---
title: "大般涅槃經 · 3"
description: "大般涅槃经由南朝宋慧严、谢灵运等依据法显所译六卷本泥洹经与昙无谶所译北本涅槃经对照修订而成。本经详述释迦牟尼佛入灭前的教法，系统阐述如来藏思想、众生皆有佛性及一阐提亦可成佛的核心理念。作为大乘佛教的重要经典，它确立了中国佛教心性论的理论基础，对天台宗、华严宗等宗派教义形成具有深远影响，被誉为大乘佛教的终极教典之一。"
url: "https://rushiwowen.co/en/r/cmcvptsjz02p0i804ptbazcu8"
---

## 大般涅槃經卷第二十一

> Mahāparinirvāṇa Sūtra, Scroll 21

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

### 光明遍照高貴德王菩薩品之三

> Chapter 3 of the Bodhisattva Resplendent with Universal Light and Noble Virtue

「復次，善男子！凡夫若遇身心苦惱起種種惡，若得身病、若得心病，令身、口、意作種種惡。以作惡故，輪迴三趣，具受諸苦。何以故？凡夫之人無念慧故，是故生於種種諸漏，是名念漏。

> "Furthermore, good man! When ordinary people experience physical or mental suffering, they commit various kinds of evil. Whether they develop physical illness or mental anguish, it causes them to do evil through body, speech, and mind. Because they commit these evils, they cycle through the three realms of suffering and experience all kinds of pain. Why is this? Ordinary people lack mindfulness and wisdom. Therefore, all kinds of mental impurities arise in them. This is called the 'leakage of mindfulness.'"

「菩薩摩訶薩常自思惟：『我從往昔無數劫來為是身心造種種惡，以是因緣流轉生死，在三惡道具受眾苦，遂令我遠三乘正路。』菩薩以是惡因緣故，於己身心生大怖畏，捨離眾惡，趣向善道。

> "The great bodhisattva constantly reflects: 'From countless eons past until now, I have created all kinds of evil through this very body and mind. Because of these causes, I have wandered through birth and death, enduring immense suffering in the three lower realms, which has kept me far from the true path of the three vehicles.' Having seen these harmful causes and conditions, the bodhisattva feels great dread toward his own body and mind, abandons all wrongdoing, and turns toward the path of goodness."

「善男子！譬如有王以四毒蛇盛之一篋，令人養食、瞻視、臥起、摩洗其身。『若令一蛇生瞋恚者，我當准法戮之都市。』爾時，其人聞王切令，心生惶怖，捨篋逃走。王時復遣五旃陀羅拔刀隨之。其人迴顧，見後五人遂疾捨去。是時，五人以惡方便藏所持刀，密遣一人詐為親善，而語之言：『汝可還來。』其人不信，投一聚落，欲自隱匿。既入聚中，闚視諸舍都不見人，執諸瓨器悉空無物。既不見人、求物不得，即便坐地，聞空中聲：『咄哉，男子！此聚空曠無有居民，今夜當有六大賊來。汝設遇者，命將不全。汝當云何而得免之？』

> "Good man! Imagine a king who puts four venomous snakes in a basket and orders a man to feed them, care for them, put them to bed, wake them, and bathe them. 'If any one of these snakes becomes angry,' the king commands, 'I will have you executed in the public square.' Hearing the king’s stern decree, the man is terrified. He abandons the basket and flees. The king then sends five executioners, swords drawn, to chase him. Looking back and seeing the five men behind him, the man runs even faster. The five men, using a wicked trick, hide their swords and secretly send one man, pretending to be a friend, to say to him, 'Come back!' But the man does not believe him. He enters a village, hoping to hide. Once inside, he peeks into the houses and sees no one. He checks the pots and jars—all are empty. Finding neither people nor possessions, he sits down on the ground. Then he hears a voice from the sky: 'Alas, man! This village is empty, with no residents. Tonight, six great bandits will come. If you encounter them, your life will be lost. How will you escape?'"

「爾時，其人恐怖遂增，復捨而去。路值一河，河水漂急，無有船栰。以怖畏故，即取種種草木為栰。復更思惟：『我設住此，當為毒蛇、五旃陀羅、一詐親者及六大賊之所危害。若渡此河，栰不可依，當沒水死。寧沒水死，終不為彼蛇、賊所害。』即推草栰，置之水中，身倚其上，運手動足，截流而去。既達彼岸，安隱無患，心意泰然，恐怖消除。

> Then, that person’s fear only intensified, and he fled again. On his path, he came to a river with a swift current, where there were no boats or rafts. Out of terror, he gathered various grasses and branches to make a raft. He then thought: “If I stay here, I will be harmed by the poisonous snakes, the five executioners, one false friend, and the six great bandits. But if I cross this river, the raft may not hold, and I could drown. Yet it is better to drown than to be killed by those snakes and bandits.” So he pushed the raft into the water, leaned his body upon it, and with his hands and feet paddled across the current. Once he reached the far shore, he found safety, free from peril, with his heart at ease and all fear gone.

「菩薩摩訶薩得聞、受持《大涅槃經》，觀身如篋，地、水、火、風如四毒蛇——見毒、觸毒、氣毒、齧毒——一切眾生遇是四毒故喪其命。眾生四大亦復如是，或見為惡、或觸為惡、或氣為惡、或齧為惡，以是因緣遠離眾善。

> A Great Being (Bodhisattva-Mahasattva) who hears, receives, and upholds the Great Nirvana Sutra sees the body as a box, and the elements of earth, water, fire, and wind as four poisonous snakes—with venom in sight, touch, breath, and bite. All living beings lose their lives because they encounter these four poisons. Likewise, the four elements in beings can cause harm through being seen, touched, breathed, or bitten. For these reasons, they stray far from all that is good.

「復次，善男子！菩薩摩訶薩觀四毒蛇有四種姓，所謂剎利、婆羅門、毘舍、首陀。是四大蛇亦復如是，有四種性：堅性、濕性、熱性、動性。是故，菩薩觀是四大與四毒蛇同其種性。

> "Furthermore, good man! When Bodhisattvas and Mahasattvas observe the four poisonous snakes, these snakes correspond to four castes: the Kshatriya, Brahmin, Vaishya, and Shudra. In the same way, the four great elements resemble these snakes, possessing four natures: the solid nature of earth, the fluid nature of water, the heat nature of fire, and the moving nature of wind. Therefore, a Bodhisattva sees that the four great elements share the same fundamental nature as the four poisonous snakes.

「復次，善男子！菩薩摩訶薩觀是四大如四毒蛇。云何為觀？是四毒蛇常伺人便，何時當視？何時當觸？何時當噓？何時當齧？四大毒蛇亦復如是，常伺眾生，求其短缺。若為四蛇之所殺者，終不至於三惡道中；若為四大之所殺害，必至三惡，定無有疑。是四毒蛇雖復瞻養，亦欲殺人；四大亦爾，雖常供給，亦常牽人造作眾惡。是四毒蛇，若一瞋者則能殺人；四大之性亦復如是，若一大發亦能害人。是四毒蛇雖同一處，四心各異；四大毒蛇亦復如是，雖同一處，性各別異。是四毒蛇雖復恭敬，難可親近；四大毒蛇亦復如是，雖復恭敬，亦難親近。是四毒蛇若害人時，或有沙門、婆羅門等，若以呪藥則可療治；四大殺人，雖有沙門、婆羅門等神呪良藥，皆不能治。如自憙人聞四毒蛇氣臭可惡則便遠離；諸佛、菩薩亦復如是，聞四大臭即便遠離。爾時，菩薩復更思惟四大毒蛇，生大怖畏，背之馳走，修八聖道。

> "Furthermore, good man! A Bodhisattva-Mahasattva contemplates these four great elements as four venomous snakes. How does he contemplate them? These four venomous snakes constantly watch for an opportunity to harm: when will they see? When will they touch? When will they hiss? When will they bite? The four venomous snakes of the great elements are exactly the same—they constantly watch sentient beings, seeking their weaknesses. If someone is killed by the four snakes, they will never end up in the three lower realms; but if someone is killed by the four great elements, they will definitely go to the three lower realms—there is no doubt about it. Although these four venomous snakes are cared for, they still intend to kill people. The same is true of the four great elements—although they constantly provide for us, they also constantly drag us into committing all kinds of evil. Among these four venomous snakes, if even one becomes angry, it can kill a person. Likewise, with the four great elements, if one of them becomes unbalanced, it can harm a person. Although these four venomous snakes share the same dwelling, their natures are different from each other. The four venomous snakes of the great elements are the same—although they occupy the same place, their natures are all distinct. Although these four venomous snakes may be treated with respect, they are hard to get close to. The four venomous snakes of the great elements are also like this—treated with respect, they are still hard to approach. When the four venomous snakes harm someone, a monk or Brahmin might be able to cure them with incantations or medicine. But when the four great elements kill someone, even if there are monks, Brahmins, divine incantations, or excellent medicines, none can treat it. Just as someone who cares for themselves will stay far away upon hearing that the four venomous snakes are foul-smelling and disgusting, so too do the Buddhas and Bodhisattvas stay far away upon sensing the foulness of the four great elements. At that time, the Bodhisattva further reflects on the four great elements as venomous snakes, generates great fear, turns his back on them and flees, cultivating the Noble Eightfold Path.

「五旃陀羅即是五陰。云何菩薩觀於五陰如旃陀羅？旃陀羅者，常能令人恩愛別離、怨憎集會；五陰亦爾，令人貪近不善之法、遠離一切純善之法。

> "The five executioners are the five aggregates. How does a Bodhisattva view the five aggregates as executioners? Executioners constantly force loved ones apart and bring enemies together; the five aggregates do the same, making people cling to unwholesome things and turn away from everything truly good."

「復次，善男子！如旃陀羅，種種器仗以自莊嚴，若刀、若楯、若弓、若箭、若鎧、若矟，能害於人。五陰亦爾，以諸煩惱牢自莊嚴，害諸癡人令墮諸有。

> "Furthermore, good man! Just as a warrior adorns himself with various weapons—knives, shields, bows, arrows, armor, and spears—to harm others, so too do the five aggregates armor themselves with afflictions, harming deluded people and causing them to fall into realms of existence.

「善男子！如旃陀羅，有過之人得便害之；五陰亦爾，有諸結過，常能害人。是故，菩薩深觀五陰如旃陀羅。

> "Good man! Just as a butcher or an executioner takes advantage of an offender's guilt to harm them, so too do the five aggregates — gaining power through the knots of afflictions — constantly bring harm to beings. Therefore, the bodhisattva deeply contemplates the five aggregates as akin to an executioner."

「復次，菩薩觀察五陰如旃陀羅。旃陀羅人無慈愍心，怨親俱害；五陰亦爾，無慈愍心，善惡俱害。如旃陀羅惱一切人；五陰亦爾，以諸煩惱常惱一切生死眾生。是故，菩薩觀於五陰如旃陀羅。

> "Furthermore, the Bodhisattva observes that the five aggregates are like executioners. Executioners have no compassion; they harm both enemies and friends alike. The five aggregates are the same—lacking compassion, they harm both good and evil. Just as executioners afflict all people, so do the five aggregates, through various afflictions, constantly trouble all beings caught in birth and death. Therefore, the Bodhisattva regards the five aggregates as executioners.

「復次，菩薩觀察五陰如旃陀羅。旃陀羅人常懷害心；五陰亦爾，常懷諸結惱害之心。如人無足、刀杖、侍從，當知必為旃陀羅人之所殺害；眾生亦爾，無足、無刀、無有侍從，則為五陰之所賊害。足名為戒，刀名為慧，侍從名為善知識也。無此三事故，為五陰之所賊害。是故，菩薩觀於五陰如旃陀羅。

> Furthermore, the bodhisattva observes that the five aggregates are like executioners. An executioner constantly harbors harmful intentions; likewise, the five aggregates constantly harbor all kinds of afflictions that cause harm. Just as a person with no legs, no weapons, and no attendants will surely be killed by an executioner, so too do beings who lack legs, a weapon, and an attendant become prey to the thieving harm of the five aggregates. Here, "legs" means moral discipline, "weapon" means wisdom, and "attendant" means a spiritual teacher. Lacking these three, beings are harmed and plundered by the five aggregates. Therefore, the bodhisattva sees the five aggregates as executioners.

「復次，善男子！菩薩摩訶薩觀察五陰過旃陀羅。何以故？眾生若為五旃陀羅之所殺者，不墮地獄；為陰殺者則墮地獄。以是義故，菩薩觀陰過旃陀羅。作是觀已，而作願言：『我寧終身近旃陀羅，不能暫時親近五陰。旃陀羅者，唯能害於欲界癡人；是五陰賊遍害三界凡夫眾生。旃陀羅人唯能殺戮有罪之人；是五陰賊，不問眾生有罪、無罪，悉能害之。旃陀羅人不害衰老、婦女、稚小；是五陰賊不問眾生老、小、女、弱，一切悉害。』是故，菩薩深觀此陰過旃陀羅，是故發願：『寧當終身近旃陀羅，不能暫時親近五陰。』

> "Furthermore, good man! A bodhisattva-mahasattva regards the five aggregates as worse than executioners. Why? Because beings killed by five executioners do not fall into hell, but those killed by the aggregates do fall into hell. For this reason, the bodhisattva sees the aggregates as surpassing executioners in harmfulness. Having contemplated thus, he makes a vow: 'I would rather spend my whole life near executioners than associate with the five aggregates for even a moment. Executioners can only harm ignorant beings in the realm of desire, but these five aggregates harm all ordinary beings throughout the three realms. Executioners only kill guilty people, but these five aggregates kill all beings regardless of their guilt or innocence. Executioners do not harm the old, women, or children, but these five aggregates harm everyone without distinction—old or young, male or female, strong or weak.' Therefore, the bodhisattva deeply contemplates that these aggregates are worse than executioners, and so makes this vow: 'I would rather spend my entire life near executioners than associate with the five aggregates for even an instant.'"

「復次，善男子！旃陀羅者，唯害他人，終不自害；五陰之賊自害、害他及旃陀羅。旃陀羅人可以善言、錢財、寶貨求而得脫；五陰不爾，不可強以善言誘喻、錢財、寶貨求而得脫。旃陀羅人於四時中不必常殺；五陰不爾，常於念念害諸眾生。旃陀羅人唯在一處，可有逃避；五陰不爾，遍一切處，無可逃避。旃陀羅人，雖復害人，害已不隨；五陰不爾，殺眾生已，隨逐不離。是故，菩薩寧以終身近旃陀羅，不能暫時親近五陰。

> "Moreover, good man! An executioner only harms others, never harming himself. The thieves of the five aggregates harm both themselves and others, just as an executioner does. An executioner can be freed through kind words, wealth, and treasures—but not the five aggregates. You cannot engage the five aggregates with kind words, nor bribe them with wealth and treasures to be freed. An executioner does not necessarily kill at all times—but the five aggregates constantly harm beings in every moment. An executioner is limited to one place, so there can be escape from him—but the five aggregates are everywhere, with no place to escape. An executioner, even after killing, does not follow the dead—but the five aggregates, after killing beings, follow them without leaving. Therefore, a bodhisattva would rather spend an entire lifetime near an executioner than be close to the five aggregates for even a single moment.

「有智之人以善方便得脫五陰。善方便者，即八聖道、六波羅蜜、四無量心。以是方便而得解脫，身心不為五陰所害。何以故？身如金剛、心如虛空，是故，身心難可沮壞。以是義故，菩薩觀陰成就種種諸不善法，生大怖畏，修八聖道。亦如彼人畏四毒蛇、五旃陀羅，涉路而去，無所顧留。

> "A wise person uses skillful means to escape the Five Aggregates (form, sensation, perception, mental formations, and consciousness). Skillful means refers to the Noble Eightfold Path, the Six Perfections (generosity, ethics, patience, diligence, meditation, and wisdom), and the Four Immeasurable Minds (loving-kindness, compassion, joy, and equanimity). Through these means, they attain liberation, and their body and mind are not harmed by the Five Aggregates. Why is this? Because the body becomes like a diamond, and the mind becomes like empty space. Therefore, both body and mind are difficult to destroy or obstruct. For this reason, a Bodhisattva, upon seeing that the aggregates give rise to all kinds of unwholesome states, generates great fear and cultivates the Noble Eightfold Path. It is just like the man who, terrified by the four poisonous snakes and the five executioners, sets out on his journey without looking back."

「詐親善者，名為貪愛。菩薩摩訶薩深觀愛結如怨詐親。若知實者，則無能為；若不能知，必為所害。貪愛亦爾，若知其性則不能令眾生輪轉生死苦中；如其不知，輪迴六趣，具受眾苦。何以故？愛之為病，難捨離故，如怨詐親難可遠離。怨詐親者，常伺人便，令愛別離、怨憎合會。愛亦如是，令人遠離一切善法、近於一切不善之法。以是義故，菩薩摩訶薩深觀貪愛如怨詐親，見不見故、聞不聞故。如凡夫人見生死過，雖有智慧，以癡覆故，後還不見；聲聞、緣覺亦復如是，雖見不見、雖聞不聞。何以故？以愛心故。所以者何？見生死過不能疾至阿耨多羅三藐三菩提。以是義故，菩薩摩訶薩觀此愛結如怨詐親。

> (1) "Those who disguise themselves as close friends are driven by craving." (2) A great enlightening being deeply sees the knot of craving as a false friend disguised as an enemy. (3) If one recognizes its true nature, it can do nothing; if one fails to know it, one will surely be harmed by it. (4) Craving is the same: if understood for what it is, it cannot make beings revolve in the suffering of birth and death; if not understood, beings circle through the six realms, experiencing all kinds of suffering. (5) Why is this? Because craving is a sickness that is hard to let go of—like a false friend disguised as an enemy, difficult to get away from. (6) A false friend disguised as an enemy constantly watches for an opportunity to cause pain: to separate you from what you love and bring you together with what you hate. (7) Craving does the same: it makes people turn away from all good qualities and move toward all unwholesome ones. (8) For this reason, a great enlightening being deeply sees craving as a false friend disguised as an enemy—because they see what ordinary people do not see, and hear what ordinary people do not hear. (9) Ordinary people, though aware of the flaws in life-and-death, are covered by ignorance and later fail to see that awareness. (10) Hearers and solitary realizers are likewise: though seeing, they don't truly see; though hearing, they don't truly hear. (11) Why is that? Because craving still persists within them. (12) How so? Because they see the faults of life-and-death yet cannot quickly reach unsurpassed, complete enlightenment. (13) For this very reason, a great enlightening being regards this knot of craving as a false friend disguised as an enemy.

「云何名為怨詐親相？如怨不實，詐現實相；不可親近，詐現近相；實是不善，詐現善相；實是不愛，詐為愛相。何以故？常伺人便，欲為害故。愛亦如是，常為眾生非實詐實、非近詐近、非善詐善、非愛詐愛，常誑一切輪迴生死。以是義故，菩薩觀愛如怨詐親。

> What is meant by the "guise of a false friend resembling an enemy"? It is like an enemy who, being untrue, pretends to be real; who cannot be trusted, yet feigns trustworthiness; who is truly harmful, yet pretends to be good; who is truly unloving, yet acts lovingly. Why is this? Because such a one constantly watches for an opportunity to cause harm. This is exactly the same with craving. It constantly fools all sentient beings, appearing real when it is not, close when it is not, good when it is not, loving when it is not, ceaselessly deceiving them and driving them through the cycle of birth and death. For this reason, the Bodhisattva sees craving as an enemy disguised as a false friend.

「怨詐親者，但見身、口，不覩其心，是故能誑。愛亦如是，唯為虛誑，實不可得，是故能惑一切眾生。怨詐親者，有始有終，易可遠離；愛不如是，無始無終，難可遠離。怨詐親者，遠則難覺，近則易知；愛不如是，近尚難知，況復遠耶？以是義故，菩薩觀愛過於詐親。一切眾生以愛結故，遠大涅槃、近於生死；遠常、樂、我、淨，近無常、苦、無我、不淨。是故，我於處處經中說為三垢。於現在事以無明故，不見過患、不能捨離。愛怨詐親終不能害有智之人。是故，菩薩深觀此愛生大怖畏，修八聖道，猶如彼人畏四毒蛇、五旃陀羅及一詐親，涉路不迴。

> Enemies who pretend to be close friends can only be seen in their actions and words; their hearts remain hidden, which is how they deceive. Love is the same—it is merely false and deceptive, ultimately unreal, yet it can confuse all beings. An enemy who feigns friendship has a beginning and an end, making it easy to keep distance; but love is not like that—it has no beginning or end, making it hard to escape. A false friend is hard to detect from afar but easy to recognize up close; love, however, is difficult to recognize even up close, let alone from afar. Therefore, a bodhisattva sees love as worse than a false friend. Because of the bond of love, all beings stray far from Nirvana and draw near to birth and death; they distance themselves from eternity, bliss, self, and purity, and draw close to impermanence, suffering, non-self, and impurity. For this reason, I have taught in various sutras that love is one of the three poisons. Driven by ignorance, people fail to see the harm in present matters and cannot let go. Love, like a false friend, can never harm a wise person. Thus, a bodhisattva deeply contemplates this love, develops great fear of it, and practices the Noble Eightfold Path, just like someone who, fearing four venomous snakes, five executioners, and one false friend, walks the road without turning back.

「空聚落者，即內六入。菩薩摩訶薩觀是六入空無所有，猶如空聚。如彼怖人既入聚已，乃至不見有一居人、遍捉瓨器不得一物。菩薩亦爾，諦觀六入空無所有，不見眾生、一物之實。是故，菩薩觀內六入空無所有，如彼空聚。

> "An empty village refers to the six internal sense faculties. A great being (bodhisattva-mahasattva) observes that these six sense faculties are empty, without any essence, just like an empty village. When a frightened person enters such a village, they see not a single inhabitant; even after searching all the vessels and containers, they find nothing at all. In the same way, a bodhisattva carefully examines the six sense faculties and sees that they are utterly empty, devoid of any real being or solid entity. Therefore, a bodhisattva views the six internal sense faculties as completely empty—like that empty village."

「善男子！彼空聚落，群賊遠望，終不生於空虛之想。凡夫之人亦復如是，於六入聚不生空想。以其不能生空想故，輪迴生死，受無量苦。

> "Good man! Just as a desolate village has no bandits lurking from afar, yet people still do not think of it as truly empty, so too do ordinary people fail to see the six senses as empty. Because they cannot grasp this emptiness, they are trapped in the cycle of birth and death, enduring immeasurable suffering."

「善男子！群賊既至，乃生空想。菩薩亦爾，觀此六入常生空想；生空想故，則不輪迴生死受苦。菩薩摩訶薩於此六入常無顛倒；無顛倒故，是故不復輪迴生死。

> "Good man! When a group of thieves arrives, one naturally thinks of emptiness. Likewise, a bodhisattva constantly cultivates the perception of emptiness regarding the six senses. Because they cultivate this perception of emptiness, they no longer cycle through birth and death, enduring suffering. The great bodhisattva maintains no distorted views regarding these six senses. Because they have no distorted views, they are therefore no longer bound to the cycle of birth and death."

「復次，善男子！如有群賊入此空聚則得安樂；煩惱諸賊亦復如是，入此六入則得安樂。如賊住空聚，心無所畏；煩惱群賊亦復如是，住是六入亦無所畏。如彼空聚乃是師子、虎、狼、種種惡獸之所住處；是內六入亦復如是，一切眾惡、煩惱惡獸之所住處。是故，菩薩深觀六入空無所有，純是一切不善住處。

> "Furthermore, good man, it is like when a band of thieves enters an empty village—they find peace and comfort there. The thieves of afflictions are the same—when they enter these six sense faculties, they too find peace. Just as thieves dwelling in an empty village have no fear, so too the band of afflictions, dwelling in these six sense faculties, have no fear. That empty village is a place where lions, tigers, wolves, and all kinds of vicious beasts dwell. In the same way, these inner six sense faculties are where all kinds of evil—the vicious beasts of afflictions—dwell. Therefore, a bodhisattva deeply observes that the six sense faculties are empty, without any inherent existence—they are wholly a dwelling place of unwholesomeness.

「復次，善男子！菩薩摩訶薩觀內六入空無所有，如彼空聚。何以故？虛誑不實故，空無所有作有想故、實無有樂作樂想故、實無有人作人想故。內六入者亦復如是，空無所有而作有想、實無有樂而作樂想、實無有人而作人想，唯有智人乃能知之，得其真實。

> "Furthermore, good man! A great bodhisattva observes that the six internal sense organs are empty and devoid of any inherent existence, like an empty village. Why is this? Because they are illusory and unreal—what is empty and nonexistent is mistakenly perceived as existing, what has no true happiness is mistakenly perceived as joyful, and what has no true self is mistakenly perceived as a person. The six internal sense organs are the same: empty and nonexistent, yet mistaken as existent; truly lacking happiness, yet mistaken as joyful; truly lacking a self, yet mistaken as a person. Only those with wisdom can understand this and see their true nature.

「復次，善男子！如空聚落，或時有人、或時無人。六入不爾，一向無人。何以故？性常空故，智者所知非是眼見。是故，菩薩觀內六入多諸怨害，修八聖道，不休不息，猶如彼人畏四毒蛇、五旃陀羅、一詐親善及六大賊，怖著正路。

> "Furthermore, good man! A deserted village may sometimes have people in it, sometimes not. But the six sense faculties are not like this—they are always without a self. Why? Because their nature is constantly empty. This is known by the wise, not seen by the eye. Therefore, a bodhisattva contemplates that the inner six sense faculties bring many harms and afflictions, and cultivates the Noble Eightfold Path without rest or pause, just like that person who, fearing the four venomous snakes, the five executioners, the one false friend, and the six great bandits, flees in terror and takes to the right path.

「六大賊者，即外六塵。菩薩摩訶薩觀此六塵如六大賊。何以故？能劫一切諸善法故。如六大賊能劫一切人民財寶；是六塵賊亦復如是，能劫一切眾生善財。如六大賊，若入人舍則能劫奪現家所有，不擇好惡，令巨富者忽爾貧窮。是六塵賊亦復如是，若入人根則能劫奪一切善法；善法既盡，貧窮孤露，作一闡提。是故，菩薩諦觀六塵如六大賊。

> "The six great thieves are the six external sense objects. A bodhisattva-mahasattva sees these six sense objects as six great thieves. Why is that? Because they rob one of all wholesome qualities. Just as six great thieves can rob people of all their wealth and treasures, these six sense-object thieves do the same—they rob living beings of all virtuous wealth. As six great thieves, when they enter a house, steal everything in it without discrimination, turning the wealthy suddenly poor, so too these six sense-object thieves, when they enter a person's senses, steal all wholesome qualities. Once those wholesome qualities are gone, one is left destitute and alone, living like an icchantika. Therefore, a bodhisattva closely observes the six sense objects as six great thieves.

「復次，善男子！如六大賊，欲劫人時要因內人，若無內人則便中還。是六塵賊亦復如是，欲劫善法要因內有眾生、知見、常、樂、我、淨、不空等相；若內無有如是等相，六塵惡賊則不能劫一切善法。有智之人內無是相，凡夫則有。是故，六塵常來侵奪善法之財。不善護故，為其所劫。護者名慧，有智之人能善防護，故不被劫。是故，菩薩觀是六塵如六大賊，等無差別。

> "Furthermore, good man! Just as six great thieves need an inside accomplice to rob a house—without one, they must turn back—so too do the six sense objects. They need the inner presence of concepts like a self, a permanent view, eternal pleasure, purity, and substantial existence in order to steal away all wholesome dharmas. If these inner concepts are absent, the six sense objects cannot rob one of goodness. A wise person has no such inner concepts; ordinary people do. That is why the six sense objects constantly attack and steal the wealth of virtue. If one is not careful in guarding against them, they succeed. This guarding is called wisdom. A wise person can skillfully protect themselves, so they are not robbed. Therefore, a bodhisattva sees these six sense objects as no different from the six great thieves.

「復次，善男子！如六大賊能為人民身心苦惱；是六塵賊亦復如是，常為眾生身心苦惱。六大賊者，唯能劫人現在財物；是六塵賊常劫眾生三世善財。六大賊者，夜則歡樂；六塵惡賊亦復如是，處無明闇則得歡樂。是六大賊，唯有諸王乃能遮止；六塵惡賊亦復如是，唯佛、菩薩乃能遮止。是六大賊凡欲劫奪，不擇端正、種姓、聰哲、多聞、博學、豪貴、貧賤；六塵惡賊亦復如是，欲劫善法，不擇端正乃至貧賤。是六大賊，雖有諸王截其手足，猶故不能令其心息；六塵惡賊亦復如是，雖須陀洹、斯陀含、阿那含截其手足，亦不能令不劫善法。如勇健人乃能摧伏是六大賊；諸佛、菩薩亦復如是，乃能摧伏六塵惡賊。譬如有人，多諸種族、宗黨熾盛，則不為彼六賊所劫；眾生亦爾，有善知識不為六塵惡賊所劫。

> "Furthermore, good man! Just as six great thieves can cause physical and mental suffering to people, so too do these six sense-object thieves constantly cause suffering to beings. The six great thieves only steal a person's present wealth, but these six sense-object thieves constantly steal beings' good karma from the past, present, and future. The six great thieves are joyful at night; similarly, these six evil sense-object thieves find joy in the darkness of ignorance. Only kings can stop the six great thieves; likewise, only Buddhas and Bodhisattvas can stop these six evil sense-object thieves. The six great thieves, whenever they rob, do not discriminate between the handsome, the well-born, the wise, the learned, the wealthy, or the poor; similarly, these six evil sense-object thieves, when they wish to steal virtuous qualities, do not discriminate between the handsome and the poor. Even if kings cut off the hands and feet of the six great thieves, they still cannot make them cease; similarly, even if Stream-Enterers, Once-Returners, and Non-Returners cut off the hands and feet of these six evil sense-object thieves, they still cannot prevent them from stealing virtuous qualities. Only a strong and brave person can subdue these six great thieves; likewise, only Buddhas and Bodhisattvas can subdue these six evil sense-object thieves. For example, if a person has many relatives and a flourishing clan, those six thieves cannot rob them; similarly, if beings have good spiritual teachers, they cannot be robbed by these six evil sense-object thieves.

「是六大賊，若見人物則能偷劫；六塵不爾，若見、若知、若聞、若嗅、若觸、若覺，皆悉能劫。六大賊者，唯能劫奪欲界人財，不能劫奪色無色界；六塵惡賊則不如是，能劫三界一切善寶。是故，菩薩諦觀六塵過彼六賊。作是觀已，修八聖道，直往不迴，如彼怖人畏四毒蛇、五旃陀羅、一詐親善及六大賊，捨空聚落，涉路而去。

> "These are the six great thieves. If they see people or valuables, they can steal and plunder. But the six objects of the senses are not like that. Whether you see them, know them, hear them, smell them, touch them, or perceive them, they can plunder everything. The six great thieves can only steal the wealth of people in the realm of desire; they cannot steal from the realms of form and formlessness. But the six vicious objects of the senses are not like that—they can steal all the precious treasures of the three realms. Therefore, the bodhisattva closely observes that the six sense objects are worse than those six thieves. Having made this observation, he cultivates the Noble Eightfold Path, moving straight forward without turning back, just like someone terrified by four poisonous snakes, five executioners, one false friend, and the six great thieves, who abandons the empty village and continues on the road."

「路值一河者，即是煩惱。云何菩薩觀此煩惱猶如大河？如彼駛河能漂香象；煩惱駛河亦復如是，能漂緣覺。是故，菩薩深觀煩惱猶如駛河。深難得底，故名為河；邊不可得，故名為大，其中多有種種惡魚。煩惱大河亦復如是，唯佛、菩薩能得底故，故名極深；唯佛、菩薩得其邊故，故名廣大；常害一切癡眾生故，故名惡魚。是故，菩薩觀此煩惱猶如大河。如大河水能長一切草木、叢林；煩惱大河亦復如是，能長眾生二十五有。是故，菩薩觀此煩惱猶如大河。

> "Encountering a river on the path refers to afflictions. How does a bodhisattva see these afflictions as like a great river? Just as a rushing river can carry away a mighty elephant, so too can the rushing river of afflictions carry away pratyekabuddhas. Therefore, a bodhisattva deeply observes afflictions as like a rushing river. It is deep and difficult to find the bottom—hence it is called a river; its shores cannot be reached—hence it is called great. Within it are many kinds of vicious fish. The great river of afflictions is likewise: only Buddhas and bodhisattvas can reach its bottom, thus it is called extremely deep; only Buddhas and bodhisattvas can reach its shores, thus it is called vast; it constantly harms all foolish beings, thus its beings are called vicious fish. Therefore, a bodhisattva observes these afflictions as like a great river. Just as a great river's water can nourish all plants and forests, so too can the great river of afflictions nourish beings in the twenty-five realms of existence. Therefore, a bodhisattva observes these afflictions as like a great river."

「譬如有人墮大河水無有慚愧；眾生亦爾，墮煩惱河無有慚愧。如墮河者，未得其底即便命終；墮煩惱河亦復如是，未盡其底，周迴輪轉二十五有。所言底者，名為空相。若有不修如是空相，當知是人不得出離二十五有。一切眾生不能善修空無相故，常為煩惱駛河所漂。如彼大河，唯能壞身，不能漂沒一切善法；煩惱大河則不如是，能壞一切身、心善法。彼大暴河唯能漂沒欲界中人；煩惱大河乃能漂沒三界人天。世間大河，運手動足則到彼岸；煩惱大河，唯有菩薩因六波羅蜜乃能得渡。

> “For example, a person who falls into a great river feels no shame or remorse. Likewise, beings who fall into the river of afflictions feel no shame or remorse. Just as someone who falls into a river may die before reaching the bottom, those who fall into the river of afflictions also cycle through the twenty-five realms of existence without reaching its end. What is meant by ‘the bottom’? It is called the mark of emptiness. If a person does not cultivate this mark of emptiness, you should know that they cannot escape the twenty-five realms. All beings, because they are not skilled at cultivating emptiness and the absence of marks, are constantly swept away by the swift river of afflictions. Like that great river, which can only destroy the body but cannot wash away all wholesome qualities, the river of afflictions is different—it can destroy all wholesome qualities of body and mind. That great river can only sweep away beings in the realm of desire; the river of afflictions can sweep away both humans and heavenly beings in the three realms. An ordinary river can be crossed by moving one’s hands and feet to reach the other shore; the river of afflictions can only be crossed by a bodhisattva through the six perfections.”

「如大河水難可得渡；煩惱大河亦復如是，難可得渡。云何名為難可得渡？乃至十住諸大菩薩猶故未能畢竟得渡，唯有諸佛乃畢竟渡，是故名為難可得渡。譬如有人為河所漂，不能修習毫釐善法；眾生亦爾，為煩惱河所漂沒者，亦復不能修習善法。如人墮河，為水所漂，餘有力者則能拔濟；墮煩惱河為一闡提，聲聞、緣覺乃至諸佛不能拔濟。世間大河劫盡之時，七日並照，能令枯涸；煩惱大河則不如是，聲聞、緣覺雖修七覺，猶不能乾。是故，菩薩觀諸煩惱猶如暴河。

> The great river is difficult to cross; the river of afflictions is likewise difficult to cross. Why is it called difficult to cross? Even the great Bodhisattvas at the tenth stage have not yet fully crossed it; only the Buddhas have fully crossed it—this is why it is called difficult to cross. For example, when a person is swept away by a river, they cannot practice even the smallest good deed. Likewise, sentient beings who are swept away and submerged by the river of afflictions cannot practice good deeds either. When someone falls into a river and is carried away by the current, if there is a capable person, they can rescue them. But when someone falls into the river of afflictions as an "icchantika" (one devoid of virtuous roots), not even śrāvakas, pratyekabuddhas, or Buddhas can save them. At the end of a world cycle, worldly great rivers can be dried up by the blazing rays of seven suns. But the river of afflictions is not like that; even when śrāvakas and pratyekabuddhas cultivate the seven factors of enlightenment, they still cannot dry it up. Therefore, Bodhisattvas regard all afflictions as a raging torrent.

「譬如彼人畏四毒蛇、五旃陀羅、一詐親善及六大賊，捨空聚落，隨路而去，既至河上，聚草為栰。菩薩亦爾，畏四大蛇、五陰旃陀羅、愛詐親善、六入空聚、六塵惡賊，至煩惱河修戒、定、慧、解脫、解脫知見、六波羅蜜、三十七品以為船栰，依乘此栰渡煩惱河，到於彼岸，常、樂、涅槃。菩薩修行大涅槃者，作是思惟：『我若不能忍受如是身苦、心苦，則不能令一切眾生渡煩惱河。』以是思惟，雖有如是身心苦惱，默然忍受。以忍受故，則不生漏。

> Just as that person—fearing the four venomous snakes, the five executioners, the deceitful friend, and the six great bandits—abandons the empty village and travels onward, finally reaching a river where they gather reeds to make a raft, so too does the bodhisattva. Fearing the four great serpents (the four elements), the five executioners (the five aggregates), the deceitful friend (attachment), the empty village (the six sense bases), and the six wicked bandits (the six sense objects), the bodhisattva arrives at the river of afflictions. They construct a raft from ethical conduct, meditative concentration, wisdom, liberation, the knowledge of liberation, the six perfections, and the thirty-seven factors of enlightenment. By boarding this raft, they cross the river of afflictions and reach the other shore—the joy of everlasting nirvana. A bodhisattva who cultivates the great nirvana reflects: "If I cannot endure these physical and mental sufferings, then I will be unable to lead all beings across the river of afflictions." With this thought, even though they experience such physical and mental hardships, they bear them silently. And because they endure, no defilements arise.

「菩薩如是尚無諸漏，況佛、如來而當有漏？是故，諸佛不名有漏。云何如來非無漏耶？如來常行有漏中故，有漏即是二十五有。是故，聲聞、凡夫之人言佛有漏，諸佛如來真實無漏。

> A bodhisattva like this is already free from all taints, so how could the Buddhas and Tathāgatas have any taints? Therefore, the Buddhas are not called "tainted." Why is the Tathāgata not considered "untainted"? Because the Tathāgata constantly abides within the realm of taints, and taints are precisely the twenty-five modes of existence. Hence, it is only ordinary beings and voice-hearers who say that the Buddha has taints; in truth, all Buddhas and Tathāgatas are utterly taintless.

「善男子！以是因緣，諸佛如來無有定相。

> "Good man! Because of this, the Tathagatas have no fixed appearance."

「善男子！是故，犯四重禁、謗方等經及一闡提悉皆不定。」

> "Good men! Therefore, even those who have committed the four grave prohibitions, slandered the Mahayana scriptures, or become icchantikas are not fixed in their final destiny."

爾時，光明遍照高貴德王菩薩摩訶薩言：「如是如是，誠如聖教。一切諸法悉皆不定，以不定故，當知如來亦不畢竟入於涅槃。如佛先說：菩薩摩訶薩修大涅槃，聞不聞中有涅槃、大涅槃。云何涅槃？云何大涅槃？」

> Then the Great Being Resplendent One of Noble Virtue declared, "Indeed, that is just as the sacred teachings have said. All things are fundamentally uncertain. Because of this uncertainty, we must understand that the Thus-Come One does not ultimately enter final cessation. As the Buddha previously taught: In cultivating the Great Transcendence, a Great Being encounters both cessation and Great Cessation between what is heard and unheard. What is cessation? What is Great Cessation?"

爾時，佛讚光明遍照高貴德王菩薩摩訶薩言：「善哉，善哉。善男子！若有菩薩得念總持，乃能如汝之所諮問。

> At that time, the Buddha praised the Great Being Radiant Light Shining Everywhere, the Noble King Bodhisattva, saying: "Excellent, excellent. Good man! If a bodhisattva has achieved the power of mindfulness and memory, only then can they ask questions as you have done."

「善男子！如世人言：有海、大海，有河、大河，有山、大山，有地、大地，有城、大城，有眾生、大眾生，有王、大王，有人、大人，有天、天中天，有道、大道；涅槃亦爾，有涅槃、有大涅槃。云何涅槃？善男子！如人飢餓，得少飯食名為安樂，如是安樂亦名涅槃；如病得差則名安樂，如是安樂亦名涅槃；如人怖畏，得歸依處則得安樂，如是安樂亦名涅槃；如貧窮人獲七寶物則得安樂，如是安樂亦名涅槃；如人觀骨，不起貪欲則得安樂，如是安樂亦名涅槃。如是涅槃不得名為大涅槃也。何以故？以飢渴故、病故、怖故、貧故、生貪著故，是名涅槃，非大涅槃。

> "Good man! As people in the world speak of a 'sea' and a 'great sea', a 'river' and a 'great river', a 'mountain' and a 'great mountain', a 'piece of land' and a 'great land', a 'city' and a 'great city', a 'being' and a 'great being', a 'king' and a 'great king', a 'person' and a 'great person', a 'deity' and the 'deity among deities', a 'path' and a 'great path'—so too is nirvana: there is nirvana, and there is great nirvana. What is nirvana? Good man! When a hungry person receives a little food, they feel peace and happiness. This peace and happiness is also called nirvana. When a sick person recovers, they feel peace and happiness. This peace and happiness is also called nirvana. When a frightened person finds a place of refuge, they feel peace and happiness. This peace and happiness is also called nirvana. When a poor person acquires the seven treasures, they feel peace and happiness. This peace and happiness is also called nirvana. When a person contemplates a skeleton and no longer feels desire, they feel peace and happiness. This peace and happiness is also called nirvana. But such nirvana cannot be called great nirvana. Why? Because it still involves hunger and thirst, sickness, fear, poverty, and attachment to craving. This is called nirvana, but not great nirvana."

「善男子！若凡夫人及以聲聞——或因世俗、或因聖道——斷欲界結則得安樂，如是安樂亦名涅槃，不得名為大涅槃也。能斷初禪乃至能斷非想非非想處結則得安樂，如是安樂亦名涅槃，不得名為大涅槃也。何以故？還生煩惱，有習氣故。

> "Good man! When ordinary people and voice-hearers cut off attachments in the realm of desire — whether through worldly means or the holy path — they attain peace. This peace is also called nirvana, but it cannot be called Great Nirvana. When they cut off attachments from the first level of meditative absorption up to the level of neither perception nor non-perception, they attain peace. This peace is also called nirvana, but it cannot be called Great Nirvana. Why? Because afflictions still arise again, due to lingering habitual tendencies."

「云何名為煩惱習氣？聲聞、緣覺有煩惱氣，所謂我身、我衣、我去、我來、我說、我聽。諸佛如來入於涅槃，涅槃之性無我、無樂，唯有常、淨。是則名為煩惱習氣。

> What is meant by "the habitual energy of afflictions"? For Hearers and Solitary Realizers, there remains a trace of affliction—concepts such as "my body," "my robe," "my coming," "my going," "my speaking," "my listening." When Buddhas and Tathagatas enter Nirvana, the nature of Nirvana is without a self and without pleasure; it is only everlasting and pure. This is to be free of the habitual energy of afflictions.

「佛、法、眾僧有差別相，如來畢竟入於涅槃，聲聞、緣覺、諸佛如來所得涅槃等無差別。以是義故，二乘所得非大涅槃。何以故？無常、樂、我、淨故。常、樂、我、淨乃得名為大涅槃也。

> The Buddha, the Dharma, and the Sangha appear to have distinct characteristics, and the Tathagata ultimately enters Parinirvana. Yet the Nirvana attained by Hearers, Solitary Realizers, and the Tathagata is ultimately no different. Therefore, the Nirvana achieved by the Two Vehicles is not the Great Nirvana. Why? Because it lacks permanence, bliss, self, and purity. Only that which possesses permanence, bliss, self, and purity can truly be called the Great Nirvana.

「善男子！譬如有處能受眾水，名為大海。隨有聲聞、緣覺、菩薩、諸佛如來所入之處名大涅槃。四禪、三三昧、八背捨、八勝處、十一切處，隨能攝取如是無量諸善法者，名大涅槃。

> "Good man! Just as the vast ocean is a place that receives all waters, likewise, the great Nirvana is the realm into which all beings—whether Hearers, Solitary Realizers, Bodhisattvas, or Buddhas and Tathagatas—enter. The four meditative states, the three samadhis, the eight liberations, the eight mastery positions, and the ten total spheres—whatever can gather and retain such countless wholesome dharmas—this is called the great Nirvana.

「善男子！譬如有河，第一香象不能得底，則名為大。聲聞、緣覺至十住菩薩不見佛性，名為涅槃，非大涅槃；若能了了見於佛性，則得名為大涅槃也。是大涅槃，唯大象王能盡其底，大象王者，謂諸佛也。

> "Good man! Suppose there is a river so deep that even the first great elephant cannot touch its bottom—then it is called a great river. Likewise, for Hearers, Solitary Realizers, and Bodhisattvas up to the tenth stage, who cannot clearly see the Buddha-nature, what they attain is called Nirvana, but it is not the Great Nirvana. Only when one can see the Buddha-nature with perfect clarity can it be called the Great Nirvana. This Great Nirvana—only the great elephant king can reach its very bottom. The great elephant king refers to all Buddhas."

「善男子！若摩訶那伽及鉢犍陀大力士等經歷多時所不能上，乃名大山；聲聞、緣覺及諸菩薩摩訶那伽大力士等所不能見，如是乃名大涅槃也。

> "Good man! Just as a great mountain cannot be climbed even by mighty beings like the Mahānāga or the Vajrapāṇi over a long period of time—that is what is called a great mountain. Similarly, the great Nirvana is something that cannot be seen even by the mighty ones among the Śrāvakas, Pratyekabuddhas, and Bodhisattvas. That is what is called the Great Nirvana."

「復次，善男子！隨有小王之所住處名為小城，轉輪聖王所住之處乃名大城；聲聞、緣覺、八萬、六萬、四萬、二萬、一萬住處名為涅槃，無上法主聖王住處乃得名為大般涅槃。以是故，名大般涅槃。

> "Furthermore, good man! Just as the place where a minor king resides is called a small city, while the place where a wheel-turning sage king resides is called a great city; in the same way, the dwelling places of hearers and solitary realizers—with their assemblies of eighty thousand, sixty thousand, forty thousand, twenty thousand, or ten thousand—are called nirvana, but the dwelling place of the supreme Dharma king, the holy ruler, alone deserves to be called the Great Nirvana. For this reason, it is called the Great Nirvana."

「善男子！譬如有人見四種兵不生怖畏，當知是人名大眾生。若有眾生於三惡道、煩惱惡業不生怖畏，而能於中廣度眾生，當知是人得大涅槃。若有人能供養父母，恭敬沙門及婆羅門，修治善法，所言誠實，無有欺誑，能忍諸惡，惠施貧乏，名大丈夫。菩薩亦爾，有大慈悲，憐愍一切，於諸眾生猶如父母，能度眾生於生死河，普示眾生一實之道，是則名為大般涅槃。

> "Good man! It is like someone who sees four types of armies and feels no fear—such a person should be known as a Great Being. If there are beings who feel no fear toward the three lower realms or the evil karma of afflictions, and can instead widely liberate sentient beings from them, then such beings should be known as having attained Great Nirvana. If someone can support their parents, respect monks and Brahmins, cultivate wholesome actions, speak truthfully without deception, endure all hardships, and give to the poor and needy, such a person is called a Great Person. A bodhisattva is likewise: possessing great compassion, pitying all beings, treating all sentient beings as their own parents, able to ferry beings across the river of birth and death, and universally revealing to all beings the one true path—this is called Great Nirvana."

「善男子！大，名不可思議。若不可思議，一切眾生所不能信，是則名為大般涅槃。唯佛、菩薩之所見故，名大涅槃。以何因緣復名為大？以無量因緣然後乃得，故名為大。

> "Good man! That which is called 'Great' is inconceivable. Since it is inconceivable, it cannot be believed by ordinary beings—this is what is called the Great Nirvana. Only realized by Buddhas and Bodhisattvas, it is named Great Nirvana. Why is it called 'Great'? Because it is attained only through countless causes and conditions, thus it is called Great.

「善男子！如世間人，以多因緣之所得者，則名為大。涅槃亦爾，以多因緣之所得故，故名為大。

> "Good man! Just as in the world, what is obtained through many causes and conditions is called great, so too is Nirvana. Because it is obtained through many causes and conditions, it is therefore called great."

「云何復名為大涅槃？有大我故，名大涅槃。涅槃無我，大自在故，名為大我。

> “Why is it called the Great Nirvana? Because it possesses the Great Self, it is called the Great Nirvana. Although Nirvana has no self, it is called the Great Self because of its great freedom and autonomy.”

「云何名為大自在耶？有八自在則名為我。何等為八？

> What is meant by "great sovereignty"? The possession of eight forms of sovereignty is what is called "Self." What are these eight?

「一者、能示一身以為多身，身數大小猶如微塵，充滿十方無量世界。如來之身實非微塵，以自在故現微塵身。如是自在則為大我。

> \*\*First, he can show one body as many bodies, the number and size of these bodies as tiny as dust particles, filling the boundless worlds of the ten directions. The Tathagata's body is not truly made of dust, yet because of his perfect freedom, he manifests a body of dust. Such freedom is the Great Self.\*\*

「二者、示一塵身滿於三千大千世界。如來之身實不滿於三千大千世界。何以故？以無礙故、直以自在故，滿三千大千世界。如是自在名為大我。

> Second, it reveals that one atom-sized body can fill the entire universe. In reality, the Tathāgata's body does not fill the universe. Why? Because it is unobstructed; it is solely due to his freedom that he fills the universe. Such freedom is called the Great Self.

「三者、能以滿此三千大千世界之身輕舉飛空，過於二十恒河沙等諸佛世界而無障礙。如來之身實無輕重，以自在故，能為輕重。如是自在名為大我。

> Third, \[the Tathagata\] can take the body that fills this entire universe, lightly lift it, and fly through space, passing beyond worlds as numerous as the sands of twenty Ganges rivers without any obstruction. In truth, the Tathagata's body has no weight or lightness, but because of perfect freedom, it can appear heavy or light. This kind of freedom is called the Great Self.

「四者、以自在故而得自在。云何自在？如來一心安住不動，所可示化無量形類各令有心，如來有時或造一事，而令眾生各各成辦；如來之身常住一土，而令他土一切悉見。如是自在名為大我。

> 4\. Through self-mastery, one attains true freedom. What is this self-mastery? The Tathagata’s mind abides serenely unmoving, yet manifests countless forms and types, each with its own awareness. Sometimes the Tathagata performs a single action, yet enables all beings to accomplish diverse things. The Tathagata’s body always dwells in one land, yet allows beings in other lands to see it everywhere. Such freedom is called the Great Self.

「五者、根自在故。云何名為根自在耶？如來一根亦能見色、聞聲、嗅香、別味、覺觸、知法，如來六根亦不見色、聞聲、嗅香、別味、覺觸、知法。以自在故，令根自在。如是自在名為大我。

> Fifth, because the faculties are sovereign. What does it mean that the faculties are sovereign? The Tathagata, with a single faculty, can see forms, hear sounds, smell scents, taste flavors, feel tangibles, and know phenomena. Likewise, the Tathagata’s six faculties can also refrain from seeing forms, hearing sounds, smelling scents, tasting flavors, feeling tangibles, and knowing phenomena. Because of this sovereignty, the faculties are made sovereign. Such sovereignty is called the Great Self.

「六者、以自在故，得一切法，如來之心亦無得想。何以故？無所得故。若是有者，可名為得；實無所有，云何名得？若使如來計有得想，是則諸佛不得涅槃；以無得故，名得涅槃。以自在故，得一切法；得諸法故，名為大我。

> Sixth, because of self-mastery, one attains all phenomena; yet the Tathāgata's mind holds no notion of attainment. Why? Because there is nothing to be attained. If something existed, it could be called "attained"; but in truth, nothing exists—so how can we speak of attainment? If the Tathāgata were to dwell on the idea of attainment, then all Buddhas would not realize nirvāṇa. It is precisely because there is nothing to attain that we say they have realized nirvāṇa. Through self-mastery, all phenomena are attained; and because all phenomena are attained, this is called the Great Self.

「七者、說自在故，如來演說一偈之義，經無量劫義亦不盡，所謂若戒、若定、若施、若慧。如來爾時都不生念：『我說，彼聽。』亦復不生一偈之想。世間之人四句為偈，隨世俗故，說名為偈。一切法性亦無有說，以自在故，如來演說。以演說故，名為大我。

> "Seventh, expressing the truth of liberation, when the Tathagata speaks the meaning of a single verse, the depth of that meaning cannot be exhausted even over countless eons. This applies to discipline, meditation, giving, and wisdom. At that time, the Tathagata does not even harbor the thought, 'I speak, they listen.' Nor does he think of it as a verse. Ordinary people consider four lines a verse, so for conformity with worldly convention, it is called a verse. But all phenomena ultimately cannot be spoken. Because of complete liberation, the Tathagata speaks, and because of this expression, it is called the true self."

「八者、如來遍滿一切諸處，猶如虛空。虛空之性不可得見；如來亦爾，實不可見。以自在故，令一切見。如是自在名為大我。如是大我名大涅槃。

> 8\. The Tathagata is present everywhere, like empty space. The nature of empty space cannot be seen; likewise, the Tathagata is truly invisible. Yet, through his sovereign freedom, he makes himself visible to all. This sovereign freedom is called the Great Self. Such a Great Self is called Great Nirvana.

「以是義故，名大涅槃。

> Because of this principle, it is called the Great Nirvana.

「復次，善男子！譬如寶藏，多諸珍異，百種具足，故名大藏。諸佛如來甚深奧藏亦復如是，多諸奇異，具足無缺，名大涅槃。

> "Furthermore, good man, it is like a great treasure vault filled with many rare and precious jewels, complete in a hundred different varieties, hence called a 'great treasury.' The profound and mysterious treasury of all Buddhas and Tathagatas is also like this—abundant with countless wonders, fully complete without any deficiency, and therefore called 'Great Nirvana.'"

「復次，善男子！無邊之物乃名為大。涅槃無邊，是故名大。

> "Moreover, good man, what is boundless is called great. Nirvana is boundless, therefore it is called great."

「復次，善男子！有大樂故，名大涅槃。涅槃無樂，以四樂故，名大涅槃。何等為四？一者、斷諸樂故。不斷樂者則名為苦；若有苦者，不名大樂。以斷樂故則無有苦；無苦、無樂，乃名大樂。涅槃之性無苦、無樂，是故，涅槃名為大樂。以是義故，名大涅槃。復次，善男子！樂有二種：一者、凡夫，二者、諸佛。凡夫之樂無常敗壞，是故無樂；諸佛常樂，無有變異，故名大樂。

> "Furthermore, good man! Because there is great joy, it is called Great Nirvana. Although Nirvana itself is beyond joy, it is called Great Nirvana on account of four kinds of joy. What are these four? First, the joy of cutting off all joys. If one does not cut off joy, that is called suffering; if there is suffering, it is not called great joy. By cutting off joy, there is no suffering; when there is neither suffering nor joy, that is truly great joy. The nature of Nirvana is without suffering and without joy, therefore Nirvana is called great joy. For this reason, it is called Great Nirvana. Furthermore, good man! There are two kinds of joy: first, the joy of ordinary beings, and second, the joy of the Buddhas. The joy of ordinary beings is impermanent and leads to ruin, therefore it is not true joy. The joy of the Buddhas is everlasting and unchanging, therefore it is called great joy."

「復次，善男子！有三種受：一者、苦受，二者、樂受，三者、不苦不樂受。不苦不樂是亦為苦。涅槃雖同不苦不樂，然名大樂。以大樂故，名大涅槃。

> "Furthermore, good man, there are three kinds of feeling: painful feeling, pleasant feeling, and neither-painful-nor-pleasant feeling. The neither-painful-nor-pleasant feeling is also a form of suffering. Although Nirvāṇa resembles the neither-painful-nor-pleasant feeling, it is called Great Bliss. Because it is Great Bliss, it is called Great Nirvāṇa.

「二者、大寂靜故，名為大樂。涅槃之性是大寂靜。何以故？遠離一切憒閙法故。以大寂故，名大涅槃。

> "Second, because it is great tranquility, it is called great bliss. The nature of nirvana is great tranquility. Why? Because it is far removed from all chaotic and restless phenomena. Due to this great stillness, it is called Great Nirvana."

「三者、一切知故，名為大樂。非一切知，不名大樂；諸佛如來一切知故，名為大樂。以大樂故，名大涅槃。

> Third, because they possess omniscience, it is called great bliss. Without omniscience, it cannot be called great bliss; because all Buddhas and Tathāgatas possess omniscience, it is called great bliss. Because of this great bliss, it is called Great Nirvāṇa.

「四者、身不壞故，名為大樂。身若可壞，則不名樂；如來之身金剛無壞，非煩惱身、無常之身，故名大樂。以大樂故，名大涅槃。

> "Fourth, because the body is indestructible, it is called great bliss. If the body could be destroyed, it would not be called bliss. The Tathāgata's body is like a diamond—indestructible, not a body of afflictions, not an impermanent body. Therefore, it is called great bliss. Because of this great bliss, it is called great nirvāṇa."

「善男子！世間名字，或有因緣、或無因緣。有因緣者，如舍利弗。母名舍利，因母立字，故名舍利弗。如摩鍮羅道人，生摩鍮羅國，因國立名，故名摩鍮羅道人。如目犍連，目犍連者即是姓也，因姓立名，故名目犍連。如我生於瞿曇種姓，因姓立名，稱為瞿曇。如毘舍佉道人，毘舍佉者即是星名，因星為名，名毘舍佉。如有六指，因六指故，名六指人。如佛奴、天奴，因佛、因天故，名佛奴、天奴。因濕生故，故名濕生。如因聲故，名為迦迦羅、名究究羅、呾呾羅。如是等名是因緣名。

> "Good man! Names in this world may or may not have a basis or cause. Those that have a basis or cause include, for example, Shariputra. His mother's name was Shari, and he was named after his mother, thus he was called Shariputra. Another example is the monk Mathura; he was born in the country of Mathura and was named after that country, hence he was called Mathura. Another is Maudgalyayana; Maudgalyayana is a family name, and he was named after his family, thus he was called Maudgalyayana. As for myself, I was born into the Gautama clan and was named after my clan, so I am called Gautama. Another is the monk Vaishakha; Vaishakha is the name of a star, and he was named after that star, thus he was called Vaishakha. If someone has six fingers, they are named 'the six-fingered person' because of those six fingers. Some are called 'Buddha's servant' or 'Deva's servant,' named after the Buddha or a god. Some are born from moisture, and thus are called 'moisture-born.' Some are named Kākāla, Kaukura, or Tāṭāla based on sounds. These kinds of names are names with a basis or cause.

「無因緣者，如蓮花、地、水、火、風、虛空。如曼陀婆，一名二實：一、名殿堂，二、名飲漿；堂不飲漿，亦復得名為曼陀婆。如薩婆車多名為蛇蓋，實非蛇蓋。是名無因，強立名字。如坻羅婆夷名為食油，實不食油，強為立名，名為食油。是名無因，強立名字。

> Unconditioned phenomena are like the lotus, earth, water, fire, wind, and space. Take the word \*mandava\*, for instance: one word, two things. One refers to a hall, and the other to a drink. The hall does not drink, yet it is still called \*mandava\*. Similarly, \*sarvachaka\* is the name for a snake hood, but it is not actually a snake hood. This is an example of naming something without a direct cause or basis—merely assigning a name arbitrarily. Another example is \*diravayi\* meaning "oil-eater," though it does not actually eat oil; it is forced to bear the name. This too is naming without cause, simply imposing a label.

「善男子！是大涅槃亦復如是，無有因緣，強為立名。善男子！譬如虛空，不因小空名為大也；涅槃亦爾，不因小相名大涅槃。善男子！譬如有法，不可稱量、不可思議，故名為大；涅槃亦爾，不可稱量、不可思議，故得名為大般涅槃。

> Good man! The Great Nirvana is also like this—it has no cause or condition, yet a name is forced upon it. Good man! For example, empty space is not called “great” because of some smaller empty space; similarly, Nirvana is not called “Great Nirvana” because of some smaller aspect of Nirvana. Good man! Just as something that cannot be measured or conceived of is called “great,” Nirvana, too, cannot be measured or conceived of, and therefore it is rightly called “Great Nirvana.”

「以純淨故，名大涅槃。云何純淨？淨有四種。何等為四？一者、二十五有名為不淨，能永斷故，得名為淨。淨即涅槃，如是涅槃亦得名有，而是涅槃實非是有。諸佛如來隨世俗故，說涅槃有。譬如世人，非父言父、非母言母，實非父母而言父母。涅槃亦爾，隨世俗故，說言諸佛有大涅槃。

> "Because it is utterly pure, it is called Great Nirvana. But what is utter purity? Purity has four aspects. What are these four? First, what is called impurity is the state of existence in the realm of the twenty-five forms of being. Because this can be permanently eliminated, it is then called purity. This purity is Nirvana. Such Nirvana can also be described as 'existing,' yet in truth, Nirvana is not a thing that exists. However, the Buddhas and Thus-Come Ones, in accordance with worldly conventions, speak of Nirvana as existing. This is like ordinary people referring to someone as 'father' who is not their father, or as 'mother' who is not their mother—since it is not truly their parent, yet they still call them parent. In the same way, Nirvana, in accordance with worldly conventions, is spoken of as 'the Buddhas possess Great Nirvana.'"

「二者、業清淨故。一切凡夫業不清淨，故無涅槃；諸佛如來業清淨故，故名大淨。以大淨故，名大涅槃。

> "Second, because their karma is pure. All ordinary beings do not have pure karma, which is why they do not attain Nirvana. All Tathagatas and Buddhas have pure karma, and therefore they are called Great Purity. Because of this Great Purity, it is called Great Nirvana."

「三者、身清淨故。身若無常則名不淨；如來身常，故名大淨。以大淨故，名大涅槃。

> For the third, it is through the purity of the body. If the body were impermanent, it would be called impure. The Tathāgata’s body is permanent, therefore it is called great purity. Because of great purity, it is called the Great Nirvāṇa.

「四者、心清淨故。心若有漏，名曰不淨；佛心無漏，故名大淨。以大淨故，名大涅槃。

> Fourth: This is due to the purity of the mind. When the mind is tainted by attachment, it is called impure; but the mind of a Buddha is free from attachment, and is therefore called perfectly pure. Because of this perfect purity, it is called Great Nirvana.

「善男子！是名善男子、善女人修行如是《大涅槃經》具足成就初分功德。

> Good man, this is what is called a good man or good woman who, by cultivating and practicing this Great Nirvana Sutra in such a way, fully accomplishes the merits of the first part.

## 大般涅槃經卷第二十一

> Mahāparinirvāṇa Sūtra, Scroll 21