金光明最勝王經如來壽量品第二
Chapter 2: The Tathagata's Life Span
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。」
At that time, in the great city of Rajagriha, there was a great bodhisattva-mahasattva named Wonderful Canopy. In the past, he had served and made offerings before countless hundreds of thousands of billions of buddhas and planted many roots of goodness. Once, while alone in a quiet place, this Wonderful Canopy bodhisattva reflected: "For what reason is Shakyamuni Tathagata’s life so short, only eighty years?" He further thought: "As the Buddha teaches, there are two causes for a long life. What are these two? First, not taking life; second, giving food and drink to others. Yet Shakyamuni Tathagata, throughout countless hundreds of thousands of millions of vast eons, has never taken life but has practiced the ten virtuous deeds. He has constantly given food and drink to all hungry beings—indeed, even his own flesh, blood, and marrow he has given to satisfy them. How much more so, then, ordinary food and drink."
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。
At that moment, as the bodhisattva had this thought within himself while in the presence of the World-Honored One, through the power of the Buddha, the room suddenly became vast, spacious, pure, and majestic. Adorned with lapis lazuli and various precious gems, interwoven with colorful decorations, it resembled a Buddha's Pure Land. A wondrous fragrance, surpassing the scents of celestial realms, filled the air. On each of the four sides appeared magnificent lion-thrones, made of four kinds of jewels, covered with heavenly jeweled cloth. Upon these thrones, remarkable lotus flowers, ornamented with countless treasures and equal in size to the Tathagatas, manifested naturally. On the lotus flowers were four Tathagatas: Akshobhya in the east, Ratnaketu in the south, Amitayus in the west, and Dundubhisvara in the north. These four Tathagatas each sat cross-legged upon their thrones, emitting brilliant light that illuminated the great city of Rajagriha, this trichiliocosm, and even the countless Buddha lands throughout the ten directions, as numerous as the sands of the Ganges. Heavenly flowers rained down and celestial music played.
At that time, within this Jambudvipa and throughout the trichiliocosm, all beings, empowered by the Buddha's might, experienced supreme bliss without any lack. Those with physical impairments were made whole: the blind could see, the deaf could hear, the mute could speak, the ignorant gained wisdom, the mentally disturbed regained their composure, the naked received clothing, the despised were treated with respect, the unclean became purified. All benefits and unprecedented wonders in this world manifested completely.
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？」
At that time, the Bodhisattva Miaozhuang, having seen the four Tathāgatas and their wondrous manifestations, was filled with joy and elation. With palms joined and single-minded focus, he gazed upon the exalted marks of the Buddhas. He also reflected on the immeasurable virtues of Śākyamuni Tathāgata, yet a doubt arose in his mind concerning the Buddha's lifespan: "How is it that the Tathāgata, whose virtues are boundless, has but a short life of only eighty years?"
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。
At that time, the four Buddhas said to the Bodhisattva Wonderful Banner: "Good man! You should not try to fathom the length of the Tathagata's life. Why is that? Good man, we see that among all gods, humans, Maras, ascetics, Brahmins, and other beings—whether human or non-human—there is no one who can calculate the lifespan of a Buddha or know its limits, except for a perfectly enlightened one who knows all."
Then the four Tathagatas, wishing to reveal the lifespan of Shakyamuni Buddha, and by the power of the Buddha, caused all the dragons, spirits, gandharvas, asuras, garudas, kinnaras, mahoragas of the realms of desire and form, along with countless hundreds of billions of nayutas of great bodhisattvas, to gather together and enter the pure and wonderful chamber of the Bodhisattva Wonderful Banner.
爾時，四佛於大眾中，欲顯釋迦牟尼如來所有壽量，而說頌曰：
At that time, the four Buddhas, wishing to reveal in the midst of the assembly the lifespan of the Tathagata Shakyamuni, spoke in verse:
「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。」
All the waters in the great seas —
Their droplets could be counted,
Yet no one could ever count
The lifespan of Shakyamuni.
Take all the towering, wondrous mountains,
Grind them down to mustard-seed-sized bits —
Those bits could be counted,
Yet no one could ever count
The lifespan of Shakyamuni.
Take all the soil and dust of the great earth —
Each particle could be numbered,
Yet no one could ever count
The lifespan of Shakyamuni.
Even if you could measure the vast sky
And find its very edge,
No one could ever measure
The lifespan of Shakyamuni.
If someone spent a billion ages
Calculating with all their might,
Even then, they could not know
The lifespan of the World-Honored One.
By refraining from taking life
And by offering food and drink—
Because of these two kinds of good deeds—
One gains a life that’s long.
Therefore, the Great Enlightened One
Has a lifespan too vast to know;
Just as an age has no end,
So too his lifespan is boundless.
Miaochuang, you must understand—
Do not give rise to doubt:
The Supreme One’s life is without measure;
No one can know its number.
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？」
At that time, the Bodhisattva Wonderful Canopy heard the four Tathagatas speak of the boundless lifespan of Shakyamuni Buddha and said, "World-Honored One! Why does the Thus-Come One manifest such a brief lifespan?"
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。
Then the World-Honored One said to the Bodhisattva Wonderful Voice, "Good man! When that Buddha Shakyamuni appears in the world of the Five Turbidities, human life spans a mere hundred years. People's natures are inferior, their roots of goodness were shallow, and they also lack faith and understanding. These beings are greatly attached to views of self, views of others, views of sentient beings, views of life span, wrong views of bringing up and nurturing, views of 'mine' and self, and views of eternalism and nihilism. To benefit these ordinary beings and various heretics, to help them develop correct understanding and quickly attain supreme enlightenment, that is why Buddha Shakyamuni manifests such a short life span.
"Good man! That Tathāgata, wishing sentient beings, after seeing his parinirvāṇa, to cherish a sense of rarity, sorrow, and suffering, and in turn quickly receive, uphold, recite, master, and explain his teachings for others without slandering them, therefore manifests this short life. Why? If those beings saw the Tathāgata never entering parinirvāṇa, they would not develop respect or a sense of rarity. They would not receive, uphold, recite, master, or teach the profound sutras he taught. Why? Because constantly seeing the Buddha, they would lose reverence.
"Good man! For example, someone whose parents possess great wealth and abundant treasures would not cherish a sense of rarity or difficulty toward those belongings. Why? Because they always see their parents' wealth. Good man! Likewise, if beings see the Tathāgata not entering nirvāṇa, they will not develop a sense of rarity or difficulty. Why? Because of constant familiarity.
"Good man! Another example: a person whose parents are poor and lack resources. This poor person might go to the king's palace or a minister's residence and see the storehouses filled with all sorts of treasures. They feel a sense of rarity and difficulty. Wanting to obtain wealth, they make various efforts and work diligently without laziness. Why? To escape poverty and enjoy comfort. Good man! Likewise, if beings see the Tathāgata enter nirvāṇa, they develop a sense of rarity, sorrow, and suffering, and think: 'Throughout countless kalpas, buddhas appear in the world like the udumbara flower, blooming only once in a long while.' Those beings then develop a sense of rarity and difficulty. If they encounter a buddha, they generate reverence and faith. Hearing the true Dharma, they regard it as true words. They receive and uphold all scriptures without slandering them.
"Good man! For this very reason, that Buddha does not stay long in the world but quickly enters nirvāṇa. Good man! All tathāgatas use such skillful means to bring sentient beings to fulfillment."
Having spoken these words, the Four Buddhas suddenly vanished.
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。
At that time, the great bodhisattva Wonderful Banner, together with countless hundreds of thousands of bodhisattvas and immeasurable billions of living beings, went together to Vulture Peak to visit the Thus-Come One, the Fully Enlightened One, Shakyamuni Buddha. They bowed their heads to the Buddha's feet and stood to one side. Then the bodhisattva Wonderful Banner told the World-Honored One everything that had happened.
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。』」
At that time, the four Tathagatas also arrived at Vulture Peak and came to where Shakyamuni Buddha was. Each took a seat according to their proper direction and said to their attendant bodhisattvas: "Noble son! You shall now go to where Shakyamuni Buddha is and convey our inquiries: 'Are you free from illness and trouble? Is your daily life peaceful and comfortable? Are you at ease in your practice?' And also say this: 'Excellent! Excellent! Shakyamuni Tathagata! Now may you expound the profound and essential Dharma of the Golden Light Sutra, in order to benefit all sentient beings, remove famine, and bring them peace and happiness. We shall rejoice in this.'"
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。』」
At that time, the attendants each went to the place where Shakyamuni Buddha was, bowed at his feet, and then stood to one side. Together they said to the Buddha, "The Heavenly Teacher sends his boundless greetings: 'Are you free from illness and trouble, at ease in your daily activities, and healthy and happy?' He also said, 'Excellent! Excellent! Shakyamuni Buddha! May you now teach the profound and essential teachings of the Golden Light Sutra, in order to benefit all beings, remove famine, and bring them peace and happiness.'"
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。」
At that time, the Tathagata Shakyamuni, the Worthy One, the Perfectly Enlightened One, said to his attendant bodhisattvas: "Excellent! Excellent! Those four Tathagatas have brought benefit and happiness to all beings, earnestly urging me to proclaim the true Dharma."
爾時世尊，而說頌曰：
At that time, the World-Honored One spoke this verse:
「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 dwell on Vulture Peak, Proclaiming this precious teaching. To help beings reach fulfillment, I appear to enter nirvana.
Ordinary people, lost in wrong views, Do not believe what I teach. So to guide them toward awakening, I appear to enter nirvana."
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！」
At that time, within the great assembly there was a Brahmin named Jiao Chenru, whose Dharma title was "Shouji," or "Recipient of the Prophecy." He had accompanied countless hundreds of thousands of Brahmins in making offerings to the Buddha. Upon hearing the World-Honored One speak of entering Parinirvāṇa, he wept profusely, stepped forward, bowed at the Buddha's feet, and said: "World-Honored One! If the Tathāgata truly possesses great compassion for all beings, cherishing and benefiting them, bringing them peace and happiness—like a parent, with no equal—and can serve as the world's refuge, like the full, clear moon; if he illuminates with great wisdom, like the rising sun, viewing all beings with love without partiality, as he does for Rāhula—then I respectfully ask the World-Honored One to grant me just one wish!"
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！」
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。」
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。
金光明最勝王經卷第一