妙法蓮華經如來壽量品第十六
爾時，佛告諸菩薩及一切大眾：「諸善男子！汝等當信解如來誠諦之語。」復告大眾：「汝等當信解如來誠諦之語。」又復告諸大眾：「汝等當信解如來誠諦之語。」
是時菩薩大眾，彌勒為首，合掌白佛言：「世尊！唯願說之，我等當信受佛語。」如是三白已，復言：「唯願說之，我等當信受佛語。」
爾時世尊知諸菩薩三請不止，而告之言：「汝等諦聽，如來祕密神通之力。一切世間天、人及阿修羅，皆謂：『今釋迦牟尼佛，出釋氏宮，去伽耶城不遠，坐於道場，得阿耨多羅三藐三菩提。』然，善男子！我實成佛已來無量無邊百千萬億那由他劫。譬如五百千萬億那由他阿僧祇三千大千世界，假使有人末為微塵，過於東方五百千萬億那由他阿僧祇國乃下一塵，如是東行，盡是微塵。諸善男子！於意云何？是諸世界，可得思惟校計知其數不？」
At that time, the World-Honored One, knowing that the bodhisattvas had entreated him three times without ceasing, addressed them, saying: “Listen attentively now to the Tathāgata’s secret and supernatural powers. All beings in the worlds—gods, humans, and asuras—believe that Śākyamuni Buddha, having left the palace of the Śākya clan, not far from the city of Gayā, sat at the place of enlightenment and attained anuttarā-samyak-saṃbodhi. Yet, good sons, in truth, since I attained Buddhahood, an immeasurable, boundless hundreds of thousands of myriads of koṭis of nayutas of kalpas have passed.
Suppose, for example, there were five hundred thousand myriads of koṭis of nayutas of asaṃkhyeyas of three-thousand-great-thousand worlds, and someone were to grind them to dust. Then, passing eastward through five hundred thousand myriads of koṭis of nayutas of asaṃkhyeyas of lands, he drops a single particle of dust. Continuing eastward in this way, he exhausts all the dust. Good sons, what do you think? Could anyone calculate or conceive the number of all these worlds?”
彌勒菩薩等俱白佛言：「世尊！是諸世界，無量無邊，非算數所知，亦非心力所及；一切聲聞、辟支佛，以無漏智，不能思惟知其限數；我等住阿惟越致地，於是事中亦所不達。世尊！如是諸世界，無量無邊。」
Maitreya Bodhisattva and the others all addressed the Buddha, saying: "World-Honored One! These worlds are immeasurable and boundless, beyond the reach of calculation, nor can the mind's power fathom them. All śrāvakas and pratyekabuddhas, even with their uncontaminated wisdom, cannot conceive of or know their limits; we who abide in the stage of non-retrogression also cannot comprehend this matter. World-Honored One! Such worlds are indeed immeasurable and boundless."
爾時佛告大菩薩眾：「諸善男子！今當分明宣語汝等。是諸世界，若著微塵及不著者盡以為塵，一塵一劫，我成佛已來，復過於此百千萬億那由他阿僧祇劫。自從是來，我常在此娑婆世界說法教化，亦於餘處百千萬億那由他阿僧祇國導利眾生。
At that time the Buddha addressed the assembly of great bodhisattvas: "Virtuous men, now I shall clearly declare to you. If all the worlds in which there are beings or in which there are no beings were ground into particles of dust, and each particle were counted as one kalpa, the time since I attained Buddhahood would exceed even that by hundreds of thousands of myriads of millions of nayutas of asaṃkhyeya kalpas. From that time onward, I have constantly been in this Sahā World expounding the Dharma and teaching and transforming beings, and also in other lands leading and benefiting hundreds of thousands of myriads of millions of nayutas of asaṃkhyeya multitudes of beings."
「諸善男子！於是中間，我說燃燈佛等，又復言其入於涅槃，如是皆以方便分別。
"O virtuous men! During this interval, I spoke of the Buddha Dipaṃkara and others, and also mentioned their entry into nirvana. All such teachings were expounded through skillful means."
「諸善男子！若有眾生來至我所，我以佛眼，觀其信等諸根利鈍，隨所應度，處處自說，名字不同、年紀大小，亦復現言當入涅槃，又以種種方便說微妙法，能令眾生發歡喜心。
O virtuous men! When sentient beings come to me, I observe with the Buddha-eye the sharpness or dullness of their faculties such as faith, and according to their capacity for deliverance, I expound the Dharma in various places, under different names and ages, and also declare that I shall enter nirvana. Moreover, through diverse skillful means, I preach the subtle and wonderful Dharma, enabling sentient beings to give rise to joyful hearts.
「諸善男子！如來見諸眾生樂於小法、德薄垢重者，為是人說：『我少出家，得阿耨多羅三藐三菩提。』然我實成佛已來久遠若斯，但以方便，教化眾生，令入佛道，作如是說。
"O virtuous men! The Tathāgata, perceiving that sentient beings delight in lesser teachings, with meager virtue and heavy defilements, for their sake declares: 'I left home in my youth and attained Anuttarā-samyak-saṃbodhi.' Yet in truth, since attaining Buddhahood, a vast and immeasurable time has passed. I employ skillful means to teach and transform beings, leading them to enter the Buddha Path, and thus I speak in this manner."
「諸善男子！如來所演經典，皆為度脫眾生，或說己身、或說他身，或示己身、或示他身，或示己事、或示他事，諸所言說，皆實不虛。所以者何？如來如實知見三界之相，無有生死、若退若出，亦無在世及滅度者，非實非虛，非如非異，不如三界見於三界，如斯之事，如來明見，無有錯謬。以諸眾生有種種性、種種欲、種種行、種種憶想分別故，欲令生諸善根，以若干因緣、譬喻、言辭種種說法，所作佛事，未曾暫廢。如是，我成佛已來，甚大久遠，壽命無量阿僧祇劫，常住不滅。
「諸善男子！我本行菩薩道所成壽命，今猶未盡，復倍上數。然今非實滅度，而便唱言：『當取滅度。』如來以是方便，教化眾生。所以者何？若佛久住於世，薄德之人，不種善根，貧窮下賤，貪著五欲，入於憶想妄見網中。若見如來常在不滅，便起憍恣而懷厭怠，不能生難遭之想、恭敬之心。是故如來以方便說：『比丘當知！諸佛出世，難可值遇。』所以者何？諸薄德人，過無量百千萬億劫，或有見佛，或不見者，以此事故，我作是言：『諸比丘！如來難可得見。』斯眾生等聞如是語，必當生於難遭之想，心懷戀慕，渴仰於佛，便種善根。是故如來雖不實滅，而言滅度。
O virtuous men! The lifespan I have achieved through my original practice of the Bodhisattva Path is not yet exhausted, and indeed is double that previous number. Yet now, though I do not truly enter Nirvana, I proclaim that I shall enter Nirvana. The Tathāgata employs this skillful means to teach and transform beings. For what reason? If a Buddha were to remain long in the world, people of meager virtue would not plant roots of goodness. Being poor, lowly, and base, they would be covetous and attached to the five desires, and would fall into the net of false views born of discursive thought. If they saw the Tathāgata constantly present and imperishable, they would become arrogant and self-indulgent, and would grow weary and negligent. They would be unable to conceive the thought of how difficult it is to encounter him, nor would they give rise to a reverent mind. Therefore, the Tathāgata declares by skillful means: "Bhikṣus, you should know that the appearance of Buddhas in the world is difficult to encounter." For what reason? Beings of meager virtue, even after passing through immeasurable hundreds of thousands of millions of kalpas, may or may not see a Buddha. Because of this, I make this statement: "Bhikṣus, the Tathāgata is difficult to behold." When beings hear such words, they are certain to give rise to the thought of how difficult it is to encounter him, and with hearts full of longing and yearning, they will thirst for and look up to the Buddha, and thus plant roots of goodness. Therefore, though the Tathāgata does not truly perish, he declares he will enter Nirvana.
「又，善男子！諸佛如來，法皆如是，為度眾生，皆實不虛。譬如良醫，智慧聰達，明練方藥，善治眾病。其人多諸子息——若十、二十乃至百數，以有事緣，遠至餘國。諸子於後，飲他毒藥，藥發悶亂，宛轉于地。是時其父還來歸家，諸子飲毒，或失本心、或不失者，遙見其父，皆大歡喜，拜跪問訊：『善安隱歸。我等愚癡，誤服毒藥，願見救療，更賜壽命。』父見子等苦惱如是，依諸經方，求好藥草，色香美味皆悉具足，擣篩和合與子令服，而作是言：『此大良藥，色香美味皆悉具足，汝等可服，速除苦惱，無復眾患。』其諸子中不失心者，見此良藥、色香俱好，即便服之，病盡除愈。餘失心者，見其父來，雖亦歡喜問訊，求索治病，然與其藥而不肯服。所以者何？毒氣深入，失本心故，於此好色香藥而謂不美。父作是念：『此子可愍，為毒所中，心皆顛倒。雖見我喜，求索救療；如是好藥而不肯服。我今當設方便，令服此藥。』即作是言：『汝等當知！我今衰老，死時已至，是好良藥，今留在此，汝可取服，勿憂不差。』作是教已，復至他國，遣使還告：『汝父已死。』是時諸子聞父背喪，心大憂惱而作是念：『若父在者，慈愍我等，能見救護，今者捨我遠喪他國。』自惟孤露，無復恃怙，常懷悲感，心遂醒悟，乃知此藥色味香美，即取服之，毒病皆愈。其父聞子悉已得差，尋便來歸，咸使見之。
Moreover, O virtuous man! All Buddhas, the Thus-Come Ones, teach the Dharma in this manner—for the sake of liberating sentient beings, all that they teach is true and not false. It is like a skilled physician, wise and intelligent, well-versed in prescriptions and medicines, adept at curing all illnesses. This man had many children—ten, twenty, even up to a hundred in number. Due to some matter, he traveled far to another country. Later, the children drank some poisonous medicine. When the poison took effect, they became confused and distressed, writhing on the ground. At that time, their father returned home. The children, having drunk the poison—some having lost their original minds, others not—saw their father from afar and were all greatly delighted. They bowed, knelt, and inquired after him: “It is well that you have returned safely and peacefully. We, in our foolishness, mistakenly drank poisonous medicine. We beg you to cure and save us, and grant us longer life.”
Seeing his children in such agony, the father, in accordance with various medical texts, sought out excellent medicinal herbs, complete in color, fragrance, and fine flavor. He pounded, sifted, blended, and compounded them, then gave them to his children to take, saying: “This is a great and excellent medicine, complete in color, fragrance, and fine flavor. You should take it, and quickly be rid of your suffering, with no further afflictions.”
Among those children, those who had not lost their minds, seeing this excellent medicine with its fine color and fragrance, immediately took it and were completely cured of their illness. The others, who had lost their minds, though they were also joyful upon seeing their father’s return and inquired after him, seeking a cure for their illness, yet when given the medicine, they refused to take it. Why was this? Because the poison had penetrated deeply, they had lost their original minds, and thus regarded this medicine of fine color and fragrance as not good.
The father thought: “These children are pitiable, struck by poison, their minds all distorted. Though they see me and are glad, and seek a cure, yet they refuse to take such fine medicine. I must now employ skillful means to make them take this medicine.” He then said: “You should know that I am now old and frail, and the time of my death has come. This excellent medicine I leave here for you. You may take it and have no worry of not recovering.” Having given these instructions, he again went to another country, then sent a messenger back to announce: “Your father has died.”
Hearing that their father had passed away, the children were greatly distressed and sorrowful, and they thought: “If our father were here, in his compassion he would pity and save us. Now he has left us and died far away in another country.” Feeling themselves orphaned and helpless, with no one to rely on, they constantly harbored grief and sorrow. Then their minds became clear and awakened, and they realized that this medicine was fine in color, flavor, and fragrance. They immediately took it, and all their poison-sickness was cured. Their father, hearing that all his children had recovered, soon returned, and showed himself to them all.
「諸善男子！於意云何？頗有人能說此良醫虛妄罪不？」
"O virtuous men! What think you? Can anyone accuse this skilled physician of falsehood and wrongdoing?"
「不也，世尊！」
"No, O Blessed One!"
佛言：「我亦如是，成佛已來、無量無邊百千萬億那由他阿僧祇劫，為眾生故，以方便力、言當滅度，亦無有能如法說我虛妄過者。」
The Buddha said: "So it is with me. Since attaining Buddhahood, for countless, boundless hundreds of thousands of myriads of kotis of nayutas of asaṃkhyeya kalpas, for the sake of living beings, I have employed skillful means, declaring that I shall enter nirvana. Yet there is no one who can rightly accuse me of speaking falsely."
爾時世尊欲重宣此義，而說偈言：
Then the World-Honored One, wishing to restate this meaning, proclaimed verses, saying:
「自我得佛來， 所經諸劫數，
無量百千萬， 億載阿僧祇，
常說法教化， 無數億眾生，
令入於佛道。 爾來無量劫，
為度眾生故， 方便現涅槃，
而實不滅度， 常住此說法。
我常住於此， 以諸神通力，
令顛倒眾生， 雖近而不見。
眾見我滅度， 廣供養舍利，
咸皆懷戀慕， 而生渴仰心。
眾生既信伏， 質直意柔軟，
一心欲見佛， 不自惜身命。
時我及眾僧， 俱出靈鷲山，
我時語眾生： 『常在此不滅，
以方便力故， 現有滅不滅。』
餘國有眾生， 恭敬信樂者，
我復於彼中， 為說無上法。
汝等不聞此， 但謂我滅度。
我見諸眾生， 沒在於苦惱，
故不為現身， 令其生渴仰，
因其心戀慕， 乃出為說法。
神通力如是， 於阿僧祇劫，
常在靈鷲山， 及餘諸住處。
眾生見劫盡， 大火所燒時，
我此土安隱， 天人常充滿。
園林諸堂閣， 種種寶莊嚴，
寶樹多花菓， 眾生所遊樂。
諸天擊天鼓， 常作眾伎樂，
雨曼陀羅花， 散佛及大眾。
我淨土不毀， 而眾見燒盡，
憂怖諸苦惱， 如是悉充滿。
是諸罪眾生， 以惡業因緣，
過阿僧祇劫， 不聞三寶名。
諸有修功德， 柔和質直者，
則皆見我身， 在此而說法。
或時為此眾， 說佛壽無量，
久乃見佛者， 為說佛難值。
我智力如是， 慧光照無量，
壽命無數劫， 久修業所得。
汝等有智者， 勿於此生疑，
當斷令永盡， 佛語實不虛。
如醫善方便， 為治狂子故，
實在而言死， 無能說虛妄。
我亦為世父， 救諸苦患者，
為凡夫顛倒， 實在而言滅。
以常見我故， 而生憍恣心，
放逸著五欲， 墮於惡道中。
我常知眾生， 行道不行道，
隨所應可度， 為說種種法。
每自作是意， 以何令眾生，
得入無上慧， 速成就佛身。」
Since I attained Buddhahood, The number of kalpas that have passed Is hundreds of thousands of myriads of millions, Nayuta and asaṃkhyeyas in measure. I have constantly taught the Dharma and instructed Countless hundreds of millions of living beings, Leading them into the Buddha Path. For immeasurable kalpas since then, For the sake of liberating living beings, I have expediently manifested nirvāṇa, Yet in truth I do not pass into extinction, But constantly abide here, teaching the Dharma.
I constantly dwell here, And by the power of my supernatural abilities, I cause deluded living beings, Though near, not to see me. The multitude sees me pass into extinction, And extensively makes offerings to my śarīra, All cherishing yearning and admiration, And giving rise to hearts of ardent longing. When living beings have become faithful and subdued, With honest, upright, and gentle minds, Single-mindedly wishing to see the Buddha, Not sparing their own bodies or lives, Then I, together with the assembly of monks, Appear together from Vulture Peak. At that time I tell the living beings: “I constantly abide here, never perishing. By the power of expedient means, I manifest extinction and non-extinction.”
In other lands, if there are living beings Reverent, faithful, and delighting in the Dharma, I also, in their midst, Teach the supreme Dharma. You all do not hear this, But merely say that I pass into extinction. I see living beings Sunk in suffering and affliction; Therefore I do not reveal myself, Causing them to give rise to ardent longing, And because their hearts yearn and admire, I then appear to teach the Dharma. Such are my supernatural powers. For asaṃkhyeya kalpas, I constantly abide at Vulture Peak And in other dwelling places.
When living beings see the kalpa’s end, And the conflagration of great fire, This land of mine is peaceful and secure, Always filled with gods and humans. The gardens, groves, and halls and pavilions, Adorned with various kinds of jewels, Precious trees bearing many flowers and fruits, Are where living beings roam and delight. The gods strike heavenly drums, Constantly performing various musical offerings, Showering mandārava flowers, Scattering them upon the Buddha and the great assembly. My pure land is not destroyed, Yet the multitude sees it burned to ashes, Full of anxiety, fear, and various sufferings. Such scenes are all filled there.
These sinful living beings, Due to causes and conditions of evil karma, Pass asaṃkhyeya kalpas Without hearing the name of the Three Jewels. But those who cultivate merit and virtue, Who are gentle and honest and upright, All see my body Abiding here, teaching the Dharma. Sometimes for this assembly, I speak of the Buddha’s immeasurable lifespan; For those who see the Buddha only after long, I speak of how difficult it is to encounter a Buddha. Such is my wisdom-power; My light of wisdom illumines boundlessly. My lifespan of countless kalpas Was attained through long-cultivated practice. You who have wisdom, Do not give rise to doubt about this. Cut it off, make it cease forever; The Buddha’s words are true, not false.
Like a physician skilled in expedient means, For the sake of curing a deranged son, Though alive, says he is dead— No one can call it false speech. I too am the father of the world, Saving all suffering and afflicted beings. But because ordinary people are deluded, Though I truly exist, I say I am extinct. For if they constantly see me, They give rise to arrogant and indulgent minds, Become heedless and attached to the five desires, And fall into the evil paths. I constantly know living beings— Those who practice the Path and those who do not— And according to what is suitable to liberate them, I teach various Dharmas. I always think thus: “By what means can I cause living beings To enter the supreme wisdom And quickly accomplish the Buddha-body?”