---
title: "大般涅槃經 · 4"
description: "大般涅槃经由南朝宋慧严、谢灵运等依据法显所译六卷本泥洹经与昙无谶所译北本涅槃经对照修订而成。本经详述释迦牟尼佛入灭前的教法，系统阐述如来藏思想、众生皆有佛性及一阐提亦可成佛的核心理念。作为大乘佛教的重要经典，它确立了中国佛教心性论的理论基础，对天台宗、华严宗等宗派教义形成具有深远影响，被誉为大乘佛教的终极教典之一。"
url: "https://rushiwowen.co/en/r/cmcvptu3b03thi804j9j7ula7"
---

## 大般涅槃經卷第三十四

> Mahāparinirvāṇa Sūtra, Volume 34

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

### 迦葉菩薩品之四

> Chapter 4: Kasyapa Bodhisattva

迦葉菩薩白佛言：「世尊！一切眾生皆從煩惱而得果報。言煩惱者，所謂惡也，從惡煩惱所生煩惱亦名為惡。如是煩惱則有二種：一、因，二、果。因惡故，果惡；果惡故，子惡。如絍婆果，其子苦故，花、果、莖、葉一切皆苦。猶如毒樹，其子毒故，果亦是毒。因亦眾生、果亦眾生，因亦煩惱、果亦煩惱，煩惱因果即是眾生、眾生即是煩惱因果。若從是義，云何如來先喻雪山亦有毒草、微妙藥王？若言煩惱即是眾生、眾生即是煩惱，云何而言眾生身中有妙藥王？」

> Kashyapa Bodhisattva said to the Buddha: "World-Honored One! All beings receive their karmic results from afflictions. What we call afflictions refer to what is unwholesome, and afflictions born from unwholesome afflictions are also called unwholesome. Such afflictions are of two kinds: first, the cause; second, the result. Because the cause is unwholesome, the result is unwholesome; because the result is unwholesome, its offspring are also unwholesome. This is like the nimba fruit: because its seeds are bitter, the flowers, fruits, stems, and leaves are all bitter. It is like a poisonous tree: because its seeds are poisonous, the fruits are also poisonous. The cause is beings, and the result is beings; the cause is afflictions, and the result is afflictions. The cause-and-result of afflictions are exactly beings, and beings are exactly the cause-and-result of afflictions. If this is the meaning, why did the Tathagata earlier compare the Snowy Mountains to having both poisonous herbs and a sublime medicinal king? If afflictions are beings, and beings are afflictions, how can it be said that within the body of beings there is a sublime medicinal king?"

佛言：「善哉，善哉。善男子！無量眾生咸同此疑，汝今能為啟請求解，我亦能斷。諦聽諦聽，善思念之，今當為汝分別解說。善男子！雪山喻者，即是眾生；言毒草者，即是煩惱；妙藥王者，即淨梵行。善男子！若有眾生能修如是清淨梵行，是名身中有妙藥王。」

> The Buddha said: "Excellent, excellent. Good man, countless beings share this same doubt. Since you are now able to ask on their behalf, seeking a resolution, I can also put an end to it. Listen closely, listen closely, and think well upon it. Now I will explain it to you in detail. Good man, the Snow Mountain represents sentient beings. The poisonous weeds represent afflictions. The supreme medicine represents pure and holy conduct. Good man, if a sentient being can cultivate this kind of pure and holy conduct, it is said that the supreme medicine dwells in his body."

迦葉菩薩白佛言：「世尊！云何眾生有清淨梵行？」

> Kasyapa Bodhisattva said to the Buddha, "World-Honored One, how do sentient beings cultivate pure and virtuous conduct?"

「善男子！猶如世間從子生果，是果有能與子作因、有不能者。有能作者，是名果子；若不能作，唯得名果，不得名子。一切眾生亦復如是，皆有二種：一者、有煩惱果，是煩惱因；二者、有煩惱果，非煩惱因。是煩惱果非煩惱因，是則名為清淨梵行。

> "Good man! In the world, fruits grow from seeds. Some of these fruits can themselves become seeds that produce more fruits, while others cannot. Those that can produce seeds are called 'fruit-seeds,' and those that cannot are merely called 'fruits,' not seeds. All beings are likewise of two kinds: first, those who have the fruits of affliction that also serve as the cause of affliction; second, those who have the fruits of affliction that do not serve as the cause of affliction. When the fruits of affliction do not serve as the cause of affliction, this is called pure and holy conduct."

「善男子！眾生觀受，知是一切漏之近因，所謂內、外漏。受因緣故，不能斷絕一切諸漏，亦不能出三界牢獄。眾生因受著我、我所，生於心倒、想倒、見倒，是故眾生先當觀受。如是受者為一切愛而作近因，是故，智者欲斷愛者當先觀受。

> "Good man! Beings who contemplate feeling understand that it is the direct cause of all defilements—both internal and external. Because of feeling, they cannot cut off all defilements, nor can they escape the prison of the three realms. Beings cling to self and what belongs to self through feeling, giving rise to inverted views in mind, perception, and understanding. Therefore, beings should first contemplate feeling. Feeling serves as the immediate cause of all craving. Hence, a wise person who wishes to cut off craving should first contemplate feeling."

「善男子！一切眾生十二因緣所作善惡皆因受時，是故我為阿難說言：『阿難！一切眾生所作善惡皆是受時。』是故，智者先當觀受。既觀受已，復當更觀如是受者何因緣生？若因緣生，如是因緣復從何生？若無因生，無因何故不生無受？復觀是受不因自在天生、不因士夫生、不因微塵生、非時節生、不因想生、不因性生、不從自生、不從他生、非自他生、非無因生，是受皆從緣合而生。因緣者，即是愛也，是和合中非有受、非無受。是故，我當斷是和合，斷和合故則不生受。

> "Good man! The good and evil deeds of all beings, brought about by the twelve links of dependent origination, all arise from the moment of sensation. This is why I told Ananda: 'Ananda, all the good and evil deeds of beings are rooted in the moment of sensation.' Therefore, the wise person should first contemplate sensation. Having contemplated sensation, they should then further observe: 'What causes give rise to this sensation? If it arises from causes, then where do those causes themselves come from? If it arises without causes, then why does it not give rise to the absence of sensation as well?' Further contemplate this sensation: it does not arise from a Supreme God, nor from a creator, nor from particles of dust, nor from seasons, nor from thoughts, nor from inherent nature. It does not arise from itself, nor from others, nor from both self and others, nor without cause. This sensation arises solely from the coming together of conditions. These conditions are craving itself. Within this combination, sensation is neither truly existent nor truly non-existent. Therefore, I must cut off this combination. By cutting off this combination, sensation will no longer arise."

「善男子！智者既觀因已，次觀果報，眾生因受受於地獄、餓鬼、畜生乃至三界無量苦惱。受因緣故，受無常樂；受因緣故，斷於善根；受因緣故，獲得解脫。作是觀時，不作受因。云何名為不作受因？謂分別受，何等受能作愛因？何等愛能作受因？善男子！眾生若能如是深觀愛因、受因，則便能斷我及我所。

> "Good man! The wise person, having examined the cause, next examines the result: beings experience suffering through their sensations — in hells, as hungry ghosts, as animals, and throughout the three realms with their countless afflictions. Because of sensation, they experience impermanent pleasures; because of sensation, they cut off their roots of goodness; because of sensation, they attain liberation. When contemplating thus, they do not create the causes of sensation. What does it mean to not create the causes of sensation? It means to clearly distinguish between sensations: which type of sensation creates the cause of craving? Which type of craving creates the cause of sensation? Good man! If beings can contemplate deeply in this way about the causes of craving and sensation, they will then be able to sever both the self and what belongs to the self.

「善男子！若人能作如是等觀，則應分別愛之與受在何處滅，即見愛、受有少滅處，當知亦應有畢竟滅，爾時即於解脫生信。生信心已，是解脫處何由而得？知從八正，即便修習。

> "Good man! If a person can observe in this way, they should then investigate where craving and feeling cease. When you see even a small place where craving and feeling fade away, you should know that there must also be a complete cessation. At that moment, faith in liberation arises. Once faith arises, you must ask: 'How is this liberation attained?' Then you realize it comes from the Noble Eightfold Path, and you begin to cultivate it."

「云何名為八正道耶？是道觀受有三種相：一者、苦，二者、樂，三者、不苦不樂，如是三種俱能增長身之與心。何因緣故能增長耶？觸因緣也。是觸三種：一者、無明觸，二者、明觸，三者、非明無明觸。言明觸者，即八正道；其餘二觸增長身、心及三種受。是故，我應斷二種觸因緣，觸斷不生三受。

> What is the Eightfold Path? This path involves observing sensation, which has three aspects: pleasure, pain, and neutral feeling. All three of these can increase both physical and mental states. Why do they increase? Because of the conditions of contact. There are three types of contact: contact with ignorance, contact with wisdom, and contact that is neither wisdom nor ignorance. The contact with wisdom is precisely the Eightfold Path. The other two types of contact increase the body, the mind, and the three kinds of feeling. Therefore, I should cut off the conditions of these two types of contact. When such contact is cut off, the three feelings do not arise.

「善男子！如是受者亦名為因、亦名為果，智者當觀亦因、亦果。云何為因？因受生愛，名之為因。云何名果？因觸生故，名之為果。是故，此受亦因、亦果。

> "Good man! This sensation is both a cause and a result. A wise person should observe it as both cause and effect. Why is it a cause? Because sensation gives rise to craving, that's why it's called a cause. Why is it a result? Because it arises from contact, that's why it's called a result. Therefore, this sensation is both a cause and a result."

「智者如是觀是受已，次復觀愛，受果報故，名之為愛。智者觀愛復有二種：一者、雜食，二者、無食。雜食愛者，因生、老、病、死，一切諸有；無食愛者，斷生、老、病、死，一切諸有貪無漏道。智者復當作如是念：『我若生是雜食之愛，則不能斷生、老、病、死。我今雖貪無漏之道，不斷受因則不能得無漏道果。是故，應當先斷是觸；觸既斷已，受則自滅；受既滅已，愛亦隨滅。』是名八正道。

> The wise person, having thus observed sensation, then turns to observe craving. Because sensation brings results, it is called "craving." The wise person sees that there are two kinds of craving: one is the craving mixed with attachment to food and desire, and the other is the craving free from such attachment. The craving mixed with attachment leads to birth, aging, sickness, death, and all forms of existence. The craving free from attachment cuts off birth, aging, sickness, death, and all states of existence, clinging instead to the path free from defilement. The wise person then reflects: "If I give rise to craving that is mixed with attachment, I cannot cut off birth, aging, sickness, and death. Although I now cling to the path free from defilement, if I do not cut off the cause of sensation, I cannot attain the fruit of that path. Therefore, I should first cut off contact. Once contact is cut off, sensation naturally ceases. When sensation ceases, craving also disappears." This is called the Noble Eightfold Path.

「善男子！若有眾生能如是觀，雖有毒身，其中亦有微妙藥王，如雪山中雖有毒草，亦有妙藥。善男子！如是眾生雖從煩惱而得果報，而是果報更不復為煩惱作因，是即名為清淨梵行。

> "Good man! If a living being can perceive things in this way, even if they have a poisonous body, within it there exists a subtle and wondrous healing essence—just as in the Snowy Mountains, though there are poisonous plants, there are also excellent medicines. Good man! In the same way, although such a being attains results from afflictions, these results no longer serve as the cause for further afflictions. This is what is called the pure and holy practice."

「復次，善男子！智者當觀：『受、愛二事何因緣生？』知因想生。何以故？眾生見色亦不生貪，及觀受時亦不生貪。若於色中生顛倒想，謂色即是常、樂、我、淨，受是常、恒、無有變易，因是倒想生貪、恚、癡。是故，智者應當觀想。云何觀想？當作是念：『一切眾生未得正道皆有倒想。』云何倒想？於非常中生於常想、於非樂中生於樂想、於非淨中生於淨想、於空法中生於我想、於非男女、大小、晝夜、歲月、衣服、房舍、臥具，生於男女乃至臥具想。是想三種：一者、小，二者、大，三者、無邊。小因緣故，生於小想；大因緣故，生於大想；無量緣故，生無量想。復有小想，謂未入定；復有大想，謂已入定；復有無量想，謂十一切入。復有小想，所謂欲界一切想等；復有大想，所謂色界一切想等；復有無量想，謂無色界一切想等。三想滅故，受則自滅；想、受滅故，名為解脫。」

> Moreover, good man, a wise person should observe: "What causes arise from feeling and craving?" They should understand that these arise from perception. Why? When people see forms, they do not immediately generate greed; nor do they generate greed when experiencing feelings. However, if they develop distorted perceptions regarding forms—thinking that form is permanent, blissful, self, and pure, and that feeling is permanent, eternal, and unchanging—then from these distorted perceptions arise greed, anger, and ignorance. Therefore, a wise person should examine perception. How should one examine perception? Think this: "All sentient beings who have not yet attained the true path possess distorted perceptions." What are distorted perceptions? Perceiving permanence in what is impermanent, perceiving bliss in what is suffering, perceiving purity in what is impure, perceiving a self in what is empty, and perceiving notions of male and female, large and small, day and night, years and months, clothing, dwellings, and bedding where these do not truly exist. There are three kinds of perception: the small, the large, and the limitless. Due to small causes, small perceptions arise; due to great causes, great perceptions arise; due to limitless conditions, limitless perceptions arise. Furthermore, there are small perceptions—those of one who has not entered meditative absorption; there are great perceptions—those of one who has entered meditative absorption; and there are limitless perceptions—those of the ten totalities. Additionally, there are small perceptions—all perceptions related to the desire realm; there are great perceptions—all perceptions related to the form realm; and there are limitless perceptions—all perceptions related to the formless realm. When these three perceptions cease, feeling naturally ceases. With the cessation of perception and feeling, this is called liberation.

迦葉菩薩言：「世尊！滅一切法名為解脫，如來云何說想、受滅名解脫耶？」

> Kashyapa Bodhisattva asked, "World-Honored One: The end of all phenomena is called liberation. So why does the Tathagata say that the cessation of perception and feeling is liberation?"

佛言：「善男子！如來或時因眾生說，聞者解法；或時因法說於眾生，聞者亦解說於眾生。云何名為因眾生說，聞者解法？如我先為大迦葉說：『迦葉！眾生滅時，善法則滅。』是名因眾生說，聞者解法。云何因法說於眾生，聞者亦解說於眾生？如我先為阿難說言：『我亦不說親近一切法，亦復不說不親近一切法。若法近已，善法衰羸、不善熾盛，如是法者不應親近；若法近已，不善衰滅、善法增長，如是法者是應親近。』是名因法說於眾生，聞者亦解說於眾生。

> The Buddha said: "Good man, sometimes the Tathagata teaches using living beings as the starting point, and those who hear it understand the teaching. Sometimes the Tathagata teaches using the Dharma itself as the starting point, and those who hear it also come to understand living beings. What does it mean to teach using living beings as the starting point, so that hearers understand the teaching? For example, I once said to Mahakashyapa: 'Kashyapa, when living beings cease to exist, the wholesome dharmas also cease to exist.' This is teaching using living beings as the starting point, where hearers understand the teaching. What does it mean to teach using the Dharma as the starting point, so that hearers also come to understand living beings? For example, I once said to Ananda: 'I do not say that one should draw near to all dharmas, nor do I say that one should not draw near to all dharmas. If drawing near to a dharma causes wholesome qualities to decline and unwholesome qualities to flourish, then that dharma should not be drawn near to. If drawing near to a dharma causes unwholesome qualities to decline and wholesome qualities to flourish, then that dharma should be drawn near to.' This is teaching using the Dharma as the starting point, where hearers also come to understand living beings."

「善男子！如來雖說想、受二滅，則已總說一切可斷。智者既觀如是想已，次觀想因：『是無量想因何而生？』知因觸生。是觸二種：一者、因煩惱觸，二者、因解脫觸。因無明生，名煩惱觸；因明生者，名解脫觸。因煩惱觸生於倒想，因解脫觸生不倒想。觀想因已，次觀果報。」

> "Good man! Although the Tathagata describes the cessation of perception and feeling, this already summarizes all that can be cut off. After observing perception in this way, the wise person then investigates the cause of perception: 'What gives rise to these countless perceptions?' They understand that contact gives rise to perception. Contact is of two kinds: one is contact based on afflictions, the other is contact based on liberation. Arising from ignorance, it is called affliction-based contact; arising from wisdom, it is called liberation-based contact. Affliction-based contact gives rise to distorted perceptions, while liberation-based contact gives rise to undistorted perceptions. Having investigated the cause of perception, they then investigate its results."

迦葉菩薩白佛言：「世尊！若以因此煩惱之想生於倒想，一切聖人實有倒想而無煩惱。是義云何？」

> The Buddha said, "Good man, this is a profound principle. It is because all ordinary beings create inverted views due to their afflictive thoughts. However, noble ones are always free from afflictive thoughts, yet they do not generate inverted views. What is the reason for this? An ordinary person, while being afflicted by afflictive thoughts, all their mental activities can create inverted views. A noble one, however, has already severed both the roots of affliction and their accompanying thoughts—just as a tree that has been uprooted will never grow again. Likewise, the noble one has cut off the roots of affliction, so how could inverted views arise?"

佛言：「善男子！云何聖人而有倒想？」

> The Buddha said, "Good man, how could a sage have misguided thinking?"

迦葉菩薩言：「世尊！一切聖人牛作牛想，亦說是牛；馬作馬想，亦說是馬；男女、大小、舍宅、車乘、去來亦爾，是名倒想。」

> Kashyapa Bodhisattva said: "World-Honored One! All holy beings perceive an ox as an ox and call it an ox; they perceive a horse as a horse and call it a horse. The same applies to man, woman, large, small, house, vehicle, coming, and going. This is called inverted thinking."

「善男子！一切凡夫有二種想：一者、世流布想，二者、著想。一切聖人唯有世流布想，無有著想。一切凡夫惡覺觀故，於世流布生於著想；一切聖人善覺觀故，於世流布不生著想。是故，凡夫名為倒想；聖人雖知，不名倒想。

> "Good man! All ordinary people have two kinds of perceptions: first, the perception that follows worldly conventions, and second, the perception of attachment. All holy beings only have the perception that follows worldly conventions, without the perception of attachment. Because ordinary people have harmful thoughts and views, they develop attachment from worldly conventional perceptions. Because holy beings have wholesome thoughts and views, they do not develop attachment from worldly conventional perceptions. Therefore, ordinary people are said to have distorted perceptions. Although holy beings understand these matters, their perceptions are not called distorted."

「智者如是觀想因已，次觀果報：『是惡想果在於地獄、餓鬼、畜生、人、天中受。如我因斷惡覺觀故，無明觸斷，是故想斷；因想斷故，果報亦斷。』智者為斷如是想因修八正道。

> "The wise person, having thus contemplated the cause, next observes the result: 'The result of this harmful thought is experienced among beings in hell, as hungry ghosts, as animals, among humans, or among celestial beings. Because I have cut off these harmful thoughts and concepts, the ignorant contact is also cut off; therefore, the concepts themselves are cut off; and because the concepts are cut off, their results are also cut off.' To cut off such causes of concepts, the wise person cultivates the Noble Eightfold Path."

「善男子！若有能作如是等觀，則得名為清淨梵行。善男子！是名眾生毒身之中有妙藥王，如雪山中雖有毒草，亦有妙藥。

> "Good man! If one can contemplate in this way, it is called a pure and holy life. Good man! This is like how within the poisonous body of a sentient being, there exists a wonderful medicine. Just as in the Snow Mountains, although there are poisonous plants, there are also excellent healing herbs."

「復次，善男子！智者觀欲：『欲者，即是色、聲、香、味、觸。』善男子！即是如來因中說果，從此五事生於欲耳，實非欲也。善男子！愚癡之人貪求受之，於是色中生顛倒想，乃至觸中亦生倒想，倒想因緣便生於受。是故世間說因倒想生十種想。欲因緣故，在於世間受惡果報，以惡加於父母、沙門、婆羅門等，所不應作而故作之，不惜身命。是故，智者觀是惡想因緣故生欲心。智者如是觀欲因已，次觀果報：『是欲多有諸惡果報，所謂地獄、餓鬼、畜生、人中、天上。』是名觀果報。若是惡想得除滅者，終不生於此欲心也；無欲心故，不受惡受；無惡受故，則無惡果。是故，我應先斷惡想；斷惡想已，如是等法自然而滅。是故，智者為滅惡想修八正道，是則名為清淨梵行。是名眾生毒身之中有妙藥王，如雪山中雖有毒草，亦有妙藥。

> "Furthermore, good man! The wise person examines desire: 'Desire is simply sights, sounds, smells, tastes, and touch.' Good man! This is the Tathagata speaking of the effect within the cause: from these five things, desire arises; it is not truly desire itself. Good man! Foolish people crave and cling to these sensations. In these forms, they develop distorted thoughts, and the same with touch. Because of these distorted thoughts, they give rise to feeling. Therefore, the world says that from distorted thoughts come ten kinds of thoughts. Due to desire, beings in this world experience bad karmic results. They commit evil against their parents, ascetics, and Brahmins, doing what should not be done, even risking their own lives. Thus, the wise person sees that desire arises from these perverse thoughts. Having examined the causes of desire, the wise person next examines its results: 'This desire has many evil consequences, namely rebirth in hell, as a hungry ghost, as an animal, among humans, or in heaven.' This is called observing the results. If these perverse thoughts are eliminated, then this desire will never arise. Without the mind of desire, one does not experience bad feelings. Without bad feelings, there are no evil consequences. Therefore, I should first cut off these perverse thoughts. Once these perverse thoughts are cut off, all such states naturally cease. For this reason, the wise person cultivates the Eightfold Path in order to eliminate perverse thoughts. This is what is called the pure holy life. This is like the wonderful medicinal king within the poisonous body of a sentient being—just as although there are poisonous plants in the Snow Mountains, there are also wonderful medicines there."

「復次，善男子！智者如是觀是欲已，次當觀業。何以故？有智之人當作是念：『受、想、觸、欲即是煩惱。』是煩惱者，能作生業、不作受業。如是煩惱與業共行則有二種：一、作生業，二、作受業。是故，智者當觀於業。是業三種：謂身、口、意。善男子！身、口二業，亦名為業、亦名業果；意唯名業，不名為果，以業因故則名為業。善男子！身、口二業名為外業，意業名內，是三種業共煩惱行，故作二種業：一者、生業，二者、受業。善男子！正業者即意業也；期業者，謂身、口業。先發故名意業，從意業生名身、口業，是故意業得名為正。智者觀業已，次觀業因。業因者，即無明觸；因無明觸，眾生求有；求有因緣即是愛也；愛因緣故，造作三種身、口、意業。善男子！智者如是觀業因已，次觀果報。果報有四：一者、黑黑果報，二者、白白果報，三者、雜雜果報，四者、不黑不白不黑不白果報。黑黑果報者，作業時垢，果報亦垢；白白果報者，作業時淨，果報亦淨；雜雜果報者，作業時雜，果報亦雜；不白不黑不白不黑果報者，名無漏業。」

> "Furthermore, O virtuous one, after reflecting on desire in this way, a wise person should next reflect on karma. Why? Because a wise person should think thus: 'Feelings, perceptions, impulses, and desires—these are the afflictions. These afflictions create birth-producing karma, not experience-producing karma.' When afflictions and karma act together, they come in two kinds: one that produces rebirth, and one that produces experience. Therefore, the wise person should observe karma. Karma is of three types: bodily, verbal, and mental. O virtuous one, bodily and verbal karma are both called 'karma' and 'karmic results'; mental karma is only called 'karma,' not 'result,' because it is the cause that makes karma. O virtuous one, bodily and verbal karma are called 'external karma,' while mental karma is called 'internal.' These three types of karma, operating with afflictions, bring about two kinds of results: one that produces rebirth, and one that produces experience. O virtuous one, 'direct karma' refers to mental karma; 'secondary karma' refers to bodily and verbal karma. Mental intentions arise first, which is why mental karma is called 'direct.' From mental karma, bodily and verbal karma arise. Therefore, the wise one should observe karma along with its causes, effects, and results." "Next, having observed these three types of karma along with their causes and conditions, the wise one should contemplate the Four Noble Truths. What are the Four Noble Truths? The truth of suffering, the origin of suffering, the cessation of suffering, and the path leading to the cessation of suffering. The truth of suffering is of eight kinds: birth, aging, sickness, death, parting from what we love, meeting what we dislike, not getting what we seek, and the five aggregates driven by clinging. The truth of the origin of suffering is the accumulation of afflictions and actions. The truth of cessation is ending these without remainder. And the path leading to cessation is the Eightfold Noble Path. The wise one should also know: suffering arises due to causes, and those causes can be ended. The path to end them is actual practice. Observing in this way, one stops the dependent arising—there is no doer, there is no experiencer. Thus, the wise one knows the causes and effects of all phenomena, seeing clearly that nothing arises without cause and nothing exists without cause. Having seen this, one does not cling to any existence. Without clinging, one attains liberating wisdom."

迦葉菩薩白佛言：「世尊先說無漏無有果報，今云何言不白不黑果報耶？」

> Kashyapa Bodhisattva said to the Buddha: "World-Honored One, you previously taught that there is no karmic result for the undefiled. How is it that you now speak of a karmic result that is neither white nor black?"

佛言：「善男子！是義有二：一者、亦果亦報，二者、唯果非報。黑黑果報，亦名為果、亦名為報。黑因生故，得名為果；能作因故，復名為報。淨、雜亦爾。無漏果者，因有漏生，故名為果；不作他因，不名為報。是故名果，不名為報。」

> The Buddha said, "Good man, there are two meanings here: First, both an effect and a retribution. Second, an effect only, not a retribution. The dark-dark effect and retribution is both called an effect and a retribution. It is called an effect because it is born from a dark cause; it is also called a retribution because it serves as a cause that produces further results. The same applies to pure and mixed. For the unconditioned effect: it is born from conditioned causes, so it is called an effect; since it does not act as a cause for other things, it is not called a retribution. Therefore, it is called an effect, not a retribution."

迦葉菩薩白佛言：「世尊！是無漏業非是黑法，何因緣故不名為白？」

> Kashyapa Bodhisattva said to the Buddha: "World-Honored One, if this action free from outflows is not a dark karma, then why is it not called white either?"

「善男子！無有報故，不名為白；對治黑故，故名為白。我今乃說受果報者名之為白。是無漏業不受報故，不名為白，名為寂靜。如是業者有定受報處，如十惡法定在地獄、餓鬼、畜生，十善之業定在人、天。十不善法有上、中、下：上因緣故，受地獄身；中因緣故，受畜生身；下因緣故，受餓鬼身。人業十善復有四種：一者、下，二者、中，三者、上，四者、上上。下因緣故，生欝單越；中因緣故，生弗婆提；上因緣故，生瞿陀尼；上上因緣生閻浮提。有智之人作是觀已，即作是念：『我當云何斷是果報？』復作是念：『是業因緣，無明、觸生。我若斷除無明與觸，如是業果則滅不生。』是故，智者為斷無明、觸因緣故修八正道，是則名為清淨梵行。善男子！是名眾生毒身之中有妙藥王，如雪山中雖有毒草，亦有妙藥。

> "Good man! Because there is no retribution, it is not called 'white.' It is called 'white' because it counteracts what is 'black.' Now, I declare that what receives the result of an action is called 'white.' This outflow-free karma, because it does not receive retribution, is not called 'white' but is called 'stillness.' Some karmas have a fixed place where their retribution is received. For example, the ten evil actions are certain to lead to rebirth in hell, as a hungry ghost, or as an animal. The ten good actions are certain to lead to rebirth among humans or gods. The ten unwholesome dharmas have three levels—superior, medium, and inferior: - Through superior causes, one receives the body of hell-beings. - Through medium causes, one receives the body of animals. - Through inferior causes, one receives the body of hungry ghosts. Human karma from the ten good actions also has four levels: first, inferior; second, medium; third, superior; and fourth, supreme. - Through inferior causes, one is born in Uttarakuru. - Through medium causes, one is born in Purvavideha. - Through superior causes, one is born in Aparagodaniya. - Through supreme causes, one is born in Jambudvipa. A wise person, having observed this, thinks: 'How should I put an end to this retribution?' They further reflect: 'This karma arises from the conditions of ignorance and contact. If I can cut off ignorance and contact, then this karmic result will cease and not arise.' Therefore, the wise, in order to sever the conditions of ignorance and contact, cultivate the Noble Eightfold Path. This is called the pure and holy life. Good man! This is what is meant by saying that within the poisonous body of sentient beings, there exists a wonderful medicine king. Just as in the Snow Mountains, though there are poisonous plants, there are also wonderful medicines."

「復次，善男子！智者觀業、觀煩惱已，次觀是二所得果報，是二果報即是苦也。既知是苦，則能捨離一切受生。智者復觀煩惱因緣生於煩惱，業因緣故亦生煩惱；煩惱因緣復生於業，業因緣生苦；苦因緣故生於煩惱。煩惱因緣生有，有因緣生苦；有因緣生有、有因緣生業，業因緣生煩惱；煩惱因緣生苦，苦因緣生苦。善男子！智者若能作如是觀，當知是人能觀業苦。何以故？如上所觀即是生死十二因緣。若人能觀如是生死十二因緣，當知是人不造新業，能壞故業。

> "Furthermore, good man! A wise person first observes karma and afflictions, and then observes the resulting retributions of these two—and these retributions are precisely suffering. Once they recognize this as suffering, they can abandon all attachments to rebirth. The wise person further observes that afflictions arise from the conditions of afflictions, and karma also gives rise to afflictions due to its conditions; afflictions, in turn, give rise to karma due to their conditions, and karma gives rise to suffering. Suffering, in turn, gives rise to afflictions due to its conditions. Afflictions give rise to existence, existence gives rise to suffering due to its conditions; existence gives rise to existence, existence gives rise to karma, karma gives rise to afflictions, afflictions give rise to suffering, and suffering gives rise to more suffering. Good man! If a wise person can observe in this way, you should know that this person is capable of seeing the suffering of karma. Why? Because the observations above are precisely the twelve links of dependent origination in the cycle of birth and death. If a person can observe these twelve links of dependent origination in birth and death, you should know that this person will not create new karma and can destroy old karma."

「善男子！有智之人觀地獄苦，觀一地獄乃至一百三十六所，一一地獄有種種苦，皆是煩惱、業因緣生。觀地獄已，次觀餓鬼、畜生等苦。作是觀已，復觀人天所有諸苦，如是眾苦皆從煩惱、業因緣生。善男子！天上雖無大苦惱事，然其身體柔軟細滑，見五相時極受大苦，如地獄苦等無差別。善男子！智者深觀三界諸苦皆從煩惱、業因緣生。

> "Good man! A wise person contemplates the sufferings of hell. They consider one hell, then all one hundred and thirty-six hells, each filled with various torments, all born from afflictions and karmic causes. After contemplating hell, they then observe the sufferings of hungry ghosts and animals. Having done this, they further contemplate all the sufferings in the human and heavenly realms. All these forms of suffering arise from afflictions and karmic causes. Good man! Although there are no great miseries in the heavens, beings there have soft and delicate bodies. When they experience the five signs of decay, they suffer immense pain—no different from the torments of hell. Good man! A wise person deeply observes that all sufferings in the three realms arise from afflictions and karmic causes."

「善男子！譬如坏器即易破壞；眾生受身亦復如是，既受身已，是眾苦器。譬如大樹，花果繁茂，眾鳥能壞；如多乾草，小火能焚；眾生受身為苦所壞亦復如是。善男子！智者若能觀苦八種如聖行中，當知是人能斷眾苦。

> "Good man! It is like a fragile vessel that is easily broken. So too is the body that living beings receive—once received, it becomes a vessel for all kinds of suffering. It is like a great tree with plentiful flowers and fruit, which can be destroyed by a flock of birds. It is like a pile of dry grass, which a small spark can set ablaze. Likewise, the body that living beings receive is destroyed by suffering. Good man! If a wise person can observe the eight kinds of suffering, just as taught in the noble practice, know that such a person is able to cut off all suffering."

「善男子！智者深觀是八苦已，次觀苦因。苦因者，即愛無明。是愛無明則有二種：一者、求身，二者、求財。求身、求財，二俱是苦。是故當知：愛無明者即是苦因。善男子！是愛無明則有二種：一者、內，二者、外。內能作業，外能增長。又復，內能作業，外作業果。斷內愛已，業則得斷；斷外愛已，果則得斷。內愛能生未來世苦、外愛能生現在世苦，智者觀愛即是苦因。既觀因已，次觀果報。苦果報者，即是取也。愛果名取，是取因緣即內、外愛，則有愛苦。善男子！智者當觀：『愛因緣取，取因緣愛。若我能斷愛、取二事，則不造業，受於眾苦。』是故，智者為斷受苦修八正道。善男子！若有人能如是觀者，是則名為清淨梵行。是名眾生毒身之中有妙藥王，如雪山中雖有毒草，亦有妙藥。」

> "Good man! The wise deeply contemplate these eight kinds of suffering, and then they contemplate the causes of suffering. The cause of suffering is craving and ignorance. This craving and ignorance have two aspects: one is the pursuit of existence; the other is the pursuit of material wealth. Both the pursuit of existence and the pursuit of wealth are suffering. Therefore, you should know that craving and ignorance are precisely the causes of suffering. Good man! This craving and ignorance have two kinds: first, internal; second, external. The internal creates karma; the external increases it. Furthermore, the internal creates karma, and the external creates the results of karma. By cutting off internal craving, karma is cut off; by cutting off external craving, the results of karma are cut off. Internal craving can produce suffering in future lives; external craving can produce suffering in the present life. The wise see that craving is precisely the cause of suffering. Having contemplated the cause, they next contemplate the result. The result of suffering is grasping. The result of craving is grasping. The conditions for this grasping are internal and external craving, which then brings the suffering of craving. Good man! The wise should contemplate: 'Craving conditions grasping, and grasping conditions craving. If I can cut off both craving and grasping, then I will not create karma and will not experience all kinds of suffering.' Therefore, the wise cultivate the Noble Eightfold Path in order to end their suffering. Good man! One who can contemplate in this way is said to practice a pure and holy life. This is called having a wondrous medicine king within the poisonous body of sentient beings, just as in the Snow Mountains there are both poisonous herbs and wondrous medicine."

迦葉菩薩白佛言：「世尊！云何名為清淨梵行？」

> Kashyapa Bodhisattva asked the Buddha, "World-Honored One, what is meant by a pure and holy life?"

佛言：「善男子！一切法是。」

> The Buddha said, "Good man, all things exist."

迦葉菩薩言：「世尊！一切法者，義不決定。何以故？如來或說是善、不善，或時說為四念處觀、或說是十二入、或說是善知識、或說是十二因緣、或說是眾生、或說是正見、邪見、或說十二部經、或說即是二諦，如來今乃說一切法為淨梵行，悉是何等一切法耶？」

> Kāśyapa Bodhisattva said: "World-Honored One! The meaning of 'all things' is not fixed. Why? For the Tathāgata sometimes speaks of them as good or not good; sometimes teaches them as the Four Foundations of Mindfulness; sometimes as the Twelve Sense-Fields; sometimes as spiritual friends; sometimes as the Twelve Links of Dependent Arising; sometimes as sentient beings; sometimes as Right View and Wrong View; sometimes as the Twelve Divisions of the Scriptures; sometimes as the Two Truths. Now the Tathāgata says that all things constitute a pure and holy practice—what exactly are these 'all things'?"

佛言：「善哉，善哉。善男子！如是微妙《大涅槃經》乃是一切善法寶藏。譬如大海是眾寶藏；是《涅槃經》亦復如是，即是一切字義祕藏。

> The Buddha said: "Excellent, excellent. Good man! This sublime Mahaparinirvana Sutra is the treasure trove of all wholesome practices. Just as the great ocean holds all jewels and treasures, so too does this Nirvana Sutra contain the profound secret meanings of all teachings."

「善男子！如須彌山，眾藥根本；是經亦爾，即是菩薩戒之根本。

> "Good man! Just as Mount Sumeru is the root of all herbs, so too is this scripture—it is the very foundation of the Bodhisattva's precepts."

「善男子！譬如虛空是一切物之所住處；是經亦爾，即是一切善法住處。

> Good man! Just as empty space is the dwelling place of all things, so too is this sutra the dwelling place of all wholesome qualities.

「善男子！譬如猛風，無能繫縛；一切菩薩行是經者亦復如是，不為一切煩惱惡法之所繫縛。

> "Good man, just as a fierce wind cannot be tied down or bound, so too do all bodhisattvas who practice this sutra remain unbound by any afflictions or unwholesome dharmas."

「善男子！譬如金剛，無能壞者；是經亦爾，雖有外道惡邪之人，不能破壞。

> "Good man! Just as a vajra diamond cannot be destroyed by anything, this sutra cannot be undermined by any heretical or evil people."

「善男子！如恒河沙，無能數者；如是經義亦復如是，無能數者。

> "Good man! Just as the grains of sand in the Ganges River cannot be counted, so too the meaning of this sutra is beyond measure."

「善男子！是經典者，為諸菩薩而作法幢，如帝釋幢。

> Good man! This scripture serves as a banner of Dharma for all bodhisattvas, like the banner of the heavenly king Shakra.

「善男子！是經即是趣涅槃城之商主也，如大導師引諸商人趣向大海。

> "Good man, this scripture is like a merchant leader heading toward the city of Nirvana, just as a great guide leads merchants toward the great ocean.

「善男子！是經能為諸菩薩等作法光明，如世日月能破諸闇。

> “Good man! This sutra serves as a radiant lamp for all bodhisattvas, just as the sun and moon in this world dispel all darkness.”

「善男子！是經能為病苦眾生作大良藥，如香山中微妙藥王能治眾病。

> “Good man! This sutra is like a great healing medicine for those who suffer from illness—just as the sublime king of medicines in Fragrant Mountain can cure all ailments.”

「善男子！是經能為一闡提杖，猶如羸人因之得起。

> Good man! This sutra serves as a staff for those who have lost all faith, just as a weak person uses a staff to rise again.

「善男子！是經能為一切惡人而作橋梁，猶如世橋能渡一切。

> Good man! This scripture serves as a bridge for all wrongdoers, just as a bridge in the world helps everyone cross over.

「善男子！是經能為行三有者遇煩惱熱而作陰涼，如世間蓋遮覆暑熱。

> "Good man! This sutra can serve as a cool shade for those wandering in the triple realm who encounter the burning heat of afflictions—just like a canopy that shelters the world from the scorching sun.

「善男子！是經即是大無畏王，能壞一切煩惱惡魔，如師子王降伏眾獸。

> "Good man, this sutra is like a great king of fearlessness, able to vanquish all afflictions and evil demons, just as the lion king subdues all other beasts.

「善男子！是經即是大神呪師，能壞一切煩惱魔鬼，如世呪師能去魍魎。

> "Good man! This sutra is a great mantra master, capable of destroying all afflictions and demonic forces, just as a mantra master in the world can banish ghosts and goblins."

「善男子！是經即是無上霜雹，能壞一切生死果報，如世雹雨壞諸果實。

> Good man, this sutra is like the highest frost and hail. It can destroy all the retributions of birth and death, just as a hailstorm in the world destroys all fruits and harvests.

「善男子！是經能為壞戒目者作大良藥，猶如世間安闍陀藥善療眼痛。

> "Good man, this sutra acts as a powerful medicine for those with damaged vision of precepts, just like the world's anjatu medicine that effectively cures eye pain."

「善男子！是經能住一切善法，如世間地能住眾物。

> "Good man! This scripture holds up all wholesome qualities, just as the earth in this world sustains all things."

「善男子！是經即是毀戒眾生之明鏡也，如世間鏡見諸色像。

> Good man, this sutra is like a clear mirror for those who have broken their precepts—just as an ordinary mirror reflects all forms and colors.

「善男子！是經能為無慚愧者而作衣服，如世衣裳障蔽形體。

> Good man! This sutra serves as a garment for the shameless, just as worldly clothing covers the body.

「善男子！是經能為貧善法者作大財寶，如功德天利益貧者。

> "Good man, this sutra serves as a great treasure for those lacking wholesome qualities, just like the goddess of merit who brings benefit to the poor."

「善男子！是經能為渴法眾生作甘露漿，如八味水充足渴者。

> "Good son! This sutra serves as sweet nectar for those who thirst for the Dharma, like the eight-flavored water that quenches the parched."

「善男子！是經能為煩惱之人而作法床，如世乏人遇安隱床。

「善男子！是經能為初地菩薩至十地菩薩而作瓔珞、香花、塗香、末香、燒香，清淨種性，具足之乘過於一切六波羅蜜受妙樂處，如忉利天波利質多羅樹。

> "Good man, this sutra serves as an ornament for bodhisattvas from the first to the tenth stage—like garlands, fragrant flowers, scented balms, powdered incense, and burned incense. It purifies their inherent nature and perfects the vehicle that transcends even the bliss attained through the Six Perfections. Just as the coral tree in the Trāyastriṃśa heaven surpasses all other trees, so this sutra surpasses all other practices as the source of sublime joy."

「善男子！是經即是金剛利斧，能伐一切煩惱大樹；即是利刀，能割習氣；即是勇健，能摧魔怨；即是智火，焚煩惱薪；即因緣藏，出辟支佛；即是聲聞藏，生聲聞人。即是一切諸天之眼，即是一切人之正道，即是一切畜生依處，即是餓鬼解脫之處，即是地獄無上之尊，即是一切十方眾生無上之器，即是十方過去、未來、現在諸佛之父母也。善男子！是故此經攝一切法。如我先說：此經雖攝一切諸法，我說梵行即是三十七助道法。善男子！若離如是三十七品，終不能得聲聞正果乃至阿耨多羅三藐三菩提果，不見佛性及佛性果。以是因緣，梵行即是三十七品。何以故？三十七品，性非顛倒，能壞顛倒；性非惡見，能壞惡見；性非怖畏，能壞怖畏；性是淨行，能令眾生畢竟造作清淨梵行。」

> "Good man! This sutra is like a vajra axe that can fell the great tree of all afflictions. It is like a sharp knife that can sever habitual tendencies. It is like fearless strength that can crush demonic foes. It is like the fire of wisdom that burns the fuel of mental defilements. It is the treasury of causes and conditions from which arise pratyekabuddhas. It is the storehouse of hearers' teachings that gives rise to sravakas. It is the eye for all heavenly beings. It is the true path for all human beings. It is the refuge for all animals. It is the gateway for hungry ghosts to find liberation. It is the supreme lord for those in hell. It is the supreme vessel for all sentient beings throughout the ten directions. It is the father and mother of all buddhas of the past, present, and future in the ten directions. Good man! Therefore, this sutra encompasses all teachings. As I have said before, although this sutra contains all dharmas, the pure conduct I speak of is precisely the thirty-seven factors of enlightenment. Good man! If one departs from these thirty-seven factors, one can never attain the true fruit of a sravaka, nor the fruit of anuttara-samyak-sambodhi, nor see the buddha-nature or its fruit. For this reason, pure conduct is identical to the thirty-seven factors. Why? Because the thirty-seven factors are by nature free from delusion and can destroy delusion. By nature they are free from wrong views and can destroy wrong views. By nature they are free from fear and can destroy fear. By nature they are pure practices that can enable sentient beings to ultimately cultivate pure conduct."

迦葉菩薩白佛言：「世尊！有漏之法亦復能作無漏法因，如來何故不說有漏為淨梵行？」

「善男子！一切有漏即是顛倒，是故有漏不得名為清淨梵行。」

迦葉菩薩白佛言：「世尊！世第一法為是有漏？是無漏耶？」

> Kasyapa Bodhisattva asked the Buddha, "World-Honored One, is the supreme worldly state with outflows or without outflows?"

佛言：「善男子！是有漏也。」

> The Buddha said, "Good man, this is tainted."

「世尊！雖是有漏，性非顛倒。何故不名清淨梵行？」

> "World-Honored One, although it is tainted, its nature is not upside-down. Why is it not called a pure and holy practice?"

「善男子！世第一法無漏因故，似於無漏；向無漏故，不名顛倒。善男子！清淨梵行發心相續乃至畢竟，世第一法唯是一念，是故不得名淨梵行。」

> "Good man! The highest worldly truth arises from the cause of the undefiled, and resembles the undefiled. Because it leads toward the undefiled, it is not called inverted. Good man! The pure holy life arises from the initial aspiration and continues right through to the end. The highest worldly truth exists only for a single moment, therefore it cannot be called the pure holy life."

迦葉菩薩白佛言：「世尊！眾生五識亦是有漏，非是顛倒，復非一念，何故不名清淨梵行？」

> Kashyapa Bodhisattva said to the Buddha, "World-Honored One! The five consciousnesses of sentient beings are also tainted by defilement, yet they are not inherently deluded, nor are they constant from moment to moment. Why, then, are they not called pure holy conduct?"

「善男子！眾生五識雖非一念，然是有漏、復是顛倒。增諸漏故，名為有漏；體非真實，著想故倒。云何名為體非真實，著想故倒？非男女中生男女想；乃至舍宅、車乘、瓶、衣亦復如是，是名顛倒。善男子！三十七品性無顛倒，是故得名清淨梵行。善男子！若有菩薩於三十七品知根、知因、知攝、知增、知主、知導、知勝、知實、知畢竟者，如是菩薩則得名為清淨梵行。」

> "Good man! The five consciousnesses of sentient beings, though not occurring in a single moment, are nonetheless tainted and inverted. Because they increase all defilements, they are called 'tainted.' Their essence is not real, and clinging to false notions makes them 'inverted.' What does it mean that their essence is not real, and that clinging to false notions makes them 'inverted'? It means that in what is not a man or a woman, one fabricates the concept of a man or a woman. The same applies to houses, vehicles, bottles, and clothes. This is what is called 'inversion.' Good man! The thirty-seven factors of enlightenment are by nature free from inversion. Therefore, they are called 'pure and holy conduct.' Good man! If a bodhisattva understands, with respect to the thirty-seven factors, their roots, their causes, how to gather them, how to increase them, their chief, their guide, their supremacy, their true nature, and their ultimate goal—such a bodhisattva can truly be said to have 'pure and holy conduct.'"

迦葉菩薩白佛言：「世尊！云何名為知根乃至知畢竟耶？」

> Kāśyapa Bodhisattva said to the Buddha, "World-Honored One! What is meant by knowing the faculties, up to knowing the ultimate?"

佛言：「善男子！善哉，善哉。菩薩發問為於二事：一者、為自知故，二者、為他知故。汝今已知，但為無量眾生未解啟請是事。是故，我今重讚歎汝，善哉，善哉。

> The Buddha said, "Good man! Excellent, excellent. A bodhisattva asks questions for two reasons: first, for their own understanding; second, to help others understand. You already know this, but you ask on behalf of the countless beings who have yet to grasp it. Therefore, I praise you again: Excellent, excellent."

「善男子！三十七品根本是欲，因名明、觸，攝取名受，增名善思，主名為念，導名為定，勝名智慧，實名解脫，畢竟名為大般涅槃。善男子！善欲即是初發道心乃至阿耨多羅三藐三菩提之根本也，是故我說欲為根本。善男子！如世間說，一切苦惱，愛為根本；一切疾病，宿食為本；一切斷事，鬪諍為本；一切惡事，虛妄為本。」

> "Noble son! The very root of the thirty-seven factors of enlightenment is desire — when it becomes clear, it's called 'understanding'; when it makes contact, it's called 'perception'; when it grasps, it's called 'clinging'; when it grows, it's called 'virtuous thinking'; when it leads, it's called 'mindfulness'; when it guides, it's called 'concentration'; when it excels, it's called 'wisdom'; when it's real, it's called 'liberation'; and in its ultimate form, it's called 'great nirvana.' Noble son! Wholesome desire is the very root of the initial awakening of the mind, all the way up to unsurpassed, complete awakening. That is why I say desire is the root. Noble son! Just as in the world, they say: all suffering has craving at its root; all illness has undigested food at its root; all disputes have arguments at their root; and all evil deeds have falsehood at their root."

迦葉菩薩白佛言：「世尊！如來先於此經中說：『一切善法，不放逸為本。』今乃說欲。是義云何？」

> Kashyapa Bodhisattva said to the Buddha: "World-Honored One! Earlier in this sutra, the Thus-Come One said, 'All wholesome qualities are rooted in carefulness.' But now you speak of desire. What does this mean?"

佛言：「善男子！若言生因，善欲是也；若言了因，不放逸是。如世間說一切果者，子為其因；或復有說子為生因，地為了因。是義亦爾。」

> The Buddha said: "Good man! If we speak of the generating cause, it is virtuous desire. If we speak of the clarifying cause, it is diligence (not being negligent). Just as in the world, when people speak of causes for all fruits, the seed is the cause; or some say the seed is the generating cause, while the earth is the clarifying cause. The meaning here is the same."

迦葉菩薩言：「世尊！如來先於餘經中說：『三十七品，佛是根本。』是義云何？」

> Kashyapa Bodhisattva asked: "World-Honored One! In a previous sutra, the Tathagata said: 'The Buddha is the root of the thirty-seven factors of enlightenment.' What does this mean?"

「善男子！如來先說：『眾生初知三十七品，佛是根本。』若自證得，欲為根本。」

> "Good man! The Tathagata has said: 'When sentient beings first come to know the thirty-seven factors of enlightenment, the Buddha is their foundation.' If one realizes this for oneself, then aspiration becomes the foundation."

「世尊！云何明、觸名之為因？」

> "World-Honored One, why are enlightenment and contact spoken of as having causes?"

「善男子！如來或時說明為慧、或說為信。善男子！信因緣故親近善友，是名為觸；親近因緣得聞正法，是名為觸；因聞正法，身、口、意淨，是名為觸；因三業淨獲得正命，是名為觸。因正命故，得淨根戒；因淨根戒，樂寂靜處；因樂寂靜，能善思惟；因善思惟，得如法住；因如法住，得三十七品，能壞無量諸惡煩惱，是名為觸。

> "Good man! The Tathāgata sometimes speaks of this as wisdom, or sometimes as faith. Good man, because of faith, you draw near to good spiritual friends—this is called contact. Because you draw near to them, you hear the true Dharma—this is also called contact. Because you hear the true Dharma, your body, speech, and mind become pure—this too is called contact. Because your three actions are pure, you attain right livelihood—this is contact. Because of right livelihood, you purify the sense faculties and precepts. Because your faculties and precepts are pure, you delight in peaceful solitude. Because you delight in solitude, you are able to contemplate well. Because you contemplate well, you abide in accordance with the Dharma. Because you abide in accordance with the Dharma, you attain the thirty-seven factors of enlightenment, which can destroy countless harmful afflictions—this is contact.

「善男子！受名攝取，眾生受時能作善惡，是故名受為攝取也。善男子！受因緣故，生諸煩惱，三十七品能破壞之，是故以受為攝取也。

> "Good man! 'Grasping' means taking hold. When beings grasp, they can create good or evil actions. That is why grasping is called 'taking hold.' Good man! Because of the conditions of grasping, various afflictions arise. The thirty-seven factors of enlightenment can destroy them. Therefore, grasping is considered 'taking hold.'"

「因善思惟能破煩惱，是故名增。何以故？勤修習故，得如是等三十七品。

> "Because clear and mindful thinking can break through afflictions, it is therefore called 'increase.' Why is that? Through diligent practice, one attains these thirty-seven factors of enlightenment."

「若觀能破諸惡煩惱要賴專念，是故以念為主。如世間中一切四兵隨主將意；三十七品亦復如是，皆隨念主。

「善男子！既入定已，三十七品能善分別一切法相，是故以定為導。

「是三十七品分別法相智為最勝，是故以慧為勝。

「如是智慧知煩惱已，智慧力故，煩惱消滅。如世間中四兵壞怨，或一、或二，勇健者能；三十七品亦復如是，智慧力故能壞煩惱，是故以慧為勝。

「善男子！雖因修習三十七品獲得四禪、神通、安樂，亦不名實；若壞煩惱、證解脫時乃名為實。是三十七品發心修道，雖得世樂及出世樂、四沙門果及以解脫，亦不得名為畢竟也。若能斷除三十七品所行之事，是名涅槃。是故，我說畢竟者即大涅槃。

「復次，善男子！善愛念心即是欲也。因善愛念親近善友，故名為觸，是名為因。因近善友，故名為受，是名攝取。因近善友能善思惟，故名為增。因是四法能生長道——所謂欲、念、定、智——是即名為主導勝也。因是三法得二解脫——除斷愛故得心解脫、斷無明故得慧解脫——是名為實。如是八法畢竟得果名為涅槃；故名畢竟。

「復次，善男子！欲者即是發心出家，觸者即是白四羯磨，是名為因。攝者即是受二種戒：一者、波羅提木叉戒，二者、淨根戒，是名為受、是名攝取。增者即是修習四禪，主者即是須陀洹果、斯陀含果，導者即是阿那含果，勝者即是阿羅漢果，實者即是辟支佛果，畢竟者即是阿耨多羅三藐三菩提果。

「復次，善男子！欲名為識，觸名六入，攝名為受，增名無明，主名名色，導名為愛，勝名為取，實名為有，畢竟者名生、老、病、死。」

迦葉菩薩言：「世尊！根本、因、增，如是三法云何有異？」

「善男子！所言根者，即是初發；因者，即是相似不斷；增者，即是滅相似已能生相似。復次，善男子！根即是作，因即是果，增即可用。善男子！未來之世雖有果報，以未受故，名之為因；及其受時，是名為增。復次，善男子！根即是求，得即是因，用即是增。善男子！是經中，根即是見道，因即修道，增者即是無學道也。復次，善男子！根即正因，因即方便因；從是二因獲得果報，名為增長。」

迦葉菩薩言：「世尊！如佛所說，畢竟者即是涅槃。如是涅槃云何可得？」

「善男子！若菩薩摩訶薩、比丘、比丘尼、優婆塞、優婆夷能修十想，當知是人能得涅槃。云何為十？一者、無常想，二者、苦想，三者、無我想，四者、厭離食想，五者、一切世間不可樂想，六者、死想，七者、多過罪想，八者、離想，九者、滅想，十者、無愛想。善男子！菩薩摩訶薩、比丘、比丘尼、優婆塞、優婆夷修習如是十種想者，是人畢竟定得涅槃。不隨他心，自能分別善、不善等，是名真實稱比丘義乃至得稱優婆夷義。」

迦葉菩薩言：「世尊！云何名為菩薩乃至優婆夷等修無常想？」

「善男子！菩薩二種：一、初發心，二、已行道。無常想者亦復二種：一、麁，二、細。初心菩薩觀無常想時作是思惟：『世間之物凡有二種：一、內，二、外。如是內物無常、變異，我見生時、小時、大時、壯時、老時、死時，是諸時節各各不同，是故當知內物無常。』復作是念：『我見眾生或有肥鮮，具足色、力，去來、進止自在無礙；或見病苦，色力毀悴，顏貌羸損，不得自在；或見財富庫藏盈溢；或見貧窮，觸事斯乏；或見成就無量功德；或見具足無量惡法。是故定知內法無常。』復觀外法：『子時、牙時、莖時、葉時、花時、果時，如是諸時各各不同。如是外法或有具足、或不具足，是故當知一切外物定是無常。』既觀見法是無常已，復觀聞法：『我聞諸天具足成就極妙快樂，神通自在，亦有五相。是故當知即是無常。復聞劫初有諸眾生各各具足上妙功德，身光自照，不假日月。無常力故，光滅德損。復聞昔有轉輪聖王統四天下，成就七寶，得大自在，而不能壞無常之相。』復觀大地：『往昔之時安處布置無量眾生，間無空處如車輪許，具足生長一切妙藥，叢林、樹木、果實滋茂。眾生薄福，令此大地無復勢力，所生之物遂成虛耗。是故當知：內、外之法一切無常。』是則名為麁無常也。

「既觀麁已，次觀細者。云何名細？菩薩摩訶薩觀於一切內外之物乃至微塵，在未來時已是無常。何以故？具足成就破壞相故。若未來色非無常者，不得言色有十時差別。云何為十？一者、膜時，二者、泡時，三者、胞時，四者、肉團時，五者、𨈛時，六者、嬰孩時，七者、童子時，八者、少年時，九者、盛壯時，十者、衰老時。菩薩觀膜：若非無常，不應至胞；乃至盛壯非無常者，終不至老。若是諸時非念念滅終不漸長，應當一時成長具足。無是事故，是故當知定有念念微細無常。復見有人諸根具足，顏色暐曄，後見枯悴，復作是念：『是人定有念念無常。』復觀四大及四威儀，復觀內外各二苦因：飢、渴、寒、熱。復觀是四，若無念念微細無常，亦不得說如是四苦。若有菩薩能作是念，是名菩薩觀細無常。

「如內、外色，心法亦爾。何以故？行六處故。行六處時，或生喜心、或生瞋心、或生愛心、或生念心，展轉異生，不得一種。是故當知：一切色法及非色法悉是無常。

「善男子！菩薩若能於一念中見一切法生滅無常，是名菩薩具無常想。善男子！智者修習無常想已，遠離常慢、常倒、想倒。

「次修苦想：『何因緣故有如是苦？』深知是苦因於無常，因無常故，受生、老、病、死。生、老、病、死因緣故，名為無常。無常因緣故，受內、外苦，飢、渴、寒、熱、鞭打、罵辱，如是等苦皆因無常。復次，智者深觀此身即無常器，是器即苦；以器苦故，所受盛法亦復是苦。

「善男子！智者復觀：『生即是苦、滅即是苦。苦生、滅故，即是無常，非我、我所。』修無我想。智者復觀：『苦即無常、無常即苦。若苦無常，智者云何說言有我？苦非是我，無常亦爾。如是，五陰亦苦、無常。眾生云何說言有我？』復次，觀一切法有異和合，不從一和合生一切法、亦非一法是一切和合果。一切和合皆無自性，亦無一性、亦無異性、亦無物性、亦無自在。諸法若有如是等相，智者云何說言有我？復作是念：『一切法中無有一法能為作者。若使一法不能作者，眾法和合亦不能作。一切諸法性終不能獨生獨滅，和合故滅、和合故生。是法生已，眾生倒想，言是和合、從和合生。眾生想倒，無有真實，云何而有真實我耶？』是故，智者觀於無我。又復諦觀：『何因緣故眾生說我？是我若有，應一？應多？我若一者，云何而有剎利、婆羅門、毘舍、首陀，人、天、地獄、餓鬼、畜生，大、小、老、壯？是故，知我非是一也。我若多者，云何說言眾生我者是一、是遍，無有邊際？若一、若多，二俱無我。』

「智者如是觀無我已，次復觀於厭離食想，作是念言：『若一切法無常苦、空、無我，云何為食起身、口、意三種惡業？若有眾生為貪食故起身、口、意三種惡業，所得財物眾皆共之，後受苦果無共分者。』

「善男子！智者復觀：『一切眾生為飲食故身、心受苦，若從眾苦而得食者，我當云何於是食中而生貪著？』是故，於食不生貪心。

「復次，智者當觀：『因於飲食，身得增長。我今出家，受戒修道，為欲捨身。今貪此食，云何當得捨此身耶？』如是觀已，雖復受食，猶如曠野食其子肉，其心厭惡，都不甘樂。

「深觀摶食有如是過，次觀觸食如被剝牛為無量虫之所唼食、次觀思食如大火聚、識食猶如三百鑽矛。

「善男子！智者如是觀四食已，於食終不生貪樂想。若猶生貪，當觀不淨。何以故？為離食愛故。於一切食善能分別不淨之想，隨諸不淨令與相似。如是觀已，若得好食及以惡食，受時猶如塗癰瘡藥，終不生於貪愛之心。善男子！智者若能如是觀者，是名成就厭離食想。」

迦葉菩薩言：「世尊！智者觀食作不淨想，為是實觀、虛解觀耶？若是實觀，所觀之食實非不淨；若是虛解，是法云何名為善想？」

佛言：「善男子！如是觀者，亦是實觀、亦是虛解。能壞貪食，故名為實；非虫見虫，故名虛解。善男子！一切有漏皆名為虛，亦能得實。

「善男子！若有比丘發心乞食，預作是念：『我當乞食，願得好者，莫得麁惡；願必多得，莫令尠少；亦願速得，莫令遲晚。』如是比丘不名於食得厭離想，所修善法日夜衰耗，不善之法漸當增長。善男子！若有比丘欲乞食時先當願言：『令諸乞者悉得飽滿，其施食者得無量福。我若得食，為療毒身，修習善法，利益施主。』作是願時，所修善法日夜增長，不善之法漸當消滅。善男子！若有比丘能如是修，當知是人不空食於國中信施。

「善男子！智者具足如是四想，能修世間不可樂想，作是念言：『一切世間無處不有生、老、病、死，而我此身無處不生。若世間中無有一處當得離於生、老、病、死，我當云何樂於世間？一切世間無有進得而不退失，是故世間定是無常。若是無常，云何智人而樂於世？一一眾生周遍經歷一切世間具受苦樂，雖復得受梵天之身乃至非想非非想天，命終還墮三惡道中。雖為四王乃至他化自在天身，命終生於畜生道中，或為師子、虎、兕、豺、狼、象、馬、牛、驢。』次觀轉輪聖王之身，統四天下，豪貴自在，福盡貧困，衣食不供。智者深觀如是事已，生於世間不可樂想。

「智者復觀：『世間有法，所謂舍宅、衣服、飲食、臥具、醫藥、香花、瓔珞、種種伎樂、財物、寶貨，如是等事皆為離苦，而是等物體即是苦，云何以苦欲離於苦？』善男子！智者如是觀已，於世間物不生愛樂而作樂想。

「善男子！譬如有人身嬰重病，雖有種種音樂、倡伎、香花、瓔珞，終不於中生貪愛樂；智者觀已亦復如是。

「善男子！智者深觀：『一切世間非歸依處、非解脫處、非寂靜處、非可愛處、非彼岸處、非是常樂我淨之法，若我貪樂如是世間，我當云何得離是法？如人不樂處闇而求光明，還復歸闇——闇即世間，明即出世——若我樂世，增長黑闇，遠離光明，闇即無明，光即智明，是智明因即是世間不可樂想。一切貪結雖是繫縛，然我今者貪於智明，不貪世間。』智者深觀如是法已，具足世間不可樂想。

「善男子！有智之人已修世間不可樂想，次修死想。觀是壽命常為無量怨讎所遶，念念損減，無有增長。猶山瀑水不得停住；亦如朝露，勢不久停；如囚趣市，步步近死；如牽牛羊詣於屠所。」

迦葉菩薩言：「世尊！云何智者觀念念滅？」

「善男子！譬如四人皆善射術，聚在一處各射一方，俱作是念：『我等四箭俱發俱墮。』復有一人作是念言：『如是四箭及其未墮，我能一時以手接取。』善男子！如是之人可說疾不？」

迦葉菩薩言：「如是。世尊！」

佛言：「善男子！地行鬼疾復速是人，有飛行鬼復速地行，四天王疾復速飛行，日月神天復速四王，行堅疾天復速日月，眾生壽命復速堅疾。善男子！一息、一眴，眾生壽命四百生滅。智者若能觀命如是，是名能觀念念滅也。

「善男子！智者觀命繫屬死王：『我若能離如是死王，則得永斷無常壽命。』復次，智者觀是壽命，猶如河岸臨峻大樹、亦如有人作大逆罪及其受戮無憐惜者、如師子王大飢困時、亦如毒蛇吸大風時、猶如渴馬護惜水時、如大惡鬼瞋恚發時；眾生死王亦復如是。善男子！智者若能作如是觀，是則名為修習死想。

「善男子！智者復觀：『我今出家，設得壽命七日七夜，我當於中精勤修道，護持禁戒，說法教化，利益眾生。』是名智者修於死想。復以七日七夜為多：『若得六日、五日、四日、三日、二日、一日、一時、乃至出息入息之頃，我當於中精勤修道，護持禁戒，說法教化，利益眾生。』是名智者善修死想。

「智者具足如上六想，即七想因。何等名七？一者、常修想，二者、樂修想，三者、無瞋想，四者、無妬想，五者、善願想，六者、無慢想，七者、三昧自在想。善男子！若有比丘具足七想，是名沙門、名婆羅門、是名寂靜、是名淨潔、是名解脫、是名智者、是名正見、名到彼岸、名大醫王、是大商主、是名善解如來祕密，亦知諸佛七種之語，名正見知，斷七種語中所生疑網。

「善男子！若人具足如上六想，當知是人能呵三界、遠離三界、滅除三界，於三界中不生愛著，是名智者具足十想。若有比丘具是十想，即得稱可沙門之相。」

爾時，迦葉菩薩即於佛前以偈讚佛：

「憐愍世間大醫王， 身及智慧俱寂靜，無我法中有真我， 是故敬禮無上尊。發心畢竟二不別， 如是二心先心難，自未得度先度他， 是故我禮初發心。初發已為人天師， 勝出聲聞及緣覺，如是發心過三界， 是故得名最無上。世救要求然後得， 如來無請而為師，佛隨世間如犢子， 是故得名大悲牛。如來功德滿十方， 凡下無智不能讚，我今讚歎慈悲心， 為報身、口二種業。世間常樂自利益， 如來終不為是事，能斷眾生世果報， 是故我禮自他和。世間逐親作益厚， 如來利益無怨、親，佛無是相如世人， 是故其心等無二。世間說異作業異， 如來如說業無差，凡所修行斷諸行， 是故得名為如來。先已了知煩惱過， 示現處之為眾生，久於世間得解脫， 樂處生死慈悲故。雖現天身及人身， 慈悲隨逐如犢子，如來即是眾生母， 慈心即是小犢子。自受眾苦念眾生， 愍悲念時心不悔，憐愍心盛不覺苦， 故我稽首拔苦者。如來雖作無量福， 身、口、意業恒清淨，常為眾生不為己， 是故我禮清淨業。如來受苦不覺苦， 見眾生苦如己苦，雖為眾生處地獄， 不生苦想及悔心。一切眾生受異苦， 悉是如來一人苦，覺已其心轉堅固， 故能勤修無上道。佛具一味大慈心， 愍念眾生如子想，眾生不知佛能救， 故謗如來及法、僧。世間雖具眾煩惱， 亦有無量諸過惡，如是眾結及罪過， 佛初發心已能壞。唯有諸佛能讚佛， 除佛無能讚歎者，我今唯以一法讚， 所謂慈心遊世間。如來是慈大法聚， 是慈亦能度眾生，即是無上真解脫， 解脫即是大涅槃。」

## 大般涅槃經卷第三十四