金光明最勝王經 如來壽量品
佛陀八十歲入滅——佛真的死了嗎？
金光明會上，妙幢菩薩獨於靜處，作是思惟：佛說不害生命、布施飲食得長壽，釋迦牟尼佛無量劫行此二因，為什麼只活八十年？作是念時，以佛威力，他的小屋忽然變成淨土，四方四佛現前，說出一組驚人的譬喻：大海的水，數得出滴數；妙高山碎成芥子，數得出顆數；大地的塵、虛空的邊，都有數得盡的一天——而釋迦之壽量，無有能數知。
那八十年呢？佛親口作答：我常在鷲山，宣說此經寶；成就眾生故，示現般涅槃。入滅是示現——因為眾生看慣了佛，就像看慣父母的家財，不再珍惜；唯有失去，才喚得起難遭之想。連舍利也一樣：佛非血肉身，云何有舍利？方便留身骨，為益諸眾生。所以經中說涅槃、說舍利，佛自己揭底：是密意說。接著三十句『名為涅槃』，把涅槃從『死亡』改寫為『真實』——障盡、無生、平等、轉依。
且入此品，看佛怎樣拆穿『佛已離去』這個誤會——你以為的告別，原是一堂關於珍惜的課。
The Buddha entered extinction at the age of eighty—but did the Buddha truly die?
In the assembly of Golden Light, the bodhisattva Wonderful Banner honestly asked this question: the Buddha taught that refraining from taking life and giving food and drink bring long life. Śākyamuni Buddha practiced these two causes through immeasurable eons—why, then, did he live for only eighty years? No sooner had the question arisen than his small room suddenly became a pure land, and four buddhas of the four directions appeared before him. They spoke a startling series of similes: the drops in the great ocean can be counted; Mount Sumeru can be crushed into mustard seeds and every seed counted; the dust of the earth and the bounds of empty space may one day be exhausted—but no one can number the lifespan of Śākyamuni.
What, then, of those eighty years? The Buddha answers in his own words: “I constantly abide on Vulture Peak, proclaiming this precious sūtra; to bring sentient beings to accomplishment, I manifest parinirvāṇa.” His passing is a manifestation—because when sentient beings grow accustomed to seeing the Buddha, just as they grow accustomed to their parents’ wealth, they cease to cherish what is before them; only loss awakens the sense that such an encounter is rare. The same is true of the relics: “The Buddha is not a body of blood and flesh—how could there be relics? As a skillful means, he leaves bodily bones to benefit sentient beings.” Thus, when the scriptures speak of nirvāṇa and relics, the Buddha himself discloses the key: it is speech with a hidden intention. Thirty declarations that something 『名為涅槃』—“is called nirvāṇa”—then recast nirvāṇa from 『死亡』—“death”—as 『真實』—“reality”: the exhaustion of obstructions, non-arising, equality, and the transformation of the basis.
Enter this chapter and watch the Buddha expose the deepest misunderstanding contained in the thought that “the Buddha has gone away.” What you took for a farewell was all along a lesson in cherishing what is rare.
唐義淨譯《金光明最勝王經》卷一〈如來壽量品第二〉· 大正藏 T16n0665〔起 T16 0404b28〕。段/行首〔T16 …〕＝大正藏頁·欄·行錨。
〔T16 0404b28〕爾時，王舍大城有一菩薩摩訶薩，名曰妙幢，已於過去無量俱胝那庾多百千佛所，承事供養，殖諸善根。是時妙幢菩薩獨於靜處，作是思惟：「以何因緣，釋迦牟尼如來壽命短促，唯八十年？」復作是念：「如佛所說，有二因緣，得壽命長。云何為二？一者、不害生命，二者、施他飲食。然釋迦牟尼如來曾於無量百千萬億無數大劫，不害生命，行十善道，常以飲食惠施一切飢餓眾生，乃至己身血肉骨髓，亦持施與，令得飽滿，況餘飲食。」
時彼菩薩於世尊所，作是念時，以佛威力，其室忽然廣博嚴淨，帝青琉璃種種眾寶，雜彩間飾，如佛淨土，有妙香氣過諸天香，芬馥充滿。於其四面各有上妙師子之座，四寶所成，以天寶衣而敷其上。復於此座有妙蓮花，種種珍寶以為嚴飾，量等如來自然顯現。於蓮花上有四如來，東方不動，南方寶相，西方無量壽，北方天鼓音。是四如來各於其座加趺而坐，放大光明，周遍照耀王舍大城，及此三千大千世界，乃至十方恒河沙等諸佛國土，雨諸天花，奏諸天樂。爾時，於此贍部洲中及三千大千世界，所有眾生，以佛威力，受勝妙樂，無有乏少。若身不具，皆蒙具足，盲者能視，聾者得聞，瘂者能言，愚者得智，若心亂者得本心，若無衣者得衣服，被惡賤者人所敬，有垢穢者身清潔，於此世間所有利益，未曾有事，悉皆顯現。
爾時，妙幢菩薩見四如來及希有事，歡喜踊躍，合掌一心，瞻仰諸佛殊勝之相，亦復思惟釋迦牟尼如來無量功德，惟於壽命生疑惑心：「云何如來功德無量，壽命短促唯八十年？」
〔T16 0405a02〕爾時，四佛告妙幢菩薩言：「善男子！汝今不應思忖如來壽命長短。何以故？善男子！我等不見諸天世間梵、魔、沙門、婆羅門等，人及非人，有能算知佛之壽量，知其齊限；惟除無上正遍知者。」時四如來欲說釋迦牟尼佛所有壽量，以佛威力，欲色界天諸龍、鬼神、健闥婆、阿蘇羅、揭路茶、緊那羅、莫呼洛伽，及無量百千億那庾多菩薩摩訶薩，悉來集會，入妙幢菩薩淨妙室中。
爾時，四佛於大眾中，欲顯釋迦牟尼如來所有壽量，而說頌曰：
「一切諸海水，可知其渧數；
無有能數知，釋迦之壽量。
析諸妙高山，如芥可知數；
無有能數知，釋迦之壽量。
一切大地土，可知其塵數；
無有能數知，釋迦之壽量。
假使量虛空，可得盡邊際；
無有能度知，釋迦之壽量。
若人住億劫，盡力常算數；
亦復不能知，世尊之壽量。
不害眾生命，及施於飲食；
由斯二種因，得壽命長遠。
是故大覺尊，壽命難知數；
如劫無邊際，壽量亦如是。
妙幢汝當知，不應起疑惑；
最勝壽無量，莫能知數者。」
爾時，妙幢菩薩聞四如來說釋迦牟尼佛壽量無限，白言：「世尊！云何如來示現如是短促壽量？」
時四世尊告妙幢菩薩言：「善男子！彼釋迦牟尼佛於五濁世出現之時，人壽百年，稟性下劣，善根微薄，復無信解。此諸眾生多有我見、人見、眾生、壽者、養育邪見、我我所見、斷常見等，為欲利益此諸異生及眾外道如是等類，令生正解，速得成就無上菩提，是故釋迦牟尼如來示現如是短促壽命。善男子！然彼如來欲令眾生見涅槃已，生難遭想、憂苦等想，於佛世尊所說經教，速當受持，讀誦通利，為人解說，不生謗毀，是故如來現斯短壽。何以故？彼諸眾生若見如來不般涅槃，不生恭敬難遭之想，如來所說甚深經典，亦不受持讀誦通利、為人宣說。所以者何？以常見佛，不尊重故。善男子！譬如有人見其父母多有財產，珍寶豐盈，便於財物不生希有難遭之想。所以者何？於父財物生常想故。善男子！彼諸眾生亦復如是，若見如來不入涅槃，不生希有難遭之想。所以者何？由常見故。善男子！譬如有人父母貧窮，資財乏少，然彼貧人或詣王家、或大臣舍，見其倉庫種種珍寶悉皆盈滿，生希有心，難遭之想。時彼貧人為欲求財，廣設方便，策勤無怠。所以者何？為捨貧窮，受安樂故。善男子！彼諸眾生亦復如是，若見如來入於涅槃，生難遭想乃至憂苦等想，復作是念：『於無量劫諸佛如來出現於世，如烏曇跋花，時乃一現。』彼諸眾生發希有心，起難遭想。若遇如來，心生敬信，聞說正法，生實語想，所有經典悉皆受持，不生毀謗。善男子！以是因緣，彼佛世尊，不久住世，速入涅槃。善男子！是諸如來，以如是等善巧方便成就眾生。」爾時，四佛說是語已，忽然不現。
爾時，妙幢菩薩摩訶薩與無量百千菩薩，及無量億那庾多百千眾生，俱共往詣鷲峯山中釋迦牟尼如來正遍知所，頂禮佛足，在一面立。時妙幢菩薩以如上事具白世尊。
時四如來亦詣鷲峯，至釋迦牟尼佛所，各隨本方就座而坐，告侍者菩薩言：「善男子！汝今可詣釋迦牟尼佛所，為我致問：『少病少惱，起居輕利，安樂行不？』復作是言：『善哉！善哉！釋迦牟尼如來！今可演說《金光明經》甚深法要，為欲饒益一切眾生，除去飢饉，令得安樂，我當隨喜。』」
時彼侍者各詣釋迦牟尼佛所，頂禮雙足，却住一面，俱白佛言：「彼天人師致問無量：『少病少惱，起居輕利，安樂行不？』復作是言：『善哉！善哉！釋迦牟尼如來！今可演說《金光明經》甚深法要，為欲利益一切眾生，除去飢饉，令得安樂。』」
爾時，釋迦牟尼如來、應、正等覺告彼侍者諸菩薩言：「善哉！善哉！彼四如來乃能為諸眾生饒益安樂，勸請於我宣揚正法。」
爾時世尊，而說頌曰：
「我常在鷲山，宣說此經寶；
成就眾生故，示現般涅槃。
凡夫起邪見，不信我所說；
為成就彼故，示現般涅槃。」
〔T16 0406a01〕時大會中有婆羅門，姓憍陳如，名曰法師授記，與無量百千婆羅門眾，供養佛已，聞世尊說入般涅槃，涕淚交流，前禮佛足，白言：「世尊！若實如來於諸眾生有大慈悲，憐愍利益，令得安樂，猶如父母，餘無等者，能與世間作歸依處，如淨滿月，以大智慧能為照明，如日初出，普觀眾生，愛無偏黨，如羅怙羅，惟願世尊施我一願！」
爾時世尊默然而止。佛威力故，於此眾中，有梨車毘童子，名一切眾生憙見，語婆羅門憍陳如言：「大婆羅門！汝今從佛欲乞何願？我能與汝。」
婆羅門言：「童子！我欲供養無上世尊，今從如來求請舍利如芥子許。何以故？我曾聞說：『若善男子、善女人得佛舍利如芥子許，恭敬供養，是人當生三十三天而為帝釋。』」
是時童子語婆羅門曰：「若欲願生三十三天受勝報者，應當至心聽是《金光明最勝王經》。於諸經中最為殊勝，難解難入，聲聞、獨覺所不能知；此經能生無量無邊福德果報，乃至成辦無上菩提。我今為汝略說其事。」
婆羅門言：「善哉！童子！此《金光明》甚深最上，難解難入，聲聞、獨覺尚不能知，何況我等邊鄙之人，智慧微淺而能解了。是故我今求佛舍利如芥子許，持還本處，置寶函中，恭敬供養，命終之後得為帝釋，常受安樂。云何汝今不能為我從明行足求斯一願？」作是語已。
爾時童子即為婆羅門而說頌曰：
「恒河駛流水，可生白蓮花；
黃鳥作白形，黑鳥變為赤。
假使贍部樹，可生多羅果；
朅樹羅枝中，能出菴羅葉。
斯等希有物，或容可轉變；
世尊之舍利，畢竟不可得。
假使用龜毛，織成上妙服，
寒時可被著，方求佛舍利。
假使蚊蚋足，可使成樓觀，
堅固不搖動，方求佛舍利。
假使水蛭蟲，口中生白齒，
長大利如鋒，方求佛舍利。
假使持兔角，用成於梯蹬，
可昇上天宮，方求佛舍利。
鼠緣此梯上，除去阿蘇羅，
能障空中月，方求佛舍利。
若蠅飲酒醉，周行村邑中，
廣造於舍宅，方求佛舍利。
若使驢脣色，赤如頻婆果，
善作於歌舞，方求佛舍利。
烏與鵂鶹鳥，同共一處遊，
彼此相順從，方求佛舍利。
假使波羅葉，可成於傘蓋，
能遮於大雨，方求佛舍利。
假令大船舶，盛滿諸財寶，
能令陸地行，方求佛舍利。
假使鷦鷯鳥，以嘴銜香山，
隨處任遊行，方求佛舍利。」
爾時，法師授記婆羅門聞此頌已，亦以伽他答一切眾生憙見童子曰：
「善哉大童子，此眾中吉祥；
善巧方便心，得佛無上記。
如來大威德，能救護世間；
仁可至心聽，我今次第說。
諸佛境難思，世間無與等；
法身性常住，修行無差別。
諸佛體皆同，所說法亦爾；
諸佛無作者，亦復本無生。
世尊金剛體，權現於化身；
是故佛舍利，無如芥子許。
佛非血肉身，云何有舍利？
方便留身骨，為益諸眾生。
法身是正覺，法界即如來；
此是佛真身，亦說如是法。」
爾時，會中三萬二千天子，聞說如來壽命長遠，皆發阿耨多羅三藐三菩提心，歡喜踊躍，得未曾有。異口同音，而說頌曰：
「佛不般涅槃，正法亦不滅；
為利眾生故，示現有滅盡。
世尊不思議，妙體無異相；
為利眾生故，現種種莊嚴。」
爾時，妙幢菩薩親於佛前，及四如來并二大士諸天子所，聞說釋迦牟尼如來壽量事已，復從座起，合掌恭敬白佛言：「世尊！若實如是，諸佛如來不般涅槃，無舍利者，云何經中說有涅槃及佛舍利，令諸人天恭敬供養？過去諸佛現有身骨流布於世，人天供養得福無邊？今復言無，致生疑惑。惟願世尊哀愍我等，廣為分別！」
〔T16 0407a01〕爾時，佛告妙幢菩薩及諸大眾：「汝等當知！云般涅槃有舍利者，是密意說，如是之義，當一心聽。善男子！菩薩摩訶薩如是應知，有其十法能解如來、應、正等覺真實理趣，說有究竟大般涅槃。云何為十？一者、諸佛如來究竟斷盡諸煩惱障、所知障故，名為涅槃。二者、諸佛如來善能解了有情無性及法無性故，名為涅槃。三者、能轉身依及法依故，名為涅槃。四者、於諸有情任運休息化因緣故，名為涅槃。五者、證得真實無差別相平等法身故，名為涅槃。六者、了知生死及以涅槃無二性故，名為涅槃。七者、於一切法了其根本，證清淨故，名為涅槃。八者、於一切法無生無滅善修行故，名為涅槃。九者、真如法界實際平等，得正智故，名為涅槃。十者、於諸法性及涅槃性，得無差別故，名為涅槃。是謂十法說有涅槃。
「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、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，惟法生滅，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，惟獨如來證實際法，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。
「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。
「復次，善男子！豈惟如來不般涅槃是為希有？復有十種希有之法，是如來行。云何為十？一者、生死過失，涅槃寂靜，由於生死及以涅槃證平等故，不處流轉，不住涅槃，於諸有情不生厭背，是如來行。二者、佛於眾生不作是念：『此諸愚夫行顛倒見，為諸煩惱之所纏迫；我今開悟，令其解脫。』然由往昔慈善根力，於彼有情隨其根性意樂勝解，不起分別，任運濟度，示教利喜，盡未來際無有窮盡，是如來行。三者、佛無是念：『我今演說十二分教，利益有情。』然由往昔慈善根力，為彼有情廣說，乃至盡未來際無有窮盡，是如來行。四者、佛無是念：『我今往彼城邑聚落，王及大臣、婆羅門、剎帝利、薜舍、戍達羅等舍，從其乞食。』然由往昔身語意行慣習力故，任運詣彼，為利益事而行乞食，是如來行。五者、如來之身無有饑渴，亦無便利羸憊之相，雖行乞取而無所食，亦無分別，然為任運利益有情，示有食相，是如來行。六者、佛無是念：『此諸眾生，有上、中、下，隨彼機性而為說法。』然佛世尊無有分別，隨其器量善應機緣，為彼說法，是如來行。七者、佛無是念：『此類有情不恭敬我，常於我所出呵罵言，不能與彼共為言論；彼類有情恭敬於我，常於我所共相讚歎，我當與彼共為言說。』然而如來起慈悲心，平等無二，是如來行。八者、諸佛如來無有愛憎、憍慢、貪惜及諸煩惱，然而如來常樂寂靜，讚歎少欲，離諸諠閙，是如來行。九者、如來無有一法不知、不善通達，於一切處鏡智現前無有分別。然而如來，見彼有情所作事業，隨彼意轉，方便誘引，令得出離，是如來行。十者、如來若見一分有情得富盛時，不生歡喜；見其衰損，不起憂慼。然而如來見彼有情修習正行，無礙大慈自然救攝；若見有情修習邪行，無礙大悲自然救攝。是如來行。善男子！如是當知如來、應、正等覺，說有如是無邊正行。汝等當知，是謂涅槃真實之相。或時見有般涅槃者，是權方便，及留舍利令諸有情恭敬供養，皆是如來慈善根力。若供養者，於未來世，遠離八難，逢值諸佛，遇善知識，不失善心，福報無邊，速當出離，不為生死之所纏縛，如是妙行，汝等勤修，勿為放逸。」
〔T16 0408a21〕爾時，妙幢菩薩聞佛親說不般涅槃及甚深行，合掌恭敬白言：「我今始知如來大師不般涅槃，及留舍利普益眾生，身心踊悅，歎未曾有。」說是如來壽量品時，無量無數無邊眾生，皆發無等等阿耨多羅三藐三菩提心。時四如來忽然不現，妙幢菩薩，禮佛足已，從座而起還其本處。
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
底本：唐義淨譯《金光明最勝王經》卷一〈如來壽量品第二〉。白話依原文逐句今譯，述而不作。
妙幢獨處靜思：如來壽命何以短促
那時，王舍大城之中有一位菩薩摩訶薩，名叫妙幢，他已經在過去無量俱胝那庾多百千位佛陀之處，承事供養，種植了種種善根。這時妙幢菩薩獨自在安靜之處，心中這樣思惟：「以什麼因緣，釋迦牟尼如來的壽命這樣短促，只有八十年？」他又這樣想：「依照佛所說的，有兩種因緣，能得到長遠的壽命。哪兩種呢？第一、不傷害生命；第二、布施他人飲食。然而釋迦牟尼如來曾經在無量百千萬億無數的大劫之中，不傷害生命，奉行十善之道，常常以飲食惠施一切飢餓的眾生，乃至連自己身上的血肉骨髓，也拿來布施給人，使他們得到飽足，何況其餘的飲食呢。」
室宇嚴淨，四方如來忽然顯現
正當那位菩薩在世尊之處這樣思念的時候，仗著佛的威神之力，他的居室忽然變得寬廣博大、莊嚴清淨，帝青、琉璃等種種眾寶，以各色彩飾相間裝點，就像佛的清淨國土一樣；有微妙的香氣，超過一切天香，芬芳馥郁，充滿室中。在居室的四面，各有一座上妙的師子之座，由四種珍寶所成，上面鋪著天上的寶衣。又在這些座上出現微妙的蓮花，以種種珍寶作為莊嚴裝飾，大小與如來之量相等，自然地顯現出來。蓮花之上有四位如來：東方是不動如來，南方是寶相如來，西方是無量壽如來，北方是天鼓音如來。這四位如來各自在其座上結加趺而坐，放出大光明，周遍照耀王舍大城，以及這個三千大千世界，乃至十方恒河沙數的諸佛國土；天上落下種種天花，奏起種種天樂。那時，在這贍部洲中以及三千大千世界裡，所有的眾生，仗著佛的威神之力，領受殊勝微妙的安樂，沒有一點匱乏短少。若有身根不具足的，都蒙受具足：眼盲的能看見，耳聾的能聽聞，喑瘂的能言語，愚昧的得到智慧，若心神散亂的恢復本心，若沒有衣服的得到衣服，被人厭惡輕賤的受人敬重，身有垢穢的得到清潔。凡是這世間所有的利益、未曾有的事，全都顯現出來。
那時，妙幢菩薩看見四位如來以及這些希有之事，歡喜踊躍，合掌一心，瞻仰諸佛殊勝的相好；同時也思惟釋迦牟尼如來的無量功德，唯獨對於壽命生起疑惑之心：「為什麼如來功德無量，壽命卻短促到只有八十年？」
四佛誡示：佛壽無人能算，大眾雲集
那時，四位佛陀告訴妙幢菩薩說：「善男子！你如今不應該思忖如來壽命的長短。為什麼呢？善男子！我們不曾見到諸天、世間的梵天、魔王、沙門、婆羅門等，人及非人之中，有誰能夠算知佛的壽量、知道它的邊限；唯一的例外，只有無上正遍知者。」這時四位如來想要宣說釋迦牟尼佛所有的壽量，仗著佛的威神之力，欲界、色界的諸天，以及諸龍、鬼神、健闥婆、阿蘇羅、揭路茶、緊那羅、莫呼洛伽，還有無量百千億那庾多的菩薩摩訶薩，全都前來集會，進入妙幢菩薩清淨微妙的居室之中。
四佛說頌：釋迦壽量莫能數知
那時，四位佛陀在大眾之中，想要顯示釋迦牟尼如來所有的壽量，於是說頌道：
『一切大海的海水，尚可以數知它的水滴之數；卻沒有誰能夠數知，釋迦牟尼佛的壽量。』
『把一切妙高山析碎，碎如芥子，尚可以數知其數；卻沒有誰能夠數知，釋迦牟尼佛的壽量。』
『一切大地的土壤，尚可以數知它的微塵之數；卻沒有誰能夠數知，釋迦牟尼佛的壽量。』
『假使去測量虛空，尚可以窮盡它的邊際；卻沒有誰能夠測度而知，釋迦牟尼佛的壽量。』
『若有人住世一億劫，竭盡心力不停地計算；也仍然不能知道，世尊的壽量。』
『不傷害眾生的性命，以及布施飲食；由這兩種因緣，得到長遠的壽命。』
『所以大覺世尊的壽命，難以數知；如同劫數沒有邊際，壽量也是如此。』
『妙幢！你應當知道，不應該生起疑惑；最勝尊的壽命無量，沒有誰能數知。』
四佛解釋：五濁惡世示現短壽的方便
那時，妙幢菩薩聽四位如來說釋迦牟尼佛的壽量沒有限量，便稟白說：「世尊！為什麼如來要示現這樣短促的壽量呢？」
這時四位世尊告訴妙幢菩薩說：「善男子！那釋迦牟尼佛在五濁惡世出現的時候，人的壽命只有百年，眾生稟性下劣，善根微薄，又沒有信解。這些眾生多有我見、人見、眾生見、壽者見、養育邪見、我我所見、斷見常見等種種見；為了利益這些異生凡夫以及眾外道這一類人，使他們生起正確的見解，迅速成就無上菩提，因此釋迦牟尼如來示現這樣短促的壽命。善男子！而且那位如來想要使眾生見到涅槃之後，生起難得遭遇之想、憂苦等想，對於佛世尊所說的經教，趕快去受持、讀誦通利，並為他人解說，不生毀謗，因此如來示現這樣的短壽。為什麼呢？那些眾生如果見到如來不般涅槃，便不會生起恭敬、難遭之想，對如來所說的甚深經典，也就不去受持、讀誦通利、為人宣說。這又是為什麼呢？因為常常見到佛，便不尊重的緣故。善男子！譬如有人，見自己的父母有很多財產，珍寶豐盈，便對這些財物不生希有難遭之想。為什麼呢？因為對父母的財物生起了『常在』之想的緣故。善男子！那些眾生也是這樣：如果見到如來不入涅槃，便不生希有難遭之想。為什麼呢？因為常常見到的緣故。善男子！又譬如有人，父母貧窮，資財缺乏；這個貧人到了王家、或者大臣的宅舍，見到人家倉庫中種種珍寶全都盈滿，便生起希有之心、難遭之想。於是那個貧人為了求得財富，廣泛地設法努力，策勵精勤，毫不懈怠。為什麼呢？為了捨離貧窮、領受安樂的緣故。善男子！那些眾生也是這樣：如果見到如來進入涅槃，便生起難遭之想乃至憂苦等想，又會這樣想：『在無量劫中，諸佛如來出現於世間，就像烏曇跋花，到了時節才開一次。』那些眾生便發起希有之心，生起難遭之想。等到遇見如來，心中生起敬信，聽聞宣說正法，生起『這是真實之語』的想法，對所有的經典全都受持，不生毀謗。善男子！以這樣的因緣，那位佛世尊不長久住世，很快進入涅槃。善男子！諸位如來，就是以這樣種種的善巧方便，成就眾生。」那時，四位佛陀說完這些話，忽然隱沒不現。
同詣鷲峯，四佛勸請宣說此經
那時，妙幢菩薩摩訶薩與無量百千位菩薩，以及無量億那庾多百千的眾生，一同前往鷲峯山中釋迦牟尼如來正遍知的住所，頂禮佛足，退立在一旁。這時妙幢菩薩把上面的事情原原本本地稟白世尊。
這時四位如來也來到鷲峯山，到了釋迦牟尼佛的住所，各自依著本來的方位就座而坐，然後告訴侍者菩薩說：「善男子！你現在可以到釋迦牟尼佛那裡，替我致意問候：『少病少惱、起居輕健便利、安樂而行嗎？』再這樣說：『善哉！善哉！釋迦牟尼如來！如今可以演說《金光明經》的甚深法要了，為了饒益一切眾生、除去飢饉、使眾生得到安樂，我當隨喜。』」
這時那些侍者各自來到釋迦牟尼佛的住所，頂禮佛的雙足，退住一旁，一同稟白佛說：「那位天人師致以無量的問候：『少病少惱、起居輕健便利、安樂而行嗎？』又這樣說：『善哉！善哉！釋迦牟尼如來！如今可以演說《金光明經》的甚深法要了，為了利益一切眾生、除去飢饉、使眾生得到安樂。』」
那時，釋迦牟尼如來、應供、正等覺告訴那些侍者菩薩們說：「善哉！善哉！那四位如來竟能為了眾生的饒益安樂，勸請我宣揚正法。」
世尊說頌：為成就眾生示現般涅槃
那時世尊便說頌道：
『我常在鷲峯山，宣說這部經中之寶；為了成就眾生的緣故，才示現般涅槃。』
『凡夫生起邪見，不信我所說的法；為了成就他們的緣故，才示現般涅槃。』
婆羅門求請舍利如芥子許
這時大會之中有一位婆羅門，姓憍陳如，名叫法師授記，與無量百千的婆羅門大眾，供養佛之後，聽到世尊說要入般涅槃，涕淚交流，上前頂禮佛足，稟白說：「世尊！如果如來確實對眾生有大慈悲，憐愍利益眾生，使他們得到安樂，猶如父母，無人能與相比，能為世間作歸依之處，如清淨的滿月；以大智慧能為世間照明，如初升的太陽；普遍觀照眾生，慈愛而沒有偏私，如同對待羅怙羅一般——但願世尊布施我一個心願！」
那時世尊默然不語。由於佛威神力的緣故，這會眾之中，有一位梨車毘族的童子，名叫一切眾生憙見，對婆羅門憍陳如說：「大婆羅門！你如今想從佛那裡乞求什麼願呢？我能滿你的願。」
婆羅門說：「童子！我想供養無上的世尊，如今向如來求請芥子那麼一點點的舍利。為什麼呢？我曾聽人說：『若善男子、善女人得到芥子那麼一點點的佛舍利，恭敬供養，這個人便當生到三十三天，作為帝釋。』」
這時童子對婆羅門說：「你如果想要往生三十三天、領受殊勝果報，就應當至心聽受這部《金光明最勝王經》。這部經在一切經中最為殊勝，難解難入，聲聞、獨覺都不能了知；這部經能生出無量無邊的福德果報，乃至成辦無上菩提。我現在為你簡略地說說其中的事。」
婆羅門說：「善哉！童子！這部《金光明》甚深最上，難解難入，連聲聞、獨覺尚且不能了知，何況我們這些邊鄙之人，智慧微淺，又怎能理解通達呢。所以我如今只求芥子那麼一點點的佛舍利，帶回本處，安置在寶函之中，恭敬供養，命終之後得作帝釋，常受安樂。為什麼你現在不能替我向明行足求這一個願呢？」說完了這些話。
童子說頌：世尊舍利畢竟不可得
那時童子就為婆羅門說頌道：
『恒河湍急的流水之中，可以生出白蓮花；黃色的鳥變作白色的形貌，黑色的鳥變成赤色。』
『假使贍部樹上，可以結出多羅樹的果實；朅樹羅的枝條之中，能長出菴羅樹的葉子。』
『這些希有之事，或許還容許有轉變的可能；世尊的舍利，卻畢竟不可得。』
『假使用龜的毛，織成上妙的衣服，寒冷時可以披著，才來求佛的舍利吧。』
『假使蚊蚋的腳，可以造成樓觀，堅固而不搖動，才來求佛的舍利吧。』
『假使水蛭蟲的口中，生出白色的牙齒，長大鋒利如刀鋒，才來求佛的舍利吧。』
『假使拿兔子的角，做成登天的梯蹬，可以攀昇上天宮，才來求佛的舍利吧。』
『老鼠沿著這梯子上去，除掉了阿蘇羅，能遮障空中的月亮，才來求佛的舍利吧。』
『若是蒼蠅喝酒醉了，周遊於村莊城邑之中，廣造起房舍宅院，才來求佛的舍利吧。』
『若是驢子嘴脣的顏色，赤紅如頻婆果，又善於歌舞，才來求佛的舍利吧。』
『烏鴉與鵂鶹鳥，一同在一處遊住，彼此互相順從，才來求佛的舍利吧。』
『假使波羅樹葉，可以做成傘蓋，能遮擋大雨，才來求佛的舍利吧。』
『假令大船舶，裝滿了種種財寶，能在陸地上行駛，才來求佛的舍利吧。』
『假使鷦鷯鳥，用嘴銜起香山，隨處任意遊行，才來求佛的舍利吧。』
婆羅門答頌：法身常住，方便留骨
那時，法師授記婆羅門聽了這頌之後，也以伽他回答一切眾生憙見童子說：
『善哉！大童子！你是這會眾中的吉祥者；具足善巧方便之心，已得佛的無上授記。』
『如來有大威德，能救護世間；仁者請至心諦聽，我如今依次宣說。』
『諸佛的境界難以思議，世間沒有能與相等的；法身之性常住不變，修行沒有差別。』
『諸佛的體性全都相同，所說的法也是如此；諸佛沒有造作者，也本來就無生。』
『世尊是金剛之體，只是權巧示現為化身；所以佛的舍利，連芥子那麼一點點也沒有。』
『佛不是血肉之身，哪裡會有舍利？只是方便留下身骨，為了利益眾生。』
『法身就是正覺，法界就是如來；這才是佛的真身，所說的也是這樣的法。』
三萬二千天子聞法發心
那時，會中三萬二千位天子，聽聞宣說如來壽命長遠，都發起阿耨多羅三藐三菩提心，歡喜踊躍，得未曾有，異口同音地說頌道：
『佛不般涅槃，正法也不滅；為了利益眾生的緣故，才示現有滅盡。』
『世尊不可思議，微妙之體沒有異相；為了利益眾生的緣故，才顯現種種莊嚴。』
妙幢請問：經說涅槃舍利之疑
那時，妙幢菩薩親自在佛前，以及四位如來、兩位大士、諸天子之處，聽完宣說釋迦牟尼如來壽量之事以後，又從座位起身，合掌恭敬地稟白佛說：「世尊！如果實情確是這樣，諸佛如來不般涅槃、也沒有舍利，那麼為什麼經中說有涅槃以及佛的舍利，讓諸位人天恭敬供養？過去諸佛現今仍有身骨流布在世間，人天供養而得福無邊？如今又說沒有，令人生起疑惑。但願世尊哀愍我們，廣為分別解說！」
佛說密意：三重十法解涅槃真實理趣
那時，佛告訴妙幢菩薩以及諸位大眾：「你們應當知道！說『般涅槃、有舍利』，是含有密意的說法；這樣的義理，你們應當一心諦聽。善男子！菩薩摩訶薩應當這樣了知：有十種法，能夠理解如來、應供、正等覺的真實理趣，而說有究竟的大般涅槃。哪十種呢？第一、諸佛如來究竟斷盡了煩惱障、所知障，所以名為涅槃。第二、諸佛如來善能了解有情無自性以及法無自性，所以名為涅槃。第三、能夠轉換身的所依以及法的所依，所以名為涅槃。第四、對於諸有情，任運自然地止息了教化的因緣，所以名為涅槃。第五、證得了真實無差別相的平等法身，所以名為涅槃。第六、了知生死與涅槃沒有二性，所以名為涅槃。第七、對一切法了達它的根本，證得清淨，所以名為涅槃。第八、對一切法的無生無滅善加修行，所以名為涅槃。第九、真如、法界、實際平等，得到正智，所以名為涅槃。第十、對於諸法之性與涅槃之性，證得無差別，所以名為涅槃。這就是說有涅槃的十種法。
「再者，善男子！菩薩摩訶薩應當這樣了知：另有十種法，能夠理解如來、應供、正等覺的真實理趣，而說有究竟的大般涅槃。哪十種呢？第一、一切煩惱以樂欲為根本，從樂欲而生；諸佛世尊斷除了樂欲，所以名為涅槃。第二、因為諸如來斷除了種種樂欲，不執取任何一法；因為無所執取，便無去無來；因為無所取著，所以名為涅槃。第三、因為無去無來、又無所執取，法身便不生不滅；因為無生無滅，所以名為涅槃。第四、這無生無滅不是言語所能宣說的，言語之路斷絕，所以名為涅槃。第五、沒有我、沒有人，唯是法的生滅；證得轉依，所以名為涅槃。第六、煩惱與隨煩惱，都是客塵；法性才是主，無來無去；佛徹底了知這一點，所以名為涅槃。第七、真如是真實，其餘都是虛妄；實性的本體就是真如，真如之性就是如來，所以名為涅槃。第八、實際之性沒有戲論；唯獨如來證得實際之法，戲論永遠斷絕，所以名為涅槃。第九、無生是真實，生是虛妄；愚癡的人漂流沉溺於生死，如來的體性真實，沒有虛妄，所以名為涅槃。第十、不真實之法是從因緣而生的，真實之法不從因緣而起；如來的法身，體性是真實，所以名為涅槃。善男子！這就是說有涅槃的十種法。
「再者，善男子！菩薩摩訶薩應當這樣了知：又有十種法，能夠理解如來、應供、正等覺的真實理趣，而說有究竟的大般涅槃。哪十種呢？第一、如來善知布施以及布施的果報，沒有我、沒有我所；對這布施及果報的不正分別，永遠除滅，所以名為涅槃。第二、如來善知持戒以及持戒的果報，沒有我、沒有我所；對這持戒及果報的不正分別，永遠除滅，所以名為涅槃。第三、如來善知忍辱以及忍辱的果報，沒有我、沒有我所；對這忍辱及果報的不正分別，永遠除滅，所以名為涅槃。第四、如來善知精勤以及精勤的果報，沒有我、沒有我所；對這精勤及果報的不正分別，永遠除滅，所以名為涅槃。第五、如來善知禪定以及禪定的果報，沒有我、沒有我所；對這禪定及果報的不正分別，永遠除滅，所以名為涅槃。第六、如來善知智慧以及智慧的果報，沒有我、沒有我所；對這智慧及果報的不正分別，永遠除滅，所以名為涅槃。第七、諸佛如來善能了知一切有情、非有情，一切諸法都沒有自性；不正分別永遠除滅，所以名為涅槃。第八、若愛著自身，便會生起追求；由於追求，便領受種種苦惱；諸佛如來除滅了自愛，永遠斷絕追求；因為沒有追求，所以名為涅槃。第九、有為之法都有數量，無為之法則數量全除；佛離開有為，證得無為之法，沒有數量，所以名為涅槃。第十、如來了知有情與法，體性都是空；離開空之外別無所有，空性就是真法身，所以名為涅槃。善男子！這就是說有涅槃的十種法。
「再者，善男子！難道只有如來不般涅槃這一事是希有的嗎？另有十種希有之法，是如來之行。哪十種呢？第一、生死是過失，涅槃是寂靜；由於對生死與涅槃證得平等，所以既不處在流轉之中，也不安住於涅槃，對諸有情不生厭離背棄，這是如來之行。第二、佛對眾生不作這樣的念頭：『這些愚夫行於顛倒之見，被種種煩惱所纏縛逼迫；我如今要開悟他們，使他們解脫。』然而由於往昔慈善根的力量，對那些有情，隨順他們的根性、意樂、勝解，不起分別，任運自然地濟度，開示、教導、利益、慶喜他們，窮盡未來際而沒有窮盡，這是如來之行。第三、佛沒有這樣的念頭：『我如今演說十二分教，利益有情。』然而由於往昔慈善根的力量，為那些有情廣說，乃至窮盡未來際而沒有窮盡，這是如來之行。第四、佛沒有這樣的念頭：『我如今要前往那個城邑聚落，到國王及大臣、婆羅門、剎帝利、薜舍、戍達羅等人的家宅，向他們乞食。』然而由於往昔身語意行為慣習之力的緣故，任運自然地前往那裡，為了利益之事而行乞食，這是如來之行。第五、如來之身沒有飢渴，也沒有大小便利、羸弱疲憊之相；雖然行乞而實無所食，也沒有分別；然而為了任運利益有情，示現有進食之相，這是如來之行。第六、佛沒有這樣的念頭：『這些眾生有上、中、下的差別，我要隨著他們的根機之性為他們說法。』然而佛世尊沒有分別，隨著他們的器量，善巧地應合機緣，為他們說法，這是如來之行。第七、佛沒有這樣的念頭：『這一類有情不恭敬我，常在我這裡口出呵罵之言，我不能同他們共相言論；那一類有情恭敬我，常在我這裡共相讚歎，我當同他們共相言談。』然而如來生起慈悲之心，平等無二，這是如來之行。第八、諸佛如來沒有愛憎、憍慢、貪惜以及種種煩惱；然而如來常常樂於寂靜，讚歎少欲，遠離種種喧鬧，這是如來之行。第九、如來沒有一法不了知、沒有一法不善加通達，於一切處鏡智現前，沒有分別；然而如來見到那些有情所作的事業，便隨順他們的心意而轉，以方便誘導引領，使他們得以出離，這是如來之行。第十、如來若見到一部分有情得到富足興盛，不生歡喜；見到他們衰敗損減，也不起憂愁悲慼。然而如來見到那些有情修習正行，便以無礙的大慈自然地救護攝受；若見到有情修習邪行，便以無礙的大悲自然地救護攝受。這是如來之行。善男子！應當這樣了知：如來、應供、正等覺，說有這樣無邊的正行。你們應當知道，這就是涅槃真實之相。有時見到有般涅槃的，那是權巧方便；以及留下舍利，讓諸有情恭敬供養——這些都是如來慈善根的力量。若有供養的人，在未來世，遠離八難，逢遇諸佛，遇到善知識，不失善心，福報無邊，很快便能出離，不被生死所纏縛。這樣的妙行，你們應當勤加修習，不要放逸。」
妙幢歎未曾有，大眾發心，四佛還隱
那時，妙幢菩薩聽佛親口宣說不般涅槃以及甚深之行，合掌恭敬地稟白說：「我如今才知道如來大師不般涅槃，以及留下舍利普遍利益眾生；身心踊躍喜悅，讚歎未曾有。」宣說這〈如來壽量品〉的時候，無量無數無邊的眾生，都發起無等等的阿耨多羅三藐三菩提心。這時四位如來忽然隱沒不現；妙幢菩薩頂禮佛足之後，從座位起身，回到自己本來的住處。
Base text: Yijing’s Tang translation of The Sūtra of Golden Light, the Supreme King, fascicle one, “The Lifespan of the Tathāgata,” Chapter 2. This vernacular rendering follows the source sentence by sentence, transmitting without adding.
Wonderful Banner Reflects Alone: Why Is the Tathāgata’s Lifespan So Short?
At that time, in the great city of Rājagṛha, there was a bodhisattva mahāsattva named Wonderful Banner. In the past, before limitless koṭis and nayutas of hundreds of thousands of buddhas, he had attended upon them, made offerings, and planted many roots of goodness. At this time, Bodhisattva Wonderful Banner was alone in a quiet place and reflected: “Through what causes and conditions is the lifespan of Śākyamuni Tathāgata so short, only eighty years?” He further thought: “According to what the Buddha has taught, two causes and conditions bring about a long lifespan. What are the two? First, not harming living beings; second, giving food and drink to others. Yet throughout limitless hundreds of thousands of myriads of koṭis of incalculable great eons, Śākyamuni Tathāgata did not harm living beings, practiced the ten wholesome ways, and constantly gave food and drink to all hungry beings. He even gave the blood, flesh, bones, and marrow of his own body to satisfy them—to say nothing of other food and drink.”
The Chamber Becomes Pure and Adorned, and Four Tathāgatas Suddenly Appear
While that bodhisattva was thinking of the World-Honored One in this way, through the Buddha’s awesome spiritual power his chamber suddenly became vast, spacious, adorned, and pure. Indranīla, beryl, and many other jewels, interwoven with ornaments of various colors, made it resemble a buddha’s pure land. A subtle fragrance surpassing every heavenly scent spread richly and filled the room. On each of the chamber’s four sides stood a sublime lion throne made of four kinds of jewel and spread with heavenly jeweled cloth. Upon each throne there also appeared, of itself, a wondrous lotus adorned with many jewels and equal in size to a Tathāgata. On the lotuses were four tathāgatas: in the east, Tathāgata Akṣobhya; in the south, Tathāgata Jeweled Appearance; in the west, Tathāgata Amitāyus; and in the north, Tathāgata Sound of the Heavenly Drum. Each sat cross-legged upon his throne and emitted a great radiance that shone throughout the great city of Rājagṛha, this trichiliocosm, and the buddha lands in the ten directions as numerous as the sands of the Ganges. Many kinds of heavenly flowers rained down, and many kinds of heavenly music sounded. At that time, through the Buddha’s awesome spiritual power, all beings in this Jambudvīpa and throughout the trichiliocosm experienced exquisite, wondrous happiness and lacked nothing. Those whose faculties were incomplete became complete: the blind could see, the deaf could hear, the mute could speak, the foolish gained wisdom, the distracted recovered their right minds, the unclothed obtained clothing, the despised received respect, and those whose bodies were defiled became clean. Every worldly benefit and every unprecedented event appeared.
At that time, when Bodhisattva Wonderful Banner saw the four tathāgatas and these rare events, he leapt for joy, single-mindedly joined his palms, and gazed upon the buddhas’ excellent marks. He also contemplated the limitless qualities of Śākyamuni Tathāgata, but with respect to the lifespan alone he gave rise to doubt: “Why, though the Tathāgata’s qualities are limitless, is his lifespan so short—only eighty years?”
The Four Buddhas Admonish Him: None Can Reckon the Buddha’s Lifespan, and the Assembly Gathers
At that time, the four buddhas told Bodhisattva Wonderful Banner: “Good man, you should not now speculate about the length of the Tathāgata’s lifespan. Why? Good man, among gods, Brahmās, māras, ascetics, brahmins, humans, and nonhumans, we have never seen anyone able to reckon the measure of a buddha’s lifespan or know its limit, with the sole exception of one possessing unsurpassed complete awakening.” The four tathāgatas then wished to declare the full measure of Śākyamuni Buddha’s lifespan. Through the Buddha’s awesome spiritual power, the gods of the desire and form realms, together with dragons, spirits, gandharvas, asuras, garuḍas, kinnaras, mahoragas, and limitless hundreds of thousands of koṭis and nayutas of bodhisattva mahāsattvas, all came together and entered Bodhisattva Wonderful Banner’s pure and wondrous chamber.
The Four Buddhas Speak in Verse: None Can Reckon Śākyamuni’s Lifespan
At that time, wishing to reveal to the assembly the full measure of Śākyamuni Tathāgata’s lifespan, the four buddhas spoke these verses:
“The drops contained in all the waters of the great oceans may yet be counted; but no one can count the measure of Śākyamuni Buddha’s lifespan.”
“All Mount Sumerus may be crushed into particles as small as mustard seeds, and even their number may be counted; but no one can count the measure of Śākyamuni Buddha’s lifespan.”
“The motes of dust in the soil of the entire earth may yet be counted; but no one can count the measure of Śākyamuni Buddha’s lifespan.”
“Even if one were to measure empty space, one might exhaust its furthest limit; but no one can fathom and know the measure of Śākyamuni Buddha’s lifespan.”
“Even if someone were to remain in the world for a hundred million eons, exhausting every power of mind in ceaseless calculation, that person still could not know the World-Honored One’s lifespan.”
“Not harming the lives of sentient beings and giving them food and drink: through these two causes, a long lifespan is attained.”
“Therefore the lifespan of the World-Honored One, the Greatly Awakened One, is difficult to reckon; just as the number of eons has no limit, so too is his lifespan.”
“Wonderful Banner, you should know this and should not give rise to doubt: the lifespan of the Supremely Honored One is limitless, and no one can reckon it.”
The Four Buddhas Explain: A Short Lifespan Is Manifested as a Skillful Means in the Evil Age of Five Degenerations
At that time, after Bodhisattva Wonderful Banner heard the four tathāgatas say that the measure of Śākyamuni Buddha’s lifespan had no limit, he addressed them: “World-Honored Ones, why does the Tathāgata manifest such a short lifespan?”
The four World-Honored Ones told Bodhisattva Wonderful Banner: “Good man, Śākyamuni Buddha appears in the evil age of five degenerations, when human life lasts only one hundred years and sentient beings are base in disposition, meager in roots of goodness, and without faithful understanding. These beings hold many kinds of views: views of self, person, sentient being, lifespan, nurture, self and what belongs to self, annihilation, permanence, and others. To benefit such ordinary beings and the various non-Buddhist practitioners, to cause them to give rise to right view and swiftly accomplish unsurpassed awakening, Śākyamuni Tathāgata therefore manifests such a short lifespan. Good man, moreover, that Tathāgata wishes sentient beings, after seeing his nirvāṇa, to give rise to the perception that he is difficult to encounter, to perceptions of sorrow and suffering, and quickly to receive, retain, read, master through recitation, and explain to others the scriptures taught by the Buddha, the World-Honored One, without disparaging them. Therefore the Tathāgata manifests such a short lifespan. Why? If those beings saw that the Tathāgata did not enter parinirvāṇa, they would not give rise to reverence or to the perception that he is difficult to encounter, nor would they receive, retain, read, master through recitation, or explain to others the profound scriptures spoken by the Tathāgata. Why is this? Because seeing the Buddha constantly, they would not honor him. Good man, suppose a person sees that his parents possess abundant wealth and overflowing stores of jewels. He does not regard these riches as rare or difficult to obtain. Why? Because he regards his parents’ property as ‘always there.’ Good man, sentient beings are the same. If they saw that the Tathāgata did not enter nirvāṇa, they would not regard him as rare or difficult to encounter. Why? Because they would see him constantly. Good man, suppose, again, that a person’s parents are poor and lack resources. When this poor person enters the home of a king or great minister and sees the storehouses filled with all kinds of precious treasures, he regards them as rare and difficult to obtain. Seeking wealth, he then applies himself broadly, urges himself on with diligence, and never grows lax. Why? In order to leave poverty and experience happiness. Good man, sentient beings are the same. If they see that the Tathāgata enters nirvāṇa, they give rise to the perception that he is difficult to encounter, together with perceptions of sorrow and suffering, and they think: ‘In the course of limitless eons, buddhas and tathāgatas appear in the world just as the udumbara flower appears only once at its appointed time.’ Those sentient beings then regard the Tathāgata as rare and difficult to encounter. When they meet him, they give rise to reverence and faith; when they hear the True Dharma proclaimed, they regard it as ‘a true word’; they receive and retain all the scriptures and do not disparage them. Good man, for these causes and conditions, that Buddha, the World-Honored One, does not remain in the world for long but swiftly enters nirvāṇa. Good man, through skillful means such as these, the tathāgatas bring sentient beings to accomplishment.” When the four buddhas finished speaking these words, they suddenly disappeared.
All Proceed to Vulture Peak, and the Four Buddhas Request the Teaching of This Sūtra
At that time, Bodhisattva Mahāsattva Wonderful Banner, together with limitless hundreds of thousands of bodhisattvas and limitless koṭis and nayutas of hundreds of thousands of sentient beings, went to Vulture Peak, where Śākyamuni Tathāgata, the Completely Awakened One, was staying. They bowed their heads at the Buddha’s feet and withdrew to stand to one side. Bodhisattva Wonderful Banner then reported the preceding events to the World-Honored One exactly as they had occurred.
The four tathāgatas also came to Vulture Peak and arrived where Śākyamuni Buddha was staying. Each sat in his original direction and told his attendant bodhisattva: “Good man, you may now go to Śākyamuni Buddha on my behalf and greet him: ‘Do you have little illness and little distress? Is your daily life light, vigorous, and at ease? Do you proceed in happiness?’ Then say: ‘Excellent! Excellent, Śākyamuni Tathāgata! You may now expound the profound essentials of the Sūtra of Golden Light, for the benefit of all sentient beings, to remove famine and enable sentient beings to attain happiness. I shall rejoice in accord.’”
Those attendants each went to where Śākyamuni Buddha was staying, bowed their heads at the Buddha’s feet, withdrew to one side, and together addressed him: “Those Teachers of Gods and Humans send you limitless greetings: ‘Do you have little illness and little distress? Is your daily life light, vigorous, and at ease? Do you proceed in happiness?’ They also say: ‘Excellent! Excellent, Śākyamuni Tathāgata! You may now expound the profound essentials of the Sūtra of Golden Light, for the benefit of all sentient beings, to remove famine and enable sentient beings to attain happiness.’”
Śākyamuni Tathāgata, Worthy One, Completely Awakened One, then told the attendant bodhisattvas: “Excellent! Excellent! Those four tathāgatas are able, for the benefit and happiness of sentient beings, to request that I proclaim the True Dharma.”
The World-Honored One Speaks in Verse: He Manifests Parinirvāṇa to Bring Sentient Beings to Accomplishment
At that time, the World-Honored One spoke these verses:
“I constantly abide on Vulture Peak, proclaiming the treasure within this sūtra; only to bring sentient beings to accomplishment do I manifest parinirvāṇa.”
“Ordinary beings give rise to wrong views and do not believe the Dharma I teach; only to bring them to accomplishment do I manifest parinirvāṇa.”
A Brahmin Requests a Mustard Seed’s Measure of Relics
At that time, within the great assembly was a brahmin of the Kauṇḍinya clan named Bestowal-of-Prediction Dharma Master. Together with a limitless assembly of hundreds of thousands of brahmins, he made offerings to the Buddha. On hearing the World-Honored One speak of entering parinirvāṇa, tears streamed down his face. He approached, bowed his head at the Buddha’s feet, and said: “World-Honored One, if the Tathāgata truly has great loving-kindness and compassion for sentient beings, if he pities and benefits them and brings them happiness like a parent, if none can equal him, if he can serve as a refuge for the world like the pure full moon, if with great wisdom he can illuminate the world like the rising sun, and if he universally regards sentient beings with impartial affection just as he regards Rāhula—then may the World-Honored One grant me a wish!”
The World-Honored One remained silent. Through the Buddha’s awesome spiritual power, there was in the assembly a Licchavi youth named Pleasing to All Sentient Beings. He said to the brahmin Kauṇḍinya: “Great brahmin, what wish do you now seek from the Buddha? I can fulfill it for you.”
The brahmin said: “Youth, wishing to honor the unsurpassed World-Honored One, I now ask the Tathāgata for relics no larger than a mustard seed. Why? I once heard it said: ‘If a good man or good woman obtains relics of the Buddha no larger than a mustard seed and reverently makes offerings to them, that person will be reborn among the Thirty-Three Gods and become Śakra.’”
The youth told the brahmin: “If you wish to be reborn among the Thirty-Three Gods and experience excellent reward, you should listen wholeheartedly to this Sūtra of Golden Light, the Supreme King. Among all sūtras, this one is supreme, difficult to understand and difficult to enter; neither śrāvakas nor solitary realizers can comprehend it. This sūtra can produce limitless and boundless meritorious rewards and even accomplish unsurpassed awakening. I will now explain the matter briefly for you.”
The brahmin said: “Excellent, youth! This Golden Light is profound and supreme, difficult to understand and difficult to enter. Even śrāvakas and solitary realizers cannot comprehend it—to say nothing of provincial people such as us, shallow in wisdom. How could we understand and penetrate it? Therefore, I now seek only relics of the Buddha no larger than a mustard seed, to carry back to my home, place in a jeweled casket, and honor with reverent offerings. After death I would become Śakra and constantly experience happiness. Why can you not now request this one wish for me from the One Perfect in Knowledge and Conduct?” Having spoken these words, he fell silent.
The Youth Speaks in Verse: The World-Honored One’s Relics Can Never Be Obtained
At that time, the youth spoke these verses to the brahmin:
“In the swift-flowing waters of the Ganges a white lotus may grow; a yellow bird may turn white in form, and a black bird may turn red.”
“A jambū tree may bear the fruit of a palmyra, and from the branches of a kharjūra tree may grow the leaves of a mango.”
“Rare events such as these might yet admit of change; but the World-Honored One’s relics can never be obtained.”
“If one could weave turtle hair into a sublime robe and wear it against the cold—only then should one come seeking the Buddha’s relics.”
“If the legs of gnats could build a tower, firm and unmoving—only then should one come seeking the Buddha’s relics.”
“If white teeth could grow in a leech’s mouth, long and sharp as a knife blade—only then should one come seeking the Buddha’s relics.”
“If a rabbit’s horn could be made into a stairway to heaven, by which one might climb to a heavenly palace—only then should one come seeking the Buddha’s relics.”
“If a mouse could climb that stairway and remove the asuras who eclipse the moon in the sky—only then should one come seeking the Buddha’s relics.”
“If a fly, drunk on wine, could travel through villages and cities and build spacious houses—only then should one come seeking the Buddha’s relics.”
“If a donkey’s lips became red as a bimba fruit and it excelled at song and dance—only then should one come seeking the Buddha’s relics.”
“If a crow and an owl could dwell and travel together, each complying with the other—only then should one come seeking the Buddha’s relics.”
“If leaves of the pāla tree could be made into a canopy that shields against heavy rain—only then should one come seeking the Buddha’s relics.”
“If a great ship, filled with many kinds of precious treasure, could travel over dry land—only then should one come seeking the Buddha’s relics.”
“If a wren could carry Mount Gandhamādana in its beak and travel wherever it wished—only then should one come seeking the Buddha’s relics.”
The Brahmin Replies in Verse: The Dharma-Body Permanently Abides, and Bones Are Left through Skillful Means
At that time, after hearing these verses, the brahmin Bestowal-of-Prediction Dharma Master replied in gāthā to the youth Pleasing to All Sentient Beings:
“Excellent, great youth! You are an auspicious one within this assembly; your mind is complete in skillful means, and you have received the Buddha’s unsurpassed prediction.”
“The Tathāgata has great awesome virtue and can rescue and protect the world. Good sir, please listen wholeheartedly; I will now explain in order.”
“The realm of the buddhas is difficult to conceive, and none in the world can equal it; the nature of the dharma-body permanently abides, and its cultivation has no difference.”
“The substance of all buddhas is entirely the same, and the Dharma they teach is likewise so; the buddhas have no agent and are originally unborn.”
“The World-Honored One has an adamantine body and manifests an emanation body only as a skillful means; therefore there are no relics of the Buddha, not even the measure of a mustard seed.”
“The Buddha is not a body of flesh and blood; how could there be relics? He leaves bodily bones only as a skillful means, in order to benefit sentient beings.”
“The dharma-body is perfect awakening; the dharma-realm is the Tathāgata. This is the Buddha’s true body, and the Dharma he teaches is likewise such.”
Thirty-Two Thousand Gods Hear the Dharma and Arouse the Aspiration
At that time, the thirty-two thousand gods in the assembly heard the teaching that the Tathāgata’s lifespan is long. All aroused the mind of awakening—unsurpassed, complete, perfect awakening—leapt for joy, attained what they had never known before, and spoke these verses with one voice:
“The Buddha does not enter parinirvāṇa, and the True Dharma does not perish; only to benefit sentient beings does he manifest cessation.”
“The World-Honored One is inconceivable; his wondrous substance has no differentiated characteristic. Only to benefit sentient beings does he display many adornments.”
Wonderful Banner Asks: The Doubt Raised by Scriptural Teachings of Nirvāṇa and Relics
At that time, after Bodhisattva Wonderful Banner had personally heard, before the Buddha, the four tathāgatas, the two great beings, and the gods, the teaching concerning the measure of Śākyamuni Tathāgata’s lifespan, he rose from his seat, respectfully joined his palms, and addressed the Buddha: “World-Honored One, if the truth is that all buddhas and tathāgatas do not enter parinirvāṇa and have no relics, why do the scriptures speak of nirvāṇa and of the Buddha’s relics, so that humans and gods may reverently make offerings? Bodily bones of past buddhas are still found throughout the world, and humans and gods gain boundless merit by honoring them. Yet now it is said that there are none, causing doubt to arise. May the World-Honored One have pity on us and explain this fully!”
The Buddha Teaches the Hidden Intention: Three Sets of Ten Dharmas Explain the True Principle of Nirvāṇa
At that time, the Buddha told Bodhisattva Wonderful Banner and the whole assembly: “You should know that speaking of ‘parinirvāṇa and relics’ is a teaching with hidden intention. Listen single-mindedly and closely to this meaning. Good man, a bodhisattva mahāsattva should understand as follows: there are ten dharmas through which one can understand the true principle of the Tathāgata, Worthy One, Completely Awakened One, and in relation to which ultimate great parinirvāṇa is taught. What are the ten? First, all buddhas and tathāgatas have ultimately severed the afflictive and cognitive obstructions; therefore this is called nirvāṇa. Second, all buddhas and tathāgatas understand well the lack of intrinsic nature in sentient beings and the lack of intrinsic nature in dharmas; therefore this is called nirvāṇa. Third, they can transform the bodily basis and the dharma-basis; therefore this is called nirvāṇa. Fourth, the conditions for teaching sentient beings naturally come to rest; therefore this is called nirvāṇa. Fifth, they realize the impartial dharma-body, whose real characteristic is without difference; therefore this is called nirvāṇa. Sixth, they understand that birth and death and nirvāṇa have no dual nature; therefore this is called nirvāṇa. Seventh, they penetrate the foundation of all dharmas and realize purity; therefore this is called nirvāṇa. Eighth, they cultivate well the non-arising and non-ceasing of all dharmas; therefore this is called nirvāṇa. Ninth, suchness, the dharma-realm, and the limit of reality are equal, and they attain right wisdom; therefore this is called nirvāṇa. Tenth, they realize that the nature of all dharmas and the nature of nirvāṇa are without difference; therefore this is called nirvāṇa. These are the ten dharmas in relation to which nirvāṇa is taught.
“Furthermore, good man, a bodhisattva mahāsattva should understand as follows: there are another ten dharmas through which one can understand the true principle of the Tathāgata, Worthy One, Completely Awakened One, and in relation to which ultimate great parinirvāṇa is taught. What are the ten? First, all afflictions have desire as their root and arise from desire; the buddhas, the World-Honored Ones, have severed desire; therefore this is called nirvāṇa. Second, because the tathāgatas have severed their various desires, they grasp no dharma whatsoever; because they grasp nothing, they neither go nor come; because they cling to nothing, this is called nirvāṇa. Third, because they neither go nor come and grasp nothing, the dharma-body neither arises nor ceases; because it neither arises nor ceases, this is called nirvāṇa. Fourth, this non-arising and non-ceasing cannot be expressed in words, and the path of language is cut off; therefore this is called nirvāṇa. Fifth, there is neither self nor person, only the arising and ceasing of dharmas; because they realize transformation of the basis, this is called nirvāṇa. Sixth, afflictions and secondary afflictions are all adventitious dust, while dharma-nature is the master and neither comes nor goes; because the Buddha fully understands this, it is called nirvāṇa. Seventh, suchness is real and all else is false; the substance of real nature is precisely suchness, and the nature of suchness is precisely the Tathāgata; therefore this is called nirvāṇa. Eighth, the nature of the limit of reality is without conceptual proliferation; only the Tathāgata realizes the dharma of the limit of reality, and conceptual proliferation is permanently cut off; therefore this is called nirvāṇa. Ninth, non-arising is real and arising is false; the deluded drift and sink in birth and death, while the Tathāgata’s substance is real and without falsity; therefore this is called nirvāṇa. Tenth, unreal dharmas arise from causes and conditions, while the real dharma does not arise from causes and conditions; the substance of the Tathāgata’s dharma-body is real; therefore this is called nirvāṇa. Good man, these are the ten dharmas in relation to which nirvāṇa is taught.
“Furthermore, good man, a bodhisattva mahāsattva should understand as follows: there are yet another ten dharmas through which one can understand the true principle of the Tathāgata, Worthy One, Completely Awakened One, and in relation to which ultimate great parinirvāṇa is taught. What are the ten? First, the Tathāgata well understands giving and its result and retribution as having neither self nor what belongs to a self; wrong discrimination concerning this giving and its result and retribution is permanently extinguished; therefore this is called nirvāṇa. Second, the Tathāgata well understands moral discipline and its result and retribution as having neither self nor what belongs to a self; wrong discrimination concerning this moral discipline and its result and retribution is permanently extinguished; therefore this is called nirvāṇa. Third, the Tathāgata well understands patience and its result and retribution as having neither self nor what belongs to a self; wrong discrimination concerning this patience and its result and retribution is permanently extinguished; therefore this is called nirvāṇa. Fourth, the Tathāgata well understands diligence and its result and retribution as having neither self nor what belongs to a self; wrong discrimination concerning this diligence and its result and retribution is permanently extinguished; therefore this is called nirvāṇa. Fifth, the Tathāgata well understands meditative concentration and its result and retribution as having neither self nor what belongs to a self; wrong discrimination concerning this meditative concentration and its result and retribution is permanently extinguished; therefore this is called nirvāṇa. Sixth, the Tathāgata well understands wisdom and its result and retribution as having neither self nor what belongs to a self; wrong discrimination concerning this wisdom and its result and retribution is permanently extinguished; therefore this is called nirvāṇa. Seventh, all buddhas and tathāgatas well understand that every sentient and insentient thing and every dharma is without intrinsic nature; wrong discrimination is permanently extinguished; therefore this is called nirvāṇa. Eighth, attachment to one’s own body gives rise to seeking, and seeking brings the experience of many kinds of suffering; all buddhas and tathāgatas have extinguished self-love and permanently ended seeking; because they have no seeking, this is called nirvāṇa. Ninth, all conditioned dharmas are numbered, while every number is removed from unconditioned dharmas; the Buddha has left the conditioned and realized the unconditioned dharma, which is without number; therefore this is called nirvāṇa. Tenth, the Tathāgata knows sentient beings and dharmas to be empty in substance; apart from emptiness there is nothing whatsoever, and the nature of emptiness is the true dharma-body; therefore this is called nirvāṇa. Good man, these are the ten dharmas in relation to which nirvāṇa is taught.
“Furthermore, good man, is the fact that the Tathāgata does not enter parinirvāṇa the only rare thing? There are another ten rare dharmas that are practices of the Tathāgata. What are the ten? First, birth and death are faulty, while nirvāṇa is quiescent; because the Tathāgata realizes the equality of birth and death and nirvāṇa, he neither abides in cyclic existence nor dwells in nirvāṇa, and he does not reject or turn away from sentient beings. This is a practice of the Tathāgata. Second, the Buddha does not think of sentient beings: ‘These foolish beings act according to inverted views and are bound and oppressed by many afflictions; I will now awaken them and cause them to attain liberation.’ Nevertheless, through the power of roots of loving-kindness from the past, he accords with those sentient beings’ faculties, inclinations, and convictions, without discrimination; naturally he delivers them, revealing, teaching, benefiting, and gladdening them to the exhaustion of the future, without end. This is a practice of the Tathāgata. Third, the Buddha does not think: ‘I will now expound the twelve divisions of scripture and benefit sentient beings.’ Nevertheless, through the power of roots of loving-kindness from the past, he teaches those sentient beings extensively to the exhaustion of the future, without end. This is a practice of the Tathāgata. Fourth, the Buddha does not think: ‘I will now go to that city, town, or village, to the homes of kings and ministers, brahmins, kṣatriyas, vaiśyas, and śūdras, and beg food from them.’ Nevertheless, through the power of habitual tendencies from past bodily, verbal, and mental conduct, he naturally goes there and begs for the sake of benefit. This is a practice of the Tathāgata. Fifth, the Tathāgata’s body knows no hunger or thirst, urination or defecation, weakness or fatigue. Although he goes begging, in truth he eats nothing and makes no distinction; nevertheless, in order naturally to benefit sentient beings, he manifests the act of eating. This is a practice of the Tathāgata. Sixth, the Buddha does not think: ‘These sentient beings differ as superior, middling, and inferior; I will teach them the Dharma in accordance with the character of their faculties.’ Nevertheless, the Buddha, the World-Honored One, is without discrimination and skillfully accords with their capacities and conditions in teaching them the Dharma. This is a practice of the Tathāgata. Seventh, the Buddha does not think: ‘These sentient beings do not honor me but always revile me to my face; I cannot speak with them. Those sentient beings honor me and always praise me to my face; I should speak with them.’ Nevertheless, the Tathāgata gives rise to loving-kindness and compassion toward them equally and without duality. This is a practice of the Tathāgata. Eighth, the buddhas and tathāgatas have no love or hate, pride, avarice, or any affliction; nevertheless, the Tathāgata constantly delights in quietude, praises fewness of desires, and remains far from all commotion. This is a practice of the Tathāgata. Ninth, there is no dharma the Tathāgata does not know and none he does not penetrate well; in every place mirror wisdom is present before him without discrimination. Nevertheless, when the Tathāgata sees the activities undertaken by sentient beings, he accords with their minds, skillfully guides and leads them, and enables them to emerge. This is a practice of the Tathāgata. Tenth, when the Tathāgata sees some sentient beings become rich and prosperous, he gives rise to no joy; when he sees them decline and suffer loss, he gives rise to no grief. Nevertheless, when the Tathāgata sees sentient beings cultivating right conduct, through unobstructed great loving-kindness he naturally rescues and embraces them; when he sees sentient beings cultivating wrong conduct, through unobstructed great compassion he naturally rescues and embraces them. This is a practice of the Tathāgata. Good man, understand in this way: the Tathāgata, Worthy One, Completely Awakened One, is said to possess such boundless right practices. You should know that this is the true characteristic of nirvāṇa. When he is sometimes seen to enter parinirvāṇa, it is a skillful means; when he leaves relics so that sentient beings may reverently make offerings, this too is the power of the Tathāgata’s roots of loving-kindness. Those who make offerings will in future lives remain far from the eight difficulties, encounter buddhas and spiritual friends, not lose the wholesome mind, gain boundless reward, and swiftly emerge, no longer bound by birth and death. You should diligently cultivate such wondrous practices and not be heedless.”
Wonderful Banner Praises What He Has Never Known Before; the Assembly Arouses the Aspiration, and the Four Buddhas Disappear Again
At that time, after Bodhisattva Wonderful Banner heard from the Buddha’s own mouth the teaching that he does not enter parinirvāṇa and the teaching of the profound practices, he respectfully joined his palms and said: “Only now do I know that the Tathāgata, the Great Teacher, does not enter parinirvāṇa and that he leaves relics to benefit sentient beings universally. My body and mind leap with joy, and I praise what I have never known before.” When this chapter, “The Lifespan of the Tathāgata,” was taught, limitless, numberless, and boundless sentient beings all aroused the mind of unequaled unsurpassed, complete, perfect awakening. The four tathāgatas then suddenly disappeared. Bodhisattva Wonderful Banner bowed his head at the Buddha’s feet, rose from his seat, and returned to his original dwelling.
佛陀八十歲，在娑羅雙樹間入滅。這件事本身藏著一個問題：一位功德無量的佛，為什麼只活了八十年？佛入滅之後，還在不在？〈如來壽量品〉就從這個問題開場，一路問到底，最後把答案落在一句話上：「云般涅槃有舍利者，是密意說。」
妙幢的疑問：修因與果壽不相稱
王舍大城中，妙幢菩薩獨自靜坐，心裡起了一個疑：以何因緣，釋迦牟尼如來壽命短促，唯八十年？這不是輕慢的懷疑，是拿佛自己的教法對照出來的困惑：佛說過，有二因緣得壽命長——一者不害生命，二者施他飲食。而釋迦牟尼佛於無量大劫不害生命、行十善道，以飲食惠施飢餓眾生，乃至自身血肉骨髓都拿來布施。因行如此圓滿，果壽怎麼會只有八十年？教與理對不上——這個疑，問得誠實，也問得有據。經文特地把疑者安排為一位久植善根的菩薩：連菩薩都會有此一問，妙幢遂替讀者提出此疑。
一間小屋變成淨土：四佛現前
疑念才起，以佛威力，妙幢的居室忽然廣博嚴淨，眾寶間飾，如佛淨土。四面各現師子座，座上蓮花，花上四位如來——東方不動、南方寶相、西方無量壽、北方天鼓音——放大光明，遍照三千大千世界。天花天樂之間，世間一切殘缺都在這光裡補全：盲者能視，聾者得聞，瘂者能言，愚者得智。
留意這個場面的分寸：疑問還沒有得到一個字的回答，答案的『形』已經先到了。四方四佛儼然現前，這件事本身就在說話——佛，遠不止你眼前那一位、那八十年。可是妙幢見了四佛、思惟釋迦無量功德，疑心仍在：云何如來功德無量，壽命短促唯八十年？見到奇蹟並不等於解惑；經文老老實實讓疑問留著，等佛親口來答。
海滴可數，佛壽難量
四佛開口，先給這個問題定了界：善男子！汝今不應思忖如來壽命長短——不是不許問，是先說破：天上人間，梵、魔、沙門、婆羅門，沒有誰能算得出佛的壽量，「惟除無上正遍知者」。接著八首頌，一氣連舉四樁極數之事：一切海水，尚可知其渧數；妙高山王析成芥子，尚可知其數；大地土壤，尚可知其塵數；乃至虛空，尚可量得邊際——而釋迦之壽量，無有能數知。再加一重：若人住億劫，盡力常算數，亦復不能知。
這組譬喻的手法值得細看：它不說『佛壽是多少』，而是把世間可思議的極限一件件擺出來，再說連這些都數得盡，佛壽數不盡。以可量之極，反顯不可量——量的盡頭擺在那裡，無量才顯出其真。頌末回收妙幢原來的疑：不害眾生命，及施於飲食，由斯二種因，得壽命長遠——你引的教法沒有錯，錯的是拿八十年當作那個『果』。因無量，果壽亦無量；佛壽如劫無邊際。
為什麼示現只活八十年
壽量既無限，妙幢的問題就翻了面：云何如來示現如是短促壽量？四佛的回答，把『八十年』從缺陷講成了慈悲的設計。釋迦牟尼佛出現在五濁惡世，人壽百年，眾生稟性下劣、善根微薄，多有我見、斷常見；為令這樣的眾生生正解、速成菩提，故示現短壽。更深一層：如來要讓眾生見涅槃已，生難遭想、憂苦等想，於佛所說經教速當受持。若見如來不般涅槃，眾生便不生恭敬難遭之想。為什麼？以常見佛，不尊重故。
經用兩個譬喻把這層人情說透。有人見父母財產豐盈，便對財物不生希有之想——為什麼？於父財物生常想故：天天都在，要它做什麼。反過來，貧人到王家、大臣舍，見倉庫珍寶盈滿，生希有心、難遭之想，於是廣設方便、策勤無怠。眾生對佛也是這樣：佛若常在，眾生把佛當作父母的財產，看慣了，不珍惜；佛示現入滅，眾生才驚覺——諸佛出世，如烏曇跋花，時乃一現——才發起希有心，聞法生信，受持不謗。八十年的短壽，不是佛的壽命只有這麼長；佛示現入滅，使慣見者重新生起難遭之想。是諸如來，以如是等善巧方便成就眾生。
我常在鷲山
四佛說罷忽然不現。妙幢與無量大眾往詣鷲峯山，把這件事稟白釋迦世尊；四佛也到了，各隨本方就座，遣侍者向釋迦致問，並勸請演說《金光明經》。於是世尊親說二頌：「我常在鷲山，宣說此經寶；成就眾生故，示現般涅槃。凡夫起邪見，不信我所說；為成就彼故，示現般涅槃。」
不再是四佛代答，是釋迦牟尼佛自己說：我常在。入滅是『示現』，示現的理由只有一個——成就眾生。這兩首頌是全品的軸心：佛的滅度，是說給不肯珍惜的人聽的一堂課，不是佛的終點。
一場關於舍利的辯論
話音落處，會中一位婆羅門——姓憍陳如，名法師授記——上前求佛：請施我舍利如芥子許。他的理由很人間：聽說得佛舍利如芥子許、恭敬供養，命終得生三十三天而為帝釋。這時一位梨車毘童子，名一切眾生憙見，先勸他改求：欲生天受勝報，應當至心聽這部《金光明最勝王經》——此經難解難入，聲聞獨覺所不能知。婆羅門不肯：此經太深，我們邊鄙之人智慧微淺，還是給我芥子許的舍利吧。
童子於是說出十四首頌。前三頌先舉異事——恒河駛流水可生白蓮花、黃鳥作白形、贍部樹可生多羅果——而斷之曰：「斯等希有物，或容可轉變；世尊之舍利，畢竟不可得。」後十一頌則各設一畢竟無之事，而以同一句收束：龜毛織成上妙服、蚊蚋足可成樓觀、水蛭口中生白齒、兔角用成梯蹬——若此等事辦得到，「方求佛舍利」。婆羅門聽懂了，答頌申明法身常住：「諸佛境難思，世間無與等；法身性常住，修行無差別。諸佛體皆同，所說法亦爾；諸佛無作者，亦復本無生。世尊金剛體，權現於化身……佛非血肉身，云何有舍利？方便留身骨，為益諸眾生。法身是正覺，法界即如來。」佛不是血肉之軀，何來燒剩的骨殖？世間所供的舍利，是方便留下的身骨，為利益眾生——真正的佛身，是常住的法身。會中三萬二千天子聞說如來壽命長遠，皆發菩提心：「佛不般涅槃，正法亦不滅；為利眾生故，示現有滅盡。」
是密意說：三十個「名為涅槃」
問題還剩最後一層，妙幢替所有人問了：若佛不般涅槃、無舍利，云何經中說有涅槃及佛舍利，令人天恭敬供養？過去諸佛現有身骨流布於世——今復言無，致生疑惑。佛的回答，先立總綱：「云般涅槃有舍利者，是密意說。」說涅槃、說舍利，經裡確實說了，但那話裡有話——聽懂密意，才算讀懂涅槃。
接著佛連說三組十法，每一句都落在同一個句式：「……故，名為涅槃。」第一組從證境說：究竟斷盡煩惱障所知障，名為涅槃；善解有情無性法無性，名為涅槃；能轉身依及法依，名為涅槃；證得平等法身、了知生死涅槃無二性、真如法界實際平等得正智……名為涅槃。第二組從離染說：煩惱以樂欲為本，諸佛斷樂欲故，名為涅槃；無取無來去、法身不生不滅、言語道斷、得轉依故、煩惱是客塵而法性是主、真如是實餘皆虛妄……名為涅槃。第三組從行果說：如來善知施戒忍勤定慧及其果，無我我所，不正分別永除滅故，名為涅槃；離自愛絕追求、離有為證無為、了有情及法體性皆空，空性即是真法身故，名為涅槃。
三十句排下來，「涅槃」二字被徹底重新定義了：它不是死亡，不是消失，而是三十個層面的『真實』之名——障盡、性空、轉依、平等、無生。用這三十把尺去量，佛的涅槃從來不是『佛沒有了』，恰恰是『佛徹底實現了』。
十種如來行：不入滅的佛如何做事
最後，佛說十種希有之法，名如來行——描繪那位『不般涅槃』的佛，如何在世間運作。第一條就把根基放定：於生死及以涅槃證平等故，「不處流轉，不住涅槃」，於諸有情不生厭背。以下九條不作一律：其中數條以「不作是念」「無是念」立式——佛不起『我要度化愚夫』之念、不起『我演說十二分教利益有情』之念、不起『我往彼乞食』之念、不起『隨機說法』『揀擇恭敬者』之念——然由往昔慈善根力，任運濟度，盡未來際無有窮盡；餘條則分說無饑渴而示食相、無分別而鏡智現前、見眾生榮衰不喜不憂，而大慈大悲自然救攝。
諸條所顯，多在『無念而任運』一義：佛的救度不靠起心動念，靠無量劫慈善根力的自然運轉——下一品說化身「不待時，不過時」，正遙承此意。說到這裡，佛把全品收攏：汝等當知，是謂涅槃真實之相。或時見有般涅槃者，是權方便；及留舍利令諸有情恭敬供養，「皆是如來慈善根力」。妙幢歎未曾有：我今始知如來大師不般涅槃，及留舍利普益眾生。無量眾生發無等等菩提心，四佛忽然不現。
以唯識之眼，再看幾處
上來是如來壽量品自身的義。這一系譯註，另以慈恩慧沼《金光明最勝王經疏》為一面旁照的鏡子——鏡非經，唯識不是此經的源頭；只是同一樁事，換一副心識之學的眼來看，有幾處看得更細。
其一，『佛壽無量』在疏家手裡拆成了三重：法身依法性凝然湛寂，本無壽與非壽；報身依鏡智之種、大願之力，四智相續，盡眾生界而不斷；化身依大悲之力，隨感現身，壽命分限是假立的。慧沼由是判：釋迦說短、四佛說長，是「語相違難」——兩邊都對，各說一身。八十年是化身的假立分限，無能數知是報身的相續無盡，而法身根本不在長短的量裡。
其二，婆羅門答頌的前幾句，疏中逐一配上法身五相：諸佛境難思是不可思議相，世間無與等是轉依相，法身性常住是常住相，修行無差別是白法所成相，諸佛體皆同是無二為相。三重十法，疏判三番之釋，而於「能轉身依及法依」一句點出關竅：身依即第八識，是流轉還滅之所依；法依即真如，是迷悟之所依；藏識持諸障種，轉第八而與真如合明，正是法身之勝。第二組十法，疏以轉依一義貫之——麁重轉、心轉、道轉、廣大轉，末後歸於圓成實，是一切法所歸趣。涅槃出體，疏引成唯識論一錘定音：四涅槃皆以真如為體。
其三，「是密意說」三字，疏以雜集論四祕密讀之：此屬對治祕密——為除「輕佛」「懈怠」二種障，故說般涅槃、留身舍利。乃至或時「見」有般涅槃者，疏點得更透：佛常實無舍利，但眾生心自所感現——連那場滅度，都是眾生心中感現的影。
末後誌一筆：此品曇無讖四卷本原有，故天台智顗、三論吉藏皆有逐文之疏，與慧沼成三家並觀。智顗開章即說佛本無身無壽亦無於量，隨順世間而論三身三壽量，並判「直言壽量」意在圓論三佛；吉藏說以無量為量，判此品明三身常住，化身念念相續常、報身凝然常；慧沼則三身分判如上。三家讀法各有著眼；經自說其壽量，諸師各還其位。這面唯識之鏡照見的，是此品裡『量與無量』的紋理：長短之量繫於化身之假立，無量之壽繫於智種之相續，非量非無量繫於法性之凝然——這一層曲折，借唯識之眼，看得分外分明。
The Buddha entered extinction at the age of eighty between the twin śāla trees—every Buddhist disciple knows this. Yet the event itself conceals a question that few people dare to face directly: Why did a buddha of immeasurable virtue live for only eighty years? After the Buddha entered extinction, did he still remain? The Lifespan of the Tathāgata is the first main teaching in the entire Sūtra of Golden Light. It begins with this question and pursues it to the end, finally resting its answer on one sentence: 「云般涅槃有舍利者，是密意說。」—“To say that there is parinirvāṇa and that there are relics is speech with a hidden intention.” What follows explains each point in the sūtra’s own sequence; at the end, the perspective of the consciousness-only tradition provides a further reflection.
Wonderful Banner’s Question: The Practiced Causes and the Resulting Lifespan Do Not Correspond
In the great city of Rājagṛha, the bodhisattva Wonderful Banner sits alone in a quiet place and a doubt arises in his mind: “For what reason is the lifespan of the Tathāgata Śākyamuni so brief—only eighty years?” This is not a disrespectful doubt. It is a perplexity produced by comparing the matter with the Buddha’s own teaching. The Buddha said that two causes bring long life: first, not harming living beings; second, giving food and drink to others. Yet through immeasurable great eons, Śākyamuni Buddha refrained from taking life, practiced the ten wholesome ways, gave food and drink to hungry beings, and even gave the blood, flesh, bones, and marrow of his own body. If the causal practice was so complete, how could the resulting lifespan be only eighty years? The teaching and its principle do not appear to correspond. The doubt is honestly asked and firmly grounded. The sūtra deliberately makes the questioner a bodhisattva who has long planted roots of goodness: even a bodhisattva can ask this question, precisely so that it may be asked on behalf of everyone.
A Small Room Becomes a Pure Land: Four Buddhas Appear
The doubt has only just arisen when, through the Buddha’s power, Wonderful Banner’s room suddenly becomes vast, adorned, and pure, ornamented with interspersed jewels like a buddha’s pure land. A lion throne appears in each of the four directions, a lotus upon each throne, and upon the lotuses four Tathāgatas: Akṣobhya in the east, Jeweled Appearance in the south, Amitāyus in the west, and Sound of the Heavenly Drum in the north. They emit a great light that universally illuminates the trichiliocosm. Amid heavenly flowers and music, every deficiency in the world is made whole within that light: the blind can see, the deaf can hear, the mute can speak, and the foolish gain wisdom.
Attend to the restraint of this scene: before a single word has answered the question, the “form” of the answer has already arrived. The solemn presence of four buddhas in the four directions speaks for itself—the Buddha is far more than the one before your eyes and those eighty years. Yet even after seeing the four buddhas and contemplating Śākyamuni’s immeasurable virtues, Wonderful Banner’s doubt remains: “How can the Tathāgata possess immeasurable virtues, yet have a lifespan so brief that it is only eighty years?” Seeing a wonder is not the same as resolving a doubt. The sūtra honestly allows the question to remain until the buddhas answer it in their own words.
The Drops of the Sea Can Be Counted; the Buddha’s Lifespan Cannot Be Measured
The four buddhas begin by setting the boundary of the question: “Good man, you should not now speculate about whether the Tathāgata’s lifespan is long or short.” This does not forbid the question; it first makes the limit clear. Among gods and humans, Brahmās and māras, renunciants and brahmins, no one can calculate the Buddha’s lifespan or know its limit, 「惟除無上正遍知者」—“except one who possesses unsurpassed complete knowledge.” Eight verses then present, in a single sweep, four things that can be counted to the utmost: the drops in all the seas can be numbered; Mount Sumeru can be crushed into mustard seeds and the seeds counted; the dust particles of the earth can be numbered; even the bounds of empty space can be measured—yet no one can number Śākyamuni’s lifespan. A further layer is added: even if someone lived for a hundred million eons and exerted all his strength in constant calculation, he still could not know it.
The craft of these similes deserves close attention. They do not state “how long the Buddha’s lifespan is.” Instead, they place before us, one after another, the utmost limits of what the world can conceive, and then say that even these can be counted while the Buddha’s lifespan cannot. What cannot be measured is disclosed by taking what can be measured to its furthest extreme: once the end of measure is set before us, the truth of the immeasurable becomes visible. At their close, the verses return to Wonderful Banner’s original doubt: 〔不害眾生命，及施於飲食；由斯二種因，得壽命長遠〕—“Not harming living beings and giving food and drink: through these two causes, one attains a long lifespan.” The teaching he cited was not wrong. What was wrong was taking eighty years as that “result.” The causes are immeasurable, and the resulting lifespan is likewise immeasurable; the Buddha’s lifespan is as boundless as an eon.
Why He Manifests a Life of Only Eighty Years
Once the lifespan is known to be limitless, Wonderful Banner’s question turns around: Why does the Tathāgata manifest such a brief lifespan? The four buddhas’ answer transforms “eighty years” from a defect into a design of compassion. Śākyamuni Buddha appears in the evil world of the five degenerations, where human life lasts a hundred years, dispositions are inferior, roots of goodness are slight, and views of self, annihilation, and permanence abound. To cause such sentient beings to develop right understanding and swiftly accomplish awakening, he manifests a short life. At a deeper level, the Tathāgata wishes sentient beings, after seeing his nirvāṇa, to conceive that he is difficult to encounter, to feel sorrow and suffering, and quickly to uphold the scriptural teaching spoken by the Buddha. If they saw that the Tathāgata did not enter parinirvāṇa, they would not give rise to reverence or the sense that he is difficult to encounter. Why? 〔以常見佛，不尊重故〕—“Because constantly seeing the Buddha, they would not honor him.”
Two similes expose the human truth of this completely. A person who sees that his parents possess abundant wealth does not regard their possessions as rare—why? 〔於父財物生常想故〕—“Because he thinks his parents’ wealth will always be there”: it is present every day, so why value it? Conversely, a poor person who visits the home of a king or minister and sees treasuries filled with jewels regards them as rare and difficult to encounter; he then devises every means and strives without rest. Sentient beings relate to the Buddha in the same way. If the Buddha were always present, they would treat him like their parents’ wealth: familiar, and therefore uncherished. When the Buddha manifests extinction, they suddenly recognize that buddhas appear in the world only 〔如烏曇跋花，時乃一現〕—“like the udumbara flower, which appears only at its time.” Only then do they give rise to a sense of rarity, trust the Dharma they hear, uphold it, and refrain from maligning it. The brief lifespan of eighty years does not mean that the Buddha’s life is only that long; it means that sentient beings can be awakened to cherishing him only by “losing” him. 〔是諸如來，以如是等善巧方便成就眾生〕—“The Tathāgatas bring sentient beings to accomplishment through skillful means such as these.”
I Constantly Abide on Vulture Peak
After speaking, the four buddhas suddenly disappear. Wonderful Banner and an immeasurable assembly go to Vulture Peak and report everything to the World-Honored Śākyamuni. The four buddhas also arrive, take their seats in their respective directions, and send attendants to greet Śākyamuni and request that he teach the Sūtra of Golden Light. The World-Honored One then speaks in his own voice the chapter’s two most direct verses: 「我常在鷲山，宣說此經寶；成就眾生故，示現般涅槃。凡夫起邪見，不信我所說；為成就彼故，示現般涅槃。」—“I constantly abide on Vulture Peak, proclaiming this precious sūtra; to bring sentient beings to accomplishment, I manifest parinirvāṇa. Ordinary beings give rise to wrong views and do not believe what I teach; to bring them to accomplishment, I manifest parinirvāṇa.”
No longer do the four buddhas answer on his behalf. Śākyamuni Buddha himself says: “I constantly abide.” His extinction is a “manifestation,” and it is manifested for one reason only—to bring sentient beings to accomplishment. These two verses are the axis of the entire chapter: the Buddha’s passing is a lesson addressed to those who will not cherish what is present, not the Buddha’s end.
A Debate over the Relics
When the words have been spoken, a brahmin in the assembly—Kauṇḍinya by clan and named Bestowal-of-Prediction Dharma Master—comes forward with a request: “Please grant me relics the size of a mustard seed.” His reason is thoroughly human. He has heard that anyone who obtains and reverently worships a mustard-seed-sized relic of the Buddha will be born after death among the Thirty-Three Gods as Śakra. At this point, a Licchavi youth named Pleasing to All Sentient Beings first urges him to ask for something else: if he wants birth in heaven and an excellent recompense, he should listen wholeheartedly to the Sūtra of Golden Light, the Supreme King, which is difficult to understand and enter and cannot be known even by śrāvakas and solitary realizers. The brahmin refuses: this sūtra is too profound, and people of the borderlands like us have shallow wisdom; just give me a mustard seed’s measure of relics.
The youth then speaks fourteen verses. The first three raise marvels—white lotuses growing in the swift current of the Ganges, a yellow bird turning white, a jambu tree bearing tāla fruit—and then cut the matter off: 「斯等希有物，或容可轉變；世尊之舍利，畢竟不可得。」—“Such rare things might yet be transformed; the World-Honored One’s relics are ultimately unobtainable.” The remaining eleven each posit one ultimately impossible event and close on a single refrain—clothing woven from turtle hair, a tower built from the feet of gnats, white teeth growing in a leech’s mouth, a hare’s horn made into a ladder—only if such things could be done should one 「方求佛舍利」—“then seek the Buddha’s relics.” The brahmin understands and answers in verse, affirming that the dharma body abides constantly: 「諸佛境難思，世間無與等；法身性常住，修行無差別。諸佛體皆同，所說法亦爾；諸佛無作者，亦復本無生。世尊金剛體，權現於化身……佛非血肉身，云何有舍利？方便留身骨，為益諸眾生。法身是正覺，法界即如來。」—“The domain of the buddhas is inconceivable and unequaled in the world; the nature of the dharma-body permanently abides, and its cultivation is without difference. The buddhas are all identical in substance, and the Dharma they teach is likewise so; the buddhas have no agent and are originally unborn. The World-Honored One has a vajra body and provisionally manifests an emanation body.… The Buddha is not a body of blood and flesh—how could there be relics? As a skillful means, he leaves bodily bones to benefit sentient beings. The dharma-body is complete awakening; the dharma-realm is the Tathāgata.” The Buddha is not a body of flesh and blood, so how could his burned bones be what he truly is? The relics worshiped in the world are bodily bones left as a skillful means for the benefit of sentient beings; the Buddha’s true body is the permanently abiding dharma-body. Hearing that the Tathāgata’s lifespan is long, thirty-two thousand gods in the assembly arouse the mind of awakening: 「佛不般涅槃，正法亦不滅；為利眾生故，示現有滅盡。」—“The Buddha does not enter parinirvāṇa, and the True Dharma does not perish; for the benefit of sentient beings, he manifests extinction.”
Speech with a Hidden Intention: Thirty Declarations That Something “Is Called Nirvāṇa”
One final layer of the question remains, and Wonderful Banner asks it on everyone’s behalf. If the Buddha does not enter parinirvāṇa and there are no relics, why do the scriptures speak of nirvāṇa and the Buddha’s relics and cause humans and gods to worship them? The bodily bones of past buddhas are visibly disseminated throughout the world—yet now it is said that there are none, giving rise to doubt. The Buddha’s answer first establishes the governing principle: 「云般涅槃有舍利者，是密意說。」—“To say that there is parinirvāṇa and that there are relics is speech with a hidden intention.” The scriptures truly do speak of nirvāṇa and relics, but more is intended than the surface words convey. Only by understanding that hidden intention does one understand nirvāṇa.
The Buddha then teaches three sets of ten dharmas, every item ending in the same formula: 「……故，名為涅槃。」—“…therefore, it is called nirvāṇa.” The recurrent phrase 「名為涅槃」—“is called nirvāṇa”—marks each item. The first set speaks from the standpoint of realization: the complete exhaustion of the afflictive and cognitive obstructions is called nirvāṇa; fully understanding that sentient beings and dharmas lack intrinsic nature is called nirvāṇa; transforming the bodily basis and the dharma-basis, realizing the equal dharma-body, knowing the nonduality of birth-and-death and nirvāṇa, and attaining right wisdom in the equality of suchness, the dharma-realm, and the limit of reality are all called nirvāṇa. The second set speaks from the standpoint of freedom from defilement: because the buddhas sever desire, it is called nirvāṇa; because there is no grasping, coming, or going, because the dharma-body neither arises nor ceases, because the path of language is cut off, because the transformation of the basis is attained, because afflictions are adventitious dust while the nature of dharmas is the master, and because suchness is real while everything else is false—it is called nirvāṇa. The third set speaks from the standpoint of practice and fruit: the Tathāgata rightly knows giving, discipline, patience, diligence, concentration, wisdom, and their fruits, without self or what belongs to self, and incorrect discrimination has been extinguished forever—therefore, it is called nirvāṇa; because self-love and seeking have ceased, because the conditioned has been left and the unconditioned realized, and because beings and dharmas are known to be empty in substance, emptiness itself being the true dharma-body—it is called nirvāṇa.
Set out in thirty statements, the term 「涅槃」—“nirvāṇa”—is completely redefined. It is not death or disappearance, but the name for thirty dimensions of “reality”: the exhaustion of obstructions, emptiness of nature, transformation of the basis, equality, and non-arising. Measured by these thirty standards, the Buddha’s nirvāṇa never means that “the Buddha is no more.” It means precisely that “the Buddha is completely realized.”
Ten Tathāgata-Practices: How the Buddha Who Does Not Enter Extinction Acts
Finally, the Buddha teaches ten rare dharmas called the practices of the Tathāgata, describing how the Buddha who “does not enter parinirvāṇa” acts in the world. The first establishes their ground: because he has realized equality in birth-and-death and nirvāṇa, he 「不處流轉，不住涅槃」—“neither remains in transmigration nor abides in nirvāṇa,” and does not grow weary of sentient beings or turn away from them. The following nine are not of a single pattern: several are cast with 「不作是念」 or 「無是念」—“does not form the thought,” “has no such thought”—he does not think, “I will awaken these foolish beings”; “I will teach the twelve divisions of scripture to benefit sentient beings”; “I will go there to beg for food”; “I will teach in accordance with capacities”; or “I will select those who honor me.” Yet through the power of roots of loving-kindness planted in the past, he spontaneously liberates beings without end through the future. Without hunger or thirst he manifests eating; without discrimination mirror wisdom is present; seeing beings flourish or decline, he is neither glad nor grieved, while great loving-kindness and compassion naturally rescue and embrace them.
“Without deliberate thought, yet spontaneously” is the common structure of all ten. The Buddha’s liberating activity does not depend on giving rise to an intention; it depends on the natural operation of roots of loving-kindness cultivated through immeasurable eons. The next chapter says that the emanation body 「不待時，不過時」—“neither awaits the time nor lets it pass”; this carries the meaning forward. The Buddha then gathers the whole chapter together: “You should know that this is the true characteristic of nirvāṇa.” If parinirvāṇa is sometimes seen, it is a skillful means; leaving relics so that beings may reverently worship them 「皆是如來慈善根力」—“is entirely the power of the Tathāgata’s roots of loving-kindness.” Wonderful Banner praises what he had never known before: “Only now do I know that the great teacher, the Tathāgata, does not enter parinirvāṇa, and that the relics he leaves universally benefit sentient beings.” Immeasurable beings arouse the unequaled mind of awakening, and the four buddhas suddenly disappear.
Through the Eye of Consciousness-Only: A Further Look
Everything above is the meaning of The Lifespan of the Tathāgata chapter itself. This edition also uses Huizhao’s Cien Commentary on the Sūtra of Golden Light, the Supreme King as a reflecting mirror. The mirror is not the sūtra; consciousness-only is not the sūtra’s source. But when the same matter is viewed through the discipline of mind and consciousness, several of its patterns become more finely visible.
First, the commentators unfold “the Buddha’s immeasurable lifespan” in three layers. The dharma-body, grounded in the nature of dharmas, is fixed, still, and lucid; fundamentally, it is neither lifespan nor non-lifespan. The reward body depends on the seeds of mirror wisdom and the power of great vows: the four wisdoms continue without interruption until the realm of sentient beings is exhausted. Through the power of great compassion, the emanation body manifests in response to beings, and the limits of its lifespan are provisionally established. Huizhao therefore judges that Śākyamuni’s statement of a short lifespan and the four buddhas’ statement of a long one form a 「語相違難」—“difficulty of contradictory statements.” Both sides are correct, for each speaks of a different body. Eighty years is the provisionally established limit of the emanation body; what no one can number is the uninterrupted duration of the reward body; and the dharma-body is fundamentally outside the measure of long and short.
Second, the Commentary correlates the opening lines of the brahmin’s answering verses one by one with the five characteristics of the dharma-body. “The domain of the buddhas is inconceivable” is the characteristic of inconceivability; “unequaled in the world” is the characteristic of the transformation of the basis; “the nature of the dharma-body permanently abides” is the characteristic of permanence; “cultivation is without difference” is the characteristic of being constituted by purified dharmas; and “the buddhas are all identical in substance” is the characteristic of nonduality. Huizhao treats the three sets of ten dharmas as three successive explanations. At the phrase 「能轉身依及法依」—“transforming the bodily basis and the dharma-basis”—he identifies the pivot: the bodily basis is the eighth consciousness, the support of transmigration and return to extinction; the dharma-basis is suchness, the support of delusion and awakening. The store consciousness holds the seeds of every obstruction. Transforming the eighth consciousness and explaining it together with suchness reveals the excellence of the dharma-body. The second set of ten is threaded throughout by the single meaning of the transformation of the basis—the transformation of grossness, the transformation of mind, the transformation of the path, and the vast transformation, culminating in the perfectly-accomplished, toward which all dharmas return. In establishing nirvāṇa’s substance, the Commentary cites the Demonstration of Consciousness-Only with final precision: all four kinds of nirvāṇa take suchness as their substance.
Third, the Commentary reads the words 「是密意說」—“it is speech with a hidden intention”—through the four secrets of the Compendium of Abhidharma: this is the secret of remedy, for parinirvāṇa and the leaving of bodily relics are taught to remove the two obstructions 「輕佛」—“slighting the Buddha”—and 「懈怠」—“indolence.” Huizhao carries the point further when the text says that parinirvāṇa is sometimes 「見」—“seen”: in reality, the Buddha permanently abides and has no relics, but an appearance is manifested in response to sentient beings’ own minds. Even that scene of extinction is an image appearing within their minds.
One final historical note: Dharmakṣema’s four-fascicle recension contains this chapter, so both Zhiyi of Tiantai and Jizang of the Sanlun school wrote line-by-line commentaries on it; their readings can therefore be placed beside Huizhao’s. Zhiyi opens by saying that the Buddha fundamentally has neither body nor lifespan nor measure, but in accord with the world one speaks of three bodies and three lifespans; he judges that 「直言壽量」—“speaking directly of lifespan”—intends a complete discussion of the lifespans of the three buddhas. Jizang takes the immeasurable as measure, judges that this chapter reveals the permanent abiding of the three bodies, and distinguishes the moment-to-moment continuous permanence of the emanation body from the fixed permanence of the reward body. Huizhao differentiates the three bodies as above. The three masters’ readings differ and are recorded without adjudicating—each reading the sūtra from his own place. What this consciousness-only mirror reveals is the chapter’s pattern of “measure and immeasurability”: the measure of long and short belongs to the provisional establishment of the emanation body; immeasurable lifespan belongs to the continuity of the seeds of wisdom; and neither measure nor immeasurability belongs to the fixed stillness of the nature of dharmas. This turn becomes especially clear through the eye of consciousness-only.
考據Apparatus
本品宣釋迦壽量無能數知——妙幢疑佛壽短促，四佛以海滴山芥四喻顯壽無量，釋五濁示現短壽之方便；復由乞舍利一問，引出「云般涅槃有舍利者，是密意說」，三重十法解涅槃真實理趣、十種如來行明不般涅槃。本編義疏鏡＝慈恩慧沼《金光明最勝王經疏》——三身分判壽量、法身五相、涅槃五門、轉依五重，逐句可徵於《疏》。此品曇無讖本有之，天台智顗《文句》、三論吉藏《疏》皆有逐文釋品段，三家並錄，誌錄不判。
一、科判定位
| 科判系統 | 此品之位 |
|---|---|
| 義淨 T665 三十一品 | 第二 如來壽量品（卷一；〔T16 0404b28〕起）· 經正宗之首 |
| 慧沼《疏》科文（主錨·慈恩） | 品題三門分別：一來意、二釋名、三解難〔T39 0192b06〕；來意有五〔0192b07〕；品內大文分二（總說菩提涅槃／別明涅槃）〔0193b04·0203c01〕 |
| 天台《文句》（旁證·所疏讖本） | 七重序段訖「序分竟」，〈壽量〉起三品半為正說段〔T39n1785 0057b15〕；品題三重（玄義·引證·還源）〔0053c29〕 |
| 三論吉藏《疏》（旁證·所疏讖本） | 「第一、從〈壽量〉訖〈空品〉明常住因果，即是經體；〔……〕〈壽量品〉明三身常住，此即是果」〔T39n1787 0161c18–22〕 |
慧沼來意五重，首重正宗結構〔T39n1788 0192b07–09〕：
「言來意者，略且有五：一令生正解、二令得菩提、三令得涅槃、四令起妙行、五為機感。」「從此品已下至〈依空滿願品〉來九品，明經正宗，初二品明果、次五品明行、後二品明境。」〔T39n1788 0192b07／0192b09〕
第三來意引《攝大乘論》：「佛為見如來常不樂涅槃者故，現涅槃令樂圓寂。」〔0192c02〕第五：三萬二千天子聞說壽量皆發菩提心〔0192c06〕。品內大科〔0193b04–06〕：「大文分二：初總說菩提涅槃、二『爾時妙幢菩薩親於佛前』已下別明涅槃。初文有五：一妙幢疑佛壽促、二他佛說命無窮、三釋迦自陳常安、四喜見重成不滅、五時眾領解獲益結成。」別明涅槃大段〔0203c01〕：「文分為三：一陳疑啟請、二佛為解釋、三領悟得益。」
釋品名（依主釋）〔T39n1788 0192c09〕：「壽即是命。量謂限量，或謂量度〔……〕即如來之壽量，或如來壽之量，皆依主釋。」
二、異譯·對勘（四層見證結構）
本品三本俱有，然層次有別——四層見證：
- 曇無讖 T663〈壽量品第二〉〔0335c16–0336b09〕（卷一·約八百字）：唯有 疑念—四佛現—四言四喻偈—時眾發心 之骨幹；無五濁示現段、無舍利之議。
- 寶貴合部 T664〈壽量品第二〉〔0360a27–0362c09〕＝讖底共文段＋增文段。前段（0360a28–0360c21）與 T663 全品機械對勘僅九處用字微異（骨髓肉血／血骨髓肉·四佛名偈刪二「名」字·妓／伎·唯／惟·脩／修·滴／渧·壽量品時／壽命品時）——判同底。0360c22「爾時，信相菩薩彼諸佛邊聞說釋迦牟尼世尊壽量已」起接長篇增文（讖本所無）：五濁示現、貧富二喻、詣耆闍崛山、求舍利、童子「無是處」偈、婆羅門答偈、天子發心——與義淨本 0405a29–0406c21 平行。增文之譯者歸屬，寶貴序未明繫（序唯言崛多五卷成二十品、真諦補四品〔0359b22〕，未逐品繫屬）——誌錄不判。
- 義淨 T665 獨有段：0406c22–0408a20（妙幢問密意·三重十法·十種如來行·留舍利慈善根力）——三本中唯此本有，密意涅槃之廣說為義淨本特出。
句一 主角菩薩名
| 校本 | 逐字 | 出處 |
|---|---|---|
| 義淨 T665 | 有一菩薩摩訶薩，名曰妙幢 | T16n0665 0404b28–29 |
| 曇無讖 T663 | 有菩薩摩訶薩名曰信相 | T16n0663 0335c17 |
異名同人（大正編者註繫其梵音）；天台、三論疏皆循讖本稱「信相」。
句二 四方四佛名號
| 校本 | 逐字 | 出處 |
|---|---|---|
| 義淨 T665 | 東方不動，南方寶相，西方無量壽，北方天鼓音 | T16n0665 0404c15–16 |
| 曇無讖 T663 | 東方名阿閦、南方名寶相、西方名無量壽、北方名微妙聲 | T16n0663 0336a03–04 |
東方阿閦（音寫）／不動（義譯）同尊；北方微妙聲／天鼓音異譯。南西二尊全同。
句三 海滴偈（四言／五言）
| 校本 | 逐字 | 出處 |
|---|---|---|
| 義淨 T665 | 一切諸海水，可知其渧數；無有能數知，釋迦之壽量。 | T16n0665 0405a13–14 |
| 曇無讖 T663 | 一切諸水，可知幾滴，無有能數，釋尊壽命。 | T16n0663 0336a24–25 |
讖本四言、淨本五言；四喻第二喻異——讖本「諸須彌山，可知斤兩」〔0336a25〕、淨本「析諸妙高山，如芥可知數」；淨本多「若人住億劫」一喻〔0405a21〕。
句四 五濁示現段（T663 闕）
淨本「彼諸眾生若見如來不般涅槃，不生恭敬難遭之想〔……〕是故如來現斯短壽」〔T16n0665 0405b12 起〕——讖本全無此段；合部增文段有平行（「彼等眾生若見如來不入涅槃，不生希有想」〔T16n0664 0361a06–08〕）。
句五 舍利之議
淨本「世尊之舍利，畢竟不可得」〔0406b05〕「佛非血肉身，云何有舍利？方便留身骨，為益諸眾生」〔0406c11–12〕；合部增文段平行作「設河駛流中，可生拘物華，世尊身舍利，畢竟不可有」〔T16n0664 0361c28〕「如是身者，非於血肉。云何而得，有於舍利？」〔0362b17〕——「方便留身骨」之正面收語與「留舍利〔……〕皆是如來慈善根力」〔T16n0665 0408a14–16〕唯淨本有；讖本品內全無舍利議。
句六 品末與品序結構
淨本結句「說是如來壽量品時，無量無數無邊眾生，皆發無等等阿耨多羅三藐三菩提心。時四如來忽然不現」〔0408a24–27〕；讖本「說是如來壽量品時，無量無邊阿僧祇眾生，發阿耨多羅三藐三菩提心。時四如來忽然不現」〔0336b07–09〕；合部結句異：「時四如來忽然不現，是大會中惟釋迦在。」〔0362c08–09〕品序結構差：讖本壽量品後直接〈懺悔品〉〔0336b10〕，淨本、合部於其間插入三身品——金鼓夢懺承壽量之次第，因三身品之入而移。
用字系舉要
妙幢／信相·俱胝那庾多／億那由他·帝青琉璃／天紺琉璃·健闥婆阿蘇羅揭路茶莫呼洛伽／乾闥婆阿脩羅迦樓羅摩睺羅伽·鷲峯山／耆闍崛山（合部增文）·渧／滴·烏曇跋花／優曇婆羅華（合部增文）。
三、唯識義之經據（眼）
此品經文自身即有「究竟斷盡諸煩惱障、所知障」「能轉身依及法依」「有情無性及法無性」「是密意說」之名目；慧沼《疏》逐句讀之，可徵。
（一） 三身分判壽量——慧沼釋名門即以三身立壽〔T39n1788 0192c13–18〕：
「即依法性持功德相決定凝湛，是法身命根。〔……〕依鏡智種，由大願種力，令四智品決定相續，盡眾生界，是報身壽。由大悲種力，隨生感緣，現色蘊身決定分限，是他受變化二身壽。體許假立，故思亦願收，不違《唯識》由業所引。」〔T39n1788 0192c13–18〕
解難明此品通三佛〔0192c19〕，即引品內陳如答頌「法身性常住，修行無差別」〔0192c21〕為法身證。
（二） 菩提涅槃雙攝——慧沼引天親《法華經論》會兩經壽量品〔T39n1788 0193a20〕：「初說壽量明菩提無上，說醫師喻明涅槃無上。今此經中，初說壽長明菩提也，後說父母多財等喻明涅槃也。」——此品前段明菩提、後段（0203c01 起）別明涅槃，正是品3 來意「〈壽量品〉內已為別說涅槃斷果」之所指。
（三） 法身五相（無性《攝論》〈果智分〉）配經〔T39n1788 0201c23／0202a01〕：
「無性《攝論》彼〈果智分〉云『應知法身略有五相：一轉依相、二白法所成相、三無二為相、四常住相、五不可思議為相。』」「諸佛境難思是不可思議相，世間無與等是轉依相，法身性常住是常住相，修行無差別是白法所成相，諸佛體皆同一行是無二為相。」〔T39n1788 0201c23／0202a01〕
轉依之釋〔0202a13〕：「謂轉滅一切障雜染分依他起性故，轉得解脫一切障於法自在轉現前清淨分依他起性故。」——婆羅門答頌五句，慧沼逐句配法身五相。
（四） 十法三番·第八識與轉依——三重十法，慧沼判三番釋〔0204a06〕；第一番以三事（解脫·般若·法身）解，於「能轉身依及法依」句點出第八識〔T39n1788 0205c13–16〕：
「能轉身依及法依故是法身〔……〕身即第八流轉還滅依，法即真如即迷悟依。由此藏識持諸障種，彰法身勝，故轉第八與如合明。」〔T39n1788 0205c13–16〕
第二番以轉依貫十法〔0206b13–24〕：麁重轉依（第五）·心轉依（第六）·道轉依（第八）·廣大轉（第九）·「法身實體不從緣生〔……〕歸圓成實是一切法所歸趣故」（第十）〔0206b24〕。
（五） 涅槃五門·四涅槃真如為體——涅槃之義五門分別〔0204a08〕；釋名存古音寫：「正云波利抳縛南，唐言圓寂。」〔0204a12〕出體引《成唯識論》「四涅槃皆以真如為體，有為德非」〔0205a03〕、「若依《唯識》，唯真如理為涅槃體」〔0204b07〕、《深密經》「諸識所緣，唯識所現故」〔0205a25〕。有餘無餘五對之第五〔0205b07〕：「五、三身相對。此經所言應化二身名有餘，法身名無餘。」多約無住名大涅槃〔0205b09〕。
（六） 十四頌四分·三性三無性觀——童子無舍利偈十四頌，慧沼四分〔0199c17〕：「初三行明離有漏之三相，故無舍利。次三行明具涅槃之三德，故無舍利。次四行明四人有障、不得真實，故無舍利。後四行明真實身具足四德，故無舍利。」總觀門〔0199c09〕：「或約因緣、唯識無相真如四種觀門云無舍利、或約三無性觀云無舍利、或依三性云無舍利。」三性配觀〔0200b23〕：「前三行喻生無自性性、次三行喻相無自性性、後八行喻勝義無自性性，如次即於依他、遍計、圓成三性令修觀行。」無舍利三義〔0202b13〕：「一堅固難壞，以金剛體難破壞故。二是權化身〔……〕三非血肉身，何得有舍利。」
（七） 密意說＝《雜集論》四祕密〔T39n1788 0203c21–24〕：
「《雜集論》第十二說祕密有四：一令入、二相、三對治、四轉變。〔……〕今此為除輕佛、懈怠二種障故，說般涅槃留身舍利，名為密意。」〔T39n1788 0203c21–24〕
見涅槃者眾生自感〔0208a14〕：「欲顯佛常實無舍利，但眾生心自所感現。」現短壽六義〔0196a28〕（生正解·速成菩提·起難遭想·速修行·留骨身舍利令生供養獲諸福〔0196b03〕·令證圓寂），前引《華嚴經》十義示現大涅槃〔0196a19〕。
四、諸家異釋（古德·標宗·誌錄不判）
此品三家皆有逐文疏（慧沼疏淨本；智顗、吉藏疏讖本）——金光明疏學於此品全幅並觀，誌其異而不判。
慈恩·慧沼《金光明最勝王經疏》T39n1788（鏡骨幹）
三身分判壽量（法身凝然·報身四智相續·化身願悲假立）；法身五相配頌；十法三番（三事·轉依·因圓）；涅槃五門、四涅槃真如為體；密意＝四祕密之對治（詳目三）。語相違難之判〔0195b18〕：「是語相違難，釋迦說短、四佛說長。」依《瑜伽》八十一五相釋難。四喻兩釋並存〔0195a11〕：「一云：四行如次顯淨我樂常四德，如次能除不信、著我、畏苦、捨心四障。一云：約佛四身以顯壽量，謂化、應、亦應亦化、非應非化，如次為喻。」四佛表四德〔0194a22〕：「四方喻於生住異滅，此有為相；四德翻彼，不生住異滅，故四方現。」
天台·智顗《金光明經文句》T39n1785（旁證·逐文釋讖本）
開章〔0053b21–22〕：「佛本無身無壽亦無於量，隨順世間而論三身，亦隨順世間而論三壽量。法身者，師軌法性，還以法性為身。」三身三壽即一而三〔0053c16〕：「然此三身、三壽、三量不可並別一異，則乖法體；即一而三、即三而一乃會玄文。」題釋〔0053c23〕：「直言壽量者，意欲圓論三佛之壽量〔……〕若從義便，正是報身之壽量。」玄義三番釋壽〔0054a02〕：「壽者命也〔……〕此釋應佛因緣之壽量也。又壽者受也〔……〕此釋報佛之壽量也。又壽者久也〔……〕此釋法身之壽量也。」信相位判〔0054b16〕：「信相者，信家之相在似道中，別判三十心，圓判鐵輪位。」四喻三意消文〔0057c18〕：「且作三意消文：一對四諦、二對四念處、三對四德」——諸水對集諦〔0058a02〕、水潤生榮對常德〔0058b13〕；破舊解〔0058b26〕：「乃是舉量以況無量，量物尚非思算所知，無量之法寧可圖度？」三身即用判〔0058a14〕：「四諦理遍一切處即法身，四諦智稱境而知即報身，從體起用同其長短即應身。」又引新本婆羅門事證有量〔0054a28〕：「新本明婆羅門求佛舍利如粟大，求六天報，即證有量也。」童子偈判〔0057b29〕：「明法身無舍利，如來真實身，舍利無是處。」
三論·吉藏《金光明經疏》T39n1787（旁證·逐文釋讖本）
題釋〔0161c23〕：「言壽量者以無量為量，真如實相以無相為相，實際以無際為際。」信相位〔0161c29〕：「此是地前菩薩，於理決定，故名為信。」說時〔0162a03〕：「未涅槃前九十日說。」室瑞密旨〔0162a11〕：「何故變小室令廣博嚴淨？密顯短而即長，猶如此室穢而即淨也。」三身常住〔0162a20–24〕：「三身佛果三而恒一、一而恒三〔……〕又復法身本有、無有生滅，報佛與之相應亦無生滅。是故《大經》云『諸佛所師，所謂法也。以法常故，諸佛亦常。』」相續常／凝然常〔0162a29〕：「約體論之實是化身，故言念念相續常。若言與理相應之報是凝然常住。」四佛不現〔0162b02〕：「為顯法身不異，迹雖有四，歸處無異故。」
宋山家·知禮二書（旁證）
「壽量乃是修道所得，故名果報〔……〕智是報身、斷是應身，此二全以法身為體。」〔T39n1784 0043c18〕「短表應身、長表報智。」〔0045b21〕
知禮另有《金光明經文句記》T39n1786，為智顗《文句》之逐文記；本品記釋起於「三、明疑念序，二：初、釋〈壽量品〉題」〔T39n1786 0103a20〕。《文句記》逐文層與《拾遺記》玄義層分書。
並錄（誌·不判）
信相（妙幢）位判三家異：慧沼未別判、智顗判三十心鐵輪位〔0054b16〕、吉藏判地前〔0161c28〕。四喻所配異：慧沼兩釋（四德除四障／四身）、智顗三意（四諦·四念處·四德）、吉藏未細配。壽量所屬異：慧沼三身分判（法身凝然·報身相續·化身假立）、智顗圓論三佛而義便屬報身、吉藏以無量為量而明三身常住。三家異讀異判，並錄不判。
五、術語
| 漢 | 傳梵（羅馬字·發音輔助） | 古德所徵 | 義 |
|---|---|---|---|
| 壽量 | — | 慧沼「壽即是命。量謂限量〔……〕皆依主釋」〔T39n1788 0192c09〕；智顗三番（命·受·久）〔T39n1785 0054a02〕 | 如來壽命之量；此品明其無能數知 |
| 妙幢 | ruciraketu（大正編者註所繫） | 讖本作「信相」〔T16n0663 0335c17〕；智顗「信家之相」〔T39n1785 0054b17〕 | 發問菩薩；淨讖異名 |
| 圓寂（涅槃） | 波利抳縛南（parinirvāṇa·慧沼所存音寫） | 慧沼「正云波利抳縛南，唐言圓寂」〔T39n1788 0204a12〕 | 涅槃之唐譯正名；古德音寫攄證 |
| 密意說 | — | 〔本經 0407a02「云般涅槃有舍利者，是密意說」〕；慧沼繫《雜集論》四祕密之對治〔T39n1788 0203c21〕 | 為除輕佛、懈怠二障而說涅槃舍利 |
| 能轉身依及法依 | — | 〔本經 0407a08〕；慧沼「身即第八流轉還滅依，法即真如即迷悟依」〔T39n1788 0205c15〕 | 十法第三；轉依之經據 |
| 煩惱障·所知障 | — | 〔本經 0407a05「究竟斷盡諸煩惱障、所知障故，名為涅槃」〕 | 十法第一；二障斷盡即涅槃 |
| 客塵 | — | 〔本經 0407a28「煩惱隨惑，皆是客塵，法性是主」〕 | 十法（第二重）第六；煩惱非主之喻名 |
| 鏡智 | — | 〔本經 0408a06「於一切處鏡智現前無有分別」；明本作「境智」·校記誌〕 | 十種如來行第九；如來遍知無分別之智 |
| 烏曇跋花 | udumbara（大正編者註所繫） | 〔本經 0405b28〕；合部增文作「優曇婆羅華」〔T16n0664 0361a22〕 | 諸佛出世希有難遇之喻 |
| 慈善根力 | — | 〔本經 0408a16「及留舍利令諸有情恭敬供養，皆是如來慈善根力」〕 | 權現涅槃、留舍利之所依 |
六、譬喻·修辭
（一） 海滴·山芥·地塵·空界四喻（＋住劫算數）——〔T16 0405a13–22〕：海水渧數可知、妙高山析芥可數、大地土塵可知、虛空邊際可盡，而釋迦壽量無能數知。所配三家異（慧沼四德四身兩釋〔T39n1788 0195a11〕·智顗四諦四念處四德三意〔T39n1785 0057c18〕）——誌不判；智顗判其喻法：「舉量以況無量」〔0058b26〕。
（二） 父財·貧人二喻——〔T16 0405b18–b26〕：見父母財豐則不生希有想（常見故不尊重），貧人見王家倉庫乃生難遭想（希有故策勤）——喻如來示現短壽、速入涅槃之方便。
（三） 烏曇跋花——〔T16 0405b28「於無量劫諸佛如來出現於世，如烏曇跋花，時乃一現」〕：諸佛出世難遇。
（四） 童子十四頌「方求佛舍利」喻群——〔T16 0406a29–0406b27〕：恒河生白蓮、龜毛織服、蚊足樓觀、水蛭白齒、兔角梯蹬、鼠緣梯除阿蘇羅、蠅醉造宅、驢脣頻婆、烏鵂同遊、波羅葉蓋、船舶陸行、鷦鷯銜山——連舉世間畢竟無之事，反顯「世尊之舍利，畢竟不可得」〔0406b05〕。慧沼四分其頌（離有漏三相·具涅槃三德·四人有障·真實身四德）〔T39n1788 0199c17〕。
（五） 室變淨土——〔T16 0404c09 起〕：妙幢小室忽然廣博嚴淨如佛淨土。吉藏讀其密旨：「密顯短而即長，猶如此室穢而即淨也。」〔T39n1787 0162a12〕（誌·旁證）
七、互讀·承衍
（一） 本品所依論（慧沼《疏》所引·穩定徵引·本藏諸典相涉）：
- 無性《攝大乘論》〈果智分〉法身五相〔T39n1788 0201c23〕＋《攝大乘論》「現涅槃令樂圓寂」〔0192c03〕（本藏《攝大乘論》已成編）。
- 《成唯識論》——四涅槃真如為體〔0205a03〕·無為二種〔0205a21 所繫〕（本藏《成唯識論》已成編）。
- 《解深密經》——「諸識所緣，唯識所現故」〔0205a25〕（本藏《解深密》已成編）。
- 《辯中邊論》——根本真實三自性〔0205c27 所繫〕（本藏《辯中邊》已成編）。
- 天親《法華經論》——壽量明菩提無上、醫師喻明涅槃無上〔0193a20〕。
- 《瑜伽師地論》八十一——五相釋難〔0195b01 所繫〕（本藏《瑜伽》已成編）。
- 《雜集論》四祕密〔0203c21〕·《涅槃經》《華嚴經》《大智度論》《大莊嚴論》《顯揚》《勝鬘經》《維摩經》《寶性論》等，皆段內實引。
（二） 兩經壽量品對讀（本藏唯識鏡讀工程之樞）：本藏法華編〈如來壽量品〉（窺基《玄贊》鏡·三佛菩提軸·久遠實成）與此品（慧沼《疏》鏡·三身壽量軸·密意涅槃）——同名品、同慈恩系鏡、同引天親《法華經論》醫師喻之判〔0193a20〕，師資相銜之對讀樞紐。
（三） 經內互讀：此品總說菩提涅槃，〈分別三身品第三〉別分別三身（慧沼品3 來意：「〈壽量品〉內已為別說涅槃斷果，未為分別菩提智果」）；十法「能轉身依及法依」之第八識義，品3 三心「根本心」與之相銜。
（四） 承衍：慧沼為窺基嫡嗣；此品涅槃五門、轉依五重之判，承窺基《成唯識論》學統（四涅槃·轉依義）。天台後學知禮於宋世重會壽量果義〔T39n1784 0043c19〕——各承其宗讀法，誌不判。
八、校本定位
- 義淨 T665（底本）：〈如來壽量品第二〉〔T16n0665 0404b28〕—〔0408a27〕（卷一·不跨卷；偈頌五處：四佛偈 0405a13·世尊偈 0405c26·童子偈 0406a29·婆羅門答偈 0406c01·天子偈 0406c18）。妙幢疑 0404c02 · 室變四佛 0404c09 · 誡疑 0405a04 · 五濁示現 0405b03 起 · 二喻 0405b18 · 詣鷲峯 0405c06 · 求舍利 0406a01 · 密意說 0407a02 · 十法三重 0407a05／0407a18／0407b10 · 十種如來行 0407c05 · 權方便留舍利 0408a14 · 品結 0408a24。源檔：原典層（逐字校訖）。
- 曇無讖 T663：〈壽量品第二〉〔T16n0663 0335c16〕—〔0336b09〕（卷一·約八百字）。信相疑 0335c17 · 四佛名 0336a03 · 四言偈 0336a24 · 品結 0336b07。無五濁段·無舍利議。
- 寶貴合部 T664：〈壽量品第二〉〔T16n0664 0360a27〕—〔0362c09〕。讖底共文段 0360a28–0360c21（九處用字微異·同底）；增文段 0360c22–0362c09（五濁·二喻·耆闍崛山·求舍利·童子偈 0361c28·婆羅門答 0362b17·結句「是大會中惟釋迦在」0362c09——譯者歸屬序未明繫·誌不判）。
- 慧沼《疏》T39n1788（義疏鏡）：〈如來壽量品〉〔0192b05〕—〔0208b15〕（卷二本·不跨卷）。三門 0192b06 · 來意五 0192b07 · 九品正宗 0192b09 · 釋名 0192c09 · 三身壽判 0192c13 · 大科 0193b04 · 菩提涅槃判 0193a20 · 偏舉問 0193c12 · 四德四方 0194a22 · 四喻兩釋 0195a11 · 語相違難 0195b18 · 現短壽六義 0196a28（留舍利 0196b03）· 華嚴十義 0196a19 · 十四頌四分 0199c17 · 觀門 0199c10 · 三性配觀 0200b23 · 法身五相 0201c23／0202a01 · 轉依釋 0202a13 · 無舍利三義 0202b13 · 別明涅槃 0203c01 · 四祕密 0203c21 · 涅槃五門 0204a08 · 波利抳縛南 0204a12 · 唯真如理 0204b07 · 四涅槃真如體 0205a03 · 唯識所現 0205a25 · 五對 0205b07 · 無住 0205b09 · 第八藏識 0205c15–16 · 轉依五重 0206b13–24 · 不住二邊行 0207a15 · 眾生自感 0208a14。
- 天台旁證：《文句》T39n1785〈釋壽量品〉〔0053b20〕—〔0058c26〕（卷二）。開章 0053b21 · 三身三壽 0053c16 · 題釋 0053c23 · 三番釋壽 0054a02 · 信相位 0054b16 · 新本粟大 0054a28 · 尊特身 0057c10 · 三意消文 0057c18 · 對四諦 0058a02 · 三身即用 0058a14 · 對四德 0058b13 · 舉量況無量 0058b26 · 化身常無常 0058c03 · 本識非量非無量 0058c16。《玄義》T39n1783：因擬果 0011a20 · 山斤海滴明能常 0011b01。
- 三論旁證：吉藏《疏》T39n1787 壽量段〔0161c18〕—〔0162b03〕。經體科 0161c18 · 三身常住果 0161c21 · 無量為量 0161c23 · 信相地前 0161c28 · 九十日 0162a03 · 室瑞 0162a12 · 三一恒 0162a20 · 法常佛常 0162a24 · 相續凝然二常 0162a29 · 歸處無異 0162b02。
- 宋山家旁證：知禮 T39n1784 果報智斷 0043c19 · 短應長報 0045b21。
- 校記誌：T665 品內大正校記四十二處（品文異讀二十七條·品題一條·梵語對音與專名註十四條——依品界親數；次品卷首「卷第二」一條不入品內）（要者：鏡＝境【明】〔0408a06「鏡智現前」·義理級異讀〕·駃＝駛【三】【宮】〔0406a29·今行本從宋元明宮作「駛」〕·渧＝滴【三】【宮】·假令＝假使【三】【宮】等）、梵語對音註十二條（編者附·非經文）、餘專名註。正文取大正定讀（駛字從今行本·誌）。
This chapter declares that none can reckon the measure of Śākyamuni’s lifespan. Wonderful Banner doubts why the Buddha’s life is short; the four buddhas use four similes—the drops of the ocean, mustard-seed fragments of mountains, motes of earth, and the bounds of space—to reveal its immeasurability, and they explain the short lifespan manifested as a skillful means in the five degenerations. A request for relics then introduces the statement 「云般涅槃有舍利者，是密意說」—“To say that there is parinirvāṇa and that there are relics is a teaching with hidden intention.” Three sets of ten dharmas explain the true principle of nirvāṇa, and ten practices of the Tathāgata explain non-parinirvāṇa. The exegetical mirror here is Huizhao’s Cien Commentary on the Sūtra of Golden Light, the Supreme King: its divisions of lifespan by the three bodies, five characteristics of the dharma-body, five approaches to nirvāṇa, and five transformations of the basis are all textually attested sentence by sentence. This chapter also appears in Dharmakṣema’s recension, so Zhiyi’s Tiantai Words and Phrases and Jizang’s Sanlun Commentary both offer line-by-line explanations. All three are recorded together, their differences noted without adjudicating.
I. Doctrinal-Outline Placement
| Outline system | Placement of this chapter |
|---|---|
| Yijing T665, thirty-one chapters | Chapter 2, The Lifespan of the Tathāgata (fascicle one; beginning at 〔T16 0404b28〕), opening chapter of the sūtra’s principal teaching |
| Huizhao’s Commentary outline (principal Cien anchor) | The chapter title is distinguished through three approaches: intention, explanation of the title, and resolution of difficulties 〔T39 0192b06〕; its intentions are fivefold 〔0192b07〕; the chapter’s main text is divided in two (a general teaching of awakening and nirvāṇa, followed by a separate clarification of nirvāṇa) 〔0193b04·0203c01〕 |
| Tiantai Words and Phrases (collateral witness; commenting on the Dharmakṣema recension) | After the sevenfold introductory section ends with 「序分竟」—“the introductory portion is complete”—the three and a half chapters beginning with “Lifespan” constitute the principal teaching section 〔T39n1785 0057b15〕; the chapter title is treated in three stages: profound meaning, scriptural proof, and return to the source 〔0053c29〕 |
| Jizang’s Sanlun Commentary (collateral witness; commenting on the Dharmakṣema recension) | 「第一、從〈壽量〉訖〈空品〉明常住因果，即是經體；〔……〕〈壽量品〉明三身常住，此即是果」—“First, from ‘Lifespan’ through the ‘Emptiness’ chapter, permanent cause and fruit are explained; this is the substance of the sūtra.… The ‘Lifespan’ chapter explains the permanent abiding of the three bodies; this is the fruit” 〔T39n1787 0161c18–22〕 |
Huizhao gives five intentions for the chapter; the first establishes the structure of the principal teaching 〔T39n1788 0192b07–09〕:
「言來意者，略且有五：一令生正解、二令得菩提、三令得涅槃、四令起妙行、五為機感。」—“As for the chapter’s intentions, in brief there are five: first, to cause the arising of right understanding; second, to enable attainment of awakening; third, to enable attainment of nirvāṇa; fourth, to cause the arising of wondrous practice; and fifth, in response to the capacities of the audience.” 「從此品已下至〈依空滿願品〉來九品，明經正宗，初二品明果、次五品明行、後二品明境。」—“The nine chapters from this chapter through ‘Fulfilling Wishes in Dependence on Emptiness’ explain the sūtra’s principal teaching: the first two explain the fruit, the next five explain practice, and the last two explain the object” 〔T39n1788 0192b07／0192b09〕.
For the third intention, Huizhao cites the Compendium of the Great Vehicle: 「佛為見如來常不樂涅槃者故，現涅槃令樂圓寂。」—“Because some see the Tathāgata as permanent and do not delight in nirvāṇa, the Buddha manifests nirvāṇa to cause them to delight in perfect quiescence” 〔0192c02〕. The fifth refers to the thirty-two thousand gods who, on hearing the teaching of the lifespan, all arouse the mind of awakening 〔0192c06〕. Huizhao divides the chapter’s main text 〔0193b04–06〕: 「大文分二：初總說菩提涅槃、二『爾時妙幢菩薩親於佛前』已下別明涅槃。初文有五：一妙幢疑佛壽促、二他佛說命無窮、三釋迦自陳常安、四喜見重成不滅、五時眾領解獲益結成。」—“The main text is divided in two: first, a general teaching of awakening and nirvāṇa; second, from ‘At that time Bodhisattva Wonderful Banner personally, before the Buddha’ onward, a separate clarification of nirvāṇa. The first part has five sections: Wonderful Banner doubts the brevity of the Buddha’s life; other buddhas declare that his life is inexhaustible; Śākyamuni himself states that he constantly abides in peace; Pleasing to All Sentient Beings further establishes non-extinction; and the assembly understands, gains benefit, and concludes the teaching.” The separate clarification of nirvāṇa is divided 〔0203c01〕: 「文分為三：一陳疑啟請、二佛為解釋、三領悟得益。」—“The text is divided in three: statement of the doubt and request; the Buddha’s explanation; and understanding with attainment of benefit.”
Huizhao explains the chapter title as a dependent determinative 〔T39n1788 0192c09〕: 「壽即是命。量謂限量，或謂量度〔……〕即如來之壽量，或如來壽之量，皆依主釋。」—“Lifespan means life. Measure means a limit, or the act of measuring.… It is the lifespan of the Tathāgata, or the measure of the Tathāgata’s life; both are dependent determinatives.”
II. Alternate Translations · Collation of the Three Translations
The chapter appears in all three recensions, but in distinct textual strata—a four-layer witness structure:
- Dharmakṣema T663, “The Lifespan,” Chapter 2 〔0335c16–0336b09〕 (fascicle one; approximately eight hundred Han characters), contains only the backbone: the doubt, appearance of the four buddhas, the four-character verses with four similes, and the assembly’s arousal of the aspiration. It contains no passage on manifestation in the five degenerations and no discussion of relics.
- Baogui’s Combined Edition T664, “The Lifespan,” Chapter 2 〔0360a27–0362c09〕, consists of a shared Dharmakṣema-base passage plus an added passage. Mechanical collation of its opening section 〔0360a28–0360c21〕 against the entire T663 chapter finds only nine minor wording differences: the order of blood, bones, marrow, flesh; omission of two occurrences of 「名」—“named”—in the verse listing the four buddhas; graphic variants for entertainer, only, cultivate, and drop; and lifespan chapter versus life-measure chapter. It is therefore judged to share the same base. Beginning at 0360c22 with 「爾時，信相菩薩彼諸佛邊聞說釋迦牟尼世尊壽量已」—“At that time, Bodhisattva Faith-Aspect, having heard those buddhas teach the lifespan of Śākyamuni, the World-Honored One”—there follows a long added passage absent from Dharmakṣema: manifestation in the five degenerations, the two similes of rich and poor households, the journey to Gṛdhrakūṭa, the request for relics, the youth’s 「無是處」—“it is impossible”—verses, the brahmin’s answering verses, and the gods’ arousal of the aspiration. These are parallel to Yijing 0405a29–0406c21. The Baogui preface does not clearly assign a translator to this added passage: it says only that Gupta’s five fascicles made twenty chapters and that Paramārtha supplemented four chapters 〔0359b22〕, without assigning each chapter. The attribution is recorded without adjudicating.
- A passage unique to Yijing T665, 0406c22–0408a20, comprises Wonderful Banner’s question about hidden intention, the three sets of ten dharmas, the ten practices of the Tathāgata, and the power of roots of loving-kindness that leaves relics. Of the three recensions, only Yijing contains it; this extensive explanation of nirvāṇa as hidden intention is distinctive to his recension.
Passage 1 · Name of the Principal Bodhisattva
| Edition | Verbatim text | Location |
|---|---|---|
| Yijing T665 | 〔有一菩薩摩訶薩，名曰妙幢〕 — “There was a bodhisattva mahāsattva named Wonderful Banner.” | T16n0665 0404b28–29 |
| Dharmakṣema T663 | 〔有菩薩摩訶薩名曰信相〕 — “There was a bodhisattva mahāsattva named Faith-Aspect.” | T16n0663 0335c17 |
The names refer to the same figure (the Taishō editors associate them with the same Indic name). Both the Tiantai and Sanlun commentaries follow the Dharmakṣema recension and call him 「信相」—“Faith-Aspect.”
Passage 2 · Names of the Four Buddhas of the Four Directions
| Edition | Verbatim text | Location |
|---|---|---|
| Yijing T665 | 〔東方不動，南方寶相，西方無量壽，北方天鼓音〕 — “In the east, Akṣobhya; in the south, Jeweled Appearance; in the west, Amitāyus; in the north, Sound of the Heavenly Drum.” | T16n0665 0404c15–16 |
| Dharmakṣema T663 | 〔東方名阿閦、南方名寶相、西方名無量壽、北方名微妙聲〕 — “In the east, named Akṣobhya; in the south, named Jeweled Appearance; in the west, named Amitāyus; in the north, named Wondrous Sound.” | T16n0663 0336a03–04 |
The eastern names are an Indic transcription and a semantic translation for the same buddha: Akṣobhya and Immovable. The northern names, Wondrous Sound and Sound of the Heavenly Drum, are alternate translations. The southern and western names agree exactly.
Passage 3 · The Verse on Ocean Drops (Four-Character and Five-Character Lines)
| Edition | Verbatim text | Location |
|---|---|---|
| Yijing T665 | 〔一切諸海水，可知其渧數；無有能數知，釋迦之壽量。〕 — “The drops in all the waters of the oceans may be known; none can count and know the measure of Śākyamuni’s lifespan.” | T16n0665 0405a13–14 |
| Dharmakṣema T663 | 〔一切諸水，可知幾滴，無有能數，釋尊壽命。〕 — “The drops in all waters may be known; none can count the lifespan of Śākyamuni, the Honored One.” | T16n0663 0336a24–25 |
Dharmakṣema uses four-character lines, Yijing five-character lines. Their second similes differ: Dharmakṣema has 「諸須彌山，可知斤兩」—“the weight of all Mount Sumerus may be known” 〔0336a25〕, whereas Yijing has 「析諸妙高山，如芥可知數」—“all Mount Sumerus may be broken down like mustard seeds and their number known.” Yijing also adds the simile 「若人住億劫」—“if a person were to remain for a hundred million eons” 〔0405a21〕.
Passage 4 · Manifestation in the Five Degenerations (Absent from T663)
Yijing reads 「彼諸眾生若見如來不般涅槃，不生恭敬難遭之想〔……〕是故如來現斯短壽」—“If those sentient beings saw that the Tathāgata did not enter parinirvāṇa, they would not give rise to reverence or to the perception that he is difficult to encounter.… Therefore the Tathāgata manifests such a short lifespan” 〔T16n0665 0405b12 onward〕. Dharmakṣema lacks this entire passage. The added passage in the Combined Edition has a parallel: 「彼等眾生若見如來不入涅槃，不生希有想」—“If those sentient beings saw that the Tathāgata did not enter nirvāṇa, they would not regard him as rare” 〔T16n0664 0361a06–08〕.
Passage 5 · The Discussion of Relics
Yijing reads 「世尊之舍利，畢竟不可得」—“The World-Honored One’s relics can never be obtained” 〔0406b05〕 and 「佛非血肉身，云何有舍利？方便留身骨，為益諸眾生」—“The Buddha is not a body of flesh and blood; how could there be relics? He leaves bodily bones as a skillful means in order to benefit sentient beings” 〔0406c11–12〕. The added passage in the Combined Edition gives the parallels 「設河駛流中，可生拘物華，世尊身舍利，畢竟不可有」—“Even if a kumuda flower could grow in a swiftly flowing river, the World-Honored One’s bodily relics could never exist” 〔T16n0664 0361c28〕 and 「如是身者，非於血肉。云何而得，有於舍利？」—“Such a body is not flesh and blood; how, then, could there be relics?” 〔0362b17〕. The affirmative conclusion 「方便留身骨」—“he leaves bodily bones as a skillful means”—and 「留舍利〔……〕皆是如來慈善根力」—“leaving relics … is entirely the power of the Tathāgata’s roots of loving-kindness” 〔T16n0665 0408a14–16〕 appear only in Yijing. Dharmakṣema’s chapter contains no discussion of relics.
Passage 6 · Chapter Ending and Chapter-Sequence Structure
Yijing concludes: 「說是如來壽量品時，無量無數無邊眾生，皆發無等等阿耨多羅三藐三菩提心。時四如來忽然不現」—“When this chapter, ‘The Lifespan of the Tathāgata,’ was taught, limitless, numberless, and boundless sentient beings all aroused the mind of unequaled unsurpassed, complete, perfect awakening. The four tathāgatas then suddenly disappeared” 〔0408a24–27〕. Dharmakṣema concludes: 「說是如來壽量品時，無量無邊阿僧祇眾生，發阿耨多羅三藐三菩提心。時四如來忽然不現」—“When this chapter, ‘The Lifespan of the Tathāgata,’ was taught, limitless, boundless asaṃkhyeyas of sentient beings aroused the mind of unsurpassed, complete, perfect awakening. The four tathāgatas then suddenly disappeared” 〔0336b07–09〕. The Combined Edition differs: 「時四如來忽然不現，是大會中惟釋迦在。」—“The four tathāgatas suddenly disappeared, and in that great assembly only Śākyamuni remained” 〔0362c08–09〕. The chapter sequence also differs: in Dharmakṣema, “Lifespan” is followed directly by the “Confession” chapter 〔0336b10〕; Yijing and the Combined Edition insert the chapter on the three bodies between them. The sequence leading from lifespan to the dream of the golden drum and confession thus shifts with the insertion of the three-body chapter.
Selected Terminological Systems
The principal correspondences are: 〔妙幢／信相〕, Wonderful Banner versus Faith-Aspect; 〔俱胝那庾多／億那由他〕, koṭi-nayuta versus a hundred million nayutas; 〔帝青琉璃／天紺琉璃〕, indranīla and beryl versus heavenly dark-blue beryl; 〔健闥婆阿蘇羅揭路茶莫呼洛伽／乾闥婆阿脩羅迦樓羅摩睺羅伽〕, two systems of Han transcription for gandharva, asura, garuḍa, and mahoraga; 〔鷲峯山／耆闍崛山〕, Vulture Peak versus Gṛdhrakūṭa in the Combined Edition’s added passage; 〔渧／滴〕, alternate graphs for “drop”; and 〔烏曇跋花／優曇婆羅華〕, alternate transcriptions of the udumbara flower.
III. Scriptural Grounds for the Consciousness-Only Meaning (the Point of the Eye)
This chapter’s own sūtra text already contains the terms 「究竟斷盡諸煩惱障、所知障」—“ultimately severing the afflictive and cognitive obstructions,” 「能轉身依及法依」—“being able to transform the bodily basis and the dharma-basis,” 「有情無性及法無性」—“the lack of intrinsic nature in sentient beings and in dharmas,” and 「是密意說」—“this is a teaching with hidden intention.” Huizhao’s Commentary reads each of them sentence by sentence, and the readings below are textually attested.
(1) Lifespan is distinguished according to the three bodies. In his explanation of the title, Huizhao establishes the lifespan of each of the three bodies 〔T39n1788 0192c13–18〕:
「即依法性持功德相決定凝湛，是法身命根。〔……〕依鏡智種，由大願種力，令四智品決定相續，盡眾生界，是報身壽。由大悲種力，隨生感緣，現色蘊身決定分限，是他受變化二身壽。體許假立，故思亦願收，不違《唯識》由業所引。」—“The certain, still continuity that sustains the characteristic of virtue in dependence on dharma-nature is the life-faculty of the dharma-body.… In dependence on the seed of mirror wisdom and through the power of the seed of the great vow, the products of the four wisdoms continue with certainty until the sentient realm is exhausted: this is the lifespan of the reward body. Through the power of the seed of great compassion, in accord with sentient beings’ responsive conditions, a body of the form aggregate appears with a definite limit: this is the lifespan of the other-enjoyment and transformation bodies. Their substance is allowed only provisional establishment; therefore intention is also included under vow, without contradicting the Consciousness-Only teaching that it is drawn forth by karma” 〔T39n1788 0192c13–18〕.
In resolving difficulties, Huizhao explains that the chapter applies to all three buddha-bodies 〔0192c19〕, and cites Kauṇḍinya’s answering verse within the chapter, 「法身性常住，修行無差別」—“The nature of the dharma-body permanently abides; its cultivation has no difference” 〔0192c21〕, as proof for the dharma-body.
(2) Awakening and nirvāṇa are jointly encompassed. Huizhao cites Vasubandhu’s Treatise on the Lotus Sūtra to bring the lifespan chapters of the two sūtras together 〔T39n1788 0193a20〕: 「初說壽量明菩提無上，說醫師喻明涅槃無上。今此經中，初說壽長明菩提也，後說父母多財等喻明涅槃也。」—“The first teaching of lifespan explains the unsurpassedness of awakening; the parable of the physician explains the unsurpassedness of nirvāṇa. In the present sūtra, the initial teaching of the long lifespan explains awakening, while the later simile of the parents’ abundant wealth and the like explains nirvāṇa.” The first part of this chapter thus explains awakening, while the later part, beginning at 0203c01, explains nirvāṇa separately. This is precisely what Chapter 3’s statement of intention refers to as 「〈壽量品〉內已為別說涅槃斷果」—“Within the ‘Lifespan’ chapter, the fruit of severance, nirvāṇa, has already been explained separately.”
(3) The five characteristics of the dharma-body in Asvabhāva’s Compendium, “Fruit Wisdom” section, are correlated with the sūtra 〔T39n1788 0201c23／0202a01〕:
「無性《攝論》彼〈果智分〉云『應知法身略有五相：一轉依相、二白法所成相、三無二為相、四常住相、五不可思議為相。』」—“Asvabhāva’s Compendium, in its ‘Fruit Wisdom’ section, says: ‘Know that the dharma-body has, in brief, five characteristics: first, transformation of the basis; second, accomplishment by pure dharmas; third, nonduality; fourth, permanent abiding; and fifth, inconceivability.’” 「諸佛境難思是不可思議相，世間無與等是轉依相，法身性常住是常住相，修行無差別是白法所成相，諸佛體皆同一行是無二為相。」—“‘The realm of the buddhas is difficult to conceive’ is the characteristic of inconceivability; ‘none in the world can equal it’ is transformation of the basis; ‘the nature of the dharma-body permanently abides’ is permanence; ‘its cultivation has no difference’ is accomplishment by pure dharmas; and ‘the substance of all buddhas is entirely the same’ is nonduality” 〔T39n1788 0201c23／0202a01〕.
Huizhao explains transformation of the basis 〔0202a13〕: 「謂轉滅一切障雜染分依他起性故，轉得解脫一切障於法自在轉現前清淨分依他起性故。」—“It means transforming and extinguishing the defiled portion of the other-dependent nature that consists in every obstruction, and transforming so as to attain liberation from every obstruction, mastery with respect to dharmas, and the presently manifest pure portion of the other-dependent nature.” Huizhao correlates the brahmin’s five lines with the five characteristics of the dharma-body, line by line.
(4) The three sets of ten dharmas, the eighth consciousness, and transformation of the basis. Huizhao distinguishes the three sets as three explanations 〔0204a06〕. He explains the first through three matters—liberation, wisdom, and dharma-body—and, at the phrase 「能轉身依及法依」—“being able to transform the bodily basis and the dharma-basis”—identifies the eighth consciousness 〔T39n1788 0205c13–16〕:
「能轉身依及法依故是法身〔……〕身即第八流轉還滅依，法即真如即迷悟依。由此藏識持諸障種，彰法身勝，故轉第八與如合明。」—“‘Being able to transform the bodily basis and the dharma-basis’ is the dharma-body.… The body is the eighth consciousness, the basis of cyclic flow and return to cessation; dharma is suchness, the basis of delusion and awakening. Because this store consciousness holds the seeds of all obstructions, the superiority of the dharma-body is revealed; thus the transformation of the eighth is explained together with suchness” 〔T39n1788 0205c13–16〕.
The second set connects all ten dharmas through transformation of the basis 〔0206b13–24〕: transformation of the basis with respect to grossness (the fifth), mind (the sixth), the path (the eighth), and vastness (the ninth); the tenth reads 「法身實體不從緣生〔……〕歸圓成實是一切法所歸趣故」—“The real substance of the dharma-body does not arise from conditions.… It returns to the perfectly-accomplished, because that is the destination to which all dharmas return” 〔0206b24〕.
(5) Five approaches to nirvāṇa; suchness as the substance of the four nirvāṇas. Huizhao distinguishes the meaning of nirvāṇa through five approaches 〔0204a08〕. In explaining the name, he preserves an ancient transcription: 「正云波利抳縛南，唐言圓寂。」—“The correct form is parinirvāṇa; in Tang Chinese it is ‘perfect quiescence’” 〔0204a12〕. In establishing its substance, he cites the Demonstration of Consciousness-Only: 「四涅槃皆以真如為體，有為德非」—“All four nirvāṇas take suchness as their substance; conditioned virtues do not” 〔0205a03〕, and 「若依《唯識》，唯真如理為涅槃體」—“According to Consciousness-Only, only the principle of suchness is the substance of nirvāṇa” 〔0204b07〕; and the Saṃdhinirmocana Sūtra: 「諸識所緣，唯識所現故」—“The objects of all consciousnesses are manifested by consciousness alone” 〔0205a25〕. Of the five pairings of nirvāṇa with remainder and without remainder, the fifth reads 〔0205b07〕: 「五、三身相對。此經所言應化二身名有餘，法身名無餘。」—“Fifth, the three bodies are paired: the responsive and emanation bodies taught in this sūtra are called ‘with remainder,’ while the dharma-body is called ‘without remainder.’” Great nirvāṇa is taught chiefly in terms of non-abiding 〔0205b09〕.
(6) Four divisions of the fourteen verses; contemplation through the three natures and three lacks of intrinsic nature. Huizhao divides the youth’s fourteen verses denying relics into four parts 〔0199c17〕: 「初三行明離有漏之三相，故無舍利。次三行明具涅槃之三德，故無舍利。次四行明四人有障、不得真實，故無舍利。後四行明真實身具足四德，故無舍利。」—“The first three lines explain that there are no relics because the three characteristics of outflow are left behind; the next three explain that there are no relics because the three virtues of nirvāṇa are complete; the next four explain that four kinds of person are obstructed and cannot attain reality; and the last four explain that the real body is complete in the four virtues.” On the overall modes of contemplation 〔0199c09〕 he writes: 「或約因緣、唯識無相真如四種觀門云無舍利、或約三無性觀云無舍利、或依三性云無舍利。」—“One may speak of no relics through four modes of contemplation—causes and conditions, consciousness-only, signlessness, and suchness; or through contemplation of the three lacks of intrinsic nature; or according to the three natures.” He correlates the three natures with the contemplation 〔0200b23〕: 「前三行喻生無自性性、次三行喻相無自性性、後八行喻勝義無自性性，如次即於依他、遍計、圓成三性令修觀行。」—“The first three lines illustrate the lack of intrinsic nature in arising; the next three illustrate the lack of intrinsic nature in characteristics; the last eight illustrate the lack of intrinsic nature in ultimate meaning. In sequence, they cause cultivation of contemplation with respect to the other-dependent, wholly-imagined, and perfectly-accomplished natures.” He gives three meanings of there being no relics 〔0202b13〕: 「一堅固難壞，以金剛體難破壞故。二是權化身〔……〕三非血肉身，何得有舍利。」—“First, the body is solid and difficult to destroy, because its adamantine substance is difficult to break; second, it is a provisionally manifested body …; third, it is not a body of flesh and blood, so how could it have relics?”
(7) A teaching with hidden intention is correlated with the four secrets in the Compendium of Abhidharma 〔T39n1788 0203c21–24〕:
「《雜集論》第十二說祕密有四：一令入、二相、三對治、四轉變。〔……〕今此為除輕佛、懈怠二種障故，說般涅槃留身舍利，名為密意。」—“Fascicle twelve of the Compendium of Abhidharma teaches four secrets: leading-entry, characteristic, remedy, and transformation.… Here, in order to remove the two obstructions of slighting the Buddha and indolence, parinirvāṇa and the leaving of bodily relics are taught; this is called hidden intention” 〔T39n1788 0203c21–24〕.
On the appearance of nirvāṇa as the sentient beings’ own responsive experience, Huizhao writes 〔0208a14〕: 「欲顯佛常實無舍利，但眾生心自所感現。」—“It is intended to reveal that the Buddha is permanent and in reality has no relics; their appearance is only what sentient beings’ own minds responsively produce.” Huizhao gives six meanings for manifesting a short lifespan 〔0196a28〕: generating right understanding; swift accomplishment of awakening; arousing the perception that the Buddha is difficult to encounter; swift cultivation of practice; 〔留骨身舍利令生供養獲諸福〕—“leaving bodily bones as relics so that beings make offerings and obtain merit” 〔0196b03〕; and enabling realization of perfect quiescence. Earlier he cites the ten meanings for manifesting great nirvāṇa in the Avataṃsaka Sūtra 〔0196a19〕.
IV. Explanations of Various Masters
All three masters provide line-by-line commentary on this chapter: Huizhao comments on Yijing, while Zhiyi and Jizang comment on Dharmakṣema. The full range of Golden Light exegesis is therefore viewed together here, differences recorded without adjudicating.
Cien · Huizhao’s Commentary on the Sūtra of Golden Light, the Supreme King, T39n1788 (the principal mirror)
Huizhao distinguishes lifespan according to the three bodies—the still dharma-body, the reward body’s continuity of the four wisdoms, and the emanation body provisionally established through vow and compassion; correlates the five characteristics of the dharma-body with the verses; interprets the three sets of ten through three accounts, namely the three matters, transformation of the basis, and completion of causes; distinguishes five approaches to nirvāṇa and takes suchness as the substance of the four nirvāṇas; and identifies hidden intention with the remedial secret. These points are detailed in Topic III. He classifies the difficulty as 〔0195b18〕: 「是語相違難，釋迦說短、四佛說長。」—“This is a difficulty of contradictory statements: Śākyamuni teaches shortness, while the four buddhas teach length.” He resolves it through the five aspects in fascicle eighty-one of the Yogācārabhūmi. He preserves two explanations of the four similes 〔0195a11〕: 「一云：四行如次顯淨我樂常四德，如次能除不信、著我、畏苦、捨心四障。一云：約佛四身以顯壽量，謂化、應、亦應亦化、非應非化，如次為喻。」—“One account says that the four lines reveal, in order, the four virtues of purity, self, bliss, and permanence, which remove, respectively, the four obstructions of lack of faith, attachment to self, fear of suffering, and the abandoning mind. Another account says that they reveal lifespan according to the Buddha’s four bodies: emanation, responsive, both responsive and emanation, and neither responsive nor emanation, illustrated in that order.” The four buddhas represent the four virtues 〔0194a22〕: 「四方喻於生住異滅，此有為相；四德翻彼，不生住異滅，故四方現。」—“The four directions illustrate arising, abiding, change, and cessation, the characteristics of the conditioned. The four virtues reverse them and do not arise, abide, change, or cease; hence the manifestation in the four directions.”
Tiantai · Zhiyi’s Words and Phrases of the Sūtra of Golden Light, T39n1785 (collateral witness; line-by-line explanation of Dharmakṣema)
Zhiyi opens 〔0053b21–22〕: 「佛本無身無壽亦無於量，隨順世間而論三身，亦隨順世間而論三壽量。法身者，師軌法性，還以法性為身。」—“The Buddha originally has no body, no lifespan, and no measure. In accord with the world, one discusses three bodies; likewise in accord with the world, one discusses three lifespans and their measures. As for the dharma-body, it takes dharma-nature as its teacher and model, and in turn takes dharma-nature as its body.” The three bodies and three lifespans are one yet three 〔0053c16〕: 「然此三身、三壽、三量不可並別一異，則乖法體；即一而三、即三而一乃會玄文。」—“These three bodies, three lifespans, and three measures cannot be set side by side as separate, identical, or different, for that would violate the substance of the Dharma. Only ‘one yet three, three yet one’ accords with the profound text.” He explains the title 〔0053c23〕: 「直言壽量者，意欲圓論三佛之壽量〔……〕若從義便，正是報身之壽量。」—“To say simply ‘lifespan’ intends a complete discussion of the lifespans of the three buddhas.… For convenience of meaning, it is specifically the lifespan of the reward body.” His threefold explanation of lifespan in the profound meaning 〔0054a02〕 reads: 「壽者命也〔……〕此釋應佛因緣之壽量也。又壽者受也〔……〕此釋報佛之壽量也。又壽者久也〔……〕此釋法身之壽量也。」—“Lifespan means life …; this explains the responsive Buddha’s lifespan of causes and conditions. Again, lifespan means reception …; this explains the reward Buddha’s lifespan. Again, lifespan means duration …; this explains the dharma-body’s lifespan.” He classifies Faith-Aspect’s stage 〔0054b16〕: 「信相者，信家之相在似道中，別判三十心，圓判鐵輪位。」—“Faith-Aspect means the characteristic of faith: on the path of resemblance, the separate teaching assigns him to the thirty minds, and the perfect teaching to the iron-wheel stage.” Zhiyi reads the four similes through three intentions 〔0057c18〕: 「且作三意消文：一對四諦、二對四念處、三對四德」—“For the present, interpret the text through three intentions: pairing it with the Four Truths, the four establishments of mindfulness, and the four virtues.” Thus all waters correspond to the truth of origination 〔0058a02〕, while water’s moistening and generation of growth corresponds to the virtue of permanence 〔0058b13〕. He refutes an older explanation 〔0058b26〕: 「乃是舉量以況無量，量物尚非思算所知，無量之法寧可圖度？」—“It raises what is measurable to indicate the immeasurable. Even measurable things cannot be known by thought and calculation; how could an immeasurable dharma be plotted and gauged?” He identifies the functions of the three bodies 〔0058a14〕: 「四諦理遍一切處即法身，四諦智稱境而知即報身，從體起用同其長短即應身。」—“The principle of the Four Truths pervading every place is the dharma-body; the wisdom of the Four Truths that knows in accord with its object is the reward body; function arising from substance and sharing the length or brevity of beings is the responsive body.” He also invokes the new recension’s brahmin episode as proof of measure 〔0054a28〕: 「新本明婆羅門求佛舍利如粟大，求六天報，即證有量也。」—“The new recension tells of a brahmin who requests a millet-sized relic of the Buddha and seeks the reward of the six heavens; this proves that there is measure.” He classifies the youth’s verses 〔0057b29〕: 「明法身無舍利，如來真實身，舍利無是處。」—“They explain that the dharma-body has no relics: in the Tathāgata’s real body, relics are impossible.”
Sanlun · Jizang’s Commentary on the Sūtra of Golden Light, T39n1787 (collateral witness; line-by-line explanation of Dharmakṣema)
Jizang explains the title 〔0161c23〕: 「言壽量者以無量為量，真如實相以無相為相，實際以無際為際。」—“To speak of lifespan is to take the immeasurable as its measure; suchness and the real characteristic take signlessness as their characteristic; the limit of reality takes limitlessness as its limit.” On Faith-Aspect’s stage 〔0161c29〕 he writes: 「此是地前菩薩，於理決定，故名為信。」—“This is a bodhisattva before the grounds; because he is decisive regarding principle, he is called Faith.” He dates the teaching 〔0162a03〕: 「未涅槃前九十日說。」—“It was taught ninety days before nirvāṇa.” He reads the chamber portent’s hidden purport 〔0162a11〕: 「何故變小室令廣博嚴淨？密顯短而即長，猶如此室穢而即淨也。」—“Why is the small chamber transformed and made vast, adorned, and pure? It secretly reveals that the short is itself long, just as this chamber, though defiled, is itself pure.” On the permanent abiding of the three bodies 〔0162a20–24〕: 「三身佛果三而恒一、一而恒三〔……〕又復法身本有、無有生滅，報佛與之相應亦無生滅。是故《大經》云『諸佛所師，所謂法也。以法常故，諸佛亦常。』」—“The three bodies as the Buddha-fruit are three yet constantly one, one yet constantly three.… Moreover, the dharma-body is originally present and has neither arising nor cessation; the reward buddha corresponds to it and likewise has neither arising nor cessation. Thus the Great Sūtra says, ‘That which the buddhas take as their teacher is the Dharma. Because the Dharma is permanent, the buddhas are also permanent.’” On continuous permanence and still permanence 〔0162a29〕: 「約體論之實是化身，故言念念相續常。若言與理相應之報是凝然常住。」—“Discussed in terms of substance, it is in fact the emanation body; therefore it is said to be permanent through moment-by-moment continuity. If one speaks of the reward that corresponds with principle, it abides permanently in stillness.” On the disappearance of the four buddhas 〔0162b02〕: 「為顯法身不異，迹雖有四，歸處無異故。」—“It reveals that the dharma-body is not different: although there are four traces, the place to which they return is not different.”
Song Shanjia · Two Works by Zhili (Collateral Witnesses)
「壽量乃是修道所得，故名果報〔……〕智是報身、斷是應身，此二全以法身為體。」—“Lifespan is attained through cultivating the path and is therefore called result and retribution.… Wisdom is the reward body and severance is the responsive body; both take the dharma-body entirely as their substance” 〔T39n1784 0043c18〕. 「短表應身、長表報智。」—“The short represents the responsive body; the long represents reward-wisdom” 〔0045b21〕.
Zhili also wrote the Record of the Words and Phrases of the Sūtra of Golden Light, T39n1786, a line-by-line record of Zhiyi’s Words and Phrases. Its record of this chapter begins at 「三、明疑念序，二：初、釋〈壽量品〉題」—“Third, clarifying the preface of doubting thought; of two parts, the first: explanation of the title ‘The Lifespan’” 〔T39n1786 0103a20〕. The line-by-line level of the Record of Words and Phrases and the profound-meaning level of the Record of Gleanings are separate works.
Synoptic Record (Without Adjudicating)
The three masters differ on the stage of Faith-Aspect (Wonderful Banner): Huizhao gives no separate classification; Zhiyi places him among the thirty minds and at the iron-wheel stage 〔0054b16〕; Jizang places him before the grounds 〔0161c28〕. They differ on the correlations of the four similes: Huizhao preserves two interpretations—the four virtues removing four obstructions, and the four bodies; Zhiyi gives three—the Four Truths, four establishments of mindfulness, and four virtues; Jizang does not correlate them in detail. They differ on which body lifespan belongs to: Huizhao distinguishes lifespan according to all three bodies—the still dharma-body, continuous reward body, and provisionally established emanation body; Zhiyi discusses all three buddhas completely but, for convenience of meaning, assigns it to the reward body; Jizang takes the immeasurable as its measure and explains the permanent abiding of the three bodies. The three readings and judgments are recorded together without adjudicating.
V. Terminology
| Han | Transmitted Indic (romanization and pronunciation aid) | Ancient attestation | Meaning |
|---|---|---|---|
| 壽量 · Lifespan | — | Huizhao: 「壽即是命。量謂限量〔……〕皆依主釋」—“Lifespan means life; measure means a limit.… Both are dependent determinatives” 〔T39n1788 0192c09〕; Zhiyi’s threefold explanation: life, reception, duration 〔T39n1785 0054a02〕 | The measure of the Tathāgata’s life; this chapter teaches that none can reckon it |
| 妙幢 · Wonderful Banner | ruciraketu (associated by the Taishō editors) | Dharmakṣema has 「信相」—“Faith-Aspect” 〔T16n0663 0335c17〕; Zhiyi explains it as 「信家之相」—“the characteristic of faith” 〔T39n1785 0054b17〕 | The questioning bodhisattva; Yijing and Dharmakṣema use different names |
| 圓寂（涅槃） · Perfect quiescence (nirvāṇa) | parinirvāṇa | Huizhao: 「正云波利抳縛南，唐言圓寂」—“The correct form is parinirvāṇa; in Tang Chinese it is ‘perfect quiescence’” 〔T39n1788 0204a12〕 | The standard Tang rendering of nirvāṇa; Huizhao preserves the ancient transcription as evidence |
| 密意說 · Teaching with hidden intention | — | This sūtra, 0407a02: 「云般涅槃有舍利者，是密意說」—“To say that there is parinirvāṇa and that there are relics is a teaching with hidden intention”; Huizhao correlates it with the remedial member of the four secrets in the Compendium of Abhidharma 〔T39n1788 0203c21〕 | Nirvāṇa and relics are taught to remove the two obstructions of slighting the Buddha and indolence |
| 能轉身依及法依 · Transforming the bodily basis and dharma-basis | — | This sūtra, 0407a08; Huizhao: 「身即第八流轉還滅依，法即真如即迷悟依」—“The body is the eighth consciousness, the basis of cyclic flow and return to cessation; dharma is suchness, the basis of delusion and awakening” 〔T39n1788 0205c15〕 | The third of the ten dharmas; scriptural ground for transformation of the basis |
| 煩惱障·所知障 · Afflictive and cognitive obstructions | — | This sūtra, 0407a05: 「究竟斷盡諸煩惱障、所知障故，名為涅槃」—“Ultimately severing the afflictive and cognitive obstructions is called nirvāṇa” | The first of the ten dharmas; the two obstructions’ complete severance is nirvāṇa |
| 客塵 · Adventitious dust | — | This sūtra, 0407a28: 「煩惱隨惑，皆是客塵，法性是主」—“Afflictions and secondary afflictions are all adventitious dust; dharma-nature is the master” | The sixth item in the second set of ten; a figurative name showing that afflictions are not the master |
| 鏡智 · Mirror wisdom | — | This sūtra, 0408a06: 「於一切處鏡智現前無有分別」—“In every place mirror wisdom is present before him without discrimination”; the Ming edition has 「境智」—“object-wisdom,” recorded as a textual variant | The ninth of the ten Tathāgata practices; the Tathāgata’s omniscient wisdom without discrimination |
| 烏曇跋花 · Udumbara flower | udumbara (associated by the Taishō editors) | This sūtra, 0405b28; the Combined Edition’s added passage has 「優曇婆羅華」—“udumbara flower” 〔T16n0664 0361a22〕 | A simile for the rarity of buddhas’ appearance in the world |
| 慈善根力 · Power of roots of loving-kindness | — | This sūtra, 0408a16: 「及留舍利令諸有情恭敬供養，皆是如來慈善根力」—“Leaving relics so that sentient beings may reverently make offerings is entirely the power of the Tathāgata’s roots of loving-kindness” | The basis for provisionally manifesting nirvāṇa and leaving relics |
VI. Similes · Rhetoric
(1) Four similes—ocean drops, mountain mustard seeds, earth motes, and the bounds of space—plus calculation over a hundred million eons 〔T16 0405a13–22〕. The drops of the ocean may be known, Mount Sumeru may be divided into countable mustard-seed particles, the dust of the earth may be counted, and the limit of empty space may be exhausted, yet none can reckon the measure of Śākyamuni’s lifespan. The three masters correlate them differently—Huizhao preserves two explanations through the four virtues and four bodies 〔T39n1788 0195a11〕; Zhiyi gives three through the Four Truths, four establishments of mindfulness, and four virtues 〔T39n1785 0057c18〕. The differences are recorded without adjudicating. Zhiyi characterizes the method as 「舉量以況無量」—“raising what is measurable to indicate the immeasurable” 〔0058b26〕.
(2) Two similes—the parents’ wealth and the poor person 〔T16 0405b18–b26〕. Seeing abundant parental wealth, one does not regard it as rare, for constant sight produces disrespect; seeing the storehouses of a king, a poor person regards their contents as difficult to obtain and therefore exerts himself. These illustrate the Tathāgata’s skillful means in manifesting a short lifespan and swiftly entering nirvāṇa.
(3) The udumbara flower 〔T16 0405b28〕: 「於無量劫諸佛如來出現於世，如烏曇跋花，時乃一現」—“In the course of limitless eons, buddhas and tathāgatas appear in the world just as the udumbara flower appears only once at its appointed time.” The simile shows that the appearance of buddhas in the world is difficult to encounter.
(4) The youth’s fourteen-verse cluster of ‘only then seek the Buddha’s relics’ similes. The refrain 「方求佛舍利」—“only then should one seek the Buddha’s relics” frames the passage 〔T16 0406a29–0406b27〕. It successively imagines a white lotus growing in the Ganges, turtle hair woven into a robe, gnat legs building a tower, white teeth in a leech’s mouth, a rabbit-horn stairway, a mouse climbing it to remove the asuras, a drunken fly building a house, donkey lips like a bimba fruit, a crow and owl dwelling together, pāla leaves serving as a canopy, a ship traveling over land, and a wren carrying a mountain. By assembling events utterly impossible in the world, the verses reveal that 「世尊之舍利，畢竟不可得」—“the World-Honored One’s relics can never be obtained” 〔0406b05〕. Huizhao divides the verses into four parts: leaving the three characteristics of outflow, possessing the three virtues of nirvāṇa, four kinds of obstructed person, and the four virtues of the real body 〔T39n1788 0199c17〕.
(5) The chamber transformed into a pure land 〔T16 0404c09 onward〕. Wonderful Banner’s small room suddenly becomes vast, adorned, and pure like a buddha’s pure land. Jizang reads its hidden purport: 「密顯短而即長，猶如此室穢而即淨也。」—“It secretly reveals that the short is itself long, just as this chamber, though defiled, is itself pure” 〔T39n1787 0162a12〕. This is recorded as collateral testimony.
VII. Cross-Reading · Carrying Forward
(1) Treatises on which the chapter’s reading relies, stably cited by Huizhao’s Commentary and connected with other works in this canon:
- Asvabhāva’s Compendium of the Great Vehicle, “Fruit Wisdom” section, on the five characteristics of the dharma-body 〔T39n1788 0201c23〕, together with the Compendium statement 「現涅槃令樂圓寂」—“manifesting nirvāṇa to cause delight in perfect quiescence” 〔0192c03〕. This canon’s Compendium of the Great Vehicle edition is complete.
- The Demonstration of Consciousness-Only—suchness as the substance of the four nirvāṇas 〔0205a03〕 and the two kinds of the unconditioned 〔associated at 0205a21〕. This canon’s edition is complete.
- The Saṃdhinirmocana Sūtra—「諸識所緣，唯識所現故」—“The objects of all consciousnesses are manifested by consciousness alone” 〔0205a25〕. This canon’s edition is complete.
- The Madhyāntavibhāga—the three natures as fundamental reality 〔associated at 0205c27〕. This canon’s edition is complete.
- Vasubandhu’s Treatise on the Lotus Sūtra—the lifespan teaching as unsurpassed awakening and the physician simile as unsurpassed nirvāṇa 〔0193a20〕.
- Fascicle eighty-one of the Yogācārabhūmi—resolution of difficulties through five aspects 〔associated at 0195b01〕. This canon’s Yogācārabhūmi edition is complete.
- The four secrets in the Compendium of Abhidharma 〔0203c21〕, together with the Nirvāṇa Sūtra, Avataṃsaka Sūtra, Mahāprajñāpāramitāśāstra, Mahāyānasūtrālaṃkāra, Treatise Revealing the Noble Teaching, Śrīmālādevī Sūtra, Vimalakīrtinirdeśa, Ratnagotravibhāga, and other works actually cited within Huizhao’s passage.
(2) Cross-reading the two chapters named ‘Lifespan’—a hinge in this canon’s consciousness-only mirror project. This canon’s Lotus Sūtra edition, “The Lifespan of the Tathāgata”—mirrored through Kuiji’s Profound Praise, centered on the three buddhas’ awakening and long-ago real attainment—and the present chapter—mirrored through Huizhao’s Commentary, centered on the lifespans of the three bodies and nirvāṇa as hidden intention—share a chapter title, a Cien-lineage mirror, and the same appeal to Vasubandhu’s judgment on the physician simile in the Treatise on the Lotus Sūtra 〔0193a20〕. They form a central teacher-disciple cross-reading.
(3) Intra-sūtra cross-reading. This chapter teaches awakening and nirvāṇa in general; “Distinguishing the Three Bodies,” Chapter 3, distinguishes the three bodies separately. Huizhao states in the account of Chapter 3’s intention: 「〈壽量品〉內已為別說涅槃斷果，未為分別菩提智果」—“Within the ‘Lifespan’ chapter, the fruit of severance, nirvāṇa, has already been explained separately, but the wisdom-fruit of awakening has not yet been distinguished.” The meaning of the eighth consciousness in the tenfold item 「能轉身依及法依」—“being able to transform the bodily basis and the dharma-basis” carries forward into Chapter 3’s 「根本心」—“root mind” among the three minds.
(4) Transmission. Huizhao was Kuiji’s direct successor. His classifications in this chapter—the five approaches to nirvāṇa and five transformations of the basis—continue Kuiji’s Demonstration of Consciousness-Only lineage on the four nirvāṇas and transformation of the basis. The later Tiantai master Zhili again integrates the fruit-meaning of lifespan in the Song 〔T39n1784 0043c19〕. Each master follows the reading of his own school; they are recorded without adjudicating.
VIII. Placement of the Editions
- Yijing T665 (base text): “The Lifespan of the Tathāgata,” Chapter 2, 〔T16n0665 0404b28〕—〔0408a27〕 (fascicle one; not crossing fascicles; five verse passages: the four buddhas’ verses at 0405a13, the World-Honored One’s at 0405c26, the youth’s at 0406a29, the brahmin’s answer at 0406c01, and the gods’ at 0406c18). Wonderful Banner’s doubt 0404c02 · transformation of the chamber and the four buddhas 0404c09 · admonition concerning doubt 0405a04 · manifestation in the five degenerations beginning 0405b03 · two similes 0405b18 · journey to Vulture Peak 0405c06 · request for relics 0406a01 · hidden-intention teaching 0407a02 · three sets of ten dharmas 0407a05／0407a18／0407b10 · ten Tathāgata practices 0407c05 · leaving relics as a skillful means 0408a14 · chapter conclusion 0408a24. Source file: source layer, verified character by character.
- Dharmakṣema T663: “The Lifespan,” Chapter 2, 〔T16n0663 0335c16〕—〔0336b09〕 (fascicle one; approximately eight hundred Han characters). Faith-Aspect’s doubt 0335c17 · names of the four buddhas 0336a03 · four-character verse 0336a24 · chapter conclusion 0336b07. No passage on the five degenerations; no discussion of relics.
- Baogui’s Combined Edition T664: “The Lifespan,” Chapter 2, 〔T16n0664 0360a27〕—〔0362c09〕. The shared Dharmakṣema-base passage is at 0360a28–0360c21 (nine minor wording variants; same base); the added passage, 0360c22–0362c09, includes the five degenerations, two similes, Gṛdhrakūṭa, the request for relics, the youth’s verse at 0361c28, the brahmin’s answer at 0362b17, and the conclusion 「是大會中惟釋迦在」—“in that great assembly only Śākyamuni remained” at 0362c09. The preface does not clearly assign the passage to a translator; this is recorded without adjudicating.
- Huizhao’s Commentary, T39n1788 (exegetical mirror): “The Lifespan of the Tathāgata,” 〔0192b05〕—〔0208b15〕 (fascicle two, first part; not crossing fascicles). Three approaches 0192b06 · five intentions 0192b07 · nine chapters of principal teaching 0192b09 · title explanation 0192c09 · lifespans of the three bodies 0192c13 · main divisions 0193b04 · division into awakening and nirvāṇa 0193a20 · difficulty concerning selective mention 0193c12 · four virtues and four directions 0194a22 · two explanations of the four similes 0195a11 · difficulty of contradictory statements 0195b18 · six meanings of manifesting a short lifespan 0196a28 (leaving relics 0196b03) · ten meanings in the Avataṃsaka 0196a19 · four divisions of the fourteen verses 0199c17 · modes of contemplation 0199c10 · correlation with the three natures 0200b23 · five characteristics of the dharma-body 0201c23／0202a01 · transformation of the basis 0202a13 · three meanings of no relics 0202b13 · separate clarification of nirvāṇa 0203c01 · four secrets 0203c21 · five approaches to nirvāṇa 0204a08 · ancient transcription of parinirvāṇa 0204a12 · only the principle of suchness 0204b07 · suchness as the substance of the four nirvāṇas 0205a03 · manifestation by consciousness-only 0205a25 · five pairings 0205b07 · non-abiding 0205b09 · the eighth store consciousness 0205c15–16 · five transformations of the basis 0206b13–24 · practice that abides at neither extreme 0207a15 · sentient beings’ own responsive experience 0208a14.
- Tiantai collateral witness: Zhiyi’s Words and Phrases, T39n1785, “Explanation of the Lifespan Chapter,” 〔0053b20〕—〔0058c26〕 (fascicle two). Opening 0053b21 · three bodies and three lifespans 0053c16 · title explanation 0053c23 · threefold explanation of lifespan 0054a02 · Faith-Aspect’s stage 0054b16 · millet-sized relic in the new recension 0054a28 · honored special body 0057c10 · three interpretive intentions 0057c18 · correspondence with the Four Truths 0058a02 · the functions of the three bodies 0058a14 · correspondence with the four virtues 0058b13 · measurable indicating immeasurable 0058b26 · permanence and impermanence of the emanation body 0058c03 · foundational consciousness as neither measurable nor immeasurable 0058c16. Zhiyi’s Profound Meaning, T39n1783: causes modeled on fruits 0011a20 · mountain-weight and ocean-drops revealing capacity and permanence 0011b01.
- Sanlun collateral witness: Jizang’s Commentary, T39n1787, lifespan passage 〔0161c18〕—〔0162b03〕. Sūtra-substance outline 0161c18 · permanent fruit of the three bodies 0161c21 · immeasurable as measure 0161c23 · Faith-Aspect before the grounds 0161c28 · ninety days 0162a03 · chamber portent 0162a12 · three and one as constant 0162a20 · permanence of Dharma and buddhas 0162a24 · continuous and still permanence 0162a29 · one place of return 0162b02.
- Song Shanjia collateral witness: Zhili, T39n1784, result, retribution, wisdom, and severance 0043c19 · short responsive body and long reward body 0045b21.
- Textual-variant record: the Taishō apparatus contains forty-two notes within Chapter 2 of T665—twenty-seven textual variants in the chapter body, one chapter-title note, and fourteen notes on Indic equivalences and proper names, counted directly by chapter boundary. The next chapter’s opening note 「卷第二」—“fascicle two”—is excluded. Important items include the doctrinal variant “mirror” versus “object” in the Ming edition at 〔0408a06, 「鏡智現前」—“mirror wisdom is present before him”〕; the variant 〔駃／駛〕, with the current text following the Song, Yuan, Ming, and Palace editions’ 「駛」—“swift-flowing”—at 〔0406a29〕; 〔渧／滴〕; and 〔假令／假使〕. Twelve notes concern Indic equivalents, added by the editors rather than forming part of the sūtra text; the remaining notes concern proper names. The body follows the Taishō base reading, with the current received text’s “swift-flowing” retained and the variant recorded.