金光明最勝王經疏 2.253

2.253

經　「一者｀一切煩惱以樂欲為本、從樂欲生，諸佛世尊斷樂欲故名為涅槃。二者以諸如來斷諸樂欲不取一法，以不取故無去無來，無所取故名為涅槃。三者以無去來及無所取，是則法身不生不滅，無生滅故名為涅槃。四者此無生滅非言所宣，言語斷故名為涅槃。五者無有我人、唯法生滅，得轉依故名為涅槃。六者煩惱隨惑皆是客塵，法性是主無來無去，佛了知故名為涅槃。七者真如是實餘皆虛妄，實性體者即是真如，真如性者即是如來，名為涅槃。八者實際之性無有戲論，唯獨如來證實際法、戲論永斷，名為涅槃。九者無生是實、生是虛妄，愚癡之人漂溺生死，如來體實無有虛妄，名為涅槃。十者不實之法是從緣生，真實之法不從緣起，如來法身體是真實，名為涅槃。善男子！是謂十法說有＇涅槃。」

The sūtra says: 'First, all afflictions have craving and desire as their basis and arise from craving and desire; because the Buddhas, the World-Honoured Ones, have severed craving and desire, it is called nirvāṇa. Second, because the Tathāgatas have severed all cravings and desires, they do not grasp a single phenomenon; because they do not grasp, they have neither departing nor arriving, and because there is nothing grasped, it is called nirvāṇa. Third, because they have neither departing nor arriving and nothing grasped, the dharmakāya is thus unborn and unceasing; because it is devoid of birth and cessation, it is called nirvāṇa. Fourth, this absence of birth and cessation cannot be declared in words; because words are cut off, it is called nirvāṇa. Fifth, there is neither self nor person, and only phenomena arise and cease; because the transformation of the basis is attained, it is called nirvāṇa. Sixth, the afflictions and secondary afflictions are all adventitious defilements, whereas the dharmatā is the master and has neither arriving nor departing; because the Buddha fully understands this, it is called nirvāṇa. Seventh, tathatā is real, and the rest is all false; that which is the essence of real nature is precisely tathatā, and that which is the nature of tathatā is precisely the Tathāgata; this is called nirvāṇa. Eighth, the nature of the limit of reality is devoid of conceptual proliferation; the Tathāgata alone realizes the phenomenon of the limit of reality and permanently cuts off conceptual proliferation; this is called nirvāṇa. Ninth, non-arising is real, and arising is false; foolish people drift and drown in saṃsāra, whereas the Tathāgata's essence is real and devoid of falsehood; this is called nirvāṇa. Tenth, unreal phenomena arise from conditions, whereas real phenomena do not arise from conditions; the Tathāgata's dharmakāya is real in essence; this is called nirvāṇa. Good sons! These are called the ten phenomena by which it is said that there is nirvāṇa.'