---
title: "法華經大窾 · 壽量品醫師喻第十六"
description: "法華經大窾（通潤箋）是明代高僧通潤對《妙法蓮華經》所作的權威註疏。通潤法師身處明末佛教義學復興的背景下，其箋註博採眾長，以精闢的科判和清晰的義理闡釋，深入剖析法華經的一乘思想、諸法實相及開權顯實等核心教義。此作不僅系統梳理了經文脈絡，更融合了天台宗等傳統註解精華，是研究法華經從隋唐至明代義學發展的重要橋樑。在佛教史上，它被視為理解法華圓頓法門的關鍵典籍，對後世學人影響深遠，具有崇高的學術地位與實踐指導價值。"
url: "https://rushiwowen.co/en/r/cmcwp8znw1s08js04mud0hwgg"
---

壽量品醫師喻第十六

> \## Chapter 16: The Parable of the Physician ### The Lifespan of the Tathagata Thus I have

頌云。

> The verse says:

如來直是大醫王 壽量何須較短長有病即來無病去 去來的為竇三郎藥王不愛合金丹 收得那迦藥一丸無限中風狂走漢 略沾些子病俱安

> The Tathagata is truly the Great Healer King— Why bother comparing long and short spans of life? Come when there's sickness, leave when health takes wing, All this coming and going is for Dou Sanlang's strife. The Medicine King does not seek to mix golden pills, He gathers a single Naga medicine pill. Countless people struck by madness and wind-chills, A touch of this cure makes all their sickness still.

此品來意有二。一謂此經自最初說無量經。入無量定。放無量光。以顯如來事事無量。故在方便品譬喻品。顯如來善巧無量。藥草品。見如來法雨無量。化城品。顯如來劫數無量。知見無量。所化聲聞弟子無量。寶塔品。見如來分身無量。地涌品。見如來所化菩薩無量。雖然如是。悉是如來應化門頭事。然未極顯法身慧命平等無量也。故此品專言如來壽命無量。以顯如來之本。已在塵點劫先。成道已竟。豈在今日。故名壽量品。由此一品。然後知釋迦從無量劫。現無量身。入無量土。演無量法。化無量眾。皆是方便。豈止為十六沙彌時。出家成道。轉法輪。度眾生。入涅槃為方便。又豈止在伽耶城中。出家成道。轉法輪。度眾生。入涅槃。為方便乎。至此方顯如來本末究竟平等法身。本無生滅也。所以云。報化非真佛。亦非說法者。昔唐順宗。問佛光滿禪師云。佛從何處來。滅向何方去。既言常在世。佛今在何處。師曰。佛從無為來。滅向無為去。法身等虗空。常住無心處。來為眾生來。去為眾生去。清淨真如海。湛然體常住。又問。佛向王宮生。滅向雙林滅。住世四十九。又言無法說。山河與大地。天地及日月。時至皆歸盡。誰言不生滅。師答曰。生滅本無為。迷情妄分別。法身等虗空。未曾有生滅。有緣佛出世。無緣佛入滅。處處化眾生。猶如水中月。非常亦非斷。非生亦非滅。生亦未常生。滅亦未常滅。了見無心處。自然無法說。皇情大悅。益重禪宗。此可作一品註解。第二義者。謂前寶塔品後云。如來不久當入涅槃。恐人認以為實。墮斷滅見。不生敬仰。故將醫師一喻。發明如來入滅。亦是方便。則知如來本無生滅。其壽命寧有數量哉。

> The purpose of this chapter is twofold. First, throughout this sutra, the Buddha initially expounds countless scriptures, enters countless states of meditative absorption, and emits countless rays of light, thereby revealing that every aspect of the Tathāgata is immeasurable. Thus, in the chapter on Skillful Means and the chapter on the Parable, we see the Tathāgata’s boundless ingenuity; in the chapter on the Medicinal Plants, we witness the immeasurable rain of the Dharma; in the chapter on the Conjured City, we observe the Tathāgata’s infinite kalpas and boundless wisdom, along with the countless disciples of the Śrāvakas he guides; in the chapter on the Jeweled Stūpa, we encounter the Tathāgata’s innumerable manifestations; and in the chapter on Emerging from the Earth, we see the countless Bodhisattvas he has transformed. Yet, all of these are merely matters of the Tathāgata’s methods and manifestations. None have fully revealed the equality and boundlessness of the Dharma Body and the life of wisdom. Therefore, this chapter specifically speaks of the Tathāgata’s infinite lifespan, demonstrating the Tathāgata’s original nature. It reveals that he attained enlightenment countless dust-swept eons ago—not merely in the present day. This is why it is called the chapter on the Measure of Life. From this chapter, we understand that Śākyamuni, throughout innumerable eons, has manifested countless bodies, entered countless lands, expounded countless teachings, and transformed countless beings, all as skillful means. It is not simply that he appeared as the sixteen novices, renounced the world, attained enlightenment, turned the Wheel of Dharma, saved beings, and entered nirvana as a convenience. Nor is it merely that he left home in the city of Gayā, attained enlightenment, turned the Wheel of Dharma, saved beings, and entered nirvana as a convenience. Only here is it fully revealed: the Tathāgata’s fundamental and ultimate equality of the Dharma Body, which originally has neither arising nor cessation. Thus, it is said: “A reward body or a transformation body is not the true Buddha, nor is it the one who speaks the Dharma.” In the past, Emperor Shunzong of Tang asked Zen Master Foguang Man, “Where does the Buddha come from? Where does he go when he enters nirvana? Since it is said he is always present in the world, where is the Buddha now?” The master replied, “The Buddha comes from the unconditioned, and returns to the unconditioned. The Dharma Body is equal to empty space; it abides eternally in the place of no-mind. He comes for the sake of beings; he leaves for the sake of beings. The pure ocean of true suchness is profound and forever still.” The emperor then asked, “The Buddha was born in a royal palace and entered nirvana between twin trees. He lived in the world for forty-nine years, and yet it is said that he never taught a single teaching. Mountains, rivers, the great earth, the heavens, the earth, the sun and moon—in time, all return to nothingness. Who then says there is no arising and no cessation?” The master answered, “Arising and cessation are originally unconditioned. Confused sentient beings make false distinctions. The Dharma Body is equal to empty space; it has never known arising or cessation. For those with affinity, the Buddha appears; for those without, he enters nirvana. Everywhere he transforms beings, like the moon reflected in water—neither permanent nor impermanent, neither arising nor ceasing. Arising has never truly arisen; cessation has never truly ceased. When you clearly see the place of no-mind, naturally there is nothing to teach.” The emperor was greatly delighted, and from then on revered the Zen school even more. This exchange can serve as a commentary for this chapter. Second, after the chapter on the Jeweled Stūpa, it is said, “The Tathāgata will soon enter nirvana.” This might cause people to take it literally and fall into a nihilistic view, losing their faith and reverence. Thus, the parable of the physician is given to reveal that the Tathāgata’s entering nirvana is also a skillful means. From this, we know that the Tathāgata fundamentally has no arising or cessation—how then could his lifespan be limited by any number?

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。惟願說之我等當信受佛語。如是三白已。復言惟願說之。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。如來秘密神通之力。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。抹為微塵。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。彌勒菩薩等。俱白佛言。世尊。是諸世界。無量無邊。非筭數所知。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。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 said to the bodhisattvas and all the great assembly: "Good men, you should believe and understand the true and honest words of the Tathagata." He then repeated to the assembly: "You should believe and understand the true and honest words of the Tathagata." He said it a third time: "You should believe and understand the true and honest words of the Tathagata." At that moment, the great assembly of bodhisattvas, with Maitreya at their head, pressed their palms together and said to the Buddha: "World-Honored One, we only ask that you teach us. We will believe and accept the Buddha's words." They said this three times, and then added: "We only ask that you teach us. We will believe and accept the Buddha's words." At that time, the World-Honored One, knowing that the bodhisattvas had requested three times without stopping, told them: "Listen carefully to the mysterious and all-powerful nature of the Tathagata. All beings in the world—gods, humans, and asuras—think that Shakyamuni Buddha left the Shakya palace, not far from the city of Gaya, sat in the Bodhimanda, and attained Supreme Perfect Enlightenment. But, good men, the truth is that I have been a Buddha for countless, boundless, immeasurable hundreds of thousands of millions of \*nayutas\* of \*kalpas\* since much longer ago. "For example, imagine someone grinding an immense number of worlds—like five hundred, a thousand, ten thousand, a million \*nayutas\* of \*asamkhyeyas\* of three-thousandfold great chiliocosms—into dust. Suppose they travel eastward, passing over five hundred, a thousand, ten thousand, a million \*nayutas\* of \*asamkhyeyas\* of lands before dropping a single particle of dust. They continue eastward until all the dust is gone. What do you think, good men? Can all these worlds be counted or calculated, or comprehended by the mind?" Maitreya Bodhisattva and the others said to the Buddha: "World-Honored One, these worlds are limitless and boundless. They cannot be known by calculation, nor reached by mental power. All Shravakas and Pratyekabuddhas, even with their undefiled wisdom, cannot comprehend or find their limit. We, who dwell on the stage of non-retrogression, also cannot fully grasp this matter. World-Honored One, these worlds are truly countless and boundless." At that time, the Buddha told the great assembly of bodhisattvas: "Good men, I will now make this clear to you. Consider all these worlds—whether dust from them landed or not—and turn it all into particles of dust. For every particle, count it as one \*kalpa\*. Since I became a Buddha, I have passed through a hundred, thousand, ten thousand, a million \*nayutas\* of \*asamkhyeyas\* of \*kalpas\*, even more than that. From that time onward, I have always been in this Saha world, teaching and transforming beings. I have also guided and benefited beings in countless other lands, in a hundred, thousand, ten thousand, a million \*nayutas\* of \*asamkhyeyas\* of countries."

爾時下。先勸信。是時下。請說。爾時下。正答。秘密神通者。言此事天人不知。聲聞不知。菩薩不知。唯如來自知。豈非秘密。一切下。牒其所疑。然善下。正出其本。言天人等。執我近時應化之跡而生疑。然我據實而論。實在無量劫先。成佛已久。不當執近跡而疑遠本也。譬如下。設喻以明化城。以一三千大千世界塵點為喻。此以五百千萬億那由他阿僧祇三千大千世界微塵劫為喻。則知釋迦在大通智勝時。出家成道等事。皆應化之跡也。非算下。言五百千萬億那由他阿僧祇三千大千世界。已不可知。況將如此世界。抹為微塵。盡是微塵被點之界。如此世界而可知乎。正顯如來壽量非數量可知。非心思可測也。一切下。言辟支利智亦不能知。我等下。即不退菩薩亦不能知。爾時下。言不但以五百萬億那由他阿僧祇三千大千世界。抹為微塵為多。即將微塵被點之界。若著不著者。復為微塵。以此一塵以為一劫。我從成佛已來。復過如此微塵劫數。從是已來。常住娑婆世界。教化眾生。使利根者。先得授記。其鈍根者。今得授記。其不信者。未來授記也。亦於餘處者。言不但娑婆一土。導利眾生。又在十方無量國土中。導利眾生。又不但如來身從無量劫在娑婆界化度眾生。亦於無量劫中分身十方國土化導眾生也。

> "At that time" begins a section of encouragement to believe. "At this time" is a request to speak. "At that time" is the formal response. The "secret power" refers to matters unknown to heavenly beings, humans, Hearers, and Bodhisattvas—known only to the Tathagata himself. Is this not a secret? "All beings" picks up their doubt. "However, the good" points directly to its source. It says that heavenly beings and others cling to the recent traces of my manifestation in this era and thus harbor doubts. But I, based on the truth, have actually been a Buddha for countless eons already, having attained enlightenment long ago. One should not cling to recent traces and doubt the distant origin. "For example" sets up a metaphor to clarify the provisional city. Taking the dust particles of a thousand-million world-system as a metaphor, this uses dust-particle eons of five hundred thousand, ten million, a billion, and incalculable world-systems. This shows that even Shakyamuni's renunciation and enlightenment under the Buddha Great Penetrating Wisdom were all traces of manifestation. "Beyond calculation" means that five hundred thousand, ten million, a billion, and incalculable world-systems are already unknowable—much less grinding such worlds into dust, and then counting the worlds touched by that dust. Can such worlds be known? This clearly shows that the Buddha’s lifespan cannot be known by numbers or fathomed by thought. "All beings" says that even intelligent Pratyekabuddhas cannot know it. "We" means even irreversible Bodhisattvas cannot know it. "At that time" says that not only are the countless worlds ground to dust numerous, but those dust-touched worlds, whether marked or not, are ground to dust again. Taking each of those dust particles as an eon, the time since my enlightenment surpasses that number of eons. Since then, I have constantly dwelled in the Saha world to teach and transform beings—sharper ones receive predictions of enlightenment first, duller ones receive them now, and those who do not yet believe will receive them in the future. "In other places" means that I not only guide beings in this one Saha world, but in countless worlds throughout the ten directions. Moreover, not only has my Thus Come One body been in the Saha world for countless eons teaching and transforming beings, but throughout those countless eons I have also manifested bodies in the ten directions to guide beings.

諸善男子。於是中間。我說然燈佛等。又復言其入於涅槃。如是皆以方便分別。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。

> Good men, throughout this long span of time, I have spoken of such Buddhas as Dipankara and also described their entry into Nirvana. All of this was taught through skillful means and distinctions for your benefit. Good men, when living beings come to me, I use my Buddha-eye to observe their faith and other qualities. I see whether their spiritual faculties are sharp or dull, and then, according to what is appropriate for their salvation, I manifest myself in various places with different names. At times I appear as a young person, at other times as an elder. I also declare that I will enter Nirvana. By using various skillful means, I teach the profound Dharma, enabling all beings to rejoice.

此通難也。難云。如來既從塵點劫先久遠成佛。常在娑婆說法教化。何故又說在然燈佛所授記。作佛授記之後。便入涅槃。答云。此等皆是如來方便。為世間立法王法師標榜。轉相授受。令如來道統相繼不斷耳。殊不知即然燈授記成佛時。亦是釋迦化現之跡也。所以化現者。由我往昔劫中。亦以佛眼觀一切眾生。信等五根。各有利鈍。不堪說實。不得已而隨類現身。各立名字。各現壽量。名現涅槃。又各隨機說法。其所說法有權有實。有頓有漸。無非誘人發懽喜心。令入佛慧。若以實論。無一物非如來身。無一名非來如號。無一剎那非如來出現之時。無一芥子非如來寂滅之地。塵塵爾。剎剎爾。念念爾。物物爾。豈以一身一名一時一地可限量哉。此顯在過去時。以秘密神通之力。無生現生。無滅現滅如此。

> This question is difficult to address. One may ask: Since the Tathāgata became a Buddha in the distant, incalculable past, and has always been in the Sahā world teaching and transforming beings, why does the sutra say that he received a prophecy from Dīpaṃkara Buddha, became a Buddha, and then entered nirvāṇa? The answer is: All of this is the Tathāgata's skillful means. He established these examples to serve as a model for the world as a Dharma King and teacher, to ensure the succession of the Dharma, so that the Buddha's legacy may continue without interruption. In truth, even the moment of receiving the prophecy from Dīpaṃkara and becoming a Buddha is itself a manifestation of Śākyamuni's transformation. Why does he manifest in this way? In the distant past, I used the Buddha-eye to observe all beings. Their five faculties—faith, energy, mindfulness, concentration, and wisdom—were either sharp or dull, and they were not ready to hear the ultimate truth. So, out of necessity, I appeared in forms suited to their capacities. I established different names for myself, manifested different lifespans, and appeared to enter nirvāṇa at various times. At the same time, I taught them according to their potential. The teachings I gave included provisional and ultimate truths, sudden and gradual methods—all designed to inspire joy in beings and lead them to enter the Buddha's wisdom. If we speak from the ultimate perspective, there is no single thing that is not the body of the Tathāgata; there is no single name that is not the title of the Tathāgata; there is not a single moment that is not the time of the Tathāgata's appearance; there is not a single atom that is not the place of the Tathāgata's nirvāṇa. Every particle, every realm, every thought, every thing—all are thus. How could the Tathāgata be limited to one body, one name, one time, or one place? This reveals how, in the past, using the power of profound and secret spiritual attainments, the Tathāgata manifested birth where there was no birth, and manifested cessation where there was no cessation.

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。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。皆實不虗。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。非實非虗。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。

下顯現在。亦以秘密神通之力。非生現生。非滅現滅如此。如來又以佛眼觀見一切眾生。貧窮無福。志量狹小。功德淺薄。罪垢深重。不堪授與大乘法藥。亦不堪說如來智慧。如來壽量。為是樂小法人。忍於斯事。以方便力。現生此界。十九出家。六年苦行。得證菩提。然我實成佛已來。已過無量阿僧祇劫。但為誘引下劣眾生。令入佛慧。作如是說。此見如來出家成道是方便也。諸善下。顯四十年中轉法輪。亦是方便。或說己身者。如說過去第十六王子是我身。過去國王是我身。過去常不輕是我身等。或說他身者。如過去阿私陀仙。是提婆達多。過去聞法眾生。是現在聲聞弟子。過去喜見菩薩。是藥王等。或示己身他身者。或示現在分身諸佛。是我所證。或示現在地涌菩薩。是我所化等。或示己事他事者。或示自己成佛事。或示弟子成佛事。或示自己本事。或示他人本事等。言我作如是說。皆是實語。毫無虗辭。以我從無量劫來。成佛已久。經歷已多。故能如實知見三界之相。本無生死。不見有一眾生退入三界者。亦不見有一眾生超出三界者。亦不見有如來三界出現。亦不見有如來三界滅度。一乘未嘗實。三乘未嘗虗。一真未嘗如。三世未嘗異。不同三界眾生所見三界之相。實有生死。實有涅槃。實有一乘三乘。實有真如三世。何以故。由我明見生死涅槃。猶如昨夢。一乘三乘。無非方便。真如三世。總是虗名。故能觀彼久遠如今日。觀眾生如己身。觀三界如指掌。無有絲毫錯謬。故說己身他身。己事他事。無非引入佛慧而已。問。若爾何不直以佛慧告之。而必說己身他身。己事他事者何故。答。以諸眾生。過去種性不同。現在好樂不同。種種行業不同。種種所念不同。欲令種種眾生。生種種善故。說若干因緣。若干譬喻。或說自己身上事。或說他人身上事。左說右說。橫說竪說。從昔至今。未曾有頃刻間歇。如是則知我成佛久遠。常住不滅明矣。豈真有生滅哉。此顯四十年中種種說法。皆是方便也。問。既曰常住不滅。何故如來在大眾中。言我今不久當入涅槃耶。諸善下答。即唱滅亦是方便也。言我宿昔行菩薩道。所成慧命。尚倍超塵刧。無有窮盡。況已證金剛不壞之身而有盡乎。然本無滅而唱滅者。亦是方便度生。以唱滅有益故。

> The following now reveals the truth: The Thus Come One also employs his secret and divine power. Without actually being born, he appears to be born; without actually ceasing, he appears to cease. Thus, the Thus Come One, with his Buddha-eye, observes all living beings—impoverished, without merit, limited in aspiration, shallow in virtue, and burdened with heavy karmic sins—and sees they are unworthy of receiving the great medicine of the Great Vehicle, nor are they capable of hearing the wisdom of the Thus Come One or his lifespan. For the sake of those who delight in the lesser Dharma, he endures this situation and, using skillful means, appears to be born in this world. At nineteen, he leaves home, practices six years of asceticism, and attains enlightenment. Yet in truth, since I became a Buddha, countless eons have already passed. But to guide inferior living beings and lead them into the wisdom of Buddhahood, I speak in this way. Seeing the Thus Come One leave home and attain the Way—this is skillful means. Now, "Good men" refers to the fact that the turning of the Dharma wheel over forty years was also skillful means. Sometimes I speak of my own body—for example, saying that the sixteenth prince of the past was myself, that the king of the past was myself, and that the Never-Disparaging Bodhisattva of the past was myself. Sometimes I speak of others' bodies—for example, saying that the Seer Asita of the past was Devadatta, that the living beings who heard the Dharma in the past are the current śrāvaka disciples, and that the Bodhisattva Joyful-Vision of the past was Medicine-King. Sometimes I reveal my own body and the bodies of others—for example, revealing that the present multiplication Buddhas are what I have realized, or that the Bodhisattvas who emerged from the earth in the present are those I have transformed. Sometimes I reveal my own deeds and the deeds of others—for example, revealing my own enlightenment or the enlightenment of disciples, my own past deeds or the past deeds of others. When I say these things, they are all true words, without any false speech. Because I have been a Buddha for an immeasurable length of time, since countless eons, and have experienced much, I can truly know and see the characteristics of the triple realm. Fundamentally, there is no birth or death. I do not see a single living being retreating into the triple realm, nor do I see a single living being transcending the triple realm. I do not see the Thus Come One appearing in the triple realm, nor do I see him passing away from it. The one vehicle was never real, nor was the three vehicles ever false. The single truth was never thus, nor were the three periods ever different. Unlike the beings of the triple realm, who see it as truly having birth and death, truly having nirvana, truly having one vehicle and three, and truly having suchness and three periods—why? Because I clearly see birth and death and nirvana as like last night's dream. The one and three vehicles are nothing but skillful means. Suchness and the three periods are all empty names. Thus, I can see what is far-off as if it were today, see living beings as myself, and see the triple realm as if in the palm of my hand—without the slightest error. So when I speak of my own body and others' bodies, and my deeds and others' deeds, it is nothing but to guide them into the wisdom of Buddhahood. Question: If this is so, why not directly teach them with the wisdom of Buddhahood? Why must you speak of your own body and others' bodies, and your own deeds and others' deeds? Answer: Because living beings have different natures from the past, different preferences in the present, different karma and actions, and different thoughts. To cause these various beings to develop various kinds of goodness, I speak various causes and conditions, various parables, sometimes speaking of matters related to my own body, sometimes matters related to others' bodies—speaking left and right, speaking horizontally and vertically, from the past to the present, without a moment's pause. From this, it is clear that I have been a Buddha for a long time, eternally abiding and never extinguished. How could there truly be birth and death? Thus, the variety of teachings given over the past forty years are all skillful means. Question: Since it is said that you are eternally abiding and never extinguished, why do you, the Thus Come One, say in the assembly, "I am soon to enter nirvana"? Answer: This announcement of nirvana is also skillful means. I say that the wisdom-life I have achieved by practicing the Bodhisattva path in past lives surpasses countless eons and has no end. How much more so, since I have realized the indestructible vajra body, could it have an end? Yet, although there is fundamentally no cessation, I announce cessation—this too is skillful means for saving beings, because announcing cessation is beneficial.

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。又善男子。諸佛如來。法皆如是。為度眾生。皆實不虗。

> Why is this? If the Buddha were to remain in the world forever, people of weak merit would not cultivate good roots. Being poor, lowly, and deeply attached to the five desires, they would fall into the net of delusive thoughts and wrong views. If they saw the Thus Come One always present and never passing away, they would become arrogant, lazy, and complacent, failing to appreciate the rarity of encountering him or to develop a reverent mind. Therefore, the Thus Come One skillfully uses an expedient teaching. Monks, you should know that it is extremely difficult to encounter a Buddha who appears in the world. Why? Because people of weak merit may pass through countless hundreds of thousands of millions of eons—some will see a Buddha, others will not. For this reason, I declare: "Monks, the Thus Come One is difficult to see." When these beings hear such words, they will certainly come to cherish the thought of his rarity, feel longing and devotion, thirst for the Buddha, and thus plant good roots. So it is that the Thus Come One, though not truly passing away, still speaks of his final nirvana. Furthermore, good man, all Buddhas and Thus Come Ones act in this way. For the sake of liberating beings, everything they do is true and not false.

所以下。徵釋唱滅有益。以作喻本。言若不唱滅。而久住于世。則薄德眾生。恃佛憍憐。不種善根。既感貧窮下賤之果。又不回頭思念好事。眠裡夢裏。唯是憶想五欲。入於妄見網中。不肯求出三界。如來若不唱滅。常在于世。便將如來視作尋常。沒要緊人。不唯不生難遭恭敬之想。亦且更生憍慢放肆之心。復懷憎厭懈怠之志。是故如來復方便說。如來出世難可值遇。正如優曇鉢華。經過多時。纔得一現。何以故。以諸德薄福淺之人。或有從無量劫中。得一見者。或有過無量劫。尚不得一見者。是故我說諸佛難遇。況又不久。將入涅槃。斯等眾生。一聞此語。不唯不起憍恣厭怠之心。復生戀慕渴仰之想。不貪五欲。便種善根。有此利益。是故如來雖不滅度。而以方便唱言滅度耳。下總結云。如上所說出家成道轉法輪。乃至唱滅。如此方便。不但一佛如此說。即三世諸佛皆如是說。無非為度生。故於無生說生。不滅唱滅。此皆諸佛誠諦之語。非妄說也。

> Therefore, the explanation of why the Buddha announces his passing is beneficial. It serves as a parable: if he did not announce his passing and remained in the world forever, then beings of shallow virtue would rely on the Buddha's compassion and not cultivate good roots. They would experience the results of poverty and low status, yet not turn their minds toward good deeds. Awake or asleep, they would only think of sensory pleasures, falling into a net of false views and unwilling to seek escape from the three realms. If the Tathagata never announces his passing and always remains in the world, people would take him for granted, treating him as ordinary. Not only would they fail to cherish the rare opportunity to encounter him, but they would also become arrogant, reckless, and even develop feelings of aversion and laziness. Therefore, the Tathagata skillfully teaches that encountering a Buddha in the world is as rare as the udumbara flower, which blooms only after a very long time. Why? Because beings of thin merit and shallow blessings may see a Buddha once after countless eons, or may not see one even after countless eons. That is why I say Buddhas are difficult to encounter. Moreover, the Buddha will soon enter nirvana. When such beings hear this, they will not only abandon arrogance, carelessness, and laziness, but will also develop longing and reverence. They will no longer crave sensory pleasures but will instead cultivate good roots. This is the benefit. Therefore, although the Tathagata does not truly pass away, he skillfully announces his passing. In summary, the above account of renouncing the household life, attaining enlightenment, turning the wheel of the Dharma, and announcing passing away—all these skillful means are not unique to one Buddha. All Buddhas of the past, present, and future teach in this way. They do so solely for the sake of liberating beings. Thus, from the unborn, they speak of birth; from the unextinguished, they announce extinction. These are the true and sincere words of all Buddhas, not false declarations.

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。宛轉於他。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。擣倒篩和合。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。然與其樂。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。此子可慜。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。慈慜閔我等。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。色香美味。即取服之。毒病皆愈。其父聞子。悉已得差。尋便來歸。咸使見之。諸善男子。於意云何。頗有人能說此良醫虗妄罪不。不也。世尊。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。亦無有能如法說我虗妄過者。

> It is like a skilled physician, wise and knowledgeable, well-versed in remedies and skilled at curing all illnesses. This man has many children—perhaps ten, twenty, or even a hundred. Due to some business, he travels far to another country. While he is away, his children drink poison given by others. The poison takes effect, causing them to fall into confusion and suffer, writhing in pain. At that time, the father returns home. Some of the children who drank the poison have lost their right mind, while others have not. When they see their father from afar, they are overjoyed. They bow and pay respects, asking, "You have returned safely and peacefully. We were foolish and mistakenly took poison. Please heal us and grant us a longer life." The father, seeing his children in such suffering, searches the medical texts for good herbs. He gathers herbs with perfect color, fragrance, and flavor, grinding, sifting, and mixing them. Then he gives the medicine to his children, saying, "This is a great medicine. It has perfect color, fragrance, and flavor. Take it, and it will quickly relieve your suffering and eliminate all ailments." Among the children, those who have not lost their minds see the medicine—its color and fragrance are excellent—and take it immediately. Their illness is completely cured. However, the children who have lost their minds also see their father and joyfully greet him, asking for treatment. Yet, when he gives them the medicine, they refuse to take it. Why? Because the poison has deeply penetrated, causing them to lose their senses. They see this fine medicine—beautiful in color and fragrance—but consider it unpleasant. The father thinks, "These children are pitiable. Poisoned as they are, their minds are reversed. Even though they greet me happily and seek healing, they refuse to take such good medicine. I must find a way to make them take it." So he says, "Children, you must know: I am now old and near death. This excellent medicine will remain here for you. You can take it, do not worry that it will not heal you." After giving this instruction, he travels to another country and sends a messenger back to say, "Your father has died." When the children hear that their father has passed away, they become deeply sorrowful and anxious. They think, "If our father were still alive, being compassionate, he would have saved us. Now he has left us and died in a distant land. We are orphaned and alone, with no one to rely on." Always grieving and feeling sorrowful, their minds gradually awaken. They then recognize the medicine—its color, fragrance, and flavor—and take it. The poison and illness are completely cured. When the father hears that all his children have recovered, he returns and shows himself to them. "Good men, what do you think? Can anyone accuse this skilled physician of lying or being at fault?" "No, World-Honored One." The Buddha said, "It is the same with me. Since I attained Buddhahood, through immeasurable, boundless hundreds of thousands of myriads of koṭis of asamkhyeya kalpas, for the sake of beings, I have used skillful means to speak of my entry into final nirvāṇa. No one can rightly accuse me of lying or wrongdoing."

此設喻以明唱滅之益。良醫。智慧聰達。喻如來具權實二智。知法知機。故能廣化眾生也。明練方藥者。喻如來能知法藥也。其人多諸子息等者。喻如來以十類眾生為子也。以有事緣遠至餘國者。喻如來應化他方。不在娑婆也。諸子誤服毒藥者。因無佛化眾生。誤中三毒。復墮邪見。輪轉三界也。是時下。喻如來現示三界八相成道也。諸子下。喻三界人天。請轉法輪也。或失本心者。喻中毒深也。不失本心者。喻中毒淺也。見父歡喜者。言初見佛時歡喜尊重恭敬讚歎也。我等愚癡等者。喻請轉法輪也。見子苦惱者。喻如來愍眾生。為三毒業火燒煑也。依諸經方求好藥草者。依諸佛儀式。而為說三乘法也。色香美味皆悉具足者。謂眾善莊嚴之色。五分法身之香。無上醍醐之味。無不具足也。擣篩和合與子令服者。和眾色為一色。合眾味為一味。擣眾香為一香。喻將十善諦緣和以一相一味之法。令人修習也。而作下。勸令服藥。言但肯沾唇。皆得愈疾也。正喻大乘法藥。具足萬行。但辦肯心。皆得脫苦也。其諸子等不失心。而服藥除病者。正喻三乘中有利根者。煩惱淺薄。昔宿曾經化導有一隙之明者。一點便悟。努力進修。便出三界也。餘失心而不肯服藥者。正喻鈍根之人。雖亦見佛聞法。不信自心作佛。不肯進修。何以故。以彼煩惱深厚。嗜欲滋多。失本心故。父作下。喻如來思設方便也。由諸眾生心皆顛倒。以苦為樂。雖三乘出苦之道。不肯進修也。即作下。喻說法華之後。即便唱滅也。是好下。喻留經教。使人受持讀誦。皆得利益也。作是下。喻此土化緣已畢。此方滅而復往他土也。遣使下。喻如來所使滅度之後。弘經法師告之也。若佛滅後。無弘經法師。則此法者。絕滅無遺矣。是時下。喻聞佛滅而依法精脩。遂得道果也。意謂若父在世。慈愍於我。即有病苦。能見救護。今父已喪。自思孤身露處。又無所恃之人。悲辛感慨。遂服藥而療病也。其父下。喻得見佛也。知見未聞。即有佛在。對面千里。知見既開。乃知佛未甞滅也。故知唱滅亦為眾生。入滅亦為眾生。留藥亦為眾生也。此方自如來滅度之後。佛法徧天下。皆是如來留藥之功。亦是弘經法師說藥之力也。問。何故亦有服藥而病不愈者。答云有故。昔靈源云。道人保養。如人病須服藥。藥之靈驗易見。要須忌口乃可。不然服藥何益。生死是大病。佛祖言教。是良藥。染汙心。是雜毒。不能忌之。生死之病無時而損也。諸善下。辯覈虗實。言良醫不死而言死。得無犯妄語過否。不也世尊者。言非是妄語。以此方便誘引眾生服藥故。佛言下。法合。

> This parable is used to illustrate the benefit of the Buddha's apparent passing away. The good doctor, with his wisdom and clear understanding, represents the Tathagata (the Buddha), who possesses both expedient and ultimate wisdom. He understands the Dharma and the capacity of beings, and therefore can broadly transform and save them. "Skilled in preparing medicines" represents the Tathagata's knowledge of the Dharma as the medicine. The doctor "having many children" represents the Tathagata regarding the ten types of beings as his own children. "Leaving for a distant country on business" represents the Tathagata manifesting in other realms, not dwelling in this Saha world. The children "mistakenly taking poison" means that without the Buddha's guidance, beings fall into the three poisons of greed, hatred, and delusion, and further sink into wrong views, cycling endlessly through the three realms. The passage beginning with "At that time" represents the Tathagata manifesting the eight phases of a Buddha's life in the three realms. "The children" represents humans and gods in the three realms requesting the turning of the Dharma wheel. "Those who have lost their original minds" represents those deeply poisoned. "Those who have not lost their original minds" represents those lightly poisoned. "Seeing their father with joy" means that upon first seeing the Buddha, they are joyful, respectful, and full of praise. "We are ignorant" represents their request for the turning of the Dharma wheel. "Seeing his children's suffering" represents the Tathagata's compassion for beings, who are being burned and boiled by the fire of karma from the three poisons. "Relying on various medical scriptures to seek good medicinal herbs" means that based on the methods of all Buddhas, he teaches the three vehicles. All of these medicines "possess perfect color, fragrance, and taste," meaning they are fully endowed with the color of myriad meritorious virtues, the fragrance of the five-part Dharma body, and the taste of supreme nectar. "Pounding, sifting, and mixing the medicines together and giving them to the children" means harmonizing the different colors into one color, combining the different flavors into one flavor, and blending the various fragrances into one fragrance. It is a metaphor for taking the ten wholesome actions, the truths, and the twelve links of dependent origination, and harmonizing them into a single mark and single flavor of the Dharma, teaching people to practice it. The passage "And then" is an exhortation to take the medicine, saying that as long as they are willing to taste it, they can cure their sickness. This directly teaches that the medicine of the Great Vehicle Dharma, fully equipped with all practices, will bring liberation from suffering for all who are willing. Those who "take the medicine with their minds intact and are cured" represents the sharp-rooted followers among the three vehicles whose afflictions are light and who have a glimmer of previous guidance. A single point of teaching awakens them, and with diligent cultivation, they escape the three realms. "Those with lost minds who refuse to take the medicine" represents dull-rooted beings. Although they see the Buddha and hear the Dharma, they do not believe that their own mind is Buddha and refuse to cultivate diligently. Why? Because their afflictions are deep, their desires are numerous, and they have lost their original mind. "The father thought up a plan" represents the Tathagata devising an expedient means. Because sentient beings' minds are all inverted, mistaking suffering for pleasure, even though they know the path of the three vehicles leads out of suffering, they still refuse to practice. "Then he spoke" represents that after teaching the Lotus Sutra, the Tathagata announces his apparent passing away. "This is good medicine" represents that he leaves the scriptural teachings so that people can receive, uphold, recite, and practice them, all to their benefit. "Having said this" represents that his work of transforming beings in this land is complete. He passes away here to go to another land. "Sending a messenger" represents the Dharma masters who will propagate the sutras after the Tathagata's parinirvana, telling his disciples. If, after the Buddha's passing, there were no Dharma masters to spread the teachings, this Dharma would be completely lost. "At that time" represents beings who, upon hearing of the Buddha's passing, diligently cultivate according to the Dharma and attain the fruits of the path. The meaning is: If one's father were alive, he would be compassionate and protect us, able to rescue us from suffering. Now that the father has passed away, we reflect on being alone and exposed, with no one to rely on. In this sadness and grief, we finally take the medicine to cure our sickness. "The father hearing this" represents beings who eventually come to see the Buddha. Before opening the Buddha's knowledge and vision, even if the Buddha exists, he feels a thousand miles away. Once one's knowledge and vision are opened, they realize the Buddha has never truly passed away. Thus, we know that the Tathagata's declaration of his passing is for sentient beings. His actual entry into nirvana is also for sentient beings. Leaving the medicine behind is also for sentient beings. Since the Tathagata's passing in this world, the Buddha Dharma has spread everywhere. This is all the merit of the Tathagata's leaving the medicine, and also the power of the Dharma masters who explained it. \*\*Question:\*\* Why are there still those who take the medicine and are not cured? \*\*Answer:\*\* There is a reason. The ancient master Lingyuan said: "The cultivation of a Dharma practitioner is like a sick person needing medicine. The medicine's efficacy is easy to see, but one must observe dietary restrictions. If not, what is the use of taking medicine?" Birth and death are the greatest disease. The words and teachings of the Buddhas are the excellent medicine. A defiled mind is the adulterating poison. If you cannot abstain from it, the sickness of birth and death will never be healed. "All good ones" is the questioning and verification of truthfulness. "Would the good doctor be guilty of false speech by saying he has died when he has not?" The answer is: "No, World-Honored One," meaning it is not a lie. It is an expedient means to guide beings to take the medicine. The passage "The Buddha said" is the correspondence with the Dharma.

爾時世尊。欲重宣此義。而說偈言。

> At that time, the World-Honored One, wishing to restate this meaning, spoke these verses:

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。度為眾生故。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。但為我滅度。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。天人當充滿。園林諸堂閣。種種寶莊嚴。寶樹多華果。眾生所遊樂。諸天擊天皷。常作眾伎樂。雨曼陀羅華。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。佛語實不虗。如醫善方便。為治狂子故。實在而言死。無能說虗妄。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, countless eons have passed— Hundreds of thousands, millions, billions, and more. Throughout this time, I have constantly taught and guided Immeasurable beings, leading them to the path of awakening. For countless eons, out of compassion for beings, I have skillfully shown the appearance of entering Nirvana, Yet in truth, I do not pass away—I remain here, always teaching. I dwell here eternally. Through my spiritual powers, I cause deluded beings— Though I am near—not to see me. When beings see me enter final Nirvana, They make vast offerings to my relics, All filled with longing and devotion, Yearning for my presence with thirsty hearts. Once they have faith and become humble, Their minds gentle and sincere, With one heart they wish to see me, Not even cherishing their own lives. Then I, together with the monastic community, Appear on Vulture Peak. At that time I tell these beings: "I am always here, never extinguished. Through skillful means, I appear to pass away or remain." For beings in other lands, Who revere and have faith in me, I also appear among them And teach the supreme Dharma. You may think I have passed away, But I teach all beings whom I see Sinking in suffering. Therefore, I do not show myself, Causing them to thirst for me. When their hearts are filled with longing, I then appear and teach. Such is my spiritual power. Throughout measureless eons, I always remain on Vulture Peak And in other dwelling places. When beings see the end of the world, All consumed in a great fire, My land remains peaceful and safe, Filled with gods and humans. Gardens, forests, halls and pavilions— All adorned with various jewels. Jewel trees bear many flowers and fruits, Places where beings find joy. Gods play celestial drums, Constantly performing music. Mandara flowers rain down, Scattering upon the Buddha and the assembly. My pure land is never destroyed, Yet beings see it burned to ashes. Worry, fear, and all kinds of suffering— These fill their minds entirely. Sinners whose evil karma causes them, For countless eons, Never hear the name of the Three Jewels. Those who cultivate merit, Gentle and upright— They see my body Right here, teaching the Dharma. Sometimes for these beings, I speak of the Buddha's infinite life. For those who rarely see a Buddha, I teach how hard it is to meet one. Such is my wisdom's power— Its light shines without limit. My life span spans countless eons, The fruit of long cultivation. You who are wise— Do not doubt this. Cut off all hesitation completely. The Buddha's words are never false. Just as a skilled physician, To treat his deluded children, Claims to be dead while still alive— No one would say he lied. I, too, am the father of the world, Saving all who suffer. Ordinary beings, lost and confused, Believe I am gone, though I remain. If they constantly saw me, Arrogance and laziness would arise, Indulging in sensual pleasures, Falling into evil realms. I always know which beings Walk the path and which do not. According to what each needs to be saved, I teach them various Dharmas. I constantly ask myself: How can I lead all beings To enter the supreme wisdom, And quickly realize Buddhahood?

首七句。是頌成道轉法輪是方便。為度下四句。頌涅槃亦是方便。實未嘗離此娑婆界也。我常下。問如來既常住世界說法度生。云何眾生不得見佛。答。我雖常住此界。但以秘密神通之力。令彼一切顛倒眾生。終日對面。如隔千里。令彼不見。反謂滅度。問。既不見佛。有何利益。答。眾見滅度。造塔起廟。供養舍利。如子慕慈父。渴思甘露。專心至志。咸懷戀慕。必欲見佛。至於不惜身命。猶如藥王時。我令彼親見。靈山一會。儼然未散。若彼既見我身。即以實語告云。我常在此娑婆說法度生。實未曾滅也。且我見其顛倒則示滅見。其信伏則現身者。皆是以方便力令其入佛慧耳。餘國下。言不但此娑婆一土現生現滅。即十方國分身諸佛亦復如是。見其信樂則現生。見其沒苦則現滅。因其戀慕則說法也。神通四句。結上言我秘密神通之力如此。故雖此界他界。從無量劫現生現滅。殊不知如來無時無處不周遍也。故眾生見有劫盡。又見大火燒壞世界。豈知劫火洞然。大千俱壞。而此世界安隱如故。天人亦滿。乃至遊戲之地。併其受用之物。不曾動著一絲毫。皆由眾生業力所感。遂見燒盡不見如來耳。憂怖下。正明不見因緣。以眾生造諸惡業。沒在憂惱。但見三途憂惱之事。不見如來安樂。之處。但聞三途苦惱之聲。不聞三寶尊勝之名。如恒河水。鬼見為火。魚見為宅。人見為水。諸天見為瑠璃。各隨業力所見不同。所謂心穢土穢。心淨土淨耳。諸有下。明得見因緣。若有肯修十善四諦等法。志意柔和。而不卒暴。心行質直而無虗偽。則見我身常在說法。又彼眾生根器各異。所見不同。故我說法亦隨機器。或時說佛壽命常住在世。或時說佛久遠一出。如優曇華。此我方便智力又如此。然而慧光無量。壽命無數。亦非一朝一夕。一生一劫得來。皆從無量劫中。久修淨業所得。非妄語也。汝等下。勸其生信。如醫下舉喻。我亦下法合。言良醫治狂子之疾故。實在而言死。正合如來治顛倒凡夫之病。亦實在而唱滅也。所以實在而唱滅者。以彼常見如來。心生憍恣。貪著五欲。造諸惡業。墮三惡道。由我知此眾生。有見佛而即行道者。亦有見佛反生憍恣而不行道者。我亦隨機說種種法。故雖常在於世。而以方便。說生說滅也。所以在世而現生現滅者。無有他意。無非欲令一切眾生得入平等佛慧。成就佛身耳。

> The first seven lines praise how the Buddha's awakening and turning the wheel of Dharma were skillful means, all for the sake of liberating beings. The next four lines praise how his nirvana was also a skillful means, as he never truly left this Saha world. Then comes the question: "Since the Tathagata always dwells in the world, teaching and liberating beings, why do beings not see the Buddha?" The answer: "Although I constantly dwell in this world, through my mysterious and transcendent powers, I cause all confused beings—though face to face with me—to feel as if separated by a thousand miles. I make them unable to see me, and they instead claim I have entered parinirvana." Next question: "If they cannot see the Buddha, what benefit is there?" Answer: "When beings see me enter nirvana, they build stupas and temples, make offerings to my relics, like children longing for a loving father or the thirsty yearning for sweet dew. With focused minds and sincere hearts, they all cherish longing and devotion, desiring to see the Buddha—even to the point of sacrificing their bodies and lives, just like in the time of the Medicine King. Then I cause them to personally behold me, and the assembly on Vulture Peak remains vividly present, never dispersed. When they see my body, I tell them truly: 'I constantly dwell here in the Saha world, teaching and liberating beings. I have never actually ceased to exist.' Moreover, when I see beings are confused, I show myself entering nirvana; when I see they have faith and conviction, I manifest my presence. All of this is done through skillful means, to lead them into the Buddha's wisdom." The next lines continue: "This is not only the case in this Saha world, where I manifest birth and nirvana. The same is true for the Buddhas of the ten directions. When they see beings have faith and joy, they manifest birth; when they see beings are sunk in suffering, they manifest nirvana. Out of their longing and devotion, they then teach the Dharma." The four lines on transcendent powers summarize: "My mysterious and transcendent powers are thus. Therefore, whether in this world or others, throughout countless eons, I manifest birth and nirvana. But you must understand: the Tathagata is present everywhere, at all times without exception. So when beings perceive the end of a kalpa, they see a great fire burning and destroying the world. Do you think that when the fire of a kalpa blazes and the great universe is destroyed, this world of mine remains unaffected? No: it remains safe and unchanged, still filled with celestial beings. Even the places of play and the things they enjoy are not disturbed in the slightest. It is entirely due to the karma of beings that they perceive the world burning up and do not see the Tathagata. The next lines explain the real reason they do not see: because beings commit all kinds of evil deeds and are sunk in anxiety and affliction. They only see the troubling events of the three lower realms and do not see the peace of the Tathagata. They only hear the sounds of suffering and pain, and do not hear the noble name of the Three Jewels. It is like the water of the Ganges River: ghosts see it as fire, fish see it as their home, humans see it as water, and gods see it as lapis lazuli. Each sees it differently, according to their own karma. As it is said: 'When the mind is impure, the land is impure; when the mind is pure, the land is pure.' The next section explains the conditions for seeing the Buddha: If beings are willing to cultivate the ten wholesome actions, the Four Noble Truths, and other Dharma practices—with a mind that is gentle, unhurried, straightforward, and without deceit—then they will see my body constantly teaching the Dharma. Moreover, beings have different capacities and see different things, so my teachings also adapt to their faculties. Sometimes I say the Buddha's life span is eternal; sometimes I say the Buddha appears only once in a distant age, like the udumbara flower. This is yet another aspect of my skillful means and wisdom. However, my light of wisdom is infinite, and my life span is beyond measure. This is not something attained in just a day or a night, nor in a single life or a single kalpa. It is the fruit of long cultivation of pure karma over countless eons. This is no false teaching. The next lines urge beings to develop faith. Then a metaphor follows: 'A skilled physician treating the sickness of his deranged children pretends to be dead, even though he is still alive.' This exactly parallels how the Tathagata, in order to cure the sickness of confused ordinary beings, also declares his nirvana while truly being ever-present. Why does he truly dwell yet proclaim nirvana? Because beings, seeing the Buddha constantly, become arrogant and careless, clinging to the five desires and committing all kinds of evil deeds that lead them to the three lower realms. I know that some beings, upon seeing the Buddha, practice the path; others, upon seeing the Buddha, instead become arrogant and do not practice. So I teach various teachings according to their capacities. Although I forever dwell in the world, through skillful means I speak of birth and nirvana. Thus, my manifestation of birth and nirvana while truly ever-present has no other purpose than to lead all beings to attain the equal Buddha-wisdom and realize the Buddha body."