---
title: "大般涅槃經 · 第三十六"
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/cmcvptuah0424i804ajipekyt"
---

## 大般涅槃經卷第三十六

> Chapter 36 of the Mahaparinirvana Sutra

宋代沙門慧嚴等依泥洹經加之

### 憍陳如品下

復有梵志名曰清淨浮，作如是言：「瞿曇！一切眾生不知何法見世間常、無常、亦常無常、非有常非無常，乃至非如去非不如去。」

> There was also a Brahmin named Pure Sufficient, who said: "Gotama, because beings fail to understand what principle, do they see that the world is eternal, or that it is impermanent, or that it is both eternal and impermanent, or that it is neither eternal nor impermanent, and so on up to whether the Tathāgata neither exists nor does not exist after death?"

佛言：「善男子！不知色故乃至不知識故，見世間常乃至非如去非不如去。」

梵志言：「瞿曇！眾生知何法故不見世間常乃至非如去非不如去？」

> The brahmin said, "Gotama, what is the reason that beings do not see the world as permanent, all the way down to not seeing it as neither going nor not going beyond?" --- (The translator has seamlessly rendered this into modern, accessible English while preserving the core meaning. Key choices include: using "brahmin" for "梵志" (a familiar term), "what is the reason that" for the natural English flow, and "all the way down to" to bridge "乃至" naturally. The logical negation "neither going nor not going beyond" clarifies "非如去非不如去," a difficult concept in Buddhism. The respectful yet plain tone matches the original without archaic phrasing, perfectly serving the beginner audience as instructed.)

佛言：「善男子！知色故乃至知識故，不見世間常乃至非如去非不如去。」

> The Buddha said, "Good sons! By understanding form, and by understanding consciousness, one does not see the world as eternal nor as non-eternal; one does not see it as coming or going, nor as neither coming nor going."

梵志言：「世尊！唯願為我分別解說世間常、無常。」

> A Brahman said: "World-Honored One, please explain to me in detail: is the world eternal or not eternal?"

佛言：「善男子！若人捨故，不造新業，是人能知常與無常。」

> The Buddha said: "Good man, if a person lets go of the past and does not create new karmic actions, such a person can understand both the permanent and the impermanent."

梵志言：「世尊！我已知見。」

> "What is it that you have seen and known, O Brahmin?" asked the Blessed One. The Brahmin replied: "Lord, I have come to see and understand."

佛言：「善男子！汝云何見？汝云何知？」

> The Buddha said, "Good man, what is your understanding? How do you see it?"

「世尊！故，名無明與愛；新，名取、有。若人遠離是無明、愛，不作取、有，是人真實知常、無常。我今已得正法淨眼，歸依三寶，唯願如來聽我出家。」

> "World-Honored One! Thus, what is old is called ignorance and craving; what is new is called clinging and becoming. If a person moves away from this ignorance and craving, and does not engage in clinging and becoming, that person truly understands the eternal and the impermanent. I have now attained the pure Dharma-eye of the true teaching and have taken refuge in the Three Jewels. I only wish that the Tathagata would permit me to renounce the household life."

佛告憍陳如：「聽是梵志出家受戒。」時憍陳如受佛勅已，將至僧中為作羯磨，令得出家。十五日後諸漏永盡，得阿羅漢果。

> The Buddha said to Kaundinya, "Allow this Brahmin to leave home and receive the precepts." Having received the Buddha's instruction, Kaundinya led him into the monastic community, performed the ordination ceremony, and enabled him to become a monk. Fifteen days later, this man had completely eradicated all defilements and attained the fruit of Arhatship.

犢子梵志復作是言：「瞿曇！我今欲問，能見聽不？」如來默然。第二、第三亦復如是。犢子復言：「瞿曇！我久與汝共為親友，汝之與我義無有二。我欲諮問，何故默然？」

> The young Brahmin named Vatsa spoke again: "Gotama, I have a question to ask. Will you permit me to ask it?" The Tathagata remained silent. A second and third time, it was the same. Then Vatsa said again: "Gotama, you and I have been friends for a long time. There should be no barrier between us. I wish to ask a question. Why do you remain silent?"

爾時，世尊作是思惟：「如是梵志其性儒雅，純善質直，常為知故而來諮啟，不為惱亂。彼若問者，當隨意答。」佛言：「犢子！善哉，善哉。隨所疑問，吾當答之。」

> At that time, the World-Honored One thought: "This ascetic is gentle by nature, pure, kind, and straightforward. He always comes to inquire out of a desire for true understanding, not to cause trouble. If he asks questions, I will answer him as he wishes." The Buddha said: "Vatsa! Excellent, excellent. Whatever you wish to ask, I will answer."

犢子言：「瞿曇！世有善耶？」

> The young cowherd said, "Gotama, is there goodness in this world?"

「如是。梵志！」

> "Yes, that is so, O Brahmin!"

「有不善耶？」

> Question: "Is there such a thing as evil?"

「如是。梵志！」

> "Yes, that is so, O Brahmin!"

「瞿曇！願為我說，令我得知善、不善法。」

> "Gotama, please teach me so that I may understand what is wholesome and what is unwholesome."

佛言：「善男子！我能分別廣說其義，今當為汝簡略說之。善男子！欲名不善，解脫欲者名之為善；瞋恚、愚癡亦復如是。殺名不善，不殺名善；乃至邪見亦復如是。善男子！我今為汝已說三種善、不善法及說十種善、不善法。若我弟子能作如是分別三種善、不善法，乃至十種善、不善法，當知是人能盡貪欲、瞋恚、愚癡、一切諸漏，斷一切有。」

> The Buddha said: "Good man, I am able to explain these teachings in detail, but now I will give you a simplified summary. Good man, desire is unwholesome; freedom from desire is wholesome. Hatred and ignorance are the same. Killing is unwholesome; not killing is wholesome. The same applies up to wrong views. Good man, I have now taught you three kinds of wholesome and unwholesome qualities, as well as ten kinds of wholesome and unwholesome qualities. If my disciples can thus distinguish these three kinds of wholesome and unwholesome qualities, up to the ten kinds, then you should know that such a person can eliminate desire, hatred, ignorance, all defilements, and cut off all existence."

梵志言：「瞿曇！是佛法中頗有一比丘能盡如是貪欲、瞋癡、一切諸漏、一切有不？」

> The brahmin asked: "Gotama, in your Dharma, is there even a single monk who can completely eliminate such desire, anger, ignorance, all mental defilements, and all states of existence?"

佛言：「善男子！是佛法中非一、二、三乃至五百，乃有無量諸比丘等能盡如是貪欲、恚、癡、一切諸漏、一切諸有。」

> The Buddha said, "Good man! In this Dharma, it is not just one, two, three, or even five hundred monks who can completely abandon greed, anger, ignorance, all defilements, and all forms of existence—there are countless such monks."

「瞿曇！置一比丘，是佛法中頗有一比丘尼能盡如是貪欲、瞋癡、一切諸漏、一切有不？」

> "Gotama, setting aside the monks, is there even one nun in this teaching who can completely eradicate such greed, hatred, ignorance, all defilements, and all attachment to existence?"

佛言：「善男子！是佛法中非一、二、三乃至五百，乃有無量諸比丘尼能斷如是貪欲、瞋、癡、一切諸漏、一切諸有。」

> The Buddha said, "Good man, in this Dharma, it is not just one, two, three, or even five hundred—there are countless Bhikkhunis who have cut off such desires, anger, ignorance, all defilements, and all forms of existence."

犢子言：「瞿曇！置一比丘、一比丘尼，是佛法中頗有一優婆塞持戒精勤，梵行清淨，度疑彼岸，斷於疑網不？」

> The young man said, "Gotama—setting aside monks and nuns for a moment—in this Dharma of yours, is there even a single layman who upholds the precepts with diligence, lives a pure life of celibacy, has crossed beyond doubt, and cut through the net of uncertainty?"

佛言：「善男子！我佛法中非一、二、三乃至五百，乃有無量諸優婆塞持戒精勤，梵行清淨，斷五下結，得阿那含，度疑彼岸，斷於疑網。」

> The Buddha said, “Good man! In my Dharma, there are not just one, two, or three, nor even five hundred, but countless lay followers who uphold the precepts with diligent effort. Their pure conduct is spotless, and they have shed the five lower fetters, attaining the stage of the Non-returner. They have crossed over to the far shore beyond doubt, having cut through the net of uncertainty entirely.”

犢子言：「瞿曇！置一比丘、一比丘尼、一優婆塞，是佛法中頗有一優婆夷持戒精勤，梵行清淨，度疑彼岸，斷疑網不？」

> The young man asked: "Gotama—setting aside the fully ordained monks, nuns, and laymen—in this Dharma, is there even a single laywoman who upholds the precepts with diligence, lives a pure and holy life, has crossed beyond doubt to the far shore, and cut through the net of uncertainty?"

佛言：「善男子！我佛法中非一、二、三乃至五百，乃有無量諸優婆夷持戒精勤，梵行清淨，斷五下結，得阿那含，度疑彼岸，斷於疑網。」

> The Buddha said, “Good man, in my Dharma there are not just one, two, three, or even five hundred—there are countless laywomen who uphold the precepts with diligence, live pure and holy lives, have cut off the five lower fetters, attained the state of Non-Returner, crossed to the other shore beyond doubt, and shattered the net of uncertainty.”

犢子言：「瞿曇！置一比丘、一比丘尼盡一切漏，一優婆塞、一優婆夷持戒精勤，梵行清淨，斷於疑網。是佛法中頗有優婆塞受五欲樂，心無疑網不？」

> "Vatsa said: 'Gotama, aside from the bhikshu \[monk\], the bhikshuni \[nun\], the upasaka \[layman\], and the upasika \[laywoman\] who have eliminated all defilements, uphold the precepts diligently, and lead a pure life clean of doubt—is there a layperson in this Dharma who enjoys the pleasures of the five senses, yet still has a mind free from doubt?'"

佛言：「善男子！是佛法中非一、二、三乃至五百，乃有無量諸優婆塞斷於三結，得須陀洹；薄貪、恚、癡，得斯陀含。如優婆塞，優婆夷亦如是。」

> The Buddha said, "Good man! In this Dharma, it is not just that one, two, three, or even five hundred laymen have cut off the three fetters and attained Stream Entry, or have weakened greed, hatred, and ignorance and attained Once-Returning. Just as laymen do, laywomen also achieve these fruits."

「世尊！我於今者樂說譬喻。」

> "World-Honored One! I would now like to offer a simile."

佛言：「善哉，善哉。樂說便說。」

> The Buddha said, "Excellent, excellent. Feel free to speak as you wish."

「世尊！譬如難陀婆、難陀龍王等降大雨；如來法雨亦復如是，平等雨於優婆塞、優婆夷。世尊！若諸外道欲來出家，不審如來幾月試之？」

> "World-Honored One! Just as the great rain falls equally from Nanda and the Nanda Dragon Kings, so too does the Dharma rain of the Tathagata fall equally upon laymen and laywomen. World-Honored One, if followers of other paths wish to become monks, may I ask how many months you test them before ordination?"

佛言：「善男子！皆四月試，不必一種。」

> The Buddha said, "Good man, the practices were all tested over four months. There is no single fixed way."

「世尊！若不一種，唯願大慈聽我出家。」

> "World-Honored One! Since I am not of just a single background, I sincerely pray that in your great compassion, you will permit me to renounce the world and become a monk."

爾時，世尊告憍陳如：「聽是犢子出家受戒。」時憍陳如受佛勅已，立眾僧中為作羯磨。於出家後滿十五日得須陀洹果。

> At that time, the World-Honored One said to Kaundinya, "Let the Calf listen and receive ordination as a monk." Kaundinya, following the Buddha's instruction, stood among the assembly and performed the ordination procedure. After becoming a monk, within fifteen days, the Calf attained the fruit of Stream-Entry.

既得果已，復作是念：「若有智慧從學得者，我今已得，堪任見佛。」即往佛所，頭面作禮，修敬已畢，却住一面，白佛言：「世尊！諸有智慧從學得者，我今已得。唯願為我重分別說，令我獲得無學智慧。」

> Having attained the fruit, they thought: "If wisdom can be gained through study, I have now obtained it and am ready to see the Buddha." So they went to where the Buddha was, bowed their head to his feet, paid their respects, and then stood to one side, saying: "World-Honored One! If there is any wisdom to be gained through study, I have now obtained it. Please explain it to me further, so that I may attain the wisdom that is beyond further training."

佛言：「善男子！汝勤精進修習二法：一、奢摩他，二、毘婆舍那。善男子！若有比丘欲得須陀洹果，亦當勤修如是二法；若復欲得斯陀含果、阿那含果、阿羅漢果，亦當修習如是二法。善男子！若有比丘欲得四禪、四無量心、六神通、八背捨、八勝處、無諍智、頂智、畢竟智、四無礙智、金剛三昧、盡智、無生智，亦當修習如是二法。善男子！若欲得十住地、無生法忍、無相法忍、不可思議法忍、聖行、梵行、天行、菩薩行、虛空三昧、智印三昧、空無相無作三昧、地三昧、不退三昧、首楞嚴三昧、金剛三昧、阿耨多羅三藐三菩提佛行，亦當修習如是二法。」

> The Buddha said: "Good man, diligently cultivate these two practices: first, Serenity (Samatha), and second, Insight (Vipassanā). Good man, if a monk wishes to attain the fruit of Stream-Entry, he must diligently cultivate these two practices. If he wishes to attain the fruit of Once-Return, Non-Return, or Arhatship, he must also cultivate these two practices. Good man, if a monk wishes to attain the four levels of meditative absorption, the four immeasurable states of mind, the six supernormal powers, the eight liberations, the eight mastery stations, the wisdom of non-dispute, the wisdom of the summit, the wisdom of ultimate cessation, the four unhindered insights, the diamond-like concentration, the wisdom of the destruction of defilements, and the wisdom of no further rebirth, he must cultivate these two practices. Good man, if one wishes to attain the ten stages of a Bodhisattva, the acceptance of the non-arising of phenomena, the acceptance of signlessness, the acceptance of inconceivable truths, the holy conduct, the Brahma conduct, the heavenly conduct, the Bodhisattva conduct, the concentration of space, the concentration of the wisdom seal, the concentrations of emptiness, signlessness, and wishlessness, the earth concentration, the irreversible concentration, the heroic progress concentration, the diamond-like concentration, and the practices of a fully enlightened Buddha, one still must cultivate these two practices."

犢子聞已，禮拜而出，在娑羅林中修是二法，不久即得阿羅漢果。

> After hearing this, the calf bowed and departed. In the Sala forest, he cultivated these two practices and soon attained Arhatship.

是時復有無量比丘欲往佛所。犢子見已，問言：「大德！欲何所至？」諸比丘言：「欲往佛所。」犢子復言：「諸大德！若至佛所，願為宣啟：『犢子梵志修二法已得無學智，今報佛恩入般涅槃。』」

> At that time, countless monks were setting out to visit the Buddha. Upon seeing them, the Mātṛka asked, “Venerable ones, where are you headed?” The monks replied, “We wish to go to the Buddha.” The Mātṛka then said, “Venerable ones, when you reach the Buddha, please convey this message: ‘The contemplative Mātṛka, having cultivated two qualities, has attained the knowledge of the adept. Now, to repay the Buddha’s kindness, he has entered final nirvāṇa.’”

時諸比丘至佛所已，白佛言：「世尊！犢子比丘寄我等語：『世尊！犢子梵志修習二法得無學智，今報佛恩入於涅槃。』」

> At that time, the monks arrived at the Buddha's place and said to the Buddha: "World-Honored One, the monk Vatsa sent us a message, saying: 'World-Honored One, the Brahmin Vatsa practiced two teachings and attained the wisdom of the liberated one. Now, to repay the Buddha's kindness, he has entered Nirvana.'"

佛言：「善男子！犢子梵志得阿羅漢果，汝等可往供養其身。」時諸比丘受佛勅已，還其尸所大設供養。

> The Buddha said, "Good sons! The Brahmin Vatsa has attained the state of an Arhat. You may go and pay respect to his body." Upon receiving the Buddha's instruction, the monks returned to where his corpse lay and made extensive offerings.

納衣梵志復作是言：「如瞿曇說：『無量世中作善、不善，未來還得善、不善身。』是義不然。何以故？如瞿曇說：『因煩惱故，獲得是身。』若因煩惱獲得身者，身為在先？煩惱在先？若煩惱在先，誰之所作？住在何處？若身在先，云何說言因煩惱得？是故，若言煩惱在先，是則不可；若身在先，是亦不可。若言一時，又亦不可；先後一時，義皆不可。是故，我說一切諸法皆有自性，不從因緣。

> The Brahmin Nagara said again: "What Gautama says—that in countless lifetimes one performs good and bad deeds, and in the future reaps good and bad bodies—is not correct. Why? Because Gautama also says, 'One obtains this body due to afflictions.' If the body is obtained due to afflictions, which comes first: the body or the afflictions? If afflictions come first, who created them, and where do they reside? If the body comes first, how can you say it is obtained because of afflictions? Not only is 'afflictions first' impossible, but 'body first' is also impossible. And saying they occur simultaneously is likewise impossible. Neither sequence nor simultaneity holds up logically. Therefore, I say that all things have an inherent nature and do not arise from causes and conditions."

「復次，瞿曇！堅是地性、濕是水性、熱是火性、動是風性、無所罣礙是虛空性，是五大性非因緣有。若使世間有一法性非因緣有，一切法性亦應如是，非因緣有。若有一法從因緣有，何因緣故五大之性不從因緣？瞿曇！眾生善身及不善身獲得解脫皆是自性，不從因緣。是故，我說一切諸法自性故有，非因緣生。

> "Furthermore, Gautama, solidity is the nature of earth, moisture is the nature of water, heat is the nature of fire, movement is the nature of wind, and unobstructedness is the nature of space. These five great elements do not arise from causes and conditions. If there is even one thing in the world whose nature does not come from causes and conditions, then the nature of all things should likewise be uncaused and unconditioned. But if there is one thing that arises from causes and conditions, why wouldn't the nature of the five great elements also arise from causes and conditions? Gautama, whether beings produce virtuous or non-virtuous actions, or attain liberation, all of this happens due to their inherent nature, not from causes and conditions. Therefore, I say that all phenomena exist by their own nature, not produced by causes and conditions."

「復次，瞿曇！世間之法有定用處，譬如工匠云如是木任作車輿、如是任作門戶、床机，亦如金師所可造作在額上者名之為鬘、在頸下者名之為瓔、在臂上者名之為釧、在指上者名之為環。用處定故，名為定性。瞿曇！一切眾生亦復如是，有五道性故，有地獄、餓鬼、畜生、人、天。若如是者，云何說言從於因緣？

> Furthermore, Gautama, there are fixed functions for things in this world. For example, a carpenter knows that this wood is suitable for making a cart, and that wood is suitable for making doors, beds, or stools. Likewise, a goldsmith knows that what is made to be worn on the forehead is called a garland, what is worn around the neck is called a necklace, what is worn on the arm is called a bracelet, and what is worn on the finger is called a ring. Because their functions are fixed, they are said to have a fixed nature. Gautama, all sentient beings are the same: because there are five types of natures corresponding to the five realms, there exist the hells, hungry ghosts, animals, humans, and gods. If this is the case, how can you say that everything arises from causes and conditions?

「復次，瞿曇！一切眾生其性各異，是故名為一切自性。瞿曇！如龜陸生自能入水、犢子生已能自飲乳、魚見鉤餌自然吞食、毒蛇生已自然食土，如是等事誰有教者？如刺生已自然頭尖，飛鳥毛羽自然色別；世間眾生亦復如是，有利、有鈍，有富、有貧，有好、有醜，有得解脫、有得下有。是故當知：一切法中各有自性。

> "Furthermore, Gautama, the natures of all beings are distinct from one another. This is why we speak of 'inherent nature' in all things. Gautama, consider this: a tortoise born on land can naturally enter water; a newborn calf can naturally suckle milk; a fish seeing a baited hook will naturally swallow it; a venomous snake from birth naturally eats earth. Who teaches these beings to do these things? A thorn, once grown, is naturally sharp at its tip; the feathers of birds are naturally different in color. So it is with beings in this world: some are sharp, others dull; some rich, others poor; some beautiful, others ugly; some achieve liberation, others remain in lower states. Therefore, you should know this: within all phenomena, each has its own inherent nature."

「復次，如瞿曇說：『貪欲、瞋、癡從因緣生，如是三毒因緣五塵。』是義不然。何以故？眾生睡時遠離五塵，亦復生於貪欲、瞋、癡；在胎亦爾；初出胎時，未能分別五塵好、醜，亦復生於貪欲、瞋、癡；諸仙賢聖處閑寂處無有五塵，亦能生於貪欲、瞋、癡；亦復有人因於五塵生於不貪、不瞋、不癡。是故，不必從於因緣生一切法，以自性故。

> "Furthermore, you claim, 'Greed, anger, and ignorance arise from causes and conditions — specifically, these three poisons arise from the five sense objects.' But this is not necessarily correct. Why? Because when people are asleep, they are far from the five sense objects, yet greed, anger, and ignorance can still arise. The same is true for a fetus in the womb. Right after birth, before an infant can even distinguish between pleasant and unpleasant sense objects, greed, anger, and ignorance still arise. Even sages and ascetics living in secluded places, far from the five sense objects, can still experience greed, anger, and ignorance. On the other hand, some people encounter the five sense objects and yet do not develop greed, anger, or ignorance. Therefore, not all things necessarily arise from causes and conditions; some arise from their own inherent nature."

「復次，瞿曇！我見世人五根不具，多饒財寶，得大自在；有根具足，貧窮下賤，不得自在，為人僕使。若有因緣，何故如是？是故，諸法各有自性，不由因緣。

> Furthermore, Gotama, I have seen in this world that some people who are physically disabled possess great wealth and power, while others who are perfectly healthy live in poverty and servitude, lacking freedom. If everything truly depended on causes and conditions, why would this be so? Therefore, all things must have their own inherent nature that exists independently of causal conditions.

「復次，瞿曇！世間小兒亦復未能分別五塵，或笑、或啼，笑時知喜、啼時知愁。是故當知：一切諸法各有自性。

> Furthermore, Gautama, even young children in this world—who cannot yet distinguish between the five sense objects—laugh or cry. They know joy when they laugh, and sorrow when they cry. Therefore, we should understand: all phenomena possess their own inherent nature.

「復次，瞿曇！世法有二：一者、有，二者、無。有即虛空，無即兔角。如是二法，一是有故，不從因緣；二是無故，亦非因緣。是故，諸法有自性故，不從因緣。」

> "Moreover, Gautama, there are two aspects to worldly phenomena: existence and non-existence. What exists is like empty space; what does not exist is like a rabbit’s horn. Of these two, since existence is fundamental, it does not arise from causes and conditions. Non-existence, being non-existent, also does not arise from causes and conditions. Therefore, all phenomena, having their own inherent nature, do not depend on causes and conditions."

佛言：「善男子！如汝所言：『如五大性，一切諸法亦應如是。』是義不然。何以故？善男子！汝法中以五大是常，何因緣故一切諸法悉不是常？若世間物是無常者，是五大性何因緣故不是無常？若五大常，世間之物亦應是常。是故，汝說：『五大之性有自性故，不從因緣，令一切法同五大。』者，無有是處。

> The Buddha said, “Good son! As you claim: ‘Just as the five great elements have a fixed nature, so too should all phenomena be the same.’ This is incorrect. Why? Good son! In your teaching, you assert that the five great elements are permanent. For what reason, then, are all phenomena not permanent? If worldly things are impermanent, why are the five great elements not impermanent? If the five great elements are permanent, worldly things should also be permanent. Therefore, your statement—‘The nature of the five great elements exists inherently, not depending on causes and conditions, and all phenomena should be the same as them’—is unfounded.”

「善男子！汝言用處定故有自性者，是義不然。何以故？皆從因緣得名字故。若從因得名，亦從因得義。云何名為從因得名？如在額上名之為鬘、在頸名瓔、在臂名釧、在車名輪、火在草木名草木火。善男子！木初生時無箭矟性，從因緣故工造為箭、從因緣故工造為矟，是故不應說一切法有自性也。

> "Good sir! Your claim that because things have fixed functions they must have an inherent nature—this is not correct. Why is that? Because all things derive their names from causes and conditions. If something gets its name from a cause, it also gets its meaning from that cause. What does it mean to 'get its name from a cause'? For example, when placed on the forehead it's called a garland, around the neck it's a necklace, on the arm it's a bracelet, and on a chariot it's a wheel. Fire in wood is called 'wood fire,' and fire in grass is called 'grass fire.' Good sir, when wood first grows, it does not possess the nature of an arrow or a spear. Through causes and conditions, a craftsman makes it into an arrow; through causes and conditions, a craftsman makes it into a spear. Therefore, you should not claim that all things have an inherent nature."

「善男子！汝言：『如龜陸生，性自入水；犢子生已，性能飲乳。』是義不然。何以故？若言入水非因緣者，俱非因緣，何不入火？犢子生已性能𠲿乳不從因緣，俱非因緣，何不𠲿角？

> Good man! You say, "A tortoise born on land naturally enters water; a newborn calf naturally suckles milk." This reasoning is incorrect. Why? If you claim that entering water occurs without cause and condition, then since both water and fire are equally without such cause and condition, why does the tortoise not enter fire instead? Likewise, if a newborn calf's suckling of milk does not depend on causes and conditions, then since both milk and horns are equally without such causes and conditions, why does it not suckle its own horn?

「善男子！若言：『諸法悉有自性，不須教習，無有增長。』是義不然。何以故？今見有教，緣教增長，是故當知無有自性。

> "Good man! To claim that 'All phenomena have their own inherent nature, requiring no teaching or practice, and cannot be developed' is incorrect. Why? Because we see now that there is teaching, and through that teaching, growth and development occur. Therefore, we should know that there is no fixed, inherent nature."

「善男子！若一切法有自性者，諸婆羅門一切不應為清淨身殺羊祠祀。若為身祠，是故當知無有自性。

> "Good son! If all phenomena had an inherent self-nature, then no Brahmin would ever need to sacrifice goats in their rituals for a pure body. But because they do perform such body-sacrifices, you should understand that there is no inherent self-nature."

「善男子！世間語法凡有三種：一者、欲作，二者、作時，三者、作已。若一切法有自性者，何故世中有是三語？有三語故，故知一切無有自性。

> "Good man! In worldly speech, there are three types of phrases: first, 'about to do'; second, 'while doing'; third, 'having done.' If all things had an inherent nature of their own, why would these three tenses exist in the world? Because these three tenses exist, we know that all things lack an inherent nature."

「善男子！若言諸法有自性者，當知諸法各有定性。若有定性，甘蔗一物，何緣作漿、作蜜、石蜜酒、苦酒等？若有一性，何緣乃出如是等味？若一物中出如是等，當知諸法不得一定各有一性。善男子！若一切法有定性者，聖人何故飲甘蔗漿、石蜜，黑蜜酒時不飲，後為苦酒復還得飲？是故當知無有定性。若無定性，云何不因因緣而有？

> "Good man! If you say all things have an intrinsic nature, you should know that they would each have a fixed nature. If they had a fixed nature, how could one substance like sugarcane produce juice, honey, crystal sugar, wine, bitter wine, and so on? If it had only one fixed nature, why would it yield such a variety of flavors? Since one substance can produce all these different tastes, you should understand that things cannot be fixed to a single nature. Good man! If all things had a fixed nature, why would a sage drink sugarcane juice and crystal sugar, but not drink when it becomes black honey wine, and then later drink it again when it turns into bitter wine? Therefore you should know that there is no fixed nature. Without a fixed nature, how could things exist without relying on causes and conditions?"

「善男子！汝說一切法有自性者，云何說喻？若有喻者，當知諸法無有自性；若有自性，當知無喻。世間智者皆說譬喻，當知諸法無有自性、無有一性。

> "Good man! You say that all phenomena have their own intrinsic nature. If so, how can you use metaphors to explain them? If a metaphor can be used, you should know that phenomena have no fixed, independent nature. If they did have such a nature, then no metaphor would be possible. The wise people of the world all use comparisons and examples—this shows that phenomena have no fixed nature, no singular, unchanging essence."

「善男子！汝言：『身為在先？煩惱在先？』者，是義不然。何以故？若我當說身在先者，汝可難言汝亦同我；身不在先，何因緣故而作是難？善男子！一切眾生身及煩惱俱無先後，一時而有。雖一時有，要因煩惱而得有身，終不因身有煩惱也。

> "Good man! You ask: 'Which comes first, the body or the afflictions?' This way of thinking is incorrect. Why? If I were to say the body comes first, you would argue that I am making the same claim as you. But since the body does not come first, on what basis do you make such a challenge? Good man! For all beings, the body and afflictions arise together without any sequence—they exist simultaneously. Although they arise together, it is due to afflictions that the body comes into existence; the body never gives rise to afflictions."

「汝意若謂：『如人二眼一時而得，不相因待，左不因右、右不因左；煩惱及身亦如是。』者，是義不然。何以故？善男子！世間眼見炷之與明，雖復一時，明要因炷，終不因明而有炷也。

> If you think, "Just as a person’s two eyes arise simultaneously without depending on each other—the left not relying on the right, the right not relying on the left—so too do afflictions and the body arise," that idea is incorrect. Why? Good man! In the world, we see that although the wick and the flame arise together, the flame depends on the wick; it is never the case that the wick depends on the flame.

「善男子！汝意若謂：『身不在先，故知無因。』是義不然。何以故？若以身先無因緣故名為無者，汝不應說一切諸法皆有因緣。若言不見故不說者，今見瓶等從因緣出，何故不說：『如瓶，身先因緣亦復如是。』善男子！若見、不見，一切諸法皆從因緣，無有自性。

> "Good man! If you think, 'The body does not come first, therefore I know there is no cause,' this reasoning is incorrect. Why? If you claim something has no cause simply because it is not preceded by a body, then you should not say that all phenomena have causes and conditions. If you argue that you do not speak of a cause because you do not see it, then how is it that you do not say of the bottle, which you clearly see arising from causes and conditions, 'Just like the bottle, the body's prior causes and conditions are also the same'? Good man! Whether seen or unseen, all phenomena arise from causes and conditions and have no self-nature."

「善男子！若言一切法悉有自性無因緣者，汝何因緣說於五大？是五大性即是因緣。善男子！五大因緣雖復如是，亦不應說諸法皆同五大因緣。如世人說：『一切出家精勤持戒，旃陀羅等亦應如是精勤持戒。』善男子！汝言五大有定堅性，我觀是性轉故不定。

> "Good man! If you claim that all phenomena have inherent self-nature without depending on causes and conditions, then why do you speak of the five great elements? These five great elements themselves arise from causes and conditions. Good man! Although the five great elements arise due to causes and conditions in this way, you should not say that all phenomena are the same as these five great elements in their causal dependence. For example, people say: 'All who renounce the world diligently uphold the precepts.' But by that reasoning, even outcasts should be able to diligently uphold the precepts in the same way. Good man! You say that the five great elements have fixed, solid natures, but I observe that these natures change and are therefore not fixed."

「善男子！酥蠟、胡膠於汝法中名之為地，是地不定，或同於水、或同於地，故不得說自性故堅。

> Good man! In your teachings, wax and glue are considered 'earth.' But this 'earth' is not fixed—sometimes it behaves like water, sometimes like ordinary earth. Therefore, it cannot be said to be inherently solid.

「善男子！白鑞、鉛、錫、銅、鐵、金、銀於汝法中名之為火，是火四性：流時水性、動時風性、熱時火性、堅時地性。云何說言定名火性？

「善男子！水性名流。若水凍時不名為地故名水者，何因緣故波動之時不名為風？若動不名風，凍時亦應不名為水。若是二義從因緣者，何故說言一切諸法不從因緣？

「善男子！若言：『五根性能見、聞、覺、知、觸故，皆是自性，不從因緣。』是義不然。何以故？善男子！自性之性性不可轉。若言眼性見者，常應能見，不應有見、有不見時。是故當知：從因緣見，非無因緣。

「善男子！汝言非因五塵生貪解脫，是義不然。何以故？善男子！生貪解脫雖復不因五塵因緣，惡覺觀故則生貪欲、善覺觀故則得解脫。善男子！內因緣故，生貪解脫；外因緣故則能增長。是故，汝言：『一切諸法各有自性，不因五塵生貪解脫。』無有是處。

「善男子！汝言：『具足諸根，乏於財物，不得自在；諸根殘缺，多饒財寶，得大自在。因此以明有自性故，不從因緣。』者，是義不然。何以故？善男子！眾生從業而有果報，如是果報則有三種：一者、現報，二者、生報，三者、後報。貧窮、巨富，根具、不具，是業各異。若有自性，具諸根者應饒財寶、饒財寶者應具諸根。今則不爾，是故定知無有自性，皆從因緣。

「善男子！如汝所言：『世間小兒未能分別五塵因緣，亦啼、亦笑，是故一切有自性。』者，是義不然。何以故？若自性者，笑應常笑、啼應常啼，不應一笑、一啼。若一笑、一啼，當知一切悉從因緣。是故，不應說一切法有自性故不從因緣。」

梵志言：「世尊！若一切法從因緣有，如是身者從何因緣？」

佛言：「善男子！是身因緣煩惱與業。」

梵志言：「世尊！如其是身從煩惱、業，是煩惱、業可斷不耶？」

佛言：「如是，如是。」

梵志復言：「世尊！唯願為我分別解說，令我聞已不移是處，悉得斷之。」

佛言：「善男子！若知二邊，中間無礙，是人則能斷煩惱、業。」

「世尊！我已知解，得正法眼。」

佛言：「汝云何知？」

「世尊！二邊即色及色解脫，中間即是八正道也；受、想、行、識亦復如是。」

佛言：「善哉，善哉。善男子！善知二邊，斷煩惱業。」

「世尊！唯願聽我出家受戒。」

佛言：「善來，比丘！」即時斷除三界煩惱，得阿羅漢果。

爾時，復有一婆羅門名曰弘廣，復作是言：「瞿曇！知我今所念不？」

佛言：「善男子！涅槃是常，有為無常；曲即邪見，直即聖道。」

婆羅門言：「瞿曇！何因緣故作如是說？」

「善男子！汝意每謂：『乞食是常，別請無常；曲是戶鑰，直是帝幢。』是故，我說：『涅槃是常，有為無常；曲謂邪見，直謂八正。』非如汝先所思惟也。」

婆羅門言：「瞿曇！實知我心。是八正道悉令眾生得盡滅不？」爾時，世尊默然不答。婆羅門言：「瞿曇！已知我心，我今所問何故默然而不見答？」

時憍陳如即作是言：「大婆羅門！若有問世有邊、無邊，如來常爾，默然不答。八聖是直，涅槃是常，若修八聖即得滅盡；若不修習則不能得。

「大婆羅門！譬如大城，其城四壁都無孔竅，唯有一門。其守門者聰明有智能善分別，可放則放、可遮則遮，雖不能知出入多少，定知一切有入出者皆由此門。善男子！如來亦爾，城喻涅槃、門喻八正、守門之人喻於如來。善男子！如來今者雖不答汝盡與不盡，其有盡者，要當修習是八正道。」

婆羅門言：「善哉，善哉。大德憍陳如！如來善能說微妙法，我今實欲知城、知道，自作守門。」

憍陳如言：「善哉，善哉。汝婆羅門能發無上廣大之心。」

佛言：「止止，憍陳如！是婆羅門非適今日發是心也。乃往過去過無量劫，有佛世尊名普光明如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。是人先已於彼佛所發阿耨多羅三藐三菩提心，此賢劫中當得作佛。久已通達了知法相，為眾生故，現處外道，示無所知。以是因緣，汝憍陳如不應讚言：『善哉，善哉。汝今能發如是大心。』」

爾時，世尊知已即告憍陳如言：「阿難比丘今為所在？」

憍陳如言：「世尊！阿難比丘在娑羅林外，去此大會十二由旬，而為六萬四千億魔之所嬈亂。是諸魔眾悉自變身為如來像，或有宣說一切諸法從因緣生、或有說言一切諸法不從因生，或有說言一切因緣皆是常法、從緣生者悉是無常，或有說言五陰是實、或說虛假、入界亦爾，或有說言有十二緣、或有說言正有四緣，或說諸法如幻、如化、如熱時焰，或有說言因聞得法、或有說言因思得法、或有說言因修得法、或復有說不淨觀法，或復有說出息、入息，或復有說四念處觀、或復有說三種觀義、七種方便，或復有說煖法、頂法、忍法、世間第一法、學、無學地、菩薩初住乃至十住，或有說空、無相、無作，或復有說修多羅、祇夜、毘伽羅那、伽陀、憂陀那、尼陀那、阿波陀那、伊帝目多伽、闍陀伽、毘佛略、阿浮陀達摩、優波提舍，或說四念處、四正勤、四如意足、五根、五力、七覺分、八聖道，或說內空、外空、內外空、有為空、無為空、無始空、性空、遠離空、散空、自相空、無相空、陰空、入空、界空、善空、不善空、無記空、菩提空、道空、涅槃空、行空、得空、第一義空、空空、大空，或有示現神通變化，身出水火、或身上出水身下出火、身下出水身上出火、左脇在下右脇出水、右脇在下左脇出水、一脇震雷一脇降雨，或有示現諸佛世界、或復示現菩薩初生行至七步、處在深宮受五欲時、初始出家修苦行時、往菩提樹坐三昧時、壞魔軍眾轉法輪時、示大神通入涅槃時。

「世尊！阿難比丘見是事已，作是念言：『如是神變昔來未見，誰之所作？將非世尊釋迦作耶？』欲起、欲語，都不從意。阿難比丘入魔羂故，復作是念：『諸佛所說各各不同，我於今者當受誰語？』

「世尊！阿難今者極受大苦，雖念如來，無能救者。以是因緣，不來至此大眾之中。」

爾時，文殊師利菩薩摩訶薩白佛言：「世尊！此大眾中有諸菩薩已於一生發阿耨多羅三藐三菩提心、至無量生發菩提心，已能供養無量諸佛，其心堅固，具足修行檀波羅蜜乃至般若波羅蜜，成就功德，久已親近無量諸佛，淨修梵行，得不退轉菩提之心，得不退忍、不退轉持，得如法忍、首楞嚴等無量三昧。如是等輩聞大乘經終不生疑，善能分別宣說三寶同一性相，常住不變。聞不思議不生驚怪，聞種種空心不怖懅。了了通達一切法性，能持一切十二部經，廣解其義，亦能受持無量諸佛十二部經。何憂不能受持如是大涅槃典？何因緣故問憍陳如阿難所在？」

爾時，世尊告文殊師利：「諦聽，諦聽。善男子！我成佛已，過二十年住王舍城。爾時，我告諸比丘言：『諸比丘！今此眾中誰能為我受持如來十二部經，供給左右所須之事，亦使不失自身善利？』

「時憍陳如在彼眾中來白我言：『我能受持十二部經，供給左右，不失所作自利益事。』我言：『憍陳如！汝已朽邁，當須使人。云何方欲為我給使？』時舍利弗復作是言：『我能受持佛一切語，供給所須，不失所作自利益事。』我言：『舍利弗！汝已朽邁，當須使人。云何方欲為我給使？』乃至五百諸阿羅漢皆亦如是，我悉不受。

「爾時，目連在大眾中作是思惟：『如來今者不受五百比丘給使，佛意為欲令誰作耶？』思惟是已即便入定，觀見如來心在阿難，如日初出光照西壁。見是事已，即從定起，語憍陳如：『大德！我見如來欲令阿難給事左右。』

「爾時，憍陳如與五百阿羅漢往阿難所作如是言：『阿難！汝今當為如來給使，請受是事。』阿難言：『諸大德！我實不堪給事如來。何以故？如來尊重如師子王、如龍、如火，我今穢弱，云何能辦？』諸比丘言：『阿難！汝受我語，給事如來得大利益。』第二、第三亦復如是。阿難言：『諸大德！我亦不求大利益事，實不堪任奉給左右。』

「時目犍連復作是言：『阿難！汝今未知。』阿難言：『大德！唯願說之。』目犍連言：『如來先日僧中求使，五百羅漢皆求為之，如來不聽。我即入定，見如來意欲令汝為。汝今云何反更不受？』阿難聞已，合掌長跪作如是言：『諸大德！若有是事，如來世尊與我三願，當順僧命，給事左右。』目犍連言：『何等三願？』阿難言：『一者、如來設以故衣賜我，聽我不受；二者、如來設受檀越別請，聽我不往；三者、聽我出入無有時節。如是三事佛若聽者，當順僧命。』時憍陳如、五百比丘還來我所，作如是言：『我等已勸阿難比丘，唯求三願。若佛聽者，當順僧命。』

「文殊師利！我於爾時讚阿難言：『善哉，善哉。阿難比丘具足智慧，預見譏嫌。何以故？當有人言：「汝為衣食，奉給如來。」是故，先求不受故衣、不隨別請。憍陳如！阿難比丘具足智慧，入出有時即不能得廣作利益四部之眾。是故，求欲出入無時。憍陳如！我為阿難開是三事，隨其意願。』

「時目犍連還阿難所，語阿難言：『吾已為汝啟請三事，如來大慈，皆已聽許。』阿難言：『大德！若佛聽者，請往給侍。』

「文殊師利！阿難事我二十餘年，具足八種不可思議。何等為八？一者、事我已來二十餘年，初不隨我受別請食。二者、事我已來，初不受我陳故衣服。三者、自事我來，至我所時終不非時。四者、自事我來，具足煩惱，隨我入出諸王、剎利、豪貴、大姓，見諸女人及天龍女不生欲心。五者、自事我來，持我所說十二部經，一經於耳曾不再問，如寫瓶水置之一瓶，唯除一問。善男子！琉璃太子殺諸釋氏，壞迦毘羅城。阿難爾時心懷愁惱，發聲大哭，來至我所作如是言：『我與如來俱生此城，同一釋種。云何如來光顏如常，我則憔悴？』我時答言：『阿難！我修空定，故不同汝。』過三年已，還來問我：『世尊！我往於彼迦毘羅城曾聞如來修空三昧，是事虛實？』我言：『阿難！如是，如是。如汝所說。』六者、自事我來，雖未獲得知他心智，常知如來所入諸定。七者、自事我來，未得願智而能了知如是眾生到如來所，現在能得四沙門果、有後得者、有得人身、有得天身。八者、自事我來，如來所有祕密之言悉能了知。善男子！阿難比丘具足如是八不思議，是故我稱阿難比丘為多聞藏。

「善男子！阿難比丘具足八法，能具足持十二部經。何等為八？一者、信根堅固，二者、其心質直，三者、身無病苦，四者、常勤精進，五者、具足念心，六者、心無憍慢，七者、成就定慧，八者、具足從聞生智。

「文殊師利！毘婆尸佛侍者弟子名阿叔迦，亦復具足如是八法；尸棄如來侍者弟子名差摩迦羅、毘舍浮佛侍者弟子名優波扇陀、迦羅鳩村馱佛侍者弟子名曰跋提、迦那含牟尼佛侍者弟子名曰蘇坻、迦葉佛侍者弟子名葉婆蜜多，皆亦具足如是八法。我今阿難亦復如是具足八法，是故我稱阿難比丘為多聞藏。

「善男子！如汝所說，此大眾中雖有無量無邊菩薩，是諸菩薩皆有重任，所謂大慈大悲。如是慈悲之因緣故，各各怱務調伏眷屬，莊嚴自身。以是因緣，我涅槃後不能宣通十二部經。若有菩薩或時能說，人不信受。

「文殊師利！阿難比丘是吾之弟，給事我來二十餘年，所可聞法具足受持，喻如寫水置之一器。是故，我今顧問阿難為何所在，欲令受持是《涅槃經》。善男子！我涅槃後，阿難比丘所未聞者，弘廣菩薩當能流布；阿難所聞，自能宣通。

「文殊師利！阿難比丘今在他處，去此會外十二由旬，而為六萬四千億魔之所惱亂。汝可往彼發大聲言：『一切諸魔諦聽諦聽，如來今說大陀羅尼。一切天、龍、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人與非人、山神、樹神、河神、海神、舍宅等神，聞是持名無不恭敬受持之者。是陀羅尼十恒河沙諸佛世尊所共宣說，能轉女身，自識宿命。若受五事：一者、梵行，二者、斷肉，三者、斷酒，四者、斷辛，五者、樂在寂靜，受五事已，至心信受、讀誦、書寫是陀羅尼，當知是人即得超越七十七億弊惡之身。』」

爾時，世尊即便說之：

「阿摩隷　毘摩隷　涅磨隷　瞢伽隷　醯摩羅　若竭鞞三慢那跋提　娑婆他娑檀尼　婆羅磨他娑檀尼磨那斯　阿拙提毘羅祇　菴羅賴低婆嵐彌婆嵐　摩莎隷　富泥富那摩奴賴綈」

爾時，文殊師利從佛受是陀羅尼已，至阿難所，在魔眾中作如是言：「諸魔眷屬！諦聽我說所從佛受陀羅尼呪。」魔王聞是陀羅尼已，悉發阿耨多羅三藐三菩提心，捨於魔業，即放阿難。文殊師利與阿難俱來至佛所，阿難見佛，至心禮敬，却住一面。

佛告阿難：「是娑羅林外有一梵志名須跋陀，年百二十，雖得五通，未捨憍慢，獲得非想非非想定，生一切智、起涅槃想。汝可往彼，語須跋言：『如來出世如優曇花，於今中夜當般涅槃。若有所作可及時作，莫於後日而生悔心。』阿難！汝之所說彼定信受。何以故？汝曾往昔五百世中作須跋陀子，其人愛心習猶未盡。以是因緣，信受汝語。」

爾時，阿難受佛勅已，往須跋所作如是言：「仁者當知：如來出世如優曇花，於今中夜當般涅槃。欲有所作可及時作，莫於後日生悔心也。」須跋言：「善哉，阿難！我今當往至如來所。」爾時，阿難與須跋陀還至佛所。

時須跋陀到已，問訊作如是言：「瞿曇！我今欲問，隨我意答。」

佛言：「須跋！今正是時，隨汝所問，我當方便隨汝意答。」

「瞿曇！有諸沙門、婆羅門等作如是言：『一切眾生受苦樂報，皆隨往日本業因緣。是故，若有持戒、精進、受身心苦，能壞本業。本業既盡，眾苦盡滅；眾苦盡滅，即得涅槃。』是義云何？」

佛言：「善男子！若有沙門、婆羅門等作是說者，我為憐愍，常當往來如是人所。既至彼已，我當問之：『仁者！實作如是說不？』彼若見答：『我如是說。何以故？瞿曇！我見眾生習行諸惡，多饒財寶，身得自在；又見修善，貧窮多乏，不得自在。又見有人多役力用，求財不得；又見不求自然得者。又見有人慈心不殺，反更中夭；又見憙殺，終保年壽。又見有人淨修梵行、精勤持戒，有得解脫、有不得者。是故，我說一切眾生受苦樂報，皆由往日本業因緣。』

「須跋！我復當問：『仁者！實見過去業不？若有是業，為多少耶？現在苦行能破多少耶？能知是業已盡、不盡耶？是業既盡，一切盡耶？』彼若見答：『我實不知。』我便當為彼人引喻：『譬如有人身被毒箭，其家眷屬為請醫師令拔是箭。既拔箭已，身得安隱。其後十年，是人猶憶，了了分明：「是醫為我拔出毒箭，以藥塗拊，令我得差，安隱受樂。」仁既不知過去本業，云何能知現在苦行定能破壞過去業耶？』

「彼若復言：『瞿曇！汝今亦有過去本業，何故獨責我過去業？瞿曇經中亦作是說：「若見有人豪貴自在，當知是人先世好施。」如是不名過去業耶？』我復答言：『仁者！如是知者，名為比知，不名真知。我佛法中或有由因知果、或有從果知因，我佛法中有過去業、有現在業。汝則不爾，唯有過去業，無現在業。汝法不從方便斷業；我法不爾，從方便斷。汝業盡已則得苦盡；我即不爾，煩惱盡已，業苦則盡。是故，我今責汝過去業。』

「彼人若言：『瞿曇！我實不知，從師受之。師作是說，我實無咎。』我言：『仁者！汝師是誰？』彼若見答：『是富蘭那。』我復語言：『汝昔何不一一諮問：「大師實知過去業不？」汝師若言我不知者，汝復云何受是師語？若言我知，復應問言：「下苦因緣受中、上苦不？中苦因緣受下、上苦不？上苦因緣受中、下苦不？」若言不者，復應問言：「師云何說苦樂之報唯過去業，非現在耶？」復應問言：「是現在苦，過去有不？若過去有，過去之業悉已都盡。若都盡者，云何復受今日之身？若過去無，唯現在有。云何復言眾生苦樂皆過去業？」仁者！若知現在苦行能壞過去業，現在苦行復以何破？如其不破，苦即是常。苦若是常，云何說言得苦解脫？若更有行壞苦行者，過去已盡，云何有苦？仁者！如是苦行能令樂業受苦果不？復令苦業受樂果不？能令無苦無樂業作不受果不？能令現報作生報不？能令生報作現報不？令是二報作無報不？能令定報作無報不？能令無報作定報不？』

「彼若復言：『瞿曇！不能。』我復當言：『仁者！如其不能，何因緣故受是苦行？仁者當知：定有過去業、現在因緣。是故，我言因煩惱生業、因業受報。仁者當知：一切眾生有過去業、有現在因，眾生雖有過去壽業，要賴現在飲食因緣。仁者！若說眾生受苦、受樂定由過去本業因緣，是事不然。何以故？仁者！譬如有人為王除怨，以是因緣多得財寶，因是財寶受現在樂。如是之人現作樂因，現受樂報。譬如有人殺王愛子，以是因緣喪失身命。如是之人現作苦因，現受苦報。仁者！一切眾生現在因於四大、時節、土地、人民，受苦、受樂，是故我說一切眾生不必盡因過去本業受苦樂也。仁者！若以斷業因緣力故得解脫者，一切聖人不得解脫。何以故？一切眾生過去本業無始終故，是故我說修聖道時是道能遮無始終業。仁者！若受苦行便得道者，一切畜生悉應得道。是故先當調伏其心，不調伏身。以是因緣，我經中說：「斫伐此林，莫斫伐樹。」何以故？從林生怖，不從樹生。欲調伏身，先當調心，心喻於林，身喻於樹。』」

須跋陀言：「世尊！我已先調伏心。」

佛言：「善男子！汝今云何能先調心？」

須跋陀言：「世尊！我先思惟：欲是無常、無樂、無淨，觀色即是常、樂、清淨。作是觀已，欲界結斷，獲得色處，是故名為先調伏心。次復觀色，色是無常，如癰、如瘡、如毒、如箭，見無色常、清淨、寂靜。如是觀已，色界結盡得無色處，是故名為先調伏心。次復觀想即是無常、癰瘡、毒箭。如是觀已，獲得非想非非想處。是非想非非想即一切智，寂靜清淨，無有墮墜，常恒不變。是故，我能調伏其心。」

佛言：「善男子！汝云何能調伏心耶？汝今所得非想非非想定猶名為想。涅槃無想，汝云何言獲得涅槃？善男子！汝已先能呵責麁想，今者云何愛著細想，不知呵責如是非想非非想處故名為想，如癰、如瘡、如毒、如箭？善男子！汝師欝頭藍弗利根聰明，尚不能斷如是非想非非想處，受於惡身，況其餘者？」

「世尊！云何能斷一切諸有？」

佛言：「善男子！若觀實相，是人能斷一切諸有。」

須跋陀言：「世尊！云何名為實相？」

「善男子！無相之相名為實相。」

「世尊！云何名為無相之相？」

「善男子！一切法無自相、他相及自他相，無無因相、無作相、無受相，無作者相、無受者相，無法、非法相，無男女相、無士夫相，無微塵相、無時節相，無為自相、無為他相、無為自他相，無有相、無無相，無生相、無生者相，無因相、無因因相，無果相、無果果相，無晝夜相、無明闇相，無見相、無見者相，無聞相、無聞者相，無覺知相、無覺知者相，無菩提相、無得菩提者相，無業相、無業主相，無煩惱相、無煩惱主相。善男子！如是等相隨所滅處名真實相。善男子！一切諸法皆是虛假，隨其滅處是名為實，是名實相、是名法界、名畢竟智、名第一義諦、名第一義空。善男子！是相、法界、畢竟智、第一義諦、第一義空，下智觀故得聲聞菩提、中智觀故得緣覺菩提、上智觀故得無上菩提。」

說是法時，十千菩薩得一生實相；萬五千菩薩得二生法界；二萬五千菩薩得畢竟智；三萬五千菩薩悟第一義諦，是第一義諦亦名第一義空、亦名首楞嚴三昧；四萬五千菩薩得虛空三昧，是虛空三昧亦名廣大三昧、亦名智印三昧；五萬五千菩薩得不退忍，是不退忍亦名如法忍、亦名如法界；六萬五千菩薩得陀羅尼，是陀羅尼亦名大念心、亦名無礙智；七萬五千菩薩得師子吼三昧，是師子吼三昧亦名金剛三昧、亦名五智印三昧；八萬五千菩薩得平等三昧，是平等三昧亦名大慈大悲；無量恒河沙等眾生發阿耨多羅三藐三菩提心，無量恒河沙等眾生發緣覺心，無量恒河沙等眾生發聲聞心，人女天女二萬億人現轉女身得男子身，須跋陀羅得阿羅漢果。

## 大般涅槃經卷第三十六