---
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/cm9w3j6d103ccjs0v7qkqe2w6"
---

## 大般涅槃經卷第二十八

> Mahāparinirvāṇa Sūtra, Volume 28

北涼天竺三藏曇無讖譯

> Translated by Dharmarakṣa of the Northern Liang Dynasty

### 師子吼菩薩品第十一之二

> Chapter 11, Part 2: The Lion's Roar

爾時師子吼菩薩摩訶薩白佛言：「世尊！如先所說，菴羅果喻四種人等。有人行細，心不正實。有人心細，行不正實。有人心細，行亦正實。有人心不細，行不正實。是初二種，云何可知？如佛所說，雖依是二，不可得知。」

> At that time, the great being Lion's Roar Bodhisattva said to the Buddha: "World-Honored One! As you previously explained, the mango tree analogy describes four types of people. One type acts refined but has an untruthful mind. Another type has a refined mind but acts untruthfully. Another type has a refined mind and acts truthfully. Another type has neither a refined mind nor truthful actions. How can we distinguish the first two types? As the Buddha has said, it is difficult to know them just by relying on these descriptions."

佛言：「善哉，善哉！善男子！菴羅果喻二種人等，實難可知。以難知故，我經中說，當與共住；住若不知，當與久處；久處不知，當以智慧；智若不知，當深觀察；以觀察故，則知持戒及以破戒。善男子！具是四事，共住、久處、智慧、觀察，然後得知持戒破戒。善男子！戒有二種，持戒亦二：一究竟戒、二不究竟。有人以因緣故受持禁戒，智者當觀是人持戒，為為利養？為究竟持？善男子！如來戒者無有因緣，是故得名為究竟戒。以是義故，菩薩雖為諸惡眾生之所傷害，不生恚礙，是故如來得名成就畢竟持戒、究竟持戒。善男子！我昔一時，與舍利弗及五百弟子，俱共止住摩伽陀國瞻婆大城。時有獵師追逐一鴿，是鴿惶怖，至舍利弗影，猶故戰慄如芭蕉樹，至我影中身心安隱，恐怖得除。是故當知如來世尊畢竟持戒，乃至身影猶有是力。善男子！不究竟戒，尚不能得聲聞緣覺，何況能得阿耨多羅三藐三菩提？

> The Buddha said: "Excellent, excellent! Good man! It is truly difficult to know the two kinds of people, like the mango fruit. Because of this difficulty, my sutras teach: you should first live together with someone; if you still cannot understand them by living together, then spend a long time with them; if long association does not reveal them, then use wisdom; if wisdom is not enough, then observe them deeply. Through deep observation, you will come to know who upholds the precepts and who breaks them. Good man! With these four things—living together, prolonged association, wisdom, and deep observation—only then can you truly know whether someone upholds or breaks the precepts. Good man! There are two kinds of precepts, and likewise two kinds of observance: first, the ultimate precepts, and second, the non-ultimate precepts. Some people uphold the precepts due to external conditions. A wise person should observe: does this person keep the precepts for the sake of material gain, or do they uphold them ultimately? Good man! The Tathagata's precepts are not kept based on any external conditions; therefore they are called the ultimate precepts. For this reason, even though bodhisattvas are harmed by evil beings, they do not give rise to anger or resentment. Thus the Tathagata is said to have achieved perfect, ultimate observance of the precepts. Good man! Once upon a time, I was staying with Shariputra and five hundred disciples in the great city of Champā in the kingdom of Magadha. At that time, a hunter was chasing a pigeon. The pigeon, terrified, fled to Shariputra's shadow, but there it still trembled like a banana tree in the wind. Then it came to my shadow, and its body and mind became calm and at peace, its fear completely gone. Therefore know that the Tathagata, the World-Honored One, has attained the ultimate precepts—even His shadow possesses such power. Good man! Those who only keep the non-ultimate precepts cannot even attain the fruits of a Śrāvaka or Pratyekabuddha, let alone Anuttarā Samyaksaṃbodhi."

「復有二種：一為利養，二為正法。為利養故，受持禁戒，當知是戒不見佛性及以如來，雖聞佛性及如來名，猶不得名為聞見也。若為正法受持禁戒，當知是戒能見佛性及以如來，是名眼見，亦名聞見。復有二種：一者根深難拔，二者根淺易動。若能修習空無相願，是名根深難拔。若不修習是三三昧，雖復修習為二十五有，是名根淺易動。復有二種：一為自身，二為眾生。為眾生者，能見佛性及以如來。持戒之人復有二種：一者性自能持，二者須他教勅。若受戒已，經無量世初不漏失，或值惡國、遇惡知識、惡時、惡世，聞邪惡法、邪見同止。爾時雖無受戒之法，修持如本，無所毀犯，是名性自能持。若遇師僧白四羯磨，然後得戒，雖得戒已，要憑和上、諸師、同學、善友誨喻，乃知進止，聽法說法備諸威儀，是名須他教勅。善男子！性能持者，眼見佛性及以如來，亦名聞見。戒復有二：一聲聞戒，二菩薩戒。從初發心乃至得成阿耨多羅三藐三菩提，是名菩薩戒。若觀白骨乃至證得阿羅漢果，是名聲聞戒。若有受持聲聞戒者，當知是人不見佛性及以如來。若有受持菩薩戒者，當知是人得阿耨多羅三藐三菩提，能見佛性、如來、涅槃。」

> "There are also two kinds of discipline: one for personal gain, and one for the true Dharma. When one upholds the precepts for the sake of personal gain, know that this discipline does not enable one to see the Buddha-nature or the Tathāgata. Even if one hears the names 'Buddha-nature' and 'Tathāgata,' one still cannot be said to have truly heard or seen them. But when one upholds the precepts for the true Dharma, know that this discipline enables one to see the Buddha-nature and the Tathāgata. This is called 'seeing with the eye' and also 'hearing and seeing.' There are also two kinds of discipline: one with roots so deep they are hard to pull out, and one with roots so shallow they are easily disturbed. If one cultivates emptiness, signlessness, and wishlessness, this is called 'roots deep and hard to pull out.' If one does not cultivate these three liberations, even if one cultivates other practices aimed at the twenty-five realms of existence, this is called 'roots shallow and easily disturbed.' There are also two kinds: one for oneself, and one for all beings. The one who upholds discipline for the sake of all beings is able to see the Buddha-nature and the Tathāgata. Those who uphold the precepts also fall into two types: one who naturally upholds them on their own, and one who needs instruction from others. If, after receiving the precepts, someone never loses them for countless lifetimes, even when facing a corrupt country, encountering evil companions, living in bad times and a degenerate age, hearing false teachings, and associating with those who hold wrong views—though there are no formal precepts to receive at such times—they still maintain their original practice without transgression. This is called 'naturally upholding them on one's own.' If someone receives the precepts through the formal procedure of reciting the gāthā four times before the monastic assembly, and though they receive the precepts, they must rely on their preceptor, other teachers, fellow students, and good spiritual friends for guidance and instruction to understand what is proper, listen to the Dharma, teach it, and observe all the rules of conduct—this is called 'needing instruction from others.' Good man! The one who naturally upholds the precepts sees the Buddha-nature and the Tathāgata with their own eyes; this is also called 'hearing and seeing.' There are also two kinds of precepts: the precepts of the Hearer and the precepts of the Bodhisattva. From the first aspiration for enlightenment until attaining the supreme, perfect enlightenment, this is called the precepts of the Bodhisattva. One who contemplates a skeleton and eventually attains the fruit of an Arhat is upholding the precepts of a Hearer. Should anyone accept and uphold the Hearer's precepts, know that such a person does not see the Buddha-nature or the Tathāgata. Should anyone accept and uphold the Bodhisattva's precepts, know that such a person will attain the supreme, perfect enlightenment and will be able to see the Buddha-nature, the Tathāgata, and Nirvana."

師子吼菩薩言：「世尊！何因緣故，受持禁戒？」

> The Bodhisattva Lion's Roar asked, "World-Honored One, for what reason does one uphold moral precepts?"

佛言：「善男子！為心不悔故。何故不悔？為受樂故。何故受樂？為遠離故。何故遠離？為安隱故。何故安隱？為禪定故。何故禪定？為實知見故。何故為實知見？為見生死諸過患故。何故為見於生死過患？為心不貪著故。何故為心不貪著？為得解脫故。何故為得解脫？為得無上大涅槃故。何故為得大般涅槃？為得常樂我淨法故。何故為得常樂我淨？為得不生不滅故。何故為得不生不滅？為見佛性故。是故菩薩性自能持究竟淨戒。善男子！持戒比丘雖不發願求不悔心，不悔之心自然而得。何以故？法性爾故。雖不求樂、遠離安隱、真實知見，見生死過，心不貪著。解脫涅槃、常樂我淨、不生不滅，見於佛性而自然得。何以故？法性爾故。」

> The Buddha said: "Good sir! Why does one act without regret? To experience happiness. Why experience happiness? To achieve detachment. Why detachment? To attain peace. Why peace? For meditative concentration. Why meditative concentration? For true insight. Why true insight? To see the faults and afflictions of birth and death. Why see those faults? To free the mind from attachment. Why free from attachment? To gain liberation. Why liberation? To attain the unsurpassed great Nirvana. Why attain great Nirvana? To realize permanence, bliss, self, and purity. Why realize these? To reach the unborn and undying. Why reach the unborn and undying? To see the Buddha-nature. Therefore, a bodhisattva naturally upholds the ultimate pure precepts. Good sir! A monk who upholds the precepts, even without consciously wishing for a mind free of regret, will naturally attain it. Why? Because such is the nature of truth. In the same way, without seeking happiness, detachment, peace, true insight, or seeing the faults of birth and death—without clinging—liberation, Nirvana, permanence, bliss, self, purity, the unborn and undying, and seeing the Buddha-nature all come naturally. Why? Because such is the nature of truth."

師子吼菩薩言：「世尊！若因持戒得不悔果，因於解脫得涅槃果者，戒則無因，涅槃無果。戒若無因，則名為常。涅槃有因，則是無常。若爾者，涅槃則為本無今有。若本無今有，是為無常，猶如然燈。涅槃若爾，云何得名我樂淨耶？」

> The Bodhisattva Simhanada said, "World-Honored One! If upholding precepts leads to the fruit of a regret-free mind, and if liberation leads to the fruit of nirvana, then precepts would have no cause, and nirvana would have no result. If precepts have no cause, they would be permanent. If nirvana has a cause, then it would be impermanent. If that were the case, nirvana would be something that did not exist before and now exists. If it did not exist before and now exists, that is impermanence—like lighting a lamp. If nirvana were like that, how could it be called Eternal, Blissful, Self, and Pure?"

佛言：「善男子！善哉，善哉！汝以曾於無量佛所種諸善根，能問如來如是深義。善男子！不失本念，乃如是問也。我憶往昔過無量劫，波羅㮏城有佛出世，號曰善得。爾時彼佛三億歲中演說如是大涅槃經，我時與汝，俱在彼會，我以是事諮問彼佛。爾時如來為眾生故，三昧正受，未答此義。善哉，大士！乃能憶念如是本事。諦聽，諦聽，當為汝說。戒亦有因，謂聽正法。聽正法者是亦有因，謂近善友。近善友者是亦有因，所謂信心。信心者是亦有因，因有二種：一者聽法，二思惟義。善男子！信心者因於聽法，聽法者因於信心。如是二法，亦因、亦因因，亦果、亦果果。善男子！譬如尼乾立拒舉瓶，互為因果不得相離。善男子！如無明緣行，行緣無明。是無明行，亦因、亦因因，亦果、亦果果。乃至生緣老死，老死緣生，是生老死，亦因、亦因因，亦果、亦果果。善男子！生能生法，不能自生，不自生故，由生生生；生生不自生，復賴生故生。是故二生，亦因，亦因因，亦果、亦果果。善男子！信心、聽法，亦復如是。

> The Buddha said: “Good man, excellent! Excellent! Because you have planted wholesome roots under countless Buddhas, you are able to ask the Tathagata about such profound meanings. Good man, it is only because you have never lost your original mindfulness that you can ask this. I recall that in the distant past, beyond countless eons, in the city of Varanasi, a Buddha appeared in the world named Shande (Well-Gained). For thirty million years, that Buddha taught this Great Nirvana Sutra. At that time, you and I were both present in that assembly, and I asked that Buddha about this matter. But at that time, the Tathagata, for the sake of sentient beings, had entered a state of deep meditative absorption and did not answer this question. Excellent, great being! That you can remember this past event. Listen carefully, listen carefully, for I will explain it to you. “Precepts also have a cause: it is listening to the true Dharma. Listening to the true Dharma also has a cause: it is associating with good spiritual friends. Associating with good spiritual friends also has a cause: it is having faith. Having faith also has a cause, and this cause is twofold: one is listening to the Dharma, and the other is contemplating its meaning. Good man! Faith arises from listening to the Dharma, and listening to the Dharma arises from faith. These two dharmas are each a cause, a cause’s cause, a result, and a result’s result. Good man! It is like a Nirgrantha leaning a staff against a jar—they depend on each other as cause and effect and cannot be separated. Good man! It is like ignorance conditioning karmic formations, and karmic formations conditioning ignorance. This ignorance and karmic formations are each a cause, a cause’s cause, a result, and a result’s result. In the same way, birth conditions old age and death, and old age and death condition birth. This birth, old age, and death are each a cause, a cause’s cause, a result, and a result’s result. Good man! Birth can give rise to phenomena, but it cannot give rise to itself. Because it does not give rise to itself, it is born by the birth of birth. The birth of birth also does not give rise to itself, and relies on birth to be born. Therefore, these two births are each a cause, a cause’s cause, a result, and a result’s result. Good man! Faith and listening to the Dharma are exactly the same.”

「善男子！是果非因謂大涅槃。何故名果？是上果故、沙門果故、婆羅門果故、斷生死故、破煩惱故，是故名果。為諸煩惱之所呵責，是故涅槃名果，煩惱者名為過過。善男子！涅槃無因，而體是果。何以故？無生滅故、無所作故、非有為故、是無為故、常不變故、無處所故、無始終故。善男子！若涅槃有因，則不得稱為涅槃也。槃者言因，般涅言無，無有因故，故稱涅槃。」

> "Good man! The result, not the cause, is called Great Nirvana. Why is it called a result? Because it is the supreme result, the result of the contemplative life, the result of the holy life, the end of birth and death, and the destruction of afflictions—therefore it is called a result. It is denounced by all afflictions, so Nirvana is called the result, while afflictions are called 'transgressions upon transgressions.' Good man! Nirvana has no cause, yet its essence is a result. Why is this? Because it has no arising or ceasing, no action, is not conditioned, is unconditioned, is eternally unchanging, has no location, and has no beginning or end. Good man! If Nirvana had a cause, it could not be called Nirvana. 'Nir' means to exhaust, and 'vana' means a forest of afflictions; being free from all afflictions, it is called Nirvana. Again, 'vana' means cause; 'nir' means no; because there is no cause, it is called Nirvana."

師子吼菩薩言：「如佛所說，涅槃無因，是義不然。若言無者，則合六義：一者畢竟無故，故名為無，如一切法無我、無我所。二者有時無故，故名為無，如世人言，河池無水、無有日月。三者少故，故名為無，如世人言，食中少醎，名為無醎，甘漿少甜，名為無甜。四者無受故，故名為無，如旃陀羅不能受持婆羅門法，是故名為無婆羅門。五者受惡法故，故名為無，如世人言，受惡法者不名沙門及婆羅門，是故名為無有沙門及婆羅門。六者不對故，故名為無，譬如無白，名之為黑，無有明故，名之無明。世尊！涅槃亦爾，有時無因，故名涅槃。」

> Lion's Roar Bodhisattva said: "World-Honored One, as the Buddha has taught, Nirvana has no cause—this statement seems incorrect. If we say something 'does not exist,' this can mean six different things: First, it may be absolutely non-existent, like the concept that all things have no permanent self or anything that belongs to a self. Second, it may be temporarily non-existent, like when people say a river or pond has no water, or that there is no sun or moon. Third, it may be insufficient in quantity, like when people say food has no salt because there is too little salt, or that a sweet drink has no sweetness because it is barely sweet. Fourth, it may be about not receiving or inheriting something, like how an outcaste cannot receive or uphold the laws of the Brahmins, so they are said to have no Brahmin status. Fifth, it may be about engaging in harmful actions, like when people say those who do evil are not true ascetics or Brahmins, so we say there are no ascetics or Brahmins among them. Sixth, it may be about the absence of its opposite, like when there is no white, we call it black; when there is no light, we call it darkness. World-Honored One! In the same way, Nirvana can be spoken of as 'having no cause' in certain contexts, and that is why we speak of it as Nirvana."

佛言：「善男子！汝今所說如是六義，何故不引畢竟無者以喻涅槃？乃取有時無耶？善男子！涅槃之體畢竟無因，猶如無我及無我所。善男子！世法、涅槃終不相對，是故六事不得為喻。善男子！一切諸法悉無有我，而此涅槃真實有我，以是義故，涅槃無因，而體是果，是因非果，名為佛性。非因生故，是因非果。非沙門果，故名非果。何故名因？以了因故。善男子！因有二種：一者生因，二者了因。能生法者，是名生因；燈能了物，故名了因。煩惱諸結，是名生因；眾生父母，是名了因。如穀子等是名生因；地水糞等是名了因。復有生因，謂六波羅蜜、阿耨多羅三藐三菩提。復有了因，謂佛性、阿耨多羅三藐三菩提。復有了因，謂六波羅蜜、佛性。復有生因，謂首楞嚴三昧、阿耨多羅三藐三菩提。復有了因，謂八正道、阿耨多羅三藐三菩提。復有生因，所謂信心、六波羅蜜。」

> The Buddha said: "Good man, given these six qualities you’ve just described, why don’t you bring up the concept of 'absolute non-existence' to illustrate nirvana, instead of picking 'existence at certain times'? Good man, the essence of nirvana fundamentally has no cause—just like there is no self and nothing belonging to a self. Good man, worldly phenomena and nirvana are ultimately not opposites; therefore, these six states cannot serve as analogies. Good man, all phenomena lack a self, yet this nirvana truly possesses a self. For this reason, nirvana has no cause but is itself an effect. It is a cause yet not an effect, and is called buddha-nature. Because it is not produced by a cause, it is a cause yet not an effect. As it is not a result of ascetic practice, it is called 'not an effect.' Why then is it called a cause? Because it acts as an illuminating cause. Good man, there are two kinds of causes: first, the producing cause; second, the illuminating cause. That which gives rise to phenomena is called a producing cause. A lamp illuminates objects, so it is called an illuminating cause. Defilements and mental knots are called producing causes. The parents of sentient beings are called an illuminating cause. Grain seeds and similar things are producing causes; soil, water, and fertilizer are illuminating causes. There is also a producing cause: the six perfections and unsurpassed complete enlightenment. There is also an illuminating cause: buddha-nature and unsurpassed complete enlightenment. There is also an illuminating cause: the six perfections and buddha-nature. There is also a producing cause: the heroic march concentration and unsurpassed complete enlightenment. There is also an illuminating cause: the eightfold noble path and unsurpassed complete enlightenment. There is also a producing cause: namely, faith and the six perfections."

師子吼菩薩言：「世尊！如佛所說，見於如來及以佛性，是義云何？世尊！如來之身無有相貌，非長非短、非白非黑，無有方所，不在三界，非有為相，非眼識識，云何可見？佛性亦爾。」

> Lion's Roar Bodhisattva said: "World-Honored One! As the Buddha has taught, what does it mean to 'see the Tathagata' and to 'see the Buddha-nature'? World-Honored One! The Tathagata's body has no form or appearance—it is neither long nor short, neither white nor black; it has no location, does not exist in the three realms, is not of conditioned phenomena, and is not perceived by eye-consciousness. How then can it be seen? The Buddha-nature is likewise."

佛言：「善男子！佛身二種：一者常，二者無常。無常者，為欲度脫一切眾生，方便示現，是名眼見。常者，如來世尊解脫之身，亦名眼見，亦名聞見。佛性亦二：一者可見，二不可見。可見者，十住菩薩、諸佛世尊。不可見者，一切眾生。眼見者，謂十住菩薩、諸佛如來，眼見眾生所有佛性。聞見者，一切眾生、九住菩薩，聞有佛性。如來之身復有二種：一者是色，二者非色。色者，如來解脫；非色者，如來永斷諸色相故。佛性二種：一者是色，二者非色。色者，阿耨多羅三藐三菩提；非色者，凡夫乃至十住菩薩，十住菩薩見不了了，故名非色。善男子！佛性者復有二種：一者是色，二者非色。色者，謂佛菩薩；非色者，一切眾生。色者，名為眼見；非色者，名為聞見。佛性者非內、非外，雖非內外，然非失壞，故名眾生悉有佛性。」

> The Buddha said: "Good man! The Buddha's body has two aspects: the eternal and the impermanent. The impermanent aspect is manifested through skillful means to liberate all beings, and this is called 'seeing with the eye.' The eternal aspect is the Tathagata's body of liberation, which is also called 'seeing with the eye' as well as 'seeing through hearing.' Buddhanature also has two aspects: one that is visible and one that is invisible. The visible is seen by tenth-stage Bodhisattvas and all Buddhas. The invisible is perceived by all ordinary beings. 'Seeing with the eye' refers to tenth-stage Bodhisattvas and Tathagatas, who directly see the Buddhanature in all beings. 'Seeing through hearing' refers to all ordinary beings and ninth-stage Bodhisattvas, who know of Buddhanature through hearing about it. The Tathagata's body also has two forms: one with form and one without form. The form aspect is the Tathagata's liberation, and the formless aspect is because the Tathagata has completely transcended all forms. Buddhanature also has two aspects: one with form and one without form. The form aspect is anuttara-samyak-sambodhi (supreme perfect enlightenment), and the formless aspect pertains to ordinary beings up through tenth-stage Bodhisattvas. Because tenth-stage Bodhisattvas do not see it completely clearly, it is called formless. Good man! Buddhanature has yet another two aspects: one with form and one without form. The form aspect refers to Buddhas and Bodhisattvas, and the formless aspect refers to all ordinary beings. The form aspect is called 'seeing with the eye,' and the formless aspect is called 'seeing through hearing.' Buddhanature is neither internal nor external. Yet, though it is neither inside nor outside, it is never lost or destroyed. Therefore, it is said that all beings possess Buddhanature."

師子吼菩薩言：「世尊！如佛所說，一切眾生悉有佛性，如乳中有酪。金剛力士、諸佛佛性如淨醍醐，云何如來說言佛性非內非外？」

> Lion's Roar Bodhisattva said: "World-Honored One! As the Buddha has taught, all beings possess Buddha-nature, just as milk contains curds. The Buddha-nature of vajra-bearing guardians and all buddhas is like pure ghee. How then can the Tathagata say that Buddha-nature is neither internal nor external?"

佛言：「善男子！我亦不說乳中有酪，酪從乳生故言有酪。」

> The Buddha said, "Good man, I do not claim that butter exists within milk; rather, we say there is butter because butter is produced from milk."

「世尊！一切生法各有時節。」

> "World-Honored One, all phenomena that arise have their own proper season."

「善男子！乳時無酪，亦無生蘇、熟蘇、醍醐，一切眾生亦謂是乳，是故我言乳中無酪。如其有者，何故不得二種名字？如人二能，言金、鐵師。酪時無乳、生蘇、熟蘇及以醍醐，眾生亦謂是酪，非乳、非生熟蘇及以醍醐，亦復如是。善男子！因有二種：一者正因，二者緣因。正因者，如乳生酪，緣因者，如醪煖等。從乳生故，故言乳中而有酪性。」

> "Good man! When there is only milk, there is neither curds, nor fresh butter, nor cooked butter, nor ghee. All ordinary beings call it milk, so I say there is no curds in milk. If curds existed in milk, why wouldn't it have two names? Just as a person skilled in two crafts can be called both a goldsmith and an ironsmith. When there are only curds, there is no milk, fresh butter, cooked butter, or ghee. Ordinary beings call it curds, not milk, nor fresh, cooked butter, or ghee - the same principle applies. Good man! There are two kinds of causes: first, the direct cause, and second, the contributing cause. The direct cause is like milk producing curds. The contributing cause is like starter culture and heat, etc. Because curds arise from milk, therefore we say milk has the potential to become curds."

師子吼菩薩言：「世尊！若乳無酪性，角中亦無，何故不從角中生耶？」

> Lion's Roar Bodhisattva asked: "World-Honored One! If milk has no inherent cheese-nature, and there is none inside a horn, then why isn't cheese made from a horn?"

「善男子！角亦生酪。何以故？我亦說言緣因有二：一醪、二煖。角性煖故，亦能生酪。」

> "Good man! It is also true that an animal horn can produce cheese. Why? Because I have stated that there are two conditions for causation: first, a starter culture; second, warmth. Since a horn has the characteristic of warmth, it too can produce cheese."

師子吼言：「世尊！若角能生酪，求酪之人何故求乳而不取角？」

> The Lion said: "Sir, if horns could produce curds, why would anyone seeking curds ask for milk instead of picking up a horn?"

佛言：「善男子！是故我說正因、緣因。」

> The Buddha said, "Good man, this is why I speak of the primary cause and the contributing conditions."

師子吼菩薩言：「若使乳中本無酪性，今方有者。乳中本無菴摩羅樹，何故不生？二俱無故。」

> Lion’s Roar Bodhisattva said: “If milk does not originally contain the nature of curds but only develops it later, then why doesn’t a mango tree grow from milk? Both are absent \[in the milk\], yet one emerges and the other does not.”

「善男子！乳亦能生菴摩羅樹。若以乳灌，一夜之中增長五尺，以是義故，我說二因。善男子！若一切法一因生者，可得難言，乳中何故不能出生菴摩羅樹？善男子！猶如四大，為一切色而作因緣，然色各異，差別不同。以是義故，乳中不生菴摩羅樹。」

> "Good man! Milk can also cause the amra tree to grow. If you pour milk on it, it will grow five feet in a single night. For this reason, I speak of two causes. Good man! If all things were produced from a single cause, you could rightly question why the amra tree cannot grow from milk. Good man! Just as the four great elements serve as the cause for all physical forms, yet those forms are all distinct and different from each other. For this reason, the amra tree does not grow from milk."

「世尊！如佛所說，有二因者，正因、緣因。眾生佛性為是何因？」

> "World-Honored One! As the Buddha has spoken, there are two kinds of causes: the direct cause and the circumstantial cause. Which kind of cause is the Buddha-nature of sentient beings?"

「善男子！眾生佛性亦二種因：一者正因，二者緣因。正因者謂諸眾生，緣因者謂六波羅蜜。」

> "Good man! The Buddha-nature within all beings has two kinds of causes: the primary cause and the contributing cause. The primary cause refers to living beings themselves, while the contributing cause refers to the Six Perfections."

師子吼言：「世尊！我今定知乳有酪性。何以故？我見世間求酪之人，唯取於乳，終不取水，是故當知乳有酪性。」

> Lion's Roar said: "World-Honored One! Now I can clearly see that milk has the nature to become cheese. Why? I see in the world that people who seek cheese only take milk, never water. Therefore, I know that milk has the potential to become cheese."

「善男子！如汝所問，是義不然。何以故？一切眾生欲見面像，即便取刀。」

> Good man, what you asked is not the case. Why? Because when sentient beings wish to see their reflection, they simply pick up a blade.

師子吼言：「世尊！以是義故，乳有酪性。若刀無面像，何故取刀？」

> The lion's roar said: "World-honored One! Therefore, milk contains the potential to become cheese. If the knife has no reflection, why do you pick it up?"

佛言：「善男子！若此刀中定有面像，何故顛倒，豎則見長，橫則見闊？若是自面，何故見長？若是他面，何得稱言是己面像？若因己面，見他面者，何故不見驢馬面像？」

> The Buddha said: "Good man, if a fixed image truly existed in this knife, then why does it appear upside down, long when held vertically and wide when held horizontally? If it were your own face, why does it appear elongated? If it were someone else's face, how can it be called your own reflection? And if through your own face you saw the face of another, then why do you not see the face of a donkey or a horse?"

師子吼言：「世尊！眼光到彼，故見面長。」

> Master asked: "World-Honored One! The light from our eyes reaches that object, so we can see its appearance."

佛言：「善男子！而此眼光實不到彼。何以故？近遠一時俱得見故，不見中間所有物故。善男子！光若到彼而得見者，一切眾生悉見於火，何故不燒？如人遠見白物，不應生疑鶴耶？幡耶？人耶？樹耶？若光到者，云何得見水精中物、淵中魚石？若不到見，何故得見水精中物，而不得見壁外之色。是故若言眼光到彼而見長者，是義不然。善男子！如汝所言，乳有酪者，何故賣乳之人但取乳價，不責酪直。賣草馬者，但取馬價，不責駒直。善男子！世間之人，無子息故，故求娉婦。婦若懷妊，不得言女。若言是女，有兒性故，故應娉者，是義不然。何以故？若有兒性亦應有孫，若有孫者則是兄弟。何以故？一腹生故。是故我言女無兒性。若其乳中有酪性者，何故一時不見五味？若樹子中有尼拘陀五丈質者，何故一時不見芽莖、枝葉、花果形色之異？善男子！乳色時異、味異、果異，乃至醍醐亦復如是，云何可說乳有酪性？

> The Buddha said: "Good man, the eye’s light actually does not reach the object. Why? Because both near and far are seen simultaneously, without seeing any intervening things. Good man, if light reached an object before it could be seen, then all beings would see fire and why wouldn’t it burn them? For example, if someone sees a white object in the distance, they shouldn’t immediately wonder: is it a crane? A banner? A person? A tree? If light reached the object, how could one see things inside crystal or fish and stones in deep water? If one could see without light reaching, why can one see inside crystal but not through a wall? Therefore, the claim that the eye’s light reaches an object and then sees it is incorrect. Good man, following your reasoning: if milk already contained curd, why do milk sellers only charge for milk, not for curd? If horse sellers only charge for the mare, not for the foal? Good man, in the world, people without children seek a wife. Once the wife becomes pregnant, you cannot still call her a maiden. If you say a maiden already has the nature of a child within her and therefore should be married, that reasoning is flawed. Why? If she already had a child’s nature, she would also have a grandchild’s nature; and if she had a grandchild, that would make siblings—since all come from the same womb. Hence, I say a maiden does not have a child’s nature. If milk already contained the nature of curd, why doesn’t one see all five milk products (milk, cream, curd, butter, ghee) at the same time? If a seed already contained the nature of a banyan tree fifty yards tall, why doesn’t one see the sprout, stem, branches, leaves, flowers, and fruit—all with their distinct shapes and colors—at the same time? Good man, milk changes in color, taste, and result over time; even butter and ghee follow the same principle. So how can you claim that milk already contains the nature of curd?"

「善男子！譬如有人明當服蘇，今已患臭。若言乳中定有酪性，亦復如是。善男子！譬如有人，有筆紙墨，和合成字。而是紙中本無有字，以本無故假緣而成；若本有者，何須眾緣？譬如青黃，合成綠色，當知是二，本無緣性；若本有者，何須合成？善男子！譬如眾生因食得命，而此食中實無有命。若本有命，未食之時，食應是命。善男子！一切諸法本無有性，以是義故我說是偈：

> "Good man! It is like someone who plans to take medicinal butter tomorrow but is already repulsed by its smell today. To say that milk inherently contains the nature of butter is equally mistaken. Good man! It is like someone using a brush, paper, and ink together to create written words. The paper itself originally has no words; because it lacks them, they arise from the combination of conditions. If words were already present, why would all these conditions be needed? Consider blue and yellow mixing to become green. You should understand that these two colors originally have no inherent nature of 'greenness'; if they did, why would mixing be necessary? Good man! It is like living beings relying on food to sustain life, yet food itself contains no life. If food inherently possessed life, then before it was eaten, the food itself should already be alive. Good man! All phenomena fundamentally have no fixed, inherent nature. Because of this principle, I spoke this verse."

「『本無今有， 本有今無。 三世有法，無有是處。』

> "It is not the case that what was once nonexistent now exists, that what once existed now ceases to be, or that the past, present, and future are fixed realities."

「善男子！一切諸法，因緣故生，因緣故滅。善男子！若諸眾生內有佛性者，一切眾生應有佛身，如我今也。眾生佛性不破不壞、不牽不捉、不繫不縛。如眾生中所有虛空，一切眾生悉有虛空，無罣礙故，各不自見有此虛空。若使眾生無虛空者，則無去來、行住坐臥、不生不長，以是義故，我經中說一切眾生有虛空界，虛空界者，是名虛空。眾生佛性亦復如是，十住菩薩少能見之，如金剛珠。善男子！眾生佛性諸佛境界，非是聲聞緣覺所知。一切眾生不見佛性，是故常為煩惱繫縛，流轉生死。見佛性故，諸結煩惱所不能繫，解脫生死，得大涅槃。」

> "Good man! All phenomena arise due to causes and conditions, and cease due to causes and conditions. Good man! If all beings inherently possessed a fixed Buddha-nature, then every being should already have a Buddha body, just as I do now. The Buddha-nature of beings is not breakable, not damageable, not graspable, not holdable, not bound, and not tied. It is like the space present within all beings. All beings possess this space without obstruction, yet they cannot see it themselves. If beings had no space, there would be no coming and going, no walking, standing, sitting, or lying down, no birth, and no growth. For this reason, I teach in the scriptures that all beings have a realm of space, and what is called the realm of space is space itself. Likewise, the Buddha-nature of beings is the same—only bodhisattvas at the tenth stage can glimpse it faintly, like a diamond jewel. Good man! The Buddha-nature of beings lies within the domain of the Buddhas, and cannot be known by those who merely listen to the teachings or those who become enlightened through conditions. Because beings do not see their Buddha-nature, they are constantly bound by afflictions and drift in the cycle of birth and death. But upon seeing their Buddha-nature, they are no longer tied by any afflictions, become free from birth and death, and attain great Nirvana."

師子吼菩薩言：「世尊！一切眾生有佛性性，如乳中酪性。若乳無酪性，云何佛說有二種因，一者正因、二者緣因？緣因者，一醪、二煖。虛空無性，故無緣因。」

> Lion’s Roar Bodhisattva said: "World-Honored One! All beings have the potential for Buddhahood, just as milk holds the potential for curd. If milk had no potential for curd, why would the Buddha speak of two kinds of causes: the primary cause and the contributory cause? The contributory cause consists of two factors: first, the fermenting agent; second, warmth. Empty space has no inherent nature, so it has no contributory cause."

佛言：「善男子！若使乳中定有酪性者，何須緣因？」

> The Buddha said, "Good man, if milk inherently contained cheese, what need would there be for causes and conditions?"

師子吼菩薩言：「世尊！以有性故，故須緣因。何以故？欲明見故，緣因者即是了因。世尊！譬如闇中先有諸物，為欲見故，以燈照了。若本無者，燈何所照？如泥中有瓶，故須人、水、輪、繩、杖等而為了因。如尼拘陀子，須地、水、糞而作了因。乳中醪煖，亦復如是，須作了因。是故雖先有性，要假了因，然後得見，以是義故，定知乳中先有酪性。」

> The Bodhisattva Simhanada said: "World-Honored One, because original potential exists, there is a need for supportive conditions. Why? Because it is something to be revealed. Supportive conditions are revealing conditions." "World-Honored One, consider how in a dark room there are many objects. To see them, one lights a lamp as a revealer. If nothing was there from the start, what would the lamp reveal?" "Just as a clay pot exists potentially in clay, it requires the actions of a potter, water, a wheel, a rope, and a stick to be revealed. Similarly, a nyagrodha seed has the potential to grow tall, but it requires earth, water, and fertilizer for this potential to unfold. The transformation of milk into curd works the same way—it requires the right warmth as a revealing condition." "Therefore, even though potential already exists within, one still needs a revealing condition to make it manifest. For this reason, it is certain that the potential for curd exists from the very beginning in milk."

「善男子！若使乳中定有酪性者，即是了因。若是了因，復何須了？善男子！若是了因，性是了者，常應自了；若自不了，何能了他？若言了因有二種性：一者自了、二者了他，是義不然。何以故？了因一法，云何有二？若有二者，乳亦應二。若使乳中無二相者，云何了因而獨有二？」

> "Good man! If milk already inherently contains the essence of curds, then it would be a 'clarifying cause.' But if it is already a clarifying cause, why would it need further clarification? Good man, if a clarifying cause inherently possesses the nature of clarity, then it should always be clear by itself. If it cannot clarify itself, how can it clarify anything else? If you argue that a clarifying cause has two natures—one being self-clarification and the other being clarification of something else—this reasoning is incorrect. Why? Because a clarifying cause is a single principle; how could it have two natures? If it could have two, then milk should also be twofold. If milk does not possess a dual nature, how could a clarifying cause alone possess duality?"

師子吼言：「世尊！如世人言，我共八人，了因亦爾，自了、了他。」

> The lion’s roar said, “World-Honored One! As people say, ‘I am together with eight others,’ the cause of understanding is also like this: it understands itself and understands others.”

佛言：「善男子！了因若爾，則非了因。何以故？數者能數自色、他色，故得言八。而此色性，自無了相，無了相故，要須智性，乃數自他。是故了因，不能自了，亦不了他。善男子！一切眾生有佛性者，何故修習無量功德？若言修習是了因者，已同酪壞。若言因中定有果者，戒、定、智慧，則無增長。我見世人本無禁戒、禪定、智慧，從師受已，漸漸增益。若言師教是了因者，當師教時，受者未有戒、定、智慧。若是了者，應了未有，云何乃了戒、定、智慧令得增長？」

> The Buddha said: "Good son, if a causal factor that reveals is indeed one that reveals, then it would not truly be a revealing factor. Why? Because counting can only count one's own form and others' form, and thus we can speak of 'eight.' Yet the nature of form itself has no inherent ability to reveal. Since it lacks this revealing quality, it requires the nature of awareness to enumerate self and other. Therefore, a revealing factor can neither reveal itself nor reveal others. Good son, if all beings possess Buddha-nature, why must they cultivate countless virtues? If you say that cultivation itself is the revealing factor, then it would already be like spoiled milk. If you claim that the cause inherently contains the result, then precepts, meditation, and wisdom would never increase. I see that people in the world originally had no precepts, meditation, or wisdom. After receiving teachings from a master, they gradually develop these qualities. If you argue that the master's instruction is the revealing factor, then at the time of instruction, the student does not yet have precepts, meditation, or wisdom. If it were truly revealing, it should reveal what is not yet present. How could it instead reveal precepts, meditation, and wisdom, causing them to grow?"

師子吼菩薩言：「世尊！若了因無者，云何得名有乳有酪？」

> Lion's Roar Bodhisattva asked, "World-Honored One, if the cause is absent, how can we say that milk exists and that curd exists?"

「善男子！世間答難凡有三種：一者轉答，如先所說，何故名戒？以不悔故，乃至為得大涅槃故。二者默然答，如有梵志來問我言，我是常耶？我時默然。三者疑答，如此經中，若了因有二，乳中何故不得有二？善男子！我今轉答。如世人言，有乳酪者以定得故，是故得名有乳有酪，佛性亦爾，有眾生有佛性，以當見故。」

> "Good man! There are three kinds of answers in worldly question-and-response. First, the indirect answer, as previously explained: 'Why is it called discipline? Because there is no regret' — leading up to 'in order to attain great nirvana.' Second, the silent answer: for instance, when a Brahman ascetic once asked me, 'Am I eternal?' I remained silent at that time. Third, the ambiguous answer: as in this sutra — 'If the activating cause is twofold, why is milk not considered twofold?' Good man, I now give the indirect answer. Just as worldly people say, 'There is milk' or 'There is curds' because the result is certain to be obtained — hence it is called having milk or having curds — so too with Buddha-nature. A sentient being possesses Buddha-nature because it will be seen in the future."

師子吼言：「世尊！如佛所說，是義不然。過去已滅，未來未到，云何名有？若言當有名為有者，是義不然。如世間人，見無兒息，便言無兒。一切眾生無佛性者，云何說言一切眾生悉有佛性？」

> Lion's Roar said: "World-Honored One! What the Buddha has said does not seem to hold logically. The past has already vanished, and the future has not yet arrived—how can we say they exist? If someone says that something that will exist in the future can be called 'existing,' that also doesn't make sense. For example, when people in the world see that someone has no children, they say he is childless. So if sentient beings do not have Buddha-nature, how can it be said that all sentient beings possess Buddha-nature?"

佛言：「善男子！過去名有，譬如種橘，芽生子滅，芽亦甘甜，乃至生果，味亦如是，熟已乃醋。善男子！而是醋味，子芽乃至生果悉無，隨本熟時，形色相貌則生醋味，而是醋味本無今有，雖本無今有，非不因本。如是本子，雖復過去，故得名有。以是義故，過去名有。云何復名未來為有？譬如有人種植胡麻，有人問言：『何故種此？』答言：『有油。』實未有油，胡麻熟已，收子熬烝、擣壓，然後乃得出油。當知是人非虛妄也。以是義故，名未來有。云何復名過去有耶？善男子！譬如有人，私屏罵王，經歷年歲，王乃聞之。聞已即問：『何故見罵？』答言：『大王。我不罵也。何以故？罵者已滅。』王言：『罵者，我、身二俱存在，云何言滅？』以是因緣喪失身命。善男子！是二實無，而果不滅，是名過去有。云何復名未來有耶？譬如有人，往陶師所，問有瓶不？答言有瓶。而是陶師實未有瓶，以有泥故，故言有瓶，當知是人非妄語也。乳中有酪、眾生佛性，亦復如是。欲見佛性，應當觀察時節形色，是故我說一切眾生悉有佛性，實不虛妄。」

> The Buddha said: "Good man! The past does exist. For example, when you plant an orange seed, the sprout is born and the seed dies. Even the sprout is sweet, and as the fruit grows, the taste remains the same until it ripens and becomes sour. Good man! This sour taste is not present in the seed, the sprout, or even the fruit itself—it only appears as the fruit matures, when its shape and color change. Although the sour taste did not exist before, it does not arise without a cause. The original seed, though from the past, is still considered to exist. For this reason, the past is said to exist. Now, why is the future said to exist? For example, someone plants sesame seeds. When asked, 'Why are you planting these?' they reply, 'For the oil.' There is no oil yet, but when the sesame ripens, they harvest it, roast, steam, and press it—then the oil comes out. This person was not lying. For this reason, the future is said to exist. And how is the past said to exist? Good man! For instance, someone once insulted the king in private. Years pass before the king hears of it. He then asks, 'Why did you insult me?' The person replies, 'Great king, I did not insult you. How could I? The one who insulted you has already disappeared.' The king says, 'But the insult and I both still exist—how can you say it disappeared?' For this reason, that person loses their life. Good man! Both the insult and the one who made it are no longer real, yet the consequence does not disappear. This is what is meant by the existence of the past. And why is the future said to exist? For example, someone goes to a potter and asks, 'Do you have a pot?' The potter says, 'Yes, I have a pot.' But the potter does not yet have a pot—it is only because there is clay that he says he has one. This person is not lying. The presence of curds in milk and the Buddha-nature in sentient beings are similar. To see your Buddha-nature, you should observe the conditions and forms of the moment. That is why I say all sentient beings have the Buddha-nature—this is true and not false."

師子吼言：「一切眾生無有佛性者，云何而得阿耨多羅三藐三菩提？以正因故，故令眾生得阿耨多羅三藐三菩提。何等正因？所謂佛性。世尊！若尼拘陀子，無尼拘陀樹者，何故名為尼拘陀子，而不名為佉陀羅子？世尊！如瞿曇姓不得稱為阿坻耶姓，阿坻耶姓亦復不得稱瞿曇姓。尼拘陀子亦復如是，不得稱為佉陀羅尼子，佉陀羅尼子不得稱為尼拘陀子。猶如世尊不得捨離瞿曇種姓，眾生佛性亦復如是，以是義故，當知眾生悉有佛性。」

> Lion’s Roar said: “If all beings have no Buddha-nature, how can they attain Anuttara-samyak-sambodhi? It is because of the right cause that beings attain perfect enlightenment. What is that right cause? It is what we call Buddha-nature. World-Honored One! If a banyan seed had no potential to become a banyan tree, why would we call it a banyan seed, rather than calling it an acacia seed? World-Honored One! Just as the Gautama clan name cannot be called the Aditya clan name, and the Aditya clan name cannot be called the Gautama clan name—so too, a banyan seed cannot be called an acacia seed, and an acacia seed cannot be called a banyan seed. Just as the World-Honored One cannot abandon the Gautama lineage, beings’ Buddha-nature is likewise. For this reason, we should know that all beings possess Buddha-nature.”

佛言：「善男子！若言子中有尼拘陀者，是義不然。如其有者，何故不見？善男子！如世間物，有因緣故不可得見。云何因緣？謂遠不可見，如空中鳥跡。近不可見，如人眼睫。壞故不見，如根敗者。亂想故不見，如心不專一。細故不見，如小微塵。障故不見，如雲表星。多故不見，如稻聚中麻。相似故不見，如豆在豆聚。尼拘陀樹不同如是八種因緣，如其有者，何故不見？若言細障故不見者，是義不然。何以故？樹相麁故。若言性細，云何增長？若言障故不可見者，常應不見。本無麁相，今則見麁。當知是麁本無其性，本無見性今則可見，當知是見亦本無性。子亦如是，本無有樹，今則有之，當有何咎？」

> The Buddha said: "Good man, if you claim that a banyan tree exists within its seed, that is not correct. If it were already there, why can't you see it? Good man, in this world, there are things that cannot be seen for certain reasons. What are those reasons? Things too far away cannot be seen — like the trail of a bird in the sky. Things too close cannot be seen — like your own eyelashes. Things that are destroyed cannot be seen — like the vision of someone with damaged eyes. Things obscured by distraction cannot be seen — like when the mind is not focused. Things too subtle cannot be seen — like tiny dust particles. Things blocked cannot be seen — like stars behind clouds. Things hidden among many cannot be seen — like a sesame seed in a pile of rice. Things that look alike cannot be seen — like one bean among many beans. But the banyan tree does not fall into any of these eight categories. If it were truly inside the seed, why would it be invisible? If you say it is too subtle or blocked to be seen, that is still incorrect. Why? Because the form of a tree is coarse and obvious. If its nature were subtle, how could it grow into something large? If it were truly blocked from sight, it would always remain unseen. But originally there was no visible tree; only later does a tree appear. This shows that the coarse appearance originally had no inherent nature. Likewise, there was originally no visible nature in the seed, yet we now see a tree — so we know that seeing itself has no fixed nature. The seed is the same: originally there was no tree within it, yet a tree comes to exist. What fault is there in this?"

師子吼言：「如佛所說，有二種因：一者正因，二者了因。尼拘陀子以地、水、糞作了因故，令細得麁。」

> Lion's Roar said: "As the Buddha has taught, there are two kinds of causes: the primary cause and the contributory cause. For example, the seed of the banyan tree, through the contributory causes of soil, water, and fertilizer, grows from something tiny into something substantial."

佛言：「善男子！若本有者，何須了因？若本無性，了何所了？若尼拘陀中本無麁相，以了因故乃生麁者，何故不生佉陀羅樹？二俱無故。善男子！若細不見者，麁應可見。譬如一塵，則不可見、多塵和合則應可見。如是子中麁應可見。何以故？是中已有芽、莖、花、果，一一果中有無量子，一一子中有無量樹，是故名麁，有是麁故，故應可見。善男子！若尼拘陀子，有尼拘陀性，而生樹者，眼見是子為火所燒，如是燒性亦應本有；若本有者，樹不應生。若一切法本有生滅，何故先生後滅不一時耶？以是義故，當知無性。」

> The Buddha said: "Good man, if something already inherently exists, what need is there for a causal condition to bring it forth? If it does not have an inherent nature, then what is there for the condition to bring forth? If a banyan seed originally lacks the coarse form of a tree, but the condition causes that coarse form to arise, then why doesn't the seed of the khadira tree also produce that coarse form? Both seeds lack it initially. Good man, if the fine form within the seed cannot be seen, then the coarse form should be visible. For example, a single speck of dust is invisible, but many specks combined become visible. Similarly, the coarse form inside a seed should be visible. Why? Because within that seed there are already sprouts, stems, flowers, and fruits. Each fruit contains countless seeds, and each seed contains countless trees. Therefore, this is called 'coarse form.' Since this coarse form exists, it ought to be visible. Good man, if a banyan seed already has the nature of a banyan tree within it, and from this the tree grows, then consider this: when the seed is burned by fire, the burning nature should also be inherent in the seed. If that were the case, the tree would never grow. Likewise, if all phenomena originally contain both arising and ceasing, why do they arise first and then cease later, rather than happening simultaneously? For these reasons, you should understand that things do not possess a fixed inherent nature."

師子吼菩薩言：「世尊！若尼拘陀子，本無樹性而生樹者，是子何故不出於油？二俱無故。」

「善男子！如是子中亦能生油，雖無本性，因緣故有。」

師子吼言：「何故不名胡麻油耶？」

「善男子！非胡麻故。善男子！如火緣生火、水緣生水，雖俱從緣，不能相有。尼拘陀子及胡麻油亦復如是，雖俱從緣，各不相生。尼拘陀子，性能治冷。胡麻油者，性能治風。善男子！譬如甘蔗，因緣故生。石蜜、黑蜜，雖俱一緣，色貌各異，石蜜治熱，黑蜜治冷。」

師子吼菩薩言：「世尊！如其乳中無有酪性，麻無油性，尼拘陀子無有樹性，泥無瓶性，一切眾生無佛性者，如佛先說一切眾生悉有佛性，是故應得阿耨多羅三藐三菩提者，是義不然。何以故？人天無性。以無性故，人可作天，天可作人，以業因緣，不以性故。菩薩摩訶薩以業因緣故，得阿耨多羅三藐三菩提。若諸眾生有佛性者，何因緣故，一闡提等斷諸善根，墮于地獄？若菩提心是佛性者，一闡提等不應能斷；若可斷者，云何得言佛性是常？若非常者，不名佛性。若諸眾生有佛性者，何故名為初發心耶？云何而言是毘跋致、阿毘跋致？毘跋致者當知是人無有佛性。世尊！菩薩摩訶薩一心趣向阿耨多羅三藐三菩提，大慈大悲，見生老病死煩惱過患，觀大涅槃無生老死煩惱諸過，信於三寶及業果報，受持禁戒，如是等法名為佛性。若離是法有佛性者，何須是法而作因緣？世尊！如乳不假緣必當成酪，生蘇不爾要待因緣，所謂人功、水瓶、攢繩。眾生亦爾，有佛性者，應離因緣得阿耨多羅三藐三菩提。若定有者，行人何故見三惡苦、生、老、病、死，而生退心。亦不須修六波羅蜜，即應得成阿耨多羅三藐三菩提，如乳非緣而得成酪。然非不因六波羅蜜而得成於阿耨多羅三藐三菩提，以是義故，當知眾生悉無佛性。如佛先說僧寶是常，如其常者，則非無常；非無常者，云何而得阿耨多羅三藐三菩提？僧若常者，云何復言一切眾生悉有佛性？世尊！若使眾生從本已來無菩提心，亦無阿耨多羅三藐三菩提心，後方有者，眾生佛性亦應如是，本無後有。以是義故，一切眾生應無佛性。」

佛言：「善哉，善哉！善男子！汝已久知佛性之義，為眾生故作如是問。一切眾生實有佛性。汝言眾生若有佛性，不應而有初發心者，善男子！心非佛性。何以故？心是無常，佛性常故。汝言何故有退心者？實無退心。心若有退，終不能得阿耨多羅三藐三菩提，以遲得故名之為退。此菩提心實非佛性。何以故？一闡提等斷於善根，墮地獄故。若菩提心是佛性者，一闡提輩則不得名一闡提也。菩提之心，亦不得名為無常也。是故定知菩提之心實非佛性。

「善男子！汝言眾生若有佛性，不應假緣，如乳成酪者，是義不然。何以故？若言五緣成於生蘇，當知佛性亦復如是。譬如眾石，有金、有銀、有銅、有鐵，俱稟四大，一名一實，而其所出各各不同。要假眾緣，眾生福德、爐冶人功，然後出生，是故當知本無金性。眾生佛性不名為佛，以諸功德因緣和合，得見佛性，然後得佛。汝言眾生悉有佛性，何故不見者？是義不然。何以故？以諸因緣未和合故。善男子！以是義故，我說二因，正因、緣因。正因者名為佛性，緣因者發菩提心。以二因緣，得阿耨多羅三藐三菩提，如石出金。

「善男子！汝言僧常，一切眾生無佛性者，善男子！僧名和合，和合有二：一者世和合，二者第一義和合。世和合者名聲聞僧，義和合者名菩薩僧。世僧無常，佛性是常。如佛性常，義僧亦爾。復次有僧謂法和合，法和合者謂十二部經，十二部經常，是故我說法、僧是常。善男子！僧名和合，和合者名十二因緣，十二因緣中亦有佛性，十二因緣常。佛性亦爾，是故我說僧有佛性。又復僧者謂諸佛和合，是故我說僧有佛性。

「善男子！汝言眾生若有佛性，云何有退、有不退者？諦聽，諦聽！我當為汝分別解說。善男子！菩薩摩訶薩有十三法，則便退轉。何等十三？一者心不信；二者不作心；三者疑心；四者悋惜身財；五者於涅槃中生大怖畏，云何乃令眾生永滅；六者心不堪忍；七者心不調柔；八者愁惱；九者不樂；十者放逸；十一者自輕己身；十二者自見煩惱無能壞者；十三者不樂進趣菩提之法。善男子！是名十三法，令諸菩薩退轉菩提。復有六法壞菩提心。何等為六？一者悋法、二者於諸眾生起不善心、三者親近惡友、四者不勤精進、五者自大憍慢、六者營務世業。如是六法則能破壞菩提之心。善男子！有人得聞諸佛世尊是人天師，於眾生中最上無比，勝於聲聞辟支佛等。法眼明了，見法無礙，能度眾生於大苦海，聞已即復發大誓願。如其世間有如是人，我亦當得。以是因緣，發阿耨多羅三藐三菩提心，或復為他之所教誨發菩提心。或聞菩薩阿僧祇劫修行苦行，然後乃得阿耨多羅三藐三菩提。聞已思惟：『我今不堪如是苦行，云何能得？』是故有退。

「善男子！復有五法退菩提心。何等為五？一者樂在外道出家、二者不修大慈之心、三者好求法師過惡、四者常樂處在生死、五者不憙受持讀誦書寫解說十二部經，是名五法退菩提心。復有二法退菩提心。何等為二？一者貪樂五欲、二者不能恭敬尊重三寶。以如是等眾因緣故，退菩提心。

「云何復名不退之心？有人聞佛能度眾生生老病死，不從師諮，自然修習得阿耨多羅三藐三菩提。若菩提道是可得者，我當修習必令得之。以是因緣發菩提心，所作功德若多若少，悉以迴向阿耨多羅三藐三菩提，作是誓願：『願我常得親近諸佛及佛弟子，常聞深法五情完具，若遇苦難不失是心。復願諸佛及諸弟子，常於我所生歡喜心，具五善根。若諸眾生斫伐我身、斬截手足、頭目支節，當於是人生大慈心，深自喜慶，如是諸人為我增長菩提因緣，若無是者，我當何緣而得成就阿耨多羅三藐三菩提。』復發是願：『莫令我得無根、二根、女人之身，不繫屬人、不遭惡主、不屬惡王、不生惡國，若得好身種姓真正，多饒財寶不生憍慢，令我常聞十二部經，受持讀誦、書寫解說。若為眾生有所演說，願令受者敬信無疑，常於我所不生惡心。寧當少聞，多解義味，不願多聞，於義不了。願作心師，不師於心，身口意業不與惡交，能施一切眾生安樂，身戒心慧不動如山，欲為受持無上正法，於身命財不生慳悋。不淨之物不為福業，正命自活心無邪諂，受恩常念，小恩大報。善知世中所有事藝，善解眾生方俗之言，讀誦書寫十二部經，不生懈怠懶墮之心。若諸眾生不樂聽聞，方便引接，令彼樂聞。言常柔軟，口不宣惡，不和合眾能令和合，有憂怖者令離憂怖，飢饉之世令得豐足，疾病之世作大醫王，病藥所須財寶自在，令疾病者悉得除愈。刀兵之劫，有大力勢斷其殘害，令無遺餘。能斷眾生種種怖畏，所謂若死、閉繫、打擲、水火王賊、貧窮破戒、惡名惡道，如是等畏，悉當斷之。父母師長深生恭敬，怨憎之中生大慈心，常修六念、空三昧門、十二因緣、生滅等觀，出息入息、天行梵行及以聖行，金剛三昧、首楞嚴定，無三寶處令我自得寂靜之心。若其身心受大苦時，莫失無上菩提之心，莫以聲聞辟支佛心而生知足。無三寶處常在外道法中出家，為破邪見不習其道，得法自在，得心自在。於有為法，了了見過，令我怖畏二乘道果，如惜命者怖畏捨身，為眾生故樂處三惡。如諸眾生樂忉利天，為一一人於無量劫受地獄苦，心不生悔。見他得利，不生妬心，常生歡喜，如自得樂。若值三寶，當以衣服、飲食臥具、房舍醫藥、燈明花香、伎樂幡蓋、七寶供養。若受佛戒，堅固護持，終不生於毀犯之想。若聞菩薩難行苦行，其心歡喜不生悔恨，自識往世宿命之事，終不造作貪瞋癡業。不為果報而集因緣，於現在樂不生貪著。』善男子！若有能發如是願者，是名菩薩終不退失菩提之心。亦名施主，能見如來，明了佛性，能調眾生度脫生死，善能護持無上正法，能得具足六波羅蜜。善男子！以是義故，不退之心不名佛性。

「善男子！汝不可以有退心故，言諸眾生無有佛性。譬如二人俱聞他方有七寶山，山有清泉，其味甘美，有能到者，永斷貧窮，服其水者，增壽萬歲，唯路懸遠，嶮阻多難。時彼二人，俱欲共往，一人莊嚴種種行具，一則空往無所齎持。相與前進，路值一人，多齎寶貨七珍具足。二人便前問言：『仁者！彼土實有七寶山耶？』其人答言：『實有不虛，我已獲寶，飲服其水，唯患路嶮多有盜賊，沙鹵棘刺乏於水草，往者千萬，達者甚少。』聞是事已，一人即悔，尋作是言：『路既懸遠，艱難非一，往者無量，達者無幾，而我云何當能到彼？我今產業粗自供足，若涉斯路，或失身命，身命不全，長壽安在？』一人復言：『有人能過，我亦能過。若得果達，則得如願，採取珍寶，飲服甘水。如其不達，以死為期。』是時二人，一則悔還，一則前進到彼山所，多獲財寶，如願服水，多齎所有，還其所止，奉養父母，賑給宗親。時悔還者見是事已，心中生熱：『彼去已還，我何為住？』即便莊嚴，涉道而去。七寶山者喻大涅槃，甘美之水喻於佛性，其二人者喻二菩薩初發道心，嶮惡道者喻於生死，所逢人者喻佛世尊，有盜賊者喻於四魔，沙鹵棘刺喻諸煩惱，無水草者喻不修習菩提之道，一人還者喻退轉菩薩，其直往者喻不退菩薩。善男子！眾生佛性常住不變，猶彼嶮道，不可說言人悔還故，令道無常，佛性亦爾。善男子！菩提道中終無退者。善男子！如向悔者，見其先伴獲寶而還，勢力自在，供養父母，給足宗親，多受安樂。見是事已，心中生熱，即復莊嚴復道還去，不惜身命，堪忍眾難，遂便到彼七寶山中，退轉菩薩亦復如是。善男子！一切眾生定當得成阿耨多羅三藐三菩提，以是義故，我經中說，一切眾生，乃至五逆、犯四重禁及一闡提，悉有佛性。」

師子吼言：「世尊！云何菩薩有退、不退？」

「善男子！若有菩薩修習如來三十二相業因緣者，得名不退，得名菩薩摩訶薩也，名不動轉、名為憐愍一切眾生、名勝一切聲聞緣覺、名阿毘跋致。善男子！若菩薩摩訶薩持戒不動，施心不移，安住實語如須彌山，以是業緣，得足下平，如奩底相。

「若菩薩摩訶薩於父母所、和上、師長乃至畜生，以如法財供養供給，以是業緣得成足下千輻輪相。

「若菩薩摩訶薩不殺不盜，於父母、師長常生歡喜，以是業緣得成三相：一者手指纖長，二者足跟長，三者其身方直。如是三相，同一業緣。

「若菩薩摩訶薩修四攝法攝取眾生，以是業緣，得網縵指，如白鵝王。

「若菩薩摩訶薩，父母、師長若病苦時，自手洗拭，捉持案摩，以是業緣，得手足軟。

「若菩薩摩訶薩持戒聞法，惠施無厭，以是業緣，得節踝𮜑滿身毛上靡。

「若菩薩摩訶薩專心聽法，演說正教，以是業緣，得鹿王𨄔。

「若菩薩摩訶薩於諸眾生不生害心，飲食知足常樂，惠施瞻病給藥，以是業緣，其身圓滿如尼拘陀樹。立手過膝，頂有肉髻，無見頂相。

「若菩薩摩訶薩見怖畏者為作救護，見裸跣者施與衣服，以是業緣得陰藏相。

「若菩薩摩訶薩親近智者，遠離愚人，善憙問答，掃治行路，以是業緣，皮膚細軟，身毛右旋。

「若菩薩摩訶薩常以衣服飲食、臥具醫藥、香花燈明施人，以是業緣，得身金色，常光明曜。

「若菩薩摩訶薩行施之時，所珍之物能捨不悋，不觀福田及非福田，以是業緣，得七處滿相。

「若菩薩摩訶薩布施之時，心不生疑，以是業緣，得柔軟聲。

「若菩薩摩訶薩如法求財，以用布施，以是業緣，得缺骨充滿，師子上身，臂肘𦟛纖。

「若菩薩摩訶薩遠離兩舌、惡口、恚心，以是業緣，得四十牙齒白淨齊密。

「若菩薩摩訶薩於諸眾生修大慈悲，以是業緣，得二牙相。

「若菩薩摩訶薩常作是願：『有來求者，隨意給與。』以是業緣，得師子頰。

「若菩薩摩訶薩隨諸眾生所須飲食悉皆與之，以是業緣得味中上味。

「若菩薩摩訶薩自修十善，兼以化人，以是業緣，得廣長舌。

「若菩薩摩訶薩不訟彼短、不謗正法，以是業緣，得梵音聲。

「若菩薩摩訶薩見諸怨憎，生於喜心，以是業緣，得目睫紺色。

「若菩薩摩訶薩不隱他德，稱揚其善，以是業緣，得白毫相。

「善男子！若菩薩摩訶薩修習如是三十二相業因緣時，則得不退菩提之心。

「善男子，一切眾生不可思議，諸佛境界、業果、佛性，亦不可思議。何以故？如是四法，皆悉是常，以是常故不可思議。一切眾生煩惱覆障，故名為常；斷常煩惱故，故名無常。若言一切眾生常者，何故修習八聖道分為斷眾苦？眾苦若斷則名無常，所受之樂則名為常。是故我言，一切眾生煩惱覆障不見佛性，以不見故不得涅槃。」

## 大般涅槃經卷第二十八