---
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/cm9w3j3su02pejs0voesg96ys"
---

## 大般涅槃經卷第十二

> Mahāparinirvāṇa Sūtra, Volume 12

北涼天竺三藏曇無讖譯

> Translated by Dharmakṣema of Northern Liang

### 聖行品第七之二

> Chapter 7: The Practice of the Sage, Part Two

「復次善男子！菩薩摩訶薩聖行者，觀察是身，從頭至足，其中唯有髮毛、爪齒、不淨垢穢、皮肉筋骨、脾腎心肺、肝膽腸胃、生熟二藏、大小便利、涕唾目淚、肪膏腦膜、骨髓膿血、腦胲諸脈。菩薩如是專念觀時，誰有是我？我為屬誰？住在何處？誰屬於我？復作是念：『骨是我耶？離骨是耶？』菩薩爾時除去皮肉，唯觀白骨，復作是念：『骨色相異，所謂青黃、赤白及以鴿色，如是骨相亦復非我，何以故？我者亦非青黃、赤白及以鴿色。』菩薩繫心作是觀時，即得斷除一切色欲。復作是念：『如是骨者從因緣生，依因足骨以拄踝骨，依因踝骨以拄膊骨，依因膊骨以拄膝骨，依因膝骨以拄髀骨，依因髀骨以拄臗骨，依因臗骨以拄腰骨，依因腰骨以拄脊骨，依因脊骨以拄肋骨，復因脊骨上拄項骨，依因項骨以拄頷骨，依因頷骨以拄牙齒，上有髑髏。復因項骨以拄膊骨，依因膊骨以拄臂骨，依因臂骨以拄腕骨，依因腕骨以拄掌骨，依因掌骨以拄指骨。』菩薩摩訶薩如是觀時，身所有骨，一切分離，得是觀已即斷三欲：一形貌欲，二姿態欲，三細觸欲。

> Furthermore, noble one! When the great bodhisattva, the noble practitioner, contemplates this body from head to foot, they see that within it there is only hair, nails, teeth, impurities, filth, skin, flesh, sinews, bones, spleen, kidneys, heart, lungs, liver, gallbladder, intestines, stomach, the two receptacles for digested and undigested matter, urine, feces, mucus, saliva, tears, fat, grease, brain, membranes, marrow, pus, blood, and the various vessels of the brain. As the bodhisattva focuses their mind on this contemplation, they reflect: Who is this "I"? To whom does this "I" belong? Where does it reside? What belongs to this "I"? They further reflect: "Is the bone the 'I'? Or is the 'I' separate from the bone?" At that time, the bodhisattva sets aside the skin and flesh and contemplates only the bones. They reflect further: "The bones have various colors—blue, yellow, red, white, and the color of a pigeon. Yet this bone, with its colors and characteristics, is also not the 'I.' Why? Because the 'I' is not blue, yellow, red, white, nor the color of a pigeon." When the bodhisattva focuses their mind in this contemplation, they are able to cut off all desire for form. They then reflect: "These bones arise from causes and conditions. The foot bones depend on the ankle bones for support, the ankle bones depend on the shin bones, the shin bones depend on the knee bones, the knee bones depend on the thigh bones, the thigh bones depend on the hip bones, the hip bones depend on the waist bones, the waist bones depend on the spine, the spine depends on the ribs, and the spine also supports the neck bones above. The neck bones depend on the jawbone, the jawbone supports the teeth, and above is the skull. Further, the neck bones support the shoulder bones, the shoulder bones depend on the arm bones, the arm bones depend on the wrist bones, the wrist bones depend on the palm bones, and the palm bones depend on the finger bones." When the great bodhisattva contemplates in this way, all the bones of the body are seen as entirely separate. Having attained this insight, they cut off three kinds of desire: first, desire for physical appearance; second, desire for postures and gestures; and third, desire for subtle tactile sensations.

「菩薩摩訶薩觀青骨時，見此大地，東西南北、四維上下悉皆青相；如青色觀，黃白鴿色，亦復如是。菩薩摩訶薩作是觀時，眉間即出青、黃、赤、白、鴿等色光，是菩薩於是一一諸光明中見有佛像，見已即問：『如此身者，不淨因緣和合共成，云何而得坐起、行住、屈伸、俯仰，視瞬、喘息、悲泣、喜笑？此中無主，誰使之然？』作是問已，光中諸佛忽然不現。復作是念：『或識是我，故使諸佛不為我說。』復觀此識，次第生滅，猶如流水，亦復非我。復作是念：『若識非我，出息入息或能是我。』復作是念：『是出入息，直是風性，而是風性，乃是四大，四大之中何者是我？地性非我，水火風性亦復非我。』復作是念：『此身一切，悉無有我，唯有心風因緣和合，示現種種所作事業，譬如呪力、幻術所作，亦如箜篌，隨意出聲。是故此身如是不淨，假眾因緣和合共成，而於何處生此貪欲？若被罵辱，復於何處而生瞋恚？而我此身，三十六物不淨臭穢，何處當有受罵辱者？若聞其罵，即便思惟，以何音聲而見罵耶？一一音聲不能見罵，若一不能，多亦不能，以是義故，不應生瞋。若他來打，亦應思惟，如是打者從何而生？』復作是念：『因手刀杖，及以我身，故得名打。我今何緣橫瞋於他？乃是我身，自招此咎，以我受是五陰身故。譬如因的則有箭中，我身亦爾，有身有打。我若不忍心則散亂，心若散亂則失正念，若失正念則不能觀善、不善義，若不能觀善、不善義則行惡法，惡法因緣則墮地獄、畜生、餓鬼。』菩薩爾時作是觀已，得四念處，得四念處已，則得住於堪忍地中。菩薩摩訶薩住是地已，則能堪忍貪欲恚癡，亦能堪忍寒熱飢渴、蚊虻蚤虱、暴風惡觸、種種疾疫、惡口罵詈、撾打楚撻，身心苦惱一切能忍，是故名為住堪忍地。」

> When the great Bodhisattva contemplates the blue bones, he sees this entire earth—east, west, south, north, the four intermediate directions, above and below—all appearing blue. Just as with the blue contemplation, so too with the contemplation of yellow, white, and dove-gray colors. While the great Bodhisattva engages in this contemplation, from between his eyebrows emerge lights of blue, yellow, red, white, dove-gray, and other colors. Within each of these lights, the Bodhisattva sees Buddha images. Seeing them, he asks: "This body is formed by the coming together of impure causes and conditions. How then can it sit up, rise, walk, stand, bend, stretch, look down, look up, blink, breathe, weep sorrowfully, or laugh joyfully? There is no master within it—who makes it act so?" After asking this, the Buddha images in the light suddenly vanish. He then thinks: "Perhaps consciousness is the self, and that is why the Buddhas do not explain it to me." He further contemplates this consciousness, seeing it arise and cease moment by moment, like flowing water—this too is not the self. He then thinks: "If consciousness is not the self, perhaps the incoming and outgoing breath is the self." Again he reflects: "This incoming and outgoing breath is merely the nature of wind, and this wind nature belongs to the four great elements. Among the four great elements, which one is the self? The earth element is not the self; the water, fire, and wind elements are likewise not the self." He further reflects: "In this entire body, there is no self to be found. It is only the mind-wind, through causes and conditions coming together, that manifests all kinds of actions and activities—like the effects of a spell, like magical illusions, or like a konghou lute producing sounds according to the player's will. Therefore, this body is impure like this, falsely formed by the assembly of causes and conditions. And yet, where does this desire arise? If insulted and abused, where does this anger arise? And this body of mine, composed of thirty-six impure, foul, and filthy substances—where could there be someone who receives insults? If I hear an insult, I should consider: through what sound is the insult perceived? Each individual sound cannot convey an insult; if one cannot, many cannot either. For this reason, anger should not arise. If others strike me, I should also consider: from where does this striking arise?" He further reflects: "It is because of hands, weapons, sticks, and this body of mine that striking is said to occur. Why should I wrongly direct anger at others? It is actually my own body that invites this fault, because I have taken on this aggregate-body of the five skandhas. It is like having a target that attracts arrows; my body is just the same—having a body invites striking. If I do not endure, my mind becomes scattered. If the mind is scattered, I lose right mindfulness. If I lose right mindfulness, I cannot discern what is wholesome and unwholesome. If I cannot discern what is wholesome and unwholesome, I will perform unwholesome deeds. Through the cause and condition of unwholesome deeds, I will fall into hell, the animal realm, or the realm of hungry ghosts." At that time, having contemplated thus, the Bodhisattva attains the Four Foundations of Mindfulness. Having attained the Four Foundations of Mindfulness, he then abides in the Ground of Endurance. Dwelling in this ground, the great Bodhisattva is able to endure desire, anger, and delusion; he is also able to endure cold and heat, hunger and thirst, mosquitoes, gadflies, fleas, and lice, harsh winds and unpleasant contact, all kinds of illnesses, malicious speech and verbal abuse, beatings, whippings, and torment—all physical and mental sufferings he can endure. Therefore, it is called abiding in the Ground of Endurance.

迦葉菩薩摩訶薩白佛言：「世尊！菩薩未得住不動地，淨持戒時，頗有因緣，得破戒不？」

> The Bodhisattva Mahasattva Kasyapa addressed the Buddha, saying: "World-Honored One, before a bodhisattva has attained the immovable stage and is still upholding pure precepts, could there be any circumstance under which they might break the precepts?"

「善男子！有菩薩未得住不動地，有因緣故，可得破戒。」

> "Virtuous one, there are bodhisattvas who have not yet attained the Immovable Ground. Under certain circumstances, they may break the precepts."

迦葉敬諾：「何者是耶？」

> Kasyapa respectfully asked, "What is it?"

佛言：「迦葉！若有菩薩知以破戒因緣，則能令人受持愛樂大乘經典，又能令其讀誦通利、書寫經卷、廣為他說、不退轉於阿耨多羅三藐三菩提，為如是故，故得破戒。菩薩爾時應作是念：『我寧一劫若減一劫，墮於阿鼻地獄受罪，要必當令如是之人，不退轉於阿耨多羅三藐三菩提。』迦葉！以是因緣，菩薩摩訶薩得毀淨戒。」

> The Buddha said: "Kāśyapa, if a bodhisattva knows that by breaking the precepts, he can cause others to accept, uphold, delight in the Great Vehicle scriptures, and further enable them to recite them fluently, copy the sutras, widely teach them to others, and not regress from Anuttarā-samyak-saṃbodhi—for such reasons, he may break the precepts. At that time, the bodhisattva should think: 'I would rather fall into the Avīci Hell and suffer for one kalpa or even less, but I must ensure that such a person does not regress from Anuttarā-samyak-saṃbodhi.' Kāśyapa, for this reason, a great bodhisattva may violate the pure precepts."

爾時文殊師利菩薩摩訶薩白佛言：「世尊！若有菩薩，攝取護持如是之人，令不退於菩提之心，為是毀戒；若墮阿鼻，無有是處。」

> At that time, the Bodhisattva Manjushri addressed the Buddha, saying: "World-Honored One! If there is a bodhisattva who accepts, protects, and supports such a person, enabling them not to regress from the mind of enlightenment—this is not a violation of precepts. That such a bodhisattva would fall into Avīci Hell is impossible."

爾時佛讚文殊師利：「善哉，善哉！如汝所說。我念往昔，於此閻浮提作大國王，名曰仙預，愛念敬重大乘經典，其心純善，無有麁惡嫉妬慳悋，口常宣說愛語、善語，身常攝護貧窮、孤獨，布施精進無有休廢。時世無佛、聲聞、緣覺，我於爾時愛樂大乘方等經典，十二年中事婆羅門，供給所須。過十二年施安已訖，即作是言：『師等今應發阿耨多羅三藐三菩提心。』婆羅門言：『大王！菩提之性是無所有，大乘經典亦復如是。大王！云何乃令人物同於虛空？』善男子！我於爾時心重大乘，聞婆羅門誹謗方等，聞已即時斷其命根。善男子！以是因緣，從是已來不墮地獄。善男子！擁護攝持大乘經典，乃有如是無量勢力。

> At that time, the Buddha praised Manjushri: "Excellent, excellent! It is just as you have said. I recall that in the past, in this Jambudvipa, I was a great king named Xianyu. I cherished and revered the Mahayana sutras with a heart of pure goodness, free from harshness, malice, jealousy, or stinginess. My speech was always filled with kind and gentle words, and my actions constantly protected the poor and the lonely. I practiced generosity and diligence without ceasing. At that time, there were no Buddhas, Shravakas, or Pratyekabuddhas in the world. Yet, I loved and delighted in the Mahayana Vaipulya sutras. For twelve years, I served the Brahmins, providing for all their needs. After those twelve years, when the offerings were complete, I said to them: 'Teachers, you should now arouse the mind of Anuttara-samyak-sambodhi.' The Brahmins replied: 'Great King! The nature of Bodhi is non-existent, and so are the Mahayana sutras. Great King, how can you ask us to equate living beings with emptiness?' Good man! At that time, my heart was devoted to the Mahayana. Hearing the Brahmins slander the Vaipulya teachings, I immediately ended their lives. Good man! Because of this cause, from that time onward, I have never fallen into the hell realms. Good man! Protecting and upholding the Mahayana sutras possesses such immeasurable power."

「復次迦葉！又有聖行，所謂四聖諦。苦、集、滅、道，是名四聖諦。迦葉！苦者逼迫相，集者能生長相，滅者寂滅相，道者大乘相。復次善男子！苦者現相，集者轉相，滅者除相，道者能除相。復次善男子！苦者有三相：苦苦相、行苦相、壞苦相；集者二十五有；滅者滅二十五有；道者修戒定慧。復次善男子！有漏法者有二種：有因、有果；無漏法者亦有二種：有因、有果。有漏果者是則名苦，有漏因者則名為集，無漏果者則名為滅，無漏因者則名為道。

> Furthermore, Kasyapa, there is the Noble Path, which is known as the Four Noble Truths. Suffering, its Origin, its Cessation, and the Path—these are called the Four Noble Truths. Kasyapa, Suffering is the nature of oppression; its Origin is the nature of giving rise; its Cessation is the nature of tranquility; and the Path is the nature of the Great Vehicle. Furthermore, noble one, Suffering is the appearance of the present; its Origin is the nature of transformation; its Cessation is the nature of elimination; and the Path is the nature of what can eliminate. Furthermore, noble one, Suffering has three aspects: the suffering of suffering, the suffering of conditioned existence, and the suffering of decay. Its Origin is the twenty-five realms of existence. Its Cessation is the cessation of the twenty-five realms of existence. The Path is the cultivation of morality, concentration, and wisdom. Furthermore, noble one, conditioned phenomena are of two kinds: cause and effect. Unconditioned phenomena are also of two kinds: cause and effect. The effect of conditioned phenomena is called Suffering; the cause of conditioned phenomena is called its Origin. The effect of unconditioned phenomena is called its Cessation; the cause of unconditioned phenomena is called the Path.

「復次善男子！八相名苦，所謂生苦、老苦、病苦、死苦、愛別離苦、怨憎會苦、求不得苦、五盛陰苦。能生如是八苦法者，是名為因。無有如是八法之處，是名為滅。十力、四無所畏、三念處、大悲，是名為道。

> Furthermore, noble one, there are eight aspects known as suffering: the suffering of birth, the suffering of aging, the suffering of illness, the suffering of death, the suffering of separation from loved ones, the suffering of encountering those we dislike, the suffering of not obtaining what we seek, and the suffering of the five aggregates. That which gives rise to these eight kinds of suffering is called the cause. The state where these eight sufferings do not exist is called cessation. The Ten Powers, the Four Fearlessnesses, the Three Mindfulnesses, and Great Compassion—these are called the path.

「善男子！生者出相，所謂五種：一者初出，二者至終，三者增長，四者出胎，五者種類生。何等為老？老有二種：一念念老，二終身老。復有二種：一增長老，二滅壞老，是名為老。云何為病？病謂四大毒蛇，互不調適，亦有二種：一者身病，二者心病。身病有五：一者因水，二者因風，三者因熱，四者雜病，五者客病。客病有四：一者非分強作，二者忘誤墮落，三者刀杖瓦石，四者鬼魅所著。心病亦有四種：一者踊躍，二者恐怖，三者憂愁，四者愚癡。復次善男子！身心之病凡有三種。何等為三？一者業報，二者不得遠離惡對，三者時節代謝。生如是等因緣名字，受分別病。因緣者，風等諸病。名字者，心悶肺脹，上氣咳逆，心驚下痢。受分別者，頭痛目痛、手足等痛，是名為病。何等為死？死者捨所受身。捨所受身亦有二種：一命盡死，二外緣死。命盡死者亦有三種：一者命盡非是福盡，二者福盡非是命盡，三者福命俱盡。外緣死者復有三種：一者非分自害死，二者橫為他死，三者俱死。又有三種死：一放逸死，二破戒死，三壞命根死。何等名為放逸死？若有誹謗大乘方等般若波羅蜜，是名放逸死。何等名為破戒死耶？毀犯去、來、現在諸佛所制禁戒，是名破戒死。何等名為壞命根死？捨五陰身，是名壞命根死。如是名曰死為大苦。

> "Good man! The appearance of birth manifests in five forms: first, initial emergence; second, reaching the end; third, growth and development; fourth, exiting the womb; fifth, birth by kind. What is aging? Aging is of two types: first, aging moment by moment; second, aging throughout a lifetime. There are also two further types: first, aging through growth; second, aging through decay and destruction. This is called aging. What is illness? Illness refers to the four great poisonous serpents—the elements—being out of harmony with one another. It also has two forms: first, physical illness; second, mental illness. Physical illness has five causes: first, due to water; second, due to wind; third, due to heat; fourth, miscellaneous illnesses; fifth, external afflictions. External afflictions are of four kinds: first, forced exertion beyond one's capacity; second, falling due to forgetfulness or error; third, injuries from blades, sticks, tiles, or stones; fourth, afflictions caused by ghosts and spirits. Mental illness also has four kinds: first, agitation; second, fear; third, sorrow; fourth, ignorance. Furthermore, good man! Illnesses of body and mind generally have three causes. What are the three? First, karmic retribution; second, failure to distance oneself from harmful conditions; third, the changing of seasons and the passage of time. From such causes and conditions arise names, and from these arise differentiated illnesses. The causes are illnesses such as those related to wind, etc. The names refer to symptoms like chest tightness, lung distension, labored breathing, coughing, heart palpitations, and diarrhea. Differentiation refers to pains such as headaches, eye pain, and pain in the hands and feet. This is called illness. What is death? Death is the relinquishing of the received body. Relinquishing the received body also has two forms: first, death due to the exhaustion of lifespan; second, death due to external causes. Death due to the exhaustion of lifespan has three types: first, lifespan exhausted but merit not exhausted; second, merit exhausted but lifespan not exhausted; third, both merit and lifespan exhausted. Death due to external causes also has three types: first, unwarranted self-inflicted death; second, untimely death caused by others; third, death involving both. There are also three kinds of death: first, death due to heedlessness; second, death due to breaking precepts; third, death due to the destruction of the life faculty. What is called death due to heedlessness? If one slanders the Mahayana teachings such as the Vaipulya sutras and the Perfection of Wisdom, this is called death due to heedlessness. What is called death due to breaking precepts? Violating the precepts established by past, present, and future Buddhas is called death due to breaking precepts. What is called death due to the destruction of the life faculty? Abandoning the five aggregates body is called death due to the destruction of the life faculty. Thus it is said that death is a great suffering."

「何等名為愛別離苦？所愛之物破壞離散。所愛之物破壞離散，亦有二種：一者人中五陰壞，二者天中五陰壞。如是人天所愛五陰，分別挍計有無量種，是名愛別離苦。何等名為怨憎會苦？所不愛者而共聚集。所不愛者而共聚集，復有三種：所謂地獄、餓鬼、畜生。如是三趣分別挍計有無量種，如是則名怨憎會苦。何等名為求不得苦？求不得苦復有二種：一者所悕望處求不能得，二者多役功力不得果報，如是則名求不得苦。何等名為五盛陰苦？五盛陰苦者，生苦、老苦、病苦、死苦、愛別離苦、怨憎貪苦、求不得苦，是故名為五盛陰苦。

> What is called the suffering of separation from the beloved? It is when what we love is destroyed or scattered apart. This destruction or separation of what we love also has two kinds: first, the five aggregates in the human realm are destroyed; second, the five aggregates in the heavenly realm are destroyed. The five aggregates in the human and heavenly realms that we cherish can be analyzed and counted in countless ways—this is called the suffering of separation from the beloved. What is called the suffering of encountering the hated? It is when what we dislike gathers together with us. This gathering together of what we dislike also has three kinds: namely, the hell realms, the hungry ghost realms, and the animal realms. These three destinies can be analyzed and counted in countless ways—this is then called the suffering of encountering the hated. What is called the suffering of not obtaining what is sought? The suffering of not obtaining what is sought also has two kinds: first, not being able to obtain what one hopes for in a desired situation; second, expending much effort and toil without gaining the expected result. This is then called the suffering of not obtaining what is sought. What is called the suffering of the five clinging aggregates? The suffering of the five clinging aggregates includes: the suffering of birth, the suffering of aging, the suffering of sickness, the suffering of death, the suffering of separation from the beloved, the suffering of encountering the hated, and the suffering of not obtaining what is sought. Therefore, it is called the suffering of the five clinging aggregates.

「迦葉！生之根本，凡有如是七種之苦，老苦乃至五盛陰苦。迦葉！夫衰老者非一切有，佛及諸天一向定無，人中不定或有或無。迦葉！三界受身，無不有生，老不必定，是故一切生為根本。迦葉！世間眾生顛倒覆心，貪著生相，厭患老死。迦葉！菩薩不爾，觀其初生，已見過患。迦葉！如有女人入於他舍，是女端正，顏貌瓌麗，以好瓔珞莊嚴其身。主人見已即便問言：『汝字何等？繫屬於誰？』女人答言：『我身即是功德大天。』主人問言：『汝所至處為何所作？』女人答言：『我所至處，能與種種金銀琉璃、頗梨真珠、珊瑚虎珀、車𤦲馬瑙、象馬車乘、奴婢僕使。』主人聞已，心生歡喜，踴躍無量：『我今福德，故令汝來至我舍宅。』即便燒香散花，供養恭敬禮拜。復於門外更見一女，其形醜陋，衣裳弊壞，多諸垢膩，皮膚皴裂，其色艾白。見已問言：『汝字何等？繫屬誰家？』女人答言：『我字黑闇。』復問：『何故名為黑闇？』女人答言：『我所行處，能令其家所有財寶一切衰秏。』主人聞已，即持利刀，作如是言：『汝若不去，當斷汝命。』女人答言：『汝甚愚癡，無有智慧。』主人問言：『何故名我癡無智慧？』女人答言：『汝舍中者，即是我姊。我常與姊，進止共俱，汝若驅我，亦當驅彼。』主人還入問功德天：『外有一女，云是汝妹。實為是不？』功德天言：『實是我妹，我與此妹，行住共俱，未曾相離。隨所住處，我常作好，彼常作惡，我常利益，彼常作衰。若愛我者，亦應愛彼，若見恭敬，亦應敬彼。』主人即言：『若有如是好惡事者，我俱不用，各隨意去。』是時二女，俱共相將還其所止。爾時主人見其還去，心生歡喜踊躍無量。是時二女復共相隨至一貧家。貧人見已，心生歡喜，即請之言：『從今已去，願汝二人，常住我家。』功德天言：『我等先以為他所驅，汝復何緣俱請我住？』貧人答言：『汝今念我，我以汝故，復當敬彼，是故俱請令住我家。』迦葉！菩薩摩訶薩亦復如是，不願生天，以生當有老病死故，是以俱棄，曾無愛心。凡夫愚人不知老病死等過患，是故貪受生死二法。

> Kāśyapa! The root of birth has seven kinds of suffering such as this: the suffering of old age, and so on, up to the suffering of the five aggregates. Kāśyapa! Aging is not something all beings have. The Buddha and the gods certainly do not have it at all. Among humans, it is uncertain; some have it, some do not. Kāśyapa! All who take on a body within the three realms certainly have birth. Old age, however, is not inevitable. Therefore, birth is the root of all. Kāśyapa! Sentient beings in the world, with minds obscured by delusion, cling to the appearance of birth and detest old age and death. Kāśyapa! Bodhisattvas are not like this. Observing the beginning of birth, they already see its faults. Kāśyapa! It is like a woman who enters another's house. This woman is beautiful, with a lovely face and adorned with fine jewels. Seeing her, the master of the house asks, 'What is your name? To whom do you belong?' The woman replies, 'I am the goddess Merit.' The master asks, 'What do you do when you arrive somewhere?' The woman answers, 'Wherever I go, I can bestow various kinds of gold, silver, lapis lazuli, crystal, pearls, coral, amber, agate, carnelian, elephants, horses, carriages, and servants.' Hearing this, the master's heart is filled with joy and boundless delight: 'It is due to my good fortune that you have come to my home.' He then burns incense, scatters flowers, makes offerings, and pays respectful homage. Then, outside the gate, he sees another woman. Her form is ugly, her clothes are tattered, she is covered in filth, her skin is cracked and wrinkled, and her complexion is pale. Seeing her, he asks, 'What is your name? Whose family do you belong to?' The woman replies, 'My name is Misfortune.' He asks again, 'Why are you called Misfortune?' The woman answers, 'Wherever I go, I cause all the wealth and treasures of that household to decline and be exhausted.' Hearing this, the master takes up a sharp knife and says, 'If you do not leave, I will take your life.' The woman replies, 'You are very foolish and lack wisdom.' The master asks, 'Why do you call me foolish and lacking wisdom?' The woman says, 'The one in your house is my elder sister. I am always together with my sister; we come and go as one. If you drive me away, you should drive her away too.' The master goes back inside and asks the goddess Merit, 'There is a woman outside who says she is your younger sister. Is this true?' The goddess Merit says, 'She is indeed my sister. I and this sister are always together; we have never been separated. Wherever we dwell, I always bring good, and she always brings misfortune. I always bring benefit, and she always brings decline. If you love me, you should love her too. If you show respect to me, you should respect her too.' The master then says, 'If there are such good and bad things, I want neither. Each of you may go as you please.' At that time, the two women went together back to where they came from. Seeing them leave, the master felt joyful and delighted. Then the two women went together to a poor man's house. Seeing them, the poor man felt joyful and immediately invited them, saying, 'From now on, I wish for both of you to always dwell in my home.' The goddess Merit said, 'We were just driven away by someone else. Why are you inviting both of us to stay?' The poor man answered, 'Since you think of me, and because of you, I will also respect her. Therefore, I invite you both to dwell in my home.' Kāśyapa! The great bodhisattvas are also like this. They do not wish for birth in the heavens, because birth entails old age, sickness, and death. Therefore, they reject both, without any attachment. Ordinary foolish people do not know the faults of old age, sickness, and death, and so they greedily accept the two states of birth and death.

「復次迦葉！如婆羅門幼稚童子，為飢所逼，見人糞中有菴羅果即便取之。有智見已，呵責之言：『汝婆羅門，種姓清淨，何故取是糞中穢果？』童子聞已，赧然有愧，即答之言：『我實不食，為欲洗淨，還棄捨之。』智者語言：『汝大愚癡，若還棄者，本不應取。』善男子！菩薩摩訶薩亦復如是，於此生分，不受不捨，如彼智者呵責童子。凡夫之人欣生惡死，如彼童子取果還棄。

> Furthermore, Kasyapa, it is like a young Brahmin boy, driven by hunger, who sees an amra fruit in human excrement and picks it up. A wise person sees this and scolds him, saying: 'You are a Brahmin, of pure lineage; why are you picking up this filthy fruit from the excrement?' Hearing this, the boy blushes with shame and replies: 'I truly will not eat it; I intend to wash it clean and then discard it.' The wise person says: 'You are extremely foolish. If you are going to discard it, you should not have picked it up in the first place.' Good man, the Bodhisattva Mahasattva is likewise. Regarding this state of existence, they neither accept nor cling to it, just as the wise person scolded the boy. Ordinary people delight in life and dread death, like that boy who picked up the fruit only to discard it later.

「復次迦葉！譬如四衢道頭，有人器盛滿食，色香味具，而欲賣之。有人遠來飢虛羸乏，見其飯食色香味具，即指之言：『此是何物？』食主答言：『此是上食，色香味具。若食此食，得色得力、能除飢渴、得見諸天；唯有一患，所謂命終。』是人聞已，即作是念：『我今不用色力見天，亦不用死。』即作是言：『食是食已，若命終者，汝今何用於此賣之？』食主答言：『有智之人，終不肯買。唯有愚人不知是事，多與我價，貪而食之。』善男子！菩薩摩訶薩亦復如是，不願生天，得色得力見於諸天。何以故？以其不免諸苦惱故。凡夫愚癡，隨有生處，皆悉貪愛，以其不見老病死故。

> Furthermore, Kashyapa, imagine this: at a crossroads, a person has a vessel filled with food—perfect in color, aroma, and flavor—and is trying to sell it. A traveler arrives from afar, weary and famished, and seeing the food’s excellent color, aroma, and flavor, points to it and asks, “What is this?” The food seller replies, “This is the finest food, perfect in color, aroma, and flavor. If you eat it, you will gain strength and vitality, satisfy your hunger and thirst, and even be able to see the heavenly realms. There is only one drawback: it leads to death.” Hearing this, the traveler thinks, “I have no need for strength, vitality, or seeing the heavens, nor do I wish to die.” So he says, “If eating this food leads to death, why are you selling it here?” The seller answers, “A wise person would never buy it. Only the foolish, unaware of the consequences, would pay a high price out of greed and consume it.” Good man, it is the same with the great bodhisattvas. They do not seek rebirth in the heavens, nor do they crave the strength, vitality, or visions of the celestial realms. Why? Because even there, suffering and afflictions are not escaped. Ordinary beings, in their ignorance, cling greedily to any state of existence, for they do not truly see old age, sickness, and death.

「復次善男子！譬如毒樹，根亦能殺，莖亦能殺，皮花果實悉亦能殺。善男子！二十五有受生之處，所受五陰，亦復如是，一切能殺。復次迦葉！譬如糞穢，多少俱臭。善男子！生亦如是，設壽八萬，下至十歲，俱亦受苦。復次迦葉！譬如嶮岸，上有草覆，於彼岸邊，多有甘露。若有食者，壽天千年，永除諸病，安隱快樂。凡夫愚人，貪其味故，不知其下有大深坑，即前欲取，不覺脚跌，墮坑而死。智者知已，捨離遠去。善男子！菩薩摩訶薩亦復如是，尚不欲受天上妙食，況復人中？凡夫之人乃於地獄吞噉鐵丸，況復人天，上妙餚饌而不能食？迦葉！以如是喻，及餘無量無邊譬喻，當知是生，實為大苦。迦葉！是名菩薩摩訶薩住於大乘大涅槃經，觀於生苦。

> Furthermore, virtuous one! Consider a poisonous tree: its roots can kill, its trunk can kill, its bark, flowers, and fruits can all kill. Virtuous one! The twenty-five realms of rebirth, with the five aggregates one receives there, are just like this—all of them can kill. Furthermore, Kāśyapa! Just as filth, whether little or much, is equally foul. Virtuous one! So too is birth: whether one lives eighty thousand years or as few as ten, suffering is present all the same. Furthermore, Kāśyapa! Imagine a steep cliff, overgrown with grass, and on the far side of that cliff lies abundant ambrosia. Whoever tastes it will live a thousand years in heaven, free from all illness, abiding in peace and happiness. But ordinary foolish people, craving its flavor, do not realize that below lies a vast, deep pit. As they press forward to take it, their foot slips unnoticed, and they fall into the pit and perish. The wise, knowing this, turn away and keep their distance. Virtuous one! The great bodhisattvas are also like this: they would not even desire the exquisite food of the heavens, much less that of the human realm. Yet ordinary people even swallow iron balls in hell—how could they possibly savor the fine delicacies of humans and gods? Kāśyapa! Through such analogies, and countless other immeasurable metaphors, you should understand that birth is truly a great suffering. Kāśyapa! This is called how the great bodhisattvas, abiding in the Great Nirvana Sutra of the Great Vehicle, contemplate the suffering of birth.

「迦葉，云何菩薩摩訶薩，於是大乘大涅槃經觀於老苦？老者能為咳逆上氣，能壞勇力、憶念進持、盛年快樂、憍慢貢高、安隱自恣，能作背膢、懈怠懶惰，為他所輕。迦葉！譬如池水，蓮花滿中，開敷鮮榮，甚可愛樂，值天降雹，悉皆破壞。善男子！老亦如是，悉能破壞盛壯好色。復次迦葉！譬如國王，有一智臣善知兵法，有敵國王拒逆不順，王遣此臣往討伐之，即便擒獲將來詣王。老亦如是，擒獲壯色，將付死王。復次迦葉！譬如折軸，無所復用，老亦如是無所復用。復次迦葉！如大富家，多有財寶，金銀琉璃、珊瑚虎珀、車𤦲馬瑙。有諸怨賊，若入其家，即能劫奪，悉令空盡。善男子！盛年好色亦復如是，常為老賊之所劫奪。復次迦葉！譬如貧人貪著上膳、細軟衣裳，雖復悕望而不能得。善男子！老亦如是，雖有貪心，欲受富樂，五欲自恣，而不能得。復次迦葉！如陸地龜，心常念水。善男子！人亦如是，既為衰老之所乾枯，心常憶念壯時所受五欲之樂。復次迦葉！猶如秋月，所有蓮花皆為一切之所樂見，及其萎黃，人所惡賤。善男子！盛年壯色，亦復如是，悉為一切之所愛樂，及其老至，眾所惡賤。復次迦葉！譬如甘蔗，既被壓已，滓無復味。善男子！壯年盛色亦復如是，既被老壓，無三種味：一出家味，二讀誦味，三坐禪味。復次迦葉！譬如滿月，夜多光明，晝則不爾。善男子！人亦如是，壯則端嚴，形貌瓌瑋，老則衰羸，形神枯顇。

> Kashyapa, how does a great bodhisattva contemplate the suffering of old age within this Great Nirvana Sutra of the Mahayana? Old age brings coughing and shortness of breath. It destroys vigor, memory, diligence, the joys of youth, pride and arrogance, peace, and self-indulgence. It causes a bent back, idleness, and laziness, making one looked down upon by others. Kashyapa, it is like a pond full of lotuses, blooming fresh and lovely, a delight to behold. Then a hailstorm falls from the sky and destroys them all. Good son, old age is just like that; it utterly destroys the prime and beauty of youth. Furthermore, Kashyapa, suppose a king has a wise minister skilled in military strategy. An enemy king rebels and refuses to submit. The king sends this minister to subdue him, and he captures the enemy king and brings him before his lord. Old age is like that; it captures the prime of youth and delivers it to the King of Death. Furthermore, Kashyapa, it is like a broken axle—it is of no further use. Old age is also like that, of no further use. Furthermore, Kashyapa, it is like a very wealthy household with many treasures: gold, silver, lapis lazuli, coral, amber, agate, and carnelian. If enemy bandits enter that house, they can plunder it, leaving it completely empty. Good son, the prime and beauty of youth are also like that, constantly robbed by the bandit of old age. Furthermore, Kashyapa, it is like a poor person who craves fine delicacies and soft, elegant clothes. Though they desire them, they cannot obtain them. Good son, old age is also like that. Though it has greedy desires, wishing to enjoy wealth, pleasure, and the indulgence of the five senses, it cannot obtain them. Furthermore, Kashyapa, it is like a land turtle that constantly longs for water. Good son, a person is also like that. Once dried up by old age, the mind constantly recalls the pleasures of the five senses enjoyed in one's prime. Furthermore, Kashyapa, it is like the lotus flowers in autumn. All are a delight for everyone to see. But when they wither and yellow, people despise and scorn them. Good son, the prime and vigor of youth are also like that, beloved by all. But when old age arrives, they are despised and scorned by the multitude. Furthermore, Kashyapa, it is like sugarcane. Once it has been pressed, the pulp has no more flavor. Good son, the prime and vigor of youth are also like that. Once pressed by old age, they lose three flavors: the flavor of leaving the household life, the flavor of reciting and studying the scriptures, and the flavor of seated meditation. Furthermore, Kashyapa, it is like the full moon, which gives much light at night, but not so during the day. Good son, a person is also like that. In youth, one is upright and dignified, with a splendid form and appearance. In old age, one becomes frail and weak, with a withered form and spirit.

「復次迦葉！譬如有王，常以正法治於國土，真實無曲，慈悲好施。時為敵國之所破壞，流離逃迸，遂至他土。他土人民見已，生於憐愍之心，咸作是言：『大王！往日正法治國，不抂萬姓，如何一旦流離至此？』善男子！人亦如是，既為衰老所壞敗已，常讚壯時所行事業。復次迦葉！譬如燈炷，唯賴膏油，膏油既盡，勢不久停。善男子！人亦如是，唯賴壯膏，壯膏既盡，衰老之炷何得久停？復次迦葉！譬如枯河，不能利益人及非人、飛鳥走獸。善男子！人亦如是，為老所枯，不能利益一切作業。復次迦葉！譬如河岸臨峻之樹，若遇暴風必當顛墜。善男子！人亦如是，臨老險岸，死風既至，勢不得住。復次迦葉！如車軸折，不任重載。善男子！老亦如是，不能諮受一切善法。復次迦葉！譬如嬰兒為人所輕。善男子！老亦如是，常為一切之所輕毀。迦葉！以是等喻，及餘無量無邊譬喻，當知是老，實為大苦。迦葉！是名菩薩摩訶薩修行大乘大涅槃經，觀於老苦。

> Furthermore, Kasyapa! It is like a king who always rules his kingdom with just laws, truthful and without deceit, compassionate and generous. When his country is destroyed by an enemy, he is forced to flee and wander, arriving in another land. The people there see him and feel pity, saying: 'Great King! In the past you ruled with justice, never oppressing the people—how have you come to wander here in such a state?' Good man! People are like this: once broken down by old age, they often praise the deeds they accomplished in their youth. Furthermore, Kasyapa! It is like the wick of a lamp, which depends entirely on the oil. Once the oil is exhausted, it cannot last much longer. Good man! People are like this: they rely entirely on the vigor of youth. Once that vigor is spent, how can the wick of old age endure for long? Furthermore, Kasyapa! It is like a dried-up river, which can no longer benefit people, non-human beings, birds, or beasts. Good man! People are like this: withered by old age, they can no longer benefit from any kind of activity. Furthermore, Kasyapa! It is like a tree on the edge of a steep riverbank: when a violent storm comes, it is sure to fall. Good man! People are like this: standing on the perilous brink of old age, once the wind of death arrives, they cannot remain. Furthermore, Kasyapa! It is like a broken cart axle, no longer able to bear a heavy load. Good man! Old age is like this: it cannot receive and uphold all wholesome teachings. Furthermore, Kasyapa! It is like an infant, looked down upon by others. Good man! Old age is like this: it is often despised and belittled by everyone. Kasyapa! Through these and countless other metaphors, you should understand that old age is truly a great suffering. Kasyapa! This is called how the bodhisattva-mahasattva, while practicing the Great Nirvana Sutra of the Mahayana, contemplates the suffering of old age.

「迦葉！云何菩薩摩訶薩修行大乘大涅槃經，觀於病苦？所謂病者，能壞一切安隱樂事，譬如雹雨傷壞穀苗。復次迦葉！如人有怨，心常憂愁，而懷恐怖。善男子！一切眾生亦復如是，常畏病苦，心懷愁憂。復次迦葉！譬如有人，形貌端正，為王夫人欲心所愛，遣使逼喚，與共交通。時王捕得，即便使人，挑其一目、截其一耳、斷一手足，是人爾時形容改異，人所惡賤。善男子！人亦如是，雖復身體耳目具足，既為病苦所纏逼已，則為眾人之所惡賤。復次迦葉！如芭蕉樹、竹葦蘆騾，有子則死。善男子！人亦如是，有病則死。復次迦葉！如轉輪王，主兵大臣常在前導，王隨後行。亦如魚王、蟻王、䗍王、牛王、商主，在前行時，如是諸眾，悉皆隨從，無捨離者。善男子！死轉輪王亦復如是，常隨病臣不相捨離。魚、蟻、䗍、牛、商主、病王亦復如是，常為死眾之所隨逐。迦葉！病因緣者，所謂苦惱、愁憂悲嘆、身心不安，或為怨賊之所逼害，破壞浮囊，撥撤橋梁，亦能劫奪正念根本，復能破壞盛壯好色、力勢安樂，除捨慚愧，能為身心焦熱熾然。以是等喻，及餘無量無邊譬喻，當知病苦是為大苦。迦葉！是名菩薩摩訶薩修行大乘大涅槃經，觀於病苦。

> Kāśyapa, how does the great bodhisattva, while practicing the Great Nirvana Sutra of the Great Vehicle, contemplate the suffering of illness? Illness is that which can destroy all peaceful and joyful things—just as hail damages and ruins the grain sprouts. Furthermore, Kāśyapa, it is like a person who has an enemy, whose heart is constantly troubled and filled with fear. Good son, all sentient beings are also like this—they constantly fear the suffering of illness, their hearts filled with sorrow and worry. Furthermore, Kāśyapa, it is like a person with a handsome appearance, whom the king’s consort desires and sends a messenger to summon for intimacy. When the king catches him, he immediately orders someone to gouge out one of his eyes, cut off one of his ears, and sever one hand and one foot. At that time, this person’s appearance is altered, and people despise and scorn him. Good son, people are also like this. Although their bodies, ears, and eyes are complete, once they are bound and oppressed by the suffering of illness, they become despised and scorned by others. Furthermore, Kāśyapa, it is like the banana tree, bamboo, reed, or sugarcane—once they bear fruit, they die. Good son, people are also like this—once they have illness, they die. Furthermore, Kāśyapa, it is like the wheel-turning king, whose commander-in-chief always leads in front, and the king follows behind. It is also like the king of fish, the king of ants, the king of bees, the king of cattle, or the leader of a caravan—when they move forward, all their followers go with them, never leaving them. Good son, the king of death, the wheel-turning king, is also like this—always following the minister of illness, never parting from him. The king of fish, ants, bees, cattle, the caravan leader, and the king of illness are also like this—always pursued by the multitude of death. Kāśyapa, the causes and conditions of illness are suffering, worry, sorrow, lamentation, physical and mental unease; or being oppressed and harmed by enemies and thieves; destroying the floating raft, tearing down bridges; it can also rob the very root of right mindfulness, ruin robust health, beauty, strength, and happiness; it discards shame and conscience, and can cause the body and mind to burn with fever and agitation. With these and countless other immeasurable analogies, one should understand that the suffering of illness is a great suffering. Kāśyapa, this is called how the great bodhisattva, while practicing the Great Nirvana Sutra of the Great Vehicle, contemplates the suffering of illness.

「迦葉！云何菩薩摩訶薩修行大乘大涅槃經，觀於死苦？所謂死者，能燒滅故。迦葉！如火災起，能燒一切，唯除二禪，力不至故。善男子！死火亦爾能燒一切，唯除菩薩住於大乘大般涅槃，勢不及故。復次迦葉！如水災起，一切漂沒，唯除三禪，力不至故。善男子！死水亦爾，漂沒一切，唯除菩薩住於大乘大般涅槃。復次迦葉！如風災起，能吹一切悉令散滅，唯除四禪，力不至故。善男子！死風亦爾，悉能吹滅一切所有，唯除菩薩住於大乘大般涅槃。」

> Kasyapa, how does a great bodhisattva, while practicing the Great Nirvana Sutra of the Mahayana, contemplate the suffering of death? Death is said to be that which consumes and destroys. Kasyapa, just as when a fire disaster arises, it can burn everything—except the second dhyana heaven, which its power cannot reach—so too, noble one, the fire of death burns all things. Only the bodhisattva abiding in the Great Nirvana of the Mahayana remains beyond its reach. Furthermore, Kasyapa, as when a water disaster arises, it floods and submerges everything—except the third dhyana heaven, which its force cannot touch—so too, noble one, the flood of death submerges all beings. Only the bodhisattva dwelling in the Great Nirvana of the Mahayana is spared. Moreover, Kasyapa, just as when a wind disaster arises, it scatters and annihilates everything—except the fourth dhyana heaven, which its strength cannot affect—so too, noble one, the gale of death scatters and destroys all that exists. Only the bodhisattva established in the Great Nirvana of the Mahayana stands untouched.

迦葉菩薩白佛言：「世尊！彼第四禪，以何因緣，風不能吹，水不能漂，火不能燒？」

> The Bodhisattva Mahakasyapa addressed the Buddha, saying: "World-Honored One, by what cause and condition is the Fourth Dhyana not moved by wind, not swept by water, and not burned by fire?"

佛告迦葉：「善男子！彼第四禪，內外過患一切無故。善男子！初禪過患，內有覺觀，外有火災。二禪過患，內有歡喜，外有水災。三禪過患，內有喘息，外有風災。善男子！彼第四禪，內外過患一切俱無，是故諸災不能及之。善男子！菩薩摩訶薩亦復如是，安住大乘大般涅槃，內外過患一切皆盡，是故死王不能及之。

> The Buddha said to Kasyapa, "Good man, in the fourth dhyana, all internal and external afflictions are absent. Good man, the affliction of the first dhyana is the presence of initial and sustained thought internally, and the calamity of fire externally. The affliction of the second dhyana is the presence of joy internally, and the calamity of water externally. The affliction of the third dhyana is the presence of subtle respiration internally, and the calamity of wind externally. Good man, in the fourth dhyana, all internal and external afflictions are completely absent, and therefore these calamities cannot reach it. Good man, the bodhisattva-mahasattva is also like this, abiding in the great vehicle of Mahaparinirvana, with all internal and external afflictions entirely exhausted, and therefore the King of Death cannot reach him."

「復次善男子！如金翅鳥能噉能消一切龍魚、金銀等寶，唯除金剛不能令消。善男子！死金翅鳥亦復如是，能噉能消一切眾生，唯不能消住於大乘大般涅槃菩薩摩訶薩。復次迦葉！譬如河岸所有草木，大水瀑涱，悉隨漂流入於大海，唯除楊柳以其軟故。善男子！一切眾生亦復如是，悉皆隨流入于死海，唯除菩薩住於大乘大般涅槃。復次迦葉！如那羅延，悉能摧伏一切力士，唯除大風。何以故？以無礙故。善男子！死那羅延亦復如是，悉能摧伏一切眾生，唯除菩薩住於大乘大般涅槃。何以故？以無礙故。復次迦葉！譬如有人於怨憎中，詐現親善，常相追逐，如影隨形，伺求其便，而欲殺之；彼怨謹慎，堅牢自備，故使是人不能得殺。善男子！死怨亦爾，常伺眾生而欲殺之，唯不能殺住於大乘大般涅槃菩薩摩訶薩。何以故？以是菩薩不放逸故。復次迦葉！譬如卒降金剛瀑雨，悉壞藥木、諸樹山林、土沙瓦石、金銀琉璃一切之物，唯不能壞金剛真寶。善男子！金剛死雨亦復如是，悉能破壞一切眾生，唯除金剛菩薩住於大乘大般涅槃。復次迦葉！如金翅鳥能噉諸龍，唯不能噉受三歸者。善男子！死金翅鳥亦復如是，能噉一切無量眾生，唯除菩薩住三定者。何謂三定？空、無、相願。復次迦葉！如摩羅毒蛇，凡所觸螫，雖有良呪、上妙好藥，無如之何；唯阿竭多星呪，能令除愈。善男子！死毒所螫，亦復如是，一切醫方無如之何，唯除菩薩住於大乘大般涅槃呪。復次迦葉！譬如有人為王所瞋，其人若能以軟善語，貢上財寶，便可得脫。善男子！死王不爾，雖以軟語、錢財珍寶，而貢上之，亦不得脫。善男子！夫死者於嶮難處無有資糧，去處懸遠，而無伴侶，晝夜常行不知邊際，深邃幽闇無有燈明，入無門戶而有處所，雖無痛處不可療治，往無遮止到不得脫，無所破壞見者愁毒，非是惡色而令人怖，敷在身邊不可覺知。迦葉！以是等喻，及餘無量無邊譬喻，當知是死，真為大苦。迦葉！是名菩薩摩訶薩修行大乘大涅槃經，觀於死苦。

> Furthermore, good man, just as the golden-winged garuda can devour and digest all dragons, fish, and treasures like gold and silver, but cannot digest the diamond, so too, good man, the garuda of death is likewise: it can devour and digest all sentient beings, except for those Bodhisattva-Mahasattvas who abide in the Great Nirvana of the Great Vehicle. Furthermore, Kasyapa, just as all plants and trees along a riverbank are swept away by a great flood into the sea, except for the willow, which, being soft, remains, so too, good man, all sentient beings are likewise: they are all swept away into the sea of death, except for those Bodhisattvas who abide in the Great Nirvana of the Great Vehicle. Furthermore, Kasyapa, just as Narayana can subdue all mighty warriors, except for the great wind—why? Because it is unobstructed—so too, good man, the Narayana of death is likewise: it can subdue all sentient beings, except for those Bodhisattvas who abide in the Great Nirvana of the Great Vehicle. Why? Because they are unobstructed. Furthermore, Kasyapa, just as a person, among enemies, feigns friendship, constantly following them like a shadow, waiting for an opportunity to kill them, but if the enemy is cautious, well-guarded, and prepared, that person cannot succeed in killing them, so too, good man, the enemy of death likewise constantly lies in wait for sentient beings, seeking to kill them, but it cannot kill those Bodhisattva-Mahasattvas who abide in the Great Nirvana of the Great Vehicle. Why? Because those Bodhisattvas are diligent and not negligent. Furthermore, Kasyapa, just as a sudden downpour of diamond-hard rain can destroy medicinal plants, trees, forests, earth, sand, tiles, stones, gold, silver, lapis lazuli, and all things, yet cannot destroy the true diamond, so too, good man, the diamond-hard rain of death is likewise: it can destroy all sentient beings, except for those diamond-like Bodhisattvas who abide in the Great Nirvana of the Great Vehicle. Furthermore, Kasyapa, just as the golden-winged garuda can devour all dragons, except for those who have taken the Three Refuges, so too, good man, the garuda of death is likewise: it can devour all countless sentient beings, except for those Bodhisattvas who abide in the three meditative concentrations. What are the three concentrations? Emptiness, signlessness, and wishlessness. Furthermore, Kasyapa, just as with the venom of the black serpent, wherever it bites, even with excellent mantras and supreme medicines, nothing can be done—only the mantra of the Agastya star can cure it—so too, good man, the bite of the venom of death is likewise: all medical methods are of no avail, except for the mantra of abiding in the Great Nirvana of the Great Vehicle, which belongs to the Bodhisattvas. Furthermore, Kasyapa, just as when a person is hated by a king, if that person can speak softly and offer treasures, they may escape, but, good man, the King of Death is not like that: even with soft words, money, jewels, and treasures offered, one cannot escape. Good man, for the dying, there is no provision in perilous places; the journey is far, with no companion; day and night they constantly travel, not knowing the limits; deep, dark, and obscure, with no lamp; they enter without a door, yet there is a place; though there is no pain, it cannot be cured; they go without hindrance, yet upon arrival, there is no escape; though nothing is destroyed, those who see are filled with sorrow; it is not an ugly sight, yet it terrifies people; it lies by one’s side, yet cannot be perceived. Kasyapa, with these and other countless, boundless analogies, you should know that death is truly great suffering. Kasyapa, this is called the Bodhisattva-Mahasattva’s practice of the Great Nirvana Sutra of the Great Vehicle, contemplating the suffering of death.

「迦葉，云何菩薩摩訶薩住於大乘大涅槃經，觀愛別離苦？愛別離苦，能為一切眾苦根本，如說偈言：

> Kasyapa, how does a bodhisattva mahasattva, abiding in the Great Nirvana Sutra of the Mahayana, contemplate the suffering of separation from the beloved? The suffering of separation from the beloved is the root of all sufferings, as this verse says:

「『因愛生憂， 因愛生怖。 若離於愛，何憂何怖？』

> "From attachment arises worry, from attachment arises fear. If one is free from attachment, what worry or fear can there be?"

「愛因緣故，則生憂苦，以憂苦故，則令眾生，生於衰老、愛別離苦，所謂命終。善男子！以別離故，能生種種微細諸苦，今當為汝分別顯示。善男子！過去之世人壽無量，時世有王，名為善住。其王爾時為童子身，太子治事，及登王位，各八萬四千歲。時王頂上生一肉疱，其疱柔軟，如兜羅綿、細軟劫貝，漸漸增長，不以為患。足滿十月，疱即開剖，生一童子，其形端正，奇異少雙，色像分明，人中第一。父王歡喜，字之頂生。時善住王，因以國事委付頂生，棄捨宮殿、妻子、眷屬，入山學道，滿八萬四千歲。爾時頂生於十五日，處在高樓，沐浴受齋，即時東方有金輪寶，其輪千輻，轂輞具足，非工匠造，自然成就，而來應之。頂生大王即作是念：『我昔曾聞五通仙說，若剎利王於十五日，處在高樓沐浴受齋，若有金輪，千輻不減轂輞具足，非工匠造自然成就，而來應者，當知是王即當得作轉輪聖帝。』復作是念：『我今當試。』即以左手擎此輪寶，右執香爐，右膝著地而發誓言：『是金輪寶若實不虛，應如過去轉輪聖王所行道去。』作是誓已，是金輪寶飛昇虛空遍十方已，還來住在頂生左手。爾時頂生心生歡喜，踊躍無量，復作是言：『我今定當作轉輪王。』其後不久復有象寶，狀貌端嚴、如白蓮花，七支拄地。頂生見已復作是念：『我昔曾聞五通仙說，若轉輪王於十五日，處在高樓沐浴受齋，若有象寶，狀貌端嚴，如白蓮花，七支拄地，而來應者，當知是王即是聖王。』復作是念：『我今當試。』即擎香爐，右膝著地而發誓言：『是白象寶，若實不虛，應如過去轉輪聖王所行道去。』作是誓已，是白象寶，從旦至夕周遍八方盡大海際，還住本處。爾時頂生心大歡喜，踊躍無量，復作是言：『我今定是轉輪聖王。』其後不久次有馬寶，其色紺炎，髦尾金色。頂生見已復作是念：『我昔曾聞五通仙說，若轉輪王於十五日，處在高樓沐浴受齋，若有馬寶，其色紺艶，髦尾金色，而來應者，當知是王即是聖王。』復作是念：『我今當試。』即執香爐右膝著地而發誓言：『是紺馬寶，若實不虛，應如過去轉輪聖王所行道去。』作是誓己，是紺馬寶，從旦至夕周遍八方盡大海際，還住本處。爾時頂生心大歡喜，踊躍無量，復作是言：『我今定是轉輪聖王。』其後不久，復有女寶，形容端正，微妙第一，不長不短不白不黑，身諸毛孔出栴檀香，口氣香潔如青蓮花，其目遠視見一由旬，耳聞鼻嗅亦復如是，其舌廣大，出能覆面，形色細薄，如赤銅葉，心聰叡哲，有大智慧，於諸眾生常有軟語。是女以手觸王衣時，即知王身安樂病患，亦知王心所緣之處。爾時頂生復作是念：『若有女人能知王心，即是女寶。』其後不久，於王宮內，自然而有寶摩尼珠，純青琉璃，大如人䏶，能於闇中照一由旬，若天降雨渧如車軸，是珠力能作蓋，遍覆足一由旬，遮此大雨，不令下過。爾時頂生復作是念：『若轉輪王得是寶珠，必是聖王。』其後不久有主藏臣自然而出，多饒財寶，巨富無量，庫藏盈溢，無所乏少，報得眼根，力能徹見一切地中所有伏藏，隨王所念，皆能辦之。爾時頂生復欲試之，即共乘船入於大海，告藏臣言：『我今欲得珍異之寶。』藏臣聞已，即以兩手撓大海水，時十指頭出十寶藏，以奉聖王而白王言：『大王！所須隨意用之，其餘在者，當投大海。』爾時頂生，心大歡喜踊躍無量，復作念言：『我今定是轉輪聖王。』其後不久，有主兵臣，自然而出，勇健猛略，策謀第一，善知四兵，若任鬪者則現聖王，若不任者退不令現，未摧伏者能令摧伏，已摧伏者力能守護。爾時頂生復作是念：『若轉輪王得是兵寶，當知定是轉輪聖王。』

> Because of attachment, sorrow and suffering arise. And because of this sorrow and suffering, beings experience aging, the pain of separation from what is loved—which is death. Good man! Because of this separation, all kinds of subtle sufferings are born. I will now explain and reveal this to you. Good man! In the past, human lifespans were immeasurable. At that time, there was a king named Good Abode. When he was a youth, he served as crown prince, and later he ascended the throne, each for eighty-four thousand years. On the king’s head grew a soft lump, as soft as fine cotton, and it gradually grew without causing any trouble. After ten full months, the lump split open and a boy was born. His appearance was upright, exceptionally rare, clear and bright, the finest among humans. His father the king was delighted and named him Crown-Born. Then King Good Abode entrusted the affairs of state to Crown-Born, abandoned his palace, wife, children, and relatives, and went into the mountains to study the Way for eighty-four thousand years. At that time, on the fifteenth day of the month, Crown-Born was in a high tower, bathing and observing the precepts. Immediately, from the east came a golden wheel treasure, with a thousand spokes, hub and rim complete, not made by any artisan, naturally perfected, and it came to him. King Crown-Born then thought: “I have heard from the Five-Power Immortals that if a warrior-king, on the fifteenth day, is in a high tower, bathing and observing the precepts, and if a golden wheel with a thousand spokes, hub and rim complete, not made by any artisan, naturally perfected, comes to him, then one should know that this king will become a Wheel-Turning Sage King.” He further thought: “I should now test it.” So, with his left hand he lifted this wheel treasure, and with his right hand he held an incense burner. Kneeling on his right knee, he made this vow: “If this golden wheel treasure is truly genuine, it should go as the Wheel-Turning Sage Kings of the past went.” After making this vow, the golden wheel treasure flew up into the sky, traveled throughout the ten directions, and then returned to rest in Crown-Born’s left hand. At that time, Crown-Born felt great joy and boundless elation, and he said again: “I will certainly become a Wheel-Turning King.” Not long after, there appeared an elephant treasure, dignified in form, like a white lotus flower, with its four legs and trunk, tusks, and tail firmly on the ground. Seeing this, Crown-Born thought again: “I have heard from the Five-Power Immortals that if a Wheel-Turning King, on the fifteenth day, is in a high tower, bathing and observing the precepts, and if an elephant treasure, dignified in form, like a white lotus flower, with its four legs and trunk, tusks, and tail firmly on the ground, comes to him, then one should know that this king is a Sage King.” He further thought: “I should now test it.” So he lifted the incense burner, knelt on his right knee, and made this vow: “If this white elephant treasure is truly genuine, it should go as the Wheel-Turning Sage Kings of the past went.” After making this vow, the white elephant treasure, from morning till evening, traveled throughout the eight directions to the edges of the great sea, and then returned to its original place. At that time, Crown-Born felt great joy and boundless elation, and he said again: “I am certainly a Wheel-Turning Sage King.” Not long after, there appeared a horse treasure, its color deep blue and radiant, with a mane and tail of gold. Seeing this, Crown-Born thought again: “I have heard from the Five-Power Immortals that if a Wheel-Turning King, on the fifteenth day, is in a high tower, bathing and observing the precepts, and if a horse treasure, its color deep blue and radiant, with a mane and tail of gold, comes to him, then one should know that this king is a Sage King.” He further thought: “I should now test it.” So he held the incense burner, knelt on his right knee, and made this vow: “If this deep blue horse treasure is truly genuine, it should go as the Wheel-Turning Sage Kings of the past went.” After making this vow, the deep blue horse treasure, from morning till evening, traveled throughout the eight directions to the edges of the great sea, and then returned to its original place. At that time, Crown-Born felt great joy and boundless elation, and he said again: “I am certainly a Wheel-Turning Sage King.” Not long after, there appeared a woman treasure. Her appearance was upright, subtle and supreme—neither too tall nor too short, neither too pale nor too dark. From the pores of her body issued the fragrance of sandalwood; the breath from her mouth was pure and fragrant like a blue lotus flower. Her eyes could see for a yojana; her ears could hear and her nose could smell for the same distance. Her tongue was broad and large, able to cover her face when extended; its form and color were fine and thin, like a leaf of red copper. Her mind was intelligent and wise, possessing great Wisdom. Toward all beings she always spoke gentle words. When this woman touched the king’s robe with her hand, she immediately knew whether the king’s body was at ease or ill, and she also knew where the king’s mind was focused. At that time, Crown-Born thought again: “If a woman can know the king’s mind, she is the woman treasure.” Not long after, within the king’s palace, there naturally appeared a jewel mani pearl, pure blue lapis lazuli, as large as a man’s thigh. In the dark it could illuminate one yojana. If rain fell in drops like cart axles, the power of this pearl could create a canopy covering a full yojana, shielding from this great rain and preventing it from falling through. At that time, Crown-Born thought again: “If a Wheel-Turning King obtains this jewel pearl, he must be a Sage King.” Not long after, a treasurer minister naturally appeared, abundantly wealthy with treasures, immensely rich beyond measure, his storehouses overflowing, lacking nothing. He had obtained the eye faculty, and his power enabled him to see through the earth to all hidden treasures. Whatever the king thought of, he was able to provide. At that time, Crown-Born wished to test him further, so they boarded a ship and entered the great sea. Crown-Born told the treasurer: “I now wish to obtain rare and precious jewels.” Hearing this, the treasurer minister stirred the seawater with both hands, and from his ten fingers emerged ten treasure troves, which he offered to the Sage King, saying to the king: “Great King! Take what you need as you wish. The rest I will return to the sea.” At that time, Crown-Born felt great joy and boundless elation, and he thought again: “I am certainly a Wheel-Turning Sage King.” Not long after, a commander minister naturally appeared, brave, strong, fierce in strategy, foremost in tactical planning, skilled in the fourfold army. If a battle was to be undertaken, he would present it to the Sage King; if it was not to be undertaken, he would withdraw and not let it appear. Those not yet subdued he could cause to be subdued; those already subdued he had the power to protect. At that time, Crown-Born thought again: “If a Wheel-Turning King obtains this commander treasure, one should know he is certainly a Wheel-Turning Sage King.”

「爾時頂生轉輪聖帝，告諸大臣：『汝等當知此閻浮提，安隱豐樂。然我今已七寶成就，千子具足，更何所為？』諸臣答言：『唯然，大王！東弗婆提，猶未歸德，王應往討。』爾時聖王與其七寶一切營從，飛空而往東弗婆提，彼土人民歡喜歸化。復告大臣：『我閻浮提及弗婆提，安隱豐樂，人民熾盛，悉來歸化，七寶成就，千子具足，復何所為？』諸臣答言：『唯然，大王！西瞿陀尼猶未歸德。』爾時聖王復與七寶一切營從，飛空而往西瞿陀尼。王既至彼，彼土人民亦復歸化。復告大臣：『我閻浮提及弗婆提、此瞿陀尼，安隱豐樂，人民熾盛，咸以歸化，七寶成就，千子具足，復何所為？』諸臣答言：『唯然，大王！北欝單越猶未歸化。』爾時聖王復與七寶一切營從，飛空而往北欝單越。王既至彼，彼土人民歡喜歸德。復告大臣：『我四天下，安隱豐樂，人民熾盛，咸已歸德。七寶成就，千子具足，更何所為？』諸臣答言：『唯然，聖王！三十三天，壽命極長，安隱快樂。彼天身形，端嚴無比，所居宮殿、床榻臥具，悉是七寶。自恃天福，未來歸化。今可往討令其摧伏。』爾時聖王復與七寶一切營從，飛騰虛空，上忉利天。見有一樹，其色青綠。聖王見已，即問大臣：『此是何色？』大臣答言：『此是波利質多羅樹，忉利諸天，夏三月日，常於其下娛樂受樂。』復見白色猶如白雲，復問大臣：『彼是何色？』大臣答言：『是善法堂，忉利諸天，常集其中，論人天事。』於是天主釋提桓因，知頂生王已來在外，即出迎逆。見已執手昇善法堂，分座而坐。彼時二王，形容相貌等無差別，唯有視眴為別異耳。是時聖王即生念言：『我今寧可退彼王位，即住其中為天王不？』善男子！爾時帝釋受持讀誦大乘經典、開示分別、為他演說，唯於深義未盡通達。以是讀誦、受持分別、為他廣說因緣力故，有大威德。善男子！而是頂生於此帝釋生惡心已，即便墮落，還閻浮提，與所愛念人天離別，生大苦惱，復遇惡病，即便命終。爾時帝釋，迦葉佛是。轉輪聖王，則我身是。善男子！當知如是愛別離者，極為大苦。善男子！菩薩摩訶薩尚憶過去如是等輩愛別離苦，何況菩薩住於大乘大涅槃經，而當不觀現在之世愛別離苦？

> At that time, the Wheel-Turning Sage King, King Ding Sheng, addressed his ministers: "You should know that this Jambudvīpa is peaceful, secure, and prosperous. Yet I have now achieved the seven treasures and have a full thousand sons. What more is there for me to do?" The ministers replied: "Indeed, great king! The eastern continent of Purvavideha has not yet submitted to your virtue. Your Majesty should go and subdue it." Then the Sage King, along with the seven treasures and his entire entourage, flew through the air to Purvavideha. The people of that land joyfully submitted and were transformed. He again addressed his ministers: "My Jambudvīpa and Purvavideha are peaceful, secure, prosperous, and teeming with people, all of whom have submitted and been transformed. I have achieved the seven treasures and have a full thousand sons. What more is there for me to do?" The ministers replied: "Indeed, great king! The western continent of Aparagodaniya has not yet submitted to your virtue." Then the Sage King again, with the seven treasures and his entire entourage, flew through the air to Aparagodaniya. When the king arrived there, the people of that land also submitted and were transformed. He again addressed his ministers: "My Jambudvīpa, Purvavideha, and this Aparagodaniya are peaceful, secure, prosperous, and teeming with people, all of whom have submitted to my virtue. I have achieved the seven treasures and have a full thousand sons. What more is there for me to do?" The ministers replied: "Indeed, great king! The northern continent of Uttarakuru has not yet submitted and been transformed." Then the Sage King again, with the seven treasures and his entire entourage, flew through the air to Uttarakuru. When the king arrived there, the people of that land joyfully submitted to his virtue. He again addressed his ministers: "My Four Continents are peaceful, secure, prosperous, and teeming with people, all of whom have already submitted to my virtue. I have achieved the seven treasures and have a full thousand sons. What more is there for me to do?" The ministers replied: "Indeed, Sage King! In the Heaven of the Thirty-Three, lifespans are extremely long, and there is peace, security, and happiness. The forms of those gods are incomparably dignified and handsome. The palaces, beds, and furnishings where they reside are all made of the seven treasures. Relying on their heavenly blessings, they have not yet come to submit and be transformed. You should now go and subdue them, compelling them to surrender." Then the Sage King again, with the seven treasures and his entire entourage, soared through the empty sky up to the Trāyastriṃśa Heaven. He saw a tree, its color green and lush. Upon seeing it, the Sage King asked his ministers: "What color is that?" The ministers replied: "This is the Pārijāta tree. The gods of the Trāyastriṃśa Heaven, during the three months of summer, constantly enjoy themselves and receive pleasure beneath it." He then saw a white color like white clouds and again asked his ministers: "What color is that over there?" The ministers replied: "That is the Hall of Good Dharma. The gods of the Trāyastriṃśa Heaven often gather there to discuss matters of humans and gods." Then the Lord of the Gods, Śakra Devānām Indra, knowing that King Ding Sheng had arrived outside, came out to welcome him. Upon meeting, he took his hand, ascended to the Hall of Good Dharma, and shared his throne to sit. At that time, the two kings were equal in appearance and form, without any difference, except for the distinction in their blinking. At that moment, the Sage King thought to himself: "Should I now depose that king and dwell here as the King of the Gods?" Good man! At that time, Emperor Śakra was reciting, studying, expounding, analyzing, and explaining the Mahayana sutras to others. Only the profound meanings were not yet fully understood. Because of the power of this recitation, study, analysis, and extensive explanation to others, he possessed great majestic virtue. Good man! This Ding Sheng, having given rise to a malicious thought toward this Emperor Śakra, immediately fell, returning to Jambudvīpa. Separated from the beloved humans and gods he cherished, he experienced great distress, further encountered a severe illness, and then died. At that time, Emperor Śakra was the Buddha Kāśyapa. The Wheel-Turning Sage King was myself. Good man! You should know that such separation from loved ones is an extremely great suffering. Good man! A Bodhisattva Mahasattva still recalls such past sufferings of separation from loved ones. How much more should a Bodhisattva abiding in the Mahayana Mahaparinirvana Sutra not observe the present world's suffering of separation from loved ones?

「善男子！云何菩薩摩訶薩修行大乘大涅槃經，觀怨憎會苦？善男子！是菩薩摩訶薩觀於地獄、畜生、餓鬼、人中、天上，皆有如是怨憎會苦。譬如人觀牢獄、繫閉、枷鎖、杻械以為大苦。菩薩摩訶薩亦復如是，觀於五道一切受生，悉是怨憎合會大苦。復次善男子！譬如有人，常畏怨家、枷鎖、杻械，捨離父母、妻子，眷屬、珍寶產業，而遠逃避。善男子！菩薩摩訶薩亦復如是，怖畏生死，具足修行六波羅蜜，入於涅槃。迦葉！是名菩薩摩訶薩修行大乘大般涅槃，觀怨憎會苦。

> "Virtuous man, how does the Bodhisattva Mahasattva, while practicing the Great Nirvana Sutra of the Mahayana, contemplate the suffering of encountering what is hateful? Virtuous man, this Bodhisattva Mahasattva observes that in the hells, among animals, hungry ghosts, humans, and heavenly beings, there exists this suffering of encountering what is hateful. It is like a person who views imprisonment, confinement, shackles, fetters, and chains as great suffering. The Bodhisattva Mahasattva is also like this, observing that all births within the five destinies are entirely the great suffering of encountering and uniting with what is hateful. Furthermore, virtuous man, it is like a person who constantly fears enemies, shackles, fetters, and chains, and thus abandons and leaves behind parents, wife, children, relatives, precious treasures, and property to flee far away. Virtuous man, the Bodhisattva Mahasattva is also like this, terrified of the cycle of birth and death, and thus fully cultivates the six paramitas to enter Nirvana. Kasyapa, this is called how the Bodhisattva Mahasattva, while practicing the Great Nirvana of the Mahayana, contemplates the suffering of encountering what is hateful."

「善男子！云何菩薩修行大乘大般涅槃，觀求不得苦？求者一切盡求。盡求者有二種：一求善法，二求不善法。善法未得苦，惡法未離苦，是則略說五盛陰苦。迦葉！是名苦諦。」

> "Virtuous man! How does a Bodhisattva, while practicing the Great Vehicle of Mahaparinirvana, contemplate the suffering of seeking without attainment? Seeking refers to all forms of striving. There are two kinds of striving: first, striving for wholesome qualities; second, striving for unwholesome qualities. The suffering of not yet attaining wholesome qualities, and the suffering of not yet abandoning unwholesome qualities—this is a brief explanation of the suffering of the five aggregates. Kashyapa! This is called the Noble Truth of Suffering."

爾時迦葉菩薩摩訶薩白佛言：「世尊！如佛所說，五盛陰苦，是義不然。何以故？如佛往昔告釋摩男：『若色苦者，一切眾生不應求色，若有求者，則不名苦。』如佛告諸比丘：『有三種受：苦受、樂受、不苦不樂受。』如佛先為諸比丘說：『若有人能修行善法，則得受樂。』又如佛說：『於善道中六觸受樂，眼見好色是則為樂，耳、鼻、舌、身、意思好法，亦復如是。』如佛說偈：

> At that time, the Bodhisattva Mahasattva Kasyapa addressed the Buddha, saying: "World-Honored One, as the Buddha has taught, the five aggregates are Suffering—this teaching does not seem correct. Why is that? In the past, the Buddha told Sramana: 'If form were Suffering, all beings would not seek after form. But if there are those who seek it, then it cannot be called Suffering.' "As the Buddha taught the bhikkhus: 'There are three kinds of feeling: painful feeling, pleasant feeling, and neither-painful-nor-pleasant feeling.' "As the Buddha previously explained to the bhikkhus: 'If someone is able to cultivate wholesome dharmas, they will experience happiness.' "Moreover, as the Buddha taught: 'Within the wholesome paths, the six sense-contacts bring happiness: the eye seeing pleasing forms is happiness; the ear, nose, tongue, body, and mind encountering pleasing dharmas are likewise.' "As the Buddha said in verse:"

「『持戒則為樂， 身不受眾苦，睡眠得安隱， 寤則心歡喜。若受衣食時， 誦習而經行，獨處於山林， 如是為最樂。若能於眾生， 晝夜常修慈，因是得常樂， 以不惱他故。少欲知足樂， 多聞分別樂，無著阿羅漢， 亦名為受樂。菩薩摩訶薩， 畢竟到彼岸，所作眾事辦， 是名為最樂。』

> "Upholding precepts brings joy, The body is free from many pains. Sleep is peaceful and secure, Waking brings a joyful heart. When receiving food and clothing, Recite, study, and practice walking meditation. Dwelling alone in mountain forests, This is the greatest joy. If one can cultivate compassion For all beings, day and night, This brings constant happiness, For one does not trouble others. Contentment with little is joy, Learning and discernment bring joy. The unattached Arhat Is also called one who enjoys happiness. The great Bodhisattva, Ultimately reaching the other shore, All tasks accomplished, This is called the supreme joy."

「世尊！如諸經中所說樂相，其義如是。如佛今說，云何當與此義相應？」

> "World-Honored One, the descriptions of bliss in the scriptures are as you have stated. Yet, as you now explain, how should we reconcile this with what has been taught before?"

佛告迦葉：「善哉，善哉！善男子！善能諮問如來是義。善男子！一切眾生於下苦中，橫生樂想。是故我今所說苦相，與本不異。」

> The Buddha said to Kasyapa, "Excellent, excellent! Virtuous man, you have asked well about this meaning. Virtuous man, all beings mistakenly conceive pleasure in the midst of suffering. Therefore, the nature of suffering I now speak of is no different from its original essence."

爾時迦葉菩薩白佛言：「如佛所說，於下苦中生樂想者，下生、下老、下病、下死、下愛別離、下求不得、下怨憎會、下五盛陰，如是等苦亦應有樂。世尊！下生者，所謂三惡趣。中生者，所謂人中。上生者，所謂天上。若復有人作如是問：『若於下樂生於苦想，於中樂中生無苦樂想，於上樂中生於樂想。』當云何答？世尊！若下苦中生樂想者，未見有人當受千罰，初一下時已生樂想，若不生者，云何說言於下苦中而生樂想？」

> At that time, the Bodhisattva Kasyapa addressed the Buddha, saying: "As the Buddha has taught, one may perceive pleasure even in lesser suffering—in lesser birth, lesser aging, lesser sickness, lesser death, lesser separation from loved ones, lesser unfulfilled desires, lesser encounters with the disliked, and lesser aggregates of clinging. In such forms of suffering, there might indeed be pleasure perceived. World-Honored One, 'lesser birth' refers to the three lower realms of existence. 'Middle birth' refers to the human realm. 'Higher birth' refers to the heavenly realms. Now, if someone were to ask: 'If one perceives suffering in lesser pleasure, perceives neither suffering nor pleasure in middle pleasure, and perceives pleasure in higher pleasure—how should this be answered?' World-Honored One, if it is said that one perceives pleasure even in lesser suffering, I have never seen anyone who, when receiving a thousand lashes, perceives pleasure from the very first stroke. If that is not the case, how can it be said that one perceives pleasure in lesser suffering?"

佛告迦葉：「如是，如是，如汝所說。以是義故，無有樂想。何以故？猶如彼人當受千罰，受一下已即得脫者，是人爾時便生樂想。是故當知於無樂中妄生樂想。」

> The Buddha said to Kashyapa, "Exactly so, exactly as you have said. For this reason, there is no true notion of happiness. Why? It is like a person who is to receive a thousand lashes. If he is released after receiving just one, he immediately feels a sense of happiness. Therefore, you should understand that in the midst of what is not happiness, people mistakenly conceive of happiness."

迦葉言：「世尊！彼人不以一下生於樂想，以得脫故而生樂想。」

> Kasyapa replied, "World-Honored One, that person does not rejoice because they have attained a single moment of happiness, but because they have gained liberation."

「迦葉！是故我昔為釋摩男說，五陰中樂實不虛也。迦葉！有三受三苦。三受者，所謂樂受、苦受、不苦不樂受。三苦者，所謂苦苦、行苦、壞苦。善男子！苦受者名為三苦，所謂苦苦、行苦、壞苦。餘二受者，所謂行苦、壞苦。善男子！以是因緣，生死之中實有樂受。菩薩摩訶薩以苦樂性不相捨離，是故說言一切皆苦。善男子！生死之中實無有樂，但諸佛菩薩隨順世間說言有樂。」

> Kasyapa, this is why I once explained to Shramana that within the five aggregates, pleasure is indeed not false. Kasyapa, there are three kinds of feelings and three kinds of suffering. The three feelings are: pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling. The three sufferings are: suffering of suffering, suffering of change, and suffering of conditioned existence. Good man, the painful feeling is called the three sufferings: suffering of suffering, suffering of change, and suffering of conditioned existence. The other two feelings are called the suffering of change and the suffering of conditioned existence. Good man, because of this cause and condition, within the cycle of birth and death, pleasant feelings truly exist. However, the great bodhisattvas, because the nature of suffering and pleasure cannot be separated, therefore declare that all is suffering. Good man, within the cycle of birth and death, there is truly no real pleasure. But the Buddhas and bodhisattvas, in accordance with worldly understanding, speak of it as existing.

迦葉菩薩白佛言：「世尊！諸佛菩薩若隨俗說，是虛妄否？如佛所說，修行善者則受樂報，持戒安樂身不受苦，乃至眾事已辦是為最樂，如是等經，所說樂受，是虛妄否？若是虛妄，諸佛世尊久於無量百千萬億阿僧祇劫修菩提道，已離妄語，今作是說其義云何？」

> The Bodhisattva Kāśyapa addressed the Buddha, saying: "World-Honored One, when Buddhas and bodhisattvas speak in accordance with worldly conventions, is that false? For example, the sutras say that those who cultivate good deeds will receive pleasant rewards, that those who uphold the precepts will dwell in peace and their bodies will not suffer, and that when all tasks are accomplished, that is the greatest joy. Are such teachings about experiencing happiness false? If they are false, then how can this be? The Buddhas, the World-Honored Ones, have cultivated the path of enlightenment for countless hundreds of thousands of millions of immeasurable kalpas and have long since abandoned false speech. Why then do they speak in this way?"

佛言：「善男子！如上所說諸受樂偈，即是菩提道之根本，亦能長養阿耨多羅三藐三菩提。以是義故，先於經中說是樂相。善男子！譬如世間，所須資生能為樂因，故名為樂。所謂女色、耽愐飲酒、上饌甘味，渴時得水、寒時遇火，衣服瓔珞、象馬車乘、奴婢僮僕、金銀琉璃、珊瑚真珠、倉庫穀米，如是等物世間所須，能為樂因，是名為樂。善男子！如是等物亦能生苦，因於女人生男子苦，憂愁悲泣乃至斷命。因酒甘味乃至倉穀，亦能令人生大憂惱。以是義故，一切皆苦，無有樂相。善男子！菩薩摩訶薩於是八苦，解苦、無苦。善男子！一切聲聞辟支佛等，不知樂因，為如是人，於下苦中說有樂相。唯有菩薩住於大乘大般涅槃，乃能知是苦因、樂因。

> The Buddha said: "Good man! The verses on experiencing joy mentioned above are the very foundation of the path to Enlightenment, and they also nurture the supreme, perfect awakening. For this reason, the characteristics of joy are first explained in the sutra. Good man! Just as in the world, the necessities that sustain life can be causes of joy, and thus are called joys. These include: the allure of women, indulgence in drinking, fine delicacies and sweet flavors, water when thirsty, fire when cold, clothing and ornaments, elephants, horses, carriages, servants and attendants, gold, silver, lapis lazuli, coral, pearls, storehouses of grain and rice—all such things are necessities in the world and can be causes of joy, so they are called joys. Good man! Yet these same things can also give rise to suffering. Because of women, the suffering of bearing sons arises, with worries, sorrows, weeping, even to the point of losing one's life. Because of wine, sweet flavors, and even storehouses of grain, great distress and affliction can also arise in people. For this reason, all is suffering, and there is no characteristic of true joy. Good man! The great bodhisattvas, in relation to these eight sufferings, understand suffering and yet see no suffering. Good man! All śrāvakas and pratyekabuddhas do not know the cause of joy. For such people, within lesser suffering, there appears to be a characteristic of joy. Only bodhisattvas, abiding in the great vehicle of the great nirvana, can know the causes of suffering and the causes of joy."

## 大般涅槃經卷第十二

> Mahaparinirvana Sutra, Volume 12