---
title: "大般涅槃經 · 21 嬰兒行品"
description: "大般涅槃经由南朝宋慧严、谢灵运等依据法显所译六卷本泥洹经与昙无谶所译北本涅槃经对照修订而成。本经详述释迦牟尼佛入灭前的教法，系统阐述如来藏思想、众生皆有佛性及一阐提亦可成佛的核心理念。作为大乘佛教的重要经典，它确立了中国佛教心性论的理论基础，对天台宗、华严宗等宗派教义形成具有深远影响，被誉为大乘佛教的终极教典之一。"
url: "https://rushiwowen.co/en/r/cmcvpts4102gei8046fhyabfk"
---

## 大般涅槃經卷第十八

> Mahāparinirvāṇa Sūtra, Volume 18

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

### 梵行品之第五

> Chapter 5: The Practice of Purity

爾時，世尊在雙樹間見阿闍世悶絕躄地，即告大眾：「我今當為是王住世至無量劫不入涅槃。」

> At that time, the World-Honored One, seeing King Ajatashatru faint and fall to the ground under the twin trees, then addressed the assembly: "Now, for the sake of this king, I will remain in the world for countless eons, and will not enter nirvana."

迦葉菩薩白佛言：「世尊！如來當為無量眾生不入涅槃，何故獨為阿闍世王？」

> Kashyapa Bodhisattva said to the Buddha, "World-Honored One! You have said you will remain in this world for the sake of countless beings and will not enter Nirvana. Why, then, do you mention King Ajatashatru alone?"

佛言：「善男子！是大眾中無有一人謂我畢定入於涅槃。阿闍世王定謂我當畢竟永滅，是故悶絕，自投於地。

> "Blessed Buddha said, 'Good man! In this great assembly, there is not a single person who claims that I will definitely enter nirvana. King Ajatashatru is certain that I will be completely and permanently extinguished, and therefore he fainted and fell to the ground.'"

「善男子！如我所言：『為阿闍世不入涅槃。』如是密義汝未能解。何以故？我言為者，一切凡夫；阿闍世者，普及一切造五逆者。又復，為者，即是一切有為眾生。我終不為無為眾生而住於世。何以故？夫無為者，非眾生也。阿闍世者，即是具足煩惱等者。又復，為者，即是不見佛性眾生。若見佛性，我終不為久住於世。何以故？見佛性者，非眾生也。阿闍世者，即是一切未發阿耨多羅三藐三菩提心者。又復，為者，即是阿難、迦葉二眾。阿闍世者，即是阿闍世王後宮妃后及王舍城一切婦女。又復，為者，名為佛性；言阿闍者，名為不生；世者，名怨。以不生佛性故，則煩惱怨生；煩惱怨生故，不見佛性。以不生煩惱故，則見佛性；以見佛性故，則得安住大般涅槃，是名不生。是故，名為為阿闍世。善男子！阿闍者，名不生；不生者，名涅槃。世，名世法；為者，名不污；以世八法所不污故，無量無邊阿僧祇劫不入涅槃。是故，我言為阿闍世無量億劫不入涅槃。

> "Good man! When I said, 'For the sake of Ajatashatru, I will not enter nirvana,' this hidden meaning you could not understand. Why? When I say 'for the sake of,' I mean for all ordinary beings. And 'Ajatashatru' refers to all those who commit the five heinous crimes. Furthermore, 'for the sake of' also means all beings who are still caught in conditioned existence. I would never remain in the world for unconditioned beings. Why? Because unconditioned beings are no longer ordinary sentient beings. 'Ajatashatru' also refers to those who are filled with afflictions. And 'for the sake of' also refers to beings who have not yet seen their Buddha-nature. If they had seen their Buddha-nature, I would not remain in the world any longer. Why? Because those who see their Buddha-nature are no longer ordinary beings. Moreover, 'Ajatashatru' means all those who have not yet awakened the mind of supreme enlightenment. And 'for the sake of' refers to the communities of Ananda and Kashyapa. 'Ajatashatru' also refers to the queen and concubines of King Ajatashatru's palace, as well as all the women of Rajagriha. Furthermore, 'for the sake of' is called 'Buddha-nature.' 'Ajata' means 'not born,' and 'shatru' means 'enemy.' Because one has not given birth to their Buddha-nature, the enemy of afflictions arises; and because the enemy of afflictions has arisen, they cannot see their Buddha-nature. Conversely, because one does not give birth to afflictions, they see their Buddha-nature; and by seeing their Buddha-nature, they can dwell peacefully in great nirvana. This is what is called 'not born.' Therefore, <note>it is called</note> 'for the sake of Ajatashatru.' Good man! 'Ajata' means 'not born,' and 'not born' means nirvana. 'Shatru' means worldly dharmas. 'For the sake of' means 'not defiled.' Because one is not defiled by the eight worldly dharmas, one does not enter nirvana for countless, boundless, inexpressible eons. Therefore, I said that for the sake of Ajatashatru, I would not enter nirvana for countless billions of eons."

「善男子！如來密語不可思議，佛法、眾僧亦不可思議，菩薩摩訶薩亦不可思議，《大涅槃經》亦不可思議。」

> "Good man! The Tathagata's profound words are inconceivable. The Buddha, the Dharma, and the Sangha are also inconceivable. The great bodhisattvas are likewise inconceivable, and the Mahāparinirvāṇa Sūtra is equally inconceivable."

爾時，世尊——大悲導師——為阿闍世王入月愛三昧。入三昧已，放大光明。其光清涼，往照王身，身瘡即愈，欝蒸除滅。王覺瘡愈，身體清涼，語耆婆言：「曾聞人說：『劫將欲盡，三月並現。當是之時，一切眾生患苦悉除。』時既未至，此光何來照觸吾身，瘡苦除愈，身得安樂？」

> At that time, the World-Honored One—the great compassionate guide—entered the Moon-Love Samadhi for King Ajatashatru. After entering this state of deep meditation, he emitted a great radiance. This light was cool and refreshing; it shone upon the king's body, and his sores immediately healed, while his feverish discomfort vanished completely. The king, realizing his sores had healed and his body felt cool and comfortable, said to Jivaka: "I have heard people say, 'When the kalpa is about to end, three suns will appear together. At that time, all beings' sufferings will be completely eliminated.' That time has not yet come, so where does this light come from that touches my body, relieving my sores and bringing me peace and ease?"

耆婆答言：「此非劫盡三月並照，亦非火、日、星宿、藥草、寶珠天光。」

> Jiva replied, "This is not the end of the world, nor is it three suns shining together. It is not fire, nor sunlight, nor starlight, nor the light of medicinal herbs, precious gems, or celestial beings."

王又問言：「此光若非三月並照、寶珠明者，為是誰光？」

> The king then asked, "If this light does not come from three suns shining together or from a bright jewel, then whose light is it?"

「大王當知：是天中天所放光明。是光無根、無有邊際，非熱、非冷，非常、非滅，非色、非無色，非相、非無相，非青、非黃、非赤、非白。欲度眾生，故使可見有相，可說有根、有邊，有熱、有冷，青、黃、赤、白。大王！是光雖爾，實不可說、不可覩見，乃至無有青、黃、赤、白。」

> "Great King, you should know: The radiance emitted by the God of Gods, the Heaven-Beyond-Heavens, is without a source, without limits—neither hot nor cold, neither permanent nor vanishing, neither form nor formlessness, neither with characteristics nor without them, neither blue, nor yellow, nor red, nor white. Yet, out of a desire to help all beings, this light is made visible and describable, given a source and a limit, given heat and cold, given colors of blue, yellow, red, and white. Great King, even so, this light truly cannot be described, cannot be seen, and ultimately has no such colors as blue, yellow, red, or white."

王言：「耆婆！彼天中天以何因緣放斯光明？」

> The king asked, "Jivaka, for what reason does the Blessed One emit this radiant light?"

耆婆答言：「今是瑞相將為大王。以王先言：『世無良醫療治身心。』故放此光先治王身，然後及心。」

> Jīvaka replied, "This is an auspicious sign that is coming to you, Great King. Because you once said, 'There is no good physician in this world who can heal body and mind,' this light has been released to first heal your body, and then to heal your mind as well."

王言：「耆婆！如來世尊亦見念耶？」

> The king asked, "Jīvaka, does the World-Honored Tathāgata also remember us?"

耆婆答言：「譬如一人而有七子，是七子中一子遇病，父母之心非不平等，然於病子心則偏多。大王！如來亦爾，於諸眾生非不平等，然於罪者心則偏重。於放逸者，佛則慈念；不放逸者，心則放捨。何等名為不放逸者？謂六住菩薩。大王！諸佛世尊於諸眾生不觀種姓、老、少、中年、貧、富、時節、日、月、星宿、工巧、下賤、僮僕、婢使，唯觀眾生有善心者。若有善心，則便慈念。大王當知：如是瑞相即是如來入月愛三昧所放光明。」

> Jīva replied: "Great King, consider a man with seven sons. If one of them falls ill, the father's love is not unequal among them, yet his heart leans more toward the sick child. Great King, it is the same with the Tathāgata—his compassion is not uneven among all beings, yet his heart inclines more toward those who are sinful. He feels loving-kindness for those who are heedless, while for those who are heedful, his mind lets go. Who are the heedful? They are bodhisattvas at the sixth stage. Great King, the Buddhas, the World-Honored Ones, do not look upon beings based on family lineage, age—whether young, old, or middle-aged—wealth or poverty, season, day, month, star, craft, low social status, servant, or maid. They only regard beings who have a virtuous heart. If there is a virtuous heart, they immediately cherish them with loving-kindness. Great King, you should know that such an auspicious sign is precisely the light emitted by the Tathāgata when he enters the moon-love samādhi."

王即問言：「何等名為月愛三昧？」

> The king then asked, "What is this 'Moon-like Samadhi' called?"

耆婆答言：「譬如月光能令一切優鉢羅花開敷鮮明；月愛三昧亦復如是，能令眾生善心開敷。是故，名為月愛三昧。

> Jīva replied: “Just as the moonlight makes all blue lotuses bloom fresh and bright, so too does the Moon-Love Samadhi cause the virtuous minds of all beings to blossom. Therefore, it is called the Moon-Love Samadhi.”

「大王！譬如月光能令一切行路之人心生歡喜；月愛三昧亦復如是，能令修習涅槃道者心生歡喜。是故，復名月愛三昧。

> "Great King! Just as moonlight brings joy to all travelers on the road, so too does the Moon-Love Samadhi bring joy to those who practice the path to Nirvana. Therefore, it is also called the Moon-Love Samadhi."

「大王！譬如月光，從初一日至十五日，形色、光明漸漸增長。月愛三昧亦復如是，令初發心諸善根本漸漸增長，乃至具足大般涅槃。是故，復名月愛三昧。

> "Great King, consider the moonlight. From the first day to the fifteenth, its shape and brightness gradually increase. The Samadhi of Moonlike Love is just like this—it causes all the roots of goodness in those who have just begun to awaken their hearts to gradually grow, until they fully realize Great Nirvana. Therefore, it is also called the Samadhi of Moonlike Love."

「大王！譬如月光從十六日至三十日，形色、光明漸漸損減。月愛三昧亦復如是，光所照處，所有煩惱能令漸減。是故，復名月愛三昧。

> "Great King! Consider the moonlight from the sixteenth day to the thirtieth day — its shape and brightness gradually diminish. The Moon-Love Samadhi is the same: wherever its light shines, it can cause all afflictions to gradually decrease. Therefore, it is also called the Moon-Love Samadhi."

「大王！譬如盛熱之時，一切眾生常思月光；月光既照，欝熱即除。月愛三昧亦復如是，能令眾生除貪惱熱。

> "Great King! Imagine a time of intense heat, when all beings long for moonlight. As soon as the moon's light shines down, the oppressive heat is dispelled. The 'Moon-Loved' Samadhi is just the same—it can help beings clear away the feverish torment of greed."

「大王！譬如滿月，眾星中王，為甘露味，一切眾生之所愛樂。月愛三昧亦復如是，諸善中王，為甘露味，一切眾生之所愛樂。是故，復名月愛三昧。」

> "Great king! Imagine the full moon—the king of all stars, the essence of sweet nectar, loved and delighted in by all beings. The 'Moon of Love' Samadhi is just the same: it is the king among all wholesome qualities, the essence of sweet nectar, loved and delighted in by all beings. Therefore, it is also called the 'Moon of Love' Samadhi."

王語耆婆：「我聞如來不與惡人同止、坐、起、語言談論。猶如大海不宿死屍、如鴛鴦鳥不住圊廁、釋提桓因不與鬼住、鳩翅羅鳥不棲枯樹，如來亦爾。我當云何而得往見？設其見者，我身將不陷入地耶？我觀如來寧近醉象、師子、虎、狼、猛火絕焰，終不近於重惡之人。是故，我今思忖是已，當有何心往見如來？」

> King Ajātasattu said to Jīvaka, "I have heard that the Tathāgata does not dwell, sit, stand, speak, or converse with evil people. Just as the great ocean does not harbor a corpse, as a pair of mandarin ducks never nest in a latrine, as Śakra, king of the gods, does not live with ghosts, as the cakravāka bird never perches on a withered tree—in the same way, the Tathāgata is like this. How then could I go to see him? If I were to meet him, would I not sink into the earth? As I see it, the Tathāgata would sooner be near a drunken elephant, a lion, a tiger, a wolf, or a blazing fire than ever be near a deeply evil person. Therefore, having reflected on this, with what mindset could I possibly go to see the Tathāgata?"

耆婆答言：「大王！譬如渴人速赴清泉、飢者求食、怖者求救、病求良醫、熱求蔭涼、寒者求火，王今求佛亦應如是。大王！如來尚為一闡提等演說法要，何況大王非一闡提而當不蒙慈悲救濟？」

> Jīvaka replied: "Great King! Just as a thirsty person rushes to a clear spring, a hungry person seeks food, a frightened person seeks rescue, a sick person seeks a good doctor, a hot person seeks shade, and a cold person seeks fire—so too should you now seek the Buddha. Great King, the Tathāgata even teaches the Dharma to those with severed spiritual roots; how much more so will he not extend his compassionate aid to you, who are not one of such beings?"

王言：「耆婆！我昔曾聞：『一闡提者，不信、不聞、不能觀察、不得義理。』何故如來而為說法？」

> The king said, "Jīvaka, I have heard before that people called icchantikas neither believe, nor listen, nor examine, nor understand the truth. So why does the Tathāgata teach the Dharma to them?"

耆婆答言：「大王！譬如有人身遇重病，是人夜夢昇一柱殿，服蘇油脂及以塗身，臥灰、食灰、攀上枯樹。或與獼猴遊行坐臥，沈水沒泥，墮墜樓殿、高山、樹木、象、馬、牛、羊，身著青、黃、赤、黑色衣，喜笑歌舞。或見烏、鷲、狐狸之屬，齒髮墮落，裸形枕狗，臥糞穢中。復與亡者行、住、坐、起，携手食噉，毒蛇滿路而從中過。或復夢與被髮女人共相抱持，多羅樹葉以為衣服，乘壞驢車正南而遊。是人夢已，心生愁惱。以愁惱故，身病愈增。以病增故，諸家親屬遣使命醫。所可遣使，形體缺短、根不具足、頭蒙塵土、著弊壞衣、載故壞車，語彼醫言：『速疾上車。』爾時，良醫即自思惟：『今見是使相貌不吉，當知病者難可療治。』復作是念：『使雖不吉，復當占日，為可治不？若四日、六日、八日、十二日、十四日，如是日者，病亦難治。』復作是念：『日雖不吉，復當占星，為可治不？若是火星、金星、昴星、閻羅王星、濕星、滿星，如是星時，病亦難治。』復作是念：『星雖不吉，復當觀時。若是秋時、冬時，及日入時、夜半時、月入時，當知是病亦難可治。』復作是念：『如是眾相雖復不吉，或定、不定，當觀病人。若有福德，皆可療治；若無福德，雖吉何益？』

> Jīvaka replied: "Great King, it is like this: Suppose a person is afflicted with a severe illness. In a dream, they ascend a single-pillared hall, apply ghee and oil to their body, lie in ashes, eat ashes, and climb a withered tree. Or they wander, sit, and lie down with monkeys, sink into mud, fall from towers, mountains, trees, elephants, horses, cows, or sheep, wear blue, yellow, red, or black clothes, and laugh, sing, and dance. Or they see crows, vultures, foxes, and such, their teeth and hair falling out, naked, sleeping with a dog as a pillow, lying in filth. Or they walk, stand, sit, rise, and eat hand-in-hand with the dead, or pass through roads full of poisonous snakes. Or they dream of embracing a woman with disheveled hair, wearing clothes made of palm leaves, riding a broken donkey cart heading south. After such a dream, the person feels deeply distressed. From that distress, their physical illness worsens. Due to the worsening illness, their relatives send a messenger to fetch a doctor. The messenger sent is physically deformed, with missing limbs, covered in dust, wearing tattered clothes, and riding a broken cart, and says to the doctor: 'Get in the cart quickly.' At that time, the good doctor reflects: 'Now, seeing this messenger with such inauspicious signs, I know that this patient will be difficult to treat.' Then he thinks further: 'Even though the messenger is inauspicious, I should still examine the day—can it be treated or not? If it is the fourth, sixth, eighth, twelfth, or fourteenth day, the illness will also be difficult to cure.' Then he thinks: 'Though the day is inauspicious, I should still examine the star—can it be treated or not? If it falls under Mars, Venus, the Pleiades, Yama's star, the Wet star, or the Full star, the illness will also be difficult to treat.' Then he thinks: 'Though the star is inauspicious, I should still observe the season. If it is autumn, winter, sunset, midnight, or moonrise, then know that the illness will also be difficult to cure.' Then he thinks: 'Though all these signs are inauspicious, they may be fixed or uncertain. I should examine the patient. If they have merit and blessings, they can be treated; if they lack merit and blessings, even if the signs are auspicious, what good does it do?'"

「思惟是已，尋與使俱，在路復念：『若彼病者有長壽相則可療治，短壽相者則不可治。』即於前路見二小兒相牽鬪諍、捉頭拔髮，瓦石、刀杖共相撩打。見人持火，自然殄滅。或見有人斫伐樹木。或復見人手曳皮革，隨路而行。或見道路有遺落物。或見有人執持空器。或見沙門獨行無侶。復見虎、狼、烏、鷲、野狐。見是事已，復作是念：『所遣使人乃至道路所見諸相悉皆不祥，當知病者定難療治。』復作是念：『我若不往，則非良師；如其往者，不可救療。』復更念言：『如是眾相雖復不祥，且當捨置，往至病所。』

> Having thought thus, he immediately departed with the messenger. Along the way, he reflected: “If the sick person shows signs of long life, I can treat him; if he shows signs of short life, he cannot be cured.” Then, on the road ahead, he saw two children locked in a fight, grabbing each other by the hair, pulling heads, and striking one another with tiles, stones, knives, and sticks. He saw a person carrying fire that naturally extinguished. He saw someone cutting down trees. He also saw a person dragging animal hide along the path. He saw something dropped on the road. He saw someone holding an empty vessel. He saw a solitary monk walking alone without a companion. He also saw tigers, wolves, crows, vultures, and foxes. Having seen these things, he thought: “The omens my messenger encountered, along with everything I have seen on the road, are all inauspicious. The sick person must be difficult to cure.” He then thought: “If I do not go, I am not a true physician; but if I go, he will be beyond saving.” He reconsidered: “Even though these omens are unfavorable, I will set them aside and proceed to the patient.”

「思惟是已，復於前路聞如是聲，所謂亡失、死喪、崩破、壞折、剝脫、墮墜、焚燒、不來，不可療治、不能拔濟。復聞南方有飛鳥聲，所謂烏、鷲、舍利鳥聲，若狗、若鼠、野狐、猪、兔。聞是聲已，復作是念：『當知病者難可療治。』

> After contemplating this, he once again heard these sounds along the road ahead: sounds of "loss," "death," "ruin," "breakage," "stripping," "falling," "burning," "not coming," "incurable," and "beyond rescue." Then from the south, he heard the cries of flying birds—crows, vultures, and shalika birds—along with the sounds of dogs, rats, wild foxes, pigs, and rabbits. Upon hearing these sounds, he thought: "I now know that this sick person will be difficult to cure."

「爾時即入病人舍宅，見彼病人數寒、數熱，骨節疼痛，目赤流淚，耳聲聞外，咽喉結痛，舌上裂破，其色正黑，頭不自勝，體枯無汗，大小便利擁隔不通，身卒肥大，紅赤異常，語聲不均，或麁、或細，舉體斑駁，異色、青、黃，其腹脹滿，言語不了。醫見是已，問瞻病言：『病者昨來意志云何？』答言：『大師！其人本來敬信三寶及以諸天，今者變異，敬信情息。本憙惠施，今者慳悋。本性少食，今則過多。本性敝惡，今則和善。本性慈孝、恭敬父母，今於父母無恭敬心。』醫聞是已，即前嗅之，優鉢羅香、沈水雜香、畢迦多香、多伽羅香、多摩羅跋香、欝金香、栴檀香，炙肉臭、蒱桃酒臭、燒筋骨臭、魚臭、糞臭。知香臭已，即前觸身，覺身細軟，猶如繒綿、劫貝、𦀟花，或䩕如石、或冷如氷、或熱如火、或澁如沙。

> At that time, \[the healer\] entered the patient's home and saw the patient sometimes shivering with cold, sometimes burning with fever; his joints ached, his eyes were red and weeping, and he heard sounds from outside; his throat was painfully swollen; his tongue was cracked and blackened in color; he could not hold his head up; his body was withered and without sweat; his bowel and urinary movements were obstructed and blocked; his body suddenly became swollen and abnormally reddish; his speech was uneven—sometimes harsh, sometimes faint; his whole body was mottled with strange colors—blue, yellow; his abdomen was bloated and distended, and he could not speak clearly. After examining him, the healer asked the caregiver: “What has the patient’s state of mind been like recently?” The caregiver replied: “O Great Teacher! This person originally had faith and respect for the Three Jewels and the heavenly beings. But now, that has changed—his faith and reverence have faded. He used to be generous, but now he is stingy. He used to eat little, but now he eats too much. He was formerly rough and irritable, but now he has become mild and agreeable. He was once filial, kind, and respectful to his parents, but now he shows them no respect.” Upon hearing this, the healer approached and smelled the patient—\[detecting\] the scents of utpala, mixed aloes, priyaṅgu, tagara, tamālapattra, saffron, and sandalwood, as well as the odor of roasted meat, grape wine, burning sinew and bone, fish, and feces. After discerning the scents, the healer then felt the patient’s body. It was soft and smooth like fine silk, cotton, or karpāsa flowers; stiff as stone in some places, cold as ice, hot as fire, or rough as sand.

「爾時，良醫見如是等種種相已，定知病者必死不疑，然不定言是人當死。語瞻病者：『吾今遽務，明當更來。隨其所須，恣意勿遮。』即便還家。明日使到，復語使言：『我事未訖，兼未合藥。』智者當知如是病者必死不疑。

> At that time, the skilled doctor, having observed all these various signs, knew without doubt that the patient would surely die. Yet he did not outright declare that the person was going to die. Instead, he said to the caregiver, "I am busy right now and will come back tomorrow. Let the patient have whatever he needs—do not deny him anything." Then he returned home. The next day, when a messenger arrived, the doctor said, "My work is not yet finished, and I still haven't prepared the medicine." The wise should understand that such a patient will certainly die, without a doubt.

「大王！世尊亦爾，於一闡提輩善知根性而為說法。何以故？若不為說，一切凡夫當言：『如來無大慈悲。』有慈悲者，名一切智；若無慈悲，云何說言一切智人？是故，如來為一闡提而演說法。

> "Great King! The World-Honored One is likewise. Even for those of the icchantika class, he skillfully knows their spiritual faculties and teaches the Dharma accordingly. Why is this? If he did not teach them, all ordinary people would say, 'The Tathagata lacks great compassion.' One who has compassion is called the All-Knowing One. Without compassion, how could he be called the All-Knowing One? Therefore, the Tathagata expounds the Dharma even for the icchantikas."

「大王！如來世尊見諸病者常施法藥。病者不服，非如來咎。

> "Great King! The World-Honored One, the Tathagata, always offers the medicine of the Dharma to those who are ill. If the sick refuse to take it, that is not the fault of the Tathagata."

「大王！一闡提輩分別有二：一者、得現在善根，二者、得後世善根。如來善知一闡提輩能於現在得善根者則為說法；後世得者亦為說法，今雖無益作後世因。是故，如來為一闡提演說法要。一闡提者復有二種：一者、利根，二者、中根。利根之人於現在世能得善根，中根之人後世則得。諸佛世尊不空說法。大王！譬如淨人墜墮圊廁，有善知識見而愍之，尋前捉髮而拔出之。諸佛如來亦復如是，見諸眾生墮三惡道，方便救濟令得出離。是故，如來為一闡提而演說法。」

> "Great King! There are two types of icchantikas: those who will attain wholesome roots in this life, and those who will attain them in a future life. The Tathagata knows this well—those icchantikas who can attain wholesome roots in the present life, He teaches them Dharma; for those who will attain them in a future life, He also teaches them Dharma. Although it may be of no immediate benefit, it plants seeds for their future lives. Therefore, the Tathagata expounds the essential Dharma for icchantikas. There are also two kinds of icchantikas: those of sharp faculties, and those of medium faculties. Those of sharp faculties can attain wholesome roots in this very life; those of medium faculties will attain them in a future life. The Buddhas and World-Honored Ones do not teach in vain. Great King! It is like a clean person who falls into a latrine. A kind-hearted friend sees him, takes pity on him, quickly reaches out, grabs him by the hair, and pulls him out. The Buddhas and Tathagatas are the same—they see living beings falling into the three lower realms and skillfully rescue them, enabling them to escape. Therefore, the Tathagata expounds the Dharma even for icchantikas."

王語耆婆：「若使如來審如是者，明當選擇良日吉星，然後乃往。」

> King Ajātasattu said to Jīvaka, "If the Tathagata truly feels that way, then tomorrow I will select an auspicious day and a favorable star, and only then will I go."

耆婆白王：「大王！如來法中無有選擇良日吉星。大王！如重病人猶不看日、時節吉凶，唯求良醫。王今病重，求佛良醫不應選擇良時好日。大王！如栴檀火及𦭽蘭火，二俱燒相，無有異也。吉日、凶日亦復如是，若到佛所，俱得滅罪。唯願大王今日速往。」

> Jīvaka said to the king, "Great King, in the Tathāgata's Dharma there is no need to select auspicious days or favorable stars. Great King, it is like a severely ill person who does not concern himself with the day, hour, or omens of good or bad fortune—he only seeks a good physician. Since you, Great King, are gravely ill and seek the Buddha as your excellent physician, you should not choose a particular time or auspicious day. Great King, just as a fire of sandalwood and a fire of common grass both burn without difference, so too are auspicious days and inauspicious days the same: if you go to the Buddha, you will eliminate your transgressions. I only beg you, Great King, to go today without delay."

爾時，大王即命一臣名曰吉祥而告之言：「大臣當知：吾今欲往佛世尊所，速辦所須供養之具。」

> At that time, the king summoned a minister named Auspicious and said to him: "Minister, you should know that I now wish to go to the abode of the World-Honored One, the Buddha. Hastily prepare all the necessary items for making offerings."

臣言：「大王！善哉，善哉。所須供具一切悉有。」

> The minister replied, "Great King, excellent! All the offerings and ceremonial items you require are fully available."

阿闍世王與其夫人嚴駕車乘一萬二千。姝壯大象其數五萬，一一象上各載三人，齎持幡蓋、花香、伎樂，種種供具無不備足。導從馬騎有十八萬，摩伽陀國所有人民尋從王者，其數足滿五十八萬。爾時，拘尸那城所有大眾——滿十二由旬——悉皆遙見阿闍世王與其眷屬尋路而來。

> King Ajātashatru and his queen set out in a grand procession of twelve thousand chariots. There were also fifty thousand majestic elephants, each carrying three riders. They brought banners, canopies, flowers, incense, and musical instruments—every kind of offering was fully prepared. Eighteen thousand cavalry formed the vanguard, and all the people of Magadha who followed their king numbered a full five hundred and eighty thousand. At that time, the entire multitude in the city of Kushinagar—filling a space twelve yojanas wide—saw from afar King Ajātashatru and his entourage making their way along the road.

爾時，佛告諸大眾言：「一切眾生為阿耨多羅三藐三菩提近因緣者，莫先善友。何以故？阿闍世王若不隨順耆婆語者，來月七日必定命終墮阿鼻獄。是故，近因莫若善友。」

> At that time, the Buddha said to the assembly: "For all beings, the closest direct cause for attaining supreme, perfect enlightenment is a good spiritual friend. Why is that? If King Ajatashatru had not followed the advice of Jivaka, he would have certainly died within seven days and fallen into the Avici Hell. Therefore, the most direct cause is a virtuous spiritual friend."

阿闍世王復於前路聞舍婆提毘流離王乘船入海，遇火而死；瞿伽離比丘生身入地至阿鼻獄；須那剎多作種種惡，到於佛所眾罪得滅。聞是語已，語耆婆言：「吾今雖聞如是二言，猶未審定。汝來，耆婆！吾欲與汝同載一象。設我當入阿鼻地獄，冀汝捉持，不令我墮。何以故？吾昔曾聞得道之人不入地獄。」

> King Ajatashatru, while still on the road ahead, heard about King Virudhaka of Shravasti, who sailed into the sea and died by fire; and about the monk Gagalika, who fell alive into the Avici Hell; and about Sunakshatra, who committed many evils but had his sins dissolved upon reaching the Buddha's presence. Upon hearing these words, he said to Jivaka, "Now, although I have heard these two kinds of accounts, I am still unable to decide. Come, Jivaka! I want to ride the same elephant with you. If I am to enter the Avici Hell, I hope you will hold onto me and not let me fall. Why? Because I have heard before that those who have attained the Way do not enter hell."

爾時，佛告諸大眾言：「阿闍世王猶有疑心，我今當為作決定心。」

> At that time, the Buddha said to the assembly: "King Ajatashatru still has doubts in his heart. Now I will help him resolve these doubts."

爾時，會中有一菩薩名持一切，白佛言：「世尊！如佛先說：『一切諸法皆無定相，所謂色無定相乃至涅槃亦無定相。』如來今者云何而言為阿闍世作決定心？」

> At that time, a Bodhisattva named Holder of All said to the Buddha: "World-Honored One, you have previously taught: 'All phenomena lack fixed characteristics—form has no fixed nature, and even nirvana has no fixed nature.' Why then, O Tathagata, do you now say that you give King Ajatashatru a final and decisive resolve?"

佛言：「善哉，善哉。善男子！我今定為阿闍世王作決定心。何以故？若王疑心可破壞者，當知諸法無有定相。是故，我為阿闍世王作決定心，當知是心為無決定。善男子！若彼王心是決定者，王之逆罪云何可壞？以無定相，其罪可壞。是故，我為阿闍世王作決定心。」

> The Buddha said: "Excellent, excellent. Noble man! Right now, I am establishing a definitive understanding for King Ajatashatru. Why is that? If the king's doubt can be cleared away, then you should realize that all phenomena lack a fixed, unchanging nature. Therefore, when I establish a definitive understanding for King Ajatashatru, you should know that this understanding itself is not fixed or ultimate. Noble man! If the king's state of mind were truly fixed and unchangeable, how could the crime of him killing his father ever be undone? But because nothing has a fixed nature, his offense can indeed be transformed and purified. This is why I am establishing this definitive understanding for King Ajatashatru."

爾時，大王即到娑羅雙樹間，至於佛所，仰瞻如來三十二相、八十種好，猶如微妙真金之山。

> At that time, the great king arrived at the place between the twin sala trees where the Buddha was. He looked up and beheld the Tathagata’s thirty-two marks of excellence and eighty minor characteristics, which were like a subtle and wondrous mountain of pure gold.

爾時，世尊出八種聲告言：「大王！」

> At that time, the World-Honored One spoke in eight kinds of sounds, saying, "Great King!"

時阿闍世左右顧視：「此大眾中誰為大王？我既罪逆，又無福德，如來不應稱為大王。」

> Then Ajatashatru looked around and thought, "Among this great assembly, who is truly a king? I am guilty and without merit. The Tathagata should not address me as 'Great King.'"

爾時，如來即復喚言：「阿闍世大王！」

> Then the Tathagata spoke again, saying: "Great King Ajatashatru!"

時王聞已，心大歡喜，即作是言：「如來今日顧命語言，真知如來於諸眾生大悲憐愍，等無差別。」白佛言：「世尊！我今疑心永無遺餘，定知如來真是眾生無上大師。」

> When the king heard this, his heart was filled with great joy, and he said: "Today, the Tathagata has spoken to me out of compassion. Now I truly understand that the Tathagata's great compassion and care for all beings are equal and without distinction." He then addressed the Buddha: "World-Honored One! From now on, my doubts are gone forever. I know for certain that the Tathagata is truly the unsurpassed great teacher of all beings."

爾時，迦葉菩薩語持一切菩薩言：「如來已為阿闍世王作決定心。」

> At that time, the bodhisattva Kāśyapa said to the bodhisattva Sustainer of All Beings: "The Tathāgata has already settled the mind of King Ajātaśatru."

爾時，阿闍世王即白佛言：「世尊！假使我今得與梵王釋提桓因坐起飲食，猶不欣悅；得遇如來一言顧命，深以欣慶。」爾時，阿闍世王即以所持幡蓋、香花、伎樂供養，前禮佛足，右繞三匝。禮敬畢已，却坐一面。

> At that time, King Ajatashatru said to the Buddha, "World-Honored One, even if I were to sit, stand, eat and drink alongside the Heavenly King Shakra, I would not feel as joyful as receiving a single word of instruction from the Tathagata. This truly fills me with delight." Then King Ajatashatru offered banners, canopies, incense, flowers, and music as offerings. He bowed before the Buddha’s feet, circumambulated him three times to the right, and after completing his respects, he sat to one side.

爾時，佛告阿闍世王言：「大王！今當為汝說正法要，汝當一心諦聽諦聽。凡夫常當繫心觀身有二十事：一、謂我此身中空、無無漏；二、無諸善根本；三、我此生死未得調順；四、墮墜深坑，無處不畏；五、以何方便得見佛性？六、云何修定得見佛性？七、生死常苦，無常、我、淨；八、八難之難難得遠離；九、恒為怨家之所追逐；十、無有一法能遮諸有；十一、於三惡趣未得解脫；十二、具足種種諸惡邪見；十三、亦未造立渡五逆津；十四、生死無際，未得其邊；十五、不作諸業不得果報；十六、無有我作他人受果；十七、不作樂因，終無樂果；十八、若有造業，果終不失；十九、因無明生，亦因而死；二十、去、來、現在常行放逸。

> At that time, the Buddha said to King Ajātashatru: "Great King, I shall now teach you the essential Dharma. Listen with full attention. Ordinary people should always focus their minds on contemplating twenty aspects of the body: First: This body of mine is empty and lacks complete purity. Second: It has no roots of virtue. Third: In this cycle of birth and death, I have not yet gained peace. Fourth: I have fallen into a deep pit with dangers everywhere. Fifth: By what method can I see the Buddha-nature? Sixth: How should I cultivate meditation to see the Buddha-nature? Seventh: The cycle of birth and death is always suffering, not permanent, not self, not pure. Eighth: The eight kinds of difficulties are truly hard to escape. Ninth: I am constantly pursued by enemies. Tenth: There is no single thing that can block all forms of existence. Eleventh: I have not yet gained liberation from the three lower realms. Twelfth: I harbor all sorts of wrong views. Thirteenth: I have not yet built a bridge to cross the five great offenses. Fourteenth: The cycle of birth and death has no end, and I have not seen its limit. Fifteenth: If no actions are performed, there are no results. Sixteenth: No one else receives the results of what I do. Seventeenth: Without creating causes for happiness, there will never be happy results. Eighteenth: If actions are created, the results will never disappear. Nineteenth: We are born because of ignorance, and we die because of it. Twentieth: In the past, present, and future, we constantly act carelessly.

「大王！凡夫之人常於此身當作如是二十種觀。作是觀已，不樂生死；不樂生死，則得止觀。爾時次第觀心生相、住相、滅相。次第觀心生、住、滅相，定、慧、進、戒亦復如是。觀生、住、滅已，知心相乃至戒相，終不作惡，無有死畏、三惡道畏。若不繫心觀察如是二十事者，心則放逸，無惡不造。」

> "Great King! Ordinary people should always contemplate this body in these twenty ways. Once they do so, they will no longer take pleasure in birth and death; not taking pleasure in birth and death, they attain calm and insight. Then they gradually observe the mind's arising, abiding, and ceasing. By sequentially observing the mind's arising, abiding, and ceasing, the same applies to concentration, wisdom, effort, and ethical discipline. Having observed arising, abiding, and ceasing, they come to know the nature of the mind and the nature of ethical discipline, ultimately committing no evil, and having no fear of death or of the three lower realms. If one does not focus the mind on observing these twenty matters, the mind becomes unrestrained and will commit every kind of evil."

阿闍世言：「如我解佛所說義者，我從昔來初未曾觀是二十事，故造眾惡。造眾惡故，則有死畏、三惡道畏。世尊！自我招殃，造茲重惡，父王無辜，橫加逆害。是二十事設觀、不觀，必定當墮阿鼻地獄。」

> Ajatashatru said: "As I understand the meaning of what the Buddha taught, in the past I never had insight into these twenty matters, and that's why I committed evil deeds. Because of these evil deeds, I now fear death and the dread of the three lower realms. World-Honored One! I have brought this calamity upon myself by committing this grave offense—killing my innocent father, the king, in an act of treason. Whether I was aware or unaware of these twenty matters, I will surely fall into the Avici Hell without fail."

佛告大王：「一切諸法性相無常、無有決定，王云何言必定當墮阿鼻地獄？」

> The Buddha said to the king, "All phenomena—their nature and characteristics—are impermanent and not fixed. Why then do you say that you are certain to fall into the Avici Hell?"

阿闍世王白佛言：「世尊！若一切法無定相者，我之殺罪亦應不定。若殺定者，一切諸法則非不定。」

> King Ajatashatru said to the Buddha: "World-Honored One! If all phenomena lack a fixed nature, then my crime of murder should also be unfixed. If murder were fixed, then all phenomena would not be unfixed."

佛言：「大王！善哉，善哉。諸佛世尊說一切法悉無定相，王復能知殺亦不定。是故當知：殺無定相。

> The Buddha said, "Great King, excellent, excellent. All Buddhas and World-Honored Ones teach that all phenomena lack fixed characteristics. Since you can understand that killing also lacks a fixed nature, you should therefore know: killing does not have an inherent, fixed nature."

「大王！如汝所言：『父王無辜，橫加逆害。』者，何者是父？但於假名眾生五陰妄生父想。於十二入、十八界中，何者是父？若色是父，四陰應非；若四是父，色亦應非。若色、非色合為父者，無有是處。何以故？色與非色性無合故。大王！凡夫眾生於是色陰妄生父想，如是色陰亦不可害。何以故？色有十種。是十種中，唯色一種可見、可持，可稱、可量，可牽、可縛。雖可見、縛，其性不住。以不住故，不可得見、不可捉持、不可稱量、不可牽縛。色相如是，云何可殺？若色是父，可殺、可害、獲罪報者，餘九應非；若九非者，則應無罪。

> "Great King! You said: 'The king, my father, was innocent, yet I have wrongfully committed parricide.' But what is 'father'? It is merely a conventional name, a false notion imposed upon the five aggregates of a living being. Within the twelve sense-fields and eighteen elements, what is 'father'? If form is the father, then the other four aggregates should not be; if the other four are the father, then form should not be. If father is a combination of form and what is not form, that is impossible. Why? Because form and non-form have no inherent nature of union. Great King! Ordinary beings falsely conceive the notion of 'father' within this aggregate of form. Yet this aggregate of form cannot be killed. Why? Because form has ten types. Among these ten, only one type of form is visible, graspable, weighable, measurable, pullable, and boundable. Although it can be seen and bound, its nature does not abide. Because it does not abide, it cannot truly be seen, grasped, weighed, measured, pulled, or bound. Such is the nature of form—how then can it be killed? If form is the father and can be killed, harmed, and incur karmic retribution, then the other nine types should not. If the other nine are not, then there should be no offense."

「大王！色有三種：過去、未來、現在。過去、現在則不可害。何以故？過去過去故，現在念念滅故。遮未來故，名之為殺。如是一色，或有可殺、或不可殺。有殺、不殺，色則不定。若色不定，殺亦不定；殺不定故，報亦不定。云何說言定入地獄？

> "Great King! Form (rūpa) exists in three modes: past, future, and present. Neither past nor present form can be harmed. Why? Because the past has already passed, and the present ceases in each moment. It is only by intercepting future form that we speak of 'killing.' Thus, a single instance of form may or may not be subject to killing. Since form is not fixed, killing is not fixed; and since killing is not fixed, the result (karmic retribution) is also not fixed. How, then, can it be said that one will definitely fall into hell?"

「大王！一切眾生所作罪業凡有二種：一者、輕，二者、重。若心、口作，則名為輕；身、口、心作，則名為重。大王！心念、口說、身不作者，所得報輕。

> "Great King, the unwholesome actions created by all beings fall into two categories: one is light, the other is heavy. If they are done merely through the mind and speech, they are considered light unwholesome actions. If they are done through body, speech, and mind together, they are called heavy unwholesome actions. Great King, when a person only thinks or speaks about wrong deeds without physically acting upon them, the consequences they receive are lighter.

「大王！昔日口不勅殺，但言刖足。大王！若勅侍臣立斬王首，坐時乃斬猶不得罪，況王不勅，云何得罪？王若得罪，諸佛世尊亦應得罪。何以故？汝父先王頻婆娑羅曾於諸佛種諸善根，是故今日得居王位。諸佛若不受其供養，則不為王；若不為王，汝則不得為國生害。若汝殺父當有罪者，我等諸佛亦應有罪。若諸佛世尊無得罪者，汝獨云何而得罪耶？

> "Great King! In the past, you did not order someone to be killed, but only said to cut off their feet. Great King! If you had commanded your attendants to strike off the king's head, and the head was cut off while you were seated, those responsible would not even be guilty. How much less could you be guilty when you gave no such order? If you were guilty, then all Buddhas and World-Honored Ones would also be guilty. Why? Because your father, the previous King Bimbisara, planted many wholesome roots with the Buddhas in the past, and for that reason he attained the royal throne today. If the Buddhas had not accepted his offerings, he would not have become king; and if he had not been king, you would not have been born into a position where you could harm him. If you are guilty for killing your father, then all of us Buddhas should also be guilty. If the Buddhas and World-Honored Ones are without guilt, how could you alone be guilty?"

「大王！頻婆娑羅往有惡心，於毘富羅山遊行獵鹿，周遍壙野悉無所得，唯見一仙五通具足。見已，即生瞋恚惡心：『我今遊獵所以不得，正坐此人。』驅逐令去，即勅左右而令殺之。其人臨終生瞋惡心，退失神通而作誓言：『我實無辜，汝以心、口橫加戮害。我於來世亦當如是，還以心、口而害於汝。』時王聞已，即生悔心，供養死屍。是王如是尚得輕受，不墮地獄。況王不爾而當地獄受果報耶？先王自作還自受之，云何令王而得殺罪？

> "Great King! In the past, King Bimbisāra, driven by evil intent, went to Mount Vipula to hunt deer. After scouring the vast wilderness, he caught nothing. Instead, he spotted an immortal who possessed the five supernatural powers. Seeing him, the king became furious and thought maliciously: 'I couldn't catch anything today precisely because of this man.' So he ordered his attendants to drive the immortal away and then commanded them to kill him. As the immortal faced death, he grew angry and resentful, lost his supernatural powers, and made a vow: 'I am truly innocent. You have wrongfully taken my life through your heart and your commands. In my next life, I will do the same to you — through my heart and my commands.' Hearing this, the king was filled with remorse and offered sacrifices to the immortal's corpse. Even this king, having committed such an act, received only a light consequence and was spared from falling into hell. How much more so, then, would a king who does not do such things, not suffer the retribution of hell? Each person must bear the consequences of his own actions. Why, then, should you bear the guilt of killing for what your father did?"

「如王所言：『父王無辜』者，大王云何言無？夫有罪者則有罪報，無惡業者則無罪報。汝父先王若無辜，罪云何有報？頻婆娑羅於現世中亦得善果及以惡果，是故，先王亦復不定；以不定故，殺亦不定；殺不定故，云何而言定入地獄？

> As the King said: "My father, the former king, is innocent." Great King, how can you say he is innocent? If someone commits a crime, they bear the consequences of that crime; if someone has done no wrong, there are no consequences. If your father, the former king, was truly innocent, how could there be any karmic consequence? King Bimbisara, in his present life, experienced both good and bad results. Therefore, the former king’s fate was also uncertain. Because it was uncertain, the act of killing him is also uncertain. If the killing is uncertain, how can you say he is definitely destined for hell?

「大王！眾生狂惑凡有四種：一者、貪狂，二者、藥狂，三者、呪狂，四者、本業緣狂。大王！我弟子中有是四狂，雖多作惡，我終不記是人犯戒。是人所作不至三惡，若還得心亦不言犯。王本貪國，逆害父王。貪狂心作，云何得罪？

> "Great King! Living beings go mad and lose their minds in four ways: first, madness caused by greed; second, madness caused by drugs; third, madness caused by curses; fourth, madness caused by karmic conditions from past deeds. Great King! Among my disciples, there are those with these four kinds of madness. Even if they commit many wrongdoings, I never declare such a person to have broken the precepts. Such a person's actions will not lead them to the three lower realms of rebirth. If they regain their sanity, it is not counted as a violation either. You, Great King, were overcome by greed for the kingdom and killed your father. Since this was done under the madness of greed, how can it be considered a sin?"

「大王！如人酒醉，逆害其母。既醒寤已，心生悔恨。當知是業亦不得報。王今貪醉，非本心作。若非本心，云何得罪？

> "Great King! It is like a person who, in a drunken state, harms his own mother. When he sobers up, he feels regret and remorse in his heart. Know that this karma will not bear its full result. Your Majesty, you are now drunk with greed, and this was not done with your true intention. If it was not done with your true intent, how can there be any offense?"

「大王！譬如幻師，四衢道頭幻作種種男、女、象、馬、瓔珞、衣服。愚癡之人謂為真實，有智之人知非真有。殺亦如是，凡夫謂實，諸佛世尊知其非真。

> "Great King! Consider a magician who, at a busy crossroads, conjures up all kinds of illusions: men, women, elephants, horses, jewelry, and clothing. Foolish people take these illusions to be real, but wise people know they are not truly there. Killing is the same. Ordinary people think it is real, but the Buddhas, the World-Honored Ones, understand it is not truly real.

「大王！譬如山間響聲，愚癡之人謂之實聲，有智之人知其非真。殺亦如是，凡夫謂實，諸佛世尊知其非真。

> "Great King! For example, the echo in the mountains — foolish people mistake it for a real sound, but wise people know it is not genuine. Killing is the same: ordinary beings regard it as real, but all Buddhas and World-Honored Ones understand it is not truly real."

「大王！如人有怨，詐來親附。愚癡之人謂為實親，智者了達乃知虛詐。殺亦如是，凡夫謂實，諸佛世尊知其非真。

> "Great King! It is like when an enemy disguises themselves as a friend. A foolish person believes this pretense to be true friendship, but a wise person sees through it and recognizes it as false deception. In the same way, ordinary people mistake killing as real, but the Buddhas and World-Honored Ones know its ultimate unreality."

「大王！如人執鏡自見面像，愚癡之人謂為真面，智者了達知其非真。殺亦如是，凡夫謂實，諸佛世尊知其非真。

> "Great King! It is like a person holding a mirror and seeing their own reflection. A foolish person thinks it is their real face, while a wise person understands that it is not real. Killing is the same—ordinary people see it as real, but the Buddhas and World-Honored Ones know it is not truly real."

「大王！如熱時炎，愚癡之人謂之是水，智者了達知其非水。殺亦如是，凡夫謂實，諸佛世尊知其非真。

> "Great king! Just as in a mirage, foolish people mistake shimmering heat for water, while the wise understand it is not water. So it is with killing: ordinary people regard it as real, but the Buddhas and World-Honored Ones know it is not truly real."

「大王！如乾闥婆城，愚癡之人謂為真實，智者了達知其非真。殺亦如是，凡夫謂實，諸佛世尊知其非真。

> "Great King! Just as a city of gandharvas appears real to the foolish, yet the wise understand it is not truly real; so too is killing—ordinary people see it as real, while the Buddhas, the World-Honored Ones, know it is not truly real."

「大王！如人夢中受五欲樂，愚癡之人謂之為實，智者了達知其非真。殺亦如是，凡夫謂實，諸佛世尊知其非真。

> "Great king! Just as in a dream one experiences the pleasures of the five senses, foolish people consider them real, but the wise understand they are not true. So it is with killing—ordinary beings see it as real, but the Buddhas and World Honored Ones know it is not true."

「大王！殺法、殺業、殺者、殺果及以解脫，我皆了之，則無有罪。王雖知殺，云何有罪？

> "Great King! I fully understand the methods of killing, the act of killing, the killer, the consequences of killing, and also liberation from it all — with this understanding, there is no wrongdoing. But even though you know about killing, how could you be free from fault in it?"

「大王！譬如有人主知典酒，如其不飲則亦不醉；雖復知火，亦不燒燃。王亦如是，雖復知殺，云何有罪？

> "Great King! Consider someone who manages the wine cellar — though they may oversee the wine, they do not become drunk if they do not drink it. Similarly, one may understand the nature of fire without being burned by it. And you, O King, are the same. Though you may be aware of killing, why should you bear the guilt?"

「大王！有諸眾生於日出時作種種罪，於月出時復行劫盜，日、月不出則不作罪。雖因日、月令其作罪，然此日、月實不得罪。殺亦如是，雖復因王，王實無罪。

> "Great King! There are beings who commit various offenses at sunrise, engage in robbery at moonrise, and refrain from wrongdoing when neither sun nor moon appears. Although the sun and moon provide the occasion for their crimes, the sun and moon themselves bear no guilt. Killing is the same: though it may be done on your orders, you, the king, are truly innocent."

「大王！如王宮中常勅屠羊，心初無懼，云何於父獨生懼心？雖復人畜尊卑差別，寶命重死，二俱無異。何故於羊心輕無懼，於父先王生重憂苦？大王！世間之人是愛僮僕，不得自在，為愛所使而行殺害。設有果報，乃是愛罪。王不自在，當有何咎？

> "Great King! In your royal palace, you often order the slaughter of sheep without a moment's fear in your heart. Why then does fear arise only when it comes to your own father? Though humans and animals differ in status and dignity, both cherish their lives and dread death—in this, there is no difference between them. So why do you feel so lightly about the sheep, without fear, yet experience such deep grief and worry for your father, the former king? Great King! People in this world are slaves to craving—they are not truly free. Driven by attachment, they commit acts of killing. If there is any karmic consequence, it is the fault of craving itself, not the individual. Since you, O King, are not truly free (in your desires), what blame could possibly be yours?"

「大王！譬如涅槃，非有、非無，而亦是有。殺亦如是，雖非有、無，而亦是有。慚愧之人則為非有，無慚愧者則為非無。受果報者名之為有，空見之人則為非有。有見之人則為非無，有有見者亦名為有。何以故？有有見者得果報故，無有見者則無果報。常見之人則為非無，無常見者則為非有，常常見者不得為無。何以故？常常見者有惡業果故，是故常常見者不得為無。以是義故，雖非有、無，而亦是有。

> "Great King! Consider nirvana: it is neither existence nor non-existence, yet it can still be spoken of as existing. Killing is the same way—though it is neither existence nor non-existence, it can still be spoken of as existing. For a person with a sense of shame, it does not exist; for one without shame, it does not not exist. For one who receives the karmic result, it is called existing; for one with a nihilistic view, it does not exist. For one who holds a substantialist view, it does not not exist; for one who believes in true existence, it is also called existing. Why? Because one who believes in true existence will experience the results of their actions, while one who holds no such view will not. For one who believes in permanence, it does not not exist; for one who sees impermanence, it does not exist. For one who constantly sees the permanent, it cannot be called non-existence. Why? Because one who constantly sees the permanent will experience the results of their evil deeds. Therefore, for one who constantly sees the permanent, it cannot be called non-existence. Because of this principle, although it is neither existence nor non-existence, it can still be spoken of as existing."

「大王！夫眾生者，名出入息。斷出入息，故名為殺，諸佛隨俗亦說為殺。

> "Great King! What we call a 'living being' is merely the breath coming in and going out. When the breath is cut off, that is called killing. Even the Buddhas, adapting to worldly conventions, also speak of it as killing."

「大王！色是無常，色之因緣亦是無常。從無常因生，色云何常？乃至識是無常，識之因緣亦是無常。從無常因生，識云何常？以無常故苦，以苦故空，以空故無我。若是無常、苦、空、無我，為何所殺？殺無常者得常涅槃，殺苦得樂，殺空得實，殺於無我而得真我。大王！若殺無常苦、空、無我者，則與我同。我亦殺於無常苦、空、無我，不入地獄。汝云何入？」

> "Great King! Form is impermanent, and the causes and conditions that produce form are also impermanent. Since form arises from impermanent causes, how could it possibly be permanent? The same applies to consciousness—it is impermanent, and its causes and conditions are also impermanent. Since consciousness arises from impermanent causes, how could it be permanent? Because of impermanence, there is suffering; because of suffering, there is emptiness; because of emptiness, there is no self. If all this is impermanent, suffering, empty, and without self, then what is there to be killed? One who kills impermanence attains the constant Nirvana; one who kills suffering attains happiness; one who kills emptiness attains reality; and one who kills the notion of no-self attains the true self. Great King! If you can kill impermanence, suffering, emptiness, and no-self, then you will be just like me. For I too have killed impermanence, suffering, emptiness, and no-self, and I have not fallen into hell. So how could you possibly fall into hell?"

爾時，阿闍世王如佛所說觀色乃至觀識。

> At that time, King Ajatashatru contemplated form, and then all the way to consciousness, just as the Buddha had taught him to observe.

作是觀已，即白佛言：「世尊！我今始知色是無常乃至識是無常。我本若能如是知者，則不作罪。

> Having realized this, I said to the Buddha, "World-Honored One! Now I understand for the first time that form is impermanent, and so is perception, recognition, and consciousness. If I had recognized this truth earlier, I would never have committed offenses."

「世尊！我昔曾聞諸佛世尊常為眾生而作父母，雖聞是語猶未審定，今則定知。

> "World-Honored One! In the past I have heard that the Buddhas, the World-Honored Ones, always act as parents to all living beings. Though I had heard these words, I was not yet certain of their truth. Now I know it for certain."

「世尊！我亦曾聞須彌山王四寶所成——所謂金、銀、琉璃、頗梨——若有眾鳥，隨所集處則同其色。雖聞是言亦不審定。我今來至佛須彌山則與同色，與同色者則知諸法無常苦、空、無我。

> "World-Honored One, I have also heard that Mount Sumeru, the king of mountains, is formed of four jewels—gold, silver, lapis lazuli, and crystal. When birds gather there, they take on the same color as that part of the mountain. Although I have heard this, I was never certain of its truth. Now I have come to this Mount Sumeru of the Buddha, and I too take on its color. By taking on this color, I understand the true nature of all things: they are impermanent, suffering, empty, and without a self."

「世尊！我見世間從𦭽蘭子生𦭽蘭樹，不見𦭽蘭生栴檀樹。我今始見從𦭽蘭子生栴檀樹——𦭽蘭子者，我身是也；栴檀樹者，即是我心無根信也。無根者，我初不知恭敬如來，不信法、僧，是名無根。

> "World-Honored One! In this world, I have seen that from the seed of a mandrake grows a mandrake tree, but I have never seen a mandrake seed produce a sandalwood tree. Only now do I see a sandalwood tree growing from a mandrake seed—the mandrake seed is my own body, and the sandalwood tree is the faith without root in my heart. 'Without root' means that at first I did not know to revere the Tathagata and did not believe in the Dharma or the Sangha—this is what is called being 'without root.'"

「世尊！我若不遇如來、世尊，當於無量阿僧祇劫在大地獄受無量苦。我今見佛，以是見佛所得功德，破壞眾生所有一切煩惱惡心。」

> "World-Honored One! Had I not encountered the Tathagata, the World-Honored One, I would have endured immeasurable suffering in the great hells for countless eons. But now I see the Buddha, and through the merit of seeing the Buddha, I am able to break through and destroy all the afflictions and evil thoughts of sentient beings."

佛言：「大王！善哉，善哉。我今知汝必能破壞眾生惡心。」

> The Buddha said, "Great King! Excellent, excellent. I now know that you will surely be able to break through the evil minds of sentient beings."

「世尊！若我審能破壞眾生諸惡心者，使我常在阿鼻地獄，無量劫中為諸眾生受大苦惱不以為苦。」

> "World-Honored One! If I can truly eradicate all evil thoughts in sentient beings, then may I remain forever in the Avici Hell, enduring immense suffering for the sake of all beings for countless eons—and may I never consider this to be hardship."

爾時，摩伽陀國無量人民悉發阿耨多羅三藐三菩提心。以如是等無量人民發大心故，阿闍世王所有重罪即得微薄。王、及夫人、後宮婇女悉皆同發阿耨多羅三藐三菩提心。

> At that time, countless people in the kingdom of Magadha all awakened the supreme, perfect aspiration for Enlightenment. Because so many people generated this great resolve, King Ajatashatru's heavy karmic offenses were greatly reduced. The king, along with his queen, consorts, and palace ladies, all awakened the supreme, perfect aspiration for Enlightenment.

爾時，阿闍世王語耆婆言：「耆婆！我今未死已得天身、捨於短命而得長命、捨無常身而得常身，令諸眾生發阿耨多羅三藐三菩提心即是天身、長命、常身，即是一切諸佛弟子。」

> At that time, King Ajātashatru said to Jīvaka, "Jīvaka! Although I have not yet died, I have already attained a celestial body. I have abandoned a short life and attained long life; I have abandoned an impermanent body and attained a constant body. Causing all beings to give rise to the mind of Anuttara Samyaksaṃbodhi is itself the celestial body, long life, and constant body. This is the true teaching of all the Buddha's disciples."

說是語已，即以種種寶幢、幡蓋、香花、瓔珞、微妙伎樂而供養佛。復以偈頌而讚歎言：

> After speaking these words, he immediately offered all kinds of precious banners, canopies, fragrant flowers, jeweled garlands, and exquisite music to the Buddha. He then praised the Buddha with verse, saying:

「實語甚微妙， 善巧於句義，甚深祕密藏， 為眾故顯示。所有廣博言， 為眾故略說，具足如是語， 善能療眾生。若有諸眾生， 得聞是語者，若信及不信， 定知是佛說。諸佛常軟言， 為眾故說麁，麁語及軟語， 皆歸第一義；是故我今者， 歸依於世尊。如來語一味， 猶如大海水，是名第一諦， 故無無義語。如來今所說， 種種無量法，男、女、大、小聞， 同獲第一義。無因亦無果， 無生及無滅，是名大涅槃， 聞者破諸結。如來為一切， 常作慈父母，當知諸眾生， 皆是如來子。世尊大慈悲， 為眾故苦行，如人著鬼魅， 狂亂多所作。我今得見佛， 所得三業善，願以此功德， 迴向無上道。我今所供養， 佛、法及眾僧，願以此功德， 三寶常在世。我今所當得， 種種諸功德，願以此破壞， 眾生四種魔。我遇惡知識， 造作三世罪，今於佛前悔， 願後更莫造。願諸眾生等， 悉發菩提心，繫心常思念， 十方一切佛。復願諸眾生， 永破諸煩惱，了了見佛性， 猶如妙德等。」

> The words of truth are subtle and profound, Skillful in meaning and expression. A deep and hidden treasury, Shown to all beings for their sake. Though vast and wide in scope, Condensed for all beings' ears, Endowed with such speech, It heals beings with skill. If any beings hear these words, Whether they believe or not, They know for certain: This is the Buddha's teaching. The Buddhas always speak gently, Yet for beings, they sometimes speak sharply. Both harsh and gentle words All lead to the ultimate truth; Therefore, I now take refuge in the World-Honored One. The Tathagata's words are of one taste, Like the great ocean's water. This is called the ultimate truth, So no word is without meaning. The Tathagata now teaches Countless and various teachings— Men, women, old, and young hear them And all attain the ultimate truth. No cause and no effect, No birth and no death— This is called great Nirvana; Those who hear it break all bonds. The Tathagata for all beings Always acts as a loving parent; Know that all beings Are children of the Tathagata. The World-Honored One, with great compassion, Endures hardships for beings, Like someone possessed by a demon, Acting wildly in many ways. Now that I have seen the Buddha, All my noble deeds of body, speech, and mind— May I dedicate this merit To attain the supreme path. Now I make offerings To the Buddha, Dharma, and Sangha; May this merit cause The Three Jewels to remain in the world. Now I shall obtain All kinds of merits; May these destroy The four kinds of demons for all beings. I have met evil friends And committed sins spanning three times; Now I repent before the Buddha, Praying never to create them again. May all beings Arouse the bodhi mind, Focus their minds and always remember The ten-direction Buddhas everywhere. And again may all beings Forever destroy all afflictions, Seeing Buddha-nature clearly, Just like the noble Manjushri.

爾時，世尊讚阿闍世王：「善哉，善哉。若有人能發菩提心，當知是人則為莊嚴諸佛大眾。大王！汝昔已於毘婆尸佛初發阿耨多羅三藐三菩提心，從是已來至我出世，於其中間未曾墮於地獄受苦。大王當知：菩提之心乃有如是無量果報。大王！從今已往常當勤修菩提之心。何以故？從是因緣當得消滅無量惡故。」

> At that time, the World-Honored One praised King Ajatashatru, saying, "Excellent, excellent. If anyone can awaken the Bodhi mind, you should know that such a person adorns the great assembly of the Buddhas. Great King, in the past, you first awakened the aspiration for supreme, perfect enlightenment at the time of the Buddha Vipashyin. From then until my present appearance in the world, you have never fallen into hell to suffer. Great King, you should know that the Bodhi mind brings such immeasurable rewards. From now on, Great King, always diligently cultivate the Bodhi mind. Why? Because through this cause and condition, you will be able to eliminate countless evils."

爾時，阿闍世王及摩伽陀舉國人民從座而起，繞佛三匝，辭退還宮。

> At that time, King Ajatashatru and all the people of Magadha rose from their seats, circumambulated the Buddha three times, took their leave, and returned to the palace.

天行品者如《雜花》說。

> The chapter on "Heavenly Practices" is as explained in the \*Miscellaneous Flowers Sutra\*.

### 大般涅槃經嬰兒行品第二十一

> Chapter 21: The Conduct of an Infant

「善男子！云何名嬰兒行？善男子！不能起、住、來、去、語言，是名嬰兒。如來亦爾，不能起者，如來終不起諸法相；不能住者，如來不著一切諸法；不能來者，如來身行無有動搖；不能去者，如來已到大般涅槃；不能語者，如來雖為一切眾生演說諸法，實無所說。何以故？有所說者，名有為法；如來世尊非是有為，是故無說。又，無語者，猶如嬰兒言語未了，雖復有語，實亦無語。如來亦爾，語未了者即是諸佛祕密之言。雖有所說，眾生不解，故名無語。

> "Good man! What is meant by the 'infant stage'? Good man, an infant cannot get up, stand still, come, go, or speak. This is called an infant. The Thus-Come One is also like this. He does not 'get up' because he never rises into the realm of appearances. He does not 'stand still' because he is not attached to any phenomena. He does not 'come' because his bodily actions are without wavering. He does not 'go' because he has already reached Great Nirvana. He does not 'speak' because although he expounds the Dharma for all beings, in truth he has no words. Why? Because what can be spoken is conditioned existence. The Thus-Come One, the World-Honored One, is not conditioned, so he has nothing to say. Furthermore, 'without speech' is like an infant whose words are not yet fully formed—though they speak, in truth they say nothing. The Thus-Come One is also like this: his 'unfinished words' refer to the secret teachings of the Buddhas. Although he speaks, beings do not understand. Therefore, it is called 'without speech.'"

「又，嬰兒者，名、物不一，未知正語。雖名、物不一，未知正語，非不因此而得識物。如來亦爾，一切眾生方類各異，所言不同，如來方便隨而說之，亦令一切因而得解。

> Moreover, an infant does not yet know the correct names for things. Though the names and objects may not correspond properly, it is still able to recognize things. Likewise, the Tathagata adapts to the various ways and languages of all beings, skillfully teaching them in a way that enables each to attain understanding.

「又，嬰兒者，能說大字。如來亦爾，說於大字，所謂婆啝。啝者，有為；婆者，無為。是名嬰兒。啝者，名為無常；婆者，名為有常。如來說常，眾生聞已，為常法故斷於無常，是名嬰兒行。

> Furthermore, an infant is able to speak in large letters. The Tathagata does the same, speaking in large letters—namely, "ba" and "wa." "Wa" represents the conditioned; "ba" represents the unconditioned. This is what is meant by the infant. "Wa" signifies impermanence; "ba" signifies permanence. The Tathagata speaks of permanence; when sentient beings hear this, they abandon impermanence for the sake of the Dharma of permanence. This is called the infant's conduct.

「又，嬰兒者，不知苦、樂，晝、夜，父、母。菩薩摩訶薩亦復如是，為眾生故，不見苦、樂，無晝夜相，於諸眾生其心平等，故無父母、親踈等相。

> "Furthermore, like an infant who does not distinguish between suffering and joy, day and night, or mother and father — the great bodhisattva is the same. For the sake of all beings, they do not see suffering or joy; they have no concept of day or night, their mind is equal toward all beings, and therefore they have no thoughts of parent, relative, or stranger.

「又，嬰兒者，不能造作大小諸事。菩薩摩訶薩亦復如是，菩薩不造生死作業，是名不作大事。大事者，即五逆也，菩薩摩訶薩終不造作五逆重罪。小事者，即二乘心，菩薩終不退菩提心而作聲聞、辟支佛乘。

> "Furthermore, an infant is incapable of performing any major or minor actions. Likewise, a great bodhisattva does not engage in actions that lead to birth and death—this is what is meant by refraining from 'major actions.' 'Major actions' refer to the five heinous offenses, which a great bodhisattva never commits. 'Minor actions' refer to the mindset of the two lesser vehicles; a bodhisattva never abandons the bodhi mind to follow the path of a shravaka or pratyekabuddha."

「又，嬰兒行者，如彼嬰兒啼哭之時，父母即以楊樹黃葉而語之言：『莫啼，莫啼。我與汝金。』嬰兒見已，生真金想，便止不啼，然此楊葉實非金也。木牛，木馬、木男，木女，嬰兒見已，亦復生於男、女等想，即止不啼。實非男、女，以作如是男、女想故，名曰嬰兒。如來亦爾，若有眾生欲造眾惡，如來為說三十三天常、樂、我、淨，端正自恣，於妙宮殿受五欲樂，六根所對無非是樂。眾生聞有如是樂故，心生貪樂，止不為惡，勤作三十三天善業。實是生、死，無常、無樂、無我、無淨，為度眾生方便，說言常、樂、我、淨。

> Furthermore, consider the example of an infant. When a baby cries, its parents take a yellow poplar leaf and say to it, "Don't cry, don't cry. I will give you some gold." The baby sees the leaf, thinks it is real gold, and stops crying. But that poplar leaf is not actually gold at all. Similarly, with wooden oxen, wooden horses, wooden men, and wooden women—when a baby sees them, it also thinks they are real men and women, and so stops crying. They are not actually men or women, but because the baby thinks of them as such, it is called an infant. The Tathagata is like this as well. If there are beings who wish to commit all kinds of evil, the Tathagata speaks to them of the Heaven of the Thirty-Three as being eternal, blissful, having a self, and pure—with perfect freedom, wonderful palaces, enjoyment of the five desires, and nothing but pleasure for all six senses. When beings hear of such happiness, they develop a longing for it, stop doing evil, and diligently perform good deeds that lead to the Heaven of the Thirty-Three. Yet in reality, that heaven is still subject to birth and death, impermanence, suffering, no-self, and impurity. It is only for the sake of saving beings that the Tathagata skillfully teaches it as eternal, blissful, having a self, and pure.

「又，嬰兒者，若有眾生厭生死時，如來則為說於二乘。然實無有二乘之實，以二乘故，知生死過，見涅槃樂。以是見故，則能自知有斷、不斷，有真、不真，有修、不修，有得、不得。

> Furthermore, the Buddha taught that when some beings become weary of the cycle of birth and death, he speaks to them of the Two Vehicles. Yet in reality, there is no fixed, ultimate reality to the Two Vehicles. Through this teaching, beings come to recognize the faults of samsara and see the joy of nirvana. By seeing this, they can understand for themselves that there is what is cut off and what is not cut off, what is true and what is not true, what is cultivated and what is not cultivated, what is attained and what is not attained.

「善男子！如彼嬰兒於非金中而生金想；如來亦爾，於不淨中而說為淨。如來已得第一義故，則無虛妄。

> "Good man! Just as an infant mistakenly perceives dirt as gold, so too does the Tathagata speak of impurity as purity for the sake of beings. Yet, because the Tathagata has attained the ultimate truth, there is no deception in this."

「如彼嬰兒於非牛馬作牛馬想，若有眾生於非道中作真道想，如來亦說非道為道。非道之中實無有道，以能生道微因緣故，說非道為道。

> "Just as an infant mistakenly thinks buffalo are horses or cows, if sentient beings mistake the wrong path for the true path, the Tathāgata likewise explains the wrong path as the path. Though there is no true path in the wrong path, due to the subtle conditions that can give rise to the path, the wrong path is spoken of as the path."

「如彼嬰兒於木男女生男女想；如來亦爾，知非眾生說眾生相，而實無有眾生相也。若佛如來說無眾生，一切眾生則墮邪見。是故如來說有眾生。於眾生中作眾生相者，則不能破眾生相也；若於眾生破眾生相者，是則能得大般涅槃；以得如是大涅槃故，止、不啼哭。是名嬰兒行。

> Just as an infant might look at a wooden man or woman and imagine it to be a real man or woman, so does the Tathagata know that living beings are not truly living beings, yet speaks of the appearance of living beings—though in reality, there is no such appearance at all. If the Buddha and Tathāgata were to say there are no living beings, all beings would fall into false views. Therefore, the Tathāgata says there are living beings. Those who create the concept of a "living being" within living beings cannot break free from that concept. But those who see through and dismantle the concept of a "living being" within living beings can attain Great Nirvāṇa. Having attained this Great Nirvāṇa, they stop and do not cry. This is called the "Infant's Practice."

「善男子！若有男女受持、讀誦、書寫、解說是五行者，當知是人必定當得如是五行。」

> "Good man! If there are people who uphold, recite, write, or explain these five practices, you should know that such a person will certainly attain these five practices."

迦葉菩薩白佛言：「世尊！如我解佛所說義者，我亦定當得是五行。」

> Kashyapa Bodhisattva said to the Buddha, "World-Honored One! According to my understanding of the meaning of what the Buddha has taught, I too am certain to attain these five practices."

佛言：「善男子！不獨汝得如是五行，今此會中九十三萬人亦同於汝得是五行。」

> The Buddha said, "Good man, you are not the only one who has attained these five practices. In this assembly, nine hundred and thirty thousand people have also achieved them, just as you have."

## 大般涅槃經卷第十八

> Mahāparinirvāṇa Sūtra, Volume 18