---
title: "大般涅槃經 · 4"
description: "大般涅槃经由南朝宋慧严、谢灵运等依据法显所译六卷本泥洹经与昙无谶所译北本涅槃经对照修订而成。本经详述释迦牟尼佛入灭前的教法，系统阐述如来藏思想、众生皆有佛性及一阐提亦可成佛的核心理念。作为大乘佛教的重要经典，它确立了中国佛教心性论的理论基础，对天台宗、华严宗等宗派教义形成具有深远影响，被誉为大乘佛教的终极教典之一。"
url: "https://rushiwowen.co/en/r/cmcvptsp702r9i804uq92163z"
---

## 大般涅槃經卷第二十二

> Mahāparinirvāṇa Sūtra, Volume 22

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四

> Chapter 4 of the Universally Illuminating Noble Virtue King Bodhisattva Chapter

「復次，善男子！云何菩薩摩訶薩修大涅槃成就具足第二功德？

> "Furthermore, virtuous men, how does the great bodhisattva, by cultivating the Great Nirvana, accomplish and perfect the second kind of merit?

「善男子！菩薩摩訶薩修大涅槃，昔所不得而今得之、昔所不見而今見之、昔所不聞而今聞之、昔所不到而今得到、昔所不知而今知之。

> "Noble son! The great bodhisattva who cultivates the Great Nirvana now attains what was previously unattainable, now sees what was previously unseen, now hears what was previously unheard, now arrives where previously unreached, and now knows what was previously unknown."

「云何名為昔所不得而今得之？所謂神通，昔所不得而今乃得。通有二種：一者、內，二者、外。所言外者，與外道共。內復有二：一者、二乘，二者、菩薩。菩薩修行《大涅槃經》所得神通，不與聲聞、辟支佛共。云何名為不與聲聞、辟支佛共？二乘所作神通變化，一心作一，不得眾多；菩薩不爾，於一心中則能具足現五趣身。所以者何？以得如是《大涅槃經》之勢力故。是則名為昔所不得而今得之。

> "What does it mean to attain what was previously unattained? It refers to spiritual powers. These powers are of two kinds: inner and outer. The outer kind is shared with non-Buddhist practitioners. The inner kind has two levels: one is that of the Two Vehicles, the other is that of the Bodhisattva. The spiritual powers attained by a Bodhisattva who cultivates the \*Mahāparinirvāṇa Sūtra\* are not shared with Hearers or Solitary Realizers. Why is this? Practitioners of the Two Vehicles, when manifesting miracles through spiritual powers, can only produce one form at a time with one mind, not many. The Bodhisattva, however, is different. With a single mind, they can fully manifest life forms in all five realms of existence. Why is this possible? Because of the power gained from receiving this \*Mahāparinirvāṇa Sūtra\*. This is what is meant by attaining what was previously unattained."

「又復云何昔所不得而今得之？所謂身得自在、心得自在。何以故？一切凡夫所有身心不得自在，或心隨身、或身隨心。云何名為心隨於身？譬如醉人，酒在身中，爾時身動心亦隨動。亦如身懶，心亦隨懶。是則名為心隨於身。又如嬰兒，其身稚小，心亦隨小；大人身大，心亦隨大。又如有人身體麁澁，心常思念：『欲得膏油，潤漬令軟。』是則名為心隨於身。云何名為身隨於心？所謂去、來、坐、臥，修行施、戒、忍辱、精進。愁惱之人身則羸悴、歡喜之人身則肥鮮、恐怖之人身體戰動、專心聽法身則怡悅、悲泣之人涕淚橫流，是則名為身隨於心。菩薩不爾，於身心中俱得自在，是則名為昔所不得而今得之。

> Furthermore, what is it that was previously unattained but is now attained? It is this: freedom in body and freedom in mind. Why is that? Because all ordinary beings have no freedom in either body or mind—sometimes the mind follows the body, sometimes the body follows the mind. What does it mean for the mind to follow the body? Consider a drunk person: when alcohol is in the body, the body moves, and the mind moves along with it. Likewise, when the body feels lazy, the mind also becomes lazy. This is called the mind following the body. Another example is an infant: the infant's body is small, so the mind is also small; when a person is grown, the body is large, and the mind follows suit. Or consider someone whose skin is rough and dry—their mind constantly longs for oil to make it soft and supple. These are all cases of the mind following the body. What does it mean for the body to follow the mind? Consider activities like walking, coming, sitting, lying down, or practicing giving, moral discipline, patience, and diligence. When a person is worried or distressed, the body becomes weak and gaunt; when joyful, the body becomes plump and radiant; when fearful, the body trembles; when listening intently to the Dharma, the body feels relaxed and joyful; when weeping, tears stream from the eyes. These are cases of the body following the mind. But the bodhisattva is not like this. The bodhisattva has attained freedom in both body and mind. This is precisely what is meant by "what was previously unattained is now attained."

「復次，善男子！菩薩摩訶薩所現身相猶如微塵，以此微身悉能遍至無量無邊恒河沙等諸佛世界，無所障礙，而心常定，初不移動，是則名為心不隨身、是亦名為昔所不到而今能到。

> Furthermore, Good Man! The appearance manifested by a great bodhisattva is like a speck of dust. With this tiny body, they can reach countless worlds as boundless as the sands of the Ganges River—without any obstruction. Yet their mind remains constantly settled, never moving from the start. This is called ‘the mind not following the body.’ It is also called ‘reaching what could not be reached before.’

「何故復名昔所不到而今能到？一切聲聞、辟支佛等所不能到，菩薩能到，是故名為昔所不到而今能到。一切聲聞、辟支佛等雖以神通，不能變身如細微塵，遍至無量恒河沙等諸佛世界。聲聞、緣覺身若動時，心亦隨動；菩薩不爾，心雖不動，身無不至。是名菩薩心不隨身。

> "Why is it also called 'what could not be reached in the past can now be reached'? All śrāvakas and pratyekabuddhas could not reach it, but a bodhisattva can. Therefore it is called 'what could not be reached in the past can now be reached.' Although all śrāvakas and pratyekabuddhas possess supernatural powers, they cannot transform their bodies into the finest dust particles to pervade countless Buddha worlds as numerous as the sands of the Ganges. When the bodies of śrāvakas and pratyekabuddhas move, their minds move along with them. But a bodhisattva is not like that. Even though the mind remains unmoved, the body reaches everywhere. This is called 'the bodhisattva's mind does not follow the body.'"

「復次，善男子！菩薩化身猶如三千大千世界，以此大身入一塵身，其心爾時亦不隨小。聲聞、緣覺雖能化身令如三千大千世界，而不能以如此大身入微塵身。於此事中尚自不能，況能令心而不隨動？是名菩薩心不隨身。

> "Further, Good Man! The Bodhisattva's transformation body is as vast as the entire universe. When this great body enters a single speck of dust, the Bodhisattva's mind does not shrink along with it. Hearers and Solitary Realizers can transform their bodies to be as vast as the universe, but they cannot make such a great body enter into a tiny speck of dust. Since they cannot even manage this, how could they keep their minds from shifting along with their bodies? This is what is called the Bodhisattva's mind not following the body."

「復次，善男子！菩薩摩訶薩以一音聲，能令三千大千世界眾生悉聞，心終不念：『令是音聲遍諸世界，使諸眾生昔所不聞而今得聞。』而是菩薩亦初不言：『我令眾生昔所不聞而今得聞。』菩薩若言：『因我說法令諸眾生不聞者聞。』當知是人終不能得阿耨多羅三藐三菩提。何以故？眾生不聞、我為說者，如此之心是生死心，一切菩薩是心已盡。以是義故，菩薩摩訶薩所有身心不相隨逐。

> "Furthermore, good man, a great enlightening being (Bodhisattva Mahasattva) can make all beings throughout the great trichiliocosm hear his single voice, yet never thinks: 'Let this voice reach everywhere, so that beings who never heard it before can hear it now.' Nor does this Bodhisattva say: 'It is because of me that beings who never heard this before now hear it.' If a Bodhisattva were to say, 'Because I teach the Dharma, beings who did not hear it now hear it,' know that such a person will never attain Supreme Perfect Enlightenment (Anuttara Samyaksambodhi). Why? The mind that thinks, 'Beings do not hear, so I teach them,' is a mind of birth and death. All great enlightening beings have completely let go of such a mind. Therefore, the physical and mental actions of a Bodhisattva Mahasattva are not in pursuit of rewards.

「善男子！一切凡夫身心相隨。菩薩不爾，為化眾生故，雖現身小，心亦不小。何以故？諸菩薩等所有心性常廣大故。雖現大身，心亦不大。云何大身？身如三千大千世界。云何小心？行嬰兒行。以是義故，心不隨身。

> "Good man! In all ordinary people, the body and mind are closely tied together. But this is not so for Bodhisattvas. For the sake of guiding living beings, they may manifest a small body, yet their mind is not small. Why? Because the mind-nature of all Bodhisattvas is always vast and expansive. Even when they manifest a large body, their mind is not large. What is meant by a 'large body'? A body as vast as the universe of a thousand million worlds. What is meant by a 'small mind'? When they act with the innocence of an infant. For this reason, the mind does not follow the body."

「菩薩摩訶薩已於無量阿僧祇劫遠酒不飲而心亦動；心無悲苦，身亦流淚；實無恐怖，身亦戰慄。以是義故，當知菩薩身心自在，不相隨逐。菩薩摩訶薩唯現一身，而諸眾生各各見異。

> "Great Bodhisattvas, who have abstained from alcohol for countless eons, may still feel their minds stir. Though their hearts may not be filled with sorrow, their bodies can shed tears. Though they truly have no fear, their bodies may still tremble. From this, we should understand that Bodhisattvas have mastery over both mind and body—one does not blindly follow the other. A Great Bodhisattva may appear in only one form, yet different beings see them differently."

「復次，善男子！云何菩薩摩訶薩修大涅槃，昔所不聞而今得聞？菩薩摩訶薩先取聲相，所謂象聲、馬聲、車聲、人聲、貝、鼓、簫、笛、歌、哭等聲，而修習之。以修習故，能聞無量三千大千世界所有地獄音聲。復轉修習，得異耳根，異於聲聞、緣覺天耳。何以故？二乘所得清淨耳根，若依初禪淨妙四大，唯聞初禪，不聞二禪，乃至四禪亦復如是；雖可一時得聞三千大千世界所有音聲，而不能聞無量無邊恒河沙等世界音聲。以是義故，菩薩所得異於聲聞、緣覺耳根。以是異故，昔所不聞而今得聞。

> "Furthermore, Good Man, how does a Bodhisattva-Mahasattva cultivating the Great Nirvana come to hear what was previously unheard? The Bodhisattva-Mahasattva first takes up the perception of sounds—such as the sounds of elephants, horses, chariots, people, conch shells, drums, flutes, pipes, singing, crying, and so on—and practices with them. Through this practice, he can hear all the sounds of the hells within the boundless billion-world universe. Then, by further cultivation, he attains a distinct faculty of hearing, different from that of Hearers (Shravakas) or Solitary Realizers (Pratyekabuddhas). Why? Because the pure ear faculty attained by followers of the Two Vehicles, when based on the pure physical elements of the first dhyana, can only hear sounds within the first dhyana, not the second, and so on up to the fourth dhyana are the same; although they may be able to simultaneously hear all sounds within a billion-world universe, they cannot hear the sounds of limitless, countless worlds as numerous as the sands of the Ganges River. For this reason, the Bodhisattva’s ear faculty is distinct from that of Hearers and Solitary Realizers. Because of this distinction, what was previously unheard is now heard.

「雖聞音聲而心初無聞聲之相，不作有相、常相、樂相、我相、淨相、主相、依相、作相、因相、定相、果相。以是義故，諸菩薩等昔所不聞而今得聞。」

> "Although they hear sounds, their minds are initially without any notion of 'hearing a sound.' They do not create concepts of permanence, pleasure, self, purity, a master, a foundation, an agent, a cause, a fixed state, or a result. Because of this, all bodhisattvas now come to hear what they have never heard before."

爾時，光明遍照高貴德王菩薩摩訶薩言：「若佛所說：不作定相、不作果相，是義不然。何以故？如來先說：『若人聞是《大涅槃經》一句、一字，必定得成阿耨多羅三藐三菩提。』如來於今云何復言無定、無果？若得阿耨多羅三藐三菩提，即是定相、即是果相，云何而言無定、無果？聞惡聲故，則生惡心；生惡心故，則至三塗。若至三塗則是定果，云何而言無定、無果？」

> Then the Bodhisattva Mahasattva (Great Being) Radiant Light, who embodies Noble Virtue, said: "If the Buddha has taught that there is no fixed form and no fixed result, this teaching seems inconsistent. Why? Because the Tathagata (Thus-Come One) previously said: 'If someone hears even a single sentence or a single word of this Mahaparinirvana Sutra, they will definitely attain Anuttara Samyak Sambodhi (Supreme Perfect Enlightenment).' But now, how can the Tathagata say there is no fixed form and no fixed result? If one attains Anuttara Samyak Sambodhi, that itself is a fixed form and a fixed result. So why do you say there is no fixed form and no fixed result? Similarly, when people hear unpleasant sounds, they give rise to hateful thoughts; and because of those hateful thoughts, they fall into the Three Unfortunate Realms. If falling into the Three Unfortunate Realms is indeed a fixed result, then why do you say there is no fixed form and no fixed result?"

爾時，如來讚言：「善哉，善哉。善男子！能作是問。若使諸佛說諸音聲有定果相者，則非諸佛世尊之相，是魔王相、生死之相、遠涅槃相。何以故？一切諸佛凡所演說無定果相。善男子！譬如刀中照人面像，竪則見長、橫則見廣。若有定相，云何而得竪則見長、橫則見廣？以是義故，諸佛世尊凡所演說無定果相。

> The Tathagata then praised him, saying: "Excellent, excellent. Good man, you have asked a fine question. If the Buddhas were to say that the sounds of their teachings lead to fixed results, that would not be the mark of the Buddhas, the World-Honored Ones; it would be the mark of a demon, the mark of birth and death, and the mark that separates one from nirvana. Why is that? For all the teachings spoken by the Buddhas have no fixed results. Good man, consider a mirror: when you stand upright, it reflects a long image; when you lie sideways, it reflects a wide image. If the mirror had a fixed form, how could it show a long image when you are upright and a wide image when you are sideways? For this reason, the teachings spoken by the Buddhas, the World-Honored Ones, have no fixed results."

「善男子！夫涅槃者，實非聲果。若使涅槃是聲果者，當知涅槃非是常法。善男子！譬如世間從因生法，有因則有果、無因則無果。因無常故，果亦無常。所以者何？因亦作果，果亦作因。以是義故，一切諸法無有定相。若使涅槃從因生者，因無常故，果亦無常。而是涅槃不從因生，體非是果，是故為常。善男子！以是義故，涅槃之體無定、無果。

> Good man! Nirvana is truly not a result caused by sounds. If Nirvana were a result caused by sounds, you should know that Nirvana would not be permanent. Good man! In the world, things that arise from causes are such that when there is a cause, there is an effect, and when there is no cause, there is no effect. Because the cause is impermanent, the effect is also impermanent. Why is this? Because a cause can become an effect, and an effect can become a cause. Therefore, all phenomena have no fixed nature. If Nirvana arose from a cause, then since the cause is impermanent, the effect would also be impermanent. But Nirvana does not arise from a cause; its essence is not an effect. Therefore, it is permanent. Good man! For this reason, the essence of Nirvana has no fixed nature and is no effect.

「善男子！夫涅槃者，亦可言定、亦可言果。云何為定？一切諸佛所有涅槃常、樂、我、淨，是故為定。無生、老、壞，是故為定。一闡提等犯四重禁、誹謗方等、作五逆罪，捨除本心。必定得故，是故為定。

> "Good man! What we call Nirvana can be described as a state of certainty and also as a result. Why is it called certainty? Because the Nirvana of all Buddhas is eternal, joyful, self-reliant, and pure—this is why it is certainty. It is free from birth, aging, and decay, which makes it certainty. For icchantikas and others who have committed the four grave offenses, slandered the Vaipulya teachings, or committed the five heinous crimes, if they abandon their original deluded minds, they will definitely achieve it—this is also why it is certainty.

「善男子！如汝所言若人聞我說《大涅槃》一字、一句，得阿耨多羅三藐三菩提者，汝於是義猶未解了。汝當諦聽，吾當為汝更分別之。善男子！若有善男子、善女人聞《大涅槃》一字、一句，不作字相、不作句相、不作聞相、不作佛相、不作說相，如是義者名無相相。以無相相故，得阿耨多羅三藐三菩提。

> "Good man, what you said is correct—if a person hears just one word or one phrase of the \*Great Nirvana Sutra\* and attains Anuttara-samyak-sambodhi, you have not yet fully understood this principle. Listen closely, and I will explain it to you further. Good man, if a good man or good woman hears one word or one phrase of the \*Great Nirvana Sutra\*, and does not cling to the concept of a 'word,' does not cling to the concept of a 'phrase,' does not cling to the concept of 'hearing,' does not cling to the concept of a 'Buddha,' and does not cling to the concept of 'teaching'—that is called the 'sign of no-signs.' Because of the sign of no-signs, they attain Anuttara-samyak-sambodhi."

「善男子！如汝所言聞惡聲故至三塗者，是義不然。何以故？非以惡聲而至三塗，當知是果乃是惡心。所以者何？有善男子、善女人等雖聞惡聲，心不生惡，是故當知非因惡聲生三趣中。而諸眾生因煩惱結惡心滋多生三惡趣，非因惡聲。若聲有定相，諸有聞者一切悉應生於惡心。或有生者、有不生者，是故當知聲無定相。以無定故，雖復因之，不生惡心。」

> "Good man! What you said about being reborn in the lower realms because of hearing harsh words is not correct. Why? It is not the harsh words themselves that lead to the three lower realms; you should understand that the consequence actually comes from the evil mind. How so? There are good men and good women who, even upon hearing harsh words, do not give rise to evil thoughts. Therefore, you should know that it is not because of harsh words that beings are born in the three lower realms. Rather, it is because beings, through mental afflictions and deteriorating thoughts, give rise to abundant evil minds that they are born in the three lower realms—not because of harsh words. If sounds had a fixed nature, then everyone who heard them would necessarily develop an evil mind. But since some do and some do not, you should understand that sounds have no fixed nature. Because they lack fixity, even if one hears them, one does not necessarily give rise to evil thoughts."

「世尊！聲若無定，云何菩薩昔所不聞而今得聞？」

> "World-Honored One! If sound has no fixed nature, how can Bodhisattvas now hear what they have never heard before?"

「善男子！聲無定相，昔所不聞，令諸菩薩而今得聞。以是義故，我作是說：『昔所不聞而今得聞。』

> "Good man! Sounds have no fixed nature. What was not heard before, I now enable all bodhisattvas to hear. For this reason, I say: 'What was not heard before is now heard.'"

「善男子！云何昔所不見而今得見？善男子！菩薩摩訶薩修大涅槃微妙經典，先取明相，所謂日、月、星宿、𨓍燎、燈燭、珠火之明、藥草等光。以修習故，得異眼根，異於聲聞、緣覺所得。云何為異？二乘所得清淨天眼，若依欲界四大眼根不見初禪；若依初禪，不見上地，乃至自眼猶不能見；若欲多見，極至三千大千世界。菩薩摩訶薩不修天眼，見妙色身悉是骨相，雖見他方恒河沙等世界色相，不作色相、不作常相、有相、物相、名字等相，作因緣相、不作見相，不言是眼微妙淨相，唯見因緣、非因緣相。云何因緣？色是眼緣。若使是色非因緣者，一切凡夫不應生於見色之相。以是義故，色名因緣。非因緣者，菩薩摩訶薩雖復見色，不作色相，是故非緣。以是義故，菩薩所得清淨天眼異於聲聞、緣覺所得。以是異故，一時遍見十方世界現在諸佛，是名菩薩昔所不見而今得見。

> "Good man! What does it mean to see what was previously unseen? Good man, when a great bodhisattva cultivates the profound Mahāparinirvāṇa Sūtra, they first observe the appearances of light—such as the light of the sun, moon, stars, courtyard torches, lamps, candles, pearls, flames, medicinal herbs, and so on. Through this practice, they attain a different kind of eye faculty, distinct from what śrāvakas and pratyekabuddhas attain. How is it different? The pure celestial eye attained by the two vehicles: if it relies on the four gross elements of the desire realm as the physical eye base, it cannot see the first dhyāna; if it relies on the first dhyāna, it cannot see higher stages. In fact, not even its own stage can be seen directly. To see more, at most it can reach three thousand great worlds. But the great bodhisattva does not cultivate a celestial eye. When they see a wonderful form-body, they see it entirely as a skeleton. Even when they see colors and forms from worlds as numerous as the Ganges sand grains in other directions, they do not perceive them as forms, nor as permanent, nor as having inherent existence, nor as objects, nor as names. Instead, they see them as cause-and-condition appearances, not as a 'seeing' appearance. They do not claim, 'This is the subtle, pure eye.' They only see what is conditioned and what is unconditioned. What are conditions? Form is the condition for the eye. If form were not a condition, then no ordinary person would ever develop the appearance of seeing forms. Therefore, form is called a condition. What is unconditioned? Even when the great bodhisattva sees forms, they do not create a concept of form; therefore, it is unconditioned. Thus, the pure celestial eye attained by a bodhisattva differs from that of śrāvakas and pratyekabuddhas. Because of this difference, they can simultaneously see all the buddhas presently existing in worlds throughout the ten directions. This is what is called the bodhisattva seeing what was previously unseen."

「以是異故，能見微塵，聲聞、緣覺所不能見。以是異故，雖見自眼，初無見相。見無常相、見凡夫身三十六物不淨充滿，如於掌中觀阿摩勒菓。以是義故，昔所不見而今得見。

> Because of this difference, one can see atoms, which Shravakas and Pratyekabuddhas cannot see. Likewise, though one sees one's own eyes, there is no perception of a solid form. One sees the mark impermanence and perceives that the ordinary person's body is filled with thirty-six impure substances—as clear as seeing an amala fruit in the palm of one's hand. For this reason, what was not seen before can now be seen.

「若見眾生所有色相，則知其人大小乘根。一觸衣故，亦知是人善惡諸根差別之相。以是義故，昔所不知而今得知。以一見故。昔所不知而今得知。以此知故，昔所不見而今得見。

> If you perceive all the physical forms and appearances of sentient beings, you will recognize whether their spiritual foundation is of the Greater or Lesser Vehicle. By simply touching their clothing, you can also discern the differences in their good and bad faculties. For this reason, what was previously unknown to you is now known. Through a single glimpse, what was once hidden is now revealed. Through this knowledge, what was once unseen is now perceived.

「復次，善男子！云何菩薩昔所不知而今得知？菩薩摩訶薩雖知凡夫貪、恚、癡心，初不作心及心數相，不作眾生及以物相，修第一義畢竟空相。何以故？一切菩薩常善修習空性相故。以修空故，昔所不知而今得知。云何為知？知無有我、無有我所，知諸眾生皆有佛性。以佛性故，一闡提等捨離本心，悉當得成阿耨多羅三藐三菩提。如此皆是聲聞、緣覺所不能知，菩薩能知。以是義故，昔所不知而今得知。

> "Furthermore, good man, what does it mean that the bodhisattva now knows what was previously unknown? A great bodhisattva, while aware of the ordinary mind's greed, anger, and ignorance, does not generate thoughts of a self or mental states, nor does it create ideas of sentient beings or external objects. Instead, it cultivates the ultimate truth of absolute emptiness. Why? Because all bodhisattvas constantly and skillfully practice the nature of emptiness. Through this practice of emptiness, what was previously unknown now becomes known. What is this knowledge? It is knowing that there is no self and nothing belonging to a self, and knowing that all sentient beings possess the Buddha-nature. Because of this Buddha-nature, even those of utmost ignorance who abandon their original minds will ultimately attain complete, perfect enlightenment. This understanding is beyond the reach of Hearers and Solitary Realizers, but bodhisattvas can comprehend it. For this reason, what was previously unknown now becomes known."

「復次，善男子！云何昔所不知而今得知？菩薩摩訶薩修大涅槃微妙經典，念過去世一切眾生所生種姓、父母、兄弟、妻子、眷屬、知識、怨憎，於一念中得殊異智，異於聲聞、緣覺智慧。云何為異？聲聞、緣覺所有智慧，念過去世所有眾生種姓、父母乃至怨憎，而作種姓至怨憎相。菩薩不爾，雖念過去種姓、父母乃至怨憎，終不生於種姓、父母、怨憎等相，常作法相、空寂之相。是名菩薩昔所不知而今得知。

> "Furthermore, good man! What is it that was not known before but is now known? When a Bodhisattva-Mahasattva cultivates the profound Great Nirvana Sutra, they recall all beings from past lives—their lineages, parents, siblings, spouses, children, relatives, companions, and enemies. In a single moment, they attain a unique wisdom, different from that of Sravakas and Pratyekabuddhas. What makes it different? The wisdom of Sravakas and Pratyekabuddhas, when recalling past beings' lineages, parents, and even enemies, clings to the concepts of lineage, parents, and enemies. However, a Bodhisattva does not. Even while recalling past lineages, parents, and enemies, they ultimately do not give rise to the notions of lineage, parents, or enemies. They always perceive them as phenomena—empty and tranquil in nature. This is what is meant by a Bodhisattva coming to know what was not known before."

「復次，善男子！云何昔所不知而今得知？菩薩摩訶薩修大涅槃微妙經典得他心智，異於聲聞、緣覺所得。云何為異？聲聞、緣覺以一念智知人心時，則不能知地獄、畜生、餓鬼、天心。菩薩不爾，於一念中遍知六趣眾生之心。是名菩薩昔所不知而今得知。

> "Furthermore, Good Man! What does it mean that what was previously unknown is now known? When a Great Being (Bodhisattva-Mahasattva) cultivates the profound Mahaparinirvana Sutra and attains the power of knowing others' minds, this type of knowledge is different from that attained by Hearers (Shravakas) or Solitary Realizers (Pratyekabuddhas). How is it different? When a Hearer or Solitary Realizer uses a single thought-moment to know a human's mind, they cannot simultaneously know the minds of beings in hells, animal realms, hungry ghost realms, or heavens. Not so with the Bodhisattva. In a single thought-moment, they fully know the minds of all beings in the six realms of existence. This is called what the Bodhisattva previously did not know but now knows."

「復次，善男子！復有異知。菩薩摩訶薩於一心中知須陀洹初心，次第至十六心，以是義故，昔所不知而今得知。是為菩薩修大涅槃具足成就第二功德。

> Furthermore, Good Man, there is another kind of knowledge. A Bodhisattva-Mahasattva can, in a single mind, understand the sixteen successive minds of a Stream-Enterer. Because of this, what was previously unknown becomes known. This is the second merit that a Bodhisattva achieves through cultivating the Great Nirvana.

「復次，善男子！云何菩薩摩訶薩修大涅槃成就具足第三功德？善男子！菩薩摩訶薩修大涅槃捨慈得慈，得慈之時不從因緣。云何名為捨慈得慈？善男子！慈，名世諦。菩薩摩訶薩捨世諦慈得第一義慈，第一義慈不從緣得。

> "Moreover, good man, how does a great bodhisattva cultivate great nirvana and fulfill the third virtue? Good man, when a great bodhisattva cultivates great nirvana, they let go of kindness and attain kindness. When they attain this kindness, it does not arise from conditions. What does it mean to 'let go of kindness and attain kindness'? Good man, 'kindness' refers to conventional truth. The great bodhisattva lets go of this conventional kindness and attains the kindness of ultimate truth. The kindness of ultimate truth is not attained through conditions.

「復次，云何捨慈得慈？慈若可捨，名凡夫慈；慈若可得，即名菩薩無緣之慈。捨一闡提慈、犯重禁慈、謗方等慈、作五逆慈，得憐愍慈、得如來慈、世尊之慈、無因緣慈。

> ”Furthermore, what does it mean to let go of compassion to attain compassion? If compassion can be let go of, that is called ordinary compassion. If compassion can be attained, that is called the unconditioned compassion of a bodhisattva. Let go of compassion toward those of incorrigible disbelief, compassion toward those who have committed grave offenses, compassion toward those who slander the Mahayana teachings, and compassion toward those who have committed the five heinous acts. Attain compassion that is merciful, compassion like that of the Tathagata, the World-Honored One’s compassion, and compassion without conditional causes.

「云何復名捨慈得慈？捨黃門慈、無根、二根、女人之慈、屠膾、獵師、畜養雞猪如是等慈，亦捨聲聞、辟支佛慈，得諸菩薩無緣之慈。不見己慈、不見他慈，不見持戒、不見破戒。雖自見悲，不見眾生；雖有苦受，不見受者。何以故？以修第一真實義故。是名菩薩修《大涅槃》成就具足第三功德。

> What is meant by “relinquishing kindness to attain kindness”? It means setting aside the kindness extended to eunuchs, to those without or with ambiguous sexual characteristics, to women, to butchers, hunters, and those who raise chickens and pigs. It also means letting go of the kindness of those who seek personal liberation—like Hearers and Solitary Realizers—and instead embracing the unconditional kindness of the Bodhisattvas. In this state, one does not cling to the idea of “my kindness,” nor to “another’s kindness”; there is no perception of “upholding precepts” or “breaking precepts.” Though one feels compassion, one does not fixate on a separate being who is suffering; though pain is experienced, there is no grasping at a “self” who experiences it. Why? Because this is cultivated through the ultimate truth of reality. This is what it means for a Bodhisattva practicing the Great Nirvana to fully realize the third excellent quality.

「復次，善男子！云何菩薩摩訶薩修大涅槃成就具足第四功德？善男子！菩薩摩訶薩修大涅槃成就具足第四功德，有十種事。何等為十？一者、根深難可傾拔，二者、自身生決定想，三者、不觀福田及非福田，四者、修淨佛土，五者、滅除有餘，六者、斷除業緣，七者、修清淨身，八者、了知諸緣，九者、離諸怨敵，十者、斷除二邊。

> "Furthermore, virtuous man, how does a Bodhisattva-Mahasattva cultivate the Great Nirvana and fully accomplish the fourth merit? Virtuous man, a Bodhisattva-Mahasattva who cultivates the Great Nirvana fully accomplishes the fourth merit through ten things. What are these ten? First, having deep roots that are difficult to uproot. Second, generating a firm determination regarding oneself. Third, not discriminating between fields of merit and non-merit. Fourth, purifying the Buddha land. Fifth, eliminating what remains. Sixth, severing karmic conditions. Seventh, cultivating a pure body. Eighth, thoroughly understanding all conditions. Ninth, departing from all enemies. Tenth, cutting off both extremes.

「云何根深難可傾拔？所言根者，名不放逸。不放逸者，為是何根？所謂阿耨多羅三藐三菩提根。善男子！一切諸佛諸善根本皆不放逸；不放逸故，諸餘善根展轉增長；以能增長諸善根故，於諸善中最為殊勝。

> "What are the deeply rooted \[qualities\] that are so difficult to uproot? The roots I speak of are called 'diligence' \[or 'vigilance'\]. What is the root of diligence? It is the root of unsurpassed, complete enlightenment. Good man! All the roots of virtue for all Buddhas are diligence itself. Because of diligence, all other roots of virtue grow and multiply one after another. Because it can strengthen all roots of virtue, it is the most supreme among all virtuous qualities."

「善男子！如諸跡中，象跡為上；不放逸法亦復如是，於諸善法最為殊勝。善男子！如諸明中，日光為最；不放逸法亦復如是，於諸善法最為殊勝。善男子！如諸王中，轉輪聖王為最第一；不放逸法亦復如是，於諸善法為最第一。善男子！如諸流中，四河為最；不放逸法亦復如是，於諸善法為上為最。善男子！如諸山中，須彌山王為最第一；不放逸法亦復如是，於諸善法為最第一。善男子！如水生花中，青蓮為最；不放逸法亦復如是，於諸善法為最、為上。善男子！如陸生花中，婆利師花為最、為上；不放逸法亦復如是，於諸善法為最、為上。善男子！如諸獸中，師子為最；不放逸法亦復如是，於諸善法為最、為上。善男子！如飛鳥中，金翅鳥王為最、為上；不放逸法亦復如是，於諸善法為最、為上。善男子！如大身中，羅睺阿修羅王為最、為上；不放逸法亦復如是，於諸善法為最、為上。善男子！如一切眾生，若二足、四足、多足、無足中，如來為最；不放逸法亦復如是，於善法中為最、為上。善男子！如諸眾中，佛僧為上；不放逸法亦復如是，於善法中為最、為上。善男子！如佛法中，大涅槃法為最、為上；不放逸法亦復如是，於諸善法為最、為上。善男子！以是義故，不放逸根深固難拔。云何不放逸故而得增長？所謂信根、戒根、施根、慧根、忍根、聞根、進根、念根、定根、善知識根，如是諸根，不放逸故而得增長。以增長故，深固難拔。以是義故，名為菩薩摩訶薩修大涅槃根深難拔。

> "Good man! Among all footprints, the elephant's footprint is supreme; the virtue of diligence is likewise supreme among all good qualities. Good man! Among all lights, sunlight is foremost; diligence is likewise foremost among all good qualities. Good man! Among all kings, the Wheel-Turning King is the foremost; diligence is likewise the foremost among all good qualities. Good man! Among all rivers, the four great rivers are supreme; diligence is likewise supreme and excellent among all good qualities. Good man! Among all mountains, Mount Sumeru is the foremost; diligence is likewise the foremost among all good qualities. Good man! Among water-born flowers, the blue lotus is supreme; diligence is likewise supreme and excellent among all good qualities. Good man! Among land-born flowers, the Mallika flower is supreme and excellent; diligence is likewise supreme and excellent among all good qualities. Good man! Among all beasts, the lion is supreme; diligence is likewise supreme and excellent among all good qualities. Good man! Among all birds, the Golden-Winged King is supreme and excellent; diligence is likewise supreme and excellent among all good qualities. Good man! Among all great-bodied beings, the Asura King Rahu is supreme and excellent; diligence is likewise supreme and excellent among all good qualities. Good man! Among all beings—whether two-footed, four-footed, many-footed, or footless—the Tathagata is supreme; diligence is likewise supreme and excellent among all good qualities. Good man! Among all assemblies, the Sangha of the Buddha is supreme; diligence is likewise supreme and excellent among all good qualities. Good man! Among the Buddha's teachings, the Dharma of Great Nirvana is supreme and excellent; diligence is likewise supreme and excellent among all good qualities. Good man! For this reason, the root of diligence is deep and firm, difficult to uproot. How does diligence cause it to grow? It is through the roots of faith, ethical discipline, generosity, wisdom, patience, learning, effort, mindfulness, concentration, and good spiritual friends. All these roots, through diligence, grow deep, firm, and difficult to uproot. For this reason, it is said that a Bodhisattva-Mahasattva who cultivates the Great Nirvana has roots that are deep and difficult to uproot."

「云何於身作決定想？於自身所生決定心：『我今此身於未來世定當為阿耨多羅三藐三菩提器。心亦如是，不作狹小、不作變易，不作聲聞、辟支佛心、不作魔心及自樂心、樂生死心，常為眾生求慈悲心。』是名菩薩於自身中生決定心：『我於來世當為阿耨多羅三藐三菩提器。』以是義故，菩薩摩訶薩修大涅槃於自身中生決定想。

> What does it mean to form a decisive understanding regarding the body? It means to generate a determined thought toward one’s own body: "This body of mine now will surely become a vessel for unsurpassed, perfect enlightenment in a future life." The mind should also be like this—do not make it narrow, do not change it, do not turn it into the mind of a voice-hearer or a solitary realizer, do not turn it into a demonic mind, a mind that delights in self-centered pleasures, or a mind attached to the cycle of birth and death. Always seek a compassionate mind for the sake of sentient beings. This is called a bodhisattva generating a determined thought toward their own body: "In a future life, I will become a vessel for unsurpassed, perfect enlightenment." For this reason, the great bodhisattva, while cultivating the Great Nirvana, forms a decisive understanding regarding their own body.

「云何菩薩不觀福田及非福田？云何福田？外道、持戒、上至諸佛，是名福田。若有念言：『如是等輩是真福田。』當知是心則為狹劣。菩薩摩訶薩悉觀一切無量眾生無非福田。何以故？以善修習異念處故。有異念處善修習者，觀諸眾生無有持戒及以毀戒，常觀諸佛世尊所說：施雖四種，俱得淨報。何等為四？一者、施主清淨，受者不淨；二者、施主不淨，受者清淨；三者、施受俱淨；四者、二俱不淨。云何施淨，受者不淨？施主具有戒、聞、智慧，知有惠施及以果報；受者破戒、專著邪見，無施、無報。是名施淨受者不淨。云何名為受者清淨，施主不淨？施主破戒、專著邪見，言無惠施及以果報；受者持戒、多聞、智慧，知有惠施及施果報。是名施主不淨，受者清淨。云何名為施受俱淨？施者、受者俱有持戒、多聞、智慧，知有惠施及施果報，是名施受二俱清淨。云何名為二俱不淨？施者、受者破戒、邪見，言無有施及施果報。若如是者，云何復言得淨果報？以無施、無報故，名為淨。

> How does a bodhisattva avoid discriminating between fields of merit and non-fields of merit? What is a field of merit? From non-Buddhists, to those who uphold precepts, up to the Buddhas themselves—these are called fields of merit. If a person thinks, "These beings are true fields of merit," know that such a mind is narrow and limited. A great bodhisattva regards all limitless sentient beings as fields of merit. Why? Because they have skillfully cultivated a unique way of seeing things. One who has skillfully cultivated this unique perspective observes that there are no beings who uphold precepts and no beings who break them. Always contemplate what the Buddhas and World-Honored Ones have taught: Although there are four types of giving, all yield a pure result. What are these four? First, the donor is pure but the recipient is impure. Second, the donor is impure but the recipient is pure. Third, both donor and recipient are pure. Fourth, both are impure. What does it mean that the giving is pure but the recipient is impure? The donor possesses ethical discipline, learning, and wisdom, and understands that there is giving and its results. The recipient, however, breaks precepts and clings to wrong views, denying giving and its results. This is called pure giving with an impure recipient. What does it mean that the recipient is pure but the donor is impure? The donor breaks precepts and clings to wrong views, saying there is no giving or result. The recipient, however, upholds precepts, is learned and wise, and understands that there is giving and its results. This is called an impure donor with a pure recipient. What does it mean that both donor and recipient are pure? Both the donor and the recipient uphold precepts, are learned and wise, and understand that there is giving and its results. This is called both donor and recipient being pure. What does it mean that both are impure? Both the donor and the recipient break precepts and hold wrong views, saying there is no giving or result. If this is so, how can it be said that a pure result is attained? It is called pure precisely because they say there is no giving and no result.

「善男子！若有不見施及施報，當知是人不名破戒、專著邪見。若依聲聞言不見施及施果報，是則名為破戒、邪見。若依如是《大涅槃經》，不見惠施及施果報，是則名為持戒、正見。菩薩摩訶薩有異念處，以修習故，不見眾生持戒、破戒、施者、受者及施果報，是故得名持戒、正見。以是義故，菩薩摩訶薩不觀福田及非福田。

> "Good man! If someone does not see the act of giving or the reward of giving, you should know that this person is not necessarily breaking precepts or clinging to wrong views. If, based on the teachings of the Hearers, one fails to see giving and its reward, this is indeed called breaking precepts and holding wrong views. But if, relying on this \*Mahāparinirvāṇa Sūtra\*, one does not see giving or its reward, this is called keeping precepts and holding right views. A great bodhisattva possesses a different kind of mindfulness. By cultivating it, he does not see sentient beings as keeping or breaking precepts, nor does he see the giver, the receiver, or the reward of giving. Therefore, he is said to be upholding precepts and holding right views. For this reason, a great bodhisattva does not distinguish between fields of merit and non-fields of merit."

「云何名為淨佛國土？菩薩摩訶薩修大涅槃微妙經典，為阿耨多羅三藐三菩提、度眾生故，離殺害心。『以此善根願與一切眾生共之，願諸眾生得壽命長、有大勢力、獲大神通。』以是誓願因緣力故，於未來世成佛之時，國土所有一切眾生得壽命長、有大勢力、獲大神通。

> What is meant by "purifying a Buddha's land"? When a great bodhisattva practices the profound Mahaparinirvana Sutra for the sake of supreme enlightenment and to liberate beings, they abandon all thoughts of killing. "With this virtuous root, I vow to share it with all beings, wishing that all beings may obtain long life, great power, and vast spiritual abilities." Through the power of this vow, when they become a Buddha in a future life, all beings in their Buddha-land will also possess long life, great power, and vast spiritual abilities.

「復次，善男子！菩薩摩訶薩修大涅槃微妙經典，為阿耨多羅三藐三菩提、度眾生故，離偷盜心。『以此善根願與一切眾生共之，願諸佛國土地所有純是七寶，眾生富足，所欲自恣。』以此誓願因緣力故，於未來世成佛之時所得國土純是七寶，眾生富足，所欲自恣。

> "Furthermore, O virtuous man! The Bodhisattva-Mahasattva, when cultivating the profound Nirvana Sutra for the supreme Enlightenment and to liberate beings, abandons any thought of stealing. They dedicate this virtue to all beings, wishing that the lands of all Buddhas would be made entirely of the seven treasures, that all beings would be wealthy and enjoy whatever they desire. Due to the power of this vow, when they attain Buddhahood in a future life, their own Pure Land will indeed be entirely of the seven treasures, its beings wealthy and able to enjoy whatever they desire freely.

「復次，善男子！菩薩摩訶薩修大涅槃微妙經典，為阿耨多羅三藐三菩提、度眾生故，離婬欲心。『以此善根願與一切眾生共之，願諸佛土所有眾生無有貪欲、瞋恚、癡心，亦無飢、渴、苦惱之患。』以是誓願因緣力故，於未來世成佛之時，國土眾生遠離貪婬、瞋恚、癡心，一切無有飢、渴、苦惱。

> "Furthermore, good man! A great bodhisattva, practicing the sublime Mahayana Nirvana Sutra, purifies their mind of sexual desire for the sake of supreme enlightenment and to liberate all beings. 'Through this virtuous root, I share it with all beings, wishing that in all Buddha lands, no living beings will have greed, anger, or ignorance, nor suffer from hunger, thirst, or distress.' Because of the power of these vows and causes, when they achieve Buddhahood in a future life, the beings in their land will be free from greed, lust, anger, and ignorance, entirely without hunger, thirst, or suffering."

「復次，善男子！菩薩摩訶薩修大涅槃微妙經典，為阿耨多羅三藐三菩提、度眾生故，離妄語心。『以此善根願與一切眾生共之，願諸佛土常有茂林、花菓、香樹，所有眾生得妙音聲。』以是誓願因緣力故，於未來世成佛之時，所有國土常有茂林、花菓、香樹，其中眾生悉得清淨上妙音聲。

> "Furthermore, good man! The Bodhisattva-Mahasattva who practices the sublime Mahāparinirvāṇa Sūtra, seeking supreme enlightenment and to liberate beings, abandons the mind of false speech. 'Through this virtuous root, I share it with all beings. May my Buddha land always have lush forests, flowering and fragrant trees, and may all beings there obtain wondrous voices.' Through the power of this vow, when he achieves Buddhahood in a future life, his land will indeed have lush forests, flowering and fragrant trees, and all beings in it will attain pure, supreme, and wonderful voices.

「復次，善男子！菩薩摩訶薩修大涅槃微妙經典，為阿耨多羅三藐三菩提、度眾生故，遠離兩舌。『以此善根願與一切眾生共之，願諸佛土所有眾生常共和合，講說正法。』以是誓願因緣力故，成佛之時，國土所有一切眾生悉共和合，講論法要。

> "Furthermore, good man! The great bodhisattva-mahasattva, while cultivating the subtle Mahayana Nirvana Sutra for the sake of supreme enlightenment and liberating beings, refrains from divisive speech. 'With this virtuous root, I vow to share it with all beings. May all beings in my future Buddha land always remain harmonious and united, discussing and teaching the true Dharma.' Because of the power of this vow, when they become a Buddha, all beings in their land will live in harmony and gather to discuss the essential teachings of the Dharma."

「復次，善男子！菩薩摩訶薩修大涅槃微妙經典，為阿耨多羅三藐三菩提、度眾生故，遠離惡口。『以此善根願與一切眾生共之，願諸佛土地平如掌，無有石沙、荊蕀、惡刺，所有眾生其心平等。』以是誓願因緣力故，於未來世成佛之時，所得國土地平如掌，無有石沙、荊蕀、惡刺，所有眾生其心平等。

> "Moreover, good man! A bodhisattva-mahasattva who cultivates the Great Nirvana's sublime scriptures, for the sake of supreme enlightenment and to liberate beings, refrains from harsh speech. 'With this virtue, may I share it with all beings, and may the lands of all Buddhas be as flat as a palm, without gravel, sand, thorns, or brambles, and may all beings have equal minds.' Through the power of these vows and causes, when they attain Buddhahood in a future life, the land they achieve will be as flat as a palm, without gravel, sand, thorns, or brambles, and all beings in that land will have equal minds."

「復次，善男子！菩薩摩訶薩修大涅槃微妙經典，為阿耨多羅三藐三菩提、度眾生故，離無義語。『以此善根願與一切眾生共之，願諸佛土所有眾生無有苦惱。』以是誓願因緣力故，於未來世成佛之時，國土所有一切眾生無有苦惱。

> "Furthermore, good man! A great bodhisattva who cultivates the sublime Mahāparinirvāṇa Scripture, for the sake of attaining Supreme Perfect Enlightenment and liberating beings, refrains from meaningless speech. They vow: 'With this virtuous root, may I share it with all beings, so that in all Buddha-lands, no living being experiences suffering and affliction.' Through the power of this vow and its causal conditions, when they become a Buddha in a future life, in that land, every single being will be free from suffering and affliction."

「復次，善男子！菩薩摩訶薩修大涅槃微妙經典，為阿耨多羅三藐三菩提、度眾生故，遠離貪、嫉。『以此善根願與一切眾生共之，願諸佛土一切眾生無有貪、嫉、惱害、邪見。』以此誓願因緣力故，於未來世成佛之時，國土所有一切眾生悉無貪、嫉、惱害、邪見。

> "Furthermore, good man! A great Bodhisattva who cultivates the profound Nirvana Sutra, aiming for supreme enlightenment and to liberate all beings, must abandon greed and jealousy. They vow: 'With this wholesome root, I share it with all beings, and may in all Buddha lands every being be free from greed, jealousy, harm, and wrong views.' Through the power of this vow, when they attain Buddhahood in a future life, every being in their land will be completely free from greed, jealousy, harmful intentions, and wrong views."

「復次，善男子！菩薩摩訶薩修大涅槃微妙經典，為阿耨多羅三藐三菩提、度眾生故，遠離惱害。『以此善根願與一切眾生共之，願諸佛土所有眾生悉共修習大慈大悲，得一子地。』以是誓願因緣力故，於未來世成佛之時，世界所有一切眾生悉共修習大慈大悲，得一子地。

> "Furthermore, good man! A Bodhisattva-Mahasattva, while cultivating the profound Nirvana Sutra, seeks unsurpassed, perfect enlightenment and aims to liberate all beings, thus refraining from causing harm or distress. Through good roots, they aspire to share these blessings with all beings, wishing that beings in all Buddha-lands together practice great loving-kindness and compassion, attaining the state of 'treating all beings as one’s only child.' By the power of this vow, when they become a Buddha in a future life, all beings in that world will likewise cultivate great loving-kindness and compassion and reach that same state."

「復次，善男子！菩薩摩訶薩修大涅槃微妙經典，為阿耨多羅三藐三菩提、度眾生故，遠離邪見。『以此善根願與一切眾生共之，願諸佛土所有眾生悉得摩訶般若波羅蜜。』以是誓願因緣力故，於未來世成佛之時，世界眾生悉得受持摩訶般若波羅蜜。

> Additionally, O virtuous one! When a great bodhisattva cultivates the profound Mahāparinirvāṇa Scripture, seeking supreme perfect enlightenment and liberating beings, they abandon wrong views. With this wholesome foundation, they make a vow to share it with all beings: 'May all beings in the Buddha-lands attain the great perfection of wisdom (Mahāprajñāpāramitā).' Through the power of this vow and its conditions, when they become a Buddha in a future life, all beings in their world will receive and uphold the great perfection of wisdom.

「是名菩薩修淨佛土。

> This is what is meant by a Bodhisattva cultivating a Pure Land.

「云何菩薩摩訶薩滅除有餘？有餘有三：一者、煩惱餘報，二者、餘業，三者、餘有。

> How does a great bodhisattva eliminate residual existence? Residual existence is of three kinds: first, the remaining retribution of afflictions; second, the remaining karma; third, the remaining existence itself.

「善男子！云何名為煩惱餘報？若有眾生習近貪欲，是報熟故，墮於地獄。從地獄出，受畜生身，所謂鴿、雀、鴛鴦、鸚鵡、耆婆耆婆、舍利伽鳥、青雀、魚、鼈、獼猴、麞鹿。若得人身，受黃門形、女人、二根、無根、婬女。若得出家，犯初重戒。是名餘報。

> "Good man! What is meant by the residual retribution of afflictions? If a being indulges in greed and desire, when this karma ripens, they fall into hell. After emerging from hell, they take on animal forms—such as doves, sparrows, mandarin ducks, parrots, jivajiva birds, sarika birds, kingfishers, fish, turtles, monkeys, river deer, and deer. If they manage to attain a human body, they may be born as eunuchs, women, hermaphrodites, those without sexual organs, or prostitutes. If they become monastics, they commit the first major precept violations. This is called the residual retribution.

「復次，善男子！若有眾生以殷重心習近瞋恚，是報熟故，墮於地獄。從地獄出，受畜生身，所謂毒蛇——具四種毒，見毒、觸毒、齧毒、噓毒——師子、虎、狼、熊、羆、猫、狸、鷹、鷂之屬。若得人身，具足十六諸惡律儀。若得出家，犯第二重戒。是名餘報。

> "Furthermore, good man! If someone habitually gives in to anger and aggression, when this karma fully ripens, they will fall into hell. Once freed from hell, they will be reborn as an animal, such as a venomous snake possessing four kinds of poison: poison from sight, poison from touch, poison from bite, and poison from breath. Or they might be reborn among lions, tigers, wolves, bears, cats, weasels, eagles, or hawks. If they do manage to be reborn as a human, they will have a nature that inclines them toward sixteen kinds of evil behavior. Should they renounce the householder's life and become a monk, they will break the second major precept. This is known as the residual retribution."

「復次，善男子！若有修習愚癡之人，是報熟時，墮於地獄。從地獄出，受畜生身，所謂象、猪、牛、羊、水牛、蚤、虱、蚊、虻、蟻子等形。若得人身，聾、盲、瘖啞、癃殘、背僂，諸根不具，不能受法。若得出家，諸根闇鈍，憙犯重戒，乃至卑賤。是名餘報。

> "Furthermore, good man, if a person practices ignorance, when the full consequences of their actions ripen, they will fall into hell. After being released from hell, they will be reborn as an animal—such as an elephant, pig, cow, water buffalo, flea, louse, mosquito, horsefly, ant, or other similar forms. If they are fortunate enough to be reborn as a human, they will be deaf, blind, mute, crippled, hunchbacked, or otherwise physically impaired, and will be unable to receive the Dharma. If they renounce the household life to become a monk, their senses will be dull and slow, and they will be prone to committing serious precept violations, even sinking into a low and despised state. This is called the residual retribution.

「復次，善男子！若有修習憍慢之人，是報熟時，墮於地獄。從地獄出，受畜生身，所謂糞蟲、駝、驢、犬、馬。若生人中，受奴婢身、貧窮、乞匃。或得出家，常為眾生之所輕賤，破第四戒。是名餘報。

> "Furthermore, good man, those who cultivate arrogance will, when the karmic results ripen, fall into hell. After emerging from hell, they take the form of animals—such as dung beetles, camels, donkeys, dogs, or horses. If reborn as humans, they become servants, beggars, or the impoverished. Even if they become monastics, they are often despised by others and break the fourth precept. This is known as the residual retribution."

「如是等名煩惱餘報。如是餘報，菩薩摩訶薩以能修習大涅槃故，悉得除滅。

> Such are the residual karmic retributions of afflictions. Because bodhisattva-mahasattvas are able to cultivate the Great Nirvana, all these residual retributions are completely eliminated.

「云何餘業？謂一切凡夫業、一切聲聞業、須陀洹人受七有業、斯陀含人受二有業、阿那含人受色有業，是名餘業。如是餘業，菩薩摩訶薩以能修習大涅槃故，悉得斷除。

> "What are the remaining karmas? They are the karmas of all ordinary beings, the karmas of all Hearers, the karmas of a Stream-Enterer who will undergo seven rebirths, the karmas of a Once-Returner who will undergo two rebirths, and the karmas of a Non-Returner who will undergo rebirth in the Form Realm. These are called the remaining karmas. Through cultivating the Great Nirvana, the Great Bodhisattva is able to completely cut off all such remaining karmas."

「云何餘有？阿羅漢得阿羅漢果、辟支佛得辟支佛果，無業、無結而轉二果，是名餘有。

> What is residual existence? An Arhat who attains the fruit of Arhatship, a Pratyekabuddha who attains the fruit of Pratyekabuddhahood—neither has karma or bondage, yet they still experience these two fruits. This is called residual existence.

「如是三種有餘之法，菩薩摩訶薩修習大乘大涅槃經故得滅除，是名菩薩摩訶薩滅除有餘。

> These three kinds of remaining dharmas can be eradicated by a great bodhisattva who practices the Great Nirvana Sutra of the Mahayana. This is what is called a great bodhisattva eradicating what remains.

「云何菩薩修清淨身？菩薩摩訶薩修不殺戒有五種心，謂下、中、上、上中、上上；乃至正見亦復如是。是五十心名初發心。具足決定成五十心，是名滿足。如是百心名百福德，具足百福成於一相。如是展轉具足成就三十二相，名清淨身。所以復修八十種好，世有眾生事八十神。何等八十？十二日、十二大天、五大星、北斗、馬天、行道天、婆羅墮跋闍天、功德天、二十八宿、地天、風天、水天、火天、梵天、樓陀天、因提天、拘摩羅天、八臂天、摩醯首羅天、半闍羅天、鬼子母天、四天王天、造書天、婆藪天，是名八十。為此眾生修八十好以自莊嚴，是名菩薩清淨之身。何以故？是八十天，一切眾生之所信伏。是故，菩薩修八十好其身不動，令彼眾生隨其所信各各得見。見已宗敬，各發阿耨多羅三藐三菩提心。以是義故，菩薩摩訶薩修於淨身。

> "How does a Bodhisattva cultivate a pure body? A great Bodhisattva practices the precept of not killing with five kinds of mind: lower, middle, higher, higher-middle, and highest. The same applies to maintaining right view, and so on. These fifty minds are called the initial resolve. Fully and decisively perfecting these fifty minds is called fulfillment. These one hundred minds are called one hundred blessings, and with one hundred blessings, one forms one mark. Thus, progressively developing and perfecting the thirty-two marks is called a pure body. Why does one also cultivate the eighty fine marks? Because in the world, there are beings who serve eighty spirits. What are these eighty? The twelve days, the twelve great gods, the five major stars, the Northern Dipper, the Horse God, the Path-Walking God, the Bharadvaja God, the Merit God, the twenty-eight constellations, the Earth God, the Wind God, the Water God, the Fire God, the Brahma God, the Rudra God, the Indra God, the Kumara God, the Eight-Armed God, the Maheshvara God, the Panshila God, the Hariti God, the Four Heavenly Kings, the Book-Creating God, and the Vasu God. These are called the eighty. For the sake of these beings, the Bodhisattva cultivates the eighty fine marks to adorn himself. This is called the pure body of a Bodhisattva. Why is this so? Because these eighty gods are believed and obeyed by all beings. Therefore, the Bodhisattva cultivates the eighty fine marks so that his body remains still, allowing those beings to see him according to their own faith. After seeing him, they respect and revere him, and each one awakens the mind of supreme, perfect enlightenment. For this reason, the great Bodhisattva cultivates a pure body."

「善男子！譬如有人欲請大王，要當莊嚴所有舍宅，極令清淨，辦具種種百味餚饍，然後王乃就其所請。菩薩摩訶薩亦復如是，欲請阿耨多羅三藐三菩提法輪王故，先當修身，極令清淨，無上法王乃當處之。以是義故，菩薩摩訶薩要當修於清淨之身。

> "Good man! It is like someone who wishes to invite a great king — they must first adorn their dwelling, making it completely clean, and prepare all kinds of fine dishes and delicacies. Only then will the king accept their invitation. In the same way, a great bodhisattva, wishing to invite the King of the Dharma, the Wheel of Utterly Perfect Enlightenment, must first cultivate their own body, making it utterly pure. Only then will the unsurpassed King of the Dharma take his seat there. For this reason, a great bodhisattva must cultivate a pure body."

「善男子！譬如有人欲服甘露，先當淨身；菩薩摩訶薩亦復如是，欲服無上甘露法味——般若波羅蜜——要當先以八十種好清淨其身。善男子！譬如妙好金銀寶器盛之淨水，中、表俱淨；菩薩摩訶薩其身清淨亦復如是，盛阿耨多羅三藐三菩提水，中、表俱淨。善男子！如波羅捺素白之衣易受染色。何以故？性白淨故。菩薩摩訶薩亦復如是，以身淨故，疾得阿耨多羅三藐三菩提。以是義故，菩薩摩訶薩修於淨身。

> "Good man! For example, if someone wants to drink nectar, they should first purify their body. A great bodhisattva is the same—if they wish to partake in the supreme nectar of wisdom, the Perfection of Wisdom, they must first purify their body through the eighty excellent characteristics. Good man! It is like a fine vessel made of gold or silver, filled with clean water—both the inside and outside are pure. A great bodhisattva's purified body is the same: it holds the water of supreme, perfect enlightenment, and is pure both inside and out. Good man! It is like a pure white cloth from Vārāṇasī, which easily takes on dye. Why? Because it is naturally white and pure. A great bodhisattva is the same—because of a pure body, they quickly attain supreme, perfect enlightenment. For this reason, a great bodhisattva cultivates a pure body."

「云何菩薩摩訶薩了知諸緣？菩薩摩訶薩不見色相、不見色緣、不見色體、不見色生、不見色滅、不見一相、不見異相、不見見者、不見相貌、不見受者。何以故？了因緣故。如色，一切法亦如是，是名菩薩了知諸緣。

> How does a Great Being understand all conditions? A Great Being does not see the form of matter, does not see the conditions of matter, does not see the essence of matter, does not see the arising of matter, does not see the passing of matter, does not see any single characteristic, does not see any distinguishing characteristic, does not see any observer, does not see any appearance, and does not see any receiver of experience. Why is this? Because they have truly understood the nature of conditions. Just as with matter, the same applies to all phenomena. This is what it means for a bodhisattva to understand all conditions.

「云何菩薩壞諸怨敵？一切煩惱是菩薩怨，菩薩摩訶薩常遠離故，是名菩薩壞諸怨敵。五住菩薩視諸煩惱不名為怨。所以者何？因煩惱故，菩薩有生；以有生故，故能展轉教化眾生。以是義故，不名為怨。何等為怨？所謂誹謗方等經者。菩薩隨生，不畏地獄、畜生、餓鬼，唯畏如是謗方等者。一切菩薩有八種魔名為怨家，遠是八魔名離怨家。是名菩薩離諸怨敵。

> How do bodhisattvas conquer all enemies? All afflictions are the enemies of a bodhisattva. Because a great bodhisattva constantly stays far away from them, this is what is meant by a bodhisattva conquering all enemies. However, for a bodhisattva at the Fifth Stage of residence, they do not regard afflictions as enemies. Why? Because it is through afflictions that a bodhisattva is reborn; and because of rebirth, they can in turn teach and transform sentient beings. For this reason, afflictions are not considered enemies. So who are the enemies? Those who slander the Mahayana scriptures are the enemies. A bodhisattva, when taking rebirth, does not fear falling into hell, the animal realm, or the realm of hungry ghosts—they only fear those who slander the Mahayana scriptures. For all bodhisattvas, eight kinds of Mara are considered enemies. Staying far away from these eight Maras is what it means to be free from enemies. This is what is meant by a bodhisattva being free from all enemies.

「云何菩薩遠離二邊？言二邊者，謂二十五有及愛煩惱。菩薩常離二十五有及愛煩惱，是名菩薩遠離二邊。

> "How does a Bodhisattva stay clear of the two extremes? The two extremes refer to the twenty-five realms of existence and the afflictions of craving. A Bodhisattva constantly avoids these twenty-five realms and the afflictions of craving. This is what it means for a Bodhisattva to stay clear of the two extremes.

「是名菩薩摩訶薩修大涅槃具足成就第四功德。」

> "This is what is called a great bodhisattva-mahasattva cultivating the great nirvana, fully accomplishing the fourth merit."

爾時，光明遍照高貴德王菩薩摩訶薩言：「如佛所說：『若有菩薩修大涅槃，悉作如是十事功德。』如來何故唯修九事，不修淨土？」

> At that time, the noble and great being Bodhisattva Universally Radiant Light said: "As the Buddha has taught, 'If a bodhisattva cultivates the great nirvana, they will accomplish all ten meritorious deeds.' Why is it that the Tathagata only cultivates nine of these deeds and does not cultivate a pure land?"

佛言：「善男子！我於往昔亦常具修如是十事，一切菩薩及諸如來無有不修是十事者。若使世界不淨充滿，諸佛世尊於中出者，無有是處。善男子！汝今莫謂諸佛出興不淨世界，當知是心不善、狹劣。汝今當知：我實不出閻浮提界。譬如有人說言：『此界獨有日、月，他方世界無有日、月。』如是之言無有義理。若有菩薩發如是言：『此佛世界穢惡不淨，他方佛土清淨莊嚴。』亦復如是。

> The Buddha said: "Good man, in the past I also fully cultivated these ten practices. There are no bodhisattvas or tathagatas who have not cultivated these ten practices. If it were claimed that worlds filled with impurities could give rise to a Buddha, World-Honored One, that would be impossible. Good man, do not think that a Buddha appears in an impure world. Know that such a thought is neither good nor broad. You should understand: I have never actually left the Jambudvipa realm. It is like someone saying, 'This world alone has a sun and moon; other worlds have no sun or moon.' Such a statement is meaningless. Similarly, if a bodhisattva says, 'This Buddha's world is defiled and impure, while other Buddha-lands are pure and adorned,' that would be equally meaningless."

「善男子！西方去此娑婆世界度三十二恒河沙等諸佛國土，彼有世界名曰無勝。彼土何故名曰無勝？其土所有莊嚴之事皆悉平等，無有差別，猶如西方安樂世界、亦如東方滿月世界。我於彼土出現於世，為化眾生故於此界閻浮提中現轉法輪。非但我身獨於此中現轉法輪，一切諸佛亦於此中而轉法輪。以是義故，諸佛世尊非不修行如是十事。

> "Good man! To the west of this Saha world, crossing thirty-two Ganges rivers' worth of buddha lands, there is a world called Unsurpassable. Why is it called Unsurpassable? Because all the splendid adornments of that land are perfectly equal, without any distinction—just like the Western Land of Peace and Bliss, and also like the Eastern Land of the Full Moon. I appeared in that world. To help living beings, I manifest the turning of the Dharma wheel here in this Jambudvīpa. It is not only I who manifest the turning of the Dharma wheel here; all buddhas also turn the Dharma wheel in this place. For this reason, the World-Honored Buddhas do not fail to practice these ten matters."

「善男子！慈氏菩薩以誓願故，當來之世令此世界清淨莊嚴。以是義故，一切諸佛所有世界無不嚴淨。

> “Good man! Because of the vow made by Bodhisattva Maitreya, in the future, this world will become pure and magnificent. For this reason, all the worlds of every Buddha are uniformly pure and adorned.”

「復次，善男子！云何菩薩摩訶薩修大涅槃微妙經典具足成就第五功德？善男子！菩薩摩訶薩修大涅槃具足成就第五功德，有五事果。何等為五？一者、諸根完具，二者、不生邊地，三者、諸天愛念，四者、常為天、魔、沙門、剎利、婆羅門等之所恭敬，五者、得宿命智。菩薩以是《大涅槃經》因緣力故，具足如是五事功德。」

> Furthermore, Good Man, how does a Bodhisattva-Mahasattva, by cultivating the sublime Mahāparinirvāṇa Sūtra, fully accomplish the fifth virtue? Good Man, when a Bodhisattva-Mahasattva cultivates the Mahāparinirvāṇa and fully accomplishes this fifth virtue, it results in five fruits. What are these five? First, having all sense faculties complete; second, not being born in a remote borderland; third, being cherished by the gods; fourth, always being respected by gods, Māras, ascetics, nobles, and Brahmins; fifth, attaining the wisdom of past lives. Through the power of this Mahāparinirvāṇa Sūtra, the Bodhisattva thus fully accomplishes these five virtues.

光明遍照高貴德王菩薩言：「如佛所說：『若有善男子、善女人修於布施則得具成五事功德。』今云何言因《大涅槃》得是五事？」

> The noble Bodhisattva Universal Brightness said to the Buddha: "You have taught that if a good man or good woman practices giving, they will fully develop five kinds of merit. How then can you now say that it is through the Great Nirvana that one attains these five things?"

佛言：「善哉，善哉。善男子！如是之事其義各異，今當為汝分別解說。

> The Buddha said, "Excellent, excellent. Good man! These matters each have their own distinct meaning. Now I will explain them to you in detail."

「施得五事：不定、不常、不淨、不勝、不異，非無漏，不能利益、安樂、憐愍一切眾生。若依如是《大涅槃經》所得五事，是定、是常、是淨、是勝、是異，是無漏，則能利益、安樂、憐愍一切眾生。善男子！夫布施者，得離飢渴；《大涅槃經》能令眾生悉得遠離二十五有、渴愛之病。布施因緣令生死相續；《大涅槃經》能令生死斷、不相續。因布施故，受凡夫法；因大涅槃得作菩薩。布施因緣能斷一切貧窮苦惱；《大涅槃經》能斷一切貧善法者。布施因緣有分、有果；因大涅槃得阿耨多羅三藐三菩提，無分、無果。是名菩薩摩訶薩修大涅槃微妙經典具足成就第五功德。

> The five qualities gained through ordinary giving are: uncertain, impermanent, impure, inferior, and no different from ordinary things. They are not unconditioned, and cannot benefit, bring peace, or show compassion to all beings. But the five qualities gained by relying on the \*Mahāparinirvāṇa Sūtra\* are: certain, eternal, pure, superior, and distinct. They are unconditioned, and can benefit, bring peace, and show compassion to all beings. Good man! Ordinary giving only relieves hunger and thirst. The \*Mahāparinirvāṇa Sūtra\* enables all beings to completely escape the twenty-five forms of existence and the disease of craving. Giving causes the cycle of birth and death to continue; the \*Mahāparinirvāṇa Sūtra\* brings an end to birth and death with no continuation. Through giving, one abides in an ordinary, unenlightened state. Through the \*Mahāparinirvāṇa Sūtra\*, one becomes a Bodhisattva. Giving can cut off all poverty and suffering; the \*Mahāparinirvāṇa Sūtra\* can cut off all those who are poor in wholesome qualities. Giving has divisions and results; through the \*Mahāparinirvāṇa Sūtra\*, one attains Anuttara-samyak-saṃbodhi (unsurpassed, complete enlightenment), which has no divisions and no results. This is what is called the Bodhisattva-Mahāsattva's cultivation of the miraculous \*Mahāparinirvāṇa Sūtra\*, perfecting the fifth virtue.

「善男子！云何菩薩修大涅槃微妙經典具足成就第六功德？菩薩摩訶薩修大涅槃得金剛三昧，安住是中悉能破散一切諸法，見一切法皆是無常、皆是動相、恐怖因緣、病苦劫盜，念念滅壞，無有真實，一切皆是魔之境界，無可見相。菩薩摩訶薩住是三昧，雖施眾生，乃至不見一眾生實。為眾生故，精勤修習尸波羅蜜，乃至修習般若波羅蜜亦復如是。菩薩若見有一眾生，不能畢竟具足成就檀波羅蜜乃至具足般若波羅蜜。

> "Good man! How does a bodhisattva cultivate the profound Nirvana Sutra and fully achieve the sixth virtue? A bodhisattva-mahasattva who cultivages the Great Nirvana attains the Adamantine Samadhi. Abiding in this state, they are able to shatter and disperse all phenomena. They see that all phenomena are impermanent, constantly in motion, causes for fear, root of illness and suffering, like robbery, decaying and ending in thought after thought, without true reality. All is the realm of Mara, without any visible sign. A bodhisattva-mahasattva dwelling in this samadhi gives to beings, yet sees not a single being as truly existent. For the sake of beings, they diligently cultivate the paramita of ethical conduct, and likewise cultivate the paramita of wisdom. If a bodhisattva sees any single being that cannot ultimately and completely perfect the paramita of giving, or fully perfect the paramita of wisdom, then they have not yet attained this level."

「善男子！譬如金剛，所擬之處無不碎壞，而是金剛無有折損。金剛三昧亦復如是，所擬之法無不碎壞，而是三昧無有折損。善男子！如諸寶中，金剛最勝。菩薩所得金剛三昧亦復如是，於諸三昧為最第一。何以故？菩薩摩訶薩修是三昧，一切三昧悉來歸屬。善男子！如諸小王悉來歸屬轉輪聖王。一切三昧亦復如是，悉來歸屬金剛三昧。善男子！譬如有人為國怨讎，人所厭患，有人殺之，一切世人無不稱讚是人功德。金剛三昧亦復如是，菩薩修習能壞一切眾生怨敵，是故常為一切三昧之所宗敬。善男子！譬如有人，其力盛壯，人無當者，復更有人力能伏之，當知是人世所稱美。金剛三昧亦復如是，力能摧伏難伏之法，以是義故，一切三昧悉來歸屬。善男子！譬如有人在大海浴，當知是人已用諸河泉池之水。菩薩摩訶薩亦復如是，修習如是金剛三昧，當知已為修習諸餘一切三昧。善男子！如香山中有一泉水名阿耨達，其泉具足八味之水，有人飲之無諸病苦。金剛三昧亦復如是，具八正道，菩薩修習，斷諸煩惱、瘡疣、重病。善男子！如人供養摩醯首羅，當知是人已為供養一切諸天。金剛三昧亦復如是，有人修習，當知已為修習一切諸餘三昧。

> "Good man! Consider a diamond: wherever it strikes, it shatters everything without being damaged itself. The Diamond Samadhi is just the same—whatever it touches, it shatters completely, yet the samadhi itself remains undamaged. Good man! Just as a diamond is the most precious of all gems, so too is the Diamond Samadhi the foremost of all samadhis attained by a bodhisattva. Why is this? Because when a great bodhisattva cultivates this samadhi, all other samadhis naturally come under its dominion. Good man! Just as all lesser kings pay homage to a wheel-turning monarch, so too do all samadhis pay homage to the Diamond Samadhi. Good man! Imagine someone who kills a national enemy hated by the people—everyone would praise that person's deeds. Likewise, when a bodhisattva cultivates the Diamond Samadhi, it destroys all hostile forces within sentient beings, and therefore it is always revered and honored by all other samadhis. Good man! Imagine a person of immense strength whom no one can defeat, and then imagine someone even stronger who subdues them—that person would be celebrated by the world. The Diamond Samadhi is like this: its power can vanquish even the most difficult-to-conquer phenomena. For this reason, all samadhis come under its dominion. Good man! If someone bathes in the great ocean, you can be sure they have already used the waters of all rivers, streams, and springs. Likewise, when a great bodhisattva cultivates the Diamond Samadhi, you can be sure they have already cultivated all other samadhis. Good man! In the Fragrant Mountains there is a spring called Anavatapta, whose water possesses all eight flavors. Anyone who drinks from it is freed from all illness and suffering. The Diamond Samadhi is just the same—it contains the complete Noble Eightfold Path. When a bodhisattva cultivates it, they cut through all afflictions, sores, and grave diseases. Good man! If someone makes offerings to Maheshvara, you can be sure they have already made offerings to all the gods. Likewise, if someone cultivates the Diamond Samadhi, you can be sure they have already cultivated all other samadhis."

「善男子！若有菩薩安住如是金剛三昧，見一切法無有障礙，如於掌中觀阿摩勒果。菩薩雖復得如是見，終不作想：『見一切法。』

> "Good man! If a Bodhisattva dwells in this Diamond-like Samadhi, they will perceive all things without barriers, as clearly as seeing an Amalaka fruit in the palm of their hand. Although they attain such vision, they never form the thought: 'I perceive all things.'"

「善男子！譬如有人坐四衢道，見諸眾生來、去、坐、臥。金剛三昧亦復如是，見一切法生、滅、出、沒。善男子！譬如高山，有人登之，遠望諸方皆悉明了。金剛定山亦復如是，菩薩登之，遠望諸法無不明了。善男子！譬如春月，天降甘雨，其渧微緻，間無空處，明眼之人見之明了。菩薩亦爾，得金剛定清淨之目，遠見東方所有世界——其中或有國土成、壞——一切皆見，明了無障，乃至十方亦復如是。善男子！如由乾陀山七日並出，其山所有樹木、叢林一切燒盡。菩薩修習金剛三昧亦復如是，所有一切煩惱叢林即時消滅。善男子！譬如金剛，雖能摧破一切有物，終不生念：『我能摧破。』金剛三昧亦復如是，菩薩修已，能破煩惱，終不生念：『我能壞結。』善男子！譬如大地能持萬物，終不生念：『我力能持。』火亦不念：『我能燒物。』水亦不念：『我能潤漬。』風亦不念：『我能動物。』空亦不念：『我能容受。』涅槃亦復不生念言：『我令眾生而得滅度。』金剛三昧亦復如是，雖能滅除一切煩惱，而初無心言：『我能滅。』

> "Good man! It is like a person sitting at a four-way crossroads, watching all beings come and go, sit and lie down. The Diamond Samadhi is the same: it sees all phenomena arise, cease, emerge, and disappear. Good man! It is like a high mountain. When someone climbs it, they can look far into all directions and see everything clearly. The Diamond Samadhi mountain is the same. When a bodhisattva climbs it, they can look far into all phenomena with perfect clarity. Good man! It is like a spring rain, with fine, gentle drops falling without a single gap—a person with sharp eyes can see it clearly. So too, a bodhisattva, having attained the pure vision of the Diamond Samadhi, can see far into all the worlds in the eastern direction. Whether those worlds are forming or decaying, they see everything clearly and without obstruction. The same is true for all ten directions. Good man! It is like the Emeralda Mountain, when seven suns rise together, all its trees and forests burn away completely. When a bodhisattva practices the Diamond Samadhi, all their forest of afflictions is instantly eliminated. Good man! It is like a diamond, which can shatter all material things, yet it never thinks, 'I can shatter them.' The Diamond Samadhi is the same. Having cultivated it, a bodhisattva can break through afflictions, but never thinks, 'I can destroy these bonds.' Good man! It is like the great earth, which supports all things, yet never thinks, 'I have the strength to support them.' Fire never thinks, 'I can burn things.' Water never thinks, 'I can moisten things.' Wind never thinks, 'I can move things.' Space never thinks, 'I can contain things.' Nirvana also never thinks, 'I lead beings to liberation.' The Diamond Samadhi is the same. Though it can eliminate all afflictions, it never has the thought, 'I can eliminate them.'"

「若有菩薩安住如是金剛三昧，於一念中變身如佛，其數無量，遍滿十方恒河沙等諸佛世界。而是菩薩雖作是化，其心初無憍慢之想。何以故？菩薩常念：『誰有是定，能作是化？唯有菩薩安住如是金剛三昧乃能作耳。』

> If a bodhisattva abides in this Diamond-like Samādhi, in a single thought-moment they can transform their body to appear as a Buddha—an immeasurable number of such forms, filling worlds as countless as the Ganges’ sands throughout the ten directions. Yet though they create these manifestations, their mind harbors not a trace of pride or conceit. Why is this? The bodhisattva constantly reflects: ‘Who possesses this concentration, and who can produce such transformations? Only a bodhisattva who abides in this Diamond-like Samādhi can do so.’

「菩薩摩訶薩安住如是金剛三昧，於一念中遍到十方恒河沙等諸佛世界，還其本處。雖有是力，亦不念言：『我能如是。』何以故？以是三昧因緣力故。

> "The Great Bodhisattva, abiding in this Diamond-like Samadhi, can in a single moment reach Buddha worlds as numerous as the sands of the Ganges River in all ten directions, and then return to their original place. Even though they possess this power, they do not think to themselves, 'I am able to do this.' Why? Because it is solely due to the power of the conditions established by this samadhi."

「菩薩摩訶薩安住如是金剛三昧，於一念中能斷十方恒河沙等世界眾生所有煩惱，而心初無斷諸眾生煩惱之想。何以故？以是三昧因緣力故。

> A Great Bodhisattva abiding in this Diamond Samadhi can, in a single moment, eliminate the afflictions of beings in worlds as numerous as the sands of the Ganges River in all ten directions—yet does not even have the thought of eliminating their afflictions. Why? Because of the power of this very samadhi.

「菩薩住是金剛三昧，以一音聲有所演說，一切眾生各隨種類而得解了；示現一色，一切眾生各各皆見種種色相；安住一處，身不移易，能令眾生隨其方面各各而見；演說一法，若界、若入，一切眾生各隨本解而得聞之。

> When a Bodhisattva dwells in the Diamond Samadhi, they can speak with a single sound, and every living being understands it according to their own kind. They manifest a single form, yet all beings see different appearances according to their needs. They remain in one place without moving, yet enable beings from every direction to see them from their own perspective. They teach a single teaching, whether about realms or sense-fields, yet every being hears it according to their own level of understanding.

「菩薩安住如是三昧，雖見眾生而心初無眾生之相、雖見男女無男女相、雖見色法無有色相乃至見識亦無識相、雖見晝夜無晝夜相、雖見一切無一切相、雖見一切煩惱諸結亦無一切煩惱之相、見八聖道無聖道相、雖見菩提無菩提相、見於涅槃無涅槃相。何以故？善男子！一切諸法本無相故。菩薩以是三昧力故，見一切法如本無相。

> A bodhisattva who abides in this samadhi sees living beings, yet in his mind there is no concept of "living beings." He sees men and women, yet has no concept of "men" or "women." He sees forms and phenomena, yet has no concept of "forms." Even when he sees consciousness, he has no concept of "consciousness." Though he perceives day and night, he clings to no concept of "day and night." Though he sees all things, he holds no concept of "all things." Though he sees all afflictions and fetters, he clings to no concept of "afflictions." Though he sees the Noble Eightfold Path, he has no concept of a "path." Though he sees enlightenment, he holds no concept of "enlightenment." Though he sees nirvana, he has no concept of "nirvana." Why is this? Good man, because all things are fundamentally devoid of fixed characteristics. Through the power of this samadhi, the bodhisattva sees all things as they truly are—without essence or form.

「何故名為金剛三昧？善男子！譬如金剛，若在日中，色則不定。金剛三昧亦復如是，在於大眾色亦不定，是故名為金剛三昧。善男子！譬如金剛，一切世人不能評價。金剛三昧亦復如是，所有功德一切人天不能評量，是故復名金剛三昧。善男子！譬如貧人，得金剛寶則得遠離貧窮、困苦、惡鬼、邪毒。菩薩摩訶薩亦復如是，得是三昧則能遠離煩惱、諸苦、諸魔、邪毒，是故復名金剛三昧。是名菩薩修大涅槃具足成就第六功德。

> "Why is it called the Adamantine Samadhi? Good man, consider a diamond: when placed under sunlight, its color is not fixed. The Adamantine Samadhi is also like this—when practiced among a multitude, its qualities are also not fixed. Thus, it is called the Adamantine Samadhi. Good man, consider a diamond: no ordinary person can evaluate its worth. The Adamantine Samadhi is also like this—all its merits cannot be measured by humans or gods. Therefore, it is also called the Adamantine Samadhi. Good man, consider a poor person who obtains a diamond treasure—they can thereby escape poverty, hardship, evil spirits, and harmful influences. A great bodhisattva is also like this: by attaining this samadhi, they can escape afflictions, all forms of suffering, demons, and harmful influences. Therefore, it is also called the Adamantine Samadhi. This is what it means when a bodhisattva cultivates the Great Nirvana and fully accomplishes the sixth virtue."

## 大般涅槃經卷第二十二

> Mahāparinirvāṇa Sūtra, Volume 22