---
title: "大般涅槃經 · 2"
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/cmcvptseo02mji804rsrx21s6"
---

## 大般涅槃經卷第二十

> Mahāparinirvāṇa Sūtra, Volume 20

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

### 高貴德王菩薩品之二

> Chapter on Bodhisattva Noble Virtue King, Part 2

爾時，光明遍照高貴德王菩薩摩訶薩白佛言：「世尊！若犯重禁、謗方等經、作五逆罪、一闡提等有佛性者，是等云何復墮地獄？世尊！若使是等有佛性者，云何復言無常、樂、我、淨？世尊！若斷善根名一闡提者，斷善根時所有佛性云何不斷？佛性若斷，云何復言常、樂、我、淨？如其不斷，何故名為一闡提耶？世尊！犯四重禁，名為不定；謗方等經、作五逆罪、及一闡提，悉名不定。如是等輩若決定者，云何得成阿耨多羅三藐三菩提？從須陀洹乃至辟支佛，亦名不定。若須陀洹至辟支佛是決定者，亦不應成阿耨多羅三藐三菩提。世尊！若犯四重不決定者，須陀洹乃至辟支佛亦不決定。如是不定，諸佛如來亦復不定。若佛不定，涅槃體性亦復不定，至一切法亦復不定。云何不定？若一闡提除一闡提則成佛道。諸佛如來亦應如是，入涅槃已，亦應還出，不入涅槃。若如是者，涅槃之性則為不定。不決定故，當知無有常、樂、我、淨。云何說言一闡提等當得涅槃？」

> At that time, the Great Being Resplendent and Noble King Bodhisattva said to the Buddha: "World-Honored One! If those who have committed grave offenses, slandered the Vaipulya sutras, committed the five heinous acts, or are icchantikas possess Buddha nature, how then do they still fall into hell? World-Honored One! If they indeed possess Buddha nature, why is it said that they lack permanence, bliss, self, and purity? World-Honored One! If an icchantika is defined as one who has cut off all roots of goodness, then when they cut off these roots, why is their Buddha nature not cut off as well? If Buddha nature could be cut off, how could it be described as permanent, blissful, self, and pure? If it cannot be cut off, then why are they called icchantikas? World-Honored One! Committing the four grave offenses is called 'uncertain'; slandering the Vaipulya sutras, committing the five heinous acts, and being an icchantika are all called 'uncertain.' If these beings were fixed in their state, how could they ever attain Anuttara Samyak Sambodhi? From the stage of Stream-Enterer up to the Pratyekabuddha, they are also called 'uncertain.' If Stream-Enterers through Pratyekabuddhas were fixed, they too would never attain Anuttara Samyak Sambodhi. World-Honored One! If those who commit the four grave offenses are not fixed, then Stream-Enterers through Pratyekabuddhas are also unfixed. Being thus unfixed, Buddhas and Tathagatas are likewise unfixed. If the Buddha is unfixed, then the nature of Nirvana is also unfixed, and so too are all dharmas unfixed. What does this uncertainty mean? If, by removing the icchantika nature, an icchantika can attain Buddhahood, then Buddhas and Tathagatas should similarly, after entering Nirvana, be able to emerge again, rather than remaining forever in Nirvana. If this were so, the nature of Nirvana would then be uncertain. Because it is uncertain, we should know that it does not truly possess permanence, bliss, self, or purity. How then can it be said that icchantikas and others will attain Nirvana?"

爾時，世尊告光明遍照高貴德王菩薩摩訶薩言：「善哉，善哉。善男子！為欲利益無量眾生、令得安樂、憐愍慈念諸世間故、為欲增長發菩提心諸菩薩故，作如是問。

> At that time, the World-Honored One said to the Great Being Radiant Illumination of Noble Virtue King Bodhisattva: "Excellent, excellent. Good man! You ask this question because you wish to benefit countless beings, bring them peace and happiness, out of compassion and loving-kindness for all the world, and to strengthen the resolve for enlightenment in all bodhisattvas.

「善男子！汝已親近過去無量諸佛世尊，於諸佛所種諸善根，久已成就菩提功德，降伏眾魔令其退散，已教無量無邊眾生悉令得至阿耨多羅三藐三菩提，久已通達諸佛、如來所有甚深祕密之藏，已問過去無量無邊恒河沙等諸佛世尊如是甚深微密之義。我都不見一切世間——若人、若天、沙門、婆羅門、若魔、若梵——有能諮問如來是義。今當誠心諦聽諦聽，吾當為汝分別演說。

> "Noble one! You have already drawn near to countless Buddhas of the past, planted good roots in their presence, and long ago perfected the virtues of enlightenment. You have subdued the hosts of demons and caused them to retreat. You have taught innumerable beings and led them all to attain unsurpassed, perfect awakening. Long ago you thoroughly understood all the profound and secret treasures of the Buddhas and Tathāgatas. You have already asked countless Buddhas of the past—as numerous as the sands of the Ganges—about such deep and subtle truths. In all the world—whether among humans, gods, ascetics, Brahmins, demons, or heavenly beings—I see no one else who could question the Tathāgata about such matters. Now, with sincere attention, listen well, listen carefully, and I will explain this to you in detail."

「善男子！一闡提者，亦不決定。若決定者，是一闡提終不能得阿耨多羅三藐三菩提。以不決定，是故能得。如汝所言：『佛性不斷，云何一闡提斷善根？』者，善男子！善根有二種：一者、內，二者、外。佛性，非內、非外。以是義故，佛性不斷。復有二種：一者、有漏，二者、無漏。佛性，非有漏、非無漏，是故不斷。復有二種：一者、常，二者、無常。佛性，非常、非無常，是故不斷。若是斷者，則應還得；若不還得，則名不斷；若斷已得，名一闡提。

> Good son! An icchantika is not fixed in their nature. If they were fixed, they could never attain supreme perfect enlightenment. But because their nature is unfixed, they can attain it. You ask: "Since Buddha-nature is never cut off, how can an icchantika cut off their roots of goodness?" Good son! There are two kinds of roots of goodness: internal and external. Buddha-nature is neither internal nor external. Therefore, it cannot be cut off. Furthermore, there are two kinds: conditioned and unconditioned. Buddha-nature is neither conditioned nor unconditioned. Therefore, it cannot be cut off. Furthermore, there are two kinds: eternal and impermanent. Buddha-nature is neither eternal nor impermanent. Therefore, it cannot be cut off. If it were cut off, it could be regained. If it cannot be regained, it is called "uninterrupted." One who has cut off and then regained is called an icchantika.

「犯四重者亦是不定，若決定者，犯四重禁終不能得阿耨多羅三藐三菩提。

> Even those who commit the Four Grave Offenses are not bound by a fixed destiny. If it were fixed, they would never be able to attain Supreme Perfect Enlightenment.

「謗方等經亦復不定，若決定者，謗正法人終不能得阿耨多羅三藐三菩提。

> "Slandering the Mahayana scriptures is also not a fixed condition. If it were fixed, then those who slander the true Dharma would never attain supreme perfect enlightenment.

「作五逆罪亦復不定，若決定者，五逆之人終不能得阿耨多羅三藐三菩提。

> "Even those who commit the five heinous offenses are not permanently bound by their karma. If such deeds were ultimately fixed, then those who commit these grave wrongs would never be able to attain supreme enlightenment.

「色與色相，二俱不定。香、味、觸相，生相至無明相，陰入界相、二十五有相、四生，乃至一切諸法皆亦不定。

> "Forms and the characteristics of forms are both undetermined. The characteristics of scents, tastes, and tangible objects, the characteristics of arising and even of ignorance, the characteristics of the aggregates, senses, and elements, the characteristics of the twenty-five states of existence, the four modes of birth, and indeed the characteristics of all phenomena - all of these are likewise undetermined."

「善男子！譬如幻師，在大眾中化作四兵車步、象、馬，作諸瓔珞嚴身之具、城邑、聚落、山林、樹木、泉、池、河、井，而彼眾中有諸小兒無有智慧，覩見之時悉以為實。其中智人知其虛誑，以幻力故惑人眼目。善男子！一切凡夫乃至聲聞、辟支佛等，於一切法見有定相亦復如是；諸佛、菩薩於一切法不見定相。

> "Good man! It is like a magician who, in the midst of a crowd, conjures up four divisions of an army—chariots, infantry, elephants, and horses—along with various ornaments to adorn the body, cities, villages, forests, trees, springs, ponds, rivers, and wells. In that crowd, there are children without understanding who, upon seeing these things, believe them to be real. But among them, wise people know they are illusions, created by the power of magic to deceive the eye. Good man! All ordinary beings, up to the Voice-Hearers and Solitary Realizers, likewise perceive a fixed, inherent reality in all things. But the Buddhas and Bodhisattvas see no fixed, inherent reality in anything at all.

「善男子！譬如小兒，於盛夏月見熱時焰謂之為水。有智之人於此熱焰終不生於實水之想，但是虛焰誑人眼目，非實是水。一切凡夫、聲聞、緣覺見一切法亦復如是，悉謂是實；諸佛、菩薩於一切法不見定相。

> "Good man! It is like a child on a hot summer day who sees a mirage and believes it to be real water. A wise person, however, never mistakes that shimmering heat for actual water, knowing it is merely an illusion that tricks the eyes—not real water at all. All ordinary people, those who hear the teachings, and those who awaken through conditions likewise see all things as fixed and real. But Buddhas and Bodhisattvas see no unchanging, solid nature in any phenomenon."

「善男子！譬如山澗因聲有響，小兒聞之謂是實聲；有智之人解無定實，但有聲相誑於耳識。善男子！一切凡夫、聲聞、緣覺於一切法亦復如是，見有定相；諸菩薩等解了諸法悉無定相，見無常相、空寂等相、無生滅相。以是義故，菩薩摩訶薩見一切法是無常相。

> "Good man! Take, for example, the echo that arises from a sound in a mountain stream. A child hearing it thinks it is a real voice; a wise person understands that it has no fixed reality—it is merely a sound-form that deceives the ear-consciousness. Good man! In the same way, all ordinary beings, Hearers, and Solitary Realizers see fixed characteristics in all phenomena. But Bodhisattvas understand that all phenomena lack fixed characteristics—they see their impermanent, empty, quiescent nature, and their nature of neither arising nor ceasing. For this reason, a great Bodhisattva sees all phenomena as marked by impermanence.

「善男子！亦有定相。云何為定？常、樂、我、淨。在何處耶？所謂涅槃。

> Good man, there are also enduring qualities. What are these enduring qualities? They are permanence, bliss, self, and purity. Where are they found? In Nirvana.

「善男子！須陀洹果亦復不定，不決定故，經八萬劫得阿耨多羅三藐三菩提心；斯陀含果亦復不定，不決定故，經六萬劫得阿耨多羅三藐三菩提心；阿那含果亦復不定，不決定故，經四萬劫得阿耨多羅三藐三菩提心；阿羅漢果亦復不定，不決定故，經二萬劫得阿耨多羅三藐三菩提心；辟支佛道亦復不定，不決定故，經十千劫得阿耨多羅三藐三菩提心。

> "Good man! The fruit of Stream-Entry is also not fixed. Because it is not fixed, after eighty thousand eons, one attains the mind of supreme, perfect enlightenment. The fruit of Once-Returning is also not fixed. Because it is not fixed, after sixty thousand eons, one attains the mind of supreme, perfect enlightenment. The fruit of Non-Returning is also not fixed. Because it is not fixed, after forty thousand eons, one attains the mind of supreme, perfect enlightenment. The fruit of Arhatship is also not fixed. Because it is not fixed, after twenty thousand eons, one attains the mind of supreme, perfect enlightenment. The path of the Pratyekabuddha is also not fixed. Because it is not fixed, after ten thousand eons, one attains the mind of supreme, perfect enlightenment."

「善男子！如來今於拘尸那城娑羅雙樹間，示現倚臥師子之床欲入涅槃，令諸未得阿羅漢果眾弟子等及諸力士生大憂苦，亦令天、人、阿修羅、乾闥婆、迦樓羅、緊那羅、摩睺羅伽等大設供養。欲使諸人以千端㲲纏裹其身，七寶為棺，盛滿香油，積諸香木，以火焚之，唯除二端不可得燒：一者、儭身，二、最在外。為諸眾生分散舍利，以為八分。一切所有聲聞弟子咸言：『如來入於涅槃。』當知如來亦不畢定入於涅槃。何以故？如來常住，不變易故。以是義故，如來涅槃亦復不定。

> Good man! Now the Tathagata, between the twin sala trees in the city of Kushinagara, is lying on a lion's bed, preparing to enter nirvana. This causes his disciples who have not yet attained arhatship, as well as the strong warriors, to be deeply grieved and distressed. It also inspires humans, gods, asuras, gandharvas, garudas, kinnaras, and mahoragas to make great offerings. Thus the Tathagata causes people to wrap his body in thousands of fine cloths, place it in a coffin adorned with the seven treasures, fill it with fragrant oil, stack all kinds of scented wood, and cremate him with fire. Only two cloths cannot be burned: the one closest to the body and the one furthest outside. To benefit beings, the relics are divided into eight portions. All the disciples who hear this teaching will say: 'The Tathagata has entered nirvana.' But you should know that the Tathagata does not necessarily truly enter nirvana. Why? Because the Tathagata is eternal and unchanging. For this reason, the Tathagata's nirvana is also not fixed.

「善男子！當知如來亦復不定。如來非天。何以故？有四種天：一者、世間天，二者、生天，三者、淨天，四者、義天。世間天者，如諸國王；生天者，從四天王乃至非有想非無想天；淨天者，從須陀洹至辟支佛；義天者，十住菩薩摩訶薩等。以何義故，十住菩薩名為義天？以能善解諸法義故。云何為義？見一切法是空義故。

> "Good man, you should know that the Thus-Come One is also not fixed. The Thus-Come One is not a god. Why? There are four kinds of gods: first, worldly gods; second, heavenly gods; third, pure gods; fourth, truth gods. Worldly gods are like kings. Heavenly gods range from the Four Heavenly Kings up to the Heaven of Neither Perception nor Non-Perception. Pure gods range from Stream-Enterers to Solitary Realizers. Truth gods are the great beings of the Ten Grounds. Why are the great beings of the Ten Grounds called truth gods? Because they can clearly understand the truth of all things. What is truth? Seeing that all things are empty of inherent nature is the meaning of truth.

「善男子！如來非王、亦非四天，乃至非有想非無想天、從須陀洹至辟支佛、十住菩薩，以是義故，如來非天，然諸眾生亦復稱佛為天中天。是故，如來非天、非非天，非人、非非人，非鬼、非非鬼，非地獄、畜生、餓鬼，非非地獄、畜生、餓鬼，非眾生、非非眾生，非法、非非法，非色、非非色，非長、非非長，非短、非非短，非相、非非相，非心、非非心，非有漏、非無漏，非有為、非無為，非常、非無常，非幻、非非幻，非名、非非名，非定、非非定，非有、非無，非說、非非說，非如來、非不如來。以是義故，如來不定。

> "Good man! The Tathagata is not a king, nor is he one of the Four Heavenly Kings, nor is he any being from the Heaven of Neither Perception nor Non-Perception. He is not a Stream-Enterer, nor a Once-Returner, nor a Non-Returner, nor an Arhat, nor a Pratyekabuddha, nor even a Bodhisattva at the Tenth Stage. Therefore, the Tathagata is not a heavenly being. Yet sentient beings still call him the 'Heavenly Among the Heavens.' Thus, the Tathagata is not a god, yet not not a god; not human, yet not not human; not a ghost, yet not not a ghost; not in hell, among animals, or hungry ghosts, yet not not in hell, among animals, or hungry ghosts; not a sentient being, yet not not a sentient being; not a phenomenon, yet not not a phenomenon; not form, yet not not form; not long, yet not not long; not short, yet not not short; not with marks, yet not without marks; not mind, yet not not mind; not tainted, yet not without taint; not conditioned, yet not unconditioned; not eternal, yet not impermanent; not an illusion, yet not not an illusion; not name, yet not not name; not settled, yet not unsettled; not existence, yet not non-existence; not spoken, yet not unspoken; not the Tathagata, yet not not the Tathagata. For this reason, the Tathagata is indefinable.

「善男子！何故如來不名世天？世天者，即是諸王。如來久於無量劫中已捨王位，是故非王。非非王者，如來生於迦毘羅城淨飯王家，是故非非王。

> "Good man! Why is the Tathagata not called a 'worldly king'? Worldly kings are rulers of states. The Tathagata long ago, over countless eons, gave up the position of a king. Therefore, he is not a king. Yet he is also not 'not a king,' because the Tathagata was born in the city of Kapilavastu, into the family of King Shuddhodana. For this reason, he is not 'not a king.'"

「非生天者，如來久已離諸有故，是故非生天。非非生天。何以故？昇兜率天下閻浮提故，是故如來非非生天。

> He who has transcended heavenly birth has long since departed from all states of being. Thus, he has not taken heavenly birth. Yet, he is also not one who has never taken heavenly birth. How so? Because he descended from the Tushita heaven to the Jambudvipa world. For this reason, the Tathagata is not merely one who has never taken heavenly birth.

「亦非淨天。何以故？如來非是須陀洹乃至非辟支佛，是故如來非是淨天。非非淨天。何以故？世間八法所不能染，猶如蓮花不受塵水，是故如來非非淨天。

> "He is not a pure deity. Why? Because the Tathagata is not a Stream-Enterer, nor a Once-Returner, nor a Non-Returner, nor an Arhat, nor a Pratyekabuddha. Therefore, the Tathagata is not a pure deity. Yet neither is he not a pure deity. Why? Because he cannot be tainted by the eight worldly conditions. Just as a lotus flower is unstained by mud or water, so too the Tathagata remains unstained. Therefore, he is not not a pure deity."

「亦非義天。何以故？如來非是十住菩薩故，是故如來非義天也。非非義天。何以故？如來常修十八空義故，是故如來非非義天。

> "The Thus-Come One is not an 'Divine Realm of Truth.' Why is this? Because the Thus-Come One is not a bodhisattva at the tenth stage of abiding. For this reason, the Thus-Come One is not a Divine Realm of Truth. Nor is he a 'Non-Divine Realm of Truth.' Why is this? Because the Thus-Come One constantly cultivates the meaning of the eighteen kinds of emptiness. Therefore, the Thus-Come One is not a Non-Divine Realm of Truth."

「如來非人。何以故？如來久於無量劫中離人有故，是故非人。亦非非人。何以故？生於迦毘羅城故，是故非非人。

> "The Tathagata is not a human being. Why? Because for countless eons, the Tathagata has transcended the state of being human. Therefore, he is not a human being. Yet neither is he not a human being. Why? Because he was born in the city of Kapilavastu. Therefore, he is not not a human being."

「如來非鬼。何以故？不害一切諸眾生故，是故非鬼。亦非非鬼。何以故？亦以鬼像化眾生故，是故非非鬼。

> "He is not a ghost. Why? Because he does not harm any living beings. Therefore, he is not a ghost. Nor is he 'not a ghost.' Why? Because he also takes the form of a ghost to guide and transform beings. Therefore, he is not not a ghost."

「如來亦非地獄、畜生、餓鬼。何以故？如來久離諸惡業故，是故，非地獄、畜生、餓鬼。亦非非地獄、畜生、餓鬼。何以故？如來亦復現受三惡諸趣之身化眾生故，是故，非非地獄、畜生、餓鬼。

> A Tathagata is not in hell, nor among animals, nor among hungry ghosts. Why? Because the Tathagata has long since left all evil actions behind. Therefore, he is not in hell, among animals, or among hungry ghosts. Yet, he is also not apart from them. Why? Because the Tathagata appears in these lower realms to transform beings. Therefore, he is not apart from hell, animals, or hungry ghosts.

「亦非眾生。何以故？久已遠離眾生性故，是故，如來非眾生。亦非非眾生。何以故？或時演說眾生相故，是故，如來非非眾生。

> "He is not a sentient being. Why? Because he has long since transcended the nature of being a sentient being. Therefore, the Thus-Come One is not a sentient being. He is also not a non-sentient being. Why? Because he sometimes teaches about the characteristics of sentient beings. Therefore, the Thus-Come One is not a non-sentient being."

「如來非法。何以故？諸法各各有別異相，如來不爾，唯有一相，是故非法。亦非非法。何以故？如來法界故，是故非非法。

> "The Tathagata is not a 'dharma.' Why? Because every dharma has its own distinct characteristics, but the Tathagata does not—he has only one nature. Therefore, he is not a dharma. Neither is he 'not a dharma.' Why? Because the Tathagata is the very essence of the dharma realm itself. Thus, he is also not not-a-dharma."

「如來非色。何以故？十色入所不攝故，是故非色。亦非非色。何以故？身有三十二相、八十種好故，是故非非色。

> "The Tathagata is not form. Why? Because it is not contained within the ten sense-fields of form. Thus, it is not form. Yet it is also not without form. Why? Because the body possesses the thirty-two marks and the eighty excellent characteristics. Therefore, it is not without form."

「如來非長。何以故？斷諸色故，是故非長。亦非非長。何以故？一切世間無有能見頂髻相故，是故非非長。

> "Thus has the world-honored one spoken of a nature beyond measure, how so? Because all conditioned appearances are cut off, thus it is not confined by length. Yet it is not without form, how so? Because in all worlds no one can see the crown of the head, thus it is not lacking in expression."

「如來非短。何以故？久已遠離憍慢結故，是故非短。亦非非短。何以故？為瞿師羅長者示三尺身故，是故非非短。

> "The Tathagata is not short. Why? Because he has long since abandoned the bonds of pride and arrogance. Therefore, he is not short. Nor is he not-short. Why? Because he manifested a three-foot body for the elder Goshira. Therefore, he is not not-short."

「如來非相。何以故？久已遠離諸相相故，是故非相。亦非非相。何以故？善知諸相故，是故非非相。

> "The Tathagata is beyond all appearances. Why? Because he has long since transcended the attachment to appearances, therefore he is beyond them. Yet he is not completely devoid of appearances either. Why? Because he fully understands all appearances, therefore he is not devoid of them."

「如來非心。何以故？虛空相故，是故非心。亦非非心。何以故？有十力心法故、亦能知他眾生心故，是故非非心。

> "The Tathāgata is not mind. Why? Because its nature is like space itself—thus, it is not mind. Yet it is also not 'not mind.' Why? Because it possesses the mind of the ten powers and can know the minds of other beings—thus, it is not 'not mind.'"

「如來非有為。何以故？常、樂、我、淨故，是故非有為。亦非無為。何以故？有來、去、坐、臥、示現涅槃故，是故非無為。

> The Tathagata is neither conditioned. Why is that? Because he possesses permanence, bliss, self, and purity—thus he is not conditioned. Nor is he unconditioned. Why is that? Because he comes, goes, sits, lies down, and manifests parinirvana—thus he is not unconditioned.

「如來非常。何以故？身有分故，是故非常。云何非常？以有知故。常法無知，猶如虛空；如來有知，是故非常。云何非常？有言說故。常法無言，亦如虛空；如來有言，是故無常。有姓氏故，名曰無常；無姓之法乃名為常。虛空常故，無有姓氏；如來有姓，姓瞿曇氏，是故無常。有父母故，名曰無常；無父母者，乃名曰常。虛空常故，無有父母；佛有父母，是故無常。有四威儀，名曰無常；無四威儀，乃名曰常。虛空常故，無四威儀；佛有四儀，是故無常。常住之法無有方所。虛空常故，無有方所；如來出在東天竺地，住舍婆提或王舍城，是故無常。以是義故，如來非常。

> The Tathagata is not permanent. Why? Because he has a physical form, he is impermanent. How is he impermanent? Because he possesses awareness. A permanent thing has no awareness, like space. Since the Tathagata has awareness, he is impermanent. How is he impermanent? Because he uses speech. A permanent thing has no speech, like space. Since the Tathagata uses speech, he is impermanent. Because he has a family name, he is called impermanent. What has no family name is called permanent. Space is permanent because it has no family name. The Tathagata has a family name, the Gautama clan, so he is impermanent. Because he has parents, he is called impermanent. What has no parents is called permanent. Space is permanent because it has no parents. The Buddha has parents, so he is impermanent. Because he has four postures, he is called impermanent. What has no four postures is called permanent. Space is permanent because it has no four postures. The Buddha has four postures, so he is impermanent. What is permanent has no fixed location. Space is permanent because it has no fixed location. The Tathagata appeared in the land of East India, dwelling in Shravasti or Rajagriha, so he is impermanent. For these reasons, the Tathagata is not permanent.

「亦非非常。何以故？生永斷故。有生之法，名曰無常；無生之法乃名為常。如來無生，是故為常。常法無性，有性之法名曰無常。如來無生、無性，無生無性故常。有常之法遍一切處，猶如虛空，無處不有。如來亦爾，遍一切處，是故為常。無常之法，或言此有、或言彼無。如來不爾，不可說言是處有、彼處無，是故為常。無常之法，有時是有、有時是無。如來不爾，有時是有、有時是無，是故為常。常住之法無名、無色。虛空常故，無名、無色。如來亦爾，無名、無色，是故為常。常住之法無因、無果。虛空常故，無因、無果。如來亦爾，無因、無果，是故為常。常住之法三世不攝。如來亦爾，三世不攝，是故為常。

> <u>Non-permanent</u> is also not <u>permanent</u>. Why? Because birth has been eternally cut off. Things that are born are called impermanent; things that are not born are called permanent. The Tathagata is not born, therefore he is permanent. A permanent thing has no specific nature; things with a specific nature are called impermanent. The Tathagata is not born and has no specific nature; because he is not born and has no specific nature, he is permanent. A permanent thing pervades all places, like space—there is nowhere it is not present. The Tathagata is likewise: he pervades all places, therefore he is permanent. Impermanent things are sometimes said to be here, sometimes said to be absent there. The Tathagata is not like that; he cannot be spoken of as being here and not there, therefore he is permanent. Impermanent things sometimes exist and sometimes do not. The Tathagata is not like that; he is not sometimes existent and sometimes nonexistent, therefore he is permanent. What is permanent has no name and no form. Because space is permanent, it has no name and no form. The Tathagata is likewise: he has no name and no form, therefore he is permanent. What is permanent has no cause and no effect. Because space is permanent, it has no cause and no effect. The Tathagata is likewise: he has no cause and no effect, therefore he is permanent. What is permanent is not included in the three times (past, present, future). The Tathagata is likewise: he is not included in the three times, therefore he is permanent.

「如來非幻。何以故？永斷一切虛誑心故，是故非幻。亦非非幻。何以故？如來或時分此一身為無量身、無量之身復為一身，山壁直過，無有障礙，履水如地、入地如水、行空如地，身出煙焰如大火聚，雲雷震動，其聲可畏，或為城邑、聚落、舍宅、山川、樹木，或作大身、或作小身、男身、女身、童男、童女身。是故，如來亦非非幻。

> The Tathagata is not an illusion. Why? Because he has forever cut off all thoughts of falseness and deceit. Therefore, he is not an illusion. Yet he is also not non-illusion. Why? Because the Tathagata sometimes divides this one body into countless bodies, and then merges countless bodies back into one. He passes straight through mountains and walls without any obstruction, walks on water as if on land, enters the earth as if it were water, and walks through the sky as if on the ground. His body emits smoke and flames like a great blazing fire. Thunderclouds rumble, and his voice is awe-inspiring. He may appear as a city, a village, a house, a mountain, a river, or a tree. He may take a great form or a small form, a male form or a female form, the form of a boy or a girl. Therefore, the Tathagata is also not non-illusion.

「如來非定。何以故？如來於此拘尸那城娑羅雙樹間示現入於般涅槃故，是故非定。亦非非定。何以故？常、樂、我、淨故，是故，如來亦非非定。

> “The Tathagata is not fixed. Why? Because here in the city of Kushinagar, between the twin sala trees, the Tathagata has manifested the final entry into Parinirvana. Therefore, he is not fixed. Yet he is also not not-fixed. Why? Because he possesses eternity, bliss, true self, and purity. Therefore, the Tathagata is also not not-fixed.”

「如來非有漏。何以故？斷三漏故，故非有漏。三漏者，欲界一切煩惱，除無明，是名欲漏；色無色界一切煩惱，除無明，是名有漏；三界無明，名無明漏。如來永斷，是故非漏。

> The Tathagata is not subject to defilement. Why? Because he has cut off all three kinds of defilement. What are these three? All afflictions in the realm of desire, except ignorance, are called the defilement of desire. All afflictions in the realms of form and formlessness, except ignorance, are called the defilement of existence. The ignorance pervading all three realms is called the defilement of ignorance. The Tathagata has completely eradicated these, therefore he is free from all defilement.

「復次，一切凡夫不見有漏。云何凡夫不見有漏？一切凡夫於未來世悉有疑心：未來世中當得身耶？不得身耶？過去世中，身本有耶？為本無耶？現在世中，是身有耶？是身無耶？若有我者，是色耶？非色耶？色非色耶？非色非非色耶？想耶？非想耶？想非想耶？非想非非想耶？是身屬他耶？不屬他耶？屬不屬耶？非屬非不屬耶？有命無身耶？有身無命耶？有身有命耶？無身無命耶？身之與命，有常耶？無常耶？常無常耶？非常非無常耶？身之與命，自在作耶？時節作耶？無因作耶？世性作耶？微塵作耶？法非法作耶？士夫作耶？煩惱作耶？父母作耶？我住心耶？住眼中耶？遍滿身中耶？從何來耶？去何至耶？誰生耶？誰死耶？我於過去，是婆羅門姓耶？是剎利姓耶？是毘舍姓耶？是首陀羅姓耶？當於未來得何姓耶？我此身者，過去之時是男身耶？是女身耶？畜生身耶？若我殺生，當有罪耶？當無罪耶？乃至飲酒，當有罪耶？當無罪耶？我自作耶？為他作耶？我受報耶？身受報耶？如是疑見、無量煩惱覆眾生心。

> Furthermore, all ordinary people fail to see the truths of suffering (the defiled world). Why is this? Because every ordinary person is filled with doubts about the future: “Will I have a body in the future? Or not? Did I have a body in the past? Or did I not? Do I have a body right now? Or not? If there is a ‘self,’ is it physical form? Or not physical form? Is it both form and non-form? Or neither form nor non-form? Is it perception? Or non-perception? Is it both perception and non-perception? Or neither perception nor non-perception? Does this body belong to another? Or not belong to another? Is it both belonging and not belonging? Or neither belonging nor not belonging? Is there life without a body? Or a body without life? Is there both body and life? Or neither body nor life? Are body and life permanent? Or impermanent? Are they both permanent and impermanent? Or neither permanent nor impermanent? Are body and life created by a self? Created by time? Created without a cause? Created by cosmic nature? Created by atoms? Created by good and bad deeds? Created by a divine creator? Created by afflictions? Created by parents? Does the self abide in the mind? Abide in the eyes? Or pervade the entire body? Where does it come from? Where does it go to? Who is born? Who dies? Was I, in the past, of the Brahmin caste? The Kshatriya caste? The Vaishya caste? Or the Shudra caste? What caste will I belong to in the future? Was this body of mine, in the past, a male body? A female body? Or an animal body? If I kill, will I have guilt? Or no guilt? And so on, down to drinking alcohol—will I have guilt? Or no guilt? Do I create these actions myself? Or are they created by others? Do I myself receive the consequences? Or does this body receive them?” These kinds of doubts and views, along with countless afflictions, obscure the minds of all sentient beings.

「因是疑見生六種心：決定有我、決定無我、我見我、我見無我、無我見我、我作我受我知，是名邪見。如來永拔如是無量見漏根本，是故非漏。

> "Due to this doubt, six kinds of views arise: the definite belief in a self, the definite belief in no self, seeing the self as self, seeing the self as no self, seeing no self as self, and the notion of 'I do, I receive, I know'—these are called wrong views. The Tathāgata has permanently uprooted these countless erroneous views and the root of all mental defilements. Therefore, they are not mental defilements."

「善男子！菩薩摩訶薩於大涅槃修聖行者，亦得永斷如是諸漏。諸佛如來常修聖行，是故無漏。

> "Good man! A great bodhisattva who cultivates the holy practice in Great Nirvana can also permanently cut off all such outflows. The Tathagatas, the Buddhas, constantly cultivate the holy practice; therefore, they are free from outflows.

「善男子！凡夫不能善攝五根則有三漏，為惡所牽，至不善處。

> "Good man! If ordinary people cannot properly control their five senses, they will experience three kinds of defilements and be led by evil deeds to unwholesome states."

「善男子！譬如惡馬，其性佷悷，能令乘者至險惡處。不能善攝此五根者亦復如是，令人遠離涅槃善道至諸惡處。

> "Good man! Consider a wild horse with a stubborn and untamed nature—it can carry its rider into dangerous and treacherous places. In the same way, those who cannot properly control their five senses are led far from the peaceful path of Nirvana and into harmful realms."

「譬如惡象，心未調順，有人乘之，不隨意去，遠離城邑至空曠處。不能善攝此五根者亦復如是，將人遠離涅槃城邑，至於生死曠野之處。

> It is like an untamed wild elephant—if someone tries to ride it, they cannot make it go where they wish. Instead, it carries them far from the towns and cities, out into the desolate wilderness. In just the same way, those who cannot properly control their five senses are dragged far away from the peaceful city of Nirvana and into the wild and barren lands of birth and death.

「善男子！譬如侫臣，教王作惡。五根侫臣亦復如是，常教眾生造無量惡。

> "Good man! It is like a treacherous minister who instructs the king to do evil. The five senses are just like such a treacherous minister, constantly teaching sentient beings to create boundless evil."

「善男子！譬如惡子，不受師長、父母教勅，則無惡不造。不調五根亦復如是，不受師長善言教勅，無惡不造。

> "Good man! Imagine a disobedient child who refuses to listen to the guidance of their teachers, elders, and parents — there is no wrongdoing they won't commit. The same is true for the five unrefined senses: if they do not heed the wise instruction of teachers and elders, there is no evil they will not do."

「善男子！凡夫之人不攝五根，常為地獄、畜生、餓鬼之所賊害，亦如怨盜害及善人。善男子！凡夫之人不攝五根，馳騁五塵。譬如牧牛，不善守護，犯人苗稼。凡夫之人不攝五根，常在諸有多受苦惱。

> "Good man! Ordinary people who do not restrain their five senses constantly fall prey to the thieves of hells, animals, and hungry ghosts—just as enemies and robbers harm good people. Good man! When ordinary people fail to restrain their five senses, they chase after the five sensory pleasures. It is like a herder who does not guard his cattle well, allowing them to trample and ruin the crops. Ordinary people who do not restrain their five senses remain trapped in countless states of existence, enduring immense suffering."

「善男子！菩薩摩訶薩修大涅槃、行聖行時，常能善調守攝五根，怖畏貪欲、瞋恚、愚癡、憍慢、嫉妬，為得一切諸善法故。

> "Good son! When a great bodhisattva cultivates the Great Nirvana and practices the noble conduct, they always skillfully tame and guard the five sense faculties, living in fear of greed, anger, ignorance, arrogance, and jealousy—all for the sake of attaining all wholesome qualities.

「善男子！若能善守此五根者則能攝心，若能攝心則攝五根。譬如有人擁護於王則護國土，護國土者則護於王。菩薩摩訶薩亦復如是，若得聞是《大涅槃經》則得智慧；得智慧故則得專念。五根若散，念則能止。何以故？是念慧故。

> "Good man! Those who can properly guard these five faculties are able to gather their mind. Those who can gather their mind can then control the five faculties. This is like someone who protects the king thereby protecting the country, and one who protects the country thereby protects the king. The great bodhisattva-mahasattva is the same: if they hear this Mahaparinirvana Sutra, they gain wisdom. With wisdom, they gain focused mindfulness. If the five faculties are scattered, mindfulness can stop them. Why? Because mindfulness arises from wisdom."

「善男子！如善牧者，設牛東西噉他苗稼，則便遮止，不令犯暴。菩薩摩訶薩亦復如是，念慧因緣故，守攝五根，不令馳散。

> "Good people! Just as a skilled herdsman prevents cattle from straying east or west to graze on others' crops, so too does a great bodhisattva, through mindfulness and wisdom, guard the five senses, keeping them from scattering wildly.

「菩薩摩訶薩有念慧者，不見我相、不見我所相，不見眾生及所受用，見一切法同法性相、生於土石瓦礫之相。譬如屋舍，從眾緣生，無有定性。見諸眾生四大、五陰之所成立，推無定性。無定性故，菩薩於中不生貪著。一切凡夫見有眾生故起煩惱。菩薩摩訶薩修大涅槃有念慧故，於諸眾生不生貪著。

> A great bodhisattva who possesses mindfulness and wisdom does not perceive a self, does not perceive what belongs to a self, does not perceive living beings or what they receive and use. Instead, they see all things as sharing the same nature of reality, arising like mounds of earth, stones, tiles, and gravel. For example, a house is built from many causes and conditions and has no fixed nature. Seeing that living beings are composed of the four great elements and the five aggregates, one realizes they lack any fixed nature. Because they lack fixed nature, the bodhisattva does not develop attachment to them. Ordinary people, seeing living beings as real, give rise to afflictions. The great bodhisattva, cultivating great nirvana with mindfulness and wisdom, does not develop attachment toward any living being.

「復次，菩薩摩訶薩修《大涅槃經》者，不著眾生相、作種種法相。善男子！譬如畫師，以眾雜彩畫作眾像，若男、若女、若牛、若馬。凡夫無知，見之則生男、女等相；畫師了知無有男、女。菩薩摩訶薩亦復如是，於法異相觀於一相，終不生於眾生之相。何以故？有念慧故。

> Furthermore, great enlightening beings who cultivate the Great Nirvana Sutra do not cling to the appearance of beings or create various conceptual forms. Good man! It is like a painter who uses various colors to paint many images—male, female, ox, or horse. Ordinary people, in their ignorance, see these and perceive them as male or female forms; but the painter clearly knows there is no actual male or female. Great enlightening beings are likewise—amid the diverse appearances of phenomena, they see a single underlying nature, and never generate the concept of distinct beings. Why? Because they possess mindfulness and wisdom.

「菩薩摩訶薩修大涅槃，或時覩見端正女人，終不生於貪著之心。何以故？善觀相故。

> A Great Enlightening Being who cultivates great nirvana may sometimes see a beautiful woman, but will never give rise to a mind of attachment. Why is this? Because they skillfully perceive the true nature of appearances.

「善男子！菩薩摩訶薩知五欲法無有歡樂、不得暫停，如犬囓枯骨、如人持火逆風而行、如篋毒蛇、夢中所得、路邊菓樹多人所擲、亦如段肉眾烏競逐、如水上泡、畫水之迹、如織經盡、如囚趣市，猶如假借，勢不得久。觀欲如是，多諸過惡。

> "Good man! A great bodhisattva understands that the five desires bring no true joy and cannot be sustained even for a moment. They are like a dog gnawing on a dry bone, or a person carrying a torch against the wind; like a box of venomous snakes, or something obtained in a dream; like a fruit tree by the roadside, pelted by many passersby, or a piece of meat chased by a flock of birds; like bubbles on water, or a mark drawn on the surface of water; like weaving a loom when the thread runs out, or a prisoner being led to the marketplace; like something borrowed, with no lasting power. When observing desires in this way, one sees that they are filled with many faults and evils.

「復次，善男子！菩薩摩訶薩觀諸眾生為色、香、味、觸因緣故，從昔無數無量劫來常受苦惱。一一眾生一劫之中所積身骨如王舍城毘富羅山、所飲乳汁如四海水、身所出血復多於是，父母、兄弟、妻子、眷屬命終哭泣所出目淚多四大海，盡地草木斬以為籌以數父母亦不能盡。無量劫來，或在地獄、畜生、餓鬼，所受行苦不可稱計。摶此大地猶如棗等易可窮極，生死無量不可得盡。菩薩摩訶薩如是深觀一切眾生，欲因緣故受苦無量。菩薩以是生死行苦故，不失念慧。

> "Furthermore, good man! The Bodhisattva-Mahasattva observes that living beings, due to their attachment to forms, sounds, smells, tastes, and textures, have endured endless suffering for countless eons. In a single eon, the bones piled up by one being would be as high as Mount Vipula in Rajagriha, the milk they drank would fill the four great seas, and the blood they shed would be even more. The tears shed as they mourned the deaths of their parents, siblings, spouses, children, and relatives would exceed the waters of the four great seas. Even if one cut the grass and trees of the entire earth into counting sticks, it would not be enough to count the number of their parents. Over endless eons, they have suffered in hells, as animals, and as hungry ghosts, enduring miseries too vast to measure. One could count the number of lumps as small as jujubes in the great earth, but the cycles of birth and death are immeasurable and never-ending. The Bodhisattva-Mahasattva deeply contemplates that all living beings suffer immeasurably because of desires. Due to the suffering and pain of birth and death, they still retain mindfulness and wisdom."

「善男子！譬如世間有諸大眾滿二十五里，王勅一臣持一油鉢經由中過，莫令傾覆：『若棄一渧，當斷汝命。』復遣一人拔刀在後，隨而怖之。臣受王教，盡心堅持，經歷爾所大眾之中，雖見可意五邪欲等，心常念言：『我若放逸著彼邪欲，當棄所持，命不全濟。』是人以是怖因緣故，乃至不棄一渧之油。菩薩摩訶薩亦復如是，於生死中不失念慧。以不失故，雖見五欲，心不貪著。若見淨色，不生色相，唯觀苦相；乃至識相亦復如是，不作生相、不作滅相、不作因相觀和合相。菩薩爾時五根清淨；根清淨故，護根戒具。一切凡夫五根不淨，不能善持，名曰根漏；菩薩永斷，是故無漏；如來拔出永斷根本，是故非漏。

> "Good man! Consider this example: In the world, there was a king who ordered an official to carry a bowl full of oil through a massive crowd spanning twenty-five miles, warning him, 'If you spill even a single drop, I will have you killed.' The king also sent a swordsman to follow close behind, terrifying the official as he walked. Receiving the king's command, the official focused his entire mind, holding the bowl steady as he passed through the vast crowd. Though he encountered tempting sights and desires along the way, he constantly reminded himself: 'If I become careless and indulge in those temptations, I will spill the oil and lose my life.' Because of this fear, he did not spill even a single drop. The Great Bodhisattva is exactly the same. In the midst of birth and death, they never lose mindful awareness. Because they do not lose it, even when faced with the five desires, their mind does not cling to them. When seeing a beautiful form, they do not generate a concept of 'form' — instead, they only perceive its nature as suffering. The same applies to perception, sensation, and consciousness: they do not see these as arising, nor as ceasing, nor as independent causes, but only as conditioned, interdependent phenomena. At that moment, the Bodhisattva's five senses become pure. With pure senses, they perfectly uphold the discipline of guarding the senses. All ordinary beings have impure senses and cannot properly maintain this discipline — this is called 'the leak of the senses.' The Bodhisattva has completely cut this off, therefore they are without leaks. The Tathagata has uprooted it entirely, so they are fundamentally free from leaks."

「復次，善男子！復有離漏：菩薩摩訶薩欲為無上甘露佛果故離於惡漏。云何為離？若能修行《大涅槃經》，書寫、受持、讀誦、解說、思惟其義，是名為離。何以故？善男子！我都不見十二部經能離惡漏如此方等《大涅槃經》。

> "Furthermore, good man, there is another way to abandon defiling outflows: A great bodhisattva wishes to attain the supreme, deathless fruit of buddhahood and therefore abandons evil defilements. What does this abandonment entail? If one can practice the \*Mahāparinirvāṇa Sūtra\*—copying it, upholding it, reciting it, explaining it, and contemplating its meaning—this is called abandonment. Why? Because, good man, I do not see any of the twelve divisions of scriptures that can abandon evil defilements like this \*Mahāparinirvāṇa Sūtra\* of the Vaipulya class."

「善男子！譬如良師教諸弟子，諸弟子中有受教者心不造惡。菩薩摩訶薩修大涅槃微妙經典亦復如是，心不造惡。

> "Good man! Consider a skilled teacher instructing his students — among those students, those who follow the teaching refrain from doing wrong in their hearts. In the same way, a great being who cultivates the profound Mahaparinirvana Sutra refrains from doing wrong in their hearts.

「善男子！譬如世間有善呪術，若有一聞，却後七年不為一切毒藥所中、蛇不能螫；若有誦者，乃至命盡無有眾惡。善男子！是《大涅槃》亦復如是，若有眾生一經耳者，却後七劫不墮惡道；若有書寫、讀誦、解說、思惟其義，必得阿耨多羅三藐三菩提，淨見佛性，如彼聖王得甘露味。

> "Good man! It is like a powerful spell in the world: if a person hears it once, for the next seven years they will not be harmed by any poison or bitten by any snake. And if they recite it, until the end of their life they will encounter no evil. Good man! The Great Nirvana Sutra is just the same. If any living being simply hears it once, for the next seven kalpas they will not fall into the lower realms. If they copy it, recite it, explain it, or contemplate its meaning, they will surely attain Supreme Perfect Enlightenment, clearly see their Buddha Nature, just as that holy king obtains the nectar of immortality."

「善男子！是《大涅槃》有如是等無量功德。善男子！若有人能書寫是經、讀誦、解說、為他敷演、思惟其義，當知是人真我弟子、善受我教、是我所見、我之所念，是人諦知我不涅槃。隨如是人所住之處——若城邑、聚落、山林、曠野、房舍、田宅、樓閣、殿堂——我亦在中常住不移。我於是人常作受施，或作比丘、比丘尼、優婆塞、優婆夷、婆羅門、梵志、貧窮乞人。

> Good son! The \_Great Nirvana Sutra\_ possesses such immeasurable virtues. Good son, if someone can copy this scripture, recite it, explain it, teach it to others, and contemplate its meaning, know that this person is truly my disciple, has truly accepted my teachings, and is seen by me and remembered by me. This person truly understands that I have not entered Nirvana. In whatever place such a person dwells—whether a city, village, mountain forest, wilderness, house, field, building, or palace—I am also there, always present, never leaving. For such a person, I always act as a recipient of offerings, appearing as a monk, nun, layman, laywoman, Brahmin, ascetic, or poor beggar.

「云何當令是人得知如來受其所施之物？善男子！是人或於夜臥夢中夢見佛像，或見天像、沙門之像、國主、聖王、師子王像、蓮花形像、優曇花像，或見大山、或大海水，或見日、月，或見白象及白馬像，或見父母、得花、得菓、金、銀、琉璃、頗梨等寶、五種牛味，爾時當知即是如來受其所施。寤已喜樂，尋得種種所須之物，心不念惡，樂修善法。善男子！是《大涅槃》悉能成就如是無量阿僧祇等不可思議無邊功德。

> "How can one know that the Tathagata has accepted their offering? Good man! That person may, while sleeping at night, dream of images of the Buddha, celestial beings, monks, kings, holy rulers, lions, lotuses, or the udumbara flower. They may see mountains, great seas, the sun or moon, white elephants or white horses, parents, or receive flowers, fruits, gold, silver, lapis lazuli, crystal and other treasures, as well as the five kinds of cow products. At that time, they should know that the Tathagata has accepted their offering. Upon waking, they will feel joyful and soon obtain all kinds of necessities, with no evil thoughts in their mind, delighting in cultivating virtuous practices. Good man! This \*Mahāparinirvāṇa Sūtra\* is capable of accomplishing such countless, unimaginable, and boundless merits."

「善男子！汝今應當信受我語。若有善男子、善女人欲見我者、欲恭敬我、欲同法性而見於我、欲得空定、欲見實相、欲得修習首楞嚴定師子王定、欲破八魔——八魔者，所謂四魔、無常、無樂、無我、無淨——欲得人中天上樂者，見有受持《大涅槃經》、書寫、讀誦、為他解說、思惟義者，當往親近、依附、諮受、供養、恭敬、尊重、讚歎，為洗手足、布置床席、四事供給，令無所乏。若從遠來，應十由延路次奉迎。為是經故，所重之物應以奉獻；如其無者，應自賣身。何以故？是經難遇過優曇花。

> Good man, you should now accept and trust my words. If there are good men or good women who wish to see me, wish to honor me, wish to see me through the nature of the Dharma, wish to attain the emptiness meditation, wish to see true reality, wish to cultivate and practice the Lion’s Roar Samadhi and the King of Samadhis (Shurangama Samadhi), wish to defeat the eight demons—these eight demons being the four Māras, along with impermanence, absence of bliss, absence of self, and impurity—and wish to attain happiness among humans and in heaven, then when you see someone who upholds, copies, recites, explains to others, or contemplates the meaning of the \*Mahāparinirvāṇa Sūtra\*, you should go to them, draw near, rely on them, receive their teachings, make offerings, honor, respect, and praise them. You should wash their hands and feet, arrange their bedding and seats, and provide them with the four necessities so that nothing is lacking. If they come from afar, you should welcome them on the road for ten yojanas. For the sake of this sūtra, you should offer your most valued possessions; and if you have none, you should sell your own body. Why? Because this sūtra is as rare to encounter as the \*udumbara\* flower.

「善男子！我念過去無量無邊那由他劫，爾時世界名曰娑婆，有佛世尊號釋迦牟尼如來、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，為諸大眾宣說如是《大涅槃經》。我於爾時從善友所轉聞彼佛當為大眾說《大涅槃》。我聞是已，其心歡喜，欲設供養。居貧無物，欲自賣身，薄福不售，即欲還家。路見一人而便語言：『吾欲賣身，君能買不？』其人答曰：『我家作業，人無堪者。汝設能為，我當買汝。』我即問言：『有何作業人無堪能？』其人答言：『吾有惡病，良醫處藥：「應當日服人肉三兩。」卿若能以身肉三兩日日見給，便當與汝金錢五枚。』我時聞已，心中歡喜。我復語言：『汝與我錢，假我七日，須我事訖，便還相就。』其人答言：『七日不可。審能爾者，當許一日。』

> "Good man! I recall that countless, boundless eons ago, in a world called Saha, there was a Buddha named Shakyamuni, the Thus-Come One, the Worthy of Offerings, the One of Right and Universal Knowledge, the One Perfect in Clarity and Conduct, the Well-Gone, the Knower of the World, the Supreme Being, the Tamer of Beings, the Teacher of Gods and Humans, the Buddha, the World-Honored One. He was teaching this Great Nirvana Sutra to a large assembly. At that time, I heard from a good friend that the Buddha was about to teach the Great Nirvana Sutra to the assembly. Upon hearing this, my heart was filled with joy, and I wished to make an offering. But I was poor and had nothing. So I decided to sell myself, but my fortune was so meager that no one would buy me. I was about to return home when I met a man on the road and said, 'I want to sell myself. Can you buy me?' The man replied, 'I have work at home that no one can do. If you can do it, I will buy you.' I asked, 'What work is it that no one can do?' The man answered, 'I have a terrible illness. A good doctor prescribed a medicine that requires me to eat three ounces of human flesh daily. If you can give me three ounces of your own flesh every day, I will give you five gold coins.' Upon hearing this, I was overjoyed. I said to him, 'Give me the money first and allow me seven days to take care of my affairs; then I will come to you.' The man replied, 'Seven days is too long. If you truly intend to do this, I can only allow one day.'"

「善男子！我於爾時即取其錢，還至佛所頭面禮足，盡其所有而以奉獻，然後誠心聽受是經。我時闇鈍，雖得聞經，唯能受持一偈文句：

> "Good man! At that time, I took the money and returned to the Buddha's place, prostrated myself at his feet, and offered all that I had. Then, with sincere devotion, I listened to and received this sutra. At that time, I was dull and slow-witted—though I heard the sutra, I was only able to memorize and uphold a single verse:

「『如來證涅槃， 永斷於生死，若有至心聽， 常得無量樂。』

> "The Tathagata has realized nirvana, And forever cut off birth and death. Whoever listens with a sincere heart Will always gain boundless joy."

「受是偈已，即便還至彼病人家。

> After accepting this verse, he immediately returned to the home of the sick person.

「善男子！我時雖復日日與三兩肉，以念偈因緣故，不以為痛，日日不廢，足滿一月。

> Good man! Though at that time I gave three taels of meat each day, because of the power of reciting the verse, I felt no pain and continued without interruption for an entire month.

「善男子！以是因緣，其病得差，我身平復亦無瘡痍。我時見身具足完具，即發阿耨多羅三藐三菩提心。一偈之力尚能如是，何況具足、受持、讀誦？我見此經有如是利，復倍發心：『願於未來成得佛道，字釋迦牟尼。』

> "Noble son! Because of this, that person's illness was cured, and my own body was completely restored without any scars or blemishes. At that moment, seeing my body whole and intact, I awakened the resolve to attain perfect enlightenment (anuttara-samyak-sambodhi). If even the power of a single verse can achieve such results, how much more so the complete reception, retention, recitation, and study of the entire sutra? Witnessing such blessings from this sutra, I doubled my resolve and made a vow: 'In the future, may I attain Buddhahood and be known by the name Shakyamuni.'"

「善男子！以是一偈因緣力故，令我今日於大眾中為諸天人具足宣說。

> "Good man! It is precisely because of the power of this single verse that I am now able to explain it fully to the assembly of humans and celestial beings."

「善男子！以是因緣，是《大涅槃》不可思議，成就無量無邊功德，乃是諸佛如來甚深祕密之藏。以是義故，能受持者斷離惡漏，所謂惡者，惡象、惡馬、惡牛、惡狗、毒蛇住處、惡刺土地、懸崖嶮岸、暴水洄澓、惡人、惡國、惡城、惡舍、惡知識等。如是等輩，若作漏因，菩薩即離，若不能作則不遠離；若增有漏則便離之，若不增長則不遠離；若作惡法則便離之，若能作善則不遠離。云何為離？不持刀杖，常以正慧方便而遠離之，是故名為正慧遠離，為生善法則離惡法。

> "Good man! For this reason, the Mahāparinirvāṇa Sūtra is inconceivable and accomplishes countless boundless merits and virtues. It is the profound, secret treasury of all Tathāgatas. Therefore, those who can uphold it cut off and separate from impure outflows. What is considered impure? Vicious elephants, vicious horses, vicious oxen, vicious dogs, haunts of poisonous snakes, thorn-covered ground, steep cliffs and dangerous banks, swirling rapids, evil people, evil nations, evil cities, evil dwellings, and evil spiritual guides—these sorts of things. If such things become causes of outflows, the bodhisattva immediately separates from them. If they cannot become such causes, he does not separate from them. If they increase existing outflows, he then separates from them. If they do not increase them, he does not separate. If they create evil deeds, he then separates from them. If they can create good deeds, he does not separate. What does it mean to separate? He does not wield knives or clubs but always uses right wisdom and skillful means to distance himself from them. Therefore, this is called 'separation through right wisdom.' To produce good dharmas, one separates from evil dharmas."

「菩薩摩訶薩自觀其身如病、如瘡、如癰、如怨、如箭入體，是大苦聚，悉是一切善惡根本。是身雖復不淨如是，菩薩猶故瞻視將養。何以故？非為貪身，為善法故；為於涅槃，不為生死；為常、樂、我、淨，不為無常、無樂、我、淨；為菩提道，不為有道；為於一乘，不為三乘；為三十二相、八十種好微妙之身，不為乃至非有想非無想身；為法輪王，不為轉輪王。

> The great bodhisattva-mahasattva observes their own body as if it were a sickness, a wound, a boil, an enemy, or an arrow lodged in the flesh—a great mass of suffering. This body is the root of all good and evil. Although it is impure in such a manner, the bodhisattva still cares for and tends to it. Why? Not out of attachment to the body, but for the sake of wholesome qualities; for the sake of nirvana, not for samsara; for the sake of permanence, bliss, self, and purity, not for impermanence, suffering, non-self, and impurity; for the sake of the path to enlightenment, not for worldly paths; for the sake of the one vehicle, not for the three vehicles; for the sake of a body adorned with the thirty-two marks and eighty characteristics, not even for a body in the realm of neither perception nor non-perception; for the sake of being a wheel-turning king of the Dharma, not a wheel-turning king of worldly power.

「善男子！菩薩摩訶薩常當護身。何以故？若不護身，命則不全；命若不全，則不能得書寫是經、受持、讀誦、為他廣說、思惟其義。是故，菩薩應善護身。以是義故，菩薩得離一切惡漏。

> “Good man! A great bodhisattva should always take care of their body. Why? Because if you don’t take care of your body, your life won’t last. And if your life doesn’t last, you won’t be able to write down this sutra, uphold it, recite it, explain it widely to others, or deeply contemplate its meaning. Therefore, bodhisattvas should properly protect their bodies. For this reason, bodhisattvas can free themselves from all harmful outflows.”

「善男子！如欲渡水，善護船栰；臨路之人，善護良馬；田夫種植，善護糞穢；如為差毒，善護毒蛇；如人為財，護旃陀羅；為壞賊故，養護健將；亦如寒人愛護於火；如癩病者求於毒藥。菩薩摩訶薩亦復如是，雖見是身無量不淨具足充滿，為欲受持《大涅槃經》故，猶好將護，不令乏少。

> \[The Buddha addressed the assembly:\] "Good man! Just as someone wanting to cross water carefully safeguards their raft; as a traveler carefully safeguards their good horse; as a farmer cultivating crops carefully safeguards manure; as someone treating poison carefully safeguards a venomous snake; as someone seeking wealth safeguards a butcher; as someone protecting against thieves nurtures a strong general; as a cold person cherishes fire; as a leper seeks potent medicine—in the same way, a great bodhisattva, although seeing the body as full of countless impurities, still cares for and protects it willingly, so that it does not weaken or diminish, for the sake of upholding the Mahāparinirvāṇa Sūtra.

「菩薩摩訶薩觀於惡象及惡知識等無有二。何以故？俱壞身故。菩薩摩訶薩於惡象等心無怖懼，於惡知識生畏懼心。何以故？是惡象等唯能壞身、不能壞心，惡知識者二俱壞故；是惡象等唯壞一身，惡知識者壞無量善身、無量善心；是惡象等唯能破壞不淨臭身，惡知識者能壞淨身及以淨心；是惡象等能壞肉身，惡知識者壞於法身；為惡象殺不至三趣，為惡友殺必至三趣；是惡象等但為身怨，惡知識者為善法怨。是故，菩薩常當遠離諸惡知識。

> The great bodhisattva-mahasattva sees a dangerous elephant and a harmful spiritual companion as the same. Why? Because both can destroy your body. The bodhisattva-mahasattva feels no fear toward a dangerous elephant, but does feel fear toward a harmful spiritual companion. Why? Because a dangerous elephant can only destroy your physical body, not your mind, while a harmful spiritual companion destroys both. A dangerous elephant only harms one body, but a harmful spiritual companion destroys countless good bodies and good minds. A dangerous elephant can only damage an impure, stinking body, but a harmful spiritual companion damages your pure body and pure mind. A dangerous elephant can only destroy your physical form, but a harmful spiritual companion destroys your Dharma-body. Being killed by a dangerous elephant does not send you to the three lower realms, but being destroyed by a harmful companion guarantees you will go there. A dangerous elephant is merely an enemy of the body, but a harmful spiritual companion is an enemy of all wholesome qualities. Therefore, a bodhisattva should always distance themselves from harmful spiritual companions.

「如是等漏凡夫不離，是故生漏；菩薩離之則不生漏。菩薩如是尚無有漏，況於如來？是故非漏。

> "A common person does not depart from such outflows, and thus they generate outflows. A bodhisattva departs from them and does not generate outflows. Since a bodhisattva is already free from outflows, how much more so is a Tathagata? Therefore, it is not an outflow."

「云何親近漏？一切凡夫受取衣、食、臥具、醫藥，為身心樂求如是物，造種種惡，不知過味輪迴三趣，是故名漏。菩薩摩訶薩見如是過則便遠離。若須衣時即便受取，不為身故，但為於法。不長憍慢，心常卑下。不為嚴飾，但為羞恥，障諸寒暑、惡風、惡雨、惡蟲、蚊、虻、蠅、蚤、蝮螫。雖受飲食，心無貪著。不為身故，常為正法；不為膚體，但為眾生；不為憍慢，為身力故；不為怨害，為治飢瘡。雖得上味，心無貪著。受取房舍亦復如是，貪、慢之結不令居心，為菩提舍，遮止結賊，障惡風雨，故受屋舍。求醫藥者，心無貪、慢，但為正法，不為壽命，為常命故。

> How does attachment lead to taintedness? All ordinary beings accept clothing, food, shelter, and medicine, seeking these things for physical and mental pleasure. In doing so, they create all kinds of evil, unaware of their consequences, and thus cycle through the three realms of suffering. This is called taintedness. A great bodhisattva, seeing this fault, turns away from it. When needing clothing, they accept it—not for the body's sake, but for the sake of the Dharma. They do not grow arrogant, but remain humble at heart. It is not for adornment, but for modesty, and to shield against heat, cold, harsh winds, rain, and insects such as mosquitoes, flies, fleas, and vipers. Although they receive food and drink, their mind is without craving or attachment. It is not for the body, but always for the true Dharma; not for the flesh, but for the sake of all beings; not for pride, but to sustain bodily strength; not to nourish enmity, but to heal the wounds of hunger. Though they may taste fine flavors, their mind remains unattached. The same applies when receiving shelter. They do not let greed or pride dwell in their mind. They accept a dwelling as a shelter for enlightenment, to block the thieves of afflictions and to ward off harsh weather and rain. When seeking medicine, their mind is free from greed and pride. They do so for the sake of the true Dharma, not for the sake of a lifespan, but for the sake of eternal life.

「善男子！如人病瘡，為蘇󰉓塗，以衣裹之；為出膿血，蘇󰉓塗傅；為瘡愈故，以藥坌之；為惡風故，在深屋中。菩薩摩訶薩亦復如是，觀身是瘡故以衣覆，為九孔膿求索飲食，為惡風雨受取房舍，為四毒發求覓醫藥。菩薩受取四種供養，為菩提道，非為壽命。何以故？菩薩摩訶薩作是思惟：『我若不受是四供養，身則磨滅，不得堅牢。若不堅牢則不忍苦，若不忍苦則不能得修習善法，若能忍苦則得修習無量善法。我若不能堪忍眾苦，則於苦受生瞋恚心、於樂受中生貪著心，若求樂不得則生無明。』是故，凡夫於四供養生於有漏；菩薩摩訶薩能深觀察，不生於漏。是故，菩薩名為無漏。云何如來當名有漏？是故，如來不名有漏。

> "Good man! Just as a person with a skin ulcer has it covered with a cloth coated with butter, bandaged to draw out pus and blood, and treated with medicine until it heals, and is then kept in a deep room to protect it from harsh winds—so too do the bodhisattva-mahasattvas regard the body as an ulcer. Thus, they cover it with clothing, seek food and drink to fill its nine openings that run with pus, take shelter for protection against harsh wind and rain, and seek medicine for the four kinds of poison that arise. The bodhisattva accepts the four kinds of offerings (clothing, food, shelter, and medicine) for the sake of the path to enlightenment, not for the sake of prolonging life. Why? The bodhisattva-mahasattva thinks: 'If I do not accept these four kinds of offerings, my body will wither away and be unstable. If it is unstable, it cannot endure hardship. If it cannot endure hardship, it cannot practice wholesome qualities. But if it can endure hardship, then I can cultivate countless wholesome qualities. If I cannot bear up under the various pains, I will give rise to anger when feeling pain, and cling when feeling pleasure. If I seek pleasure and cannot obtain it, ignorance is born.' Therefore, ordinary people, in accepting the four kinds of offerings, create impurity. The bodhisattva-mahasattva, able to see deeply, does not create impurity. Hence, the bodhisattva is called 'impurity-free.' How could the Thus-Come One be called 'impure'? Thus, the Thus-Come One is not called impure."

「復次，善男子！一切凡夫雖善護身，心猶故生於三種惡覺。以是因緣，雖斷煩惱得生非想非非想處，猶故還墮三惡道中。

> Furthermore, good man, though ordinary people try to protect their bodies and minds well, they still give rise to three kinds of harmful thoughts. For this reason, even if they manage to eliminate their afflictions and are reborn in the realm of neither perception nor non-perception, they still end up falling back into the three lower realms of existence.

「善男子！譬如有人渡於大海，垂至彼岸，沒水而死。凡夫之人亦復如是，垂盡三有，還墮三塗。何以故？無善覺故。何等善覺？所謂六念處。凡夫之人，善心羸劣，不善熾盛。善心羸故，慧心薄少；慧心薄故，增長諸漏。菩薩摩訶薩慧眼清淨見三覺過，知是三覺有種種患，常與眾生作三乘怨。三覺因緣乃令無量凡夫眾生不見佛性，無量劫中生顛倒心，謂佛世尊無常、樂、我，唯有一淨，如來畢竟入於涅槃。一切眾生無常、無樂、無我、無淨，顛倒心故，言有常、樂、我、淨。實無三乘，顛倒心故，言有三乘。一實之道真實不虛，顛倒心故，言無一實。是三惡覺常為諸佛及諸菩薩之所呵責，是三惡覺常害於我、或亦害他。有是三覺，一切諸惡常來隨從。是三覺者即是三縛，連綴眾生無邊生死。菩薩摩訶薩常作如是觀察三覺。

> Good man! Imagine someone crossing a great ocean. They are almost at the other shore, but just before reaching it, they sink and drown. Ordinary people are just like that: nearly at the end of the three realms of existence, they fall back into the three lower realms. Why is this? Because they lack good awareness. What is good awareness? It is the six bases of recollection. In ordinary people, virtuous thoughts are weak and feeble, while negative thoughts burn fiercely. Because virtuous thoughts are weak, the light of wisdom is faint. Because the light of wisdom is faint, all kinds of defilements grow. Great beings—bodhisattva-mahāsattvas—with their clear wisdom eyes, see the faults of these three kinds of bad awareness. They understand that these three forms of awareness bring all kinds of trouble, constantly creating enemies for beings within the three vehicles. It is because of these three kinds of awareness that countless ordinary beings cannot see their Buddha-nature, and for countless eons harbor a distorted mind, thinking that the World-Honored One lacks permanence, bliss, and true self—possessing only purity—and that the Tathāgata will ultimately enter nirvāṇa forever. All beings are impermanent, without bliss, without a self, and without purity. Yet, because their minds are distorted, they claim there is permanence, bliss, self, and purity. In truth, there are no three vehicles. Yet, because their minds are distorted, they claim there are three vehicles. The one true path is real and not false. Yet, because their minds are distorted, they claim there is no one truth. These three kinds of harmful awareness are constantly condemned by all buddhas and bodhisattvas. They always harm me and also harm others. Where these three awarenesses exist, all kinds of evil follow closely. These three awarenesses are like three bonds, tying sentient beings to an endless cycle of birth and death. Great beings always observe these three types of awareness in this way.

「菩薩或時有因緣故應生欲覺，默然不受。譬如端正淨潔之人，不受一切糞穢不淨，如熱鐵丸人無受者、如婆羅門性不受牛肉、如飽滿人不受惡食、如轉輪王不與一切旃陀羅等同坐一床，菩薩摩訶薩惡賤三覺，不受、不味亦復如是。何以故？菩薩思惟：『眾生知我是良福田，我當云何受是惡法？若受惡覺，則不任為眾生福田。我自不言是良福田，眾生見相便言我是。我今若起如是惡覺，則為欺誑一切眾生。我於往昔以欺誑故，無量劫中流轉生死、墮三惡道。我若惡心受人信施，一切天人及五通仙悉當證知而見呵責。我若惡覺受人信施，或令施主果報減少、或空無報。我若惡心受檀越施，則與施主而為怨讐。一切施主恒於我所起赤子想，我當云何欺誑於彼而生怨想？何以故？或令施主不得果報、或少果報故。

> Sometimes a bodhisattva may, due to certain causes and conditions, experience thoughts of desire, but he silently refuses to accept them. Just as a person who is upright, pure, and clean does not accept any filth or impurity; just as no one would accept a red-hot iron ball; just as a person of the Brahmin caste does not accept beef; just as a full person does not accept bad food; just as a wheel-turning king would not sit on the same couch with the outcast Chandala—so too does the bodhisattva-mahasattva detest and reject these three types of thoughts. He neither accepts nor relishes them. Why is this? The bodhisattva reflects: "Sentient beings recognize me as a good field of merit. How could I accept such evil dharmas? If I accept these evil thoughts, I will no longer be fit to serve as a field of merit for sentient beings. I may not claim to be a good field of merit myself, but sentient beings see the signs and call me one. If I now give rise to such evil thoughts, I am deceiving all sentient beings. In the past, because of such deception, I wandered through countless kalpas in the cycle of birth and death and fell into the three lower realms. If I receive offerings and donations with an evil mind, then all gods, humans, and those with the five spiritual powers will witness it and rebuke me. If I receive offerings with evil thoughts, it may cause the donor's reward to diminish or even yield no reward. If I accept a donor's gift with an evil mind, I become an enemy to that donor. All donors have always regarded me as their own child. How could I deceive them and harbor hostile thoughts? Why? Because doing so might cause the donor to receive no reward, or only a small reward."

「『我常自稱為出家人，夫出家者不應起惡，若起惡者則非出家。出家之人，身、口相應；若不相應則非出家。我棄父母、兄弟、妻子、眷屬、知識，出家修道，正是修習諸善覺時，非是修習不善覺時。譬如有人入海求寶，不取真珠，直取水精。亦如有人棄妙音樂，遊戲糞穢。如捨寶女，愛念卑陋。如棄金器而用瓦盂。如棄甘露，服食毒藥。如捨親舊、賢善、良醫，反從怨憎求藥自療。我亦如是，捨離大師——如來世尊——甘露法味，而服魔怨、種種惡覺。人身難得如優曇花，我今已得；如來難值過優曇花，我今已值；清淨法寶難得見聞，我今已聞。猶如盲龜值浮木孔，人命不停過於山水。今日雖存，明亦難保。云何縱心令住惡法？壯色不停猶如奔馬，云何恃怙而生憍慢？猶如惡鬼伺求人過；四大惡鬼亦復如是，常來伺求我之過失。云何當令惡覺發起？譬如朽宅、垂崩之屋，我命亦爾，云何起惡？

> "I have always called myself a renunciant. Those who renounce the world should not harbor evil thoughts. If they do harbor evil, then they are not true renunciants. A true renunciant's words and actions are in harmony; if they are not in harmony, then they are not a true renunciant. I have left behind my parents, siblings, wife, children, relatives, and friends to pursue the path and cultivate the Way. Now is precisely the time to cultivate wholesome awareness, not to cultivate unwholesome awareness. It is like someone who enters the sea seeking treasure, yet does not take pearls but instead picks up worthless crystals. Or like someone who rejects exquisite music to play in filth. Or like someone who abandons a precious jewel and instead cherishes something base. Or like someone who discards a golden vessel and uses a clay pot instead. Or like someone who rejects sweet nectar to take poison. Or like someone who abandons wise, virtuous, and good physicians to seek medicine from their enemies to cure themselves. I am the same. I have turned away from the Great Teacher—the World-Honored One, the Tathagata—and the sweet nectar of the Dharma, only to indulge in all kinds of evil thoughts stirred by demons and enemies. A human birth is as rare as the udumbara flower, and I have attained it. Meeting a Tathagata is even rarer than seeing an udumbara blossom, yet I have met one. The pure treasure of the Dharma is difficult to encounter and hear, yet I have heard it. This is like a blind turtle encountering a floating log with a hole. Human life flows by faster than a mountain stream; though we live today, tomorrow is hard to guarantee. So why let your mind dwell on evil? Youth and strength do not remain; they race away like galloping horses. On what do you rely, that you become arrogant and proud? Just as evil spirits constantly seek people's faults, the four great evil elements of the body likewise constantly seek my faults. How could I allow evil thoughts to arise? This body is like a decaying house, a crumbling building—my life is the same. How, then, can I give rise to evil?"

「『我名沙門，沙門之人名學善覺。我今乃起不善之覺，云何當得名沙門也？我名出家，出家之人名修善道。我今行惡，云何當得名為出家？我今名為真婆羅門，婆羅門者名修淨行。我今乃行不淨惡覺，云何當得名婆羅門？我今亦名剎利大姓，剎利姓者能除怨敵。我今不能除惡怨敵，云何當得名剎利姓？我名比丘，比丘之人名破煩惱。我今不破惡覺煩惱，云何當得名為比丘？

> "'I am called a renunciant. One who is a renunciant is said to cultivate wholesome awareness. But now I am giving rise to unwholesome awareness—how can I rightly be called a renunciant? I am called one who has gone forth. One who has gone forth is said to cultivate the good path. But now I am practicing evil—how can I rightly be called one who has gone forth? I am now called a true Brahmin. A Brahmin is said to cultivate pure conduct. But now I am practicing impure, evil awareness—how can I rightly be called a Brahmin? I am also called a noble of the Kshatriya clan. One of the Kshatriya clan is able to defeat enemies. But now I cannot defeat the enemy of evil—how can I rightly be called a Kshatriya? I am called a monk. A monk is one who destroys afflictions. But now I do not destroy the affliction of evil awareness—how can I rightly be called a monk?'"

「『世有六處難可值遇，我今已得。云何當令惡覺居心？何等為六？一、佛世難遇，二、正法難聞，三、怖心難起，四、中國難生，五、人身難得，六、諸根難具。如是六事難得已得，是故不應起於惡覺。』

> "There are six precious things in this world that are extremely rare to encounter, and I have already obtained them. So how could I allow unwholesome thoughts to occupy my mind? What are these six? First, it is rare to encounter a Buddha. Second, it is rare to hear the true teaching. Third, it is rare to feel a sense of moral urgency. Fourth, it is rare to be born in a central civilized land. Fifth, it is rare to be reborn as a human being. Sixth, it is rare to have all the senses complete and intact. Having already attained these six rare conditions, I should not give rise to unwholesome thoughts."

「菩薩爾時修行如是《大涅槃經》，常勤觀察是諸惡心。一切凡夫不見如是惡心過患，故受三覺，名為受漏。菩薩見已，不受、不著，放捨不護，依八聖道推之令去、斬之令斷。是故，菩薩無有受漏。云何當言如來有漏？以是義故，如來世尊非是有漏。

> When a bodhisattva cultivates the Great Nirvana Sutra in this way, they constantly and diligently examine these evil states of mind. Ordinary people, failing to see the harm in such evil thoughts, therefore undergo three kinds of feeling—this is known as the "leak of sensation." But the bodhisattva, having seen this, does not accept or cling to these sensations. They let them go, do not guard them, and use the Noble Eightfold Path to push them away and cut them off. Thus, the bodhisattva has no leak of sensation. How, then, could it be said that the Tathagata has such leaks? For this reason, the World-Honored One, the Tathagata, is free from all leaks.

## 大般涅槃經卷第二十

> Mahāparinirvāṇa Sūtra, Volume 20