THE SAGELY CITY OF TEN THOUSAND BUDDHAS
Chapter 16 - The Thus Come One's Life Span
Further, Good Men, the Dharma of all the Buddhas, Thus Come Ones, is like this and used to save living beings. It is entirely true and not false.”
“It is as if there were a good physician, wise and well-versed in the medical arts and intelligent, who is skillful at healing the multitude of sicknesses. The man also has many sons—ten, twenty or even a hundred. Then, called away on business, he travels to a far-off country.”
“Meanwhile, the children drink some poison, which causes them to roll on the ground in delirium.”
“Just then their father returns home. Because they drank the poison, some of the sons have lost their senses, while others have not. Seeing their father at a distance, they are all greatly happy. They bow to him, kneel, and inquire after him. ‘Welcome back in peace and safety. In our foolishness, we took some poison by mistake. We pray that you will rescue and heal us, and will restore our lives to us.’”
“Seeing his children in such agony, the father consults his medical texts and then searches for fine herbs of good colorf, aroma, and flavor. He then grinds, sifts, and mixes them together, and gives the compound to his sons to take ”
“He says to them, ‘This is an excellent medicine of good color, aroma, and flavorTake it. Your agony will be relieved, and you will suffer no further torment.’”
“Some among the children have not lost their senses. Seeing the fine medicine with its good colorf and aromathey immediately take it, and their sickness is completely cured.”
“Although the others who have lost their senses rejoice in their father’s arrival, have inquired after his well-being, and have sought to be cured of their illnesses, they refuse to take the medicine. What is the reason? The poisonous vapors have entered them so deeply that they have lost their senses, and so they say that the medicine of good colorf and aroma is not good.”
“The father then thinks, ‘How pitiful these children are. The poison has confused their minds . Although they rejoice to see me and ask me to rescue and cure them, still they refuse such good medicine as this. I should now set up an expedient device to induce them to take this medicine.’”
“Immediately he says, ‘You should know that I am now old and weak, and my time of death has arrived. I will now leave this good medicine here for you to take. Have no worries about not recovering.’ Having instructed them in this way, he then returns to the far-off country and sends a messenger back to announce, ‘Your father is dead.’”
“When the children hear that their father is dead, their hearts are struck with grief, and they think, ‘If our father was here, he would be compassionate and pity us, and we would have a savior and protector. Now he has forsaken us to die in another country, leaving us orphaned with no one to rely upon.’ Constantly grieving, their minds then become awakened. They understand that the medicine has good colorf, aroma, and flavor. They take it immediately, and their poisonous sickness is completely cured.”
“The father, hearing that his sons have been completely cured, then comes back, and they all see him.”
“Good men, what do you think, could anyone say that this good physician has committed the offense of false speech?”
“No, World Honored One.”
The Buddha said, “I, too, am like that. I realized Buddhahood limitless, boundless, hundreds of thousands of myriads of kotis of nayutas of asamkhyeyas of eons ago. For the sake of living beings, I employ the power of expedients and say that I am about to enter quiescence. There is no one who can rightly say that I have committed theoffense of false speech.”
At that time the World Honored One, wishing to restate this meaning, spoke verses, saying,
“From the time I attained Buddhahood,
The eons that have passed
Are limitless hundreds of thousands of myriads
Of kotis of asamkhyeyas in number.
I always speak the Dharma to teach and transform
Countless millions of living beings,
So they enter the Buddha-Way.
And throughout these limitless eons,
In order to save living beings,
I expediently manifest Nirvana.
But in truth I do not pass into quiescence.
I remain here always speaking the Dharma.
I always stay right here,
And using the power of spiritual penetrations,
I cause inverted living beings,
Although near me, not to see me.
The multitudes see me as passing into quiescence.
They extensively make offerings to my sharira.
All cherish ardent longing for me,
And their hearts look up to me in thirst.
Living beings, then faithful and subdued,
Straightforward, with compliant minds,
Single-mindedly wish to see the Buddha,
Caring not for their very lives.
At that time I and the Sangha assembly
All appear together on Magic Vulture Mountain,
Where I say to living beings
That I am always here and never cease to be.
But using the power of expedient devices
I manifest "ceasing" and "not-ceasing" to be.
For living beings in other lands,
Reverent, faithful, and aspiring,
I speak the Unsurpassed Dharma;
But you who do not hear this
Think that I have passed into quiescence.
I see living beings
Sunk in misery, and yet
I refrain from manifesting for them.
In order to cause them to look up in thirst,
Then, when their minds are filled with longing,
I emerge and speak the Dharma.
With such powerful spiritual penetrations,
Throughout asamkhyeyas of eons,
I remain always on Magic Vulture Mountain
And also dwell in other places.
When beings see the eon ending
And ravaged by the great fire,
My land is peaceful and secure,
Always filled with gods and humans,
Gardens and groves, halls and pavilions,
And various precious adornments.
There are jeweled trees with many flowers and fruits
Where living beings roam in delight.
The gods play celestial drums,
Always making various kinds of music,
And mandarava flowers
Are scattered on the Buddha and the great assembly.
My Pure Land is not destroyed,
But the multitudes see it being burned entirely.
Worried, terrified, and miserable,
Such ones are everywhere.
All these beings with offenses,
Because of their evil karmic causes and conditions,
Pass through asamkhyeyas of eons,
Without hearing the name of the Triple Jewel.
All who have cultivated merit and virtue,
Who are compliant, agreeable, andhonest—
They all see me
Here, speaking the Dharma.
Sometimes for this assembly,
I speak of the Buddha’s life span as limitless.
To those who see the Buddha only after long intervals,
I speak of the Buddha as being difficult to meet.
The power of my wisdom—
The unlimited illumination of my wisdom—
Is such that my life span is one of countless eons
Attained through long cultivation and work.
Those of you with wisdom,
Should not have doubts about this.
Cut them off entirely, and forever,
For the Buddha’s words are real, not false.
They are like the clever expedients of the physician
Who, to cure his insane children,
Is actually alive, yet says he is dead,
And none can say that he speaks falsely.
I, too, am like a father to the world,
Saving all from suffering and woe.
But to living beings, inverted as they are,
I speak of cessation, although I actually remain.
Otherwise, because they often see me,
They would grow arrogant and lax.
Unruly and attached to the five desires,
They would tumble into the evil paths.
I am ever aware of living beings—
Those who practice the Way and those who do not.
I speak various Dharmas for their sakes
To save them in an appropriate manner.
I am always thinking,
‘How can I cause living beings
To enter the unsurpassed Way
And to quickly perfect the body of a Buddha?’”