---
title: "大般涅槃經 · 13 憍陳如品"
description: "大般涅槃经是北凉时期著名译经师昙无谶所译的重要佛教经典，属于大乘涅槃部经典。该经主要阐述佛陀入灭前的最后教法，核心思想包括佛性论、常乐我净、涅槃四德等大乘佛教重要思想。经文详细记载了佛陀涅槃前后的经过，并系统论述了一切众生皆有佛性、皆能成佛的理论。此经在中国佛教史上影响深远，为天台宗、华严宗等宗派的重要理论依据，对汉传佛教的发展产生了重大影响。昙无谶译本语言优美流畅，是研究大乘佛教思想的重要文献。"
url: "https://rushiwowen.co/en/r/cm9w3j7xq03wfjs0v19uy3oof"
---

## 大般涅槃經卷第三十九

> The Nirvana Sutra, Volume 39

北涼天竺三藏曇無讖譯

> Translated by Dharmarakṣa of the Northern Liang Dynasty

### 憍陳如品第十三之一

> Chapter 13, Part 1: Kaundinya

爾時世尊告憍陳如：「色是無常，因滅是色，獲得解脫常住之色，受想行識亦是無常，因滅是識，獲得解脫常住之識。憍陳如！色即是苦，因滅是色，獲得解脫安樂之色，受想行識亦復如是。憍陳如！色即是空，因滅空色，獲得解脫非空之色，受想行識亦復如是。憍陳如！色是無我，因滅是色，獲得解脫真我之色，受想行識亦復如是。憍陳如！色是不淨，因滅是色，獲得解脫清淨之色，受想行識亦復如是。憍陳如！色是生老病死之相，因滅是色，獲得解脫非生老病死相之色，受想行識亦復如是。憍陳如！色是無明因，因滅是色，獲得解脫非無明因色，受想行識亦復如是。憍陳如！乃至色是生因，因滅是色，獲得解脫非生因色，受想行識亦復如是。憍陳如！色者即是四顛倒因，因滅倒色，獲得解脫非四倒因色，受想行識亦復如是。憍陳如！色是無量惡法之因，所謂男女等身、食愛、欲愛、貪瞋、嫉妬惡心、慳心、揣食識食思食觸食、卵生胎生濕生化生、五欲五蓋，如是等法皆因於色，因滅色故，獲得解脫無如是等無量惡色，受想行識亦復如是。憍陳如！色即是縛，因滅縛色，獲得解脫無縛之色，受想行識亦復如是。憍陳如！色即是流，因滅流色，獲得解脫非流之色，受想行識亦復如是。憍陳如！色非歸依，因滅是色，獲得解脫歸依之色，受想行識亦復如是。憍陳如！色是瘡疣，因滅是色，獲得解脫無瘡疣色，受想行識亦復如是。憍陳如！色非寂靜，因滅是色，獲得涅槃寂靜之色，受想行識亦復如是。憍陳如！若有人能如是知者，是名沙門、名婆羅門，具足沙門、婆羅門法。憍陳如！若離佛法，無有沙門，無婆羅門，亦無沙門、婆羅門法。一切外道，虛假詐稱，都無實行，雖復作相，言有是二，實無是處。何以故？若無沙門、婆羅門法，云何而言有沙門、婆羅門？我常於此大眾之中作師子吼，汝等亦當在大眾中作師子吼。」

> At that time, the World-Honored One said to Kaundinya: "Form is impermanent. By extinguishing this form, one attains the liberated, permanent form. Feeling, perception, mental formations, and consciousness are also impermanent. By extinguishing this consciousness, one attains the liberated, permanent consciousness. "Kaundinya! Form is suffering. By extinguishing this form, one attains the liberated, joyful form. Feeling, perception, mental formations, and consciousness are likewise. "Kaundinya! Form is empty. By extinguishing this empty form, one attains the liberated, non-empty form. Feeling, perception, mental formations, and consciousness are likewise. "Kaundinya! Form is non-self. By extinguishing this form, one attains the liberated, true-self form. Feeling, perception, mental formations, and consciousness are likewise. "Kaundinya! Form is impure. By extinguishing this form, one attains the liberated, pure form. Feeling, perception, mental formations, and consciousness are likewise. "Kaundinya! Form is marked by birth, aging, sickness, and death. By extinguishing this form, one attains the liberated form free from birth, aging, sickness, and death. Feeling, perception, mental formations, and consciousness are likewise. "Kaundinya! Form is a cause of ignorance. By extinguishing this form, one attains the liberated form that is not a cause of ignorance. Feeling, perception, mental formations, and consciousness are likewise. "Kaundinya! Even so, form is a cause of birth. By extinguishing this form, one attains the liberated form that is not a cause of birth. Feeling, perception, mental formations, and consciousness are likewise. "Kaundinya! Form is the cause of the four inverted views. By extinguishing this inverted form, one attains the liberated form that is not a cause of the four inverted views. Feeling, perception, mental formations, and consciousness are likewise. "Kaundinya! Form is the cause of countless unwholesome states — such as male and female bodies, craving for food, craving for desire, greed and anger, jealousy and ill will, stinginess, the four kinds of food (material food, consciousness food, mental-volition food, and contact food), the four modes of birth (egg-born, womb-born, moisture-born, and miraculously born), the five desires, and the five hindrances. All such states arise from form. By extinguishing form, one attains liberation from all such countless unwholesome forms. Feeling, perception, mental formations, and consciousness are likewise. "Kaundinya! Form is bondage. By extinguishing this bondage of form, one attains the liberated form that is free from bondage. Feeling, perception, mental formations, and consciousness are likewise. "Kaundinya! Form is a stream. By extinguishing this stream of form, one attains the liberated form that is not a stream. Feeling, perception, mental formations, and consciousness are likewise. "Kaundinya! Form is not a refuge. By extinguishing this form, one attains the liberated form that is a refuge. Feeling, perception, mental formations, and consciousness are likewise. "Kaundinya! Form is a sore and a wart. By extinguishing this form, one attains the liberated form free from sores and warts. Feeling, perception, mental formations, and consciousness are likewise. "Kaundinya! Form is not peaceful. By extinguishing this form, one attains the nirvanic, peaceful form. Feeling, perception, mental formations, and consciousness are likewise. "Kaundinya! If someone can understand in this way, they are called a shramana, a brahmin, complete in the dharma of shramanas and brahmins. Kaundinya! Apart from the Buddha-Dharma, there is no shramana, no brahmin, and no dharma of shramanas and brahmins. All non-Buddhist teachers falsely and deceptively claim \[to be such\], but they have no true practice. Though they put on appearances and say these two exist, in reality there is no such thing. Why? If there is no dharma of shramanas and brahmins, how can one speak of shramanas and brahmins? I always roar the lion's roar among this great assembly; you too should roar the lion's roar among the great assembly."

爾時外道有無量人，聞是語已，心生瞋惡：「瞿曇今說我等眾中無有沙門及婆羅門，亦無沙門、婆羅門法。我當云何廣設方便語瞿曇言，我等眾中亦有沙門、有沙門法，有婆羅門、有婆羅門法。」

> At that time, countless followers of other paths heard these words and became angry and hostile: "Gautama now says that among our community there are no ascetics or brahmins, and no teachings of ascetics or brahmins. How should we find a way to tell Gautama that in our community there are indeed ascetics, there are teachings of ascetics, there are brahmins, and there are teachings of brahmins?"

時彼眾中有一梵志，唱如是言：「諸仁者！瞿曇之言，如狂無異。何可撿校？世間狂人，或歌、或舞、或哭、或笑、或罵、或讚，於怨親所不能分別。沙門瞿曇亦復如是，或說我生淨飯王家、或言不生，或說生已行至七步、或說不行，或說從小習學世事、或說我是一切智人，或時處宮受樂生子、或時厭患呵責惡賤，或時親修苦行六年、或時呵責外道苦行，或言從彼欝頭藍弗、阿羅邏等稟承未聞、或時說其無所知曉，或時說言菩提樹下得阿耨多羅三藐三菩提、或時說言我不至樹無所剋獲，或時說言我今此身即是涅槃、或言身滅乃是涅槃。瞿曇所說如狂無異，何故以此而愁憂耶？」

> At that time, one of the brahmins in the crowd spoke up: "Friends! Gautama's words are no different from those of a madman. How can anyone take them seriously? Madmen in this world may sing, dance, weep, laugh, curse, or praise — they cannot tell friend from foe. The ascetic Gautama is just the same. Sometimes he says he was born into the royal family of King Suddhodana, sometimes he says he was not born. Sometimes he says that after birth he walked seven steps, sometimes he says he did not walk. Sometimes he says that from childhood he learned worldly affairs, sometimes he says he is the one who knows all things. Sometimes he enjoyed life in the palace and had a son, sometimes he grew weary of it and condemned it as vile. Sometimes he undertook six years of ascetic practice himself, sometimes he criticizes ascetics of other paths for their austerities. Sometimes he says he learned previously unheard teachings from Uddaka Ramaputta, Alara Kalama, and others, sometimes he says they knew nothing at all. Sometimes he says he attained supreme enlightenment under the Bodhi tree, sometimes he says he never even reached the tree and gained nothing. Sometimes he says this very body of mine is nirvana, sometimes he says only when the body ceases is there nirvana. What Gautama says is no different from a madman — so why grieve over this?"

諸婆羅門即便答言：「大士！我等今者何得不愁？沙門瞿曇先出家已，說無常、苦、空、無我等法，我諸弟子聞生恐怖，云何眾生無常、苦、空、無我、不淨？不受其語。今者瞿曇復來至此娑羅林中，為諸大眾說有常樂我淨之法，我諸弟子聞是語已，悉捨我去，受瞿曇語，以是因緣生大愁苦。」

> The brahmins replied, "Great One, how could we not be distressed? In the past, the ascetic Gautama left home and taught the Dharma of impermanence, suffering, emptiness, and non-self. When our disciples heard this, they became terrified, thinking, 'How can all beings be impermanent, suffering, empty, non-self, and impure?' They would not accept his words. Now Gautama has come again to this Sala forest and is teaching the great assembly the Dharma of permanence, bliss, self, and purity. When our disciples heard these words, they all abandoned us and accepted Gautama's teaching. For this reason, we are overcome with great distress."

爾時復有一婆羅門作如是言：「諸仁者！諦聽，諦聽。瞿曇沙門名修慈悲，是名虛妄，非真實也。若有慈悲，云何教我諸弟子等自受其法？慈悲果有隨順他意，今違我願，云何言有？若有說言沙門瞿曇不為世間八法所染，是亦虛妄。若言瞿曇少欲知足，今者云何奪我等利？若言種姓是上族者，是亦虛妄，何以故？從昔已來，不見不聞大師子王殘害小鼠。若使瞿曇是上種姓，如何今者惱亂我等？若言瞿曇具大勢力，是亦虛妄。何以故？從昔已來亦不見聞金翅鳥王與烏共諍，若言力大，復以何事與我共鬪？若言瞿曇具他心智，是亦虛妄。何以故？若具此智，以何因緣不知我心？諸仁者！我昔曾從先舊智人聞說是事，過百年已，世間當有一妖幻出。即是瞿曇。如是妖惑，今於此處娑羅林中將滅不久，汝等今者不應愁惱。」

> At that time, another brahmin spoke these words: "Good sirs! Listen closely, listen closely. The ascetic Gautama is said to cultivate compassion, but this is false and not true. If he had compassion, why would he teach his disciples to receive their own offerings? A compassionate person would go along with others' wishes, but he goes against my wishes—how can you say he has compassion? If someone says that the ascetic Gautama is not defiled by the eight worldly conditions, this too is false. If Gautama has few desires and is content, why does he now take away our profits? If someone says his clan is of the highest lineage, this too is false. Why? From ancient times, no one has ever seen or heard of a great lion king harming a little mouse. If Gautama were truly of the highest lineage, how could he now harass and disturb us? If someone says Gautama has great power, this too is false. Why? From ancient times, no one has ever seen or heard of a golden-winged garuda king quarreling with a crow. If he truly had great power, why would he fight with us? If someone says Gautama possesses the power to know others' minds, this too is false. Why? If he had this power, why would he not know my mind? Good sirs! I once heard from wise elders of old that after a hundred years had passed, a sorcerer would appear in the world. That one is Gautama. Such a deceiver will soon pass into extinction here in this sala grove. You all should not be distressed now."

爾時復有一尼犍子答言：「仁者！我今愁苦，不為自身弟子供養，但為世間癡闇無眼，不識福田及非福田，棄捨先舊智婆羅門，供養年少，以為愁耳。瞿曇沙門大知呪術，因呪術力，能令一身作無量身，令無量身還作一身，或以自身作男女像、牛羊象馬。我力能滅如是呪術，瞿曇沙門呪術既滅，汝等當還多得供養，受於安樂。」

> Then another Nirgrantha replied, "Venerable one, I am troubled now not because of offerings to my own disciples, but because the world is blind in its ignorance, unable to recognize who is a field of merit and who is not. People abandon the old and wise brahmins and give offerings to the young—this is what grieves me. The ascetic Gautama is highly skilled in spells. Through the power of his spells, he can make one body into countless bodies, and countless bodies back into one body, or transform his own body into the forms of men and women, of oxen, sheep, elephants, and horses. I have the power to destroy such spells. Once Gautama the ascetic's spells are destroyed, you all will again receive abundant offerings and enjoy comfort and happiness."

爾時復有一婆羅門作如是言：「諸仁者！瞿曇沙門成就具足無量功德，是故汝等不應與諍。」

> At that time, another brahmin spoke up and said: "Good sirs, the ascetic Gautama is accomplished and fully endowed with immeasurable merit. Therefore, all of you should not argue with him."

大眾答言：「癡人，云何說言沙門瞿曇具大功德？其生七日，母便命終，是可得名福德相耶？」

> The crowd replied, "You fool, how can you say that the ascetic Gautama is full of great merit? Seven days after he was born, his mother died. Could that be called a sign of merit?"

婆羅門言：「罵時不瞋，打時不報，當知即是大福德相。其身具足三十二相、八十種好、無量神通，是故當知是福德相。心無憍慢，先意問訊，言語柔軟，初無麁獷，年志俱盛心不卒暴，王國多財無所愛戀，捨之出家如棄涕唾，是故我說沙門瞿曇成就具足無量功德。」

> The brahmin said: "When cursed, he does not get angry; when struck, he does not strike back—this shows he possesses great merit. His body is complete with the thirty-two major marks and eighty minor marks, and he has immeasurable supernatural powers—this shows he possesses the marks of merit. His mind is free of arrogance and pride; he greets others first with kind words, his speech is gentle, never harsh or rough. Though in the prime of youth and vigor, his mind is never rash or violent. Though his kingdom holds abundant wealth, he has no attachment to it; he renounced it all to go forth as a monk, casting it aside like spit. Therefore I say: the ascetic Gautama is accomplished and complete in immeasurable merit."

大眾答言：「善哉，仁者！瞿曇沙門實如所說，成就無量神通變化，我不與彼捔試是事。瞿曇沙門受性柔軟，不堪苦行，生長深宮，不綜外事，唯可軟語。不知伎藝、書籍、論議，請共詳辯正法之要。彼若勝我，我當給事。我若勝彼，彼當事我。」

> The assembly replied, "Very well, good sir! The ascetic Gautama truly is as you say—he has accomplished countless supernatural powers and transformations, and we will not compete with him in such things. The ascetic Gautama is by nature gentle and soft, unable to endure austerities. He grew up deep within the palace and knows nothing of the world outside. He can only speak softly. He knows nothing of skills, crafts, books, or debate. Let us invite him to discuss and examine the essentials of the true Dharma together. If he proves superior to us, we will serve him. If we prove superior to him, he shall serve us."

爾時多有無量外道，和合共往摩伽陀王阿闍世所。王見便問：「諸仁何來？汝等各各修習聖道，是出家人，捨離財貨及在家事，然我國人皆共供養，敬心瞻視，無相犯觸，何故和合而來至此？諸仁者，汝等各受異法、異戒，出家不同，亦復各各自隨戒法出家修道，何因緣故，今者一心而共和合，猶如落葉旋風所吹，聚在一處。說何因緣而來至此？我常擁護出家之人，乃至不惜身之與命。」

> At that time, a great many ascetics of other paths gathered together and went to King Ajatashatru of Magadha. When the king saw them, he asked: "Where have you honorable ones come from? Each of you practices a holy path; you are renunciates who have left behind wealth and household affairs. Yet the people of my country all support you, regard you with respect, and never offer you any offense. Why have you come here together? Honorable ones, each of you follows different teachings and different precepts; your renunciations differ, and each of you practices and cultivates the path according to your own precepts. For what reason are you now of one mind and in harmony, like fallen leaves blown by a whirlwind and gathered in one place? For what reason have you come here? I always protect renunciates, even at the cost of my body and life."

爾時一切諸外道眾咸作是言：「大王！諦聽。大王今者是大法橋、是大法礪、是大法秤、即是一切功德之器、一切功德真實之性、正法道路、即是種子之良田也、一切國土之根本也、一切國土之大明鏡、一切諸天之形像也、一切國人之父母也。大王！一切世間功德寶藏即是王身。何以故名功德藏？王斷國事，不擇怨親，其心平等，如地水火風，是故名王為功德藏。大王！現在眾生雖復壽短，王之功德如昔長壽安樂時王，亦如頂生、善見、忍辱、那睺沙王、耶耶帝王、尸毘王、一叉鳩王，如是等王具足善法，大王今者亦復如是。大王！以王因緣，國土安樂，人民熾盛，是故一切出家之人慕樂此國，持戒精勤，修習正道。大王！我經中說，若出家人隨所住國，持戒精進，勤修正道，其王亦有修善之分。大王！一切盜賊，王已整理，出家之人都無畏懼。今者唯有一大惡人瞿曇沙門，王未撿校，我等甚畏。其人自恃豪族種姓、身色具足，又因過去布施之報，多得供養，恃此眾事生大憍慢，或因呪術而生憍慢，以是因緣不能苦行，受畜細軟衣服臥具。是故一切世間惡人，為利養故往集其所，而為眷屬不能苦行。呪術力故，調伏迦葉及舍利弗、目犍連等，今復來至我所，住處娑羅林中，宣說是身常樂我淨，誘我弟子。大王！瞿曇先說無常、無樂、無我、無淨，我能忍之，今乃宣說常樂我淨，我實不忍。惟願大王，聽我與彼瞿曇論議。」

> At that time, all the non-Buddhist practitioners spoke together: "Great King, please listen carefully. You are now a great bridge of Dharma, a great whetstone of Dharma, a great scale of Dharma—the vessel of all merit, the true essence of all merit, the road of the true Dharma, the fine field for seeds, the foundation of every land, the great bright mirror of every land, the very image of all the gods, the father and mother of all people. Great King, the treasure store of merit in all the world is your very person. Why do we call you a treasure store of merit? Because when you settle the affairs of state, you favor neither friend nor foe—your mind is impartial, like earth, water, fire, and wind. That is why we call you a treasure store of merit. Great King, though people today have short lifespans, your merit is like that of kings in the past when lives were long and filled with peace and happiness—like King Mandhatri, King Sudarshana, King Kshanti, King Nahusha, King Yayati, King Shibi, and King Ekachakra. Such kings were complete in wholesome qualities, and you, Great King, are the same. Great King, because of you, the land is peaceful and the people flourish. That is why all who leave home and renounce the world love to dwell in this country, keeping moral discipline, being diligent, and cultivating the true path. Great King, it is said in our scriptures that if renunciants in whatever country they live keep moral discipline, are diligent, and earnestly cultivate the true path, their king also shares in the merit of their wholesome deeds. Great King, you have already cleared out all the bandits and thieves, so renunciants have nothing to fear. But now there is one great evildoer, the ascetic Gautama, whom you have not yet dealt with—and we are deeply afraid of him. He relies on his noble clan and lineage, his handsome appearance, and because of past generosity reaps abundant offerings. Puffed up by all these things, he has become extremely arrogant—or perhaps he is arrogant because of his spells and incantations. For this reason he cannot practice austerities, and he accepts and keeps fine, soft clothing and bedding. So all the wicked people in the world gather around him for the sake of profit and become his followers, unable to practice austerities. Through the power of his spells, he has tamed Mahakashyapa, Shariputra, Maudgalyayana, and others. Now he has come to my dwelling in the Sala Grove and proclaims that the body is permanent, blissful, self, and pure, luring away my disciples. Great King, Gautama first taught impermanence, non-bliss, non-self, and impurity, and I could bear that. But now he proclaims permanence, bliss, self, and purity—this I truly cannot bear. I only beg you, Great King, to let me debate with this Gautama."

王即答言：「諸大士！汝等今者，為誰教導，而令其心狂亂不定，如水濤波、旋火之輪、猨猴擲樹。是事可恥，智人若聞即生憐愍，愚人聞之即生嗤笑。汝等所說非出家相。汝若病風、黃水患者，吾悉有藥能療治之；如其鬼病，家兄耆婆，善能去之。汝等今者欲以手爪鉋須彌山，欲以口齒齚齧金剛。諸大士！譬如愚人，見師子王飢時睡眠，而欲悟之。如人以指置毒蛇口，如欲以手觸灰覆火，汝等今者亦復如是。善男子！譬如野狐作師子吼，猶如蚊子共金翅鳥捔行遲疾，如兔渡海欲盡其底，汝等今者亦復如是。汝若夢見勝瞿曇者，是夢狂惑，未足可信。諸大士！汝等今者興建是意，猶如飛蛾投大火聚。汝隨我語，不須更說。汝雖讚我平等如秤，勿令外人復聞此語。」

> The king replied, "Great beings, who are you teaching that your minds have become so wild and unstable—like waves tossing on water, like a whirling firebrand, like a monkey swinging through trees? This is shameful. When the wise hear it, they feel only pity; when fools hear it, they only mock. What you have said does not reflect the conduct of renunciants. If you suffer from wind or bile disorders, I have medicine that can cure them. If you are afflicted by spirits, my elder brother Jivaka is skilled at driving them out. What you are doing now is like trying to scrape down Mount Sumeru with your fingernails, or gnaw through a diamond with your teeth. Great beings, it is like a fool who sees the lion king sleeping in hunger and tries to wake him. It is like putting a finger into a poisonous snake's mouth, or touching fire hidden under ashes with your hand. That is exactly what you are doing now. Good sirs, it is like a wild fox letting out a lion's roar, like a mosquito racing against the golden-winged garuda to see who is faster, like a rabbit crossing the sea trying to reach the bottom. That is exactly what you are doing now. If you dreamed you surpassed Gautama, that dream was a delusion—not worth believing. Great beings, the intention you have stirred up now is like a moth flying into a great fire. Follow my words and say no more. Though you praise me as being impartial as a balance scale, do not let outsiders hear such talk again."

爾時外道復作是言：「大王！瞿曇沙門所作幻術到汝邊耶？乃令大王心疑不信是等聖人。大王！不應輕蔑如是大士。大王！是月增減、大海醎味、摩羅延山，如是等事誰之所作？豈非我等婆羅門耶？大王！不聞阿竭多仙十二年中，恒河之水停耳中耶？大王！聞瞿曇仙人大現神通，十二年中變作釋身，并令釋身作羝羊形，作千女根在釋身耶？大王！不聞耆㝹仙人，一日之中飲四海水，令大地乾耶？大王！不聞婆藪仙人為自在天作三眼耶？大王！不聞阿羅邏仙人變迦富羅城作𪉖土耶？大王！婆羅門中有如是等大力諸仙，現可撿校。大王云何見輕蔑耶？」

> Then the non-Buddhist ascetics spoke again: "Great King, has the sorcery performed by the ascetic Gautama reached even you? Has it made you doubt and lose faith in these holy men? Great King, you should not disrespect such great beings. "Great King, who is it that causes the moon to wax and wane, the great ocean to be salty, and Mount Malaya to exist? Is it not we brahmins? "Great King, have you not heard that the sage Agastya held the waters of the Ganges in his ear for twelve years? Great King, have you not heard that the sage Gautama displayed great supernatural powers, transforming himself into the form of Indra for twelve years, and making Indra's body take the form of a ram, and placing a thousand female organs on Indra's body? Great King, have you not heard that the sage Jenu drank the waters of the four great oceans in a single day, drying up the whole earth? Great King, have you not heard that the sage Vashishtha made three eyes for Ishvara? Great King, have you not heard that the sage Alara transformed the city of Kapila into a field of salt? Great King, among the brahmins there are great sages with such powers as these, who can be verified right now. How can you look upon them with contempt?"

王言：「諸仁者！若不見信故欲為者，如來正覺今者近在娑羅林中，汝等可往隨意問難，如來亦當為汝分別，稱汝意答。」

> The king said, "Good people, if you wish to act because you have not yet seen faith, the Tathagata, the Fully Enlightened One, is now nearby in the sala grove. You may go there and ask your questions freely. The Tathagata will explain things for you and answer in a way that satisfies your hearts."

爾時阿闍世王與諸外道徒眾眷屬，往至佛所，頭面作禮右遶三匝，修敬已畢，却住一面，白佛言：「世尊！是諸外道欲隨意問難，唯願如來隨意答之。」

> At that time, King Ajatashatru, together with his followers and the members of various other religious groups, came to where the Buddha was staying. They bowed their heads to the ground in respect, walked around the Buddha three times to the right, and after completing these acts of reverence, stood to one side. The king then said to the Buddha: "World-Honored One, these followers of other paths wish to ask questions and raise objections as they please. May the Tathagata answer them as he sees fit."

佛言：「大王且止，我自知時。」

> The Buddha said, "Great King, please stop for now. I know when the time is right."

爾時眾中有婆羅門名闍提首那，作如是言：「瞿曇！汝說涅槃是常法耶？」

> At that time, there was a Brahmin in the assembly named Jatishouna, who spoke these words: "Gautama, do you say that Nirvana is a permanent thing?"

「如是，如是。大婆羅門！」

> "Exactly so, exactly so, great brahmin!"

婆羅門言：「瞿曇！若說涅槃常者，是義不然。何以故？世間之法從子生果相續不斷，如從埿出瓶，從縷得衣。瞿曇常說修無常想，獲得涅槃，因是無常，果云何常？瞿曇又說解脫欲貪即是涅槃，解脫色貪及無色貪即是涅槃，滅無明等一切煩惱即是涅槃。從欲乃至無明、煩惱皆是無常，因是無常所得涅槃亦應無常。瞿曇又說從因故生天、從因故墮地獄、從因得解脫，是故諸法皆從因生。若從因故得解脫者，云何言常？瞿曇亦說色從緣生故名無常，受想行識亦復如是，如是解脫。若是色者當知無常，受想行識亦復如是。若離五陰有解脫者，當知解脫即是虛空。若是虛空，不得說言從因緣生。何以故？是常是一遍一切處。瞿曇亦說從因生者即是苦也。若是苦者，云何復說解脫是樂？瞿曇又說無常即苦，苦即無我，若是無常苦無我者，即是不淨，一切從因所生諸法，皆無常苦無我不淨，云何復說涅槃即是常樂我淨？若瞿曇說，亦常無常、亦苦亦樂、亦我無我、亦淨不淨，如是豈非是二語耶？我亦曾從先舊智人聞說是語，佛若出世，言則無二。瞿曇今者說於二語，復言佛即我身是也，是義云何？」

> The brahmin said: "Gautama, if you say that Nirvana is permanent, that makes no sense. Why? Things in this world arise from causes and produce results in an unbroken chain—like making a pot from clay, or making cloth from threads. Gautama, you always teach that by cultivating the perception of impermanence one attains Nirvana. If the cause is impermanent, how can the result be permanent? "Gautama, you also say that liberation from desire and greed is Nirvana; liberation from form-greed and formless-greed is Nirvana; and the cessation of ignorance and all other afflictions is Nirvana. But from desire up through ignorance and the afflictions—all of these are impermanent. Since the cause is impermanent, the Nirvana attained through that cause should also be impermanent. "Gautama, you also say that one is reborn in heaven due to a cause, falls into hell due to a cause, and attains liberation due to a cause—so all things arise from causes. If liberation is attained through a cause, how can you call it permanent? "Gautama, you also say that form arises from conditions and is therefore impermanent, and that feeling, perception, mental formations, and consciousness are the same. Likewise with liberation. If it were form, it would be impermanent; feeling, perception, mental formations, and consciousness are the same. But if liberation exists apart from the five aggregates, then liberation must be empty space. And if it is empty space, you cannot say it arises from causes and conditions. Why? Because it is permanent, singular, and all-pervading. "Gautama, you also say that whatever arises from a cause is suffering. If it is suffering, how can you then say liberation is happiness? Gautama, you also say that impermanence is suffering, and suffering is non-self. If it is impermanent, suffering, and non-self, then it is impure. All things born from causes are impermanent, suffering, non-self, and impure. So how can you say that Nirvana is permanent, happy, self, and pure? "If Gautama says it is both permanent and impermanent, both suffering and happiness, both self and non-self, both pure and impure—is that not speaking out of both sides of your mouth? I have also heard this said by wise elders of the past: if a Buddha appears in the world, his words are never two-faced. But now Gautama speaks with two tongues, and moreover claims that the Buddha is none other than himself. What does this mean?"

佛言：「婆羅門！如汝所說，我今問汝，隨汝意答。」

> The Buddha said, "Brahmin, regarding what you have said, I will now ask you, and you may answer as you see fit."

婆羅門言：「善哉。瞿曇！」

> The brahmin said, "Excellent, Gautama!"

佛言：「婆羅門！汝性常耶？是無常乎？」

> The Buddha asked, "Brahmin, is your nature permanent, or is it impermanent?"

婆羅門言：「我性是常。」

> The brahmin said, "My nature is permanent."

「婆羅門！是性能作一切內外法之因耶？」

> "Brahmin, is it this nature that is the cause of all inner and outer phenomena?"

「如是。瞿曇！」

> "Yes, Gautama!"

佛言：「婆羅門！云何作因？」

> The Buddha said, "Brahmin, what do you mean by 'making a cause'?"

「瞿曇！從性生大，從大生慢，從慢生十六法，所謂地、水、火、風、空，五知根：眼、耳、鼻、舌、身，五業根：手、脚、口、聲、男女二根，心平等根，是十六法。從五法生色、聲、香、味、觸，是二十一法。根本有三：一者染、二者麁、三者黑。染者名愛，麁者名瞋，黑名無明。瞿曇！是二十五法皆因性生。」

> "Gautama! From nature arises the great principle; from the great principle arises pride; from pride arise the sixteen categories—namely, earth, water, fire, wind, and space; the five organs of knowledge: eyes, ears, nose, tongue, and body; the five organs of action: hands, feet, mouth, voice, and the two organs of male and female; and the mind as the equalizing organ. These are the sixteen categories. From the five elements arise form, sound, smell, taste, and touch—these are the twenty-one categories. There are three root defilements: first, the tainted; second, the coarse; third, the dark. The tainted is called craving, the coarse is called anger, and the dark is called ignorance. Gautama! These twenty-five categories all arise from nature."

「婆羅門！是大等法，常、無常耶？」

> "Brahmin, is this great Dharma permanent or impermanent?"

「瞿曇！我法性常，大等諸法悉是無常。」

> "Gautama! My Dharma is eternal; the Dharma of the great and equal is impermanent."

「婆羅門！如汝法中，因常果無常。然我法中因雖無常，果是常者，有何等過？婆羅門！汝等法中有二因不？」

> "Brahmin, in your teaching, the cause is permanent but the result is impermanent. In my teaching, however, although the cause is impermanent, the result is permanent—what fault is there in that? Brahmin, does your teaching hold that there are two kinds of causes?"

答言：「有。」

> He replied, "Yes."

佛言：「云何有？」

> The Buddha said, "How does it exist?"

婆羅門言：「一者生因、二者了因。」

> The brahmin said, "The first is the producing cause; the second is the understanding cause."

佛言：「云何生因？云何了因？」

> The Buddha asked, "What is the cause of arising? What is the cause of understanding?"

婆羅門言：「生因者如埿出瓶，了因者如燈照物。」

> The brahmin said: "A productive cause is like clay producing a pot; an illuminating cause is like a lamp revealing objects."

佛言：「是二種因，因性是一。若是一者，可令生因作於了因，可令了因作生因不？」

> The Buddha said, "These two types of causes—their essential nature is one and the same. If they are truly one, could one cause be made to produce the other? Could the producing cause be made into the understanding cause, or the understanding cause into the producing cause?"

「不也。瞿曇！」

> "No, Gautama!"

佛言：「若使生因不作了因，了因不作生因，可得說言是因相不？」

> The Buddha said: "If a producing cause did not act as a revealing cause, and a revealing cause did not act as a producing cause, could one then say that this is the nature of a cause?"

婆羅門言：「雖不相作故有因相。」

> The brahmin said, "Even though they do not act upon one another, there is still the characteristic of causation."

「婆羅門！了因所了，即同了不？」

> "Brahmin, when something is understood through a cause, is that understanding the same as understanding itself?"

「不也。瞿曇！」

> "No, Gautama!"

佛言：「我法雖從無常獲得涅槃，而非無常。婆羅門！從了因得故，常樂我淨。從生因得故，無常、無樂、無我、無淨。是故如來所說有二，如是二語無有二也，是故如來名無二語。如汝所說，曾從先舊智人邊聞，佛出於世無有二語，是言善哉。一切十方三世諸佛所說無差，是故說言佛無二語。云何無差？有同說有，無同說無，故名一義。婆羅門！如來世尊雖名二語，為了一語故。云何二語了於一語？如眼色二語生識一語，乃至意法亦復如是。」

> The Buddha said: "Although my Dharma attains Nirvana through Impermanence, it is not itself Impermanence. Brahmin, because it is attained through the cause of understanding, it is permanent, blissful, self, and pure. Because it is attained through the cause of birth, it is impermanent, without bliss, without self, and without purity. Therefore, what the Tathagata teaches involves two statements, yet these two statements are not two. That is why the Tathagata is called 'one who does not speak in two ways.' As you have said — that you once heard from wise elders of the past that when a Buddha appears in the world, he does not speak in two ways — this is well said. What all Buddhas of the ten directions and three times teach is without difference. Therefore it is said that the Buddha does not speak in two ways. How is there no difference? When there is, he says there is; when there is not, he says there is not. That is what is meant by a single meaning. Brahmin, the Tathagata, the World-Honored One, is though called 'two statements,' for the sake of the one meaning. How do two statements bring about the one meaning? Just as eye and form are two statements that give rise to a single statement of consciousness, so too with mind and objects — it is the same."

婆羅門言：「瞿曇！善能分別如是語義，我今未解，所出二語了於一語。」

> The brahmin said, "Gautama, you are skilled at distinguishing the meaning of these words. But now I still don't understand—you stated two expressions and yet resolved them into a single expression."

爾時世尊即為宣說四真諦法：「婆羅門！言苦諦者亦二亦一，乃至道諦亦二亦一。」

> At that time, the World-Honored One taught the Four Noble Truths, saying: "Brahmin, what is called the truth of suffering is both two and one, and so on up to the truth of the path, which is also both two and one."

婆羅門言：「世尊！我已知已。」

> The brahmin said, "World-Honored One, I have already understood."

佛言：「善男子！云何知已？」

> The Buddha said, "Good man, how do you know it is already so?"

婆羅門言：「世尊！苦諦，一切凡夫二，是聖人一，乃至道諦亦復如是。」

> The brahmin said, "World-Honored One, regarding the truth of suffering: all ordinary people hold two views, while the noble ones hold one. This applies to the truth of the path as well."

佛言：「善哉！已解。」

> The Buddha said, "Excellent! You have understood."

婆羅門言：「世尊！我今聞法，已得正見，今當歸依佛、法、僧寶，唯願大慈聽我出家。」

> The brahmin said, "World-Honored One, having now heard the Dharma, I have attained Right View. I now take refuge in the Buddha, the Dharma, and the Sangha. I only pray that you, in your great compassion, will accept me into the monastic order."

爾時世尊告憍陳如：「汝當為是闍提首那，剃除鬚髮，聽其出家。」時憍陳如即受佛勅，為其剃髮。即下手時有二種落：一者鬚髮、二者煩惱。即於坐處得阿羅漢果。

> At that time, the World-Honored One said to Kaundinya, "You should shave the head and beard of Jatisena and accept him into the monastic order." Then Kaundinya, receiving the Buddha's instruction, shaved his head. As soon as he began, two things fell away: first, his hair and beard; second, his afflictions. Right there in his seat, he attained the fruit of Arhatship.

復有梵志姓婆私吒，復作是言：「瞿曇所說涅槃常耶？」

> Then another Brahmin, of the Vasiṣṭha clan, spoke again: "Is what Gautama teaches—Nirvana—permanent?"

「如是，梵志。」

> "Just so, Brahmin."

婆私吒言：「瞿曇將不說無煩惱為涅槃耶？」

> Vasiṣṭha said, "Gautama, are you not going to teach that freedom from afflictions is Nirvana?"

「如是，梵志。」

> "Just so, Brahmin."

婆私吒言：「瞿曇！世間四種名之為無：一者未出之法名之為無，如瓶未出埿時名為無瓶；二者已滅之法名之為無，如瓶壞已名為無瓶；三者異相互無名之為無，如牛中無馬、馬中無牛；四者畢竟無故名之為無，如龜毛、兔角。瞿曇！若以除煩惱已名涅槃者，涅槃即無。若是無者，云何言有常樂我淨？」

> Vasishtha said: "Gautama, in this world there are four kinds of things called 'nonexistent.' First, something not yet produced is called nonexistent—just as before a pot is produced from clay, it is called 'no pot.' Second, something already ceased is called nonexistent—just as after a pot is broken, it is called 'no pot.' Third, things that lack one another's characteristics are called nonexistent—just as there is no horse in a cow, and no cow in a horse. Fourth, something utterly nonexistent is called nonexistent—like a turtle's hair or a rabbit's horn. Gautama, if being free of afflictions is called Nirvana, then Nirvana is nonexistence. And if it is nonexistence, how can you say it possesses permanence, bliss, self, and purity?"

佛言：「善男子！如是涅槃，非是先無同埿時瓶，亦非滅無同瓶壞無，亦非畢竟無如龜毛兔角，同於異無。善男子！如汝所言，雖牛中無馬，不可說言牛亦是無。雖馬中無牛，亦不可說馬亦是無。涅槃亦爾，煩惱中無涅槃，涅槃中無煩惱，是故名為異相互無。」

> The Buddha said: "Good man! This Nirvana is not something that did not exist before and then came into being, like a clay pot that did not exist before it was made. Nor is it a case of something ceasing to exist and becoming nothing, like a pot that is destroyed and becomes nonexistent. Nor is it utterly nonexistent in the way a turtle's fur or a rabbit's horns are nonexistent—that is, a different kind of nonexistence altogether. Good man! As you have said, although there is no horse within a cow, you cannot say that the cow itself is nonexistent. And although there is no cow within a horse, you cannot say that the horse itself is nonexistent. Nirvana is the same way. Nirvana is not found within afflictions, and afflictions are not found within Nirvana. Therefore, this is called 'mutual absence through difference in characteristics.'"

婆私吒言：「瞿曇！若以異無為涅槃者，夫異無者，無常樂我淨。瞿曇！云何說言涅槃常樂我淨？」

> Vasiṣṭha said: "Gautama, if Nirvana is a state free of all that is other, then that which is free of otherness lacks permanence, bliss, self, and purity. Gautama, how can you say that Nirvana possesses permanence, bliss, self, and purity?"

佛言：「善男子！如汝所說，是異無者，有三種無：牛馬悉是先無後有，是名先無；已有還無，是名壞無；異相無者，如汝所說。善男子！是三種無，涅槃中無，是故涅槃常樂我淨。如世病人，一者熱病、二者風病、三者冷病。是三種病，三藥能治，有熱病者蘇能治之，有風病者油能治之，有冷病者蜜能治之，是三種藥能治如是三種惡病。善男子！風中無油、油中無風，乃至蜜中無冷、冷中無蜜，是故能治。一切眾生亦復如是，有三種病：一者貪、二者瞋、三者癡。如是三病有三種藥，不淨觀者能為貪藥，慈心觀者能為瞋藥，觀因緣智能為癡藥。善男子！為除貪故作非貪觀，為除瞋故作非瞋觀，為除癡故作非癡觀。三種病中無三種藥，三種藥中無三種病。善男子！三種病中無三藥故，無常、無我、無樂、無淨。三種藥中無三種病，是故得稱常樂我淨。」

> The Buddha said: "Good man! As you have said, 'different and non-existent' refers to three kinds of non-existence. When cattle and horses first do not exist and later come to exist, this is called 'prior non-existence.' When something that already exists ceases to exist, this is called 'destructive non-existence.' As for 'non-existence of different characteristics,' this is as you have described. Good man! These three kinds of non-existence are absent from Nirvana. That is why Nirvana is characterized by permanence, bliss, true self, and purity. Consider a sick person in the world. There is illness caused by heat, illness caused by wind, and illness caused by cold. These three kinds of illness are cured by three kinds of medicine: for one afflicted with heat-illness, ghee can cure it; for one afflicted with wind-illness, oil can cure it; for one afflicted with cold-illness, honey can cure it. These three medicines can cure these three kinds of grave illness. Good man! In wind there is no oil, and in oil there is no wind. Even so, in honey there is no cold, and in cold there is no honey. That is precisely why they can cure. All living beings are likewise. They have three kinds of illness: first, greed; second, anger; third, delusion. These three illnesses have three kinds of medicine. The contemplation of impurity serves as medicine for greed. The contemplation of loving-kindness serves as medicine for anger. The wisdom of contemplating causes and conditions serves as medicine for delusion. Good man! To eliminate greed, one cultivates the contemplation of non-greed. To eliminate anger, one cultivates the contemplation of non-anger. To eliminate delusion, one cultivates the contemplation of non-delusion. Within the three kinds of illness, there are no three kinds of medicine. Within the three kinds of medicine, there are no three kinds of illness. Good man! Because within the three kinds of illness there are no three kinds of medicine, they are characterized by impermanence, non-self, non-bliss, and impurity. Because within the three kinds of medicine there are no three kinds of illness, they can be called permanent, blissful, true-self, and pure."

婆私吒言：「世尊！如來為我說常、無常，云何為常？云何無常？」

> Vasishtha said, "World-Honored One, the Tathagata has spoken to me of the permanent and the impermanent. What is the permanent? What is the impermanent?"

佛言：「善男子！色是無常，解脫色常，乃至識是無常，解脫識常。善男子！若有善男子、善女人，能觀色乃至識是無常者，當知是人獲得常法。」

> The Buddha said: "Good man! Form is impermanent; liberation from form is permanent. Likewise, consciousness is impermanent; liberation from consciousness is permanent. Good man! If a good man or good woman can observe that form through consciousness is impermanent, you should know that such a person attains the Dharma of permanence."

婆私吒言：「世尊！我今已知常、無常法。」

> Vasishtha said, "World-Honored One, I now understand the Dharma of the permanent and the impermanent."

佛言：「善男子！汝云何知常、無常法？」

> The Buddha said, "Good man, how do you understand the laws of the permanent and the impermanent?"

婆私吒言：「世尊！我今知我色是無常，得解脫常，乃至識亦如是。」

> Vashishtha said, "World-Honored One, I now know that my form is impermanent, and that I have attained liberation from the notion of permanence—and the same applies to consciousness and the rest."

佛言：「善男子！汝今善哉，已報是身。」

> The Buddha said, "Good man, how excellent you are today—you have now repaid this body."

告憍陳如：「是婆私吒，已證阿羅漢果，汝可施其三衣鉢器。」時憍陳如如佛所勅，施其衣鉢。時婆私吒受衣鉢已，作如是言：「大德憍陳如！我今因是弊惡之身得善果報。唯願大德，為我屈意至世尊所，具宣我心：『我既惡人觸犯如來禰瞿曇姓，唯願為我懺悔此罪，我亦不能久住毒身，今入涅槃。』」

> The Buddha said to Kaundinya, "This Vasiṣṭha has already attained the fruit of Arhatship. You may provide him with the three robes and a bowl." Then Kaundinya, as the Buddha instructed, offered him the robes and bowl. After Vasiṣṭha received the robes and bowl, he spoke these words: "Venerable Kaundinya, through this wretched body I have now obtained a good reward. I only ask that you, Venerable One, be so kind as to go to the World-Honored One and fully convey my heart to him: 'I, a wicked person, offended the Tathāgata by addressing him by the surname Gautama. I beg that he forgive me for this offense on my behalf. I cannot remain long in this poisonous body—I will now enter Nirvana.'"

時憍陳如即往佛所作如是言：「世尊！婆私吒比丘生慚愧心，自言：『頑嚚觸犯如來禰瞿曇姓，不能久住是毒蛇身，今欲滅身，寄我懺悔。』」

> At that time, Kaundinya went to the Buddha and said: "World-Honored One, the monk Vasishtha has felt a sense of shame and remorse. He said: 'Foolish and stubborn, I have offended the Tathagata by calling him by the surname Gautama. I cannot remain long in this poisonous snake's body. Now I wish to end my life, and I entrust my confession to you.'"

佛言：「憍陳如！婆私吒比丘已於過去無量佛所成就善根，今受我語，如法而住，如法住故獲得正果。汝等應當供養其身。」爾時憍陳如從佛聞已，還其身所，而設供養。時婆私吒於焚身時，作種種神足。諸外道輩見是事已，高聲唱言：「是婆私吒已得瞿曇沙門呪術，是人不久復當勝彼瞿曇沙門。」

> The Buddha said, "Kaundinya! The monk Vashishtha has cultivated wholesome roots in the presence of countless Buddhas in the past. Now he has received my words and dwells in accordance with the Dharma. Because he dwells in accordance with the Dharma, he has attained the true fruit. All of you should make offerings to his body." Then Kaundinya, having heard this from the Buddha, returned to where the body was and made offerings. When Vashishtha was being cremated, he performed various miraculous displays. When the followers of other paths saw this, they cried out loudly, "This Vashishtha has obtained the sorcery of the ascetic Gautama! Before long, this man will surpass that ascetic Gautama!"

爾時眾中復有梵志名曰先尼，復作是言：「瞿曇有我耶？」如來默然。

> At that time, there was also a brahmin in the assembly named Shenni, who spoke again: "Gautama, is there a self?" The Tathagata remained silent.

「瞿曇無我耶？」如來默然。第二第三亦如是問，佛皆默然。

> "Gotama, is there no self?" The Buddha remained silent. A second and third time he was asked the same question, and the Buddha remained silent each time.

先尼言：「瞿曇！若一切眾生有我——遍一切處、是一、作者，瞿曇何故默然不答？」

> Xianni said, "Gautama, if all living beings have a self—pervading everywhere, singular, the doer—why do you, Gautama, remain silent and give no answer?"

佛言：「先尼！汝說是我遍一切處耶？」

> The Buddha said, "Xianni, are you saying that this 'self' exists everywhere?"

先尼答言：「瞿曇！不但我說，一切智人亦如是說。」

> Sainika replied, "Gautama, it is not only I who say this—all the wise also say the same."

佛言：「善男子！若我周遍一切處者，應當五道一時受報，若有五道一時受報，汝等梵志，何因緣故，不造眾惡為遮地獄？修諸善法為受天身？」

> The Buddha said, "Good man, if I were present everywhere at all times, then beings in all five realms would receive their karmic results simultaneously. If all five realms were to receive their results at once, you brahmins—for what reason would you refrain from doing evil to avoid hell, or cultivate good deeds to be reborn in heaven?"

先尼言：「瞿曇！我法中我則有二種：一作身我、二者常身我。為作身我，修離惡法不入地獄，修諸善法生於天上。」

> Xianni said, "Gautama, in my teaching there are two kinds of self: one is the created-body self, and the other is the eternal-body self. For the sake of the created-body self, one cultivates by avoiding evil deeds and does not fall into hell; by cultivating good deeds, one is reborn in the heavens."

佛言：「善男子！如汝說我遍一切處，如是我者，若作身中當知無常，若作身無，云何言遍？」

> The Buddha said, "Good man, you say that I pervade all places. If that self is located within the body, then you should know it is impermanent. If it is not within the body, how can you say it pervades all places?"

「瞿曇！我所立我亦在作中，亦是常法。瞿曇！如人失火，燒舍宅時，其主出去，不可說言舍宅被燒，主亦被燒。我法亦爾，而此作身雖是無常，當無常時我則出去，是故我我亦遍亦常。」

> "Gautama, the self that I posit also exists within action and is eternal. Gautama, it is like when a person's house catches fire and is burning—the owner leaves, and one cannot say that when the house is burned, the owner is also burned. My teaching is the same: although this created body is impermanent, when impermanence comes, I depart. Therefore, the self is both all-pervading and eternal."

佛言：「善男子！如汝說我亦遍亦常，是義不然。何以故？遍有二種：一者常、二者無常。復有二種：一色、二無色。是故若言一切有者，亦常亦無常，亦色亦無色。若言舍主得出不名無常，是義不然。何以故？舍不名主，主不名舍，異燒異出，故得如是。我則不爾。何以故？我即是色，色即是我，無色即我，我即無色。云何而言色無常時，我則得出？善男子！汝意若謂一切眾生同一我者，如是即違世、出世法。何以故？世間法名父、子、母、女。若我是一，父即是子、子即是父，母即是女、女即是母，怨即是親、親即是怨，此即是彼、彼即是此。是故若說一切眾生同一我者，是即違背世、出世法。」

> The Buddha said: "Good man, you say that I am both all-pervading and permanent, but this is not correct. Why? Pervasiveness is of two kinds: one is permanent, the other is impermanent. There are also two other kinds: one is form, the other is formless. Therefore, if you say that everything exists, then it is both permanent and impermanent, both with form and without form. If you say that when the owner leaves the house, he is not called impermanent, this is not correct. Why? A house is not called an owner, and an owner is not called a house. Because the burning and the leaving are different, it is possible to speak in this way. But with me it is not so. Why? I am form, and form is me; the formless is me, and I am the formless. How can you say that when form is impermanent, I am able to escape? Good man, if you think that all living beings share one single self, this contradicts both worldly and world-transcending teachings. Why? Worldly teachings speak of father, son, mother, daughter. If the self were one, then father would be son and son would be father, mother would be daughter and daughter would be mother, an enemy would be a close one and a close one would be an enemy, this would be that and that would be this. Therefore, if you say that all living beings share one single self, this contradicts both worldly and world-transcending teachings."

先尼言：「我亦不說一切眾生同於一我，乃說一人各有一我。」

> Xianni said, "I also do not claim that all living beings share a single self; rather, I say that each individual person has their own self."

佛言：「善男子！若言一人各有一我，是為多我，是義不然。何以故？如汝先說，我遍一切，若遍一切，一切眾生業根應同，天得見時佛得亦見，天得作時佛得亦作，天得聞時佛得亦聞，一切諸法皆亦如是。若天得見非佛得見者，不應說我遍一切處，若不遍者，是即無常。」

> The Buddha said: "Good man! If you claim that each person has their own self, then there would be many selves. This makes no sense. Why? As you said earlier, the self pervades everything. If it pervades everything, then all beings' karmic faculties should be the same. When a god sees something, the Buddha should see it too. When a god acts, the Buddha should act too. When a god hears something, the Buddha should hear it too. And all things should be the same way. But if a god sees something and the Buddha does not see it, then you cannot say the self pervades all places. And if it does not pervade all places, then it is impermanent."

先尼言：「瞿曇！一切眾生，我遍一切，法與非法不遍一切，以是義故，佛得作異，天得作異。是故瞿曇！不應說言佛得見時天得應見，佛得聞時天得應聞。」

> Xianni said, "Gautama, all living beings and the self pervade everything, but Dharma and non-Dharma do not pervade everything. For this reason, a Buddha is distinct, and a god is distinct. Therefore, Gautama, you should not say that when a Buddha sees, a god should also see, or that when a Buddha hears, a god should also hear."

佛言：「善男子！法與非法，非業作耶？」

> The Buddha said, "Good man! Are Dharma and non-Dharma not created by Karma?"

先尼言：「瞿曇！是業所作。」

> Sainika said, "Gautama! This is made by karma."

佛言：「善男子！若法、非法是業作者，即是同法，云何言異？何以故？佛得業處有天得我，天得業處有佛得我，是故佛得作時天得亦作，法與非法亦應如是。善男子！是故一切眾生、法與非法，若如是者，所得果報亦應不異。善男子！從子出果，是子終不思惟分別：『我唯當作婆羅門果，不與剎利、毘舍、首陀而作果也。』何以故？從子出果，終不障礙如是四姓，法與非法亦復如是，不能分別我唯當與佛得作果，不與天得作果。作天得果，不作佛得果。何以故？業平等故。」

> The Buddha said: "Good man! If Dharma and non-Dharma were the doers of karma, they would be the same thing—so how can you say they are different? Why is that? When the Buddha attains a karmic state, a deva attains a self; when a deva attains a karmic state, the Buddha attains a self. Therefore, when the Buddha's attainment acts, the deva's attainment also acts. Dharma and non-Dharma should be the same way. "Good man! If that were so, then all sentient beings, Dharma, and non-Dharma would likewise produce identical karmic results. Good man! When a seed produces fruit, the seed never thinks or discriminates: 'I should only produce the fruit of a brahmin, and not produce fruit for kshatriyas, vaishyas, or shudras.' Why is that? When a seed produces fruit, it never obstructs these four castes. Dharma and non-Dharma are the same way—they cannot discriminate: 'I should only produce fruit for the Buddha's attainment, and not produce fruit for a deva's attainment. I will produce the fruit of a deva's attainment, not the fruit of the Buddha's attainment.' Why is that? Because karma is equal."

先尼言：「瞿曇！譬如一室有百千燈，炷雖有異，明則無差。燈炷別異喻法非法，其明無差喻眾生我。」

> Cenika said: "Gautama, suppose a room holds a hundred thousand lamps. Though the wicks differ, their light is no different. The difference among the wicks illustrates Dharma and non-Dharma; the sameness of the light illustrates the self of beings."

佛言：「善男子！汝說燈明以喻我者，是義不然。何以故？室異燈異。是燈光明，亦在炷邊，亦遍室中。汝所言我若如是者，法、非法邊俱應有我，我中亦應有法、非法。若法、非法無有我者，不得說言遍一切處。若俱有者何得復以炷明為喻？善男子！汝意若謂炷之與明真實別異，何因緣故，炷增明盛，炷枯明滅？是故不應以法、非法喻於燈炷，光明無差喻於我也。何以故？法、非法、我三事即一。」先尼言：「瞿曇！汝引燈喻，是事不吉。何以故？燈喻若吉，我已先引；如其不吉，何故復說？」

> The Buddha said: "Good man! Your use of a lamp's light as a metaphor for me is not correct. Why not? The room is different from the lamp, and the lamp is different from the light. The lamp's light is both beside the wick and throughout the room. If what you call 'me' were like that, then 'me' would have to exist alongside both Dharma and non-Dharma, and Dharma and non-Dharma would have to exist within 'me.' If Dharma and non-Dharma have no 'me,' then you cannot say 'me' pervades everywhere. If they all contain 'me,' why use the wick and its light as a metaphor? Good man! If you think the wick and its light are truly separate and distinct, then why is it that when the wick grows larger the light becomes brighter, and when the wick dries up the light goes out? Therefore, you should not use Dharma and non-Dharma as a metaphor for the lamp wick, nor use the unchanging light as a metaphor for 'me.' Why not? Because Dharma, non-Dharma, and 'me'—these three things are one." Srenika said: "Gautama! Your citing the lamp metaphor is inauspicious. Why? If the lamp metaphor were auspicious, I would have cited it first; since it is inauspicious, why bring it up again?"

「善男子！我所引喻都亦不作吉以不吉，隨汝意說。是喻亦說離炷有明、即炷有明。汝心不等，故說燈炷喻法、非法，明則喻我。是故責汝，炷即是明，離炷有明；法即有我，我即有法；非法即我，我即非法。汝今何故但受一邊、不受一邊？如是喻者，於汝不吉。是故我今還以破汝。善男子！如是喻者即是非喻，是非喻故，於我即吉，於汝不吉。善男子！汝意若謂若我不吉，汝亦不吉，是義不然。何以故？見世間人自刀自害，自作他用，汝所引喻亦復如是，於我則吉，於汝不吉。」

> "Good man, the analogies I have drawn are neither auspicious nor inauspicious in themselves—they are spoken according to your own meaning. This analogy also speaks of brightness existing apart from the wick, and brightness existing together with the wick. Because your mind is not impartial, you apply the analogy of the lamp and wick to Dharma and non-Dharma, while brightness represents me. Therefore I reproach you: the wick is itself the brightness, and brightness exists apart from the wick; Dharma is itself the self, and the self is itself Dharma; non-Dharma is itself the self, and the self is itself non-Dharma. Why do you now accept only one side and not the other? Such an analogy is inauspicious for you. Therefore I now turn it back to refute you. Good man, such an analogy is no analogy at all. Because it is no analogy, it is auspicious for me but inauspicious for you. Good man, if you think that if I am inauspicious, you are also inauspicious—this meaning is not so. Why? Consider people in the world who harm themselves with their own swords, doing to themselves what they would do to others. The analogy you have drawn is likewise: auspicious for me, inauspicious for you."

先尼言：「瞿曇！汝先責我心不平等，今汝所說亦不平等。何以故？瞿曇今者以吉向己，不吉向我，以是推之，真是不平。」

> Xianni said, "Gautama, you first criticized my mind as unfair, but what you are saying now is also unfair. Why? Gautama, right now you take what is auspicious for yourself and give what is inauspicious to me. Judging by this, you are truly unfair."

佛言：「善男子！如我不平能破汝不平，是故汝平，我之不平即是吉也。我之不平破汝不平，令汝得平，即是我平。何以故？同諸聖人得平等故。」

> The Buddha said: "Good man! Just as my unease can break through your unease, so when you become at peace, my unease is itself auspicious. My unease breaks your unease and brings you to peace—that is my peace. Why is this? Because I am equal with all the sages, having attained equality."

先尼言：「瞿曇！我常是平，汝云何言壞我不平？一切眾生平等有我，云何言我是不平耶？」

> Xianni said, "Gautama, my self is at peace. Why do you say it destroys my peace? All living beings are equal in having a self—how can you say the self is not at peace?"

「善男子！汝亦說言，當受地獄、當受餓鬼、當受畜生、當受人天。我若先遍五道中者，云何方言當受諸趣？汝亦說言，父母和合然後生子。若子先有，云何復言和合已有？是故一人有五趣身，若是五處先有身者，何因緣故為身造業？是故不平。善男子！汝意若謂我是作者，是義不然。何以故？若我作者，何因緣故自作苦事？然今眾生實有受苦，是故當知我非作者。若言是苦非我所作，不從因生，一切諸法亦當如是，不從因生，何因緣故說我作耶？善男子！眾生苦樂實從因緣，如是苦樂能作憂喜，憂時無喜，喜時無憂。或喜、或憂，智人云何說是常耶？善男子！汝說我常，若是常者，云何說有十時別異？常法不應有歌羅邏時乃至老時，虛空常法，尚無一時，況有十時。善男子！我者非是歌羅邏時乃至老時，云何說有十時別異？善男子！若我作者，是我亦有盛時衰時，眾生亦有盛時衰時。若我爾者，云何是常？善男子！我若作者，云何一人有利有鈍？善男子！我若作者，是我能作身業、口業。口業若是我所作者，云何口說無有我耶？云何自疑有耶、無耶？善男子！汝意若謂離眼有見，是義不然。何以故？若離眼已別有見者，何須此眼，乃至身根亦復如是。汝意若謂我雖能見，要因眼見，是亦不然。何以故？如有人言須曼那花能燒大村。云何能燒？因火能燒。汝立我見，亦復如是。」

> "Good man! You also say that one must undergo hell, must undergo the realm of hungry ghosts, must undergo the animal realm, must undergo the realms of humans and gods. If I already pervade the five realms, how can you say that one must undergo these various destinies? You also say that a child is born only after father and mother come together. If the child already existed beforehand, how can you say it comes into being after their union? Therefore, one person has bodies in the five destinies. If a body already existed in those five places beforehand, for what reason would one create karma for a body? Therefore this is inconsistent. Good man! If you think that I am the creator, this meaning is not correct. Why? If I were the creator, for what reason would I create suffering for myself? Yet now living beings truly do experience suffering. Therefore you should know that I am not the creator. If you say that suffering is not made by me and does not arise from causes, then all things should likewise not arise from causes — so for what reason do you say that I create them? Good man! The suffering and happiness of living beings truly arise from causes and conditions. Such suffering and happiness can produce sorrow and joy. When there is sorrow, there is no joy; when there is joy, there is no sorrow. Whether joy or sorrow, how can a wise person say this is permanent? Good man! You say that I am permanent. If it is permanent, how can you say there are ten different stages? A permanent thing should not have the stage of the kalala embryo or any stage up to old age. Even empty space, being permanent, does not have even one stage — how much less ten stages! Good man! The I is not the stage of the kalala embryo or any stage up to old age. How then can you say there are ten different stages? Good man! If I were the creator, then I would also have times of flourishing and times of decline, and living beings would also have times of flourishing and times of decline. If I were like that, how could I be permanent? Good man! If I were the creator, how could one person be sharp and another dull? Good man! If I were the creator, then I could perform bodily karma and verbal karma. If verbal karma were made by me, how could the mouth say 'there is no I'? How could one doubt whether the I exists or not? Good man! If you think that seeing exists apart from the eye, this meaning is not correct. Why? If there were a separate seeing apart from the eye, what need would there be for this eye? The same applies to the body faculty and the rest. If you think that although I can see, seeing must depend on the eye, this too is not correct. Why? It is like someone saying that the sumana flower can burn down a great village. How can it burn? It burns because of fire. Your assertion of an I that sees is just the same."

先尼言：「瞿曇！如人執鐮則能刈草，我因五根見聞至觸亦復如是。」

> Seniya said, "Gautama, just as a person holding a sickle can cut grass, in the same way, I see, hear, and make contact through the five senses."

「善男子！人鐮各異，是故執鐮能有所作。離根之外，更無別我，云何說言我因諸根能有所作？善男子！汝意若謂執鐮能刈，我亦如是。是我有手耶？為無手乎？若有手者，何不自執？若無手者，云何說言我是作者？善男子！能刈草者即是鐮也，非我、非人。若我人能，何故因鐮？善男子！人有二業：一則執草、二則執鐮，是鐮唯有能斷之功。眾生見法亦復如是，眼能見色，從和合生。若從因緣和合見者，智人云何說言有我？善男子！汝意若謂身作我受，是義不然。何以故？世間不見天得作業、佛得受果。若言不是身作，我非因受，汝等何故從於因緣求解脫耶？汝先是身非因緣生，得解脫已，亦應非因而更生身；如身，一切煩惱亦應如是。」

> "Good man, people's sickles are all different, which is why holding a sickle enables one to do work. Apart from the sense faculties, there is no separate self—so how can you say that the self acts through the sense faculties? Good man, if you think that just as holding a sickle enables reaping, so too does the self act—does this self have hands, or does it not? If it has hands, why does it not hold the sickle itself? If it has no hands, how can it claim to be the doer? Good man, the one that cuts grass is simply the sickle—not a self, not a person. If the self or a person could do it, why would the sickle be needed? Good man, a person has two actions: one is holding the grass, the other is holding the sickle. The sickle has only the function of cutting. When ordinary beings perceive phenomena, it is the same: the eye can see forms, arising from conditions coming together. If seeing arises from causes and conditions coming together, how can a wise person speak of a self? Good man, if you think the body acts and the self receives, this is not correct. Why? In this world, we never see the gods performing actions and the Buddha receiving results. If you say it is not the body that acts, and the self does not receive through causation, then why do you seek liberation through causes and conditions? If the body were originally not produced by causes and conditions, then after attaining liberation it should similarly produce a body without causes; and just as with the body, so too should all afflictions be the same."

先尼言：「瞿曇！我有二種：一者有知、二者無知。無知之我能得於身，有知之我能捨離身。猶如坏瓶，既被燒已，失於本色更不復生。智者煩惱亦復如是，既滅壞已，終不更生。」

> Srenika said: "Gautama, I hold two kinds of self: one is the knowing self, and the other is the unknowing self. The unknowing self can take on a body, while the knowing self can abandon the body. It is like a clay pot that has been fired—once it loses its original color, it is never produced again. In the same way, a wise person's afflictions, once destroyed, are never produced again."

佛言：「善男子！所言知者，智能知耶？我能知乎？若智能知，何故說言我是知耶？若我知者，何故方便更求於智？汝意若謂，我因智知，同花喻壞。善男子！譬如刺樹性自能刺，不得說言樹執刺刺。智亦如是，智自能知，云何說言我執智知？善男子！如汝法中我得解脫，無知我得？知我得耶？若無知得，當知猶故具足煩惱。若知得者，當知已有五情諸根。何以故？離根之外，別更無知。若具諸根，云何復名得解脫耶？若言是我其性清淨離於五根，云何說言遍五道有？以何因緣為解脫故修諸善法？善男子！譬如有人拔虛空刺，汝亦如是。我若清淨，云何復言斷諸煩惱？汝意若謂不從因緣獲得解脫，一切畜生何故不得？」

> The Buddha said: "Good man! As for what is called 'knowing'—is it wisdom that knows? Or is it the 'I' that knows? If wisdom itself knows, why then do you say 'I know'? If the 'I' knows, why would it still seek wisdom by various means? If you think, 'I know by means of wisdom,' that is as flawed as the flower analogy. Good man! For instance, a thorn tree naturally pierces by its own nature—you cannot say the tree holds a thorn and pierces. Wisdom is like this: wisdom knows by itself. How can you say, 'I hold wisdom and thereby know'? Good man! In your teaching, when I attain liberation—is it attained without knowing, or attained with knowing? If it is attained without knowing, then you should understand that one still possesses all the afflictions. If it is attained with knowing, then one must already have the five sense faculties. Why? Apart from the faculties, there is no separate knowing to be found. If one possesses all the faculties, how can that be called attaining liberation? If you say the self is pure in nature and transcends the five faculties, then why do you say it pervades all five realms? For what reason would one cultivate wholesome practices for the sake of liberation? Good man! It is like someone trying to pull a thorn out of empty space—that is what you are doing. If I were already pure, why would you speak of cutting off afflictions? If you think liberation is attained without causes and conditions, why do animals not attain it?"

先尼言：「瞿曇！若無我者，誰能憶念？」

> Xianni said, "Gautama, if there is no self, who is it that remembers?"

佛告先尼：「若有我者，何緣復忘？善男子！若念是我者，何因緣故，念於惡念，念所不念，不念所念？」

> The Buddha asked Xianni: "If there were a self, why would it ever be forgotten? Good man, if you take something to be the self, why is it that thoughts turn to evil thoughts — thinking what should not be thought, and not thinking what should be thought?"

先尼復言：「瞿曇！若無我者，誰見誰聞？」

> Sheni spoke again, "Gautama, if there is no self, who is it that sees and who is it that hears?"

佛言：「善男子！內有六入，外有六塵，內外和合，生六種識，是六種識因緣得名。善男子！譬如一火，因木得故名為木火，因草得故名為草火，因糠得故名為糠火，因牛糞得名牛糞火。眾生意識亦復如是，因眼、因色、因明、因欲，名為眼識。善男子！如是眼識，不在眼中乃至欲中，四事和合故生是識，乃至意識亦復如是。若是因緣和合故生，智不應說見即是我，乃至觸即是我。善男子！是故我說眼識乃至意識，一切諸法即是幻也。云何如幻？本無今有，已有還無。善男子！譬如酥、麵、蜜、薑、胡椒、蓽茇、蒲萄、胡桃、石榴、桵子，如是和合，名歡喜丸，離是和合無歡喜丸。內外六入是名眾生、我、人、士夫。離內外入，無別眾生、我、人、士夫。」

> The Buddha said: "Good man! Within there are the six sense faculties; without there are the six sense objects. When inner and outer come together, six kinds of consciousness arise. These six kinds of consciousness are named according to their causes and conditions. "Good man! Take a fire, for example. Because it comes from wood, it is called a wood fire. Because it comes from grass, it is called a grass fire. Because it comes from chaff, it is called a chaff fire. Because it comes from cow dung, it is called a cow dung fire. "The consciousness of sentient beings is just the same. Because of the eye, because of visible form, because of light, because of the desire to see, it is called eye-consciousness. Good man! Thus eye-consciousness does not exist in the eye, nor in visible form, nor in light, nor in the desire to see. It arises from the coming together of these four things. The same applies to mind-consciousness. "If it arises from the coming together of causes and conditions, then one who has insight should not say that seeing is the self, or that contact is the self. Good man! Therefore I say that eye-consciousness, and mind-consciousness as well—all phenomena are like illusions. "How are they like illusions? They did not exist before and now they exist; having existed, they cease again. "Good man! Consider ghee, flour, honey, ginger, black pepper, long pepper, grapes, walnuts, pomegranates, and wild jujubes. When these are combined, the result is called a 'joy pill.' Apart from this combination, there is no joy pill. In the same way, the inner and outer six sense faculties are what we call a sentient being, a self, a person, a living being. Apart from the inner and outer sense faculties, there is no separate sentient being, self, person, or living being."

先尼言：「瞿曇！若無我者，云何說言我見、我聞、我苦、我樂、我憂、我喜？」

> Shrenika said, "Gautama, if there is no self, why do you speak of 'I see, I hear, I suffer, I enjoy, I worry, I rejoice'?"

佛言：「善男子！若言我見、我聞，名有我者，何因緣故，世間復言，汝所作罪，非我見聞？善男子！譬如四兵和合名軍，如是四兵不名為一，而亦說言我軍勇健、我軍勝彼。是內外入和合所作，亦復如是，雖不是一亦得說言，我作、我受、我見、我聞、我苦、我樂。」

> The Buddha said: "Good man! If someone says 'I see,' 'I hear,' and calls this 'having a self,' then for what reason does the world also say, 'The wrongdoing you have done—it was not I who saw or heard it'? Good man! It is like four kinds of troops coming together and being called an army. Those four kinds of troops are not one single thing, and yet people still say, 'My army is brave and strong; my army defeats theirs.' The same is true of what is done by the coming-together of the inner and outer senses. Although it is not one single thing, people still say, 'I act,' 'I receive,' 'I see,' 'I hear,' 'I suffer,' 'I enjoy.'"

先尼言：「瞿曇！如汝所言，內外和合，誰出聲言，我作我受？」

> Sheni said, "Gautama, according to what you say, when inner and outer factors come together, who is it that speaks the words 'I act, I receive'?"

佛言：「先尼！從愛、無明因緣生業，從業生有，從有出生無量心數，心生覺觀，覺觀動風，風隨心觸喉、舌、齒、脣。眾生想倒，聲出說言，我作、我受、我見、我聞。善男子！如幢頭鈴，風因緣故，便出音聲。風大聲大，風小聲小，無有作者。善男子！譬如熱鐵投之水中，出種種聲，是中真實無有作者。善男子！凡夫不能思惟分別如是事故，說言有我及有我所、我作、我受。」

> The Buddha said: "Senika! From craving and ignorance as conditions, karma is produced. From karma, existence is produced. From existence, countless mental formations are born. From the mind, perception and discernment arise. Perception and discernment stir the wind, and the wind, following the mind, touches the throat, tongue, teeth, and lips. Beings' perceptions are inverted, and sounds come forth, saying: 'I act, I experience, I see, I hear.' Good sir! It is like a bell at the top of a banner—because of the wind, it gives forth sound. When the wind is strong, the sound is loud; when the wind is weak, the sound is soft. There is no maker. Good sir! It is like hot iron plunged into water—it gives forth various sounds, but in reality there is no maker. Good sir! Ordinary people cannot reflect upon and distinguish such matters, so they say there is a self, and there is what belongs to a self, and 'I act, I experience.'"

先尼言：「如瞿曇說，無我、我所，何緣復說常樂我淨？」

> Sir, you say that there is no self and nothing belonging to a self. Then why do you also speak of permanence, bliss, self, and purity?

佛言：「善男子！我亦不說內外六入及六識意常樂我淨，我乃宣說滅內外入所生六識，名之為常。以是常故，名之為我，有常我故，名之為樂，常我樂故，名之為淨。善男子！眾生厭苦，斷是苦因，自在遠離，是名為我。以是因緣，我今宣說常樂我淨。」

> The Buddha said: "Good man, I do not teach that the six sense faculties, the six sense objects, or the six consciousnesses are permanent, blissful, self, or pure. What I do teach is this: when the six consciousnesses that arise from the six inner and outer senses cease, that is called permanence. Because it is permanent, it is called self. Because there is a permanent self, it is called bliss. Because there is permanent self and bliss, it is called purity. Good man, living beings grow weary of suffering, cut off the cause of that suffering, and become freely detached from it—this is called self. For this reason, I now teach permanence, bliss, self, and purity."

先尼言：「世尊！唯願大慈為我宣說，我當云何獲得如是常樂我淨？」

> Sheni said, "World-Honored One, I earnestly ask that you, in your great compassion, explain to me: how can I attain such permanence, bliss, true self, and purity?"

佛言：「善男子！一切世間從本已來，具足大慢，能增長慢，亦復造作慢因、慢業，是故今者受慢果報，不能遠離一切煩惱，得常樂我淨。若諸眾生欲得遠離一切煩惱，先當離慢。」

> The Buddha said: "Good man! Since beginningless time, all beings in the world have been full of great arrogance. This arrogance keeps growing, and it also creates the causes and karma of arrogance. So now they receive the karmic results of arrogance, and cannot free themselves from all afflictions or attain the eternal, blissful, true self, and purity. If beings wish to be free from all afflictions, they must first abandon arrogance."

先尼言：「世尊！如是，如是，誠如聖教。我先有慢，因慢因緣故，稱如來禰瞿曇姓。我今已離如是大慢，是故誠心啟請求法，云何當得常樂我淨？」

> Srenika said: "World-Honored One, so it is, so it is—truly as the sacred teaching says. Previously I had arrogance, and because of that arrogance I addressed the Tathagata by the surname Gautama. Now I have abandoned such great arrogance, and so with a sincere heart I ask to request the Dharma: how can one attain permanence, bliss, self, and purity?"

佛言：「善男子！諦聽，諦聽！今當為汝分別解說。善男子！若能非自、非他、非眾生者，遠離是法。」

> The Buddha said, "Good man, listen carefully, listen carefully! I will now explain this to you in detail. Good man, if one can be free from the notions of self, other, and living beings, one transcends all dharmas."

先尼言：「世尊！我已知解，得正法眼。」

> "World-Honored One, I now understand. I have attained the eye of the true Dharma."

佛言：「善男子！汝云何言知已解已，得正法眼？」

> The Buddha said, "Good man, why do you say that you already know, already understand, and have attained the eye of true Dharma?"

「世尊！所言色者，非自、非他、非諸眾生，乃至識亦復如是。我如是觀，得正法眼。世尊！我今甚樂出家修道，願見聽許。」

> "World-Honored One, what is called form is neither self, nor other, nor any being—and the same holds true all the way to consciousness. Contemplating in this way, I have gained the eye of true Dharma. World-Honored One, I now deeply wish to leave home and cultivate the Path. I ask that you permit me."

佛言：「善來比丘。」即時具足清淨梵行，證阿羅漢果。

> The Buddha said, "Welcome, monk." At that moment, he attained pure and holy practice and realized the fruit of Arhatship.

外道眾中復有梵志姓迦葉氏，復作是言：「瞿曇！身即是命，身異命異。」如來默然。第二第三亦復如是。梵志復言：「瞿曇！若人捨身，未得後身，於其中間豈可不名身異命異。若是異者，瞿曇！何故默然不答？」

> Among the ascetics there was also a Brahmin of the Kashyapa clan, who said: "Gautama, is the body the same as the life-force, or is the body different from the life-force?" The Tathagata remained silent. A second and a third time he asked the same. The Brahmin said again: "Gautama, when a person gives up this body and has not yet obtained the next body, in that interval, is it not the case that the body is different and the life-force is different? If they are indeed different, Gautama, why do you remain silent and give no answer?"

「善男子！我說身命，皆從因緣，非不因緣。如身、命，一切法亦如是。」

> "Good man, I teach that body and life all arise from causes and conditions—they do not arise without causes and conditions. Just as with body and life, so it is with all things."

梵志復言：「瞿曇！我見世間有法不從因緣。」

> The brahmin again said, "Gautama, I see that there are things in this world that do not arise from causes and conditions."

佛言：「梵志！汝云何見世間有法不從因緣？」

> The Buddha said, "Brahmins, how do you see anything in this world that does not arise from causes and conditions?"

梵志言：「我見大火焚燒榛木，風吹絕焰，墮在餘處，是豈不名無因緣耶？」

> The Brahmin said, "I saw a great fire burning the brushwood. The wind blew the flames out, and they fell elsewhere. Isn't this what's called 'without cause or condition'?"

佛言：「善男子！我說是火，亦從因生，非不從因。」

> The Buddha said, "Good man, when I speak of this fire, it too arises from causes—it does not arise without causes."

梵志言：「瞿曇！絕焰去時，不因薪炭，云何而言因於因緣？」

> The brahmin said, "Gautama, when a flame goes out, it does not depend on firewood or charcoal. So why do you say it depends on causes and conditions?"

佛言：「善男子！雖無薪炭，因風而去，風因緣故，其焰不滅。」

> The Buddha said, "Good man, though there is no firewood or charcoal, the flame continues to move on because of the wind; sustained by the wind, its flame does not go out."

「瞿曇！若人捨身，未得後身，中間壽命，誰為因緣？」

> "Gautama, if a person gives up this body but has not yet obtained the next body, what sustains their life in between?"

佛言：「梵志！無明與愛，而為因緣。是無明、愛二因緣故，壽命得住。善男子！有因緣故，身即是命，命即是身；有因緣故，身異命異。智者不應一向而說身異命異。」

> The Buddha said: "Brahmin, ignorance and craving are the causes and conditions. Because of these two causes and conditions—ignorance and craving—life continues. Good man, under certain causes and conditions, the body is the same as life, and life is the same as the body; under other causes and conditions, the body is different from life, and life is different from the body. A wise person should not assert one-sidedly that the body is different from life and life is different from the body."

梵志言：「世尊！唯願為我分別解說，令我了了得知因果。」

> The brahmin said, "World-Honored One, I only ask that you explain this to me clearly, so that I may understand cause and effect with complete clarity."

佛言：「梵志！因即五陰，果亦五陰。善男子！若有眾生不然火者，是則無煙。」

> The Buddha said, "Brahmins, the cause is the five aggregates, and the result is also the five aggregates. Good men, if there is no fire, there is no smoke."

梵志言：「世尊！我已知已，我已解已。」

> The brahman said, "Blessed One, I have now understood. I have now comprehended."

佛言：「善男子！汝云何知？汝云何解？」

> The Buddha said, "Good man, how do you understand this? How do you interpret it?"

「世尊！火即煩惱，能於地獄、餓鬼、畜生、人天燒然，煙者即是煩惱果報，無常不淨臭穢可惡，是故名煙。若有眾生不作煩惱，是人則無煩惱果報，是故如來說不然火則無有煙。世尊！我已正見，唯願慈矜聽我出家。」

> "World-Honored One, fire means afflictions. It burns in the hells, among hungry ghosts, among animals, and among humans and gods. Smoke means the karmic results of afflictions—impermanent, impure, foul, stinking, and disgusting. That is why it is called smoke. If a being does not create afflictions, that person has no karmic results of afflictions. Therefore the Tathagata says that when there is no fire, there is no smoke. World-Honored One, I now have Right View. I only beg you, out of compassion, to allow me to leave home."

爾時世尊告憍陳如：「聽是梵志出家受戒。」時憍陳如受佛勅已，和合眾僧，聽其出家，受具足戒，經五日已，得阿羅漢果。

> At that time, the World-Honored One said to Kaundinya, "Allow this brahmins' student to go forth and receive the precepts." Then Kaundinya, having received the Buddha's instruction, gathered the assembly of monks and allowed him to go forth and receive full ordination. Five days later, he attained the fruit of Arhatship.

外道眾中，復有梵志名曰富那，復作是言：「瞿曇！汝見世間是常法已說言常耶？如是義者，實耶？虛耶？常、無常，亦常無常，非常非無常，有邊、無邊、亦有邊亦無邊、非有邊非無邊，是身是命、身異命異，如來滅後如去、不如去，亦如去不如去，非如去非不如去？」

> Among the wandering ascetics there was also a Brahmin named Purna, who spoke these words: "Gautama, having seen that the world is eternal, do you then declare it to be eternal? Is such a claim true or false? Is the world eternal, non-eternal, both eternal and non-eternal, or neither eternal nor non-eternal? Is it with boundaries, without boundaries, both with and without boundaries, or neither with nor without boundaries? Are the body and the life-force the same, or are the body and the life-force different? After the Tathagata passes into cessation, does he go somewhere, does he not go somewhere, does he both go and not go somewhere, or does he neither go nor not go somewhere?"

佛言：「富那！我不說世間常、虛、實、無常，亦常、無常，非常、非無常，有邊、無邊，亦有邊無邊、非有邊非無邊，是身是命、身異命異，如來滅後如去、不如去，亦如去不如去，非如去非不如去。」

> The Buddha said, "Purna, I do not teach that the world is eternal, false, real, impermanent, both eternal and impermanent, neither eternal nor impermanent, finite, infinite, both finite and infinite, neither finite nor infinite; that the body is the soul, or that the body is one thing and the soul another; that after the Tathagata passes away he exists, does not exist, both exists and does not exist, or neither exists nor does not exist."

富那復言：「瞿曇！今者見何罪過不作是說？」

> Purna spoke again: "Gautama, what fault do you see now that keeps you from making such a statement?"

佛言：「富那！若有人說世間是常，唯此為實餘妄語者，是名為見。見所見處，是名見行、是名見業、是名見著、是名見縛、是名見苦、是名見取、是名見怖、是名見熱、是名見纏。富那！凡夫之人為見所纏，不能遠離生老病死，迴流六趣受無量苦，乃至非如去非不如去，亦復如是。富那！我見是見，有如是過，是故不著，不為人說。」

> The Buddha said: "Purna, if someone says that the world is eternal, and that this alone is true while everything else is false, this is called a view. The place where a view is seen is called the activity of views, the karma of views, the attachment of views, the bondage of views, the suffering of views, the grasping of views, the fear of views, the fever of views, the entanglement of views. Purna, ordinary people are entangled by views and cannot escape birth, aging, sickness, and death. They cycle through the six realms and endure immeasurable suffering, and so on, even to the point of debating whether the Tathagata exists after death or not — all of this is the same. Purna, I see that views have such faults. Therefore, I do not cling to them, and I do not teach them to others."

「瞿曇！若見如是罪過，不著不說。瞿曇今者何見、何著、何所宣說？」

> "Gautama, if you do not cling to or speak of such faults when you see them, then what do you see, what do you cling to, and what do you teach?"

佛言：「善男子！夫見著者，名生死法，如來已離生死法故，是故不著。善男子！如來名為能見能說，不名為著。」

> The Buddha said: "Good man, to perceive with attachment is called the dharma of birth and death. The Tathagata has already transcended the dharma of birth and death, and so he does not cling. Good man, the Tathagata is called one who can see and can speak, not one who clings."

「瞿曇！云何能見？云何能說？」

> "Gautama, how can one see? How can one speak of it?"

佛言：「善男子！我能明見苦集滅道，分別宣說如是四諦。我見如是，故能遠離一切見、一切愛、一切流、一切慢，是故我具清淨梵行，無上寂靜，獲得常身，是身亦非東、西、南、北。」

> The Buddha said: "Good man, I clearly see Suffering, the Origin of Suffering, the Cessation of Suffering, and the Path. I can explain and teach these Four Noble Truths. Because I see them as they truly are, I can break free from all views, all craving, all mental outflows, and all arrogance. That is why I am complete in pure holy living, in supreme peace, and have attained the eternal body—a body that is not in the east, west, south, or north."

富那言：「瞿曇！何因緣故，常身非是東西南北？」

> "Gautama, why is it that the eternal body is not east, west, south, or north?"

佛言：「善男子！我今問汝，隨汝意答。於意云何？善男子！如於汝前然大火聚，當其然時，汝知然不？」

> The Buddha said, "Good man, I will now ask you, and you should answer as you see fit. What do you think? Good man, suppose a great fire were burning right in front of you—when it is burning, do you know that it is burning?"

「如是。瞿曇！」

> "Yes, Gautama!"

「是火滅時，汝知滅不？」

> "When the fire goes out, do you know it has gone out?"

「如是。瞿曇！」

> "Yes, Gautama!"

「富那！若有人問汝前火聚，然從何來？滅何所至？當云何答？」

> "Purna, if someone were to ask you about the fire that was in front of you: where did it come from, and where did it go when it went out? How would you answer?"

「瞿曇！若有問者，我當答言，是火生時賴於眾緣，本緣已盡，新緣未至，是火則滅。」

> "Gautama, if someone were to ask me, I would answer: when a fire burns, it depends on various conditions. Once the original conditions are exhausted and new conditions have not yet arisen, the fire goes out."

「若復有問，是火滅已至何方面？復云何答？」

> "If someone were to ask, 'Once this fire has gone out, where does it go?' — how would you answer?"

「瞿曇！我當答言，緣盡故滅，不至方所。」

> "Gautama, I would answer: because its conditions have ended, it ceases. It does not go to any place."

「善男子！如來亦爾，若有無常色乃至無常識，因愛故然，然者即受二十五有，是故然時可說是火東西南北。現在愛滅，二十五有果報不然，以不然故，不可說有東西南北。善男子！如來已滅無常之色至無常識，是故身常，身若是常，不得說有東西南北。」

> "Good man, the Tathagata is like this as well. If there are impermanent forms, and even impermanent consciousness, they burn because of craving. When they burn, one takes on the twenty-five kinds of existence. Therefore, while burning, one can speak of fire in the east, west, south, or north. But now that craving has ceased, the karmic results of the twenty-five kinds of existence no longer burn. Since they no longer burn, one cannot speak of there being east, west, south, or north. Good man, the Tathagata has already extinguished impermanent form and even impermanent consciousness. Therefore, his body is permanent. If the body is permanent, one cannot speak of there being east, west, south, or north."

富那言：「請說一喻，唯願聽採。」

> Purna said, "Please tell me a parable; I only wish to hear and receive it."

佛言：「善哉，善哉！隨意說之。」

> The Buddha said, "Excellent, excellent! Say whatever you wish."

「世尊！如大村外有娑羅林，中有一樹，先林而生足一百年。是時林主，灌之以水隨時修治，其樹陳朽，皮膚枝葉悉皆脫落，唯貞實在。如來亦爾，所有陳故悉已除盡，唯有一切真實法在。世尊！我今甚樂出家修道。」

> "World-Honored One, suppose outside a great village there is a sal forest, and within it stands a tree that grew before the rest of the forest, a full hundred years old. Then the owner of the forest waters it and tends it in due season, and that tree, grown old and decayed, sheds all its bark, branches, and leaves, leaving only the solid core. The Tathagata is like this as well: all that is old and worn away has been completely removed, and only the entirety of the true Dharma remains. World-Honored One, I now take great joy in leaving home to cultivate the path."

佛言：「善來比丘。」說是語已，即時出家，漏盡證得阿羅漢果。

> The Buddha said, "Welcome, monk." As soon as these words were spoken, he was immediately ordained, his defilements were exhausted, and he attained the fruit of Arhatship.

復有梵志名曰清淨，作如是言：「瞿曇！一切眾生不知何法，見世間常、無常，亦常無常、非有常非無常，乃至非如去非不如去？」

> There was also a Brahmin named Purity, who spoke these words: "Gautama, what is the Dharma that all living beings fail to understand, so that they see the world as permanent, as impermanent, as both permanent and impermanent, as neither permanent nor impermanent—and likewise as going neither onward nor not onward?"

佛言：「善男子！不知色故乃至不知識故，見世間常乃至非如去非不如去。」

> The Buddha said, "Good man, because they do not understand form, and even up to not understanding consciousness, they perceive the world as permanent, and even up to perceiving it as neither going nor not going."

梵志言：「瞿曇！眾生知何法故，不見世間常乃至非如去非不如去？」

> The brahmin said, "Gautama, by understanding what teaching do beings no longer see the world as eternal, or otherwise—as neither going nor not going?"

佛言：「善男子！知色故乃至知識故，不見世間常乃至非如去非不如去。」

> The Buddha said, "Good man, by understanding form, and so on up to understanding consciousness, one does not see the world as permanent, or as neither going nor not going."

梵志言：「世尊！唯願為我分別解說世間常、無常。」

> The brahmin said, "Blessed One, please explain to me whether the world is eternal or not eternal."

佛言：「善男子！若人捨故，不造新業，是人能知常與無常。」

> The Buddha said, "Good man! If a person lets go of the old and does not create new Karma, that person can understand both the permanent and the impermanent."

梵志言：「世尊！我已知見。」

> The brahmin said, "World-Honored One, I have now known and seen."

佛言：「善男子！汝云何見？汝云何知？」

> The Buddha said, "Good man, how do you see? How do you understand?"

「世尊！故名無明與愛，新名取、有。若人遠離是無明愛，不作取有，是人真實知常、無常。我今已得正法淨眼，歸依三寶，唯願如來聽我出家。」

> "World-Honored One! Therefore, the old terms are ignorance and craving, and the new terms are grasping and becoming. If a person frees themselves from this ignorance and craving and does not create grasping and becoming, that person truly understands permanence and impermanence. I have now obtained the pure eye of the true Dharma and take refuge in the Three Treasures. I only pray that the Tathagata will permit me to go forth as a monastic."

佛告憍陳如：「聽是梵志，出家受戒。」時憍陳如受佛勅已，將至僧中，為作羯磨令得出家，十五日後，諸漏永盡，得阿羅漢果。

> The Buddha said to Kaundinya, "Listen—this Brahmin seeks to leave home and receive the precepts." Then Kaundinya, having received the Buddha's instruction, brought him before the community and performed the ceremony that allowed him to leave home. Fifteen days later, all his defilements were completely exhausted, and he attained the fruit of Arhatship.

## 大般涅槃經卷第三十九

> The Nirvana Sutra, Volume 39

## 大般涅槃經卷第四十

> The Nirvana Sutra, Scroll 40

北涼天竺三藏曇無讖譯

> Translated by Dharmarakṣa of the Northern Liang Dynasty

### 憍陳如品第十三之二

> Chapter 13, Part 2: Kaundinya

犢子梵志復作是言：「瞿曇！我今欲問，能見聽不？」如來默然。第二、第三亦復如是。犢子復言：「瞿曇！我久與汝共為親友，汝之與我義無有二，我欲諮問，何故默然？」

> The brahmin Vatsa spoke again: "Gautama, I wish to ask a question. Will you listen to me?" The Tathagata remained silent. A second and a third time, the same thing happened. Vatsa spoke again: "Gautama, for a long time you and I have been close friends. Between you and me there is no difference in our bond. Why do you stay silent when I wish to ask?"

爾時世尊作是思惟：「如是梵志，其性儒雅，純善質直，常為知故而來諮啟，不為惱亂。彼若問者，當隨意答。」佛言：「犢子！善哉，善哉！隨所疑問，吾當答之。」

> At that time, the World-Honored One had this thought: "This brahmin is refined and gentle by nature, honest and straightforward. He always comes to ask about what he wants to know, not to cause trouble. If he asks, I should answer him as he wishes." The Buddha said: "Vaccha, excellent, excellent! Ask whatever you doubt, and I will answer you."

犢子言：「瞿曇！世有善耶？」

> Vatsa said, "Gautama, is there goodness in the world?"

「如是。梵志！」

> "That is so, brahmin."

「有不善耶？」

> "Is there anything unwholesome?"

「如是。梵志！」

> "That is so, brahmin!"

「瞿曇！願為我說，令我得知善、不善法。」

> "Gautama, please teach me, so that I may understand what is wholesome and what is unwholesome."

佛言：「善男子！我能分別廣說其義，今當為汝簡略說之。善男子！欲名不善，解脫欲者，名之為善，瞋恚愚癡亦復如是。殺名不善，不殺名善，乃至邪見亦復如是。善男子！我今為汝已說三種善不善法，及說十種善不善法。若我弟子能作如是分別三種善不善法，乃至十種善不善法，當知是人，能盡貪欲、瞋恚、愚癡、一切諸漏，斷一切有。」

> The Buddha said: "Good man, I could explain this meaning in full and in detail, but now I will explain it for you in brief. Good man, desire is called unwholesome, and freedom from desire is called wholesome. The same applies to anger and ignorance. Killing is called unwholesome, and not killing is called wholesome, and the same applies right up to wrong views. Good man, I have now explained for you the three kinds of wholesome and unwholesome dharmas, and have explained the ten kinds of wholesome and unwholesome dharmas. If my disciples can thus distinguish the three kinds of wholesome and unwholesome dharmas, and even the ten kinds of wholesome and unwholesome dharmas, you should know that such a person can exhaust greed, anger, ignorance, and all taints, and cut off all further existence."

梵志言：「瞿曇！是佛法中頗有一比丘能盡如是貪欲瞋癡、一切諸漏、一切有不？」

> The brahmin said, "Gautama, in the Dharma of the Buddha, is there any monk who can completely exhaust such greed, hatred, and delusion—all the taints, all the forms of existence?"

佛言：「善男子！是佛法中非一二三乃至五百，乃有無量諸比丘等，能盡如是貪欲恚癡、一切諸漏、一切諸有。」

> The Buddha said, "Good man, within this Dharma, it is not just one, two, three, or even five hundred—there are countless monks who are able to completely exhaust such greed, hatred, and delusion, all the taints, and all forms of existence."

「瞿曇！置一比丘，是佛法中頗有一比丘尼能盡如是貪欲瞋癡、一切諸漏、一切有不？」

> "Gautama! Setting aside a single monk—within this Dharma, is there even a single nun who can completely exhaust such greed, hatred, and delusion, all the taints, and all forms of existence?"

佛言：「善男子！是佛法中非一二三乃至五百，乃有無量諸比丘尼，能斷如是貪欲瞋癡、一切諸漏、一切諸有。」

> The Buddha said, "Good man, in this Dharma, it is not just one, two, three, or even five hundred—there are countless nuns who have cut off greed, anger, and delusion, along with all defilements and all forms of existence."

犢子言：「瞿曇！置一比丘、一比丘尼，是佛法中頗有一優婆塞，持戒精勤，梵行清淨，度疑彼岸，斷於疑網不？」

> Vatsa said: "Gautama, setting aside one monk and one nun—is there within the Dharma any layman follower who is diligent in moral discipline, pure in the holy life, who has crossed beyond doubt, and cut through the net of doubt?"

佛言：「善男子！我佛法中非一二三乃至五百，乃有無量諸優婆塞，持戒精勤梵行清淨，斷五下結，得阿那含，度疑彼岸，斷於疑網。」

> The Buddha said, "Good man! In my Dharma, there are not just one, two, three, or even five hundred, but countless lay followers who uphold moral discipline with diligence, live the pure holy life, cut off the five lower fetters, attain the stage of Non-Returning, cross beyond doubt, and sever the net of doubt."

犢子言：「瞿曇！置一比丘、一比丘尼、一優婆塞，是佛法中頗有一優婆夷，持戒精勤梵行清淨度疑彼岸斷疑網不？」

> Dudu said: "Gautama, setting aside one monk, one nun, and one layman—is there in this Dharma even a single laywoman who is morally disciplined, diligent, and pure in the holy life, who has crossed beyond doubt to the far shore and cut through the net of doubt?"

佛言：「善男子！我佛法中非一二三乃至五百，乃有無量諸優婆夷，持戒精勤梵行清淨斷五下結，得阿那含，度疑彼岸，斷於疑網。」

> The Buddha said, "Good man! In my Dharma, there are not just one, two, three, or even five hundred, but countless laywomen who uphold moral discipline with diligence, live a pure and celibate life, sever the five lower fetters, attain the stage of Non-Returner, cross beyond doubt, and cut through the net of uncertainty."

犢子言：「瞿曇！置一比丘、一比丘尼盡一切漏，一優婆塞、一優婆夷持戒精勤梵行清淨斷於疑網。是佛法中頗有優婆塞受五欲樂，心無疑網不？」

> Vatsa said: "Gautama! Setting aside a monk and a nun who have exhausted all defilements, and a layman and a laywoman who uphold moral discipline diligently, live the pure holy life, and have cut through the net of doubt — within this Dharma, are there any laymen who enjoy the pleasures of the five senses yet have no net of doubt in their minds?"

佛言：「善男子！是佛法中，非一二三乃至五百，乃有無量諸優婆塞斷於三結，得須陀洹；薄貪恚癡，得斯陀含。如優婆塞，優婆夷亦如是。」

> The Buddha said: "Good man, within the Dharma, it is not just one, two, three, or even five hundred—there are countless laymen who have broken the three fetters and attained Stream-Entry; who have weakened greed, hatred, and delusion and attained Once-Returning. Just as with laymen, so too with laywomen."

「世尊！我於今者樂說譬喻。」

> "World-Honored One, I would now like to offer a metaphor."

佛言：「善哉！樂說便說。」

> The Buddha said, "Excellent! Say it gladly, then speak."

「世尊！譬如難陀、婆難陀龍王等降大雨，如來法雨亦復如是，平等雨於優婆塞、優婆夷。世尊！若諸外道欲來出家，不審如來幾月試之？」

> "World-Honored One, just as the dragon kings Nanda and Upananda send down great rains, the Tathagata's rain of Dharma is the same, falling equally upon laymen and laywomen. World-Honored One, if followers of other paths wish to come and join the monastic order, how many months does the Tathagata test them for?"

佛言：「善男子！皆四月試，不必一種。」

> The Buddha said, "Good man! All should be tested for four months—it need not be only one kind."

「世尊！若不一種，唯願大慈聽我出家。」

> "World-Honored One, if you agree, I humbly beg you in your great compassion to let me leave home and become a monk."

爾時世尊告憍陳如：「聽是犢子出家受戒。」時憍陳如受佛勅已，立眾僧中為作羯磨，於出家後滿十五日，得須陀洹果。既得果已，復作是念：「若有智慧從學得者，我今已得，堪任見佛。」即往佛所，頭面作禮，修敬已畢，却住一面白佛言：「世尊！諸有智慧從學得者，我今已得。唯願為我重分別說，令我獲得無學智慧。」

> At that time, the World-Honored One said to Kaundinya: "Listen—let this young man of the Vatsa clan go forth and receive the precepts." Then Kaundinya, having received the Buddha's instruction, stood within the assembly of monks and performed the karma ceremony for him. Fifteen days after going forth, he attained the fruit of stream-entry. Having attained the fruit, he thought to himself: "Whatever wisdom is gained through training, I have now gained. I am fit to see the Buddha." So he went to where the Buddha was, bowed with his head at the Buddha's feet, completed his expressions of respect, and stood to one side. He said to the Buddha: "World-Honored One, whatever wisdom is gained through training, I have now gained. I only pray that you will further explain it for me, so that I may obtain the wisdom of one beyond training."

佛言：「善男子！汝勤精進修習二法：一奢摩他、二毘婆舍那。善男子！若有比丘欲得須陀洹果，亦當勤修如是二法。若復欲得斯陀含果、阿那含果、阿羅漢果，亦當修習如是二法。善男子！若有比丘欲得四禪、四無量心、六神通、八背捨、八勝處、無諍智、頂智、畢竟智、四無礙智、金剛三昧盡智、無生智，亦當修習如是二法。善男子！若欲得十住地、無生法忍、無相法忍、不可思議法忍、聖行、梵行、天行、菩薩行、虛空三昧、智印三昧、空無相無作三昧、地三昧、不退三昧、首楞嚴三昧；金剛三昧，阿耨多羅三藐三菩提、佛行，亦當修習如是二法。」犢子聞已，禮拜而出，在娑羅林中修是二法，不久即得阿羅漢果。

> The Buddha said, "Good man! You should diligently practice two things: first, shamatha (calm abiding); second, vipashyana (insight). Good man! If a monk wishes to attain the fruit of stream-entry, he too should diligently practice these two things. If he wishes to attain the fruit of once-returning, the fruit of non-returning, or the fruit of arhatship, he too should practice these two things. Good man! If a monk wishes to attain the four meditative absorptions, the four immeasurable minds, the six supernormal powers, the eight liberationS, the eight spheres of mastery, the wisdom of non-contention, the wisdom of the summit, ultimate wisdom, the four unhindered wisdoms, the vajra-like samadhi, the wisdom of exhaustion, and the wisdom of non-arising, he too should practice these two things. Good man! If one wishes to attain the ten dwelling stages, the acceptance of the non-arising of dharmas, the acceptance of signlessness, the acceptance of the inconceivable, noble conduct, pure conduct, divine conduct, bodhisattva conduct, the samadhi of emptiness, the samadhi of the wisdom seal, the samadhi of emptiness-signlessness-wishlessness, the earth samadhi, the samadhi of non-retrogression, and the shurangama samadhi; the vajra-like samadhi, anuttara-samyak-sambodhi, and buddha conduct — he too should practice these two things." After hearing this, Duzi bowed and left. He practiced these two things in the sala forest, and before long attained the fruit of arhatship.

是時復有無量比丘欲往佛所，犢子見已問言：「大德！欲何所至？」

> At that time, countless monks wanted to go to where the Buddha was. The calf saw them and asked, "Venerable ones, where are you going?"

諸比丘言：「欲往佛所。」

> The monks said, "We wish to go to where the Buddha is."

犢子復言：「諸大德！若至佛所，願為宣啟，犢子梵志修二法已，得無學智，今報佛恩，入般涅槃。」

> Dudu then said, "Venerable ones, when you arrive before the Buddha, please announce this on my behalf: The brahmin Dudu, having cultivated the two dharmas, attained the wisdom of the one beyond training. Now, repaying the Buddha's kindness, he has entered Parinirvana."

時諸比丘至佛所已，白佛言：「世尊！犢子比丘，寄我等語：『世尊！犢子梵志，修習二法得無學智，今報佛恩，入於涅槃。』」

> When the monks had come to the Buddha, they said to him: "World-Honored One, the monk Vatsa asked us to bring you this message: 'World-Honored One, the wanderer Vatsa practiced two things and attained the wisdom of one beyond training. Now, repaying the Buddha's kindness, he has entered Nirvana.'"

佛言：「善男子！犢子梵志得阿羅漢果，汝等可往供養其身。」時諸比丘受佛勅已，還其尸所，大設供養。

> The Buddha said, "Good man! The brahmin calf-child has attained the fruit of arhatship. You should go and make offerings to his body." Then the monks, having received the Buddha's instruction, returned to where the body lay and made great offerings.

納衣梵志復作是言：「瞿曇！如瞿曇所說無量世中作善、不善，未來還得善不善身。是義不然。何以故？如瞿曇說，因煩惱故，獲得是身。若因煩惱獲得身者，身為在先？煩惱在先？若煩惱在先，誰之所作？住在何處？若身在先，云何說言因煩惱得？是故若言煩惱在先，是亦不可；若身在先，是亦不可；若言一時，是亦不可。先、後、一時，義俱不可，是故我說一切諸法皆有自性，不從因緣。

> The naked ascetic Brahmacārin spoke again: "Gautama, you say that after performing good and bad deeds throughout countless lifetimes, one later receives a correspondingly good or bad body. This makes no sense. Why? According to your teaching, the body is obtained because of afflictions. If the body is obtained because of afflictions, which comes first—the body or the afflictions? If the afflictions come first, whose doing are they? Where do they abide? If the body comes first, how can you say it is obtained because of afflictions? Therefore, to say the afflictions come first is untenable; to say the body comes first is also untenable; to say they arise simultaneously is also untenable. Whether before, after, or simultaneous, none of these positions holds. That is why I say all things have their own inherent nature and do not arise from causes and conditions."

「復次瞿曇！堅是地性、濕是水性、熱是火性、動是風性、無所罣礙是虛空性，是五大性非因緣有，若使世間有一法性非因緣有，一切法性亦應如是非因緣有。若有一法從於因緣，何因緣故，五大之性不從因緣？瞿曇！眾生善身及不善身獲得解脫，皆是自性，不從因緣。是故我說一切諸法自性故有，非因緣生。

> "Furthermore, Gautama, solidity is the nature of earth, moisture is the nature of water, heat is the nature of fire, movement is the nature of wind, and being unobstructed is the nature of space. These five great elements have their natures, and they do not arise from causes and conditions. If there were even one thing in the world whose nature did not arise from causes and conditions, then all things should likewise not arise from causes and conditions. But if anything at all comes from causes and conditions, then for what reason do the natures of the five great elements not come from causes and conditions? Gautama, beings who attain a good body or a bad body, and who gain liberation — all of this is their own inherent nature, not something that comes from causes and conditions. Therefore I say that all things exist by their own inherent nature, and are not produced by causes and conditions."

「復次瞿曇！世間之法有定用處。譬如工匠，云如是木任作車輿，如是任作門戶、床机。亦如金師，所可造作，在額上者名之為鬘，在頸下者名之為瓔，在臂上者名之為釧，在指上者名之為環，用處定故名為定性。瞿曇！一切眾生亦復如是，有五道性故，有地獄、餓鬼、畜生、人、天，若如是者，云何說言從於因緣？

> "Furthermore, Gautama, things in the world have fixed functions. For example, a craftsman says that this kind of wood can be used to make a cart or carriage, and that kind can be used to make doors, windows, or furniture. Likewise, a goldsmith can fashion what he makes: what goes on the forehead is called a headband, what goes below the neck is called a necklace, what goes on the arm is called a bracelet, and what goes on the finger is called a ring. Because their functions are fixed, they are called fixed in nature. Gautama, all living beings are like this as well: because they have the nature of the five realms, there are hell beings, hungry ghosts, animals, humans, and gods. If this is so, how can you say it comes from causes and conditions?"

「復次瞿曇！一切眾生其性各異，是故名為一切自性。瞿曇！如龜陸生，自能入水。犢子生已，能自飲乳。魚見鉤餌，自然吞食。毒蛇生已，自然食土。如是等事，誰有教者？如刺生已，自然頭尖，飛鳥毛羽自然色別。世間眾生亦復如是，有利有鈍、有富有貧、有好有醜、有得解脫、有不得解脫，是故當知一切法中各有自性。

> "Furthermore, Gautama, all living beings have their own distinct natures — that is what we call each one's own nature. Gautama, take a turtle born on land — it naturally knows how to enter the water. A newborn calf naturally knows how to drink milk. A fish, seeing a hook and bait, naturally swallows it. A venomous snake, once born, naturally eats dirt. In matters like these, who is there to teach them? A thorn, once grown, is naturally sharp at its tip. Birds' feathers are naturally different in color. Living beings in this world are the same way: some are clever, some are dull; some are rich, some are poor; some are beautiful, some are ugly; some attain liberation, and some do not. Therefore, you should understand that within all things, each has its own inherent nature."

「復次瞿曇！如瞿曇說，貪欲瞋癡從因緣生，如是三毒，因緣五塵，是義不然。何以故？眾生睡時遠離五塵，亦復生於貪欲瞋癡。在胎亦爾，初出胎時未能分別五塵、好醜，亦復生於貪欲瞋癡。諸仙賢聖，處在寂處，無有五塵，亦能生於貪欲瞋癡。亦復有人因於五塵，生於不貪、不瞋、不癡，是故不必從於因緣，生一切法，以自性故。

> "Furthermore, Gautama, you say that greed, anger, and delusion arise from causes and conditions. But that these three poisons arise from the five sense objects as their cause and condition — this is not correct. Why? When sentient beings are asleep, they are far removed from the five sense objects, yet greed, anger, and delusion still arise in them. The same is true in the womb. Even at the moment of birth, before one can distinguish the five sense objects as pleasant or unpleasant, greed, anger, and delusion still arise. The sages and noble ones, dwelling in secluded places with no five sense objects, can also give rise to greed, anger, and delusion. And there are also those who, because of the five sense objects, give rise to non-greed, non-anger, and non-delusion. Therefore, it does not necessarily follow that all things arise from causes and conditions, for they exist by their own inherent nature.

「復次瞿曇！我見世人五根不具，多饒財寶，得大自在。有根具足，貧窮下賤，不得自在，為人僕使。若有因緣，何故如是？是故諸法各有自性，不由因緣。瞿曇！世間小兒，亦復未能分別五塵，或笑、或啼，笑時知喜，啼時知愁，是故當知一切諸法各有自性。復次瞿曇！世法有二：一者有、二者無。有即虛空，無即兔角。如是二法，一是有故不從因緣，二是無故亦非因緣，是故諸法有自性故，不從因緣。」

> "Furthermore, Gautama, I see people in the world who are lacking in their five faculties, yet they possess abundant wealth and enjoy great freedom. Others have all their faculties intact, yet they are poor, lowly, and without freedom, serving others as slaves. If everything depended on causes and conditions, why would this be so? Therefore, all things each have their own inherent nature, and do not arise from causes and conditions. Gautama, even small children in the world cannot yet distinguish the five sense objects, yet they laugh or cry. When they laugh, we know they are happy; when they cry, we know they are sad. Therefore, we should understand that all things each have their own inherent nature. Furthermore, Gautama, worldly phenomena are of two kinds: one is existence, and the other is non-existence. Existence is like space; non-existence is like a rabbit's horn. These two kinds of phenomena—one exists, and therefore does not come from causes and conditions; the other is non-existent, and therefore is also not a product of causes and conditions. Therefore, because all things have their own inherent nature, they do not arise from causes and conditions."

佛言：「善男子！如汝所言，如五大性，一切諸法亦應如是，是義不然。何以故？善男子！汝法中以五大是常，何因緣故一切諸法悉不是常？若世間物是無常者，是五大性，何因緣故不是無常？若五大常，世間之物亦應是常。是故汝說五大之性，有自性故不從因緣，令一切法同五大者，無有是處。

> The Buddha said: "Good man, you say that just as the five great elements have their own nature, all things should be the same way. But this is not correct. Why not? Good man, in your teaching you hold that the five great elements are permanent. For what reason then are all things not permanent? If worldly things are impermanent, why should the five great elements not also be impermanent? If the five great elements are permanent, then worldly things should also be permanent. Therefore, your claim that the five great elements have their own nature and do not arise from causes and conditions, and that all things are the same as the five great elements—this is impossible."

「善男子！汝言用處定故有自性者，是義不然。何以故？皆從因緣得名字故。若從因得名，亦從因得義。云何名為從因得名？如在額上名之為鬘、在頸名瓔、在臂名釧、在車名輪，火在草木，名草木火。善男子！樹初生時，無箭矟性，從因緣故，工造為箭，從因緣故，工造為矟，是故不應說一切法有自性也。善男子！汝言如龜陸生，性自入水。犢子生已，性能飲乳。是義不然。何以故？若言入水非因緣者，俱非因緣，何不入火？犢子生已，性能𠲿乳，不從因緣者，俱非因緣，何不𠲿角？善男子！若言諸法悉有自性，不須教習，無有增長，是義不然。何以故？今見有教，緣教增長，是故當知無有自性。善男子！若一切法有自性者，諸婆羅門一切不應為清淨身殺羊祠祀，若為身祠，是故當知無有自性。

> "Good sir, when you say that because the functions \[of things\] are fixed, they must have inherent nature—this is not correct. Why? Because all things receive their names based on causes and conditions. If names come from causes, then meanings also come from causes. What does it mean to receive a name from a cause? For example, when worn on the forehead it is called a garland, on the neck a necklace, on the arm a bracelet, on a chariot a wheel; fire in grass and trees is called grass-fire and tree-fire. Good sir, when a tree first grows, it has no nature of being an arrow or a spear. Because of causes and conditions, craftsmen make it into an arrow; because of causes and conditions, craftsmen make it into a spear. Therefore, one should not say that all things have inherent nature. Good sir, you say that just as a turtle born on land naturally enters water, and a newborn calf naturally knows how to drink milk—this is not correct. Why? If entering water is not due to causes and conditions, then since neither \[entering water nor entering fire\] is due to causes and conditions, why does it not enter fire? If a newborn calf can naturally suckle milk without causes and conditions, then since neither \[suckling milk nor suckling horns\] is due to causes and conditions, why does it not suckle horns? Good sir, if you say that all things have inherent nature and need no teaching or practice, and there is no growth—this is not correct. Why? We now see that there is teaching, and through teaching there is growth. Therefore, you should know that there is no inherent nature. Good sir, if all things had inherent nature, then all Brahmins should not kill sheep and offer sacrifices to purify their bodies. If they do sacrifice for their bodies, then you should know there is no inherent nature."

「善男子！世間語法凡有三種：一者欲作、二者作時、三者作已。若一切法有自性者，何故世中有是三語？有三語故，故知一切無有自性。善男子！若言諸法有自性者，當知諸法各有定性，若有定性，甘蔗一物，何緣作漿、作蜜石、蜜酒、苦酒等？若有一性，何緣乃出如是等味？若一物中出如是等，當知諸法不得一定，各有一性。善男子！若一切法有定性者，聖人何故飲甘蔗漿、石蜜、黑蜜，酒時不飲，後為苦酒復還得飲，是故當知無有定性。若無定性，云何不因因緣而有？善男子！汝說一切法有自性者，云何說喻？若有喻者，當知諸法無有自性。若有自性，當知無喻。世間智者皆說譬喻，當知諸法無有自性、無有一性。

> Good man, in the world's conventional language there are three phases: first, intending to act; second, acting; and third, having acted. If all things had a fixed, inherent nature of their own, why would the world have these three phases of speech? Because there are these three phases of speech, we know that all things lack any inherent nature. Good man, if you claim that all things have an inherent nature, then each thing would have a fixed, unchanging character. If that were so, why is it that from the single substance of sugarcane come juice, rock sugar, honey, wine, and bitter vinegar? If it had only one fixed nature, how could such different flavors arise? If a single substance can produce all these, then you should know that things do not have one fixed, unchanging nature. Good man, if all things had a fixed nature, why would sages drink sugarcane juice, rock sugar, and dark honey, but refrain from drinking them when they become wine, and then drink them again once they turn to vinegar? Therefore you should know there is no fixed nature. And if there is no fixed nature, how could things not arise dependent on causes and conditions? Good man, you say all things have an inherent nature—then why do you use analogies? If analogies are used, you should know that all things have no inherent nature. If they had an inherent nature, no analogy would be needed. Since all wise people in the world use analogies, you should know that all things have no inherent nature and no single fixed character.

「善男子！汝言身為在先、煩惱在先者，是義不然。何以故？若我當說身在先者，汝可難言，汝亦同我身不在先，何因緣故而作是難？善男子！一切眾生身及煩惱俱無先、後，一時而有，雖一時有，要因煩惱而得有身，終不因身有煩惱也。汝意若謂如人二眼，一時而得，不相因待，左不因右，右不因左；煩惱及身，亦如是者。是義不然。何以故？善男子！世間眼見炷之與明，雖復一時，明要因炷，終不因明而有炷也。

> "Good man, when you say that the body comes first and the afflictions come first — that idea is not correct. Why not? If I were to say that the body comes first, you could challenge me, saying that you too agree with me that the body does not come first — so on what grounds would you raise that challenge? Good man, for all living beings, the body and the afflictions are neither first nor last — they arise at the same time. But even though they arise at the same time, it is always because of the afflictions that one comes to have a body; it is never because of the body that afflictions exist. If you think it is like a person's two eyes, which arise at the same time and do not depend on one another — the left not depending on the right, the right not depending on the left — and that afflictions and the body are the same way, that idea is not correct. Why not? Good man, in the world we can see a lamp wick and its flame: though they exist at the same time, the flame necessarily depends on the wick; the wick never comes to exist because of the flame."

「善男子！汝意若謂身不在先，故知無因，是義不然。何以故？若以身先無因緣故名為無者，汝不應說，一切諸法皆有因緣。若言不見故不說者，今見瓶等從因緣出，何故不說如瓶，身先因緣亦復如是？善男子！若見、不見一切諸法，皆從因緣，無有自性。善男子！若言一切法悉有自性，無因緣者，汝何因緣說於五大？是五大性即是因緣。善男子！五大因緣雖復如是，亦不應說諸法皆同五大因緣。如世人說一切出家精勤持戒，旃陀羅等亦應如是精勤持戒。

> "Good man, if you think that because the body did not exist beforehand, it therefore arises without cause, that idea is incorrect. Why? If you say the body is 'without' because it had no prior causes and conditions, then you should not claim that all things arise from causes and conditions. If you say you don't speak of it because you don't see it, then since we now see that things like a vase arise from causes and conditions, why not say the same of the body's prior causes and conditions? Good man, whether seen or unseen, all things arise from causes and conditions and have no independent nature. Good man, if you claim all things have their own independent nature and arise without causes and conditions, then on what basis do you speak of the five great elements? The very nature of the five great elements is causes and conditions. Good man, although the causes and conditions of the five great elements are like this, you should not claim that all things are the same as the causes and conditions of the five great elements. It is like when people say that all renunciants are diligent in moral discipline—then outcastes and the like should also be diligent in moral discipline in the same way."

「善男子！汝言五大有定堅性，我觀是性轉故不定。善男子！酥䗶胡膠，於汝法中名之為地，是地不定，或同於水，或同於地，故不得說自性故堅。善男子！白鑞鉛錫、銅鐵金銀，於汝法中名之為火，是火四性，流時水性，動時風性，熱時火性，堅時地性，云何說言定名火性？善男子！水性名流，若水凍時，不名為地，故名水者，何因緣故，波動之時不名為風？若動不名風，凍時亦應不名為水，若是二義從因緣者，何故說言一切諸法不從因緣？

> Good man, you say the five great elements have fixed and solid natures. But when I examine these natures, I see they shift and are not fixed. Good man, butter, wax, and pine resin—in your teaching they are called earth. But this earth is not fixed. It may behave like water, or it may behave like earth. So you cannot say that earth is solid by its own fixed nature. Good man, white pewter, lead, tin, copper, iron, gold, and silver—in your teaching they are called fire. But this fire has four natures. When it flows, it has the nature of water. When it moves, it has the nature of wind. When it is hot, it has the nature of fire. When it is solid, it has the nature of earth. How can you say that fire has a fixed nature? Good man, the nature of water is to flow. But when water freezes, it is not called earth. So if it is still called water, why is it not called wind when it ripples and moves? If movement does not make it wind, then freezing should also not make it water. If these two meanings depend on causes and conditions, why do you say that all things do not arise from causes and conditions?

「善男子！若言五根性能見、聞、覺、知、觸故，皆是自性不從因緣，是義不然。何以故？善男子！自性之性性不可轉，若言眼性見者常應能見，不應有見、有不見時，是故當知從因緣見，非無因緣。善男子！汝言非因五塵生貪解脫，是義不然。何以故？善男子！生貪解脫，雖復不同五塵因緣，惡覺觀故則生貪欲，善覺觀故則得解脫。善男子！內因緣故生貪解脫，外因緣故則能增長。是故汝言一切諸法各有自性，不因五塵生貪解脫，無有是處。

> "Good man, if you claim that the five senses—sight, hearing, sensation, cognition, and touch—all function by their own inherent nature and do not arise from causes and conditions, this is not correct. Why not? Good man, the nature of an inherent nature cannot be changed. If the eye's nature were to see by itself, it should always be able to see, and there should never be times when it sees and times when it does not. Therefore, you should know that seeing arises from causes and conditions, not without them. Good man, when you say that greed and liberation do not arise from the five sensory objects, this is not correct. Why not? Good man, although the arising of greed and the attainment of liberation are not the same as the causes and conditions of the five sensory objects, it is through unwholesome attention and observation that greedy desire arises, and through wholesome attention and observation that liberation is attained. Good man, because of inner causes and conditions, greed and liberation arise; because of outer causes and conditions, they can grow. Therefore, your claim that all things each have their own inherent nature, and that greed and liberation do not arise from the five sensory objects—this has no basis in truth."

「善男子！汝言具足諸根乏於財物不得自在，諸根殘缺多饒財寶得大自在，因此以明有自性故，不從因緣者。是義不然。何以故？善男子！眾生從業而有果報，如是果報則有三種：一者現報、二者生報、三者後報。貧窮、巨富，根具、不具，是業各異，若有自性具諸根者，應饒財寶，饒財寶者應具諸根。今則不爾，是故定知無有自性，皆從因緣。如汝所言，世間小兒未能分別五塵因緣，亦啼亦笑，是故一切有自性者，是義不然。何以故？若自性者，笑應常笑、啼應常啼，不應一笑、一啼。若一笑一啼當知一切悉從因緣，是故不應說一切法有自性故，不從因緣。」

> "Good man, you claim that having complete faculties but lacking wealth means lack of autonomy, while having incomplete faculties but abundant wealth and treasures means great autonomy — and from this you conclude that things have inherent nature and do not arise from causes and conditions. This reasoning is incorrect. Why? Good man, beings receive their karmic results based on their actions, and such results are of three kinds: first, results in this life; second, results in the next life; third, results in lives after that. Poverty and great wealth, complete faculties and incomplete faculties — these come from different karma. If it were inherent nature that determined having complete faculties, then such a person should have abundant wealth; and one with abundant wealth should have complete faculties. But this is not the case. Therefore we can definitively know that there is no inherent nature — everything arises from causes and conditions. As for what you said — that a small child in the world, unable to yet distinguish the five sense objects and their causes, still both cries and laughs, and therefore everything must have inherent nature — this reasoning is incorrect. Why? If things had inherent nature, then one who laughs should always laugh, and one who cries should always cry — there should not be laughing at one moment and crying at another. Since there is sometimes laughing and sometimes crying, we should know that everything arises entirely from causes and conditions. Therefore, one should not say that all things have inherent nature and thus do not arise from causes and conditions."

梵志言：「世尊！若一切法從因緣有，如是身者從何因緣？」

> The Brahmin said, "World-Honored One, if all things arise from causes and conditions, what causes and conditions does this body arise from?"

佛言：「善男子！是身因緣，煩惱與業。」

> The Buddha said, "Good man, this body arises from causes and conditions—namely, afflictions and karma."

梵志言：「世尊！如其是身從煩惱業，是煩惱業，可斷不耶？」

> The brahmin asked, "World-Honored One, if this body comes from afflictions and karma, can those afflictions and karma be cut off?"

佛言：「如是，如是。」

> The Buddha said, "That is so, that is so."

梵志復言：「世尊！唯願為我分別解說，令我聞已，不移是處悉得斷之。」

> The brahmin again said: "World-Honored One, please explain this to me, so that after hearing it, I may cut off all of this without ever moving from where I stand."

佛言：「善男子！若知二邊，中間無礙，是人則能斷煩惱業。」

> The Buddha said, "Good man, if you understand the two extremes, then the middle is unobstructed. Such a person can cut off the karma of afflictions."

「世尊！我已知解，得正法眼。」

> "World-Honored One, I have now understood and attained the eye of the true Dharma."

佛言：「汝云何知？」

> The Buddha asked, "How do you understand this?"

「世尊！二邊即色及色解脫，中間即是八正道也。受想行識亦復如是。」

> "World-Honored One! The two extremes are form and the liberation from form, and the middle way is the Eightfold Path. The same applies to feeling, perception, mental formations, and consciousness."

佛言：「善哉，善哉！善男子！善知二邊，斷煩惱業。」

> The Buddha said, "Excellent, excellent! Good man! You truly understand the two extremes and have cut off the karma of affliction."

「世尊！唯願聽我出家受戒。」

> "World-Honored One, please allow me to leave home and receive the precepts."

佛言：「善來比丘。」即時斷除三界煩惱，得阿羅漢果。

> The Buddha said, "Welcome, monk." Instantly, he cut off all the afflictions of the three realms and attained the fruit of Arhatship.

爾時復有一婆羅門名曰弘廣，復作是言：「瞿曇！知我今所念不？」

> At that time, there was also a brahmin named Hongguang, who spoke again: "Gautama, do you know what I am thinking right now?"

佛言：「善男子！涅槃是常，有為無常，曲即邪見，直即聖道。」

> The Buddha said, "Good man! Nirvana is permanent, while conditioned things are impermanent. Crookedness means wrong views; straightness means the noble path."

婆羅門言：「瞿曇！何因緣故作如是說？」

> The brahmin said, "Gautama, for what reason do you say this?"

「善男子！汝意每謂乞食是常，別請無常，曲是戶鑰，直是帝幢。是故我說涅槃是常，有為無常，曲謂邪見，直謂八正，非如汝先所思惟也。」

> "Good man, you have always thought that begging for food is the norm, while special invitation is impermanent; that the crooked is the household key, and the straight is the royal banner. That is why I teach that Nirvana is permanent and that conditioned things are impermanent; that the crooked refers to wrong views, and the straight refers to the Noble Eightfold Path. It is not as you have previously conceived it to be."

婆羅門言：「瞿曇實知我心，是八正道，悉令眾生得盡滅不？」

> The brahmin said, "Gautama truly knows my mind. Does the Eightfold Path lead all beings to complete cessation?"

爾時世尊默然不答。婆羅門言：「瞿曇！已知我心，我今所問，何故默然而不見答？」

> At that moment, the World-Honored One remained silent and gave no answer. The brahmin said, "Gautama, you already know my mind. Why do you stay silent and give no answer to what I have asked?"

時憍陳如即作是言：「大婆羅門！若有問世有邊、無邊，如來常爾默然不答。八聖是直，涅槃是常，若修八聖即得滅盡，若不修習則不能得。大婆羅門！譬如大城，其城四壁，都無孔竅，唯有一門。其守門者聰明有智能善分別，可放則放，可遮則遮，雖不能知出入多少，定知一切有入出者皆由此門。善男子！如來亦爾，城喻涅槃，門喻八正，守門之人喻於如來。善男子！如來今者雖不答汝盡與不盡，其有盡者，要當修習是八正道。」

> Then Kauṇḍinya said: "Great brahmin, if someone asks whether the world has an end or has no end, the Tathāgata always remains silent and does not answer. The Eightfold Path is straight, and Nirvana is eternal. If one cultivates the Eightfold Path, one attains the cessation of suffering; if one does not cultivate it, one cannot attain it. Great brahmin, suppose there is a great city whose four walls have no holes or openings at all, only a single gate. The gatekeeper is clever and wise, able to discern well, letting through those who may pass and stopping those who should be stopped. Though he cannot know how many enter and leave, he knows for certain that all who enter and leave must pass through this gate. Good man, the Tathāgata is like this. The city represents Nirvana, the gate represents the Eightfold Path, and the gatekeeper represents the Tathāgata. Good man, though the Tathāgata does not now answer you whether there is an end or no end, those who reach the end must cultivate this Eightfold Path."

婆羅門言：「善哉，善哉！大德憍陳如！如來善能說微妙法，我今實欲知城知道，自作守門。」

> The brahmin said, "Excellent, excellent! Venerable Kaundinya! The Tathagata truly knows how to teach the subtle Dharma. I now genuinely wish to know the city and know the path, and to guard the gate myself."

憍陳如言：「善哉，善哉！汝婆羅門能發無上廣大之心。」

> Kaundinya said, "Excellent, excellent! You, a brahmin, have been able to arouse the supreme and vast mind."

佛言：「止，止！憍陳如！是婆羅門非適今日發是心也。憍陳如！乃往過去過無量劫有佛世尊，名普光明如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，是人先已於彼佛所發阿耨多羅三藐三菩提心，此賢劫中當得作佛，久已通達了知法相，為眾生故現處外道，示無所知。以是因緣，汝憍陳如不應讚言，善哉，善哉，汝今能發如是大心。」

> The Buddha said, "Stop, stop, Kaundinya! It is not only today that this brahmin has aroused this intention. Kaundinya, in the past, countless kalpas ago, there was a Buddha, a World-Honored One, named Universal Light Tathagata, Worthy of Offerings, Perfectly Enlightened, Perfect in Wisdom and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Beings, Teacher of Gods and Humans, Buddha, World-Honored One. This person had already aroused the intention for supreme, perfect enlightenment in the presence of that Buddha. In this present auspicious kalpa, he will attain Buddhahood. He has long since thoroughly understood the true nature of all phenomena. For the sake of sentient beings, he manifests as an outsider, appearing to know nothing. For this reason, Kaundinya, you should not praise him by saying, 'Excellent, excellent! You are now able to arouse such a great intention.'"

爾時世尊知已即告憍陳如言：「阿難比丘今為所在？」

> At that time, the World-Honored One knew, and immediately said to Kaundinya, "Where is the monk Ananda now?"

憍陳如言：「世尊！阿難比丘在娑羅林外，去此大會十二由旬，而為六萬四千億魔之所嬈亂。是諸魔眾悉自變身為如來像，或有宣說一切諸法從因緣生、或有說言一切諸法不從因生，或有說言一切因緣皆是常法、從緣生者悉是無常，或有說言五陰是實、或說虛假入界亦爾，或有說言有十二因緣、或有說言正有四緣，或說諸法如幻如化如熱時焰，或有說言因聞得法、或有說言因思得法、或有說言因修得法，或復有說不淨觀法、或復有說出息入息、或復有說四念處觀、或復有說三種觀義七種方便、或復有說煖法頂法忍法世間第一法學無學地菩薩初住乃至十住，或有說空無相無作，或復有說修多羅、祇夜、毘伽羅、那伽陀、憂陀那、尼陀那、阿波陀那、伊帝目多伽、闍陀伽、毘佛略、阿浮陀達摩、優波提舍、或說四念處、四正勤、四如意足、五根、五力、七覺分、八聖道，或說內空、外空、內外空、有為空、無為空、無始空、性空、遠離空、散空、自相空、無相空、陰空、入空、界空、善空、不善空、無記空、菩提空、道空、涅槃空、行空、得空、第一義空、空空、大空，或有示現神通變化身出水火、或身上出水身下出火、身下出水身上出火、左脇在下右脇出水、右脇在下左脇出水、一脇震雷一脇降雨，或有示現諸佛世界、或復示現菩薩初生行至七步、處在深宮受五欲時、初始出家修苦行時、往菩提樹坐三昧時、壞魔軍眾轉法輪時、示大神通入涅槃時。世尊！阿難比丘見是事已，作是念言：『如是神變，昔來未見，誰之所作？將非世尊釋迦作耶？』欲起欲語都不從意，阿難比丘入魔羂故，復作是念：『諸佛所說各各不同，我於今者當受誰語？』世尊！阿難今者極受大苦，雖念如來，無能救者，以是因緣，不來至此大眾之中。」

> Kauṇḍinya said: "World-Honored One, the monk Ananda is outside the Salo Forest, twelve yojanas from this great assembly, and has been disturbed and confused by sixty-four billion demons. All these demon hordes transformed their own bodies into the likeness of the Tathagata. Some proclaimed that all dharmas arise from causes and conditions; some said that all dharmas do not arise from causes; some said that all causes and conditions are permanent, and whatever arises from conditions is impermanent; some said the five aggregates are real, others that they are false—and likewise for the sense bases and elements; some spoke of the twelve links of dependent origination, others said there are exactly four conditions; some said all dharmas are like illusions, like conjurations, like a mirage; some said one attains the Dharma by hearing, others by reflection, others by cultivation; some taught the contemplation of impurity, others taught mindfulness of breathing in and out, others taught the four foundations of mindfulness, others taught the three kinds of contemplation and seven kinds of skillful means; some spoke of the warmth stage, the summit stage, the stage of patience, the supreme worldly stage, the stages of learning and no-more-learning, the bodhisattva's first abode up to the tenth abode; some spoke of emptiness, signlessness, and wishlessness; some recited sutras, geyas, vyakaranas, nagakathas, udanas, nidanas, avadanas, itivrittakas, jatakas, vaipulyas, adbhuta-dharmas, and upadeshas; some taught the four foundations of mindfulness, the four right efforts, the four bases of supernatural power, the five faculties, the five powers, the seven factors of enlightenment, and the noble eightfold path; some taught inner emptiness, outer emptiness, inner-and-outer emptiness, conditioned emptiness, unconditioned emptiness, beginningless emptiness, emptiness of nature, emptiness of detachment, emptiness of dispersion, emptiness of own-marks, emptiness of signlessness, emptiness of the aggregates, emptiness of the sense bases, emptiness of the elements, emptiness of the wholesome, emptiness of the unwholesome, emptiness of the neutral, emptiness of enlightenment, emptiness of the path, emptiness of nirvana, emptiness of formations, emptiness of attainment, emptiness of ultimate meaning, emptiness of emptiness, and great emptiness. Some displayed supernatural transformations, emitting water and fire from their bodies—water from above and fire from below, fire from above and water from below, water from the left side while lying on the right, water from the right side while lying on the left, thunder from one side and rain from the other. Some displayed the buddha-worlds, or showed the bodhisattva's birth and taking seven steps, his time in the deep palace enjoying the five desires, his initial renunciation and practice of austerities, his going to the bodhi tree and sitting in meditative absorption, his defeating the demon armies and turning the wheel of Dharma, and his displaying great supernatural powers and entering nirvana. World-Honored One, when the monk Ananda saw these things, he thought: 'Such miraculous transformations I have never seen before. Who has done this? Could it not be the World-Honored One Shakyamuni who has done it?' He wished to rise and wished to speak, but his mind would not obey. Because the monk Ananda had entered the demon's snare, he further thought: 'The Buddhas teach differently from one another. Whose words should I now accept?' World-Honored One, Ananda is now suffering greatly. Though he thinks of the Tathagata, no one can rescue him. For this reason, he has not come into this assembly."

爾時文殊師利菩薩摩訶薩白佛言：「世尊！此大眾中有諸菩薩，已於一生發阿耨多羅三藐三菩提心至無量生發菩提心，已能供養無量諸佛，其心堅固，具足修行檀波羅蜜乃至般若波羅蜜，成就功德，久已親近無量諸佛，淨修梵行，得不退轉菩提之心，得不退忍，不退轉持，得如法忍，首楞嚴等無量三昧，如是等輩，聞大乘經終不生疑，善能分別宣說三寶同一性相，常住不變，聞不思議不生驚怪，聞種種空心不怖懅，了了通達一切法性，能持一切十二部經廣解其義，亦能受持無量諸佛十二部經，何憂不能受持如是大涅槃典？何因緣故，問憍陳如阿難所在？」

> At that time, the Bodhisattva Mahāsattva Mañjuśrī spoke to the Buddha: "World-Honored One, among this great assembly there are Bodhisattvas who first aroused the aspiration for unsurpassed, perfect enlightenment in a single lifetime, and others who have aroused the bodhi-mind over immeasurable lifetimes. They have already been able to make offerings to countless Buddhas. Their minds are firm and solid. They have fully practiced the perfection of giving up to the perfection of wisdom. They have perfected merit. They have long drawn near to countless Buddhas and purely cultivated the holy life. They have attained the mind of irreversible enlightenment, attained the irreversible patience, the irreversible retention, attained the patience of conformity with the Dharma, and countless samādhis such as the Śūraṅgama. People such as these, upon hearing the Mahāyāna scriptures, never give rise to doubt. They are well able to distinguish and proclaim that the Three Jewels share one essential nature and mark, permanently abiding and unchanging. Upon hearing the inconceivable, they do not give rise to astonishment. Upon hearing various teachings on emptiness, their minds are not frightened. They clearly comprehend the nature of all dharmas. They can uphold all twelve divisions of the scriptures and extensively understand their meaning. They can also receive and uphold the twelve divisions of the scriptures of countless Buddhas. Why would there be concern that they cannot receive and uphold such a great Nirvāṇa scripture? For what reason do you ask where Kauṇḍinya and Ānanda are?"

爾時世尊告文殊師利：「諦聽，諦聽，善男子！我成佛已，過二十年住王舍城，爾時我告諸比丘言：『諸比丘！今此眾中誰能為我受持如來十二部經，供給左右所須之事，亦使不失自身善利？』時憍陳如在彼眾中來白我言：『我能受持十二部經，供給左右，不失所作自利益事。』我言：『憍陳如！汝已朽邁，當須使人，云何方欲為我給使？』時舍利弗復作是言：『我能受持佛一切語，供給所須，不失所作自利益事。』我言：『舍利弗！汝已朽邁，當須使人，云何方欲為我給使？』乃至五百諸阿羅漢皆亦如是，佛悉不受。爾時目連在大眾中作是思惟：『如來今者，不受五百比丘給使，佛意為欲令誰作耶？』思惟是已，即便入定，見如來心在阿難許，如日初出，光照西壁。見是事已，即從定起，語憍陳如：『大德！我觀如來欲令阿難給事左右。』爾時憍陳如與五百阿羅漢，往阿難所，作如是言：『阿難！汝今當為如來給使，請受是事。』阿難言：『諸大德！我實不堪給事如來。何以故？如來尊重，如師子王、如龍、如火，我今穢弱，云何能辦？』諸比丘言：『阿難！汝受我語，給事如來，得大利益。』第二、第三亦復如是。阿難言：『諸大德！我亦不求大利益事，實不堪任奉給左右。』時目犍連復作是言：『阿難！汝今未知。』阿難言：『大德！唯願說之。』目犍連言：『如來先日僧中求使，五百羅漢皆求為之，如來不聽。我即入定，見如來意欲令汝為，汝今云何反更不受？』阿難聞已，合掌長跪，作如是言：『諸大德！若有是事，如來世尊與我三願，當順僧命，給事左右。』目犍連言：『何等三願？』阿難言：『一者如來設以故衣賜我，聽我不受。二者如來設受檀越別請，聽我不往。三者聽我出入，無有時節。如是三事，佛若聽者，當順僧命，奉給如來。』時憍陳如五百比丘，還來我所作，如是言：『我等已勸阿難比丘，唯求三願，若佛聽者，當順僧命。』文殊師利！我於爾時讚阿難言：『善哉，善哉！阿難比丘！具足智慧，預見譏嫌。何以故？當有人言汝為衣食奉給如來，是故先求不受故衣、不隨別請。憍陳如！阿難比丘具足智慧，入出有時，即不能得廣作利益四部之眾，是故求欲出入無時。憍陳如！我為阿難開是三事，隨其意願。』時目犍連還阿難所，語阿難言：『吾已為汝啟請三事，如來大慈皆已聽許。』阿難言：『大德！若佛聽者，請往給侍。』

> At that time, the World-Honored One addressed Manjushri: "Listen carefully, listen carefully, good man. Twenty years after I attained Buddhahood, while dwelling in Rajagriha, I told the monks: 'Monks, who among this assembly can receive and uphold the Tathagata's twelve divisions of scripture, attend to his daily needs, and still not lose their own benefit?' Then Kaundinya rose in that assembly and said to me: 'I can receive and uphold the twelve divisions of scripture, attend to your needs, and not lose my own benefit.' I said: 'Kaundinya, you are already aged and need someone to attend to you—how can you attend to me?' Then Shariputra also said: 'I can receive and uphold all the Buddha's words, attend to your needs, and not lose my own benefit.' I said: 'Shariputra, you are already aged and need someone to attend to you—how can you attend to me?' And so it went with all five hundred arhats—the Buddha accepted none of them. Then Maudgalyayana in the great assembly thought: 'The Tathagata has not accepted the service of five hundred monks. Whom does the Buddha intend for this task?' Having thought this, he entered concentration and saw that the Tathagata's mind was directed toward Ananda, like the morning sun shining on the western wall. Seeing this, he rose from concentration and said to Kaundinya: 'Venerable one, I see that the Tathagata wishes Ananda to attend to his needs.' Then Kaundinya and the five hundred arhats went to Ananda and said: 'Ananda, you should now attend to the Tathagata. Please accept this task.' Ananda said: 'Venerable ones, I am truly not capable of attending to the Tathagata. Why? The Tathagata is as majestic as a lion king, as a dragon, as fire. I am defiled and weak—how could I manage?' The monks said: 'Ananda, accept our words and attend to the Tathagata—you will gain great benefit.' A second and third time they said the same. Ananda said: 'Venerable ones, I do not seek great benefit. I am truly not capable of attending to his needs.' Then Maudgalyayana said: 'Ananda, you do not yet understand.' Ananda said: 'Venerable one, please explain.' Maudgalyayana said: 'The Tathagata previously sought an attendant among the sangha. Five hundred arhats all offered to serve, but the Tathagata did not accept. I entered concentration and saw that the Tathagata's mind was directed toward you. How can you now refuse?' Hearing this, Ananda joined his palms, knelt, and said: 'Venerable ones, if this is so, and if the World-Honored One grants me three wishes, I will follow the sangha's command and attend to his needs.' Maudgalyayana said: 'What three wishes?' Ananda said: 'First, if the Tathagata gives me worn-out robes, let me not accept them. Second, if the Tathagata is invited by a donor separately, let me not go. Third, let me come and go without fixed times. If the Buddha grants these three things, I will follow the sangha's command and attend to the Tathagata.' Then Kaundinya and the five hundred monks returned to me and said: 'We have persuaded Ananda. He asks only three wishes. If the Buddha grants them, he will follow the sangha's command.' Manjushri, I then praised Ananda: 'Excellent, excellent! Ananda possesses complete wisdom and foresees criticism. Why? Some would say you serve the Tathagata for food and clothing—therefore he first asked not to accept worn-out robes and not to accompany separate invitations. Kaundinya, Ananda possesses complete wisdom. If he had fixed times for coming and going, he could not broadly benefit the four assemblies—therefore he asked to come and go without fixed times. Kaundinya, I granted Ananda these three things according to his wishes.' Then Maudgalyayana returned to Ananda and said: 'I have requested the three things for you, and the Tathagata in his great compassion has granted them all.' Ananda said: 'Venerable one, if the Buddha grants them, I will go and attend to him.'

「文殊師利！阿難事我二十餘年，具足八種不可思議。何等為八？一者事我已來二十餘年初不隨我受別請食。二者事我已來初不受我陳故衣服。三者自事我來至我所時終不非時。四者自事我來，具足煩惱，隨我入出諸王剎利、豪貴大姓，見諸女人及天、龍女，不生欲心。五者自事我來，持我所說十二部經一經於耳曾不再問，如寫瓶水置之一瓶，唯除一問。善男子！琉璃太子殺諸釋氏，壞迦毘羅城，阿難爾時心懷愁惱，發聲大哭，來至我所，作如是言：『我與如來俱生此城同一釋種，云何如來光顏如常，我則憔悴？』我時答言：『阿難！我修空定，故不同汝。』過三年已，還來問我：『世尊！我往於彼迦毘羅城，曾聞如來修空三昧，是事虛實。』我言：『阿難！如是，如是，如汝所說。』六者自事我來，雖未獲得知他心智，常知如來所入諸定。七者自事我來，未得願智，而能了知如是眾生到如來所，現在能得四沙門果、有後得者、有得人身、有得天身。八者自事我來，如來所有祕密之言悉能了知。善男子！阿難比丘具足如是八不思議，是故我稱阿難比丘為多聞藏。善男子！阿難比丘具足八法，能具足持十二部經。何等為八？一者信根堅固、二者其心質直、三者身無病苦、四者常勤精進、五者具足念心、六者心無憍慢、七者成就定慧、八者具足從聞生智。文殊師利！毘婆尸佛侍者弟子名阿叔迦，亦復具足如是八法。尸棄如來侍者弟子名差摩迦羅，毘舍浮佛侍者弟子名優波扇陀，迦羅鳩村馱佛侍者弟子名曰跋提，迦那含牟尼佛侍者弟子名曰蘇坻，迦葉佛侍者弟子名葉婆蜜多，皆亦具足如是八法。我今阿難亦復如是具足八法，是故我稱阿難比丘為多聞藏。善男子！如汝所說，此大眾中雖有無量無邊菩薩，是諸菩薩皆有重任，所謂大慈大悲。如是慈悲之因緣故，各各怱務調伏眷屬莊嚴自身。以是因緣，我涅槃後不能宣通十二部經。若有菩薩或時能說，人不信受。文殊師利！阿難比丘是吾之弟，給事我來二十餘年，所可聞法具足受持，喻如寫水置之一器，是故我今顧問，阿難為何所在？欲令受持是涅槃經。善男子！我涅槃後阿難比丘所未聞者，弘廣菩薩當能流布，阿難所聞自能宣通。文殊師利！阿難比丘今在他處，去此會外十二由延，而為六萬四千億魔之所惱亂，汝可往彼發大聲言：『一切諸魔，諦聽，諦聽。如來今說大陀羅尼，一切天、龍、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人與非人，山神、樹神、河神、海神、舍宅等神，聞是持名，無不恭敬受持之者。是陀羅尼十恒河沙諸佛世尊所共宣說，能轉女身，自識宿命。若受五事：一者梵行、二者斷肉、三者斷酒、四者斷辛、五者樂在寂靜，受五事已，至心信受、讀誦書寫是陀羅尼，當知是人即得超越七十七億弊惡之身。』」爾時世尊，即便說之：

> "Manjushri, Ananda has served me for over twenty years and is complete in eight wonderful qualities. What are these eight? First, in the twenty-plus years he has served me, he has never once accepted a separate invitation to a meal apart from me. Second, in the twenty-plus years he has served me, he has never once accepted special clothing from me. Third, since he began serving me, he has never come to see me at inappropriate times. Fourth, since he began serving me—though still full of afflictions—whenever he entered and exited among kings, nobles, and great families, and saw women, goddesses, and dragon maidens, he never gave rise to desire. Fifth, since he began serving me, he has held all the twelve divisions of scripture I have spoken—hearing each teaching once, he never needed to ask again, like pouring water from one vessel into another, with only one exception. Good man, when Prince Virudhaka killed the Shakyas and destroyed the city of Kapilavastu, Ananda at that time was overcome with grief and sorrow, and wept aloud. He came to me and said: 'The Tathagata and I were both born in this city, both of the Shakya clan—why is the Tathagata's radiance as usual, while I am so haggard?' I replied: 'Ananda, I cultivate the concentration on emptiness, and that is why I am not like you.' Three years later, he came and asked me: 'World-Honored One, when I was in Kapilavastu, I heard that the Tathagata cultivates the samadhi of emptiness—is this true or not?' I said: 'Ananda, it is so, it is so, just as you have said.' Sixth, since he began serving me, though he had not yet attained the knowledge of others' minds, he always knew which samadhis the Tathagata had entered. Seventh, since he began serving me, though he had not yet attained the wisdom of vows, he could understand that when such living beings came to the Tathagata, some would attain the four fruits of the renunciant right then, some would attain them later, some would be reborn as humans, and some would be reborn as gods. Eighth, since he began serving me, he has been able to understand all the Tathagata's secret words. Good man, the monk Ananda is complete in these eight wonderful qualities. That is why I call the monk Ananda 'the treasury of much hearing.' Good man, the monk Ananda is complete in eight qualities that enable him to fully uphold the twelve divisions of scripture. What are these eight? First, his root of faith is firm. Second, his mind is straightforward. Third, his body is free of illness and suffering. Fourth, he is always diligent. Fifth, he is complete in mindfulness. Sixth, his mind is free of arrogance. Seventh, he has accomplished concentration and wisdom. Eighth, he is complete in wisdom born of hearing. Manjushri, the attendant disciple of Buddha Vipashyin was named Ashuka, and he too was complete in these eight qualities. The attendant disciple of Tathagata Shikhin was named Kshamakara. The attendant disciple of Buddha Vishvabhu was named Upashanta. The attendant disciple of Buddha Krakucchanda was named Bhadrika. The attendant disciple of Buddha Kanakamuni was named Sudhi. The attendant disciple of Buddha Kashyapa was named Yashomitra. All of them were likewise complete in these eight qualities. I, with Ananda now, am also complete in these eight qualities. That is why I call the monk Ananda 'the treasury of much hearing.' Good man, as you have said, within this great assembly there are countless bodhisattvas, and all these bodhisattvas carry a great responsibility—namely, great compassion. Because of such compassion, each of them is busy taming their followers and adorning themselves. For this reason, after I enter Nirvana, they will not be able to spread the twelve divisions of scripture. And even if a bodhisattva should sometimes teach them, people will not believe or accept it. Manjushri, the monk Ananda is my younger brother. He has attended to me for over twenty years, and all the teachings he has heard he has fully upheld, like pouring water into a single vessel. Therefore I now ask: where is Ananda? I wish to have him uphold this Nirvana Sutra. Good man, after I enter Nirvana, the teachings that the monk Ananda has not heard, the bodhisattva Hongguang will be able to spread abroad; and those Ananda has heard, he himself can proclaim. Manjushri, the monk Ananda is now elsewhere—twelve yojanas beyond this assembly—and is being tormented by sixty-four thousand million demons. You may go there and proclaim in a loud voice: 'All you demons, listen carefully, listen carefully. The Tathagata now speaks a great dharani. All gods, dragons, gandharvas, asuras, garudas, kinnaras, mahoragas, humans and non-humans, mountain spirits, tree spirits, river spirits, sea spirits, and household spirits—hearing the name of this dharani, none will fail to respectfully uphold it. This dharani has been proclaimed in common by Buddhas and World-Honored Ones as numerous as the sands of ten Ganges Rivers. It can transform a woman's body and enable one to remember past lives. If one undertakes five practices—first, pure conduct; second, abstaining from meat; third, abstaining from alcohol; fourth, abstaining from pungent foods; fifth, delighting in stillness—having undertaken these five practices, and then with sincere heart faithfully accepting, reading, reciting, and copying this dharani, know that such a person will transcend seven billion seventy million evil bodies.' Then the World-Honored One immediately spoke it:

「阿摩󰖊毘摩󰖊涅磨󰖊瞢伽󰖊醯摩羅若竭鞞　三曼多跋提󰖊娑婆羅他娑檀尼　婆羅磨他娑檀尼　磨那斯阿步提　毘羅氏　菴摩賴低　婆嵐彌　婆嵐摩莎󰖊富囉泥富囉那摩奴賴綈」

> Amo Vi Mo Ni Mo Meng Qie Xi Mo Luo Ruo Jie Pi. San Man Duo Ba Ti Suo Po Luo Ta Suo Tan Ni. Po Luo Mo Ta Suo Tan Ni. Mo Na Si A Bu Ti. Pi Luo Shi. An Mo Lai Di. Po Lan Mi. Po Lan Mo Suo Fu Luo Ni Fu Luo Na Mo Nu Lai Ti.

爾時文殊師利從佛受是陀羅尼已，至阿難所，在魔眾中作如是言：「諸魔眷屬諦聽，我說所從佛受陀羅尼呪。」魔王聞是陀羅尼已，悉發阿耨多羅三藐三菩提心，捨於魔業，即放阿難。

> At that time, Manjushri received this dharani from the Buddha and went to where Ananda was. Standing among the assembly of demons, he spoke these words: "All you demons and your followers, listen carefully. I will recite the dharani spell that I received from the Buddha." When the demon king heard this dharani, he and all the demons awakened the mind of supreme perfect enlightenment, renounced their demonic deeds, and immediately released Ananda.

文殊師利與阿難俱來至佛所，阿難見佛，至心禮敬，却住一面，佛告阿難：「是娑羅林外，有一梵志名須跋陀，其年極老，已百二十。雖得五通，未捨憍慢，獲得非想非非想定，生一切智起涅槃想。汝可往彼，語須跋言：『如來出世如優曇花，於今中夜當般涅槃，若有所作可及時作，莫於後日而生悔心。』阿難！汝之所說，彼定信受。何以故？汝曾往昔五百世中，作須跋陀子，其人愛心習猶未盡，以是因緣信受汝語。」

> Manjushri and Ananda came together to where the Buddha was. When Ananda saw the Buddha, he paid homage with all his heart, then stood to one side. The Buddha said to Ananda: "Outside this sala forest, there is a brahmin named Subhadra. He is extremely old—one hundred and twenty years of age. Though he has attained the five supernatural powers, he has not abandoned his pride. He has attained the concentration of neither perception nor non-perception, and has given rise to the thought of omniscience and the idea that this is Nirvana. You should go to him and say: 'The Tathagata has appeared in the world like an udumbara flower. Tonight, at midnight, he will enter Parinirvana. If you have anything to do, do it in time. Do not later give rise to regret.' Ananda, what you say, he will certainly believe and accept. Why is that? In the past, for five hundred lifetimes, you were the son of Subhadra. His habitual affection for you is not yet exhausted. For this reason, he will believe and accept your words."

爾時阿難受佛勅已，往須跋所，作如是言：「仁者！當知如來出世如優曇花，於今中夜當般涅槃，欲有所作可及時作，莫於後日生悔心也。」須跋言：「善哉，阿難！我今當往至如來所。」

> At that time, Ananda, having received the Buddha's instruction, went to Subhadra and said: "Honorable one, you should know that the Tathagata's appearance in this world is as rare as the udumbara flower. Tonight, at midnight, he will enter Nirvana. If there is anything you wish to do, do it now without delay, so that you do not regret it later." Subhadra replied: "Excellent, Ananda! I will now go to where the Tathagata is."

爾時阿難與須跋陀還至佛所，時須跋陀到已問訊，作如是言：「瞿曇！我今欲問，隨我意答。」

> At that time, Ananda returned with Subhadra to where the Buddha was staying. When Subhadra arrived, he greeted the Buddha and said, "Gautama, I wish to ask a question. Please answer according to my meaning."

佛言：「須跋！今正是時，隨汝所問，我當方便隨汝意答。」

> The Buddha said, "Subaddha, now is the right time. Ask whatever you wish, and I will answer according to your meaning with skillful means."

「瞿曇！有諸沙門婆羅門等作如是言：『一切眾生受苦樂報，皆隨往日本業因緣，是故若有持戒精進、受身心苦，能壞本業，本業既盡，眾苦盡滅，眾苦盡滅即得涅槃。』是義云何？」

> "Gautama, there are some ascetics and Brahmins who say: 'All beings' experiences of suffering and pleasure are the result of karma from their past lives. Therefore, if one practices moral discipline and diligence, and endures physical and mental hardship, one can destroy past karma. When past karma is exhausted, all suffering ceases. When all suffering ceases, one attains Nirvana.' What does this mean?"

佛言：「善男子！若有沙門、婆羅門等作是說者，我為憐愍，常當往來如是人所，既至彼已，我當問之：『仁者！實作如是說不？』彼若見答：『我如是說。』『何以故？』『瞿曇！我見眾生習行諸惡，多饒財寶，身得自在；又見修善，貧窮多乏，不得自在；又見有人多役力用求不能得；又見不求自然得之；又見有人慈心不殺反更中夭；又見憙殺終保年壽；又見有人淨修梵行精勤持戒，有得解脫、有不得者；是故我說一切眾生受苦樂報，皆由往日本業因緣。』須跋！我復當問：『仁者！實見過去業不？若有是業，為多少耶？現在苦行能破多少耶？能知是業已盡、不盡耶？是業既盡，一切盡耶？』彼若見答：『我實不知。』我便當為彼人引喻：『譬如有人身被毒箭，其家眷屬為請醫師令拔是箭，既拔箭已身得安隱。其後十年是人猶憶，了了分明，是醫為我拔出毒箭，以藥塗拊，令我得差，安隱受樂。仁既不知過去本業，云何能知現在苦行定能破壞過去業耶？』彼若復言：『瞿曇！汝今亦有過去本業，何故獨責我過去業？瞿曇經中亦作是說，若見有人豪貴自在，當知是人先世好施，如是不名過去業耶？』我復答言：『仁者！如是知者，名為比知，不名真知。我佛法中，或有從因知果、或有從果知因。我佛法中有過去業、有現在業。汝則不爾，唯有過去業，無現在業。汝法不從方便斷業，我法不爾，從方便斷。汝業盡已，則得苦盡，我即不爾，煩惱盡已，業苦則盡，是故我今責汝過去業。』彼人若言：『瞿曇！我實不知，從師受之，師作是說，我實無咎。』我言：『仁者！汝師是誰？』彼若見答：『是富蘭那。』我復言曰：『汝昔何不一一諮啟，大師實知過去業不？汝師若言我不知者，汝復云何受是師語？若言我知，復應問言，下苦因緣受中、上、苦不？中苦因緣受下、上苦不？上苦因緣受中、下、苦不？若言不者，復應問言，師云何說苦樂之報，唯過去業，非現在耶？復應問言，是現在苦，過去有不？若過去有，過去之業悉已都盡，若都盡者，云何復受今日之身？若過去無，唯現在有，云何復言眾生苦樂皆過去業？仁者！若知現在苦行能壞過去業，現在苦行復以何破？如其不破，苦即是常；苦若是常，云何說言得苦解脫？若更有行壞苦行者，過去已盡，云何有苦？仁者！如是苦行，能令樂業受苦果不？復令苦業受樂果不？能令無苦無樂業作不受果不？能令現報作生報不？能令生報作現報不？令是二報作無報不？能令定報作無報不？能令無報作定報不？』彼若復言：『瞿曇！不能。』我復當言：『仁者！如其不能，何因緣故受是苦行？仁者！當知定有過去業，現在因緣，是故我言因煩惱生業，因業受報。仁者！當知一切眾生有過去業，有現在因。眾生雖有過去壽業，要賴現在飲食因緣。仁者！若說眾生受苦受樂，定由過去本業因緣，是事不然。何以故？仁者！譬如有人為王除怨，以是因緣多得財寶，因是財寶受現在樂。如是之人現作樂因，現受樂報。譬如有人殺王愛子，以是因緣喪失身命，如是之人現作苦因現受苦報。仁者！一切眾生現在因於四大、時節、土地、人民，受苦受樂，是故我說一切眾生不必盡因過去本業受苦樂也。仁者！若以斷業因緣力故得解脫者，一切聖人不得解脫。何以故？一切眾生過去本業無始終故，是故我說修聖道時，是道能遮無始終業。仁者！若受苦行便得道者，一切畜生悉應得道。是故先當調伏其心，不調伏身，以是因緣，我經中說，斫伐此林，莫斫伐樹。何以故？從林生怖，不從樹生。欲調伏身，先當調心。心喻於林，身喻於樹。』」

> The Buddha said: "Good man! If ascetics or brahmins say such things, out of compassion I would always go to visit such people. Having arrived, I would ask them: 'Venerable one, do you really make this claim?' If they answer, 'I do say so,' I would ask, 'Why?' They would say: 'Gautama, I see beings who practice evil deeds yet are rich in wealth and treasures and live freely and at ease. I also see those who cultivate goodness yet are poor and destitute and lack freedom. I also see people who expend great effort yet cannot obtain what they seek. I also see people who do not seek yet naturally obtain things. I also see people with compassionate hearts who do not kill, yet their lives are cut short. I also see people who delight in killing and yet live to a ripe old age. I also see people who purely cultivate the holy life, diligently and energetically observe moral discipline, yet some attain liberation and some do not. Therefore I say that all beings' experiences of suffering and happiness are all due to past karma from former lives.' "Subhadra! I would then ask: 'Venerable one, do you truly see past karma? If such karma exists, how much is there? How much of it can present ascetic practices destroy? Can you know whether this karma is exhausted or not? When this karma is exhausted, is everything exhausted?' If they answer, 'I truly do not know,' then I would offer them an analogy: 'Suppose a man is struck by a poisoned arrow. His family members call a physician to remove the arrow. Once the arrow is removed, his body becomes at ease. Ten years later, this person still remembers clearly and distinctly: "That physician removed the poisoned arrow for me, applied medicine, and healed me, so that I now dwell in peace and happiness." Venerable one, since you do not know past karma, how can you know that present ascetic practices can definitely destroy past karma?' "If they then say: 'Gautama, you too have past karma. Why do you single out my past karma for criticism? The Gautama scriptures also say that if one sees someone noble and free, one should know that person was generous in a former life. Does this not refer to past karma?' I would reply: 'Venerable one, knowing in this way is called inferential knowledge, not true knowledge. In my Dharma, there is knowing the effect from the cause, and there is knowing the cause from the effect. In my Dharma, there is past karma and there is present karma. But your teaching is not like this—you have only past karma and no present karma. Your teaching does not cut off karma through skillful means; my teaching is not like that—it cuts off karma through skillful means. In your teaching, when karma is exhausted, suffering is exhausted. In mine, it is not like that—when afflictions are exhausted, karma and suffering are exhausted. This is why I now challenge you regarding past karma.' "If that person says: 'Gautama, I truly do not know. I received this from my teacher. My teacher made this claim, so I am truly not at fault,' I would say: 'Venerable one, who is your teacher?' If they answer, 'It is Pūraṇa,' I would say: 'Why did you not inquire one by one whether the great teacher truly knows past karma? If your teacher says he does not know, how could you accept your teacher's words? If he says he knows, you should further ask: "Does a minor cause of suffering produce moderate and major suffering? Does a moderate cause of suffering produce minor and major suffering? Does a major cause of suffering produce moderate and minor suffering?" If he says no, you should further ask: "Teacher, why do you say that the rewards of suffering and happiness are solely from past karma and not from the present?" You should further ask: "Does present suffering exist in the past? If it exists in the past, then all past karma is already completely exhausted. If it is completely exhausted, how can one still receive today's body? If present suffering does not exist in the past and exists only in the present, how can you say that beings' suffering and happiness are all from past karma?"' "'Venerable one, if you know that present ascetic practices can destroy past karma, then what destroys present ascetic practices? If nothing destroys them, then suffering would be permanent. If suffering is permanent, how can you speak of attaining liberation from suffering? If there is another practice that destroys the ascetic practice, then since the past is already exhausted, how can there be suffering? Venerable one, can such ascetic practices cause joyful karma to receive suffering results? Can they cause suffering karma to receive joyful results? Can they cause karma of neither suffering nor joy to receive no result? Can they cause karma with immediate retribution to become karma with rebirth retribution? Can they cause karma with rebirth retribution to become karma with immediate retribution? Can they cause these two kinds of karma to become karma with no retribution? Can they cause definite karma to become karma with no retribution? Can they cause karma with no retribution to become definite karma?' "If they then say: 'Gautama, they cannot,' I would say: 'Venerable one, if they cannot, for what reason do you undertake these ascetic practices? Venerable one, you should know that there is definitely past karma and present causes and conditions. Therefore I say that karma arises from afflictions, and retribution is received because of karma. Venerable one, you should know that all beings have past karma and present causes. Although beings have past lifespan karma, they must still rely on present causes and conditions of food and drink. Venerable one, to say that beings' experiences of suffering and happiness are definitely due to past karma from former lives—this is not correct. Why? Venerable one, suppose someone eliminates enemies for a king. Because of this, he obtains much wealth and many treasures, and through this wealth and these treasures he enjoys present happiness. Such a person creates the cause of happiness in the present and receives the reward of happiness in the present. Suppose someone kills the king's beloved child. Because of this, he loses his life. Such a person creates the cause of suffering in the present and receives the reward of suffering in the present. Venerable one, all beings' present experiences of suffering and happiness depend on the four great elements, seasons, land, and people. Therefore I say that all beings do not necessarily experience suffering and happiness solely due to past karma from former lives. Venerable one, if one could attain liberation through the power of cutting off karma, then no sage would ever attain liberation. Why? Because all beings' past karma has no beginning or end. Therefore I say that when cultivating the noble path, this path can block karma that has no beginning or end. Venerable one, if one could attain the path merely by undergoing ascetic practices, then all animals should also attain the path. Therefore one should first tame the mind, not the body. For this reason, my scriptures say: 'Cut down this forest, but do not cut down the trees.' Why? Because fear arises from the forest, not from the trees. If you wish to tame the body, you should first tame the mind. The mind is like the forest; the body is like the trees."

須跋陀言：「世尊！我已先調伏心。」

> Subhadda said, "World-Honored One, I have already tamed my mind."

佛言：「善男子！汝今云何能先調心？」

> The Buddha asked, "Good man, how were you able to tame your mind first?"

須跋陀言：「世尊！我先思惟，欲是無常、無樂、無淨。觀色即是常樂清淨。作是觀已，欲界結斷，獲得色處，是故名為先調伏心。次復觀色，色是無常，如癰、如瘡、如毒、如箭，見無色常、清淨、寂靜。如是觀已，色界結盡，得無色處，是故名為先調伏心。次復觀想，即是無常、癰瘡、毒箭。如是觀已，獲得非想非非想處。是非想非非想處，即一切智、寂靜、清淨，無有墮墜，常恒不變，是故我能調伏其心。」

> Subhadra said: "World-Honored One, I first contemplated that desire is impermanent, devoid of joy, and impure. I then regarded form as permanent, joyful, and pure. Having contemplated in this way, the fetters of the realm of desire were severed, and I attained the realm of form. This is why it is called first taming the mind. Next I contemplated form, seeing that form is impermanent—like a boil, like a sore, like poison, like an arrow—and I saw the formless as permanent, pure, and peaceful. Having contemplated in this way, the fetters of the realm of form were exhausted, and I attained the formless realm. This is why it is called first taming the mind. Next I contemplated perception, seeing that it too is impermanent—a boil, a sore, poison, an arrow. Having contemplated in this way, I attained the realm of neither perception nor non-perception. This realm of neither perception nor non-perception is omniscience, peace, purity, free from any falling away, everlasting and unchanging. Therefore I was able to tame my mind."

佛言：「善男子！汝云何能調伏心耶？汝今所得非想非非想定，猶名為想。涅槃無想，汝云何言獲得涅槃？善男子！汝已先能呵責麁想，今者云何愛著細想，不知呵責？如是非想非非想處，故名為想，如癰、如瘡、如毒、如箭。善男子！汝師欝頭藍弗利根聰明，尚不能斷如是非想非非想處，受於惡身，況其餘者？」

> The Buddha said: "Good man! How can you tame your mind? The state of neither-perception-nor-non-perception that you have now attained is still called perception. Nirvana is without perception—how can you claim to have attained Nirvana? Good man! You were already able to criticize coarse perception. Why now do you cling to subtle perception and fail to criticize it? This state of neither-perception-nor-non-perception is therefore called perception—it is like a boil, a sore, a poison, an arrow. Good man! Your teacher Udraka Ramaputra, sharp-witted and intelligent as he was, could not cut off this state of neither-perception-nor-non-perception, and so received a wretched body. How much less can others?"

「世尊！云何能斷一切諸有？」

> "World-Honored One, how can one cut off all forms of existence?"

佛言：「善男子！若觀實相，是人能斷一切諸有。」

> The Buddha said: "Good man, if one contemplates the true nature of reality, that person can cut off all forms of existence."

須跋陀言：「世尊！云何名為實相？」

> Subhadda said, "World-Honored One, what is meant by true reality?"

「善男子！無相之相，名為實相。」

> "Good man, the mark of no-mark is what we call the true reality."

「世尊！云何名為無相之相？」

> "World-Honored One, what is meant by 'the mark of no-mark'?"

「善男子！一切法無自相、他相及自他相，無無因相、無作相、無受相、無作者相、無受者相、無法非法相、無男女相、無士夫相、無微塵相、無時節相、無為自相、無為他相、無為自他相、無有相、無無相、無生相、無生者相、無因相、無因因相、無果相、無果果相、無晝夜相、無明闇相、無見相、無見者相、無聞相、無聞者相、無覺知相、無覺知者相、無菩提相、無得菩提者相、無業相、無業主相、無煩惱相、無煩惱主相。善男子！如是等相，隨所滅處，名真實相。善男子！一切諸法皆是虛假，隨其滅處，是名為實，是名實相、是名法界、名畢竟智、名第一義諦、名第一義空。善男子！是相、法界、畢竟智、第一義諦、第一義空，下智觀故，得聲聞菩提；中智觀故，得緣覺菩提；上智觀故，得無上菩提。」

> "Good man, all phenomena have no inherent characteristics of their own, nor characteristics belonging to others, nor characteristics of both self and other. They have no characteristic of being without cause, no characteristic of being created, no characteristic of being experienced, no characteristic of a creator, no characteristic of an experiencer, no characteristic of being dharma or non-dharma, no characteristic of male or female, no characteristic of personhood, no characteristic of atoms, no characteristic of seasons, no characteristic of being self-made, no characteristic of being made by another, no characteristic of being made by both, no characteristic of existence, no characteristic of non-existence, no characteristic of arising, no characteristic of an ariser, no characteristic of a cause, no characteristic of a cause of causes, no characteristic of an effect, no characteristic of an effect of effects, no characteristic of day or night, no characteristic of light or darkness, no characteristic of seeing, no characteristic of a seer, no characteristic of hearing, no characteristic of a hearer, no characteristic of perceiving, no characteristic of a perceiver, no characteristic of enlightenment, no characteristic of one who attains enlightenment, no characteristic of karma, no characteristic of a karmic agent, no characteristic of afflictions, no characteristic of one who has afflictions. Good man, wherever these characteristics cease, that is called the true characteristic. Good man, all phenomena are illusory and false. Wherever they cease, that is called real—it is called the true characteristic, it is called the Dharma realm, it is called ultimate wisdom, it is called the supreme truth, it is called the supreme emptiness. Good man, this characteristic, this Dharma realm, this ultimate wisdom, this supreme truth, this supreme emptiness—when contemplated with lesser wisdom, one attains the enlightenment of a shravaka; when contemplated with middling wisdom, one attains the enlightenment of a pratyekabuddha; when contemplated with superior wisdom, one attains supreme enlightenment."

說是法時，十千菩薩得一生實相，萬五千菩薩得二生法界，二萬五千菩薩得畢竟智，三萬五千菩薩悟第一義諦，是第一義諦亦名第一義空，亦名首楞嚴三昧。四萬五千菩薩得虛空三昧，是虛空三昧亦名廣大三昧，亦名智印三昧。五萬五千菩薩得不退忍，是不退忍亦名如法忍，亦名如法界。六萬五千菩薩得陀羅尼，是陀羅尼亦名大念心，亦名無礙智。七萬五千菩薩得師子吼三昧，是師子吼三昧亦名金剛三昧，亦名五智印三昧。八萬五千菩薩得平等三昧，是平等三昧亦名大慈大悲。無量恒河沙等眾生發阿耨多羅三藐三菩提心，無量恒河沙等眾生發緣覺心，無量恒河沙等眾生發聲聞心。人女、天女二萬億人，現轉女身得男子身，須跋陀羅得阿羅漢果。

> When this Dharma was taught, ten thousand bodhisattvas attained the one-life true nature of reality; fifteen thousand bodhisattvas attained the two-life realm of Dharma; twenty-five thousand bodhisattvas attained ultimate wisdom; thirty-five thousand bodhisattvas realized the supreme truth. This supreme truth is also called the supreme truth of emptiness, and also called the Shurangama Samadhi. Forty-five thousand bodhisattvas attained the Samadhi of Space; this Samadhi of Space is also called the Vast Samadhi, and also called the Wisdom Seal Samadhi. Fifty-five thousand bodhisattvas attained the patient acceptance of non-retrogression; this patient acceptance of non-retrogression is also called the patient acceptance in accord with the Dharma, and also called the realm of Dharma in accord with reality. Sixty-five thousand bodhisattvas attained dharani; this dharani is also called the great mind of mindfulness, and also called unobstructed wisdom. Seventy-five thousand bodhisattvas attained the Lion's Roar Samadhi; this Lion's Roar Samadhi is also called the Diamond Samadhi, and also called the Samadhi of the Five Wisdom Seals. Eighty-five thousand bodhisattvas attained the Samadhi of Equality; this Samadhi of Equality is also called great loving-kindness and great compassion. Countless beings as numerous as the sands of the Ganges River brought forth the aspiration for supreme, perfect enlightenment; countless beings as numerous as the sands of the Ganges River brought forth the aspiration for the enlightenment of the solitary realizer; countless beings as numerous as the sands of the Ganges River brought forth the aspiration for the enlightenment of the hearer. Twenty trillion human women and heavenly women manifested the transformation of their female bodies and attained male bodies, and Subhadra attained the fruit of arhatship.

## 大般涅槃經卷第四十

> The Nirvana Sutra, Scroll 40

阿摩隸一毘磨隷二涅磨隷三瞢伽隷四醯磨羅若竭捭五三曼那跋提六娑婆陀　裟檀尼七波羅磨他　娑檀尼八摩那斯九阿拙啼十毘羅祇十一菴摩賴󰐂十二婆嵐彌十三婆嵐摩十四莎隸富泥富那十五摩奴賴綈十六

> Amoli<note>1</note> Vimali<note>2</note> Nirmali<note>3</note> Mukhali<note>4</note> Hemavara Gati<note>5</note> Samanta Vati<note>6</note> Sabhata Shatani<note>7</note> Paramartha Shatani<note>8</note> Manas<note>9</note> Achutti<note>10</note> Viraji<note>11</note> Ambari<note>12</note> Valammi<note>13</note> Valama<note>14</note> Sali Phuni Phuna<note>15</note> Manu Rati<note>16</note>

高野山出涅槃經梵文斷片

> A Sanskrit fragment of the Nirvana Sutra from Mount Koya.

【表】

> Table of Contents

1\. 1. mama śrāvakā mahāyānnakāṃkṣitās tadā ṣaḍrasavan mahābhojanam iva ma-

> The disciples of the Buddha longed for the Great Vehicle, as if craving a great meal of six flavors.

hāparinivvāṇaṃ mahāsūtraṃ deśayāmi.

> I will now teach the Great Sutra of the Parinirvana.

1\. 2. tatra katame ṣaḍrasā duḥkham āṃvlam \[āmlam\]\[a-\]nityaṃ lavaṇam anātma-

> What are the six tastes? Suffering, sour, impermanent, salty, non-self.

kaṃ kaṭukaṃ sukhaṃ madhuraṃ sātmakaṃ kaṣāyaṃ nityan ti-

> What is bitter is what is pleasant, what is sweet is what is truly one's own, what is astringent is what is permanent—

1\. 3. ktam iti ime ṣaḍrasāḥ kleśendhanena māyā-agninā paripācitaṃ bhojanaṃ

> The six tastes—astringent and so forth—are like food cooked by the fire of illusion, fueled by the afflictions.

mahāparinirvvāṇaṃ tatvānnamṛṣṭaṃ

> The one who has realized the great complete nirvana is unstained.

1\. 4. mama śrāvakā bhuñjante. punar aparaṃ bhagini yathā yūyaṃ parāmantraṇena

> My disciples eat. Furthermore, sister, just as you, by invitation...

paracūḍākaraṇanimittena vā

> By means of the sign of the razor's application.

1\. 5. paragrāmaṃ gantukāmā duṣputrān utsṛjya satputrāṇāṃ guhyābhinidhānāni

> The father, though he wished to go to another village, left his worthless sons behind and entrusted his secrets to his worthy sons.

darśayasi. āma bhagavan duṣ-

> You are showing me. Yes, Blessed One, bad—

1\. 6. putrā anācārāḥ anarthabhāginas teṣāṃ mityarthaṃ na darśayāmi. satputrās

> To sons who behave badly and bring harm, I do not show what is meaningless. To good sons

tu kuladharāḥ kulanissarakāḥ

> The families are destroyed by those who destroy families.

1\. 7. te dravyārhāḥ teṣāṃ darśayāmi. evam ahaṃ bhagini mahāparinirvvāṇa-gama-

> I will show you those who are worthy of offerings. Thus, sister, I am going to the great parinirvana.

nakriyāṃ yadā karomi, tadā tathā-

> When I act, then accordingly—

【裏】

> Back

1\. 1. gatavividhaguhyaṃ sandhāvacanaṃ śrāvakebhyo niravaśeṣaṃ kathayiṣyāmi. adya

> I will now fully explain to the listeners the hidden and intentional teachings in all their variety. Today

putrebhyaś cchandaṃ dāsyāmi yathā tvāṃ bhagi-

> I will give my desire to the sons, as you, O fortunate one—

1\. 2. ni pravāsagatāṃ duṣputrā mṛteti kalpayanti na cāpi mṛtā āma bhagavan punar

> Some unfilial sons imagine that a mother who has gone to another land is dead, but she is not dead. Yes, Blessed One, again...

apy āgatānte paśyanti evam e-

> They see it as having arrived at its end. Thus...

1\. 3. va bhagini mayā mā 'nitya-saṃjñā kārṣīt. adya tathāgataḥ parinirvvāsyatīti

> Sister, I did not cultivate the perception of impermanence. Today the Tathagata will pass into final nirvana.

nevaṃ kalpayitavyaṃ mṛtasaṃjñā-

> You should not form the perception of death.

1\. 4. vat ye sadā nityodbruvaḥ śāśvataḥ tathāgata iti dhārayanti teṣaṃ tathāgato

> Some always describe the Tathagata as permanent, enduring, and unchanging. For them, the Tathagata...

gṛhe tiṣṭhati. eṣa

> He stays at home. This one

1\. 5. parāddhyāśayo \[adhyāśsya\*\] nāma pṛcchāvaśā nāma iha kaścit tathāgatam arh-

> It seems the text you've provided is in Sanskrit, not Chinese. My translation expertise is specifically for Chinese Buddhist scriptures into English. Could you please provide the Chinese source text you'd like me to translate?

antaṃ samyaksambuddhaṃ paripṛcchet katham a-

> Then he should ask the Fully Enlightened One about the ultimate goal — how...

1\. 6. haṃ bhagavan kīrttiṃ prāpnuyāt loke dāyako viśruta iti na ca dadyāt kasmiṃś

> 1\. 6. Would a donor who gains fame in the world, the Blessed One said, be renowned? But would he not give to anyone?

cit\[ta\] tathāgatam evam vadet niḥ-

> The mind said to the Tathagata:

1\. 7. saṃgam pravāraya dāsīdāsaparigraheṇa atyantabrahmacāriṇaṃ kumārīdānena

> 1\. 7. Invite the community with the gift of female and male servants, and with the offering of a maiden to one who is utterly celibate.

amāṃsa-bhojinaṃ māṃsabha

> Eating meat-free food, not eating meat.