---
title: "大般涅槃經 · 1"
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/cmcvptt4202zgi804cskpxei0"
---

### 師子吼菩薩品第二十三之一

> Chapter 23, Part 1: The Lion's Roar Bodhisattva

爾時，佛告一切大眾：「諸善男子！汝等若疑有佛、無佛，有法、無法，有僧、無僧，有苦、無苦，有集、無集，有滅、無滅，有道、無道，有實、無實，有我、無我，有樂、無樂，有淨、無淨，有常、無常，有乘、無乘，有性、無性，有眾生、無眾生，有有、無有，有真、無真，有因、無因，有果、無果，有作、無作，有業、無業，有報、無報者，今恣汝問，吾當為汝分別解說。善男子！我實不見若天、若人、若魔、若梵、若沙門、若婆羅門有來問我不能答者。」

> At that time, the Buddha addressed the entire assembly: "Good people! If any of you have doubts—whether there is a Buddha or not, whether there is a Teaching or not, whether there is a Community or not, whether there is Suffering or not, whether there is a Cause or not, whether there is an End or not, whether there is a Path or not, whether there is Truth or not, whether there is a Self or not, whether there is Happiness or not, whether there is Purity or not, whether there is Permanence or not, whether there is a Vehicle or not, whether there is an Essential Nature or not, whether there are Beings or not, whether there is Existence or not, whether there is the Real or not, whether there is a Cause or not, whether there is an Effect or not, whether there is Action or not, whether there is Karma or not, whether there is a Result or not—now I allow you to ask freely. I will explain each one clearly for you. Good people! I truly see no being—whether celestial, human, demon, divine lord, ascetic, or priest—who can come to me with a question that I cannot answer."

爾時，會中有一菩薩名師子吼，即從座起，斂容整服，前禮佛足，長跪叉手白佛言：「世尊！我適欲問，如來大慈復垂聽許。」

> At that time, a Bodhisattva named Lion’s Roar rose from his seat, composed his expression, adjusted his robes, and approached the Buddha. He knelt, pressed his palms together, and said to the Buddha: "World-Honored One, I have a question I wish to ask. Please, in your great compassion, grant me permission to speak."

爾時，佛告諸大眾言：「諸善男子！汝等今當於是菩薩深生恭敬、尊重、讚歎，應以種種香花、伎樂、瓔珞、幡蓋、衣服、飲食、臥具、醫藥、房舍、殿堂而供養之、迎來送去。所以者何？是人已於過去諸佛深種善根，福德成就，是故今於我前欲師子吼。

> At that time, the Buddha addressed the great assembly: "Good people! You must now deeply revere, respect, and praise this Bodhisattva. Offer him various flowers, incense, music, garlands, banners, robes, food, bedding, medicine, dwellings, and halls, and welcome him when he arrives and see him off when he departs. Why is this? This person has already planted deep roots of goodness with the Buddhas of the past, perfecting their merit and virtue. That is why they now wish to roar the lion's roar before me."

「善男子！如師子王自知身力，牙爪鋒鋩，四足據地，安住巖穴，振尾出聲。若有能具如是諸相，當知是則能師子吼。真師子王晨朝出穴，頻申欠呿，四向顧望，發聲震吼，為十一事。何等十一？一、為欲壞實非師子詐作師子故，二、為欲試自身力故，三、為欲令住處淨故，四、為諸子知處所故，五、為群輩無怖心故，六、為眠者得覺悟故，七、為一切放逸諸獸不放逸故，八、為諸獸來依附故，九、為欲調諸香象故，十、為教告諸子息故，十一、為欲莊嚴自眷屬故。一切禽獸聞師子吼，水性之屬潛沒深淵、陸行之類藏伏窟穴、飛者墮落、諸大香象怖走失糞。

> "Good man! Just as a lion king knows his own strength—his sharp claws and fangs, his four paws firmly planted on the ground, his den in the rocky cave, his tail wagging as he roars—if someone possesses all these qualities, know that he can indeed roar like a lion. When the true lion king emerges from his den in the morning, he stretches, yawns, looks around in all four directions, and then lets out a thunderous roar. He does this for eleven reasons. What are these eleven? First, to expose false lions pretending to be real ones. Second, to test his own strength. Third, to purify his dwelling place. Fourth, to let his cubs know his location. Fifth, to give his pride courage. Sixth, to wake those who are sleeping. Seventh, to rouse all lazy animals. Eighth, to attract other animals to follow him. Ninth, to tame the mighty elephants. Tenth, to instruct his own offspring. Eleventh, to display the majesty of his family. When all beasts hear the lion's roar, water creatures dive deep into the ocean, land animals hide in caves, birds fall from the sky, and even the great elephants flee in terror, losing control of their bowels."

「諸善男子！如彼野干，雖逐師子至于百年，終不能作師子吼也。若師子子，始滿三年則能哮吼，如師子王。

> "Good people! A jackal may follow a lion for a hundred years, but it will never be able to roar like a lion. However, a lion cub, once it has reached the age of three, can roar just like the lion king."

「善男子！如來正覺智慧牙爪、四如意足、六波羅蜜滿足之身、十力雄猛、大悲為尾，安住四禪清淨窟宅，為諸眾生而師子吼。摧破魔軍，示眾十力，開佛行處，為諸邪見作歸依所。安撫生死怖畏之眾，覺悟無明睡眠眾生，行惡法者為作悔心，開示邪見一切眾生。令知六師非師子吼故、破富蘭那等憍慢心故、為令二乘生悔心故、為教五住諸菩薩等生大力心故、為令正見四部之眾於彼邪見四部徒眾不生怖畏故，從聖行、梵行、天行窟宅頻申而出；為欲令彼諸眾生等破憍慢故，欠呿；為令諸眾生等生善法故，四向顧望；為令眾生得四無礙故，四足據地；為令眾生具足安住尸波羅蜜故，故師子吼。師子吼者，名決定說，一切眾生悉有佛性，如來常住、無有變易。

> “Good man! The Tathāgata’s correct awakening has the claws and fangs of wisdom, the body perfected by the four bases of spiritual power and the six pāramitās, the fierce might of the ten powers, and great compassion as its tail. Dwelling in the pure cave of the four dhyānas, he roars the lion’s roar for all beings. He shatters the army of Māra, reveals the ten powers, and opens up the path of the Buddha. He becomes the refuge for all with wrong views, calms those terrified by birth and death, awakens beings sleeping in ignorance, brings remorse to those who practice evil, and enlightens all beings with wrong views. This roar causes them to know that the six teachers do not have a lion’s roar; it breaks the arrogance of Pūraṇa and others; it brings regret to followers of the two vehicles; it instills great resolve in the bodhisattvas of the five abodes; and it ensures that the four assemblies of right views do not fear the four assemblies of wrong views. Emerging from the cave of holy conduct, pure conduct, and heavenly conduct, he stretches forth—to break the arrogance of all beings. He yawns—to give rise to wholesome qualities in beings. He gazes in all four directions—to grant beings the four unhindered powers. He plants all four feet firmly on the ground—to help beings fully uphold the pāramitā of moral discipline. Thus he roars the lion’s roar. The lion’s roar is a definitive teaching: that all beings possess the buddha-nature, and that the Tathāgata is eternal, unchanging.”

「善男子！聲聞、緣覺雖復隨逐如來世尊無量百千阿僧祇劫，而亦不能作師子吼。十住菩薩若能修行是三行處，當知是則能師子吼。

> "Good man! Although the Hearers and Solitary Realizers follow the World-Honored One for countless billions of eons, they still cannot roar the lion's roar. However, if a Bodhisattva at the Tenth Stage is able to cultivate these three practices, know that such a one is capable of roaring the lion's roar."

「諸善男子！是師子吼菩薩摩訶薩今欲如是大師子吼，是故汝等應當深心供養、恭敬、尊重、讚歎。」

> "Good men! This Mahasattva Lion's Roar Bodhisattva now wishes to make such a great lion's roar. Therefore, you should wholeheartedly make offerings, show reverence, respect, and praise him."

爾時，世尊告師子吼菩薩摩訶薩言：「善男子！汝若欲問，今可隨意。」

> At that time, the Blessed One said to the great being Lion's Roar Bodhisattva, "Good man, if you wish to ask, you may do so freely now."

師子吼菩薩摩訶薩白佛言：「世尊！云何為佛性？以何義故名為佛性？何故復名常、樂、我、淨？若一切眾生有佛性者，何故不見一切眾生所有佛性？十住菩薩住何等法不了了見？佛住何等法而了了見？十住菩薩以何等眼不了了見？佛以何眼而了了見？」

> The great bodhisattva Lion’s Roar said to the Buddha, “World-Honored One, what is buddha-nature? What is the meaning of the term ‘buddha-nature’? Why is it also called eternal, blissful, self, and pure? If all sentient beings possess buddha-nature, why do we not see that buddha-nature in them? What state must a bodhisattva of the tenth stage abide in to see it unclearly? What state does the Buddha abide in to see it clearly? With what eye does a tenth-stage bodhisattva see it unclearly? And with what eye does the Buddha see it clearly?”

佛言：「善男子！善哉，善哉。若有人能為法諮啟，則為具足二種莊嚴：一者、智慧，二者、福德。若有菩薩具足如是二莊嚴者則知佛性，亦復解知名為佛性，乃至能知十住菩薩以何眼見、諸佛世尊以何眼見。」

> The Buddha said: "Excellent, good man! Truly excellent. If someone is able to inquire about the Dharma for its own sake, they will be endowed with two kinds of adornments: the first is wisdom, and the second is merit. If a bodhisattva is fully endowed with these two adornments, they will understand Buddha-nature, and will also understand what is meant by the name 'Buddha-nature.' Furthermore, they will even know through which eye a bodhisattva of the Tenth Stage sees, and through which eye the Buddhas and World-Honored Ones see."

師子吼菩薩言：「世尊！云何名為智慧莊嚴？云何名為福德莊嚴？」

> The Bodhisattva Lion's Roar asked the World-Honored One: "What is meant by the adornment of wisdom, and what is meant by the adornment of merit?"

「善男子！慧莊嚴者，謂從一地乃至十地，是名慧莊嚴；福德莊嚴者，謂檀波羅蜜乃至般若，非般若波羅蜜。

> "Good man! Wisdom adornment refers to the journey from the first stage to the tenth stage—this is called wisdom adornment. Merit and virtue adornment refers to the practice of generosity and other perfections, up to but not including the perfection of wisdom."

「復次，善男子！慧莊嚴者，所謂諸佛、菩薩；福德莊嚴者，謂聲聞、緣覺、九住菩薩。

> Furthermore, good man! Those adorned with wisdom are what we call Buddhas and Bodhisattvas; those adorned with merit and virtue are what we call Hearers, Solitary Realizers, and Bodhisattvas of the Ninth Stage.

「復次，善男子！福德莊嚴者，有為、有漏、有有、有果報、有礙、非常，是凡夫法；慧莊嚴者，無為、無漏、無有、無果報、無礙、常住。

> Furthermore, good man! The adornment of merit belongs to the conditioned, the tainted, and leads to existence, karmic results, obstruction, and impermanence—these are the ways of ordinary beings. But the adornment of wisdom is unconditioned, untainted, free from existence, without karmic results, unobstructed, and eternal.

「善男子！汝今具足是二莊嚴，是故能問甚深妙義。我亦具足是二莊嚴，能答是義。」

> "Good man! You now possess these two kinds of adornment, and therefore you are able to ask about such profound and wondrous truths. I also possess these two kinds of adornment, and so I am able to answer this question."

師子吼菩薩摩訶薩言：「世尊！若有菩薩具足如是二莊嚴者，則不應問一種、二種。云何世尊說言能答一種、二種？所以者何？一切諸法無一、二種，一種、二種者是凡夫相。」

> The Bodhisattva-Mahasattva Lion's Roar said: "World-Honored One! If a Bodhisattva possesses these two kinds of adornments, they should not need to ask about 'one type' or 'two types.' Why, then, does the World-Honored One say they can answer about 'one type' and 'two types'? The reason is this: all things (dharmas) do not truly exist as 'one type' or 'two types'; such distinctions of 'one' and 'two' are merely the perceptions of ordinary beings."

佛言：「善男子！若有菩薩無二種莊嚴，則不能知一種、二種。若有菩薩具二莊嚴，則能解知一種、二種。若言諸法無一、二者，是義不然。何以故？若無一、二，云何得說一切諸法無一、無二？

> The Buddha said: "Good son! If a bodhisattva lacks the two kinds of adornments, they cannot understand the concept of 'one' and 'two.' If a bodhisattva possesses the two adornments, they can understand and know the meaning of 'one' and 'two.' To claim that all phenomena have neither oneness nor duality is incorrect. Why? Because if there were truly no 'one' or 'two,' how could it be asserted that all things are neither one nor two?"

「善男子！若言一、二是凡夫相，是乃名為十住菩薩，非凡夫也。何以故？一者、名為涅槃，二者、名為生死。何故一者名為涅槃？以其常故。何故二者名為生死？愛、無明故。常、涅槃者，非凡夫相；生、死二者亦非凡夫相。以是義故，具二莊嚴者能問、能答。

> "Good man! To speak of 'one' and 'two' as the marks of an ordinary person is actually the mark of a Bodhisattva at the Tenth Stage, not of an ordinary person. Why? 'One' refers to Nirvana, and 'two' refers to birth and death. Why is 'one' called Nirvana? Because it is eternal. Why is 'two' called birth and death? Because of craving and ignorance. The eternal—Nirvana—is not the mark of an ordinary person; nor are birth and death—these 'two'—the marks of an ordinary person. Therefore, one who is adorned with both aspects is able to ask and to answer."

「善男子！汝問：『云何為佛性？』者，諦聽諦聽，吾當為汝分別解說。善男子！佛性者，名第一義空；第一義空名為智慧。所言空者，不見空與不空。智者見空及與不空、常與無常、苦之與樂、我與無我。空者，一切生死；不空者謂大涅槃；乃至無我者即是生死，我者謂大涅槃。見一切空、不見不空，不名中道；乃至見一切無我、不見我者，不名中道。中道者，名為佛性。以是義故，佛性常、恒、無有變易，無明覆故，令諸眾生不能得見。聲聞、緣覺見一切空、不見不空，乃至見一切無我、不見於我。以是義故，不得第一義空。不得第一義空故，不行中道；無中道故，不見佛性。

> “Good man, you ask, ‘What is Buddha-nature?’ Listen carefully, listen carefully, and I will explain it to you in detail. Good man, Buddha-nature is called the ultimate truth of emptiness; this ultimate truth of emptiness is known as wisdom. What is meant by emptiness? It is not seeing emptiness or non-emptiness. The wise see both emptiness and non-emptiness, permanence and impermanence, suffering and happiness, self and no-self. Emptiness refers to all birth-and-death; non-emptiness refers to great nirvana. Likewise, no-self is birth-and-death, while self is great nirvana. Seeing only emptiness and not non-emptiness is not the Middle Way; seeing only no-self and not self is also not the Middle Way. The Middle Way is called Buddha-nature. For this reason, Buddha-nature is eternal, constant, and unchanging. But because it is covered by ignorance, sentient beings cannot perceive it. Hearers and solitary realizers see only emptiness and not non-emptiness, only no-self and not self. Thus, they do not attain the ultimate truth of emptiness. Not attaining that ultimate truth, they do not practice the Middle Way; without the Middle Way, they do not see Buddha-nature.

「善男子！不見中道者凡有三種：一、定樂行，二、定苦行，三者、苦樂行。定樂行者，所謂菩薩摩訶薩憐愍一切諸眾生故，雖復處在阿鼻地獄，如三禪樂；定苦行者，謂諸凡夫；苦樂行者，謂聲聞、緣覺。聲聞、緣覺行於苦樂作中道想，以是義故，雖有佛性而不能見。

> "Good man! There are three types of people who do not see the Middle Way: First, those who practice only pleasure, second, those who practice only suffering, and third, those who practice both suffering and pleasure. Those who practice only pleasure are the great bodhisattvas, who, out of compassion for all beings, experience the joy of the third meditation heaven even when dwelling in the Avici Hell. Those who practice only suffering are ordinary people. Those who practice both suffering and pleasure are the Hearers and Solitary Realizers. The Hearers and Solitary Realizers, while experiencing both suffering and pleasure, mistake this for the Middle Way. For this reason, although they possess the Buddha-nature, they are unable to see it."

「如汝所問：『以何義故名佛性？』者，善男子！佛性者，即是一切諸佛阿耨多羅三藐三菩提中道種子。

> You ask: "What is meant by the term 'Buddha Nature'?" Good man, Buddha Nature is the seed of the Middle Path that brings about all Buddhas’ Supreme Perfect Enlightenment.

「復次，善男子！道有三種：謂下、上、中。下者，梵天無常，謬見是常。上者，生死無常，謬見是常；三寶是常，橫計無常。何故名上？能得最上阿耨多羅三藐三菩提故。中者，名第一義空，無常見無常、常見於常。第一義空不名為下。何以故？一切凡夫所不得故。不名為上。何以故？即是上故。諸佛、菩薩所修之道不上、不下，以是義故，名為中道。

> "Furthermore, good man! The Path has three kinds: lower, superior, and middle. The lower one mistakenly sees impermanent Brahma as permanent. The superior one mistakenly sees impermanent birth-and-death as permanent, but mistakenly considers the permanent Three Jewels as impermanent. Why is it called superior? Because it can attain the supreme Anuttara-samyak-sambodhi. The middle one is called the ultimate emptiness: seeing impermanence in impermanence, and seeing eternity in eternity. The ultimate emptiness is not called lower. Why? Because all ordinary beings cannot attain it. It is not called superior. Why? Because it is precisely the superior one. The Path cultivated by all Buddhas and Bodhisattvas is neither superior nor inferior. For this reason, it is called the Middle Way.

「復次，善男子！生死本際凡有二種：一者、無明，二者、有愛。是二中間則有生、老、病、死之苦，是名中道。如是中道能破生死，故名為中。以是義故，中道之法名為佛性。是故，佛性常、樂、我、淨。以諸眾生不能見故，無常、無樂、無我、無淨，佛性實非無常、無樂、無我、無淨。

> "Further, Good Man! The root of birth and death consists of two things: first, ignorance, and second, attachment to existence. Between these two lie the sufferings of birth, aging, sickness, and death—this is called the Middle Way. This Middle Way can overcome birth and death, which is why it is called the 'Middle.' For this reason, the teaching of the Middle Way is known as Buddha Nature. Thus, Buddha Nature is everlasting, blissful, self, and pure. Because sentient beings fail to see it, it appears impermanent, suffering, without self, and impure. In truth, Buddha Nature is not impermanent, not suffering, not without self, and not impure."

「善男子！譬如貧人，家有寶藏，是人不見。以不見故，無常、無樂、無我、無淨。有善知識而語之言：『汝舍宅中有金寶藏，何故如是貧窮困苦，無常、無樂、無我、無淨？』即以方便令彼得見。以得見故，是人即得常、樂、我、淨。佛性亦爾，眾生不見；以不見故，無常、無樂、無我、無淨。有善知識、諸佛、菩薩以方便力種種教告，令彼得見；以得見故，眾生即得常、樂、我、淨。

> Good man, imagine a poor person whose home contains a hidden treasure, but they are unaware of it. Because they do not see it, they experience impermanence, suffering, selflessness, and impurity. Then a wise friend says to them, “There is a treasure of gold in your house. Why are you living in such poverty and hardship, experiencing impermanence, suffering, selflessness, and impurity?” Using skillful means, the friend helps them see the treasure. Upon seeing it, that person immediately attains permanence, joy, true self, and purity. The Buddha-nature is just like this. Living beings do not see it, and because they do not see it, they experience impermanence, suffering, selflessness, and impurity. But the wise teachers—Buddhas and Bodhisattvas—use their skillful means and various teachings to help them see it. Upon seeing it, living beings immediately attain permanence, joy, true self, and purity.

「復次，善男子！眾生起見凡有二種：一者、常見，二者、斷見。如是二見不名中道，無常、無斷乃名中道。無常、無斷即是觀照十二緣智，如是觀智是名佛性。二乘之人雖觀因緣，猶亦不得名為佛性。佛性雖常，以諸眾生無明覆故不能得見，又未能渡十二緣河，猶如兔、馬。何以故？不見佛性故。善男子！是觀十二因緣智慧即是阿耨多羅三藐三菩提種子。以是義故，十二因緣名為佛性。

> "Furthermore, good man! When living beings develop views, there are generally two types: the view of permanence and the view of annihilation. These two views are not the Middle Way. What is not permanent and not annihilated is called the Middle Way. Not being permanent and not being annihilated is precisely the wisdom that contemplates the twelve links of dependent origination. Such contemplative wisdom is called Buddha-nature. Although practitioners of the Two Vehicles contemplate causes and conditions, they still cannot attain what is called Buddha-nature. Although Buddha-nature is eternal, living beings cannot see it because they are veiled by ignorance, and they have not yet crossed the river of the twelve links of dependent origination—this is like a rabbit or a horse. Why? Because they do not see Buddha-nature. Good man! This wisdom that contemplates the twelve links of dependent origination is precisely the seed of Anuttara-samyak-sambodhi. For this reason, the twelve links of dependent origination are called Buddha-nature."

「善男子！譬如胡苽名為熱病。何以故？能為熱病作因緣故。十二因緣亦復如是。善男子！佛性者，有因、有因因，有果、有果果。有因者即十二因緣，因因者即是智慧，有果者即是阿耨多羅三藐三菩提，果果者即是無上大般涅槃。

> "Good man! Consider the pepper that is called 'fever.' Why is it so named? Because it can serve as the cause and condition for fever. The twelve links of dependent origination are likewise. Good man! The Buddha-nature has causes, causes of causes, effects, and effects of effects. The causes are the twelve links of dependent origination. The cause of causes is wisdom. The effect is unsurpassed, perfect enlightenment. The effect of effects is the supreme great perfect nirvana.

「善男子！譬如無明為因，諸行為果，行因識果。以是義故，彼無明體亦因、亦因因，識亦果、亦果果。佛性亦爾。善男子！以是義故，十二因緣不出、不滅，不常、不斷，非一、非二，不來、不去，非因、非果。善男子！是因非果。如佛性是果非因，如大涅槃是因是果，如十二因緣所生之法非因非果，名為佛性。非因、果故，常、恒、無變。以是義故，我經中說十二因緣其義甚深，無知、無見、不可思惟，乃是諸佛、菩薩境界，非諸聲聞、緣覺所及。

> "Good man! For example, ignorance is the cause, and the formations are its result; the formations are the cause, and consciousness is its result. Therefore, the essence of ignorance itself is both a cause and the cause of a cause; consciousness is both a result and the result of a result. The Buddha Nature is the same. Good man! Thus, the twelve links of dependent origination do not arise and do not cease, are not permanent and not impermanent, are not one and not two, do not come and do not go, and are neither cause nor result. Good man! That which is a cause is not a result. For example, the Buddha Nature is a result but not a cause, just as Great Nirvana is both a cause and a result. The phenomena born from the twelve links of dependent origination are neither cause nor result, and this is called the Buddha Nature. Because they are neither cause nor result, they are eternal, constant, and unchanging. For this reason, I have stated in the sutras that the meaning of the twelve links of dependent origination is extremely profound—it cannot be known, cannot be seen, and cannot be conceived through thought. It is a realm that belongs to the Buddhas and Bodhisattvas and is beyond the reach of Hearers and Solitary Realizers."

「以何義故甚深甚深？眾生業行不常、不斷而得果報，雖念念滅而無所失、雖無作者而有作業、雖無受者而有果報。受者雖滅，果不敗亡，無有慮知，和合而有。一切眾生雖與十二因緣共行而不見知，不見知故，無有終、始；十住菩薩唯見其終，不見其始；諸佛世尊見始、見終。以是義故，諸佛了了得見佛性。

> "Why is it called exceedingly profound? Because sentient beings' karmic actions are neither permanent nor cut off, yet they yield results. Though each moment arises and ceases, nothing is lost; though there is no doer, actions still occur; though there is no receiver, results still manifest. The receiver ceases, but the results do not perish. There is no conscious awareness—things arise through combination. All sentient beings act in accord with the twelve links of dependent origination, yet they neither see nor understand them. Because they neither see nor understand, there is neither beginning nor end. Bodhisattvas at the tenth stage see only the end, not the beginning. The Buddhas, the World-Honored Ones, see both the beginning and the end. For this reason, the Buddhas clearly and fully see the Buddha-nature."

「善男子！一切眾生不能見於十二因緣，是故輪轉。善男子！如蠶作繭，自生自死。一切眾生亦復如是，不見佛性故，自造結業，流轉生死，猶如拍毱。善男子！是故，我於諸經中說：『若有人見十二緣者，即是見法；見法者，即是見佛。』佛者，即是佛性。何以故？一切諸佛以此為性。

> "Good man! All beings are unable to see the twelve links of dependent origination, and therefore they wander in the cycle of existence. Good man! Just as a silkworm spins a cocoon, only to be born and die within it, so too do all beings—unable to see their Buddha nature—create karmic bonds and spin through birth and death, like a ball bounced back and forth. Good man! This is why I say in the sutras: 'One who sees the twelve links of dependent origination sees the Dharma; one who sees the Dharma sees the Buddha.' The Buddha is none other than Buddha nature. Why? Because all Buddhas have this as their fundamental nature."

「善男子！觀十二緣智凡有四種：一者、下，二者、中，三者、上，四者、上上。下智觀者不見佛性，以不見故，得聲聞道；中智觀者不見佛性，以不見故，得緣覺道；上智觀者見不了了，不了了故，住十住地；上上智觀者見了了，故得阿耨多羅三藐三菩提道。以是義故，十二因緣名為佛性。佛性者，即第一義空；第一義空，名為中道；中道者即名為佛；佛者，名為涅槃。」

> "Good man! The wisdom that contemplates the twelve links of dependent origination has four levels: the first is low, the second is middling, the third is high, and the fourth is highest. Those who contemplate with low wisdom do not see the Buddha Nature, and because they do not see it, they attain the path of the Hearer. Those who contemplate with middling wisdom do not see the Buddha Nature, and because they do not see it, they attain the path of the Solitary Realizer. Those who contemplate with high wisdom see it, but not clearly, and because of that, they abide in the tenth stage of the bodhisattva path. Those who contemplate with the highest wisdom see it clearly and completely, and therefore attain the path of Supreme Perfect Enlightenment. For this reason, the twelve links of dependent origination are called the Buddha Nature. The Buddha Nature itself is the ultimate truth of emptiness, and this ultimate truth of emptiness is called the Middle Way. The Middle Way is itself called the Buddha, and the Buddha is called Nirvana."

爾時，師子吼菩薩摩訶薩白佛言：「世尊！若佛與佛性無差別者，一切眾生何用修道？」

> At that time, the great Bodhisattva Lion’s Roar said to the Buddha: “World-Honored One! If the Buddha and Buddha-nature are not different, why do all beings need to practice the path?”

佛言：「善男子！如汝所問，是義不然。佛與佛性雖無差別，然諸眾生悉未具足。善男子！譬如有人惡心害母，害已生悔，二業雖善，是人故名地獄人也。何以故？是人定當墮地獄故。是人雖無地獄陰界諸入，猶故得名為地獄人。善男子！是故，我於諸經中說：『若見有人修行善者，名見天人；修行惡者，名見地獄。』何以故？定受報故。

> The Buddha said: "Good man, the matter you have asked about—this principle is not as you suppose. Although the Buddha and the Buddha-nature are not different, sentient beings have not yet fully realized it. "Good man, consider this: suppose someone, with an evil mind, kills their mother. Afterwards, they feel remorse. Although these two actions—the killing and the remorse—are both actions with karmic consequences, this person is still called a 'hell-being.' Why? Because it is certain that they will fall into hell. Even though, in this present life, they do not yet possess the hellish realms, elements, or sense-fields, they are still rightly called a 'hell-being.' "Good man, for this reason, I have stated in many sutras: 'If you see someone cultivating good deeds, they are called a being headed for heaven. If you see someone cultivating evil deeds, they are called a being headed for hell.' Why? Because their karmic retribution is certain."

「善男子！一切眾生定得阿耨多羅三藐三菩提故，是故我說一切眾生悉有佛性。一切眾生真實未有三十二相、八十種好，以是義故，我於此經而說是偈：

> "Good man! Because all beings are destined to attain Supreme Perfect Enlightenment, I therefore declare that all beings possess the Buddha-nature. Yet, in reality, beings do not yet possess the thirty-two marks and eighty excellent characteristics of a Buddha. For this reason, I proclaim these verses in this sutra:"

「『本有今無、 本無今有、 三世有法，無有是處。』

> "What exists now did not exist before; What exists now will not exist in the future. The notion that things truly exist across past, present, and future— Such a view is fundamentally incorrect."

「善男子！有者凡有三種：一、未來有，二、現在有，三、過去有。一切眾生未來之世當有阿耨多羅三藐三菩提，是名佛性。一切眾生現在悉有煩惱諸結，是故現在無有三十二相、八十種好。一切眾生過去之世有斷煩惱，是故現在得見佛性。以是義故，我常宣說一切眾生悉有佛性，乃至一闡提等亦有佛性。一闡提等無有善法，佛性亦善，以未來有故，一闡提等悉有佛性。何以故？一闡提等定當得成阿耨多羅三藐三菩提故。

> "Good man! Existence can be understood in three types: first, future existence; second, present existence; third, past existence. All beings will attain Supreme Perfect Enlightenment in the future—this is called Buddha-nature. At present, all beings are bound by afflictions and hindrances, so they do not yet possess the thirty-two marks and eighty excellent characteristics. In the past, all beings have cut off their afflictions, which is why they can now see their Buddha-nature. For this reason, I always teach that all beings possess Buddha-nature—even those of the icchantika class (the most spiritually dull) also possess it. Though the icchantika lack good qualities, Buddha-nature is inherently good. Because it exists for them in the future, even the icchantika possess Buddha-nature. Why? Because they are certain to attain Supreme Perfect Enlightenment in the future."

「善男子！譬如有人家有乳酪。有人問言：『汝有酥耶？』答言：『我有酪，實非酥。』以巧方便定當得故，故言有酥。眾生亦爾，悉皆有心。凡有心者，定當得成阿耨多羅三藐三菩提。以是義故，我常宣說一切眾生悉有佛性。

> "Good man! It is like a person who has milk curds at home. Someone asks them, 'Do you have butter?' They reply, 'I have curds, which are not actually butter. But through skillful means, I am certain to obtain butter.' So they say they have butter. Sentient beings are the same—they all have minds. Anyone who has a mind is certain to attain supreme, perfect enlightenment. For this reason, I always teach that all sentient beings possess Buddha-nature."

「善男子！畢竟有二種：一者、莊嚴畢竟，二者、究竟畢竟。一者、世間畢竟，二者、出世畢竟。莊嚴畢竟者，六波羅蜜；究竟畢竟者，一切眾生所得一乘，一乘者名為佛性。以是義故，我說一切眾生悉有佛性。

> "Good man! There are two kinds of ultimate realization: first, the ultimate realization of adornment, and second, the ultimate realization of finality. First, the ultimate realization of the worldly, and second, the ultimate realization of the transcendent. The ultimate realization of adornment refers to the six perfections. The ultimate realization of finality refers to the one vehicle attained by all living beings. The one vehicle is called Buddha-nature. For this reason, I declare that all living beings possess Buddha-nature."

「一切眾生悉有一乘，以無明覆故，不能得見。善男子！如欝單曰、三十三天，果報覆故，此間眾生不能得見。佛性亦爾，諸結覆故，眾生不見。

> "All beings inherently possess the One Vehicle, but because they are obscured by ignorance, they cannot see it. Good son! Just as the beings of Uttarakuru and the Thirty-Three Heavens are hidden by their karmic rewards, beings in this world cannot see them. The Buddha Nature is the same—concealed by afflictions, beings cannot perceive it."

「復次，善男子！佛性者，即首楞嚴三昧，性如醍醐，即是一切諸佛之母。以首楞嚴三昧力故，而令諸佛常、樂、我、淨。一切眾生悉有首楞嚴三昧，以不修行故不得見，是故不能得成阿耨多羅三藐三菩提。

> "Furthermore, good man! The Buddha nature is precisely the Śūraṅgama Samādhi. Its essence is like pure ghee—the mother of all Buddhas. Through the power of this Śūraṅgama Samādhi, the Buddhas attain eternity, bliss, true self, and purity. All beings inherently possess this Śūraṅgama Samādhi, but because they do not practice it, they fail to see it. Therefore, they cannot realize supreme, perfect enlightenment."

「善男子！首楞嚴三昧者有五種名：一者、首楞嚴三昧，二者、般若波羅蜜，三者、金剛三昧，四者、師子吼三昧，五者、佛性，隨其所作，處處得名。

> "Good man! The Samadhi of Heroic Progress has five different names: first, the Samadhi of Heroic Progress; second, the Perfection of Wisdom; third, the Diamond Samadhi; fourth, the Lion's Roar Samadhi; fifth, Buddha Nature. Depending on how it is used, it is called by different names in different contexts."

「善男子！如一三昧得種種名，如禪名四禪、根名定根、力名定力、覺名定覺、正名正定、八大人覺名為定覺，首楞嚴定亦復如是。

> Good man! Just as one single state of meditative absorption may be called by many names—such as the four levels of meditation, the faculty of concentration, the power of concentration, the factor of enlightenment called concentration, the right concentration, and in the eight great awakenings of realized beings it is called the factor of concentration—so too is the unwavering, supreme concentration called Śūraṅgama Samādhi.

「善男子！一切眾生具足三定——謂上、中、下。上者，謂佛性也。以是故，言一切眾生悉有佛性。中者，一切眾生具足初禪，有因緣時則能修習，若無因緣則不能修。因緣二種：一、謂火災，二、謂破欲界結。以是故，言一切眾生悉具中定。下定者，十大地中心數定也。以是故言一切眾生悉具下定。

> "Good man! All beings possess three kinds of concentration—superior, intermediate, and inferior. The superior concentration is what we call Buddha-nature. This is why it is said that all beings have Buddha-nature. The intermediate concentration: All beings are endowed with the first dhyana\* of concentration. When conditions are right, they can cultivate it; if not, they cannot. There are two kinds of conditions: first, a disaster of fire; second, breaking free from the bonds of the desire realm. This is why it is said that all beings possess the intermediate concentration. The inferior concentration refers to the stable aspect of mind found within the ten universal mental factors. This is why it is said that all beings possess the inferior concentration." (\*Note: "dhyana" here refers to a specific stage of meditative absorption, not the philosophy school.)

「一切眾生悉有佛性，煩惱覆故不能得見。十住菩薩雖見一乘，不知如來是常住法。以是故言十住菩薩雖見佛性而不明了。

> All living beings inherently possess the Buddha nature, but it is obscured by afflictions, so they cannot perceive it. Even bodhisattvas at the tenth stage may see the One Vehicle yet still fail to realize that the Tathāgata is the eternal Dharma. Therefore, it is said that although tenth-stage bodhisattvas glimpse the Buddha nature, their vision is not clear.

「善男子！首楞者，名一切畢竟；嚴者，名堅。一切畢竟而得堅固，名首楞嚴。以是故言首楞嚴定名為佛性。

> "Good son! Shouleng means 'all-pervading finality'; Yan means 'solid.' When all pervading finality becomes solid and unshakable, we call it Shoulengyan. Therefore, the meditative state known as Shoulengyan Samadhi is identified as Buddha Nature."

「善男子！我於一時住尼連禪河，告阿難言：『我今欲洗，汝可取衣及以澡豆。』我既入水，一切飛鳥、水陸之屬悉來觀我。爾時，復有五百梵志來在河邊，因到我所，各相謂言：『云何而得金剛之身？若使瞿曇不說斷見，我當從其啟受齋法。』善男子！我於爾時以他心智知是梵志心之所念，告梵志言：『云何謂我說於斷見？』彼梵志言：『瞿曇！先於處處經中說諸眾生悉有無我，既言無我，云何而言非斷見耶？若無我者，持戒者誰？破戒者誰？』佛言：『我亦不說一切眾生悉有無我，我常宣說一切眾生悉有佛性。佛性者，豈非我耶？以是義故，我不說斷。一切眾生不見佛性故，無常、無我、無樂、無淨。如是則名說斷見也。』時諸梵志聞說佛性即是我故，即發阿耨多羅三藐三菩提心，尋時出家修菩提道。一切飛鳥水陸之屬，亦發無上菩提之心；既發心已，尋得捨身。

> "Good man! Once, while I was staying by the Nairanjana River, I said to Ananda, 'I wish to bathe now. Please get my robe and some soap powder.' As I entered the water, all the birds and creatures of the land and water came to watch me. At that time, five hundred Brahmins also came to the riverbank and approached me. They said to each other, 'How can one attain a diamond-like body? If Gautama does not teach nihilism, we will receive his teachings on purification practices.' Good man! At that time, using my ability to know others' thoughts, I understood what those Brahmins were thinking. I said to them, 'Why do you say that I teach nihilism?' The Brahmins replied, 'Gautama, you have previously said in various scriptures that all beings have no self. If there is no self, then how can this not be nihilism? If there is no self, then who keeps the precepts? And who breaks them?' The Buddha replied, 'I have never said that all beings lack a self. I always teach that all beings possess Buddha-nature. Is Buddha-nature not the self? Therefore, I do not teach nihilism. It is because sentient beings do not see their Buddha-nature that they experience impermanence, non-self, suffering, and impurity. This is what is called nihilism.' Upon hearing that Buddha-nature is indeed the self, those Brahmins immediately awakened the aspiration for supreme enlightenment, left home on the spot, and cultivated the path to awakening. All the birds and creatures of the land and water also aroused the supreme aspiration for enlightenment; having done so, they soon laid down their bodies."

「善男子！是佛性者，實非我也。為眾生故，說名為我。善男子！如來有因緣故，說無我為我，真實無我。雖作是說，無有虛妄。善男子！有因緣故，說我為無我，而實有我。為世界故，雖說無我而無虛妄。佛性無我，如來說我，以是常故；如來是我而說無我，得自在故。」

> "Good man! This Buddha-nature is truly not a 'self.' However, for the sake of sentient beings, it is called a 'self.' Good man! The Tathagata, for a specific reason, speaks of what is 'no-self' as 'self,' though in reality there is no self. Even though he says this, it is not a false statement. Good man! For a specific reason, he speaks of what is 'self' as 'no-self,' though in reality there is a self. For the sake of the world, even though he speaks of 'no-self,' it is not false. Buddha-nature is without a self, yet the Tathagata calls it a 'self' because it is eternal. The Tathagata is the self, yet he speaks of 'no-self' because he has attained true freedom."

爾時，師子吼菩薩摩訶薩白佛言：「世尊！若一切眾生悉有佛性——如金剛力士者——以何義故，一切眾生不能得見？」

> At that time, the great being Lion's Roar Bodhisattva said to the Buddha: "World-Honored One, if all beings possess the Buddha-nature—like the indestructible essence of a Vajra warrior—then why is it that all beings cannot see it?"

佛言：「善男子！譬如色法，雖有青、黃、赤、白之異，長、短、質像，盲者不見。雖復不見，亦不得言無青、黃、赤、白、長、短、質像。何以故？盲雖不見，有目見故。佛性亦爾，一切眾生雖不能見、十住菩薩見少分故、如來全見。十住菩薩所見佛性如夜見色，如來所見如晝見色。

> The Buddha said, "Good man! Consider the nature of material forms. Although there are differences such as blue, yellow, red, and white—varying in length, shape, and texture—a blind person cannot see them. Yet even though they are unseen, one cannot claim that blue, yellow, red, white, length, shape, and texture do not exist. Why? Because although the blind person cannot see them, those with sight can. The same is true of Buddha-nature. All beings cannot see it, yet the tenth-stage Bodhisattvas can see a part of it, and the Tathagata sees it fully. The Buddha-nature glimpsed by tenth-stage Bodhisattvas is like seeing forms at night, while that seen by the Tathagata is like seeing forms in broad daylight."

「善男子！譬如瞎者，見色不了。有善良醫而為治目，以藥力故，得了了見。十住菩薩亦復如是，雖見佛性，不能明了；以首楞嚴三昧力故，能得明了。

> "Good man! Imagine a blind person who cannot see forms clearly. A skilled physician treats their eyes, and through the power of medicine, they see distinctly. The same is true for bodhisattvas at the tenth stage. Though they perceive buddha-nature, it is not yet clear and distinct; but through the power of the Sublime Heroic Samadhi, they are able to see it clearly.

「善男子！若有人見一切諸法無常、無我、無樂、無淨，見非一切法亦無常、無我、無樂、無淨，如是之人不見佛性。一切者，名為生死；非一切者，名為三寶。聲聞、緣覺見一切法無常、無我、無樂、無淨，非一切法亦見無常、無我、無樂、無淨。以是義故，不見佛性。十住菩薩見一切法無常、無我、無樂、無淨，非一切法分見常、樂、我、淨。以是義故，十分之中得見一分。諸佛世尊見一切法無常、無我、無樂、無淨，非一切法見常、樂、我、淨。以是義故，見於佛性如觀掌中阿摩勒菓。以是義故，首楞嚴定名為畢竟。

> “Good man! If someone sees all phenomena as impermanent, without self, without bliss, and without purity—and also sees that which is not all phenomena as likewise impermanent, without self, without bliss, and without purity—such a person does not see the Buddha-nature. ‘All’ refers to birth and death; ‘not all’ refers to the Three Jewels. Disciples and Solitary Realizers see all phenomena as impermanent, without self, without bliss, and without purity; and they also see that which is not all phenomena as impermanent, without self, without bliss, and without purity. For this reason, they do not see the Buddha-nature. Bodhisattvas of the Tenth Stage see all phenomena as impermanent, without self, without bliss, and without purity; but they see that which is not all phenomena as partially possessing permanence, bliss, self, and purity. For this reason, they see only one part out of ten. Buddhas and World-Honored Ones see all phenomena as impermanent, without self, without bliss, and without purity; but they see that which is not all phenomena as possessing permanence, bliss, self, and purity. For this reason, they see the Buddha-nature as clearly as looking at an amala fruit in the palm of their hand. Therefore, the Śūraṅgama Samādhi is called the ultimate.”

「善男子！譬如初月，雖不可見，不得言無。佛性亦爾，一切凡夫雖不得見，亦不得言無佛性也。

> "Good man! It is like the new moon: although it cannot be seen, you cannot say it does not exist. Buddha-nature is the same—though ordinary people cannot see it, you cannot say they lack Buddha-nature."

「善男子！佛性者，所謂十力、四無所畏、大悲三念處。一切眾生悉有三種，破煩惱故，然後得見。一闡提等破一闡提，然後能得十力、四無所畏、大悲三念處。以是義故，我常宣說一切眾生悉有佛性。

> "Good man! What we call Buddha-nature refers to the Ten Powers, the Four Fearlessnesses, and the Great Compassion of the Three Foundations of Mindfulness. All beings possess these three qualities, though they only come to see them after breaking through their afflictions. Even those who are icchantikas—those of the most corrupt and hopeless kind—can gain the Ten Powers, the Four Fearlessnesses, and the Great Compassion after overcoming their icchantika nature. For this reason, I constantly declare that all beings without exception possess Buddha-nature.

「善男子！十二因緣一切眾生等共有之，亦內、亦外。何等十二？過去煩惱名為無明，過去業者則名為行；現在世中初始受胎，是名為識；入胎五分、四根未具，名為名色；具足四根、未名觸時，是名六入；未別苦、樂，是名為觸；染習一愛，是名為受；習近五欲，是名為愛；內外貪求，是名為取；為內、外事起身、口、意業，是名為有；現在世識，名未來生；現在名色、六入、觸、受，名未來世老、病、死也。是名十二因緣。

> "Good man! The twelve links of dependent origination are shared by all beings, and exist both internally and externally. What are these twelve? Past afflictions are called ignorance; past actions are called volitional formations. In the present life, the initial taking of form in the womb is called consciousness. When the five components begin to form but the four sense faculties are not yet complete, this is called name-and-form. When the four faculties are complete but before contact occurs, this is called the six sense bases. Before distinction between pleasure and pain, this is called contact. The tendency to become attached to one sensation is called feeling. The pursuit of the five sensual desires is called craving. The seeking and grasping after internal and external things is called clinging. The actions of body, speech, and mind undertaken for internal and external matters are called becoming. The present life's consciousness is called future birth. The present life's name-and-form, six sense bases, contact, and feeling are called future aging, sickness, and death. These are the twelve links of dependent origination."

「善男子！一切眾生雖有如是十二因緣，或有未具，如歌羅邏時死則無十二，從生乃至老死得具十二。色界眾生無三種受、三種觸、三種愛，無有老、病，亦得名為具足十二。無色眾生無色乃至無有老、死，亦得名為具足十二。以定得故，故名眾生平等具有十二因緣。善男子！佛性亦爾，一切眾生定當得成阿耨多羅三藐三菩提故，是故我說一切眾生悉有佛性。

> Good man! Although all beings have these Twelve Causes and Conditions, sometimes not all are present. For instance, when a being dies at the stage of a fertilized egg (kalala), it does not fully experience the twelve. From birth through old age and death, one may fully possess them all. Beings in the Form Realm lack three kinds of feeling, three kinds of contact, and three kinds of craving; they also lack old age and sickness, yet they can still be said to possess the full twelve. Beings in the Formless Realm lack physical form, and even lack old age and death, yet they too can be said to possess the full twelve. Because they are certain to attain them, all beings are said to equally possess the Twelve Causes and Conditions. Good man! The Buddha-nature is also like this. Since all beings are certain to attain Supreme Perfect Enlightenment (Anuttara-samyak-sambodhi), I declare that all beings possess the Buddha-nature.

「善男子！雪山有草，名為忍辱。牛若食者，則出醍醐。更有異草，牛若食者，則無醍醐。雖無醍醐，不可說言雪山之中無忍辱草。佛性亦爾。雪山者，名為如來；忍辱草者，名大涅槃；異草者，十二部經。眾生若能聽受、諮啟《大般涅槃》則見佛性，十二部中雖不聞有，不可說言無佛性也。

> "Listen, virtuous one: On Snow Mountain grows a grass called Patience. When cows eat it, they produce ghee. Another type of grass grows there too, and cows that eat it produce no ghee. Yet, even though no ghee is produced, one cannot say that Snow Mountain has no grass of patience. The same is true of Buddha-nature. 'Snow Mountain' refers to the Thus-Come One; the 'grass of patience' refers to the Great Nirvana; and the 'other grass' refers to the twelve divisions of the sutras. If living beings can listen to, accept, and seek instruction on the \*Mahāparinirvāṇa Sūtra\*, they will see their Buddha-nature. Even though one does not hear of it explicitly within the twelve divisions, one cannot say that Buddha-nature does not exist.

「善男子！佛性者，亦色、非色、非色非非色，亦相、非相、非相非非相，亦一、非一、非一非非一，非常、非斷、非非常非非斷，亦有、亦無、非有非無，亦盡、非盡、非盡非非盡，亦因、亦果、非因非果，亦義、非義、非義非非義，亦字、非字、非字非非字。

> "Good man! The Buddha-nature is both form and not form, neither form nor not-form; it is both characteristic and not characteristic, neither characteristic nor not-characteristic; it is both one and not one, neither one nor not-one; it is neither eternal nor annihilated, neither not-eternal nor not-annihilated; it is both existence and nonexistence, neither existence nor nonexistence; it is both complete and incomplete, neither complete nor incomplete; it is both cause and effect, neither cause nor effect; it is both meaning and not meaning, neither meaning nor not-meaning; it is both word and not word, neither word nor not-word."

「云何為色？金剛身故。云何非色？十八不共非色法故。云何非色非非色？色非色無定相故。

> "What is form? Because the vajra-like body makes it so. What is not form? Because the eighteen unique qualities are not form. What is neither form nor not form? Because form and not-form have no fixed characteristics."

「云何為相？三十二相故。云何非相？一切眾生相不現故。云何非相非非相？相非相不決定故。

> What is "form"? It refers to the thirty-two physical marks. What is "not form"? It means that the appearances of all beings are not manifested. What is "neither form nor not form"? Because form and not-form are not fixed.

「云何為一？一切眾生悉一乘故。云何非一？說三乘故。云何非一非非一？無數法故。

> What is "one"? All beings are of the One Vehicle. What is "not one"? Because we speak of the Three Vehicles. What is "neither one nor not one"? Because there are countless teachings.

「云何非常？從緣見故。云何非斷？離斷見故。云何非非常非非斷？無終始故。

> What is impermanence? It is seen through causes and conditions. What is non-cessation? It is free from the view of annihilation. What is neither impermanent nor non-cessation? Because there is no beginning or end.

「云何為有？一切眾生悉皆有故。云何為無？從善方便而得見故。云何非有非無？虛空性故。

> What is "existence"? All beings possess it. What is "nonexistence"? It is seen through skillful means from good. What is "neither existence nor nonexistence"? Because it is of the nature of space.

「云何名盡？得首楞嚴三昧故。云何非盡？以其常故。云何非盡非非盡？一切盡相斷故。

> What is called "exhaustion"? It is the attainment of the Śūraṅgama Samādhi. What is "not exhaustion"? Because it is eternal. What is "neither exhaustion nor non-exhaustion"? Because all notions of exhaustion have been cut off.

「云何為因？以了因故。云何為果？以決定故。云何非因非果？以其常故。

> "What is the cause? Because it brings understanding. What is the result? Because it is certain. What is neither cause nor result? Because it is eternal."

「云何為義？悉能攝取義無礙故。云何非義？不可說故。云何非義非非義？畢竟空故。

> What is meaning? It is that which can fully encompass and comprehend meaning without obstruction. What is not-meaning? It is that which cannot be expressed in words. What is neither meaning nor not-meaning? It is the nature of ultimate emptiness.

「云何為字？有名稱故。云何非字？名無名故。云何非字非非字？斷一切字故。

> What is a word? That which has a name and a designation. What is not a word? That which is nameless and without designation. What is neither a word nor not a word? The state where all words are cut off.

「云何非苦非樂？斷一切受故。云何非我？未能具得八自在故。云何非非我？以其常故。云何非我非非我？不作不受故。

> "How is it neither suffering nor happiness? Because all sensations are cut off. How is it non-self? Because one has not yet fully attained the eight kinds of freedom. How is it not non-self? Because it is permanent. How is it neither self nor non-self? Because it neither creates nor experiences."

「云何為空？第一義空故。云何非空？以其常故。云何非空非非空？能為善法作種子故。

> What is emptiness? It is the ultimate emptiness of all things. What is not empty? It is the constant, unchanging nature. What is neither empty nor not empty? It is the potential that serves as the seed for all virtuous qualities.

「善男子！若有人能思惟解了《大涅槃經》如是之義，當知是人則見佛性。佛性者，不可思議，乃是諸佛如來境界，非諸聲聞、緣覺所知。

> "Good man! If someone can contemplate and fully understand the meaning of the Mahāparinirvāṇa Sūtra in this way, you should know that such a person then sees the Buddha-nature. The Buddha-nature is inconceivable; it is the realm of the Tathāgatas, the Buddhas, and cannot be known by voice-hearers or solitary realizers."

「善男子！佛性者，非陰界入、非本無今有、非已有還無，從善因緣眾生得見。譬如黑鐵，入火則赤、出冷還黑，而是黑色非內、非外，因緣故有。佛性亦爾，一切眾生煩惱火滅則得聞見。

> "Good man! The Buddha-nature is not the aggregates, realms, or sense-bases; it is not what comes into existence from nothing, nor what exists and then disappears. It can be perceived by beings through virtuous causes and conditions. It is like black iron: when put into fire it turns red, and when taken out and cooled it returns to black. This blackness is neither inside nor outside the iron, but exists due to causes and conditions. Similarly, the Buddha-nature becomes known and seen only when the fires of afflictions in all beings are extinguished."

「善男子！如種滅已，芽則得生，而是芽性非內、非外；乃至花菓亦復如是，從緣故有。善男子！是《大涅槃》微妙經典成就具足無量功德；佛性亦爾，悉是無量無邊功德之所成就。」

> "Good man! Just as when a seed ceases to exist, a sprout can then grow—yet the nature of that sprout is neither inside the seed nor outside it, and the same applies to the flower and fruit that follow, all arising due to conditions—so too, good man, this sublime \*Mahāparinirvāṇa Sūtra\* is replete with countless virtues. The Buddha-nature is likewise: it is entirely realized through immeasurable and boundless virtues."

爾時，師子吼菩薩摩訶薩言：「世尊！菩薩具足成就幾法得見佛性而不明了？諸佛世尊成就幾法得了了見？」

> At that time, the great being Lion's Roar Bodhisattva said: "World-Honored One! How many qualities must a bodhisattva fully develop to see the Buddha-nature, yet not clearly? And how many qualities must the World-Honored Buddhas develop to see it with perfect clarity?"

「善男子！菩薩具足成就十法，雖見佛性而不明了。云何為十？一者、少欲，二者、知足，三者、寂靜，四者、精進，五者、正念，六者、正定，七者、正慧，八者、解脫，九者、讚歎解脫，十者、以大涅槃教化眾生。」

> "Good man! A bodhisattva who fully possesses these ten qualities may see their Buddha-nature, yet not clearly. What are these ten? First, having few desires. Second, being content. Third, stillness and tranquility. Fourth, diligent effort. Fifth, right mindfulness. Sixth, right concentration. Seventh, right wisdom. Eighth, liberation. Ninth, praising liberation. Tenth, teaching and transforming beings through the Great Nirvana."

師子吼菩薩言：「世尊！少欲、知足，有何差別？」

> The Bodhisattva Simhanada said, "World-Honored One, what is the difference between having few desires and being content with what we have?"

「善男子！少欲者，不求、不取；知足者，得少之時心不悔恨。少欲者，少有所欲；知足者，但為法事，心不愁惱。

> "Good man! One who has few desires neither seeks nor clings to things. One who is content feels no regret or disappointment even when receiving little. The person with few desires simply wants less; the person who is content focuses only on spiritual matters, and their mind is free from worry or distress."

「善男子！欲者有三：一者、惡欲，二者、大欲，三者、欲欲。惡欲者，若有比丘心生貪欲，欲為一切大眾上首：『令一切僧隨逐我後；令諸四部悉皆供養、恭敬、讚歎、尊重於我；令我先為四眾說法，皆令一切信受我語；亦令國王、大臣、長者皆恭敬我；令我大得衣服、飲食、臥具、醫藥、上妙屋宅。』為生死欲，是名惡欲。云何大欲？若有比丘生於欲心：『云何當令四部之眾悉皆知我得初住地乃至十住、得阿耨多羅三藐三菩提、得阿羅漢果乃至須陀洹果、我得四禪乃至四無閡智？』為於利養，是名大欲。欲欲者，若有比丘欲生梵天、魔天、自在天、轉輪聖王、若剎利、若婆羅門皆得自在，為利養故，是名欲欲。若不為是三種惡欲之所害者，是名少欲。

> "Good man! There are three kinds of desire. First, evil desire. Second, great desire. Third, desirous desire. Evil desire means a monk harbors greed and wants to be the leader of the entire community: wanting all the monastics to follow him, wanting the fourfold assembly to offer alms, revere, praise, and honor him, wanting to be the first to teach the four assemblies, wanting everyone to accept his words, wanting kings, ministers, and elders to respect him, and wanting to obtain ample robes, food, bedding, medicine, and fine dwellings. This is called evil desire, born from the desire for worldly existence. What is great desire? It means a monk develops the thought: 'How can I make the fourfold assembly all know that I have attained the first stage of awakening, even up to the tenth stage, that I have attained unsurpassed complete enlightenment, that I have attained the fruit of arhatship, even down to the fruit of stream-entry, that I have attained the four meditative states, even up to the four kinds of unobstructed wisdom?' This is called great desire, motivated by material gain. What is desirous desire? It means a monk desires to be born in the Brahma Heaven, the Heaven of Māra, the Heaven of Self-Mastery, to be a Wheel-Turning King, or to have autonomy as a noble or a brahmin. This is called desirous desire, motivated by gain. One who is not harmed by these three kinds of evil desire is called one of few desires."

「欲者，名為二十五愛；無有如是二十五愛，是名少欲。不求未來所欲之事，是名少欲；得而不著，是名知足。不求恭敬，是名少欲；得不積聚，是名知足。

> "Desire" refers to the twenty-five forms of craving. To be free of these twenty-five cravings is called having few desires. Not seeking after future objects of desire is having few desires; obtaining things without attachment is contentment. Not seeking respect and admiration is having few desires; obtaining things without hoarding them is contentment.

「善男子！亦有少欲不名知足、有知足不名少欲、有亦少欲亦知足、有不知足不少欲。

> "Good man! There are those who have few desires but are not content, those who are content but do not have few desires, those who both have few desires and are content, and those who are neither content nor have few desires.

「少欲者，謂須陀洹；知足者，謂辟支佛；少欲知足者，謂阿羅漢；不少欲不知足者，所謂菩薩。

> "Those with few desires are called Stream-Enterers. Those who are content are called Solitary Realizers. Those who have few desires and are content are called Arhats. Those who neither have few desires nor are content are called Bodhisattvas."

「善男子！少欲知足復有二種：一者、善，二者、不善。不善者，所謂凡夫；善者，聖人、菩薩。一切聖人，雖得道果，不自稱說；不稱說故，心不惱恨，是名知足。

> "Good man! The state of having few desires and knowing contentment is further divided into two types: the first is good, and the second is not good. The not-good kind refers to ordinary, unenlightened people; the good kind refers to sages and bodhisattvas. All sages, even when they attain the fruits of the path, do not boast about themselves. Because they do not boast, their minds do not become troubled or resentful. This is what is meant by true contentment.

「善男子！菩薩摩訶薩修習大乘《大涅槃經》欲見佛性，是故修習少欲、知足。

> "Good man! When a Bodhisattva-Mahasattva practices the Great Vehicle \*Mahāparinirvāṇa Sūtra\* in order to see the Buddha-nature, they thus cultivate few desires and contentment.

「云何寂靜？寂靜有二：一者、心靜，二者、身靜。身寂靜者，終不造作身三種惡；心寂靜者，亦不造作意三種惡，是則名為身心寂靜。

> "What is tranquility? There are two kinds: first, stillness of mind; second, stillness of body. One who is still in body never commits the three physical misdeeds; one who is still in mind never commits the three mental misdeeds. This is what is called stillness of body and mind."

「身寂靜者，不親近四眾，不預四眾所有事業；心寂靜者，終不修習貪欲、恚、癡，是則名為身心寂靜。

> "Those who are physically at peace do not cling to the lay community or involve themselves in their affairs. Those who are mentally at peace do not cultivate greed, anger, or ignorance. This is what is meant by being at peace in body and mind."

「或有比丘，身雖寂靜心不寂靜、有心寂靜身不寂靜、有身心寂靜、又有身心俱不寂靜。身寂靜心不寂靜者，或有比丘坐禪靜處，遠離四眾，心常積集貪欲、瞋、癡，是名身寂靜心不寂靜。心寂靜身不寂靜者，或有比丘親近四眾、國王、大臣，斷貪、恚、癡，是名心寂靜身不寂靜。身心寂靜者，謂佛、菩薩；身心不寂靜者，謂諸凡夫。何以故？凡夫之人，身心雖靜，不能深觀無常、無樂、無我、無淨。以是義故，凡夫之人不能寂靜身、口、意業。一闡提輩、犯四重禁、作五逆罪，如是之人亦不得名身心寂靜。

> "Some monks may have bodies calm but minds not calm; some have minds calm but bodies not calm; some have both bodies and minds calm; and some have neither bodies nor minds calm. What does it mean to have a calm body but a calm mind? Some monks sit in meditation in quiet places, far from the community of followers, yet their minds constantly accumulate greed, anger, and ignorance. This is called having a calm body but not a calm mind. What does it mean to have a calm mind but a calm body? Some monks associate closely with followers, kings, and ministers, yet have cut off greed, anger, and ignorance. This is called having a calm mind but not a calm body. Those with both body and mind calm are called Buddhas and Bodhisattvas. Those with neither body nor mind calm are called ordinary people. Why? Because ordinary people, even if their bodies and minds are temporarily still, cannot deeply perceive that all things are impermanent, unsatisfactory, without a permanent self, and fundamentally impure. Because of this, ordinary people cannot truly calm the actions of their body, speech, and mind. Those who have slandered the Dharma, violated the four major prohibitions, or committed the five heinous offenses likewise cannot be said to have calm bodies and minds."

「云何精進？若有比丘欲令身、口、意業清淨，遠離一切諸不善業，修習一切諸善業者，是名精進。是勤進者繫念六處，所謂佛、法、僧、戒、施、天，是名正念；具正念者，所得三昧是名正定；具正定者，觀見諸法猶如虛空，是名正慧；具正慧者，遠離一切煩惱諸結，是名解脫；得解脫者，為諸眾生稱美解脫，言是解脫常、恒、不變，是名讚歎解脫。解脫即是無上大般涅槃。涅槃者，即是煩惱諸結火滅。又，涅槃者，名為屋宅。何以故？能遮煩惱惡風雨故。又，涅槃者，名為歸依。何以故？能過一切諸怖畏故。又，涅槃者，名為洲渚。何以故？四大暴河不能漂故。何等為四？一者、欲暴，二者、有暴，三者、見暴，四、無明暴。是故，涅槃名為洲渚。又，涅槃者，名畢竟歸。何以故？能得一切畢竟樂故。若有菩薩摩訶薩成就具足如是十法，雖見佛性而不明了。

> What is diligence? When a monk strives to purify his actions of body, speech, and mind; to leave behind all unwholesome deeds; and to cultivate all wholesome deeds—this is called diligence. One who practices diligence focuses their mindfulness on six objects: the Buddha, the Dharma, the Sangha, ethical conduct, generosity, and the celestial beings. This is called right mindfulness. One who has right mindfulness attains a state of meditative concentration called right concentration. One who has right concentration perceives all phenomena as being like empty space—this is called right wisdom. One who has right wisdom is freed from all afflictions and bondages—this is called liberation. One who attains liberation praises it to all beings, saying that this liberation is eternal, everlasting, and unchanging—this is called praising liberation. Liberation is the supreme great Nirvana. Nirvana means the extinguishing of the fires of all afflictions and bondages. Furthermore, Nirvana is called a shelter. Why? Because it can shield one from the evil winds and rains of affliction. Moreover, Nirvana is called a refuge. Why? Because it allows one to transcend all fears. Furthermore, Nirvana is called an island. Why? Because the four great torrents cannot sweep one away. What are these four? The first is the torrent of desire; the second, the torrent of existence; the third, the torrent of views; and the fourth, the torrent of ignorance. Therefore, Nirvana is called an island. Moreover, Nirvana is called the ultimate destination. Why? Because it enables one to attain all ultimate happiness. If a great Bodhisattva perfectly accomplishes and embodies these ten qualities, they may see the Buddha-nature, yet not see it clearly.

「復次，善男子！出家之人有四種病，是故不得四沙門果。何等四病？謂四惡欲：一、為衣欲，二、為食欲，三、為臥具欲，四、為有欲，是名四惡欲。是出家病有四良藥能療是病，謂：糞掃衣能治比丘為衣惡欲、乞食能破為食惡欲、樹下能破臥具惡欲、身心寂靜能破比丘為有惡欲。以是四藥除是四病，是名聖行，如是聖行則得名為少欲、知足。

> "Furthermore, good man! A renunciant may have four kinds of sickness that prevent them from attaining the four fruits of monastic life. What are these four sicknesses? They are four evil desires: first, desire for clothing; second, desire for food; third, desire for bedding; fourth, desire for existence. These are called the four evil desires. For these four sicknesses of the renunciant, there are four excellent remedies that can cure them: begging for cloth scraps can cure a monk's evil desire for clothing; begging for food can break evil desire for food; dwelling under a tree can break evil desire for bedding; calming body and mind can break a monk's evil desire for existence. Using these four remedies to remove these four sicknesses is called the noble practice. Such noble practice can be called having few desires and being content."

「寂靜者有四種樂。何等為四？一者、出家樂，二、寂靜樂，三、永滅樂，四、畢竟樂。得是四樂，名為寂靜；具四精進，故名精進；具四念處，故名正念；具四禪故，故名正定；見四聖實故，故名正慧；永斷一切煩惱結故，故名解脫；呵說一切煩惱過故，故名讚歎解脫。善男子！菩薩摩訶薩安住具足如是十法，雖見佛性而不明了。

> There are four kinds of joy for one who is still. What are these four? First, the joy of leaving home. Second, the joy of stillness. Third, the joy of complete cessation. Fourth, the joy of ultimate fulfillment. One who attains these four joys is called still. One who possesses four kinds of diligence is called diligent. One who possesses the four foundations of mindfulness is called mindful. One who possesses the four stages of meditation is called rightly concentrated. One who sees the four noble truths is called rightly wise. One who has permanently cut off all afflictions and bonds is called liberated. One who denounces and speaks of all the faults of afflictions is called one who praises liberation. Good man! A great being who abides with these ten qualities sees the Buddha-nature, yet does not see it clearly.

「復次，善男子！菩薩摩訶薩聞是經已，親近修習，遠離一切世間之事，是名少欲。既出家已，不生悔心，是名知足。既知足已，近空閑處，遠離憒閙，是名寂靜。不知足者，不樂空閑。夫知足者，常樂空寂，於空寂處常作是念：『一切世間悉謂我得沙門道果，然我今者實未能得，我今云何誑惑於人？』作是念已，精勤修習沙門道果，是名精進。親近修習大涅槃者，是名正念。隨順天行，是名正定。安住是定，正見正知，是名正慧。正見知者能得遠離煩惱結縛，是名解脫。十住菩薩為眾生故稱美涅槃，是則名為讚歎解脫。善男子！菩薩摩訶薩安住具足如是十法雖見佛性而不明了。

> "Furthermore, good man! When a great Bodhisattva hears this scripture, draws near to it, and practices it, they abandon all worldly affairs. This is called having few desires. Having left home, they do not harbor regret. This is called contentment. Being content, they seek quiet places,远离 noise and commotion. This is called tranquility. Those who are not discontent do not enjoy solitude. Those who are content always delight in tranquil places. In such a serene setting, they constantly reflect: 'The whole world believes I have attained the fruits of the monastic path, but in truth, I have not yet attained them. How could I now deceive others?' Having thought this, they diligently practice to attain the fruits of the monastic path. This is called diligence. Drawing near to and practicing the Great Nirvana is called right mindfulness. Following the natural course of heavenly principles is called right concentration. Abiding in this concentration with correct views and knowledge is called right wisdom. Through correct views and knowledge, one can远离 afflictions and bonds. This is called liberation. The tenth-stage Bodhisattva, for the sake of sentient beings, praises Nirvana. This is called extolling liberation. Good man! When a great Bodhisattva abides and fully possesses these ten qualities, although they see the Buddha-nature, it is not yet clear to them.

「復次，善男子！夫少欲者，若有比丘住空寂處端坐不臥，或住樹下、或在塚間、或在露處，隨有草地而坐其上，乞食而食，隨得為足，或一坐食、不過一食，唯畜三衣、糞衣、毳衣，是名少欲。既行是事，心不生悔，是名知足。修空三昧，是名寂靜；得四果已，於阿耨多羅三藐三菩提心不休息，是名精進；繫心思惟如來常、恒、無有變易，是名正念；修八解脫，是名正定；得四無礙，是名正慧；遠離七漏，是名解脫；稱美涅槃無有十相，名歎解脫。十相者，謂生、老、病、死、色、聲、香、味、觸、無常。遠離十相者，名大涅槃。善男子！是名菩薩摩訶薩安住具足如是十法，雖見佛性而不明了。

> "Furthermore, good man! 'Few desires' means a monk who sits upright without lying down in a quiet and empty place, or stays under a tree, or in a cemetery, or in the open, sitting on whatever grass is available, begging for food and eating it, being content with whatever he gets, or eating only one meal a day, never eating more than that, possessing only the three robes—patched robes and woolen robes. This is called few desires. After practicing these things, if his mind does not give rise to regret, this is called contentment. Cultivating the samadhi of emptiness is called tranquility. After attaining the four fruits, if his mind does not rest from the aspiration for supreme perfect enlightenment, this is called vigor. Fixing his mind on the thought that the Thus Come One is eternal, constant, and unchanging—this is called right mindfulness. Practicing the eight liberations is called right concentration. Attaining the four unobstructed powers is called right wisdom. Distancing himself from the seven leaks is called liberation. Praising nirvana as having no ten marks is called praising liberation. The ten marks are: birth, old age, sickness, death, form, sound, smell, taste, touch, and impermanence. Distancing oneself from these ten marks is called great nirvana. Good man! This is called a great bodhisattva abiding in and fully possessing these ten qualities, yet even so, he still sees the buddha-nature without full clarity."

「復次，善男子！為多欲故，親近國王、大臣、長者、剎利、婆羅門、毘舍首陀，自稱：『我得須陀洹果至阿羅漢果。』為利養故，行、住、坐、臥乃至大小便利，若見檀越，猶行恭敬、接引語言。破惡欲者，名為少欲；雖未能壞諸結煩惱，而能同於如來行處，是名知足。善男子！如是二法乃是念定近因緣也，常為師宗同學所讚，我亦常於處處經中稱美讚歎如是二法。若能具足是二法者，則得近於大涅槃門及五種樂，是名寂靜；堅持戒者，名為精進；有慚愧者，名為正念；不見心相，名為正定；不求諸法性相因緣，是名正慧；無有相故，煩惱則斷，是名解脫；稱美如是《大涅槃經》，名讚解脫。善男子！是名菩薩摩訶薩安住十法，雖見佛性而不明了。

> Furthermore, Good Son! Because of their great greed, some draw near to kings, ministers, elders, nobles, priests, merchants, and laborers, claiming, “I have attained the fruit of Stream-Entry, even up to the fruit of Arhatship.” For the sake of material gain, whether walking, standing, sitting, lying down, or even relieving themselves, they still act respectfully toward benefactors, greeting them with words. To destroy evil desires is called having few desires. Even if one has not yet destroyed the bonds of afflictions, to still abide in the same way as the Thus-Come One is called contentment. Good Son! These two states are the immediate causes of mindfulness and meditative concentration. They are always praised by teachers, masters, and fellow practitioners. I too, in many scriptures, always praise and exalt these two states. If one can fully uphold these two qualities, one will draw near to the great gate of Nirvana and to the five kinds of bliss. This is called stillness. Persevering in precepts is called diligence. Having shame and remorse is called right mindfulness. Not seeing the mark of the mind is called right concentration. Not seeking the nature, marks, or causes of phenomena is called right wisdom. When marks are absent, afflictions are cut off. This is called liberation. Praising the \*Great Nirvana Sutra\* is called praising liberation. Good Son! This is how the great Bodhisattva abides in these ten qualities, yet still sees the Buddha-nature dimly, not clearly.

「善男子！如汝所問：『十住菩薩以何眼故雖見佛性而不了了？諸佛世尊以何眼故見於佛性而得了了？』善男子！慧眼見故，不得明了；佛眼見故，故得明了。為菩提行故，則不了了；若無行故，則得了了。住十住故，雖見不了；不住、不去，故得了了。菩薩摩訶薩智慧因故，見不了了；諸佛世尊斷因果故，見則了了。一切覺者，名為佛性；十住菩薩不得名為一切覺故，是故雖見而不明了。

> "Good man! You ask: 'With what eye do Bodhisattvas at the Tenth Stage see the Buddha-nature, yet not clearly? And with what eye do the World-Honored Buddhas see the Buddha-nature so clearly?' Good man, they see with the wisdom-eye, and therefore not clearly; the Buddhas see with the Buddha-eye, and therefore clearly. Those still cultivating towards enlightenment see unclearly; those who have no more cultivation see clearly. Those abiding at the Tenth Stage, though they see, do so unclearly; those who neither abide nor depart see clearly. Great Bodhisattvas, because they still rely on the cause of wisdom, see unclearly; the World-Honored Buddhas, having cut off both cause and effect, see clearly. 'All-Knowing' is another name for the Buddha-nature; Bodhisattvas at the Tenth Stage are not yet called all-knowing, and therefore, though they see it, they do not see clearly."

「善男子！見有二種：一者、眼見，二者、聞見。諸佛世尊眼見佛性，如於掌中觀阿摩勒；十住菩薩聞見佛性，故不了了。十住菩薩唯能自知定得阿耨多羅三藐三菩提，而不能知一切眾生悉有佛性。

> "Good man! There are two kinds of seeing: one is seeing with the eyes, the other is seeing through hearing. The Buddhas, the World-Honored Ones, see the Buddha-nature with their eyes, as clearly as looking at an amala fruit in the palm of their hand. The bodhisattvas of the tenth stage hear of the Buddha-nature, so their understanding is not completely clear. These bodhisattvas only know for themselves that they will certainly attain supreme perfect enlightenment, but they cannot yet know that all beings possess the Buddha-nature."

## 大般涅槃經卷第二十五

> Mahāparinirvāṇa Sūtra, Volume 25