---
title: "大般涅槃經 · 5"
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/cmcvptsuv02tpi8046bkm7h6h"
---

## 大般涅槃經卷第二十三

> Mahāparinirvāṇa Sūtra, Volume 23

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五

> Chapter 5 of Guanyin’s Radiant Virtue Chapter

「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七功德？善男子！菩薩摩訶薩修大涅槃微妙經典，作是思惟：『何法能為大般涅槃而作近因？』菩薩即知有四種法為大涅槃而作近因。若言：『勤修一切苦行是大涅槃近因緣。』者，是義不然。所以者何？若離四法得涅槃者，無有是處。

> "Furthermore, virtuous man, how does a great bodhisattva, while cultivating the sublime Mahāparinirvāṇa scripture, fully achieve the seventh merit? Virtuous man, a great bodhisattva cultivating this scripture contemplates: 'What practices can serve as the immediate cause for attaining great Nirvāṇa?' The bodhisattva then realizes that there are four things that act as the immediate cause. If one claims that 'diligent practice of all ascetic hardships is the immediate cause of great Nirvāṇa,' that is incorrect. Why? Because it is impossible to attain Nirvāṇa apart from these four things."

「何等為四？一者、親近善友，二者、專心聽法，三者、繫念思惟，四者、如法修行。

> What are the four? First, draw near to good spiritual friends. Second, listen to the Dharma with full attention. Third, hold the teachings in mind and reflect on them. Fourth, practice in accordance with the Dharma.

「善男子！譬如有人身遇眾病——若熱、若冷、虛勞、下瘧、眾邪、鬼毒——到良醫所，良醫即為隨病說藥。是人至心善受醫教，隨教合藥，如法服之。服已病愈，身得安樂。有病之人，譬諸菩薩；大良醫者，譬善知識；良醫所說，譬方等經；善受醫教，譬善思惟方等經義；隨教合藥，譬如法修行三十七助道之法；病除愈者，譬滅煩惱；得安樂者，喻得涅槃，常、樂、我、淨。

> "Good man! This is like someone afflicted with various illnesses — heat, cold, exhaustion, malaria, evil influences, or poison — who goes to a skilled physician. The physician prescribes medicine specifically for each ailment. The person sincerely follows the doctor's instructions, prepares the medicine accordingly, and takes it as directed. After taking the medicine, they are cured and regain health and peace. The person with illnesses represents the bodhisattvas; the skilled physician represents a true spiritual teacher; the physician's prescription represents the scriptures of the Correct and Equal teachings; earnestly following the medical instructions represents carefully contemplating the meaning of those scriptures; preparing the medicine as directed represents practicing according to the Dharma, cultivating the thirty-seven aids to enlightenment; being cured of the illness represents eliminating afflictions; and regaining peace represents attaining nirvana — permanence, bliss, true self, and purity."

「善男子！譬如有王欲如法治，令民安樂，諮諸智臣其法云何？諸臣即以先王舊法而為說之。王既聞已，至心信行，如法治國，無諸怨敵，是故令民安樂無患。善男子！王者，譬諸菩薩；諸智臣者，譬善知識；智臣為王所說治法，譬十二部經；王既聞已，至心信行，譬諸菩薩繫心思惟十二部經所有深義；如法治國，譬諸菩薩如法修行——所謂六波羅蜜——以能修習六波羅蜜故，無諸怨敵，譬諸菩薩已離諸結、煩惱惡賊；得安樂者，譬諸菩薩得大涅槃，常、樂、我、淨。

> "Good man! Consider a king who wishes to govern according to the Dharma, ensuring the people's peace and happiness. He consults his wise ministers, asking, 'What is the method of governance?' The ministers then explain the ancient laws of previous kings. Upon hearing this, the king believes and practices with full sincerity, ruling in accordance with the Dharma. He has no enemies, and thus the people live in peace and happiness without misfortune. Good man! The king represents bodhisattvas, and the wise ministers represent good spiritual guides (kalyāṇamitra). The methods of governance explained by the wise ministers to the king represent the twelve divisions of the Buddhist scriptures. The king believing and practicing with full sincerity represents bodhisattvas focusing their minds on contemplating the profound meaning of the twelve divisions of scriptures. Ruling in accordance with the Dharma represents bodhisattvas practicing the Dharma as it should be practiced—namely, the six perfections (pāramitās). Because they can cultivate the six perfections, they have no enemies, which represents bodhisattvas who have already abandoned all bonds and the evil thieves of afflictions. Attaining peace and happiness represents bodhisattvas realizing great nirvāṇa—the eternal, blissful, self, and pure."

「善男子！譬如有人遇惡癩病，有善知識而語之言：『汝若能到須彌山邊，病可得差。所以者何？彼有良藥，味如甘露，若能服者，病無不愈。』其人至心信是事已，即往彼山採服甘露，其病除愈，身得安樂。惡癩病者，譬諸凡夫；善知識者，譬諸菩薩摩訶薩等；至心信受，譬四無量心；須彌山者，譬八聖道；甘露味者，譬於佛性；癩病除愈，譬滅煩惱；得安樂者，譬得涅槃，常、樂、我、淨。

> "Good man! Suppose there is a person who encounters a severe leprosy. A wise spiritual teacher says to them: 'If you could reach the side of Mount Sumeru, your illness could be cured. Why? Because there is a fine medicine there, tasting like sweet dew. If you take it, no illness will not be healed.' That person, sincerely believing this, goes to that mountain, picks and takes the sweet dew, and their disease is cured, bringing them peace and happiness. The severe leprosy represents ordinary beings. The wise spiritual teacher represents the great Bodhisattvas and Mahasattvas. Sincerely believing and accepting represents the four boundless minds. Mount Sumeru represents the Noble Eightfold Path. The taste of sweet dew represents Buddha-nature. The curing of leprosy represents the elimination of afflictions. Attaining peace and happiness represents realizing Nirvana, with its qualities of Eternity, Joy, Self, and Purity."

「善男子！譬如有人畜諸弟子聰明大智，是人晝夜常教不惓。諸菩薩等亦復如是，一切眾生——有信、不信——而常教化，無有疲厭。

> "Good man! Imagine a person who keeps many disciples, all of them intelligent and wise. This person tirelessly teaches them day and night without ever growing weary. In the same way, all bodhisattvas constantly teach and guide all beings—whether they have faith or not—without ever feeling exhausted or discouraged."

「善男子！善知識者，所謂佛、菩薩、辟支佛、聲聞、人中信方等者。何故名為善知識耶？善知識者，能教眾生遠離十惡、修行十善。以是義故，名善知識。

> "Good man! What are 'good spiritual friends'? They are the Buddhas, Bodhisattvas, Pratyekabuddhas, Hearers (Śrāvakas), and those among humanity who have faith in the Great Vehicle (Mahāyāna) teachings. Why are they called good spiritual friends? Because a good spiritual friend can teach beings to stay away from the ten harmful actions and to cultivate the ten virtuous actions. For this reason, they are called good spiritual friends."

「復次，善知識者，如法而說，如說而行。云何名為如法而說，如說而行？自不殺生，教人不殺，乃至自行正見，教人正見。若能如是，則得名為真善知識。自修菩提，亦能教人修行菩提。以是義故，名善知識。自能修行信、戒、布施、多聞、智慧，亦能教人信、戒、布施、多聞、智慧。復以是義，名善知識。

> Furthermore, a true spiritual guide is one who speaks in accordance with the Dharma and acts according to their words. What does it mean to speak in accordance with the Dharma and act accordingly? It means they themselves refrain from killing, and teach others to refrain from killing, extending to their own practice of right views, and teaching others to practice right views. One who does this can truly be called a genuine spiritual guide. They cultivate enlightenment themselves, and also teach others to cultivate enlightenment. For this reason, they are called a spiritual guide. They themselves practice faith, ethical discipline, generosity, broad learning, and wisdom, and also teach others to practice faith, ethical discipline, generosity, broad learning, and wisdom. For this reason as well, they are called a spiritual guide.

「善知識者，有善法故。何等善法？所作之事不求自樂，常為眾生而求安樂；見他有過不說其短，口常宣說純善之事。以是義故，名善知識。

> "A virtuous spiritual friend possesses wholesome qualities. What are these wholesome qualities? In all their actions, they do not seek their own happiness but constantly seek the happiness and well-being of others. When they see others' faults, they do not point them out or speak of their shortcomings. Instead, their words always spread what is pure and good. For these reasons, they are called a virtuous spiritual friend."

「善男子！如空中月，從初一日至十五日漸漸增長。善知識者亦復如是，令諸學人漸遠惡法、增長善法。

> Good son! Like the moon in the sky, which gradually waxes from the first day until the fifteenth day, so too does a spiritual teacher enable learners to gradually distance themselves from negative qualities and cultivate positive ones.

「善男子！若有親近善知識者，本未有戒、定、慧、解脫、解脫知見即便有之，未具足者則得增廣。何以故？以其親近善知識故。因是親近，復得了達十二部經甚深之義。若能聽是十二部經甚深義者，名為聽法。

> "Good son! If a person draws near to a virtuous spiritual friend, even if they did not previously have ethical discipline, meditative concentration, wisdom, liberation, or the knowledge and vision of liberation, they will soon attain them. And what they did not yet possess in full will be developed and expanded. Why is this? Because they have drawn near to a virtuous spiritual friend. Through this closeness, they will come to understand the profound meaning of the twelve divisions of the scriptures. To be able to hear and comprehend the deep meaning of these twelve divisions is what is called 'listening to the Dharma.'"

「聽法者則是大乘方等經典，聽方等經名真聽法，真聽法者即是聽受《大涅槃經》。《大涅槃》中聞有佛性、如來畢竟不般涅槃，是故名為專心聽法。

> Those who listen to the Dharma are listening to the Mahāyāna Vaipulya sūtras. Hearing the Vaipulya sūtras is called truly listening to the Dharma. Truly listening to the Dharma means listening to and receiving the Mahāparinirvāṇa Sūtra. In the Mahāparinirvāṇa Sūtra, one hears that there is the Buddha-nature and that the Tathāgata ultimately does not enter parinirvāṇa. This is why it is called listening to the Dharma with single-minded devotion.

「專心聽法名八聖道，以八聖道能斷貪欲、瞋恚、愚癡，故名聽法。

> Listen mindfully to the Dharma. This is called the Noble Eightfold Path. Because the Noble Eightfold Path can cut off greed, anger, and ignorance, it is called listening to the Dharma.

「夫聽法者名十一空，以此諸空於一切法不作相貌。

> Those who listen to the Dharma understand the eleven kinds of emptiness. Through these emptinesses, they do not hold onto any appearances of all phenomena.

「夫聽法者，名初發心乃至究竟阿耨多羅三藐三菩提心，以因初心得大涅槃、不以聞故得大涅槃、以修習故得大涅槃。

> "Those who listen to the Dharma may first awaken the aspiration for enlightenment, and through this initial resolve, progress all the way to the supreme, perfect enlightenment—the unsurpassed, complete and right awakening. It is because of this initial aspiration that one ultimately attains great nirvana; it is not achieved merely through hearing the teachings, but through diligent practice and cultivation."

「善男子！譬如病人，雖聞醫教及藥名字不能愈病，要以服故乃得除差。雖聽十二深因緣法不能斷滅一切煩惱，要以繫念善思惟故能得除斷，是名第三繫念思惟。

> "Good man! It's like a sick person: hearing the doctor's instructions and the names of the medicines is not enough to cure the illness — the medicine must actually be taken for the recovery to happen. In the same way, merely listening to the profound teaching of the twelve links of dependent origination cannot eliminate all afflictions. It is only through sustained mindfulness and proper contemplation that one can cut them off and be free. This is called the third kind of sustained mindfulness and contemplation.

「復以何義名繫念思惟？所謂三三昧：空三昧、無相三昧、無作三昧。空者，於二十五有不見一實；無作者，於二十五有不作願求；無相者，無有十相，所謂色相、聲相、香相、味相、觸相、生相、住相、滅相、男相、女相。修習如是三三昧者，是名菩薩繫念思惟。

> "And what is meant by 'focused mindful contemplation'? It refers to the three concentrations: the concentration on emptiness, the concentration on signlessness, and the concentration on wishlessness. Emptiness means not seeing any true essence in the twenty-five forms of existence. Wishlessness means making no desires or requests within the twenty-five forms of existence. Signlessness means the absence of ten signs: the signs of form, sound, smell, taste, touch, birth, duration, cessation, male, and female. One who cultivates these three concentrations is called a bodhisattva practicing focused mindful contemplation."

「云何名為如法修行？如法修行即是修行檀波羅蜜乃至般若波羅蜜，知陰、入、界真實之相，亦知聲聞、緣覺、諸佛同於一道而般涅槃。法者，即是常、樂、我、淨，不生、不老、不病、不死，不飢、不渴，不苦、不惱，不退、不沒。善男子！解《大涅槃》甚深義者，則知諸佛終不畢竟入於涅槃。

> What is meant by practicing the Dharma properly? Practicing the Dharma properly means cultivating the perfection of generosity (dana paramita) all the way through to the perfection of wisdom (prajna paramita). It also means understanding the true nature of the aggregates, sense spheres, and elements, and recognizing that hearers, solitary realizers, and all Buddahs all follow the same path to reach nirvana. The Dharma itself is eternal, blissful, self, and pure; it is not born, does not age, does not sicken, and does not die; it knows no hunger or thirst, no suffering or distress, no regression or decline. Good man! Those who understand the profound meaning of the Great Nirvana Sutra will realize that the Buddhas never ultimately enter nirvana.

「善男子！第一真實善知識者，所謂菩薩、諸佛世尊。何以故？常以三種善調御故。何等為三？一者、畢竟軟語，二者、畢竟呵責，三者、軟語呵責。以是義故，菩薩、諸佛即是真實善知識也。

> "Good man! The foremost true spiritual friends are the Bodhisattvas and the Buddhas, the World-Honored Ones. Why is that? Because they consistently use three kinds of excellent methods to guide and train beings. What are these three? First, they always speak with gentleness. Second, they always offer firm correction. Third, they combine gentleness with correction. For this reason, the Bodhisattvas and the Buddhas are the true spiritual friends."

「復次，善男子！佛及菩薩為大醫，故名善知識。何以故？知病、知藥，應病授藥，故譬如良醫。善八種術，先觀病相。相有三種。何等為三？謂風、熱、水。有風病者，授之酥油；熱病之人授之石蜜；水病之人授之薑湯。以知病根，授藥得差，故名良醫。佛及菩薩亦復如是，知諸凡夫病有三種：一者、貪欲，二者、瞋恚，三者、愚癡。貪欲病者，教觀骨相；瞋恚病者，觀慈悲相；愚癡病者，觀十二緣相。以是義故，諸佛、菩薩名善知識。

> Furthermore, Good Man! Buddhas and Bodhisattvas are like great doctors, which is why they are called spiritual guides. Why? Because they recognize the illness, know the medicine, and prescribe the right remedy, just like a skilled physician. A good doctor masters eight kinds of medical techniques and first examines the symptoms of the disease. There are three types of symptoms. What are these three? They are wind, heat, and water. For one with a wind disease, they give ghee oil; for a person with a heat disease, they give honey; for one with a water disease, they give ginger soup. Because they understand the root of the illness and prescribe the right medicine for a cure, they are called good doctors. Buddhas and Bodhisattvas are the same. They know that ordinary people have three kinds of diseases: first, greed; second, anger; third, ignorance. For those with the disease of greed, they teach contemplation of the skeleton; for those with the disease of anger, they teach contemplation of compassion; for those with the disease of ignorance, they teach contemplation of the twelve links of dependent origination. For this reason, Buddhas and Bodhisattvas are called spiritual guides.

「善男子！譬如船師，善渡人故，名大船師。諸佛、菩薩亦復如是，度諸眾生生死大海。以是義故，名善知識。

> "Good man! Imagine a skilled boatman—because he is adept at ferrying people across, he is called a great boatman. In the same way, all Buddhas and Bodhisattvas ferry sentient beings across the vast ocean of birth and death. For this reason, they are called true spiritual teachers."

「復次，善男子！因佛、菩薩令諸眾生具足修得善法根故。

> Furthermore, good man, it is due to the Buddhas and Bodhisattvas that all beings are enabled to fully cultivate the roots of wholesome qualities.

「善男子！譬如雪山乃是種種微妙上藥根本之處。佛及菩薩亦復如是，悉是一切善根本處。以是義故，名善知識。

> "Good man! For example, the Snowy Mountains are the source of all precious and superior medicines. Likewise, the Buddha and Bodhisattvas are the source of all good. Because of this, they are called 'good spiritual guides.'"

「善男子！雪山之中有上香藥名曰娑呵，有人見之得壽無量、無有病苦，雖有四毒不能中傷；若有觸者，增長壽命滿百二十；若有念者，得宿命智。何以故？藥勢力故。諸佛、菩薩亦復如是，若有見者，即得斷除一切煩惱，雖有四魔不能干亂；若有觸者，命不可夭，不生、不死，不退、不沒——所謂觸者，若在佛邊聽受妙法——若有念者，得阿耨多羅三藐三菩提。以是義故，諸佛、菩薩名善知識。

> "Good man! In the Snow Mountains, there is a supreme medicinal herb called 'Saha.' Whoever sees it gains boundless longevity and freedom from all illness; even the four poisons cannot harm them. Those who come into contact with it live to a full one hundred and twenty years. Those who simply think of it acquire the memory of past lives. Why is this? It is the power of the herb. The same is true of the Buddhas and Bodhisattvas. Whoever sees them immediately cuts off all afflictions; even the four demons cannot disturb or harm them. Those who 'come into contact' with them—meaning those who sit by the Buddha and listen to the sublime Dharma—will never see their life cut short, will never be born or die, will never regress or sink. Those who simply think of them attain Supreme Perfect Enlightenment. For this reason, the Buddhas and Bodhisattvas are called 'Good Spiritual Friends.'"

「善男子！如香山中有阿耨達池，由是池故，有四大河，所謂恒河、辛頭、私陀、博叉。世間眾生常作是言：『若有罪者，浴此四河，眾罪得滅。』當知此言虛妄不實。除此已往，何等為實？諸佛、菩薩是乃為實。所以者何？若人親近，則得滅除一切眾罪。以是義故，名善知識。

> "Good man! Consider this: In the Fragrant Mountains there is a lake called Anavatapta. From this lake flow four great rivers — the Ganges, the Sindhu, the Sita, and the Oxus. People in the world often say, 'If someone who has committed sins bathes in these four rivers, all their sins will be washed away.' Know that this saying is false and untrue. Aside from these, what is true? Only the Buddhas and Bodhisattvas are true. Why is that? Because if a person draws near to them, they can eliminate all their sins. For this reason, they are called true spiritual guides (kalyanamitra)."

「復次，善男子！譬如大地，所有藥木、一切叢林、百穀、甘蔗、花菓之屬，值天炎旱將欲枯死，難陀龍王及婆難陀憐愍眾生，從大海出降澍甘雨，一切叢林、百穀、草木滋潤還生。一切眾生亦復如是，所有善根將欲消滅，諸佛、菩薩生大慈悲，從智慧海降甘露雨，令諸眾生具足，還得十善之法。以是義故，諸佛、菩薩名善知識。

> "Moreover, good man! It is like the earth: when all medicinal herbs, forests, grains, sugarcane, flowers, and fruits are about to wither from a severe drought, the Nanda Dragon King and the Upananda Dragon King, out of compassion for all beings, emerge from the great ocean and pour down sweet rain, allowing all forests, grains, and vegetation to be nourished and regrow. All beings are just the same. When their roots of goodness are about to vanish, the Buddhas and Bodhisattvas, with great compassion, rain down the nectar of wisdom from the ocean of their understanding. This enables all beings to be fully endowed and regain the practice of the ten wholesome actions. For this reason, the Buddhas and Bodhisattvas are called true spiritual teachers."

「善男子！譬如良醫善八種術，見諸病人，不觀種姓、端正、醜陋、錢財、寶貨，悉為治之，是故世稱為大良醫。諸佛、菩薩亦復如是，見諸眾生有煩惱病，不觀種姓、端正、醜陋、錢財、寶貨，生慈愍心，悉為說法。眾生聞已，煩惱病除。以是義故，諸佛、菩薩名善知識。以是親近善友因緣則得近於大般涅槃。

> "Good man! Imagine a skilled physician who fully masters the eight branches of medicine. When seeing patients, he does not consider their family background, whether they are handsome or ugly, or their wealth and possessions. He simply treats them all, and so he is called a great physician by the world. Buddhas and Bodhisattvas are exactly the same. When they see beings suffering from the affliction of defilements, they do not look at their family background, appearance, or wealth. With compassionate hearts, they teach the Dharma for all. Upon hearing it, beings have their afflictions removed. For this reason, Buddhas and Bodhisattvas are called true spiritual teachers. By drawing close to such virtuous friends, one can approach the Great Nirvana."

「云何菩薩聽法因緣而得近於大般涅槃？一切眾生以聽法故則具信根，得信根故，樂行布施、戒、忍、精進、禪定、智慧，得須陀洹果乃至佛果。是故當知：得諸善法皆是聽法因緣勢力。

> How does a bodhisattva, through the conditions of listening to the Dharma, draw near to great Nirvana? Because all beings, by listening to the Dharma, develop the root of faith. With that root of faith, they joyfully practice generosity, ethical discipline, patience, diligence, meditation, and wisdom, attaining the fruit of stream-entry and even Buddhahood. Therefore, you should know that attaining all wholesome qualities is entirely due to the power and conditions of listening to the Dharma.

「善男子！譬如長者唯有一子，遣至他國市易所須，示其道路通塞之處，而復誡之：『若遇婬女，慎莫親愛。若親愛者，喪身殞命及以財寶。弊惡之人亦莫交遊。』其子敬順父之教勅，身心安隱，多獲寶貨。菩薩摩訶薩為諸眾生敷演法要亦復如是，示諸眾生及四部眾諸道通塞。是諸眾等以聞法故，遠離諸惡，具足善法。以是義故，聽法因緣則得近於大般涅槃。

> “Good man! It is like a wealthy elder who had only one son. He sent him to another country to trade for necessary goods, showing him the roads that were passable and those that were blocked. And he further warned him: ‘If you encounter a profligate woman, be careful not to become intimate with her. If you do, you will lose your life, your health, and your wealth. Also, do not befriend wicked people.’ The son respectfully obeyed his father’s instructions, and so his body and mind were at peace, and he gained many valuable treasures. In the same way, the great Bodhisattva teaches the essential Dharma to all beings, showing all beings and the fourfold assembly which paths are open and which are blocked. Because they hear the Dharma, these beings turn away from evil and fully develop wholesome qualities. For this reason, the opportunity to listen to the Dharma brings one close to the great Nirvāṇa.

「善男子！譬如明鏡，照人面像無不明了。聽法明鏡亦復如是，有人照之則見善惡，明了無翳。以是義故，聽法因緣則得近於大般涅槃。

> "Good man! Just as a clear mirror perfectly reflects a person's face, the mirror of Dharma teachings works the same way. When someone looks into it, they clearly see good and evil without any obscurity. For this reason, by listening to the Dharma, one draws closer to great Nirvana."

「善男子！譬如商人欲至寶渚，不知道路。有人示之，其人隨語即至寶渚，多獲諸珍不可稱計。一切眾生亦復如是，欲至善處採取道寶，不知其路通塞之相。菩薩示之，眾生隨已，得至善處獲得無上大涅槃寶。以是義故，聽法因緣則得近於大般涅槃。

> "Good man! Imagine a merchant who wants to reach a treasure island but does not know the way. Someone shows him the path, and following those directions, he arrives at the treasure island and gains countless jewels beyond measure. All beings are just the same. They wish to reach a place of goodness and gather the treasures of the Way, yet they do not know the signs of the path being open or blocked. A bodhisattva shows them the way, and beings, following that guidance, arrive at a place of goodness and attain the supreme treasure of great nirvana. For this reason, the conditions of listening to the Dharma bring one close to great nirvana."

「善男子！譬如醉象，狂逸暴惡，多欲殺害。有調象師以大鐵鉤鉤斵其頂，即時調順，惡心都盡。一切眾生亦復如是，貪欲、瞋恚、愚癡醉故，欲多造惡。諸菩薩等以聞法鉤斵之令住，更不得起造諸惡心。以是義故，聽法因緣則得近於大般涅槃。

> "Good son, consider this: A drunken elephant runs wild, violent and cruel, wanting to kill and harm many. Then a trainer uses a large iron hook to strike its head, and instantly it becomes tame and docile, its vicious mind completely gone. All sentient beings are just like this—intoxicated by greed, anger, and ignorance, they want to commit many evil deeds. But Bodhisattvas and other awakened beings, by hearing the Dharma, hook their minds and steady them, so they can no longer generate evil thoughts. For this reason, the act of listening to the Dharma brings one closer to the Great Nirvana."

「是故，我於處處經中說我弟子專心聽受十二部經則離五蓋、修七覺分。以是修習七覺分故，則得近於大般涅槃。

> Therefore, in various sutras I have declared that if my disciples wholeheartedly listen to and receive the teachings of the twelve divisions of scriptures, they will be freed from the five hindrances and cultivate the seven factors of enlightenment. By practicing these seven factors of awakening, they will draw closer to the great Nirvana.

「以聽法故，須陀洹人離諸恐怖。所以者何？須達長者身遭重病，心大愁怖，聞舍利弗說須陀洹有四功德、十種慰喻，聞是事已，恐怖即除。以是義故，聽法因緣則得近於大般涅槃。何以故？開法眼故。世有三人：一者、無目，二者、一目，三者、二目。言無目者，常不聞法；一目之人，雖暫聞法，其心不住；二目之人專心聽受，如聞而行。以聽法故，得知世間如是三人。以是義故，聽法因緣則得近於大般涅槃。

> "Because of listening to the Dharma, a Stream-enterer (Sotāpanna) is freed from all fear. Why is that? The elder Anāthapiṇḍika was gravely ill, his heart filled with great sorrow and terror. Hearing Śāriputra explain the four qualities of a Stream-enterer and ten kinds of comfort, his fear immediately subsided. For this reason, the condition of listening to the Dharma brings one closer to Great Nirvāṇa. Why? Because it opens the eye of Dharma. There are three kinds of people in the world: first, the blind; second, the one-eyed; third, the two-eyed. The blind are those who never hear the Dharma. The one-eyed are those who hear the Dharma briefly but their minds do not stay with it. The two-eyed are those who listen with full attention and practice accordingly. By listening to the Dharma, one comes to understand these three kinds of people. For this reason, the condition of listening to the Dharma brings one closer to Great Nirvāṇa."

「善男子！如我昔於拘尸那城，時舍利弗身遇病苦。我時顧命阿難比丘廣為說法。時舍利弗聞是事已，告四弟子：『汝舉我床往至佛所，我欲聽法。』時四弟子奉命舁往。既得聞法，聞法力故，所苦除差，身得安隱。以是義故，聽法因緣則得近於大般涅槃。

> "Good man! In the past, when I was in Kushinagar, Shariputra was suffering from illness. I then instructed the bhikkhu Ananda to expound the Dharma extensively. When Shariputra heard this, he told his four disciples: 'Lift my bed and take me to the Buddha, for I wish to hear the Dharma.' The four disciples did as he asked and carried him there. Upon hearing the Dharma, the power of the teaching alleviated his suffering, and his body found peace and stability. For this reason, the act of listening to the Dharma brings one closer to the Great Parinirvana."

「云何菩薩思惟因緣而得近於大般涅槃？因是思惟，心得解脫。何以故？一切眾生常為五欲之所繫縛，以思惟故，悉得解脫。以是義故，思惟因緣則得近於大般涅槃。

> How does a bodhisattva, by contemplating the chain of dependent origination, draw near to great Nirvana? Through such contemplation, the mind attains liberation. Why? Because all beings are constantly bound by the five desires, yet through this contemplation, they can all be freed. For this reason, contemplating dependent origination brings one close to great Nirvana.

「復次，善男子！一切眾生常為常、樂、我、淨四法之所顛倒。以思惟故，得見諸法無常、無樂、無我、無淨。如是見已，四倒即斷。以是義故，思惟因緣則得近於大般涅槃。

> "Moreover, good man! All beings are constantly turned upside down by the four mistaken views—mistaking what is impermanent for permanent, what is suffering for happiness, what is not-self for self, and what is impure for pure. Through contemplation, they come to see that all things are impermanent, without true happiness, without a fixed self, and without inherent purity. Once they see this, the four inverted views are cut off. For this reason, contemplating cause and condition brings one closer to Great Nirvana.

「復次，善男子！一切諸法有四種相。何等為四？一者、生相，二者、老相，三者、病相，四者、滅相。以是四相，能令一切凡夫眾生至須陀洹生大苦惱。若能繫念善思惟者，雖遇此四，不生眾苦。以是義故，思惟因緣則得近於大般涅槃。

> "Moreover, good man, all phenomena have four characteristics. What are these four? First, the characteristic of birth; second, the characteristic of aging; third, the characteristic of sickness; fourth, the characteristic of death. These four characteristics cause great suffering for all ordinary beings, even up to those who have attained the stage of Stream-Enterer. However, if one can focus the mind and contemplate wisely, even when encountering these four, they will not give rise to suffering. For this reason, contemplating causes and conditions brings one closer to Great Nirvana.

「復次，善男子！一切善法無不因是思惟而得。何以故？有人雖於無量無邊阿僧祇劫專心聽法，若不思惟，終不能得阿耨多羅三藐三菩提。以是義故，思惟因緣則得近於大般涅槃。

> "Furthermore, good man! All wholesome qualities are attained through this reflection. Why? Because even if someone listens to the Dharma with full concentration for countless eons, if they do not reflect on it, they will never attain supreme perfect enlightenment. For this reason, the practice of reflection and contemplation brings one closer to great nirvana.

「復次，善男子！若有眾生信佛、法、僧無有變易而生恭敬，當知皆是繫念思惟因緣力故，因得斷除一切煩惱。以是義故，思惟因緣則得近於大般涅槃。

> "Furthermore, good man! If living beings have unwavering faith in the Buddha, the Dharma, and the Sangha, and develop reverence for them, know that this is entirely due to the power of mindful contemplation on causes and conditions. Through this, they are able to cut off all afflictions. Therefore, contemplation on causes and conditions brings one closer to Great Nirvana.

「云何菩薩如法修行？善男子！斷諸惡法，修習善法，是名菩薩如法修行。

> "How does a Bodhisattva practice the Dharma? Good man! By giving up all harmful actions and cultivating virtuous ones—this is what it means for a Bodhisattva to practice the Dharma."

「復次，云何如法修行？見一切法空無所有，無常、無樂、無我、無淨。以是見故，寧捨身命不犯禁戒，是名菩薩如法修行。

> "Furthermore, what does it mean to practice in accordance with the Dharma? It means seeing that all phenomena are empty and devoid of inherent existence—impermanent, without true happiness, without a permanent self, and without inherent purity. With this understanding, a practitioner would rather sacrifice their body or life than violate the precepts. This is what is called a bodhisattva practicing in accordance with the Dharma."

「復次，云何如法修行？修有二種：一者、真實，二者、不實。不實者，不知涅槃、佛性、如來、法、僧實相、虛空等相，是名不實。云何真實？能知涅槃、佛性、如來、法、僧實相、虛空等相，是名真實。云何名為知涅槃相？涅槃之相凡有八事。何等為八？一者、盡，二、善性，三、實，四、真，五、常，六、樂，七、我，八、淨，是名涅槃。復有八事。何等為八？一者、解脫，二者、善性，三者、不實，四者、不真，五者、無常，六者、無樂，七者、無我，八者、無淨。復有六相：一者、解脫，二者、善性，三者、不實，四者、不真，五者、安樂，六者、清淨。若有眾生依世俗道斷煩惱者，如是涅槃則有八事解脫不實。何以故？以不常故。以無常故，則無有實；無有實故，則無有真。雖斷煩惱，以還起故，無常、無我、無樂、無淨。是名涅槃解脫八事。

> Moreover, what is practicing the Dharma correctly? There are two kinds of practice: true and false. False practice means not understanding the true nature of Nirvana, Buddha Nature, the Tathagata, the Dharma, the Sangha, and Emptiness. True practice means understanding these true natures. What does it mean to know the nature of Nirvana? The nature of Nirvana has eight characteristics. What are these eight? They are: (1) cessation, (2) goodness, (3) reality, (4) truth, (5) permanence, (6) happiness, (7) self, and (8) purity. This is called Nirvana. There are also eight opposite characteristics. What are these eight? They are: (1) liberation, (2) goodness, (3) unreality, (4) untruth, (5) impermanence, (6) no happiness, (7) no self, and (8) no purity. And there are six more: (1) liberation, (2) goodness, (3) unreality, (4) untruth, (5) peace and happiness, and (6) purity. Suppose sentient beings cut off their afflictions by relying on worldly paths. For them, Nirvana has these eight characteristics of liberation and unreality. Why? Because it is not permanent. What is impermanent has no reality; what has no reality has no truth. Although they have cut off afflictions, since these afflictions can arise again, there is impermanence, no self, no happiness, and no purity. This is called the eight characteristics of liberation in Nirvana.

「云何六相？聲聞、緣覺斷煩惱故，名為解脫；而未能得阿耨多羅三藐三菩提故，名為不實；以不實故，名為不真；未來之世當得阿耨多羅三藐三菩提，故名無常；以得無漏八聖道故，名為淨樂。

> What are the six characteristics? The voice-hearers and solitary realizers have cut off afflictions, so they are called "liberated." Yet because they have not yet attained anuttara-samyak-sambodhi, they are called "not real." Because they are not real, they are called "not true." In the future, they will attain anuttara-samyak-sambodhi, so they are called "impermanent." Because they have attained the stainless eightfold noble path, they are called "pure and joyful."

「善男子！若如是知，是知涅槃，不名佛性、如來、法、僧實相、虛空。

> "Good man! If you understand it in this way, you understand Nirvana, but you do not yet understand the true nature of Buddha-nature, the Tathagata, the Dharma, the Sangha, reality, or Emptiness."

「云何菩薩知於佛性？佛性有六。何等為六？一、常，二、淨，三、實，四、善，五、當見，六、真。復有七事：一者、可證，餘六如上。是名菩薩知於佛性。

> How does a bodhisattva understand Buddha-nature? Buddha-nature has six aspects. What are these six? They are: 1. Permanence, 2. Purity, 3. Reality, 4. Goodness, 5. That which is to be seen, and 6. Truth. There are also seven qualities: 1. That which can be realized, with the remaining six being the same as above. This is how a bodhisattva understands Buddha-nature.

「云何菩薩知如來相？如來即是覺相、善相，常、樂、我、淨、解脫、真實，示道可見，是名菩薩知如來相。

> How does a bodhisattva understand the nature of the Tathagata? The Tathagata is the mark of awakening, the mark of goodness: permanence, bliss, self, purity, liberation, and ultimate reality. He reveals the Way that is visible and accessible. This is what it means for a bodhisattva to understand the nature of the Tathagata.

「云何菩薩知於法相？法者，若善、不善，若常、不常，若樂、不樂，若我、無我，若淨、不淨，若知、不知，若解、不解，若真、不真，若修、不修，若師、非師，若實、不實，是名菩薩知於法相。

> "How does a bodhisattva understand the nature of phenomena? Phenomena include what is skillful and unskillful, permanent and impermanent, pleasant and unpleasant, self and no-self, pure and impure, known and unknown, understood and not understood, true and false, cultivated and not cultivated, a teacher and not a teacher, real and unreal. This is how a bodhisattva understands the nature of phenomena."

「云何菩薩知於僧相？僧者，若常、樂、我、淨，是弟子相、可見之相，善、真、不實。何以故？一切聲聞得佛道故。何故名真？悟法性故。是名菩薩知於僧相。

> How does a bodhisattva understand the meaning of the Sangha? The Sangha is not characterized by permanence, bliss, self, or purity. These are features of disciples, visible features—good, true, yet not ultimate reality. Why? Because all disciples of the Hearer path ultimately attain Buddhahood. Why is it called "true"? Because they awaken to the true nature of reality. This is how a bodhisattva understands the Sangha.

「云何菩薩知於實相？實相者，若常、無常，若樂、無樂，若我、無我，若淨、無淨，若善、不善，若有、若無，若涅槃、非涅槃，若解脫、非解脫，若知、不知，若斷、不斷，若證、不證，若修、不修，若見、不見，是名實相，非是涅槃、佛性、如來、法、僧、虛空。

> How does a bodhisattva understand true reality? True reality is this: it cannot be defined as permanent or impermanent, as joy or no-joy, as self or no-self, as pure or impure, as good or evil, as existence or non-existence, as nirvana or not-nirvana, as liberation or not-liberation, as knowledge or ignorance, as cessation or non-cessation, as realization or non-realization, as cultivation or non-cultivation, as seeing or not-seeing. This is called true reality. It is not the same as nirvana, Buddha-nature, the Tathāgata, the Dharma, the Saṅgha, or emptiness.

「是名菩薩因修如是大涅槃故知於涅槃、佛性、如來、法、僧實相、虛空等法差別之相。

> This is what is called a Bodhisattva. Because they cultivate this Great Nirvana, they come to understand the distinctions among nirvana, Buddha-nature, the Tathagata, the Dharma, the Sangha, the ultimate reality, and emptiness.

「善男子！菩薩摩訶薩修大涅槃微妙經典不見虛空。何以故？佛及菩薩雖有五眼所不見故，唯有慧眼乃能見之。慧眼所見無法可見，故名為見。若見無物名虛空者，如是虛空乃名為實。以是實故，則名常無；以常無故，無樂、我、淨。善男子！空名無法，無法名空。譬如世間，無物名空；虛空之性亦復如是，無所有故，名為虛空。

> "Good man! When a great bodhisattva practices the sublime scripture of the Great Nirvana, they do not perceive space. Why? Because even though Buddhas and bodhisattvas possess the five kinds of vision, they do not see space through any of them—only the wisdom-eye can see it. But what the wisdom-eye sees is no-thing to be seen, and that is why it is called 'seeing.' If one sees nothing and calls that 'space,' then such space may be called true reality. Because it is real, it is called constant nothingness; because it is constant nothingness, it has no pleasure, self, or purity. Good man! 'Empty' means no-thing; no-thing is called empty. For example, in the world, where there is no thing, that is called empty. The nature of space is also like this: because nothing exists, it is called space."

「善男子！眾生之性與虛空性俱無實性。何以故？如人說言：『除滅有物，然後作空。』而是虛空實不可作。何以故？無所有故。以無有故，當知無空。是虛空性若可作者則名無常；若無常者，不名虛空。

> "Good man! The nature of sentient beings and the nature of empty space both lack any fixed reality. Why? It is like someone saying: 'First eliminate all objects, then create emptiness.' But empty space truly cannot be created. Why? Because it has no existence at all. Since it has no existence, you should understand that there is no 'empty space' in the sense of a thing. If the nature of empty space could be created, it would be impermanent; if it is impermanent, it cannot be called true empty space.

「善男子！如世間人說言：『虛空無色、無礙，常、不變易。』是故世稱虛空之法為第五大。善男子！而是虛空實無有性。以光明故，故名虛空，實無虛空。猶如世諦實無其性，為眾生故，說有世諦。

> "Good man! Ordinary people say, 'Space has no color, no obstruction; it is eternal and unchanging.' Therefore, the world calls the quality of space the 'fifth element.' But in truth, space has no inherent nature. It is merely defined by light, and thus we call it space—there is no actual space. Similarly, conventional truth has no ultimate nature; it is taught for the sake of sentient beings and is spoken of as such."

「善男子！涅槃之體亦復如是，無有住處，直是諸佛斷煩惱處，故名涅槃。涅槃即是常、樂、我、淨。涅槃雖樂，非是受樂，乃是上妙寂滅之樂。諸佛如來有二種樂：一、寂滅樂，二、覺知樂。實相之體有三種樂：一者、受樂，二、寂滅樂，三、覺知樂。佛性一樂，以當見故，得阿耨多羅三藐三菩提時名菩提樂。」

> Good man! The essence of nirvana is likewise without any fixed location. It is simply the place where all Buddhas have eliminated afflictions, and that is why it is called nirvana. Nirvana is eternity, bliss, self, and purity. Although nirvana is joy, it is not the joy of sensory experience—it is the sublime joy of tranquil cessation. The Thus-Come Ones possess two kinds of joy: one is the joy of tranquil cessation, and the other is the joy of awakened awareness. The essence of ultimate reality has three kinds of joy: the first is the joy of sensory experience, the second is the joy of tranquil cessation, and the third is the joy of awakened awareness. The Buddha-nature itself is a single joy, for when one is about to realize it and attains Supreme Perfect Enlightenment, that joy is called the joy of awakening.

爾時，光明遍照高貴德王菩薩摩訶薩白佛言：「世尊！若煩惱斷處是涅槃者，是事不然。何以故？如來往昔初成佛道，至尼連禪河邊。爾時，魔王與其眷屬到於佛所而作是言：『世尊！涅槃時到，何故不入？』佛告魔王：『我今未有多聞弟子善持禁戒、聰明利智、能化眾生，是故不入。』若言煩惱斷處是涅槃者，諸菩薩等於無量劫已斷煩惱，何故不得稱為涅槃？俱是斷處，何緣獨稱諸佛有之，菩薩無耶？若斷煩惱非涅槃者，何故如來昔告生名婆羅門言：『我今此身即是涅槃。』如來又時在毘舍離國，魔復啟請如來：『昔以未有弟子多聞、持戒、聰明利智、能化眾生，不入涅槃。今已具足，何故不入？』如來爾時即告魔言：『汝今莫生悒遲之想，却後三月吾當涅槃。』世尊！若使滅度非涅槃者，何故如來自期三月當般涅槃？世尊！若斷煩惱是涅槃者，如來往昔初在道場菩提樹下斷煩惱時便是涅槃。何故復言：『却後三月當般涅槃。』世尊！若使爾時是涅槃者，云何方為拘尸那城諸力士等說言：『後夜當般涅槃。』如來誠實，云何發是虛妄之言？」

> Then the Bodhisattva Mahasattva Radiant Virtue King addressed the Buddha, saying: "World-Honored One! If the state where afflictions are extinguished is Nirvana, this is not so. Why? Because in the past, when the Tathagata first attained Buddhahood at the bank of the Nairanjana River, Mara and his retinue came to the Buddha and said: 'World-Honored One, the time for Nirvana has come; why not enter it?' The Buddha told Mara: 'I do not yet have many disciples who deeply uphold the precepts, are wise and discerning, and can transform sentient beings; therefore, I will not enter it.' If extinguishing afflictions is Nirvana, then bodhisattvas, who have already extinguished afflictions for countless kalpas, why are they not called Nirvana? Both are states where afflictions are extinguished, so why is it said that only the Buddhas possess this, while bodhisattvas do not? If extinguishing afflictions is not Nirvana, then why did the Tathagata formerly tell the Brahmin named Life: 'This very body of mine is now Nirvana'? Again, when the Tathagata was in Vaisali, Mara again pleaded with him: 'In the past, because there were not yet many disciples who deeply upheld the precepts, were wise and discerning, and could transform sentient beings, you did not enter Nirvana. Now these are fully present, so why do you not enter it?' At that time, the Tathagata told Mara: 'Do not give rise to thoughts of regret; three months from now, I will enter Nirvana.' World-Honored One! If final extinction is not Nirvana, why did the Tathagata himself declare that after three months he would realize Parinirvana? World-Honored One! If extinguishing afflictions is Nirvana, then when the Tathagata first cut off afflictions under the Bodhi tree at the place of enlightenment, that would have been Nirvana. Why did he then say: 'After three months, I will realize Parinirvana'? World-Honored One! If that time was already Nirvana, then why did he speak to the powerful warriors of Kushinagar, saying: 'In the last watch of the night, I will realize Parinirvana'? The Tathagata is truthful; how could he utter such deceptive words?"

爾時，世尊告光明遍照高貴德王菩薩摩訶薩言：「善男子！若言如來得廣長舌，當知如來於無量劫已離妄語。一切諸佛及諸菩薩凡所發言誠諦無虛。善男子！如汝所言，波旬往昔啟請於我入涅槃者，善男子！而是魔王真實不知涅槃定相。何以故？波旬意謂不化眾生、默然而住便是涅槃。善男子！譬如世人，見人不言、無所造作，便謂是人如死無異。魔王波旬亦復如是，意謂如來不化眾生、默無所說，便謂如來入般涅槃。

> At that time, the World-Honored One said to the great being Bodhisattva Majestic Virtue Illuminating All Quarters, “Good man! When it is said that the Tathagata possesses the broad and long tongue, know that the Tathagata has abandoned false speech for countless eons. All Buddhas and bodhisattvas speak only what is true and sincere, without falsehood. “Good man! As for what you said—that in the past, Mara requested me to enter nirvana—know, good man, that the demon king truly does not understand the true mark of nirvana. Why is that? Mara believes that to stop teaching beings and remain silent is to be in nirvana. “Good man! Consider this: ordinary people, upon seeing someone who does not speak or do anything, think this person is no different from the dead. In the same way, the demon king Mara thought that if the Tathagata ceased teaching beings and remained silent, that would mean the Tathagata had entered nirvana.”

「善男子！如來不說佛、法、眾僧無差別相，唯說常住、清淨二法無差別耳。善男子！佛亦不說佛及佛性涅槃無差別相，唯說常、恒不變無差別耳。善男子！佛亦不說涅槃、實相無差別相，唯說常有、實不變易無差別耳。

> "Good man! The Tathagata does not say that Buddhas, the Dharma, and the Saṅgha have no distinctions—he only says that the two qualities of permanence and purity are without distinction. Good man! The Buddha also does not say that Buddhas, Buddha-nature, and Nirvāṇa have no distinctions—he only says that the unchanging, constant quality is without distinction. Good man! The Buddha also does not say that Nirvāṇa and ultimate reality have no distinctions—he only says that the eternal, real, and unchanging quality is without distinction.

「善男子！爾時，我諸聲聞弟子生於諍訟。如拘睒彌諸惡比丘違反我教，多犯禁戒，受不淨物，貪求利養。向諸白衣而自讚歎：『我得無漏，謂須陀洹果。』乃至『我得阿羅漢果。』毀辱他人，於佛、法、僧、戒律、和上不生恭敬。公於我前言：『如是物佛所聽畜，如是等物佛不聽畜。』我亦語言：『如是等物我實不聽。』復反我言：『如是等物實是佛聽。』如是惡人不信我言，為是等故，我告波旬：『汝莫悒遲，却後三月當般涅槃。』

> "Good man! At that time, my disciples among the Hearers began to quarrel and dispute. Just like the evil monks in Kaushambi who went against my teachings, repeatedly violating the precepts, accepting impure things, and greedily seeking offerings and benefits. They praised themselves before the laypeople, saying, 'I have attained the undefiled—namely, the fruit of Stream-Entry.' And even, 'I have attained the fruit of Arhatship.' They slandered and humiliated others, showing no respect toward the Buddha, the Dharma, the Sangha, the precepts and discipline, or their own teachers. Publicly, before me, they said, 'Such and such items were permitted by the Buddha to be kept,' and 'Such and such items were not permitted by the Buddha to be kept.' I told them, 'I truly did not permit such items.' But they contradicted me, saying, 'Such items were indeed permitted by the Buddha.' These evil people did not believe my words. Because of them, I told Mara: 'Do not be distressed; in three months' time, I will enter Parinirvana.'"

「善男子！因如是等惡比丘故，令諸聲聞受學弟子不見我身、不聞我法，便言如來入於涅槃；唯諸菩薩能見我身、常聞我法，是故不言我入涅槃。聲聞弟子雖復發言如來涅槃，而我實不入於涅槃。

> "Good man! Because of such evil monks, other disciples who study the Lesser Vehicle do not see my body or hear my teachings, and then claim that the Tathagata has entered nirvana. Only the bodhisattvas can see my body and constantly hear my teachings, so they do not say I have entered nirvana. Although the disciples of the Lesser Vehicle declare that the Tathagata has entered nirvana, in truth I have not entered nirvana."

「善男子！若我所有聲聞弟子說言如來入涅槃者，當知是人非我弟子，是魔伴黨、邪見惡人，非正見也。若言如來不入涅槃，當知是人真我弟子、非魔伴黨、正見之人，非惡邪也。

> "Good man! If any of my disciples who hear my teachings claim that the Tathagata enters nirvana, know that such a person is not my disciple, but a follower of Mara, a person of wrong views and evil—not one of right view. But if someone says the Tathagata does not enter nirvana, know that such a person is truly my disciple, not a follower of Mara, a person of right view, not evil or wrong."

「善男子！我初不見弟子之中有言：『如來不化眾生，默然而住，名般涅槃。』也。善男子！譬如長者，多有子息，捨至他方。未得還頃，諸子咸謂父已長逝，而是長者實不終沒，諸子顛倒皆生沒想。聲聞弟子亦復如是，不見我故，便謂如來已於拘尸那城娑羅雙樹間而般涅槃，而我實不般涅槃也，聲聞弟子生涅槃想。

> "Good man! I have never come across any of my disciples saying, 'The Tathagata does not save sentient beings, and remains silent, which is called Parinirvana.' Good man! It is like a wealthy man with many children who leaves for another land. Before he returns, his children all believe he has passed away. In truth, the man has not died at all; the children are simply deluded in thinking he is dead. Likewise, my disciple disciples, because they do not see me, believe that I have entered Parinirvana between the twin sala trees in Kushinagar. But in truth, I have not entered Parinirvana at all; it is merely that my disciple disciples have developed the mistaken idea of my Parinirvana."

「善男子！譬如明燈，有人覆之，餘不知者謂燈已滅，而是明焰實亦不滅。以不知故，生於滅想。聲聞弟子亦復如是，雖有慧眼，以煩惱覆令心顛倒，不見真身而便妄生滅度之想，而我實不畢竟滅度。

> "Good man! It is like a bright lamp: if someone covers it, others who are unaware may think the lamp has gone out, but in truth the flame has not been extinguished. Because they do not know the truth, they mistakenly believe it has been put out. The same is true for Śrāvaka disciples. Even though they possess the eye of wisdom, it is covered by afflictions, causing their minds to be inverted. They do not see the true body and thus falsely conceive the idea of my final extinction. Yet in reality, I have never ultimately entered nirvāṇa."

「善男子！如生盲人不見日、月，以不見故，不知晝夜、明闇之相；以不知故，便說無有日、月之實。實有日、月，盲者不見；以不見故，而生倒想，言無日、月。聲聞弟子亦復如是，如彼生盲，不見如來便謂如來入於涅槃。如來實不入於涅槃，以倒想故生如是心。

> "Good man! It's like people born blind who cannot see the sun or the moon. Because they cannot see them, they don't understand the difference between day and night, or light and darkness. And because they don't understand, they claim that the sun and moon don't actually exist. But the sun and moon truly do exist; it's just that the blind cannot see them. Because they cannot see them, they develop a distorted view and say there are no sun or moon. The disciples who only hear the teachings are just the same. Like those born blind, they don't see the Tathagata and therefore claim that the Tathagata has entered nirvana. But the Tathagata does not actually enter nirvana; it's only because of their distorted views that they develop such a belief."

「善男子！譬如雲霧覆蔽日、月，癡人便言無有日、月。日、月實有，直以覆故，眾生不見。聲聞弟子亦復如是，以諸煩惱覆智慧眼，不見如來，便言如來入於滅度。善男子！直是如來現嬰兒行，非滅度也。

> "Good man! It is like when clouds and fog cover the sun and moon, and foolish people say that the sun and moon do not exist. The sun and moon truly exist, but because they are covered, living beings cannot see them. The disciples who hear the Dharma are likewise: because various afflictions cover their eyes of wisdom, they do not see the Tathagata and say that the Tathagata has entered Parinirvana. Good man! It is simply that the Tathagata manifests the conduct of an infant; it is not Parinirvana."

「善男子！如閻浮提，日入之時眾生不見，以黑山障故，而是日性實無沒入。眾生不見，生沒入想。聲聞弟子亦復如是，為諸煩惱山所障故，不見我身。以不見故，便於如來生滅度想，而我實不畢竟永滅。是故，我於毘舍離國告波旬言：『却後三月我當涅槃。』

> "Good man! Just as when the sun sets over Jambudvīpa, beings cannot see it because it is blocked by the black mountains—yet the nature of the sun itself has never truly set. Due to the obstruction, beings perceive it as setting. The same is true for the disciples of the Hearers' path: because their minds are blocked by the mountains of afflictions, they cannot see my true form. Not seeing me, they imagine that the Tathāgata has entered final extinction. But in truth, I do not ultimately and permanently cease to exist. Therefore, in the land of Vaiśālī, I declared to Māra: 'In three months' time, I will enter nirvāṇa.'"

「善男子！如來玄見迦葉菩薩却後三月善根當熟；亦見香山須跋陀羅竟安居已，當至我所。是故，我告魔王波旬：『却後三月當般涅槃。』

> "Good man! The Tathagata foresaw that in three months, the roots of virtue of the bodhisattva Kasyapa would come to full maturity. He also foresaw that after the summer retreat, Subhadra of Fragrant Mountain would come to me. That is why I declared to Mara the Evil One: 'In three months, I will enter Parinirvana.'"

「善男子！有諸力士，其數五百，終竟三月亦當得發阿耨多羅三藐三菩提心。我為是故，告波旬言：『却後三月當般涅槃。』

> "Good man! There are five hundred strong warriors who, at the end of three months, will also come to awaken the supreme, perfect enlightenment. For this reason, I told Mara: 'Three months from now, I will enter final nirvana.'"

「善男子！如純陀等及五百梨車菴羅果女，却後三月無上道心善根成熟。為是等故，我告波旬：『却後三月當般涅槃。』

> Good man! Because individuals like Cunda, the five hundred Licchavis, and the Aṁra fruit girls will, three months from now, have their good roots for the supreme path fully ripened, I informed Māra: "Three months from now, I will enter Parinirvāṇa."

「善男子！須那剎多親近外道尼乾子等，我為說法滿十二年。彼人邪見，不信、不受。我知是人邪見根栽却後三月定可拔斷，我為是故告波旬言：『却後三月當般涅槃。』

> "Good man! For twelve full years, I taught the Dharma to Sunakṣatra, who was drawn to the heretical path of Nirgrantha and others. Yet he clung to wrong views, refusing to believe or accept my words. Knowing that the roots of his false views could indeed be uprooted three months later, I therefore declared to Māra: 'In three months, I shall enter final Nirvāṇa.'"

「善男子！何因緣故，我於往昔尼連河邊告魔波旬：『我今未有多智弟子，是故不得入涅槃。』者？我時欲為五比丘等於波羅㮈轉法輪故，次復欲為五比丘等——所謂耶奢、富那、毘摩羅闍、憍梵波提、須婆睺——次復欲為郁伽長者等五十人，次復欲為摩伽陀國頻婆娑羅王等無量人天，次復欲為優樓頻螺迦葉門徒五百比丘，次復欲為那提迦葉、伽耶迦葉兄弟二人及五百弟子，次復欲為舍利弗、大目犍連等二百五十比丘轉妙法輪。是故，我告魔王波旬不般涅槃。

> "Good man! Why did I once say to Māra on the banks of the Nairañjanā River, 'I do not yet have many wise disciples, so I cannot enter Parinirvāṇa'? At that time, I first wished to teach the Five Bhikṣus by turning the Dharma wheel at Vārāṇasī. Then I wished to teach the five disciples—Yaśa, Pūrṇa, Vimalarāja, Gavāṃpati, and Subāhu. Then I wished to teach the elder Ugra and fifty others. Next, I wished to teach King Bimbisāra of Magadha and countless gods and humans. Then I wished to teach Uruvilvā Kāśyapa and his five hundred followers, followed by Nadī Kāśyapa and Gayā Kāśyapa, the two brothers, and their five hundred disciples. Finally, I wished to teach Śāriputra and Mahāmaudgalyāyana and their two hundred fifty disciples, turning the wonderful Dharma wheel for them. This is why I told Māra that I would not enter Parinirvāṇa."

「善男子！有名涅槃，非大涅槃。云何涅槃非大涅槃？不見佛性而斷煩惱，是名涅槃，非大涅槃。以不見佛性故，無常、無我，唯有樂、淨。以是義故，雖斷煩惱，不得名為大般涅槃也。若見佛性能斷煩惱，是則名為大般涅槃。以見佛性故，得名為常、樂、我、淨。以是義故，斷除煩惱亦得稱為大般涅槃。

> "Good man! There is a state called nirvana, but it is not great nirvana. What kind of nirvana is not great nirvana? When one cuts off afflictions without seeing the Buddha-nature, that is called nirvana, but not great nirvana. Because one does not see the Buddha-nature, it is impermanent and without a self, although it has bliss and purity. For this reason, even though afflictions are cut off, it cannot be called great nirvana. If one sees the Buddha-nature and cuts off afflictions, then it is called great nirvana. Because one sees the Buddha-nature, it is called eternal, blissful, self, and pure. For this reason, cutting off afflictions can also be called great nirvana."

「善男子！涅者言不，槃者言滅，不滅之義名為涅槃。槃又言覆，不覆之義乃名涅槃。槃言去、來，不去、不來乃名涅槃。槃者言取，不取之義乃名涅槃。槃言不定，定無不定乃名涅槃。槃言新故，無新故義乃名涅槃。槃言障礙，無障礙義乃名涅槃。

> "Good man! 'Nir' means 'not,' 'vana' means 'extinction.' The meaning of 'not extinguished' is called nirvana. 'Vana' also means 'covering.' The meaning of 'not covered' is called nirvana. 'Vana' means 'coming' and 'going.' The meaning of 'not coming' and 'not going' is called nirvana. 'Vana' means 'grasping.' The meaning of 'not grasping' is called nirvana. 'Vana' means 'fixed' and 'unfixed.' What is beyond fixed and unfixed is called nirvana. 'Vana' means 'new' and 'old.' The meaning of 'no new and no old' is called nirvana. 'Vana' means 'obstruction.' The meaning of 'no obstruction' is called nirvana.

「善男子！有優樓迦、迦毘羅弟子等言：『槃者名相，無相之義乃名涅槃。』善男子！槃者言有，無有之義乃名涅槃。槃名和合，無和合義乃名涅槃。槃者言苦，無苦之義乃名涅槃。

> "Good man! The followers of Uluka and Kapila claim: 'Nirvana means form, and the state of having no form is what is called nirvana.' Good man! Nirvana speaks of existence, while the state of having no existence is what is called nirvana. Nirvana means union, while the state without union is what is called nirvana. Nirvana speaks of suffering, while the state without suffering is what is called nirvana.

「善男子！斷煩惱者不名涅槃，不生煩惱乃名涅槃。

> "Good man! One who merely cuts off afflictions is not said to have reached Nirvana. One who no longer gives rise to afflictions is truly called Nirvana."

「善男子！諸佛如來煩惱不起，是名涅槃。所有智慧於法無礙是為如來，如來非是凡夫、聲聞、緣覺、菩薩，是名佛性。如來身、心、智慧遍滿無量無邊阿僧祇土，無所障礙，是名虛空。如來常住，無有變易，名曰實相。以是義故，如來實不畢竟涅槃。

> Good son! The Buddhas and Tathāgatas, free from the arising of afflictions, are called Nirvāṇa. Their wisdom encountering no obstacles regarding all phenomena is what defines the Tathāgata. The Tathāgata is not an ordinary person, nor a Śrāvaka, Pratyekabuddha, or Bodhisattva—this is known as the Buddha-nature. The body, mind, and wisdom of the Tathāgata pervade immeasurable, boundless, countless lands without any obstruction—this is called the realm of space. The Tathāgata is eternal, unchanging—this is termed ultimate reality. For this reason, the Tathāgata does not truly enter final Nirvāṇa.

「是名菩薩修大涅槃微妙經典具足成就第七功德。

> This is what is called a bodhisattva cultivating the Great Nirvana, a sublime scripture, fully realizing and perfecting the seventh virtue.

「善男子！云何菩薩摩訶薩修大涅槃微妙經典具足成就第八功德？善男子！菩薩摩訶薩修大涅槃，除斷五事、遠離五事、成就六事、修習五事、守護一事、親近四事、信順一實心、善解脫慧、善解脫。

> "Good man! How does a bodhisattva-mahasattva cultivate the profound Nirvana Sutra and fully attain the eighth virtue? Good man! A bodhisattva-mahasattva, in cultivating great Nirvana, eliminates five things, stays away from five things, accomplishes six things, cultivates five things, guards one thing, draws near to four things, has faith in the single truth of the mind, and skillfully attains liberating wisdom—true liberation.

「善男子！云何菩薩斷除五事？所謂五陰：色、受、想、行、識。

> "Good man! How does a bodhisattva cut off five things? These are the five aggregates: form, sensation, perception, mental formations, and consciousness.

「所言陰者，其義何謂？能令眾生生死相續，不離重擔，分散聚合，三世所攝，求其實義了不可得。以是諸義，故名為陰。

> "What is meant by 'aggregates'? They are what cause beings to continue in the cycle of birth and death, never free from heavy burdens, scattering and gathering, encompassed by the three times. When we seek their true essence, it cannot be found. For these reasons, it is called 'aggregates.'"

「菩薩摩訶薩雖見色陰，不見其相。何以故？於十色中推求其性悉不可得，為世界故，說言為陰。

> "Great enlightening beings see the aggregate of form, yet do not perceive its inherent characteristics. Why? Because when investigating its nature within the ten categories of form, it cannot be found anywhere. For the sake of worldly understanding, it is called an 'aggregate.'"

「受有百八，雖見受陰，初無受相。何以故？受雖百八，理無定實，是故菩薩不見受陰；想、行、識等亦復如是。

> The feelings number one hundred and eight, yet upon observing the aggregate of feeling, there is fundamentally no inherent form of feeling. Why is that? Although there are one hundred and eight feelings, in truth they have no fixed reality; therefore, the Bodhisattva does not perceive the aggregate of feeling. The same applies to the aggregates of perception, mental formations, and consciousness.

「菩薩摩訶薩深見五陰是生煩惱之根本也。以是義故，方便令斷。

> The great Bodhisattva profoundly sees that the five aggregates are the root of all afflictions. For this reason, they skillfully work to sever them.

「云何菩薩遠離五事？所謂五見。何等為五？一者、身見，二者、邊見，三者、邪見，四者、戒取，五者、見取。因是五見生六十二見，因是諸見生死不絕，是故菩薩防護不近。

> How does a Bodhisattva stay away from five things? These are the five false views. What are the five? First, the view of a fixed self; second, extreme views; third, wrong views; fourth, attachment to rules and rituals; fifth, attachment to views as absolute. These five false views give rise to sixty-two other views, and because of these views, the cycle of birth and death continues endlessly. Therefore, a Bodhisattva guards against them and does not approach them.

「云何菩薩成就六事？謂六念處。何等為六？一者、念佛，二者、念法，三者、念僧，四者、念天，五者、念施，六者、念戒，是名菩薩成就六事。

> What are the six practices that a Bodhisattva cultivates? They are the six recollections. What are these six? First, mindfulness of the Buddha; second, mindfulness of the Dharma; third, mindfulness of the Sangha; fourth, mindfulness of the heavenly realms; fifth, mindfulness of generosity; sixth, mindfulness of moral discipline. These are called the six practices that a Bodhisattva cultivates.

「云何菩薩修習五事？所謂五定：一者、知定，二者、寂定，三者、身心受快樂定，四者、無樂定，五者、首楞嚴定。修習如是五種定心則得近於大般涅槃，是故菩薩勤心修習。

> How does a bodhisattva cultivate five practices? These are the five states of meditative concentration: first, the concentration of perfect knowledge; second, the concentration of tranquil stillness; third, the concentration that brings happiness to body and mind; fourth, the concentration free from pleasure; and fifth, the heroic and resolute concentration. By diligently cultivating these five kinds of focused minds, one draws closer to great nirvana. Therefore, a bodhisattva practices them with steadfast effort.

「云何菩薩守護一事？謂菩提心。菩薩摩訶薩常勤守護是菩提心，猶如世人守護一子、亦如瞎者護餘一目。如行曠野守護導者，菩薩守護菩提之心亦復如是。因護如是菩提心故，得阿耨多羅三藐三菩提；因得阿耨多羅三藐三菩提故，常、樂、我、淨具足而有，即是無上大般涅槃。是故，菩薩守護一法。

> How do Bodhisattvas guard the one essential thing? It is the mind of awakening (bodhicitta). Great Bodhisattvas always diligently protect this awakening mind, just as ordinary people protect their only child, or as a blind person protects their one remaining eye. Like travelers in the wilderness who protect their guide, Bodhisattvas protect the mind of awakening in the same way. By guarding this awakening mind, they attain Supreme Perfect Enlightenment; and by attaining Supreme Perfect Enlightenment, they fully realize the everlasting qualities of True Self, Purity, Bliss, and Permanence—which is the supreme Great Nirvana. Therefore, Bodhisattvas guard this single essential element.

「云何菩薩親近四事？謂四無量心。何等為四？一者、大慈，二者、大悲，三者、大喜，四者、大捨。因是四心能令無量無邊眾生發菩提心，是故菩薩繫心親近。

> What are the four teachings that bodhisattvas keep close to their hearts? They are the four immeasurable states of mind. What are these four? First, boundless loving-kindness; second, boundless compassion; third, boundless sympathetic joy; and fourth, boundless equanimity. By cultivating these four states of mind, countless beings are inspired to awaken the bodhi mind. Therefore, bodhisattvas hold these teachings close and always practice them.

「云何菩薩信順一實？菩薩了知一切眾生皆歸一道，一道者謂大乘也。諸佛、菩薩為眾生故分之為三，是故菩薩信順不逆。

> How do bodhisattvas faithfully follow the Single Reality? A bodhisattva understands that all beings ultimately return to one path, and that one path is the Great Vehicle. For the sake of beings, the Buddhas and bodhisattvas divide it into three, and therefore the bodhisattva faithfully follows without contradiction.

「云何菩薩心善解脫？貪、恚、癡心永斷滅故，是名菩薩心善解脫。

> How is a bodhisattva’s mind well liberated? It is when the mind is forever free from greed, hatred, and delusion. This is called a bodhisattva’s mind well liberated.

「云何菩薩慧善解脫？菩薩摩訶薩於一切法知無障礙，是名菩薩慧善解脫。因慧解脫，昔所不聞而今得聞、昔所不見而今得見、昔所不到而今得到。」

> "What is a Bodhisattva's wisdom and excellent liberation? A great Bodhisattva knows all things without obstruction; this is called a Bodhisattva's wisdom and excellent liberation. Through this wisdom and liberation, what was previously unheard can now be heard, what was previously unseen can now be seen, and what was previously unreachable can now be attained."

爾時，光明遍照高貴德王菩薩摩訶薩言：「世尊！如佛所說心解脫者，是義不然。何以故？心本無繫。所以者何？是心本性不為貪欲、瞋恚、愚癡、諸結所縛。若本無繫，云何而言心善解脫？世尊！若心本性不為貪結之所繫者，何等因緣而能得繫？如人𤚲角，本無乳相，雖加功力，乳無由出。𤚲於乳者則不如是，加功雖少，乳則多出。心亦如是，本無貪者，今云何有？若本無貪、後方有者，諸佛、菩薩本無貪相，今悉應有。

> Then the great Bodhisattva Majestic Virtue, who Illuminates Everywhere with Light, said: "World-Honored One, your teaching that the mind can be liberated is not correct. Why? Because the mind is fundamentally not bound. Its true nature is not entangled by greed, anger, ignorance, or any other defilement. If it was never bound in the first place, how can we speak of it becoming 'well liberated'? "World-Honored One, if the mind's nature is not tied by greed, then what cause could ever make it become tied? It is like trying to milk a horn: it contains no milk from the start. No matter how much effort you put in, no milk will come out. Milking a cow is different: even with little effort, plenty of milk flows. In the same way, if the mind is naturally free of greed, how could greed arise later? And if greed can appear where it did not exist before, then since all buddhas and bodhisattvas originally have no trace of greed, they too should now be filled with it."

「世尊！譬如石女，本無子相，雖加功力、無量因緣，子不可得；心亦如是，本無貪相，雖造眾緣，貪無由生。世尊！如鑽濕木，火不可得；心亦如是，雖復鑽求，貪不可得。云何貪結能繫於心？

> "World-Honored One! Consider a barren woman—she has no sign of a child from the start. No matter how much effort or how many conditions are applied, a child simply cannot be obtained. The mind is the same: greed has no inherent nature from the beginning. Though various conditions are created, greed cannot arise. World-Honored One! Just as striking wet wood cannot produce fire, so too the mind, though repeatedly sought after, cannot yield greed. How then could the bondage of greed possibly bind the mind?"

「世尊！譬如壓沙，油不可得；心亦如是，雖復壓之，貪不可得。當知：貪、心，二理各異，設復有之，何能污心？世尊！譬如有人安橛於空，終不得住：安貪於心亦復如是，種種因緣不能令貪繫縛於心。

> "World-Honored One! It is like pressing sand for oil—oil cannot be obtained. The mind is the same: even if one suppresses it, greed cannot be extracted. You should know that greed and the mind are two different principles. Even if greed were to exist, how could it defile the mind? World-Honored One! It is like someone trying to drive a stake into empty space—it can never be fixed. Planting greed in the mind is the same: no matter what conditions arise, greed cannot bind the mind."

「世尊！若心無貪名解脫者，諸佛、菩薩何故不拔虛空中刺？世尊！過去世心不名解脫、未來世心亦無解脫、現在世心不與道共，何等世心名得解脫？

> "World-Honored One! If a mind free from greed is called liberation, why don't the Buddhas and Bodhisattvas remove the thorn in empty space? World-Honored One! The mind of the past is not called liberation, the mind of the future also has no liberation, and the mind of the present does not walk the path together with the Way—so in which world's mind is liberation attained?"

「世尊！如過去燈不能滅闇、未來世燈亦不滅闇、現在世燈復不滅闇。何以故？明之與闇二不並故。心亦如是，云何而言心得解脫？

> "World-Honored One! Just as a lamp that existed in the past cannot dispel darkness, a lamp that will exist in the future cannot dispel darkness, and even a lamp that exists in the present does not dispel darkness. Why is that? Because light and darkness cannot coexist. The mind is exactly the same. How, then, can we say the mind attains liberation?"

「世尊！貪亦是有。若貪無者，見女相時不應生貪。若因女相而得生者，當知是貪真實而有。以有貪故，墮三惡道。

> "World-Honored One, desire truly exists. If there were no desire, seeing a woman's form would not give rise to it. Since it arises from seeing her form, we know desire is real. Because desire exists, beings fall into the three unfortunate realms."

「世尊！譬如有人見畫女像亦復生貪，以生貪故得種種罪。若本無貪，云何見畫而生於貪？若心無貪，云何如來說言菩薩心得解脫？若心有貪，云何見相然後方生？不見相者則不生耶？我今現見有惡果報，當知有貪、瞋恚、愚癡亦復如是。

> "World-Honored One! It is like someone who sees a painted image of a woman and still feels desire. Because desire arises, various kinds of wrongdoing follow. If fundamentally there was no desire, how could seeing the painting give rise to desire? If the mind has no desire, how can the Tathagata say that a bodhisattva's mind attains liberation? If the mind possesses desire, then how does it only arise after seeing a form? Does it not arise when no form is seen? I now directly perceive that there are negative karmic results, so we must acknowledge that desire, anger, and ignorance are likewise real.

「世尊！譬如眾生有身無我，而諸凡夫橫計我想。雖有我想，不墮三趣。云何貪者於無女相而起女想，墮三惡道？

> "World-Honored One! For example, all beings have a body yet have no self, but ordinary people mistakenly cling to the idea of a self. Although they have such a conception of self, they do not fall into the three lower realms. Why, then, do those who are greedy, even when there is no female form, conjure up an idea of a female and fall into the three evil paths?"

「世尊！譬如鑽木而生於火，然是火性眾緣中無，以何因緣而得生耶？世尊！貪亦如是，色中無貪，香、味、觸、法亦復無貪。云何於色、香、味、觸、法而生貪耶？若眾緣中悉無貪者，云何眾生獨生於貪，諸佛、菩薩而不生耶？

> "World-Honored One! It is like rubbing wood to produce fire—the nature of fire is not found in any of the conditions that produce it. Why, then, does fire arise? World-Honored One! Desire is the same: there is no desire in form, nor in sound, smell, taste, touch, or mental objects. How, then, does desire arise from these? If none of these conditions inherently contain desire, why do sentient beings alone give rise to desire, while Buddhas and Bodhisattvas do not?"

「世尊！心亦不定。若心定者，無有貪欲、瞋恚、愚癡；若不定者，云何而言心得解脫？貪亦不定，若不定者，云何因之生三惡趣？貪者、境界，二俱不定。何以故？俱緣一色，或生於貪、或生於瞋、或生愚癡，是故，貪者及與境界二俱不定。若俱不定，何故如來說言：『菩薩修大涅槃，心得解脫。』」

> "World-Honored One! The mind is also not fixed. If the mind were fixed, there would be no greed, anger, or ignorance. If it is not fixed, then how can it be said that the mind attains liberation? Greed is also not fixed. If it were not fixed, then how could it give rise to the three lower realms of existence? Greed and its objects are both unfixed. Why? Because when encountering the same object, it may give rise to greed, anger, or ignorance. Therefore, both greed and its objects are unfixed. If both are unfixed, why does the Tathagata say, 'A bodhisattva who cultivates the great nirvana attains liberation of mind'?"

爾時，世尊告光明遍照高貴德王菩薩摩訶薩言：「善哉，善哉。善男子！心亦不為貪結所繫、亦非不繫，非是解脫、非不解脫，非有、非無，非現在、非過去、非未來。何以故？善男子！一切諸法無自性故。

> At that time, the World-Honored One spoke to the Great Bodhisattva Illuminating All with Noble Virtue, saying: “Excellent, excellent. Good man! The mind is neither bound by attachment nor entirely free; it is neither liberated nor unliberated; it neither exists nor does not exist; it is neither present, nor past, nor future. Why is that? Good man! Because all phenomena lack an inherent nature of their own.

「善男子！有諸外道作如是言：『因緣和合則有果生。』若眾緣中本無生性而能生者，虛空不生亦應生果。虛空不生非是因故，以眾緣中本有果性，是故合集而得生果。所以者何？如提婆達欲造牆壁則取泥土，不取彩色；欲造畫像則集彩色，不取草木；作衣取縷，不取泥木；作舍取泥，不取縷綖。以人取故，當知是中各能生果；以能生果故，當知因中必先有性。若無性者，一物之中應當出生一切諸物。若是可取、可作、可出，當知是中必先有果。若無果者，人則不取、不作、不出，唯有虛空——無取、無作故——能出生一切萬物。以有因故，如尼拘陀子住尼拘陀樹、乳有醍醐、縷中有布、泥中有瓶。

> "Good man! There are non-Buddhist teachers who claim: 'When causes and conditions combine, a result is produced.' If, even though no inherent nature to produce a result exists within these various causes, a result can still be born from them, then the empty space (which can never produce anything) should also be able to produce a result. However, empty space cannot produce a result precisely because it is not a functional cause. Therefore, it must be that a result-nature already exists within the conditions, and that is why combining them makes the result arise. How can this be known? For example, when Devadatta wants to build a wall, he collects clay, not paint. When he wants to make a painting, he gathers paint, not wood or grass. When making clothes, he takes thread, not clay or wood. When building a house, he takes clay, not thread or yarn. Because people choose materials intentionally, this shows that each type of cause can already produce its specific result. Because it can produce that result, we know the result-nature must pre-exist in the cause. If no such nature existed, then from a single material, everything imaginable should be able to arise. Whenever something can be taken, made, or produced, we know the result-nature must already be present within it. If the result did not already exist there, people would not take it, make it, or produce it. Only empty space, since it cannot be taken or made, could potentially be said to give rise to all things \[which is false\]. Proof that this result-nature exists in the cause can be seen in examples like: the banyan seed already containing the potential of the banyan tree, milk containing the potential of cream, thread containing the potential of cloth, and clay containing the potential of a pot."

「善男子！一切凡夫無明所盲作是定說：『色有著義、心有貪性。』復言：『凡夫心有貪性、亦解脫性。遇貪因緣，心則生貪；若遇解脫，心則解脫。』雖作此說，是義不然。

> "Good man! All ordinary people, blinded by ignorance, make these fixed claims: 'Form has the nature of attachment, and the mind has the quality of greed.' They also say: 'The mind of an ordinary person has both a greedy nature and a liberating nature. When it encounters conditions for greed, greed arises; when it encounters conditions for liberation, liberation arises.' Although they speak this way, such reasoning is incorrect."

「有諸凡夫復作是言：『一切因中悉無有果。』因有二種：一者、微細，二者、麁大。細即是常，麁則無常。從微細因轉成麁因，從此麁因轉復成果。麁無常故，果亦無常。

> "Some ordinary people say, 'In all causes, there is no result present.' But causes are of two kinds: one is subtle, the other is coarse. The subtle is constant; the coarse is impermanent. From a subtle cause, it transforms into a coarse cause. From this coarse cause, it then produces a result. Since the coarse is impermanent, the result is also impermanent."

「善男子！有諸凡夫復作是言：『心亦無因、貪亦無因，以時節故則生貪心。』如是等輩以不能知心因緣故輪迴六趣，具受生死。

> "Good man! Some ordinary people say: 'The mind has no cause, and greed has no cause; greed arises simply due to the passage of time.' Such people, because they do not understand the causes and conditions of the mind, revolve through the six realms of existence, fully experiencing birth and death."

「善男子！譬如枷犬繫之於柱，終日繞柱不能得離。一切凡夫亦復如是，被無明枷繫生死柱，繞二十五有不能得離。

> "Good man! Imagine a chained dog tied to a post—it circles the post all day, unable to break free. All ordinary beings are just like this: shackled by ignorance, tied to the post of birth and death, endlessly circling the twenty-five realms of existence, powerless to escape."

「善男子！譬如有人墮於圊廁，既得出已而復還入；如人病差，還為病因；如人涉路值空曠處，既得過已而復還來；又如淨洗還塗泥土。一切凡夫亦復如是，已得解脫無所有處，唯未得脫非非想處，而復還來至三惡趣。何以故？一切凡夫唯觀於果，不觀因緣。如犬逐塊，不逐於人。凡夫之人亦復如是，唯觀於果，不觀因緣。以不觀故，從非想退還三惡趣。

> "Good man! It is like a person who has fallen into a cesspool. Once they have climbed out, they fall back in again. It is like a person who recovers from an illness, but then becomes ill again from the same cause. It is like a traveler crossing through an empty, barren wilderness. Having safely passed it, they then turn around and come back. It is like someone who has just washed themselves clean, only to smear mud all over themselves again. The same is true of all ordinary people. They have already attained liberation in the realm of nothingness, but have not yet attained liberation in the realm of neither perception nor non-perception. And so, they fall back down into the three lower realms of existence. Why is this? All ordinary people only look at the effect, but they do not look at the causes and conditions. It is like a dog that chases after a clod of dirt thrown at it, rather than chasing the person who threw it. Ordinary people are just the same; they only look at the effect, not the causes and conditions. Because they do not look, they fall back from the realm of neither perception nor non-perception into the three lower realms."

「善男子！諸佛、菩薩終不定說因中有果、因中無果，及有無果、非有非無果。若言因中先定有果、及定無果、定有無果、定非有非無果，當知是等皆魔伴黨。繫屬於魔即是愛人，如是愛人不能永斷生死繫縛，不知心相及以貪相。

> "Good man! Buddhas and Bodhisattvas never make absolute statements about whether the cause inherently contains the effect, whether it does not contain the effect, whether it both contains and does not contain the effect, or whether it neither contains nor does not contain the effect. If someone insists that the cause definitely contains the effect, definitely does not contain it, definitely both contains and does not contain it, or definitely neither contains nor does not contain it, know that such people are companions of Mara. Those who are bound to Mara are people of attachment. Such attached people can never permanently cut off the bonds of birth and death, nor do they understand the nature of the mind or the nature of craving."

「善男子！諸佛菩薩顯示中道。何以故？雖說諸法非有、非無，而不決定。所以者何？因眼、因色、因明、因心、因念，識則得生。是識決定不在眼中、色中、明中、心中、念中，亦非中間、非有、非無。從緣生故，名之為有；無自性故，名之為無。是故，如來說言諸法非有、非無。

> "Good man! All Buddhas and Bodhisattvas reveal the Middle Way. Why? Because although they say that all phenomena are neither existent nor non-existent, they do not hold a fixed position on either. How so? Consciousness arises due to the eye, visible forms, light, the mind, and attention. This consciousness is definitely not located in the eye, nor in the form, nor in the light, nor in the mind, nor in attention, nor is it somewhere in between, nor is it existent, nor is it non-existent. Because it arises from conditions, it is called 'existent'; because it has no independent nature, it is called 'non-existent.' Therefore, the Thus-Come One says that all phenomena are neither existent nor non-existent."

「善男子！諸佛、菩薩終不定說心有淨性及不淨性，淨、不淨心無住處故。從緣生貪，故說非無；本無貪性，故說非有。

> Good men! Buddhas and Bodhisattvas never definitively claim that the mind has a pure or impure nature, because neither purity nor impurity has a fixed abode in the mind. Desire arises from conditions, so it is said to be not non-existent; yet there is no inherent nature of desire, so it is said to be not existent.

「善男子！從因緣故，心則生貪；從因緣故，心則解脫。善男子！因緣有二：一者、隨於生死，二者、隨大涅槃。

> "Good man! Due to conditions, the mind gives rise to greed; due to conditions, the mind attains liberation. Good man! There are two kinds of conditions: one leads to following the cycle of birth and death; the other leads to following great nirvāṇa."

「善男子！有因緣故，心共貪生共貪俱滅、有共貪生不共貪滅、有不共貪生共貪俱滅、有不共貪生不共貪滅。

> "Good son! Due to conditions, the mind sometimes arises together with greed and ceases together with greed; sometimes it arises with greed but does not cease with greed; sometimes it arises without greed but ceases together with greed; and sometimes it arises without greed and does not cease with greed."

「云何心共貪生共貪俱滅？善男子！若有凡夫未斷貪心修習貪心，如是之人心共貪生心共貪滅。一切眾生不斷貪心，心共貪生心共貪滅。如欲界眾生一切皆有初地味禪，若修、不修，常得成就，遇因緣故即便得之，言因緣者，謂火災也。一切凡夫亦復如是，若修、不修，心共貪生心共貪滅。何以故？不斷貪故。

> "How does the mind arise together with greed and cease together with greed? Noble one! If an ordinary person who has not yet abandoned greed cultivates a greedy mind, that person's mind arises together with greed and ceases together with greed. All beings who have not cut off greed have minds that arise and cease with greed. Just as all beings in the realm of desire possess the flavor of the first meditative absorption, whether they cultivate it or not—it is always present as a potential, and when conditions arise, it manifests. The conditions refer to the fire of disaster. All ordinary people are the same: whether they cultivate it or not, their minds arise with greed and cease with greed. Why? Because they have not abandoned greed."

「云何心共貪生不共貪滅？聲聞弟子有因緣故生於貪心，畏貪心故修白骨觀，是名心共貪生不共貪滅。復有心共貪生不共貪滅，如聲聞人未證四果，有因緣故生於貪心，證四果時貪心得滅，是名心共貪生不共貪滅。菩薩摩訶薩得不動地時，心共貪生不共貪滅。

> "How does the mind arise together with greed but not cease together with greed? A Śrāvaka disciple may, due to certain conditions, develop a mind of greed. Fearing this greedy mind, they cultivate the contemplation of a skeleton. This is called 'the mind arising together with greed but not ceasing together with greed.' There is also the case where a Śrāvaka disciple who has not yet attained the four fruits of enlightenment arises with a mind of greed due to certain conditions; when they attain the four fruits, the greedy mind ceases. This is called 'the mind arising together with greed but not ceasing together with greed.' When a great Bodhisattva attains the stage of immovability, their mind arises together with greed but does not cease together with greed."

「云何不共貪生共貪俱滅？若菩薩摩訶薩斷貪心已，為眾生故，示現有貪。

> How is it that when non-common attachment ceases along with common attachment? When a great bodhisattva has cut off attachment within themselves, yet for the sake of sentient beings, they appear to have attachment.

「以示現故，能令無量無邊眾生諮受善法，具足成就，是名不共貪生共貪俱滅。

> "Because of manifesting, they enable countless beings to receive and embody wholesome teachings, fully accomplishing them. This is called 'arising without shared craving and ceasing together with shared craving.'"

「云何不共貪生不共貪滅？謂阿羅漢、緣覺、諸佛——除不動地其餘菩薩——是名不共貪生不共貪滅。以是義故，諸佛、菩薩不決定說心性本淨、性本不淨。

> What is the arising and cessation of non-common attachment? This refers to Arhats, Pratyekabuddhas, and all Buddhas—excluding those Bodhisattvas on the Stage of Immovability. This is called the arising and cessation of non-common attachment. For this reason, the Buddhas and Bodhisattvas do not definitively state that the mind’s nature is inherently pure or inherently impure.

「善男子！是心不與貪結和合，亦復不與瞋、癡和合。善男子！譬如日、月，雖為烟、塵、雲、霧、及阿修羅之所覆蔽，以是因緣，令諸眾生不能得見。雖不可見，日、月之性，終不與彼五翳和合。心亦如是，以因緣故生於貪結。眾生雖說心與貪合，而是心性實不與合。若是貪心即是貪性；若是不貪，即不貪性。不貪之心不能為貪，貪結之心不能不貪。善男子！以是義故，貪欲之結不能污心。

> "Noble son! This mind does not unite with the bond of greed, nor does it unite with the bonds of anger or ignorance. Noble son, consider the sun and moon. Though they may be covered by smoke, dust, clouds, fog, or the asuras, creatures cannot see them as a result. Yet even when they are invisible, the true nature of the sun and moon never actually mixes with those five obscurations. It is the same with the mind. Due to certain conditions, the bond of greed arises. People say that the mind unites with greed, but the actual nature of the mind never truly unites with it. If it were truly a greedy mind, then it would be greed by nature. If it is not greedy, then it is naturally not greedy. A mind that is not greedy cannot become greedy, and a mind bound by greed cannot become free from greed. Noble son! This is why the bond of desire cannot stain the mind."

「諸佛、菩薩永破貪結，是故說言心得解脫。一切眾生從因緣故，生於貪結；從因緣故，心得解脫。

> All Buddhas and Bodhisattvas have permanently broken the bonds of craving, which is why it is said that their minds have attained liberation. All beings, due to causes and conditions, give rise to the bonds of craving; and due to causes and conditions, their minds may attain liberation.

「善男子！譬如雪山懸峻之處，人與獼猴俱不能行；或復有處，獼猴能行、人不能行；或復有處，人與獼猴二俱能行。善男子！人與獼猴能行處者，如諸獵師純以黐膠置之案上用捕獼猴。獼猴癡故，往手觸之，觸已粘手；欲脫手故，以脚蹋之，脚復隨著；欲脫脚故，以口齧之，口復粘著。如是五處悉無得脫，於是獵師以杖貫之，負還歸家。雪山嶮處，譬佛、菩薩所得正道；獼猴者，譬諸凡夫；獵師者，喻魔波旬；黐膠者，譬貪欲結。人與獼猴俱不行者，譬諸凡夫、魔王波旬俱不能行；獼猴能行人不能行者，譬諸外道有智慧者，諸惡魔等雖以五欲不能繫縛；人與獼猴俱能行者，一切凡夫及魔波旬常處生死，不能修行。凡夫之人五欲所縛，令魔波旬自在將去，如彼獵師擒捕獼猴，負之歸家。

> "Good man! Consider a steep cliff on a snowy mountain—a place where both humans and monkeys cannot walk. In other places, monkeys can walk but humans cannot. In yet other places, both humans and monkeys can walk. Good man! In the places where both humans and monkeys can walk, hunters set traps using sticky glue on boards to catch monkeys. The foolish monkey reaches out and touches it, getting its hand stuck. Trying to free its hand, it steps on the glue with its foot, and its foot also becomes stuck. Trying to free its foot, it bites the glue with its mouth, and its mouth sticks too. Thus, with all five limbs stuck and unable to escape, the hunter pierces it with a stick, carries it on his back, and returns home. The dangerous snowy mountain represents the correct path realized by Buddhas and Bodhisattvas. The monkey represents ordinary beings. The hunter represents the demon Mara. The sticky glue represents the ties of greed and desire. The places where neither humans nor monkeys can walk represent that ordinary beings and Mara cannot tread on the true path. The places where monkeys can walk but humans cannot represent that externalists who possess wisdom cannot be bound by Mara even with the five desires. The places where both humans and monkeys can walk represent that all ordinary beings and Mara dwell constantly in birth and death, unable to cultivate. Ordinary people are bound by the five desires, allowing Mara to freely take them away, just as that hunter captured the monkey and carried it back home."

「善男子！譬如國王安住己界，身心安樂；若至他界則得眾苦。一切眾生亦復如是，若能自住於己境界則得安樂；若至他界則遇惡魔，受諸苦惱。自境界者，謂四念處；他境界者，謂五欲也。

> "Good man! For example, when a king stays within his own country's borders, he enjoys peace of body and mind; but if he enters another's territory, he will encounter many hardships. This is true for all beings. If they can remain in their own realm, they find comfort and joy; but if they stray into another's domain, they will meet with evil spirits and suffer all kinds of pain. What is meant by one's own realm? It is the Four Foundations of Mindfulness. What is meant by another's realm? It is the five objects of desire."

「云何名為繫屬於魔？有諸眾生無常見常、常見無常，苦見於樂、樂見於苦，不淨見淨、淨見不淨，無我見我、我見無我，非實解脫妄見解脫、真實解脫見非解脫，非乘見乘、乘見非乘，如是之人名繫屬魔。繫屬魔者，心不清淨。

> "What does it mean to be bound by Mara? There are beings who see permanence in impermanence, and impermanence in permanence; they see happiness in suffering, and suffering in happiness; they see purity in impurity, and impurity in purity; they see a self in what is not-self, and not-self in what is self; they mistake false liberation for true liberation, and true liberation for false liberation; they see the Path in what is not the Path, and not the Path in what is the Path. Such people are called 'bound by Mara.' Those bound by Mara have impure minds.

「復次，善男子！若見諸法真實是有總別定相，當知是人若見色時便作色相，乃至見識亦作識相、見男男相、見女女相、見日日相、見月月相、見歲歲相、見陰陰相、見入入相、見界界相。如是見者，名繫屬魔；繫屬魔者，心不清淨。

> "Furthermore, good man, if someone sees all phenomena as truly existing with fixed characteristics—whether individual or general—know that such a person, when seeing form, clings to the notion of form; when seeing consciousness, clings to the notion of consciousness; when seeing a man, clings to the notion of 'man'; when seeing a woman, clings to the notion of 'woman'; when seeing day, clings to 'day'; when seeing night, clings to 'night'; when seeing the year, clings to 'year'; when seeing the aggregates (skandhas), clings to 'aggregates'; when seeing the sense-bases (ayatanas), clings to 'sense-bases'; when seeing the elements (dhatus), clings to 'elements.' One who sees in this way is bound by Mara (the tempter); one bound by Mara has an impure mind."

「復次，善男子！若見我是色、色中有我、我中有色、色屬於我，乃至見我是識、識中有我、我中有識、識屬於我，如是見者，繫屬於魔，非我弟子。

> Furthermore, good man! If someone sees that I exist within form, or that form exists within me, or that I belong to form—or extends this to seeing that I exist within consciousness, that consciousness exists within me, or that I belong to consciousness—then such a person is bound by Mara and is not my disciple.

「善男子！我聲聞弟子遠離如來十二部經，修習種種外道典籍，不修出家寂滅之業，純營世俗在家之事。何等名為在家之事？受畜一切不淨之物，奴婢、田宅、象馬車乘、駞、驢、雞、犬、獼猴、猪、羊、種種穀麥，遠離師僧，親附白衣，違反聖教，向諸白衣作如是言：『佛聽比丘受畜種種不淨之物。』是名修習在家之事。

> "Good people! My śrāvaka disciples, who are my voice-hearer followers, distance themselves from the twelve divisions of the sacred scriptures I taught. Instead, they devote themselves to practicing various non-Buddhist teachings and abandon the cultivation of renunciation and liberation. They completely engage in worldly, householder affairs. What are these householder affairs? They involve acquiring and keeping all sorts of impure things: servants, fields and houses, elephants, horses, carriages, camels, donkeys, chickens, dogs, monkeys, pigs, sheep, and various grains and crops. They cut themselves off from their teachers and the monastic community, drawing close to laypeople instead. They go against the sacred teachings and say to laypeople: 'The Buddha permitted monks to acquire and keep all kinds of impure things.' This is what is meant by engaging in householder affairs.

「有諸弟子不為涅槃、但為利養，親近聽受十二部經，招提僧物及僧鬘物，衣著食噉如自己有，慳惜他家，及以稱譽親近國王及諸王子，卜筮吉凶、推步盈虛、圍碁、六博、摴蒱、投壺，親比丘尼及諸處女，畜二沙彌，常遊屠獵、酤酒之家及旃陀羅所住之處，種種販賣手自作食，受使隣國通致信命，如是之人當知即是魔之眷屬，非我弟子。

> "Some disciples do not seek nirvana, but only pursue material gain. They draw near to hear and receive the Twelve Divisions of scriptures, treating temple offerings and monastic properties as their own, partaking of robes and food as if entitled to them. They are stingy with others' possessions, yet seek favor and praise, ingratiating themselves with kings and princes. They practice divination for good fortune, calculate astrological cycles, engage in chess, dice games, gambling, and arrow-toss games. They associate closely with nuns and unmarried women, keep two novice monks, and constantly frequent butchers, taverns, and the dwellings of outcastes. They engage in various trades, prepare their own meals, and serve as messengers carrying letters between neighboring states. Know that such people are the retinue of Mara, not my disciples.

「以是因緣，心共貪生心共貪滅，乃至癡心共生共滅亦復如是。

> Because of this, a greedy mind arises and ceases together with greed; in the same way, a deluded mind arises and ceases together with delusion.

「善男子！以是因緣，心性不淨、亦非不淨。是故，我說心得解脫。

> "Good man! Because of this, the mind's nature is neither impure nor pure. Therefore, I say the mind attains liberation.

「若有不受、不畜一切不淨之物，為大涅槃受持、讀誦十二部經、書寫、解說，當知是等真我弟子，不行惡魔波旬境界，即是修習三十七品。以修習故，不共貪生、不共貪滅。是名菩薩修大涅槃微妙經典具足成就第八功德。

> If there are those who do not accept or store away any impure things, yet for the sake of Great Nirvana embrace, recite, read, and write down the twelve divisions of the scriptures, and explain them, know that such people are truly my disciples. They do not walk in Mara's domain. This is to cultivate the thirty-seven factors of enlightenment. Through cultivation, they do not live with craving, nor do they cease with craving. This is called the bodhisattva's cultivation of the Great Nirvana, this wondrous scripture, perfectly fulfilling the eighth merit.

## 大般涅槃經卷第二十三

> Mahāparinirvāṇa Sūtra, Volume 23