---
title: "大般涅槃經 · 1"
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/cmcvpts9902jji804ka6qtb2e"
---

### 光明遍照高貴德王菩薩品第二十二之一

> Chapter 22a: Bodhisattva Radiant Light Illuminates All

爾時，世尊告光明遍照高貴德王菩薩摩訶薩言：「善男子！若有菩薩摩訶薩修行如是《大涅槃經》，得十事功德，不與聲聞、辟支佛共，不可思議，聞者驚怪，非內、非外，非難、非易，非相、非非相，非是世法，無有相貌，世間所無。

> At that time, the World-Honored One addressed the Great Bodhisattva King of Virtue of Brilliant Illumination: "Good man! If a great bodhisattva practices cultivating this 'Great Nirvana Sutra,' they will attain ten kinds of merit and virtue. These are not shared with Hearers or Solitary Realizers, they are inconceivable, causing wonder and awe in those who hear of them. They are neither internal nor external, neither difficult nor easy, neither with form nor without form, not part of worldly dharmas, having no appearance, and beyond anything found in this world.

「何等為十？一者有五。何等為五？一者、所不聞者而能得聞，二者、聞已能為利益，三者、能斷疑惑之心，四者、慧心正直無曲，五者、能知如來密藏，是為五事。

> "What are the ten? First, there are five. What are the five? One, being able to hear what was not heard before. Two, having heard it, one can benefit from it. Three, being able to cut off doubt. Four, developing an honest and straightforward wisdom. Five, being able to understand the Tathagata's hidden teachings. These are the five."

「何等不聞而能得聞？所謂甚深微密之藏：一切眾生悉有佛性，佛、法、眾僧無有差別，三寶性相常、樂、我、淨，一切諸佛無有畢竟入涅槃者，常住無變，如來涅槃非有、非無，非有為、非無為，非有漏、非無漏，非色、非不色，非名、非不名，非相、非不相，非有、非不有，非物、非不物，非因、非果，非待、非不待，非明、非闇，非出、非不出，非常、非不常，非斷、非不斷，非始、非終，非過去、非未來、非現在，非陰、非不陰，非入、非不入，非界、非不界，非十二因緣、非不十二因緣，如是等法甚深微密，昔所不聞而能得聞。

> What is this "unheard that can now be heard"? It is the profound and subtle treasury: that all beings possess the Buddha-nature; that there is no difference between the Buddha, the Dharma, and the Sangha; that the marks of the Triple Gem are eternal, blissful, true self, and pure; that all Buddhas never ultimately enter nirvana, but remain forever unchanging; that the nirvana of the Tathagata is neither existence nor non-existence, neither conditioned nor unconditioned, neither defiled nor undefiled, neither form nor formless, neither name nor nameless, neither with marks nor without marks, neither having nor not having, neither thing nor non-thing, neither cause nor effect, neither dependent nor independent, neither light nor dark, neither emerging nor not emerging, neither eternal nor non-eternal, neither severed nor unsevered, neither beginning nor end, neither past, future, nor present, neither aggregates nor non-aggregates, neither sense-fields nor non-sense-fields, neither realms nor non-realms, neither the twelve links of dependent origination nor their absence—such teachings, profound and subtle, which were previously unheard, can now be heard.

「復有不聞，所謂一切外道經書、四毘陀論、毘伽羅論、衛世師論、迦毘羅論、一切呪術、醫方、伎藝、日月薄蝕、星宿運變、圖書讖記如是等經，初未曾聞祕密之義，今於此經而得知之。

> Furthermore, there are even those who have never heard of—what are known as—the scriptures of all non-Buddhist traditions: the Four Vedas, the treatises on grammar, the discussions on natural philosophy, the teachings on cosmology, all kinds of incantations and medical arts, various crafts and techniques, the movements of the sun and moon and their eclipses, the changes and orbits of constellations and stars, charts and prophecies, and writings of omens. The hidden meanings of such texts were never known before, but now, through this sutra, they become understood.

「復有十一部經——除毘佛略——亦無如是深密之義，今因此經而得知之。善男子！是名不聞而能得聞。

> "There are eleven other types of scriptures—excluding the Vaipulya sutras—that also lack such profound and subtle meanings. It is only through this sutra that we come to understand them. Good man! This is called 'hearing what was never heard before.'"

「聞已利益者，若能聽受是《大涅槃經》，悉能具知一切方等大乘經典甚深義味。譬如男女於明淨鏡見其色像，了了分明；大涅槃鏡亦復如是，菩薩執之，悉得明見大乘經典甚深之義。亦如有人在闇室中執大炬火，悉見諸物；大涅槃炬亦復如是，菩薩執之，得見大乘深奧之義。亦如日出，有千光明，悉能照了諸山幽闇，令一切人遠見諸物；是大涅槃清淨慧日亦復如是，照了大乘深邃之處，令二乘人遠見佛道。所以者何？以能聽受是大涅槃微妙經故。

> Those who hear and gain benefit from this teaching: if they can listen and accept this "Great Nirvana Sutra," they will fully understand the profound meaning of all the Great Vehicle (Mahayana) scriptures. It is like a man or woman looking into a clear mirror and seeing their reflection distinctly. The mirror of Great Nirvana is just the same. A bodhisattva who holds it can clearly see the deep meaning of the Mahayana scriptures. It is also like someone in a dark room holding a great torch and seeing all objects clearly. The torch of Great Nirvana is just the same. A bodhisattva who holds it can see the profound truths of the Mahayana. It is also like the sunrise, with a thousand rays of light, illuminating all the dark places of the mountains, allowing everyone to see distant objects. The pure sun of wisdom that is Great Nirvana is just the same. It illuminates the deepest aspects of the Mahayana, allowing followers of the Two Vehicles to see the Buddha's path from afar. Why is this? Because they are able to listen and accept this subtle and wonderful Great Nirvana Sutra.

「善男子！若有菩薩摩訶薩聽受如是《大涅槃經》，得知一切諸法名字；若能書寫、讀誦、通利、為他廣說、思惟其義，則知一切諸法義理。善男子！其聽受者，唯知名字，不知其義；若能書寫、受持、讀誦、為他廣說、思惟其義，則能知義。復次，善男子！聽是經者，聞有佛性，未能得見；書寫、讀誦、為他廣說、思惟其義則得見之。聽是經者聞有檀名，未能得見檀波羅蜜；書寫、讀誦、為他廣說、思惟其義則能得見檀波羅蜜。乃至般若波羅蜜亦復如是。

> Good man! If a Bodhisattva-Mahasattva hears and receives this Great Nirvana Sutra, they will come to know the names of all phenomena. If they then copy it, recite it, master it, explain it widely to others, and contemplate its meaning, they will understand the true principles behind all phenomena. Good man! Those who only hear it know the names but not the meaning. But if they copy it, uphold it, recite it, explain it widely to others, and contemplate its meaning, then they will come to know its meaning. Furthermore, good man! Those who hear this sutra learn of Buddha-nature but cannot yet see it. By copying, reciting, explaining widely to others, and contemplating its meaning, they will see it. Those who hear this sutra learn of the name "giving" but cannot yet see the perfection of giving. By copying, reciting, explaining widely to others, and contemplating its meaning, they will see the perfection of giving. The same is true for everything up to the perfection of wisdom.

「善男子！菩薩摩訶薩若能聽是《大涅槃經》則知法、知義，具二無礙，於諸沙門、婆羅門等、若天、魔、梵一切世中得無所畏，開示分別十二部經，演說其義無有差違，不從他聞而能自知近於阿耨多羅三藐三菩提。善男子！是名聞已能為利益。

> "Good man! If a great bodhisattva can listen to this Mahāparinirvāṇa Sūtra, they will understand the Dharma and its meaning, possessing two kinds of unobstructed knowledge. Among all ascetics, Brahmins, gods, demons, and Brahmā—throughout the entire world—they will be fearless. They can explain and analyze the twelve divisions of scriptures, expounding their meaning without any error or contradiction. Without needing to learn from others, they will know for themselves that they are drawing near to unsurpassed, perfect enlightenment. Good man! This is called gaining benefit through hearing."

「斷疑心者，疑有二種：一者、疑名，二者、疑義。聽是經者，斷疑名心；思惟義者，斷疑義心。復次，善男子！疑有五種：一者、疑佛定涅槃不？二者、疑佛是常住不？三者、疑佛是真樂不？四者、疑佛是真淨不？五者、疑佛是實我不？聽是經者，疑佛涅槃則得永斷；書寫、讀誦、為他廣說、思惟其義，四疑永斷。復次，善男子！疑有三種：一、疑聲聞為有？為無？二、疑緣覺為有？為無？三、疑佛乘為有？為無？聽是經者，如是三疑永滅無餘；書寫、讀誦、為他廣說、思惟其義，則能了知一切眾生悉有佛性。復次，善男子！若有眾生不聞如是《大涅槃經》，疑心甚多，所謂：若常、無常，若樂、不樂，若淨、不淨，若我、無我，若命、非命，若眾生、非眾生，若畢竟、不畢竟，若他世、若過世，若有、若無，若苦、若非苦，若集、若非集，若道、若非道，若滅、若非滅，若法、若非法，若善、若非善，若空、若非空。聽是經者，如是諸疑悉得永斷。

> If you have a doubtful mind: There are two kinds of doubt. First, doubt about the name. Second, doubt about the meaning. Those who listen to this sutra will end doubt about the name. Those who contemplate its meaning will end doubt about the meaning. Furthermore, good man! There are five kinds of doubt: First, doubt about whether the Buddha truly enters final nirvana. Second, doubt about whether the Buddha is eternal. Third, doubt about whether the Buddha is true bliss. Fourth, doubt about whether the Buddha is true purity. Fifth, doubt about whether the Buddha is the true self. By listening to this sutra, the doubt about the Buddha's nirvana is permanently ended. By copying, reciting, explaining it widely for others, and contemplating its meaning, the other four doubts are permanently ended. Furthermore, good man! There are three kinds of doubt: First, doubt about whether the path of the voice-hearer exists or not. Second, doubt about whether the path of the solitary realizer exists or not. Third, doubt about whether the path of Buddhahood exists or not. By listening to this sutra, these three doubts are permanently eliminated without remainder. By copying, reciting, explaining it widely for others, and contemplating its meaning, one can then understand that all beings possess the Buddha nature. Furthermore, good man! If beings have not heard this \*Great Nirvana Sutra\*, they will have many doubts. For example: Is it permanent or impermanent? Is it bliss or not bliss? Is it pure or impure? Is it self or no-self? Is it life or not-life? Is it a being or not a being? Is it ultimate or not ultimate? Is there another world or a past world? Does it exist or not exist? Is it suffering or not suffering? Is it accumulation or not accumulation? Is it the path or not the path? Is it cessation or not cessation? Is it a teaching or not a teaching? Is it good or not good? Is it emptiness or not emptiness? By listening to this sutra, all such doubts are permanently ended.

「復次，善男子！若有不聞如是經者，復有種種眾多疑心，所謂：色是我耶？受、想、行、識是我耶？眼能見耶？我能見耶？乃至識能知耶？我能知耶？色受報耶？我受報耶？乃至識受報耶？我受報耶？色至他世耶？我至他世耶？乃至識亦如是，生死之法有始有終耶？無始無終耶？聽是經者，如是等疑亦得永斷。

> "Moreover, good man! Those who have not heard this sutra will have all kinds of doubts, such as: Is form my self? Are feeling, perception, mental formations, and consciousness my self? Does the eye see? Do I see? Or does consciousness know? Do I know? Does form receive the consequences? Do I receive the consequences? Does consciousness receive the consequences? Does form pass on to the next life? Do I pass on to the next life? And so it is with consciousness—does the cycle of birth and death have a beginning and an end, or does it have no beginning and no end? For those who listen to this sutra, such doubts will be forever eliminated."

「復有人疑：一闡提人犯四重禁、作五逆罪、謗方等經，如是等輩有佛性耶？無佛性耶？聽是經者，如是等疑悉得永斷。

> "Some may wonder: Do those who commit the four grave offenses, the five heinous crimes, or slander the Mahayana sutras — do such people have Buddha-nature or not? For those who listen to this sutra, all such doubts are forever resolved."

「復有人疑：世間有邊耶？世間無邊耶？有十方世界耶？無十方世界耶？聽是經者，如是等疑亦得永斷，是名能斷疑惑之心、慧心正直無邪曲者。

> Some may also wonder: Is the world finite? Is the world infinite? Are there worlds in the ten directions? Are there no worlds in the ten directions? Those who hear this sutra will have such doubts permanently severed. This is called being able to cut off the mind of doubt, possessing a wise and upright mind without distortion.

「心若有疑則所見不正，一切凡夫若不得聞是大涅槃微妙經典，所見邪曲；乃至聲聞、辟支佛人所見亦曲。云何名為一切凡夫所見邪曲？於有漏中見常、樂、我、淨，於如來所見無常、苦、不淨、無我，見有眾生、壽命、知見，計非有想、非無想處以為涅槃，見自在天有八聖道，有見、斷見，如是等見名為邪曲。菩薩摩訶薩若得聞是《大涅槃經》，修行聖行，則得斷除如是邪曲。

> If the mind harbors doubt, the view becomes incorrect. All ordinary people, if they fail to hear this sublime Mahāparinirvāṇa Sūtra, will hold distorted and twisted views—even Śrāvakas and Pratyekabuddhas also hold such twisted views. What is meant by "ordinary people hold twisted views"? They see permanence, bliss, a self, and purity within what is conditioned; yet toward the Tathāgata, they see impermanence, suffering, impurity, and no self. They perceive the existence of a sentient being, a life, consciousness, and views, and mistake the realm of neither perception nor non-perception for Nirvāṇa. They see the Eightfold Noble Path in a supreme deity, and cling to eternalism and nihilism. Such views are called twisted. A great bodhisattva, upon hearing this Mahāparinirvāṇa Sūtra and practicing the noble conduct, can eliminate such twisted views.

「云何名為聲聞、緣覺邪曲見耶？見於菩薩從兜率下，化乘白象降神母胎，父名淨飯、母曰摩耶，迦毘羅城處胎，滿足十月而生。生未至地，帝釋捧接，難陀龍王及婆難陀吐水而浴，摩尼跋陀大鬼神王執持寶蓋隨後侍立，地神化花以承其足。四方各行滿足七步，到於天廟令諸天像悉起承迎。阿私陀仙抱持占相，既占相已，生大悲苦，自傷當終，不覩佛興。詣師學書、算計、射御、圖讖、伎藝，處在深宮，六萬婇女娛樂受樂。出城遊觀至迦毘羅園，道見老人乃至沙門法服而行，還至宮中見諸婇女形體狀貌猶如枯骨，所有宮殿塚墓無異，厭惡出家。夜半踰城，至欝陀伽、阿羅邏等大仙人所，聞說識處及非有想非無想處。既聞是已，諦觀是處是非常、苦、不淨、無我，捨至樹下具修苦行滿足六年，知是苦行不能得成阿耨多羅三藐三菩提。爾時，復到阿夷羅跋提河中洗浴，受牧牛女所奉乳糜。受已，轉至菩提樹下，破魔波旬，得成阿耨多羅三藐三菩提。於波羅㮈為五比丘初轉法輪，乃至於此拘尸那城入般涅槃。如是等見是名聲聞、緣覺曲見。善男子！菩薩摩訶薩聽受如是《大涅槃經》，悉得斷除如是等見；若能書寫、讀誦、通利、為他演說、思惟其義，則得正直無邪曲見。

> What are the distorted views of the Śrāvakas and Pratyekabuddhas? They see the Bodhisattva descending from Tuṣita Heaven, riding a white elephant, entering the womb of his mother Māyā, with his father named Śuddhodana. They see him dwelling in the womb at Kapilavastu for the full ten months before birth. When he was born, before touching the ground, Śakra Indra received him, the Nāga kings Nanda and Upananda spat water to bathe him, the great spirit king Maṇibhadra held a jeweled canopy and followed behind him, while the earth spirits manifested flowers to support his feet. He then took seven steps in each of the four directions, entered the heavenly temples, and made all the statues of the devas rise and bow to him. The sage Asita held and examined him, and after making predictions, fell into great sorrow, grieving that he himself would pass away before witnessing the Buddha's appearance. They see him studying with teachers, learning writing, calculation, archery, prognostication, and arts; dwelling in the deep palace with sixty thousand maidens for amusement. They see him leaving the city for a sightseeing trip to the Kapila garden, encountering an old person, and later a śramaṇa in dharma robes; returning to the palace, he saw the maidens' bodies like dry bones, and all the palaces as if they were cemeteries. Disgusted, he renounced the house life. At midnight he left the city and went to the great hermits Udraka Rāmaputra and Ārāḍa Kālāma, hearing them speak of the sphere of consciousness and the sphere of neither perception nor non-perception. After hearing this, he carefully contemplated that these states are impermanent, unsatisfactory, impure, and without self. He then went to the tree and practiced severe asceticism for six full years, but realized that this asceticism could not lead to perfect enlightenment. Then, he went to the Nairañjanā River to bathe, received the milk porridge offered by the cowherd woman, and after eating, went to the Bodhi tree, defeated Māra, and achieved perfect enlightenment. At Vārāṇasī, he turned the wheel of the Dharma for the first time for the five ascetics, and finally entered parinirvāṇa at Kuśinagarī. Such views are called the distorted views of the Śrāvakas and Pratyekabuddhas. Good man! A great Bodhisattva who listens to this Mahāparinirvāṇa Sūtra will completely eliminate such views. If they can copy, recite, understand well, explain it to others, and contemplate its meaning, they will attain upright, genuine views without distortion.

「善男子！菩薩摩訶薩修行如是《大涅槃經》，諦知菩薩無量劫來不從兜率降神母胎，乃至拘尸那城入般涅槃，是名菩薩摩訶薩正直之見。能知如來深密義者——所謂即是大般涅槃、一切眾生悉有佛性——懺四重禁、除謗法心、盡五逆罪、滅一闡提，然後得成阿耨多羅三藐三菩提。是名甚深祕密之義。

> "Noble Son! When a Great Bodhisattva cultivates this Mahayana Nirvana Sutra, they clearly see that the Bodhisattva has not, for countless eons, descended from Tusita Heaven into a mother's womb, nor entered Parinirvana at Kushinagar. This is called the right and true vision of a Great Bodhisattva. They are able to understand the Tathagata's profound and secret meaning—that is, the Great Nirvana, that all beings possess the Buddha-nature. This understanding reconciles the four heavy offenses, removes the mind that slanders the Dharma, eradicates the five heinous sins, and eliminates the icchantika's corrupt nature. Only then can they attain Supreme Perfect Enlightenment. This is called the profound and secret meaning.

「復次，善男子！云何復名甚深之義？雖知眾生實無有我，而於未來不失業果；雖知五陰於此滅盡，善惡之業終不敗亡；雖有諸業，不得作者；雖有至處，無有去者；雖有繫縛，無受縛者；雖有涅槃，亦無滅者。是名甚深祕密之義。」

> "Furthermore, good man! What is called the profound and secret meaning? It is this: Although one knows that sentient beings have no permanent self, yet their karmic consequences in the future are never lost; although one knows that the five aggregates cease completely here, good and evil actions never perish; although there are various karmic deeds, there is no doer; although there is a destination, there is no one who goes there; although there is bondage, there is no one who is bound; although there is nirvana, there is no one who is extinguished. This is called the profound and secret meaning."

爾時，光明遍照高貴德王菩薩摩訶薩白佛言：「世尊！如我解佛所說聞、不聞義，是義不然。何以故？法若有者，便應定有；法若無者，便應定無。無，不應生；有，不應滅。如其聞者，是則為聞；若不聞者則為不聞。云何而言聞所不聞？世尊！若不可聞，是為不聞。若已聞者則更不聞。何以故？已得聞故。云何而言聞所不聞？

> At that time, the Great Being Radiant Virtue King of Noble Virtue said to the Buddha: "World-Honored One! As I understand the meaning of 'hearing what is not heard' from your teaching, this principle does not hold. Why? If a thing exists, then it must truly exist; if a thing does not exist, then it must truly not exist. What does not exist cannot arise; what exists cannot cease. If something is heard, then it is heard; if something is not heard, then it is not heard. How can you speak of hearing what is not heard? World-Honored One! If something cannot be heard, that is simply not hearing. If something has already been heard, then it cannot be heard again. Why? Because it has already been heard. So how can you speak of hearing what is not heard?"

「譬如去者，到則不去，去則不到；亦如生已不生，不生不生；得已不得，不得不得；聞已不聞，不聞不聞亦復如是。世尊！若不聞聞者，一切眾生未有菩提即應有之，未得涅槃亦應得之，未見佛性應見佛性。云何復言十住菩薩雖見佛性未得明了？

> For example, regarding "going": once you have arrived, you are no longer going; if you are still going, you have not yet arrived. Similarly, once something is born, it is no longer being born; what is not born cannot be said to be born. When something is attained, it is no longer being attained; what is not attained cannot be attained. When something is heard, it is no longer being heard; what is not heard cannot be heard. It is just like this, World-Honored One. If something unheard could be heard, then all beings who have not yet attained enlightenment would attain it, those who have not yet realized nirvana would realize it, and those who have not yet seen the Buddha-nature would see it. So why do you say that bodhisattvas at the tenth stage, although they see the Buddha-nature, do not see it clearly?

「世尊！若不聞聞者，如來往昔從誰得聞？若言得聞，何故如來於阿含中復言無師？若不聞不聞，如來得成阿耨多羅三藐三菩提者，一切眾生不聞不聞亦應得成阿耨多羅三藐三菩提。如來若當不聞如是《大涅槃經》見佛性者，一切眾生不聞是經亦應得見。

> "World-Honored One! If one does not hear and yet hears, from whom did the Tathāgata hear in the past? If it is said that he heard, then why did the Tathāgata say in the Āgamas that he was without a teacher? If one without hearing and without being heard can attain Anuttarā Samyaksaṃbodhi, then all beings, without hearing and without being heard, should also be able to attain Anuttarā Samyaksaṃbodhi. If the Tathāgata, without hearing this Mahāparinirvāṇa Sūtra, can see the Buddha-nature, then all beings, without hearing this sūtra, should also be able to see it."

「世尊！凡是色者，或有可見、或不可見；聲亦如是，或是可聞、或不可聞。

> "World-Honored One! All forms, whether visible or invisible, and all sounds, whether audible or inaudible..."

「是大涅槃非色、非聲，云何而言可得見、聞？

> "The Great Nirvana is neither form nor sound. How then can one speak of seeing or hearing it?"

「世尊！過去已滅則不可聞；未來未至，亦不可聞；現在聽時則不名聞，聞已聲滅更不可聞。是大涅槃亦非過去、未來、現在，若非三世則不可說；若不可說則不可聞。云何而言菩薩修是《大涅槃經》聞所不聞？」

> "World-Honored One! The past has already vanished and cannot be heard; the future has not yet arrived and also cannot be heard; when you listen in the present moment, it is not called 'hearing'—once heard, the sound ceases and can no longer be heard. Great Nirvana itself is neither past, future, nor present. If it is not within these three times, it cannot be spoken of; if it cannot be spoken of, it cannot be heard. So how can it be said that a bodhisattva cultivates the 'Mahāparinirvāṇa Sūtra' and hears what has not been heard?"

爾時，世尊讚光明遍照高貴德王菩薩摩訶薩言：「善哉，善哉。善男子！汝今善知一切諸法如幻、如焰、如乾闥婆城、畫水之跡，亦如泡沫、芭蕉之樹，空無有實，非命、非我，無有苦、樂，如十住菩薩之所知見。」

> At that time, the World-Honored One praised the Great Bodhisattva Noble King of Radiant Virtue, saying: "Excellent, excellent. Good man! You now clearly understand that all phenomena are like illusions, like mirages, like a city of celestial musicians, like traces drawn on water, like bubbles, or like the plantain tree—empty, without solid reality, beyond life, beyond self, beyond suffering and joy—just as the tenth-stage bodhisattvas perceive and see."

時大眾中忽然之頃有大光明，非青見青、非黃見黃、非赤見赤、非白見白，非色見色、非明見明、非見而見。爾時，大眾遇斯光已，身心快樂，譬如比丘入師子王定。爾時，文殊師利菩薩摩訶薩白佛言：「世尊！今此光明誰之所放？」爾時，如來默然不說。

> Suddenly, a great radiance appeared among the assembly. This light was not blue yet appeared blue, not yellow yet appeared yellow, not red yet appeared red, not white yet appeared white. It was not of form yet revealed form; not of brightness yet revealed brightness; it was seen without a seer. When the assembly encountered this light, their bodies and minds were filled with joy, like a monk entering the lion-king's concentration. Then the great being Manjushri Bodhisattva said to the Buddha, "World-Honored One, who has emitted this light?" The Tathagata remained silent and did not answer.

迦葉菩薩復問文殊師利：「何因緣故，有此光明照於大眾？」文殊師利默然不答。

> "Kashyapa Bodhisattva then asked Manjushri: 'What is the cause of this light illuminating the assembly?' Manjushri remained silent and did not answer."

爾時，無邊身菩薩復問迦葉菩薩：「今此光明誰之所有？」迦葉菩薩默然不說。

> At that time, the Bodhisattva Boundless Body asked the Bodhisattva Kashyapa, "Who does this light belong to?" Kashyapa remained silent and did not speak.

淨住王子菩薩復問無邊身菩薩：「何因緣故，是大眾中有此光明？」無邊身菩薩默然不說。如是五百菩薩皆亦如是，雖相諮問，然無答者。

> Prince Pure Abiding Bodhisattva then asked Boundless Body Bodhisattva: "What is the reason for this light appearing among the great assembly?" Boundless Body Bodhisattva remained silent and did not answer. Likewise, the five hundred other Bodhisattvas all behaved the same way—though they were being questioned, none of them offered a reply.

爾時，世尊問文殊師利言：「文殊師利！何因緣故，是大眾中有此光明？」

> At that time, the World-Honored One asked Manjusri, "Manjusri, what is the reason for this light appearing in the great assembly?"

文殊師利言：「世尊！如是光明名為智慧，智慧者即是常住。常住之法無有因緣，云何佛問何因緣故有是光明？是光明者名大涅槃，大涅槃者則名常住。常住之法不從因緣，云何佛問何因緣故有是光明？是光明者即是如來，如來者即是常住。常住之法不從因緣，云何如來問於因緣？光明者名大慈大悲，大慈大悲者名為常住。常住之法不從因緣，云何如來問於因緣？光明者即是念佛，念佛者是名常住。常住之法不從因緣，云何如來問於因緣？光明者即是一切聲聞、緣覺不共之道，聲聞緣覺不共之道即名常住。常住之法不從因緣，云何如來問於因緣？世尊！亦有因緣，因滅無明則得熾然阿耨多羅三藐三菩提燈。」

> Manjushri said: "World-Honored One! This light is called wisdom, and wisdom is what is permanent. What is permanent has no causal conditions. So why does the Buddha ask what causes this light? This light is the Great Nirvana, and the Great Nirvana is what is permanent. What is permanent does not arise from causes. So why does the Buddha ask about its causes? This light is the Tathagata, and the Tathagata is what is permanent. What is permanent does not arise from causes. So why does the Tathagata ask about causes? This light is great compassion and great loving-kindness, and great compassion and great loving-kindness are what is permanent. What is permanent does not arise from causes. So why does the Tathagata ask about causes? This light is the mindfulness of the Buddha, and mindfulness of the Buddha is what is permanent. What is permanent does not arise from causes. So why does the Tathagata ask about causes? This light is the path exclusive to Shravakas and Pratyekabuddhas, and that exclusive path is what is permanent. What is permanent does not arise from causes. So why does the Tathagata ask about causes? Nevertheless, World-Honored One, there are also causes—by extinguishing ignorance, one lights the blazing lamp of Anuttara Samyak Sambodhi."

佛言：「文殊師利！汝今莫入諸法甚深第一義諦，應以世諦而解說之。」

> The Buddha said, "Manjushri, do not delve directly into the profound ultimate truth of all things right now. You should explain it using worldly, conventional truths instead."

文殊師利言：「世尊！於此東方過二十恒河沙等世界，有佛世界名曰不動，其佛住處縱廣正等足滿一萬二千由旬。其地七寶，無有土石，平正柔軟，無諸溝坑。其諸樹木四寶所成——金、銀、琉璃及以頗梨——花菓茂盛，無時不有。若有眾生聞其花香，身心安樂，譬如比丘入第三禪。周匝復有三千大河，其水微妙，八味具足。若有眾生在中浴者，所得喜樂譬如比丘入第二禪。其河多有種種諸花，優鉢羅花、波頭摩花、拘物頭花、分陀利花、香花、大香花、微妙香花、常花、一切眾生無遮護花。其河兩岸亦有眾花，所謂阿提目多伽花、占婆花、波吒羅花、婆師羅花、摩利迦花、大摩利迦花、新摩利迦花、須摩那花、由提迦花、檀㝹迦利花、常花、一切眾生無遮護花。底布金沙，有四梯陛，金、銀、琉璃、雜色頗梨。多有眾鳥遊集其中，復有無量虎、狼、師子、諸惡鳥獸，其心相視猶如赤子。

> Manjushri said, "World-Honored One! To the east of here, past worlds as numerous as the grains of sand in twenty Ganges Rivers, there is a Buddha realm called 'Immovable.' The Buddha's dwelling there spans a full twelve thousand yojanas in length and width. Its ground is made of the seven treasures, with no earth or stone—level, soft, and free of all gullies and pits. The trees there are formed of four treasures: gold, silver, crystal, and glass. Flowers and fruits flourish abundantly, existing in all seasons. If beings smell the fragrance of these flowers and fruits, their bodies and minds find peace and joy, like a monk entering the third stage of meditation. Surrounding this realm are three thousand great rivers. The water is exquisite, endowed with the full eight tastes. If beings bathe in these rivers, the bliss they attain is like that of a monk entering the second stage of meditation. These rivers are filled with various flowers: blue lotuses, red lotuses, yellow lotuses, white lotuses, fragrant flowers, great fragrant flowers, subtly fragrant flowers, eternal flowers, and flowers offering shelter to all beings. On both riverbanks grow many other flowers: coral jasmine, globe amaranth, trumpet flowers, gardenia, jasmine, great jasmine, fresh jasmine, jaharnica, rope flowers, and sandalwood lotuses—eternal flowers, flowers providing shelter all beings. The riverbeds are covered with golden sand, and there are four stairways made of gold, silver, crystal, and variegated glass. Many birds gather and play there. Countless tigers, wolves, lions, and other fierce animals and birds roam about, but their gazes toward each other are gentle, like those of newborn infants."

「彼世界中一切無有犯重禁者、誹謗正法、及一闡提、五逆等罪。

> There are no beings in that world who commit heavy offenses, slander the correct teaching, or fall into incorrigible disbelief or the five heinous crimes.

「其土調適，無有寒、熱、飢、渴苦惱，無貪欲、恚、放逸、嫉妬，無有日、月、晝夜、時節，猶如第二忉利天上。其土人民等有光明，各各無有憍慢之心，一切悉是菩薩大士，皆得神通，具大功德。其心悉皆尊重正法，乘於大乘、愛念大乘、貪樂大乘、護惜大乘，大慧成就，得大總持，心常憐愍一切眾生。

> That land is perfectly balanced, free from the suffering of cold, heat, hunger, or thirst. There is no greed, anger, laziness, or jealousy. There is no day, no night, no sun, no moon, and no passing of seasons—it is like the Heaven of the Thirty-Three Gods. The people there all radiate their own light, and none of them harbor arrogance or pride. Every single one is a great Bodhisattva, endowed with spiritual powers and vast virtues. Their minds are deeply devoted to the true Dharma; they ride the Great Vehicle, cherish it, delight in it, and protect it. They have perfected great wisdom, attained supreme mastery, and their hearts are always filled with compassion for all beings.

「其佛號曰滿月光明如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。隨所住處有所講宣，其土眾生無不得聞為琉璃光菩薩摩訶薩講宣如是《大涅槃經》。佛言：『善男子！菩薩摩訶薩若能修行《大涅槃經》，所不聞者皆悉得聞。』

> The Buddha's name was Full Moon Radiant Thus Come One, Worthy of Offerings, Perfectly and Universally Enlightened, Accomplished in Wisdom and Conduct, Well-Departed, Knower of the World, Unsurpassable Teacher, Tamer of Beings, Teacher of Gods and Humans, Buddha, World-Honored One. Wherever he taught, all beings in his land could hear him expounding this Great Parinirvana Sutra for the Bodhisattva Mahasattva Lapis Lazuli Light. The Buddha said: "Good man! If a Bodhisattva Mahasattva can practice the Great Parinirvana Sutra, they will come to understand even what they had never heard before."

「彼琉璃光菩薩摩訶薩問滿月光明佛，亦如此間光明遍照高貴德王菩薩摩訶薩所問，等無有異。彼滿月光明佛即告琉璃光菩薩言：『善男子！西方去此二十恒河沙佛土，彼有世界名曰娑婆。其土多有山陵、堆阜、土沙、礫石、荊蕀、惡刺，周遍充滿，常有飢、渴、寒、熱苦惱。其土人民不能恭敬沙門、婆羅門、父母、師長，貪著非法、欲於非法，修行邪法、不信正法，壽命短促，有行姦詐。王者治之，王雖有國，不知滿足，於他所有生貪利心，興師相伐，枉死者眾。王者修行如是非法，四天善神心無歡喜，故降災旱，穀米不登，人民多病，苦惱無量。彼中有佛號釋迦牟尼如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，大悲純厚，愍眾生故，於拘尸那城娑羅雙樹間為諸大眾敷演如是《大涅槃經》。彼有菩薩名光明遍照高貴德王已問斯事，如汝無異。佛今答之，汝可速往，自當得聞。』

> The Bodhisattva Mahāsattva Lapis Lazuli Light asked the Moonlight Buddha the same question that the Bodhisattva Mahāsattva Illuminating Noble Virtue King had asked here—there was no difference. The Moonlight Buddha then said to the Bodhisattva Lapis Lazuli Light: "Good man! To the west of this land, beyond twenty billion Buddha-worlds as countless as the sands of the Ganges, there is a world called Saha. That land is filled with mountains, hills, mounds, sand, gravel, thorns, and brambles. Its beings constantly suffer from hunger, thirst, cold, heat, and affliction. They do not respect monks, Brahmins, parents, or teachers. They cling to what is unlawful, delight in what is unlawful, practice wrong paths, and do not believe in the correct teachings. Their lifespans are short, and they engage in deceit and fraud. Their rulers govern them, but though they possess kingdoms, they are never content. They covet what others have, sending armies to attack each other, causing countless deaths through injustice. Because these rulers practice such unlawful ways, the four benevolent heavenly beings take no joy in them, bringing droughts, crop failures, widespread illness, and immeasurable suffering to the people. "Now, in that world, there is a Buddha named Shakyamuni—the Thus-Come One, the Worthy One, the Perfectly Enlightened One, the One Perfect in Knowledge and Conduct, the Well-Departed, the Knower of the World, the Supreme Teacher, the Tamer of Beings, the Teacher of Gods and Humans, the Buddha, the World-Honored One. Possessing deep and profound compassion, and out of pity for sentient beings, he is at that very moment in the city of Kushinagara, between the twin sala trees, expounding to the great assembly this Mahāparinirvāṇa Sūtra. "There is a bodhisattva named Illuminating Noble Virtue King who has already asked him about this matter, exactly as you have. The Buddha has now answered that question. You should go swiftly, and you will hear it for yourself."

「世尊！彼琉璃光菩薩聞是事已，與八萬四千菩薩摩訶薩欲來至此，故先現瑞。以是因緣有此光明，是名因緣，亦非因緣。」

> "World-Honored One! When the Bodhisattva Lapis Lazuli Light heard of this, along with eighty-four thousand great bodhisattvas he wished to come here, and thus manifested these auspicious signs first. This is why this light appears—it is due to causes and conditions, yet also beyond causes and conditions."

爾時，琉璃光菩薩與八萬四千諸菩薩俱，持諸幡蓋、香花、瓔珞、種種伎樂——倍勝於前——俱來至此拘尸那城娑羅雙樹間。以己所持供養之具供養於佛，頭面禮足，合掌恭敬，右繞三匝。修敬已畢，却坐一面。

> At that time, the Bodhisattva Lapis Lazuli Radiance, together with eighty-four thousand bodhisattvas, brought banners canopies, incense, flowers, jeweled necklaces, and all kinds of music—far superior to what had come before—and all arrived together at the twin sala trees in the city of Kushinagar. They offered these gifts to the Buddha, prostrated themselves at his feet, pressed their palms together in reverence, and circumambulated him three times to the right. Having completed their offering of respect, they withdrew and sat to one side.

爾時，世尊問彼菩薩：「善男子！汝為到來？為不到來？」

> At that time, the World-Honored One asked that bodhisattva, "Good man! Have you come here, or have you not come?"

琉璃光菩薩言：「世尊！到亦不來、不到亦不來，我觀是義都無有來。世尊！諸行若常，亦復不來；若是無常，亦無有來。若人見有眾生性者，有來、不來。我今不見眾生定性，云何當言有來、不來？有憍慢者見有去、來；無憍慢者則無去、來。有取行者，見有去、來；無取行者則無去、來。若見如來畢竟涅槃則有去、來；不見如來畢竟涅槃則無去、來。不聞佛性則有去、來；聞佛性者則無去、來。若見聲聞、辟支佛人有涅槃者，則有去、來；不見聲聞、辟支佛人有涅槃者，則無去、來。若見聲聞、辟支佛人常、樂、我、淨，則有去、來；若不見者則無去、來。若見如來無常、樂、我、淨，則有去、來；若見如來常、樂、我、淨，則無去、來。世尊！且置斯事，欲有所問，唯垂哀愍，少見聽許。」

> Medicine Master Bodhisattva said: "World-Honored One! If one arrives, there is not really a 'coming'; if one does not arrive, there is still no 'coming.' As I see it, in truth nothing actually 'comes.' World-Honored One! If conditioned phenomena are permanent, they also do not come; if they are impermanent, they likewise do not come. If someone perceives living beings as having a fixed nature, then they speak of 'coming' and 'not coming.' But I do not see any fixed nature in living beings, so how can it be said that they come or do not come? Those who are arrogant see 'going' and 'coming'; those without arrogance see no going or coming. Those who cling to conditioned actions see going and coming; those without such clinging see no going or coming. One who sees the Tathāgata as ultimately entering nirvāṇa sees going and coming; one who does not see the Tathāgata as ultimately entering nirvāṇa sees no going or coming. One who has not heard of the Buddha Nature sees going and coming; one who has heard of it sees no going or coming. One who sees voice-hearers or solitary realizers as having nirvāṇa sees going and coming; one who does not see them as having nirvāṇa sees no going or coming. One who sees voice-hearers or solitary realizers as possessing permanence, bliss, self, and purity sees going and coming; one who does not see them that way sees no going or coming. One who sees the Tathāgata as impermanent, not blissful, not-self, and impure sees going and coming; one who sees the Tathāgata as permanent, blissful, self, and pure sees no going or coming. World-Honored One! Set these matters aside for now. I wish to ask a question and beg your compassion—please grant me the opportunity to speak."

佛言：「善男子！隨意所問，今正是時，我當為汝分別解說。所以者何？諸佛難值，如優曇花；法亦如是，難可得聞；十二部中，方等復難。是故，應當專心聽受。」

> The Buddha said, "Good son! Ask whatever you wish, for now is the right time. I will explain it to you in detail. Why is this? Because it is rare to encounter a Buddha—as rare as the udumbara flower. The Dharma is likewise rare and difficult to hear. Among the twelve divisions of the scriptures, the Vaipulya teachings are especially rare. Therefore, you should listen and receive them with full attention."

時琉璃光菩薩摩訶薩既蒙聽許，兼被誡勅，即白佛言：「世尊！云何菩薩摩訶薩有能修行《大涅槃經》聞所不聞？」

> At that time, the great bodhisattva Vaishravana, having received permission and instruction from the Buddha, said to him: "World-Honored One, how can a great bodhisattva cultivate the Mahaparinirvana Sutra and hear what has not been heard before?"

爾時，如來讚言：「善哉，善哉。善男子！汝今欲盡如是大乘大涅槃海，正復值我能善解說。汝今所有疑網毒箭，我為大醫，能善拔出。汝於佛性猶未明了，我有慧炬，能為照明。汝今欲渡生死大河，我能為汝作大船師。汝於我所生父母想，我亦於汝生赤子心。汝心今者貪正法寶，值我多有，能相惠施。諦聽諦聽，善思念之，吾當為汝分別宣釋。

> At that time, the Tathagata praised him, saying: "Excellent, excellent. Good man, you now wish to fully explore this great ocean of the Mahayana Great Nirvana, and it so happens that I am well able to explain it clearly. The doubts that entangle you like poison arrows—I am the great physician who can skillfully remove them. Your understanding of Buddha-nature is still unclear—I have the lamp of wisdom to illuminate it for you. You now seek to cross the great river of birth and death—I can be your great boatman. You regard me as a parent, and I in turn feel toward you as toward my own child. Your mind now craves the true Dharma treasure, and since I possess it in abundance, I can share it with you. Listen carefully, listen carefully, and contemplate it well. I will now explain it to you in detail."

「善男子！欲聽法者，今正是時。若聞法已，當生敬信，至心聽受、恭敬、尊重。於正法所莫求其過，莫念貪欲、瞋恚、愚癡，莫觀法師種姓好惡。既聞法已，莫生憍慢，莫為恭敬、名譽、利養，當為度世甘露法利。亦莫生念：『我聽法已，先自度身，然後度人；先自解身，然後解人；先自安身，然後安人；先自涅槃，然後令人而得涅槃。』於佛、法、僧應生等想，於生死中生大苦想，於大涅槃應生常、樂、我、淨之想。先為他人，然後為身。當為大乘，莫為二乘。於一切法當無所住，亦莫專執一切法相。於諸法中莫生貪想，常生知法、見法之想。善男子！汝能如是至心聽法，是則名為聞所不聞。

> "Good man! Now is the time to listen to the Dharma. After hearing it, you should generate faith and reverence, listen with full sincerity, and treat it with respect and honor. Do not seek faults in the true teachings. Do not dwell on greed, anger, or ignorance. Do not judge the teacher by their background or appearance. After hearing the Dharma, do not become arrogant. Do not seek it for praise, reputation, or material gain. Instead, seek it for the sweet dew of liberation that saves the world. Do not think: 'After I hear the Dharma, I will first save myself, then save others; first liberate myself, then liberate others; first pacify myself, then pacify others; first attain nirvana, then help others attain nirvana.' Instead, regard the Buddha, the Dharma, and the Sangha equally. See birth and death as a great suffering. See great nirvana as permanence, bliss, true self, and purity. Put others first, then yourself. Practice for the Great Vehicle, not the lesser vehicles. Abide nowhere in any dharma. Do not cling to any characteristic of dharmas. Do not generate greedy thoughts toward any dharma, but always generate the thought of knowing and seeing the Dharma. Good man! If you can listen to the Dharma with such full sincerity, this is called 'hearing what has not been heard before.'"

「善男子！有不聞聞、有不聞不聞、有聞不聞、有聞聞。善男子！如不生生、不生不生、生不生、生生，如不到到、不到不到、到不到、到到。」

> "Good man! There is not hearing yet hearing, not hearing yet not hearing, hearing yet not hearing, and hearing yet hearing. Good man! Just as there is not born yet born, not born yet not born, born yet not born, and born yet born; just as there is not arrived yet arrived, not arrived yet not arrived, arrived yet not arrived, and arrived yet arrived."

「世尊！云何不生生？」

> "World-Honored One, what is meant by 'non-arising arising'?"

「善男子！安住世諦初出胎時，是名不生生。

> "Good man! When one abides in worldly truth and first emerges from the womb, this is called the non-birth of birth."

「云何不生不生？」

> "How is it that no arising arises?"

「善男子！是大涅槃無有生相，是名不生不生。

> "Good man! Great Nirvana has no form of arising; this is called non-arising and non-ceasing."

「云何生不生？」

> "What is the unborn nature of birth?"

「善男子！世諦死時是名生不生。

> "Good man! The death in worldly truth is what is called 'birthless birth'—the arising that is no arising."

「云何生生？」

> "What is living or being born?"

「善男子！一切凡夫是名生生。何以故？生生不斷故。一切有漏念念生故，是名生生。四住菩薩名生不生。何以故？生自在故，是名生不生。善男子！是名內法。

> "Good man! All ordinary beings are called 'birth after birth.' Why? Because for them, birth continues without interruption—each thought of their contaminated mind gives rise to another, hence 'birth after birth.' Bodhisattvas at the fourth stage of abiding are called 'birth yet not birth.' Why? Because they have mastery over birth itself, hence 'birth yet not birth.' Good man! This is called the inner teaching."

「云何外法？未生生、未生未生、生未生、生生。善男子！譬如種子未生牙時，得四大和合、人功、作業，然後乃生，是名未生生。

> "What is meant by 'external phenomena'? The not-yet-born becoming born, the not-yet-born remaining unborn, the born yet to mature, and the born continuing. Good man! For example, when a seed has not yet sprouted, it requires the combination of the four elements, human effort, and conditioning before it can grow—this is called 'the not-yet-born becoming born.'"

「云何未生未生？譬如敗種及未遇緣，如是等輩名未生未生。

> "What is meant by 'the unborn' being unborn? For example, like a rotten seed that has not yet encountered the right conditions — such cases are called 'the unborn being unborn.'"

「云何生未生？如牙生已而不增長，是名生未生。

> "How is it that something is born yet not fully born? For example, when a sprout arises but does not grow further, this is called 'born yet not fully born.'"

「云何生生？如牙增長。若生不生則無增長。如是，一切有漏是名外法生生。」

> "What is the arising of arising? It is like the growth of a sprout. If arising itself does not arise, then there can be no growth. In this way, all things subject to defilement are called external phenomena that arise from arising."

琉璃光菩薩摩訶薩白佛言：「世尊！有漏之法若有生者，為是常耶？是無常乎？生若是常，有漏之法則無有生；生若無常，則有漏是常。世尊！若生能自生，生無自性；若能生他，以何因緣不生無漏？世尊！若未生時有生者，云何於今乃名為生？若未生時無生者，何故不說虛空為生？」

> Medicine Master Bodhisattva-Mahasattva said to the Buddha: "World-Honored One! When phenomena with defilements arise, are they permanent or impermanent? If arising itself is permanent, then defiled phenomena would have no arising. If arising is impermanent, then defiled phenomena would be permanent. World-Honored One! If arising could give rise to itself, then arising would have no self-nature. If it can give rise to others, why does it not give rise to undefiled states? World-Honored One! If there were an 'arising' before something was born, why would we call it 'born' only now? If there is no 'arising' before something is born, why not say that empty space itself gives rise to things?"

佛言：「善哉，善哉。善男子！不生生不可說、生生亦不可說、生不生亦不可說、不生不生亦不可說，生亦不可說、不生亦不可說，有因緣故亦可得說。云何不生生不可說？不生名為生。云何可說？何以故？以其生故。云何生生不可說？生生故生、生生故不生，亦不可說。云何生不生不可說？生即名為生，生不自生，故不可說。云何不生不生不可說？不生者名為涅槃，涅槃不生，故不可說。何以故？以修道得故。云何生亦不可說？以生無故。云何不生不可說？以有得故。云何有因緣故亦可得說？十因緣法為生作因，以是義故亦可得說。

> The Buddha said: “Excellent, excellent. Good man! That which is born from the unborn cannot be spoken of, that which is born from the born cannot be spoken of either, that which is unborn from the born also cannot be spoken of, and that which is unborn from the unborn is likewise ineffable. Birth cannot be spoken of, and non-birth cannot be spoken of. Yet, when there are suitable causes and conditions, they can be discussed. “Why can’t that which is born from the unborn be described? Because the unborn itself is called ‘birth’—how can it be explained? Because it exists due to that very birth. “Why can’t that which is born from the born be described? Because being born from the born leads to birth, but also being born from the born leads to non-birth; therefore, it cannot be explained. “Why can’t the unborn from the born be described? Because birth itself is called birth, but birth does not arise from itself, so it cannot be explained. “Why can’t the unborn from the unborn be described? The unborn is called nirvana. Nirvana is not born, so it cannot be explained. Why? Because it is attained through spiritual practice. “Why can’t birth be described? Because there is no inherent existence of birth. “Why can’t non-birth be described? Because there is something attained. “Why, then, can it be spoken of when there are causes and conditions? The ten factors of dependent origination serve as the causes for birth. For this reason, it can be discussed.”

「善男子！汝今莫入甚深空定。何以故？大眾鈍故。善男子！有為之法生亦是常；以住無常，生亦無常。住亦是常；以生生故，住亦無常。異亦是常；以法無常，異亦無常。壞亦是常；以本無今有故，壞亦無常。善男子！以性故，生、住、異、壞皆悉是常。念念滅故，不可說常；是大涅槃能斷滅故，故名無常。

> "Good man! Do not now enter into the profound emptiness-samadhi. Why? Because the assembly is dull-witted. Good man! In conditioned phenomena, birth itself is also permanent. Yet because dwelling is impermanent, birth is also impermanent. Dwelling is also permanent. Yet because birth gives rise to dwelling, dwelling is also impermanent. Change is also permanent. Yet because phenomena are impermanent, change is also impermanent. Decay is also permanent. Yet because what did not exist before now comes into being, decay is also impermanent. Good man! From the perspective of inherent nature, birth, dwelling, change, and decay are all permanent. Yet because they cease in every thought-instant, they cannot be called permanent. It is because Great Nirvana can bring about their final cessation that it is called impermanent."

「善男子！有漏之法，未生之時已有生性，故生能生；無漏之法本無生性，是故生不能生。如火有本性，遇緣則發；眼有見性，因色、因明、因心故見；眾生生法亦復如是，由本有性，遇業因緣、父母和合則便有生。」

> "Good man! For conditioned phenomena, even before they arise, they already possess the nature of arising, and thus they can arise. For unconditioned phenomena, they inherently lack the nature of arising, and therefore they cannot arise. Just as fire has its own nature and ignites when conditions are met; just as the eye has the nature of seeing, and sees because of color, light, and mind. The arising of living beings is the same. Because of their inherent nature, when they encounter karmic conditions and the union of parents, they come into existence."

爾時，琉璃光菩薩摩訶薩及八萬四千菩薩摩訶薩聞是法已，踊在虛空高七多羅樹，恭敬合掌而白佛言：「世尊！我蒙如來慇懃教誨，因《大涅槃》始得悟解聞所不聞，亦令八萬四千菩薩深解諸法不生生等。世尊！我今已解，斷諸疑網。然此會中有一菩薩名曰無畏，復欲諮稟，唯垂聽許。」

> At that time, the great Bodhisattva Lapis Lazuli Radiance, along with eighty-four thousand great Bodhisattvas, having heard this teaching, rose into the air to a height of seven tala trees. With reverence, they pressed their palms together and said to the Buddha: "World-Honored One, thanks to your diligent and heartfelt guidance through the Great Nirvana Sutra, we have come to understand what we had never heard before, and we have enabled these eighty-four thousand Bodhisattvas to deeply grasp the principle that all phenomena neither arise nor cease to arise while still arising. World-Honored One, we have now realized this truth and have cut through all webs of doubt. Yet within this assembly, there is a Bodhisattva named Fearless who wishes to present a question — we humbly request your permission to allow him to speak."

爾時，世尊告無畏菩薩：「善男子！隨意問難，吾當為汝分別解說。」

> At that time, the World-Honored One spoke to the Fearless Bodhisattva: "Good man! Ask any questions you wish, and I will explain them to you in detail."

爾時，無畏菩薩與六萬一本云與八萬四千諸菩薩等俱從座起，更整衣服，長跪合掌而白佛言：「世尊！此土眾生當造何業而得生彼不動世界？其土菩薩云何而得智慧成就？人中象王有大威德，具修諸行，利智捷疾，聞則能解。」

> At that time, the Bodhisattva Fearless, together with sixty-four thousand Bodhisattvas—some texts say eighty-four thousand—rose from their seats, adjusted their robes, knelt upright with palms together, and said to the Buddha: "World-Honored One! What practices should beings in this world cultivate to be reborn in the Unmoving World? And how do the Bodhisattvas of that land attain perfect wisdom? The Great King of Beings among humans possesses majestic virtues, completes all practices, and has sharp, swift wisdom—upon hearing, they immediately understand."

爾時，世尊即說偈言：

> At that moment, the World-Honored One spoke this verse:

「不害眾生命， 堅持諸禁戒，受佛微妙教， 則生不動國；不奪他人財， 常施惠一切，造招提僧坊， 則生不動國；不犯他婦女， 自妻不非時，施持戒臥具， 則生不動國；不為自他故， 求利及恐怖，慎口不妄語， 則生不動國；莫壞善知識， 遠離惡眷屬，口常和合語， 則生不動國；如諸菩薩等， 常離於惡口，所說人樂聞， 則生不動國；乃至於戲笑， 不說非時語，謹慎常時語， 則生不動國；見他得利養， 常生歡喜心，不起嫉妬結， 則生不動國；不惱於眾生， 常生於慈心，不生方便惡， 則生不動國；邪見言無施、 父母及去來，不起如是見， 則生不動國；曠路作好井， 種殖菓樹林，常施乞者食， 則生不動國；若於佛、法、僧， 供養一香燈，乃至獻一花， 則生不動國；若為恐怖故、 利養及福德，書是經一偈， 則生不動國；若為悕利福， 能於一日中，讀誦是經典， 則生不動國；若為無上道， 一日一夜中，受持八戒齋， 則生不動國；不與犯重禁， 同共一處住，呵謗方等者， 則生不動國；若能施病者， 乃至於一菓，歡喜而瞻視， 則生不動國；不犯僧鬘物， 善守於佛物，塗掃佛僧地， 則生不動國；造像、若佛塔， 猶如大拇指，常生歡喜心， 則生不動國；若為是經典， 自身及財寶，施於說法者， 則生不動國；若能聽、書寫、 受持及讀誦，諸佛祕密藏， 則生不動國。」

> Do not harm any living being, Uphold every precept devoutly, Receive the Buddha’s subtle teachings, And you will be born in the Land of Stillness. Do not take what belongs to others, Give generously to all, Build temples and monasteries for monastics, And you will be born in the Land of Stillness. Do not commit adultery with another’s spouse, With your own partner, avoid improper times, Give bedding to those who keep precepts, And you will be born in the Land of Stillness. Not for yourself or for others Seek profit or cause terror; Speak carefully, never lying, And you will be born in the Land of Stillness. Do not ruin virtuous friends, Stay away from bad companions; Speak words that bring harmony, And you will be born in the Land of Stillness. Like the bodhisattvas, always avoid harsh speech; What you say should be pleasing to hear, And you will be born in the Land of Stillness. Even in jest, do not speak at inappropriate times; Always be cautious and speak at the right moment, And you will be born in the Land of Stillness. When you see others gain offerings, Always feel joy in your heart; Do not let jealousy arise, And you will be born in the Land of Stillness. Do not trouble living beings; always cultivate loving-kindness; Do not devise harmful schemes, And you will be born in the Land of Stillness. Hold no wrong views saying: "Giving bears no result," Or denying parents, past and future lives; Do not entertain such views, And you will be born in the Land of Stillness. On remote roads dig good wells, Plant fruit trees and groves, Always give food to those who beg, And you will be born in the Land of Stillness. Offer the Buddha, Dharma, and Sangha Just one incense or lamp, Or even one flower, And you will be born in the Land of Stillness. If out of fear, for gain, or merit, You write down just one verse of this scripture, You will be born in the Land of Stillness. If, hoping for benefit and merit, You recite this scripture for just one day, You will be born in the Land of Stillness. If, for the sake of supreme awakening, You keep the eight precepts for one full day and night, You will be born in the Land of Stillness. Do not live together with those who break major precepts, Or who slander the Great Vehicle teachings; And you will be born in the Land of Stillness. If you give to the sick even a single fruit, And look after them with joy, You will be born in the Land of Stillness. Do not misuse the Sangha’s goods, Carefully protect what belongs to the Buddha; Clean and sweep the Buddha’s and monastics’ grounds, And you will be born in the Land of Stillness. Even if you make a Buddha image or stupa No larger than a thumb, And always feel joy in your heart, You will be born in the Land of Stillness. If, for the sake of this scripture, You give your own body and wealth To those who teach the Dharma, You will be born in the Land of Stillness. If you listen to, write out, uphold, and recite The secret treasury of all Buddhas, You will be born in the Land of Stillness.

爾時，無畏菩薩摩訶薩白佛言：「世尊！我今已知所造業緣得生彼國。是光明遍照高貴德王菩薩摩訶薩普為憐愍一切眾生，先所諮問。如來若說，則能利益安樂人、天、阿修羅、乾闥婆、迦樓羅、緊那羅、摩睺羅伽等。」

> Then the great being Bodhisattva Fearless said to the Buddha: "World-Honored One! I now understand that one can be reborn in that land depending on the actions and conditions we create. The great being Bodhisattva Radiant Light Pervading the Noble Virtuous King asked his previous question solely out of compassion for all beings. If the Tathagata explains this teaching, it will bring benefit and peace to humans, heavenly beings, asuras, gandharvas, garudas, kinnaras, and mahoragas alike."

爾時，世尊即告光明遍照高貴德王菩薩：「善哉，善哉。善男子！汝今於此當至心聽，吾當為汝分別解說。有因緣故，未到不到；有因緣故，不到到；有因緣故，到不到；有因緣故，到到。

> At that time, the World-Honored One said to the Bodhisattva Illuminating All with Noble Virtue: "Excellent, excellent. Good man, listen now with full attention, and I will explain this for you in detail. There are reasons why what has not yet arrived does not arrive; there are reasons why what does not arrive still arrives; there are reasons why what arrives does not arrive; and there are reasons why what arrives truly arrives."

「何因緣故未到不到？善男子！夫不到者，是大涅槃，凡夫未到，以有貪欲、瞋恚、愚癡故，身業、口業不清淨故，及受一切不淨物故，犯四重故、謗方等故、一闡提故、五逆罪故。以是義故，未到不到。

> "Why have they not yet arrived? Good man, that which has not yet been reached is the Great Nirvana. Ordinary beings have not yet arrived because they still have greed, anger, and ignorance; because their actions, words, and thoughts are not pure; because they accept all kinds of impure things; because they have committed the four grave offenses; because they have slandered the Mahayana teachings; because they are icchantikas; and because they have committed the five heinous crimes. For these reasons, they have not yet arrived."

「善男子！何因緣故不到到？不到者，名大涅槃。何義故到？永斷貪欲、瞋恚、愚癡、身、口惡故，不受一切不淨物故，不犯四重故、不謗方等經故、不作一闡提故、不作五逆罪故。以是義故，名不到到。須陀洹者，八萬劫到；斯陀含者，六萬劫到；阿那含者，四萬劫到；阿羅漢者，二萬劫到；辟支佛者，十千劫到。以是義故，名不到到。

> "Good man! Why is it called 'arriving without arriving'? 'Without arriving' refers to the Great Nirvana. Why is it called 'arriving'? Because one has permanently cut off greed, anger, ignorance, and bad actions of body and speech; because one no longer accepts anything impure; because one no longer commits the four grave offenses; because one no longer slanders the Mahayana sutras; because one no longer becomes an icchantika; because one no longer commits the five heinous acts. For these reasons, it is called 'arriving without arriving.' A Stream-Enterer arrives after eighty thousand kalpas; a Once-Returner arrives after sixty thousand kalpas; a Non-Returner arrives after forty thousand kalpas; an Arhat arrives after twenty thousand kalpas; a Pratyekabuddha arrives after ten thousand kalpas. For this reason, it is called 'arriving without arriving.'"

「善男子！何因緣故名到不到？到者，名為二十五有。一切眾生常為無量煩惱諸結之所覆蔽，往來不離，猶如輪轉，是名為到。聲聞、緣覺及諸菩薩已得永離，故名不到；為欲化度諸眾生故，示現在中，亦名為到。

> "Good man! Why is it called 'arriving and not arriving'? 'Arriving' refers to the twenty-five realms of existence. All beings are constantly covered and entangled by countless afflictions and bonds, revolving among these realms without escape, like a wheel turning ceaselessly—this is called 'arriving.' Voice-hearers, Pratyekabuddhas, and Bodhisattvas have already permanently transcended this, hence 'not arriving'; yet to guide and liberate all beings, they manifest within these realms—this too is called 'arriving.'"

「善男子！何因緣故名為到到？到者即是二十五有。一切凡夫、須陀洹乃至阿那含，煩惱因緣故，名到到。

> "Good man, why is it called 'arriving repeatedly'? Arriving refers to the twenty-five realms of existence. All ordinary people, Stream-Enterers (Sotāpanna), and up to Non-returners (Anāgāmin), due to the causes of afflictions, are called 'arriving repeatedly.'"

「善男子！聞所不聞亦復如是，有不聞聞、有不聞不聞、有聞不聞、有聞聞。

> "Good man! The same is true for hearing what has not been heard: there is hearing what is not heard through not hearing, there is not hearing what is not heard through not hearing, there is not hearing what is heard through hearing, and there is hearing what is heard through hearing.

「云何不聞聞？善男子！不聞者，名大涅槃。何故不聞？非有為故、非音聲故、不可說故。云何亦聞？得聞名故——所謂常、樂、我、淨——以是義故，名不聞聞。」

> "What is 'hearing the unhearable'? Good man, the 'unhearable' refers to Great Nirvana. Why is it called unhearable? Because it is beyond conditioned existence, beyond sound, and beyond description. Why is it also 'heard'? Because it is known through hearing — that is, hearing of its qualities: permanence, bliss, true self, and purity. For this reason, it is called 'hearing the unhearable.'"

爾時，光明遍照高貴德王菩薩摩訶薩白佛言：「世尊！如佛所說：『大涅槃者不可得聞。』云何復言常、樂、我、淨而可得聞？何以故？世尊！斷煩惱者，名得涅槃；若未斷者，名為不得。以是義故，涅槃之性本無今有。若世間法本無今有則名無常。譬如瓶等本無今有，已有還無，故名無常。涅槃若爾，云何說言常、樂、我、淨？

> At that time, the Bodhisattva Mahasattva Noble Virtue King of Radiant Light said to the Buddha: "World-Honored One! As the Buddha has said, 'The Great Nirvana cannot be heard.' How then can it be said that it is eternal, blissful, self, and pure, and that this can be heard? Why is that? World-Honored One! One who has cut off afflictions is said to have attained Nirvana; one who has not yet cut them off is said not to have attained it. For this reason, the nature of Nirvana, which originally did not exist, now comes into being. If a worldly phenomenon originally did not exist but now comes into being, it is called impermanent. For example, a vase originally does not exist, then comes into being, and later ceases to exist—thus it is called impermanent. If Nirvana is like this, how can it be said to be eternal, blissful, self, and pure?"

「復次，世尊！凡因莊嚴而得成者，悉名無常。涅槃若爾，應是無常。何等因緣？所謂三十七品、六波羅蜜、四無量心、觀於骨相、阿那波那、六念處、破析六大，如是等法皆是成就涅槃因緣，故名無常。

> "Furthermore, World-Honored One, anything that is achieved through causes and conditions is called impermanent. If Nirvana were like that, it would also be impermanent. Why? Because the factors that lead to it—such as the thirty-seven aids to enlightenment, the six perfections, the four immeasurable states of mind, meditation on skeletal remains, breath awareness, the six recollections, and the analysis of the six elements—these are all causes for attaining Nirvana. Therefore, they are impermanent."

「復次，世尊！有，名無常。若涅槃是有，亦應無常。如佛昔於《阿含》中說聲聞、緣覺、諸佛世尊皆有涅槃，以是義故，名為無常。

> Furthermore, World-Honored One, what we call "existence" is impermanent. If nirvana were a form of existence, it would also be impermanent. As the Buddha once taught in the Agamas, "Hearers, solitary realizers, and Buddhas—all attain nirvana." For this reason, nirvana would indeed be subject to impermanence.

「復次，世尊！可見之法名為無常，如佛先說：『見涅槃者則得斷除一切煩惱。』

> Furthermore, World-Honored One, the phenomena that can be seen are impermanent. As the Buddha has previously taught: "One who sees Nirvana will cut off all afflictions."

「復次，世尊！譬如虛空於諸眾生等無障礙，故名為常。若使涅槃是常等者，何故眾生有得、不得涅槃？若爾於諸眾生不平等者，則不名常。

> "Furthermore, World-Honored One! The void is equally unobstructed for all beings, which is why it is called eternal. If nirvana were equally eternal, why would some beings attain nirvana while others do not? If it were unequal for all beings, then it could not be called eternal."

「世尊！譬如百人共有一怨，若害此怨則多人受樂。若使涅槃是平等法，一人得時應多人得、一人斷結應多人亦斷。若不如是，云何名常？

> "World-Honored One! Suppose a hundred people share the same enemy. If that enemy is destroyed, everyone will find happiness. If Nirvana is truly the equal Dharma, then when one person attains it, many others should also attain it; when one person cuts off their afflictions, many others should also cut them off. But since this is not the case, how can it be called eternal?"

「譬如有人恭敬、供養、尊重、讚歎國王、王子、父母、師長則得利養，是不名常。涅槃亦爾，不名為常。何以故？如佛昔於《阿含經》中告阿難言：『若有人能恭敬涅槃，則得斷結，受無量樂。』以是義故，不名為常。

> For instance, when people show respect, make offerings, honor, and praise a king, a prince, their parents, or their teachers, they gain material benefits. Yet this kind of benefit is not constant. Likewise, Nirvana is not constant either. Why is that? Because as the Buddha once told Ānanda in the Āgama Sūtras: 'If someone can respectfully honor Nirvana, they will be able to cut off their afflictions and experience boundless joy.' For this reason, it is not called constant.

「世尊！若涅槃中有常、樂、我、淨名者，不名為常。如其無者，云何可說？」

> "World-Honored One! If Nirvana possesses the qualities of permanence, bliss, self, and purity, it cannot truly be called permanent. But if it lacks these qualities, how can it possibly be described?"

爾時，世尊告光明遍照高貴德王菩薩摩訶薩言：「涅槃之體非本無今有。若涅槃體本無今有者，則非無漏、常住之法。有佛、無佛，性相常住，以諸眾生煩惱覆故，不見涅槃便謂為無。菩薩摩訶薩以戒、定、慧熏修其心，斷煩惱已便得見之。當知涅槃是常住法，非本無今有，是故為常。

> At that time, the World-Honored One addressed the great Bodhisattva Mahasattva, Resplendent King of Noble Virtue: "The essence of Nirvana is not something that arises from nothingness and becomes newly existent. If it were, it would not be the undefiled, eternal reality. Whether a Buddha appears in the world or not, its nature and form remain constant. It is only because sentient beings are veiled by their afflictions that they fail to perceive Nirvana and thus consider it nonexistent. With moral discipline, meditative concentration, and wisdom, a great Bodhisattva Mahasattva cultivates and purifies the mind. Once afflictions are extinguished, they are able to directly realize Nirvana. You should understand: Nirvana is an eternal reality. It is not something that was originally absent and now exists. Therefore, it is called eternal."

「善男子！如闇室中井、種種七寶，人亦知有，闇故不見。有智之人善知方便，然大明燈持往照了，悉得見之。是人於此終不生念：『水及七寶本無今有。』涅槃亦爾，本自有之，非適今也，煩惱闇故，眾生不見。大智如來以善方便燃智慧燈，令諸菩薩得見涅槃常、樂、我、淨。是故，智者於此涅槃不應說言本無今有。

> “Good son! It is like a well filled with various precious jewels inside a dark room. People know the jewels are there, but because of the darkness, they cannot see them. A wise person, skilled in methods, lights a bright lamp and brings it to illuminate the well, and then sees all the jewels clearly. That person never thinks: ‘The water and the precious jewels did not exist before, but now they exist.’ Nirvāṇa is the same. It has always existed; it does not exist only now. Because of the darkness of afflictions, sentient beings cannot see it. The great and wise Tathāgata, using skillful means, lights the lamp of wisdom, enabling all Bodhisattvas to see the eternal, blissful, self, and pure nature of Nirvāṇa. Therefore, the wise should not say of this Nirvāṇa: ‘It did not exist before, but now it exists.’”

「善男子！汝言：『因莊嚴故，得成涅槃應無常。』者，是亦不然。何以故？善男子！涅槃之體非生、非出，非實、非虛，非作業生、非是有漏、有為之法，非聞、非見，非墮、非死，非別異相、亦非同相，非往、非還，非去、來、今，非一、非多，非長、非短，非圓、非方，非尖、非斜，非有相、非無相，非名、非色，非因、非果，非我、我所。以是義故，涅槃是常、恒不變易。是以無量阿僧祇劫修集善法以自莊嚴，然後乃見。

> “Good man! You said: ‘Because it is adorned, nirvana would be impermanent.’ That is not so. Why? Good man! The nature of nirvana is neither born nor produced, neither real nor unreal, neither generated by action, nor is it a defiled or conditioned phenomenon. It is not heard, not seen, not falling into decay, not dying, not a distinct aspect, nor the same aspect. It does not come, does not go, is not past, future, or present. It is not one, not many, not long, not short, not round, not square, not pointed, not slanted. It has no form, yet is not formless; it has no name, yet is not color; it has no cause, no effect; it has no self, nor anything belonging to a self. For this reason, nirvana is eternal, constant, and unchanging. Thus, through countless eons of cultivating wholesome practices to adorn oneself, one then sees it.

「善男子！譬如地下有八味水，一切眾生而不能得，有智之人施功穿掘則便得之；涅槃亦爾。譬如盲人不見日、月，良醫療之則便得見，而是日、月非是本無今有；涅槃亦爾，先自有之，非適今也。善男子！如人有罪，繫之囹圄，久乃得出，還家得見父母、兄弟、妻子、眷屬；涅槃亦爾。

> "Good man! Consider this: Beneath the ground there is water with eight wonderful qualities, yet ordinary beings cannot reach it. But someone with wisdom who puts in the effort to dig a well can obtain it. Such is Nirvana. Again, consider a blind person who cannot see the sun or moon. When a skilled physician heals them, they can then see. Yet the sun and moon did not come into being because of this—they were always there. So it is with Nirvana: it has always existed, not something newly arrived. Good man! Imagine a person who commits a crime and is imprisoned for a long time, only to be released and return home to see their parents, siblings, wife, children, and relatives. So it is with Nirvana."

「善男子！汝言：『因緣故，涅槃之法應無常。』者，是亦不然。何以故？善男子！因有五種。何等為五？一者、生因，二者、和合因，三者、住因，四者、增長因，五者、遠因。云何生因？生因者，即是業煩惱等及外諸草木子，是名生因。云何和合因？如善與善心和合、不善與不善心和合、無記與無記心和合，是名和合因。云何住因？如下有柱，屋則不墮；山、河、樹木因大地故，而得住立；內有四大，無量煩惱眾生得住，是名住因。云何增長因？因緣、衣服、飲食等故，令眾生增長。如外種子，火所不燒、鳥所不食，則得增長；如諸沙門、婆羅門等依因和，上善知識等而得增長；如因父、母、子得增長，是名增長因。云何遠因？譬如因呪，鬼不能害、毒不能中；依憑國王，無有盜賊。如芽依因地、水、火、風等，如水攢及人為酥遠因，如明色等為識遠因，父母精血為眾生遠因，如時節等，悉名遠因。

> "Good man! You said: 'Because of causes and conditions, nirvana should be impermanent.' This is not so. Why? Good man, there are five kinds of causes. What are the five? The first is the cause of arising; the second, the cause of combination; the third, the cause of abiding; the fourth, the cause of growth; and the fifth, the distant cause. What is the cause of arising? It refers to karma, afflictions, and so on, as well as external factors like the seeds of grasses and trees. This is called the cause of arising. What is the cause of combination? For example, goodness combines with a good mind; unwholesomeness combines with an unwholesome mind; and the neutral combines with a neutral mind. This is called the cause of combination. What is the cause of abiding? Just as a building does not collapse when there is a pillar below, and mountains, rivers, and trees stand firm because of the earth, so too, within living beings, the four great elements and countless afflictions allow them to abide. This is called the cause of abiding. What is the cause of growth? Through such things as causes and conditions, clothing, and food, living beings grow. For example, if external seeds are not burned by fire or eaten by birds, they will grow. Likewise, monks and Brahmins, relying on their teachers and good spiritual friends, grow. Just as children grow because of their parents, this is called the cause of growth. What is the distant cause? For instance, through mantras, one can be unharmed by ghosts or immune to poison. By relying on a king, one faces no thieves. Just as a sprout depends on earth, water, fire, and wind; or as a churn and a person are distant causes for butter; or as light and form are distant causes for consciousness; or as the father's semen and mother's blood are distant causes for living beings; or as seasonal conditions—all of these are called distant causes.

「善男子！涅槃之體非是如是五因所成，云何當言是無常因？

> "Good man, the essence of Nirvana is not composed of these five causes. How then can it be said that impermanence is its cause?"

「復次，善男子！復有二因：一者、作因，二者、了因。如陶師輪繩，是名作因；如燈、燭等照闇中物，是名了因。善男子！大涅槃者不從作因而有，唯從了因。了因者，所謂三十七助道法、六波羅蜜，是名了因。善男子！布施者是涅槃因，非大涅槃因；檀波羅蜜乃得名為大涅槃因。三十七品是涅槃因，非大涅槃因；無量無邊阿僧祇助菩提法乃得名為大涅槃因。」

> "Furthermore, good man, there are two types of causes: first, the productive cause, and second, the illuminating cause. For example, the potter's wheel and rope are a productive cause; a lamp or candle that illuminates objects in the dark is an illuminating cause. Good man, Great Nirvana does not arise from a productive cause, but only from an illuminating cause. What is the illuminating cause? It is the thirty-seven aids to awakening and the six perfections—these are called the illuminating cause. Good man, generosity is a cause of nirvana, but not a cause of Great Nirvana. The perfection of generosity is what can be called a cause of Great Nirvana. The thirty-seven factors are a cause of nirvana, but not a cause of Great Nirvana. The immeasurable, limitless, countless aids to enlightenment are what can be called the cause of Great Nirvana."

爾時，光明遍照高貴德王菩薩摩訶薩白佛言：「世尊！云何布施不得名為檀波羅蜜？云何布施而得名之檀波羅蜜？乃至般若，云何不得名為般若波羅蜜？云何得名為般若波羅蜜？云何名涅槃？云何名大涅槃？」

> At that time, the Great Bodhisattva Universally Radiant Light, Noble Virtue King, said to the Buddha: "World-Honored One! Why is some giving not called the Perfection of Generosity? And why is some giving called the Perfection of Generosity? Similarly, up to wisdom—why is some wisdom not called the Perfection of Wisdom? And why is some wisdom called the Perfection of Wisdom? What is Nirvana? What is Great Nirvana?"

佛言：「善男子！菩薩摩訶薩修行方等大般涅槃，不聞布施、不見布施，不聞檀波羅蜜、不見檀波羅蜜，乃至不聞般若、不見般若，不聞般若波羅蜜、不見般若波羅蜜，不聞涅槃、不見涅槃，不聞大涅槃、不見大涅槃。菩薩摩訶薩修大涅槃知見法界，解了實相空無所有，無有和合覺知之相，得無漏相、無所作相、如幻化相、熱時炎相、乾闥婆城、虛空之相。菩薩爾時得如是相，無貪、恚、癡，不聞、不見，是名菩薩摩訶薩真實之相、安住實相。菩薩摩訶薩自知此是檀、此是檀波羅蜜，乃至此是般若、此是般若波羅蜜，此是涅槃、此是大涅槃。

> The Buddha said, “Good man! A Bodhisattva-Mahāsattva who practices the Mahāparinirvāṇa Sutra (the Great Complete Extinction) does not hear of giving, nor does he see giving; he does not hear of the Perfection of Giving (Dāna Pāramitā), nor does he see it—up to and including: he does not hear of wisdom (Prajñā), nor does he see wisdom; he does not hear of the Perfection of Wisdom (Prajñā Pāramitā), nor does he see it; he does not hear of Nirvāṇa, nor does he see it; he does not hear of the Great Nirvāṇa (Mahāparinirvāṇa), nor does he see it. When a Bodhisattva-Mahāsattva cultivates the Great Nirvāṇa, he sees and understands the realm of Dharma; he comprehends that ultimate reality is empty and without any existence. It has no qualities of combination, perception, or cognition. He attains the sign of freedom from defilements, the sign of non-action, the sign of an illusion, the sign of a mirage, the sign of a celestial city (Gandharva city), and the sign of empty space. At that time, the Bodhisattva attains such signs: no greed, no anger, no ignorance; he neither hears nor sees. This is called the true sign of a Bodhisattva-Mahāsattva, the abiding in ultimate reality. The Bodhisattva-Mahāsattva himself knows: ‘This is giving; this is the Perfection of Giving—up to: this is wisdom; this is the Perfection of Wisdom; this is Nirvāṇa; this is the Great Nirvāṇa.’”

「善男子！云何是施非波羅蜜？見有乞者，然後乃與，是名為施，非波羅蜜；若無乞者，開心自施，是則名為檀波羅蜜。若時時施，是名為施，非波羅蜜；若修常施，是則名為檀波羅蜜。若施他已還生悔心，是名為施，非波羅蜜；施已不悔，是則名為檀波羅蜜。菩薩摩訶薩於財物中生四怖心——王、賊、水、火——歡喜施與，是則名為檀波羅蜜。若望報施，是名為施，非波羅蜜；施不望報，是則名為檀波羅蜜。若為恐怖、名聞、利養、家法、相續天上五欲、為憍慢故、為勝慢故、為知識故、為來報故，如市易法。善男子！如人種樹，為得蔭涼、為得花菓及以材木；若人修行如是等施，是名為施，非波羅蜜。

> Good man! When you give only because someone comes to beg, that is called 'giving'—it is not the Perfection of Giving. But when you open your heart and give freely without anyone asking, that is truly the Perfection of Giving. If you give only occasionally, that is 'giving'—not the Perfection. But if you practice giving constantly, that is the Perfection of Giving. If after giving you feel regret, that is 'giving'—not the Perfection. But if you give without regret, that is the Perfection of Giving. When a great being sees the four fears that come with wealth—rulers, thieves, flood, and fire—and joyfully lets it go by giving, that is the Perfection of Giving. If you give expecting something in return, that is 'giving'—not the Perfection. But to give without expecting anything back, that is the Perfection of Giving. If you give out of fear, for fame, for profit, to uphold family tradition, for heavenly pleasures, out of pride, out of vanity, to gain influence, or for future reward—treating giving like a business transaction—then, good man, it is like planting a tree just for shade, for fruit, or for timber. Such giving is 'giving'—not the Perfection of Giving.

「菩薩摩訶薩修行如是大涅槃者，不見施者、受者、財物，不見時節，不見福田及非福田，不見因、不見緣、不見果報，不見作者、不見受者，不見多、不見少，不見淨、不見不淨，不輕受者、己身財物，不見見者、不見不見者，不計己、他。唯為方等大般涅槃常住法故，修行布施；為利一切諸眾生故而行布施；為斷一切眾生煩惱故，行於施；為諸眾生不見受者、施者、財物故，行於施。

> A Great Being (Bodhisattva-Mahasattva) who cultivates this Great Nirvana does not fixate on a giver, a receiver, or a gift. They do not cling to notions of time, of what is a field of merit and what is not. They see no cause, no condition, and no karmic result. They perceive no doer and no experiencer, no more and no less, no purity and no impurity. They do not look down upon the receiver, themselves, or the gift. They are not attached to what is seen or unseen, and make no distinction between self and other. They practice generosity solely for the sake of the eternal principle of the Great Nirvana (Mahaparinirvana), which is the ultimate reality. They give in order to benefit all beings. They give in order to cut off all afflictions of sentient beings. And they give so that all beings may realize that, in truth, there is no giver, no receiver, and no gift.

「善男子！譬如有人墮大海水，抱持死屍則得度脫；菩薩摩訶薩修大涅槃行布施時亦復如是，如彼死屍。

> "Good man! It is like a person who falls into the vast ocean and clings to a corpse to cross safely to the shore. In the same way, when a great bodhisattva practices great nirvana and engages in the act of giving, it is like clinging to that corpse.

「善男子！譬如有人閉在深獄，門戶堅牢，唯有廁孔，便從中出到無礙處；菩薩摩訶薩修大涅槃行布施時亦復如是。

> "Good man! It is like someone trapped in a deep prison with secure doors and only a narrow latrine opening. They crawl through that opening to reach a place of freedom. In the same way, when a great bodhisattva practices the Great Nirvana and engages in giving, they proceed just like this.

「善男子！譬如貴人，恐怖急厄，更無恃怙，依旃陀羅；菩薩摩訶薩修大涅槃行於布施亦復如是。

> "Good man! For instance, a noble person in a time of danger and urgency, who has no other refuge, might rely on an outcast. In the same way, a great being (bodhisattva-mahasattva) who practices generosity while cultivating the Great Nirvana should be understood similarly."

「善男子！譬如病人，為除病苦、得安樂故，服食不淨；菩薩摩訶薩修大涅槃行於布施亦復如是。

> "Good man! Just as a patient, in order to relieve the pain of their illness and gain peace and well-being, may take medicine that is unpleasant to swallow, so too does a great bodhisattva practice giving while cultivating great nirvana."

「善男子！如婆羅門值穀勇貴，為壽命故食噉狗肉；菩薩摩訶薩修大涅槃行於布施亦復如是。

> Good man! Just as a Brahmin, when grain prices soar and his life depends on it, may eat dog meat to survive; in the same way, a great bodhisattva practicing the Great Nirvana engages in giving.

「善男子！大涅槃中如是之事，從無量劫來不聞而聞，尸羅、尸羅波羅蜜乃至般若、般若波羅蜜，如佛《雜花經》中廣說。

> "Good son! In the Great Nirvana, such matters—though never heard before for countless eons—are now heard: precepts, the perfection of precepts, all the way up to wisdom, the perfection of wisdom. These are explained in detail in the Buddha's 'Miscellaneous Flowers Sutra.'"

「善男子！云何菩薩摩訶薩修大涅槃不聞而聞？十二部經其義深邃，昔來不聞，今因是經得具足聞。先雖得聞，唯聞名字，而今於此《大涅槃經》乃得聞義。

> “Good sir! How does a great bodhisattva, while cultivating the great nirvana, come to hear what was previously unheard? The meaning of the twelve divisions of the scriptures is profound and subtle. What was not heard before is now, through this sutra, fully heard. Although previously one might have heard only the names, now, through this Mahāparinirvāṇa Sūtra, one truly comes to hear their meaning.

「聲聞、緣覺唯聞十二部經名字，不聞其義，今於此經具足得聞，是名不聞而聞。

> Hearers and Solitary Realizers once only heard the names of the twelve divisions of the sutras but did not hear their meaning. Now, in this sutra, they are able to hear their full meaning. This is called "hearing without having heard before."

「善男子！一切聲聞、緣覺經中，不曾聞佛有常、樂、我、淨、不畢竟滅，三寶佛性無差別相，犯四重罪、謗方等經、作五逆罪及一闡提悉有佛性，今於此經而得聞之，是名不聞而聞。」

> "Good man! In all the sutras of the Śrāvakas and Pratyekabuddhas, you never hear that the Buddha possesses permanence, bliss, self, and purity, that he does not ultimately pass into extinction, and that the Three Jewels and the Buddha-nature are without distinction—nor that those who have committed the four grave offenses, slandered the Vaipulya sutras, committed the five heinous acts, or become icchantikas all still have Buddha-nature. But now, in this sutra, you hear of these things. This is called 'hearing what was not heard before.'"

## 大般涅槃經卷第十九

> Mahāparinirvāṇa Sūtra, Chapter 19