---
title: "起世經 · 5 諸龍金翅鳥品"
description: "起世经是隋代高僧阇那崛多等人翻译的重要佛教经典，属于阿含部经典之一。该经主要阐述宇宙生成、世界构造及众生轮回的佛教世界观，详细描绘了世界的形成、毁灭及再生过程，并探讨了众生业力与轮回的关系。阇那崛多是北印度高僧，隋文帝时期来华，参与译经事业，对汉传佛教经典的传播贡献卓著。起世经在佛教中具有重要地位，为研究佛教宇宙观和轮回思想提供了经典依据，对后世佛教哲学和修行实践影响深远。"
url: "https://rushiwowen.co/en/r/cmadf8wa60059l804bsz5bc2c"
---

## 起世經卷第五

> Chapter 5 of the Genesis of the World Sutra

隋天竺三藏闍那崛多等譯

> Translated by Zhi Na Jueduo and others of the Sui Dynasty.

### 諸龍金翅鳥品第五

> Chapter 5: Dragons and Garudas

「復次，諸比丘！一切龍類有四種生。何等為四？一者卵生、二者胎生、三者濕生、四者化生，此等名為四生龍也。諸比丘！金翅鳥類亦四種生，所謂卵生、胎生、濕生、化生，此名四生。諸比丘！大海水下，有娑伽羅龍王宮殿，縱廣正等八萬由旬，七重垣牆、七重欄楯，周匝嚴飾，七重珠網，寶鈴間錯。復有七重多羅行樹，扶踈蔭映，周迴圍繞，妙色樓觀，眾寶莊挍，所謂金銀琉璃、頗梨赤珠、硨𤦲瑪瑙等七寶所成。於其四方各有諸門，一一諸門，並有重閣樓觀却敵，復有園苑及諸泉池。園池之內，各各皆有眾雜花草，行伍相當。復有諸樹，種種枝葉、種種花果、種種妙香，隨風遠熏。種種諸鳥，和鳴清亮。諸比丘！須彌山王、佉低羅山，二山中間，復有難陀、優波難陀二大龍王宮殿住處，其處縱廣六千由旬，七重垣牆，七重欄楯，略說如上，乃至眾鳥各各和鳴。

> "Moreover, monks, all types of dragons are born in four ways. What are these four? First, born from eggs; second, born from wombs; third, born from moisture; fourth, born spontaneously. These are known as the four kinds of dragon birth. Monks, the Garuda birds also have four kinds of birth: egg-born, womb-born, moisture-born, and spontaneously-born. These are known as the four births. Monks, beneath the ocean waters lies the palace of the Dragon King Sagara. It measures eighty thousand leagues square, surrounded by seven walls, seven railings, and seven jeweled nets with bells hanging from them. Seven rows of palm trees provide shade, and there are beautiful towers adorned with the seven treasures: gold, silver, crystal, ruby, conch-shell, coral, and agate. In each of the four directions, there are gates with multi-storied pavilions. There are also gardens and ponds filled with various flowers and plants, arranged in orderly rows. Many trees offer a variety of leaves, fruits, fragrances that spread far on the wind, and many birds sing sweetly in harmony. Monks, between Mount Sumeru and Mount Khandrika lie the palaces of the two great Dragon Kings, Nanda and Upananda. These palaces measure six thousand leagues square, with seven walls and seven railings, just as described above, complete with birds singing in harmony."

「諸比丘！大海之北，為諸龍王及一切金翅鳥王故，生一大樹，名曰居吒奢摩離隋言鹿聚。其樹根本周七由旬，下入地中二十由旬，其身出高一百由旬，枝葉遍覆五十由旬。樹外園院，縱廣正等五百由旬，七重牆壍，乃至眾鳥各各和鳴，略說如上。

> "Monks, to the north of the great ocean, for the sake of the Dragon Kings and all the King of Garudas, there grows a great tree named Juzhashemoli <note>In Sui dynasty language, this means 'Deer Gathering'</note>. Its trunk's circumference is seven yojanas, its roots sink twenty yojanas into the earth, its trunk rises one hundred yojanas high, and its branches and leaves spread over fifty yojanas. Beyond the tree, there is a park-garden five hundred yojanas in length and width. It is surrounded by seven concentric walls and moats, and the various birds all sing in harmony—this is just as described above."

「諸比丘！居吒奢摩離大樹東面，有卵生龍及卵生金翅鳥等宮殿住處。其宮縱廣各六百由旬，七重垣牆，乃至眾鳥各各和鳴，略說如上。居吒奢摩離大樹南，有胎生龍及胎生金翅鳥等宮殿住處，亦各縱廣六百由旬，七重垣牆，乃至眾鳥各各和鳴，略說如上。居吒奢摩離大樹西面，有濕生龍及濕生金翅鳥等宮殿住處，亦各縱廣六百由旬，七重垣牆，乃至眾鳥各各和鳴，略說如上。居吒奢摩離大樹北面，有化生龍及化生金翅鳥等宮殿住處，亦各縱廣六百由旬，七重垣牆，乃至眾鳥各各和鳴，略說如上。

> Monks, on the eastern side of the Kūṭaśalmali tree are the palaces and dwellings of egg-born dragons and egg-born garudas. These palaces are each six hundred yojanas wide and long, with seven layers of walls, and various birds singing in harmony—all as described above. On the southern side of the Kūṭaśalmali tree are the palaces and dwellings of womb-born dragons and womb-born garudas, each also six hundred yojanas wide and long, with seven layers of walls, and various birds singing in harmony—all as described above. On the western side of the Kūṭaśalmali tree are the palaces and dwellings of moisture-born dragons and moisture-born garudas, each also six hundred yojanas wide and long, with seven layers of walls, and various birds singing in harmony—all as described above. On the northern side of the Kūṭaśalmali tree are the palaces and dwellings of spontaneously-born dragons and spontaneously-born garudas, each also six hundred yojanas wide and long, with seven layers of walls, and various birds singing in harmony—all as described above.

「諸比丘！彼卵生金翅鳥王，若欲搏取卵生龍時，便即飛往居吒奢摩離大樹東枝之上，觀大海已，乃更飛下，以其兩翅扇大海水，令水自開二百由旬，即於其中，銜卵生龍，將出海外，隨意而食。諸比丘！卵生金翅鳥王，唯能取得卵生龍等隨意食之，則不能取胎生、濕生、化生龍等。

> "Monks, when the king of the egg-born Garudas wishes to catch and eat an egg-born dragon, he flies to the eastern branch of the great Kūṭaśālmalī tree. After gazing over the ocean, he descends and flaps his wings to part the waters by two hundred yojanas. Then, grasping the egg-born dragon in his beak, he carries it out to sea and devours it at will. Monks, the king of the egg-born Garudas can only catch and eat egg-born dragons for his food; he cannot catch the womb-born, moisture-born, or transformation-born dragons."

「諸比丘！胎生金翅鳥王，若欲搏取卵生龍者，即便飛往居吒奢摩離大樹東枝之上，下觀大海，亦以兩翅扇大海水，令水自開二百由旬，因而銜取卵生諸龍，將出海外，隨意而食；又胎生金翅鳥王，若欲搏取胎生龍者，即便飛往居吒奢摩離大樹南枝之上，下觀大海，以其兩翅扇大海水，水為之開四百由旬，遂於其中，銜胎生龍，將出海外，隨意而食。諸比丘！此胎生金翅鳥王，唯能取得卵生諸龍及胎生龍，隨其所用，則不能取濕生、化生二種龍也。

> "Monks, when a womb-born Garuda king wants to catch an egg-born dragon, it flies to the eastern branch of the great Kūṭaśālmalī tree, looks down upon the great ocean, fans the water with both wings, clearing it for two hundred yojanas. It then picks up the egg-born dragons in its beak, carries them out to sea, and eats them as it pleases. Furthermore, when a womb-born Garuda king wants to catch a womb-born dragon, it flies to the southern branch of the great Kūṭaśālmalī tree, looks down upon the great ocean, fans the water with both wings, clearing it for four hundred yojanas. It then picks up the womb-born dragons in its beak, carries them out to sea, and eats them as it pleases. Monks, this womb-born Garuda king can only catch egg-born and womb-born dragons for its meals; it cannot catch moisture-born or spontaneously-born dragons."

「諸比丘！濕生金翅鳥王，若欲搏取卵生龍時，即便飛往居吒奢摩離大樹東枝之上，以其兩翅扇大海水，水為之開二百由旬，開已銜取卵生諸龍，隨意而食；又濕生金翅鳥王，若欲搏取胎生龍時，即便飛往居吒奢摩離大樹南枝之上，以其兩翅扇大海水，水為之開四百由旬，開已銜取胎生諸龍，隨意所用；又濕生金翅鳥王，若欲搏取濕生龍者，即便飛往居吒奢摩離大樹西枝之上，以其兩翅扇大海水，水為之開八百由旬，即便銜取濕生諸龍，隨意而食。諸比丘！諸濕生金翅鳥王，唯能取得卵生、胎生、濕生龍等，恣其所用，隨意而食，則不能取化生諸龍。

> “Monks, when a moisture-born Garuda king wishes to catch and eat egg-born dragons, it flies to the eastern branch of the great Ketusamali tree. There, it flaps its wings against the great ocean, splitting the waters open for two hundred yojanas. Then it seizes the egg-born dragons and devours them as it pleases. When a moisture-born Garuda king wishes to catch and eat womb-born dragons, it flies to the southern branch of the great Ketusamali tree. There, it flaps its wings, splitting the waters open for four hundred yojanas, seizes the womb-born dragons, and consumes them at will. When it wishes to catch and eat moisture-born dragons, it flies to the western branch, flaps its wings, splits the waters for eight hundred yojanas, seizes them, and eats them freely. Monks, these moisture-born Garuda kings can only catch and eat egg-born, womb-born, and moisture-born dragons. They are unable to catch the spontaneously-born dragons.”

「諸比丘！其化生金翅鳥王，若欲搏取卵生龍者，即時飛往居吒奢摩離大樹東枝之上，以其兩翅扇大海水，水為之開二百由旬，即便銜取卵生諸龍，隨意而食；又此化生金翅鳥王，若欲搏取胎生龍者，即時飛往居吒奢摩離大樹南枝之上，以翅扇海，水為之開四百由旬，海既開已，化生鳥王，即便銜取胎生諸龍，隨意而食；又此化生金翅鳥王，若欲搏取濕生龍者，即便飛往居吒奢摩離大樹西枝之上，以翅扇海，水為之開八百由旬，即時銜取濕生諸龍，隨意而食；又此化生金翅鳥王，若欲搏取化生龍者，即復飛往居吒奢摩離大樹北枝之上，下觀大海，便以兩翅飛扇大海，水為之開一千六百由旬，即便銜取化生諸龍，隨意而食。諸比丘！彼諸龍等，悉皆為此金翅鳥王之所食噉。

> Monks, when the transformation-born garuda king wants to catch and eat egg-born dragons, it flies to the eastern branch of the great Kshitashamali tree. There, it fans the ocean with both wings, parting the waters for two hundred yojanas. Then it seizes the egg-born dragons and devours them at will. When the transformation-born garuda king wants to catch and eat womb-born dragons, it flies to the southern branch of the great Kshitashamali tree. There, it fans the ocean with its wings, parting the waters for four hundred yojanas. The waters part, and the transformation-born garuda king seizes the womb-born dragons and devours them at will. When the transformation-born garuda king wants to catch and eat moisture-born dragons, it flies to the western branch of the great Kshitashamali tree. There, it fans the ocean with its wings, parting the waters for eight hundred yojanas. It then seizes the moisture-born dragons and devours them at will. When the transformation-born garuda king wants to catch and eat transformation-born dragons, it flies to the northern branch of the great Kshitashamali tree. It looks down upon the great ocean, then fans the sea with both wings, parting the waters for one thousand six hundred yojanas. It then seizes the transformation-born dragons and devours them at will. Monks, all those dragons are consumed by this garuda king.

「諸比丘！別有諸龍，金翅鳥王所不能取，謂娑伽羅龍王，未曾為彼金翅鳥王之所驚動；復有難陀龍王、優波難陀龍王，此二龍王，亦不為彼金翅鳥王之所能取；復有提頭賴吒龍王、阿那婆達多龍王，金翅鳥王亦不能取。諸比丘！其餘龍王，亦有不為金翅鳥王搏取食者，謂摩多車迦龍王、德叉迦龍王、羯勒拏橋多摩伽龍王、熾婆陀弗知梨迦龍王、商居波陀迦龍王、甘婆羅龍王、阿濕婆多羅龍王等。諸比丘！更有餘龍，於其住處境界之中，亦復不為諸金翅鳥之所食噉。

> Monastics, there are dragons that the garuda king cannot seize. They are: the dragon king Sagara, who has never been disturbed by the garuda king; the dragon kings Nanda and Upananda, whom the garuda king also cannot capture; and the dragon kings Dhatarattha and Anavatapta, who are likewise beyond the garuda king's reach. Monastics, there are other dragon kings that the garuda king cannot prey upon, such as: the dragon kings Mātāṅga, Takṣaka, Karkaṭaka, Jātaveda, Puṇḍarīka, Kambala, Aśvatara, and others. Monastics, there are still more dragons who, in their own dwelling places and territories, are not eaten by the garudas.

「諸比丘！此等眾生有何因緣，在如是趣，生於龍中？諸比丘！有諸眾生，熏修龍因、受持龍戒、發起龍心、分別龍意，作是業已，為彼因緣所成熟故，生在龍中。復有眾生，熏修金翅鳥因、受持金翅鳥戒、發起金翅鳥心、分別金翅鳥意，以是因緣身壞命盡，生在如是金翅鳥中。復有眾生，熏修野獸因、受持野獸戒、發起野獸心、習行野獸業、分別野獸意，以如是等種種熏修諸獸戒因，發起行業，成就心意，眾因緣故，身壞命盡，即生如是諸雜獸中。復有眾生，熏修牛因、牛戒、牛業、牛心、牛意，略說如前，乃至分別以是緣故生於牛中。復有眾生，熏修雞因、雞戒、雞業、雞心、雞意，略說如前，乃至分別以是因緣生於雞中。復有眾生，修鵄鵂因、受鵄鵂戒、發鵄鵂心、行鵄鵂業、分別鵄鵂意，以是熏修鵄鵂之業、受鵄鵂戒、起鵄鵂心、分別鵄鵂意故，捨此身已生鵄鵂中。

> Monks, what are the causes and conditions that lead beings to be born into the realm of dragons? Monks, there are beings who cultivate dragon-like karma, observe dragon-like precepts, develop a dragon-like mind, and discern dragon-like intentions. By performing these actions, and due to the ripening of these causes and conditions, they are born among dragons. Furthermore, there are beings who cultivate garuda-like karma, observe garuda-like precepts, develop a garuda-like mind, and discern garuda-like intentions. Due to these causes and conditions, when their bodies break up and their lives end, they are born among garudas. Again, there are beings who cultivate wild animal-like karma, observe wild animal-like precepts, develop a wild animal-like mind, practice wild animal-like actions, and discern wild animal-like intentions. Through these various ways of cultivating the precepts and karma of wild animals—developing their actions, establishing their minds and intentions—due to these various causes and conditions, when their bodies break up and their lives end, they are immediately born among the various kinds of wild animals. Again, there are beings who cultivate cow-like karma, cow-like precepts, cow-like actions, cow-like mind, and cow-like intentions—in short, as described above, and by discerning these causes and conditions, they are born among cows. Again, there are beings who cultivate chicken-like karma, chicken-like precepts, chicken-like actions, chicken-like mind, and chicken-like intentions—in short, as described above, and by discerning these causes and conditions, they are born among chickens. Again, there are beings who cultivate owl-like karma, observe owl-like precepts, develop an owl-like mind, perform owl-like actions, and discern owl-like intentions. By cultivating these owl-like karmic actions, observing owl-like precepts, developing an owl-like mind, and discerning owl-like intentions, after they leave this body, they are born among owls.

「諸比丘！復有眾生，熏修月戒，或修日戒、星宿戒、大人戒，或有熏修默然戒、或有熏修大力天戒、或有熏修大丈夫戒、或有熏修入水戒、或有熏修供養日戒、或有熏修事行火戒、或修苦行諸穢濁處，既熏修已作如是念：『願我所修此等諸戒，謂月戒、日戒、星辰戒、默然戒、大力天戒、大丈夫戒、水戒、火戒、苦行穢濁如是等戒，令我因此當得作天，或得天報。』發如是等邪思惟願。諸比丘！此諸丈夫福伽羅等，起邪願者，我今當說彼所趣向，必生二處：若生地獄、若生畜生。

> “Monks, there are also beings who cultivate and uphold various observances—such as the moon observance, the sun observance, the star observances, the observance of the great beings, or the silent observance; or they may practice the observance of the mighty heavenly beings, the observance of the great sages, the water purification observance, the sun-worship observance, the fire ritual observance, or severe ascetic practices in impure places. Having practiced these, they think: ‘May these observances I have cultivated—the moon observance, sun observance, star observances, silent observance, mighty heavenly being observance, great sage observance, water observance, fire observance, and impure ascetic practices—enable me to become a heavenly being or gain heavenly rewards.’ They give rise to such perverse thoughts and wishes. Monks, as for these people who harbor such wrongful aspirations, I will now tell you where they are headed. They will surely be reborn in one of two places: either in the hells or among the animals.”

「諸比丘！或有一種沙門婆羅門等，作如是見，作如是言：『我及世間常。此事實，餘虛妄。』復有一種沙門婆羅門等，作如是見，作如是言：『我及世間無常。此事實，餘虛妄。』復有一種沙門婆羅門，作如是見，作如是言：『我及世間亦常無常。此事實，餘虛妄。』復有一種沙門婆羅門，作如是見，作如是言：『我及世間非常非無常。此事實，餘虛妄。』

> Monks, there are some ascetics and brahmins who hold such a view and make such a statement: 'The self and the universe are eternal. This alone is true, all else is false.' Then there are other ascetics and brahmins who hold such a view and make such a statement: 'The self and the universe are impermanent. This alone is true, all else is false.' Then there are other ascetics and brahmins who hold such a view and make such a statement: 'The self and the universe are both eternal and impermanent. This alone is true, all else is false.' Then there are still other ascetics and brahmins who hold such a view and make such a statement: 'The self and the universe are neither eternal nor impermanent. This alone is true, all else is false.'

「諸比丘！或有一種沙門婆羅門等，作如是見，作如是言：『我及世間有邊。此事實，餘虛妄。』復有一種沙門婆羅門等，作如是見，作如是言：『我及世間無邊。此事實，餘虛妄。』復有一種沙門婆羅門等，作如是見，作如是言：『我及世間亦有邊亦無邊。此事實，餘虛妄。』復有一種沙門婆羅門等，作如是見，作如是言：『我及世間非有邊非無邊。此事實，餘虛妄。』

> Monks, some ascetics and Brahmins hold this view and declare: "The self and the world are finite. Only this is true, everything else is false." Others hold this view and declare: "The self and the world are infinite. Only this is true, everything else is false." Others hold this view and declare: "The self and the world are both finite and infinite. Only this is true, everything else is false." Still others hold this view and declare: "The self and the world are neither finite nor infinite. Only this is true, everything else is false."

「諸比丘！或有一種沙門婆羅門等，作如是見，作如是言：『命即是身。此事實，餘虛妄。』復有一種沙門婆羅門等，作如是見，作如是言：『命異身異。此事實，餘虛妄。』復有一種沙門婆羅門等，作如是見，作如是言：『有命有身。此事實，餘虛妄。』復有一種沙門婆羅門等，作如是見，作如是言：『無命無身。此事實，餘虛妄。』復有一種沙門婆羅門等，作如是見，作如是言：『如來死後有有。此事實，餘虛妄。』復有一種沙門婆羅門等，作如是見，作如是言：『如來死後無有。此事實，餘虛妄。』復有一種沙門婆羅門等，作如是見，作如是言：『如來死後亦有有亦無有。此事實，餘虛妄。』復有一種沙門婆羅門等，作如是見，作如是言：『如來死後非有有非無有。此事實，餘虛妄。』

> Monks, there are some ascetics and brahmins who hold this view and declare: "The soul is the same as the body. This alone is true; all else is false." There are other ascetics and brahmins who hold this view and declare: "The soul and the body are different. This alone is true; all else is false." There are other ascetics and brahmins who hold this view and declare: "Both the soul and the body exist. This alone is true; all else is false." There are other ascetics and brahmins who hold this view and declare: "Neither the soul nor the body exists. This alone is true; all else is false." There are other ascetics and brahmins who hold this view and declare: "After death, the Tathagata exists. This alone is true; all else is false." There are other ascetics and brahmins who hold this view and declare: "After death, the Tathagata does not exist. This alone is true; all else is false." There are other ascetics and brahmins who hold this view and declare: "After death, the Tathagata both exists and does not exist. This alone is true; all else is false." There are other ascetics and brahmins who hold this view and declare: "After death, the Tathagata neither exists nor does not exist. This alone is true; all else is false."

「諸比丘！是中所有沙門婆羅門等，作如是見、如是說言『我及世間常。此事實，餘虛妄。』者，彼諸沙門婆羅門等，於諸行中當有我見、當有世見；離諸行中當有我見、當有世見。以是義故，彼等作如是見，作如是說：『我及世間常。此事實，餘虛妄。』

> "Monks, as for those contemplatives and brahmins who hold such a view and declare such a teaching—claiming, 'The self and the world are eternal. This alone is true; all else is false'—they indeed perceive a self within conditioned phenomena and perceive a world within them. They likewise perceive a self apart from conditioned phenomena and perceive a world apart from them. For this reason, they come to hold this view and declare this teaching: 'The self and the world are eternal. This alone is true; all else is false.'"

「諸比丘！是中所有沙門婆羅門等，作如是見、如是說言『我及世間無常。此事實，餘虛妄。』者，彼諸沙門婆羅門等，於諸行中，當有無我見、無世間見；離諸行中，當有無我見、無世間見。以是義故，彼等作如是說：『我及世間無常。此事實，餘虛妄。』

> "Monks, there are some ascetics and Brahmins who hold this view and say: 'The self and the world are impermanent. This is true; all else is false.' Such ascetics and Brahmins, when examining conditioned phenomena, will hold a view of no-self and no-world. When looking beyond conditioned phenomena, they will also hold a view of no-self and no-world. For this reason, they declare: 'The self and the world are impermanent. This is true; all else is false.'"

「諸比丘！是中所有沙門婆羅門等，作如是見、作如是說言『我及世間亦常亦無常。此是實，餘虛妄。』者，彼諸沙門婆羅門等，於諸行中，當有我見及世間見；離諸行中，當有我見及世間見。以是義故，彼等作如是說：『我及世間亦常無常。此事實，餘虛妄。』

> "Monks, any ascetics or Brahmins who hold the view and declare: 'The self and the world are both permanent and impermanent; this alone is true, all else is false,'—such ascetics and Brahmins, within conditioned phenomena, still perceive a self and a world; apart from conditioned phenomena, they also perceive a self and a world. For this reason, they make such statements: 'The self and the world are both permanent and impermanent; this alone is true, all else is false.'"

「諸比丘！是中所有沙門婆羅門等，作如是見、如是說言『我及世間非常非非常。此事實，餘虛妄。』者，彼諸沙門婆羅門等，於諸行中，當有我見及世間見；離諸行中，當有我見及世間見。是故彼等作是說言：『我及世間非常非非常。此事實，餘虛妄。』

> “Monks, there are ascetics and Brahmins who hold this view and speak thus: ‘The self and the world are neither permanent nor impermanent. This alone is true; all else is false.’ These ascetics and Brahmins, within conditioned things, perceive a self and a world; apart from conditioned things, they also perceive a self and a world. Therefore, they make this statement: ‘The self and the world are neither permanent nor impermanent. This alone is true; all else is false.’”

「諸比丘！是中所有沙門婆羅門等，作如是見、如是說言『我及世間有邊。此事實，餘虛妄。』者，彼諸沙門婆羅門等，作如是說：『命有邊、人有邊，從初託胎在母腹中名命，死後殯埋名人。上人從初出生受身四種，七返墮落、七度流轉、七走七行，成就命及入命聚。』是故彼等作如是說：『我及世間有邊。此事實，餘虛妄。』

> "Monks, among those ascetics and Brahmins who hold this view and make this declaration: 'The self and the world are finite. This alone is true; all else is false'— they say: 'Life is finite, a person is finite. From the moment of conception in the mother's womb, it is called "life." After death and burial, it is called "person." A superior person, from birth, receives this body of four elements, falls seven times, flows seven times, wanders seven times, and walks seven times, thus completing life and entering the collection of lives.' Therefore, they make this declaration: 'The self and the world are finite. This alone is true; all else is false.'"

「諸比丘！是中所有沙門婆羅門等，作如是見、如是說言『我及世間無邊。此事實，餘虛妄。』者，彼諸沙門婆羅門等，作如是說：『命無有邊、人無有邊。從初託胎在母腹中名命，死後殯埋名人。上人從初出生受身四種，七返墮落、七度流轉、七走七行，成就命及入命聚。』是故彼等作如是說：『我及世間無邊。此事實，餘虛妄。』

> “Monks, among those ascetics and brahmins who hold such views and make such statements as, ‘The self and the world are eternal. This is true; all else is false,’ they say: ‘Life has no end, the person has no end. From the first moment of conception in the mother’s womb, it is called life; after death, when buried, it is called the person. The supreme person, from the very beginning of birth, receives a body of four kinds, falls seven times, flows seven times, runs seven times, and walks seven times, thus completing life and the accumulation of life.’ Therefore, they declare, ‘The self and the world are eternal. This is true; all else is false.’”

「諸比丘！是中所有沙門婆羅門等，作如是見、作如是說言『我及世間亦有邊亦無邊。此事實，餘虛妄。』者，彼諸沙門婆羅門等，作如是說：『命亦有邊亦無邊。是人從初託胎在母腹中，死後殯埋。上人從初受身四種，七返墮落、七度流轉、七走七行，成就命及入命聚。』是故彼等作如是說：『我及世間，亦有邊亦無邊。此事實，餘虛妄。』

> Monks, regarding those ascetics and Brahmins who hold such views and make such statements as "The self and the world are both finite and infinite. Only this is true; all else is false," they explain it in this way: "The life principle is also both finite and infinite. This being begins in the mother's womb after conception, and after death is buried. From the very first taking of a body, a superior being undergoes four states, falls back seven times, flows through seven cycles of existence, and in seven cycles of journeying and activity, brings the life principle to completion and enters the aggregate of life." Therefore, they make the claim: "The self and the world are both finite and infinite. Only this is true; all else is false."

「諸比丘！是中所有沙門婆羅門等，作如是見、作如是說言『我及世間非有邊非無邊。此事實，餘虛妄。』者，彼諸沙門婆羅門等，作如是說：『世間非有邊非無邊。從初受身四種，七返墮落、七度流轉、七走七行已，成就命及入命聚。』是故彼等作如是言：『我及世間非有邊非無邊。此事實，餘虛妄。』

> "Monks, as for those ascetics and Brahmins who hold this view and proclaim this doctrine: 'The self and the world are neither finite nor infinite; only this is true, all else is false' — they say: 'The world is neither finite nor infinite. From the initial formation of the body, there are four types, seven descents, seven cycles, seven courses, and seven journeys. After completing these, one achieves the fullness of life and enters the aggregate of life.' Therefore, they declare: 'The self and the world are neither finite nor infinite; only this is true, all else is false.'"

「諸比丘！是中所有沙門婆羅門等，作如是見、作如是說言『命即是身。此事實，餘虛妄。』者，彼諸沙門婆羅門等，於身中見有我及見有命；於餘身中亦見有我及見有命。是故彼等作如是言：『即命是身。此事實，餘虛妄。』

> “Monks, there are some ascetics and Brahmins who hold this view and make this statement: ‘The life principle is the same as the body. Only this is true, everything else is false.’ They see a self and a life principle in the body as it is, and they also see a self and a life principle in other existing bodies. For this reason they say: ‘The life principle is the body. Only this is true, all else is false.’”

「諸比丘！是中所有沙門婆羅門等，作如是見、作如是說言『命異身異。此事實，餘虛妄。』者，彼諸沙門婆羅門等，於身中見有我及見有命；於餘身中亦見有我及見有命。是故彼等作如是言：『命異身異。此事實，餘虛妄。』

> "Monks, all those ascetics and brahmins who hold this view and make this declaration—'The soul is one thing, the body another; this alone is true, all else is false'—these ascetics and brahmins perceive a self and a life force within the body, and they also perceive a self and a life force apart from the body. Therefore, they make this declaration: 'The soul is one thing, the body another; this alone is true, all else is false.'"

「諸比丘！是中所有沙門婆羅門等，作如是見、作如是說言『有命有身。此事實，餘虛妄。』者，彼諸沙門婆羅門等，於身中見有我及見有命；於餘身中亦見有我及見有命。是故彼等作如是言：『有命有身。此事實，餘虛妄。』

> Monks, whichever ascetics or brahmins hold this view and declare, 'The soul and the body are one and the same. This is true; all else is false'—those ascetics and brahmins perceive a self within the body and perceive a soul within it; they also perceive a self and a soul within other bodies. For this reason, they make such a declaration: 'The soul and the body are one and the same. This is true; all else is false.'

「諸比丘！是中所有沙門婆羅門等，作如是見、作如是說言：『非命非身。此事實，餘虛妄。』者，彼諸沙門婆羅門等，於身中不見有我不見有命；於餘身中亦不見有我不見有命。是故彼等作如是言：『非命非身。此事實，餘虛妄。』

> "Monks, as for those ascetics and brahmins who hold this view and say: 'The self is neither the soul nor the body. This alone is true, all else is false,'—they, looking within the body, do not see a self or a soul; looking outside the body, they also do not see a self or a soul. Therefore, they declare: 'The self is neither the soul nor the body. This alone is true, all else is false.'"

「諸比丘！是中所有沙門婆羅門等，作如是見、作如是說言『如來死後有有。此事實，餘虛妄。』者，彼諸沙門婆羅門等，於世作如是見：從壽命當至壽命，亦當趣向流轉。是故彼等作如是言：『如來死後有有。此事實，餘虛妄。』

> “Monks, as for those ascetics and Brahmins who hold the view and declare: ‘The Tathagata exists after death—this is true, all else is false’—these ascetics and Brahmins hold the view that in the world, life flows from one existence to another, and continues to drift in the cycle of rebirth. That is why they say: ‘The Tathagata exists after death—this is true, all else is false.’”

「諸比丘！是中所有沙門婆羅門等，作如是見、如是說言『如來死後無有。此事實，餘虛妄。』者，彼諸沙門婆羅門等，於世作如是見：此有壽命至彼，後有壽命即斷。是故彼等作如是言：『如來死後無有。此事實，餘虛妄。』

> Monks, those ascetics and brahmins who hold such views and make such statements as, 'After death, the Tathāgata does not exist; only this is true, all else is false,'—they see life as lasting only until this point, and then ending completely. Because of this, they claim, 'After death, the Tathāgata does not exist; only this is true, all else is false.'

「諸比丘！是中所有沙門婆羅門等，作如是見、如是說言『如來死後亦有有亦無有。此事實，餘虛妄。』者，彼諸沙門婆羅門等，於世作如是見：此處命斷，往至彼處，趣向流轉。是故彼等作如是言：『如來死後亦有有亦無有。此事實，餘虛妄。』

> Monks, among all those ascetics and brahmins who hold such views and make such declarations as ‘The Tathagata exists after death, does not exist after death, and neither exists nor does not exist after death. This alone is true, all else is false,’ these ascetics and brahmins perceive in the world: Here, life ends, passes to another state, and continues its cycle of flowing on. Therefore, they declare: ‘The Tathagata exists after death, does not exist after death, and neither exists nor does not exist after death. This alone is true, all else is false.’

「諸比丘！是中所有沙門婆羅門等，作如是見、如是說言『如來死後非有有非無有。此事實，餘虛妄。』者，彼諸沙門婆羅門等，於世作如是見：人於此處命斷壞已，移至彼處命亦斷壞。是故彼等作如是言：『如來死後非有有非無有。此事實，餘虛妄。』」

> Monks, among those ascetics and brahmins who hold this view and make this statement—"After death, the Tathagata neither exists nor does not exist. This alone is true, all else is false"—they see things this way in the world: When a person's life ends and is destroyed here, it moves to another place where life is also destroyed. Therefore, they say: "After death, the Tathagata neither exists nor does not exist. This alone is true, all else is false."

爾時，佛告諸比丘言：「諸比丘！我念往昔有一國王，名曰鏡面。彼鏡面王曾於一時，意欲觀諸生盲以為戲樂，即便宣勅普告國內生盲丈夫，皆令集會。既集會已，語彼群盲作如是言：『汝等生盲，頗亦能知象之形相？其狀云何？』彼諸生盲同聲答言：『天王！我等生盲，實不能知象之形相。』王復告言：『汝等先來既未識象，今者欲知象形相不？』時，彼群盲復同答言：『天王！我實未識。若蒙王恩，我等或當知象形相。』時，鏡面王即時降勅，喚一象師，而告之言：『卿可速往我象廐內，取一象來，置於我前，示諸盲人。』時，調象師受王勅已，即將象來置王殿前，語眾盲言：『此即是象。』時，諸盲人各各以手摩觸其象。爾時，象師復語眾盲：『汝觸象已，以實報王。』時，眾盲人有觸鼻者、有觸牙者、有觸耳者、有觸頭項背脇尾脚諸身分者。

> Once, the Buddha said to the monks: "Monks, I recall a time long ago when there was a king named Mirror Face. One day, King Mirror Face wanted to amuse himself by observing people born blind. He issued a decree throughout his kingdom, ordering all men blind from birth to gather before him. When they had assembled, he said to them: 'You who are blind from birth, do you know what an elephant looks like—its shape and form?' The blind men answered in unison: 'Great King, we who are blind from birth truly do not know an elephant's form.' The king then said: 'Since you have never seen an elephant, would you like to know its shape now?' Again, the blind men replied together: 'Great King, we truly do not know. If we are favored by your majesty's grace, perhaps we might come to know an elephant's form.' Then King Mirror Face summoned an elephant trainer and commanded: 'Go quickly to my elephant stable, bring an elephant here before me, and show it to these blind people.' The trainer obeyed the king's command, brought an elephant to the palace courtyard, and said to the blind men: 'This is an elephant.' Each blind person then touched the elephant with their hands. After they had touched it, the trainer said: 'Now that you have touched the elephant, report its true nature to the king.' Among the blind men, some touched the trunk, others the tusks, some the ears, others the head, the back, the sides, the legs, the tail, and various other parts of the elephant's body."

「時，王問言：『諸生盲輩，汝等已知象形相耶？』諸生盲人同答王言：『天王！我等已知象之形相。』爾時，彼王即復問言：『汝等諸盲，若知象者，象為何相？』時，群盲中有觸鼻者，即白王言：『天王！象形如繩。』觸其牙者，答言：『天王！象形如橛。』觸其耳者，答言：『天王！象形如箕。』觸其頭者，答言：『天王！象形如甕。』觸其項者，答言：『天王！象如屋栿。』觸其背者，答言：『天王！象如屋脊。』觸其脇者，答言：『天王！象形如篅。』觸其髀者，答言：『天王！象形如樹。』觸其脚者，答言：『天王！象形如臼。』觸其尾者，答言：『天王！象如掃󰆠。』時，眾盲人各各答言：『天王！象形如是』、『天王！象形如是』，作如是白已。時，王即告眾盲人言：『汝亦不知是象非象，況能得知象之形相？』時，彼眾盲各各自執，共相諍鬪，各各以手自遮其面，互相誼競，互相呰毀。各言已。是時，鏡面王見彼眾盲如是諍競，大笑歡樂。王於彼時即說偈言：

> Then the king asked: "You blind men, have you now grasped the form of the elephant?" The blind men replied together: "Great king, we have grasped the form of the elephant." The king then asked: "If you know the elephant, what is its form?" Among the blind men, one who had touched the trunk said: "Great king, the elephant's form is like a rope." Another who touched the tusk said: "Great king, it is like a stake." One who touched the ear said: "Great king, it is like a winnowing basket." One who touched the head said: "Great king, it is like a pot." One who touched the neck said: "Great king, it is like a roof beam." One who touched the back said: "Great king, it is like a ridgepole." One who touched the side said: "Great king, it is like a granary." One who touched the thigh said: "Great king, it is like a tree." One who touched the foot said: "Great king, it is like a mortar." One who touched the tail said: "Great king, it is like a broom." Each of the blind men declared: "Great king, the elephant's form is like this," "Great king, the elephant's form is like this." After they had spoken, the king said to them: "You do not even know what the elephant is or is not, so how could you know its true form?" Then the blind men each clung to their own views, arguing and fighting among themselves, covering their faces with their hands, quarreling and slandering one another. Seeing this, King Mirror-Face laughed with joy. At that time, he spoke this verse:

「『是等群盲生無目， 橫於此事互相諍，曾無有人教語之， 云何能知象身分？』

> "These blind men, since birth without sight, Argue stubbornly among themselves over this matter. With no one there to guide or teach them, How could they ever know the true form of an elephant?"

「諸比丘！如是，如是。世間所有諸沙門婆羅門等，亦復如是，既不能知如實苦聖諦、苦集聖諦、苦滅聖諦、苦滅道聖諦。既不實知，當知彼等，方應長夜共生諍鬪，流轉生死，互相呰毀，互相罵辱。既生諍鬪，執競不休，各各以手，自遮其面，如彼群盲，共相惱亂。」於中有偈：

> Monastics, it is just so. All the contemplatives and brahmins in this world are likewise. Since they do not truly understand the Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, or the Noble Truth of the Path Leading to the Cessation of Suffering—since they do not truly understand these—know that they will continue through the long night to quarrel, to be reborn and die, to slander and insult one another. Once conflicts arise, they cling and struggle without end, each covering his own face with his hands, just like that group of blind men causing trouble for each other. Thus a verse is spoken:

若不能知苦聖諦， 亦復不知苦集因，所有世間諸苦法， 此苦滅盡無餘處。於中是道尚不知， 況知滅苦所行行，如是其心未解脫， 未得智慧解脫處。彼既不能諦了觀， 但知趣向生老死，未得免離諸魔縛， 豈能到於無有處。

> If one cannot understand the noble truth of suffering, Nor comprehend the cause that brings it into being— All the various forms of suffering in this world, And the place where it ceases without remainder— If one does not even know the path, How could they know the practice that leads to suffering's end? Their mind remains unfreed, And has not attained wisdom's liberation. Since they cannot clearly see these truths, They only continue toward birth, aging, and death, Unable to escape the bonds of Mara, How could they ever reach the realm beyond all suffering?

「諸比丘！若有沙門婆羅門等，能知如實苦聖諦，苦集、苦滅、苦滅道聖諦，如實知者，應當如是隨順修學。彼等長夜和合共行，各各歡喜，無有諍競，同趣一學，猶如水乳共相和合，一處同住，示現教師所說聖法，安樂處住。」此中說偈：

> "Monks, if there are ascetics or brahmins who can truly understand the Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path Leading to the Cessation of Suffering—understanding them as they really are—they should practice accordingly. For a long time, they shall dwell together in harmony, each finding joy, without conflict, united in a single teaching, like water blending with milk. Residing together in one place, they embody the noble Dharma taught by the Teacher, abiding in ease and peace." A verse is spoken here: —"They who see these Four Truths as they are Shall walk the path without a single scar. In harmony, like water and milk combined, They dwell in peace, with joyful, unified mind."

若能知是諸有苦， 及有所生諸苦因，既知一切悉皆苦， 應令盡滅無有餘。若知此滅由於道， 便到苦滅所得處，即能具足心解脫， 及得智慧解脫處。則能到於諸有邊， 如是不至生老死，長得免脫於魔縛， 永離世間諸有處。

> If one can truly know all forms of suffering, And the very causes from which suffering springs; Having seen that all things are bound in pain, One should strive to end it, leaving no trace. If one knows this ending comes through the Path, Then one arrives where suffering is no more; Fully realizing freedom of the mind, And the liberation that comes with wisdom. Thus one reaches the very edge of existence, Never again to be born, grow old, or die; Permanently freed from the bonds of Mara, And forever released from all worldly states.