金光明最勝王經疏 2.255

2.255

經　「復次，｀善男子！菩薩摩訶薩如是應知，復有十法能解如來、應、正等覺真實理趣，說有究竟大般涅槃。云何為十？一者如來善知施及施果無我我所，此施及果不正分別永除滅故，名為涅槃。二者如來善知戒及戒果無我我所，此戒及果不正分別永除滅故，名為涅槃。三者如來善知忍及忍果無我我所，此忍及果不正分別永除滅故，名為涅槃。四者如來善知勤及勤果無我我所，此勤及果不正分別永除滅故，名為涅槃。五者如來善知定及定果無我我所，此定及果不正分別永除滅故，名為涅槃。六者如來善知慧及慧果無我我所，此慧及果不正分別永除滅故，名為涅槃。七者諸佛如來善能了知一切有情非有情一切諸法皆無性，不正分別永除滅故，名為涅槃。八者若自愛者便起追求，由追求故受眾苦惱，諸佛如來除自愛故永絕追求，無追求故名為涅槃。九者有為之法皆有數量，無為法者數量皆除，佛離有為證無為法，無數量故名為涅槃。十者如來了知有情及法體性皆空、離空非有空性，即是真法身故，名為涅槃。善男子！是謂十法說有＇涅槃。」

The sūtra says: 'Furthermore, good sons! Bodhisattva-mahāsattvas should know in this manner: there are another ten phenomena that can explain the true import of the Tathāgata, the Arhat, the Samyaksambuddha, speaking of the existence of the ultimate mahāparinirvāṇa. What are the ten? First, the Tathāgata well knows giving and the result of giving to be devoid of self and what belongs to a self; because improper conceptualization of this giving and its result is permanently eradicated, it is called nirvāṇa. Second, the Tathāgata well knows moral discipline and the result of moral discipline to be devoid of self and what belongs to a self; because improper conceptualization of this moral discipline and its result is permanently eradicated, it is called nirvāṇa. Third, the Tathāgata well knows patience and the result of patience to be devoid of self and what belongs to a self; because improper conceptualization of this patience and its result is permanently eradicated, it is called nirvāṇa. Fourth, the Tathāgata well knows diligence and the result of diligence to be devoid of self and what belongs to a self; because improper conceptualization of this diligence and its result is permanently eradicated, it is called nirvāṇa. Fifth, the Tathāgata well knows concentration and the result of concentration to be devoid of self and what belongs to a self; because improper conceptualization of this concentration and its result is permanently eradicated, it is called nirvāṇa. Sixth, the Tathāgata well knows wisdom and the result of wisdom to be devoid of self and what belongs to a self; because improper conceptualization of this wisdom and its result is permanently eradicated, it is called nirvāṇa. Seventh, the Buddhas, the Tathāgatas, are well able to understand that all sentient beings, non-sentient beings, and all phenomena are devoid of intrinsic nature; because improper conceptualization is permanently eradicated, it is called nirvāṇa. Eighth, if one cherishes oneself, one gives rise to seeking; because of seeking, one undergoes manifold sufferings; because the Buddhas, the Tathāgatas, have eradicated self-cherishing, they permanently put an end to seeking; because they are without seeking, it is called nirvāṇa. Ninth, conditioned phenomena all have measure and number, whereas unconditioned phenomena are completely devoid of measure and number; the Buddha has departed from the conditioned and realized unconditioned phenomena; because they are without measure and number, it is called nirvāṇa. Tenth, the Tathāgata understands that sentient beings and phenomena are entirely empty in their intrinsic nature, and apart from emptiness there is no nature of emptiness, which is precisely the true dharmakāya; therefore, it is called nirvāṇa. Good sons! These are called the ten phenomena by which it is said that there is nirvāṇa.'