The Lifespan of the Tathāgata
如來的壽命
15.1Then the Bhagavān said to the complete assembly of bodhisattvas, “Noble ones, have faith and certainty in the true words that I, the Tathāgata, will speak.”
15.1薄伽梵對全體菩薩們說道：「各位聖者，你們要相信我如來所要說的真實之言。」
The Bhagavān said a second time, and a third time, to those bodhisattvas, “Noble ones, have faith and certainty in the true words that I, the Tathāgata, will speak. Noble ones, have faith and certainty in the true words that I, the Tathāgata, will speak.”
薄伽梵第二次、第三次向那些菩薩們說道："尊貴的各位，要信任並確信我如來將要說的真實之言。尊貴的各位，要信任並確信我如來將要說的真實之言。"
15.2At this, the complete assembly of bodhisattvas, with bodhisattva mahāsattva Maitreya standing in front to them, with hands together in homage, requested, “Bhagavān, explain the meaning to us. Sugata, explain it to us. We will believe what the Tathāgata says.” A second time, the complete assembly of bodhisattvas requested the Bhagavān, “Bhagavān, explain the meaning to us. Sugata, explain it to us. We will believe what the Tathāgata says.” A third time, the complete assembly of bodhisattvas requested the Bhagavān, “Bhagavān, explain the meaning to us. Sugata, explain it to us. We will believe what the Tathāgata says.”
15.2此時，菩薩們的完整集會，由菩薩摩訶薩彌勒菩薩站在他們的最前面，雙手合十禮敬，請求道：「薄伽梵，請為我們解釋其中的意義。善逝，請為我們解釋。我們將相信如來所說的話。」菩薩們的完整集會第二次請求薄伽梵：「薄伽梵，請為我們解釋其中的意義。善逝，請為我們解釋。我們將相信如來所說的話。」菩薩們的完整集會第三次請求薄伽梵：「薄伽梵，請為我們解釋其中的意義。善逝，請為我們解釋。我們將相信如來所說的話。」
Then the Bhagavān, knowing that the bodhisattvas had made their request three times, said to those bodhisattvas, “And so, noble ones, listen to what has arisen because of the power of my samādhi.
那時，薄伽梵知道菩薩們已經三次提出請求，對那些菩薩說道："諸位高尚的人啊，聽聽看因為我的三昧之力而產生的事物吧。
15.3“Noble ones, the world with its devas, humans, and asuras thinks and believes, ‘Bhagavān Śākyamuni departed from his Śākya clan into mendicancy, went to the preeminent, supreme Bodhimaṇḍa, and attained the highest, complete enlightenment of buddhahood by the city of Gayā.’ [F.118.b] However, noble ones, I attained the highest, complete enlightenment of buddhahood many hundreds of thousands of quintillions of eons ago.
15.3「諸位善男子，世界上的天眾、人類和阿修羅眾認為並相信：『薄伽梵釋迦牟尼離開了釋迦族而出家，來到最勝至尊的菩提座，在伽耶城旁成就了無上正等正覺佛道。』然而，諸位善男子，我成就無上正等正覺佛道已經是在百千萬億劫之前了。」
15.4“Noble sons, it is like this: If there were a man who picked up one atom from among the atoms of the element of earth in countless fifty hundred thousand quintillion world realms, and he were to carry it in an eastern direction until he had passed countless, fifty hundred thousand quintillion world realms, and were then to deposit that atom there; and if he were to continue on further in that way until the entire element of earth in all those world realms was gone, depositing the atoms in that manner, in that way, into world realms in an eastern direction, then, noble ones, do you think that anyone could conceive of, or calculate, count, or determine the number of those world realms?”
15.4「善男子，譬如有人，從無數五百千萬億兆世界中的地大微塵中拈取一塵，向東方而去，經過無數五百千萬億兆世界，然後在那裡放下這粒微塵；他就這樣繼續前進，一直到把那些世界中所有地大的微塵都如此拈取、經過無數五百千萬億兆世界、逐一放置在東方的世界中，終至一切都盡了。善男子，你們認為有誰能想像、計算、數數或確定那些世界的數量嗎？」
15.5The bodhisattva mahāsattva Maitreya and the complete assembly of bodhisattvas said to the Bhagavān, “Bhagavān, those world realms are numberless, are innumerable, and are beyond the capacity of the mind. Bhagavān, even all the śrāvakas and pratyekabuddhas with their higher wisdom could not conceive of, calculate, or determine their number. Bhagavān, even for us bodhisattvas on the level of irreversibility this subject is beyond the scope of our thoughts. Bhagavān, the number of those world realms would be incalculable.”
15.5菩薩摩訶薩彌勒菩薩及諸菩薩們的完整大眾對薄伽梵說：「薄伽梵，那些世界是無數的，是不可計數的，超越了心意的能力。薄伽梵，即使所有具有更高智慧的聲聞眾和辟支佛都無法想象、計算或確定它們的數量。薄伽梵，即使對於我們不退轉地位的菩薩們來說，這個主題也超出了我們思想的範圍。薄伽梵，那些世界的數量是不可計算的。」
15.6The Bhagavān said to those bodhisattva mahāsattvas, “Noble ones, I declare to you, I proclaim to you, [F.119.a] noble ones, in those world realms in which that man would deposit atoms, and, noble sons, those in which he did not deposit them, there are not, in all those hundreds of thousands of quintillions of world realms, noble sons, as many atoms as there are hundreds of thousands of quintillions of eons since I attained the highest complete enlightenment of buddhahood. Since I began teaching the Dharma to beings in this Sahā world realm and in another hundred thousand quintillion world realms, noble ones, those other tathāgatas, arhats, perfectly enlightened buddhas whom I have previously mentioned, beginning with Tathāgata Dīpaṃkara, and the passing into nirvāṇa of those tathāgatas, arhats, perfectly enlightened buddhas, were my emanations, noble ones, in order to accomplish the teaching of the Dharma through skillful methods. Moreover, noble ones, the Tathāgata, on seeing the extent of the faculties and diligence of the successive beings of future times, states what will be his name in those times, and states when his passing into nirvāṇa will occur, and in that way he will satisfy beings with various kinds of Dharma teachings.
15.6薄伽梵對那些菩薩摩訶薩說：「諸位，我向你們宣說，我向你們說明，在那位男子放置原子的世界中，以及諸位，他沒有放置原子的世界中，在所有那些數百千億那由他世界裡，諸位，原子的數量都不如我成就無上圓滿佛道以來的數百千億那由他劫多。自從我在這個娑婆世界以及另外數百千億世界中為眾生宣說法教以來，諸位，那些我之前提到的其他如來、阿羅漢、正等正覺佛，從燃燈如來開始，以及那些如來、阿羅漢、正等正覺佛的涅槃，都是我的化身，諸位，目的是為了通過方便來成就法教的宣說。而且，諸位，如來看到未來時代眾生根器和精進的程度，就說明在那些時代他的名號是什麼，說明他何時進入涅槃，並以這種方式用各種法教滿足眾生。」
15.7“Noble ones, the Tathāgata says to beings with various aspirations, few roots of merit, and many kleśas, ‘Bhikṣus, I am young; I renounced my family and it has not been long, bhikṣus, since I have attained the highest, complete enlightenment of perfect buddhahood.’
15.7「諸位，如來對於有各種發願、善根少、煩惱多的眾生這樣說：『比丘們，我很年輕；我已經出家，比丘們，我證得無上正等正覺佛果還沒有很久。』
“Noble ones, even though it has thus been a long time since the Tathāgata attained the highest, complete enlightenment of perfect buddhahood, he says, ‘It has not been long since I attained the highest, complete enlightenment of perfect buddhahood.’ [F.119.b] That kind of Dharma was taught solely for the purpose of ripening beings and bringing them into the teaching.
「諸位，雖然如來證得無上正等正覺已經很久遠了，但他說『我證得無上正等正覺不久』。這種法教是如來為了使眾生成熟、引導眾生進入教法而宣說的。」
15.8“Noble ones, all those Dharma teachings were taught by the Tathāgata in order to guide beings.
15.8「諸位，如來所教的所有這些法教，都是為了引導眾生而宣說的。」
“Noble ones, the words the Tathāgata speaks in order to guide beings, whether spoken by myself or spoken by someone else, whether concerning myself or concerning anyone else—whatever Dharma teachings the Tathāgata has taught, all are the truth that is spoken by the Tathāgata. The Tathāgata does not lie.
「諸位善人，如來為了引導眾生而說的言語，無論是我所說的還是他人所說的，無論是關於我自己還是關於任何其他人——如來所教導的一切法教，都是如來所說的真實，如來不說謊。」
15.9“Why is that? The Tathāgata has seen the three realms exactly as they are: there is no birth, no death, no transmigration, no becoming, no saṃsāra, no nirvāṇa, no being, no nonbeing, no existence, no nonexistence, no ‘like this,’ no ‘not like this,’ no ‘untrue,’ and no ‘not untrue.’ The Tathāgata does not see the three realms in the way that ordinary, foolish beings see them. Concerning this, the Tathāgata has the direct perception of phenomena, and there is no phenomenon of which he is oblivious. Therefore, whatever the Tathāgata says is all the truth, without any lies. However, as beings have different kinds of conduct, different kinds of aspirations, and different kinds of perception and conception, in order that they may develop roots of merit, the Tathāgata teaches many kinds of Dharma teachings, with many kinds of goals.
15.9「為什麼呢？如來已經親眼看清了三界的真實面目：沒有生，沒有死，沒有輪迴，沒有有，沒有涅槃，沒有存在，沒有不存在，沒有『如是』，沒有『不如是』，沒有『真實』，也沒有『不真實』。如來不像凡夫愚癡眾生那樣去看待三界。關於這一點，如來對現象有直接的認識，沒有任何現象能讓他產生迷惑。因此，如來所說的一切都是真實的，沒有任何謊言。然而，因為眾生有著不同種類的行為、不同種類的發願，以及不同種類的認知和想法，為了使他們能夠培養善根，如來教導了許多種類的法教，具有許多不同的目標。」
15.10“Noble ones, whatever the Tathāgata has to do, that is what the Tathāgata does. The Tathāgata, who has attained perfect buddhahood a long time ago, has an immeasurable lifespan. [F.120.a] He always remains and does not pass into nirvāṇa, but creates the appearance of passing into nirvāṇa in order to benefit his students.
15.10「諸位尊貴者，如來有什麼要做的，就是如來所做的。很久以前已經證得圓滿佛果的如來，具有無量的壽命。他總是存在著，不進入涅槃，但為了利益他的弟子，而製造出進入涅槃的假象。
“Noble ones, I still have an entire lifespan of twice times a hundred thousand quintillion eons. Although I will not pass into nirvāṇa, I state that I am going to pass into nirvāṇa. Why is that? Noble ones, it is in order to ripen beings through this Dharma teaching. If I were not to pass into nirvāṇa and were to remain for a long time, because I would be constantly seen, beings would not create roots of merit. They would become destitute, devoid of merit, indulging in desires, blind, and caught in the net of wrong views. Thinking, ‘The Tathāgata remains,’ they would perceive him as easy to meet and would not perceive him as difficult to meet. They would think, ‘The Tathāgata is with us,’ and would not be diligently dedicated to escaping from the three realms. They would not view a tathāgata as being rare.
「諸位聖者，我還有整個壽命，長達二百千俱胝劫。雖然我不會進入涅槃，但我宣稱我將進入涅槃。為什麼呢？諸位聖者，這是為了通過這個法教來成熟眾生。如果我不進入涅槃而長時間停留，因為我會不斷被看到，眾生就不會培養善根。他們會變得貧困，缺乏功德，沉溺於貪欲，盲目，陷入邪見的網羅。他們會想：『如來還在』，就會認為他容易相遇，不會認為他難以相遇。他們會想：『如來與我們同在』，就不會努力致力於逃離三界。他們不會把如來視為稀有難得的。」
15.11“Therefore, noble ones, the Tathāgata, using skillful method, states, ‘Bhikṣus, it is very difficult to find the appearance of the tathāgatas.’ Why is that? For those beings, it is possible that they may see a tathāgata after many hundred thousands of quintillions of eons, and it is possible that they will not.
15.11「因此，諸位聖者，如來運用方便，說『比丘眾，如來的出現是非常難得的。』為什麼這樣說呢？對於那些眾生來說，他們可能在經過許多百千萬億劫之後才能見到如來，也可能永遠見不到。」
“Noble ones, considering this, I say, ‘Bhikṣus, the appearance of a tathāgata is difficult to find,’ so that conceiving that the appearance of a tathāgata is difficult to find they perceive it as a wonder, and they have the understanding that a tathāgata passes into nirvāṇa. When they do not see the Tathāgata, [F.120.b] they will thirst for the sight of him. The roots of merit from the mind being focused upon the Tathāgata will bring good results, benefits, and happiness for a long time. Knowing this, for the sake of those to be guided, the Tathāgata announces that he will pass into nirvāṇa even though he does not pass into nirvāṇa.
「聖者們，基於這樣的考量，我說『比丘眾，如來的出現是難得的』，這樣一來，他們會認為如來的出現是難得的，因而把它看作是奇異的，並且他們會理解如來會進入涅槃。當他們看不到如來時，他們就會渴望見到他。把心專注於如來的善根，將會長久地帶來良善的結果、利益和幸福。了知這一點，為了度化那些應當被度化的眾生，如來宣布他將進入涅槃，雖然他實際上並不進入涅槃。」
15.12“Noble ones, that which the Tathāgata states is a Dharma teaching; he does not speak lies.
15.12「各位高貴者，如來所說的是法教，他不說謊言。」
“Noble ones, it is as if there were a man who is a physician who is wise, eminent, learned, intelligent, very skilled, and could cure all illnesses, and that man has many sons—ten, twenty, thirty, forty, fifty, a hundred, or a thousand. That physician goes away to somewhere else, and all his sons take a poisonous drink, or a venomous drink. As a result of that poison or venom, they are tormented and tortured by the sensations of suffering and roll around on the ground. Then their father, the physician, returns from his journey. His sons are in distress from the suffering caused by that poison or venom. Some have deluded perceptions and some do not have deluded perception but all are in distress from suffering. They are happy to see their father and say to him, ‘Father, you have returned happily and safely. Free us from this poison or venom that is destroying our bodies. Save our lives!’
「諸位賢者，譬如有一位醫生，他聰慧、尊貴、博學、聰穎、技藝高超，能夠治癒所有的疾病。這位醫生有許多兒子——十個、二十個、三十個、四十個、五十個、一百個，或一千個。這位醫生出門遠行到別的地方去了，他的兒子們全都誤服了毒藥或含毒的飲料。因為這些毒藥的緣故，他們被苦受折磨和摧殘，在地上翻滾。後來他們的父親這位醫生從遠行中回來了。他的兒子們因為那毒藥造成的苦而陷入困境。有些人已經神智混亂，有些人還沒有神智混亂，但所有人都為苦所困擾。他們見到父親時感到高興，對他說：『父親，您已經平安無事地回來了。請救我們脫離正在摧毀我們身體的毒藥。拯救我們的性命！』」
15.13“Their father sees that they are distressed by suffering, that they are tormented and tortured by illness and are rolling around on the ground. He gathers together great herbs with excellent color, aroma, and taste and grinds them on a stone. He tells his sons to drink this mixture, saying, ‘Sons, drink this great medicine that is colorful, aromatic, and tasty [F.121.a] Noble ones, if you drink this excellent medicine you will quickly be freed from the poison or venom, and will be happy and healthy.’
15.13他的父親看到他們為痛苦所困擾，被病痛所折磨，在地上翻滾。他聚集了許多色香味俱佳的良藥，用石臼研磨成粉。他對兒子們說道：「兒子們，你們喝下這種顏色鮮艷、香氣宜人、味道甘美的良藥混合液吧。各位，如果你們喝下這種上品良藥，就會迅速脫離毒素的侵害，身體會健康快樂。」
15.14“Then the physician’s sons who do not have deluded perception see the color of the medicine, smell its aroma, taste its flavor, and quickly drink it. They become completely free from all illness. His sons who have deluded perception praise their father, saying, ‘Father, you have returned happily and safely. Heal us!’ but they do not drink the medicine. Why is that? Because their perception is deluded, they did not like the color of the medicine, did not like its smell, and did not like its taste. Then the physician thinks, ‘These sons of mine have deluded perception because of the poison or venom and so will not drink the medicine, but they are praising me. I will use a skillful method to make them drink this medicine.’
15.14「那時，醫生的兒子們中，沒有顛倒知見的人看到藥的顏色，聞到它的香氣，嚐到它的味道，很快就喝下了。他們完全恢復了健康。他有顛倒知見的兒子們稱讚他們的父親，說：『父親，你安全幸福地回來了。請治癒我們！』但他們卻沒有喝藥。為什麼呢？因為他們的知見顛倒了，他們不喜歡藥的顏色，不喜歡它的氣味，也不喜歡它的味道。那時醫生心想：『這些兒子因為中毒而知見顛倒，所以不會喝這個藥，但他們在稱讚我。我將使用方便的辦法，使他們喝下這個藥。』」
15.15“Then the physician, wishing to use a skillful method to make his sons drink the medicine, says to them, ‘Noble ones, I am old, advanced in years, and aged. The time of my death is close. Sons, do not be sad. Do not be unhappy. If you need great medicine, take this medicine.’ Having instructed them in this way as a skillful method he goes to another land, and having gone there, sends news to his sick sons that he is dying. Then they become very sad, wail and weep, thinking, ‘Our only father, protector, progenitor, who had compassion for us has died, and so now we have no protector!’ They see that they are without a protector; they see that they have no refuge, and are overcome by sorrow.
15.15「那位醫生想用方便來讓他的兒子們喝這個藥，就對他們說：『諸位，我已經老了，年紀很大，歲數已高。我死亡的時刻就要來臨。孩子們，你們不要悲傷，不要不開心。如果你們需要良藥，就拿這個藥來用吧。』他用這樣的方便來教導他們之後，就去到另一個地方，到了那裡以後，派人送信給他那些生病的兒子們，說他快要死了。於是他們變得非常悲傷，哭喊哭泣，想著：『我們唯一的父親，保護者，生父，曾經對我們有悲心的人已經去世了，所以現在我們沒有保護者了！』他們看到自己沒有保護者；他們看到自己沒有依靠，被悲傷所淹沒。」
15.16“Through becoming overcome by sorrow, those whose perceptions are deluded gain undeluded perception. Then they can perceive the color, aroma, and taste of the medicine’s color, aroma, and taste, and at that time they drink it. [F.121.b] Once they have drunk it they become free from their illness. When the physician knows that his sons have been cured he then reveals himself to them.
15.16「由於被悲傷所困擾，那些知覺被迷惑的人獲得了清淨的知覺。那時他們能夠察覺到藥物的顏色、香氣和滋味，在那個時候他們就喝下了這種藥。喝下之後，他們完全從疾病中解脫出來。當這位醫生知道他的兒子們已經被治癒時，他就向他們顯示自己。」
15.17“Noble ones, what do you think? Should someone who has used such a skillful method be called a liar?”
15.17「諸位，你們認為如何？用過這樣方便法門的人，應該被稱為說謊者嗎？」
“No, Bhagavān,” they answered. “No, Sugata.”
「不是，薄伽梵。不是，善逝。」他們答道。
“Noble ones,” he continued, “in the same way, although I attained the highest, complete enlightenment of perfect buddhahood countless, innumerable hundreds of thousands of quintillions of eons ago, I sometimes teach as a skillful method such as this in order to guide beings. In this matter, I am not in any way a liar.”
「諸位高尚的人，同樣地，雖然我在無數、無量的百千萬億劫之前就已經證得圓滿佛果的無上正等正覺，但我有時候為了引導眾生，就用像這樣的方便來教導。在這件事上，我絕對不是在說謊。」
15.18Then the Bhagavān taught the meaning of this extensively in verses:
15.18薄伽梵隨後以偈頌廣大闡述了這個意義：
15.41This concludes “The Lifespan of the Tathāgata,” the fifteenth chapter of the Dharma teaching of “The White Lotus of the Good Dharma.”
15.41（結尾）