---
title: "大般涅槃經 · 12 如來性品"
description: "大般涅槃经由南朝宋慧严、谢灵运等依据法显所译六卷本泥洹经与昙无谶所译北本涅槃经对照修订而成。本经详述释迦牟尼佛入灭前的教法，系统阐述如来藏思想、众生皆有佛性及一阐提亦可成佛的核心理念。作为大乘佛教的重要经典，它确立了中国佛教心性论的理论基础，对天台宗、华严宗等宗派教义形成具有深远影响，被誉为大乘佛教的终极教典之一。"
url: "https://rushiwowen.co/en/r/cmcvptqla01eni804ohlrci3l"
---

## 大般涅槃經卷第八

> Mahāparinirvāṇa Sūtra, Volume 8

宋代沙門慧嚴等依泥洹經加之

### 如來性品第十二

> Chapter 12: Tathagata Nature

迦葉白佛言：「世尊！二十五有，有我不耶？」

> Kashyapa said to the Buddha: "World-Honored One, among the twenty-five realms of existence, is there a self?"

佛言：「善男子！我者，即是如來藏義。一切眾生悉有佛性，即是我義。如是我義，從本已來常為無量煩惱所覆，是故眾生不能得見。

> The Buddha said, "Good man, what I call the 'self' is the meaning of the Tathagatagarbha (the Buddha-nature within all beings). All beings possess the Buddha-nature, and this is the meaning of 'self.' This 'self' has from the very beginning been covered by countless afflictions, which is why beings cannot see it."

「善男子！如貧女人舍內多有真金之藏，家人大小無有知者。時有異人善知方便，語貧女言：『我今雇汝，汝可為我耘除草穢。』女即答言：『我今不能。汝若能示我子金藏，然後乃當速為汝作。』是人復言：『我知方便，能示汝子。』女人答言：『我家大小尚自不知，況汝能知？』是人復言：『我今審能。』女人答言：『我亦欲見，并可示我。』是人即於其家掘出金藏。女人見已，心生歡喜，生奇特想，宗仰是人。

「善男子！眾生佛性亦復如是，一切眾生不能得見，如彼寶藏，貧人不知。善男子！我今普示一切眾生所有佛性為諸煩惱之所覆蔽，如彼貧人有真金藏不能得見。如來今日普示眾生諸覺寶藏，所謂佛性。一切眾生見是事已，心生歡喜，歸仰如來。善方便者，即是如來；貧女人者，即是一切無量眾生；真金藏者，即佛性也。

「復次，善男子！譬如女人生育一子。嬰孩得病，是女愁惱，求覓良醫。良醫既至，合三種藥——酥、乳、石蜜——與之令服。因告女人：『兒服藥已，且莫與乳。須藥消已，爾乃與之。』是時女人即以苦味用塗其乳，語其兒言：『我乳毒塗，不可復觸。』小兒渴乏欲得母乳，聞乳毒氣便遠捨去。至其藥消，母乃洗乳，喚子與之。是時小兒雖復飢渴，先聞毒氣是故不來。母復語言：『為汝服藥，故以毒塗。汝藥已消，我已洗竟，汝便可來飲乳無苦。』其兒聞已，漸漸還飲。

> "Moreover, good man! It is like a woman who gives birth to a son. When her infant child falls ill, she is distressed and seeks out a skilled doctor. The doctor comes and prescribes a medicine made from three ingredients—ghee, milk, and rock candy—and has the child take it. Then he tells the woman, 'After your child takes this medicine, do not let him nurse yet. Wait until the medicine has taken effect, then you may let him nurse.' At this, the woman applies a bitter substance to her breast and tells her child, 'My breast is now coated with poison and cannot be touched.' The infant, thirsty and weak, wants to nurse but, smelling the bitter scent of the 'poison,' stays away. When the medicine has taken effect, the woman washes her breast and calls the child to nurse. Though still thirsty and hungry, the infant does not come because of the smell of the bitter substance he noticed before. The woman then says, 'I applied the bitter substance because you were taking medicine. The medicine has taken effect now, and I have washed it off. Come and nurse—it will not hurt you.' Hearing this, the infant gradually returns to nurse."

「善男子！如來亦爾，為度一切，教諸眾生修無我法。如是修已，永斷我心，入於涅槃。為除世間諸妄見故，示現出過世間法故，復示世間計我虛妄非真實故，修無我法清淨身故。譬如女人為其子故，以苦味塗乳。如來亦爾，為修空故，說言：『諸法悉無有我。』如彼女人淨洗乳已而喚其子，欲令還服。我今亦爾，說如來藏。是故，比丘不應生怖。如彼小兒，聞母喚已，漸還飲乳。比丘亦爾，應自分別如來祕藏不得、不有。」

> “Good son! The Thus-Come One is likewise. For the sake of liberating all beings, he teaches them to cultivate the practice of no-self. After cultivating this, they forever cut off attachment to a self and enter nirvana. To eliminate all false views in the world, to reveal the transcendence of worldly phenomena, and to show that the world’s conception of a self is false and unreal, he thus teaches the practice of no-self as a method for purifying the body. It is like a woman who, for her child’s sake, coats her breast with bitter medicine. The Thus-Come One is likewise: for the sake of cultivating emptiness, he declares: ‘All things are entirely without a self.’ But after that woman has washed her breast clean and calls for her child, intending for the child to nurse again, I now do likewise: I speak of the Womb of the Thus-Come One (tathāgatagarbha). Therefore, monks, do not be afraid. Just as that child, hearing his mother’s call, gradually returns to drink milk, so too should monks discern for themselves: the Thus-Come One’s secret treasury is neither nonexistent nor existent.”

迦葉菩薩白佛言：「世尊！實無有我。何以故？嬰兒生時無所知曉。若有我者，即生之日尋應有知。以是義故，定知無我。若定有我，受生已後應無終沒。若使一切皆有佛性，是常住者，應無壞相。若無壞相，云何而有剎利、婆羅門、毘舍、首陀，及旃陀羅、畜生差別？今見業緣種種不同，諸趣各異。若定有我，一切眾生應無勝負。以是義故，定知佛性非是常法。若言佛性定是常者，何緣復說有殺、盜、婬、兩舌、惡口、妄言、綺語、貪、恚、邪見？若我性常，何故酒後荒醉迷亂？若我性常，盲應見色、聾應聞聲、瘂應能語、拘躄能行。若我性常，不應避於火坑、大水、毒藥、刀、劍、惡人、禽獸。若我常者，本所更事不應忘失。若不忘失，何緣復言：『我曾何處見是人耶？』若我常者，則不應有老少盛衰、憶念往事。若我常者，止住何處？為在涕唾青、黃、赤、白諸色中耶？若我常者，應遍身中，如胡麻油，間無空處。若斷身時，我亦應斷。」

> Kashyapa Bodhisattva said to the Buddha: “World-Honored One, there truly is no self. Why? Because when an infant is born, it knows nothing at all. If a self truly existed, it would have awareness from the very moment of birth. Therefore, we can be certain there is no self. If a self truly existed, then after receiving birth, there would be no death or end. If all beings possess the Buddha-nature, which is eternal, then it should have no quality of decay. If it had no decay, how could there be distinctions such as Kshatriya, Brahmin, Vaishya, Shudra, Chandalas, and animals? We now see that karmic conditions vary widely, leading beings to different realms. If a self truly existed, all beings would have no superiority or inferiority. For this reason, we know that the Buddha-nature is not something eternal. If it were said that the Buddha-nature is eternal, then why would we speak of killing, stealing, sexual misconduct, lying, harsh speech, slander, idle talk, greed, anger, and wrong views? If the self were eternal, why would intoxication after drinking lead to confusion and disorientation? If the self were eternal, a blind person would see forms, a deaf person would hear sounds, a mute would speak, and the lame would walk. If the self were eternal, we would not need to avoid fire pits, floods, poison, swords, knives, evil people, or wild animals. If the self were eternal, past experiences should never be forgotten. If never forgotten, why would one say, ‘Where have I seen this person before?’ If the self were eternal, there would be no distinctions of youth, age, vigor, decline, or remembrance of past events. If the self were eternal, in what place does it dwell? Is it found in saliva, tears, or in the colors blue, yellow, red, or white? If the self were eternal, it would pervade the whole body, just like sesame oil—with no empty space. And if the body is cut, the self would also be cut.”

佛告迦葉：「善男子！譬如王家有大力士，其人眉間有金剛珠。與餘力士捔力相撲，而彼力士以頭觸之，其額上珠尋沒膚中，都不自知是珠所在。其處有瘡，即命良醫欲自療治。時有明醫善知方藥，即知是瘡因珠入體，是珠入皮即便停住。是時良醫尋問力士：『卿額上珠為何所在？』力士驚答：『大師醫王！我額上珠乃失去耶？是珠今者為何所在？將非幻化？』憂愁啼哭。是時良醫慰喻力士：『汝今不應生大愁苦。汝因鬪時寶珠入體，今在皮裏，影現於外。汝等鬪時瞋恚毒盛，珠陷入體故不自知。』是時力士不信醫言：『若在皮裏，膿血不淨，何緣不出？若在筋裏，不應可見。汝今云何欺誑於我？』時醫執鏡以照其面，珠在鏡中明了顯現。力士見已，心懷驚怪，生奇特想。

> The Buddha told Kasyapa, “Good man, this is like a champion of a king’s household who had a diamond pearl between his brows. When wrestling with another strongman, his opponent’s head struck him, and soon the pearl sank into his flesh. He had no idea where it had gone. A wound appeared there, so he called a good physician to treat it. A wise doctor skilled in remedies recognized that the wound was from the pearl entering his body, and that it had lodged deeply in the skin. He asked the strongman, ‘Where is the pearl on your forehead?’ Startled, the strongman replied, ‘Great master physician! Is my forehead pearl lost? Where is it? Was it all an illusion?’ He wept with grief. The doctor comforted him: ‘You should not be so distressed. During your fight, the pearl entered your body and now lies lodged in your skin, its shadow appearing externally. Because your anger was so intense during the struggle, the pearl sank in without you knowing.’ But the strongman did not believe the doctor: ‘If it were in the skin, why wouldn’t pus and blood cause it to emerge? And if it were in the muscle, it should not be visible. How can you deceive me?’ The doctor then held up a mirror for the strongman to see his face. In the mirror, the pearl appeared clearly. Seeing it, the strongman was astonished and filled with wonder, thinking it a marvel.

「善男子！一切眾生亦復如是，不能親近善知識故，雖有佛性皆不能見，而為貪、婬、瞋恚、愚癡之所覆蔽，故墮地獄、畜生、餓鬼、阿修羅、旃陀羅、剎利、婆羅門、毘舍、首陀，生如是等種種家中。因心所起種種業緣，雖受人身，聾、盲、瘖、瘂、拘躄、癃跛。於二十五有受諸果報，貪、婬、瞋恚、愚癡覆心，不知佛性。如彼力士，寶珠在體謂呼失去。眾生亦爾，不知親近善知識故，不識如來微密寶藏，修學無我。譬如非聖，雖說有我，亦復不知我之真性。我諸弟子亦復如是，不知親近善知識故，修學無我，亦復不知無我之處。尚自不知無我真性，況復能知有我真性？

> "Good man! All beings are likewise. Because they cannot draw near to good spiritual teachers, even though they possess the Buddha-nature, they are unable to see it. It is covered over by greed, lust, anger, hatred, ignorance, and delusion, causing them to fall into the realms of hell-beings, animals, hungry ghosts, asuras, outcastes, warriors, Brahmins, merchants, and laborers—being born into all kinds of such families. Due to various karmic conditions arising from their minds, even when they receive a human body, they are deaf, blind, mute, paralyzed, crippled, or deformed. They experience all kinds of retributions within the twenty-five realms of existence. With their minds obscured by greed, lust, anger, hatred, and ignorance, they are unaware of the Buddha-nature. It is just like that strong man who had a precious gem on his own body but thought he had lost it. Beings are likewise: because they do not know how to draw near to good spiritual teachers, they fail to recognize the Tathāgata's hidden, subtle treasure, and instead they practice and study the concept of selflessness. It is like those who are not noble ones: although they speak of a self, they also do not understand the true nature of the self. My own disciples are also like this: because they do not know how to draw near to good spiritual teachers, they practice and study selflessness, yet they also do not understand what selflessness truly is. They still do not even know the true nature of selflessness—how much less can they know the true nature of the self?"

「善男子！如來如是說諸眾生皆有佛性，譬如良醫示彼力士金剛寶珠。是諸眾生為無量億諸煩惱等之所覆蔽，不識佛性。若盡煩惱，爾時乃得證知明了，如彼力士於明鏡中見其寶珠。善男子！如來祕藏如是無量不可思議。

> "Good man! The Tathagata declares that all beings possess the Buddha-nature, just as a skilled physician shows a strong man the precious diamond hidden within his own body. These beings are covered and obscured by countless afflictions and defilements, and thus do not recognize their Buddha-nature. When they exhaust these defilements, they will then realize and clearly understand it, just as that strong man sees the precious diamond in a bright mirror. Good man! Thus, the Tathagata's secret treasury is immeasurable and inconceivable."

「復次，善男子！譬如雪山有一味藥名曰樂味，其味極甜，在深叢下人無能見，有人聞香即知其地當有是藥。過去世中有轉輪王，於彼雪山為此藥故，在在處處造作木筩以接是藥。是藥熟時，從地流出，集木筩中，其味真正。王既沒已，其後是藥或醋、或醎、或甜、或苦、或辛、或淡。如是一味，隨其流處有種種異，是藥真味停留在山猶如滿月。凡人薄福，雖以掘鑿加功苦至而不能得。復有聖王出現於世，以福因緣即得是藥真正之味。

> "Further, good man, imagine a mountain called Snow Mountain. It is endowed with a single miraculous medicine called 'Sweet Flavor.' Its taste is extremely sweet, yet it grows deep in the underbrush where ordinary people cannot see it. However, someone who smells its fragrance can tell that the medicine must be present in that place. In a past era, there was a universal emperor who, for the sake of this medicine, had wooden tubes constructed in various locations throughout Snow Mountain to collect it. When the medicine ripened, it would flow out from the earth and gather in these wooden tubes. The medicine tasted truly genuine and pure. After the emperor passed away, the medicine later became sour, salty, sweet, bitter, spicy, or bland in different places. Although it was the same medicine originally, its taste varied depending on where it flowed. The genuine essence of the medicine remained in the mountain, clear like the full moon. Common people, lacking blessings, toiled laboriously with digging and chiseling yet could not obtain it. But when a holy king appears in the world, due to his merits and blessings, he can immediately obtain the medicine's true, original taste.

「善男子！如來祕藏其味亦爾，為諸煩惱叢林所覆，無明眾生不能得見。藥一味者譬如佛性，以煩惱故，出種種味，所謂地獄、畜生、餓鬼、天、人、男、女、非男、非女、剎利、婆羅門、毘舍、首陀。佛性雄猛，難可毀壞，是故無有能殺害者。若有殺者則斷佛性，如是，佛性終不可斷。性若可斷，無有是處。如我性者即是如來祕密之藏。如是祕藏，一切無能毀壞燒滅。雖不可壞，然不可見，若得成就阿耨多羅三藐三菩提，爾乃證知。以是因緣，無能殺者。」

> "Good man! The Tathagata's secret treasury is just like this—it is hidden beneath a thicket of afflictions, and sentient beings clouded by ignorance cannot see it. The single flavor of the medicine is like the Buddha-nature. Because of afflictions, it manifests in various forms: as hell-beings, animals, hungry ghosts, devas, humans; as male, female, neither male nor female; as warriors, priests, merchants, or laborers. The Buddha-nature is mighty and cannot be destroyed, so nothing can kill it. If something could kill it, it would cut off the Buddha-nature. Yet the Buddha-nature cannot be cut off. If it could be cut off, that would be impossible. The nature that is 'me' is precisely the Tathagata's secret treasury. This secret treasury cannot be destroyed or burned by anything. Though indestructible, it remains invisible—until one realizes Anuttara-samyak-sambodhi, and then one awakens to it directly. For this reason, there is nothing that can kill it."

迦葉菩薩復白佛言：「世尊！若無殺者，應當無有不善之業。」

> The Bodhisattva Kasyapa further said to the Buddha, "World-Honored One, if there is no killer, then there should be no evil deeds."

佛告迦葉：「實有殺生。何以故？善男子！眾生佛性住五陰中，若壞五陰，名曰殺生。若有殺生即墮惡趣，以業因緣而有剎利、婆羅門等、毘舍、首陀、及旃陀羅、若男、若女、非男、非女，二十五有差別之相，流轉生死。非聖之人橫計於我，大小諸相猶如稗子、或如米豆、乃至母指，如是種種妄生憶想，妄想之相無有真實。出世我相名為佛性，如是計我是名最善。

> The Buddha told Kasyapa: "There truly is such a thing as killing. Why is that? Good man, the Buddha-nature of all beings dwells within the five aggregates. If one destroys these five aggregates, that is called killing. One who commits killing will fall into the lower realms. Due to the causes and conditions of karma, there arise the distinctions of Kshatriyas, Brahmins, Vaishyas, Shudras, and Chandālas, as well as men, women, neither men nor women, and the twenty-five forms of existence, all revolving through birth and death. Ordinary people who are not enlightened falsely cling to a self, imagining it to be various sizes—like a grain of millet, a bean, a rice grain, or even as large as a thumb. These sorts of deluded thoughts arise arbitrarily, yet these imagined appearances have no reality. The concept of a self that transcends the world is what is called the Buddha-nature. To hold such an understanding of self is the most excellent."

「復次，善男子！譬如有人善知伏藏，即取利钁掘地直下，磐石、沙礫直過無難，唯至金剛不能穿徹。夫金剛者，所有刀斧不能破壞。善男子！眾生佛性亦復如是，一切論者，天、魔波旬及諸人天，所不能壞。五陰之相即是起作，起作之相猶如石沙，可穿、可壞。佛性真我譬如金剛，不可毀壞。以是義故，壞五陰者名為殺生。善男子！必定當知佛法如是不可思議。

> "Furthermore, good man! It is like someone who knows where to find hidden treasures. He takes a sharp pickaxe and digs straight down, easily passing through bedrock and gravel without difficulty, only stopping when he reaches diamond, which he cannot pierce. Diamond cannot be destroyed by any blade or axe. Good man! The Buddha-nature of sentient beings is just the same. No debater, no Mara, the Evil One, no gods or humans can destroy it. The aspects of the five aggregates are created; they are like rock and gravel that can be pierced and destroyed. The true self of Buddha-nature is like diamond, indestructible. Therefore, destroying the five aggregates is considered killing. Good man! You must know that the Buddha's teaching is thus inconceivable."

「善男子！方等經者，猶如甘露、亦如毒藥。」

> "Good man, the Vaipulya sutras are like sweet nectar, yet also like poison."

迦葉菩薩復白佛言：「如來何緣說方等經譬如甘露、亦如毒藥？」

> Kashyapa Bodhisattva further asked the Buddha, "Why does the Tathagata say that the Mahayana sutras are like both sweet nectar and poison?"

佛言：「善男子！汝今欲知如來祕藏真實義不？」

> The Buddha said, "Good man, do you wish to know the true meaning of the Tathagata's secret treasury?"

迦葉白言：「我今實欲得知如來祕藏之義。」

> Kashyapa said, "I truly wish to understand the meaning of the Tathagata's secret treasury."

爾時，世尊而說偈言：

> At that time, the World-Honored One spoke these verses:

「或有服甘露， 傷命而早夭；或復服甘露， 壽命得長存；或有服毒生、 有緣服毒死。無礙智甘露， 所謂大乘典，如是大乘典， 亦名雜毒藥。如酥、醍醐等， 及以諸石蜜，服消則為藥、 不消則為毒。方等亦如是， 智者為甘露；愚不知佛性， 服之則成毒。聲聞及緣覺， 大乘為甘露，猶如諸味中， 乳最為第一。如是懃進者， 依因於大乘，得至於涅槃， 成人中象王。眾生知佛性， 猶如迦葉等，無上甘露味， 不生亦不死。迦葉！汝今當， 善分別三歸，如是三歸性， 則是我之性。若能諦觀察， 我性有佛性，當知如是人， 得入祕密藏；知我及我所， 是人已出世。佛、法三寶性， 無上第一尊，如我所說偈， 其性義如是。」

> "Some who drink the nectar of immortality Meet injury and early death; Others who drink it See their lifespans prolonged. Some drink poison and survive, While others meet their death through poison. The nectar of unobstructed wisdom Is what we call the Great Vehicle scriptures; Yet this same Great Vehicle canon Is also known as a mixed poison. Just like butter, ghee, and honey, And all kinds of rock sugar — Taken rightly they are medicine, But if undigested, they become poison. The Equal Teachings are the same: For the wise, they are nectar; But fools, not understanding Buddha Nature, By taking them, create poison. For Hearers and Solitary Realizers, The Great Vehicle is nectar — Just as among all flavors, Milk is considered supreme. Thus, those who strive diligently, Relying on the Great Vehicle, May reach Nirvana, Becoming Elephant Kings among people. Beings who understand Buddha Nature, Like Kasyapa and others, Taste the supreme nectar of immortality — Neither born, nor dying. Kasyapa! Now you should Discern clearly the Three Refuges; For the nature of these Three Refuges Is my own very nature. If one can contemplate truly, 'My own nature contains Buddha Nature,' Know that such a person Enters the Secret Treasury; Understanding self and what belongs to self, Such a one has gone beyond this world. The nature of the Buddha, Dharma, and Sangha — The Triple Jewel — is supremely honored. The meaning and essence of this verse Is exactly as I have explained it to you."

爾時，迦葉復說偈言：

> At that time, Kasyapa spoke in verse:

「我今都不知， 歸依三寶處，云何當歸趣， 無上、無所畏？不知三寶處， 云何作無我？云何歸佛者， 而得於安慰？云何歸依法？ 唯願為我說。云何得自在？ 云何不自在？云何歸依僧， 轉得無上利？云何真實說， 未來成佛道？未來若不成， 云何歸三寶？我今無預知， 當行次第依。云何未懷妊， 而作生子想？若必在胎中， 則名為有子；子若在胎中， 定當生不久，是名為子義； 眾生業亦然。如佛之所說， 愚者不能知；以其不知故， 輪迴生死獄。假名優婆塞， 不知真實義，唯願廣分別， 除斷我疑網。如來大智慧， 唯垂哀分別，願說於如來， 祕密之寶藏。」「迦葉！汝當知， 我今當為汝，善開微密藏， 令汝疑得斷。今當至心聽： 汝於諸菩薩，則與第七佛， 同其一名號。歸依於佛者， 真名優婆塞，終不更歸依， 其餘諸天神；歸依於法者， 則離於殺害；歸依聖僧者， 不求於外道。如是歸三寶， 則得無所畏。」迦葉白佛言： 「我亦歸三寶，是名為正路， 諸佛之境界。三寶平等相， 常有大智性，我性及佛性， 無二、無差別。是道佛所讚， 正進安止處，亦名正遍見， 故為佛所稱。我亦趣善逝， 所讚無上道，是最為甘露， 諸有所無有。」

> "I still don’t know the proper way to take refuge in the Three Jewels. How can I turn to what is supreme and fearless? Without knowing where the Three Jewels reside, how can I realize non-self? How can those who take refuge in the Buddha find peace? How should one take refuge in the Dharma? Please kindly explain this to me. How does one gain freedom? How does one become unfree? How does taking refuge in the Sangha lead to supreme benefit? How does the true teaching bring one to Buddhahood in the future? If Buddhahood is not attained in the future, why take refuge in the Three Jewels now? I have no foreknowledge; I must proceed step by step. How can one think of a child as born before it is conceived? If it is in the womb, then it is called a child; If it is in the womb, it will be born before long— This is the meaning of 'child'; likewise, sentient beings' karma works this way. As the Buddha teaches, the foolish do not understand; Because of their ignorance, they revolve in the prison of birth and death. Some are nominal lay disciples, but do not know the true meaning; Please explain this in detail, cutting off my web of doubt. Greatly wise Tathagata, please compassionately distinguish for me; Willingly reveal the secret treasure of the Tathagata." "Kāśyapa, you should know—now I will for you Skillfully open the subtle, secret treasury, so your doubts may be cut off. Listen attentively now: among the bodhisattvas, You share the same name as the seventh Buddha. One who takes refuge in the Buddha is truly a lay disciple And will never again take refuge in any other gods; One who takes refuge in the Dharma renounces killing; One who takes refuge in the holy Sangha does not seek guidance from non-Buddhist paths. Thus, taking refuge in the Three Jewels brings freedom from fear." Kāśyapa said to the Buddha: "I also take refuge in the Three Jewels— This is the right path, the realm of all Buddhas. The Three Jewels share the same nature, always possessing great wisdom; My nature and the Buddha-nature are non-dual, without distinction. This path is praised by the Buddha—the place of right effort and peace— It is also called 'right universal insight,' hence praised by the Buddha. I too follow the Well-Gone One's praised supreme path; This is the greatest nectar, the state where nothing is possessed."

爾時，佛告迦葉菩薩：「善男子！汝今不應如諸聲聞、凡夫之人分別三寶。於此大乘無有三歸分別之相。所以者何？於佛性中即有法、僧，為欲化度聲聞凡夫故，分別說三寶異相。善男子！若欲隨順世間法者，則應分別有三歸依。

> At that time, the Buddha said to Kasyapa Bodhisattva, “Good man, you should not distinguish the Three Jewels as do the voice-hearers and ordinary people. In this Great Vehicle, there is no appearance of distinction regarding the Three Refuges. Why is that? Because within the Buddha-nature itself, Dharma and Sangha are present. It is only for the sake of guiding voice-hearers and ordinary beings that the different forms of the Three Jewels are taught separately. Good man, if you wish to accord with worldly customs, then you may distinguish the three refuges.”

「善男子！菩薩應作如是思惟：『我今此身歸依於佛。』若即此身得成佛道，既成佛已，不當恭敬、禮拜、供養於諸世尊。何以故？諸佛平等，等為眾生作歸依故。

「若欲尊重法身舍利，便應禮敬諸佛塔廟。所以者何？為欲化度諸眾生故，亦令眾生於我身中起塔廟想，禮拜、供養。如是，眾生以我法身為歸依處。

> If you wish to honor the Dharma-body relics, you should pay respect to the stupas and temples of all Buddhas. Why is this? It is to save and guide all beings, and also to inspire them to see my body as a stupa or temple, to bow before it and make offerings. In this way, all beings find refuge in my Dharma-body.

「一切眾生皆依非真、邪偽之法，我當次第為說真法；又有歸依非真僧者，我當為作依真僧處；若有分別三歸依者，我當為作一歸依處，無三差別；於生盲眾為作眼目；復當為諸聲聞、緣覺作真歸處。善男子！如是，菩薩為無量惡諸眾生等及諸智者而作佛事。

> "All beings rely on what is untrue and deceptive—I will gradually teach them the true Dharma. Those who seek refuge in what is not the true Sangha—I will provide them a place of true refuge. Those who make distinctions among the Three Refuges—I will teach them the One Refuge, with no threefold difference. For the blind who cannot see—I will be their eyes. For the Śrāvakas and Pratyekabuddhas—I will be their true place of refuge. Good man! Thus does a Bodhisattva perform Buddha-work for countless suffering beings and for all the wise."

「善男子！譬如有人臨陣戰時即生心念：『我於是中最為第一，一切兵眾悉依恃我。』亦如大子如是思惟：『我當調伏其餘王子，紹繼大王帝王之業而得自在，令諸王子悉見歸依。』是故，不應生下劣心，如王，王子、大臣亦爾。

> "Good man! It is like a person on the battlefield who suddenly thinks, 'I am the foremost among all here, and every soldier relies on me.' It is also like a crown prince who reflects, 'I will train and guide the other princes, succeed the great king in ruling the kingdom, gain true autonomy, and make all the princes turn to me for refuge.' Therefore, you should never harbor an inferior mindset. The king, the princes, and the ministers all follow this same principle."

「善男子！菩薩摩訶薩亦復如是，作是思惟：『云何三事與我一體？』善男子！我示三事即是涅槃。如來者，名無上士。譬如人身，頭最為上，非餘支節、手、足等也。佛亦如是，最為尊上，非法、僧也。為欲化度諸世間故，種種示現差別之相，如彼梯橙。是故，汝今不應受持如凡愚人所知三歸差別之相，汝於大乘猛利決斷應如剛刀。」

> “Good man! The great bodhisattva should also think in this way: ‘How can these three things be one with me?’ Good man, I declare that these three things are nirvana. The Tathagata is called the Unsurpassed One. Just as the head is the highest part of a human body, above all other limbs, hands, and feet, so too is the Buddha the most honored and supreme, above the Dharma and the Sangha. Yet, to guide and save the world, he manifests various appearances, like the steps of a ladder. Therefore, you should not cling to the superficial distinctions of the Triple Refuge as understood by ordinary, ignorant people. In the Great Vehicle, your resolve must be sharp and decisive, like a steel blade.”

迦葉菩薩白佛言：「世尊！我知故問，非為不知。我為菩薩大勇猛者問於無垢清淨行處，欲令如來為諸菩薩廣宣分別奇特之事、稱揚大乘方等經典。如來大悲今已善說，我亦如是安住其中。所說菩薩清淨行處即是宣說《大涅槃經》。

> Kaśyapa Bodhisattva said to the Buddha: "World-Honored One, I ask because I know, not because I do not know. I ask for the sake of those Bodhisattvas who are great and valiant, inquiring about the pure and undefiled practice, wishing for the Tathāgata to extensively explain and distinguish extraordinary matters for all Bodhisattvas, and to praise the Mahāyāna scriptures of great equality. The Tathāgata, out of great compassion, has now well spoken of this. I, too, will abide in it. What is spoken of as the Bodhisattva's pure practice is precisely the proclamation of the \*Mahāparinirvāṇa Sūtra\*."

「世尊！我今亦當廣為眾生顯揚如是如來祕藏，亦當證知真三歸處。若有眾生能信如是《大涅槃經》，其人則能自然了達三歸依處。何以故？如來祕藏有佛性故。其有宣說是經典者，皆言：『身中盡有佛性。』如是之人則不遠求三歸依處。何以故？於未來世我身即當成就三寶。是故，聲聞、緣覺之人及餘眾生，皆依於我恭敬、禮拜。」

> "World-Honored One! I too shall now extensively proclaim for all beings this Tathagata's Secret Treasury, and shall also help them truly understand the Three Refuges. If any being can faithfully accept this Great Nirvana Sutra, they will naturally understand the meaning of the Three Refuges. Why is this? Because the Tathagata's Secret Treasury contains the Buddha-nature. Those who expound this scripture will all declare: 'The Buddha-nature exists fully within every living being.' Such people do not seek the Three Refuges far away. Why? Because in the future, they themselves shall realize the Three Jewels. Therefore, whether Hearers (Shravakas), Solitary Realizers (Pratyekabuddhas), or other beings, all rely on me with reverence and make offerings."

「善男子！以是義故，應當正學大乘經典。」

> Good man! For this reason, you should earnestly study the Mahayana scriptures.

迦葉復言：「佛性如是不可思議，三十二相、八十種好亦不可思議。」

> Kāśyapa said: "The Buddha-nature is thus inconceivable, and the thirty-two marks and eighty fine features are likewise inconceivable."

爾時，佛讚迦葉菩薩：「善哉，善哉。善男子！汝已成就深利智慧，我今當更善為汝說入如來藏。

> At that time, the Buddha praised Kasyapa Bodhisattva, saying, "Excellent, excellent. Good man, you have already developed profound wisdom. Now, I will explain to you more thoroughly how to enter the Tathagata-garbha (the True Self of the Buddha)."

「若我住者，即是常法，不離於苦；若無我者，修行淨行無所利益。若言諸法皆無有我，是即斷見；若言我住，即是常見。若言一切行無常者，即是斷見；諸行常者，復是常見。若言苦者，即是斷見；若言樂者，復是常見。修一切法常者，墮於斷見；修一切法斷者，墮於常見。如步屈蟲，要因前脚得移後足；修常、斷者亦復如是，要因斷常。以是義故，修餘法苦者皆名不善；修餘法樂者則名為善。修餘法無我者是諸煩惱分；修餘法常者是則名曰如來祕藏，所謂涅槃無有窟宅。修餘無常法者即是財物；修餘常法者，謂佛、法、僧及正解脫。當知如是佛法中道，遠離二邊而說真法，凡夫愚人於中無疑。如羸病人服食酥已，氣力輕便。有、無之法，體性不定。譬如四大，其性不同，各自違反。良醫善知，隨其偏發而消息之。

> "If I abide, that is a permanent state, not separate from suffering. If there is no self, then practicing the pure path brings no benefit. To say that all phenomena have no self is the view of nihilism; to say that the self abides is the view of eternalism. To say that all conditioned phenomena are impermanent is the view of nihilism; to say that they are permanent is again the view of eternalism. To speak of suffering is the view of nihilism; to speak of happiness is the view of eternalism. Practicing with all phenomena as permanent falls into nihilism; practicing with all phenomena as impermanent falls into eternalism. This is like an inchworm that must use its front foot to move its back foot—practicing with eternalism and nihilism is just the same, requiring one for the other. Thus, treating all other practices as suffering is not good; treating them as happiness is good. Treating all other practices as non-self is part of the afflictions; treating the permanent as the Tathagata’s secret treasury is called nirvana, which has no dwelling place. Practicing impermanence in other things relates to material wealth; practicing permanence refers to the Buddha, the Dharma, the Sangha, and true liberation. Know that the Middle Way of the Buddha’s teaching is to speak the true Dharma, free from these two extremes. Ordinary fools have no doubt about this. It is like a weakened patient who, after taking ghee, feels light and strong. The reality of existence and non-existence has no fixed nature—just as the four great elements have different natures, each contradicting the other. A skilled physician understands this and adjusts the treatment according to which element is out of balance."

「善男子！如來亦爾，於諸眾生猶如良醫，知諸煩惱體相差別而為除斷，開示如來祕密之藏，清淨佛性常住不變。若言有者，智不應染；若言無者即是妄語。若言有者，不應默然、亦復不應戲論諍訟，但求了知諸法真性。凡夫之人戲論諍訟，不解如來微密藏故。若說於苦，愚人便謂：『身是無常。』說一切苦，復不能知身有樂性。說無常者，凡夫之人計一切身皆是無常，譬如瓦坏。有智之人應當分別，不應盡言一切無常。何以故？我身即有佛性種子。若說無我，凡夫當謂：『一切佛法悉無有我。』智者應當分別無我假名不實，如是知已不應生疑。若言如來祕藏空寂，凡夫聞之生斷滅見；有智之人應當分別如來是常，無有變易。若言解脫譬如幻化。凡夫當謂：『得真解脫即是磨滅。』有智之人應當分別，人中師子雖有去、來，常住無變。

> “Good man! The Thus-Come One is just like a skilled physician toward all beings, who knows the distinctions in the essence and characteristics of afflictions in order to remove and sever them, revealing the Thus-Come One’s secret treasury—the pure Buddha-nature that is eternal and unchanging. If one says it exists, wisdom should not be defiled by it; if one says it does not exist, that is a false statement. If one says it exists, one should neither remain silent nor engage in frivolous debate and disputes, but merely seek to understand the true nature of all phenomena. Ordinary people engage in frivolous debate and disputes because they do not understand the Thus-Come One’s subtle secret treasury. When suffering is spoken of, foolish people think: ‘The body is impermanent.’ When it is said that all is suffering, they still fail to know that the body has the nature of bliss. When impermanence is spoken of, ordinary people regard all bodies as impermanent, like a clay pot. Wise people should make distinctions, and should not say that everything is impermanent. Why? Because my body contains the seed of Buddha-nature. When selflessness is spoken of, ordinary people think: ‘All Buddha-dharma has no self.’ The wise should distinguish that selflessness is merely a provisional name, not reality, and knowing this should give rise to no doubt. If one says that the Thus-Come One’s secret treasury is empty and still, ordinary people, hearing this, develop a nihilistic view; wise people should distinguish that the Thus-Come One is eternal and unchanging. If one says that liberation is like an illusion, ordinary people think: ‘Attaining true liberation means annihilation.’ Wise people should distinguish that the Lion among humans, although he comes and goes, is eternally present and unchanging.

「若言：『無明因緣諸行。』凡夫之人聞已，分別生二法想，明與無明；智者了達其性無二，無二之性即是實性。若言：『諸行因緣識』者，凡夫謂二，行之與識；智者了達其性無二，無二之性即是實性。若言：『十善、十惡，可作、不可作，善道、惡道，白法、黑法。』凡夫謂二；智者了達其性無二，無二之性即是實性。若言：『應修一切法苦。』凡夫謂二；智者了達其性無二，無二之性即是實性。若言：『一切行無常』者，如來祕藏亦是無常，凡夫謂二；智者了達其性無二，無二之性即是實性。

> "Someone says: 'Ignorance causes conditioned actions.' An ordinary person hears this and thinks there are two separate things: ignorance and wisdom. But a wise person understands that their nature is not two — and the nature that is not two is the true nature. If one says: 'Conditioned actions cause consciousness,' the ordinary person sees two separate things: actions and consciousness. The wise understand that their nature is not two — and that non-dual nature is the true nature. If one says: 'The ten wholesome deeds and ten unwholesome deeds, what should be done and what should not be done, good paths and evil paths, bright qualities and dark qualities,' the ordinary person sees them as two. The wise understand their nature is not two — and that non-dual nature is the true nature. If one says: 'One should cultivate all teachings as suffering,' the ordinary person sees duality. The wise understand that their nature is not two — and that non-dual nature is the true nature. If one says: 'All conditioned things are impermanent,' and that the Tathagata's hidden treasure is also impermanent, the ordinary person sees two. The wise understand that their nature is not two — and that non-dual nature is the true nature."

「若言：『一切法無我、如來祕藏亦無有我。』凡夫謂二；智者了達其性無二，無二之性即是實性。我與無我，性無有二。如來祕藏其義如是，不可稱計無量無邊諸佛所讚。我今於是一切功德、成就，經中皆悉說已。

> "If it is said, 'All phenomena have no self, and the Tathagata's secret treasury also has no self,' ordinary beings see these as two separate things. But the wise person understands that their nature is non-dual, and this non-dual nature is the true nature. Self and no-self are not two different natures. This is the meaning of the Tathagata's secret treasury—beyond measure, beyond limit, praised by countless Buddhas. Now, in this sutra that contains all accomplishments and virtues, I have fully explained it."

「善男子！我與無我，性相無二，汝應如是受持頂戴。

> Good man! Self and no-self are identical in nature and characteristics. You should accept and uphold this teaching accordingly.

「善男子！汝亦應當堅持憶念如是經典，如我先於《摩訶般若波羅蜜經》中說：『我、無我，無有二相。』如因乳生酪、因酪得生酥、因生酥得熟酥、因熟酥得醍醐，如是，酪性為從乳生。為從自生、從他生耶？乃至醍醐亦復如是。若從他生，即是他作，非是乳生；若非乳生，乳無所為。若自生者，不應相似相續而生；若相續生則不俱生；若不俱生，五種之味則不一時，雖不一時，定復不從餘處來也。當知乳中先有酪相，甘味多故不能自變；乃至醍醐亦復如是。是牛食噉水草因緣，血脈轉變而得成乳。若食甘草，其乳則甜；若食苦草，乳則苦味。雪山有草名曰肥膩，牛若食者純得醍醐，無有青、黃、赤、白、黑色。穀草因緣，其乳則有色味之異。是諸眾生以明、無明業因緣故，生於二相；若無明轉，則變為明。一切諸法善、不善等亦復如是，無有二相。」

> “Good man! You should also firmly uphold and remember this scripture, just as I previously stated in the \*Mahāprajñāpāramitā Sūtra\*: ‘A self and no-self are not two separate things.’ It is like how from milk comes curds, from curds comes fresh butter, from fresh butter comes clarified butter, and from clarified butter comes cream. Now, does the essence of curds arise from the milk? Does it arise from itself, or from something else? The same applies all the way up to cream. If it arises from something else, then it is made by another, not from the milk. If it does not arise from the milk, then the milk is irrelevant. If it arises from itself, then it should not arise in a similar, continuous sequence. If it arises in a continuous sequence, then it does not arise all at once. If it does not arise all at once, then the five tastes do not appear at the same time. Even though they do not appear at the same time, they certainly do not come from somewhere else either. You should know that within the milk, there is already the pattern of curds, but due to the abundance of sweet flavor, it cannot transform on its own. The same applies all the way up to cream. This is because the cow eats grass and drinks water—through these causes and conditions, its blood and fluids transform into milk. If it eats sweet grass, the milk is sweet; if it eats bitter grass, the milk is bitter. On Snow Mountain, there is a grass called “rich and fatty.” If a cow eats it, it produces pure cream, without any blue, yellow, red, white, or black colors. Due to the causes and conditions of grains and grasses, the milk varies in color and flavor. Likewise, all living beings, due to the karmic causes and conditions of ignorance and wisdom, give rise to dual appearances. If ignorance turns around, it becomes wisdom. All phenomena—good, bad, and so on—are just like this: they have no dual nature.”

迦葉菩薩白佛言：「世尊！如佛所說：『乳中有酪。』是義云何？世尊！若言：『乳中定有酪相，以微細故不可見』者，云何說言：『從乳因緣而生於酪』？法若本無，則名為生；如其已有，云何言生？若言乳中定有酪相，百草之中亦應有乳；如是乳中亦應有草。若言：『乳中定無酪』者，云何因乳而得生酪？若法本無而後生者，何故乳中不生於草？」

> Kāśyapa Bodhisattva said to the Buddha, "World-Honored One! As the Buddha has said, 'Curd exists within milk.' What is the meaning of this teaching? World-Honored One! If it is said that 'The form of curd definitely exists within milk, but because it is extremely subtle it cannot be seen,' then how can it be said that 'Curd is produced from the causes and conditions of milk'? If a phenomenon originally does not exist, then it can be called 'produced.' But if it already exists, how can it be said to be 'produced'? If it is said that the form of curd definitely exists within milk, then grass should also exist within all herbs and trees, and likewise, herbs should exist within milk. If it is said that 'Curd definitely does not exist within milk,' then how can curd be produced from milk? If a phenomenon originally does not exist but later comes into being, why is grass not produced from milk?"

「善男子！不可定言乳中有酪、乳中無酪，亦不可說從他而生。若言：『乳中定有酪』者，云何而得體味各異？是故，不可說言：『乳中定有酪性。』若言：『乳中定無酪』者，乳中何故不生兔角？置毒乳中，酪則殺人。是故，不可說言：『乳中定無酪性。』若言：『是酪從他生』者，何故水中不生於酪？是故，不可說言：『酪從他生。』

> "Good man! You cannot definitively say that milk contains curds, nor can you definitively say that milk lacks curds, nor can you say that curds arise from something else. If you claim that curds are definitely present in milk, then why would their substance and taste be different? Therefore, you cannot say that curds definitely exist as a fixed nature within milk. Nor can you claim that curds are definitely absent in milk, for if that were true, why don't rabbit horns form in milk? Yet if poison is placed in milk, the resulting curds can kill a person. Hence, you cannot say that curds are definitely absent as a nature in milk. And if you argue that curds arise from something else, then why don't curds form in water? Thus, you cannot say that curds arise from an external source."

「善男子！是牛食噉草因緣故，血則變白；草血滅已，眾生福力變而成乳。是乳雖從草血而出，不得言二，唯得名為從因緣生；酪至醍醐亦復如是。以是義故，得名牛味。是乳滅已，因緣成酪。何等因緣？若酢、若煖。是故得名從因緣有。乃至醍醐亦復如是。是故，不得定言：『乳中無有酪相。』從他生者，離乳而有，無有是處。

> Good man! Because this cow eats grass, its blood turns white. When the blood of the grass subsides, by the power of sentient beings' blessings, it transforms into milk. Although this milk emerges from the blood of the grass, we cannot say it is two different things; we can only say it arises from causes and conditions. This is true from curd all the way to ghee. For this reason, it is called the flavor of the cow. When the milk ceases, through causes and conditions it becomes curd. What are these causes and conditions? Souring or heating. Therefore, it is said to exist dependent on causes and conditions. This holds true all the way to ghee. Thus, we cannot definitively say: "There is no curd-nature within the milk." To claim that it arises from something else, separate from the milk, is impossible.

「善男子！明與無明亦復如是。若與煩惱諸結俱者，名為無明；若與一切善法俱者，名之為明。是故，我言：『無有二相。』以是因緣，我先說言：『雪山有草名曰肥膩，牛若食者即成醍醐。』佛性亦爾。

> "Good man! Light and darkness are just the same. When associated with afflictions and bonds, it is called darkness; when associated with all wholesome dharmas, it is called light. Therefore, I say: 'There are no two distinct natures.' For this reason, I previously said: 'On Snow Mountain there is a grass called Rich Fat; if a cow eats it, it produces clarified butter.' The Buddha-nature is likewise.

「善男子！眾生薄福不見是草；佛性亦爾，煩惱覆故，眾生不見。譬如大海，雖同一醎，其中亦有上妙之水，味同於乳。譬如雪山，雖復成就種種功德，多生諸藥，亦有毒草。諸眾生身亦復如是，雖有四大毒蛇之種，其中亦有妙藥大王，所謂佛性，非是作法，但為煩惱客塵所覆。若剎利、婆羅門、毘舍、首陀能斷除者，即見佛性，成無上道。

> "Good man! Beings with little merit cannot see this grass. The Buddha-nature is the same — it is hidden by afflictions, so beings cannot see it. It is like the great ocean: though its water is uniformly salty, it also contains supremely fine water with a taste like milk. It is like Snow Mountain: though it has many virtues and gives rise to many medicinal herbs, there are also poisonous plants. The bodies of all beings are likewise: though they contain the seeds of the four great venomous snakes, within them there is also the supreme king of medicine, which is the Buddha-nature. This is not something created by action; it is merely concealed by adventitious afflictions. If a Kshatriya, Brahmin, Vaishya, or Shudra can cut off these afflictions, they will see the Buddha-nature and attain the unsurpassed path."

「譬如虛空震雷起雲，一切象牙上皆生花；若無雷震，花則不生、亦無名字。眾生佛性亦復如是，常為一切煩惱所覆，不可得見。是故，我說：『眾生無我。』若得聞是大般涅槃微妙經典，則見佛性，如象牙花。雖聞契經一切三昧，不聞是經，不知如來微妙之相，如無雷時象牙上花不可得見。聞是經已，即知一切如來所說祕藏佛性，譬如天雷見象牙花。聞是經已，即知一切無量眾生皆有佛性。以是義故，說《大涅槃》名為如來祕密之藏，增長法身，猶如雷時象牙上花。以能長養如是大義故，得名為『大般涅槃』。若有善男子、善女人有能習學是大涅槃微妙經典，當知是人能報佛恩、真佛弟子。」

> It is like when thunder roars in the sky and clouds gather, flowers bloom on all ivory tusks. But if there is no thunder, the flowers will not grow, and they won't even have a name. The Buddha-nature within living beings is the same: it is constantly covered by all kinds of afflictions and cannot be seen. That is why I say: 'Living beings have no self.' However, if they hear this sublime Mahāparinirvāṇa Sūtra, they will see their Buddha-nature, just like seeing flowers on ivory tusks. Even if someone has heard all the scriptures and mastered all forms of meditation, if they have not heard this sūtra, they will not know the sublime nature of the Tathāgata—just as when there is no thunder, the flowers on ivory tusks cannot be seen. Upon hearing this sūtra, they immediately know the secret treasury of the Buddha-nature taught by all Tathāgatas. It is like the sky’s thunder revealing the flowers on ivory tusks. Upon hearing this sūtra, they know that all countless living beings possess the Buddha-nature. For this reason, the Mahāparinirvāṇa Sūtra is called the Tathāgata's secret treasury. It nourishes the Dharma-body, just as the thunder causes flowers to bloom on ivory tusks. Because it nurtures such a great meaning, it is called 'Great Perfect Nirvāṇa.' If any good man or good woman studies and learns this sublime Mahāparinirvāṇa Sūtra, know that such a person can repay the Buddha’s kindness and is a true disciple of the Buddha.

迦葉菩薩白佛言：「甚奇，世尊！所言佛性甚深甚深、難見難入，聲聞、緣覺所不能解。」

> Kashyapa Bodhisattva said to the Buddha: "How extraordinary, World-Honored One! The Buddha Nature you speak of is extremely profound, extremely deep—difficult to see, difficult to enter. It cannot be understood by Hearers or Solitary Realizers."

佛言：「善男子！如是如是，如汝所歎，不違我說。」

> The Buddha said, "Good man, it is so, just as you praise. You do not contradict what I have taught."

迦葉菩薩白佛言：「世尊！佛性者，云何甚深、難見、難入？」

> Kashyapa Bodhisattva said to the Buddha, "World-Honored One! How is the Buddha Nature so profound, so difficult to see, and so difficult to enter?"

佛言：「善男子！如百盲人為治目故造詣良醫。是時良醫即以金錍決其眼膜，以一指示，問言：『見不？』盲人答言：『我猶未見。』復以二指、三指示之，乃言：『少見。』善男子！是大涅槃微妙經典，如來未說亦復如是，無量菩薩雖具足行諸波羅蜜、乃至十住猶未能見所有佛性；如來既說即便少見。是菩薩摩訶薩既得見已，咸作是言：『甚奇，世尊！我等流轉無量生死，常為無我之所惑亂。』善男子！如是菩薩位階十地尚不明了知見佛性，何況聲聞、緣覺之人能得見耶？

> The Buddha said: “Good man, it is like a hundred blind people who go to a skilled physician to have their eyes treated. The physician then uses a golden scalpel to remove the film over their eyes. First, he lifts one finger and asks, ‘Do you see it?’ The blind person replies, ‘I still do not see.’ Then he lifts two fingers, then three, and the person says, ‘I can see a little.’ “Good man, the same is true of this sublime Mahāparinirvāṇa Sūtra before it was taught by the Thus-Come One. Although countless bodhisattvas had fully practiced all the perfections, even those dwelling at the tenth stage had not yet seen their own Buddha-nature. But once the Thus-Come One taught it, they began to see it a little. Having seen it, these great bodhisattvas all exclaimed: ‘How wondrous, World-Honored One! We have wandered through countless cycles of birth and death, always confused and misled by the notion of no-self.’ “Good man, even bodhisattvas dwelling at the tenth stage have not yet clearly understood and seen the Buddha-nature. How then could śrāvakas and pratyekabuddhas ever see it?”

「復次，善男子！譬如仰觀虛空鵝鴈。為是虛空？為是鵝鴈？諦觀不已，髣髴見之。十住菩薩於如來性知見少分亦復如是，況復聲聞、緣覺之人而能知見？

> "Furthermore, good man! It is like looking up at geese flying across the sky. Are they the sky? Or are they geese? If you stare long enough, you might vaguely see them. The wisdom of a tenth-stage bodhisattva regarding the nature of the Tathāgata is similarly faint and partial—how much less could disciples and solitary realizers ever comprehend it?"

「善男子！譬如醉人欲涉遠路，曚曨見道。十住菩薩於如來性知見少分亦復如是。

> "Good man! It is like a drunken man who wishes to travel a long road, seeing the path only dimly. In the same way, a bodhisattva at the tenth stage has only a partial glimpse of the Tathāgata-nature."

「善男子！譬如渴人行於壙野，是人渴逼，遍行求水，見有叢樹，樹有白鶴。是人迷悶，不能分別是樹、是水，諦觀不已乃見白鶴及以叢樹。善男子！十住菩薩於如來性知見少分亦復如是。

> "Good man! It's like a thirsty person walking through a vast wilderness, driven by thirst, searching everywhere for water. He sees a grove of trees with white cranes in them. In his confusion and exhaustion, he can't tell if what he sees is a tree or water. Only after staring carefully does he finally see the white cranes and the grove of trees. Good man! In the same way, a tenth-stage bodhisattva's understanding and vision of the Tathagata's nature is only partial."

「善男子！譬如有人在大海中，乃至無量百千由旬遠望大舶、樓櫓、堂閣，即作是念：『彼是樓櫓？為是虛空？』久視乃生必定之心，知是樓櫓。十住菩薩於自身中見如來性亦復如是。

> "Good son! It is like a person adrift on the vast ocean, who from a distance—hundreds, thousands of yojanas away—sees a great ship with its masts, cabins, and pavilions. At first, they wonder: 'Is that a mast, or is it just empty space?' Only after gazing for a long time do they gain certainty and recognize it for what it truly is: a ship. In the same way, a bodhisattva at the tenth stage sees the Buddha-nature within their own being."

「善男子！譬如王子身極懦弱，通夜遊戲至明清旦，目視一切悉不明了。十住菩薩雖於己身見如來性亦復如是，不大明了。

> "Good man! It is like a young prince who is extremely weak and delicate, having played all night until dawn, when he looks at everything and cannot see clearly. It is the same for a Bodhisattva in the Tenth Stage: although he perceives the Tathāgata-nature within his own being, his vision of it is not yet fully clear."

「復次，善男子！譬如臣吏王事所拘，逼夜還家。電明暫發，因見牛聚，即作是念：『為是牛群？為雲？為舍？』是人久視，雖生牛想，猶不審定。十住菩薩雖於己身見如來性，未能審定亦復如是。

> "Furthermore, good man, consider this: It is like an official detained by royal duties, returning home late at night. When lightning flashes briefly, he catches sight of a cluster of oxen and wonders: 'Is this a herd of oxen? Or clouds? Or a house?' Though the man stares for a long time and forms the idea of 'oxen', he still cannot be certain. In the same way, a bodhisattva at the tenth stage sees the Buddha-nature within themselves, yet has not reached full certainty."

「復次，善男子！如持戒比丘觀無蟲水而見蟲相，即作是念：『此中動者，為是蟲耶？是塵土耶？』久視不已，雖知是塵，亦不明了。十住菩薩於己身中見如來性亦復如是，不大明了。

> "Furthermore, good son! It is like a monk who observes a seemingly insect-free water yet sees an insect-like form. He then thinks: 'Is this moving thing an insect or just dust?' Even after staring for a long time, though he knows it is dust, he is still not entirely clear. The tenth-stage bodhisattva's perception of the Buddha-nature within their own body is likewise unclear.

「復次，善男子！譬如有人於陰闇中遠見小兒，即作是念：『彼為是牛？為人？為鳥耶？』久觀不已，雖見小兒，猶不明了。十住菩薩於己身中見如來性亦復如是，不大明了。

> "Furthermore, good man, it is like a person who, in the darkness, sees a small child from a distance and thinks, 'Is that a cow? A person? A bird?' After watching for a long time, even though they see the child, they still cannot see clearly. In the same way, a bodhisattva at the tenth stage sees the Buddha-nature within their own body, but not with full clarity.

「復次，善男子！譬如有人於夜闇中見畫菩薩，即作是念：『是菩薩像？自在天像？大梵天像成染衣耶？』是人久觀，雖復意謂是菩薩像，亦不明了。十住菩薩於己身中見如來性亦復如是，不大明了。

> "Furthermore, good man! Consider a person who sees a painted image of a Bodhisattva in the dark of night and thinks: 'Is this the image of a Bodhisattva? Is it the image of Ishvara? Or is it the image of Brahma, clothed in dyed garments?' Although that person gazes for a long time and eventually concludes it is the image of a Bodhisattva, their understanding remains unclear. In the same way, a Bodhisattva at the tenth stage of development sees the Buddha-nature within their own body, yet their vision is not completely clear."

「善男子！所有佛性如是甚深、難得知見，唯佛能知，非諸聲聞、緣覺所及。善男子！智者應作如是分別知如來性。」

> "Good man! The Buddha-nature is so profound and subtle—it is extremely difficult to realize and see. Only a Buddha can know it; it lies far beyond the reach of voice-hearers or solitary realizers. Good man! A wise person should discern and understand the nature of the Tathāgata in this way."

迦葉菩薩白佛言：「世尊！佛性如是微細難知，云何肉眼而能得見？」

> Kashyapa Bodhisattva said to the Buddha: "World-Honored One! Buddha-nature is so subtle and difficult to know—how can it be seen with ordinary eyes?"

佛告迦葉：「善男子！如非想非非想天亦非二乘所能得知，隨順契經，以信故知。

> The Buddha addressed Kāshyapa: "Good man! Just as the heaven of neither perception nor non-perception cannot be directly known by those of the Two Vehicles, but can be understood through faith by following the sutras."

「善男子！聲聞、緣覺信順如是《大涅槃經》，自知己身有如來性亦復如是。善男子！是故應當精勤修習《大涅槃經》。善男子！如是佛性唯佛能知，非諸聲聞、緣覺所及。」

> "Good man! Śrāvakas and Pratyekabuddhas who faithfully trust and follow this Great Nirvāṇa Sūtra will come to know that their own bodies contain the Buddha-nature—just as described. Good man! Therefore, one should diligently and earnestly study and practice the Great Nirvāṇa Sūtra. Good man! This Buddha-nature is known only by the Buddha himself; it is beyond the reach of Śrāvakas and Pratyekabuddhas."

迦葉菩薩白佛言：「世尊！非聖凡夫有眾生性，皆說有我。」

> Kāśyapa Bodhisattva said to the Buddha: "World-Honored One, ordinary people who are not saints believe they have a self-nature and all say, 'I exist.'"

佛言：「譬如二人共為親友，一是王子、一是貧賤。如是二人互相往返。是時貧人見是王子有一好刀淨妙第一，心中貪著。王子後時執持是刀逃至他國。貧人於後寄宿他家，即於眠中寱言：『刀刀。』傍人聞之，收至王所。時王問言：『汝言刀者，可以示我。』是人具以上事答王：『王今設使屠割臣身、分裂手足，欲得刀者實不可得。臣與王子素為親厚，先共一處雖曾眼見，乃至不敢以手掁觸，況當故取？』王復問言：『卿所見刀，相貌何類？』答言：『大王！臣所見者如羖羊角。』王聞是已，欣然而笑，語言：『汝今隨意所至莫生憂怖，我庫藏中都無是刀，況汝乃於王子邊見？』時王即問諸群臣言：『汝等曾見如是刀不？』言已便崩，尋立餘子紹繼王位。復問群臣：『汝等曾於官庫藏中見是刀不？』諸臣答言：『臣等曾見。』又復問言：『其狀何似？』答言：『大王！如羖羊角。』王言：『我庫藏中何緣當有如是相刀？』次第四王皆悉撿校，求索不得。

「却後數時，先逃王子從他國還歸其本土，復得為王。既登王位，復問諸臣：『汝見刀不？』答言：『大王！臣等皆見。』又復問言：『其狀何似？』答言：『大王！其色清淨如優鉢羅花。』復有答言：『形如羊角。』復有答言：『其色紅赤，猶如火聚。』復有答言：『猶如黑蛇。』時王大笑：『卿等皆悉不見我刀真實之相。』

> Some time later, the prince who had fled returned from a foreign country, regained his throne, and became king. Once on the throne, he asked his ministers, "Did you see the sword?" They answered, "Great king, we all saw it." He asked further, "What did it look like?" One replied, "Great king, its color was pure, like a blue lotus flower." Another said, "It was shaped like a ram's horn." Another said, "Its color was bright red, like a blazing fire." Another said, "It was like a black snake." Then the king laughed and said, "None of you have seen the true appearance of my sword."

「善男子！菩薩摩訶薩亦復如是，出現於世說我真相，說已捨去，譬如王子持淨妙刀逃至他國。凡夫愚人說言：『一切有我有我。』如彼貧人止宿他舍，寱言：『刀刀。』聲聞、緣覺問諸眾生：『我有何相？』答言：『我見我相大如母指。』或言：『如米。或如稗子。』有言：『我相住在心中，熾然如日。』如是眾生不知我相，譬如諸臣不知刀相。菩薩如是說於我法，凡夫不知種種分別，妄作我相，如問刀相，答似羊角。是諸凡夫次第相續而起邪見。為斷如是諸邪見故，如來示現說於無我，譬如王子語諸臣言：『我庫藏中無如是刀。』

「善男子！今日如來所說真我名曰佛性，如是佛性我佛法中譬如淨刀。善男子！若有凡夫能善說者，即是隨順無上佛法；若有善能分別、隨順宣說是者，當知即是菩薩相貌。」

> "Good man! Today, the Tathagata teaches that the true self is called Buddha-nature. This Buddha-nature is like a pure sword in the Dharma of the Buddha. Good man! Any ordinary person who skillfully explains this is following the unsurpassed Buddha-Dharma; one who can properly distinguish, follow, and proclaim this teaching should be recognized as embodying the appearance of a Bodhisattva."