮囊叵得。』羅剎復言：『汝若不能全與我者，見惠其半。』是人猶故不肯與之。羅剎復言：『汝若不肯惠我半者，幸願與我三分之一。』是人不肯。羅剎復言：『若不能者，當施手許。』是人不肯。羅剎復言：『汝今若復不能與我如手許者，我今飢窮，眾苦所逼，願當濟我如微塵許。』是人復言：『汝今所索，誠復不多，然我今日方當渡海，不知前途近遠如何？若與汝者，氣當漸出，大海之難，何由得過？脫能中路，沒水而死。』善男子！菩薩摩訶薩護持禁戒，亦復如是，如彼渡人護惜浮囊。

> “Good man! Consider a person who carries a buoyant bag, wishing to cross the great sea. At that time, a rakshasa in the sea approaches that person and begs for the bag. Hearing this, the person thinks: ‘If I give it away now, I will surely drown and die.’ So he replies: ‘Rakshasa! You might as well kill me, but you cannot have the bag.’ The rakshasa then says: ‘If you cannot give me the whole thing, then kindly grant me half.’ Still, the person refuses to give it. The rakshasa speaks again: ‘If you are unwilling to give me half, then I beg you to give me a third.’ The person still refuses. The rakshasa continues: ‘If you cannot do that, then give me a handful.’ The person refuses once more. The rakshasa then pleads: ‘If you cannot even give me a handful, I am now starving and destitute, tormented by many sufferings. I beg you to aid me with just a speck.’ The person replies: ‘What you ask for now is indeed very little. Yet I am about to cross the sea, and I do not know how far the journey ahead may be. If I give even a speck to you, the air will gradually escape. How then could I survive the perils of the great sea? I would likely drown and die midway.’ Good man! A Bodhisattva Mahasattva upholds the precepts in exactly the same way—just as that traveler guarded and cherished the buoyant bag.”

「菩薩如是護戒之時，常有煩惱諸惡羅剎，語菩薩言：『汝當信我，終不相欺，但破四禁，護持餘戒，以是因緣，令汝安隱，得入涅槃。』菩薩爾時應作是言：『我今寧持如是禁戒墮阿鼻獄，終不毀犯而生天上。』煩惱羅剎復作是言：『卿若不能破四禁者，可破僧殘，以是因緣，令汝安隱得入涅槃。』菩薩亦應不隨其語。羅剎復言：『卿若不能犯僧殘者，亦可故犯偷蘭遮罪，以是因緣令汝安隱得入涅槃。』菩薩爾時亦復不隨。羅剎復言：『卿若不能犯偷蘭遮者，可犯捨墮，以是因緣可得安隱入於涅槃。』菩薩爾時亦不隨之。羅剎復言：『卿若不能犯捨墮者，可破波夜提，以是因緣令汝安隱得入涅槃。』菩薩爾時亦不隨之。羅剎復言：『卿若不能犯波夜提者，幸可毀破突吉羅戒，以是因緣可得安隱入於涅槃。』菩薩爾時心自念言：『我今若犯突吉羅罪，不發露者，則不能渡生死彼岸而得涅槃。』菩薩摩訶薩於是微小諸戒律中，護持堅固心如金剛。菩薩摩訶薩持四重禁及突吉羅，敬重堅固，等無差別。菩薩若能如是堅持，則為具足五根諸戒，所謂具足菩薩根本業清淨戒、前後眷屬餘清淨戒、非諸惡覺覺清淨戒、護持正念念清淨戒、迴向阿耨多羅三藐三菩提戒。

> When a Bodhisattva thus upholds the precepts, there will always be troublesome evil demons who say to the Bodhisattva: "You should believe me, I will not deceive you. Just break the four major prohibitions, and uphold the rest of the precepts. By this cause, you will attain peace and enter Nirvana." At that time, the Bodhisattva should reply: "I would rather uphold these precepts and fall into the Avīci Hell, than break them and be reborn in heaven." The troublesome demons then say: "If you cannot break the four major prohibitions, you may break the Saṅghāvaśeṣa offenses. By this cause, you will attain peace and enter Nirvana." The Bodhisattva should also not follow their words. The demons again say: "If you cannot commit the Saṅghāvaśeṣa offenses, you may intentionally commit a Thullaccaya offense. By this cause, you will attain peace and enter Nirvana." At that time, the Bodhisattva again does not follow. The demons again say: "If you cannot commit a Thullaccaya offense, you may commit a Pācittiya offense. By this cause, you may attain peace and enter Nirvana." At that time, the Bodhisattva also does not follow. The demons again say: "If you cannot commit a Pācittiya offense, you may break a Pātayantika precept. By this cause, you will attain peace and enter Nirvana." At that time, the Bodhisattva also does not follow. The demons again say: "If you cannot break a Pātayantika precept, you may as well violate a Dukkaṭa minor rule. By this cause, you may attain peace and enter Nirvana." At that time, the Bodhisattva thinks to himself: "If I now commit a Dukkaṭa offense and do not confess it, then I will not be able to cross over the shore of birth and death and attain Nirvana." The Bodhisattva Mahāsattva, even in these minor rules of discipline, upholds them firmly with a mind like a diamond. The Bodhisattva Mahāsattva regards the four grave prohibitions and the Dukkaṭa minor rules with equal reverence and firmness, without distinction. If a Bodhisattva can uphold them in this way, then he is endowed with the five roots of all precepts: namely, he is endowed with the pure precept of the Bodhisattva's fundamental karma, the pure precept of the remaining associated practices, the pure precept of being free from evil thoughts, the pure precept of guarding right mindfulness, and the precept dedicated to Anuttarā Samyaksaṃbodhi.

「迦葉！是菩薩摩訶薩復有二種戒：一者受世教戒，二者得正法戒。菩薩若受正法戒者終不為惡，受世教戒者，白四羯磨然後乃得。復次善男子！有二種戒：一者性重戒，二者息世譏嫌戒。性重戒者，謂四禁也。息世譏嫌戒者，不作販賣、輕秤小㪷、欺誑於人、因他形勢取人財物、害心繫縛破壞成功、然明而臥、田宅種植、家業坐肆，不畜象馬車乘、牛羊駝驢、鷄犬獼猴、孔雀鸚鵡、共命及拘枳羅、豺狼虎豹、猫狸猪豕及餘惡獸、童男童女、大男大女、奴婢僮僕、金銀琉璃、頗梨真珠、車𤦲馬瑙、珊瑚璧玉、珂貝諸寶、赤銅白鑞、鍮石盂器、𣰽毺㲩𣰆、拘執毦衣、一切穀米、大小麥豆、穈粟稻麻、生熟食具，常受一食不曾再食、若行乞食及僧中食、常知止足不受別請、不食肉不飲酒、五辛能熏悉不食之，是故其身無有臭處，常為諸天一切世人恭敬供養、尊重讚歎，趣足而食終不長受。所受衣服纔足覆身，進止常與三衣鉢具，終不捨離，如鳥二翼。不畜根子、莖子、節子、椄子、子子，不畜寶藏，若金、若銀，飲食、厨庫、衣裳服飾、高廣大床、象牙金床、雜色編織、悉不用坐，不畜一切細軟諸蓆、不坐象薦馬薦、不以細軟上妙衣服用敷床臥，其床兩頭不置二枕，亦不受畜妙好丹枕、安黃木枕。終不觀看象鬪、馬鬪、車鬪、兵鬪、男鬪、女鬪、牛鬪、羊鬪、水牛鷄雉鸚鵡等鬪，亦不故往觀看軍陣，不應故聽吹貝、鼓角、琴瑟箏笛、箜篌歌叫、伎樂之聲，除供養佛。摴蒱圍碁波羅塞戲、師子象鬪、彈碁六愽、拍毱擲石、投壺牽道、八道行成、一切戲笑悉不觀作。終不瞻相手脚面目，不以抓鏡、蓍草、楊枝、鉢盂、髑髏而作卜筮，亦不仰觀虛空星宿，除欲解睡。不作王家往返使命，以此語彼，以彼語此。終不諛諂，邪命自活，亦不宣說王臣盜賊鬪諍、飲食國土、飢饉恐怖、豐樂安隱之事。善男子！是名菩薩摩訶薩息世譏嫌戒。善男子！菩薩摩訶薩堅持如是遮制之戒，與性重戒等無差別。

> Kasyapa! This great bodhisattva also has two kinds of precepts: first, the precepts of worldly teaching; second, the precepts of the true Dharma. A bodhisattva who receives the precepts of the true Dharma will never commit evil. As for receiving the precepts of worldly teaching, one obtains them only after the formal declaration and threefold request. Furthermore, noble one, there are two kinds of precepts: first, the precepts of fundamental gravity; second, the precepts to cease worldly criticism. The precepts of fundamental gravity refer to the four grave offenses. The precepts to cease worldly criticism are: not engaging in buying and selling; not using light weights or small measures to deceive others; not taking others' wealth by relying on another's power; not harboring harmful intent, binding others, or destroying their accomplishments; not lying down with a lamp lit; not owning fields, houses, or plantations; not maintaining a household business or shop; not keeping elephants, horses, carriages, oxen, sheep, camels, donkeys, chickens, dogs, monkeys, peacocks, parrots, the \*jivamjivaka\* bird, the \*kokila\* bird, wolves, tigers, leopards, cats, pigs, or any other vicious beasts; not keeping young boys, young girls, adult men, adult women, slaves, or servants; not hoarding gold, silver, lapis lazuli, crystal, genuine pearls, agate, coral, jade, conch shells, cowries, or any other precious things; not keeping red copper, white tin, brass, bowls, or vessels; not keeping woolen rugs, fine blankets, woolen garments, or any clothing; not storing any grains, such as large or small wheat, beans, millet, rice, or hemp; not keeping utensils for raw or cooked food; always accepting only one meal a day, never a second; whether begging for food or eating in the monastic community, always knowing contentment and not accepting private invitations; not eating meat or drinking alcohol; not consuming the five pungent roots that cause strong odors, so that the body remains free of foul smells; always being respected, offered to, honored, and praised by all devas and worldly people; eating only enough to sustain oneself, never taking more; the clothing received being just enough to cover the body; always carrying the three robes and alms bowl when going out, never abandoning them, like a bird with its two wings; not storing root seeds, stem seeds, node seeds, grafted seeds, or any other seeds; not hoarding treasures such as gold or silver; not using high, wide beds, ivory beds, gold beds, or beds with multicolored weavings; not keeping any fine, soft mats; not sitting on elephant or horse blankets; not using fine, exquisite clothing to spread on the bed for sleeping; not placing two pillows at both ends of the bed; not accepting or keeping beautifully dyed pillows or yellow wooden pillows; never watching fights between elephants, horses, chariots, soldiers, men, women, oxen, sheep, water buffalo, chickens, quail, parrots, and the like; also not intentionally going to watch military formations; not intentionally listening to the sounds of conch shells, drums, horns, lutes, zithers, flutes, harps, singing, shouting, or musical performances—except when making offerings to the Buddha; not watching or engaging in dice games, chess, board games, lion fights, elephant fights, ball games, stone throwing, arrow pitching, board games, eight-path games, or any kind of amusement; never examining the features of hands, feet, face, or eyes; not using nail mirrors, divination grass, willow branches, alms bowls, or skulls for fortune-telling; also not gazing up at the sky or stars—except to relieve drowsiness; not acting as a messenger going back and forth for kings, conveying words from this one to that one, or from that one to this one; never flattering or deceiving to make a living; also not discussing matters of kings, ministers, thieves, conflicts, food and drink, nations, famines, terrors, prosperity, peace, or security. Noble one, these are called the precepts to cease worldly criticism for a great bodhisattva. Noble one, a great bodhisattva who firmly upholds these restrictive precepts regards them as no different from the precepts of fundamental gravity.

「善男子，菩薩摩訶薩受持如是諸禁戒已，作是願言：『寧以此身投於熾然猛火深坑，終不毀犯過去、未來、現在諸佛所制禁戒，與剎利女、婆羅門女、居士女而行不淨。』復次善男子！菩薩摩訶薩復作是願：『寧以熱鐵周匝纏身，終不敢以破戒之身，受於信心檀越衣服。』復次善男子！菩薩摩訶薩復作是願：『寧以此口吞熱鐵丸，終不敢以毀戒之口，食於信心檀越飲食。』復次善男子！菩薩摩訶薩復作是願：『寧臥此身大熱鐵上，終不敢以破戒之身，受於信心檀越床敷臥具。』復次善男子！菩薩摩訶薩復作是願：『我寧以身受三百鉾，終不敢以毀戒之身，受於信心檀越醫藥。』復次善男子！菩薩摩訶薩復作是願：『寧以此身投熱鐵鑊，不以破戒，受於信心檀越房舍屋宅。』復次善男子！菩薩摩訶薩復作是願：『寧以鐵搥打碎此身，從頭至足令如微塵，不以破戒，受諸剎利婆羅門居士恭敬禮拜。』復次善男子！菩薩摩訶薩復作是願：『寧以熱鐵挑其兩目，不以染心視他好色。』復次善男子！菩薩摩訶薩復作是願：『寧以鐵錐遍身攙刺，不以染心聽好音聲。』復次善男子！菩薩摩訶薩復作是願：『寧以利刀割去其鼻，不以染心貪嗅諸香。』復次善男子！菩薩摩訶薩復作是願：『寧以利刀割裂其舌，不以染心貪著美味。』復次善男子！菩薩摩訶薩復作是願：『寧以利斧斬斫其身，不以染心貪著諸觸。何以故？以是因緣，能令行者墮於地獄、畜生、餓鬼。』迦葉！是名菩薩摩訶薩護持禁戒。菩薩摩訶薩護持如是諸禁戒已，悉以施於一切眾生。以是因緣，願令眾生護持禁戒，得清淨戒、善戒、不缺戒、不析戒、大乘戒、不退戒、隨順戒、畢竟戒，具足成就波羅蜜戒。

> "Good man, when a Bodhisattva Mahasattva has accepted and upholds these precepts, he makes this vow: 'I would rather cast this body into a blazing pit of fire than break the precepts established by the Buddhas of the past, present, and future, and engage in impurity with a woman of the Kshatriya, Brahmin, or householder class.' Furthermore, good man, a Bodhisattva Mahasattva makes this vow: 'I would rather have my body wrapped in red-hot iron than dare to accept robes from faithful donors with a body that has broken the precepts.' Furthermore, good man, a Bodhisattva Mahasattva makes this vow: 'I would rather swallow a red-hot iron ball with this mouth than dare to eat the food and drink of faithful donors with a mouth that has broken the precepts.' Furthermore, good man, a Bodhisattva Mahasattva makes this vow: 'I would rather lie upon a great bed of hot iron than dare to accept the beds, mats, and bedding of faithful donors with a body that has broken the precepts.' Furthermore, good man, a Bodhisattva Mahasattva makes this vow: 'I would rather have this body pierced by three hundred spears than dare to accept medicine from faithful donors with a body that has broken the precepts.' Furthermore, good man, a Bodhisattva Mahasattva makes this vow: 'I would rather cast this body into a cauldron of hot iron than, having broken the precepts, accept houses and dwellings from faithful donors.' Furthermore, good man, a Bodhisattva Mahasattva makes this vow: 'I would rather have this body smashed to dust from head to toe by an iron hammer than, having broken the precepts, accept the reverent bows and prostrations of Kshatriyas, Brahmins, and householders.' Furthermore, good man, a Bodhisattva Mahasattva makes this vow: 'I would rather have my two eyes gouged out with hot iron than look upon beautiful forms with a lustful mind.' Furthermore, good man, a Bodhisattva Mahasattva makes this vow: 'I would rather have my entire body stabbed with iron awls than listen to pleasing sounds with a lustful mind.' Furthermore, good man, a Bodhisattva Mahasattva makes this vow: 'I would rather have my nose cut off with a sharp knife than greedily smell various fragrances with a lustful mind.' Furthermore, good man, a Bodhisattva Mahasattva makes this vow: 'I would rather have my tongue split with a sharp knife than greedily savor delicious flavors with a lustful mind.' Furthermore, good man, a Bodhisattva Mahasattva makes this vow: 'I would rather have my body chopped with a sharp axe than greedily indulge in various tactile pleasures with a lustful mind. Why? Because such causes and conditions can lead the practitioner to fall into the hells, the animal realm, or the realm of hungry ghosts.' Kashyapa, this is called a Bodhisattva Mahasattva's protection and upholding of the precepts. Having protected and upheld these precepts, the Bodhisattva Mahasattva dedicates them entirely to all beings. Through this cause and condition, he vows that all beings may protect and uphold the precepts, attaining the pure precepts, the wholesome precepts, the unbroken precepts, the undivided precepts, the Mahayana precepts, the irreversible precepts, the harmonious precepts, the ultimate precepts, and the perfectly accomplished precepts of the paramitas."

「善男子！菩薩摩訶薩修持如是清淨戒時，即得住於初不動地。云何名為不動地耶？菩薩住是不動地中，不動、不墮、不退、不散。善男子！譬如須彌山，旋藍猛風不能令動、墮落退散。菩薩摩訶薩住是地中，亦復如是，不為色聲香味所動，不墮地獄、畜生、餓鬼，不退聲聞辟支佛地，不為異見邪風所散而作邪命。復次善男子！又復動者，不為貪欲恚癡所動；又復墮者，不墮四重；又復退者，不退戒還家；又復散者，不為違逆大乘經者之所散壞。復次善男子！菩薩摩訶薩亦復不為諸煩惱魔之所傾動，不為陰魔所墮，乃至坐於道場菩提樹下，雖有天魔，不能令其退於阿耨多羅三藐三菩提，亦復不為死魔所散。善男子！是名菩薩摩訶薩修習聖行。

> "Virtuous one! When a bodhisattva-mahāsattva cultivates and upholds such pure precepts, he attains abiding in the First Immovable Ground. What is called the Immovable Ground? The bodhisattva abiding in this Immovable Ground is unmoved, does not fall, does not regress, and is not scattered. Virtuous one! It is like Mount Sumeru: even a violent, swirling gale cannot cause it to move, to fall, to regress, or to scatter. The bodhisattva-mahāsattva abiding in this ground is also like this: he is not moved by forms, sounds, scents, tastes, or tangibles; he does not fall into the hells, the animal realm, or the realm of hungry ghosts; he does not regress to the level of a śrāvaka or a pratyekabuddha; and he is not scattered by the heterodox winds of wrong views to engage in wrong livelihood. Furthermore, virtuous one! As for being 'unmoved': he is not moved by greed, hatred, or delusion. As for 'not falling': he does not fall into the four grave offenses. As for 'not regressing': he does not regress by abandoning the precepts and returning to household life. As for 'not being scattered': he is not scattered or destroyed by those who oppose the Mahāyāna sutras. Furthermore, virtuous one! The bodhisattva-mahāsattva is also not toppled by the demon of afflictions, nor does he fall due to the demon of the aggregates. Even when seated at the site of enlightenment beneath the Bodhi tree, though the demon of the heavens may be present, he cannot cause him to regress from Anuttarā Samyaksaṃbodhi, nor is he scattered by the demon of death. Virtuous one! This is called the bodhisattva-mahāsattva cultivating the practice of the noble ones."

「善男子！云何名為聖行？聖行者，佛及菩薩之所行故，故名聖行。以何等故，名佛菩薩為聖人耶？如是等人有聖法故，常觀諸法性空寂故，以是義故，故名聖人。有聖戒故，復名聖人。有聖定慧故，故名聖人。有七聖財，所謂信、戒、慚、愧、多聞、智慧、捨離，故名聖人。有七聖覺故，故名聖人。以是義故，復名聖行。

> "Virtuous man, what is meant by the 'Noble Practice'? It is called the Noble Practice because it is the practice followed by Buddhas and Bodhisattvas. Why are Buddhas and Bodhisattvas called noble beings? Such individuals possess noble qualities because they constantly contemplate the nature of all phenomena as empty and tranquil; for this reason, they are called noble beings. They possess noble precepts, thus they are called noble beings. They possess noble concentration and wisdom, thus they are called noble beings. They possess the seven noble treasures: faith, precepts, shame, remorse, learning, wisdom, and renunciation, thus they are called noble beings. They possess the seven factors of enlightenment, thus they are called noble beings. For these reasons, it is also called the Noble Practice."

## 大般涅槃經卷第十一

> Mahaparinirvana Sutra, Volume 11