---
title: "大般涅槃經 · 3"
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/cmcvptrd301y3i804rzk0jpc3"
---

## 大般涅槃經卷第十三

> Mahaparinirvana Sutra, Volume 13

宋代沙門慧嚴等依泥洹經加之

> Song Dynasty Monk Huiyan and Others, Supplemented Based on the Nirvana Sutra

### 聖行品之下

> Chapter on Holy Practice (Part 2)

「善男子！我觀諸行悉皆無常。云何知耶？以因緣故。若有諸法從緣生者，則知無常。是諸外道無有一法不從緣生。善男子！佛性無生、無滅，無去、無來，非過去、非未來、非現在，非因所作、非無因作，非作、非作者，非相、非無相，非有名、非無名，非名、非色，非長、非短，非陰界入之所攝持，是故名常。善男子！佛性即是如來，如來即是法，法即是常。善男子！常者即是如來，如來即是僧，僧即是常。以是義故，從因生法不名為常。是諸外道無有一法不從因生。善男子！是諸外道不見佛性、如來及法，是故外道所可言說悉是妄語，無有真諦。諸凡夫人先見瓶、衣、車乘、舍宅、城郭、河水、山林、男、女、象、馬、牛、羊，後見相似便言是常。當知其實非是常也。

> "Noble Son! I observe that all conditioned phenomena are impermanent. How do I know this? Because of causes and conditions. If any phenomenon arises dependently, then it must be impermanent. There is not a single teaching of the non-Buddhist paths that does not arise from conditions. Noble Son! Buddha-nature is neither born nor destroyed, neither departs nor arrives. It is not past, not future, not present. It is not made by causes, nor is it uncaused. It is not the act of making, nor the maker. It is neither form nor formlessness, neither named nor nameless. It is neither name nor matter, neither long nor short. It is not contained within the skandhas, dhatus, or ayatanas. Therefore, it is called permanent. Noble Son! Buddha-nature is the Tathagata. The Tathagata is the Dharma. The Dharma is the permanent. Noble Son! The permanent is the Tathagata. The Tathagata is the Sangha. The Sangha is the permanent. For this reason, phenomena that arise from causes cannot be called permanent. There is not a single teaching of the non-Buddhist paths that does not arise from causes. Noble Son! These non-Buddhist teachers do not see Buddha-nature, the Tathagata, or the Dharma. Therefore, whatever they say is false and has no ultimate truth. Ordinary people first see things like a vase, clothing, a carriage, a house, a city wall, a river, a mountain, a forest, a man, a woman, an elephant, a horse, a cow, a sheep. Later, when they see something similar, they declare it to be permanent. Know that such things are not truly permanent."

「善男子！一切有為皆是無常。虛空無為，是故為常；佛性無為，是故為常。虛空者即是佛性，佛性者即是如來，如來者即是無為，無為者即是常。常者即是法，法者即是僧，僧即無為，無為者即是常。

> "Good man! All conditioned things are impermanent. Emptiness (Space), being unconditioned, is therefore permanent. Buddha-nature, being unconditioned, is therefore permanent. Emptiness is Buddha-nature, Buddha-nature is the Tathagata, the Tathagata is the Unconditioned, and the Unconditioned is the Eternal. The Eternal is the Dharma, the Dharma is the Sangha, the Sangha is the Unconditioned, and the Unconditioned is the Eternal."

「善男子！有為之法凡有二種：色法、非色法。非色法者，心心數法；色法者，地、水、火、風。

> "Good son! There are two categories of conditioned things: form and non-form. Non-form refers to the mind and mental factors; form refers to earth, water, fire, and wind.

「善男子！心名無常。何以故？性是攀緣，相應分別故。善男子！眼識性異乃至意識性異，是故無常。善男子！色境界異乃至法境界異，是故無常。善男子！眼識相應異乃至意識相應異，是故無常。善男子！心若常者，眼識應獨緣一切法。善男子！若眼識異乃至意識異，則知無常。以法相似，念念生滅，凡夫見已，計之為常。

> "Good man! The mind is impermanent. Why? Because its nature is to cling to objects and create discriminating thoughts. Good man! The nature of eye-consciousness differs from that of mind-consciousness, therefore they are impermanent. Good man! The realm of sight differs from the realm of mental objects, therefore they are impermanent. Good man! The associations of eye-consciousness differ from those of mind-consciousness, therefore they are impermanent. Good man! If the mind were permanent, eye-consciousness alone should be able to perceive all phenomena. Good man! Since eye-consciousness differs from mind-consciousness, we know they are impermanent. Because phenomena are similar yet arise and cease in each moment, ordinary people, seeing this, mistakenly regard them as permanent.

「善男子！諸因緣相可破壞故，亦名無常。所謂因眼、因色、因明、因思惟生於眼識，耳識生時所因各異，非眼識因緣；乃至意識異亦如是。

> "Good man! All conditioned phenomena can be destroyed, which is why they are called impermanent. For instance, eye-consciousness arises dependent on the eye, visible forms, light, and attention. When ear-consciousness arises, its causes are different—not the same conditions as eye-consciousness. The same applies to mind-consciousness and the rest."

「復次，善男子！壞諸行因緣異故，心名無常。所謂修無常心異，修苦、空、無我心異。心若常者，應常修無常，尚不得觀苦、空、無我，況復得觀常、樂、我、淨？以是義故，外道法中不能攝取常、樂、我、淨。善男子！當知心法必定無常。

> "Moreover, good man! Because the causal conditions that give rise to conditioned phenomena are ever-changing, the mind is said to be impermanent. Specifically, the mind that cultivates the perception of impermanence differs from the mind that cultivates the perceptions of suffering, emptiness, and non-self. If the mind were permanent, it would always cultivate only the perception of impermanence; it would not even be able to observe suffering, emptiness, and non-self, let alone observe permanence, bliss, self, and purity. For this reason, the doctrines of non-Buddhist paths cannot encompass permanence, bliss, self, and purity. Good man! You should understand that the nature of mind is inevitably impermanent.

「復次，善男子！心性異故，名為無常，所謂聲聞心性異、緣覺心性異、諸佛心性異。一切外道心有三種：一者、出家心，二者、在家心，三者、在家遠離心。樂相應心異、苦相應心異、不苦不樂相應心異，貪欲相應心異、瞋恚相應心異、愚癡相應心異。一切外道心相亦異，所謂愚癡相應心異、疑惑相應心異、邪見相應心異，進止、威儀其心亦異。

> "Moreover, good man, the nature of the mind varies, which is why it is called impermanent. For instance, the mind of a Hearer differs, the mind of a Solitary Realizer differs, and the mind of all Buddhas differs. The minds of all externalists fall into three types: first, the mind of renunciation, second, the mind of worldly life, and third, the mind of detachment while still living in the world. The mind associated with pleasure differs, the mind associated with pain differs, and the mind associated with neither pain nor pleasure differs. The mind associated with greed differs, the mind associated with anger differs, and the mind associated with ignorance differs. The characteristics of all externalists' minds also differ—the mind associated with ignorance differs, the mind associated with doubt differs, the mind associated with wrong views differs, and the mind in movement, stillness, bearing, and deportment all differ as well.

「善男子！心若常者，亦復不能分別諸色，所謂青、黃、赤、白、紫色。善男子！心若常者，諸憶念法不應忘失。善男子！心若常者，凡所讀誦不應增長。復次，善男子！心若常者，不應說言已作、今作、當作。若有已作、今作、當作，當知是心必定無常。善男子！心若常者，則無怨親、非怨、非親。心若常者，則不應言我物、他物，若死、若生。心若常者，雖有所作，不應增長。善男子！以是義故，當知心性各各別異。有別異故，當知無常。

> "Good man! If the mind were permanent, it would not be able to distinguish between different colors—blue, yellow, red, white, or purple. Good man! If the mind were permanent, it would never forget any memories. Good man! If the mind were permanent, what one reads or recites would never increase. Furthermore, good man! If the mind were permanent, one could not speak of having done, doing now, or about to do something. Since there is what has been done, what is being done now, and what will be done, you should know that the mind is definitely impermanent. Good man! If the mind were permanent, there would be no enemies or relatives, nor those who are neither enemies nor relatives. If the mind were permanent, one could not speak of 'my possessions' and 'others' possessions,' nor of death or birth. If the mind were permanent, even if actions were undertaken, there would be no growth. Good man! For this reason, you should understand that the nature of the mind is entirely different in each case. Because it is different, you should know that it is impermanent."

「善男子！我今於此非色法中演說無常，其義已顯，復當為汝說色無常。是色無常，本無有生。生已滅故，內身處胎、歌羅邏時本無有生。生已變故，外諸牙莖本亦無生。生已變故，是故當知一切色法悉皆無常。

> "Good man! I have now explained impermanence in terms of what is not form, and its meaning is already clear. Yet I should also explain for you the impermanence of form itself. This impermanence of form has fundamentally never arisen. Because once arisen, it ceases. In the womb, at the stage of the embryo, it fundamentally had no birth; once born, it changes. Likewise, external sprouts and stems fundamentally have no birth; once born, they change. Therefore, you should know that all phenomena of form are entirely impermanent.

「善男子！所有內色隨時而變：歌羅邏時異、安浮陀時異、伽那時異、閉手時異、諸皰時異、初生時異、嬰孩時異、童子時異，乃至老時各各變異。所有外色亦復如是，牙異、莖異、枝異、葉異、花異、果異。

> Good man, all inner forms change with time, from the moment of conception, through the stages of the embryo and fetus, to birth, infancy, childhood, and on to old age—each stage is entirely different from the others. Likewise, all outer forms also change—a tree’s sprout, its stalk, branches, leaves, flowers, and fruit are each distinct from one another.

「復次，善男子！內味亦異，歌羅邏時乃至老時各各變異。外味亦爾，牙、莖、枝、葉、花、果味異。歌羅邏時力異乃至老時力異，歌羅邏時狀貌異乃至老時狀貌亦異，歌羅邏時果報異乃至老時果報亦異，歌羅邏時名字異乃至老時名字亦異。所謂內色，壞已還合，故知無常。外諸樹木亦壞已還合，故知無常。

> "Furthermore, good man! Internal flavors also differ, from the time of conception to old age, each stage changes. External flavors are likewise, the tastes of seeds, stems, branches, leaves, flowers, and fruits all differ. From conception onward, the body's strength changes, even up to old age, where strength is different. From conception onward, appearance changes, even up to old age, where appearance is different. From conception onward, the results of karma differ, even up to old age, where results are different. From conception onward, names differ, even up to old age, where names are different. Thus, internal form—when it decays, it can be restored, so we know it is impermanent. Likewise, external trees and plants, after decaying, can also be restored, so we know they are impermanent.

「次第漸生，故知無常。次第生歌羅邏時乃至老時，次第生牙乃至果子，故知無常。

> Everything arises in sequence, so we understand impermanence. From moment to moment, life develops from conception to old age; from sprout to fruit, existence unfolds step by step—thus we know all is impermanent.

「諸色可滅，故知無常。歌羅邏滅時異乃至老滅時異，牙滅時異乃至果滅時異，故知無常。

> All physical forms can cease to exist, from this we understand they are impermanent. The moment of conception ceases differently from old age, the moment of a sprout differs from the fruit’s decay—from this we know impermanence.

「凡夫無智，見相似生計以為常。以是義故，名曰無常。若無常，即是苦；若苦，即是不淨。善男子！我因迦葉先問是事，於彼已答。

> "Ordinary people lack wisdom, seeing only surface similarities and mistaking them for permanence. Because of this fundamental misunderstanding, it is called impermanence. What is impermanent is suffering; what is suffering is impure. Good man! Since Kashyapa first raised this question, I have already answered it for him."

「復次，善男子！諸行無我。善男子！總一切法謂色、非色。色非我也。何以故？可破、可壞、可裂、可折、生增長故。我者，不可破、壞、裂、折、生長。以是義故，知色非我。非色之法亦復非我。何以故？因緣生故。

> "Moreover, good man, all conditioned things are without a self. Good man, all dharmas can be summarized as form and non-form. Form is not the self. Why? Because form can be broken, destroyed, split, cut, born, and grown. The self cannot be broken, destroyed, split, cut, born, or grown. For this reason, know that form is not the self. Non-form dharmas are also not the self. Why? Because they arise from causes and conditions.

「善男子！若諸外道以專念故知有我者，專念之性實非我也。若以專念為我性者，過去之事則有忘失；有忘失故，定知無我。

> Good man! If various non-Buddhist practitioners claim that because of focused mindfulness they know there is a self, that nature of focused mindfulness is truly not the self. If focused mindfulness were the nature of the self, then past events would never be forgotten; since they are forgotten, it can be definitively known that there is no self.

「善男子！若諸外道以憶想故知有我者，無憶想故定知無我。如說見人手有六指，即便問言：『我先何處共相見耶？』若有我者，不應復問；以相問故，定知無我。

> "Good man! If non-Buddhist practitioners, relying on memory and imagination, believe there is a self, then without memory and imagination, they should surely know there is no self. For example, if someone sees a person with six fingers on their hand and asks, 'Where have we met before?' — such a question would not be necessary if the self really existed. The fact that they need to ask proves there is no self."

「善男子！若諸外道以有遮故知有我者，善男子！以有遮故定知無我。如言調達，終不發言非調達也；我亦如是。若定是我，終不遮我；以遮我故，定知無我。若以遮故知有我者，汝今不遮，定應無我。

> "Good man! If externalists claim that because there is a veiling (遮) they know there is a self, then good man, because there is a veiling, there is certainly no self. For example, when speaking of Devadatta, one never says 'not Devadatta'; the self is the same. If the self were fixed, it would never be veiled. Because the self is veiled, we can be certain there is no self. If because of the veiling you believe there is a self, then since you are not veiled now, you must have no self."

「善男子！若諸外道以伴非伴知有我者，以無伴故應無有我。有法無伴，所謂如來、虛空、佛性；我亦如是，實無有伴。以是義故，定知無我。

> "Good man! If heretics claim to know the existence of a self through its companions or lack thereof, then without companions, there should be no self. There are phenomena without companions, such as the Tathagata, space, and Buddha-nature. The self is also like this—truly without companions. Therefore, it is definitively known that the self does not exist.

「復次，善男子！若諸外道以名字故知有我者，無我法中亦有我名，如貧賤人名字富貴。如言我死，若我死者，我則殺我，而我實不可殺，假名殺我。亦如短人名為長者。以是義故，定知無我。

> "Furthermore, good man! If various non-Buddhist teachers claim that the self exists merely based on names, know that even in teachings without a self, the term 'self' can still be used as a label — just as a poor, lowly person might be named 'Wealthy and Noble.' For example, when someone says 'I die,' if the self truly died, then the self would be killing itself. But in reality, the self cannot be killed; it is only a conventional way of speaking to say 'the self dies.' It is also like calling a short person 'Tall One.' For these reasons, it is certain that there is no permanent, independent self."

「復次，善男子！若諸外道以生已求乳知有我者，善男子！若有我者，一切嬰兒不應執持糞穢、火、蛇、毒藥。以是義故，定知無我。

> "Furthermore, good man, if some non-Buddhists argue that because a newborn seeks milk there must be a self, then consider this: if there really were a self, no baby would ever grab filth, fire, snakes, or poison. This clearly proves that there is no permanent self.

「復次，善男子！一切眾生於三法中悉有等智，所謂婬欲、飲食、恐怖，是故無我。

> Furthermore, O virtuous one! All beings possess equal knowledge in three things: sexual desire, food and drink, and fear. Therefore, there is no permanent self.

「復次，善男子！若諸外道以相貌故知有我者，善男子！相故無我，無相故亦無我。若人睡時不能進止、俯仰、視眴、不覺苦樂，不應有我。若以進止、俯仰、視眴知有我者，機關木人亦應有我。善男子！如來亦爾，不進、不止、不俯、不仰、不視、不眴、不苦、不樂、不貪、不恚、不癡、不行，如來如是真實有我。

> "Furthermore, good man! If followers of other paths deduce the existence of a self based on appearances, then, good man, there is no self in appearances, nor is there a self in the absence of appearances. When a person is asleep, they cannot move, raise or lower their head, see or blink, or feel pleasure or pain—so there should be no self in that state. If you argue that movement, raising and lowering the head, seeing, and blinking indicate a self, then even a wooden puppet would have a self. Good man! The Tathagata is also like this: He does not move, does not stop, does not raise or lower his head, does not see or blink, feels no pleasure or pain, is free from greed, anger, ignorance, and deliberate action. In this way, the Tathagata truly possesses a self."

「復次，善男子！若諸外道以見他食果口中生涎知有我者，善男子！以憶念故，見則生涎。涎非我也，我亦非涎。非喜、非悲，非哭、非笑，非臥、非起，非飢、非飽，以是義故，定知無我。

> "Furthermore, good man! If followers of other paths claim that when they see someone else eating a fruit and their mouth waters, that proves the existence of a self—good man, this reaction happens because of memory. Upon seeing it, saliva is produced. But saliva is not the self, nor is the self saliva. It is neither joy nor sorrow, neither crying nor laughing, neither lying down nor standing up, neither hunger nor fullness. For this reason, one should definitely know that there is no self.

「善男子！是諸外道癡如小兒，無慧方便，不能了達常與無常，苦、樂，淨、不淨，我、無我，壽命、非壽命，眾生、非眾生，實、非實，有、非有。於佛法中取少許分，虛妄計有常、樂、我、淨，而實不知常、樂、我、淨。如生盲人不識乳色，便問他言：『乳色何似？』他人答言：『色白如貝。』盲人復問：『是乳色者，如貝聲耶？』答言：『不也。』復問：『貝色為何似耶？』答言：『猶稻米末。』盲人復問：『乳色柔軟如稻米末耶？稻米末者復何所似？』答言：『猶如雨雪。』盲人復言：『彼稻米末冷如雪耶？雪復何似？』答言：『猶如白鶴。』是生盲人雖聞如是四種譬喻，終不能得識乳真色。是諸外道亦復如是，終不能識常、樂、我、淨。善男子！以是義故，我佛法中有真實諦，非於外道。」

> "Good man! These followers of other paths are as ignorant as little children. Lacking wisdom and skillful means, they cannot truly understand what is permanent and impermanent, suffering and happiness, pure and impure, self and non-self, life and non-life, being and non-being, reality and unreality, existence and non-existence. They pick up small fragments from the Buddha's teaching and falsely imagine them to be permanent, happy, self, and pure, yet they do not truly know what permanence, happiness, self, and purity mean. It is like a person blind from birth who has no idea what milk looks like. He asks someone, 'What does milk look like?' The other person answers, 'It is white like a conch shell.' The blind man then asks, 'Does milk have the sound of a conch shell?' The answer comes, 'No.' He asks again, 'What does a conch shell look like?' The reply is, 'Like rice powder.' The blind man then asks, 'Is milk as soft as rice powder? And what does rice powder look like?' The other person says, 'Like snow.' The blind man then asks, 'Is rice powder as cold as snow? And what does snow look like?' The answer comes, 'Like a white crane.' Though the blind man hears these four analogies, he can never truly grasp the real color of milk. These followers of other paths are exactly the same; they can never truly understand permanence, happiness, self, and purity. Good man! For this reason, within the Buddha's teaching there is the true truth, which does not exist in other paths."

文殊師利白佛言：「希有，世尊！如來於今臨般涅槃，方更轉於無上法輪，乃作如是分別真諦。」

> Manjushri said to the Buddha, "How rare, World-Honored One! Even as the Tathagata now approaches final Nirvana, he still turns the unsurpassable Dharma wheel, making such distinctions about ultimate truth."

佛告文殊師利：「汝今云何故於如來生涅槃想？善男子！如來實是常住不變，不般涅槃。善男子！若有計我是佛、我成阿耨多羅三藐三菩提，我即是法、法是我所，我即是道、道是我所，我即世尊、世尊即是我所，我即聲聞、聲聞即是我所，我能說法令他聽受、我轉法輪餘人不能，如來終不作如是計。是故，如來不轉法輪。

> The Buddha said to Manjushri, "Why do you think the Tathagata has entered nirvana? Good man, the Tathagata is truly eternal and unchanging; he does not pass into nirvana. Good man, if someone thinks, ‘I am the Buddha’ or ‘I have attained supreme enlightenment,’ or ‘I am the Dharma, the Dharma belongs to me,’ or ‘I am the Path, the Path belongs to me,’ or ‘I am the World-Honored One, the World-Honored One belongs to me,’ or ‘I am a disciple, a disciple belongs to me,’ or ‘I can teach the Dharma to others and have them listen and accept it,’ or ‘I turn the wheel of the Dharma, but no one else can’— the Tathagata never holds such thoughts. Therefore, the Tathagata does not turn the wheel of the Dharma."

「善男子！若有人作如是妄計：我即是眼、眼即是我所；耳、鼻、舌、身、意亦復如是。我即是色、色是我所；乃至法亦如是。我即是地、地即是我所；水、火、風等亦復如是。善男子！若有人言，我即是信、信是我所，我是多聞、多聞即是我所，我是檀波羅蜜、檀波羅蜜即是我所，我是尸波羅蜜、尸波羅蜜即是我所，我是羼提波羅蜜、羼提波羅蜜即是我所，我是毘梨耶波羅蜜、毘梨耶波羅蜜即是我所，我是禪波羅蜜、禪波羅蜜即是我所，我是般若波羅蜜、般若波羅蜜即是我所，我是四念處、四念處即是我所，四正勤、四如意足、五根、五力、七覺分、八聖道分亦復如是。善男子！如來終不作如是計。是故，如來不轉法輪。

> "Good man! If someone mistakenly thinks: 'I am the eye, and the eye is mine'; similarly for ear, nose, tongue, body, and mind. 'I are form, and form is mine'; and so on up to mental objects. 'I am the earth element, and the earth element is mine'; similarly for water, fire, and wind. Good man! If someone says, 'I am faith, and faith is mine'; 'I am learning, and learning is mine'; 'I am generosity, and generosity is mine'; 'I are ethical discipline, and ethical discipline is mine'; 'I am patience, and patience is mine'; 'I am diligence, and diligence is mine'; 'I am meditation, and meditation is mine'; 'I am wisdom, and wisdom is mine'; 'I am the four foundations of mindfulness, and the four foundations of mindfulness are mine'; and likewise for the four right efforts, the four roads to power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path. Good man! The Tathagata never holds such notions. Therefore, the Tathagata does not turn the wheel of Dharma."

「善男子！若言常住、無有變易，云何說言佛轉法輪？是故，汝今不應說言：『如來方便轉於法輪。』

> "Good man! If you say the Tathagata is eternal and unchanging, how can it be said that the Buddha turns the wheel of Dharma? Therefore, you should not now say, 'The Tathagata skillfully turns the wheel of Dharma.'"

「善男子！譬如因眼，緣色、緣明、緣思惟，因緣和合得生眼識。善男子！眼不念言：『我能生識。』色乃至思惟終不念言：『我生眼識。』眼識亦復不作念言：『我能自生。』善男子！如是等法因緣和合得名為見。善男子！如來亦爾，因六波羅蜜、三十七助菩提之法覺了諸法。復因咽、喉、舌、齒、脣、口、言語、音聲，為憍陳如初始說法，名轉法輪。以是義故，如來不名轉法輪也。善男子！若不轉者即名為法，法即如來。

> "Good man! For example, because of the eye, conditioned by forms, conditioned by light, conditioned by attention — when these causes and conditions converge, eye-consciousness arises. Good man! The eye does not think, 'I can produce consciousness.' Nor do forms, light, or attention ever think, 'We produce eye-consciousness.' And eye-consciousness itself does not think, 'I can arise on my own.' Good man! It is through the convergence of such causes and conditions that we speak of 'seeing.' Good man! The Tathagata is the same. Because of the six perfections and the thirty-seven factors of awakening, he realizes all phenomena. Further, because of throat, larynx, tongue, teeth, lips, mouth, speech, and sound, he first taught the Dharma to Kaundinya — this is called 'turning the wheel of Dharma.' Yet for this reason, the Tathagata is not said to turn the wheel of Dharma. Good man! What does not turn is called Dharma, and Dharma is the Tathagata."

「善男子！譬如因燧、因鑽、因手、因乾牛糞而得生火。燧亦不言：『我能生火。』鑽、手、牛糞各不念言：『我能生火。』火亦不言：『我能自生。』如來亦爾，因六波羅蜜乃至憍陳如名轉法輪，如來亦復不生念言：『我轉法輪。』善男子！若不生者，是則名為轉正法輪；是轉法輪即名如來。

> "Good people! It is like when a fire is kindled through the friction of a firestone, a drill, human hands, and dry cow dung. The firestone does not say, 'I can produce fire.' The drill, the hands, and the cow dung do not think, 'I can produce fire.' The fire itself does not say, 'I can arise on my own.' In the same way, the Tathagata, through the Six Perfections and even through Ajnata Kaundinya, sets the Dharma wheel in motion. Yet the Tathagata does not think, 'I am turning the Dharma wheel.' Good people! That which is without such a thought is what is called truly turning the Dharma wheel. And this turning of the Dharma wheel is itself the Tathagata."

「善男子！譬如因酪、因水、因攢、因瓶、因繩、因人手捉而得出酥。酪不念言：『我能出酥。』乃至人手亦不念言：『我能出酥。』酥亦不言：『我能自出。』眾緣和合，故得出酥。如來亦爾，終不念言：『我轉法輪。』善男子！若不出者，是則名為轉正法輪；是轉法輪即是如來。

> "Good man! It is like how butter arises from milk curds, depending on the curds, water, a churn, a pot, a rope, and the hand that works them. The curds do not think, 'I can make butter,' nor do the hand or any of the other elements think, 'I can make butter.' Neither does the butter think, 'I can arise on my own.' Yet, through the combination of these conditions, butter is produced. In the same way, the Tathāgata ultimately does not think, 'I turn the wheel of Dharma.' Good man! When no such thought occurs, that very state is called turning the true wheel of Dharma. And this turning of the Dharma wheel is itself the Tathāgata."

「善男子！譬如因子、因地、因水、因火、因風、因糞、因時、因人作業而芽得生。善男子！子亦不言：『我能生牙。』乃至作業亦不念言：『我能生牙。』牙亦不言：『我能自生。』如來亦爾，終不念言：『我轉法輪。』善男子！若不作者，是則名為轉正法輪；是轉法輪即是如來。

> "Good man! Consider the seed: it is due to the seed, the ground, water, fire, wind, manure, the season, and a person's effort that a sprout is able to grow. Yet, good man, the seed does not say, 'I can produce the sprout,' nor do any of the other factors say, 'I can produce the sprout.' The sprout itself does not say, 'I can arise on my own.' In the same way, the Tathagata never thinks, 'I turn the wheel of Dharma.' Good man! When there is no doer, this is what is called turning the true wheel of Dharma; this turning of the Dharma wheel is the Tathagata itself."

「善男子！譬如因鼓、因空、因皮、因人、因桴和合出聲。鼓不念言：『我能出聲。』乃至桴亦如是。聲亦不言：『我能自生。』善男子！如來亦爾，終不念言：『我轉法輪。』善男子！轉法輪者，名為不作。不作者即轉法輪，轉法輪者即是如來。善男子、轉法輪者乃是諸佛世尊境界，非諸聲、聞緣覺所知。

> "Good man! It is like a drum: because of the drum itself, the empty space inside, the drumhead, the person, and the drumstick coming together, a sound is produced. The drum does not think, 'I can make a sound.' Nor does the drumstick think so. The sound itself does not say, 'I can arise by myself.' Good man! The Tathāgata is also like this—he never thinks, 'I am turning the Wheel of Dharma.' Good man! What is called 'turning the Wheel of Dharma' is actually non-action. That which is non-action is precisely the turning of the Wheel of Dharma, and the one who turns the Wheel of Dharma is the Tathāgata. Good man! The turning of the Wheel of Dharma is the realm of the Buddhas, the World-Honored Ones, and is not something that listeners (śrāvakas) or solitary realizers (pratyekabuddhas) can comprehend."

「善男子！虛空非生、非出、非作、非造、非有為法；如來亦爾，非生、非出、非作、非造、非有為法；如如來性，佛性亦爾，非生、非出、非作、非造、非有為法。

> "Good man! Space is not born, does not arise, is not made, is not created, and is not a conditioned phenomenon. Likewise, the Tathagata is not born, does not arise, is not made, is not created, and is not a conditioned phenomenon. Just as the nature of the Tathagata is, so is the Buddha-nature—not born, not arising, not made, not created, and not a conditioned phenomenon."

「善男子！諸佛世尊語有二種：一者、世語，二、出世語。善男子！如來為諸聲聞、緣覺說於世語，為諸菩薩說出世語。

> "Good man! The words of the Buddhas and World-Honored Ones are of two kinds: the first is worldly speech, and the second is transcendent speech. Good man! Thus Come One speaks worldly speech to the voice-hearers and solitary realizers, and transcendent speech to the bodhisattvas."

「善男子！是諸大眾復有二種：一者、求小乘，二者、求大乘。我於昔日波羅㮈城為諸聲聞轉于法輪，今始於此拘尸那城為諸菩薩轉大法輪。

> "Good man! All those present here fall into two groups: those who seek the Lesser Vehicle and those who seek the Greater Vehicle. In days past, I turned the Dharma Wheel for the voice-hearers in the city of Varanasi. Now, for the first time, I turn the Great Dharma Wheel for the bodhisattvas here in the city of Kushinagar."

「復次，善男子！復有二人：中根、上根。為中根人於波羅㮈轉於法輪，為上根人——人中象王迦葉菩薩等——今於此間拘尸那城轉大法輪。善男子！極下根者，如來終不為轉法輪，極下根者即一闡提。

> "Furthermore, good man, there are two kinds of people: those of average capacity and those of superior capacity. For those of average capacity, the Tathagata turned the Dharma wheel at Varanasi. For those of superior capacity—such as Kashyapa Bodhisattva, the king of elephants among people—he now turns the great Dharma wheel right here in the city of Kushinagara. Good man, as for those of the lowest capacity, the Tathagata never turns the Dharma wheel for them. Those of the lowest capacity are the icchantikas."

「復次，善男子！求佛道者復有二種：一、中精進，二、上精進。於波羅㮈為中精進轉於法輪，今於此間拘尸那城為上精進轉大法輪。

> "Furthermore, good men! There are two kinds of progress on the path to Buddhahood: the middle level of effort and the supreme level of effort. In Varanasi, I turned the Wheel of Dharma with middle-level effort; now, here in the city of Kushinagar, I turn the Great Wheel of Dharma with supreme-level effort.

「復次，善男子！我昔於彼波羅㮈城初轉法輪，八萬天人得須陀洹果；今於此間拘尸那城，八十萬億人不退轉於阿耨多羅三藐三菩提。

> "Furthermore, good people! Long ago, when I first turned the wheel of Dharma in Varanasi, eighty thousand heavenly beings and humans attained the fruit of stream-entry. Now, here in the city of Kushinagar, eighty million beings have reached the stage of non-retreat on the path to unsurpassed, complete enlightenment."

「復次，善男子！波羅㮈城，大梵天王稽首請我轉於法輪；今於此間拘尸那城，迦葉菩薩稽首請我轉大法輪。

> "Furthermore, good man! In Varanasi, the Great Brahma King bowed to me and asked me to turn the Wheel of Dharma. Now, here in Kushinagar, the bodhisattva Kasyapa bows to me and asks me to turn the Great Wheel of Dharma."

「復次，善男子！我昔於彼波羅㮈城轉法輪時，說無常苦、空、無我；今於此間拘尸那城轉法輪時說常、樂、我、淨。

> "Furthermore, good man! In the past, when I turned the wheel of Dharma in Varanasi, I spoke of impermanence, suffering, emptiness, and no-self. Now, when I turn the wheel of Dharma in Kushinagar, I speak of permanence, bliss, self, and purity."

「復次，善男子！我昔於彼波羅㮈城轉法輪時，所出音聲聞于梵天；如來今於拘尸那城轉法輪時，所出音聲遍於東方二十恒河沙等諸佛世界，南、西、北方、四維、上、下亦復如是。

> "Furthermore, good man! In the past, when I turned the Wheel of Dharma in the city of Varanasi, the sound of my voice reached the Brahma Heaven. But now, when I turn the Wheel of Dharma in the city of Kushinagar, the sound of my voice spreads throughout the eastern direction across worlds as numerous as the sands of twenty Ganges Rivers. The same is true for the southern, western, northern, the four intermediate directions, and above and below."

「復次，善男子！諸佛世尊凡有所說，皆悉名為轉法輪也。善男子！譬如聖王所有輪寶，未降伏者能令降伏、已降伏者能令安隱。善男子！諸佛世尊凡所說法亦復如是，無量煩惱未調伏者能令調伏、已調伏者令生善根。

> "Furthermore, good man! Whatever the World-Honored Buddhas teach is called 'turning the wheel of Dharma.' Good man! Just as a sage king's precious wheel can subdue those not yet subdued and bring peace to those already subdued, so too, good man, whatever the World-Honored Buddhas teach works in the same way: it subdues the countless afflictions in those not yet subdued, and cultivates good roots in those already subdued."

「善男子！譬如聖王所有輪寶則能消滅一切怨賊；如來演法亦復如是，能令一切諸煩惱賊皆悉寂靜。

> "Good man! This is analogous to how a sacred king's treasure wheel can vanquish all enemies; the Tathagata's teachings work in the same way, bringing all afflictions and mental disturbances to complete stillness.

「復次，善男子！譬如聖王所有輪寶上下迴轉；如來說法亦復如是，能令下趣諸惡眾生上生人、天、乃至佛道。

> "Furthermore, virtuous man! Just as the sacred wheel of a noble king turns upward and downward, so too does the Tathagata's teaching work in the same way: it can lift beings who have sunk into evil states, raising them to be born among humans or heavenly beings, and ultimately guide them to the path of Buddhahood.

「善男子！是故，汝今不應讚言：『如來於此更轉法輪。』」

> "Good man! Therefore, you should not now praise by saying, 'The Tathagata has turned the wheel of Dharma here again.'"

爾時，文殊師利白佛言：「世尊！我於此義非為不知，所以問者，為欲利益諸眾生故。世尊！我已久知轉法輪者實是諸佛如來境界，非是聲聞、緣覺所及。」

> At that time, Manjushri said to the Buddha, "World-Honored One, it is not that I lack understanding of these principles. The reason I ask is to benefit all living beings. World-Honored One, I have long known that the turning of the Dharma wheel is truly the domain of the Buddhas and Tathagatas, and is far beyond the reach of hearers or solitary realizers."

爾時，世尊告迦葉菩薩：「善男子！是名菩薩住於大乘《大涅槃經》所行聖行。」

> At that time, the Blessed One addressed Bodhisattva Kasyapa: "Good son, this is what is called a bodhisattva abiding in the Mahayana Mahaparinirvana Sutra and practicing the noble conduct."

迦葉菩薩白佛言：「世尊！復以何義名為聖行？」

> Kashyapa Bodhisattva said to the Buddha: "World-Honored One! What further meaning does the term 'Holy Conduct' have?"

「善男子！聖，名諸佛世尊。以是義故，名為聖行。」

> "Good man! 'Holy' refers to the Buddhas and World-Honored Ones. Therefore, this is called the Holy Practice."

「世尊！若是諸佛之所行者，則非聲聞、緣覺、菩薩所能修行。」

> "World-Honored One, what is practiced by all Buddhas cannot be cultivated through the practices of voice-hearers, pratyekabuddhas, or bodhisattvas."

「善男子！是諸世尊安住於此大般涅槃而作如是開示，分別演說其義。以是義故，名曰聖行。聲聞、緣覺及諸菩薩如是聞已則能奉行，故名聖行。

> "Good man! All these World-Honored Ones, abiding in this Great Parinirvana, thus reveal, explain, and expound its meaning. For this reason, it is called the Holy Practice. Having heard this, disciples, solitary realizers, and bodhisattvas can respectfully put it into practice, hence it is called the Holy Practice."

「善男子！是菩薩摩訶薩得是行已，則得住於無所畏地。善男子！若有菩薩得住如是無所畏地，則不復畏貪、恚、愚癡、生、老、病、死，亦復不畏惡道、地獄、畜生、餓鬼。

> "Good man! Once a great bodhisattva attains this conduct, they abide in a state of fearlessness. Good man! If a bodhisattva can abide in such a state of fearlessness, they no longer fear greed, anger, ignorance, birth, aging, sickness, or death. Nor do they fear the lower realms—hells, animals, or hungry ghosts."

「善男子！惡有二種：一者、阿修羅，二者、人中。人中有三種惡：一者、一闡提，二者、誹謗方等經典，三者、犯四重禁。善男子！住是地中諸菩薩等，終不畏墮如是惡中，亦復不畏沙門、婆羅門、外道、邪見、天魔波旬，亦復不畏受二十五有。是故，此地名無所畏。

> "Good man! There are two kinds of evil: the first belongs to the asuras, and the second belongs to humans. Among humans, there are three kinds of evil: first, those of incorrigible disbelief; second, those who slander the scriptures of universal equality; and third, those who commit the four grave prohibitions. Good man! Bodhisattvas who abide in this stage never fear falling into such evils, nor do they fear ascetics, Brahmins, heretics, wrong views, the demon Mara, or heavenly temptations. Likewise, they do not fear undergoing the twenty-five forms of existence. Therefore, this stage is called the Stage of Fearlessness."

「善男子！菩薩摩訶薩住無畏地，得二十五三昧，壞二十五有。善男子！得無垢三昧能壞地獄有、得無退三昧能壞畜生有、得心樂三昧能壞餓鬼有、得歡喜三昧能壞阿修羅有、得日光三昧能斷弗婆提有、得月光三昧能斷瞿耶尼有、得熱炎三昧能斷欝單越有、得如幻三昧能斷閻浮提有、得一切法不動三昧能斷四天處有、得難伏三昧能斷三十三天處有、得悅意三昧能斷炎摩天有、得青色三昧能斷兜率天有、得黃色三昧能斷化樂天有、得赤色三昧能斷他化自在天有、得白色三昧能斷初禪有、得種種三昧能斷大梵王有、得雙三昧能斷二禪有、得雷音三昧能斷三禪有、得澍雨三昧能斷四禪有、得如虛空三昧能斷無想有、得照鏡三昧能斷淨居阿那含有、得無礙三昧能斷空處有、得常三昧能斷識處有、得樂三昧能斷不用處有、得我三昧能斷非想非非想處有。善男子！是名菩薩得二十五三昧，斷二十五有。

> "Good man! A great bodhisattva who abides in the state of fearlessness attains twenty-five kinds of samadhi, which destroy the twenty-five realms of existence. Good man! The samadhi of purity destroys the realm of hell; the samadhi of non-regression destroys the realm of beasts; the samadhi of mental joy destroys the realm of hungry ghosts; the samadhi of delight destroys the realm of asuras; the samadhi of sunlight cuts off the realm of Purvavideha; the samadhi of moonlight cuts off the realm of Aparagodaniya; the samadhi of blazing heat cuts off the realm of Uttarakuru; the samadhi of illusion cuts off the realm of Jambudvipa; the samadhi of imperturbability toward all things cuts off the realm of the Four Heavenly Kings; the samadhi of invincibility cuts off the realm of the Thirty-Three Heavens; the samadhi of pleasing mind cuts off the realm of Yama; the samadhi of blue cuts off the realm of Tusita; the samadhi of yellow cuts off the realm of Nirmānaratayah; the samadhi of red cuts off the realm of Paranirmita-Vasavartin; the samadhi of white cuts off the realm of the first dhyāna; the samadhi of variety cuts off the realm of the Great Brahma King; the samadhi of duality cuts off the realm of the second dhyāna; the samadhi of thunder cuts off the realm of the third dhyāna; the samadhi of pouring rain cuts off the realm of the fourth dhyāna; the samadhi of empty space cuts off the realm of non-perception; the samadhi of mirror-gazing cuts off the realm of the Pure Abodes and the Anāgamins; the samadhi of unobstructedness cuts off the realm of the sphere of infinite space; the samadhi of constancy cuts off the realm of the sphere of infinite consciousness; the samadhi of joy cuts off the realm of the sphere of nothingness; the samadhi of selfhood cuts off the realm of the sphere of neither perception nor non-perception. Good man! This is what is meant by the bodhisattva attaining twenty-five kinds of samadhi and destroying the twenty-five realms of existence."

「善男子！如是二十五三昧，名諸三昧王。善男子！菩薩摩訶薩入如是等諸三昧王，若欲吹壞須彌山王，隨意即能。欲知三千大千世界所有眾生心之所念，亦悉能知。欲以三千大千世界所有眾生，內於己身一毛孔中，隨意即能，亦令眾生無迫迮想。若欲化作無量眾生，悉令充滿三千大千世界中者，亦能隨意。欲分一身以為多身、復合多身以為一身，雖作如是，心無所著猶如蓮花。

> "Good man! These twenty-five kinds of samadhi are called the King of All Samadhis. Good man, when a Bodhisattva Mahasattva enters into this King of Samadhis, if they wish to blow apart Mount Sumeru, they can do so at will. If they wish to know the thoughts of all living beings in the great trichiliocosm, they can also know them completely. If they wish to contain all living beings of the great trichiliocosm within a single pore of their own body, they can do so at will, and without causing those beings any feeling of constriction. If they wish to manifest countless beings and fill the entire great trichiliocosm, they can also do so at will. If they wish to divide their single body into many bodies, or gather many bodies back into one body, even as they do these things, their mind remains unattached, just like a lotus flower."

「善男子！菩薩摩訶薩得入如是三昧王已，即得住於自在之地。菩薩得住是自在地，得自在力，隨欲生處即得往生。

> "Good man! Once a great bodhisattva enters this king of meditative states, they dwell in a state of complete freedom. Abiding in this state of freedom, they gain the power of autonomy, and wherever they wish to be reborn, they are born there.

「善男子！譬如聖王領四天下，隨意所行，無能障礙。菩薩摩訶薩亦復如是，一切生處，若欲生者，隨意往生。

> "Good man! Just as a sage king who rules over the four corners of the world can go wherever he wishes without any obstacle, so too does a great bodhisattva. In all realms of existence, wherever they wish to be reborn, they effortlessly appear there."

「善男子！菩薩摩訶薩若見地獄一切眾生，有可化令住善根者，菩薩即往而生其中。菩薩雖生，非本業果，菩薩摩訶薩住自在地力因緣故而生其中。善男子！菩薩摩訶薩雖在地獄，不受熾然、碎身等苦。善男子！菩薩摩訶薩所可成就如是功德無量無邊，百千萬億尚不可說。何況諸佛所有功德而當可說？」

> "Noble child! If a great bodhisattva sees beings in the hell realms who can be guided and led to establish wholesome roots, the bodhisattva will take birth there. Although the bodhisattva is born there, it is not due to the results of past karma. The great bodhisattva takes birth there through the power of their own enlightened state. Noble child! Although the great bodhisattva is in hell, they do not experience the burning heat, the crushing of their body, or other such sufferings. Noble child! The virtues and merits that a great bodhisattva can accomplish are immeasurable and boundless—hundreds of thousands, millions, and billions of them cannot be fully described. How much less then can the virtues and merits of all Buddhas be fully described?"

爾時，眾中有一菩薩名曰無垢藏王——有大威德，成就神通，得大總持三昧，具足得無所畏——即從座起，偏袒右肩，右膝著地，長跪合掌白佛言：「世尊！如佛所說：『諸佛、菩薩所可成就功德、智慧無量無邊，百千萬億實不可說。』我意猶謂：『故不如是大乘經典。』何以故？因是大乘方等經力故，能出生諸佛世尊阿耨多羅三藐三菩提。」

> At that time, a bodhisattva named King of Stainless Storehouse—who possessed great majestic virtue, had perfected supernatural powers, attained the great Samadhi of Total Retention, and was fully endowed with fearlessness—rose from his seat, bared his right shoulder, knelt on his right knee, and with palms joined said to the Buddha: "World-Honored One, as the Buddha has said: 'The merit and wisdom accomplished by all Buddhas and bodhisattvas are immeasurable and boundless, truly ineffable even in hundreds of millions of ways.' Yet I still think: 'This is not as great as the Mahayana scriptures.' Why is that? Because the power of these Mahayana equal-and-direct scriptures is what enables the birth of the unsurpassed, perfect enlightenment of all Buddhas, the World-Honored Ones."

時佛讚言：「善哉，善哉。善男子！如是如是，如汝所說。是諸大乘方等經典雖復成就無量功德，欲比是經不得為喻，百倍、千倍、百千萬億倍，乃至算數譬喻所不能及。

> The Buddha praised him, saying: "Excellent, excellent! Virtuous one, it is exactly as you have said. Although these Mahayana Vaipulya sutras possess immeasurable merit, if you compare them to this sutra, they cannot match it—not by a hundred times, a thousand times, a hundred thousand ten million times, nor even by any number or simile."

「善男子！譬如從牛出乳、從乳出酪、從酪出生酥、從生酥出熟酥、從熟酥出醍醐。醍醐最上，若有服者眾病皆除，所有諸藥悉入其中。善男子！佛亦如是，從佛出生十二部經、從十二部經出修多羅、從修多羅出方等經、從方等經出般若波羅蜜、從般若波羅蜜出大涅槃，猶如醍醐。言醍醐者，喻於佛性，佛性者即是如來。善男子！以是義故，說言如來所有功德無量無邊不可稱計。」

> "Good man! For example, from a cow comes milk, from milk comes cream, from cream comes fresh butter, from fresh butter comes clarified butter, and from clarified butter comes ghee. Ghee is the finest of all. Whoever consumes it is cured of all illnesses, and all medicines are contained within it. Good man! The Buddha is likewise. From the Buddha arise the twelve divisions of the sutras, from the twelve divisions arise the discourses (Sutras), from the discourses arise the Vaipulya (expansive) teachings, from the Vaipulya teachings arise the Perfection of Wisdom (Prajnaparamita), from the Perfection of Wisdom arises the Great Nirvana, just like ghee. Ghee is a metaphor for Buddha Nature, and Buddha Nature is the Tathagata. Good man! Because of this, it is said that the Tathagata's merits are limitless, boundless, and incalculable."

迦葉菩薩白佛言：「世尊！如佛所讚：『《大涅槃經》猶如醍醐，最上、最妙。若有能服，眾病悉除，一切諸藥悉入其中。』我聞是已，竊復思念：『若有不能聽受是經，當知是人為大愚癡，無有善心。』世尊！我於今者實能堪忍剝皮為紙、刺血為墨、以髓為水、折骨為筆，書寫如是《大涅槃經》。書已讀誦，令其通利，然後為人廣說其義。世尊！若有眾生貪著財物，我當施財，然後以是《大涅槃經》勸之令讀。若尊貴者，先以愛語而隨其意，然後漸當以是大乘《大涅槃經》勸之令讀。若凡庶者，當以威勢逼之令讀。若憍慢者，我當為其而作僕使，隨順其意，令其歡喜，然後當以《大般涅槃》而教導之。若有誹謗大乘經者，當以勢力摧之令伏；既摧伏已，然後勸令讀《大涅槃》。若有愛樂大乘經者，我躬當往恭敬、供養、尊重、讚歎。」

> Kashyapa Bodhisattva said to the Buddha: "World-Honored One! As the Buddha praised, 'The Mahāparinirvāṇa Sūtra is like ghee—the highest and most sublime. If anyone can partake of it, all illnesses will be eliminated, and all other medicines are contained within it.' Having heard this, I secretly thought: 'If there are those who cannot listen to and accept this sūtra, they must be utterly foolish and lack good intentions.' World-Honored One! I am now truly able to endure flaying my skin as paper, piercing my flesh for ink, using my marrow as water, and breaking my bones for a brush to write this Mahāparinirvāṇa Sūtra. After writing it, I will recite it until it flows freely, and then I will explain its meaning widely to others. World-Honored One! If there are sentient beings who are greedy for wealth and material things, I will first give them wealth, and then use this Mahāparinirvāṇa Sūtra to encourage them to read it. If they are noble and honored, I will first speak loving words to them and follow their wishes, then gradually encourage them to read this Great Vehicle Mahāparinirvāṇa Sūtra. If they are ordinary people, I will urge them to read it through compelling means. If they are arrogant, I will become their servant, comply with their wishes, make them happy, and then teach them with the Mahāparinirvāṇa. If there are those who slander the Great Vehicle sūtras, I will use force to subdue them; once subdued, I will then encourage them to read the Mahāparinirvāṇa. If there are those who love and delight in the Great Vehicle sūtras, I will personally go to them with reverence, offerings, respect, and praise."

爾時，佛讚迦葉菩薩：「善哉，善哉。汝甚愛樂大乘經典、貪大乘經、受大乘經、味大乘經，信敬、尊重、供養大乘。善男子！汝今以此善心因緣，當得超越無量無邊恒河沙等諸大菩薩，在前得成阿耨多羅三藐三菩提。汝亦不久復當如我，廣為大眾演說如是大般涅槃，如來佛性，諸佛所說祕密之藏。

> At that time, the Buddha praised Kasyapa Bodhisattva, saying: "Excellent, excellent. You deeply love the Mahayana sutras, yearn for them, embrace them, and savor them. You have faith, reverence, respect, and offer devotion to the Mahayana teachings. Good man! Because of this wholesome intention, you will soon surpass countless, boundless Bodhisattvas—as many as the sands of the Ganges River—and achieve supreme, perfect enlightenment before them. Before long, you will also be like me, teaching the Great Nirvana to the assembly, revealing the Buddha-nature of the Tathāgata, and the secret treasury spoken by all Buddhas."

「善男子！過去之世佛日未出，我於爾時作婆羅門修菩薩行，悉能通達一切外道所有經論，修寂滅行，具足威儀。其心清淨，不為外來能生欲想之所破壞，滅瞋恚火，受持常、樂、我、淨之法。周遍求索大乘經典，乃至不聞方等名字。我於爾時住於雪山，其山清淨，流泉、浴池、樹林、藥木充滿其地。處處石間有清流水，多諸香花周遍嚴飾，眾鳥、禽獸不可稱計。甘果滋繁，種別難計，復有無量藕根、甘根、青木香根。我於爾時獨處其中，唯食諸果。食已，繫心思惟坐禪，經無量歲亦不聞有如來出世大乘經名。

> "Good man! In the past, before the sun of the Buddha had risen in the world, I was born as a Brahmin and practiced the Bodhisattva path. I was thoroughly versed in all the scriptures and teachings of non-Buddhist traditions, cultivated the practice of inner peace, and maintained perfect composure. My mind was pure—undisturbed by any external thoughts that could give rise to desire; I extinguished the fire of anger and firmly upheld the principles of Eternity, Bliss, True Self, and Purity. I searched far and wide for Mahayana scriptures, but hadn't even heard the name of the 'Maha-vaipulya' teachings. At that time, I was living in the Himalayas—a pure place filled with flowing springs, bathing pools, forests, and medicinal herbs. Throughout the rocky landscape, clear water ran everywhere, and the surroundings were adorned with many fragrant flowers. There were countless kinds of birds and animals. Sweet fruits were abundant, and their varieties were beyond counting. There were also countless kinds of lotus roots, sweet roots, and blue sandalwood roots. I lived there alone, eating only fruits. After eating, I would calm my mind, reflect, and practice meditation. For countless years, I didn't even hear that a Buddha had appeared in the world or the name of the Mahayana scriptures."

「善男子！我修如是苦難行時，釋提桓因等諸天人心大驚怪，即共集會，各各相謂而說偈言：

> "Good man! As I was practicing these difficult and painful practices, the gods, including Śakra, were greatly astonished. They gathered together and said to each other in verse:

「『各共相指示， 清淨雪山中，寂靜離欲主、 功德莊嚴王。以離貪、瞋、慢， 永斷諸愚癡，口初未曾說， 麁惡等語言。』

> "'In that pure, snowy mountain, A quiet lord, free from desire, Adorned with virtue's kingly fire, Has left all greed, anger, and pride, Cut off every foolishness inside. No harsh or rough words leave his lips, His spoken grace never slips.'"

「爾時，眾中有一天子名曰歡喜，復說偈言：

> At that time, there was a heavenly being in the assembly named Joy, who spoke this verse:

「『如是離欲人， 清淨勤精進，將不求帝釋， 及以諸天耶？若是求道者， 修行諸苦行，是人多欲求， 帝釋所坐處。』

> "Those who truly detach from desire, And practice with pure, diligent effort— Will they still pray to King Śakra Or seek the heavens above? No—those who practice, enduring hardship, With many cravings still within, Are the ones who wish to gain The very seat of Indra."

「爾時，復有一仙天子即為帝釋而說偈言：

> At that time, a celestial sage spoke this verse to Śakra, the lord of devas:

「『天主憍尸迦！ 不應生此慮，外道修苦行， 何必求帝處？』

> "Lord Kauśika, you should not worry like this. Why should those practicing harsh austerities seek the position of Śakra?"

「說是偈已，復作是言：『憍尸迦！世有大士，為眾生故，不貪己身；為欲利益諸眾生故，而修種種無量苦行。如是之人見生死中諸過咎故，設見珍寶滿此大地諸山、大海，不生貪著，如視涕唾。如是大士棄捨財寶、所愛妻子、頭、目、髓、腦、手、足、支節、所居舍宅、象馬車乘、奴婢、僮僕，亦不願求生於天上，唯求欲令一切眾生得受快樂。如我所解，如是大士清淨無染，眾結永盡，唯欲求於阿耨多羅三藐三菩提。』

> After speaking these verses, he continued: "Kaushika! In this world, there are great beings who, for the sake of all living beings, do not cling to their own bodies. To benefit others, they practice countless kinds of difficult austerities. Such people see the faults within the cycle of birth and death. Even if they saw treasures filling the entire earth, mountains, and oceans, they would not grasp at them—they would regard them like spit or snot. These great beings abandon their wealth, beloved spouses, children, their own head, eyes, marrow, brain, hands, feet, and limbs, their houses and homes, elephants, horses, carriages, servants, and attendants. They do not even wish to be reborn in heaven. Their only wish is to bring happiness to all living beings. As I understand it, these great beings are pure and undefiled, their bonds forever exhausted. They only seek the unsurpassed, perfect enlightenment."

「釋提桓因復作是言：『如汝言者，是人則為攝取一切世間眾生。大仙！若此世間有佛樹者，能除一切諸天、世人及阿修羅煩惱毒蛇，是諸眾生住是佛樹陰涼中者，煩惱諸毒悉得消滅。大仙！是人若當未來世中作善逝者，我等悉當得滅無量熾然煩惱。如是之事實為難信。何以故？無量百千諸眾生等發於阿耨多羅三藐三菩提心，見少微緣，於阿耨多羅三藐三菩提即便動轉，如水中月，水動則動。猶如畫像，難成易壞；菩提之心亦復如是，難發易壞。大仙！如有多人以諸鎧仗牢自莊嚴欲前討賊，臨陣恐怖則便退散。無量眾生亦復如是，發菩提心牢自莊嚴，見生死過，心生恐怖即便退散。大仙！我見如是無量眾生發心之後皆生動轉。是故，我今雖見是人修於苦行，無惱、無熱，住於險道，其行清淨，未能信也。我今要當自往試之，知其實能堪任荷負阿耨多羅三藐三菩提大重擔不？

> Shakra then said: “As you say, this person is embracing all beings in the world. Great Sage! If there were a Buddha Tree in this world that could eliminate the poisonous vipers of affliction for all gods, humans, and asuras, then all beings who took shelter in the shade of that Buddha Tree would have their afflictions and poisons completely extinguished. Great Sage! If this person is to become a Well-Gone One in a future life, then we will all be freed from our burning afflictions. Yet such a matter is truly hard to believe. Why is that? Countless hundreds of thousands of beings awaken the mind set on supreme and perfect enlightenment, but upon seeing even a slight obstacle, they waver, like the reflection of the moon in water—when the water stirs, the reflection stirs. It is like a painting: difficult to create but easy to ruin. The mind of enlightenment is likewise: hard to arouse but easy to break down. Great Sage! Suppose many people arm themselves with armor and weapons to attack bandits, yet when they face the battlefield, fear makes them retreat. Countless beings are the same: they arouse the mind of enlightenment and arm themselves firmly, but upon seeing the sufferings of birth and death, they become afraid and retreat. Great Sage! I have seen countless beings’ minds of enlightenment become unsteady after they first arise. Therefore, although I see this person now practicing asceticism, free from affliction and burning, dwelling on a perilous path, and pure in conduct, I still cannot believe it. I must go and test him myself, to see if he truly can bear the great burden of supreme and perfect enlightenment.”

「『大仙！猶如車有二輪則能載用，鳥有二翼堪任飛行。是苦行者亦復如是，我雖見其堅持禁戒，未知其人有深智不？若有深智，當知則能堪任荷負阿耨多羅三藐三菩提之重擔也。大仙！譬如魚母多有胎子，成就者少；如菴羅樹，花多果少；眾生發心乃有無量，及其成就少不足言。大仙！我當與汝俱往試之。大仙！譬如真金，三種試已乃知其真，謂燒、打、磨。試彼苦行者亦當如是。』

> "Holy Sage! Just as a cart relies on its two wheels to carry a load, and a bird needs its two wings to fly, so it is with ascetics. Although I see them diligently keeping their precepts, I do not yet know whether they possess deep wisdom. If they do have such wisdom, then we will know they can bear the heavy burden of supreme enlightenment. Holy Sage! Consider the mother fish: she bears many eggs, but few develop into fish. Or the mango tree: many blossoms, but few fruits. Likewise, countless beings may set their minds on enlightenment, yet few achieve it. Holy Sage! Let us go together and test them. Holy Sage! It is like testing real gold: it must endure three trials—burning, hammering, and rubbing—before its purity is known. We should test those ascetics in the same way.'"

「爾時，釋提桓因自變其身作羅剎像，形甚可畏。下至雪山，去其不遠而便立住。是時羅剎心無所畏，勇健難當，辯才次第，其聲清雅，宣過去佛所說半偈：

> At that time, Shakra, the Lord of the Devas, transformed himself into a terrifying rakshasa demon, with a fearsome form. Descending to the Snow Mountain, he stood not far away. This rakshasa, fearless and with indomitable strength, spoke with eloquent fluency and a clear, elegant voice. He recited a half-verse spoken by the Buddha of the past:

「『諸行無常， 是生滅法。』

> "All conditioned things are impermanent— This is the law of arising and passing away."

「說是半偈已便住其前，所現形貌甚可怖畏，顧眄遍視觀於四方。

> Having recited only half the verse, he stopped before him. His form and features appeared terrifying, as he glanced all around and looked in every direction.

「是苦行者聞是半偈心生歡喜。譬如估客於險難處夜行失伴，恐怖推索，還遇同侶心生歡喜，踊躍無量。亦如久病未遇良醫瞻病好藥，後卒得之；如人沒海，卒遇船舫；如渴乏人遇清冷水；如為怨逐，忽然得脫；如久繫人卒聞得出；亦如農夫炎旱值雨；亦如行人還得歸家，家人見已生大歡喜。

> "When the ascetic heard these half-verse lines, joy welled up in his heart. It was like a merchant traveling alone through a dangerous mountain pass at night. After losing his companions in the darkness, he was terrified and searched frantically—only to suddenly reunite with them. His relief and happiness were beyond measure. It was like a person long afflicted by illness, who had never met a skilled doctor or found proper medicine, and then unexpectedly encountered both. Like a drowning person who suddenly finds a boat. Like a parched, thirsty wanderer who stumbles upon clear, cool water. Like someone being chased by an enemy who unexpectedly escapes. Like a prisoner long held captive who hears they are to be released. Like a farmer suffering through drought when rain finally comes. Like a traveler returning home at last, and the joy of family members seeing them arrive."

「善男子！我於爾時聞是半偈，心中歡喜亦復如是。即從座起，以手舉髮，四向顧視而說是言：『向所聞偈誰之所說？』爾時亦更不見餘人，唯見羅剎，即說是言：『誰開如是解脫之門？誰能雷震諸佛音聲？誰於生死睡眠之中而獨覺寤？唱如是言。誰能於此示道生死饑饉眾生無上道味？無量眾生沈生死海，誰能於中作大船師？是諸眾生常為煩惱重病所纏，誰能於中為作良醫？說是半偈啟悟我心，猶如半月漸開蓮花。』

> "Good man! At that time, upon hearing this half-verse, my heart rejoiced in the same way. I immediately rose from my seat, raised my hands to lift my hair, looked around in all four directions, and spoke these words: 'To whom do these words I have just heard belong?' At that moment, I saw no one else—only a demon. So I said: 'Who has opened such a door to liberation? Whose voice thunders with the expression of the Buddhas? Who alone has awakened from the slumber of birth and death, proclaiming these words? Who can show the path of supreme truth to beings starving in the wilderness of life and death? Countless beings are drowning in the ocean of suffering—who can act as the great helmsman for them? These beings are constantly afflicted with the grave disease of afflictions—who can be the skilled healer for them? This half-verse has illuminated my mind, gradually opening it like a lotus blossom beneath a half-moon.'"

「善男子！我於爾時更無所見，唯見羅剎。復作是念：『將是羅剎說是偈耶？』覆生疑惑：『非其說耶？何以故？是人形容甚可怖畏。若有得聞是偈句者，一切恐怖醜陋即除。何有此人形貌如是能說此偈？不應火中出於蓮花、非日光中出生冷水。』

> Good man! At that time, I saw nothing else—only a rakshasa. Then I thought: Could it be that this rakshasa spoke that verse? But doubt arose again: Perhaps it wasn't him. Why? Because his appearance was so terrifying. If anyone were to hear this verse, all fear and ugliness would be instantly removed. How could someone so hideous speak such words? Just as a lotus cannot bloom from fire, nor can cold water spring from sunlight.

「善男子！我於爾時復作是念：『我今無智。而此羅剎或能得見過去諸佛，從諸佛所聞是半偈。我今當問。』即便前至是羅剎所，作如是言：『善哉，大士！汝於何處得是過去離怖畏者所說半偈？大士！復於何處而得如是半如意珠？大士！是半偈義乃是過去、未來、現在諸佛世尊之正道也。一切世間無量眾生常為諸見羅網所覆，終身於此外道法中，初不得聞如是出世十力世雄所說空義。』

> "Good man, I then thought: 'I have no wisdom. Yet this rakshasa may have seen the Buddhas of the past and heard this half-verse from them. I should ask him.' So I went before that rakshasa and spoke: 'Excellent, great one! From where did you learn this half-verse spoken by one who has left all fear behind? Great one, where did you attain such a half-treasure jewel? Great sir, the meaning of this half-verse is the true path of all Buddhas, past, present, and future. Countless beings in all worlds are constantly entangled in the net of views. Their whole lives, they remain within these non-Buddhist teachings, and never once hear this teaching of emptiness proclaimed by the great world-conquering one of the Ten Powers.'"

「善男子！我問是已，即答我言：『大婆羅門！汝今不應問我是義。何以故？我不食來已經多日，處處求索了不能得，飢渴苦惱，心亂謬語，非我本心之所知也。我今力能飛行虛空，至欝單越乃至天上，處處求食亦不能得。以是義故，我說是語。』

> "Good man! After I asked this, he answered me: 'Great Brahmin! You should not ask me about this matter now. Why? Because I have not eaten for many days. I have searched everywhere but found nothing. Suffering from hunger and thirst, my mind is disturbed and I speak nonsense — this is not what I truly know in my heart. At this moment, my strength would allow me to fly through the sky, to Uttarakuru and even to the heavens, seeking food everywhere, yet I still cannot find any. For this reason, I uttered those words.'"

「善男子！我時即復語羅剎言：『大士！若能為我說是偈竟，我當終身為汝弟子。大士！汝所說者，名字不終、義亦不盡。以何因緣不欲說耶？夫財施者則有竭盡，法施因緣不可盡也。法施無盡，多所利益。我今聞此半偈法已，心生驚疑，汝今幸可為我除斷。說此偈竟，我當終身為汝弟子。』羅剎答言：『汝智太過，但自憂身，都不見念今我定為飢苦所逼，實不能說。』我即問言：『汝所食者，為是何物？』羅剎答言：『汝不足問。我若說者，令多人怖。』我復問言：『此中獨處，更無有人，我不畏汝，何故不說？』羅剎答言：『我所食者，唯人暖肉；其所飲者，唯人熱血。自我薄福，唯食此食，周遍求索，困不能得。世雖多人，皆有福德，兼為諸天之所守護，而我無力不能得殺。』

> "Good man! I then said to the rakshasa: 'Great being! If you can finish reciting this verse for me, I will be your disciple for the rest of my life. Great being! What you have spoken is incomplete in name and meaning. Why are you unwilling to continue? Material gifts can be exhausted, but the gift of Dharma is inexhaustible. The gift of Dharma brings endless benefits. Having heard this half-verse of Dharma, my mind is filled with wonder and doubt. Please dispel my confusion. If you can finish reciting this verse, I will be your disciple for life.' The rakshasa replied: 'You are too clever. You only worry about yourself, without any thought for me, who is tormented by hunger and thirst. I truly cannot continue.' I then asked: 'What is it that you eat?' The rakshasa replied: 'You don't need to ask. If I tell you, it will frighten many.' I asked again: 'Here we are alone, with no one else. I am not afraid of you. Why won't you tell me?' The rakshasa replied: 'What I eat is only the warm flesh of humans; what I drink is only the hot blood of humans. Due to my limited merit, I can only eat this food. I have searched everywhere but cannot find enough. Although there are many people in the world, they all have merit and are protected by heavenly beings. I have no power to kill them.'"

「善男子！我復語言：『汝但具足說是半偈，我聞偈已，當以此身奉施供養。大士！我設命終，如此之身無所復用，當為虎、狼、鵄、梟、鵰、鷲之所噉食，然復不得一毫之福。我今為求阿耨多羅三藐三菩提，捨不堅身以易堅身。』羅剎答言：『誰當信汝如是之言，為八字故，棄所愛身？』

> "Noble one, I then said: 'Just speak that half-gāthā fully for me. Once I have heard it, I will offer this very body to you in sacrifice. Great being, even if I die now, this body would have no further use—it would only be devoured by tigers, wolves, owls, kites, and vultures, without gaining the slightest merit. But now, in my quest for Supreme Perfect Enlightenment, I am exchanging this impermanent body for the eternal one.' The rākṣasa replied, 'Who would believe such words—that you would abandon the body you love for the sake of just eight syllables?'"

「善男子！我即答言：『汝真無智。譬如有人施他瓦器得七寶器。我亦如是，捨不堅身得金剛身。汝言：「誰當信者？」我今有證，大梵天王、釋提桓因及四天王能證是事，復有天眼諸菩薩等為欲利益無量眾生修行大乘具六度者亦能證知，復有十方諸佛世尊利眾生者亦能證我，為八字故捨於身命。』羅剎復言：『汝若如是能捨身者，諦聽諦聽，當為汝說其餘半偈。』

> "Good man, I answered: 'You truly lack wisdom. It is like someone who gives away clay vessels and receives vessels of the seven treasures. So it is with me—letting go of this impermanent body, I will attain a diamond-like body. You ask, "Who would believe this?" I have witnesses: the Great Brahma King, Śakra, and the Four Heavenly Kings can testify to this. Moreover, those with divine vision—the Bodhisattvas who cultivate the Great Vehicle, practice the six perfections, and seek to benefit countless beings—can also bear witness. The Buddhas, the World-Honored Ones, in all directions who work for the benefit of beings can verify that I would give up my very life for the sake of eight syllables.' The rākṣasī then said: 'If you are truly able to give up your body in this way, listen carefully, listen carefully. I will now speak the other half of the verse for you.'"

「善男子！我於爾時聞是事已心中歡喜，即解己身所著鹿皮，為此羅剎敷置法座，白言：『和上！願坐此座。』我即於前叉手長跪而作是言：『唯願和上善為我說其餘半偈，令得具足。』羅剎即說：

> "Good man! When I heard this, my heart was filled with joy. I immediately took off the deerskin I was wearing, spread it out as a seat for this rakshasa, and said, 'Venerable teacher, please take this seat.' Then I knelt before him with my palms together and said, 'I only ask that you, venerable teacher, kindly teach me the remaining half of the verse, so that it may be complete.' The rakshasa then spoke:"

「『生、滅滅已， 寂滅為樂。』

> "Birth and cessation, once ceased, the stilling itself is peace."

「爾時，羅剎說是偈已，復作是言：『菩薩摩訶薩！汝今已聞具足偈義，汝之所願為悉滿足。若必欲利諸眾生者，時施我身。』

> At that time, after reciting these verses, the rakshasa spoke again: "Great Bodhisattva! You have now heard the complete meaning of this verse. Your vow is fully satisfied. If you truly intend to benefit all beings, now is the time to offer your body to me."

「善男子！我於爾時深思此義，然後處處——若石、若壁、若樹、若道——書寫此偈，即便更繫所著衣裳，恐其死後身體露現，即上高樹。爾時，樹神復問我言：『善哉，仁者！欲作何事！』

> "Good man! At that time, I deeply contemplated this meaning, and then everywhere—on rocks, on walls, on trees, along the roads—I wrote down this verse. I then tightened the clothes I was wearing, fearing that my body would be exposed after death, and climbed a tall tree. At that moment, the tree spirit asked me, 'Excellent, virtuous one! What do you intend to do?'"

「善男子！我時答言：『我欲捨身以報偈價。』樹神問言：『如是偈者何所利益？』我時答言：『如是偈句，乃是過去、未來、現在諸佛所說開空法道，我為此法棄捨身命，不為利養、名聞、財寶、轉輪聖王、四大天王、釋提桓因、大梵天王、人天中樂。為欲利益一切眾生，故捨此身。』

> "Good man! At that time I replied, 'I wish to give up my body as payment for this verse.' The tree spirit asked, 'What benefit does this verse bring?' I then replied, 'This verse is the teaching of all Buddhas—past, future, and present—that opens the path of emptiness. For this teaching, I abandon my body and life. I do not seek profit, fame, wealth, the position of a wheel-turning king, the Four Heavenly Kings, Shakra, the Great Brahma King, or the pleasures of humans and gods. I give up this body solely to benefit all living beings.'"

「善男子！我捨身時復作是言：『願令一切慳惜之人悉來見我捨離此身；若有少施、起貢高者，亦令得見我為一偈捨此身命，如棄草木。』我於爾時說是語已，尋即放身自投樹下。下未至地，時虛空之中出種種聲，其聲乃至阿迦尼吒。爾時，羅剎還復釋身，即於空中接取我身，安置平地。

> "Good man! When I was about to give up my body, I said: 'I wish that all who are miserly and attached to possessions would come and see me renounce this body. I hope that those who give only a little and become arrogant about their generosity would also see me give up my very life for a single stanza, as easily as discarding a blade of grass.' Having spoken these words, I immediately jumped from the tree. As I fell but before I reached the ground, various sounds arose from the empty space, their echoes reaching even the highest heaven of Akaniṣṭha. At that moment, the Rākṣasa revealed his true form as Śakra, the king of gods, caught my body in midair, and set me down gently on the ground."

「爾時，釋提桓因及諸天人、大梵天王，稽首頂禮於我足下，讚言：『善哉，善哉。真是菩薩，能大利益無量眾生，欲於無明黑闇之中然大法炬。由我愛惜如來大法故相嬈惱，唯願聽我懺悔罪咎。汝於未來必定成就阿耨多羅三藐三菩提，願見濟度。』爾時，釋提桓因及諸天眾頂禮我足，於是辭去，忽然不現。

> At that time, Śakra Devānām Indra, along with the gods and Mahābrahmā, bowed their heads at my feet and praised me, saying: "Excellent, excellent. You are truly a bodhisattva, capable of bringing great benefit to countless beings. You wish to light a great torch of Dharma in the darkness of ignorance. Because I cherished the Tathāgata's great Dharma, I disturbed you. I only ask that you allow me to repent of my faults. In the future, you will surely attain supreme, perfect enlightenment. Please deliver us." Then Śakra Devānām Indra and the assembly of gods bowed at my feet and took their leave, then suddenly vanished.

「善男子！如我往昔為半偈故捨棄此身，以是因緣，便得超越足十二劫，在彌勒前成阿耨多羅三藐三菩提。善男子！我得如是無量功德，皆由供養如來正法。善男子！汝今亦爾，發於阿耨多羅三藐三菩提心，則已超過無量無邊恒河沙等諸菩薩上。善男子！是名菩薩住於大乘大般涅槃修於聖行。

> "Good man! In the past, for the sake of a half-verse, I gave up this body. Because of this cause, I was able to surpass twelve kalpas and attain Supreme Perfect Enlightenment before Maitreya. Good man! All these immeasurable merits I obtained came from honoring the true Dharma of the Thus-Come One. Good man! You now, likewise, by arousing the mind of Supreme Perfect Enlightenment, have already surpassed countless and boundless Bodhisattvas, as numerous as the sands of the Ganges. Good man! This is what is called a Bodhisattva dwelling in the Great Vehicle Mahaparinirvana and cultivating the holy practice."

## 大般涅槃經卷第十三

> Mahaparinirvana Sutra, Volume 13