---
title: "大般涅槃經 · 9 嬰兒行品"
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/cm9w3j51q031ejs0vyyceujo8"
---

## 大般涅槃經卷第二十

> The Great Nirvana Sutra, Volume 20

北涼天竺三藏曇無讖譯

> Translated by Dharmarakṣa of the Northern Liang Dynasty

### 梵行品第八之六

> Chapter 8, Part 6: The Pure Life

爾時世尊，在雙樹間見阿闍世悶絕躄地，即告大眾：「我今當為是王住世至無量劫，不入涅槃。」

> At that time, the World-Honored One, seeing Ajatashatru collapsed on the ground in a faint among the twin trees, addressed the assembly: "I will now remain in the world for this king for countless eons, and not enter Nirvana."

迦葉菩薩白佛言：「世尊！如來當為無量眾生不入涅槃，何故獨為阿闍世王？」

> Mahakashyapa Bodhisattva said to the Buddha: "World-Honored One, the Tathagata should refrain from entering Nirvana for the sake of countless beings—why then for King Ajatashatru alone?"

佛言：「善男子！是大眾中，無有一人謂我畢定入於涅槃，阿闍世王定謂我當畢竟永滅，是故悶絕，自投於地。善男子！如我所言，為阿闍世不入涅槃。如是密義，汝未能解。何以故？我言為者，一切凡夫。阿闍世者，普及一切造五逆者。又復為者，即是一切有為眾生。我終不為無為眾生而住於世。何以故？夫無為者，非眾生也。阿闍世者，即是具足煩惱等者。又復為者，即是不見佛性眾生。若見佛性，我終不為久住於世。何以故？見佛性者，非眾生也。阿闍世者，即是一切未發阿耨多羅三藐三菩提心者。又復為者，即是阿難、迦葉二眾。阿闍世者，即是阿闍世王、後宮妃后，及王舍城一切婦女。又復為者，名為佛性。言阿闍者，名為不生，世者名怨，以不生佛性故，則煩惱怨生，煩惱怨生故，不見佛性；以不生煩惱故，則見佛性，以見佛性故，則得安住大般涅槃。是名不生，是故名為為阿闍世。善男子！阿闍者名不生，不生者名涅槃，世名世法，為者名不污，以世八法所不污故，無量無邊阿僧祇劫不入涅槃。是故我言，為阿闍世，無量億劫不入涅槃。善男子！如來密語不可思議，佛、法、眾僧亦不可思議，菩薩摩訶薩亦不可思議，大涅槃經亦不可思議。」

> The Buddha said: "Good man! Among this great assembly, there is not a single person who thinks that I will definitely enter Nirvana. King Ajatashatru firmly believes that I will ultimately pass into complete and final extinction, and so he has fainted and thrown himself to the ground. Good man! As I have said, I do not enter Nirvana for the sake of Ajatashatru. This hidden meaning you have not yet understood. Why? When I say 'for the sake of,' I mean all ordinary beings. 'Ajatashatru' means all those who commit the five heinous sins. Furthermore, 'for the sake of' refers to all conditioned beings. I never remain in the world for the sake of unconditioned beings. Why? The unconditioned is not a being. 'Ajatashatru' means those who are fully endowed with afflictions. Furthermore, 'for the sake of' refers to beings who do not see the Buddha-nature. If they see the Buddha-nature, I never remain long in the world for their sake. Why? One who sees the Buddha-nature is not a being. 'Ajatashatru' means all those who have not yet aroused the mind of supreme perfect enlightenment. Furthermore, 'for the sake of' refers to the two assemblies of Ananda and Mahakashyapa. 'Ajatashatru' means King Ajatashatru, his consorts and queens, and all the women of Rajagriha. Furthermore, 'for the sake of' is called the Buddha-nature. 'Ajata' means unborn, and 'shatru' means enemy. Because the Buddha-nature is unborn, the enemy of affliction arises; because the enemy of affliction arises, one does not see the Buddha-nature. Because affliction is unborn, one sees the Buddha-nature; because one sees the Buddha-nature, one attains dwelling in the Great Parinirvana. This is called unborn, and this is why it is called 'for Ajatashatru.' Good man! 'Ajata' means unborn, and unborn means Nirvana. 'Shatru' means worldly dharmas. 'For the sake of' means unstained. Because one is unstained by the eight worldly dharmas, one does not enter Nirvana for immeasurable, boundless, countless kalpas. Therefore I say: for the sake of Ajatashatru, I do not enter Nirvana for immeasurable millions of kalpas. Good man! The Tathagata's hidden words are inconceivable. Buddha, Dharma, and Sangha are also inconceivable. The great bodhisattvas are also inconceivable. The Great Nirvana Sutra is also inconceivable."

爾時世尊，大悲導師，為阿闍世王，入月愛三昧。入三昧已，放大光明，其光清涼，往照王身，身瘡即愈，欝蒸除滅。王覺瘡愈，身體清涼，語耆婆言：「曾聞人說，劫將欲盡三月竝現，當是之時一切眾生患苦悉除。時既未至，此光何來照觸吾身，瘡苦除愈，身得安樂？」

> At that time, the World-Honored One, the great compassionate guide, entered the Moon-Love Samadhi for the sake of King Ajatashatru. Having entered this samadhi, he emitted a great radiance. This light was cool and refreshing, and it shone upon the king's body. Instantly his sores were healed, and the burning fever was eliminated. When the king felt that his sores were cured and his body was cool and refreshed, he said to Jivaka: "I have heard people say that when the kalpa is about to end, three months appear at once, and at that time the suffering of all living beings is completely removed. But that time has not yet come. Where does this light come from that shines upon my body, curing the suffering of my sores and bringing ease and comfort to my body?"

耆婆答言：「此非劫盡三月竝照，亦非火日、星宿、藥草、寶珠天光。」

> Jivaka replied, "This is not the three-month illumination at the end of a kalpa, nor is it fire, the sun, the stars, medicinal herbs, precious jewels, or heavenly light."

王又問言：「此光若非三月竝照、寶珠明者，為是誰光？」

> The king asked again, "If this light is not from the three months shining together or from a precious jewel's brightness, then whose light is it?"

「大王當知，是天中天所放光明，是光無根無有邊際，非熱非冷、非常非滅、非色非無色、非相非無相、非青非黃、非赤非白。欲度眾生，故使可見、有相可說，有根、有邊、有熱有冷、青黃赤白。大王！是光雖爾，實不可說、不可覩見，乃至無有青黃赤白。」

> Great King, you should know that the light radiated by the God of Gods has no root and no boundary. It is neither hot nor cold, neither permanent nor subject to cessation, neither form nor formless, neither with marks nor without marks, neither blue nor yellow, neither red nor white. Yet in order to bring beings across to liberation, it is made visible, made to have marks and to be describable, made to have root and boundary, to be hot and cold, blue, yellow, red, and white. Great King, although the light is thus, in truth it cannot be described or seen—indeed, it has no blue, yellow, red, or white at all.

王言：「耆婆！彼天中天，以何因緣放斯光明？」

> The king said, "Jivaka, for what reason does that celestial being, the most divine of all, emit this light?"

「大王！今是瑞相將為大王。以王先言，世無良醫療治身心，故放此光，先治王身，然後治心。」

> "Great King, these auspicious signs are meant for you. Because you said earlier that there is no good doctor in the world who can heal both body and mind, this light has been sent forth—first to heal your body, and then to heal your mind."

王言：「耆婆！如來世尊亦見念耶？」

> The king said, "Jivaka! Does the Blessed One, the Buddha, also see and keep us in his thoughts?"

耆婆答言：「譬如一人而有七子，是七子中一子遇病，父母之心非不平等，然於病子心則偏多。大王！如來亦爾，於諸眾生非不平等，然於罪者心則偏重，於放逸者佛則慈念，不放逸者心則放捨。何等名為不放逸者？謂六住菩薩。大王！諸佛世尊於諸眾生，不觀種姓、老少中年、貧富、時節、日月星宿、工巧、下賤、僮僕婢使，惟觀眾生有善心者，若有善心則便慈念。大王當知，如是瑞相，即是如來入月愛三昧所放光明。」

> Jivaka replied: "Consider a person who has seven sons. If one of the seven falls ill, the parents' hearts are not unequal toward them, yet their hearts are drawn more toward the sick child. Great King, the Tathagata is the same. Toward all living beings his heart is not unequal, yet toward those who have done wrong his heart is especially heavy; toward the careless, the Buddha thinks with compassion; toward the careful, his heart lets go. What is meant by 'the careful'? They are the bodhisattvas of the six abidings. Great King, the Buddhas, the World-Honored Ones, do not look at living beings' caste, whether young, old, or middle-aged, rich or poor, the season, the sun, moon, and stars, their crafts, whether lowly, or servants and maids. They look only at whether a living being has a good heart. If someone has a good heart, they think of them with compassion. Great King, you should know that such auspicious signs are the light radiated by the Tathagata when he enters the Moon-Love Samadhi."

王即問言：「何等名為月愛三昧？」

> The king then asked, "What is this meditation called 'Love Like the Moon'?"

耆婆答言：「譬如月光，能令一切優鉢羅花開敷鮮明；月愛三昧亦復如是，能令眾生善心開敷，是故名為月愛三昧。大王！譬如月光能令一切行路之人心生歡喜；月愛三昧亦復如是，能令修習涅槃道者心生歡喜，是故復名月愛三昧。大王！譬如月光，從初一日至十五日，形色光明，漸漸增長；月愛三昧亦復如是，令初發心諸善根本漸漸增長，乃至具足大般涅槃，是故復名月愛三昧。大王！譬如月光，從十六日至三十日，形色光明漸漸損減；月愛三昧亦復如是，光所照處，所有煩惱能令漸滅，是故復名月愛三昧。大王！譬如盛熱之時，一切眾生常思月光，月光既照，欝熱即除；月愛三昧亦復如是，能令眾生除貪惱熱。大王！譬如滿月，眾星中王、為甘露味，一切眾生之所愛樂；月愛三昧亦復如是，諸善中王為甘露味，一切眾生之所愛樂，是故復名月愛三昧。」

> Jīva replied: "It is like moonlight, which causes all blue lotus flowers to open and become bright and vivid. The Moon-Love Samādhi is likewise: it causes the good minds of sentient beings to open and blossom. Therefore it is called the Moon-Love Samādhi. Great King, it is like moonlight, which brings joy to the hearts of all who walk the roads. The Moon-Love Samādhi is likewise: it brings joy to the hearts of those who cultivate the path to Nirvana. Therefore it is also called the Moon-Love Samādhi. Great King, it is like moonlight, which from the first day to the fifteenth day gradually increases in form and radiance. The Moon-Love Samādhi is likewise: it causes the roots of goodness in those who have just aroused the aspiration to gradually increase, until they are complete in great parinirvana. Therefore it is also called the Moon-Love Samādhi. Great King, it is like moonlight, which from the sixteenth day to the thirtieth day gradually diminishes in form and radiance. The Moon-Love Samādhi is likewise: wherever its light shines, all afflictions are gradually extinguished. Therefore it is also called the Moon-Love Samādhi. Great King, it is like when the heat is intense—all sentient beings constantly long for moonlight, and once the moonlight shines, the stifling heat is dispelled. The Moon-Love Samādhi is likewise: it can cause sentient beings to remove the fever of greed and affliction. Great King, it is like the full moon—king among the stars, with the taste of nectar, beloved by all sentient beings. The Moon-Love Samādhi is likewise: king among all good qualities, with the taste of nectar, beloved by all sentient beings. Therefore it is also called the Moon-Love Samādhi."

王言：「我聞如來不與惡人同止坐起、語言談論，猶如大海不宿死屍、如鴛鴦鳥不住圊廁、釋提桓因不與鬼住、鳩翅羅鳥不棲枯樹；如來亦爾，我當云何而得往見？設其見者，我身將不陷入地耶？我觀如來，寧近醉象、師子虎狼、猛火絕焰，終不近於重惡之人。是故我今思忖是已，當有何心往見如來？」

> The king said: "I have heard that the Tathagata does not stay, sit, stand, or converse with evil people—just as the great ocean never harbors a corpse, just as mandarin ducks never dwell in a latrine, just as Shakra does not live among ghosts, just as the cakravaka bird does not perch on a dead tree. The Tathagata is like this as well. How then could I possibly go to see him? If I were to see him, would my body not sink into the earth? I consider the Tathagata—I would sooner approach a drunken elephant, a lion, a tiger, a wolf, or blazing fire, than ever come near a deeply evil person. Therefore, now that I have thought this over, with what state of mind could I go to see the Tathagata?"

耆婆答言：「大王！譬如渴人，速赴清泉，飢者求食，怖者求救，病求良醫，熱求蔭涼，寒者求火，王今求佛亦應如是。大王！如來尚為一闡提等演說法要，何況大王非一闡提，而當不蒙慈悲救濟？」

> Jīva replied, "Great King, just as a thirsty person hurries to clear spring water, a hungry person seeks food, a frightened person seeks rescue, a sick person seeks a skilled doctor, a hot person seeks cool shade, and a cold person seeks fire—so too, King, should your seeking the Buddha be just like this. Great King, the Tathāgata even expounds the essential Dharma for icchantikas—how much more should you, Great King, who are not an icchantika, receive his compassionate deliverance?"

王言：「耆婆！我昔曾聞，一闡提者不信不聞、不能觀察、不得義理，何故如來而為說法？」

> The king said, "Jivaka, I have heard that an icchantika has no faith and does not listen, cannot observe or reflect, and does not grasp the meaning. So why does the Tathagata still teach the Dharma for them?"

耆婆答言：「大王！譬如有人，身遇重病，是人夜夢昇一柱殿，服蘇油脂及以塗身，臥灰食灰，攀上枯樹，或與獼猴遊行坐臥、沈水沒泥，墮墜樓殿、高山、樹木，象馬牛羊，身著青黃赤黑色衣，喜笑歌舞，或見烏鷲狐狸之屬，齒髮墮落，裸形枕狗臥糞穢中，復與亡者行住坐起，携手食噉，毒蛇滿路而從中過，或復夢與被髮女人共相抱持，多羅樹葉以為衣服，乘壞驢車正南而遊。是人夢已，心生愁惱，以愁惱故，身病踰增，以病增故，諸家親屬遣使命醫。所可遣使，形體缺短，根不具足，頭蒙塵土，著弊壞衣，載故壞車，語彼醫言：『速疾上車。』爾時良醫即自思惟：『今見是使，相貌不吉，當知病者難可療治。』復作是念：『使雖不吉，當復占日，為可治不？若四日、六日、八日、十二日、十四日，如是日者，病亦難治。』復作是念：『日雖不吉，當復占星，為可治不？若是火星、金星、昴星、閻羅王星、濕星、滿星，如是星時，病亦難治。』復作是念：『星雖不吉，復當觀時，若是秋時、冬時，及日入時、夜半時、月入時，當知是病亦難可治。』復作是言：『如是眾相，雖復不吉或定不定，當觀病人，若有福德皆可療治，若無福德，雖吉何益。』思惟是已，尋與使俱，在路復念：『若彼病者，有長壽相則可療治，短壽相者則不可治。』即於前路見二小兒，相牽鬪諍，捉頭拔髮，瓦石刀杖共相撩打，見人持火自然殄滅，或見有人斫伐樹木，或復見人手曳皮革隨路而行，或見道路有遺落物，或見有人執持空器，或見沙門獨行無侶，復見虎狼烏鷲野狐，見是事已，復作是念：『所遣使人，乃至道路所見諸相，悉皆不祥，當知病者定難療治。』復作是念：『我若不往，則非良師，如其往者，不可救療。』復更念言：『如是眾相，雖復不祥，且當捨置，往至病所。』思惟是已，復於前路，聞如是聲，所謂亡失、死喪、崩破、壞折、剝脫、墮墜、焚燒、不來、不可療治、不能拔濟。復聞南方有飛鳥聲，所謂烏鷲、舍利鳥聲，若狗、若鼠、野狐、兔猪，聞是聲已，復作是念：『當知病者，難可療治。』

> Jīvaka replied: "Great King, suppose a person is gravely ill. In his dreams at night, he climbs into a one-pillared hall, consumes butter and oil and smears them on his body, lies down in ashes and eats ashes, climbs a withered tree. Or he wanders, sits, and lies down with monkeys, sinks into water and mud, falls from multi-storied buildings, high mountains, and trees. Elephants, horses, cattle, and sheep wear clothes of blue, yellow, red, and black. There is laughter, singing, and dancing. Or he sees crows, vultures, foxes, and the like. His teeth and hair fall out. Naked, he rests his head on a dog and lies in filth and excrement. He comes and goes, sits and rises with the dead, holding hands and eating together. Poisonous snakes fill the road, and he passes through them. Or he dreams of embracing a woman with loose hair, wearing palm leaves as clothing, riding a broken-down donkey cart, traveling due south. After such dreams, the person's heart fills with sorrow and distress. Because of this sorrow and distress, his illness grows worse. As the illness worsens, his family members send messengers to summon a physician. The messenger they send has a short, deformed body, incomplete senses, a head covered in dust, wearing worn-out clothes, riding a broken-down cart. He says to the physician: 'Hurry, get in the cart!' Then the good physician thinks to himself: 'Now I see this messenger. His appearance is inauspicious. I should know that this patient will be difficult to cure.' He thinks further: 'Though the messenger is inauspicious, I should also check the day—can he be treated or not? If it is the fourth, sixth, eighth, twelfth, or fourteenth day, then on such a day the illness is also difficult to treat.' He thinks further: 'Though the day is inauspicious, I should also check the stars—can he be treated or not? If it is Mars, Venus, the Pleiades, the star of King Yama, a wet star, or a full star, then under such stars the illness is also difficult to treat.' He thinks further: 'Though the stars are inauspicious, I should also observe the time. If it is autumn, winter, or the time of sunset, midnight, or moonset, I should know that this illness is also difficult to treat.' He speaks further: 'Though all these signs are inauspicious, or perhaps uncertain, I should examine the patient. If he has merit, he can be treated. If he has no merit, what good are auspicious signs?' Having thought this, he immediately sets out with the messenger. On the road, he thinks again: 'If the patient has signs of long life, he can be treated. If he has signs of short life, he cannot be treated.' Then ahead on the road he sees two small children, pulling at each other and fighting, grabbing heads and pulling hair, striking each other with tiles, stones, knives, and sticks. He sees a person holding fire that extinguishes itself. Or he sees someone cutting down trees. Or he sees someone dragging hides along the road. Or he sees lost objects on the road. Or he sees someone holding an empty vessel. Or he sees a monk walking alone without a companion. He also sees tigers, wolves, crows, vultures, and wild foxes. Having seen these things, he thinks again: 'The messenger who was sent, and all the signs seen along the road—all are inauspicious. I should know that the patient certainly will be difficult to cure.' He thinks further: 'If I do not go, I am not a good teacher. If I do go, he cannot be saved.' He thinks again: 'Though all these signs are inauspicious, I should set them aside for now and go to where the patient is.' Having thought this, further along the road he hears such sounds as: loss, death, collapse, breakage, stripping away, falling, burning, not coming, incurable, unable to be rescued. He also hears in the south the sounds of flying birds—the sounds of crows, vultures, and myna birds, and of dogs, mice, wild foxes, rabbits, and pigs. Having heard these sounds, he thinks again: 'I should know that the patient will be difficult to cure.'"

「爾時即入病人舍宅，見彼病人數寒數熱、骨節疼痛、目赤流淚、耳聲聞外、咽喉結痛、舌上裂破、其色正黑、頭不自勝、體枯無汗、大小便利擁隔不通、身卒肥大、紅赤異常、語聲不均或麁或細、舉體班駮、異色青黃、其腹脹滿、言語不了。醫見是已，問瞻病言：『病者昨來意志云何？』答言：『大師！其人本來敬信三寶及以諸天，今者變異，敬信情息。本憙惠施今者慳悋，本性少食今則過多，本性弊惡今則和善，本性慈孝恭敬父母今於父母無恭敬心。』醫聞是已，即前嗅之，優鉢羅香、沈水雜香、畢迦多香、多伽羅香、多摩羅跋香、欝金香、栴檀香，炙肉臭、蒱桃酒臭、燒筋骨臭、魚臭、糞臭，知香臭已，即前觸身，覺身細軟，猶如繒綿、劫貝娑花，或硬如石、或冷如氷、或熱如火、或澁如沙。爾時良醫見如是等種種相已，定知病者必死不疑，然不定言是人當死，語瞻病者：『吾今劇務，明當更來，隨其所須，恣意勿遮。』即便還家。明日使到，復語使言：『我事未訖，兼未合藥。』智者當知，如是病者，必死不疑。

> Then he went straight into the sick person's house. He saw that the patient was sometimes shivering with cold and sometimes burning with fever, with aching joints, red eyes and flowing tears, ears that could only hear outside sounds, a throat swollen and painful as if tied in knots, a tongue split and cracked and black in color, a head he could not hold up, a body withered and without sweat, blocked and obstructed bowel and bladder movements, a body suddenly swollen and unusually red, a voice uneven, sometimes coarse and sometimes thin, the whole body mottled with strange colors of blue and yellow, the belly bloated and full, and speech unclear. When the doctor saw this, he asked the caregiver, "What has the patient's state of mind been these past days?" The caregiver replied, "Master, this person originally had faith and respect for the Three Jewels and the gods, but now he has changed; his faith and respect have ceased. He used to delight in generous giving, but now he is stingy and miserly. He used to eat little by nature, but now he eats too much. He used to be ill-tempered, but now he is gentle and kind. He used to be loving and filial, respectful toward his parents, but now he has no respectful heart toward his parents." When the doctor heard this, he immediately leaned in and smelled him: the scent of blue lotus, mixed sandalwood incense, bījaka incense, tagara incense, tamāla-pattra incense, turmeric incense, and candana incense — along with the stench of roasted meat, the stench of grape wine, the stench of burning sinew and bone, the stench of fish, and the stench of feces. Having discerned these fragrances and odors, he then touched the body and felt that it was delicate and soft, like fine silk, cotton, and karpāsa flowers — or else hard as stone, or cold as ice, or hot as fire, or rough as sand. At that time, when the skilled doctor saw all these various signs, he knew for certain that the patient would surely die. But he did not plainly say, "This person will die." He told the caregiver, "I am extremely busy right now; I will come again tomorrow. Whatever he needs, let him have it freely; do not hold anything back." Then he returned home. The next day, when the messenger came, he again told the messenger, "My work is not yet finished, and besides, the medicine is not yet compounded." The wise should understand: such a patient will surely die.

「大王！世尊亦爾，於一闡提輩，善知根性而為說法。何以故？若不為說，一切凡夫當言如來無大慈悲，有慈悲者名一切智，若無慈悲，云何說言一切智人？是故如來為一闡提而演說法。大王！如來世尊見諸病者，常施法藥，病者不服，非如來咎。大王！一闡提輩分別有二：一者得現在善根，二者得後世善根。如來善知一闡提輩能於現在得善根者，則為說法；後世得者，亦為說法，今雖無益，作後世因。是故如來為一闡提演說法要。一闡提者復有二種：一者利根，二者中根。利根之人於現在世能得善根，中根之人後世則得，諸佛世尊不空說法。大王！譬如淨人，墜墮圊廁，有善知識見而愍之，尋前捉髮而拔出之。諸佛如來亦復如是，見諸眾生墮三惡道，方便救濟令得出離，是故如來為一闡提而演說法。」

> "Great King, the World-Honored One is like this too: for those of the icchantika class, he knows their capacities well and teaches them the Dharma accordingly. Why is this? If he did not teach them, all ordinary people would say the Tathagata lacks great compassion. One who has compassion is called all-knowing. If he had no compassion, how could he be called all-knowing? Therefore the Tathagata teaches the Dharma even for icchantikas. Great King, the Tathagata, the World-Honored One, constantly offers the medicine of Dharma to the sick, but if the sick do not take it, that is not the Tathagata's fault. Great King, icchantikas are of two kinds: first, those who can attain wholesome roots in this life; second, those who will attain wholesome roots in a future life. The Tathagata knows well that some icchantikas can attain wholesome roots in this present life, so he teaches them the Dharma. For those who will attain them in a future life, he also teaches the Dharma. Even though it brings no benefit now, it becomes a cause for a future life. Therefore the Tathagata teaches the essential Dharma even for icchantikas. Icchantikas are also of two types: first, those of sharp faculties; second, those of middling faculties. Those of sharp faculties can attain wholesome roots in this present life, while those of middling faculties will attain them in a future life. The Buddhas, the World-Honored Ones, never speak the Dharma in vain. Great King, suppose a clean person falls into a latrine pit. A good friend sees him and, out of pity, immediately grabs him by the hair and pulls him out. The Buddhas and Tathagatas are like this too: when they see beings fallen into the three evil paths, they use skillful means to rescue them and lead them out. Therefore the Tathagata teaches the Dharma even for icchantikas."

王語耆婆：「若使如來審如是者，明當選擇良日吉星，然後乃往。」

> The king said to Jīvaka, "If the Buddha truly is like this, then we should clearly choose an auspicious day and a fortunate star, and only then go to him."

耆婆白王：「大王！如來法中，無有選擇良日吉星。大王！如重病人猶不看日、時節、吉凶，惟求良醫。王今病重，求佛良醫，不應選擇良時好日。大王！如栴檀火及𦭽蘭火，二俱燒相，無有異也，吉日凶日，亦復如是。若到佛所，俱得滅罪，惟願大王今日速往。」

> Jīva said to the king: "Great King, in the Dharma of the Buddha, there is no choosing of auspicious days and lucky stars. Great King, when someone is gravely ill, they do not consult days, seasons, or omens of fortune and misfortune—they only seek a good doctor. You are gravely ill now, Great King; you should seek the Buddha, the good doctor, and should not be choosing auspicious times and lucky days. Great King, just as sandalwood fire and castor-oil plant fire both have the same nature of burning, with no difference between them, so too are lucky days and unlucky days. If you go to where the Buddha is, you will be freed from your offenses either way. I only pray, Great King, that you go quickly today."

爾時大王即命一臣名曰吉祥，而告之言：「大臣當知，吾今欲往佛世尊所，速辦供養所須之具。」

> At that moment, the great king summoned a minister named Auspicious and said to him: "Minister, you should know that I now wish to go to the Blessed One, the Buddha. Quickly prepare the offerings and everything we will need."

臣言：「大王！善哉，善哉！所須供具一切悉有。」

> Your Majesty, excellent, excellent! Everything you need for the offerings is fully provided.

阿闍世王與其夫人，嚴駕車乘一萬二千，姝壯大象其數五萬，一一象上各載三人，齎持幡蓋、花香、伎樂、種種供具，無不備足，導從馬騎有十八萬，摩伽陀國所有人民尋從王者，其數足滿五十八萬。

> King Ajatashatru and his wife set out with a grand procession: twelve thousand ornate chariots and carriages, fifty thousand sturdy young elephants—each carrying three people—all laden with banners, canopies, flowers, incense, musicians, and every kind of offering, completely furnished without anything lacking. An escort of one hundred eighty thousand horsemen accompanied them, and the people of the kingdom of Magadha who followed the king numbered fully five hundred eighty thousand.

爾時拘尸那城所有大眾滿十二由旬，悉皆遙見阿闍世王與其眷屬尋路而來。爾時佛告諸大眾言：「一切眾生為阿耨多羅三藐三菩提近因緣者，莫先善友。何以故？阿闍世王若不隨順耆婆語者，來月七日必定命終墮阿鼻獄，是故近因莫若善友。」

> At that time, the whole great assembly in the city of Kushinagar, filling an area of twelve yojanas, all saw from afar King Ajatashatru and his followers coming along the road. Then the Buddha told the great assembly: "For all living beings, among the close causes and conditions for reaching supreme enlightenment, none is more important than a good friend. Why is this? If King Ajatashatru had not followed Jivaka's advice, he would surely have died on the seventh day of the coming month and fallen into the Avici Hell. Therefore, among close causes, none is more important than a good friend."

阿闍世王復於前路聞舍婆提毘流離王乘船入海遇火而死，瞿伽離比丘生身入地至阿鼻獄，須那剎多作種種惡到於佛所眾罪得滅，聞是語已語耆婆言：「吾今雖聞如是二語，猶未審定。汝來耆婆！吾欲與汝同載一象，設我當入阿鼻地獄，冀汝捉持不令我墮。何以故？吾昔曾聞得道之人不入地獄。」

> King Ajatashatru then heard along the road ahead that King Virudhaka of Shravasti had set out to sea by boat and met his death in fire, that the monk Kokalika had sunk alive into the earth down to the Avichi Hell, and that Sunakshatra had committed all kinds of evil yet come to the Buddha's presence where his many sins were erased. Having heard these words, he said to Jivaka: "Though I have now heard these two accounts, I am still not certain. Come, Jivaka! I wish to ride in the same howdah with you on a single elephant. Should I fall into the Avichi Hell, I hope you will hold me fast and not let me fall. Why? Because I have heard it said that those who attain the Way do not enter hell."

爾時佛告諸大眾言：「阿闍世王猶有疑心，我今當為作決定心。」

> At that time, the Buddha addressed the great assembly, saying: "King Ajatashatru still has doubts in his mind. I will now help him reach certainty."

爾時會中有一菩薩，名持一切，白佛言：「世尊！如佛先說，一切諸法皆無定相，所謂色無定相，乃至涅槃亦無定相，如來今者云何而言，為阿闍世作決定心？」

> At that time, there was a Bodhisattva in the assembly named Holding Everything, who said to the Buddha: "World-Honored One, as the Buddha previously taught, all dharmas are without fixed characteristics — that is, form has no fixed characteristics, and even Nirvana has no fixed characteristics. How then does the Tathagata now say that he will make a definite decision in the mind of Ajatashatru?"

佛言：「善哉，善哉！善男子！我今定為阿闍世王作決定心。何以故？若王疑心可破壞者，當知諸法無有定相，是故我為阿闍世王作決定心，當知是心為無決定。善男子！若彼王心是決定者，王之逆罪云何可壞？以無定相，其罪可壞，是故我為阿闍世王作決定心。」

> The Buddha said: "Excellent, excellent! Good man! I will now set Ajatashatru's mind at ease with certainty. Why? If the king's doubt could be destroyed, you should know that all things have no fixed nature. That is why I set Ajatashatru's mind at ease with certainty — and you should know that this mind itself is without certainty. Good man! If that king's mind were fixed, how could his grave offense be dissolved? Because it has no fixed nature, his offense can be dissolved. That is why I set Ajatashatru's mind at ease with certainty."

爾時大王即到娑羅雙樹間，至於佛所，仰瞻如來三十二相、八十種好，猶如微妙真金之山。爾時世尊出八種聲告言：「大王。」時阿闍世左右顧視，「此大眾中誰是大王？我既罪戾，又無福德，如來不應稱為大王。」爾時如來即復喚言：「阿闍世大王。」

> At that moment, the great king arrived among the twin sal trees and came before the Buddha. Looking up, he beheld the Tathagata's thirty-two major marks and eighty minor marks, like a mountain of fine true gold. Then the World-Honored One spoke in eight kinds of voice, saying: "Great King." Ajatashatru looked to his left and right, thinking, "Among this great assembly, who is the Great King? I am full of offenses and have no merit or virtue. The Tathagata should not call me Great King." Then the Tathagata called again: "King Ajatashatru."

時王聞已，心大歡喜，即作是言：「如來今日顧命語言，真知如來於諸眾生，大悲憐愍，等無差別。」白佛言：「世尊！我今疑心永無遺餘，定知如來真是眾生無上大師。」

> When the king heard this, his heart was filled with great joy, and he said, "Today the Tathagata has spoken to me with such caring words. Truly I know that the Tathagata has great compassion and pity for all living beings, equal and without distinction." He said to the Buddha, "World-Honored One, now my doubts are completely gone, with nothing remaining. I know with certainty that the Tathagata is truly the unsurpassed teacher of all living beings."

爾時迦葉菩薩語持一切菩薩言：「如來已為阿闍世王作決定心。」

> At that time, the Bodhisattva Mahakashyapa said to the Bodhisattva "Upholder of All": "The Tathagata has already set the mind of King Ajatashatru at certainty."

爾時阿闍世王即白佛言：「世尊！假使我今得與梵王釋提桓因坐起飲食，猶不欣悅；得遇如來一言顧命，深以欣慶。」爾時阿闍世王，即以所持幡蓋、香花、伎樂供養，前禮佛足，右遶三匝，禮敬畢已，却坐一面。

> At that time, King Ajatashatru said to the Buddha: "World-Honored One, even if I could sit, stand, eat, and drink with Brahma King and Shakra, I would not be delighted. But to receive even a single word of attention from the Tathagata fills me with deep joy." Then King Ajatashatru offered the banners, parasols, incense, flowers, and music he had brought. He bowed at the Buddha's feet, walked around him three times to the right, and after completing his respectful greeting, withdrew and sat to one side.

爾時佛告阿闍世王言：「大王！今當為汝說正法要，汝當一心，諦聽！諦聽！凡夫常當繫心觀身，有二十事：一、所謂我，此身中空，無無漏，二、無諸善根本，三、我此生死未得調順，四、墮墜深坑無處不畏，五、以何方便得見佛性，六、云何修定得見佛性，七、生死常苦無常我淨，八、八難之難難得遠離，九、恒為怨家之所追逐，十、無有一法能遮諸有，十一、於三惡趣未得解脫，十二、具足種種諸惡邪見，十三、亦未造立度五逆津，十四、生死無際未得其邊，十五、不作諸業不得果報，十六、無有我作他人受果，十七、不作樂因終無樂果，十八、若有造業果終不失，十九、因無明生亦因而死，二十、去來現在常行放逸。大王！凡夫之人常於此身，當作如是二十種觀。作是觀已不樂生死，不樂生死則得正觀。爾時次第觀心生相、住相、滅相；次第觀心生住滅相，定、慧、進、戒，亦復如是；觀生住滅已，知心相乃至戒相，終不作惡，無有死畏、三惡道畏。若不繫心觀察如是二十事者，心則放逸，無惡不造。」

> At that time, the Buddha said to King Ajatashatru: "Great King, I will now teach you the essentials of the true Dharma. Focus your mind single-pointedly and listen carefully! Listen carefully! "Ordinary people should always keep their minds anchored in contemplation of the body. There are twenty things to contemplate: 1. The notion of 'I' — this body is empty, containing nothing free of defilement. 2. There are no roots of goodness in it. 3. My birth-and-death has not yet been brought into harmony. 4. I am falling into a deep pit, with no place free from fear. 5. By what skillful means can I see the Buddha-nature? 6. How can I cultivate concentration to see the Buddha-nature? 7. Birth and death are always suffering, impermanent, without self, impure. 8. The difficulties of the eight unfavorable conditions are hard to escape. 9. I am constantly pursued by enemies. 10. There is not a single thing that can block the various forms of existence. 11. I have not yet gained liberation from the three lower realms. 12. I am full of all kinds of evil and wrong views. 13. I have not yet built the ford to cross over the five deadly offenses. 14. Birth and death have no boundary; I have not reached its edge. 15. Without creating karma, one cannot obtain its results. 16. There is no 'I' that acts and another that receives the fruit. 17. Without creating the cause of happiness, there will never be the fruit of happiness. 18. If karma is created, its fruit is never lost. 19. Because of ignorance one is born, and because of it one dies. 20. In past, future, and present, one always acts with heedlessness. "Great King, ordinary people should always contemplate their bodies in these twenty ways. Having contemplated thus, they no longer delight in birth and death. Not delighting in birth and death, they gain right contemplation. "Then, in sequence, they contemplate the arising, abiding, and ceasing phases of the mind. Having contemplated the arising, abiding, and ceasing phases in sequence, they contemplate concentration, wisdom, effort, and precepts in the same way. Having contemplated arising, abiding, and ceasing, they understand the nature of mind and even the nature of precepts, and they never again do evil. They have no fear of death, no fear of the three lower realms. "If one does not anchor the mind in observing these twenty things, the mind becomes heedless and commits every kind of evil."

阿闍世言：「如我解佛所說義者，我從昔來，初未曾觀是二十事，故造眾惡，造眾惡故，則有死畏、三惡道畏。世尊！自我招殃，造茲重惡，父王無辜，橫加逆害。是二十事設觀不觀，必定當墮阿鼻地獄。」

> Ajatashatru said: "As I understand the meaning of what the Buddha has taught, from long ago until now I had never once reflected on these twenty things. That is why I committed so many evil deeds, and because I committed so many evil deeds, I have come to fear death and to fear the three lower realms. World-Honored One, I brought disaster upon myself and committed these grave evils. My father, the king, was innocent, yet I ruthlessly harmed him. Whether or not I reflect on these twenty things, I am certain to fall into the Avici Hell."

佛告大王：「一切諸法性相無常、無有決定，王云何言，必定當墮阿鼻地獄？」

> The Buddha said to the king, "All things are impermanent in nature and have no fixed destiny. Why do you say that you will certainly fall into the Avici Hell?"

阿闍世王白佛言：「世尊！若一切法無定相者，我之殺罪亦應不定；若殺定者，一切諸法則非不定。」

> King Ajatashatru said to the Buddha: "World-Honored One, if all things have no fixed nature, then my crime of killing should also not be fixed. But if killing is fixed, then all things cannot be without fixed nature."

佛言：「大王！善哉，善哉！諸佛世尊說一切法悉無定相，王復能知殺亦不定，是故當知殺無定相。大王！如汝所言，先父無辜橫加逆害者，何者是父？但於假名眾生五陰，妄生父想。於十二入、十八界中，何者是父？若色是父，四陰應非；若四是父，色亦應非。若色非色合為父者，無有是處。何以故？色與非色，性無合故。大王！凡夫眾生於是色陰妄生父想，如是色陰亦不可害。何以故？色有十種，是十種中，唯色一種，可見可持、可稱可量、可牽可縛。雖可見縛，其性不住，以不住故不可得見、不可捉持、不可稱量、不可牽縛。色相如是，云何可殺？若色是父，可殺可害、獲罪報者；餘九應非。若九非者，則應無罪。大王！色有三種：過去、未來、現在。過去、現在則不可害。何以故？過去過去故，現在念念滅故；遮未來故名之為殺。如是一色，或有可殺，或不可殺，有殺不殺，色則不定。若色不定殺亦不定，殺不定故報亦不定。云何說言定入地獄？

> The Buddha said: "Great King, excellent, excellent! All the Buddhas, the World-Honored Ones, teach that all things are without fixed characteristics. You have also come to understand that killing is not fixed either. Therefore you should know that killing has no fixed nature. "Great King, you spoke of your late father being innocent and yet violently slain. But what exactly is 'father'? It is only upon the falsely-named aggregates of a sentient being that you mistakenly form the thought of 'father.' Among the twelve sense-fields and eighteen elements, which one is father? If form is the father, then the other four aggregates should not be. If the four are the father, then form should not be. If form and non-form together make up the father, that is impossible. Why? Because form and non-form are by nature incapable of union. "Great King, ordinary beings mistakenly form the thought of 'father' regarding this aggregate of form. But this aggregate of form cannot be killed either. Why? Form has ten kinds. Among these ten, only the kind that is 'form' can be seen, held, measured, weighed, dragged, and bound. Though it can be seen and bound, its nature does not abide. Because it does not abide, it cannot be seen, grasped, measured, dragged, or bound. If form is like this, how can it be killed? "If form is the father, and can be killed, harmed, and bring about karmic retribution, then the other nine should not be. If the other nine are not, then there should be no offense. Great King, form has three kinds: past, future, and present. Past and present cannot be killed. Why? Because the past has already passed, and the present ceases moment by moment. Blocking the future is what is called killing. Thus a single form may be killable or unkillable; there is killing and not-killing, and form is therefore not fixed. If form is not fixed, killing is not fixed. Because killing is not fixed, retribution is not fixed. How then can you say one definitely falls into hell?"

「大王！一切眾生所作罪業凡有二種：一者輕，二者重。若心口作，則名為輕；身口心作，則名為重。大王！心念口說，身不作者，所得報輕。大王！昔日口不勅殺，但言削足。大王！若勅侍臣立斬王首，坐時乃斬猶不得罪，況王不勅云何得罪？王若得罪，諸佛世尊亦應得罪。何以故？汝父先王頻婆娑羅，常於諸佛種諸善根，是故今日得居王位。諸佛若不受其供養則不為王，若不為王，汝則不得為國生害。若汝殺父當有罪者，我等諸佛亦應有罪。若諸佛世尊無有罪者，汝獨云何而得罪耶？大王！頻婆娑羅往有惡心，於毘富羅山遊行獵鹿，周遍壙野悉無所得，唯見一仙五通具足，見已即生瞋恚惡心：『我今遊獵所以不得，正坐此人。』驅逐令去，即勅左右而令殺之。其人臨終，生瞋惡心，退失神通，而作誓言：『我實無辜，汝以心口，橫加戮害，我於來世亦當如是，還以心口而害於汝。』時王聞已，即生悔心，供養死屍。是王如是尚得輕受，不墮地獄；況王不爾，而當地獄受果報耶？先王自作還自受之，云何令王而得殺罪？如王所言，父王無辜者。大王！云何言無？夫有罪者則有罪報，無惡業者則無罪報。汝父先王若無辜罪，云何有報？頻婆娑羅於現世中，亦得善果及以惡果，是故先王亦復不定，以不定故殺亦不定，殺不定故，云何而言定入地獄？

> "Great King, all the negative actions committed by living beings fall into two kinds: one is light, and the other is heavy. If the act is done only in mind and speech, it is called light; if done in body, speech, and mind, it is called heavy. Great King, if one only thinks it in the mind and says it with the mouth, but does not do it with the body, the result received is light. Great King, in the past, you did not order a killing with your mouth—you only said, 'Cut off his feet.' Great King, if you had ordered a servant to behead a king, and the beheading happened while you were seated, you still would not have incurred guilt—how much less could you incur guilt when you gave no order? If a king incurred guilt in such a case, then all Buddhas and World-Honored Ones would also incur guilt. Why is that? Your father, the former king Bimbisara, constantly planted roots of goodness with all the Buddhas, and because of this he attained the kingship today. If the Buddhas had not accepted his offerings, he would not have become king; and if he had not become king, you would not have been able to bring harm to the country. If you had incurred guilt for killing your father, then we Buddhas would also incur guilt. But if the Buddhas and World-Honored Ones have no guilt, how could you alone incur guilt? Great King, Bimbisara once had an evil thought. While hunting deer on Mount Vaibhara, he searched the whole broad plain and found nothing at all—only a single sage perfect in the five supernatural powers. Seeing him, he immediately gave rise to anger and an evil thought: 'The reason I find nothing on this hunt is precisely because of this man.' He drove him away and ordered his attendants to kill him. As that man was dying, he gave rise to an angry, evil thought; his supernatural powers fell away, and he made this vow: 'I am truly innocent. By mind and mouth alone you have unjustly put me to death. In a future life I will do the same: by mind and mouth I will harm you in return.' When the king heard this, he immediately felt remorse and made offerings to the corpse. Even a king like this still received only a light result and did not fall into hell—how much less should you, who are not like that, have to undergo karmic retribution in hell? The former king did the deed himself and received the result himself; how could you be made to bear the guilt of killing? You say your father was innocent. Great King, how can you say he was without guilt? One who has guilt has a guilty result; one with no negative karma has no guilty result. If your father, the former king, had no guilt, how could there have been any result? Bimbisara, even in this present life, received both good results and bad results. Therefore the former king too was not fixed. Because he was not fixed, the killing too was not fixed; and because the killing was not fixed, how can you say you are certain to fall into hell?

「大王！眾生狂惑凡有四種：一者貪狂，二者藥狂，三者呪狂，四者本業緣狂。大王！我弟子中有是四狂，雖多作惡，我終不記是人犯戒。是人所作，不至三惡，若還得心，亦不言犯。王本貪國，逆害父王，貪狂心作，云何得罪？大王！如人酒醉，逆害其母，既醒寤已，心生悔恨，當知是業亦不得報。王今貪醉，非本心作，若非本心，云何得罪？大王！譬如幻師，四衢道頭，幻作種種男女、象馬、瓔珞、衣服，愚癡之人謂為真實，有智之人知非真有。殺亦如是，凡夫謂實，諸佛世尊知其非真。大王！譬如山間響聲，愚癡之人謂之實聲，有智之人知其非真。殺亦如是，凡夫謂實，諸佛世尊知其非真。大王！如人有怨，詐來親附，愚癡之人謂為實親，智者了達乃知虛詐。殺亦如是，凡夫謂實，諸佛世尊知其非真。大王！如人執鏡，自見面像，愚癡之人謂為真面，智者了達知其非真。殺亦如是，凡夫謂實，諸佛世尊知其非真。大王！如熱時炎，愚癡之人謂之是水，智者了達知其非水。殺亦如是，凡夫謂實，諸佛世尊知其非真。大王！如乾闥婆城，愚癡之人謂為真實，智者了達知其非真。殺亦如是，凡夫謂實，諸佛世尊知其非真。大王！如人夢中受五欲樂，愚癡之人謂之為實，智者了達知其非真。殺亦如是，凡夫謂實，諸佛世尊知其非真。

> "Great King, there are four kinds of madness that afflict living beings: first, the madness of greed; second, the madness of drugs; third, the madness of spells; and fourth, the madness caused by past karma. Great King, among my disciples there are those afflicted by these four kinds of madness. Even though they may commit many wrongs, I never declare such a person to have broken the precepts. What such a person does does not lead to the three lower realms, and if their mind returns to clarity, they are not said to have transgressed. Great King, you coveted your kingdom and harmed your father the king. This was done under the madness of greed—how could you be guilty? Great King, suppose a man is drunk on alcohol and harms his own mother. When he sobers up and awakens, his heart fills with regret. You should know that such an act also brings no retribution. You are now drunk on greed; this was not done by your true mind. If it was not your true mind, how could you be guilty? Great King, imagine a magician at a crossroads conjuring all sorts of men and women, elephants and horses, jewels and clothing. Foolish people take them as real; the wise know they are not truly there. Killing is like this: ordinary people take it as real, but the Buddhas and World-Honored Ones know it is not real. Great King, imagine an echo in the mountains. Foolish people call it a real sound; the wise know it is not real. Killing is like this: ordinary people take it as real, but the Buddhas and World-Honored Ones know it is not real. Great King, suppose a man has an enemy who pretends to be a close friend. Foolish people take him for a true friend; the wise understand that he is false and deceiving. Killing is like this: ordinary people take it as real, but the Buddhas and World-Honored Ones know it is not real. Great King, imagine a man holding a mirror and seeing the reflection of his own face. Foolish people call it his true face; the wise understand it is not real. Killing is like this: ordinary people take it as real, but the Buddhas and World-Honored Ones know it is not real. Great King, like a mirage in the heat of the day—foolish people call it water; the wise understand it is not water. Killing is like this: ordinary people take it as real, but the Buddhas and World-Honored Ones know it is not real. Great King, like a city of the gandharvas—foolish people take it as real; the wise understand it is not real. Killing is like this: ordinary people take it as real, but the Buddhas and World-Honored Ones know it is not real. Great King, like a person in a dream enjoying the pleasures of the five senses—foolish people call it real; the wise understand it is not real. Killing is like this: ordinary people take it as real, but the Buddhas and World-Honored Ones know it is not real."

「大王！殺法、殺業、殺者、殺果及以解脫，我皆了之，則無有罪。王雖知殺，云何有罪？大王！譬如有人，主知典酒，如其不飲，則亦不醉，雖復知火，亦不燒然。王亦如是，雖復知殺，云何有罪？大王！有諸眾生，於日出時作種種罪，於月出時復行劫盜，日月不出則不作罪；雖因日月令其作罪，然此日月實不得罪。殺亦如是，雖復因王，王實無罪。大王！如王宮中，常勅屠羊，心初無懼。云何於父，獨生懼心？雖復人畜尊卑差別，寶命畏死，二俱無異。何故於羊，心輕無懼？於父先王，生重憂苦？大王！世間之人是愛僮僕，不得自在，為愛所使，而行殺害，設有果報乃是愛罪。王不自在，當有何咎？大王！譬如涅槃，非有非無，而亦是有。殺亦如是，雖非有非無，而亦是有。慚愧之人則為非有，無慚愧者則為非無；受果報者名之為有，空見之人則為非有；有見之人則為非無，有有見者亦名為有。何以故？有有見者得果報故，無有見者則無果報；常見之人則為非有，無常見者則為非無。常常見者不得為無，何以故？常常見者，有惡業果故，是故常常見者，不得為無。以是義故，雖非有無，而亦是有。

> "Great King, I understand all of it—the act of killing, the karma of killing, the killer, the fruit of killing, and liberation as well—and therefore there is no guilt. Though you, Great King, know of killing, how could there be guilt? Great King, suppose someone is in charge of the wine and knows it well. If he himself does not drink, he does not become drunk. Though he knows fire, he is not burned. You are like this too—though you know of killing, how could there be guilt? Great King, there are beings who commit all kinds of crimes when the sun rises, and again carry out robbery when the moon rises—but when sun and moon do not rise, they commit no crimes. Though it is because of the sun and moon that they commit crimes, the sun and moon themselves truly bear no guilt. Killing is like this too—though it comes about because of the king, the king truly bears no guilt. Great King, in your palace, you constantly order the slaughter of sheep, yet your heart feels no fear at all. Why is it that only toward your father do you feel fear? Though there is a difference in status between humans and animals, the precious life and the fear of death are no different for either. Why is your heart light and fearless toward the sheep, yet filled with deep sorrow toward your father, the late king? Great King, ordinary people in this world are like servants of craving, lacking freedom, driven by craving to commit killing—and if there is any karmic result, it is craving that bears the guilt. If you, Great King, are not free, what fault is yours? Great King, take nirvana—it is neither existent nor nonexistent, and yet it is also existent. Killing is like this too—though neither existent nor nonexistent, it is also existent. For those with shame, it is nonexistent; for those without shame, it is not nonexistent. For those who receive karmic results, it is called existent; for those who hold the view of emptiness, it is nonexistent. For those who hold the view of existence, it is not nonexistent, and those who hold the view of existence are also said to be existent. Why? Because those who hold the view of existence receive karmic results, while those who hold the view of nonexistence receive no karmic results. For those who hold the view of permanence, it is nonexistent; for those who hold the view of impermanence, it is not nonexistent. Those who constantly hold the view of permanence cannot be called nonexistent. Why? Because those who constantly hold the view of permanence have the fruits of evil karma; therefore those who constantly hold the view of permanence cannot be called nonexistent. For this reason, though it is neither existent nor nonexistent, it is also existent."

「大王！夫眾生者，名出入息，斷出入息，故名為殺，諸佛隨俗，亦說為殺。大王！色是無常，色之因緣亦是無常，從無常因生，色云何常？乃至識是無常，識之因緣亦是無常，從無常因生，識云何常？以無常故苦，以苦故空，以空故無我，若是無常、苦、空、無我，為何所殺？殺無常者得常涅槃，殺苦得樂，殺空得實，殺於無我而得真我。大王！若殺無常、苦、空、無我者，則與我同。我亦殺於無常、苦、空無我，不入地獄，汝云何入？」

> "Great King! What is called 'breathing' — the breath that goes out and comes in — when that breathing is cut off, that is called killing. Yet the Buddhas, following worldly convention, also speak of it as killing. Great King! Form is impermanent, and the causes and conditions of form are also impermanent. Born from impermanent causes, how could form be permanent? And so it goes up to consciousness: consciousness is impermanent, and the causes and conditions of consciousness are also impermanent. Born from impermanent causes, how could consciousness be permanent? Because it is impermanent, it is suffering. Because it is suffering, it is empty. Because it is empty, it is without self. If it is impermanent, suffering, empty, and without self — what is there to kill? To kill impermanence is to attain the permanent nirvana. To kill suffering is to attain bliss. To kill emptiness is to attain the real. To kill non-self is to attain the true self. Great King! One who kills impermanence, suffering, emptiness, and non-self is one with me. I too kill impermanence, suffering, emptiness, and non-self, and I do not fall into hell — how then could you?"

爾時阿闍世王，如佛所說觀色乃至觀識，作是觀已，即白佛言：「世尊！我今始知色是無常乃至識是無常；我本若能如是知者，則不作罪。世尊！我昔曾聞，諸佛世尊常為眾生而作父母。雖聞是語，猶未審定，今則定知。世尊！我亦曾聞，須彌山王四寶所成，所謂金、銀、琉璃、頗梨；若有眾鳥隨所集處，則同其色。雖聞是言，亦不審定。我今來至佛須彌山，則與同色，與同色者，則知諸法無常、苦、空、無我。世尊！我見世間，從𦭽蘭子生𦭽蘭樹，不見𦭽蘭生栴檀樹，我今始見從𦭽蘭子生栴檀樹，𦭽蘭子者我身是也，栴檀樹者即是我心、無根、信也。無根者，我初不知恭敬如來，不信法、僧，是名無根。世尊！我若不遇如來世尊，當於無量阿僧祇劫在大地獄受無量苦；我今見佛，以是見佛所得功德，破壞眾生所有一切煩惱惡心。」

> At that time, King Ajatashatru contemplated form, and so on up to consciousness, just as the Buddha had taught. Having done this contemplation, he said to the Buddha: "World-Honored One, only now do I understand that form is impermanent, and so on up to consciousness is impermanent. If I had known this before, I would not have committed wrongdoing. World-Honored One, I once heard that all Buddhas and World-Honored Ones are always like parents to living beings. Though I heard these words, I had not yet fully confirmed them. Now I truly know. World-Honored One, I also once heard that Mount Sumeru, king of mountains, is made of four precious substances — gold, silver, lapis lazuli, and crystal. If any birds gather wherever they rest, they take on that same color. Though I heard these words, I did not fully confirm them either. Now that I have come to the Buddha's Mount Sumeru, I have become the same color as it. Becoming the same color, I understand that all things are impermanent, suffering, empty, and without self. World-Honored One, I have seen in this world that from a castor seed grows a castor plant — I have never seen a sandalwood tree grow from a castor seed. Now for the first time I see a sandalwood tree growing from a castor seed. The castor seed is my own body; the sandalwood tree is my mind — rootless faith. 'Rootless' means that I formerly did not know to respect the Tathagata and did not believe in the Dharma or the Sangha — this is what is called rootless. World-Honored One, if I had not encountered the Tathagata, the World-Honored One, I would have suffered immeasurable pain in the great hells for immeasurable asankhya kalpas. Now I have seen the Buddha. Through this merit gained from seeing the Buddha, the whole mass of living beings' afflictions and evil minds is destroyed."

佛言：「大王！善哉，善哉！我今知汝必能破壞眾生惡心。」

> The Buddha said, "Great King, well said, well said! I now know that you will surely be able to defeat the evil intentions of sentient beings."

「世尊！若我審能破壞眾生諸惡心者，使我常在阿鼻地獄，無量劫中為諸眾生受大苦惱，不以為苦。」

> "World-Honored One, if I can truly destroy the evil minds of all beings, may I remain in the Avici Hell forever, enduring great suffering on behalf of all beings for countless eons, without ever regarding it as suffering."

爾時摩伽陀國無量人民悉發阿耨多羅三藐三菩提心，以如是等無量人民發大心故，阿闍世王所有重罪即得微薄。王及夫人、後宮婇女，悉皆同發阿耨多羅三藐三菩提心。

> At that time, countless people in the kingdom of Magadha all awakened the aspiration for supreme perfect enlightenment. Because such countless people had aroused this great aspiration, King Ajatashatru's heavy karma immediately became lighter. The king, his queen, and the women of the inner palace all likewise awakened the aspiration for supreme perfect enlightenment.

爾時阿闍世王語耆婆言：「耆婆！我今未死已得天身，捨於短命而得長命，捨無常身而得常身，令諸眾生發阿耨多羅三藐三菩提心，即是天身、長命、常身，即是一切諸佛弟子。」說是語已，即以種種寶幢、幡蓋、香花瓔珞、微妙伎樂而供養佛，復以偈頌而讚歎言：

> At that time, King Ajatashatru said to Jivaka: "Jivaka, though I have not yet died, I have already attained a heavenly body. I have let go of a short life and gained a long life; I have let go of an impermanent body and gained a permanent body. Inspiring all living beings to awaken the mind of supreme enlightenment — this itself is the heavenly body, the long life, the permanent body. This is what it means to be a disciple of all the Buddhas." After saying these words, he offered the Buddha all kinds of jeweled banners, canopies, fragrant flowers, necklaces, and exquisite music, and then praised him with these verses:

「實語甚微妙， 善巧於句義，甚深祕密藏， 為眾故顯示。所有廣博言， 為眾故略說，具足如是言， 善能療眾生。若有諸眾生， 得聞是語者，若信及不信， 定知是佛說。諸佛常軟語， 為眾故說麁，麁語及軟語， 皆歸第一義。是故我今者， 歸依於世尊。如來語一味， 猶如大海水，是名第一諦， 故無無義語。如來今所說， 種種無量法，男女大小聞， 同獲第一義。無因亦無果， 無生及無滅，是名大涅槃， 聞者破諸果。如來為一切， 常作慈父母，當知諸眾生， 皆是如來子，世尊大慈悲， 為眾故苦行。如人著鬼魅， 狂亂多所作，我今得見佛， 所得三業善，願以此功德， 迴向無上道。我今所供養， 佛法及眾僧，願以此功德， 三寶常在世。我今所當得， 種種諸功德，願以此破壞， 眾生四種魔。我遇惡知識， 造作三世罪，今於佛前悔， 願後更莫造。願諸眾生等， 悉發菩提心，繫心常思念， 十方一切佛。復願諸眾生， 永破諸煩惱，了了見佛性， 猶如妙德等。」

> The true words are subtle and wondrous, Skillful in phrasing and meaning, A profound and secret treasury, Revealed for the sake of all beings. All the vast and extensive teachings Are summed up briefly for the sake of all beings. Possessing words such as these, One can well heal all beings. If there are any beings Who hear these words, Whether they believe or do not believe, They will surely know this is the Buddha's teaching. All Buddhas always speak gently; For the sake of beings, they speak plainly. Plain words and gentle words All return to the ultimate meaning. Therefore I now Take refuge in the World-Honored One. The Tathagata's speech is of one flavor, Like the water of a great ocean. This is called the highest truth, So there are no meaningless words. What the Tathagata now speaks— Countless and varied teachings— Men and women, great and small who hear it All attain the ultimate meaning. No cause and no effect, No arising and no ceasing— This is called great Nirvana; Those who hear it shatter all results. The Tathagata, for all beings, Always acts as a loving father and mother. You should know that all beings Are all children of the Tathagata. The World-Honored One, in great compassion, Undergoes hardship for the sake of beings. Like a person possessed by ghosts and spirits, Mad and confused, doing many things— I now have seen the Buddha And attained the goodness of the three actions. I vow that by this merit I may dedicate it to the unsurpassed path. What I now offer— The Buddha, the Dharma, and the Sangha— I vow that by this merit The Three Jewels may always remain in the world. Whatever I am yet to attain— All kinds of merit and virtue— I vow to use it to destroy The four kinds of demons of living beings. I encountered bad friends And committed offenses across three lifetimes. Now before the Buddha I repent; I vow never to do so again. I vow that all beings equally May all awaken the bodhi mind, Bind their minds and constantly recollect All the Buddhas of the ten directions. And again I vow that all beings May forever destroy all afflictions, Clearly see the Buddha-nature, Just like Wonderful Virtue and others.

爾時世尊讚阿闍世王：「善哉，善哉！若有人能發菩提心，當知是人則為莊嚴諸佛大眾。大王！汝昔已於毘婆尸佛初發阿耨多羅三藐三菩提心，從是已來至我出世，於其中間未曾墮於地獄受苦。大王當知，菩提之心乃有如是無量果報。大王！從今已往常當勤修菩提之心。何以故？從是因緣，當得消滅無量惡故。」

> At that time, the World-Honored One praised King Ajatashatru: "Excellent, excellent! If someone can give rise to the mind of Enlightenment, you should know that such a person adorns the great assemblies of all Buddhas. Great King, long ago you first gave rise to the mind of supreme, perfect Enlightenment in the presence of Buddha Vipashyin. From that time until my appearance in the world, throughout that entire period, you never once fell into hell to suffer. Great King, you should know that the mind of Enlightenment brings forth immeasurable karmic rewards such as these. Great King, from this day forward, you should always diligently cultivate the mind of Enlightenment. Why? Because through this cause and condition, you will be able to extinguish immeasurable evil."

爾時阿闍世王，及摩伽陀舉國人民從座而起，繞佛三匝，辭退還宮。

> At that time, King Ajatashatru and all the people of Magadha rose from their seats, walked around the Buddha three times as a sign of respect, and then withdrew to return to the palace.

天行品者如雜花說。

> The practices of heavenly beings are like scattered flowers, as explained.

### 大般涅槃經嬰兒行品第九

> The Nirvana Sutra, Chapter 9: The Practice of a Child

「善男子！云何名嬰兒行？善男子！不能起住、來去、語言，是名嬰兒。如來亦爾，不能起者，如來終不起諸法相；不能住者，如來不著一切諸法；不能來者，如來身行無有動搖；不能去者，如來已到大般涅槃；不能語者，如來雖為一切眾生演說諸法，實無所說。何以故？有所說者，名有為法。如來世尊非是有為，是故無說。又無語者，猶如嬰兒，語言未了，雖復有語，實亦無語。如來亦爾，語未了者，即是諸佛祕密之言，雖有所說，眾生不解，故名無語。又嬰兒者，名物不一、未知正語，雖名物不一、未知正語，非不因此而得識物。如來亦爾，一切眾生方類各異，所言不同，如來方便隨而說之，亦令一切因而得解。又嬰兒者，能說大字。如來亦爾，說於大字，所謂婆啝，啝者有為，婆者無為，是名嬰兒。啝者名為無常，婆者名為有常，如來說常，眾生聞已，為常法故，斷於無常，是名嬰兒行。又嬰兒者，不知苦樂、晝夜、父母。菩薩摩訶薩亦復如是，為眾生故，不知苦樂、無晝夜想，於諸眾生其心平等，故無父母親踈等相。又嬰兒者，不能造作大小諸事。菩薩摩訶薩亦復如是，菩薩不造生死作業，是名不作。大事者即五逆也，菩薩摩訶薩終不造作五逆重罪；小事者即二乘心，菩薩終不退菩提心，而作聲聞辟支佛乘。又嬰兒行者，如彼嬰兒啼哭之時，父母即以楊樹黃葉，而語之言：『莫啼莫啼，我與汝金。』嬰兒見已生真金想，便止不啼，然此楊葉實非金也。木牛木馬、木男木女，嬰兒見已，亦復生於男女等想，即止不啼，實非男女。以作如是男女想故，名曰嬰兒。如來亦爾，若有眾生欲造眾惡，如來為說三十三天常樂我淨、端正自恣、於妙宮殿受五欲樂、六根所對無非是樂。眾生聞有如是樂故，心生貪樂，止不為惡，勤作三十三天善業。實是生死無常、無樂、無我、無淨，為度眾生，方便說言常樂我淨。又嬰兒者，若有眾生厭生死時，如來則為說於二乘，然實無有二乘之實，以二乘故知生死過，見涅槃樂。以是見故，則能自知，有斷、不斷，有真、不真，有修、不修，有得、不得。

> "Good man! What is meant by the practice of a child? Good man! A child cannot rise or stand, come or go, or speak—this is what is meant by a child. The Tathagata is also like this. As for 'cannot rise'—the Tathagata never rises upon the marks of any dharma. As for 'cannot stand'—the Tathagata does not cling to any dharma. As for 'cannot come'—the Tathagata's bodily actions are without wavering or movement. As for 'cannot go'—the Tathagata has already reached great Parinirvana. As for 'cannot speak'—though the Tathagata expounds all dharmas for all living beings, in truth there is nothing spoken. Why is that? Whatever is spoken is called a conditioned dharma. The Tathagata, the World-Honored One, is not conditioned; therefore there is no speaking. Moreover, as for 'no speech'—just like an infant whose speech is not yet complete, though it may make sounds, in truth it has no speech. The Tathagata is also like this. That his speech is not yet complete refers to the secret words of all Buddhas—though there is something spoken, living beings do not understand, and therefore it is called no speech. Furthermore, a child is one who names things inconsistently and does not yet know correct speech. Though it names things inconsistently and does not know correct speech, it is not that it fails to recognize things on that account. The Tathagata is also like this. All living beings differ in kind and their words are not the same; the Tathagata, with skillful means, speaks to each accordingly, and also causes all of them thereby to understand. Furthermore, a child can utter simple sounds. The Tathagata is also like this, speaking simple sounds—namely, 'po' and 'ho.' 'Ho' refers to the conditioned; 'po' refers to the unconditioned. This is what is meant by a child. 'Ho' means impermanence; 'po' means permanence. The Tathagata speaks of permanence, and when living beings hear it, for the sake of the permanent dharma they cut off impermanence. This is called the practice of a child. Furthermore, a child does not know suffering and pleasure, day and night, or father and mother. The Bodhisattva-Mahasattva is also like this. For the sake of living beings, he does not know suffering and pleasure and has no thought of day or night. Because his mind is equal toward all living beings, he has no marks of father, mother, close or distant. Furthermore, a child cannot perform great or small deeds. The Bodhisattva-Mahasattva is also like this. The Bodhisattva does not create the karma of birth and death—this is called 'not doing.' 'Great deeds' means the five grave offenses. The Bodhisattva-Mahasattva never commits the five grave offenses. 'Small deeds' means the mind of the Two Vehicles. The Bodhisattva never retreats from the mind of enlightenment to take up the vehicle of the Shravaka or Pratyekabuddha. Furthermore, the practice of a child is like when an infant cries, and its parents take a yellow poplar leaf and say to it: 'Do not cry, do not cry—I will give you gold.' When the infant sees it, it thinks it is real gold and stops crying, though this poplar leaf is not actually gold. Wooden oxen, wooden horses, wooden men, wooden women—when the infant sees them, it also gives rise to the thought that they are men and women, and stops crying, though they are not actually men or women. Because it forms such thoughts of men and women, it is called a child. The Tathagata is also like this. If there are living beings who wish to commit evil, the Tathagata tells them of the Heaven of the Thirty-Three, of permanence, bliss, self, and purity, of handsome appearance and perfect freedom, of receiving the five desires in wonderful palaces, where whatever the six senses encounter is nothing but pleasure. When living beings hear of such pleasures, their minds give rise to greed and delight, they stop doing evil, and diligently perform the good karma of the Heaven of the Thirty-Three. In truth, it is birth and death, impermanence, without bliss, without self, without purity. But to save living beings, the Tathagata speaks with skillful means, saying it is permanent, blissful, self, and pure. Furthermore, the practice of a child is this: when living beings are weary of birth and death, the Tathagata then speaks to them of the Two Vehicles. But in truth there is no reality to the Two Vehicles. Through the Two Vehicles, they come to know the faults of birth and death and see the bliss of Nirvana. Through this seeing, they are able to know for themselves what is cut off and what is not cut off, what is true and what is not true, what is cultivated and what is not cultivated, what is attained and what is not attained."

「善男子！如彼嬰兒於非金中而生金想，如來亦爾，於不淨中而為說淨，如來已得第一義故則無虛妄。如彼嬰兒，於非牛馬作牛馬想，若有眾生於非道中作真道想，如來亦說非道為道，非道之中實無有道，以能生道微因緣故，說非道為道。如彼嬰兒於木男女生男女想，如來亦爾，知非眾生說眾生想，而實無有眾生相也。若佛如來說無眾生，一切眾生則墮邪見，是故如來說有眾生。於眾生中作眾生想者，則不能破眾生相也；若於眾生破眾生相者，是則能得大般涅槃，以得如是大涅槃故，止不啼哭，是名嬰兒行。善男子！若有男女受持讀誦、書寫解說是五行者，當知是人必定當得如是五行。」

> "Good sir, just as an infant, seeing something that is not gold, forms the thought that it is gold—so too does the Tathagata, within what is impure, speak of purity. Because the Tathagata has attained the ultimate truth, there is no falsehood in this. Just as an infant, seeing what is not a cow or horse, forms the thought that it is a cow or horse—if there are beings who, within what is not the Path, form the thought that it is the true Path, the Tathagata also speaks of what is not the Path as the Path. Within what is not the Path there is truly no Path, but because it can give rise to the subtle causes and conditions of the Path, he speaks of what is not the Path as the Path. Just as an infant, seeing a wooden figure of a man or woman, forms the thought of a man or woman—so too does the Tathagata, knowing there are no beings, speak of the thought of beings, though in reality there is no mark of beings. If the Buddha, the Tathagata, were to say there are no beings, all beings would fall into wrong views. Therefore the Tathagata speaks of there being beings. One who forms the thought of beings among beings cannot destroy the mark of beings. But one who, among beings, destroys the mark of beings—such a one can attain great Parinirvana. Because of attaining such great Nirvana, one stops crying. This is called the infant's practice. Good sir, if there are men or women who receive, uphold, read, recite, write out, and explain these five practices, you should know that such a person will certainly attain these five practices."

迦葉菩薩白佛言：「世尊！如我解佛所說義者，我亦定當得是五行。」

> Mahakashyapa Bodhisattva said to the Buddha, "World-Honored One, according to my understanding of the meaning of what the Buddha has taught, I too will certainly attain these five practices."

佛言：「善男子！不獨汝得如是五行，今此會中九十三萬人亦同於汝，得是五行。」

> The Buddha said, "Good man! It is not only you who have attained these five practices. The nine hundred thirty thousand people in this assembly have also attained these five practices, just as you have."

## 大般涅槃經卷第二十

> The Great Nirvana Sutra, Volume 20