---
title: "大般涅槃經 · 6"
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/cmcvptt0o02xii804fwelfmia"
---

## 大般涅槃經卷第二十四

> Mahāparinirvāṇa Sūtra, Volume 24

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六

> Noble King of Virtue, Universal Brightness Chapter, Part 6

「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九功德？善男子！菩薩摩訶薩修大涅槃微妙經典，初發五事悉得成就。何等為五？一者、信，二者、直心，三者、戒，四者、親近善友，五者、多聞。

> "Moreover, good man! How does a great being (Bodhisattva) who cultivates the profound Nirvana Sutra perfectly accomplish the ninth merit? Good man! When a great being cultivates this profound Nirvana Sutra, from the very beginning they will fully achieve five things. What are these five? First, faith; second, an honest heart; third, ethical discipline; fourth, drawing near to good spiritual friends; and fifth, extensive learning.

「云何為信？菩薩摩訶薩信於三寶施有果報、信於二諦一乘之道更無異趣——為諸眾生速得解脫，諸佛、菩薩分別為三——信第一義諦、信善方便，是名為信。如是信者，若諸沙門、若婆羅門、若天、魔、梵，一切眾生所不能壞。因是信故，得聖人性。修行布施，若多、若少悉得近於大般涅槃，不墮生死；戒、聞、智慧亦復如是。是名為信。雖有是信而亦不見，是為菩薩修大涅槃成就初事。

> \*\*"What is faith?\*\* A Great Being (Bodhisattva-Mahasattva) has faith in the Three Jewels, trusts that giving brings results, believes in the Two Truths and the Single Vehicle path—that there is no other destination—and knows that for the swift liberation of all beings, the Buddhas and Bodhisattvas appear as three distinct paths. This faith includes trusting in the ultimate truth and trusting in skillful means. This is what faith means. With this faith, no one—not ascetics, Brahmins, gods, demons, or Brahma—can shatter it. Because of this faith, one attains the nature of a noble one. Practicing generosity, whether great or small, draws one closer to Great Nirvana without falling back into the cycle of birth and death. The same applies to discipline, learning, and wisdom. This is faith. Yet, one who possesses this faith does not cling to it as a separate thing to be seen. This is how a Bodhisattva practicing the Great Nirvana fulfills the first step."

「云何直心？菩薩摩訶薩於諸眾生作質直心。一切眾生若遇因緣則生諂曲，菩薩不爾。何以故？善解諸法悉因緣故。菩薩摩訶薩雖見眾生諸惡過咎，終不說之。何以故？恐生煩惱，若生煩惱則墮惡趣。如是，菩薩若見眾生有少善事則讚歎之。云何為善？所謂佛性。讚佛性故，令諸眾生發阿耨多羅三藐三菩提心。」

> What is an upright mind? A great bodhisattva has an honest and straightforward mind toward all beings. When ordinary people encounter circumstances, their minds become crooked and dishonest, but not a bodhisattva. Why? Because a bodhisattva truly understands that all things arise due to causes and conditions. Even when a bodhisattva sees the faults and misdeeds of other beings, they never bring them up. Why? For fear that doing so would create afflictions, and those afflictions would lead them to fall into unfortunate realms. Instead, whenever a bodhisattva sees even a small good deed in a being, they praise it. What is this good deed? It is the Buddha nature itself. By praising the Buddha nature, they inspire all beings to awaken the highest, complete, and perfect enlightened mind.

爾時，光明遍照高貴德王菩薩摩訶薩白佛言：「世尊！如佛所說：『菩薩摩訶薩讚歎佛性，令無量眾生發阿耨多羅三藐三菩提心。』是義不然。何以故？如來初開《涅槃經》時，說有三種：一者、若有病人得良醫藥及瞻病者，病則易差，如其不得則不可愈；二者、若得、不得，悉不可差；三者、若得、不得，悉皆可差。一切眾生亦復如是，若遇善友、諸佛、菩薩聞說妙法，能發阿耨多羅三藐三菩提心，如其不遇則不能發，所謂須陀洹、斯陀含、阿那含、阿羅漢、辟支佛。二者、雖遇善友、諸佛、菩薩聞說妙法亦不能發，若其不遇亦不能發，謂一闡提。三者、若遇、不遇，一切悉能發阿耨多羅三藐三菩提心，所謂菩薩。若言遇與不遇悉發阿耨多羅三藐三菩提心者，如來今者云何說言因讚佛性令諸眾生發阿耨多羅三藐三菩提心？

> At that time, the Bodhisattva Mahasattva Radiance-Illuminating Noble-Virtue King said to the Buddha: "World-Honored One! As the Buddha has said: 'A Bodhisattva Mahasattva who praises the Buddha Nature inspires countless beings to awaken the aspiration for supreme enlightenment.' This principle does not hold. Why? Because when the Tathagata first preached the \*Nirvana Sutra\*, he spoke of three categories: First, some are like patients who, if given good medicine and cared for by a nurse, will recover easily; without them, they cannot be cured. Second, some are like patients who cannot be cured whether they receive such care or not. Third, some are like patients who will recover whether they receive such care or not. All beings are likewise. Some, if they encounter good friends, Buddhas, or Bodhisattvas and hear the wonderful Dharma, can awaken the aspiration for supreme enlightenment; if they do not encounter them, they cannot. This refers to the Stream-enterer, Once-returner, Non-returner, Arhat, and Pratyekabuddha. Second, some, even if they encounter good friends, Buddhas, or Bodhisattvas and hear the wonderful Dharma, still cannot awaken that aspiration; and if they do not encounter them, they cannot either. This refers to the \*icchantika\* (those of utterly corrupted faith). Third, some, whether they encounter such guidance or not, can always awaken the aspiration for supreme enlightenment. This refers to Bodhisattvas. If it is said that some can awaken the aspiration whether they encounter guidance or not, then how can the Tathagata now state that praising the Buddha Nature causes beings to awaken the aspiration for supreme enlightenment?"

「世尊！若遇善友、諸佛、菩薩聞說妙法及以不遇悉不能發阿耨多羅三藐三菩提心，當知是義亦復不然。何以故？如是之人當得阿耨多羅三藐三菩提故。一闡提輩以佛性故，若聞、不聞，悉亦當得阿耨多羅三藐三菩提故。

> "World-Honored One! If some people, upon encountering good friends, Buddhas, or Bodhisattvas and hearing the wondrous Dharma, still cannot arouse the mind of Supreme Perfect Enlightenment (Anuttara-samyak-sambodhi), and even those who never encounter such opportunities also cannot, one should know that this reasoning is not necessarily so. Why is that? Because such people will ultimately attain Supreme Perfect Enlightenment. Those of the icchantika class, by virtue of their Buddha nature, whether they hear the Dharma or not, will also ultimately attain Supreme Perfect Enlightenment."

「世尊！如佛所說，何等名為一闡提耶？謂斷善根。如是之義亦復不然。何以故？不斷佛性故，如是佛性理不可斷。云何佛說斷諸善根？如佛往昔說十二部經，善有二種：一者、常，二者、無常。常者不斷，無常者斷。無常可斷，故墮地獄；常不可斷，何故不遮？佛性不斷非一闡提，如來何故作如是說言一闡提？世尊！若因佛性發阿耨多羅三藐三菩提心，何故如來廣為眾生說十二部經？

> "World-Honored One! As the Buddha has taught, what is meant by an 'icchantika'? One who has cut off all roots of goodness. But this principle is not ultimately so. Why? Because the Buddha-nature cannot be cut off. This Buddha-nature, by its very nature, cannot be severed. So why does the Buddha speak of cutting off all roots of goodness? In the past, the Buddha taught the twelve divisions of the scriptures, saying that goodness is of two kinds: the constant and the impermanent. The constant cannot be severed; the impermanent can. The impermanent can be cut off, and therefore one falls into hell. But if the constant cannot be severed, why is it not prevented? Since the Buddha-nature cannot be cut off, it is not an icchantika. So why, O Tathagata, do you speak of the icchantika? World-Honored One! If it is through the Buddha-nature that one generates the aspiration for supreme enlightenment, why does the Tathagata extensively teach the twelve divisions of the scriptures to sentient beings?"

「世尊！譬如四河出阿耨達池。若有天、人、諸佛世尊說言：『是河不入大海，當還本源。』無有是處。菩提之心亦復如是。有佛性者，若聞、不聞，若戒、非戒，若施、非施，若修、不修，若智、非智，悉皆應得阿耨多羅三藐三菩提。

> "World-Honored One! For example, the four rivers flow from Lake Anavatapta. If any heavenly being, human, or Buddha were to say, 'These rivers will not enter the great ocean, they will return to their source,' that would be impossible. The mind of enlightenment is exactly the same. Those who possess the Buddha-nature, whether they hear the Dharma or not, whether they keep precepts or not, whether they practice generosity or not, whether they cultivate or not, whether they are wise or not—all of them will inevitably attain Supreme Perfect Enlightenment."

「世尊！如優陀延山，日從中出至于正南。日若念言：『我不至西，還東方。』者，無有是處。佛性亦爾，若不聞、不戒、不施、不修、不智、不得阿耨多羅三藐三菩提者，無有是處。

> "World-Honored One! Just as the sun, rising from the Udayana mountains, travels from the east toward the south, and if it were to think, 'I will not go west; I will return to the east,' that would be impossible. The Buddha-nature is exactly the same: if one does not listen, does not uphold precepts, does not give, does not cultivate, does not gain wisdom, and yet wishes to attain Supreme Perfect Enlightenment, that too is absolutely impossible."

「世尊！諸佛如來說因果性非有、非無，如是之義是亦不然。何以故？如其乳中無酪性者，則無有酪；尼拘陀子無五丈者，則不能生五丈之質。若佛性中無阿耨多羅三藐三菩提樹者，云何能生阿耨多羅三藐三菩提樹？以是義故，所說因果非有、非無，如是之義云何相應？」

> "World-Honored One! The Buddhas and Tathagatas teach that cause and effect are neither existent nor non-existent, yet this principle itself is untenable. Why? If milk had no potential for curds, then curds would never form. If a banyan seed lacked the capacity to grow fifty feet tall, it could never produce such a tree. Likewise, if Buddha-nature did not contain the potential for the supreme enlightenment tree, how could it ever give rise to supreme enlightenment? Therefore, how can the teaching that cause and effect are neither existent nor non-existent be consistent?"

爾時，世尊讚言：「善哉，善哉。善男子！世有二人甚為希有，如優曇花：一者、不行惡法，二者、有罪能悔，如是之人甚為希有。復有二人：一者、作恩，二者、念恩。復有二人：一者、諮受新法，二者、溫故不忘。復有二人：一者、造新，二者、修故。復有二人：一、樂聞法，二、樂說法。復有二人：一、善問難，二、善能答。善問難者，汝身是也；善能答者，謂如來也。善男子！因是善問即得轉于無上法輪，能枯十二因緣大樹、能度無邊生死大河、能與魔王波旬共戰、能摧波旬所立勝幢。

> At that time, the World-Honored One praised him, saying: "Excellent, excellent. Good man! In this world, two kinds of people are extremely rare—as rare as the udumbara flower. First, those who do no wrong. Second, those who, having done wrong, can repent. Such people are truly rare. "There are also two other kinds of people: first, those who do kind deeds, and second, those who remember kindness. There are also two more: first, those who receive and learn the new Dharma, and second, those who review and do not forget what they have learned. There are yet another two: first, those who create what is new, and second, those who cultivate what is old. Another pair: first, those who delight in hearing the Dharma, and second, those who delight in teaching it. And finally, there are two more: first, those who are skilled at asking profound questions, and second, those who are skilled at providing answers. "As for being skilled at asking profound questions—that is you. As for being skilled at providing answers—that is the Tathagata. Good man! Through this excellent question, the unsurpassed Dharma wheel is set in motion. It can wither the great tree of the twelve links of dependent origination, can ferry beings across the endless river of birth and death, can do battle with Mara the Evil One, and can shatter the victory banner that Mara has raised."

「善男子！如我先說：『三種病人值遇良醫、瞻病、好藥，及以不遇，病悉得差。』是義云何？若得、不得，謂定壽命。所以者何？是人已於無量世中修三種善，謂上、中、下。以修如是三種善故，得定壽命。如欝單越人壽命千年，有遇病者，若得良醫、好藥、瞻病，及以不得，悉皆得差。何以故？得定命故。

> "Good man! As I said before: 'There are three types of patients who, whether they encounter a good doctor, proper care, and effective medicine or not, will all recover from their illness.' What does this mean? Whether they receive such help or not, it is because their lifespan is fixed. Why is that? Because these people have, over countless lifetimes, cultivated three kinds of goodness—superior, middling, and inferior. Through cultivating these three kinds of goodness, they attain a fixed lifespan. For instance, the people of Uttarakuru have a fixed lifespan of a thousand years. If they fall ill, whether they obtain a good doctor, effective medicine, and proper care or not, they will all recover. Why? Because their lifespan is fixed.

「善男子！如我所說：『若有病人得遇良醫、好藥、瞻病，病得除差；若不遇者則不得差。』是義云何？善男子！如是之人壽命不定，命雖不盡，有九因緣能夭其壽。何等為九？一者、知食不安而反食之，二者、多食，三者、宿食未消而復更食，四者、大小便利不隨時節，五者、病時不隨醫教，六者、不隨瞻病教勅，七者、強耐不吐，八者、夜行，以夜行故惡鬼打之，九者、房室過差。以是緣故，我說：『病者若遇醫藥病則可差，若不遇者則不可愈。』

> "Good man! As I have said: 'If a sick person encounters a good doctor, effective medicine, and proper care, the illness can be cured; if not, it cannot be cured.' What does this mean? Good man, such a person's lifespan is not fixed. Even if one's allotted years have not run out, there are nine causes that can shorten one's life. What are these nine? First, knowingly eating food that is harmful; Second, overeating; Third, eating again before previous food has been digested; Fourth, not attending to urination and defecation at the proper times; Fifth, not following the doctor's advice when ill; Sixth, not heeding the instructions of one's caretaker; Seventh, forcibly enduring nausea without vomiting; Eighth, traveling at night, thus being attacked by evil spirits; Ninth, excessive indulgence in sexual activity. For these reasons, I say: 'If a sick person encounters medicine and treatment, the illness can be cured; if not, it cannot be healed.'"

「善男子！如我先說：『若遇、不遇，俱不差。』者，是義云何？有人命盡，若遇、不遇，悉不可差。何以故？以命盡故。以是義故，我說：『病人若遇醫藥及以不遇，悉不得差。』

> "Good man! As I said before: 'Whether they encounter it or not, the outcome is the same.' What does this mean? When someone's life span is exhausted, whether they encounter medicine or not, the result cannot be changed. Why? Because their life has reached its end. For this reason, I say: 'A patient—whether they receive medical treatment or not—will not recover.'"

「眾生亦爾，發菩提心者，若遇善友、諸佛、菩薩諮受深法、若不遇之，皆悉當成。何以故？以其能發菩提心故，如欝單越人得定壽命。

> "Sentient beings are like this as well. Those who give rise to the Bodhi Mind, whether they encounter good spiritual friends, Buddhas, and Bodhisattvas to receive profound teachings, or whether they do not, will all eventually achieve Buddhahood. Why? Because they have given rise to the Bodhi Mind. It is like the people of Uttarakuru, who always enjoy a fixed lifespan."

「如我所說：『從須陀洹至辟支佛，若聞善友、諸佛、菩薩所說深法，則發阿耨多羅三藐三菩提心，若不值遇諸佛、菩薩聞說深法，則不能發阿耨多羅三藐三菩提心。』如不定命，以九因緣命則中夭，如彼病人值遇醫藥，病則得差；若不遇者，病則不差。是故，我說遇佛、菩薩聞說深法則能發心，若不值遇則不能發。

> As I have said: "From the Stream-Enterer to the Solitary Realizer, if one encounters good spiritual friends, Buddhas, and Bodhisattvas who teach the profound Dharma, then one will give rise to the aspiration for supreme enlightenment. But if one does not encounter Buddhas and Bodhisattvas to hear this profound teaching, then one cannot give rise to that aspiration." This is like an uncertain lifespan that could be cut short by any of nine causes. It is similar to a sick person who, if they receive medicine, recovers; but if they do not, they remain ill. Therefore, I say that encountering Buddhas and Bodhisattvas to hear the profound teaching allows one to give rise to the aspiration, and without such encounters, one cannot.

「如我先說：『若遇善友、諸佛、菩薩聞說深法，若不值遇，俱不能發。』是義云何？善男子！一闡提輩，若遇善友、諸佛、菩薩聞說深法，及以不遇，俱不得離一闡提心。何以故？斷善法故。一闡提輩亦得阿耨多羅三藐三菩提。所以者何？若能發於菩提之心則不復名一闡提也。

> "As I said before: 'If they encounter virtuous friends, buddhas, or bodhisattvas and hear the profound teachings, they will develop this resolve; if they do not encounter them, they will not.' What does this mean? Good people, those with severed roots of goodness cannot be freed from their state—whether they meet virtuous friends, buddhas, or bodhisattvas and hear the profound teachings, or not. Why? Because they have cut off all the roots of goodness. Yet these people can still attain supreme enlightenment. Why is this? If they generate the awakened mind, they are no longer called 'those with severed roots of goodness.'"

「善男子！以何緣故說一闡提得阿耨多羅三藐三菩提？一闡提輩實不能得阿耨多羅三藐三菩提，如命盡者，雖遇良醫、好藥、瞻病，不能得差。何以故？以命盡故。

> "Good man! Why then is it said that an icchantika can attain Supreme Perfect Enlightenment? In truth, an icchantika cannot actually achieve Supreme Perfect Enlightenment, just as a person whose vital breath is exhausted cannot be cured, even if they encounter a skilled doctor, good medicine, and attentive nursing. Why? Because their life has already reached its end."

「善男子！一闡，名信；提，名不具。不具信故，名一闡提。佛性非信，眾生非具。以不具故，云何可斷？

> "Good man! The term 'Icchantika' can be understood as follows: 'Iccha' means faith, and 'antika' means lacking. Thus, one who lacks faith is called an Icchantika. However, Buddha-nature is not faith itself, nor are sentient beings inherently endowed with it. Since it is not possessed in this way, how could it be cut off or destroyed?"

「一闡，名善方便；提，名不具。修善方便不具足故，名一闡提。佛性非是修善方便，眾生非具。以不具故，云何可斷？

> "Icchantika" means one who lacks the expedient means for goodness. Because they do not cultivate the wholesome methods that lead to goodness, they are called icchantikas. The Buddha-nature is not something that can be attained through such methods, and beings do not inherently possess it. Since it is not possessed, how could it be cut off or destroyed?

「一闡，名進；提，名不具。進不具故，名一闡提。佛性非進，眾生非具。以不具故，云何可斷？

> "Icchantika: 'Iccha' means aspiration, 'antika' means lacking. Because aspiration is lacking, it is called icchantika. Buddha-nature is not something to be aspired toward, and sentient beings are not inherently endowed with it. Since they lack this endowment, how could it be cut off or destroyed?"

「一闡，名念；提，名不具。念不具故，名一闡提。佛性非念，眾生非具。以不具故，云何可斷？

> "Icchantika" means "one who is cut off from wholesome roots." "Iccha" means "desire" or "thought"; "ntika" means "without." Because they lack the wholesome thoughts, they are called "icchantika." Buddha-nature is not a thought, nor do sentient beings possess it as an attribute. Since they do not possess it, how could it be cut off or destroyed?

「一闡，名定；提，名不具。定不具故，名一闡提。佛性非定，眾生非具。以不具故，云何可斷？

> "Icchantika" means one who has a determined state but is incomplete. "Determined" refers to a fixed state; "incomplete" means lacking completeness. Because one is both determined yet incomplete, they are called an icchantika. However, Buddha-nature is not fixed, and sentient beings are not inherently complete. Since it is not complete, how can it be cut off?

「一闡，名慧；提，名不具。慧不具故，名一闡提。佛性非慧，眾生非具。以不具故，云何可斷？

> "A \[rendered as 'One'\] refers to wisdom; 'Cha \[rāndana\]' means lacking. Because wisdom is lacking, it is called 'Icchantika' \[one lacking wisdom\]. Buddha-nature is not wisdom, and sentient beings do not possess it \[as a quality\]. Since they do not possess it, how could it be cut off?"

「一闡，名無常善；提，名不具。以無常善不具足故，名一闡提。佛性非無常，非善、非不善。何以故？善法要從方便而得，而是佛性非方便得，是故非善。何故復名非不善耶？能得善果故，善果即是阿耨多羅三藐三菩提。又，善法者，生已得故。而是佛性非生已得，是故非善。以斷生得諸善法，故名一闡提。

> Two syllables, "Yi Chan," mean "lacking constant goodness"; "Ti" means "not possessing." Because one lacks constant goodness, one is called an "icchantika." The Buddha-nature is neither impermanent, nor good, nor not-good. Why? Good things are achieved through expedient means, but Buddha-nature is not attained through expedient means, so it is not good. Why is it also called "not not-good"? Because it can produce a good result—that good result being the highest, complete enlightenment. Moreover, good things are obtained after being born, but Buddha-nature is not obtained after being born, so it is not good. Because one cuts off all good things that are obtained through birth, one is called an "icchantika."

「善男子！如汝所言：『若一闡提有佛性者，云何不遮地獄之罪？』善男子！一闡提中無有佛性。

> "Good man, you ask: 'If an icchantika possesses Buddha-nature, how is it that they cannot avoid the sins that lead to hell?' Good man, an icchantika does not have Buddha-nature."

「善男子！譬如有王聞箜篌音，其聲清妙，心即耽著，喜樂愛念，情無捨離。即告大臣：『如是妙音從何處出？』大臣答言：『如是妙音從箜篌出。』王復語言：『持是聲來。』爾時，大臣即持箜篌置於王前，而作是言：『大王當知：此即是聲。』王語箜篌：『出聲，出聲。』而是箜篌聲亦不出。爾時，大王即斷其絃，聲亦不出；取其皮木，悉皆析裂，推求其聲，了不能得。爾時，大王即瞋大臣：『云何乃作如是妄語？』大臣白王：『夫取聲者，法不如是。應以眾緣善巧方便，聲乃出耳。』眾生佛性亦復如是，無有住處，以善方便故得可見；以可見故，得阿耨多羅三藐三菩提。一闡提輩不見佛性，云何能遮三惡道罪？善男子！若一闡提信有佛性，當知是人不至三趣，是亦不名一闡提也。以不自信有佛性故，即墮三趣；墮三趣故，名一闡提。

> Good man! It's like this: A king once heard the sound of a lute. Its melody was so clear and beautiful that his mind became completely attached to it, filled with joy, love, and longing, unable to let go. He then ordered his minister, "Where does this wonderful sound come from?" The minister replied, "This wonderful sound comes from the lute." The king said, "Bring me that sound!" At that time, the minister brought the lute and placed it before the king, saying, "Great king, you should know: This is the sound." The king commanded the lute, "Make sound! Make sound!" But the lute made no sound. Then the great king cut its strings, and still no sound came. He took its wood and leather, broke them all apart, and searched for the sound, but could not find it at all. At this, the great king became angry with his minister and said, "How dare you speak such lies to me?" The minister addressed the king, "The way to obtain sound is not like this. Sound can only be produced through the skillful combination of various causes and conditions." The Buddha-nature of sentient beings is exactly the same. It has no fixed dwelling place, but through skillful means, it can be seen. And because it can be seen, one attains Anuttara-samyak-sambodhi (supreme perfect enlightenment). As for those of the icchantika class—those who lack faith—if they cannot see the Buddha-nature, how can they possibly prevent themselves from falling into the three evil realms? Good man! If an icchantika comes to believe in the existence of Buddha-nature, you should know that such a person will not fall into the three realms of suffering, and they are no longer to be called an icchantika. It is precisely because they have no faith in their own Buddha-nature that they fall into the three realms. And because they fall into those realms, they are called icchantikas.

「善男子！如汝所說：『若乳無酪性，不應出酪；尼拘陀子無五丈性，則不應有五丈之質。』愚癡之人作如是說，智者終不發如是言。何以故？以無性故。善男子！如其乳中有酪性者，不應復假眾緣力也。善男子！如水乳雜臥至一月終不成酪，若以一渧頗求樹汁投之於中即便成酪。若本有酪，何故待緣？眾生佛性亦復如是，假眾緣故則便可見；假眾緣故得成阿耨多羅三藐三菩提。若待眾緣然後成者，即是無性；以無性故，能得阿耨多羅三藐三菩提。善男子！以是義故，菩薩摩訶薩常讚人善，不訟彼缺，名質直心。

> “Good man! As you said: ‘If milk did not contain the potential for curds, curds would not form from it. If a nyagrodha seed did not contain the potential for a five-yard-tall tree, such a tree would not grow from it.’ Only foolish people speak this way—a wise person would never say such a thing. Why? Because there is no fixed, inherent nature. Good man! If milk truly possessed a fixed nature of curds, then curds would not need to depend on any other conditions to arise. But consider this: even if you mix milk and water together and let it sit for a full month, it will never turn into curds. However, if you add just one drop of the juice from a certain tree, it immediately becomes curds. If curds were already inherently present in the milk, why would they need to wait for this external condition? The Buddha-nature of all beings is exactly the same. It is only through the combination of various conditions that it becomes visible. It is only through relying on these conditions that one attains Supreme Perfect Enlightenment (Anuttarā Samyaksaṃbodhi). If something only comes into being by depending on conditions, then it has no fixed, independent nature. And precisely because there is no fixed nature, it is possible to attain Supreme Perfect Enlightenment. Good man! For this reason, a bodhisattva-mahāsattva always praises the good deeds of others and never points out their faults. This is called having a straightforward mind.”

「復次，善男子！云何菩薩質直心耶？菩薩摩訶薩常不犯惡，設有過失即時懺悔，於師、同學終不覆藏，慚愧自責，不敢復作，於輕罪中生極重想。若人詰問，答言：『實犯。』復問：『是罪為好？不好？』答言：『不好。』復問：『是罪為善？不善？』答言：『不善。』復問：『是罪是善果耶？不善果耶？』答言：『是罪實非善果。』又問：『是罪誰之所造？將非諸佛、法、僧所作？』答言：『非佛、法、僧，我所作也，乃是煩惱之所搆集。』以直心故，信有佛性；信佛性故，則不得名一闡提也。以直心故，名佛弟子，若受眾生衣服、飲食、臥具、醫藥，種各千萬，不足為多。是名菩薩質直心也。

> "Furthermore, good man, what is the Bodhisattva's upright mind? A great Bodhisattva never commits evil. If a mistake is made, they immediately repent and never conceal it from their teacher or peers. With a sense of shame and self-reproach, they dare not repeat the offense, regarding even a minor fault as extremely serious. If questioned, they answer: 'I truly committed it.' If asked: 'Is this fault good or bad?' they reply: 'Bad.' If asked: 'Is this fault wholesome or unwholesome?' they reply: 'Unwholesome.' If asked: 'Does this fault yield a good result or a bad result?' they reply: 'It truly does not yield a good result.' If asked: 'Who created this fault? Could it be the Buddhas, the Dharma, or the Sangha?' they reply: 'It was not created by the Buddhas, the Dharma, or the Sangha. I created it myself, brought about by my afflictions.' Because of this upright mind, they believe in the Buddha-nature. And because they believe in the Buddha-nature, they cannot be called an icchantika. With an upright mind, they are called a disciple of the Buddha. Even if they receive clothing, food, bedding, or medicine from countless sentient beings in great quantities, it will never be too much. This is called the Bodhisattva's upright mind."

「云何菩薩修治於戒？菩薩摩訶薩受持禁戒，不為生天、不為恐怖，乃至不受狗戒、雞戒、牛戒、雉戒，不作破戒、不作缺戒、不作瑕戒、不作雜戒、不作聲聞戒，受持菩薩摩訶薩戒、尸羅波羅蜜戒，得具足戒，不生憍慢，是名菩薩修大涅槃具第三戒。

> How does a bodhisattva cultivate and uphold ethical discipline? A great bodhisattva embraces the precepts not for the sake of rebirth in heaven, not out of fear, and certainly does not take on animal-like observances like the dog precept, chicken precept, ox precept, or pheasant precept. They do not break the precepts, do not leave gaps in them, do not blemish them, do not mix them with impurities, and do not adopt them as a mere disciple of the Hearers. Instead, they uphold the precepts of a great bodhisattva, the discipline of the Perfection of Ethical Conduct, attaining complete observance without arrogance. This is what is meant by a bodhisattva cultivating the Great Nirvana and perfecting the third aspect of ethical discipline.

「云何菩薩親近善友？菩薩摩訶薩常為眾生說於善道、不說惡道，說於惡道、非善果報。善男子！我身即是一切眾生真善知識。是故，能斷富伽羅婆羅門所有邪見。善男子！若有眾生親近我者，雖有應生地獄因緣，即得生天。如須那剎多等應墮地獄，以見我故，即得斷除地獄因緣，生於色天。雖有舍利弗、目犍連等，不名眾生真善知識。何以故？生一闡提心因緣故。

> "How does a Bodhisattva draw near to good spiritual friends? A great Bodhisattva constantly teaches beings about the path of goodness, not the path of evil, and explains that the path of evil does not bring good results. Good man! I myself am the true good spiritual friend of all beings. Therefore, I am able to cut off all the wrong views of the Brahmin Fungaluo. Good man! If any being draws near to me, even if they have the karmic causes to fall into hell, they will instead be reborn in heaven. For example, Sunakuoduo and others, who were destined for hell, were able to have their hellish karmic causes severed and were reborn in the Form Realm because they saw me. Though there are Shariputra and Maudgalyayana, they are not called the true good spiritual friends of beings. Why? Because their minds give rise to the causes of icchantika nature."

「善男子！我昔住於波羅㮈國時，舍利弗教二弟子，一觀白骨、一令數息，經歷多年皆不得定。以是因緣即生邪見，言：『無涅槃、無漏之法。若其有者，我應得之。何以故？我能善持所受戒故。』我於爾時見是比丘生此邪心，喚舍利弗而呵嘖之：『汝不善教，云何乃為是二弟子顛倒說法？汝二弟子其性各異，一主浣衣、一是金師。金師之子應教數息，浣衣之人應教骨觀。以汝錯教，令是二人生於惡邪。』我於爾時為是二人如應說法，二人聞已得阿羅漢果。是故，我為一切眾生真善知識，非舍利弗、目犍連等。

> "Good man! In the past, when I was staying in the country of Vārāṇasī, Shariputra was teaching two disciples. He instructed one to meditate on a white skeleton, and the other to practice counting his breath. Years passed, and neither could attain mental stillness. Because of this, they fell into wrong views and said: 'There is no nirvāṇa, no state free from defilement. If such things existed, we should have realized them by now. Why? Because we have carefully kept the precepts we received.' At that time, I saw that these monks had generated this incorrect mindset. I called Shariputra and rebuked him: 'You have not taught well. How could you explain the Dharma to these two disciples in such a confused way? Their natures are completely different! One is a launderer by trade, the other a goldsmith. You should have taught the goldsmith's son to count his breath, and the launderer to meditate on a skeleton. Because you taught them incorrectly, you led these two men to fall into wrong and evil views.' Then, for those two men, I taught them accordingly. As soon as they heard my teaching, they attained the state of an arhat. Therefore, I am the true good spiritual friend for all beings—not Shariputra, Maudgalyāyana, or others like them."

「若使眾生有極重結得遇我者，我以方便即為斷之。如我弟難陀有極重欲，我以種種善巧方便而為除斷。鴦掘魔羅有重瞋恚，以見我故，瞋恚即斷。阿闍世王有重愚癡，以見我故，癡心即滅。如婆熙伽長者，於無量劫積集成就極重煩惱，以見我故，即便斷滅。

> If living beings burdened with extremely heavy afflictions encounter me, I use skillful means to sever those bonds for them. For instance, my younger brother Nanda had an intensely heavy desire, and I eradicated it through various skillful methods. Aṅgulimāla harbored severe hatred, yet upon seeing me, his hatred was immediately cut off. King Ajātaśatru was deeply afflicted with ignorance, but upon seeing me, his ignorant mind instantly dissolved. Similarly, the elder Vāśiṣṭha, who had accumulated exceedingly heavy afflictions over countless eons, had them all extinguished upon seeing me.

「設有弊惡廝下之人，親近於我作弟子者，以是因緣，一切人天恭敬愛念。尸利毱多邪見熾盛，因見我故，邪見即滅。因見我故，斷地獄因，作生天緣，如氣噓旃陀羅。命垂終時，因見我故，還得壽命，如憍尸迦。狂心錯亂，因見我故，還得本心，如瘦瞿曇彌。屠家之子常作惡業，以見我故，即便捨離，如闡提比丘。因見我故，寧捨身命，不毀禁戒，如草繫比丘。以是義故，阿難比丘說：『半梵行名善知識。』我言：『不爾，具足梵行乃名善知識。』是名菩薩修大涅槃具足第四親善知識。

> Even a lowly, vile person who, drawn by causes and conditions, becomes my disciple, will be held in respect and affection by all humans and celestial beings. Take Śrīgupta, who burned with wrong views: upon seeing me, his wrong views were extinguished. Through seeing me, he severed the causes leading to hell and created the conditions for rebirth in heaven — like a breath that revives a dying Cāṇḍāla. The one whose life was ebbing, upon seeing me, regained his lifespan, like Śakra, lord of gods. The one whose mind was wild and confused, upon seeing me, recovered his sanity, like the emaciated Gautamī. The butcher’s son, habitually doing evil deeds, upon seeing me, renounced them entirely, like the monk Caṇḍāla. Through seeing me, he would rather sacrifice his life than break the precepts, like the monk tied with grass. For this reason, the monk Ānanda said, “Half of the holy life is spiritual friendship.” But I replied, “Not so — the entirety of the holy life is spiritual friendship.” This is how a bodhisattva practicing the great nirvāṇa fulfills the fourth aspect: relying on spiritual friends.

「云何菩薩具足多聞？菩薩摩訶薩為《大涅槃》、十二部經，書寫、讀誦、分別解說，是名菩薩具足多聞。除十一部——唯毘佛略——受持、讀誦、書寫、解說，亦名菩薩具足多聞。除十二部經，若能受持是大涅槃微妙經典，書寫、讀誦、分別解說，是名菩薩具足多聞。除是經典，具足全體，若能受持一四句偈；復除是偈，若能受持如來常住、性無變易，是名菩薩具足多聞。復除是事，若知如來常不說法，亦名菩薩具足多聞。何以故？法無性故。如來雖說一切諸法，常無所說，是名菩薩修大涅槃成就第五具足多聞。

> How does a bodhisattva achieve abundant learning? A great bodhisattva, for the sake of the \*Mahāparinirvāṇa Sūtra\* and the twelve divisions of scriptures, copies, recites, and explains them—this is called a bodhisattva achieving abundant learning. If one sets aside the eleven divisions and only receives, upholds, recites, copies, and explains the Vaipulya scriptures, this is also called a bodhisattva achieving abundant learning. If one sets aside the twelve divisions of scriptures but can receive, uphold, recite, copy, and explain the profound \*Mahāparinirvāṇa Sūtra\*, this is likewise called a bodhisattva achieving abundant learning. If one sets aside the entire scripture but can receive and uphold just a single four-line verse, and if one sets aside that verse and can instead receive and uphold the truth that the Tathāgata is eternal and his nature is unchanging, this is still called a bodhisattva achieving abundant learning. And if one goes even further, understanding that the Tathāgata never actually teaches any doctrine—this is also called a bodhisattva achieving abundant learning. Why? Because all phenomena lack fixed nature. Though the Tathāgata explains all phenomena, he is always actually teaching nothing. This is how a bodhisattva trains in the Great Nirvāṇa and accomplishes the fifth perfection: abundant learning.

「善男子！若有善男子、善女人為《大涅槃》具足成就如是五事，難作能作、難忍能忍、難施能施。云何菩薩難作能作？若聞有人食一胡麻得阿耨多羅三藐三菩提者，信是語故，乃至無量阿僧祇劫常食一麻。若聞入火得阿耨多羅三藐三菩提者，於無量劫在阿鼻獄入熾火聚，是名菩薩難作能作。云何菩薩難忍能忍？若聞受苦——手、杖、刀、石斫打因緣——得大涅槃，即於無量阿僧祇劫身具受之，不以為苦，是名菩薩難忍能忍。云何菩薩難施能施？若聞能以國城、妻子、頭、目、髓、腦惠施於人，得阿耨多羅三藐三菩提者，即於無量阿僧祇劫以其所有國城、妻子、頭、目、髓、腦惠施於人，是名菩薩難施能施。菩薩雖復難作能作，終不念言：『是我所作。』難施能施亦復如是。

> "Good man! If good men and good women, aspiring to attain the Great Nirvana, fully cultivate these five qualities, they will be able to do what is hard to do, endure what is hard to endure, and give what is hard to give. What does it mean that a bodhisattva can do what is hard to do? If they hear that simply eating a single sesame seed can lead to attaining Supreme Perfect Enlightenment, they believe this teaching and, for countless eons, eat only a single sesame seed. If they hear that entering a fire can lead to attaining Supreme Perfect Enlightenment, they remain in the Avici Hell for countless eons, amidst blazing flames. This is called a bodhisattva being able to do what is hard to do. What does it mean that a bodhisattva can endure what is hard to endure? If they hear that suffering—being beaten by hand, stick, knife, or stone—can lead to attaining the Great Nirvana, they endure such suffering for countless eons without feeling it is painful. This is called a bodhisattva being able to endure what is hard to endure. What does it mean that a bodhisattva can give what is hard to give? If they hear that giving away one's kingdom, city, spouse, children, head, eyes, marrow, and brain to others can lead to attaining Supreme Perfect Enlightenment, they give away all their possessions—kingdom, city, spouse, children, head, eyes, marrow, and brain—for countless eons. This is called a bodhisattva being able to give what is hard to give. Yet, even though a bodhisattva does what is hard to do, they never think, 'I have done this.' The same is true for giving what is hard to give."

「善男子！譬如父母唯有一子，愛之甚重，以好衣裳、上妙甘饍隨時將養，令無所乏。設令其子於父母所起輕慢心，惡口罵辱，父母愛故，不生瞋恨，亦不念言：『我與是兒衣服、飲食。』菩薩摩訶薩亦復如是，視諸眾生猶如一子。若子遇病，父母亦病，為求醫藥，勤加救療。病既差已，終不生念：『我為是兒療治病苦。』菩薩亦爾，見諸眾生遇煩惱病，生愛念心而為說法。以聞法故，諸煩惱斷。煩惱斷已，終不念言：『我為眾生斷諸煩惱。』若生此念，終不得成阿耨多羅三藐三菩提。唯作是念：『無一眾生我為說法令斷煩惱。』

> "Good man! It is like parents who have only one child, whom they love deeply. They provide him with fine clothes and the most delicious food, caring for him at all times so that he lacks nothing. Even if that child, toward his parents, harbors a disdainful attitude and speaks harshly, insulting them, the parents, because of their love, do not become angry or resentful, nor do they think, 'I give this child clothes and food.' The great being (bodhisattva-mahasattva) is just like this, regarding all beings as their only child. If the child falls ill, the parents also become sick, seeking medicine and diligently trying to cure him. Once the illness is healed, they never think, 'I treated this child's illness and suffering.' The bodhisattva is the same: seeing beings afflicted with the illness of afflictions, they generate love and care and teach the Dharma. Because they hear the Dharma, their afflictions are cut off. Once the afflictions are cut off, the bodhisattva never thinks, 'I have cut off the afflictions for these beings.' If such a thought arises, they will never achieve supreme perfect enlightenment (anuttara-samyak-sambodhi). They only think, 'There is not a single being for whom I teach the Dharma to cut off their afflictions.'"

「菩薩摩訶薩於諸眾生不瞋、不喜。何以故？善能修習空三昧故。菩薩若修空三昧者，當於誰所生瞋、生喜？善男子！譬如山林，猛火所焚、若人斫伐、或為水漂，而是林木當於誰所生瞋、生喜？菩薩摩訶薩亦復如是，於諸眾生無瞋、無喜。何以故？修空三昧故。」

> "Great enlightening beings (bodhisattva-mahasattvas) feel neither anger nor delight toward any being. Why? Because they have skillfully cultivated the samadhi of emptiness (shunyata). If a bodhisattva has cultivated the samadhi of emptiness, toward whom could they possibly feel anger or delight? Good people! Consider a mountain forest—whether it is set ablaze by a wildfire, chopped down by woodcutters, or swept away by a flood—does the forest feel anger or delight toward anyone? Likewise, great enlightening beings have no anger or delight toward any being. Why? Because they have cultivated the samadhi of emptiness."

爾時，光明遍照高貴德王菩薩摩訶薩白佛言：「世尊！一切諸法性自空耶？空空故空？若性自空者，不應修空然後見空。云何如來言以修空而見空耶？若性自不空，雖復修空，不能令空。」

> At that time, the great Bodhisattva Universal Light, Resplendent and Noble King, said to the Buddha: "World-Honored One! Are all phenomena inherently empty in their nature? Or are they empty because emptiness itself is empty? If their nature is inherently empty, then there should be no need to cultivate emptiness in order to see it. How, then, does the Tathagata say that one sees emptiness by cultivating it? If their nature is not inherently empty, then even if one cultivates emptiness, one cannot make it empty."

「善男子！一切諸法性本自空。何以故？一切法性不可得故。善男子！色性不可得。云何色性？色性者，非地、水、火、風，不離地、水、火、風；非青、黃、赤、白，不離青、黃、赤、白；非有、非無。云何當言色有自性？以性不可得，故說為空。一切諸法亦復如是，以相似相續故，凡夫見已，說言：『諸法性不空寂。』菩薩摩訶薩具足五事，是故見法性本空寂。

> Good man! The nature of all phenomena is originally empty. Why is that? Because the nature of all phenomena cannot be grasped. Good man! The nature of form cannot be grasped. What is the nature of form? The nature of form is not earth, water, fire, or wind, yet it is not apart from earth, water, fire, or wind. It is not blue, yellow, red, or white, yet it is not apart from blue, yellow, red, or white. It is neither existence nor non-existence. So how can we say that form has its own inherent nature? Because its nature cannot be grasped, we call it empty. All phenomena are likewise. Because they appear similar and continuous, ordinary people see them and say: "The nature of phenomena is not originally empty and tranquil." A great bodhisattva, possessing five qualities, thus sees that the nature of phenomena is originally empty and tranquil.

「善男子！若有沙門及婆羅門見一切法性不空者，當知是人非是沙門、非婆羅門，不得修習般若波羅蜜、不得入於大般涅槃、不得現見諸佛菩薩，是魔眷屬。善男子！一切諸法性本自空，亦因菩薩修習空故，見諸法空。

> "Good man! If a monastic or brahmin still sees all phenomena as having an inherent nature that is not empty, you should know that such a person is not a true monastic, nor a true brahmin. They cannot cultivate the perfection of wisdom, cannot enter great nirvana, and cannot directly perceive the Buddhas and bodhisattvas—they are followers of Mara. Good man! The true nature of all phenomena is originally empty from the very beginning. Moreover, it is through the bodhisattva's cultivation of emptiness that they come to see all phenomena as empty."

「善男子！如一切法性無常故，滅能滅之。若非無常，滅不能滅。有為之法有生相故，生能生之；有滅相故，滅能滅之。一切諸法有苦相故，苦能令苦。

> "Good man! Just as all phenomena are impermanent by nature, cessation can put an end to them. If they were not impermanent, cessation could not end them. Conditioned phenomena have a characteristic of arising, so birth can bring them forth; they have a characteristic of ceasing, so cessation can put an end to them. All phenomena have a characteristic of suffering, so suffering can make them painful.

「善男子！如鹽性醎，能醎異物；石蜜性甘，能甘異物；苦酒性酢，能酢異物；薑本性辛，能辛異物；呵梨勒苦，能苦異物；菴羅果淡，能淡異物；毒性能害，令異物害；甘露之性令人不死，若合異物亦能不死。菩薩修空亦復如是，以修空故，見一切法性皆空寂。」

> "Good man! Just as salt's nature is to be salty, and it can make other things salty; rock candy's nature is sweet, and it can sweeten other things; vinegar's nature is sour, and it can sour other things; ginger's nature is spicy, and it can spice other things; myrobalan's nature is bitter, and it can bitter other things; the mango's nature is bland, and it can make other things bland; poison's nature is to harm, and it can harm other things; nectar's nature is to grant immortality, and when combined with other things, it can also grant immortality. Likewise, a bodhisattva who cultivates emptiness is exactly the same: by cultivating emptiness, they see that the nature of all phenomena is empty and tranquil."

光明遍照高貴德王菩薩復作是言：「世尊！若鹽能令非醎作醎，修空三昧若如是者，當知是定非善、非妙，其性顛倒。若空三昧唯見空者，空是無法，為何所見？」

> The Radiant-Attaining Noble Virtue King Bodhisattva further asked, "World-Honored One! If salt can make what is not salty become salty, then if cultivating the emptiness samadhi works in such a way, we should recognize that this concentration is neither wholesome nor sublime, and its nature is inverted. If the emptiness samadhi only sees emptiness, and emptiness is a non-existent thing, then what is it that one actually sees?"

「善男子！是空三昧見不空法能令空寂，然非顛倒。如鹽，非醎作醎；是空三昧亦復如是，不空作空。

> "Good man! The samadhi of emptiness perceives that no phenomena have intrinsic reality, yet it does not see emptiness where there is something. It's like salt—it doesn't make things salty, it simply is salt. The samadhi of emptiness works the same way: it reveals emptiness where previously there was a mistaken sense of solid existence."

「善男子！貪是有性，非是空性。貪若是空，眾生不應以是因緣墮於地獄。若墮地獄，云何貪性當是空耶？

> "Good man! Desire has true existence; it is not empty by nature. If desire were empty, beings would not fall into hell due to this cause. If they do fall into hell, how could the nature of desire be empty?"

「善男子！色性是有。何等色性？所謂顛倒。以顛倒故，眾生生貪。若是色性非顛倒者，云何能令眾生生貪？以生貪故，當知色性非不是有。以是義故，修空三昧非顛倒也。

> "Good man! The nature of form exists. What is the nature of form? It is delusion. Because of delusion, beings give rise to attachment. If the nature of form were not delusion, how could it cause beings to produce attachment? Because it produces attachment, you should know that the nature of form is not non-existent. For this reason, cultivating the concentration on emptiness is not delusion."

「善男子！一切凡夫，若見女人即生女相。菩薩不爾，雖見女人，不生女相；以不生相，貪則不生；貪不生故，非顛倒也。以世間人見有女故，菩薩隨說言有女人。若見男時說言是女，則是顛倒。是故，我為闍提說言：『汝婆羅門若以晝為夜是即顛倒，以夜為晝是亦顛倒。晝為晝相，夜為夜相。』云何顛倒？善男子！一切菩薩住九地者見法有性，以是見故，不見佛性。若見佛性，則不復見一切法性。以修如是空三昧故，不見法性；以不見故，則見佛性。

> Good man! All ordinary people, upon seeing a woman, immediately perceive a "woman form" in their mind. Not so with a bodhisattva. Although they see a woman, no "woman form" arises in their mind. Because no form arises, no craving arises; because no craving arises, there is nothing deluded. But worldly people, because they perceive women as existing, label them as such. Following convention, a bodhisattva may also say there is a woman. However, if they saw a man and called it a woman, that would be delusion. Thus, I said to the Brahmin Jyoti: "If you, a Brahmin, call daytime 'nighttime,' that is delusion. If you call nighttime 'daytime,' that is also delusion. Day is day. Night is night. How can they be confused?" Good man! All bodhisattvas who dwell in the Ninth Ground perceive phenomena as having an intrinsic nature. Because of this perception, they do not see the Buddha-nature. Yet if they see the Buddha-nature, they no longer see any inherent nature in phenomena. By cultivating this Emptiness Samādhi, they cease to see any inherent nature in things. By not seeing it, they come to see the Buddha-nature.

「諸佛、菩薩有二種說：一者、有性，二者、無性。為眾生故，說有法性；為諸賢聖，說無法性。為不空者見法空故，修空三昧令得見空；無法性者，亦修空故空。以是義故，修空見空。

> The Buddhas and Bodhisattvas teach in two ways: first, they speak of inherent nature; second, they speak of no inherent nature. For the sake of living beings, they teach the nature of existence; for the sake of noble sages, they teach the nature of non-existence. To those who cling to existence but see the emptiness of phenomena, they teach the meditation on emptiness so they may realize emptiness; to those who cling to non-existence, they also teach emptiness—by practicing emptiness, even that non-existence becomes empty. Thus, by practicing emptiness, one sees emptiness.

「善男子！汝言：『見空，空是無法，為何見？』者，善男子！如是如是，菩薩摩訶薩實無所見。無所見者，即無所有；無所有者，即一切法。菩薩摩訶薩修大涅槃，於一切法悉無所見。若有見者，不見佛性、不能修習般若波羅蜜、不得入於大般涅槃。是故，菩薩見一切法性無所有。

> "Good man, you ask: 'If emptiness is seen, and emptiness is nothing at all, then what is it that is seen?' Listen carefully: yes, that is exactly right. A great bodhisattva actually sees nothing at all. When there is nothing seen, there is nothing existing. And when nothing exists, that is all things as they truly are. A great bodhisattva who cultivates the Great Nirvana sees nothing whatsoever in all things. If someone claims to see anything, they do not see the Buddha-nature, cannot practice the Perfection of Wisdom, and cannot enter the Great Nirvana. Therefore, a bodhisattva sees that the nature of all things is absolutely nothing."

「善男子！菩薩不但因見三昧而見空也，般若波羅蜜亦空、禪波羅蜜亦空、毘梨耶波羅蜜亦空、羼提波羅蜜亦空、尸波羅蜜亦空、檀波羅蜜亦空，色亦空、眼亦空、識亦空，如來亦空。大般涅槃亦空。是故菩薩見一切法皆悉是空。是故，我在迦毘羅城告阿難言：『汝莫愁惱、悲泣、啼哭。』阿難即言：『如來世尊！我今親屬悉皆殄滅，云何當得不悲泣耶？如來與我俱生此城、俱同釋種親戚眷屬，云何如來獨不愁惱，光顏更顯？』善男子！我復告言：『阿難！汝見迦毘真實是有；我見空寂，悉無所有。汝見釋種悉是親戚；我修空故，悉無所見。以是因緣，汝生愁苦，我身容顏益更光顯。』諸佛、菩薩修習如是空三昧故，不生愁惱。是名菩薩修大涅槃微妙經典成就具足第九功德。

> Good man! A bodhisattva does not perceive emptiness merely by practicing the Emptiness Samadhi. The Perfection of Wisdom is empty, the Perfection of Meditative Concentration is empty, the Perfection of Vigor is empty, the Perfection of Patience is empty, the Perfection of Moral Discipline is empty, the Perfection of Generosity is empty. Form is empty, the eye is empty, consciousness is empty. The Tathagata is empty. The Great Nirvana is also empty. Therefore, a bodhisattva sees that all things are empty. For this reason, in the city of Kapilavastu, I told Ananda, "Do not be troubled, grieve, or weep." Ananda replied, "World-Honored One, my family and loved ones have all been destroyed. How can I not weep? You and I were born in this same city, share the same Shakya lineage and family connections. Why are You, the Tathagata, alone not troubled or grieving? In fact, Your face shines even brighter." Good man! I then said, "Ananda, you see Kapilavastu as truly existing. I see it as empty and still, utterly devoid of anything. You see the Shakya clan as your own family. Because I practice emptiness, I see nothing at all. Because of this, you feel sorrow and distress, while my appearance actually becomes more radiant." It is through cultivating this Emptiness Samadhi that Buddhas and bodhisattvas are free from sorrow and worry. This is called the ninth quality that a bodhisattva perfectly attains when cultivating the magnificent sutra of the Great Nirvana.

「善男子！云何菩薩修大涅槃微妙經典具足最後第十功德？善男子！菩薩修習三十七品，入大涅槃，常、樂、我、淨，為諸眾生分別解說《大涅槃經》，顯示佛性。若須陀洹、斯陀含、阿那含、阿羅漢、辟支佛、菩薩信是語者，悉得入於大般涅槃；若不信者，輪迴生死。」

> "Good man! How does a bodhisattva cultivate the sublime Mahāparinirvāṇa Sūtra and perfect the final, tenth virtue? Good man! A bodhisattva practices the thirty-seven factors of enlightenment, enters great Nirvāṇa (which is eternal, blissful, self, and pure), and for the sake of all beings, explains the Mahāparinirvāṇa Sūtra in detail, revealing the Buddha-nature. Whether they are Stream-Enterers, Once-Returners, Non-Returners, Arhats, Pratyekabuddhas, or bodhisattvas—if they have faith in these words, they will all enter great Nirvāṇa. If they do not have faith, they will continue to wander through birth and death."

爾時，光明遍照高貴德王菩薩白佛言：「世尊！何等眾生於是經中不生恭敬？」

> At that time, the Bodhisattva Illuminated Everywhere with Radiant Light said to the Buddha, "World-Honored One, what kinds of beings do not develop respect for this scripture?"

「善男子！我涅槃後，有聲聞弟子愚癡、破戒，憙生鬪諍，捨十二部經，讀誦種種外道典籍、文頌手筆，受畜一切不淨之物，言是佛聽。如是之人，以好栴檀貿易凡木、以金易鍮石、銀易白鑞、絹易氀褐、以甘露味易於惡毒。

> Good man! After my nirvana, there will be disciples of the hearer path who are foolish, break the precepts, delight in generating disputes, and abandon the twelve divisions of the scriptures. Instead, they will read and recite various non-Buddhist texts, verses, and writings, and they will accumulate all kinds of impure objects, claiming that the Buddha permitted these things. Such people are like those who trade fine sandalwood for common wood, exchange gold for brass, silver for tin, silk for coarse wool, and sweet nectar for deadly poison.

「云何栴檀貿易凡木？如我弟子為供養故向諸白衣演說經法，白衣情逸，不喜聽聞，白衣處高、比丘在下，兼以種種餚饍飲食而供給之猶不肯聽，是名栴檀貿易凡木。

> "What is meant by 'trading sandalwood for common wood'? It refers to my disciples who, for the sake of offerings, teach the scriptures and Dharma to laypeople. Yet the laypeople, being idle and disinterested, do not wish to listen. They sit in high seats while the monks sit below, and even when offered various fine foods and drinks, they still refuse to hear the teachings. This is called 'trading sandalwood for common wood.'"

「云何以金貿易鍮石？鍮石譬色、聲、香、味、觸，金以譬戒。我諸弟子以色因緣破所受戒，是名以金貿易鍮石。

> "How does one trade gold for brass? Brass is a metaphor for sights, sounds, smells, tastes, and physical sensations, while gold is a metaphor for ethical conduct. When my disciples break their precepts because of attachments to sensory experiences, this is called trading gold for brass."

「云何以銀易於白鑞？銀譬十善，鑞譬十惡。我諸弟子放捨十善，行十惡法，是名以銀貿易白鑞。

> "How could one exchange silver for tin? Silver represents the ten wholesome actions, and tin represents the ten unwholesome actions. My disciples abandon the ten wholesome actions and practice the ten unwholesome ones. This is what is meant by trading silver for tin."

「云何以絹貿易氀褐？氀褐以譬無慚、無愧，絹譬慚愧。我諸弟子放捨慚愧，習無慚愧，是名以絹貿易氀褐。

> "How is it that they trade silk for haircloth? Haircloth represents shamelessness and lack of remorse, while silk represents shame and remorse. My disciples have abandoned shame and remorse, and instead practice shamelessness and lack of remorse. This is what is meant by trading silk for haircloth."

「云何甘露貿易毒藥？毒藥以譬種種利養，甘露以譬諸無漏法。我諸弟子為利養故，向諸白衣若自舉讚，言得無漏，是名甘露貿易毒藥。

> What is meant by "trading nectar for poison"? Poison here symbolizes various kinds of material gains, while nectar represents the enlightened states free from affliction. When my disciples, driven by desire for gain, boast to laypeople about achieving enlightenment, this is called trading nectar for poison.

「以如是等惡比丘故，是大涅槃微妙經典廣行流布於閻浮提。當是之時，有諸弟子受持、讀誦、書寫是經、廣說流布，當為如是諸惡比丘之所殺害。是惡比丘相與聚會，共立嚴制：『若有受持《大涅槃經》、書寫、讀誦、分別說者，一切不得共住、共坐、談論語言。何以故？《涅槃經》者，非佛所說，邪見所造。邪見之人即是六師，六師所說非佛經典。所以者何？一切諸佛悉說諸法無常、無我、無樂、無淨，若言諸法常、樂、我、淨，云何當是佛所說經？諸佛、菩薩聽諸比丘畜種種物，六師所說不聽弟子畜一切物。如是之義云何當是佛之所說？諸佛、菩薩不制弟子斷牛五味及以食肉，六師不聽食五種鹽、五種牛味及以脂血。若斷是者，云何當是佛之正典？諸佛、菩薩演說三乘，而是經中純說一乘，謂大涅槃。如此之言云何當是佛之正典？諸佛畢竟入於涅槃，是經言佛常、樂、我、淨，不入涅槃。是經不在十二部數，即是魔說，非是佛說。』

> Because of such evil monks, this wonderful Mahāparinirvāṇa Sūtra will be widely circulated throughout Jambudvīpa. At that time, there will be some disciples who accept, uphold, recite, write, and widely teach this sūtra, and they will be killed by those evil monks. Those evil monks will gather together and establish strict rules: ‘Anyone who accepts, upholds, writes, recites, or explains the Mahāparinirvāṇa Sūtra shall not live together, sit together, or converse with us. Why? Because the Nirvāṇa Sūtra was not taught by the Buddha; it was created by those with wrong views. People with wrong views are just the six heretical teachers. What the six heretical teachers taught are not the Buddha's scriptures. Why? Because all Buddhas teach that all phenomena are impermanent, without self, without bliss, and without purity. If it is said that all phenomena are permanent, blissful, self, and pure, how can that be the Buddha's teaching? The Buddhas and Bodhisattvas allow monks to possess various items, but the six heretical teachers forbid their disciples from possessing anything. How can such an idea be the Buddha's teaching? The Buddhas and Bodhisattvas do not forbid their disciples from consuming the five flavors of milk or eating meat, but the six heretical teachers forbid the consumption of the five kinds of salt, the five kinds of bovine products, and fat and blood. If such things are prohibited, how can this be the true scripture of the Buddha? The Buddhas and Bodhisattvas teach three vehicles, but this scripture exclusively teaches one vehicle, that is, the Great Nirvāṇa. How can such a claim be the true scripture of the Buddha? The Buddhas ultimately enter Nirvāṇa, but this scripture says that the Buddha is permanent, blissful, self, and pure, and does not enter Nirvāṇa. This scripture is not included among the twelve divisions of scriptures; it is the teaching of Māra, not the teaching of the Buddha.’

「善男子！如是之人雖我弟子，不能信順是《涅槃經》。善男子！當爾之時，若有眾生信此經典乃至半句，當知是人真我弟子。因如是信，即見佛性，入於涅槃。」

> "Good people! Although such people claim to be my disciples, they cannot faithfully accept and follow this \*Nirvana Sutra\*. Good people! In times like that, if there are beings who believe in this scripture—even just half a verse—know that they are truly my disciples. Through such faith, they will directly see their Buddha-nature and enter Nirvana."

爾時，光明遍照高貴德王菩薩白佛言：「世尊！善哉，善哉。如來今日善能開示《大涅槃經》。世尊！我因是事即得悟解《大涅槃經》一句、半句，以解一句至半句故見少佛性。如佛所說，我亦當得入大涅槃。

> At that time, the Radiant Virtue King Bodhisattva addressed the Buddha: "World-Honored One, excellent, excellent. Today, the Tathagata has skillfully expounded the Mahaparinirvana Sutra. Through this, I have been able to truly understand even a single phrase or half a phrase of this sutra. By understanding even this small portion, I have glimpsed a trace of Buddha-nature. As the Buddha has said, I too will attain Mahaparinirvana."

「是名菩薩修大涅槃微妙經典具足成就第十功德。」

> "This is what is called the tenth virtue, fully accomplished by the bodhisattva who cultivates the profound teaching of Mahāparinirvāṇa."

## 大般涅槃經卷第二十四

> Mahāparinirvāṇa Sūtra, Volume 24