Chapter 2: The Teaching of the Lifespan of the Tathāgata
第二章：如來壽命的教法
2.1Also, at that time, there dwelled in the great city of Rājagṛha a bodhisattva mahāsattva by the name of Ruciraketu. He had served past jinas, had developed roots of merit, and had attended upon many hundreds of thousands of quintillions of buddhas. He thought, “Through what causes and what conditions does the Bhagavat Śākyamuni have such a short lifespan of eighty years?”
2.1那時，在王舍城這個大城中，住著一位名叫妙幡的菩薩摩訶薩。他曾侍奉過去的勝者，已經培育了功德根，並親近過許多百千萬億的諸佛。他心想：「薄伽梵釋迦牟尼通過什麼因、什麼條件，才有這樣只有八十年的短壽呢？」
2.2Then he thought, “The Bhagavat has said, ‘There are two causes and two conditions for a long life. [F.155.b] What are those two? Forsaking killing and giving food.’ The Bhagavat Śākyamuni has forsaken killing and has correctly adopted the path of the ten good actions for countless hundreds of thousands of quintillions of eons. He has given external and internal substances as food to beings, even to the extent of satisfying hungry beings with his own body, blood, bones, and limbs, to say nothing of every other kind of food.”
2.2於是他又想道：「薄伽梵曾經說過，『長壽有兩個原因和兩個條件。那兩個是什麼呢？就是捨離殺害和佈施飲食。』釋迦牟尼薄伽梵已經捨離了殺害，並且在無數百千萬億劫中正確地修習了十善之道。他對眾生佈施外在和內在的物質作為食物，甚至於用自己的身體、血液、骨頭和四肢來滿足飢餓的眾生，更不用說其他各種食物了。」
2.3When that sublime being’s mind had thought that, with his attention focused upon the Buddha, his house became immense, vast, and made of blue beryl. It was adorned with many divine jewels, its color transformed by the Tathāgata, and it was pervaded by a perfume that transcended the divine.
2.3當那位尊勝的大士用意念思考此事，專注於佛陀時，他的房舍變得廣大無邊，由青琉璃所成。房舍以眾多天界寶石裝飾，其光色由如來所轉變，並且充滿了超越天界的香氣。
2.4In the four directions of that house there appeared four thrones made of divine jewels. The thrones were overspread with layers of precious, divine cloth decorated with divine jewels.
2.4在那座住宅的四個方向各出現了一座由神聖寶石製成的寶座。這些寶座上鋪著多層珍貴的神聖布料，並用神聖寶石裝飾著。
2.5Upon those thrones appeared divine lotus flowers, their colors transformed by the Tathāgata, and adorned by many jewels. Upon those lotuses there appeared the four buddha bhagavats. To the east appeared the Tathāgata Akṣobhya. To the south appeared the Tathāgata Ratnaketu. To the west appeared the Tathāgata Amitābha. To the north appeared the Tathāgata Dundubhisvara. At the moment when those buddha bhagavats appeared upon those lion thrones, the great city of Rājagṛha was filled by a great illuminating light. That light spread throughout the trichiliocosm world realm, throughout as many world realms in the ten directions as there are grains of sand in the Ganges River. A rain of flowers fell. There came the sound of divine music. [F.156.a] Through the power of the Buddha, all beings in this trichiliocosm world realm gained divine happiness. Those who had incomplete faculties gained all their faculties. The blind saw forms with their eyes; the deaf heard sounds with their ears; the insane gained their sanity; those with distracted minds became undistracted; the naked became clothed; the hungry had their stomachs filled; the thirsty found drink; beings afflicted by illness were healed; and those with impaired physical faculties became possessed of complete faculties. In those worlds there appeared vast, astonishing, wonderful qualities.
2.5那些獅子寶座上出現了神聖的蓮花，其顏色由如來變化而成，被許多寶石裝飾。那些蓮花上出現了四位佛薄伽梵。東方出現了不動佛。南方出現了寶幢佛。西方出現了無量光佛。北方出現了鼓音王佛。當那些佛薄伽梵出現在那些獅子寶座上的時刻，大城市王舍城被一道偉大的照耀光線充滿。那光線遍布於三千大千世界，以及十方如恆河沙粒數量那麼多的世界。花雨紛紛降落。傳來了神聖的音樂聲。透過佛的力量，這三千大千世界中的所有眾生都獲得了神聖的快樂。那些根機不圓滿的眾生獲得了所有的根機。盲人用眼睛看到了形色；聾人用耳朵聽到了聲音；瘋癲者恢復了理智；心識散亂的人變得專注；裸露的人穿上了衣服；飢餓的人填飽了肚子；乾渴的人找到了飲水；被病痛折磨的眾生被治癒了；身體機能缺陷的人擁有了完整的機能。在那些世界中出現了廣大的、令人驚嘆的、奇妙的功德。
2.6The bodhisattva Ruciraketu was amazed to see those buddha bhagavats, and, filled with joy, delighted, elated, pleased, and happy, with his palms together in homage, he bowed toward those buddha bhagavats. Mindful of those buddha bhagavats and mindful of the qualities of the Buddha Bhagavat Śākyamuni, he had doubts concerning the lifespan of the Bhagavat Śākyamuni. In his mind was the thought, “Why is it that the Bhagavat Śākyamuni has this short lifespan of eighty years?”
2.6菩薩妙幡見到那些佛薄伽梵感到驚奇，充滿喜悅、歡樂、高興、愉快和快樂，恭敬地合掌向那些佛薄伽梵禮拜。他憶念那些佛薄伽梵，也憶念佛薄伽梵釋迦牟尼的功德，但對薄伽梵釋迦牟尼的壽命產生了疑惑。他的心中想著：「為什麼薄伽梵釋迦牟尼的壽命這麼短，只有八十年呢？」
2.7Those buddha bhagavats were aware of and understood these thoughts and said to the bodhisattva Ruciraketu, “Noble one, do not think, ‘The Bhagavat Śākyamuni has such a short lifespan.’ Why is that? Noble one, except for the tathāgata arhat samyaksaṃbuddhas, [F.156.b] we do not see anyone within the world with its devas, with its Māra, with its Brahmā, with its many beings who are mendicants and brahmins, and with its devas, humans, and asuras who has the ability to know the Bhagavat Tathāgata Śākyamuni’s lifespan to its future limit.”
2.7那些薄伽梵佛陀知曉並理解了妙幡菩薩的這些念頭，對妙幡菩薩說道：「善男子，你不要作意認為『薄伽梵釋迦牟尼的壽命這麼短』。為什麼呢？善男子，除了如來阿羅漢正等覺者以外，我們在這個具有諸天、具有魔、具有梵天、具有許多身為乞士和婆羅門的眾生，以及具有諸天、人和阿修羅的世界中，看不到任何人有能力認知薄伽梵如來釋迦牟尼壽命的未來邊際。」
2.8As soon as those buddha bhagavats described the Tathāgata’s lifespan, at that moment, through the power of the buddhas, the devas in the desire realm, the devas in the form realm, the nāgas, the yakṣas, the gandharvas, the asuras, the garuḍas, the kinnaras, the mahoragas, and the many hundreds of thousands of quintillions of assembled bodhisattvas arrived in the house of the bodhisattva Ruciraketu.
2.8當那些佛薄伽梵描述如來的壽命時，就在那一刻，通過諸佛的力量，欲界的諸天、色界的諸天、龍、藥叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，以及無數百千萬億的菩薩眾聚集來到了菩薩妙幡的住處。
2.9Those tathāgatas then recited verses that taught in brief the length of the lifespan of the Bhagavat Śākyamuni to that complete assembly:
2.9那些如來隨後為那個完整的大眾誦說偈頌，簡要地開示薄伽梵釋迦牟尼的壽命長度：
2.18Then the bodhisattva Ruciraketu, having heard that teaching on the lifespan of Bhagavat Śākyamuni, asked those bhagavats, “Why is it that the Bhagavat Śākyamuni, the Tathāgata, manifests such a short lifespan?”
2.18那時妙幡菩薩聽聞了薄伽梵釋迦牟尼的壽命教法，便向那些薄伽梵提問：「為什麼薄伽梵釋迦牟尼如來要現前地示現如此短的壽命呢？」
2.19The bhagavats said to the bodhisattva Ruciraketu, “The Bhagavat Śākyamuni, the Tathāgata, has been born at a time when beings could live for a hundred years in a world that has the five degenerations. Therefore, the Tathāgata Śākyamuni has manifested a short lifespan in order to benefit beings with inferior aspiration, beings with little roots of merit and faith, and ordinary foolish beings who have the view that there is a being, the view that there is a soul, the view that there is a spirit, the view that there is an individual, erroneous views, the belief in ‘me’ and ‘mine,’ the views of eternalism and nihilism, and so on. It is also to inspire the true view in tīrthikas so that they will quickly attain the highest enlightenment.
2.19薄伽梵們對菩薩妙幡說道：「釋迦牟尼薄伽梵、如來誕生在眾生壽命僅有百年、世界具有五濁的時代。因此，釋迦牟尼如來為了利益願望低微的眾生、功德根和信心微薄的眾生，以及執著有眾生、有靈魂、有精神、有個體的見解，邪見、執著『我』和『我的』的見解，常見和斷見等種種見解的普通愚癡眾生，而示現短暫的壽命。同時也是為了在外道心中啟發正確的見解，使他們能迅速證得最高的菩提。」
2.20“Moreover, noble one, the Tathāgata, by manifesting passing into nirvāṇa, causes beings to perceive him as rare and difficult to meet; causes them to perceive misery, suffering, and so on; and inspires them to quickly obtain, possess, read, comprehend, and teach widely to others these sūtras that have been taught by the Buddha Bhagavat, and to not malign them. [F.157.b] That is why the Tathāgata manifests a short lifespan. If the Tathāgata were always present and did not pass into nirvāṇa, beings would have no reverence—they would not perceive him as being difficult to meet, and they would not obtain, possess, read, comprehend, and teach widely to others these sūtras that have been taught by the Tathāgata. Why is that? Because they would believe that the Bhagavat would always remain in the world.
2.20「而且，尊者，如來透過顯現入涅槃，使眾生認知他難得難遇；使他們認知痛苦、苦難等；並激勵他們迅速獲得、持有、誦讀、理解，以及廣泛為他人講授佛薄伽梵所教導的這些經典，並且不詆毀它們。那就是如來顯現短壽的原因。如果如來始終現存且不入涅槃，眾生就不會有恭敬心——他們不會認知他難得難遇，也不會獲得、持有、誦讀、理解，以及廣泛為他人講授如來所教導的這些經典。為什麼呢？因為他們會相信薄伽梵將永遠留在世間。」
2.21“As an analogy, noble one, someone who sees that his parents have many precious jewels would not perceive that wealth as being rare or wonderful. Why is that? It is because he perceives that his parents’ wealth will always be present. In the same way, if the Bhagavat never passed into nirvāṇa, he would not be perceived as rare and difficult to meet.
2.21「譬如，聖者，有人見自己的父母擁有許多珍寶，就不會認為那些財寶稀有或殊勝。為什麼呢？因為他認為父母的財寶會永遠存在。同樣地，如果薄伽梵從不進入涅槃，就不會被認為是稀有難遇的。」
2.22“Moreover, noble one, as another analogy, if someone who had poor parents, who had no wealth, went to the dwelling of a king or great minister and saw their vast, numerous treasuries, wealth, jewels and so on, he would perceive them as rare and difficult to obtain, and he would dedicate himself to accomplishing the methods for seeking wealth, because he would wish to leave poverty behind and to accomplish happiness and prosperity.
2.22「而且，尊者，再舉一個例子。如果有人的父母很貧窮，沒有財富，他去到國王或大臣的住所，看到他們龐大、眾多的寶藏、財富、珍寶等等，他就會認為這些是難得而不易得到的，他會致力於實踐獲取財富的方法，因為他希望擺脫貧困，成就幸福和繁榮。」
2.23“In the same way, noble one, if the Tathāgata is seen to pass into nirvāṇa, there will be the perception of how rare and difficult he is to meet, and the perception of misery and suffering. The Bhagavat Tathāgata only appears a few times in countless eons, just as a fig tree flower hardly ever appears, just a few times, so that beings will perceive him as rare and difficult to meet, and they will have veneration for him, perceive the sūtras he teaches to be the truth, [F.158.a] and perceive them as something to be possessed and not to be maligned.
2.23「同樣地，尊貴者，如果如來被看見進入涅槃，就會產生他是多麼罕見和難得一遇的認知，以及對苦難和痛苦的認知。薄伽梵如來在無數劫中只出現少數幾次，就像無花果樹的花很少開放，只有少數幾次，這樣眾生才會認知他是罕見和難得一遇的，他們就會對他產生禮敬，認知他所教導的經是真理，[F.158.a]並將其視為應該受持而不應該詆毀的。」
2.24“Therefore, noble one, because of those causes and conditions, the Tathāgata does not remain long in the world but quickly passes into nirvāṇa. It is through such a perfection of skillful methods that the tathāgatas ripen beings.”
2.24「因此，尊者，由於那些因緣，如來不長久住世，而是迅速進入涅槃。就是透過這樣的方便的圓滿，如來們令眾生成熟。」
2.25Then those four tathāgatas vanished.
2.25隨後那四位如來消失了。
2.26Then the bodhisattva Ruciraketu, the countless hundreds of thousands of bodhisattvas, and the countless trillions of beings went together to Vulture Peak Mountain. They bowed their heads to the feet of the Bhagavat Śākyamuni, the Tathāgata, and seated themselves.
2.26然後妙幡菩薩、無數百千的菩薩們，以及無數兆的眾生一起前往靈鷲山。他們頂禮薄伽梵釋迦牟尼如來的雙足，然後坐了下來。
2.27The bodhisattva Ruciraketu described what had occurred, and those four tathāgatas came to where the Bhagavat Śākyamuni was dwelling on Vulture Peak Mountain, sat upon the thrones in their own directions, and addressed their entourages of bodhisattvas: “Noble ones, go and ask the Bhagavat Śākyamuni, ‘Are you unharmed, unafraid, undisturbed, and feeling happy?’ Also make this request to the Bhagavat Tathāgata Śākyamuni: ‘If you were to teach this very profound lord of sūtras, The Sūtra of the Sublime Golden Light, for the benefit of beings, to dispel the distress of famine, and to bring happiness to all, that would be excellent and would bring joy!’ ”
2.27妙幡菩薩描述了所發生的事情，那四位如來來到薄伽梵釋迦牟尼所住的靈鷲山，坐在各自方向的寶座上，對他們的菩薩眷眾說道：「諸位聖者，你們去問薄伽梵釋迦牟尼，『您是否安樂無恙，無有恐懼，心境安定，感到喜悅？』同時向薄伽梵如來釋迦牟尼提出這樣的請求：『如果您能為了利益眾生，宣說這部極其深妙的經王《金光明尊勝王經》，以消除飢荒帶來的苦難，為一切眾生帶來幸福安樂，那將是最好的，並能帶來喜樂！』」
2.28The bodhisattvas who were their attendants went toward the Bhagavat Śākyamuni, and, having approached him, bowed their heads down to his feet, and they made the request that the four tathāgatas had instructed. [F.158.b]
2.28那些菩薩們作為四位如來的侍者，走向薄伽梵釋迦牟尼，靠近他後，向他的腳低頭致禮，並按照四位如來的指示提出了請求。
2.29Then the Bhagavat Śākyamuni, the tathāgata, the arhat samyaksaṃbuddha, said, “Well done!” to those bodhisattvas. “Well done! Well done!”
2.29那時薄伽梵釋迦牟尼如來、阿羅漢、正等覺者對那些菩薩們說："善哉！善哉！善哉！"
2.30At that time, because the four tathāgatas had invoked him to teach this sublime Dharma in order to bring benefit and happiness to all beings, the Bhagavat recited these verses:
2.30那時，四位如來為了利益安樂一切眾生，而祈請薄伽梵宣說這尊勝的法，薄伽梵於是誦出這些偈頌：
2.33At that time, in that assembly, there was the Kauṇḍinya brahmin, the Dharma master Vyākaraṇa, who, together with countless thousands of brahmins, had made offerings to the Bhagavat. On hearing these words concerning the great nirvāṇa of the Tathāgata, he immediately wept, bowed down to the feet of the Bhagavat, and said to the Bhagavat, “If you have love for all beings, if you have great compassion, if you wish to benefit them, if you are a mother and father for all beings, if you are unequaled, if you are like the moon radiating light, if you are like a risen sun of great wisdom and knowledge, and if you look upon all beings as you do upon Rāhula, then I pray that you grant me something sacred.”
2.33爾時，彼眾會中有憍陳如婆羅門、法師毘迦羅那，與無數千婆羅門一起，曾向薄伽梵作供養。聽聞如來大涅槃之言，他立即流淚，五體投地禮敬薄伽梵足下，對薄伽梵說：「若您對一切眾生有慈心，若您具足大悲，若您願意利益他們，若您是一切眾生的母親和父親，若您無人能及，若您如月光普照，若您如升起的大智慧和智之日輪，若您看待一切眾生如同看待羅睺羅一樣，那麼我祈請您賜予我聖法。」
2.34The Bhagavat remained silent.
2.34薄伽梵保持沉默。
2.35Then, through the power of the Buddha, there arose confident eloquence in a Licchavī youth who was in that assembly, whose name was Sarvasattvapriyadarśana. He asked the Kauṇḍinya brahmin, the Dharma master Vyākaraṇa, “Great brahmin, why do you ask the Bhagavat for something sacred? I will give you something sacred.” [F.159.a]
2.35那時，由於佛的加持力，在那個集會中有一位力士青年，名叫一切眾生喜見者，他獲得了堅定的口才。他問憍陳如婆羅門、法師毘迦羅那說：「大婆羅門，你為什麼要向薄伽梵祈求神聖之物呢？我會給你神聖之物。」
2.36“Licchavī youth,” said the brahmin, “I wish for a relic of the Bhagavat the size of a mustard seed in order to make offerings to the Bhagavat. It is known that if one makes offerings to a relic the size of a mustard seed that one has received as a share of the ashes that are the relics of the Bhagavat, one will become the sole lord of the devas of Trāyastriṃśa.
2.36那婆羅門說：「力士青年，我希望能得到薄伽梵一粒芥子大小的舍利，用來供養薄伽梵。據說如果有人對薄伽梵舍利分配中得到的一粒芥子大小的舍利進行供養，那人就會成為三十三天的唯一主宰。
2.37“O Licchavī youth, it is difficult for śrāvakas and pratyekabuddhas to know The Sūtra of the Sublime Golden Light. It is difficult for them to comprehend it. The Sūtra of the Sublime Golden Light, which has those characteristics and qualities, is going to be spoken, so listen!
2.37「啊！力士青年，聲聞和辟支佛很難認識《金光明尊勝王經》。他們很難理解它。具備那些特點和功德的《金光明尊勝王經》即將被宣講，請你聽著！
2.38“O Licchavī youth, The Sūtra of the Sublime Golden Light is thus difficult to know and difficult to understand. Therefore, it is appropriate that we brahmins from an outlying island should keep a relic the size of a mustard seed in a casket, for by possessing it, beings will soon become lords of Trāyastriṃśa.
2.38"力士青年啊，《金光明尊勝王經》就是這樣難以知曉、難以理解。因此，我們來自邊遠島嶼的婆羅門應該將芥子般大小的舍利供奉在舍利盒中是恰當的，因為藉由擁有它，眾生將很快成為三十三天的主宰。
2.39“O Licchavī youth, don’t you want to request a relic the size of a mustard seed from the Tathāgata, place the relic in a casket, and possess it so that beings will become lords of Trāyastriṃśa?
2.39「力士青年，你不想向如來請求芥子大小的舍利，將舍利放在盒子裡保管，使得眾生能成為三十三天的主宰嗎？」
2.40“O Licchavī youth, that is the sublime thing that I have requested.”
2.40「力士青年啊，那就是我所請求的尊勝之事。」
2.41Then Sarvasattvapriyadarśana, the Licchavī youth, recited these verses to the Kauṇḍinya brahmin, the Dharma master Vyākaraṇa:
2.41於是力士青年薩婆薩埵愛見向憍陳如婆羅門法師毘迦羅那誦此偈頌：
2.55On hearing those verses, the Kauṇḍinya brahmin, the Dharma master Vyākaraṇa, replied to the Licchavī youth Sarvasattvapriyadarśana with these verses:
2.55那位力士青年聽到這些偈頌後，婆羅門憍陳如、法師毘迦羅那對力士青年薩婆薩埵愛樂見說出這樣的偈頌：
2.64Then thirty-two thousand devas, having heard that profound teaching on the lifespan of the Tathāgata, all developed the aspiration for the highest, most complete enlightenment. With joyful mental thoughts and with one voice, they recited these verses:
2.64那時三萬二千位諸天，聽聞了關於如來壽命的深妙教法，全都生起了對無上正等正覺的渴望。他們內心充滿喜悅，異口同聲地誦唱了這些偈頌：
2.67Then the bodhisattva Ruciraketu, having heard the teaching on the lifespan of the Bhagavat Śākyamuni from both those buddha bhagavats and those excellent individuals, arose from his seat, and with his palms together in homage, bowed [F.160.b] and said, “Bhagavat, if in that way the buddha bhagavats do not pass into nirvāṇa and do not leave relics in the world, why is it that in the sūtras it is taught that the buddhas pass into nirvāṇa and leave their relics in the world so that if devas and humans have veneration and respect toward the relics of past buddhas that have been left in the world, and if the world with its devas and humans makes offerings to them, they will attain immeasurable benefit? And why is it said here that there are no relics, Bhagavat? I pray that with compassion you will explain and teach this.”
2.67然後菩薩妙幡，聽聞了薄伽梵釋迦牟尼的壽命教法，既聽自那些佛薄伽梵，也聽自那些優秀的人，他從座位上起身，雙手合掌致敬，行禮說：「薄伽梵，如果佛薄伽梵們確實不入涅槃，也不在世間留下舍利，那麼為什麼在經典中教導說諸佛入涅槃並在世間留下他們的舍利，以至於如果諸天和人類對過去佛留在世間的舍利有禮敬和尊重，如果有諸天和人類的世間向它們作供養，他們將獲得無量利益？而為什麼在這裡又說沒有舍利呢，薄伽梵？我祈請您以大悲心為我解釋並教導這個意義。」
2.68The Bhagavat then said to the bodhisattva mahāsattva Ruciraketu and the rest of the gathered assembly, “Know that when it is said that the bhagavats pass into nirvāṇa and leave relics in the world that this is a teaching with an implied meaning.
2.68薄伽梵對菩薩摩訶薩妙幡和眾所聚集的大眾說：「要知道，當說薄伽梵進入涅槃並在世間留下舍利時，這是具有隱意的教法。
2.69“Noble ones, the bodhisattva mahāsattvas know through these ten qualities that the Tathāgata Arhat Samyaksaṃbuddha correctly and truly teaches that there is a great passing into nirvāṇa.
2.69「諸聖者，菩薩摩訶薩通過這十種功德而了知，如來阿羅漢正等覺者正確真實地教導存在著偉大的涅槃。」
2.70“What are these ten?
2.70「這十種是什麼呢？
2.71“First, nirvāṇa means that the tathāgatas have completely eliminated the obscuration of the kleśas and the obscuration of knowledge.
2.71「首先，涅槃是指如來們已經完全消除了煩惱障和所知障。」
2.72“Second, nirvāṇa means that the tathāgatas know that there is no self in the individual and no self in phenomena.
2.72「第二，涅槃是指如來們知道在個人中沒有自我，在法中也沒有自我。」
2.73“Third, nirvāṇa means that there is a transformation of the body and of qualities.
2.73「第三，涅槃是指身體和功德的轉變。」
2.74“Fourth, nirvāṇa means that there is a spontaneous guidance of beings.
2.74「第四，涅槃是指對眾生有自然而然的引導。
2.75“Fifth, nirvāṇa means that there is sameness in the Dharma body because there is no differentiation of characteristics through the truth becoming manifest. [F.161.a]
2.75「第五，涅槃是指法身中有平等性，因為通過真理的顯現，諸相沒有差別。」
2.76“Sixth, nirvāṇa means that there is no duality between the nature of saṃsāra and nirvāṇa.
2.76「第六，涅槃是指輪迴的本質與涅槃之間沒有二元性。
2.77“Seventh, nirvāṇa means that purity is manifested through the realization of the essence of phenomena.
2.77「第七，涅槃是指通過證悟法的本質而現前清淨。」
2.78“Eighth, nirvāṇa means that there has been the skillful accomplishment of all phenomena being devoid of birth and devoid of destruction.
2.78"第八，涅槃是指以善巧方便成就了一切法無生無滅。
2.79“Ninth, nirvāṇa means that there is the attainment of the wisdom of the equality of the true nature, the realm of phenomena, and the ultimate conclusion.
2.79「第九，涅槃是指證悟真如、現象界和究竟義三者平等的智慧。
2.80“Tenth, nirvāṇa means that there is the knowledge that there is no difference between the nature of all phenomena and the nature of nirvāṇa.
2.80「第十，涅槃是指了知一切法的本性與涅槃的本性沒有差別。」
2.81“Also, noble one, the bodhisattva mahāsattvas know through these ten qualities that the Tathāgata Arhat Samyaksaṃbuddha correctly and truly teaches that there is a great passing into nirvāṇa.
2.81「又，聖者，菩薩摩訶薩通過這十種功德得知，如來阿羅漢正等覺者正確而真實地教導存在著偉大的涅槃。」
2.82“What are these ten?
2.82「這十項是什麼？」
2.83“First, aspiration and desire are the basis of the kleśas; whatever one aspires to creates desire. The buddha bhagavats are free of aspiration and desire, and this is called nirvāṇa .
2.83「第一，渴望和貪欲是煩惱的根本；無論渴望什麼都會產生貪欲。佛薄伽梵已經遠離渴望和貪欲，這就叫涅槃。」
2.84“Second, the tathāgatas are free of all aspiration and desire; they do not acquire any phenomena and therefore have no possessions, no going, no coming, and nothing to be acquired. Therefore, this is called nirvāṇa .
2.84「第二，如來們遠離一切貪求和欲望；他們不執取任何法，因此沒有所有物、沒有去來，也沒有任何可以獲得的東西。因此，這被稱為涅槃。」
2.85“Third, that absence of going and coming and acquisition is the Dharma body, which has no birth and no cessation; this absence of birth and cessation is called nirvāṇa .
2.85「第三，沒有去來和獲取的性質就是法身，法身沒有生也沒有滅盡；這種沒有生和滅盡的狀態就叫做涅槃。」
2.86“Fourth, that absence of birth and cessation is indescribable by words and transcends the scope of words. Therefore, this is called nirvāṇa .
2.86「第四，這種無生無滅是言語無法描述的，超越了言語的範圍。因此，這被稱為涅槃。」
2.87“Fifth, there is the attainment of a transference from one state of existence to another merely through the phenomena of birth and cessation, without there being a self or an individual. Therefore, this is called nirvāṇa . [F.161.b]
2.87「第五，只是通過生和滅盡的法而從一種存在狀態轉變到另一種存在狀態，其中沒有自我或個人。因此，這被稱為涅槃。」
2.88“Sixth, the buddha bhagavats directly see that the kleśas and the proximate kleśas are incidental and that the true nature, which has no coming or going, remains. Therefore, this is called nirvāṇa .
2.88「第六，佛薄伽梵直接觀見煩惱和近煩惱是偶然的，而沒有來去的真如常住不變。因此，這被稱為涅槃。」
2.89“Seventh, that which is valid is true, and everything else is false. That which is true is valid, and that validity is the nature of a tathāgata. Therefore, this is called nirvāṇa .
2.89「第七，真實的即是有效的，其他一切都是虛假的。有效的即是真實的，這個有效性就是如來的本性。因此，這被稱為涅槃。」
2.90“Eighth, the ultimate conclusion is free of complication; a tathāgata alone manifests that ultimate conclusion, and this ceasing of complication is called nirvāṇa .
2.90「第八，究竟義無有複雜；唯有如來顯示那究竟義，這種複雜的滅盡被稱為涅槃。」
2.91“Ninth, birthlessness is truth, and birth is falsity; therefore, foolish ordinary beings sink into the swamp of saṃsāra, while the body of a tathāgata is the truth without any invalidity. This is called nirvāṇa .
2.91「第九，無生是真實，生是虛妄；因此，愚癡的凡夫沈溺於輪迴的泥沼中，而如來的身體是沒有任何虛妄的真實。這稱為涅槃。
2.92“Tenth, invalid phenomena are born from conditions; the phenomenon that is the valid truth is not created by conditions, and the Dharma body of a tathāgata is valid and is truth. Therefore, this is called nirvāṇa .
2.92「第十，無效的法是由因緣所生；有效的真實之法不是由因緣所創造，而如來的法身是有效的，是真實的。因此，這被稱為涅槃。」
2.93“Also, noble one, a bodhisattva mahāsattva will realize the way of validity and truth of the tathāgata arhat samyaksaṃbuddhas through ten qualities, and therefore they are called the great nirvāṇa .
2.93「又，聖者，菩薩摩訶薩將透過十種功德而證悟如來阿羅漢正遍知佛的勝義真實之道，因此它們被稱為大涅槃。」
2.94“What are these ten?
2.94「這十項是什麼呢？
2.95“First, the tathāgatas have rejected incorrect concepts of generosity and its results because they know that there is no ‘me’ or ‘mine’ in generosity or the results of generosity; therefore; this is called nirvāṇa .
2.95「首先，如來們已經棄除了對布施及其果報的錯誤觀念，因為他們了知在布施或布施果報中沒有「我」或「我的」；因此，這被稱為涅槃。」
2.96“Second, the tathāgatas have rejected incorrect concepts of correct conduct and its results because they know that there is no ‘me’ or ‘mine’ in correct conduct or the results of correct conduct; therefore, this is called nirvāṇa . [F.162.a]
2.96「其次，如來們已經捨棄了對戒和其果報的錯誤概念，因為他們明白在戒或戒的果報中沒有『我』或『我的』；因此，這被稱為涅槃。」
2.97“Third, the tathāgatas have rejected incorrect concepts of patience and its results because they know that there is no ‘me’ or ‘mine’ in patience or the results of patience; therefore, this is called nirvāṇa .
2.97「第三，如來們已經捨棄了對忍辱及其果報的錯誤概念，因為他們知道在忍辱或忍辱的果報中沒有『我』或『我的』；因此，這被稱為涅槃。」
2.98“Fourth, the tathāgatas have rejected incorrect concepts of diligence and its results because they know that there is no ‘me’ or ‘mine’ in diligence or the results of diligence; therefore; that is called nirvāṇa .
2.98「第四，如來已經舍棄對精進及其結果的錯誤觀念，因為他們明白在精進或精進的結果中沒有『我』或『我的』；因此，這被稱為涅槃。」
2.99“Fifth, the tathāgatas have rejected incorrect concepts of meditation and its results because they know that there is no ‘me’ or ‘mine’ in meditation or the results of meditation; therefore, this is called nirvāṇa .
2.99「第五，如來們已經排除了對禪定及其果報的錯誤概念，因為他們知道在禪定或禪定的果報中沒有『我』或『我的』；因此，這被稱為涅槃。
2.100“Sixth, the tathāgatas have rejected incorrect concepts of wisdom and its results because they know that there is no ‘me’ or ‘mine’ in wisdom or the results of wisdom; therefore, this is called nirvāṇa .
2.100「第六，如來們已經捨棄對智慧及其果報的不正確理解，因為他們知道在智慧或智慧的果報中沒有『我』或『我的』；因此，這就是所謂的涅槃。
2.101“Seventh, the tathāgatas have rejected incorrect concepts concerning beings, the absence of beings, and the absence of an intrinsic nature in all phenomena because they know these; therefore, this is called nirvāṇa .
2.101「第七，如來已經捨棄對於眾生、無眾生以及一切法無自性的錯誤見解，因為如來通達這些，所以這稱為涅槃。」
2.102“Eighth, the tathāgatas know that someone whose nature is characterized by craving is engaged in seeking. Through the power of being engaged in seeking there will be the experience of various sufferings. The tathāgatas have eliminated fixation on ‘me’ and ‘mine’ and have no seeking; therefore, this is called nirvāṇa .
2.102「第八，如來了知以貪愛為本性的眾生正在追尋。透過追尋的力量，會產生各種苦的體驗。如來已經消除對'我'和'我的'的執著，沒有追尋；因此，這稱為涅槃。」
2.103“Ninth, all composite phenomena have a number and measure, but noncomposite phenomena are devoid of all number and measure. The buddhas have rejected composite phenomena and manifested noncomposite qualities, and so they have no number or measure; therefore, this is called nirvāṇa . [F.162.b]
2.103「第九，一切有為法都具有數量和度量，但無為法完全沒有數量和度量。諸佛已經捨棄有為法，現前地顯現無為法的功德，因此他們沒有數量和度量；所以這稱為涅槃。」
2.104“Tenth, the tathāgatas know that the nature of all beings and phenomena is empty, and they know there is nothing that exists that is other than that emptiness, and that the nature of that emptiness is the true Dharma body. Therefore, this is called nirvāṇa .
2.104"第十，如來知道一切眾生和法的本質是空，知道沒有任何存在的事物超越那個空性，那個空性的本質就是真實的法身。因此，這被稱為涅槃。
2.105“Noble one, it is through those ten qualities that there is what is called nirvāṇa .
2.105「尊者，就是通過那十種功德，才有所謂的涅槃。」
2.106“Also, noble one, the fact that the tathāgatas do not pass into nirvāṇa is not the only marvel. There are ten other qualities that are called marvelous. They are the conduct of the tathāgatas.
2.106「而且，高貴的人啊，如來不入涅槃這本身並不是唯一的奇跡。還有其他十種功德被稱為奇跡。這些就是如來的行為。」
2.107“What are these ten?
2.107「這十種是什麼呢？
2.108“First, saṃsāra has defects; nirvāṇa is peace and withdrawal. Through knowing that saṃsāra and nirvāṇa are the same, they do not remain in saṃsāra and do not dwell in nirvāṇa. Not wearying of benefiting beings is the conduct of the tathāgatas.
2.108「首先，輪迴具有過失；涅槃是寂靜和離取。如來們通過認知輪迴和涅槃是同一的，既不停留在輪迴中，也不安住在涅槃裡。不厭倦於利益眾生，這是如來們的行。
2.109“Second, even though the tathāgatas see the incorrect conduct of foolish ordinary beings and that they are overcome by various kleśas, they do not think, ‘I will liberate these beings.’ Instead, through the power of their previous compassion and roots of merit, without thoughts concerning the individual faculties, natures, wishes, or aspirations of beings, they spontaneously benefit and teach them throughout the endless future. That is the conduct of the tathāgatas.
2.109「第二，如來們雖然看到愚癡的凡夫眾生的不正確行為，以及他們被種種煩惱所克服，但他們並不想著『我要解脫這些眾生』。相反地，依靠他們先前的大悲和功德根的力量，不起關於眾生各自的根機、性質、願望或志向的念頭，就自然而然地利益眾生並在無盡的未來為他們說教。這就是如來們的行為。」
2.110“Third, even though the tathāgatas do not think, ‘I will benefit beings by teaching them extensively through the twelve forms of the teaching,’ through the power of their previous compassion and roots of merit they teach them extensively throughout the endless future. That is the conduct of the tathāgatas.
2.110「第三，如來雖然不作念『我要透過十二分教廣泛地為眾生說法利益他們』，但透過他們過去大悲和功德根的力量，在無盡的未來中為眾生廣泛說法。這就是如來的行。
2.111“Fourth, even though the tathāgatas do not think, ‘I will go to the villages, towns, and outlying areas of towns [F.163.a] to obtain alms from the homes of the kings, ministers, brahmins, kṣatriyas, vaiśyas, śūdras, and so on,’ through the power of previous habituation to conduct of body, speech, and mind, they spontaneously go to receive alms and accomplish the goal of benefiting others. That is the conduct of the tathāgatas.
2.111「第四，如來雖然不思量『我要去村莊、城鎮及城郊之地，到國王、大臣、婆羅門、剎帝利、吠舍、首陀羅等人的家中去乞取飲食』，但由於他們先前身、語、意的行為習氣的力量，他們自然而然地去乞食，並成就利益眾生的目標。這是如來的行。」
2.112“Fifth, the bodies of the tathāgatas have no hunger or thirst, no feces or urine, and no physical weakness; and, although they appear to receive alms, they do not consume them, and have no such thought, but in order to benefit beings they appear to consume alms. That is the spontaneous conduct of the tathāgatas.
2.112「第五，如來的身體沒有飢渴，沒有糞尿，沒有身體虛弱；雖然他們顯現接受供養，但他們並不受用供養，也沒有這樣的意念，而是為了利益眾生，顯現受用供養。這是如來們的自然行。」
2.113“Sixth, even though the tathāgatas do not think, ‘I will teach the Dharma according to the higher, medium, and lesser capabilities of these beings,’ they teach the Dharma, knowing without thought what the individual capabilities and capacities are. That is the conduct of the tathāgatas.
2.113「第六，如來們雖然沒有想著『我要根據這些眾生的上、中、下的根器能力來教法』，但他們卻能無思地知曉每個眾生個別的根器和能力，並據此教法。這就是如來們的行。
2.114“Seventh, the tathāgatas do not think, ‘These beings have no reverence and always speak badly, using harsh words, and so I will not speak with them.’ And they do not think, ‘These beings are always reverential toward me, praise me, and speak pleasantly to me, and so I will speak with them.’ Instead, they regard them all equally with compassion. That nonduality is the conduct of the tathāgatas.
2.114「第七，如來不會想『這些眾生沒有恭敬心，總是說壞話，使用粗暴的言語，所以我不會和他們說話』。也不會想『這些眾生總是對我恭敬，讚美我，用溫和的言語對我說話，所以我會和他們說話』。相反地，他們以大悲平等看待所有眾生。這種無二的境界就是如來的行。
2.115“Eighth, the buddha bhagavats do not have the kleśas of love and hate, pride, desire, avarice, and so on, but instead they always praise delighting in solitude, avoiding all crowds, and having little desire. That is the conduct of the tathāgatas. [F.163.b]
2.115「第八，佛薄伽梵沒有慈心、瞋恨、我慢、貪欲、慳吝等煩惱，而是常讚歎喜樂獨處、遠離一切人群、少欲知足。這是如來們的行為。
2.116“Ninth, the tathāgatas have no knowledge or comprehension of any phenomena whatsoever, but instead they have wisdom that is like a mirror in which everything manifests. Even though the tathāgatas therefore have no thoughts, they nevertheless see the actions and conduct of beings and engage with them in accord with their aspirations, employ methods to lead them, and liberate them from saṃsāra. That is the conduct of the tathāgatas.
2.116「第九，如來對任何法都沒有知識或理解，而是具有如同鏡子一般的智慧，萬物都在其中顯現。因此，雖然如來沒有思想，但他們仍然看見眾生的行為和行持，按照眾生的願望與他們互動，運用方法引導他們，並將他們從輪迴中解脫。這就是如來的行為。」
2.117“Tenth, the tathāgatas do not delight in seeing beings becoming wealthy and prospering, and they do not become distressed when they see beings deteriorating and worsening. Nevertheless, the tathāgatas protect with unimpeded compassion those beings they see accomplishing correct conduct, and although they see beings with incorrect conduct, they protect and care for them with a great compassion that is without attachment. That is the conduct of the tathāgatas.
2.117「第十，如來們不因見到眾生變得富裕繁榮而感到喜悅，也不因見到眾生衰退惡化而感到苦惱。然而，如來們對那些進行正確戒律的眾生，用無礙的大悲心加以保護；對那些進行不正確戒律的眾生，雖然看見他們，但如來們仍以無執著的大悲心對他們加以保護和關懷。這就是如來們的行為。」
2.118“Noble one, understand the infinite manifestation of the valid conduct of the tathāgata arhat samyaksaṃbuddhas and the quality of valid truth of their nirvāṇas. When, in other times, it is said, ‘They pass into nirvāṇa and leave relics in the world,’ view that as the manifestation of a skillful method. Consider that it is through the power of the compassion and good roots of the tathāgatas that beings are able to make offerings to relics and revere them.
2.118「聖者啊，你要理解如來阿羅漢正等覺者無限的妙行顯現，以及他們涅槃之有效真實的特質。當在其他時候說『他們進入涅槃，在世間留下舍利』時，要將之視為方便的顯現。你要明白，正是由於如來的大悲和善根的力量，眾生才能夠對舍利進行供養和恭敬。」
2.119“Someone who makes an offering to the relics and reveres them will, in a future time, become free of the eight unfavorable states, will meet the tathāgatas, will have a kalyāṇamitra, will not abandon the enlightenment mind, will increase their merit immeasurably, will quickly transcend saṃsāra, and will not be overcome by the bondage of saṃsāra. That is sublime conduct and therefore you should earnestly accomplish it without distraction.” [F.164.a]
2.119「有人對舍利做供養並恭敬禮拜，在未來的時候，將會遠離八無暇，將會遇見如來，將會得到善知識，將不會放棄菩提心，將會無量增長福德，將會迅速超越輪迴，將不會被輪迴的束縛所克服。這是尊勝的行為，因此你們應當認真不懈地去實踐。」
2.120The bodhisattva Ruciraketu, having heard from the Bhagavat the meaning of the Bhagavat’s not passing into nirvāṇa and his teaching of profound deeds, placed his palms together in homage and bowed down to him. He said, “Having on this day been taught that the Tathāgata, the Great Teacher, does not pass into nirvāṇa and that he creates great benefit for beings through leaving relics in the world, I am joyful, delighted, and amazed in body and mind.”
2.120菩薩妙幡聽聞薄伽梵不入涅槃的含義以及他所演說的深妙事業之後，合掌頂禮薄伽梵，說道：「我今日蒙受教導，得知如來、大師傅不入涅槃，並且通過在世界中留下舍利而為眾生創造了巨大的利益，我的身心都感到歡喜、愉悅和驚歎。」
2.121When this teaching on the lifespan of the tathāgatas was given, all those innumerable, countless beings developed the aspiration for the highest, most complete enlightenment. The tathāgatas vanished. The bodhisattva Ruciraketu rose from his seat, bowed down to the Bhagavat’s feet, and returned to sit in his place.
2.121當如來的壽命教法講述完畢時，所有那些無數無量的眾生都生起了追求無上正等正覺的願心。諸佛隨即隱沒。菩薩妙幡起身從座位上站起，向薄伽梵的雙足頂禮，然後回到自己的座位上坐下。
2.122This concludes “The Teaching of the Lifespan of the Tathāgata,” the second chapter of “The Lord King of Sūtras, the Sublime Golden Light.”
2.122（結尾）