---
title: "大般涅槃經 · 4"
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/cmcvptryv02dyi804hgxxysln"
---

## 大般涅槃經卷第十七

> Mahaparinirvana Sutra, Volume 17

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

### 梵行品之第四

> Chapter 4: The Practice of Purity

爾時，王舍大城阿闍世王其性弊惡，憙行殺戮，具口四惡、貪、恚、愚癡。其心熾盛，唯見現在，不見未來，純以惡人而為眷屬。貪著現世五欲樂故，父王無辜，橫加逆害。因害父已，心生悔熱，身脫瓔珞，伎樂不御。心悔熱故，遍體生瘡，其瘡臭穢，不可附近。尋自念言：「我今此身已受花報，地獄果報將近不遠。」爾時，其母——字韋提希——以種種藥而為塗之，其瘡遂增，無有降損。王即白母：「如是瘡者，從心而生，非四大起。若言眾生有能治者，無有是處。」

> At that time, in the great city of Rajagriha, there was King Ajatashatru. His nature was cruel and wicked; he delighted in killing and slaughter. He was fully endowed with the four evils of speech—lying, harsh words, slander, and idle talk—as well as greed, hatred, and ignorance. His mind was ablaze with these defilements. He saw only the present, blind to the future, and surrounded himself entirely with wicked companions. Obsessed with the pleasures of the five senses in this present life, he unjustly and violently murdered his innocent father, King Bimbisara. After killing his father, a burning regret arose in his heart. He cast off his jewels and ornaments and took no pleasure in music or entertainment. Because of this scorching remorse, sores broke out all over his body. These sores were foul and putrid, so repulsive that no one could come near him. Then he thought to himself, "This body of mine is already receiving the blossoming retribution; the full fruit of hell cannot be far away." At that time, his mother, whose name was Vaidehi, applied various medicines to his sores, but the sores only grew worse, with no sign of subsiding or healing. The king then said to his mother, "Such sores as these arise from the mind, not from the four elements. To say that any being can cure them—that is impossible."

時有大臣名曰月稱，往至王所，在一面立，白言：「大王！何故愁悴，顏容不悅？為身痛耶？為心痛乎？」

> At that time, there was a minister named Yuecheng. He went to the king and stood to one side, saying: "Great King, why do you look so troubled and unhappy? Is it physical pain, or is it pain of the heart?"

王答臣言：「我今身心豈得不痛？我父無辜，橫加逆害。我從智者曾聞是義：『世有五人不脫地獄，謂五逆罪。』我今已有無量無邊阿僧祇罪，云何身心而得不痛？又無良醫治我身心。」

> The king replied, "How could my body and mind not be in pain? My father was innocent, yet I wrongfully killed him. I once heard from the wise that there are five kinds of people who cannot escape hell—those who commit the five heinous offenses. Now I have accumulated immeasurable, countless offenses. How could my body and mind not be in pain? And there is no skilled healer who can cure my body and mind."

臣言：「大王！莫大愁苦。」即說偈言：

> "The king must not be so greatly afflicted with worry and suffering," I said, and then spoke in verse:

「若常愁苦， 愁遂增長； 如人憙眠，眠則滋多； 貪婬、嗜酒， 亦復如是。

> If you always dwell on your sorrows, Those sorrows will only multiply. Just as a person loves to sleep— The more they sleep, the more they want to sleep. Lustful desire and addiction to alcohol Are exactly the same.

「如王所言：『世有五人不脫地獄。』誰往見之來語王耶？言地獄者，直是世間多智者說。如王所言：『世無良醫治身心。』者，今有大醫名富蘭那，一切知見，得自在定，畢竟修習清淨梵行，常為無量無邊眾生演說無上涅槃之道。為諸弟子說如是法：無有黑業、無黑業報，無有白業、無白業報，無黑白業、無黑白業報，無有上業及以下業。是師今在王舍城中，唯願大王屈駕往彼，可令是師療治身心。」

> "Your Majesty, you said: 'There are five kinds of people in the world who cannot escape hell.' Who went to see them and came back to tell you this? As for 'hell,' that is merely a term used by the worldly-wise. You also said: 'There is no good physician in the world to cure body and mind.' Now, there is a great doctor named Purana Kasyapa, who has complete knowledge and insight, has attained mastery of meditative absorption, has thoroughly cultivated pure practices, and constantly preaches the supreme path of Nirvana for countless beings. He teaches his disciples: 'There is no dark karma, no retribution for dark karma; there is no bright karma, no retribution for bright karma; there is no karma that is both dark and bright, no retribution for such karma; there is no supreme karma, nor inferior karma.' This teacher is now in Rajagriha. I only ask that you, O King, take the trouble to go there yourself, so that this teacher may heal your body and mind."

時王答言：「審能如是滅除我罪，我當歸依。」

> The king replied, "If you can truly erase my sins, I will take refuge."

復有一臣名曰藏德，復往王所而作是言：「大王！何故面貌憔悴，脣口乾燋，音聲微細，猶如怯人見大怨敵，顏色懆變？將何所苦？為身痛耶？為心痛乎？」

> Then a minister named Zang De went to the king and said, "Great King, why does your face look so gaunt, your lips and mouth parched and dry? Your voice is faint and weak, like a timid person who has seen a great enemy. Your expression has changed in distress. What pain do you suffer? Is it a pain of the body, or a pain of the mind?"

王即答言：「我今身心云何不痛？我之癡盲，無有慧目，近諸惡友而為親善，隨提婆達惡人之言，正法之王橫加逆害。我昔曾聞智人說偈：

> The king replied: “How could my body and mind not feel pain? In my foolish blindness, lacking the eye of wisdom, I drew close to evil friends and treated them as dear ones. Following the wicked words of Devadatta, I wrongfully harmed the king of righteousness, who upholds the true Dharma. Long ago, I heard a wise person recite a verse:

「『若於父母、 佛及弟子， 生不善心、起於惡業， 如是果報， 在阿鼻獄。』

> "If a person harbors an unwholesome mind toward their parents, the Buddha, or his disciples, and performs evil actions, the karmic result of this will be rebirth in the Avīci Hell."

「以是事故，今我心怖，生大苦惱，又無良醫而見救療。」

> "Because of this, my heart is now filled with fear and I am in great suffering. Yet there is no good physician to heal me."

大臣復言：「唯願大王且莫愁怖。法有二種：一者、出家，二者、王法。王法者，謂害其父則王國土，雖云是逆，實無有罪。如迦羅羅虫要壞母腹然後乃生，生法如是，雖破母身，實亦無罪。騾懷妊等亦復如是。治國之法法應如是，雖殺父兄，實無有罪。出家法者，乃至蚊、蟻，殺亦有罪。唯願大王寬意莫愁。何以故？

> The minister continued: "I beg the king, please do not grieve or be afraid. There are two kinds of law: one is the monastic path, the other is the royal law. The royal law says that if someone kills his father to rule the kingdom, although it is called an offense, there is actually no guilt involved. Just as the \*Kalara\* insect must break its mother's belly to be born—this is the way of birth, and though it harms the mother's body, in reality there is no fault. The same holds true for the conception of mules. In governing a country, this is simply how the law works. Even if one kills his father or brother, there is truly no guilt in it. However, under the monastic law, even killing a mosquito or an ant is considered a crime. So I sincerely ask the king to be open-minded and not worry. Why is this so?"

「若常愁苦， 愁遂增長； 如人憙眠，眠則滋多； 貪婬、嗜酒， 亦復如是。

> If you always dwell on your sorrows, Those sorrows will only multiply. Just as a person loves to sleep— The more they sleep, the more they want to sleep. Lustful desire and addiction to alcohol Are exactly the same.

「如王所言：『世無良醫治身心。』者，今有大師名末伽梨拘舍離子，一切知見，憐愍眾生猶如赤子，已離煩惱，能拔眾生三毒利箭。一切眾生於一切法無知、見、覺，唯是一人獨知、見、覺。如是大師常為弟子說如是法：一切眾生身有七分。何等為七？地、水、火、風、苦、樂、壽命。如是七法，非化、非作，不可毀害。如伊師迦草，安住不動如須彌山，不捨、不作。猶如乳酪，各不諍訟，若苦、若樂，若善、不善，投之利刀無所傷害。何以故？七分空中無妨礙故。命亦無害。何以故？無有害者及死者故。無作、無受，無說、無聽，無有念者及以教者。常說是法，能令眾生滅除一切無量重罪。是師今在王舍大城，唯願大王往至其所。王若見者，眾罪消滅。」

> "As Your Majesty says, 'There is no good physician in the world who can cure both body and mind.' Now there is a great master named Maskari Goshala Shiliputra, who possesses perfect knowledge and vision. He has compassion for all beings as if they were his own children, has already abandoned afflictions, and can pull out the three poisonous arrows of greed, anger, and ignorance from all beings. All sentient beings are ignorant, blind, and unaware of all phenomena—only this one person alone knows, sees, and understands. Such a great master often teaches his disciples this doctrine: All sentient beings have seven components in their bodies. What are the seven? Earth, water, fire, wind, pleasure, pain, and life span. These seven dharmas are neither created nor made, and cannot be harmed. Like the Ishika grass, they abide unmoving like Mount Sumeru, neither abandoning nor producing. Like curdled milk, they do not quarrel with one another. Whether pleasure or pain, whether good or evil, even if a sharp knife is thrown at them, no harm is done. Why? Because within these seven components, there is emptiness with no obstruction. Life also cannot be harmed. Why? Because there is no one who harms and no one who dies. There is no doer, no receiver, no speaker, no listener, no one who thinks, and no one who teaches. He constantly teaches this doctrine, which enables beings to eliminate all countless heavy karmic offenses. This master is now in the great city of Rajagriha. I only wish that Your Majesty would go to his place. If Your Majesty sees him, all your karmic offenses will be eliminated."

時王答言：「審能如是除滅我罪，我當歸依。」

> The king replied, "If this can truly erase my sins, I will take refuge in you."

復有一臣名曰實得，復到王所即說偈言：

> Another minister, named Shide, came before the king and spoke a verse:

「大王何故， 身脫瓔珞、 首髮蓬亂、乃至如是？ 王身何故， 戰慄不安，猶如猛風， 吹動花樹？

> "Great King, why is it That you have removed your jewels And let your hair fall wild and tangled? Why does your body tremble so, Unsteady and afraid, Like a tree in bloom Shaken by a violent wind?"

「王今何故容色愁悴，猶如農夫下種之後天不降雨，愁苦如是？為是心痛？為身痛耶？」

> "O King, why is your expression so troubled and filled with sorrow, like a farmer after planting seeds when no rain falls from the sky—so worried and miserable? Is it a pain in your heart, or a pain in your body?"

王即答言：「我今身心豈得不痛？我父先王慈愛流惻，特見矜念，實無辜咎。往問相師，相師答言：『是兒生已，定當害父。』雖聞是語，猶見瞻養。曾聞智者作如是言：『若人通母及比丘尼、偷僧祇物、殺發無上菩提心者，害及其父，如是之人畢定當墮阿鼻地獄。』我今身心豈得不痛？」

> The king replied: “How could my mind and body not be in pain? My late father, the former king, treated me with deep compassion and exceptional kindness. He truly cherished me, and I was completely without fault. He once consulted fortune-tellers, who told him: ‘This son, once born, will surely harm his father.’ Yet even after hearing this, he still raised me with care. I have also heard the wise say: ‘One who seduces his mother or a nun, steals from the monastic community, or kills someone who has awakened the supreme mind of enlightenment—when such a person also harms his own father, he will surely fall into the Avīci Hell.’ So how could my mind and body not be in pain?”

大臣復言：「唯願大王且莫愁苦。如其父王，修解脫者害則有罪；若治國法，殺則無罪。大王！非法者，名為無法；無法者，名為無法。譬如無子，名為無子；亦如惡子名之無子，雖言無子，實非無子。如食無鹽，名為無鹽；食若少鹽，亦名無鹽。如河無水，名為無水；若有少水，亦名無水。如念念滅亦言無常；雖住一劫，亦名無常。如人受苦，名為無樂；雖受少樂，亦名無樂。如不自在，名之無我；雖少自在，亦名無我。如闇夜時，名之無日；雲霧之時亦言無日。大王！雖言少法名為無法，實非無法。願王留神，聽臣所說：一切眾生皆有餘業，以業緣故，數受生死。若使先王有餘業者，今王殺之竟有何罪？唯願大王寬意莫愁。何以故？

> The minister spoke again: "Please, Great King, do not be sorrowful. There is guilt in harming someone who has practiced liberation, but in governance under the law of the land, killing is not considered a crime. Great King, that which goes against the proper order is called 'lawlessness,' and what is lawless is called 'without law'—just as a man without children is called 'childless,' and yet having a bad child is also called 'childless'—though the word says 'without child,' it is not truly without a child. It is like food without salt being called 'unsalted,' but food that is lightly salted is also called 'unsalted.' Like a river without water being called 'dry,' yet even a small amount of water still makes it 'dry.' Like how each moment ceases, and so it is called 'impermanent,' but even something lasting for an entire eon is still called 'impermanent.' Like how a person experiencing suffering is called 'without happiness,' yet even experiencing a little happiness is called 'without happiness.' Like lacking autonomy is called 'without self,' but even having a little autonomy is still called 'without self.' Like the dark night is called 'without sun,' but a time of clouds and mist is also called 'without sun.' Great King, though having only a little good is called 'lawless,' it is not truly without goodness. Please, Your Majesty, reflect and listen to what I have to say: All beings have residual karma, and because of the power of this karma, they repeatedly experience birth and death. If the former king had residual karma, then what fault is there for the present king in killing him? I only beg the Great King to relax his mind and not be sorrowful. Why is that?"

「若常愁苦， 愁遂增長； 如人憙眠，眠則滋多； 貪婬、嗜酒， 亦復如是。

> If you always dwell on your sorrows, Those sorrows will only multiply. Just as a person loves to sleep— The more they sleep, the more they want to sleep. Lustful desire and addiction to alcohol Are exactly the same.

「如王所言：『世無良醫治身心。』者，今有大師名刪闍耶毘羅胝子，一切知見，其智淵深猶如大海，有大威德、具大神通，能令眾生離諸疑網。一切眾生不知、見、覺，唯是一人獨知、見、覺。今者近在王舍城住，為諸弟子說如是法：一切眾中若是王者，自在隨意造作善惡，雖為眾惡悉無有罪。如火燒物，無淨、不淨；王亦如是，與火同性。譬如大地，淨穢普載，雖為是事，初無瞋、喜；王亦如是，與地同性。譬如水性，淨穢俱洗，雖為是事，亦無憂、喜；王亦如是，與水同性。譬如風性，淨穢等吹，雖為是事，亦無憂、喜；王亦如是，與風同性。如秋髠樹，春則還生，雖復髠斫，實無有罪。一切眾生亦復如是，此間命終還此間生。以還生故，當有何罪？一切眾生苦樂果報，悉皆不由現在世業，因在過去，現在受果；現在無因，未來無果。以現果故，眾生持戒，勤修精進，遮現惡果。以持戒故則得無漏；得無漏故，盡有漏業；以盡業故，眾苦得盡；眾苦盡故，故得解脫。唯願大王速往其所，令其療治身心苦痛。王若見者，眾罪則除。」

> As the king has said: "In this world, there is no good physician who can heal both body and mind." Now, there exists a great master named Sañjaya Vairāṭīputra, who sees and knows all things. His wisdom is deep and vast, like the great ocean. He possesses great virtue and tremendous spiritual power. He can free all beings from the tangles of doubt. All beings do not know, see, or realize—only this one person knows, sees, and realizes. Currently, he dwells near the city of Rājagṛha and teaches his disciples this doctrine: Among all beings, if one is a king, one has the freedom to do good or evil as one pleases. Even if one commits many evils, there is no sin attached. Just as fire burns things without distinction between pure and impure, so too is the king like fire in nature. Again, just as the earth carries both the pure and the impure without resentment or delight, so too is the king like the earth in nature. Just as water washes both the pure and the impure without anxiety or joy, so too is the king like water in nature. Just as the wind blows equally upon the pure and the impure without anxiety or joy, so too is the king like wind in nature. Just as a tree that is cut down in autumn will grow again in spring, even when it is cut and trimmed, there is truly no offense. All beings are the same: when they die here, they are reborn here. Since they are reborn, what offense could there be? The experiences of suffering and pleasure among all beings are entirely not caused by their actions in this life. The causes lie in the past, and the results are received in the present. There is no cause in the present, and no result in the future. Because of the results we experience now, beings uphold precepts, diligently cultivate, and strive to block evil results in the present. Through upholding precepts, they attain the state of no-outflow. Through attaining no-outflow, they exhaust the karma of outflows. Through exhausting karma, all suffering comes to an end. Through the end of all suffering, they attain liberation. I only beg the great king to quickly go to him, so that he may heal your physical and mental suffering. If the king meets him, all his offenses will be removed.

王即答言：「審有是師能除我罪，我當歸依。」

> The king promptly replied, “If there truly is such a teacher who can remove my sins, I will take refuge in them.”

復有一臣名悉知義，即至王所作如是言：「王今何故形不端嚴，如失國者、如泉枯涸、池無蓮花、樹無花葉、破戒比丘身無威德？為身痛耶？為心痛乎？」

> Another minister, named All-Knowing, approached the king and spoke: "Your Majesty, why do you appear so worn and haggard? You look like a man who has lost his kingdom, like a dried-up spring, a pond without lotuses, a tree without leaves or blossoms, or a monk who has broken his vows and lost all dignity. Is your body in pain, or is it your heart?"

王即答言：「我今身心豈得無痛？我父先王慈惻流念，然我不孝、不知報恩，常以安樂安樂於我，而我背恩，反斷其樂。先王無辜，橫興逆害。我亦曾聞智者說言：『若有害父，當於無量阿僧祇劫受大苦惱。』我今不久必墮地獄，又無良醫救療我罪。」

> The king replied, "How could I not feel pain in my body and mind? My father, the former king, was kind and compassionate, always thinking of me with love. Yet I have been unfilial and failed to repay his kindness. He always provided me with comfort and happiness, but I turned my back on him and cut off his joy. I have wrongfully and rebelliously harmed an innocent former king. I have also heard the wise say: 'If someone kills their father, they will suffer immense torment for countless eons.' It will not be long before I surely fall into hell, and there is no skilled doctor who can cure me of my sin."

大臣即言：「唯願大王放捨愁苦。王不聞耶？昔者有王名曰羅摩，害其父已，得紹王位。跋提大王、毘樓真王、那睺沙王、迦帝迦王、毘舍佉王、月光明王、日光明王愛王、持多人王，如是等王皆害其父得紹王位，然無一王入地獄者。於今現在，毘琉璃王、優陀那王、惡性王、鼠王、蓮花王，如是等王皆害其父，悉無一王生愁惱者。雖言地獄、餓鬼、天中，誰有見者？大王！唯有二有：一者、人道，二者、畜生。雖有是二，非因緣生、非因緣死。若非因緣，何有善惡？唯願大王勿懷愁怖。何以故？

> The minister then spoke: "Great King, I urge you to set aside your sorrow and worry. Have you not heard of what happened in the past? There was a king named Rama who killed his father and then succeeded to the throne. King Bhadrika, King Virūḍhaka, King Nahuṣa, King Kārtika, King Viśākhā, King Moonlight, King Sunlight, King Love, and King Multitudes—these kings all killed their fathers and obtained the throne, yet not one of them fell into hell. In the present day, King Virūḍhaka, King Utpala, King Evil-Nature, King Rat, and King Lotus—these kings have all killed their fathers, and not one of them has felt grief or distress. And as for what is said about hell, hungry spirits, or heavenly realms, who has actually seen them? Great King, there are only two realms of existence: first, the human realm, and second, the animal realm. Although these two exist, they are not born nor die due to causes and conditions. If there are no causes and conditions, how could there be good and evil? I only beg the Great King not to be fearful or worried. Why is this so?"

「若常愁苦， 愁遂增長； 如人憙眠，眠則滋多； 貪婬、嗜酒， 亦復如是。

> If you always dwell on your sorrows, Those sorrows will only multiply. Just as a person loves to sleep— The more they sleep, the more they want to sleep. Lustful desire and addiction to alcohol Are exactly the same.

「如王所言：『世無良醫治身心。』者，今有大師名阿耆多翅舍欽婆羅，一切知見，觀金與土平等無二，刀斫右脇、左塗栴檀，於此二人心無差別，等視怨、親，心無異相。此師真是世之良醫，若行、若立、若坐、若臥，常在三昧，心無分散。告諸弟子作如是言：『若自作、若教他作，若自斫、若教他斫，若自炙、若教他炙，若自害、若教他害，若自偷、若教他偷，若自婬、若教他婬，若自妄語、若教他妄語，若自飲酒、若教他飲酒，若殺一村、一城、一國、若以刀輪殺一切眾生，若恒河已南布施眾生、恒河已北殺害眾生，悉無罪、福，無施、戒、定。』今者近在王舍城住，願王速往。王若見者，眾罪除滅。」

> As Your Majesty says, 'In this world, there is no good physician to cure both body and mind.' But now, there is a great teacher named Ajita Keshakambala. He sees all and understands everything, viewing gold and dirt as equal and indifferent. He feels the same toward someone who cuts his right side with a knife and someone who anoints his left side with sandalwood paste. He regards enemy and friend alike, with no difference in his mind. This teacher is truly the world's good physician. Whether walking, standing, sitting, or lying down, he is always in a state of deep concentration, his mind never scattered. He instructs his disciples, saying: 'Whether you act yourself or get others to act, whether you cut yourself or get others to cut, whether you burn yourself or get others to burn, whether you harm yourself or get others to harm, whether you steal yourself or get others to steal, whether you commit adultery yourself or get others to commit adultery, whether you lie yourself or get others to lie, whether you drink alcohol yourself or get others to drink alcohol—whether you kill the people of one village, one city, or one country, or you kill all living beings with a razor discus, whether you give charity on the south side of the Ganges River or kill on the north side—none of these bring either merit or sin. There is no charity, no precepts, no meditation.' He currently lives near Rajagriha. I urge Your Majesty to go to him quickly. If you meet him, all your sins will be eliminated.

王言：「大臣！審能如是除滅我罪，我當歸依。」

> The king said, "Minister, if you can truly remove my wrongdoing in this way, I will take refuge in you."

復有大臣名曰吉德，復往王所作如是言：「王今何故面無光澤，如日中燈、如晝時月、如失國君、如荒敗土？大王！今者四方清夷，無諸怨敵，而今何故如是愁苦？為身苦耶？為心苦乎？有諸王子常生此念：『我今何時當得自在？』大王！今者已果所願，自在王領摩伽陀國，先王寶藏具足而得，唯當快意縱情受樂，如是愁苦何用經懷？」

> A minister named Jide approached the king and spoke these words: "Your Majesty, why does your face lack luster, like a lamp at noon, like the moon in daylight, like a king who has lost his kingdom, like a desolate wasteland? Great King, the four directions are peaceful and clear, with no enemies to oppose you. Why, then, are you so weighed down with sorrow? Is it physical pain, or is it anguish of the heart? The young princes often think: 'When will I ever gain my own freedom?' But you, Great King, have already fulfilled that wish. You now reign with full authority over the kingdom of Magadha, and you have obtained all the treasures left by the former kings. You should only indulge in pleasure and enjoy yourself. Why harbor such sorrow and distress?"

王即答言：「我今云何得不愁惱？大臣！譬如愚人，但貪其味，不見利刀；如食雜毒，不見其過；我亦如是。如鹿見草，不見深穽；如鼠貪食，不見猫狸；我亦如是，見現在樂，不見未來不善苦果。曾從智者聞如是言：『寧於一日受三百𥎞，不於父母生一念惡。』我今已近地獄熾火，云何當得不愁惱耶？」

> The king replied, “How could I not be filled with sorrow and anguish? Great ministers, it is like a fool who sees only the flavor but ignores the sharp knife; or like one who eats poisoned food, unaware of the danger. I am just the same. Like a deer that sees the grass but not the deep pit; like a mouse that covets the food but not the lurking cat—I, too, see only the pleasures of the present moment, blind to the painful consequences of evil in the future. I once heard from the wise: ‘It is better to receive three hundred spears in a single day than to harbor even a single resentful thought toward one’s parents.’ Now I have already drawn near the blazing fires of hell—how could I possibly not be worried and distressed?”

大臣復言：「誰來誑王，言有地獄？如刺頭利，誰之所造？飛鳥色異，復誰所作？水性潤漬、石性堅硬、如風動性、如火熱性，一切萬物自死自生，誰之所作？言地獄者，直是智者文辭造作。言地獄者，為有何義？臣當說之。地者，名地；獄者，名破。破於地獄無有罪報，是名地獄。又復，地者，名人；獄者，名天。以害其父，故到人天。以是義故，婆藪仙人唱言：『殺羊得人天樂。』是名地獄。又復，地者，名命；獄者，名長。以殺生故，得壽命長，故名地獄。大王！是故當知實無地獄。

> The minister then said: "Who has deceived you, great king, into saying there is a hell? As the sharpness of a thorn is made by no one, and the varied colors of birds are made by no one, and water is naturally wet, stone is naturally hard, wind is naturally moving, fire is naturally hot, and all things arise and perish of themselves—who is it that creates them? Hell is simply a creation of the clever minds of storytellers. What meaning is there in saying 'hell'? Let me explain. 'Hell' means 'place'; 'hell' also means 'destruction.' To destroy the notion of hell means there is no punishment for wrongdoing—that is the true meaning of hell. Furthermore, 'hell' means 'human'; 'hell' also means 'heaven.' Because one has harmed one's father, one goes to human or heavenly realms. For this reason, the sage Vasu declared: 'Killing a sheep brings the joy of humans and heavens.' That is what is called hell. Moreover, 'hell' means 'life'; 'hell' also means 'longevity.' Because one takes life, one gains long life—that is why it is called hell. Great king! Know therefore that in truth, there is no hell."

「大王！如種麥得麥、種稻得稻，殺地獄者還得地獄、殺害於人應還得人。大王！今當聽臣所說，實無殺害。若有我者，實亦無害；若無我者，復無所害。何以故？若有我者，常、不變易；以常住故，不可殺害，不破、不壞，不繫、不縛，不瞋、不喜，猶如虛空。云何當有殺害之罪？若無我者，諸法無常；以無常故，念念壞滅；念念滅故，殺者、死者皆念念滅。若念念滅，誰當有罪？大王！如火燒木，火則無罪；如斧斫樹，斧亦無罪；如鐮刈草，鐮實無罪。如刀殺人，刀實非人，刀既無罪，人云何罪？如毒殺人，毒實非人，毒藥無罪，人云何罪？一切萬物皆亦如是，實無殺害，云何有罪？唯願大王莫生愁苦。何以故？

> Great King! Just as planting wheat yields wheat and planting rice yields rice, one who kills beings of the hell realm will be reborn there themselves, and one who kills humans will be reborn as a human victim in turn. Great King, please listen to what your servant has to say: There is truly no such thing as killing. If there is a self, then it cannot truly be harmed. If there is no self, then there is nothing to harm either. Why? If there truly is a self, it must be permanent and unchanging. Because it is permanent, it cannot be killed, broken, destroyed, bound, or tied. It cannot be angered or delighted—it is like empty space. How could there be any crime of killing? If, on the other hand, there is no self, then all things are impermanent. Because they are impermanent, they are destroyed in every moment. Since they are destroyed in every moment, both the killer and the killed are also destroyed in every moment. If they are destroyed in every moment, then who could possibly be guilty? Great King, consider this: When fire burns wood, the fire incurs no guilt. When an axe chops a tree, the axe bears no guilt. When a sickle cuts grass, the sickle is guiltless. When a knife kills a person, the knife is not a person—if the knife is blameless, how could the person be guilty? When poison kills someone, the poison is not a person—if the poison is blameless, how could the person be guilty? All things in existence are just like this. There is truly no killing at all, so how could there be guilt? I only hope that the Great King will not give rise to sorrow or distress. Why is that?

「若常愁苦， 愁遂增長； 如人憙眠，眠則滋多； 貪婬、嗜酒， 亦復如是。

> If you always dwell on your sorrows, Those sorrows will only multiply. Just as a person loves to sleep— The more they sleep, the more they want to sleep. Lustful desire and addiction to alcohol Are exactly the same.

「如王所言：『世無良醫治惡業。』者，今有大師名迦羅鳩馱迦旃延，一切知見，明了三世，於一念頃能見無量無邊世界，聞聲亦爾，能令眾生遠離過惡。猶如恒河，若內、若外，所有諸罪皆悉清淨；是大良師亦復如是，能除眾生內外眾罪。為諸弟子說如是法：若人殺害一切眾生，心無慚愧，終不墮惡，猶如虛空不受塵水；有慚愧者即入地獄，猶如大水潤濕於地。一切眾生悉是自在天之所作，自在天喜，眾生安樂；自在天瞋，眾生苦惱。一切眾生若罪、若福，乃是自在天之所為，云何當言人有罪福？譬如工匠作機關木人，行、住、坐、臥，唯不能言；眾生亦爾。自在天者，喻如工匠；木人者，喻眾生身。如是造化，誰當有罪？如是大師今者近在王舍城住，唯願速往。如其見者，眾罪消滅。」

> As the king said: 'In this world, there is no good doctor who can cure bad karma.' Now, there is a great teacher named Garuda Kātyāyana. He sees and knows everything, clearly understanding the past, present, and future. In a single thought-moment, he can see countless boundless worlds, and he can hear all sounds as well. He can help beings leave behind wrongdoing and evil. Just like the Ganges River, which can purify all transgressions, both inner and outer, this great teacher can also remove all inner and outer faults of beings. He teaches his disciples this doctrine: If someone kills all living beings without shame or remorse, they will never fall into evil—just as space is not stained by dust or water. But those who feel shame will enter hell, like great water soaking the earth. All beings are creations of the Great Lord (Īśvara). When the Great Lord is pleased, beings experience peace and happiness; when the Great Lord is angry, beings experience suffering. The sin or merit of any being is solely the doing of the Great Lord—so how can it be said that people have sin or merit? It is like a craftsman who makes a wooden puppet that can walk, stand, sit, and lie down, but cannot speak. Beings are the same. The Great Lord is like the craftsman, and the body of a being is like the wooden puppet. With such a creation, who can be guilty of sin? This great teacher now resides near the city of Rājagṛha. I only ask that you go to him quickly. If you meet him, all your sins will be eliminated.

王即答言：「審有是人能滅我罪，我當歸依。」

> The king replied, "If there is indeed such a person who can erase my sins, then I will take refuge in him."

復有一臣名無所畏，往至王所說如是言：「大王！世有愚人，一日之中百喜、百愁，百眠、百寤，百驚、百哭；有智之人斯無是事。大王！何故憂愁如是，如失侶客、如墮深泥無救拔者、如人渴乏不得漿水、猶如迷人無有導者、如困病人無醫救療、如海船破無救接者？大王！今者為身痛耶？為心痛乎？」

> Then another minister, named Fearless One, came before the king and spoke these words: "Great King! In this world, there are foolish people who, in a single day, experience a hundred joys, a hundred sorrows, a hundred sleeps, a hundred wakings, a hundred shocks, and a hundred cries. Wise people have none of these things. Great King! Why are you so consumed with worry, like a traveler who has lost their companion, like one fallen into deep mud with no one to rescue them, like a parched person who cannot find water, like a lost person with no guide, like a sick person with no doctor to heal them, like a broken ship at sea with no one to save them? Great King! Does your suffering come from your body, or does it come from your heart?"

王即答言：「我今身心豈得不痛？我近惡友、不觀口過，先王無辜，橫興逆害。我今定知當入地獄，復無良醫而見救濟。」

> The king immediately replied: "How could I not feel pain in body and mind? I kept bad company and failed to watch my words—I unjustly killed my innocent father in a rebellion. Now I am certain that I will fall into hell, and there is no good doctor who can save me."

臣即白言：「唯願大王莫生愁毒。夫剎利者，名為王種。若為國土、若為沙門及婆羅門、為安人民，雖復殺害，無有罪也。先王雖復恭敬沙門，不能承事諸婆羅門，心無平等；無平等故，則非剎利。大王今者為欲供養諸婆羅門，殺害先王，當有何罪？大王！實無殺害。夫殺害者，殺害壽命。命，名風氣。風氣之性不可殺害，云何害命而當有罪？唯願大王莫復愁苦。何以故？

> I then said to him: "O great king, please do not be grieved or distressed. A Kshatriya is of royal lineage. When acting on behalf of the country, for the sake of ascetics and Brahmins, or for the welfare of the people—even killing is no sin. Though the late king revered ascetics, he did not properly serve the Brahmins; his mind was impartial. Because he lacked impartiality, he was not a true Kshatriya. O great king, since you now wish to honor the Brahmins by killing the late king, what sin could there be? Great king, in truth, you have committed no killing. What we call 'killing' is the taking of life. Life is but wind and breath. The nature of wind and breath cannot be killed—so how can there be any sin in ending a life? I beg you, great king, do not worry or suffer. Why?

「若常愁苦， 愁遂增長； 如人憙眠，眠則滋多； 貪婬、嗜酒， 亦復如是。

> If you always dwell on your sorrows, Those sorrows will only multiply. Just as a person loves to sleep— The more they sleep, the more they want to sleep. Lustful desire and addiction to alcohol Are exactly the same.

「如王所言：『世無良醫而療治。』者，今有大師名尼乾陀若提子，一切知見，憐愍眾生，善知眾生諸根利鈍，達解一切，隨宜方便，世間八法所不能污，寂靜修習清淨梵行。為諸弟子說如是言：無施、無善，無父、無母，無今世、後世，無阿羅漢、無修、無道。一切眾生經八萬劫於生死輪自然得脫，有罪、無罪悉亦如是。如四大河——所謂辛頭、恒河、博叉、私陀——悉入大海，無有差別；一切眾生亦復如是，得解脫時悉無差別。是師今在王舍城住，唯願大王速往其所。若得見者，眾罪消除。」

> "You, great king, said: 'There is no good physician in this world to cure me.' But now there is a great teacher named Nirgrantha Jñātaputra. He possesses all knowledge and insight; he has compassion for all beings. He fully understands the sharpness or dullness of their faculties, comprehends everything, and skillfully employs appropriate methods. The eight worldly dharmas cannot defile him. He cultivates a pure, holy life in tranquil stillness. He teaches his disciples: 'There is no gift, no merit; no father, no mother; no present life, no future life; no Arhats, no cultivation, no path. All beings, after eighty thousand kalpas, will naturally be freed from the cycle of birth and death regardless of their sins or virtue. Just as four great rivers—the Sindhu, the Ganges, the Vakṣu, and the Sītā—all flow into the ocean, losing all distinction, so too do all beings become the same upon liberation, with no difference between them.' "This teacher now resides in the city of Rājagṛha. I only beg you, great king, to go to him quickly. If you can see him, all your sins will be eliminated."

王即答言：「審有是師能除我罪，我當歸依。」

> The king promptly replied, “If there truly is such a teacher who can remove my sins, I will take refuge in them.”

爾時，大醫名曰耆婆，往至王所，白言：「大王！得安眠不？」

> At that time, the great physician named Jīvaka came to the king and said, "Great King, do you sleep peacefully?"

王以偈答言：

> The king replied in verse:

「若有能永斷， 一切諸煩惱，不貪染三界， 乃得安隱眠；若得大涅槃， 演說甚深義，名真婆羅門， 乃得安隱眠；身無諸惡業、 口離於四過、心無有疑網， 乃得安隱眠；身心無熱惱， 安住寂靜處，獲致無上樂， 乃得安隱眠；心無有取著， 遠離諸怨讐，常和無諍訟， 乃得安隱眠；若不造惡業， 心常懷慚愧，信惡有果報， 乃得安隱眠；敬養於父母， 不害一生命，不盜他財物， 乃得安隱眠；調伏於諸根， 親近善知識，破壞四魔眾， 乃得安隱眠；不見吉、不吉， 及以苦、樂等，為諸眾生故， 輪轉於生死，若能如是者， 乃得安隱眠。誰得安隱眠？ 所謂諸佛是，深觀空三昧， 身心安不動。誰得安隱眠？ 所謂慈悲者，常修不放逸， 視眾如一子。眾生無明冥， 不見煩惱果，常造諸惡業， 不得安隱眠；若為於自身， 及以他人身，造作十惡業， 不得安隱眠；若言為樂故， 害父無過咎，隨是惡知識， 不得安隱眠；若食過節度、 冷飲而過差，如是則病苦， 不得安隱眠；若於王有過、 邪念他婦女、及行壙路者， 不得安隱眠；持戒果未熟、 太子未紹位、盜者未獲財， 不得安隱眠。

> If you can completely cut off All mental afflictions, Not cling to the three realms of existence— That’s how you find peaceful rest. If you attain great nirvana And teach its profound meaning, You are a true holy person— That’s how you find peaceful rest. When your body does no evil, Your mouth stays free from four wrongs, And your mind holds no doubt— That’s how you find peaceful rest. When body and mind are free from fevered distress, Abiding in a quiet, still place, You gain the highest happiness— That’s how you find peaceful rest. When the mind has no attachment, Is far from all enemies, Always harmonious and free from conflict— That’s how you find peaceful rest. If you do no evil deeds, Always feel shame and remorse, And believe evil brings results— That’s how you find peaceful rest. When you respect and support your parents, Hurt no living being, And don’t steal others’ property— That’s how you find peaceful rest. When you tame your senses, Draw near to good spiritual friends, And defeat Mara’s four armies— That’s how you find peaceful rest. When you see neither fortune nor misfortune, Neither pleasure nor pain, Yet for the sake of all beings You cycle through birth and death— If you can live like this, You’ll find peaceful rest. Who finds peaceful rest? It is the Buddhas: They deeply contemplate the emptiness of all things, Body and mind still and unmoving. Who finds peaceful rest? It is the compassionate ones: They constantly practice diligence, Seeing all beings as their only child. Living beings, blinded by ignorance, Don’t see the results of their afflictions, Always commit evil acts— They cannot find peaceful rest. If for your own sake Or for another’s sake You commit the ten wrong actions— You cannot find peaceful rest. If for pleasure’s sake you claim Harming your father is no fault, And follow such evil teachers— You cannot find peaceful rest. If you eat beyond measure Or overindulge in cold drinks, Then sickness and pain follow— You cannot find peaceful rest. If you wrong your king, Lust after others’ wives, Or travel desolate roads— You cannot find peaceful rest. When the fruit of virtue hasn’t ripened yet, A prince hasn’t ascended the throne, Or a thief hasn’t enjoyed his loot— They cannot find peaceful rest.

「耆婆！我今病重，於正法王興惡逆害，一切良醫、妙藥、呪術、善巧、瞻病所不能治。何以故？我父法王如法治國，實無辜咎，橫加逆害。如魚處陸，當有何樂？如鹿在弶，初無歡心；如人自知命不終日；如王失國，逃迸他土；如人聞病不可療治；如破戒者聞說罪過。我昔曾聞智者說言：『身、口、意業若不清淨，當知是人必墮地獄。』我亦如是，云何當得安隱眠耶？今我又無無上大醫演說法藥，除我病苦。」

耆婆答言：「善哉，善哉。王雖作罪，心生重悔而懷慚愧。大王！諸佛世尊常說是言：『有二白法能救眾生：一、慚，二、愧。』慚者，自不作罪；愧者，不教他作。慚者，內自羞恥；愧者，發露向人。慚者，羞人；愧者，羞天。是名慚愧。無慚愧者，不名為人，名為畜生。有慚愧故，則能恭敬父母、師長；有慚愧故，說有父母、兄弟、姊妹。善哉，大王！具有慚愧。

> Jivaka replied: "Excellent, excellent! Great King, although you have committed offenses, you feel deep regret and a sense of shame. Your Majesty, the Buddhas and World-Honored Ones have always taught this: 'There are two pure qualities that can save living beings: one is a sense of shame, the other is a sense of remorse.' A sense of shame means not doing wrong yourself; a sense of remorse means not teaching others to do wrong. A sense of shame means feeling inner embarrassment; a sense of remorse means openly confessing to others. A sense of shame means being embarrassed before others; a sense of remorse means being ashamed before heaven. This is what is called shame and remorse. Those without shame or remorse cannot be called human—they are called animals. Because of having shame and remorse, one is able to respect parents and teachers. Because of having shame and remorse, one can speak of having parents, brothers, and sisters. Excellent, Great King! You indeed possess shame and remorse."

「大王且聽，臣聞佛說：『智者有二：一者、不造諸惡，二者、作已懺悔。愚者亦二：一者、作罪，二者、覆藏。』雖先作惡，後能發露，悔已慚愧，更不敢作。猶如濁水置之明珠，以珠威力，水即為清。如烟雲除，月則清明。作惡能悔亦復如是。王若懺悔、懷慚愧者，罪即除滅，清淨如本。

> "Great King, please listen. Your servant has heard the Buddha say this: 'There are two kinds of wise people: one who does no wrong, and one who repents after doing wrong. There are also two kinds of foolish people: one who does wrong, and one who hides it.' Even if someone has done evil in the past, if they later reveal it openly, feel shame and remorse, and dare not do it again, it is like placing a bright pearl into muddy water—because of the pearl's power, the water becomes clear. It is like when smoke and clouds clear away, the moon shines bright and pure. The same is true for those who do evil and repent. If the King confesses his wrongs and feels shame and remorse, his transgressions will be eliminated, and he will become pure again, just as he was before."

「大王！富有二種：一者、象、馬、種種畜生，二者、金、銀、種種珍寶。象、馬雖多，不敵一珠。大王！眾生亦爾，一者、惡富，二者、善富。多作諸惡，不如一善。臣聞佛說：『修一善心破百種惡。』大王！如少金剛能壞須彌、亦如少火能燒一切、如少毒藥能害眾生，少善亦爾，能破大惡。雖名少善，其實是大。何以故？破大惡故。

> "Great King! There are two kinds of wealth: the first is elephants, horses, and various livestock; the second is gold, silver, and various precious treasures. But even many elephants and horses cannot match a single precious pearl. Great King, it is the same with sentient beings: there are two kinds of wealth — the first is evil wealth, the second is good wealth. Committing many evil deeds is not as good as doing a single good deed. I have heard the Buddha say: 'Cultivating one kind heart can destroy a hundred kinds of evil.' Great King, just as a small piece of diamond can crush Mount Sumeru, a small fire can burn everything, and a small amount of poison can harm sentient beings, so too can a single good deed destroy great evil. Though it is called a small good deed, in truth it is great. Why? Because it destroys great evil."

「大王！如佛所說：覆藏者漏，不覆藏者則無有漏。發露、悔過，是故不漏。若作眾罪不覆、不藏，以不覆故，罪則微薄；若懷慚愧，罪則消滅。大王！如水渧雖微，漸盈大器；善心亦爾，一一善心能破大惡。若覆罪者，罪則增長；發露、慚愧，罪則消滅。是故，諸佛說有智者不覆藏罪。

> "Great King! As the Buddha taught: 'Concealed offenses lead to leakage,' but 'one who does not conceal has no leakage.' By confessing and repenting with remorse, one remains free from leakage. If someone commits wrongs without hiding or covering them up, their faults become light because they are not concealed. If they feel shame and remorse, their faults dissolve entirely. Great King! Just as tiny drops of water gradually fill a large vessel, so too does a single virtuous thought have the power to overcome great evil. If faults are hidden, they only grow. But through open confession and genuine remorse, they vanish. Therefore, all Buddhas declare that those with wisdom never conceal their wrongdoings."

「善哉，大王！能信因果、信業、信報。唯願大王莫懷愁怖。若有眾生造作諸罪，覆藏不悔、心無慚愧、不見因果及以業報、不能諮啟有智之人、不近善友，如是之人，一切良醫乃至瞻病所不能治。如迦摩羅病，世醫拱手；覆罪之人亦復如是。云何罪人？謂一闡提。一闡提者，不信因果，無有慚愧，不信業報，不見現在及未來世，不親善友，不隨諸佛所說教誡。如是之人名一闡提，諸佛世尊所不能治。何以故？如世死屍，醫不能治。一闡提者亦復如是，諸佛世尊所不能治。大王今者非一闡提，云何而言不可救療？

> Excellent, Great King! How wonderful that you have faith in cause and effect, in karma, and in its results. I only beg you, Great King, do not give in to sorrow or fear. If a person commits wrongdoings but hides them without confessing, feels no shame or remorse, does not understand cause and effect or the law of karma, does not seek guidance from the wise, and does not associate with good spiritual friends—such a person cannot be cured by any skilled doctor, even one who tends to the sick. Just as the kāmala disease confounds worldly physicians, so too does a person who conceals their faults. What qualifies as such a person? One who is an \*icchantika\*. An \*icchantika\* does not believe in cause and effect, has no sense of shame, does not trust in karma or its results, sees nothing in this life or the next, avoids good friends, and rejects the teachings of the Buddhas. Such a person is beyond the cure of even the Buddhas, the World-Honored Ones. Why? Just as a corpse cannot be treated by any doctor, so too an \*icchantika\* cannot be healed by the Buddhas. But you, Great King—you are not an \*icchantika\*. So why do you say you are beyond all help or rescue?

「如王所言無能治者，大王當知：迦毘羅城淨飯王子——姓瞿曇氏，字悉達多——無師覺悟，自然而得阿耨多羅三藐三菩提。三十二相、八十種好莊嚴其身，具足十力、四無所畏，一切知見。大慈大悲，憐愍一切如羅睺羅，隨善眾生如犢逐母。知時而說，非時不語，實語、淨語、妙語、義語、法語、一語，能令眾生永離煩惱。善知眾生諸根心性，隨宜方便無不通達。其智高大如須彌山，深邃廣遠猶如大海。是佛世尊有金剛智，能破眾生一切惡罪。若言不能，無有是處。

> "As you said, no one can cure this. Great King, you should know: In Kapilavastu, the son of King Shuddhodana — of the Gautama clan, named Siddhartha — awakened without a teacher and naturally attained supreme perfect enlightenment. His body is adorned with thirty-two marks of distinction and eighty excellent features. He possesses the ten powers and the four types of fearlessness, and sees and knows all things. His great compassion is boundless, cherishing all beings like his own son Rahula, and he follows those who are good like a calf following its mother. He speaks at the right time, never speaking when it is inappropriate. His words are true, pure, wonderful, meaningful, and consistent with the Dharma — one word can make beings forever free of afflictions. He fully understands the natures and capacities of all beings, and adapts his methods skillfully without exception. His wisdom is as vast as Mount Meru and as deep and extensive as the great ocean. This World-Honored One has the vajra-like wisdom that can destroy all evil and sins of beings. To think he cannot is impossible."

「今者去此十二由旬，在拘尸那城娑羅雙樹間而為無量阿僧祇等諸菩薩、僧演種種法：若有、若無，若有為、若無為，若有漏、若無漏，若煩惱果、若善法果，若色法、若非色法、若非色非非色法，若我、若非我、若非我非非我，若常、若非常、若非常非非常，若樂、若非樂、若非樂非非樂，若相、若非相、若非相非非相，若斷、若非斷、若非斷非非斷，若世、若出世、若非世非出世，若乘、若非乘、若非乘非非乘，若自作自受、若自作他受、若無作無受。大王！若當於佛所聞無作、無受，所有重罪即當消滅。

> “Now, twelve yojanas from here, between the twin sala trees in the city of Kushinagar, the Buddha is teaching all kinds of teachings to countless bodhisattvas and monks: existence and non-existence; the conditioned and the unconditioned; the tainted and the untainted; the fruits of afflictions and the fruits of wholesome deeds; form and non-form; that which is neither form nor non-form; self and non-self; that which is neither self nor non-self; permanence and impermanence; that which is neither permanent nor impermanent; pleasure and suffering; that which is neither pleasure nor suffering; characteristics and non-characteristics; that which is neither characterized nor non-characterized; cutting off and not cutting off; that which is neither cut off nor not cut off; worldly and transcendent; that which is neither worldly nor transcendent; the vehicle and non-vehicle; that which is neither a vehicle nor a non-vehicle; self-doing and self-receiving; self-doing and other-receiving; and no-doing and no-receiving. Great King! If you hear from the Buddha that there is no doing and no receiving, all your heavy sins will be eliminated.”

「王今且聽！釋提桓因命將欲終有五相現：一者、衣裳垢膩，二者、頭上花萎，三者、身體臭穢，四者、腋下汗出，五者、不樂本座。時天帝釋或於靜處、若見沙門、若婆羅門，即至其所生於佛想。爾時，沙門及婆羅門見帝釋來深自慶幸，即說是語：『天主！我今歸依於汝。』釋聞是已，乃知非佛。復自念言：『彼若非佛，不能治我五退沒相。』是時御臣名般遮尸，語帝釋言：『憍尸迦！乾闥婆王名敦浮樓，其王有女，字須跋陀。王若能以此女見與，臣當示王除衰相處。』釋即答言：『善男子！毘摩質多阿修羅王有女舍脂，是吾所敬。卿若必能示吾消滅惡相處者，猶當相與，況須跋陀？』『憍尸迦！有佛世尊字釋迦牟尼，今者在於王舍大城。若能往彼諮稟未聞，衰沒之相必得除滅。』『善男子！若佛世尊審能滅者，便可迴駕至其住處。』

> "Listen now, O King! When Shih Ti Huan Yin's life is about to end, five signs appear: First, his clothes become stained and greasy; second, the flowers on his head wither; third, his body emits a foul odor; fourth, sweat forms under his arms; and fifth, he no longer finds pleasure in his seat. At that time, the Heavenly Lord \[Shih Ti Huan Yin\], whether in a quiet place or when seeing a monk or a Brahmin, would go to them and develop the thought of the Buddha. Then those monks and Brahmins, seeing the Heavenly Lord’s arrival, felt deeply fortunate and said to him: 'Heavenly Lord! I now take refuge in you.' On hearing this, the Heavenly Lord realized that they were not the Buddha. He then thought to himself: 'If they are not the Buddha, they cannot cure my five signs of decline.' At that time, his charioteer, named Pan Che Shih, spoke to the Heavenly Lord: 'Kao Shih Chia! The King of the Gandharvas, named Tun Fu Lou, has a daughter named Hsu Pa T'o. If you would give me this woman, I will show you how to remove these signs of decline.' The Heavenly Lord replied: 'Good man! The Asura King Pi Mo Chih To has a daughter, She Chih, whom I deeply respect. If you can indeed show me how to eliminate these signs of decline, I would give her to you—how much more so Hsu Pa T'o?' 'Kao Shih Chia! There is a World-Honored One, the Buddha, named Shakyamuni, who is presently in the great city of Rajagriha. If you can go to him and ask about what you have not yet heard, these signs of decline will certainly be eliminated.' 'Good man! If the World-Honored One can truly eliminate them, then turn the chariot and go to his dwelling place.'"

「御臣奉命，即迴車乘到王舍城耆闍崛山，至於佛所，頭面禮足，却坐一面，白佛言：『世尊！天人之中誰為繫縛？』『憍尸迦！慳、貪、嫉、妬。』又言：『慳、貪、嫉、妬，因何而生？』答言：『因無明生。』又言：『無明復因何生？』答言：『因放逸生。』又言：『放逸復因何生？』答言：『因顛倒生。』又言：『顛倒復因何生？』答言：『因疑心生。』『世尊！顛倒之法因疑生者，實如聖教。何以故？我有疑心，以疑心故則生顛倒，於非世尊生世尊想。我今見佛，疑網即除；疑網除故，顛倒亦盡；顛倒盡故，無有慳心乃至妬心。』佛言：『汝言無有慳、妬心者，汝今已得阿那含耶？阿那含者，無有貪心。若無貪心，云何為命來至我所？如阿那含，實不求命。』『世尊！有顛倒者則有求命，無顛倒者則不求命。然我今者實不求命，所欲求者，唯佛法身及佛智慧。』『憍尸迦！求佛法身及佛智慧，將來之世必當得之。』

> The minister followed the king’s command and turned his chariot around, traveling to the Vulture Peak in Rajagriha. Upon arriving at the Buddha’s presence, he bowed his head and touched the Buddha’s feet, then sat to one side and said: “World-Honored One, among gods and humans, what is it that binds them?” The Buddha replied: “Kaushika, it is stinginess, greed, envy, and jealousy.” The minister asked: “What gives rise to stinginess, greed, envy, and jealousy?” The Buddha answered: “They arise from ignorance.” The minister continued: “What gives rise to ignorance?” The Buddha said: “It arises from heedlessness.” The minister pressed further: “What gives rise to heedlessness?” The Buddha answered: “It arises from delusion.” The minister asked again: “What gives rise to delusion?” The Buddha replied: “It arises from a mind of doubt.” Then the minister said: “World-Honored One, it is truly as the sacred teachings say: delusion arises from doubt. Why? Because I had doubt, and from that doubt, I became deluded—taking what was not the World-Honored One as the World-Honored One. But now that I see the Buddha, the net of doubt is removed; once the net of doubt is gone, delusion also vanishes; when delusion ceases, there is no stinginess, and even no envy.” The Buddha said: “You say you have no stinginess or envy. Have you then attained the state of Anagamin? Anagamins have no greed. If you had no greed, why would you come to me for the sake of life? Truly, an Anagamin does not seek life.” “World-Honored One, those who are deluded seek life; those who are not deluded do not. Yet I do not seek life; what I seek is only the Dharma body of the Buddha and the Buddha’s wisdom.” “Kaushika, you who seek the Dharma body and the Buddha’s wisdom will surely attain them in a future age.”

「爾時，帝釋聞佛說已，五衰沒相即時消滅。便起作禮，遶佛三匝，恭敬合掌而白佛言：『世尊！我今即死、即生，失命、得命，又聞佛記當得阿耨多羅三藐三菩提，是為更生？為更得命？世尊！一切人天云何增益？復以何緣而致損減？』『憍尸迦！鬪諍因緣人天損減，善修和敬則得增益。』『世尊！若以鬪諍而損減者，我從今日更不復與阿修羅戰。』佛言：『善哉，善哉。憍尸迦！諸佛世尊說忍辱法是阿耨多羅三藐三菩提因。』爾時，釋提桓因即前禮佛，於是還去。

> Then, having heard the Buddha’s words, the King of Gods immediately saw the five signs of his impending death vanish. He rose, bowed, circumambulated the Buddha three times, and respectfully pressed his palms together to say: “World-Honored One! Just now I was about to die, and now I am alive. I was losing my life, but now I have regained it. Moreover, I have heard the Buddha’s prophecy that I will attain unsurpassed complete enlightenment—is this a rebirth? Is this a new lease on life? World-Honored One, how do beings in the heavens and the human world increase? And what causes them to decline?” “Kaushika, it is through conflict that beings in the heavens and the human world decline. Through cultivating harmony and respect, they increase.” “World-Honored One, if it is conflict that brings decline, from today onward I will no longer wage war with the Asuras.” The Buddha said, “Excellent, excellent, Kaushika. The Buddhas, the World-Honored Ones, teach that the path of patience is the cause of unsurpassed complete enlightenment.” Then Shakra, King of the Gods, bowed to the Buddha and departed.

「大王！如來以能除諸惡相，是故稱佛不可思議。王若往者，所有重罪必當得除。

> "Great King, the Tathagata has the power to eliminate all evil signs. Therefore, the Buddha is called inconceivable. If the King goes, all his grave offenses will surely be removed."

「大王且聽：有婆羅門子字曰不害，以殺無量諸眾生故，名鴦崛魔。復欲害母，惡心起時身亦隨動，身、心動者即五逆因，五逆因故，必墮地獄。後見佛時，身、心俱動，復欲生害，身、心動者即五逆因，五逆因故，當入地獄。是人得遇如來大師，即時得滅地獄因緣，發阿耨多羅三藐三菩提心。是故稱佛為無上醫，非六師也。

> Great King, listen: There was once a Brahmin’s son named "Non-Harming," but because he killed countless beings, he was called Angulimala. He then intended to kill his own mother—the moment this evil thought arose, his body moved in accord. When body and mind move in this way, it becomes the cause of the five heinous sins; this cause, without fail, leads one to hell. Later, when he saw the Buddha, both his body and mind trembled as he again entertained thoughts of harming him. Body and mind moving in this way is again the cause of the five heinous sins; for this cause, he would have entered hell. Yet that person met the Tathāgata, the Great Teacher, and instantly eliminated the karma of hell, giving rise to the mind set on supreme, perfect enlightenment. Therefore, the Buddha is called the Supreme Physician, unlike the six teachers.

「大王！復有須毘羅王子，其父瞋之，截其手足，推之深井。其母矜愍，使人牽出，將至佛所。尋見佛時，手足還具，即發阿耨多羅三藐三菩提心。大王！以見佛故，得現果報。是故稱佛為無上醫，非六師也。

> "Great King! There was once Prince Supira, whose father, in a fit of rage, had his hands and feet cut off and thrown into a deep well. His mother, out of compassion, had someone pull him out and bring him to the Buddha. As soon as he saw the Buddha, his hands and feet grew back fully, and he immediately awakened the resolve to attain supreme enlightenment. Great King! Because he saw the Buddha, he received this immediate karmic reward. Therefore, the Buddha is called the unsurpassed healer, not the six teachers."

「大王！如恒河邊有諸餓鬼，其數五百，於無量歲初不見水。雖至河上，純見流火，飢渴所逼，發聲號哭。爾時，如來在其河側欝曇鉢林坐一樹下。時諸餓鬼來至佛所，白佛言：『世尊！我等飢渴，命將不遠。』佛言：『恒河流水汝何不飲？』鬼即答言：『如來見水，我則見火。』佛言：『恒河清流實無火也。以惡業故，心自顛倒，謂為是火。我當為汝除滅顛倒，令汝見水。』爾時，世尊廣為諸鬼說慳貪過。諸鬼即言：『我今渴乏，雖聞法言都不入心。』佛言：『汝若渴乏，先入河水恣意飲之。』是諸鬼等以佛力故即得飲水。既飲水已，如來復為種種說法。既聞法已，悉發阿耨多羅三藐三菩提心，捨餓鬼形，得於天身。大王！是故稱佛為無上醫，非六師也。

> "Great King! On the banks of the Ganges River, there were five hundred hungry ghosts who had not seen water for countless years. Though they approached the river, all they saw were flowing flames. Tormented by hunger and thirst, they wept bitterly. At that time, the Tathagata was sitting under a tree in the Udumbara forest near the river. Those hungry ghosts came to the Buddha and said, 'World-Honored One! We are starving and thirsty; our lives are nearly at an end.' The Buddha replied, 'The Ganges flows with water—why do you not drink?' The ghosts answered, 'You see water, but we see fire.' The Buddha said, 'The clear waters of the Ganges contain no fire. Because of your evil karma, your minds are deluded, mistaking it for fire. I will dispel your delusion so you can see the water.' Then the World-Honored One spoke extensively to the ghosts about the fault of stinginess. The ghosts said, 'We are parched with thirst now, and though we hear the Dharma, it cannot enter our hearts.' The Buddha replied, 'If you are thirsty, go into the river and drink as much as you like.' Through the Buddha's power, those ghosts were able to drink. After drinking, the Tathagata taught them the Dharma further. Upon hearing it, they all awakened to the aspiration for supreme enlightenment, shed their hungry ghost forms, and were reborn as celestial beings. Great King! Therefore, the Buddha is called the Supreme Healer, unlike the six teachers."

「大王！舍婆提國群賊五百，波斯匿王挑出其目，盲無前導，不能得往至於佛所。佛憐愍故，即至賊所慰喻之言：『善男子！善護身、口，更勿造惡。』諸賊即時聞如來音微妙清徹，尋還得眼，即於佛前合掌禮佛而白佛言：『世尊！我今知佛慈心普覆一切眾生，非獨人、天。』爾時，如來即為說法。既聞法已，悉發阿耨多羅三藐三菩提心。是故，如來真是世間無上良醫，非六師也。

> "Great King! In the city of Shravasti, there were five hundred bandits. King Prasenajit had their eyes gouged out. Now blind without a guide, they could not find their way to the Buddha. Out of compassion, the Buddha went to them and consoled them, saying: 'Good men, take good care of your body and speech, and do not commit evil again.' As soon as the bandits heard the Tathagata's voice—subtle, clear, and pure—they instantly regained their sight. Right there before the Buddha, they pressed their palms together, bowed to him, and said: 'World-Honored One, now we know that the Buddha's compassionate heart covers all beings, not just humans and heavenly beings.' At that time, the Tathagata taught them the Dharma. Upon hearing it, they all awakened the resolve for supreme and perfect enlightenment. Therefore, the Tathagata is truly the world's unsurpassed excellent physician, unlike the six teachers."

「大王！舍婆提國有旃陀羅名曰氣噓，殺無量人。見佛弟子大目犍連，即時得破地獄因緣，而得上生三十三天。以有如是聖弟子故，稱佛如來為無上醫，非六師也。

> "Great King, in the city of Śrāvastī, there is an outcast named Qi Xu who killed countless people. Upon seeing the Buddha's disciple Mahāmaudgalyāyana, he immediately broke free from the causes of hell and was reborn in the Heaven of the Thirty-Three. Because of such holy disciples, the Thus-Come One is known as the unsurpassed healer, not the six teachers."

「大王！波羅捺城有長者子名阿逸多，婬匿其母，以是因緣殺戮其父。其母復與外人共通，子既知已便復殺之。有阿羅漢是其知識，於此知識復生愧恥，即便殺之。殺已，即到祇桓精舍求欲出家。時諸比丘具知此人有三逆罪，無敢聽者。以不聽故，倍生瞋恚，即於其夜大放猛火焚燒僧坊，多殺無辜。然後復往王舍城中，至如來所求哀出家。如來即聽，為說法要，令其重罪漸漸輕微，發阿耨多羅三藐三菩提心。是故，稱佛為世良醫，非六師也。

> "Great King, in the city of Vārāṇasī, there was a son of a wealthy elder named Ajita,\* who committed incest with his own mother.\* Because of this, he murdered his father.\* When his mother then took another lover, the son, upon discovering this, killed her as well.\* He had a friend who was a\* Arhat, and feeling ashamed before this spiritual mentor, he also killed him.\* After these murders, he went to the Jetavana Monastery, seeking to become a monk.\* The monks there knew he had committed three heinous sins \*and refused to accept him.\* This rejection filled him with rage. That very night, he set the monastery ablaze, killing many innocent people. Then he went to Rājagṛha, to the Tathāgata, pleading to become a monk out of compassion.\* The Tathāgata accepted him, taught him the essential Dharma, and made his grave sins gradually lessen, until he awakened the mind of Supreme Perfect Enlightenment.\* Therefore, the Buddha is called the world's excellent physician, unlike the six non-Buddhist teachers."

「大王！王本性暴惡，信受惡人提婆達多，放大醉象欲令踐佛。象既見佛，即時醒悟。佛便申手摩其頂上，復為說法，悉令得發阿耨多羅三藐三菩提心。大王！畜生見佛猶得破壞畜生業果，況復人耶？大王當知：若見佛者，所有重罪必當得滅。

> "Great King! By nature, you are prone to anger, and you believed the wicked Devadatta who set a maddened elephant loose to trample the Buddha. Yet when the elephant saw the Buddha, it immediately became sober-minded. The Buddha then reached out his hand, stroked its head, and preached the Dharma to it, causing it to awaken the aspiration for Supreme Perfect Enlightenment. Great King! If even an animal, upon seeing the Buddha, can break free from the karmic consequences of its animal nature, how much more so a human? You should know, Great King: whoever sees the Buddha will surely have all their heavy sins eradicated."

「大王！世尊未得阿耨多羅三藐三菩提時，魔與無量無邊眷屬至菩薩所，菩薩爾時以忍辱力壞魔惡心，令魔受法，尋發阿耨多羅三藐三菩提心。佛有如是大功德力。

> "Great King! Before the World-Honored One had attained Supreme Perfect Enlightenment, Mara, accompanied by countless minions, came to where the Bodhisattva was. At that time, the Bodhisattva, through the power of patience, overcame Mara's evil intentions, causing Mara to receive the Dharma and soon awaken the aspiration for Supreme Perfect Enlightenment. The Buddha possesses such immense power of virtue and merit."

「大王！有壙野鬼多害眾生，如來爾時為善賢長者，至壙野村為其說法。時壙野鬼聞法歡喜，即以長者授於如來，然後便發阿耨多羅三藐三菩提心。

> "Great King! In the wilderness, there was a fierce spirit who harmed many beings. At that time, the Tathagata, as the virtuous elder Shankha, went to the wilderness village to teach him the Dharma. Upon hearing the Dharma, the wilderness spirit rejoiced, and immediately entrusted the elder to the Tathagata. Then he aroused the mind of supreme, perfect enlightenment."

「大王！波羅㮈國有屠兒名曰廣額，於日日中殺無量羊。見舍利弗即受八戒，經一日夜。以是因緣，命終得為北方天王毘沙門子。如來弟子尚有如是大功德果，況復佛也？

> "Great King! In the country of Varanasi there was a butcher named Guang'e, who slaughtered countless sheep every day. Yet upon seeing Shariputra, he received the Eight Precepts and kept them for one full day and night. Because of this cause and condition, when his life ended, he was reborn as a son of Vaishravana, the Heavenly King of the North. If even the disciples of the Tathagata can attain such great fruits of merit and virtue, how much more so can the Buddha himself?"

「大王！北天竺有城名曰細石，其城有王名曰龍印，貪國重位，戮害其父。害其父已，心生悔恨，即捨國政，來至佛所，求哀出家。佛言：『善來。』即成比丘，重罪消滅，發阿耨多羅三藐三菩提心。

> "Great King! In northern India there was a city called Fine Stone, ruled by a king named Dragon Seal. Blinded by greed for his country's throne and power, he killed his own father. After doing this, he was overwhelmed with remorse. Abandoning his kingdom, he came to the Buddha's presence and begged tearfully to become a monk. The Buddha said, 'Welcome.' Instantly, he became a monk, his heavy sins were purified, and he awakened the supreme resolve to attain enlightenment."

「大王當知：佛有如是無量無邊大功德果。

> Great King, you should know! The Buddha possesses such infinite and boundless fruits of great virtue and merit.

「大王！如來有弟提婆達多，破壞眾僧、出佛身血、害蓮花比丘尼、作三逆罪。如來為說種種法要，令其重罪尋得微薄。是故，如來為大良醫，非六師也。

> "Great King! The Tathagata has a younger brother named Devadatta, who split the monastic community, drew blood from the Buddha's body, murdered the nun Utpalavarna, and committed three heinous sins. Yet the Tathagata taught him various essential teachings, causing those grave offenses to gradually grow faint. Therefore, the Tathagata is the Great Healer, unlike the six heterodox teachers."

「大王！若能信臣語者，唯願速往至如來所。若不見信，願善思之。

> "Great King, if you can trust what I say, I only hope you will quickly go to the Tathagata. If you cannot believe me, please reflect deeply on this."

「大王！諸佛世尊大悲普覆，不限一人；正法弘廣，無所不包。怨、親平等，心無憎愛，終不偏為一人令得阿耨多羅三藐三菩提、餘人不得如來。非獨四部之師，普是一切天、人、龍、鬼、地獄、畜生、餓鬼等師。一切眾生亦當視佛如父母想。大王當知：如來不但獨為豪貴之人跋提迦王而演說法，亦為下賤優波離等；不獨偏受須達多、阿那邠坻所奉飯食，亦受貧人須達多食；不但獨為舍利弗等利根說法，亦為鈍根周梨槃特；不但獨聽大迦葉等無貪之性出家求道，亦聽大貪難陀出家；不但獨聽煩惱薄者優樓頻螺、迦葉等出家求道，亦聽煩惱深厚造重罪者波斯匿王弟優陀耶出家求道；不以𦀟草恭敬供養拔其瞋根，鴦崛摩羅惡心欲害捨而不救；不但獨為有智男子而演說法，亦為極愚、牉合智者、女人說法；不但獨令出家之人得四道果，亦令在家得三道果；不但獨為富多羅等捨諸怱務、閑寂思惟而說法要，亦為頻婆娑羅王等統領國事、理王務者而說法要；不但獨為斷酒之人，亦為耽酒郁伽長者、荒醉者說；不但獨為入禪定者離婆多等，亦為喪子亂心婆羅門女婆私吒說；不但獨為己之弟子，亦為外道尼乾子說；不但獨為盛壯之年二十五者，亦為衰老八十者說；不但獨為根熟之人，亦為善根未熟者說；不但獨為末利夫人，亦為婬女蓮花女說；不但獨受波斯匿王上饌甘味，亦受長者尸利毱多雜毒之食。

> "Great king! All Buddhas and World-Honored Ones embrace all beings with their great compassion, not limiting themselves to any single person. The true Dharma is vast and expansive, encompassing everything without exception. They treat enemies and loved ones equally, with a mind free from hatred or affection. They never act solely for one person to attain Anuttara Samyak Sambodhi while denying it to others. The Tathagata is not merely a teacher for the fourfold assembly; He is the teacher for all beings—gods, humans, dragons, ghosts, those in hell, animals, and hungry ghosts. All beings should regard the Buddha as they would their own father and mother. Great king, you should know this: The Tathagata does not preach only for noble and wealthy kings like King Bhadrika; He also teaches humble people like Upali. He does not accept offerings solely from wealthy donors like Sudatta or Anathapindika; He also accepts food from the poor man Sudatta. He does not teach only for sharp-minded disciples like Shariputra; He also teaches dull-witted ones like Cūḍapanthaka. He does not allow only those with few attachments, like Mahakashyapa, to renounce the world and seek the path; He also allows the deeply attached Nanda to renounce. He does not allow only those with thin afflictions, like Uruvilva-Kashyapa, to renounce; He also allows those with heavy afflictions and grave sins, like King Prasenajit's brother Udaya, to renounce. He does not root out anger only for those who offer respectful reverence; He also does not abandon or fail to save Angulimala, who harbored murderous intent toward Him. He does not teach only for wise men; He also teaches the extremely foolish, those paired with wisdom, and women. He does not grant the four fruits of the path only to renunciates; He also grants the three fruits to laypeople. He does not expound the essentials of the Dharma only for those who abandon all busyness and contemplate in stillness, like Pūrṇa; He also teaches those who govern countries and manage royal affairs, like King Bimbisara. He does not teach only for those who abstain from alcohol; He also teaches the drunkard, Elder Ugra, who indulged in wine. He does not teach only for those who have entered meditative states, like Revata; He also teaches the bereaved Brahmin woman Vāsiṭṭha, whose mind was in turmoil from losing her son. He does not teach only for His own disciples; He also teaches the heretic Nirgrantha. He does not teach only for robust twenty-five-year-olds; He also teaches the frail eighty-year-olds. He does not teach only for those with mature potential; He also teaches those whose virtuous roots are not yet ripe. He does not teach only for Queen Mallika; He also teaches the prostitute Lotus. He does not accept only the finest delicacies of King Prasenajit; He also accepts the poisoned food of the elder Śrīgupta."

「大王當知：尸利毱多往昔亦作逆罪之因，以遇佛聞法，即發阿耨多羅三藐三菩提心。大王！假使一月常以衣食供養恭敬一切眾生，不如有人一念念佛所得功德十六分一。大王！假使鍛金為人、車馬載寶，其數各百以用布施，不如有人發心向佛舉足一步。大王！假使復以象車百乘載大秦國種種珍寶、及其女人身佩瓔珞，數亦滿百持用布施，猶故不如發心向佛舉足一步。復置是事，若以四事供養三千大千世界所有眾生，猶亦不如發心向佛舉足一步。復置是事，若使大王供養恭敬恒河沙等無量眾生，不如一往娑羅雙樹到如來所誠心聽法。」

> "Great King, you should know: In the past, Shrīgupta also planted the seeds of grave offenses. But when he encountered the Buddha and heard the Dharma, he awakened the aspiration for supreme and perfect enlightenment (Anuttarā Samyaksaṃbodhi). Great King, even if for an entire month you were to provide food and clothing to all beings with reverence, it would not equal even one-sixteenth of the merit gained by a single moment of mindful recollection of the Buddha. Great King, even if you were to make human figures from forged gold and fill a hundred carts with treasure to give as alms, it would not equal the merit of taking a single step with your heart set on going to the Buddha. Great King, even if you were to load a hundred elephant-drawn chariots with various precious treasures from the Qin Empire, accompanied by a hundred women adorned with necklaces and jewels, and offer them as alms, it would still not equal the merit of taking a single step with your heart set on going to the Buddha. Setting that aside, even if you were to provide the four necessities of life to all sentient beings throughout the three thousand great thousand worlds, it would still not equal the merit of taking a single step with your heart set on going to the Buddha. And setting that aside further, even if you were to respectfully make offerings to countless beings as numerous as the sands of the Ganges, it would not equal going once to the twin \*śāla\* trees, to the place where the Tathāgata dwells, and sincerely listening to his teachings."

爾時，大王答言：「耆婆！如來世尊性已調柔，故得調柔以為眷屬。如栴檀林純以栴檀而為圍遶；如來清淨，所有眷屬亦復清淨。猶如大龍純以諸龍而為眷屬；如來寂靜，所有眷屬亦復寂靜；如來無貪，所有眷屬亦復無貪；佛無煩惱，所有眷屬亦無煩惱。吾今既是極惡之人，惡業纏裹，其身臭穢，繫屬地獄，云何當得至如來所？吾設往者，恐不顧念接敘言說。卿雖勸吾令往佛所，然吾今日深自鄙悼，都無去心。」

> At that time, the King replied, "Jīva! The World-Honored Tathagata has already tamed his nature completely, and thus those who follow him are also well-tamed. It is like a sandalwood grove, surrounded entirely by sandalwood trees; so too is the Tathagata pure, and all his followers are pure. Just as a great dragon is surrounded only by dragons, the Tathagata is peaceful, and all his followers are peaceful. The Tathagata is without craving, and all his followers are without craving. The Buddha is free from afflictions, and all his followers are free from afflictions. But I am now an extremely evil person, entangled in wicked deeds, my body foul and stinking, bound for hell. How could I possibly go before the Tathagata? If I were to go, I fear he would not pay me any heed or speak with me. Though you encourage me to visit the Buddha's presence, I am deeply ashamed and despondent; I have no desire to go at all."

爾時，虛空尋出聲言：「無上佛法將欲衰殄，甚深法河於是欲涸，大法明燈將滅，不久法山欲頹、法船欲沈、法橋欲壞、法殿欲崩、法幢欲倒、法樹欲折、善友欲去、大怖將至、法餓眾生將至不久，煩惱疫病將欲流行。大闇時至，渴法時來，魔王欣慶，解釋甲冑，佛日將沒大涅槃山。

> At that moment, a voice resounded from the sky, saying: "The unsurpassed Dharma is about to decline. The deep river of the Dharma is about to dry up. The great lamp of the Dharma is about to go out. Before long, the mountain of the Dharma will crumble, the boat of the Dharma will sink, the bridge of the Dharma will break, the hall of the Dharma will collapse, the banner of the Dharma will fall, and the tree of the Dharma will be cut down. Spiritual friends are about to depart. Great fear is approaching. Beings starving for the Dharma will soon appear. The plague of afflictions is about to spread. The time of great darkness has arrived. The time of thirsting for the Dharma has come. The demon king rejoices, laying aside his armor. The sun of the Buddha is about to set behind the mountain of great Nirvana."

「大王！佛若去世，王之重惡更無治者。大王！汝今已造阿鼻地獄極重之業，以是業緣，必受不疑。大王！阿者，言無；鼻者，名間。間無暫樂，故名無間。

> "Great King! If the Buddha were to pass from this world, there would be no one left to heal your heavy misdeeds. Great King, know that you have now committed the most severe crime leading to the Avīci Hell. Because of this karmic cause, you will certainly experience its result without doubt. Great King, 'A' means 'no' and 'vīci' means 'interval' or 'pause.' In that realm, there is no temporary happiness, not even for a moment — therefore it is called the Hell of Uninterrupted Torment."

「大王！假使一人獨墮是獄，其身長大八萬由旬，遍滿其中，間無空處，其身周匝受種種苦。設有多人，身亦遍滿，不相妨礙。大王！寒地獄中，暫遇熱風以之為樂；熱地獄中，暫遇寒風亦名為樂。有地獄中，設命終已，若聞活聲即便還活。阿鼻地獄都無此事。

> "Great King! If a single person falls into this hell alone, their body would be eighty thousand yojanas tall, completely filling the space with no empty gaps, and every part of their body would suffer all kinds of torment. Even if many people are there, each body would still fill the space, without hindering one another. Great King! In a cold hell, encountering a brief warm wind feels like bliss; in a hot hell, encountering a brief cold wind is also called bliss. In some hells, when beings die, if they hear the sound 'Live!' they immediately come back to life. But in the Avīci Hell, none of this happens."

「大王！阿鼻地獄四方有門，一一門外各有猛火，東、西、南、北交過通徹，八萬由旬周匝鐵牆、鐵網彌覆，其地亦鐵，上火徹下、下火徹上。大王！若魚在𨫼，脂膏焦然；是中罪人亦復如是。大王！作一逆者，則便具受如是一罪；若造二逆，罪則二倍；五逆具者，罪亦五倍。大王！我今定知王之惡業必不得免，唯願大王速往佛所，除佛世尊餘無能救。我今愍汝，故相勸導。」

> "Oh great king! The Avici Hell has doors on all four sides. Outside each door are raging fires that spread and connect from east to west, north to south. All around extends an eighty-thousand-yojana wall of iron, covered by an iron net overhead. The ground is also made of iron: flames from above reach down, while flames from below reach up. Great king, when a fish is placed on a griddle, its fat and body are burned and scorched. In the same way, the beings in this hell are tormented. Great king, a person who commits one of the five grave offenses will experience such suffering for that single crime. If they commit two, their suffering doubles. If they complete all five, their suffering increases fivefold. Great king, I now know for certain that your evil karma cannot be escaped. I only urge you to go quickly to the presence of the Buddha. Apart from the World-Honored One, there is no one who can save you. It is out of compassion for you that I offer this counsel."

爾時，大王聞是語已，心懷怖懼，舉身戰慄，五體掉動如芭蕉樹，仰而答曰：「汝為是誰？不現色像而但有聲。」

> At that time, when the great king heard these words, fear arose in his heart. His entire body trembled and shook like a banana tree in the wind. Looking up, he replied, "Who are you? You have no visible form, yet you speak."

「大王！吾是汝父頻婆娑羅。汝今當隨耆婆所說，莫隨邪見六臣之言。」

> "Great King, I am your father, Bimbisara. You should now follow the advice of Jivaka, and do not follow the words of those six ministers who hold wrong views."

時王聞已，悶絕躄地。身瘡增劇，臭穢倍前，雖以冷藥塗而治之，瘡烝毒熱但增無損。

## 大般涅槃經卷第十七

> Mahaparinirvana Sutra, Volume 17