---
title: "大般涅槃經 · 6"
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/cm9w3j7sx03uzjs0vm2489se2"
---

## 大般涅槃經卷第三十八

> The Nirvana Sutra, Volume 38

北涼天竺三藏曇無讖譯

> Translated by Dharmarakṣa of the Northern Liang Dynasty

### 迦葉菩薩品第十二之六

> Mahakashyapa Bodhisattva Chapter 12, Part 6

迦葉菩薩白佛言：「世尊！云何名為清淨梵行？」

> Mahakashyapa Bodhisattva said to the Buddha, "World-Honored One, what is meant by pure holy conduct?"

佛言：「善男子！一切法是。」

> The Buddha said, "Good man, all dharmas are as they are."

迦葉菩薩言：「世尊！一切法者，義不決定。何以故？如來或說是善不善、或時說為四念處觀、或說是十二入、或說是善知識、或說是十二因緣、或說是眾生、或說是正見邪見、或說十二部經、或說即是二諦，如來今乃說，一切法為淨梵行，悉是何等一切法耶？」

> Mahakashyapa Bodhisattva said: "World-Honored One, the meaning of 'all dharmas' is not fixed. Why is that? The Tathagata sometimes speaks of them as wholesome and unwholesome; sometimes as the contemplation of the Four Foundations of Mindfulness; sometimes as the twelve sense fields; sometimes as a good spiritual friend; sometimes as the Twelve Links of Dependent Origination; sometimes as sentient beings; sometimes as right view and wrong view; sometimes as the twelve divisions of the scriptures; and sometimes as the two truths. Now the Tathagata says that all dharmas are pure holy conduct. Which all dharmas does this refer to?"

佛言：「善哉，善哉！善男子！如是微妙大涅槃經，乃是一切善法寶藏。譬如大海是眾寶藏，是涅槃經亦復如是，即是一切字義祕藏。善男子！如須彌山眾藥根本，是經亦爾，即是菩薩戒之根本。善男子！譬如虛空是一切物之所住處，是經亦爾，即是一切善法住處。善男子！譬如猛風無能繫縛一切菩薩行，是經者亦復如是，不為一切煩惱惡法之所繫縛。善男子！譬如金剛無能壞者，是經亦爾，雖有外道惡邪之人，不能破壞。善男子！如恒河沙無能數者，如是經義亦復如是，無能數者。善男子！是經典者為諸菩薩而作法幢，如帝釋幢。善男子！是經即是趣涅槃城之商主也，如大導師引諸商人趣向大海。善男子！是經能為諸菩薩等作法光明，如世日月能破諸闇。善男子！是經能為病苦眾生作大良藥，如香山中微妙藥王能治眾病。善男子！是經能為一闡提杖，猶如羸人因之得起。善男子！是經能為一切惡人而作橋梁，猶如世橋能渡一切。善男子！是經能為行二十五有者，遇煩惱熱，而作陰涼，如世間蓋，遮覆暑熱。善男子！是經即是大無畏王，能壞一切煩惱惡魔，如師子王降伏眾獸。善男子！是經即是大神呪師，能壞一切煩惱惡鬼，如世呪師能去魍魎。善男子！是經即是無上霜雹，能壞一切生死果報，如世雹雨壞諸果實。善男子！是經能為壞戒目者作大良藥，猶如世間安闍那藥善療眼痛。善男子！是經能住一切善法，如世間地能住眾物。善男子！是經即是毀戒眾生之明鏡也，如世明鏡見諸色像。善男子！是經能為無慚愧者而作衣服，如世衣裳障蔽形體。善男子！是經能為貧善法者作大財寶，如功德天利益貧者。善男子！是經能為渴法眾生作甘露漿，如八味水充足渴者。善男子！是經能為煩惱之人而作法床，如世之人遇安隱床。善男子！是經能為初地菩薩至十住菩薩，而作瓔珞、香花塗香、末香燒香，清淨種性具足之乘，過於一切六波羅蜜受妙樂處，如忉利天波利質多羅樹。

> The Buddha said: "Excellent, excellent! Good man! This profound and wondrous Nirvana Sutra is a treasure trove of all wholesome teachings. Just as the great ocean is a treasury of many jewels, this Nirvana Sutra is likewise — it is the secret treasury of all words and meanings. Good man! Just as Mount Sumeru is the source of all medicinal herbs, this sutra is likewise — it is the root of the Bodhisattva precepts. Good man! Just as space is the dwelling place of all things, this sutra is likewise — it is the dwelling place of all wholesome teachings. Good man! Just as a fierce wind cannot be bound or tied, the practices of all Bodhisattvas are likewise — and this sutra is also like this: it is not bound by any afflictions or unwholesome teachings. Good man! Just as a diamond cannot be destroyed by anything, this sutra is likewise — even though there may be people of evil and wrong views from other paths, they cannot destroy it. Good man! Just as the sands of the Ganges River cannot be counted, the meanings of this sutra are likewise — they cannot be counted. Good man! This sutra serves as a victory banner for the Bodhisattvas, like the banner of Indra. Good man! This sutra is the caravan leader leading to the city of Nirvana, like a great guide leading merchants toward the great ocean. Good man! This sutra can serve as the light of Dharma for Bodhisattvas and others, just as the sun and moon in the world can dispel all darkness. Good man! This sutra can serve as a great medicine for suffering beings who are ill, just as the wondrous king of medicines in Fragrant Mountain can cure all diseases. Good man! This sutra can serve as a staff for the Icchantikas, just as a weak person can rise up with its support. Good man! This sutra can serve as a bridge for all evil people, just as a bridge in the world allows everyone to cross. Good man! For those who wander through the twenty-five realms of existence and encounter the heat of afflictions, this sutra can provide cool shade, like a parasol in the world that shields against the summer heat. Good man! This sutra is the great king without fear, able to destroy all afflictions and evil demons, like a lion king subduing all beasts. Good man! This sutra is the great master of sacred spells, able to destroy all afflictions and evil spirits, like a spell-caster in the world who can drive away malevolent forces. Good man! This sutra is the supreme frost and hail, able to destroy all fruits of birth and death, like hail and rain in the world that destroy all crops. Good man! This sutra can serve as a great medicine for those who have destroyed the eye of precepts, just as the Anjana medicine in the world skillfully heals eye pain. Good man! This sutra can uphold all wholesome teachings, just as the earth in the world supports all things. Good man! This sutra is a bright mirror for beings who have broken the precepts, just as a bright mirror in the world reflects all forms and appearances. Good man! This sutra can serve as clothing for those without shame, just as clothing in the world covers the body. Good man! This sutra can serve as great wealth and treasure for those poor in wholesome teachings, just as the goddess of merit benefits the poor. Good man! This sutra can serve as sweet dew for beings thirsty for the Dharma, just as eight-flavored water satisfies the thirsty. Good man! This sutra can serve as a Dharma bed for those afflicted by worries, just as people in the world find a comfortable bed. Good man! This sutra can serve as necklaces, fragrant flowers, applied incense, powdered incense, and burning incense for Bodhisattvas from the first ground up to the tenth abiding, a vehicle of pure lineage and complete fulfillment, a place of wondrous bliss surpassing all six paramitas, like the Parijata tree in the Heaven of the Thirty-Three."

「善男子！是經即是剛利智斧能伐一切煩惱大樹、即是利刀能割習氣、即是勇健能摧魔怨、即是智火焚煩惱薪、即因緣藏出辟支佛、即是聞藏生聲聞人、即是一切諸天之眼、即是一切人之正道、即是一切畜生依處、即是餓鬼解脫之處、即是地獄無上之尊、即是一切十方眾生無上之器、即是十方過去未來現在諸佛之父母也。善男子！是故此經攝一切法。如我先說，此經雖攝一切諸法，我說梵行即是三十七助道法。善男子！若離如是三十七品，終不能得聲聞正果乃至阿耨多羅三藐三菩提果，不見佛性及佛性果，以是因緣梵行即是三十七品。何以故？三十七品性非顛倒，能壞顛倒；性非惡見，能壞惡見；性非怖畏，能壞怖畏；性是淨行，能令眾生畢竟造作清淨梵行。」

> "Good man! This sutra is a sharp axe of wisdom that can cut down the great tree of all afflictions. It is a keen blade that can slice through habitual tendencies. It is brave and strong, able to crush the armies of demons. It is a fire of wisdom that burns the fuel of afflictions. It is the storehouse of causes and conditions from which Pratyekabuddhas emerge. It is the storehouse of hearing from which Shravakas are born. It is the eye of all heavenly beings. It is the true path of all humans. It is the refuge of all animals. It is the place of liberation for hungry ghosts. It is the supreme honored one for hell beings. It is the unsurpassed vessel for all sentient beings in the ten directions. It is the father and mother of all Buddhas of the past, future, and present in the ten directions. Good man! Therefore this sutra encompasses all Dharmas. As I said before, although this sutra encompasses all Dharmas, when I speak of the pure life, I mean the thirty-seven aids to enlightenment. Good man! Without these thirty-seven qualities, one can never attain the true fruit of a Shravaka, up to the fruit of unsurpassed perfect enlightenment, nor can one see the Buddha-nature and its fruit. For this reason, the pure life is the thirty-seven qualities. Why? The thirty-seven qualities are not inverted by nature and can destroy inversion. They are not wrong views by nature and can destroy wrong views. They are not fear by nature and can destroy fear. They are pure conduct by nature and can lead sentient beings to ultimately cultivate pure conduct."

迦葉菩薩白佛言：「世尊！有漏之法，亦復能作無漏法因，如來何故不說有漏為淨梵行？」

> Mahakashyapa Bodhisattva said to the Buddha: "World-Honored One, defiled phenomena can also serve as causes for undefiled phenomena. Why then does the Tathagata not teach that defiled phenomena are pure holy conduct?"

「善男子！一切有漏即是顛倒，是故有漏不得名為清淨梵行。」

> "Good man, everything tainted by defilement is distorted and upside-down. Therefore, what is tainted cannot be called pure spiritual practice."

迦葉菩薩白佛言：「世尊！世第一法，為是有漏、是無漏耶？」

> Mahakashyapa Bodhisattva said to the Buddha: "World-Honored One, is the highest worldly dharma still subject to defilement, or is it free of defilement?"

佛言：「善男子！是有漏也。」

> The Buddha said, "Good man, this is contaminated."

「世尊！雖是有漏，性非顛倒，何故不名清淨梵行？」

> "World-Honored One, although this is still tainted, its nature is not deluded. Why then is it not called pure holy practice?"

「善男子！世第一法，無漏因故似於無漏，向無漏故不名顛倒。善男子！清淨梵行發心相續乃至畢竟，世第一法唯是一念，是故不得名淨梵行。」

> "Good man, the supramundane first principle resembles the undefiled because it is a cause of the undefiled, and since it leads toward the undefiled, it is not called inverted. Good man, the pure holy life begins with the initial aspiration and continues through to the ultimate end, whereas the supramundane first principle is but a single thought-moment—therefore it cannot be called the pure holy life."

迦葉菩薩白佛言：「世尊！眾生五識亦是有漏，非是顛倒，復非一念，何故不名清淨梵行？」

> Mahakashyapa Bodhisattva said to the Buddha: "World-Honored One, the five senses of sentient beings are also defiled, yet they are not inverted, and they are not a single thought—so why are they not called pure holy practice?"

「善男子！眾生五識雖非一念，然是有漏，復是顛倒，增諸漏故，名為有漏。體非真實，著想故倒。云何名為體非真實，著想故倒？非男女中生男女想，乃至舍宅車乘瓶衣亦復如是，是名顛倒。善男子！三十七品性無顛倒，是故得名清淨梵行。善男子！若有菩薩於三十七品，知根、知因、知攝、知增、知主、知導、知勝、知實、知畢竟者，如是菩薩則得名為清淨梵行。」

> "Good man, although the five consciousnesses of sentient beings are not a single thought, they are still tainted and deluded. Because they increase the taints, they are called tainted. Their essence is not real, and because they cling to perceptions, they are deluded. How is it that their essence is not real and that they are deluded by clinging to perceptions? They produce the perception of male or female where there is no male or female, and the same applies to houses, carts, bottles, and clothing—this is what is meant by delusion. Good man, the thirty-seven factors of enlightenment are by nature free from delusion, and therefore they are called pure spiritual practice. Good man, if a bodhisattva knows the root, the cause, the included, the increasing, the master, the leading, the supreme, the true, and the ultimate within the thirty-seven factors of enlightenment, such a bodhisattva can be called one who practices pure spiritual conduct."

迦葉菩薩白佛言：「世尊！云何名為知根乃至知畢竟耶？」

> Mahakashyapa Bodhisattva said to the Buddha, "World-Honored One, what does it mean to know one's capacities, and up to knowing the ultimate?"

佛言：「善男子！善哉，善哉。菩薩發問為於二事：一者為自知故、二者為他知故。汝今已知，但為無量眾生未解，啟請是事，是故我今重讚歎汝。善哉，善哉！善男子！三十七品，根本是欲，因名明觸，攝取名受，增名善思，主名為念，導名為定，勝名智慧，實名解脫，畢竟名為大般涅槃。善男子！善欲即是初發道心，乃至阿耨多羅三藐三菩提之根本也，是故我說欲為根本。善男子！如世間說，一切苦惱，愛為根本；一切疹病，宿食為本；一切斷事，鬪諍為本。一切惡事，虛妄為本。」

> The Buddha said: "Good man! Excellent, excellent. A Bodhisattva asks questions for two reasons: first, to know for oneself; second, to help others know. You already understand this, but you ask about it out of compassion for the countless beings who have not yet understood. Therefore I now praise you again. Excellent, excellent! Good man! The thirty-seven factors of enlightenment have desire as their root, are named 'clear contact' as their cause, take 'feeling' as their sustenance, are increased by 'wholesome reflection,' are mastered by 'mindfulness,' are guided by 'concentration,' are surpassed by 'wisdom,' are made real by 'liberation,' and are ultimately called the Great Nirvana. Good man! Wholesome desire is itself the initial arising of the mind set on the path, and it is the very root of Anuttara-samyak-sambodhi. That is why I say desire is the root. Good man! As the world says: all suffering has craving as its root; all illness has undigested food as its cause; all disputes have quarreling as their source; all bad things have delusion as their foundation."

迦葉菩薩白佛言：「世尊！如來先於此經中說，一切善法不放逸為本，今乃說欲，是義云何？」

> Mahakashyapa Bodhisattva said to the Buddha: "World-Honored One, earlier in this sutra the Tathagata said that all good qualities are rooted in diligence. Now you speak of desire. What does this mean?"

佛言：「善男子！若言生因，善欲是也；若言了因，不放逸是。如世間說，一切果者子為其因。或復有說，子為生因，地為了因，是義亦爾。」

> The Buddha said, "Good man, if we speak of the producing cause, it is good desire; if we speak of the understanding cause, it is diligence. It is like the worldly saying that the seed is the cause of every fruit. Or again, some say the seed is the producing cause and the soil is the understanding cause—the meaning is the same."

迦葉菩薩言：「世尊！如來先於餘經中說，三十七品佛是根本，是義云何？」

> Mahakashyapa Bodhisattva said: "World-Honored One, the Tathagata previously said in other sutras that the Buddha is the root of the thirty-seven factors of enlightenment. What does this mean?"

「善男子！如來先說，眾生初知三十七品，佛是根本。若自證得，欲為根本。」

> "Good man, the Tathagata first taught that when sentient beings first come to understand the thirty-seven factors of enlightenment, the Buddha is the root. But if one realizes them through one's own direct experience, then the will to practice is the root."

「世尊！云何明觸，名之為因？」

> "World-Honored One, how is clear contact said to be a cause?"

「善男子！如來或時說明為慧、或說為信。善男子！信因緣故，親近善友，是名為觸。親近因緣，得聞正法，是名為觸。因聞正法，身口意淨，是名為觸。因三業淨，獲得正命，是名為觸。因正命故，得淨根戒；因淨根戒，樂寂靜處；因樂寂靜，能善思惟；因善思惟，得如法住；因如法住，得三十七品，能壞無量諸惡煩惱，是名為觸。善男子！受名攝取，眾生受時能作善惡，是故名受為攝取也。善男子！受因緣故生諸煩惱，三十七品能破壞之，是故以受為攝取也。因善思惟能破煩惱，是故名增。何以故？勤修習故。得如是等三十七品，若觀能破諸惡煩惱，要賴專念，是故以念為主。如世間中一切四兵隨主將意，三十七品亦復如是，皆隨念主。善男子！既入定已，三十七品能善分別一切法相，是故以定為導。是三十七品分別法相，智為最勝，是故以慧為勝。如是智慧知煩惱已，智慧力故，煩惱消滅，如世間中四兵壞怨，或一、或二勇健者能。三十七品亦復如是，智慧力故能壞煩惱，是故以慧為勝。善男子！雖因修習三十七品，獲得四禪神通安樂，亦不名實。若壞煩惱證解脫時，乃名為實。是三十七品發心修道，雖得世樂及出世樂、四沙門果及以解脫，亦不得名為畢竟也。若能斷除三十七品所行之事，是名涅槃，是故我說畢竟者即大涅槃。

> "Good man, the Tathagata sometimes explains it as wisdom, and sometimes as faith. Good man, because of faith, one draws near to good friends—this is called contact. Because of drawing near, one hears the true Dharma—this is called contact. Because of hearing the true Dharma, body, speech, and mind become pure—this is called contact. Because the three kinds of action are pure, one attains Right Livelihood—this is called contact. Because of Right Livelihood, one attains pure precepts regarding the faculties; because of pure precepts regarding the faculties, one delights in dwelling in quiet places; because of delighting in quietude, one is able to think well; because of thinking well, one dwells in accordance with the Dharma; because of dwelling in accordance with the Dharma, one attains the thirty-seven factors of enlightenment, which can destroy immeasurable evil afflictions—this is called contact. Good man, feeling is called appropriation, because when beings feel, they can do good or evil; therefore feeling is called appropriation. Good man, because of feeling, afflictions arise, and the thirty-seven factors can destroy them; therefore feeling is called appropriation. Because of thinking well, one can break through afflictions—this is called increase. Why? Because of diligent practice. One attains these thirty-seven factors. If one contemplates that one can break through all evil afflictions, this depends on focused mindfulness; therefore mindfulness is the master. Just as in the world all four divisions of the army follow the will of the commanding general, so too the thirty-seven factors all follow mindfulness as their master. Good man, once one has entered concentration, the thirty-seven factors can well distinguish all characteristics of phenomena; therefore concentration is the guide. When the thirty-seven factors distinguish the characteristics of phenomena, wisdom is the most supreme; therefore wisdom is the supreme. When such wisdom knows afflictions, through the power of wisdom the afflictions are extinguished. Just as in the world, among the four divisions of the army, one or two brave and strong ones can defeat the enemy, so too the thirty-seven factors, through the power of wisdom, can destroy afflictions; therefore wisdom is the supreme. Good man, even though by cultivating the thirty-seven factors one attains the bliss of the four meditative absorptions and spiritual powers, this is still not called real. Only when one has destroyed afflictions and realized liberation is it called real. When one first generates the aspiration to cultivate the path through the thirty-seven factors, even though one may attain worldly bliss and transcendent bliss, the four fruits of the ascetic path, and even liberation, this still cannot be called ultimate. If one can cut off the very things that the thirty-seven factors practice, this is called Nirvana. Therefore I say that the ultimate is precisely the great Nirvana."

「復次善男子！善愛念心，即是欲也。因善愛念，親近善友，故名為觸，是名為因。因近善友，故名為受，是名攝取。因近善友能善思惟，故名為增。因是四法能生長道，所謂欲、念、定、智，是即名為主導勝也。因是三法，得二解脫，除斷愛故，心得解脫，斷無明故，慧得解脫，是名為實。如是八法，畢竟得果，名為涅槃，故名畢竟。

> "Furthermore, good man, a mind of wholesome longing is what we call desire. Because of wholesome longing, one draws near to good friends, and this is called contact, which is the cause. Because one draws near to good friends, one experiences feeling, and this is called receiving. Because one draws near to good friends, one is able to think wisely, and this is called increase. Because of these four factors, one can cultivate the path — namely desire, mindfulness, concentration, and wisdom — and this is called the guiding and supreme. Because of these three factors, one attains the two liberations: with the elimination of craving, the mind attains liberation; with the elimination of ignorance, wisdom attains liberation. This is called the real. These eight factors ultimately bring about the fruit called Nirvana, and therefore it is called ultimate."

「復次善男子，欲者即是發心出家，觸者即是白四羯磨，是名為因。攝者即是受二種戒：一者波羅提木叉戒、二者淨根戒，是名為受，是名攝取。增者即是修習四禪。主者即是須陀洹果、斯陀含果。導者即是阿那含果。勝者即是阿羅漢果。實者即是辟支佛果。畢竟者即是阿耨多羅三藐三菩提果。

> "Furthermore, good man, 'desire' refers to the initial resolve to leave home. 'Contact' refers to the rite of full ordination. This is called the cause. 'Grasping' refers to undertaking the two kinds of precepts: first, the precepts of liberation, and second, the precepts of pure faculties. This is called receiving, and this is called grasping. 'Increase' refers to cultivating the four meditative absorptions. 'Master' refers to the fruit of stream-entry and the fruit of once-returning. 'Guide' refers to the fruit of non-returning. 'Supreme' refers to the fruit of arhatship. 'True' refers to the fruit of the solitary buddha. 'Ultimate' refers to the fruit of supreme perfect enlightenment."

「復次善男子！欲名為識，觸名六入，攝名為受，增名無明，主名名色，導名為愛，勝名為取，實名為有，畢竟者名生老病死。」

> "Furthermore, good man, craving is called consciousness, contact is called the six senses, grasping is called feeling, growth is called ignorance, the owner is called name and form, the guide is called desire, the victorious is called clinging, the actual is called existence, and the ultimate is called birth, aging, sickness, and death."

迦葉菩薩言：「世尊！根本、因、增，如是三法云何有異？」

> Mahakashyapa Bodhisattva said, "World-Honored One, how do these three things—the root, the cause, and the increase—differ from one another?"

「善男子！所言根者即是初發，因者即是相似不斷，增者即是滅相似已能生相似。復次善男子！根即是作、因即是果、增即可用。善男子！未來之世雖有果報，以未受故，名之為因。及其受時，是名為增。復次善男子！根即是求、得即是因、用即是增。善男子！是經中根即是見道、因即修道、增者即是無學道也。復次善男子！根即正因，因即方便因，從是二因，獲得果報，名為增長。」

> "Good man, what is called the 'root' is simply the initial arising; the 'cause' is the similar continuity that follows; the 'increase' is that which, once the similar has ceased, can give rise to what is similar again. Furthermore, good man, the root is action, the cause is result, and the increase is what can be put to use. Good man, in the future world, even though there are karmic results, because they have not yet been experienced, they are called a cause. When they come to be experienced, that is called increase. Furthermore, good man, the root is seeking, the attainment is the cause, and the use is the increase. Good man, in this sutra, the root is the path of seeing, the cause is the path of cultivation, and the increase is the path beyond learning. Furthermore, good man, the root is the direct cause, the cause is the contributing cause. From these two causes, karmic results are obtained — this is called growth."

迦葉菩薩言：「世尊！如佛所說，畢竟者即是涅槃，如是涅槃云何可得？」

> Mahakashyapa said, "World-Honored One, as the Buddha has said, the ultimate is Nirvana. How can such Nirvana be attained?"

「善男子！若菩薩摩訶薩、比丘、比丘尼、優婆塞、優婆夷能修十想，當知是人能得涅槃。云何為十？一者無常想、二者苦想、三者無我想、四者厭離食想、五者一切世間不可樂想、六者死想、七者多過罪想、八者離想、九者滅想、十者無愛想。善男子！菩薩摩訶薩、比丘、比丘尼、優婆塞、優婆夷，修習如是十種想者，是人畢竟定得涅槃，不隨他心，自能分別善、不善等，是名真實稱比丘義，乃至得稱優婆夷義。」

> "Good man, if a Bodhisattva Mahasattva, a monk, a nun, a layman, or a laywoman can cultivate ten perceptions, you should know that such a person can attain Nirvana. What are the ten? First, the perception of impermanence; second, the perception of suffering; third, the perception of non-self; fourth, the perception of revulsion toward food; fifth, the perception that all worldly things are unpleasing; sixth, the perception of death; seventh, the perception of having many faults and transgressions; eighth, the perception of detachment; ninth, the perception of cessation; tenth, the perception of freedom from craving. Good man, a Bodhisattva Mahasattva, a monk, a nun, a layman, or a laywoman who cultivates these ten perceptions will ultimately and certainly attain Nirvana, without following others’ minds, and will be able to discern for themselves what is good and what is not good. This is what truly deserves to be called the meaning of being a monk, and likewise deserves to be called the meaning of being a laywoman."

迦葉菩薩言：「世尊！云何名為菩薩乃至優婆夷等修無常想？」

> Mahakashyapa Bodhisattva said, "World-Honored One, what does it mean for bodhisattvas, and even laywomen, to cultivate the perception of impermanence?"

「善男子！菩薩二種：一初發心、二已行道。無常想者，亦復二種：一麁、二細。初心菩薩觀無常想時，作是思惟：『世間之物凡有二種：一內、二外。如是內物，無常變異，我見生時、小時、大時、壯時、老時、死時，是諸時節各各不同，是故當知內物無常。』復作是念：『我見眾生，或有肥鮮，具足色力，去來進止自在無礙。或見病苦，色力毀悴，顏貌羸損，不得自在。或見財富，庫藏盈溢。或見貧窮，觸事尠乏。或見成就無量功德。或見具足無量惡法。是故定知內法無常。復觀外法，子時、芽時、莖時、葉時、花時、果時，如是諸時各各不同，如是外法或有具足、或不具足，是故當知，一切外物定是無常。』既觀見法是無常已，復觀聞法。我聞諸天具足成就極妙快樂、神通自在，亦有五相，是故當知即是無常。復聞劫初有諸眾生，各各具足上妙功德，身光自照不假日月，無常力故光滅德損。復聞昔有轉輪聖王統四天下，成就七寶，得大自在，而不能壞無常之相。復觀大地，往昔之時，安處布置無量眾生，間無空處，如車輪許，具足生長一切妙藥，藂林、樹木、果實滋茂，眾生薄福，令此大地無復勢力，所生之物遂成虛耗。是故當知，內外之法一切無常，是則名為麁無常也。既觀麁已，次觀細者。云何名細？菩薩摩訶薩觀於一切內外之物乃至微塵，在未來時已是無常。何以故？具足成就破壞相故。若未來色非無常者，不得言色有十時差別。云何十時？一者膜時、二者泡時、三者疱時、四者肉團時、五者肢時、六者嬰孩時、七者童子時、八者少年時、九者盛壯時、十者衰老時。菩薩觀膜若非無常，不應至泡乃至盛壯，非無常者終不至老。若是諸時，非念念滅，終不漸長，應當一時成長具足；無是事故，是故當知，定有念念微細無常。復見有人，諸根具足，顏色暐曄，後見枯悴。復作是念，是人定有念念無常。復觀四大及四威儀。復觀內外，各二苦因，飢渴寒熱。復觀是四，若無念念微細無常，亦不得說如是四苦。若有菩薩能作是念，是名菩薩觀細無常。如內外色心法亦爾。何以故？行六處故。行六處時，或生喜心、或生瞋心、或生愛心、或生念心，展轉異生不得一種，是故當知，一切色法及非色法悉是無常。善男子！菩薩若能於一念中，見一切法生滅無常，是名菩薩具無常想。善男子！智者修習無常想已，遠離常慢、常倒、想倒。

> "Good man, there are two kinds of bodhisattvas: those who have just formed the aspiration, and those already practicing the path. The perception of impermanence is also of two kinds: coarse and subtle. When a bodhisattva who has just formed the aspiration contemplates impermanence, they reflect: 'Worldly things are of two kinds: inner and outer. These inner things are impermanent and changing. I observe the stages of birth, childhood, youth, adulthood, old age, and death — each of these stages is different. Therefore, I know that inner things are impermanent.' They further reflect: 'I see beings who are plump and radiant, complete in form and strength, moving about freely without obstruction. Or I see them afflicted by illness, their form and strength ruined, their features worn and weakened, without freedom. Or I see them wealthy, their storehouses overflowing. Or I see them poor, lacking in everything they touch. Or I see them accomplished in countless merits. Or I see them fully endowed with countless evil ways. Therefore, I firmly know that inner phenomena are impermanent. I further observe outer phenomena: the stage of seed, sprout, stem, leaf, flower, and fruit — each of these stages is different. Thus outer phenomena may be complete or incomplete. Therefore, I know that all outer things are certainly impermanent.' Having thus observed phenomena as impermanent, they then observe what they have heard. 'I have heard that heavenly beings are fully accomplished in the most wonderful pleasures and supernatural powers, and yet they too have the five signs of decay. Therefore, I know this too is impermanent. I have further heard that at the beginning of the kalpa, beings were each fully endowed with supreme virtues, their bodies radiating their own light without needing sun or moon. But through the power of impermanence, that light was extinguished and their virtues declined. I have further heard that in the past there was a Wheel-Turning Sage King who ruled the four continents, accomplished in the seven treasures, attaining great sovereignty — and yet he could not overcome the mark of impermanence. I further observe the earth: in former times it was settled and arranged for countless beings, without a single gap between them even the size of a wheel, fully growing all manner of wonderful medicines, with dense groves and trees and flourishing fruits. But because beings' merit has grown thin, this earth has lost its power, and the things it produces have become barren and wasted. Therefore, I know that all inner and outer phenomena are impermanent. This is called coarse impermanence.' Having observed the coarse, they next observe the subtle. What is subtle? A great bodhisattva observes that all inner and outer things, down to the finest particle, are already impermanent even in the future. Why? Because they are fully characterized by the nature of destruction. If future form were not impermanent, one could not speak of form having ten stages of difference. What are the ten stages? First, the membrane stage; second, the bubble stage; third, the blister stage; fourth, the flesh-lump stage; fifth, the limb stage; sixth, the infant stage; seventh, the child stage; eighth, the youth stage; ninth, the prime-of-life stage; tenth, the stage of decline and old age. If the bodhisattva sees that the membrane is not impermanent, it should not progress to the bubble and onward to prime of life. If these were not impermanent, they would never reach old age. If these stages did not perish moment by moment, they would never gradually grow — they would have to grow to full completion all at once. Since this is not the case, one should know that there is certainly moment-by-moment subtle impermanence. They further see a person with all faculties complete and a radiant complexion, and later see them withered and worn. They reflect: this person certainly has moment-by-moment impermanence. They further observe the four great elements and the four postures. They further observe inner and outer, each with two causes of suffering: hunger, thirst, cold, and heat. They further observe that without moment-by-moment subtle impermanence, one could not speak of these four sufferings. If a bodhisattva can reflect in this way, this is called a bodhisattva observing subtle impermanence. Just as with inner and outer form, so too with mental phenomena. Why? Because they operate through the six sense bases. When operating through the six sense bases, sometimes a mind of joy arises, sometimes a mind of anger, sometimes a mind of craving, sometimes a mind of mindfulness — shifting and changing, never remaining one kind. Therefore, one should know that all material and non-material phenomena are entirely impermanent. Good man, if a bodhisattva can, in a single moment of thought, see all phenomena as arising and ceasing, as impermanent, this is called a bodhisattva fully possessing the perception of impermanence. Good man, once the wise person has cultivated the perception of impermanence, they become free from the pride of permanence, the distortion of permanence, and distortions of perception."

「次修苦想。何因緣故有如是苦？深知是苦因於無常，因無常故，受生老病死，生老病死因緣故，名為無常，無常因緣故，受內外苦，飢渴、寒熱、鞭打、罵辱，如是等苦，皆因無常。復次智者深觀此身，即無常器，是器即苦，以器苦故，所受盛法亦復是苦。善男子！智者復觀，生即是苦，滅即是苦，苦生滅故，即是無常，非我、我所。

> Next, cultivate the perception of suffering. For what reason does such suffering exist? Understand deeply that this suffering arises from impermanence. Because of impermanence, one undergoes birth, aging, sickness, and death. Because of birth, aging, sickness, and death, it is called impermanence. Because of impermanence, one experiences inner and outer suffering—hunger and thirst, cold and heat, beatings and insults. All such suffering arises from impermanence. Furthermore, the wise person deeply observes this body: it is itself a vessel of impermanence, and this vessel is suffering. Because the vessel is suffering, whatever Dharma is placed within it is also suffering. Good man, the wise person further observes: birth itself is suffering, and cessation itself is suffering. Because suffering arises and ceases, it is impermanence, and it is neither self nor belonging to a self.

「修無我想。智者復觀苦即無常，無常即苦，若苦無常，智者云何說言有我？苦非是我，無常亦爾。如是五陰亦苦、無常，眾生云何說言有我？復次觀一切法有異和合，不從一和合生一切法，亦非一法是一切和合果，一切和合皆無自性，亦無一性，亦無異性，亦無物性亦無自在，諸法若有如是等相，智者云何說言有我？復作是念，一切法中無有一法能為作者，若使一法不能作者，眾法和合亦不能作。一切諸法，性終不能獨生獨滅，和合故滅，和合故生。是法生已，眾生倒想，言是和合。從和合生，眾生想倒無有真實，云何而有真實我耶？是故智者觀於無我。又復諦觀何因緣故眾生說我？是我若有，應一應多。我若一者，云何而有剎利、婆羅門、毘舍、首陀、人、天、地獄、餓鬼、畜生、大小、老壯？是故知我非是一也。我若多者，云何說言，眾生我者是一、是遍、無有邊際？若一、若多，二俱無我。

> Contemplate the perception of non-self. The wise person further observes that suffering is impermanence, and impermanence is suffering. If suffering is impermanent, how can the wise speak of a self? Suffering is not the self, and impermanence is the same. In this way, the five aggregates are also suffering and impermanent—how can beings speak of a self? Furthermore, observe that all dharmas arise from the combination of different conditions. Not one single combination produces all dharmas, nor is any single dharma the result of just one combination. All combinations lack inherent nature—they have no single nature, no different nature, no thing-nature, and no autonomy. If all dharmas have such characteristics, how can the wise speak of a self? Again, consider this: among all dharmas, there is not one dharma that can act as a creator. If a single dharma cannot create, then dharmas in combination also cannot create. All dharmas by nature can never arise alone or cease alone—they cease due to combination, and they arise due to combination. Once these dharmas have arisen, beings have distorted perceptions and say, "This is a combination." Arising from combination, beings' perceptions are distorted and without reality—how then could there be a real self? Therefore the wise contemplate non-self. And again, truly observe: for what reason do beings speak of a self? If this self exists, it should be either one or many. If the self were one, how could there be warriors, brahmins, merchants, servants, humans, gods, hell-beings, hungry ghosts, animals—great and small, old and young? Therefore know that the self is not one. If the self were many, how could it be said that the self of beings is one, all-pervading, and without boundary? Whether one or many, both are without self.

「智者如是觀無我已，次復觀於厭離食想。作是念言，若一切法無常、苦、空、無我，云何為食，起身、口、意三種惡業？若有眾生為貪食故，起身、口、意三種惡業，所得財物眾皆共之，後受苦果無共分者。善男子！智者復觀，一切眾生為飲食故，身心受苦。若從眾苦而得食者，我當云何於是食中而生貪著？是故於食不生貪心。復次智者當觀，因於飲食身得增長，我今出家，受戒修道，為欲捨身；今貪此食，云何當得捨此身耶？如是觀已，雖復受食，猶如曠野食其子肉，其心厭惡，都不甘樂。深觀揣食有如是過，次觀觸食，如被剝牛，為無量虫之所唼食。次觀思食，如大火聚。識食猶如三百鑽矛。善男子！智者如是觀四食已，於食終不生貪樂想。若猶生貪，當觀不淨。何以故？為離食愛故。於一切食，善能分別不淨之想，隨諸不淨令與相似。如是觀已，若得好食及以惡食，受時猶如塗癰瘡藥，終不生於貪愛之心。善男子！智者若能如是觀者，是名成就厭離食想。」

> "When the wise person has thus contemplated non-self, they next contemplate the perception of revulsion toward food. They think: If all things are impermanent, suffering, empty, and without self, why would anyone create the three kinds of harmful actions—of body, speech, and mind—for the sake of food? If beings create the three kinds of harmful actions of body, speech, and mind out of greed for food, the wealth and possessions they obtain are shared by everyone, yet afterward when they suffer the fruits of karma, no one shares that with them. Good man, the wise person further contemplates: All beings suffer in body and mind because of food and drink. If food is obtained through such great suffering, how could I give rise to greed and attachment toward it? Therefore, they do not give rise to a greedy mind toward food. Furthermore, the wise person should contemplate: Because of food and drink, the body grows. I have now left home, received the precepts, and cultivate the path, wishing to abandon this body. If I now crave this food, how could I ever be able to abandon this body? Having contemplated thus, even though they still eat, it is like eating the flesh of their own child in a desolate wilderness—their mind is filled with revulsion and finds no enjoyment in it at all. Having deeply contemplated that solid food has such faults, they next contemplate contact food, like a cow that has been flayed, being eaten by countless insects. Next they contemplate mental food, like a great blazing fire. Consciousness food is like three hundred spears. Good man, when the wise person has thus contemplated the four kinds of food, they never give rise to thoughts of greed or delight toward food. If greed still arises, they should contemplate impurity. Why? In order to abandon craving for food. Toward all food, they skillfully perceive the perception of impurity, and whatever impure things arise, they see food as similar to them. Having contemplated thus, whether they receive good food or bad food, when eating it, it is like applying medicine to an open wound—they never give rise to a mind of greed or attachment. Good man, if the wise person can contemplate in this way, this is called accomplishing the perception of revulsion toward food."

迦葉菩薩言：「世尊！智者觀食作不淨想，為是實觀？虛解觀耶？若是實觀，所觀之食實非不淨。若是虛解，是法云何名為善想？」

> Mahakashyapa Bodhisattva said: "World-Honored One, when a wise person contemplates food and forms the perception of impurity, is this a true contemplation or a false, intellectual contemplation? If it is a true contemplation, then the food being contemplated is in reality not impure. If it is a false, intellectual contemplation, how can such a practice be called a wholesome perception?"

佛言：「善男子！如是想者，亦是實觀，亦是虛解。能壞貪食故名為實，非虫見虫故名虛解。善男子！一切有漏皆名為虛，亦能得實。善男子！若有比丘發心乞食，預作是念：『我當乞食，願得好者莫得麁惡，願必多得莫令尠少，亦願速得莫令遲晚。』如是比丘不名於食得厭離想，所修善法日夜衰耗，不善之法漸當增長。善男子！若有比丘欲乞食時，先當願言：『令諸乞者悉得飽滿，其施食者得無量福，我若得食為療毒身，修習善法利益施主。』作是願時，所修善法日夜增長，不善之法漸當消滅。善男子！若有比丘能如是修，當知是人不空食於國中信施。

> The Buddha said: "Good man! This kind of contemplation is also true insight, and also false understanding. Because it can destroy greed for food, it is called true; because it does not mistake a worm for a worm, it is called false understanding. Good man! All that is tainted is called false, yet it can also lead to the true. Good man! If a monk resolves to beg for food and beforehand thinks: 'When I beg for food, may I get something good and not something coarse and bad; may I surely get much and not little; and may I get it quickly and not late'—such a monk does not have a perception of revulsion toward food. The wholesome qualities he cultivates decline day and night, and unwholesome qualities gradually increase. Good man! If a monk, when about to beg for food, first makes this vow: 'May all those who beg be fully satisfied; may those who give food gain immeasurable merit; if I obtain food, may I heal this body of poison and cultivate wholesome qualities for the benefit of the giver'—when he makes this vow, the wholesome qualities he cultivates grow day and night, and unwholesome qualities gradually cease. Good man! If a monk can practice in this way, you should know that such a person does not eat the faithful offerings of the country in vain."

「善男子！智者具足如是四想，能修世間不可樂想，作是念言：『一切世間無處不有生老病死，而我此身無處不生。若世間中無有一處當得離於生老病死，我當云何樂於世間？一切世間無有進得而不退失，是故世間定是無常，若是無常，云何智人而樂於世？一一眾生，周遍經歷一切世間，具受苦樂，雖復得受梵天之身乃至非想非非想天，命終還墮三惡道中。雖為四王乃至他化自在天身，命終生於畜生道中、或為師子、虎豹豺狼、象馬牛驢。次觀轉輪聖王之身，統四天下，豪貴自在，福盡貧困，衣食不供。』智者深觀如是事已，生於世間不可樂想。智者復觀世間有法，所謂舍宅、衣服飲食、臥具醫藥、香花瓔珞，種種伎樂、財物寶貨，如是等事皆為離苦；而是等物體即是苦，云何以苦欲離於苦？善男子！智者如是觀已，於世間物，不生愛樂而作樂想。善男子！譬如有人身嬰重病，雖有種種音樂倡伎、香花瓔珞，終不於中生貪愛樂。智者觀已亦復如是。善男子！智者深觀一切世間，非歸依處、非解脫處、非寂靜處、非可愛處、非彼岸處、非是常樂我淨之法，若我貪樂如是世間，我當云何得離是法？如人不樂處闇，而求光明，還復歸闇，闇即世間，明即出世。若我樂世，增長黑闇，遠離光明，闇即無明，光即智明，是智明因即是世間不可樂想。一切貪結雖是繫縛，然我今者貪於智明，不貪世間。智者深觀如是法已，具足世間不可樂想。

> "Good sir, a wise person who possesses these four contemplations can cultivate the perception that the world is not to be delighted in, thinking thus: 'Nowhere in all the world is there any place free from birth, aging, sickness, and death, and this body of mine is subject to birth everywhere. If there is no place in the world where one can escape birth, aging, sickness, and death, how can I take delight in the world? In all the world, there is nothing that advances without regressing and being lost. Therefore, the world is certainly impermanent. If it is impermanent, how can a wise person take delight in it? Every sentient being wanders throughout all the world, fully experiencing suffering and pleasure. Even if one attains the body of a Brahma deity or reaches as far as the Heaven of Neither Perception nor Non-Perception, at the end of life one still falls into the three evil realms. Even having the body of a Four Heavenly King or as far as the Heaven of Enjoying the Transformation of Others' Creations, at the end of life one is born into the animal realm—or becomes a lion, tiger, leopard, jackal, wolf, elephant, horse, ox, or donkey. Next, consider the body of a Wheel-Turning Sage King, ruling over the four continents, noble and free, but when merit is exhausted, one becomes poor and destitute, unable to provide for clothing and food.' Having deeply observed such matters, the wise person gives rise to the perception that the world is not to be delighted in. The wise person further observes that there are things in the world—namely houses, clothing, food and drink, bedding, medicine, incense, flowers, necklaces, various musical performances, wealth, and treasures. Such things are all for the sake of escaping suffering; yet these very things are themselves suffering. How can one use suffering to escape suffering? Good sir, having observed thus, the wise person does not give rise to love and delight toward worldly things, nor does he produce thoughts of pleasure. Good sir, suppose a person is afflicted with a severe illness—though there be all kinds of music, performances, incense, flowers, and necklaces, he never gives rise to greed or delight among them. The wise person who has observed thus is likewise. Good sir, the wise person deeply observes that all the world is not a place of refuge, not a place of liberation, not a place of stillness, not a place of loveliness, not the other shore, not a Dharma of permanence, bliss, self, or purity. If I take delight in such a world, how can I escape these things? It is like a person who dislikes darkness and seeks light, yet returns again to darkness. Darkness is the world; light is beyond the world. If I delight in the world, I increase darkness and turn away from light. Darkness is ignorance; light is the brightness of wisdom. The cause of this brightness of wisdom is the perception that the world is not to be delighted in. Although all fetters of greed are bondage, now I crave the brightness of wisdom, not the world. Having deeply observed such Dharma, the wise person fully possesses the perception that the world is not to be delighted in."

「善男子！有智之人已修世間不可樂想，次修死想觀。是壽命常為無量怨讎所遶，念念損減，無有增長。猶山瀑水不得停住、亦如朝露勢不久停、如囚趣市步步近死、如牽牛羊詣於屠所。」

> "Good man, a wise person, having already cultivated the contemplation of the unsatisfactoriness of worldly things, next cultivates the contemplation of death. This life is always surrounded by countless enemies, diminishing moment by moment, never increasing. It is like a mountain waterfall that cannot stop, like morning dew that cannot last long, like a prisoner being led to the marketplace drawing closer to death with every step, like cattle and sheep being dragged to the slaughterhouse."

迦葉菩薩言：「世尊！云何智者觀念念滅？」

> Mahakashyapa asked, "World-Honored One, how does a wise person observe the cessation of suffering moment by moment?"

「善男子！譬如四人，皆善射術，聚在一處，各射一方，俱作是念：『我等四箭俱發俱墮。』復有一人作是念言：『如是四箭及其未墮，我能一時以手接取。』善男子！如是之人可說疾不？」

> "Good sir, suppose there were four men, all skilled archers, gathered in one place, each shooting toward a different direction. And they all had this thought: 'May our four arrows be shot and fall at the same time.' Then suppose another person had this thought: 'Before those four arrows fall, I can catch them all at once with my hand.' Good sir, could such a person be called fast?"

迦葉菩薩言：「如是。世尊！」

> Mahakashyapa Bodhisattva said, "Yes, World-Honored One!"

佛言：「善男子！地行鬼疾復速是人，有飛行鬼復速地行，四天王疾復速飛行，日月神天復速四王，行堅疾天復速日月，眾生壽命復速堅疾。善男子！一息一眴，眾生壽命四百生滅。智者若能觀命如是，是名能觀念念滅也。善男子！智者觀命繫屬死王，我若能離如是死王，則得永斷無常壽命。復次智者觀是壽命，猶如河岸臨峻大樹，亦如有人作大逆罪及其受戮無憐惜者，如師子王大飢困時，亦如毒蛇吸大風時，猶如渴馬護惜水時，如大惡鬼瞋恚發時，眾生死王亦復如是。善男子！智者若能作如是觀，是則名為修習死想。

> The Buddha said: "Good man! The speed of earth-walking ghosts surpasses that of humans. There are flying ghosts whose speed surpasses that of earth-walking ghosts. The Four Heavenly Kings move faster still than flying ghosts. The sun and moon deities move faster than the Four Kings. The gods of steadfast movement surpass even the sun and moon. And the lifespan of sentient beings passes even more swiftly than the gods of steadfast movement. Good man! In a single breath, in a single blink, the lifespan of sentient beings undergoes four hundred births and deaths. If a wise person can contemplate life in this way, this is called truly observing the ceaseless perishing of each passing thought. Good man! The wise contemplate that life is in the grip of the King of Death. If I can break free from this King of Death, then I will attain the permanent severing of impermanent lifespan. Furthermore, the wise contemplate this lifespan as being like a great tree on a steep riverbank, like someone who has committed grave offenses and is being led to execution without mercy, like a lion king when fiercely famished, like a venomous snake when swallowing a great wind, like a thirsty horse guarding water, like a great evil ghost when its rage flares up. The King of Death over sentient beings is just the same. Good man! If a wise person can contemplate in this way, this is called cultivating the perception of death."

「善男子！智者復觀，我今出家設得壽命七日七夜，我當於中精勤修道，護持禁戒，說法教化利益眾生，是名智者修於死想。復以七日七夜為多，若得六日、五日、四日、三日、二日、一日、一時、乃至出息、入息之頃，我當於中精勤修道，護持禁戒，說法教化利益眾生，是名智者善修死想。智者具足如上六想，即七想因。何等名七？一者常修想、二者樂修想、三者無瞋想、四者無妬想、五者善願想、六者無慢想、七者三昧自在想。善男子！若有比丘具足七想，是名沙門、名婆羅門、是名寂靜、是名淨潔、是名解脫、是名智者、是名正見、名到彼岸、名大醫王、是大商主、是名善解如來祕密，亦知諸佛七種之語，名正見知，斷七種語中所生疑網。善男子！若人具足如上六想，當知是人能呵三界，遠離三界，滅除三界，於三界中不生愛著，是名智者具足十想。若有比丘具是十想，即得稱可沙門之相。」

> "Good man, the wise person further contemplates: Suppose I have gone forth from home and am granted a lifespan of seven days and seven nights. Within that time, I should diligently cultivate the path, uphold the precepts, teach the Dharma, and benefit sentient beings. This is called the wise person's cultivation of the perception of death. Further, if seven days and seven nights is too many, and one has six days, five days, four days, three days, two days, one day, one hour, or even just the span of one out-breath and in-breath, one should diligently cultivate the path, uphold the precepts, teach the Dharma, and benefit sentient beings. This is called the wise person's skillful cultivation of the perception of death. The wise person who fulfills the above six perceptions thereby gains the cause of the seventh perception. What are the seven? First, the perception of constant cultivation; second, the perception of joyful cultivation; third, the perception of non-anger; fourth, the perception of non-envy; fifth, the perception of good vows; sixth, the perception of non-arrogance; seventh, the perception of mastery in meditative absorption. Good man, if a monk fulfills these seven perceptions, he is called a true renunciant, a true seeker of the sacred, one who is peaceful, one who is pure, one who is liberated, a wise person, one of right view, one who has reached the other shore, a great physician, a great caravan leader. He is one who truly understands the Tathagata's secrets and knows the seven kinds of speech of the Buddhas. He is called one whose right view knows, who cuts through the net of doubts arising from the seven kinds of speech. Good man, if a person fulfills the above six perceptions, you should know that such a person can master the three realms, transcend the three realms, and extinguish the three realms, and will not give rise to attachment within the three realms. This is called the wise person who fulfills the ten perceptions. If a monk possesses these ten perceptions, he thereby attains the qualities worthy of a true renunciant."

爾時迦葉菩薩，即於佛前以偈讚佛：

> At that time, the Bodhisattva Mahakashyapa praised the Buddha in verse before him:

「憐愍世間大醫王， 身及智慧俱寂靜，無我法中有真我， 是故敬禮無上尊。發心畢竟二不別， 如是二心先心難，自未得度先度他， 是故我禮初發心。初發已為人天師， 勝出聲聞及緣覺，如是發心過三界， 是故得名最無上。世救要求然後得， 如來無請而為師，佛隨世間如犢子， 是故得名大悲牛。如來功德滿十方， 凡下無智不能讚，我今讚歎慈悲心， 為報身口二種業。世間常樂自利益， 如來終不為是事，能斷眾生世果報， 是故我禮自他利。世間逐親作益厚， 如來利益無怨親，佛無是相如世人， 是故其心等無二。世間說異作業異， 如來如說業無差，凡所修行斷諸行， 是故得名為如來。先已了知煩惱過， 示現處之為眾生，久於世間得解脫， 樂處生死慈悲故。雖現天身及人身， 慈悲隨逐如犢子，如來即是眾生母， 慈心即是小犢子。自受眾苦念眾生， 悲念時心不悔沒，憐愍心盛不覺苦， 故我稽首拔苦者。如來雖作無量福， 身口意業恒清淨，常為眾生不為己， 是故我禮清淨業。如來受苦不覺苦， 見眾受苦如己苦，雖為眾生處地獄， 不生苦想及悔心。一切眾生受異苦， 悉是如來一人苦，覺已其心轉堅固， 故能勤修無上道。佛具一味大慈心， 悲念眾生如子想，眾生不知佛能救， 故謗如來及法僧。世間雖具眾煩惱， 亦有無量諸過惡，如是眾結及罪過， 佛初發心已能壞。唯有諸佛能讚佛， 除佛無能讚歎者，我今唯以一法讚， 所謂慈心遊世間。如來慈是大法聚， 是慈亦能度眾生，即是無上真解脫， 解脫即是大涅槃。」

> "Compassionate Great Physician of the world, whose body and wisdom are both at peace — within the teaching of non-self there is true self; therefore I bow to the Supreme One. The initial resolve and the final goal are not two different things, yet between these two minds, the first resolve is the harder. To save others before oneself is saved — therefore I bow to the initial resolve. One who has just made this resolve is already a teacher of humans and gods, surpassing the hearers and the solitary realizers. Such a resolve transcends the three realms — therefore it is called the most supreme. The world's savior is sought out and then found, but the Tathagata teaches without being asked. The Buddha follows the world like a calf follows its mother — therefore he is called the great compassionate cow. The Tathagata's merit fills the ten directions; ordinary, unwise beings cannot praise it enough. I now praise his compassionate heart to repay the two kinds of karma of body and speech. The world always delights in benefiting itself; the Tathagata never does such things. He can end beings' worldly karmic rewards — therefore I bow to the one who benefits both self and others. The world favors its kin and benefits them deeply; the Tathagata benefits all without regard to friend or foe. The Buddha has no such partiality as worldly people — therefore his heart is equal and without two. The world says one thing and acts another; the Tathagata acts as he speaks, with no discrepancy in his karma. Whatever he practices, he has ended all mental formations — therefore he is called the Tathagata. He already understood the faults of afflictions long ago, yet manifests amid them for the sake of beings. Long since liberated from the world, he joyfully remains in birth and death out of compassion. Though he manifests heavenly and human bodies, his compassion follows beings like a calf follows its mother. The Tathagata is the mother of all beings; his compassionate heart is the little calf. He bears all suffering himself while thinking of beings; his compassionate mindfulness never wavers or regrets. His compassion is so full he does not feel suffering — therefore I bow to the one who removes suffering. Though the Tathagata creates immeasurable merit, his body, speech, and mind remain forever pure. He always acts for beings, not for himself — therefore I bow to his pure karma. The Tathagata endures suffering without feeling it as suffering; he sees beings' suffering as his own. Though he enters hell for beings' sake, he gives rise to no thought of pain or regret. All the different sufferings that beings experience are the suffering of the Tathagata alone. Having awakened to this, his heart becomes ever more firm — therefore he diligently practices the supreme path. The Buddha possesses one single taste of great compassion; his compassion regards beings as his own children. Beings do not know the Buddha can save them, and so they slander the Tathagata, the Dharma, and the Sangha. Though the world is full of afflictions and countless transgressions and evils, all these bonds and offenses the Buddha could already destroy when he first made his resolve. Only buddhas can praise a buddha; apart from a buddha, none can give praise. I now praise with just one teaching — namely, the compassionate heart that roams the world. The Tathagata's compassion is a great collection of teachings; this compassion can also save beings. It is the supreme true liberation; liberation is the great nirvana."

## 大般涅槃經卷第三十八

> The Nirvana Sutra, Volume 38