T12n0345_慧上菩薩問大善權經

大正藏第 12 冊 No. 0345 慧上菩薩問大善權經

No. 345 [Nos. 310(38), 346]

慧上菩薩問大善權經卷上

西晉月氏國三藏竺法護譯

聞如是：

一時，佛游舍衛城祇樹給孤獨園，與大比丘眾俱，比丘八千，諸大弟子學戒具足，菩薩萬二千，一切聖通無所不達，已得總持辯才無量不起法忍，其德無限，徹睹諸根，應病授藥為師子吼，救濟十方，眾生百千莫不蒙度。爾時世尊，從宴坐起斯須未久，與無數之眾眷屬周匝而為說經。

時會菩薩名曰慧上，即從坐起，更整衣服，長跪叉手前白佛言：「愿欲有所問，唯如來至真聽者，乃敢陳說。」

世尊告曰：「恣所欲問，佛當爲汝開解結滯。」

慧上白佛：「所云善權，為何謂乎？」

佛告慧上：「善哉，善哉！族姓子！多所愍傷哀念安隱諸天人民，勸化將來導引三塗，開闡佛法獲微妙慧，乃問闿士善權方便。」

佛言：「諦聽！善思念之！吾當為汝申暢其要。」

慧上菩薩及與眾會受教而聽。

於是佛告慧上曰：「族姓子！善權闿士以一揣食，隨時方便弘施流普，勸發黎元墜畜生者，使此二品悉趣德本，興諸通慧，其心曉了具足佛慧。是謂

【現代漢語翻譯】現代漢語譯本如是我聞：一時，佛陀在舍衛城（Śrāvastī）的祇樹給孤獨園（Jetavana Anāthapiṇḍada-ārāma）游化，與眾多大比丘（bhikṣu）在一起，有八千比丘，他們都是持戒精嚴的大弟子。還有一萬二千菩薩（bodhisattva），他們都已證得神通，通達一切，獲得總持（dhāraṇī），辯才無礙，安住于無生法忍（anutpattika-dharma-kṣānti），功德無量，能徹底瞭解眾生的根性，應病與藥，如獅子吼般說法，救濟十方眾生，無數眾生都因此得到度化。當時，世尊（Bhagavān）從禪定中起身，不久，就與無數眷屬圍繞著，為他們宣說佛法。當時，法會中有一位菩薩，名叫慧上（Prajñādhika），他從座位上起身，整理好衣服，長跪合掌，向佛陀稟告說：『我有一些問題想要請教，只有如來（Tathāgata）至真至聖的您願意聽，我才敢陳述。』世尊告訴他說：『你儘管問吧，佛陀會為你開解疑惑。』慧上菩薩稟告佛陀說：『所說的善權（upāya），是什麼意思呢？』佛陀告訴慧上菩薩說：『善哉，善哉！善男子！你真是爲了憐憫、哀念、安穩諸天人民，勸化未來眾生，引導他們脫離三惡道（durgati），開闡佛法，獲得微妙智慧，才問及菩薩的善巧方便。』佛陀說：『仔細聽！好好思考！我將為你詳細闡述其中的要義。』慧上菩薩和在場的大眾都接受教誨，專心聽講。於是，佛陀告訴慧上菩薩說：『善男子！善巧方便的菩薩，用一團食物，隨時隨地以方便法門廣施普濟，勸導那些墮入畜生道（tiryak-yoni）的眾生，使這兩類眾生都能趨向善的根本，生起各種神通智慧，內心明瞭，具足佛的智慧。這就是所謂的善權。』

【English Translation】 English version Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park in Shravasti (Śrāvastī), together with a large assembly of great bhikshus (bhikṣu), eight thousand bhikshus, all of whom were great disciples who had fully observed the precepts. There were also twelve thousand bodhisattvas (bodhisattva), all of whom had attained supernatural powers, were thoroughly versed in everything, had obtained dharani (dhāraṇī), had limitless eloquence, and were abiding in the patience of non-arising dharmas (anutpattika-dharma-kṣānti). Their virtues were boundless, they thoroughly understood the roots of beings, administered medicine according to their illnesses, roared like lions in their teachings, and rescued beings in the ten directions. Countless beings were thus liberated. At that time, the World Honored One (Bhagavān) arose from his meditation, and not long after, surrounded by countless attendants, he began to expound the Dharma. At that time, a bodhisattva named Prajñādhika (慧上) arose from his seat, adjusted his robes, knelt with his palms together, and said to the Buddha, 'I wish to ask some questions, but only if the Tathagata (Tathāgata), the truly enlightened one, is willing to listen, will I dare to speak.' The World Honored One said, 'Ask whatever you wish, and the Buddha will resolve your doubts.' Prajñādhika Bodhisattva said to the Buddha, 'What is meant by the term skillful means (upāya)?' The Buddha said to Prajñādhika, 'Excellent, excellent! Good son! You are truly compassionate, caring for the well-being of gods and humans, encouraging future beings, guiding them away from the three evil realms (durgati), expounding the Buddha's teachings, and attaining subtle wisdom. That is why you ask about the skillful means of a bodhisattva.' The Buddha said, 'Listen carefully! Reflect well! I will explain the essence of it to you in detail.' Prajñādhika Bodhisattva and the assembly received the teaching and listened attentively. Then, the Buddha said to Prajñādhika, 'Good son! A bodhisattva with skillful means, with a single morsel of food, at any time and place, uses skillful methods to widely give and universally benefit, encouraging those who have fallen into the animal realm (tiryak-yoni), enabling both types of beings to turn towards the root of goodness, generate all kinds of wisdom and understanding, and fully possess the wisdom of the Buddha. This is what is called skillful means.'

菩薩善權方便。

「又，族姓子！善權闿士，若人殖德勸贊代喜，以斯善本則施眾生。以覺之心，順一切心而不墮落。講斯教已，成諸弟子，緣覺之乘為諸通慧。是謂菩薩善權方便。

「又，族姓子！善權闿士，十方諸樹其華煒曄，香氣芬馥人所欽尚，而無主名，敬採集合奉散諸佛，誓以德本，已及眾庶志諸通慧使備道明，具獲無量戒品、定品、慧品、解脫品、度脫知見品。是謂菩薩善權方便。

「又，族姓子！善權闿士，愍察群萌，在安助喜、彼患代受，以諸通慧因緣方便，建立德本用施眾類，為十方世界誓被德鎧，其遭惱害者則救攝所，患代受其罪勸，以通慧使獲大安。是謂菩薩善權方便。

「又，族姓子！善權闿士，供一如來，觀慮諸佛法身平等，戒、定、慧、解、度知見品亦復如之。知是供養一如來等，則為奉養十方諸佛，所見供祚，闿士歷受施祐眾生。是謂菩薩善權方便。

「又，族姓子！善權闿士，敢所生處，其所住處不計吾我，未曾自輕；如令諷讀四句之頌，觀察其義心不怯羸，宣顯備具，不想利養。蓋諸佛土；若入國邑，輒興大哀踴躍說之，誓願聞吾四句頌者，皆成諸佛無礙辯才。是謂菩薩善權方便。

「又，族姓子！善權闿士，假使生在貧匱之門，設行乞丐

【現代漢語翻譯】現代漢語譯本：菩薩善巧方便。

『又，善男子！善巧的修行者，如果有人積累功德，勸勉讚歎，隨喜他人，就將這些善根迴向給眾生。以覺悟之心，順應一切眾生的心而不墮落。講說這些教義后，成就諸位弟子，使他們通過緣覺乘獲得各種智慧。這就是菩薩的善巧方便。』

『又，善男子！善巧的修行者，十方世界的樹木，花朵鮮艷，香氣芬芳，令人欽佩嚮往，但沒有主人。他們恭敬地採摘這些花朵，供養諸佛，發誓以這些功德，以及眾生的願望，使他們獲得各種智慧，圓滿道業，具足無量的戒品、定品、慧品、解脫品、解脫知見品。這就是菩薩的善巧方便。』

『又，善男子！善巧的修行者，憐憫觀察一切眾生，在他們安樂時隨喜，在他們受苦時代替他們承受，以各種智慧和方便，建立功德，用來佈施給眾生。他們為十方世界發誓披上功德鎧甲，對於那些遭受苦惱的人，就救護他們，代替他們承受罪業，勸導他們，使他們通過智慧獲得大安樂。這就是菩薩的善巧方便。』

『又，善男子！善巧的修行者，供養一位如來（Tathagata），觀察諸佛的法身（Dharmakaya）平等，戒、定、慧、解脫、解脫知見品也同樣平等。知道供養一位如來等於供養十方諸佛，所見到的供養和福報，修行者都歷經並施予眾生。這就是菩薩的善巧方便。』

『又，善男子！善巧的修行者，無論出生在何處，無論住在何處，都不執著于自我，從不輕視自己；如果有人誦讀四句偈頌，他們觀察其中的含義，內心不怯懦，完整地宣說，不求名利。他們覆蓋諸佛國土；如果進入城鎮，就生起大悲心，踴躍地宣說，發誓愿聽到他們所說四句偈頌的人，都能成就諸佛的無礙辯才。這就是菩薩的善巧方便。』

『又，善男子！善巧的修行者，即使出生在貧困的家庭，即使需要乞討

【English Translation】 English version: Bodhisattva's skillful means.

'Furthermore, son of a noble family! A skillful practitioner, if someone cultivates merit, encourages praise, and rejoices in others' merits, then they dedicate these roots of goodness to all sentient beings. With an awakened mind, they accord with all beings' minds without falling into degradation. Having taught these doctrines, they perfect their disciples, enabling them to attain various wisdoms through the Pratyekabuddha (Solitary Buddha) vehicle. This is called the Bodhisattva's skillful means.'

'Furthermore, son of a noble family! A skillful practitioner, the trees of the ten directions, their flowers are radiant, their fragrance is sweet and admired, yet they have no owner. They respectfully gather these flowers, offer them to all Buddhas, and vow with these merits, along with the aspirations of all beings, to enable them to attain various wisdoms, perfect the path, and fully acquire immeasurable precepts, samadhi (meditation), wisdom, liberation, and the knowledge and vision of liberation. This is called the Bodhisattva's skillful means.'

'Furthermore, son of a noble family! A skillful practitioner, compassionately observes all beings, rejoices in their well-being, and takes on their suffering. With various wisdoms and skillful means, they establish roots of merit to bestow upon all beings. They vow to wear the armor of merit for the ten directions, and for those who suffer, they protect them, take on their sins, and encourage them, enabling them to attain great peace through wisdom. This is called the Bodhisattva's skillful means.'

'Furthermore, son of a noble family! A skillful practitioner, in offering to one Tathagata (Thus Come One), observes that the Dharmakaya (Dharma Body) of all Buddhas is equal, and that the precepts, samadhi, wisdom, liberation, and the knowledge and vision of liberation are also equal. Knowing that offering to one Tathagata is equal to offering to all Buddhas of the ten directions, the offerings and blessings they receive, the practitioner experiences and bestows upon all beings. This is called the Bodhisattva's skillful means.'

'Furthermore, son of a noble family! A skillful practitioner, wherever they are born, wherever they dwell, they do not cling to self, and never belittle themselves; if someone recites a four-line verse, they contemplate its meaning, their mind is not timid, they proclaim it completely, without seeking personal gain. They cover the Buddha lands; if they enter a city, they arise with great compassion and joyfully proclaim it, vowing that those who hear their four-line verse will attain the unobstructed eloquence of all Buddhas. This is called the Bodhisattva's skillful means.'

'Furthermore, son of a noble family! A skillful practitioner, even if born into a poor family, even if they have to beg'

求一夕膳，無鄙劣心轉奉賢眾；若惠獨人內自惟察，如來有言務恢廣施，今吾乞與所進微鮮。建諸通慧誓意無量，殖斯德本勸發眾生，僥獲寶掌，若如來、至真、等正覺。以斯妙慧光護夕供，所服納者持戒學道，緣崇功德多所彼致。是謂菩薩善權方便。

「又，族姓子！善權闿士，與諸弟子緣覺俱游，心不同歸；見人供養弟子緣覺，意不欽獲；興於二念：一、從菩薩心成佛世尊。二、弟子緣覺因佛法生。造斯觀已，諸所供養未以為上，吾所學習則三品最，觀無適莫無所貪樂。是謂菩薩善權方便。

「又，族姓子！善權闿士，行一佈施則具六度無極。何等六度？善權闿士見貧乞者，具足大施無慳貪心，斯施度無極。身自護禁奉持戒者，其犯惡者使立戒法，尋而給施令無所毀，斯戒度無極。若瞋恚者，御以慈心、凈心、明心、愍哀等心，興施佈施，斯忍度無極。隨宜供辦飲食之膳，身口意行身等如空，斯進度無極。一心等施進止臥夢而無亂行，斯定度無極。如茲施已御念諸法，誰有施者？何所食者？誰受報應？造斯求者法不可得，不見施者及食施者，無受報應，斯慧度無極。是族姓子！權施若斯，則具六度無極之法。」

於是慧上菩薩白佛言：「未曾有也，天中天！闿士丈夫權施具足，一切佛法多所攝

【現代漢語翻譯】現代漢語譯本：

『請求一頓晚餐，沒有輕視卑劣的心，轉而奉獻給賢能的大眾；如果只惠及個人，內心自我反省，如來曾說過要努力廣泛施捨，現在我乞求並給予的只是微薄的供養。建立通達智慧的誓願，其意無量，培植這種德行的根本，勸導啓發眾生，希望獲得佛的寶掌，如同如來、至真、等正覺（佛的三個稱號）。用這種微妙的智慧之光來守護晚餐的供養，凡是接受供養的人都持戒學道，因緣崇高，功德多所成就。這叫做菩薩的善巧方便。

『又，善男子！善巧方便的菩薩，與諸弟子緣覺（聲聞乘的修行者）一同遊歷，心意卻不相同；看見有人供養弟子緣覺，心中不欽佩羨慕；產生兩種想法：一、從菩薩心成就佛世尊。二、弟子緣覺因佛法而生。產生這種觀察后，認為所有供養都不是最上的，我所學習的才是三品中最殊勝的，觀察一切事物沒有偏頗，沒有貪戀。這叫做菩薩的善巧方便。

『又，善男子！善巧方便的菩薩，行一次佈施就具足六度（佈施、持戒、忍辱、精進、禪定、智慧）無極。哪六度呢？善巧方便的菩薩看見貧窮的乞討者，具足大施捨，沒有慳吝貪心，這是佈施度無極。自身守護禁戒，奉持戒律，對於犯戒的人，使其建立戒法，隨即給予施捨，使他們不毀犯戒律，這是持戒度無極。對於嗔恚的人，用慈心、凈心、明心、憐憫等心來調御，興起佈施，這是忍辱度無極。隨宜準備飲食的供養，身口意行為如同虛空，這是精進度無極。一心平等施捨，行住坐臥夢中都沒有散亂的行為，這是禪定度無極。像這樣佈施后，用智慧觀察諸法，誰是施捨者？誰是食用者？誰會受到報應？探求這些，發現法不可得，不見施捨者和食用者，沒有受報應者，這是智慧度無極。善男子！權巧的佈施如果這樣，就具足六度無極的法。』

於是慧上菩薩對佛說：『真是前所未有啊，天中天（佛的尊稱）！菩薩的權巧佈施如此具足，一切佛法都包含其中。』現代漢語譯本：

『請求一頓晚餐，沒有輕視卑劣的心，轉而奉獻給賢能的大眾；如果只惠及個人，內心自我反省，如來曾說過要努力廣泛施捨，現在我乞求並給予的只是微薄的供養。建立通達智慧的誓願，其意無量，培植這種德行的根本，勸導啓發眾生，希望獲得佛的寶掌，如同如來、至真、等正覺（佛的三個稱號）。用這種微妙的智慧之光來守護晚餐的供養，凡是接受供養的人都持戒學道，因緣崇高，功德多所成就。這叫做菩薩的善巧方便。

『又，善男子！善巧方便的菩薩，與諸弟子緣覺（聲聞乘的修行者）一同遊歷，心意卻不相同；看見有人供養弟子緣覺，心中不欽佩羨慕；產生兩種想法：一、從菩薩心成就佛世尊。二、弟子緣覺因佛法而生。產生這種觀察后，認為所有供養都不是最上的，我所學習的才是三品中最殊勝的，觀察一切事物沒有偏頗，沒有貪戀。這叫做菩薩的善巧方便。

『又，善男子！善巧方便的菩薩，行一次佈施就具足六度（佈施、持戒、忍辱、精進、禪定、智慧）無極。哪六度呢？善巧方便的菩薩看見貧窮的乞討者，具足大施捨，沒有慳吝貪心，這是佈施度無極。自身守護禁戒，奉持戒律，對於犯戒的人，使其建立戒法，隨即給予施捨，使他們不毀犯戒律，這是持戒度無極。對於嗔恚的人，用慈心、凈心、明心、憐憫等心來調御，興起佈施，這是忍辱度無極。隨宜準備飲食的供養，身口意行為如同虛空，這是精進度無極。一心平等施捨，行住坐臥夢中都沒有散亂的行為，這是禪定度無極。像這樣佈施后，用智慧觀察諸法，誰是施捨者？誰是食用者？誰會受到報應？探求這些，發現法不可得，不見施捨者和食用者，沒有受報應者，這是智慧度無極。善男子！權巧的佈施如果這樣，就具足六度無極的法。』

於是慧上菩薩對佛說：『真是前所未有啊，天中天（佛的尊稱）！菩薩的權巧佈施如此具足，一切佛法都包含其中。』

【English Translation】 English version:

'Seeking a single evening meal, without a heart of contempt or inferiority, but rather offering it to the virtuous assembly; if it were only for the benefit of oneself, one should reflect inwardly, as the Tathagata has said to strive for extensive giving, now I beg and give only a meager offering. Establishing vows of penetrating wisdom, their intention is immeasurable, cultivating this root of virtue, encouraging and inspiring sentient beings, hoping to obtain the Buddha's precious hand, like the Tathagata, the Truly Enlightened One, the Perfectly Enlightened One (three titles of the Buddha). Using this subtle light of wisdom to protect the evening offering, those who receive the offering will uphold the precepts and study the Way, their conditions will be noble, and their merits will be greatly accomplished. This is called the skillful means of a Bodhisattva.

'Furthermore, good son! A Bodhisattva of skillful means travels with disciples and Pratyekabuddhas (those who attain enlightenment on their own), but their minds do not share the same goal; seeing people making offerings to disciples and Pratyekabuddhas, their hearts do not admire or envy; they give rise to two thoughts: first, from the Bodhisattva's mind, one becomes a Buddha, the World Honored One. Second, disciples and Pratyekabuddhas arise from the Buddha's Dharma. Having made this observation, they do not consider all offerings to be supreme, but rather that what I study is the most excellent of the three grades, observing all things without bias, without attachment. This is called the skillful means of a Bodhisattva.

'Furthermore, good son! A Bodhisattva of skillful means, performing one act of giving, fulfills the six perfections (giving, morality, patience, diligence, meditation, wisdom) without limit. What are the six perfections? A Bodhisattva of skillful means, seeing a poor beggar, gives generously without stinginess or greed, this is the perfection of giving without limit. They themselves guard the prohibitions and uphold the precepts, and for those who violate the precepts, they establish the precepts for them, and then give them offerings so that they do not violate the precepts, this is the perfection of morality without limit. For those who are angry, they subdue them with a heart of loving-kindness, a pure heart, a clear heart, a compassionate heart, and give offerings, this is the perfection of patience without limit. They prepare food and drink as appropriate, their actions of body, speech, and mind are like the void, this is the perfection of diligence without limit. They give equally with one mind, whether walking, standing, sitting, lying, or dreaming, without any scattered actions, this is the perfection of meditation without limit. Having given in this way, they use wisdom to observe all dharmas, who is the giver? Who is the eater? Who will receive the retribution? Seeking these, they find that the dharma is unattainable, they do not see the giver or the eater, there is no receiver of retribution, this is the perfection of wisdom without limit. Good son! If skillful giving is like this, then it fulfills the dharma of the six perfections without limit.'

Then, Bodhisattva Wisdom Supreme said to the Buddha, 'It has never been seen before, O Lord of the Heavens (a title of the Buddha)! The skillful giving of a Bodhisattva is so complete, it encompasses all of the Buddha's Dharma.' English version:

'Seeking a single evening meal, without a heart of contempt or inferiority, but rather offering it to the virtuous assembly; if it were only for the benefit of oneself, one should reflect inwardly, as the Tathagata has said to strive for extensive giving, now I beg and give only a meager offering. Establishing vows of penetrating wisdom, their intention is immeasurable, cultivating this root of virtue, encouraging and inspiring sentient beings, hoping to obtain the Buddha's precious hand, like the Tathagata, the Truly Enlightened One, the Perfectly Enlightened One (three titles of the Buddha). Using this subtle light of wisdom to protect the evening offering, those who receive the offering will uphold the precepts and study the Way, their conditions will be noble, and their merits will be greatly accomplished. This is called the skillful means of a Bodhisattva.

'Furthermore, good son! A Bodhisattva of skillful means travels with disciples and Pratyekabuddhas (those who attain enlightenment on their own), but their minds do not share the same goal; seeing people making offerings to disciples and Pratyekabuddhas, their hearts do not admire or envy; they give rise to two thoughts: first, from the Bodhisattva's mind, one becomes a Buddha, the World Honored One. Second, disciples and Pratyekabuddhas arise from the Buddha's Dharma. Having made this observation, they do not consider all offerings to be supreme, but rather that what I study is the most excellent of the three grades, observing all things without bias, without attachment. This is called the skillful means of a Bodhisattva.

'Furthermore, good son! A Bodhisattva of skillful means, performing one act of giving, fulfills the six perfections (giving, morality, patience, diligence, meditation, wisdom) without limit. What are the six perfections? A Bodhisattva of skillful means, seeing a poor beggar, gives generously without stinginess or greed, this is the perfection of giving without limit. They themselves guard the prohibitions and uphold the precepts, and for those who violate the precepts, they establish the precepts for them, and then give them offerings so that they do not violate the precepts, this is the perfection of morality without limit. For those who are angry, they subdue them with a heart of loving-kindness, a pure heart, a clear heart, a compassionate heart, and give offerings, this is the perfection of patience without limit. They prepare food and drink as appropriate, their actions of body, speech, and mind are like the void, this is the perfection of diligence without limit. They give equally with one mind, whether walking, standing, sitting, lying, or dreaming, without any scattered actions, this is the perfection of meditation without limit. Having given in this way, they use wisdom to observe all dharmas, who is the giver? Who is the eater? Who will receive the retribution? Seeking these, they find that the dharma is unattainable, they do not see the giver or the eater, there is no receiver of retribution, this is the perfection of wisdom without limit. Good son! If skillful giving is like this, then it fulfills the dharma of the six perfections without limit.'

Then, Bodhisattva Wisdom Supreme said to the Buddha, 'It has never been seen before, O Lord of the Heavens (a title of the Buddha)! The skillful giving of a Bodhisattva is so complete, it encompasses all of the Buddha's Dharma.'

護，振于生死贍及余類。」

佛言：「至哉！誠如所云。權施雖微，審成眾德無量難計。又，族姓子！行權闿士，何謂退還？以權方便而以施與，縱隨惡友為之所拘，畢償罪者自觀念言：『陰種諸入得無不滅，當除斯患乃至無為，吾誓當被道德之鎧，任力發起周旋終始則務究竟。』」

慧上又問：「唯，天中天！假使有人犯於四罪，有所想念，發意出家為菩薩道。然後云何？」

佛言：「設當毀失四重之禁，以權消罪，眾患悉除。是族姓子！為菩薩道無有罪釁。」

爾時，慧上菩薩白世尊曰：「何謂菩薩而有罪殃？」

佛言：「若有闿士學得脫戒，得脫戒者則二百五十禁，于百千劫服食果蓏，為人所辱而皆忍之。若有想念弟子緣覺之行，闿士則為生死根縛。如族姓子！聲聞緣覺犯本諸禁，不除陰種諸入，不得滅度也。如族姓子！舍闿士行不自改正而有想念，志求聲聞、緣覺，欲得無上正真之道為最正覺者，終不能成也。」

於是阿難白世尊曰：「憶念我昔入舍衛城而行分衛，見有闿士名重勝王，在他室坐與女人同牀。我謂犯穢，心用惟慮：『得無異人學梵行者，于如來教，將無造見聞想念於一切乎？』時我世尊，瞻見立想嘆發斯言，三千大千世界而六反震動。時重勝王，即自踴

【現代漢語翻譯】現代漢語譯本：『護持眾生，從生死中解脫，並使其他眾生也得到利益。』佛陀說：『說得太好了！確實如你所說。權巧方便的佈施雖然微小，但確實能成就無量難以計算的功德。還有，善男子！行使權巧方便的菩薩，什麼是退還呢？以權巧方便而行佈施，即使被惡友所束縛，最終償還罪業的人會自己這樣想：『五陰（色、受、想、行、識）、十二入（眼、耳、鼻、舌、身、意六根及其對應的六塵）等諸法都終將滅盡，應當消除這些苦患，直至達到無為的境界。我發誓要披上道德的鎧甲，盡力發起行動，周旋始終，務求究竟。』慧上又問：『世尊！假設有人犯了四重罪（殺、盜、淫、妄），心中有所思念，發願出家修行菩薩道。然後會怎麼樣呢？』佛陀說：『即使犯了四重禁戒，也能以權巧方便來消除罪業，一切苦患都會消除。這位善男子！修菩薩道是沒有罪過的。』這時，慧上菩薩對世尊說：『什麼是菩薩的罪過呢？』佛陀說：『如果有人修行菩薩道，受持了解脫戒，所謂解脫戒就是二百五十條戒律，在百千劫中吃果實草木，被人侮辱都能忍受。如果他心中想念弟子（聲聞）、緣覺的修行，那麼這位菩薩就會被生死之根所束縛。就像善男子！聲聞、緣覺如果犯了根本的戒律，不消除五陰、十二入等諸法，就不能得到解脫。就像善男子！捨棄菩薩的修行，不自我改正，卻想追求聲聞、緣覺的果位，想要成就無上正等正覺，最終是不能成功的。』這時，阿難對世尊說：『我記得以前進入舍衛城乞食時，見到一位名叫重勝王的菩薩，在別人的房間里和女人同牀。我以為他犯了污穢之行，心中擔憂：『會不會有其他修行梵行的人，對如來的教法，產生不好的見聞和想法呢？』當時，世尊您觀察到我的想法，感嘆地說出這些話，三千大千世界都六次震動。當時，重勝王立即從床上跳起來，』

【English Translation】 English version: 『Protecting and liberating beings from the cycle of birth and death, and benefiting other beings.』 The Buddha said, 『Excellent! It is indeed as you say. Although the skillful means of giving may be small, they truly accomplish immeasurable and countless merits. Furthermore, son of a noble family! What is the meaning of a Bodhisattva who practices skillful means not regressing? By using skillful means to give, even if one is bound by evil friends, the one who ultimately repays the karmic debt will contemplate thus: 『The five aggregates (form, feeling, perception, mental formations, consciousness), the twelve entrances (the six sense organs and their corresponding six sense objects) and all other dharmas will eventually cease. One should eliminate these sufferings until reaching the state of non-action. I vow to don the armor of morality, exert my strength to initiate action, and strive to the end to achieve ultimate liberation.』 Hui Shang then asked, 『World Honored One! Suppose someone commits the four grave offenses (killing, stealing, sexual misconduct, lying), has certain thoughts, and resolves to leave home to practice the Bodhisattva path. What will happen then?』 The Buddha said, 『Even if one violates the four grave precepts, one can use skillful means to eliminate the karmic offenses, and all sufferings will be removed. This son of a noble family! There is no sin in practicing the Bodhisattva path.』 At that time, Bodhisattva Hui Shang said to the World Honored One, 『What are the sins of a Bodhisattva?』 The Buddha said, 『If someone practices the Bodhisattva path, receives the precepts of liberation, which are the two hundred and fifty precepts, and for hundreds of thousands of kalpas eats fruits and plants, and endures insults, if he thinks of the practice of disciples (Shravakas) or Pratyekabuddhas, then this Bodhisattva will be bound by the roots of birth and death. Just like, son of a noble family! If Shravakas or Pratyekabuddhas violate the fundamental precepts, and do not eliminate the five aggregates and the twelve entrances, they cannot attain liberation. Just like, son of a noble family! If one abandons the practice of a Bodhisattva, does not correct oneself, but seeks the attainment of Shravaka or Pratyekabuddha, and desires to achieve the unsurpassed, true, and complete enlightenment, one will ultimately not succeed.』 At that time, Ananda said to the World Honored One, 『I remember that when I entered Shravasti to beg for alms, I saw a Bodhisattva named King Heavy Victory, sitting in another person's room, in bed with a woman. I thought he had committed an impure act, and I was worried: 『Will other practitioners of pure conduct have negative views and thoughts about the Tathagata's teachings?』 At that time, the World Honored One observed my thoughts, and exclaimed these words, causing the three thousand great thousand worlds to shake six times. At that time, King Heavy Victory immediately jumped out of bed,』

身住于空中，去地四丈九尺，報阿難曰：『云何，賢者！犯禁穢者寧能踴身止虛空乎？在如來前何不問耶？何謂菩薩犯罪之法？』阿難投身即自悔過曰：『唯然，世尊！我甚迷謬，如何偏見求大龍短？』」

佛告阿難：「宜自修慎，無察大乘正士之便而想其闕，由如賢者志弟子乘，若一若二同修雜行，不當視之狐疑懈廢得無盡漏。如是，阿難！勿觀善權闿士有廢退想于諸通慧。所以者何？菩薩大士愛納眷屬業以三寶，不違佛法，賢聖眾也，使志無上正真之道。」

佛語阿難：「若族姓子、族姓女，心存大乘，不離諸通慧，不荒五樂抑制五欲，觀於五通得如來根，當知正士與女人俱。又聽，阿難！彼女人者乃往去世為重勝王百生之偶，宿情未拔故有色恩，貪重勝顏口發誓言：『若與我俱得遂所娛，當從其教發無上正真道意。』時重勝王心知其念，晨現整服由斯法門入之其室，觀內外地心等無持，執手同處已如其欲。則頌曰：

「『愚哉悖于欲，　　諸佛所不嘆，　　能蠲恩愛者，　　得佛人中上。』

「時女喜踴，即從坐起，自投于地，歸命自責，伏罪悔過，為重勝王而嘆頌曰：

「『吾已離諸欲，　　世尊之所嘆，　　節止恩愛著，　　愿佛無上道，　　前心之所想，　　今首自悔過，

【現代漢語翻譯】現代漢語譯本身處空中，離地四丈九尺的地方，他告訴阿難說：『賢者，為什麼犯了戒律、不清凈的人能夠跳到空中？在如來面前為什麼不問呢？什麼是菩薩犯罪的方法？』阿難立刻懺悔說：『是的，世尊！我太迷惑了，怎麼會偏見地去求大龍的短處呢？』佛告訴阿難：『應該自己謹慎修行，不要觀察大乘修行者的方便之處而認為他們有缺失。就像賢者你只追求聲聞乘，如果有一兩個修行者同時修習雜行，不應該用狐疑懈怠的心態去看待他們，以至於無法斷盡煩惱。阿難，不要認為善於運用方便法門的菩薩會有退轉的想法，對於他們的神通智慧也不要懷疑。為什麼呢？菩薩大士喜愛接納眷屬，用三寶來教化他們，不違背佛法，他們是賢聖的群體，使他們立志于無上正真的道。』佛告訴阿難：『如果善男子、善女人，心中存有大乘的志向，不捨棄神通智慧，不荒廢五種快樂，抑制五種慾望，觀察五種神通，得到如來的根本，應當知道這樣的修行者會和女人在一起。還有，阿難，你要聽著！那個女人在過去世是重勝王（一位國王）百世的妻子，因為宿世的情感沒有斷絕，所以有情愛的恩情，她貪戀重勝王的美貌，口中發誓說：『如果能和我在一起，滿足我的慾望，我就會聽從他的教導，發起無上正真道的心。』當時重勝王知道她的想法，早上整理好衣服，通過這種法門進入她的房間，觀察內外，心無所執，握著她的手，和她同處，滿足了她的慾望。於是說了偈頌：『愚癡啊，沉迷於慾望，這是諸佛所不讚嘆的，能夠捨棄恩愛的人，才能成為佛陀，是人中之上。』當時那個女人歡喜跳躍，立刻從座位上起來，自己投身於地，歸命懺悔，伏罪悔過，為重勝王而讚歎說：『我已經捨棄了各種慾望，這是世尊所讚歎的，節制恩愛執著，愿求佛陀無上的道，以前的想法，現在我磕頭懺悔，』

【English Translation】 English version Dwelling in the air, four and nine feet from the ground, he said to Ananda: 'Why, virtuous one! Can those who have broken the precepts and are impure leap into the air? Why didn't you ask in the presence of the Tathagata? What are the methods by which a Bodhisattva commits offenses?' Ananda immediately repented, saying: 'Yes, World Honored One! I am very confused, how could I have been so biased as to seek the shortcomings of the great dragon?' The Buddha told Ananda: 'You should be careful in your own practice, do not observe the expedient means of the Mahayana practitioners and think they have shortcomings. Just as you, virtuous one, only pursue the Sravaka Vehicle, if there are one or two practitioners who are also practicing mixed practices, you should not view them with suspicion and laziness, so that you cannot exhaust your afflictions. Ananda, do not think that Bodhisattvas who are skilled in using expedient methods will have thoughts of regression, and do not doubt their supernatural powers and wisdom. Why is that? Bodhisattva Mahasattvas love to accept their families, and use the Three Jewels to teach them, not violating the Buddha's teachings, they are a group of virtuous sages, and they make them aspire to the unsurpassed true path.' The Buddha told Ananda: 'If a son or daughter of a good family has the aspiration of the Mahayana in their heart, does not abandon supernatural powers and wisdom, does not waste the five pleasures, restrains the five desires, observes the five supernatural powers, and obtains the root of the Tathagata, you should know that such a practitioner will be with women. Also, Ananda, listen! That woman in past lives was the wife of King Heavy Victory (a king) for a hundred lifetimes, because the feelings of past lives had not been severed, so there was the affection of love. She was greedy for the beauty of King Heavy Victory, and vowed in her mouth: 'If I can be with him and satisfy my desires, I will follow his teachings and generate the mind of the unsurpassed true path.' At that time, King Heavy Victory knew her thoughts, and in the morning, he tidied his clothes, entered her room through this method, observed inside and out, his mind was unattached, held her hand, and stayed with her, satisfying her desires. Then he spoke a verse: 'Foolish are those who are addicted to desire, which is not praised by the Buddhas. Those who can abandon love and affection can become Buddhas, the best among people.' At that time, the woman jumped for joy, immediately got up from her seat, threw herself to the ground, took refuge and repented, confessed her sins and repented, and praised King Heavy Victory, saying: 'I have already abandoned all desires, which is praised by the World Honored One, restraining the attachment to love and affection, I wish to seek the unsurpassed path of the Buddha, my previous thoughts, now I bow my head and repent,'

傷愍諸群生，　　究竟發道意。』

「爾時重勝王菩薩，隨欲化女，使發無上正真道意，即從坐起而出其室。阿難觀斯心持清凈，今吾授彼女決，轉女身後九十九劫當得作佛，號離無數百千所受如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，為佛、眾祐。以是賢者觀菩薩行，所行無短不墮罪法。」

重勝王菩薩從虛空下，稽首佛足，白世尊曰：「闿士當行善權方便立於大哀，若勸一人導以法本，從其所生輒當獲之信于善權，墮大地獄至於百劫，所遭苦痛惱劇之患，則當忍之，寧化一人使立德本不避此難。」

世尊告曰：「善哉，善哉！正士通達，是為菩薩大哀之行，超度諸受。」

佛言：「族姓子！吾念過世無數劫時，有一學志，名曰焰光，處於林藪行吉祥愿，四百二十萬歲凈修梵行，過闋歲已，入沙竭國。有陶家女，見此學志姿貌姝好端正絕妙，欲意隆崇即自投托。學志問姊：『何所求乎？』答曰：『慕仁。』學志報言：『吾不樂欲。』女曰：『設不然者，吾將自賊。』焰光自念：『吾護禁戒凈修梵行，四百二十萬歲，今若毀之，非吉祥也。』念已舍卻，離之七步乃發慈哀：『毀犯禁戒則墮地獄，若不如是女自殘賊，寧令斯女獲致安隱，吾當堪忍地獄之

【現代漢語翻譯】『憐憫一切眾生，最終發起菩提心。』「當時，重勝王菩薩爲了隨順化導那位女子，使她發起無上正真道意，就從座位上起身離開了房間。阿難觀察到他心持清凈，現在我將為她授記，此女身轉世后，經過九十九劫當得成佛，佛號為離無數百千所受如來（Tathagata，如來）、至真（Arhat，應供）、等正覺（Samyaksambuddha，正等覺）、明行成為（Vidyacharana-sampanna，明行足）、善逝（Sugata，善逝）、世間解（Lokavid，世間解）、無上士（Anuttara，無上士）、道法御（Purushadamyasarathi，調御丈夫）、天人師（Shasta devamanushyanam，天人師），為佛、眾祐（Buddha，佛，Bhagavan，世尊）。由此賢者觀察菩薩的修行，所行沒有絲毫過失，不會墮入罪惡之法。」重勝王菩薩從虛空中下來，頂禮佛足，對世尊說：『開士應當運用善巧方便，立於大悲之心，如果勸導一人，引導他進入佛法根本，從他所生之處就應當獲得對善巧方便的信心，即使墮入大地獄，經歷百劫，所遭受的痛苦和劇烈的折磨，也應當忍受，寧願度化一人，使他建立功德根本，也不迴避這種苦難。』世尊告訴他說：『好啊，好啊！正士通達，這是菩薩大悲的修行，能夠超脫一切苦難。』佛說：『族姓子！我回憶過去無數劫時，有一位學道之人，名叫焰光，住在林藪中修行吉祥愿，四百二十萬歲清凈地修持梵行，過了這些歲月后，他進入沙竭國。有一位陶家女子，見到這位學道之人容貌俊美，端正絕妙，愛慕之情高漲，就主動投靠他。學道之人問她：『你有什麼要求嗎？』她回答說：『愛慕你。』學道之人回答說：『我不喜歡。』女子說：『如果不是這樣，我就要自殺。』焰光心想：『我守護戒律，清凈地修持梵行，已經四百二十萬歲了，現在如果毀壞它，是不吉祥的。』想到這裡，就捨棄了她，離開七步之後，才生起慈悲之心：『毀犯戒律就會墮入地獄，如果不如她所愿，她就會自殘，寧願讓這位女子獲得安穩，我應當堪忍地獄的痛苦。』

【English Translation】 'Having compassion for all living beings, ultimately generating the aspiration for enlightenment.' 「At that time, Bodhisattva Chong Sheng Wang, in order to guide that woman according to her desires and cause her to generate the unsurpassed, true, and correct aspiration for enlightenment, arose from his seat and left the room. Ananda observed that his mind was pure, and now I shall give her a prediction. After this woman's body is transformed, after ninety-nine kalpas, she will attain Buddhahood, and her Buddha name will be Li Wu Shu Bai Qian Suo Shou Tathagata (如來, Thus Come One), Arhat (應供, Worthy One), Samyaksambuddha (正等覺, Perfectly Enlightened One), Vidyacharana-sampanna (明行足, Perfect in Knowledge and Conduct), Sugata (善逝, Well-Gone One), Lokavid (世間解, Knower of the World), Anuttara (無上士, Unsurpassed One), Purushadamyasarathi (調御丈夫, Tamer of Men), Shasta devamanushyanam (天人師, Teacher of Gods and Humans), Buddha (佛, Buddha), and Bhagavan (世尊, World Honored One). Therefore, the wise observe the Bodhisattva's practice, and there is no fault in his actions, and he will not fall into sinful ways.」 Bodhisattva Chong Sheng Wang descended from the void, bowed at the Buddha's feet, and said to the World Honored One, 『A Bodhisattva should use skillful means, based on great compassion. If one persuades a person and guides them to the root of the Dharma, from where they are born, they should gain faith in skillful means. Even if they fall into the great hell for a hundred kalpas, enduring suffering and intense torment, they should endure it. It is better to transform one person and establish them in the root of virtue than to avoid this hardship.』 The World Honored One said, 『Excellent, excellent! A righteous person understands this. This is the practice of great compassion of a Bodhisattva, which can transcend all suffering.』 The Buddha said, 『Son of a noble family! I recall countless kalpas ago, there was a seeker of the Way named Yan Guang, who lived in the forest and practiced auspicious vows. For four million two hundred thousand years, he purely practiced Brahma conduct. After these years passed, he entered the country of Shajie. There was a potter's daughter who saw this seeker of the Way, whose appearance was handsome, upright, and exquisite. Her desire grew strong, and she offered herself to him. The seeker of the Way asked her, 『What do you seek?』 She replied, 『I admire you.』 The seeker of the Way replied, 『I do not desire.』 The woman said, 『If it is not so, I will kill myself.』 Yan Guang thought, 『I have guarded the precepts and purely practiced Brahma conduct for four million two hundred thousand years. If I destroy it now, it is not auspicious.』 Having thought this, he abandoned her. After leaving seven steps, he generated compassion: 『If I break the precepts, I will fall into hell. If it is not as she wishes, she will harm herself. It is better to let this woman attain peace, and I should endure the suffering of hell.』

痛。』焰光即還，又執其臂而喻之曰：『從女之慾，幸勿自危。』學志退居習家之業十有二年，厭礙止足乃凈四等，壽終之後生於梵天。」

佛言：「族姓子！欲知爾時焰光學志，豈異人乎？莫造此觀，則吾身是。陶家女者，即瞿夷也。彼尚色慾此順其心，吾以大哀越度生死百千之患。賢者且觀，餘人所犯墜趣地獄，善權闿士更升梵天。」

佛告慧上：「設舍利弗、大目揵連，行善權者不使瞿和離比丘墜于地獄。所以者何？吾憶昔者拘樓秦佛時，有一比丘名曰無垢，處於閑居國家山窟，去彼不遠有五神仙，有一女人道遇大雨，馳走避入無垢比丘所止之窟，雨霽出去。時五仙人見女，各言：『比丘奸穢謂之不凈。』無垢知諸神仙所念，即自踴身在於虛空，去地四丈九尺。諸仙見之，飛處空中，各曰：『如吾經典所記，染欲塵者則不得飛。』尋五體投地伏首誣橫。假使比丘不現神變，其五仙士墮大地獄。爾時無垢比丘，則慈氏菩薩也。若舍利弗、目揵連有權飛昇，則瞿和離無由陷墜。當知此義，非聲聞、緣覺所能及知，唯獨闿士分別曉了善權方便，猶如放逸女人四時莊嚴貪財利慾，或無智者變改人性，使從其意示于施身，敬重彼人殫盡其產，遂棄遠之，緣所獲入未曾有悔，善權菩薩亦復如斯。觀察人根可開化

【現代漢語翻譯】現代漢語譯本：『痛。』焰光立刻回來，又抓住她的手臂勸說道：『順從你的慾望，希望你不要因此而危及自己。』學志退隱在家從事家族產業十二年，厭倦了世俗的障礙，最終修成了四禪，壽命終結後轉生到梵天。佛陀說：『族姓子！想知道當時的焰光學志是誰嗎？不要這樣認為，他就是我。陶家女就是瞿夷。他尚且如此順從她的心意，我以大慈悲之心超越了生死輪迴的百千苦難。賢者應當觀察，其他人所犯的過錯會墮入地獄，而善於運用方便之道的菩薩卻能升入梵天。』佛陀告訴慧上：『即使是舍利弗、大目犍連，如果他們懂得運用善巧方便，也不會讓瞿和離比丘墮入地獄。為什麼呢？我回憶過去在拘樓秦佛時代，有一位比丘名叫無垢，他住在偏僻的山洞裡。離他不遠的地方有五位神仙，當時有一位女子在路上遇到大雨，跑進無垢比丘所住的山洞避雨，雨停后就離開了。當時五位仙人看見了那位女子，都說：『比丘行為不檢點，是不清凈的。』無垢比丘知道這些神仙的想法，就自己騰空而起，離地四丈九尺。眾仙人看到他飛在空中，都說：『正如我們經典所記載的，被慾望污染的人是不能飛的。』隨即五體投地，伏首認錯。假如當時比丘沒有顯現神通，那五位仙人就會墮入大地獄。當時的無垢比丘，就是慈氏菩薩。如果舍利弗、目犍連有能力飛昇，那麼瞿和離就不會墮入地獄。應當知道這個道理，不是聲聞、緣覺所能理解的，只有菩薩才能分別明瞭善巧方便。就像放蕩的女人，用各種裝飾來滿足貪財的慾望，或者有些沒有智慧的人改變自己的本性，順從她的意思，獻出自己的身體，敬重她，耗盡自己的家產，最終被拋棄，因為所得到的而感到後悔。善巧方便的菩薩也是如此。觀察眾生的根性，可以開導他們。

【English Translation】 English version: 『It hurts.』 Flame Light immediately returned, and, grasping her arm, advised her, 『Follow your desires, and I hope you will not endanger yourself.』 Xue Zhi retreated to manage the family business for twelve years, weary of worldly obstacles, and finally cultivated the four dhyanas. After his life ended, he was reborn in the Brahma Heaven. The Buddha said, 『Noble son! Do you want to know who Flame Light Xue Zhi was at that time? Do not think so, for he was me. The potter's daughter was Geyi. He still followed her wishes, and I, with great compassion, have transcended the hundreds of thousands of sufferings of birth and death. The wise should observe that the mistakes others commit will lead them to hell, while Bodhisattvas who are skilled in using expedient means can ascend to the Brahma Heaven.』 The Buddha told Hui Shang, 『Even if Shariputra and Maudgalyayana were skilled in using expedient means, they would not have allowed the monk Geyi to fall into hell. Why is that? I recall that in the time of the Buddha Krakucchanda, there was a monk named Wu Gou, who lived in a secluded mountain cave. Not far from him were five immortals. At that time, a woman encountered heavy rain on the road and ran into the cave where Wu Gou was staying to take shelter. After the rain stopped, she left. When the five immortals saw the woman, they all said, 『The monk is immoral and impure.』 Wu Gou knew what the immortals were thinking, so he levitated into the air, forty-nine feet above the ground. When the immortals saw him flying in the air, they all said, 『As our scriptures record, those who are defiled by desire cannot fly.』 They immediately prostrated themselves on the ground and confessed their mistake. If the monk had not displayed his supernatural powers, the five immortals would have fallen into the great hell. The monk Wu Gou at that time was the Bodhisattva Maitreya. If Shariputra and Maudgalyayana had the ability to fly, then Geyi would not have fallen into hell. You should know this principle, which is not understood by Sravakas and Pratyekabuddhas. Only Bodhisattvas can clearly understand the expedient means. It is like a dissolute woman who uses various adornments to satisfy her desire for wealth, or some unwise people who change their nature, follow her wishes, offer their bodies, respect her, and exhaust their family property, only to be abandoned in the end, regretting what they have gained. The Bodhisattvas who are skilled in expedient means are also like this. By observing the roots of sentient beings, they can guide them.』

者，以何方便則化立之，敬施眾生不吝其身，殖諸德本不藏情匿。設使知人已建德本，用其人故續命長善，一切欲樂無所貪慕，舍除恩愛令歸於無，其心清凈無所繫著，猶如蜜蜂接采眾花不計常想，于花枝葉一無所損。行權菩薩，隨俗方便雖樂諸欲，不計愛慾、不發常想，不自毀身亦不損彼，譬如樹種不失鮮色因而生牙無加茷者。如是，族姓子！菩薩以空、無想、不願之法，智度無極廣大之慧，入諸塵勞隨所樂行，不捨習俗、欲不穢身，不違佛嘆、未曾退轉。如捕魚工引綱佈網，恣意所欲截眾大流，收綱攝網多所獲得。菩薩如是，入空、無想、不願之法，以細微心在一切慧，縛于大欲，諸通慧心，以無護心，自在所獲得生梵天。譬如丈夫工學咒術，為吏所捕五繫縛之。其人自恣，則以一咒斷諸縲紲而得解去。如是，族姓子！善權菩薩，五欲自樂普與眾俱，恣其所幸智力術力，以一通慧壞一切欲，沒生梵天。譬安隱師，以一其心無所惡忌，變現蔭庇送大賈人，或有愚謗而傷之曰：『忖察此師，自眷屬財賄尚不合度，安能濟眾使免賊乎？將必遺漏無量錢寶。』於是導師激憤恥之，即從坐起秉心堅強，帶鉀舞刀摧拉怨敵，所護安隱無所亡失。行權菩薩，執智慧刀隨時所欲，以巧方便安習五樂，志弟子乘所不悅可，為發慈愍。

云何若此？興放逸行，尚不自度，何能濟眾、降魔怨乎？所不堪偕也。菩薩以智慧度無極法，善權方便恣意所欲，以智慧刀斷截塵勞、裂諸羅網，超游自恣遍諸佛國，離女人土無有瑕穢。」

爾時有菩薩名曰愛敬，入舍衛大城普次行乞。至貴姓家，貴姓有女名曰執祥，在樓觀上聞比丘音，受食便出則睹其形，發放逸意，其欲甚盛不得從志，氣絕命終其身動搖。比丘見女興不凈想，即發念言：「何謂法樂自所喜者？計空無實其猶泡水，無所可遵；耳、目、鼻、口、身、意，如腐肉揣革裹皮覆，從足至頂何所可樂乎？觀無諍訟，無想無念，法無內外亦無壽命，都無所有，心何所著亦何所受。永離欲瑕亦無得也。」諦觀諸法無所起者，愛敬菩薩即得不起法忍，則時欣喜踴躍在虛空，去地四丈九尺，繞舍衛城七匝。

於時世尊，見愛敬菩薩升在虛空，譬如雁王，神足無礙自由自在。告賢者阿難曰：「汝見愛敬飛遊進止如雁王乎？」

對曰：「已見。」

佛言阿難：「愛敬菩薩因色慾行獲諸佛法，降伏魔兵則轉法輪。執祥女終轉女人身，得生忉利紫紺天宮，自然化有四百八十里殿，萬四千玉女俱共侍之。緣此之德而發慧心，自念：『何行得生此乎？』即知本在舍衛為貴姓女色惑愛敬，緣斯貪慾，壽終轉

【現代漢語翻譯】現代漢語譯本：

『如果像這樣，放縱自己的行為，連自己都無法度脫，又怎麼能救度眾生、降伏魔怨呢？這是不可能的。菩薩以智慧度過無邊無際的法門，善巧方便，隨心所欲，用智慧之刀斬斷塵世的煩惱，破除一切羅網，自由自在地遊歷各個佛國，遠離女人的污穢之地，沒有任何瑕疵。』

當時，有一位菩薩名叫愛敬（菩薩名，意為愛戴和尊敬），進入舍衛大城依次乞食。他來到一戶貴族人家，這戶人家有個女兒名叫執祥（人名，意為執著吉祥），她在樓上聽到比丘的聲音，接過食物后便出來，看到了比丘的容貌，心中生起放縱的念頭，慾望非常強烈，無法如願，便氣絕身亡，身體搖動。比丘看到這個女子，生起不凈的念頭，隨即想到：『什麼是真正的法樂，自己所喜愛的呢？仔細想想，一切都是空無虛實的，就像水泡一樣，沒有什麼可以執著的；耳、目、鼻、口、身、意，就像腐爛的肉塊，用皮革包裹著，從腳到頭，有什麼值得貪戀的呢？觀察一切都無爭訟，無思無念，法無內外，也沒有壽命，一切都是空無所有，心又執著什麼，又接受什麼呢？永遠遠離慾望的污垢，也沒有什麼可以得到的。』愛敬菩薩仔細觀察諸法，發現一切都沒有生起，便證得了不起法忍（菩薩的智慧境界，指對一切法不生不滅的真理的領悟），當時他欣喜若狂，跳躍到虛空中，離地四丈九尺，繞著舍衛城轉了七圈。

這時，世尊看到愛敬菩薩升到虛空中，就像雁王一樣，神足無礙，自由自在。他告訴賢者阿難說：『你看到愛敬像雁王一樣飛翔、前進、停止嗎？』

阿難回答說：『已經看到了。』

佛告訴阿難說：『愛敬菩薩因為修行而獲得了諸佛的法，降伏了魔兵，從而轉動法輪。執祥女死後轉生為女人身，得以轉生到忉利天（欲界六天之一，帝釋天所居之處）的紫紺天宮，自然化生出四百八十里的宮殿，有一萬四千名玉女一同侍奉她。她因為這個功德而生起智慧之心，自己想到：『我做了什麼修行才能生到這裡呢？』她立刻知道自己原本在舍衛城，因為身為貴族女子，被愛敬的容貌所迷惑，因為這種貪慾，死後轉生到這裡。』 English version:

'How can it be like this? Engaging in indulgent behavior, one cannot even liberate oneself, how can one then save others and subdue demonic enemies? This is impossible. Bodhisattvas, through wisdom, traverse limitless Dharma, skillfully using expedient means to fulfill their desires. With the sword of wisdom, they cut through worldly afflictions, shatter all nets, freely roam through all Buddha lands, and are far from the defilements of women, without any flaws.'

At that time, there was a Bodhisattva named Aijing (Bodhisattva name, meaning love and respect), who entered the great city of Shravasti to beg for alms in sequence. He came to a noble family, and this family had a daughter named Zhixiang (personal name, meaning clinging to auspiciousness). She was on the upper floor and heard the voice of the Bhikshu. After receiving food, she came out and saw the Bhikshu's appearance. She developed indulgent thoughts, her desires were very strong, and unable to fulfill them, she died of suffocation, her body shaking. The Bhikshu, seeing the woman, developed impure thoughts, and immediately thought: 'What is true Dharma joy, what one truly likes? Upon reflection, everything is empty and unreal, like a water bubble, there is nothing to cling to; the ears, eyes, nose, mouth, body, and mind are like rotten flesh, wrapped in leather, from foot to head, what is there to be greedy for? Observe that there is no contention, no thought, no concept, the Dharma has no inside or outside, nor does it have a lifespan, everything is empty, what does the mind cling to, what does it receive? Forever free from the defilements of desire, there is nothing to be gained.' Bodhisattva Aijing carefully observed all Dharmas, and found that nothing arises, and then attained the non-arising Dharma forbearance (a state of wisdom of a Bodhisattva, referring to the understanding of the truth that all Dharmas neither arise nor cease). At that time, he was overjoyed and jumped into the void, forty-nine feet above the ground, circling the city of Shravasti seven times.

At this time, the World Honored One saw Bodhisattva Aijing ascending into the void, like a king of geese, with unobstructed supernatural powers, free and at ease. He said to the wise Ananda: 'Do you see Aijing flying, advancing, and stopping like a king of geese?'

Ananda replied: 'I have seen it.'

The Buddha told Ananda: 'Bodhisattva Aijing, through practice, has obtained the Dharma of all Buddhas, subdued the demonic forces, and thus turns the Dharma wheel. The woman Zhixiang, after death, was reborn as a woman, and was able to be reborn in the Tushita Heaven (one of the six heavens of the desire realm, the abode of Indra) in the purple palace, naturally manifesting a palace of four hundred and eighty miles, with fourteen thousand jade maidens attending her. Because of this merit, she developed a mind of wisdom, and thought to herself: 'What practice did I do to be born here?' She immediately knew that she was originally in Shravasti, and as a noble woman, was infatuated with Aijing's appearance, and because of this greed, she was reborn here after death.'

【English Translation】 'How can it be like this? Engaging in indulgent behavior, one cannot even liberate oneself, how can one then save others and subdue demonic enemies? This is impossible. Bodhisattvas, through wisdom, traverse limitless Dharma, skillfully using expedient means to fulfill their desires. With the sword of wisdom, they cut through worldly afflictions, shatter all nets, freely roam through all Buddha lands, and are far from the defilements of women, without any flaws.' At that time, there was a Bodhisattva named Aijing (Bodhisattva name, meaning love and respect), who entered the great city of Shravasti to beg for alms in sequence. He came to a noble family, and this family had a daughter named Zhixiang (personal name, meaning clinging to auspiciousness). She was on the upper floor and heard the voice of the Bhikshu. After receiving food, she came out and saw the Bhikshu's appearance. She developed indulgent thoughts, her desires were very strong, and unable to fulfill them, she died of suffocation, her body shaking. The Bhikshu, seeing the woman, developed impure thoughts, and immediately thought: 'What is true Dharma joy, what one truly likes? Upon reflection, everything is empty and unreal, like a water bubble, there is nothing to cling to; the ears, eyes, nose, mouth, body, and mind are like rotten flesh, wrapped in leather, from foot to head, what is there to be greedy for? Observe that there is no contention, no thought, no concept, the Dharma has no inside or outside, nor does it have a lifespan, everything is empty, what does the mind cling to, what does it receive? Forever free from the defilements of desire, there is nothing to be gained.' Bodhisattva Aijing carefully observed all Dharmas, and found that nothing arises, and then attained the non-arising Dharma forbearance (a state of wisdom of a Bodhisattva, referring to the understanding of the truth that all Dharmas neither arise nor cease). At that time, he was overjoyed and jumped into the void, forty-nine feet above the ground, circling the city of Shravasti seven times. At this time, the World Honored One saw Bodhisattva Aijing ascending into the void, like a king of geese, with unobstructed supernatural powers, free and at ease. He said to the wise Ananda: 'Do you see Aijing flying, advancing, and stopping like a king of geese?' Ananda replied: 'I have seen it.' The Buddha told Ananda: 'Bodhisattva Aijing, through practice, has obtained the Dharma of all Buddhas, subdued the demonic forces, and thus turns the Dharma wheel. The woman Zhixiang, after death, was reborn as a woman, and was able to be reborn in the Tushita Heaven (one of the six heavens of the desire realm, the abode of Indra) in the purple palace, naturally manifesting a palace of four hundred and eighty miles, with fourteen thousand jade maidens attending her. Because of this merit, she developed a mind of wisdom, and thought to herself: 'What practice did I do to be born here?' She immediately knew that she was originally in Shravasti, and as a noble woman, was infatuated with Aijing's appearance, and because of this greed, she was reborn here after death.'

女即為男子，自然神化無央數眾。志於欲著乃獲此報，豈況清凈恭肅之心，供養奉事盡敬菩薩乎？『今伎樂之娛安可久常，當詣世尊及覲愛敬菩薩。』」

於是天子與其眷屬，各執天花栴檀雜香，威光巍巍俱詣世尊、愛敬大士，皆以花香而供上之，前稽首禮繞佛三匝住，各叉手而讚頌曰：

「諸佛無思念，　　樂最不可量，　如來無心意，　　則獲尊上道。

「我在舍衛為女人，　　其大名德不可議，　號曰執祥長者息，　　端正姝好寶嚴身，　以為父母所珍重，　　有正覺子無所著，　號曰愛敬威神大。　　入舍衛城家分衛，　我聞其音柔軟妙，　　歡喜之心取飯食，　即自往詣無極法。　　如來之子愛敬道，　吾見彼已起亂心，　　迷惑愛慾貪放逸，　假使不得從我願，　　即當壽終用活為。　當時不能發口言，　　雖奉飲食不能授，　我以愛慾放逸故，　　則在其處壽命終。　雖不能應于道行，　　降棄瑕穢女人身，　得為男子佛所嘆，　　即時得生忉利天。　宮殿則尊微妙好，　　以寶合成無等倫，　有萬四千諸眷屬，　　諸婇女樂悉具足。　即時心自發念言，　　吾何因緣得致此，　尋時識念如此事，　　愛慾之心報應然。　見於愛敬心歡喜，　　以放逸心

【現代漢語翻譯】現代漢語譯本女子轉為男子，自然神化，數量眾多。如果執著于慾望，尚且能獲得這樣的果報，更何況以清凈恭敬的心，供養侍奉，盡心敬重菩薩呢？『現在這些歌舞娛樂怎能長久，應當去拜見世尊，以及瞻仰愛敬菩薩。』於是天子和他的眷屬，各自拿著天花、栴檀（一種香木）等各種香，威光顯赫地一同前往世尊和愛敬大士那裡，都用鮮花和香供奉他們，然後向前頂禮，繞佛三圈後站定，各自合掌讚頌說：『諸佛沒有思慮，快樂最不可衡量，如來沒有心意，就能獲得至尊的道。『我曾在舍衛城為女子，名聲和德行都不可思議，號稱執祥長者的女兒，容貌端正美麗，以寶物裝飾身體，被父母所珍愛，有一位正覺之子，沒有任何執著，號稱愛敬，威神廣大。他進入舍衛城挨家乞食，我聽到他的聲音柔和美妙，心中歡喜，拿了飯食，就親自前往無極法處。如來的兒子愛敬，我見到他后，心中生起雜亂的念頭，迷惑于愛慾，貪圖放縱，如果不能如我所愿，就寧願死去。當時我不能開口說話，即使拿著食物也不能遞給他，我因為愛慾放縱的緣故，就在那裡結束了生命。雖然不能符合道行，但捨棄了污穢的女子之身，得以轉為男子，被佛所讚歎，立刻就生到了忉利天（欲界六天之一）。宮殿尊貴微妙美好，用寶物合成，無與倫比，有一萬四千眷屬，各種歌舞娛樂都具備。當時心中自己想到，我因何因緣得到這些？隨即明白，這是因為愛慾之心的報應。見到愛敬心生歡喜，因為放縱的心

【English Translation】 English version A woman becoming a man, naturally transforming into countless beings. If one is attached to desires, they still receive such a reward, how much more so for those who with pure and respectful hearts, offer service and utmost reverence to Bodhisattvas? 『These musical entertainments cannot last forever, we should go to see the World Honored One and pay homage to the Bodhisattva of Love and Respect.』 Then the heavenly king and his retinue, each holding celestial flowers, sandalwood (a type of fragrant wood), and various other incenses, with majestic radiance, went together to the World Honored One and the great Bodhisattva of Love and Respect. They all offered flowers and incense to them, then bowed their heads in reverence, circumambulated the Buddha three times, and stood still, each with palms joined, and praised, saying: 『The Buddhas have no thoughts, their joy is immeasurable, the Tathagata has no intention, thus attaining the supreme path.』『I was once a woman in Shravasti (an ancient Indian city), my name and virtue were inconceivable, known as the daughter of the elder Zhixiang, with a beautiful and upright appearance, adorned with precious ornaments, cherished by my parents. There was a son of perfect enlightenment, without any attachments, known as Love and Respect, with great divine power. He entered Shravasti to beg for alms from house to house. I heard his voice, gentle and wonderful, and with joy in my heart, I took food and went to the place of the boundless Dharma. The Tathagata』s son, Love and Respect, when I saw him, my mind became confused, deluded by love and desire, indulging in lust. If I could not have my wish, I would rather die. At that time, I could not speak, even holding food, I could not give it to him. Because of my indulgence in love and desire, I ended my life there. Although I could not conform to the path, I abandoned the defiled body of a woman, and was transformed into a man, praised by the Buddha, and immediately was born in the Trayastrimsha Heaven (one of the six heavens of the desire realm). The palace is noble, subtle, and beautiful, made of precious materials, unparalleled, with fourteen thousand attendants, and all kinds of musical entertainments. At that time, I thought to myself, what is the cause of my attaining this? Soon I realized that it was the result of the mind of love and desire. Seeing Love and Respect, my heart was filled with joy, because of my indulgent mind

而貪視，　緣是之德獲是報，　　猶如光明照好樹。　當爲正覺佛子弟，　　所在游欣安住慧，　愛慾之心報如此，　　何況有人供養者。　吾身今即如來子，　　愿發求尊佛智慧，　便當修行恒沙劫，　　未曾舍離大志性，　皆由善師因愛敬，　　則當供養法奉事，　供事于道無親屬，　　唯愿學求在覺軌。　修于尊妙道之行，　　以放逸心所睹著，　尋時則轉于女身，　　便獲勇猛男子形。　父母在家皆號哭，　　臭死於地自捽𢷄，　心自念言是蠱道，　　衝口罵詈此沙門。　應時天子承佛威，　　往詣父母具解說：『無得罵詈瞋沙門，　　將無長夜獲苦惱。』　父母欲得知我不？　　吾已踴至忉利天，　應時退轉女人身，　　得為天子光巍巍。　父母當至安住所，　　首罵詈罪自悔過，　更求救護不可得，　　唯有如來為道慧。　時父母聞佛音響，　　彼時勇猛勸化之，　皆和心解眷屬俱，　　同時往詣能仁佛，　則共稽首兩足尊，　　即自悔過瞋恚心，　悉共恭敬于如來，　　啟問安住令決正。『以何供事應奉佛？　　何謂順法佛眾僧？　唯為吾等分別說。』　　假使聞者無異心，　最勝則知心所念。　　救世口則說如此，　其欲供養一切佛，　　堅固

【現代漢語翻譯】現代漢語譯本而貪戀地注視，因這種德行而獲得這樣的果報，就像光明照耀著美好的樹木。應當成為覺悟的佛弟子，在任何地方都快樂地安住于智慧之中，愛慾之心帶來的果報尚且如此，更何況是那些供養佛陀的人呢？我如今已是如來的孩子，愿發起追求至尊佛陀智慧的願望，便應當修行恒河沙數般的劫數，從未捨棄過遠大的志向，這一切都因為善知識的愛敬，所以應當供養佛法並奉行，侍奉于道不應有親疏之別，只願學習追求覺悟的道路。修行尊貴微妙的道行，卻因放逸之心而執著，立刻就轉為女身，隨後又獲得勇猛的男子之身。父母在家中都號啕大哭，因屍體腐臭倒在地上而自相揪打，心中自念這是邪道，衝口而出謾罵這些沙門（出家人）。當時天子承佛的威神之力，前往父母處詳細解釋說：『不要謾罵嗔恨沙門，否則將會在漫長的黑夜中遭受苦惱。』父母想知道我是誰嗎？我已經跳躍到忉利天（三十三天，欲界六天之一），立刻就退轉了女身，成為光芒萬丈的天子。父母應當來到我安住的地方，首先懺悔謾罵的罪過，再尋求救護卻不可得，只有如來才是真正的智慧之道。當時父母聽到佛陀的聲音，那時勇猛地勸化他們，全家都和睦地理解了，同時前往能仁佛（釋迦牟尼佛）那裡，一起向兩足尊（佛陀）稽首，懺悔自己嗔恨的心，都恭敬地對待如來，請問如何安住才能得到正確的指導。『應該用什麼來供養佛陀？什麼是順應佛法的佛陀僧團？請為我們分別解說。』假使聽聞者沒有異心，最殊勝的佛陀則知道他們心中的想法。救世的佛陀這樣說道，想要供養一切佛陀，就應當堅固

【English Translation】 English version And greedily gazing, Due to this virtue, one obtains such retribution, like light illuminating a beautiful tree. One should become a disciple of the enlightened Buddha, dwelling joyfully in wisdom wherever one is, Even the retribution of the mind of desire is like this, how much more so for those who make offerings to the Buddha? I am now a child of the Tathagata, and I wish to aspire to seek the supreme wisdom of the Buddha, Then one should practice for kalpas as numerous as the sands of the Ganges, never abandoning the great aspiration, All of this is due to the love and respect of good teachers, therefore one should make offerings to the Dharma and practice it, Serving the path should not be based on closeness or distance, but only on the desire to learn and seek the path of enlightenment. Practicing the noble and subtle path, yet being attached due to a lax mind, Immediately one is transformed into a female body, and then obtains the form of a courageous male. The parents at home all weep bitterly, beating themselves on the ground due to the stench of the corpse, In their minds, they think this is a heretical path, and they curse the shramanas (monastics) out loud. At that time, the deva, empowered by the Buddha's might, went to the parents and explained in detail: 'Do not curse and hate the shramanas, otherwise you will suffer in the long night.' Do the parents want to know who I am? I have already ascended to Trayastrimsha Heaven (the Heaven of Thirty-Three, one of the six heavens of the desire realm), Immediately I was transformed from a female body and became a radiant deva. The parents should come to where I dwell, first repenting for the sin of cursing, And then seek salvation, but it will be unattainable, only the Tathagata is the true path of wisdom. At that time, the parents heard the Buddha's voice, and then they were courageously persuaded, The whole family understood harmoniously, and together they went to the Muni Buddha (Shakyamuni Buddha), Together they bowed to the Two-Footed Honored One (the Buddha), repenting for their hateful minds, They all respectfully treated the Tathagata, asking how to dwell in order to receive correct guidance. 'What should we use to make offerings to the Buddha? What is the Sangha of the Buddha that accords with the Dharma? Please explain this to us separately.' If the listeners have no different intentions, The most supreme Buddha knows their thoughts. The Buddha who saves the world speaks like this, Those who wish to make offerings to all Buddhas should be steadfast

道意御諸想，　父母親屬及男女，　　具足五百無減少。　聽聞大人之所講，　　同時皆發大道心。　最勝所言仁無異，　　阿難聽我之所語，　如菩薩行無端底，　　善權方便住智慧，　愛敬菩薩愿如此：　　『假使女人愛敬我，　則當令轉女人形，　　速為男子人中上。』　阿難且觀此名德，　　餘人所因墮地獄，　以放逸心貪習色，　　因愛慾變為男子。　其心天子供養我，　　常以恭敬獲豐安，　彼所供養難計劫，　　當得為佛號盡見。　此五百人發道意，　　亦當自致人中尊，　何人聞此不供佛，　　其歡悅心安無量。　計其愛敬菩薩者，　　所開化女不一二，　無量百千億那術，　　以愛慾心立於道，　則為藥王大名德。　　何因菩薩當有穢？　因緣塵勞施安隱，　　何況供養奉事者。」

爾時賢者阿難白佛言：「猶如有人近須彌山，皆隨山光照為金色。設懷歡喜欲義心奉道法心，得近菩薩皆獲一類，趣諸通慧心性自然，我從今始奉侍菩薩，如須彌山，猶如藥王，名曰見愈，有清凈心若瞋恚意，見此藥者眾病皆除，菩薩如是凈不凈心，淫怒癡心覲菩薩者悉為除愈。」

時佛贊曰：「善哉，阿難！誠如爾言。」

於是賢者大迦葉白佛言：「甚難及也，

【現代漢語翻譯】現代漢語譯本以道來駕馭各種想法，父母親屬以及男女，總共有五百人，沒有減少。聽聞大德之人所講的道理，他們同時都發起了追求大道的心。最殊勝的教誨是仁愛而無分別的，阿難，你聽我說，菩薩的修行是沒有止境的，他們善用權巧方便安住于智慧之中。他們愛敬菩薩，並愿如此：『如果女人愛敬我，那麼就應當讓她轉變為男子之身，迅速成為人中之佼佼者。』阿難，你且看這種功德，其他人因為放縱自己的心，貪戀美色而墮入地獄，卻因為愛敬菩薩的緣故，轉變為男子。他們的心如同天人供養我一般，常常以恭敬心獲得平安和喜樂，他們所供養的菩薩，經過難以計數的劫數，將來會成佛，名號為盡見（Jin Jian）。這五百人發起了追求大道的心，也將會自己成為人中尊貴之人，誰聽聞此事而不供養佛呢？他們歡喜的心是安穩而無量的。計算那些愛敬菩薩的人，他們所開化的女子不止一兩個，而是無量百千億那由他（Nayuta），他們以愛敬之心立於道，那麼這位菩薩就是藥王（Yao Wang）大德。菩薩怎麼會有污穢呢？他們以因緣和塵勞來施予安穩，更何況是供養和奉事他們的人呢？」

這時，賢者阿難（Ananda）對佛說：「就像有人靠近須彌山（Sumeru），都會被山的光芒照耀成金色一樣。如果有人懷著歡喜和追求正義的心，奉行佛法，靠近菩薩也會獲得同樣的利益，趨向各種神通和智慧，心性自然清凈。我從今以後要侍奉菩薩，就像須彌山一樣，又像藥王（Yao Wang），他的名字叫見愈（Jian Yu），有清凈心的人，如果生起嗔恚之心，見到這位藥王，各種疾病都會消除。菩薩也是如此，無論清凈或不清凈的心，淫慾、嗔恚、愚癡的心，只要見到菩薩，都會被治癒。」

這時，佛讚歎說：「說得好啊，阿難！確實如你所說。」

於是，賢者大迦葉（Mahakasyapa）對佛說：「這真是太難得了，

【English Translation】 English version Control all thoughts with the Way, parents, relatives, and both men and women, totaling five hundred without any less. Hearing the teachings of the great ones, they all simultaneously developed the aspiration for the Great Way. The most excellent teaching is benevolence without discrimination, Ananda, listen to what I say, The practice of a Bodhisattva has no end, they skillfully use expedient means and abide in wisdom. They love and respect the Bodhisattva and wish thus: 『If a woman loves and respects me, then she should transform into a male form, quickly becoming the best among men.』 Ananda, look at this virtue, others fall into hell because of indulging their minds and craving beauty, but because of loving and respecting the Bodhisattva, they transform into men. Their minds are like the devas offering to me, they often obtain peace and joy with reverence, The Bodhisattva they offer to, after countless kalpas, will become a Buddha named Jin Jian (All-Seeing). These five hundred people who have developed the aspiration for the Way will also become honored among men, Who would hear this and not make offerings to the Buddha? Their joyful hearts are peaceful and immeasurable. Counting those who love and respect the Bodhisattva, the women they have enlightened are not just one or two, but countless hundreds of thousands of billions of Nayutas, they establish themselves on the Way with loving hearts, then this Bodhisattva is the great virtue of Yao Wang (Medicine King). How can a Bodhisattva have defilements? They use conditions and worldly labors to bestow peace, how much more so for those who make offerings and serve them?」

At that time, the venerable Ananda said to the Buddha: 「Just as someone who approaches Mount Sumeru (Sumeru) is illuminated by its golden light, if someone with a joyful and righteous heart practices the Dharma, approaching a Bodhisattva will also receive the same benefits, moving towards various spiritual powers and wisdom, their nature naturally becoming pure. From now on, I will serve the Bodhisattva, like Mount Sumeru, and like Yao Wang (Medicine King), whose name is Jian Yu (Seeing Heals), those with pure minds, if they develop anger, upon seeing this Medicine King, all diseases will be cured. The Bodhisattva is also like this, whether with pure or impure minds, lust, anger, or ignorance, upon seeing the Bodhisattva, they will all be healed.」

At that time, the Buddha praised, 「Well said, Ananda! It is indeed as you say.」

Then, the venerable Mahakasyapa said to the Buddha: 「This is truly difficult to attain,

天中天！菩薩大士不可思議，在所游至，為諸眾生現無畏欲——空、無想、不願。聲聞、緣覺唯行此法，菩薩普護，轉使更入諸通慧跡，以善方便將順其心，終不穢厭色、聲、香、味、細滑法也。」

大迦葉復白佛言：「我可嘆喻菩薩大士之所行乎？」

佛言：「可嘆。」

迦葉曰：「譬大曠野斷絕無人，自然有墻，上至三十三天，唯有一門。無央數人皆入曠野，去之不遠有一大城，其國豐熟米穀卒賤，快樂難言；人民眾多不可稱計，其在彼城則如金剛。城旁有江，江側有路，曠路之中有黠慧人，聰識念義，懷愍欲度入曠野者，舉聲而盟稱：『去曠野不遠，大城之安永無死懼，吾為導師來趣所樂。』眾人報曰：『吾等不行，於此不動，欲睹城像城自然現，爾乃往耳。』時復有人解微妙者，應曰：『當往，隨仁所湊。吾等如是薄福之人，聞此聲已不信不樂，不從其教，不度曠野。』彼微妙人則度曠野，觀路由河，則乘而進。路之左右，有百千丈深大溪澗，布諸草木。四方作橋，則濟厄路四出無礙。大賊從后追而不懼，賊自然卻終不還顧。稍稍前行亦不恐懅，不左右視則見大城。稍近城郭心不狐疑，入彼城邑為無量人，現其儀式增益福祚。」

迦葉嘆已陳喻：「大曠野者，謂生死之難。墻至三十

【現代漢語翻譯】現代漢語譯本：世尊！菩薩大士的境界真是不可思議，他們無論去到哪裡，都會爲了眾生展現無所畏懼的意願——即空性（śūnyatā）、無想（animitta）、無愿（apraṇihita）。聲聞（śrāvaka）、緣覺（pratyekabuddha）只修行這些法門，而菩薩則普遍守護眾生，引導他們更深入地進入各種神通智慧的境界，用善巧方便來順應他們的心意，最終不會厭惡色（rūpa）、聲（śabda）、香（gandha）、味（rasa）、觸（spraṣṭavya）這些世俗的法。大迦葉（Mahākāśyapa）再次對佛說：『我可以用比喻來讚歎菩薩大士的修行嗎？』佛說：『可以讚歎。』迦葉說：『譬如在一片廣闊無垠、人跡罕至的曠野中，自然出現一道墻，高聳入雲，直達三十三天（Trāyastriṃśa），只有一個門可以出入。無數的人都進入了這片曠野，不遠處有一座大城，那裡的國家富饒，米穀充足，物價低廉，快樂難以言表；人民眾多，不可計數，他們在城裡就像金剛一樣堅固。城邊有一條江，江邊有一條路，在曠野的路上，有一個聰明智慧的人，他聰慧明理，心懷慈悲，想要度化進入曠野的人，他大聲宣告說：『離曠野不遠的地方，有一座大城，那裡安樂永無死亡的恐懼，我來做你們的導師，帶領你們去往那快樂的地方。』眾人回答說：『我們不去，我們就在這裡不動，我們想看到那座城的景象，如果城自然顯現，我們才會前往。』這時，又有一些理解微妙道理的人，迴應說：『應當前往，跟隨您所指引的方向。我們這些福薄之人，聽到這些話后，不相信也不喜歡，不聽從他的教導，不度過曠野。』那些理解微妙道理的人就度過曠野，觀察道路，從河上乘船前進。道路的左右，有百千丈深的大溪澗，佈滿了草木。四面都有橋樑，可以渡過險路，四通八達，沒有阻礙。大盜從後面追趕，他們也不害怕，大盜自然退卻，最終不會回頭。他們稍稍向前走，也不恐懼，不左顧右盼，就能看到大城。稍微靠近城郭，心中不再疑惑，進入那座城邑，為無數的人，展現他們的儀式，增進他們的福德。』迦葉讚歎完后，陳述比喻說：『大曠野，指的是生死輪迴的苦難。墻壁高至三十三天，

【English Translation】 English version: 'World Honored One! The Bodhisattva Mahasattvas are truly inconceivable. Wherever they go, they manifest fearlessness for all sentient beings—emptiness (śūnyatā), signlessness (animitta), and wishlessness (apraṇihita). Śrāvakas and Pratyekabuddhas only practice these dharmas, while Bodhisattvas universally protect all beings, guiding them to further enter the realms of various supernormal powers and wisdom, using skillful means to accord with their minds, and ultimately not being disgusted by form (rūpa), sound (śabda), smell (gandha), taste (rasa), and touch (spraṣṭavya).' Mahākāśyapa then said to the Buddha, 'May I use a metaphor to praise the practice of the Bodhisattva Mahasattvas?' The Buddha said, 'You may praise them.' Kāśyapa said, 'It is like in a vast and desolate wilderness, where no one dwells, there naturally appears a wall, reaching up to the Thirty-three Heavens (Trāyastriṃśa), with only one gate for entry and exit. Countless people enter this wilderness, and not far away there is a great city, where the country is prosperous, with abundant rice and grains, and low prices, and happiness is beyond description; the people are numerous and countless, and they are as firm as diamonds in that city. Beside the city is a river, and beside the river is a road. On the road in the wilderness, there is a wise and intelligent person, who is compassionate and wants to liberate those who have entered the wilderness. He proclaims loudly, saying, 「Not far from the wilderness, there is a great city, where there is peace and no fear of death. I will be your guide and lead you to that place of happiness.」 The people reply, 「We will not go. We will stay here and not move. We want to see the image of the city. If the city appears naturally, then we will go.」 At this time, some who understand the subtle principles respond, 「We should go, following the direction you point out. We are people of little merit, and upon hearing these words, we do not believe or rejoice, we do not follow his teachings, and we do not cross the wilderness.」 Those who understand the subtle principles then cross the wilderness, observe the road, and advance by boat on the river. On the left and right of the road, there are deep ravines of hundreds and thousands of fathoms, covered with vegetation. Bridges are built in all directions, allowing them to cross the dangerous paths, and they are unobstructed in all directions. Great thieves chase from behind, but they are not afraid. The thieves naturally retreat and never look back. They walk forward gradually without fear, and without looking left or right, they see the great city. As they approach the city walls, their hearts are no longer doubtful. They enter the city and manifest their practices for countless people, increasing their blessings.」' After praising, Kāśyapa presented the metaphor, saying, 'The vast wilderness refers to the suffering of birth and death. The wall reaching up to the Thirty-three Heavens,

三天者，謂無黠所著恩愛之慾也。唯有一門者，謂大乘也。人入曠野者，謂眾愚冥凡夫之士也。黠人發願呼眾人者，謂菩薩大士所樂度無極也。志劣不行欲見城者，謂聲聞緣覺也。應曰：『當往，隨仁所湊。』則菩薩也。聞聲不信者，謂外道異學眾邪行也。度曠野者，謂奉精進至諸通慧，修諸三昧也。路由河者，謂法門也。左大溪澗百千丈者，謂聲聞地也。右大溪澗百千丈者，謂緣覺乘也。大布置草木作四方橋者，謂善權方便慧度無極也。四出無礙者，謂菩薩四恩之行攝無量人也。賊追不懼自然卻者，謂魔官屬及諸猗行也。終不還顧者，謂忍度無極也。稍稍前行，謂為菩薩之所開化，進度無極也。亦不恐懼者，謂以清凈心發起眾生志，平等覺也。不視左右者，謂不志樂聲聞、緣覺之利也。則見大城者，謂達諸通慧也。稍近城者，謂見道功德習行佛慧也。心無狐疑者，謂曉智慧善權諸度無極，則能遍睹一切眾生無所畏惡。適入城已，為無量人造現儀式增益福祚者，謂如來、至真、等正覺也。佛天中天適興在世，則為菩薩立於名號廣建利義。」

於是世尊贊迦葉曰：「善哉，善哉！乃嘆斯喻。」

說此言時，萬二千天與人發無上正真道意。

佛語迦葉菩薩：「德行不可稱計，學諦微妙善權方便，大士所

【現代漢語翻譯】現代漢語譯本『三天』，指的是沒有智慧的人所執著的恩愛慾望。『唯有一門』，指的是大乘佛法。『人入曠野』，指的是那些愚昧無知的凡夫俗子。『黠人發願呼眾人』，指的是菩薩大士們樂於度化眾生，沒有窮盡。『志劣不行欲見城』，指的是聲聞（聽聞佛法而悟道者）和緣覺（通過自身修行而悟道者）。『應曰：當往，隨仁所湊』，指的是菩薩。『聞聲不信』，指的是外道、異端學說和各種邪惡的行為。『度曠野』，指的是奉行精進，達到各種神通智慧，修習各種三昧（禪定）。『路由河』，指的是佛法之門。『左大溪澗百千丈』，指的是聲聞的境界。『右大溪澗百千丈』，指的是緣覺的境界。『大布置草木作四方橋』，指的是善巧方便的智慧，達到彼岸。『四出無礙』，指的是菩薩以四種恩惠的行為來攝受無量眾生。『賊追不懼自然卻』，指的是魔王的官屬以及各種執著行為。『終不還顧』，指的是忍辱的修行，達到彼岸。『稍稍前行』，指的是被菩薩開導教化，逐漸達到彼岸。『亦不恐懼』，指的是以清凈的心發起眾生的志願，達到平等的覺悟。『不視左右』，指的是不貪圖聲聞和緣覺的利益。『則見大城』，指的是達到各種神通智慧。『稍近城』，指的是見到修道功德，習行佛的智慧。『心無狐疑』，指的是明白智慧、善巧方便和各種修行，能夠遍觀一切眾生而無所畏懼。『適入城已，為無量人造現儀式增益福祚』，指的是如來（佛的稱號）、至真（達到真理的人）、等正覺（達到平等正覺的人）。佛陀、天中之天（佛的尊稱）降生在世，就為菩薩建立名號，廣泛建立利益眾生的事業。於是世尊讚歎迦葉說：『好啊，好啊！你真是善於用這個比喻。』說這些話的時候，有一萬二千天人和人發起了無上正真道的心意。佛陀告訴迦葉菩薩：『你的德行不可估量，學習真諦微妙，善巧方便，是大菩薩所為。』

【English Translation】 English version 'The three days' refers to the desires of affection and love clung to by those without wisdom. 'The only gate' refers to the Mahayana (Great Vehicle) Buddhism. 'People entering the wilderness' refers to the ignorant and foolish ordinary people. 'The wise person making a vow and calling out to the crowd' refers to the Bodhisattvas (enlightened beings) who are happy to liberate all beings without end. 'Those with weak will who do not proceed but wish to see the city' refers to the Sravakas (those who attain enlightenment by hearing the teachings) and Pratyekabuddhas (those who attain enlightenment through their own efforts). 'One should say: 'Go, follow where your kindness leads you'' refers to the Bodhisattvas. 'Hearing the sound but not believing' refers to the heretics, heterodox teachings, and various evil practices. 'Crossing the wilderness' refers to practicing diligence, attaining various supernatural powers and wisdom, and cultivating various Samadhis (meditative states). 'The river as the path' refers to the Dharma (Buddhist teachings) gate. 'The great ravine on the left, hundreds of thousands of feet deep' refers to the realm of the Sravakas. 'The great ravine on the right, hundreds of thousands of feet deep' refers to the vehicle of the Pratyekabuddhas. 'The great arrangement of grass and trees to make a four-sided bridge' refers to the wisdom of skillful means and the perfection of wisdom. 'Going out in all four directions without hindrance' refers to the Bodhisattvas' practice of the four kinds of kindness to gather countless beings. 'Not fearing the pursuing thieves, who naturally retreat' refers to the retinue of the demon king and various clinging behaviors. 'Never looking back' refers to the perfection of patience. 'Gradually moving forward' refers to being enlightened and taught by the Bodhisattvas, gradually reaching the other shore. 'Also not being afraid' refers to arousing the aspirations of sentient beings with a pure mind, reaching equal enlightenment. 'Not looking left or right' refers to not desiring the benefits of the Sravakas and Pratyekabuddhas. 'Then seeing the great city' refers to attaining various supernatural powers and wisdom. 'Gradually approaching the city' refers to seeing the merits of the path and practicing the wisdom of the Buddha. 'Having no doubts in the heart' refers to understanding wisdom, skillful means, and various perfections, being able to see all beings without fear. 'Having just entered the city, creating rituals and increasing blessings for countless people' refers to the Tathagata (Buddha's title), the Truly Enlightened One, the Perfectly Enlightened One. When the Buddha, the Lord of Gods and Humans, appears in the world, he establishes names for the Bodhisattvas and widely establishes the work of benefiting beings. Then the World Honored One praised Kasyapa, saying: 'Excellent, excellent! You are indeed good at using this metaphor.' When these words were spoken, twelve thousand gods and humans aroused the intention for the unsurpassed, true, and right path. The Buddha said to Bodhisattva Kasyapa: 'Your virtues are immeasurable, learning the subtle truth, skillful means, is what great Bodhisattvas do.'

作，不為已舉、不他人施，不言有我亦不言彼。」

時慧上菩薩白世尊曰：「何謂一生補處？而迦葉、佛時口說斯言，用為覲是剃頭沙門，安能有道佛道難得，世尊爾時何緣說此？」

佛語慧上：「且止！族姓子！無得節限平相如來及開士行。所以者何？菩薩大士善權方便不可思議，其有正士，當作斯觀緣是化人。族姓子聽，善思念之。有法號曰善權方便菩薩，從定光佛已來，所興之慧不可思議，隨時之宜敢可發起，講菩薩法。從見定光世尊以來，得不起法忍，無一瑕闕無所忘失，亦無亂心智慧無損，已得法忍所造菩薩，一念之頃七日成佛，有菩薩志，發意之間一劫之喻。為一切人所在示現開化眾生，以智慧力欲得成佛大平等覺，無量億劫稱歎邪見多所發起，是為菩薩善權方便。

「又，族姓子！諸聲聞學設使自在，於三昧者未曾有也，不逮菩薩三昧之定，身亦不動心無所想，亦非眾人身心所及。又使菩薩三昧正受不進不退，常以四恩救攝群萌，不失精進、不為懈怠，而為眾人講六度無極，是謂菩薩善權方便。

「又，族姓子！菩薩發意之頃，于兜術天逮正真覺、轉於法輪，閻浮利人不能自致升兜術天聽受經法，菩薩心念，天上諸天能下至此。是故正士，于閻浮利而現成佛，是為菩薩善權方

【現代漢語翻譯】現代漢語譯本：'（菩薩）所作所為，不是爲了自己而做，也不是爲了讓別人施捨，不說有我，也不說有彼。' 現代漢語譯本：'這時，慧上菩薩對世尊說：『什麼叫做一生補處（指下一世將成佛的菩薩）？為什麼迦葉佛在世時說這樣的話，用來覲見那些剃了頭髮的沙門，他們怎麼可能有道？佛道如此難得，世尊您當時為何要這樣說？』現代漢語譯本：'佛告訴慧上：『先停下！族姓子！不要去限制如來和開士（菩薩）的修行。為什麼呢？菩薩大士的善巧方便是不可思議的，那些真正的修行人，應當這樣觀察，這是爲了教化眾生。族姓子，聽著，好好思考。有一種法叫做善巧方便菩薩，從定光佛（過去佛名）以來，所修的智慧不可思議，隨時根據情況發起，講說菩薩法。自從見到定光世尊以來，得到不起法忍（對法理的深刻理解和接受），沒有一點瑕疵，沒有遺忘，也沒有亂心，智慧沒有損失，已經得到法忍所成就的菩薩，在一念之間七天就能成佛，有菩薩的志向，發願的時間相當於一劫。爲了所有的人，在他們所在的地方示現，開導教化眾生，用智慧的力量想要成就佛的大平等覺悟，無量億劫稱讚，發起對邪見的破除，這就是菩薩的善巧方便。』現代漢語譯本：'又，族姓子！那些聲聞（小乘修行者）即使在三昧（禪定）中自在，也從未有過像菩薩那樣的三昧禪定，身體不動，心中沒有雜念，也不是普通人的身心所能達到的。而且，菩薩在三昧正受中不進不退，常常用四恩（父母恩、眾生恩、國土恩、三寶恩）來救護眾生，不失去精進，不懈怠，為眾人講說六度無極（佈施、持戒、忍辱、精進、禪定、智慧），這就是菩薩的善巧方便。' 現代漢語譯本：'又，族姓子！菩薩發願的時候，在兜術天（欲界天之一）得到真正的覺悟，轉動法輪（宣講佛法），閻浮利（我們所居住的世界）的人不能自己到達兜術天聽受佛法，菩薩心想，天上的諸天能夠下到這裡。所以，真正的修行人，在閻浮利示現成佛，這就是菩薩的善巧方便。'

【English Translation】 English version: 'What is done, is not done for oneself, nor is it for others to give, it is not said to have a self, nor is it said to have an other.' English version: 'Then, Bodhisattva Huishang said to the World Honored One: 『What is meant by 『one-life-away-from-Buddhahood』 (referring to a Bodhisattva who will become a Buddha in the next life)? Why did Kashyapa Buddha say such words when he was alive, using them to greet those shaved-headed monks? How could they have the Way? The Buddha Way is so difficult to attain, why did the World Honored One say this at that time?』 English version: 'The Buddha said to Huishang: 『Stop! Son of a good family! Do not limit the practices of the Tathagata and the Bodhisattvas. Why? The skillful means of the great Bodhisattvas are inconceivable. Those who are true practitioners should observe this, as it is for the purpose of teaching sentient beings. Son of a good family, listen and contemplate well. There is a Dharma called the Bodhisattva of Skillful Means. Since the time of Dipankara Buddha (a past Buddha), the wisdom they have cultivated is inconceivable. They initiate teachings of the Bodhisattva Dharma according to the circumstances. Since seeing Dipankara Buddha, they have attained the forbearance of non-arising Dharma (a profound understanding and acceptance of Dharma), without any flaws, without forgetting, without a disturbed mind, and without loss of wisdom. Bodhisattvas who have attained this forbearance can become Buddhas in seven days in a single thought. They have the aspiration of a Bodhisattva, and the time of their aspiration is like a kalpa. For all people, they manifest in the places where they are, guiding and teaching sentient beings. With the power of wisdom, they desire to attain the great equal enlightenment of a Buddha. They praise for countless kalpas and initiate the breaking of wrong views. This is the skillful means of a Bodhisattva.』 English version: 'Furthermore, son of a good family! Even if the Shravakas (practitioners of the Hinayana) are at ease in Samadhi (meditative absorption), they have never had the Samadhi of a Bodhisattva. Their bodies do not move, their minds have no distractions, and it is not something that ordinary people can achieve with their bodies and minds. Moreover, Bodhisattvas in Samadhi neither advance nor retreat, they constantly use the four kindnesses (kindness of parents, kindness of sentient beings, kindness of the country, kindness of the Three Jewels) to save sentient beings, they do not lose diligence, they are not lazy, and they teach the Six Paramitas (generosity, morality, patience, diligence, meditation, wisdom) to all. This is the skillful means of a Bodhisattva.』 English version: 'Furthermore, son of a good family! When a Bodhisattva makes an aspiration, they attain true enlightenment in Tushita Heaven (one of the heavens in the desire realm) and turn the Dharma wheel (preach the Dharma). People in Jambudvipa (the world we live in) cannot reach Tushita Heaven to hear the Dharma. The Bodhisattva thinks that the gods in heaven can come down here. Therefore, true practitioners manifest as Buddhas in Jambudvipa. This is the skillful means of a Bodhisattva.'

便。

「又，族姓子！菩薩發意，能從兜術忽然沒已，不由胞胎，一時之頃成最正覺。傍人有疑此所從來為是天耶？揵陀羅變化所為乎？若懷狐疑不聽受法，是故菩薩現處胞胎，是為菩薩善權方便。

「又，族姓子！無得興念：『菩薩處胞。』勿懷斯意，菩薩大士不由精胎。所以者何？有三昧名曰無垢，菩薩大士以斯正受而自莊嚴。兜術天人謂菩薩沒而無動搖，不睹菩薩游于胞胎。現處母腹而從脅生，棄國捐家尋坐佛樹，示勤苦行，普現悉遍無所不變，無有勞擾而無染污。所以者何？菩薩之瑞所化清凈，是為菩薩善權方便。」

佛告慧上：「何故菩薩自化其身紫磨金色，現入胞胎？」

慧上答曰：「寂然清凈明白之品。」

世尊曰：「然。其菩薩者，處眾生上則第一尊，是則化來，諸天人民所不能及，是為菩薩善權方便。

「何故菩薩在母胞胎，具足十月無見而生？人儻起念在母之懷，日月不足諸根不具。現滿十月，是為菩薩善權方便。

「何故菩薩生於樹園不在中宮？菩薩長夜習在閑居，志樂寂寞行平等凈，欲令天、龍、鬼神、揵沓和、阿須倫、迦留羅、真陀羅、摩睺羅、人與非人，皆舍室宇寂然供養，此諸華香普流天下，使迦維羅衛國中人民歡喜悅預不為放逸，是故

【現代漢語翻譯】現代漢語譯本「還有，善男子！菩薩發願之後，能夠從兜率天（Tusita，欲界天之一）忽然消失，不經過胞胎，在極短的時間內成就最正覺。旁邊的人可能會疑惑，這菩薩是從哪裡來的？是天人嗎？還是乾闥婆（Gandharva，天界樂神）變化出來的？如果心懷疑惑而不聽受佛法，所以菩薩會示現處在胞胎之中，這是菩薩的善巧方便。「還有，善男子！不要產生這樣的念頭：『菩薩處在胞胎之中。』不要有這樣的想法，菩薩大士不是通過精卵結合而生的。這是為什麼呢？因為有一種三昧（Samadhi，禪定）叫做無垢，菩薩大士以這種正定來莊嚴自己。兜率天的天人認為菩薩消失了，並沒有動搖，也沒有看到菩薩在胞胎中游走。菩薩示現處在母親的腹中，然後從脅下出生，捨棄國家和家庭，尋找佛樹而坐，示現勤苦修行，普遍示現一切，沒有不變的，沒有勞累和染污。這是為什麼呢？因為菩薩的瑞相所教化的是清凈的，這是菩薩的善巧方便。」佛陀告訴慧上菩薩（Prajnavanta）：「為什麼菩薩要將自己的身體變化成紫磨金色，然後示現進入胞胎呢？」慧上菩薩回答說：「這是爲了顯示寂靜清凈明白的品性。」世尊說：「是的。這位菩薩，在眾生之上是最尊貴的，這是他變化而來的，諸天和人民都無法企及，這是菩薩的善巧方便。「為什麼菩薩在母親的胞胎中，要待滿十個月才出生，而且沒有被看見？如果有人認為在母親的懷中，時間不足，諸根不全。菩薩示現待滿十個月，這是菩薩的善巧方便。「為什麼菩薩出生在樹園而不是在宮殿中？菩薩長久以來習慣於住在清凈的地方，喜歡寂靜，修行平等清凈，想要讓天、龍（Naga，神獸）、鬼神、乾闥婆、阿修羅（Asura，好戰的神）、迦樓羅（Garuda，金翅鳥神）、緊那羅（Kinnara，歌神）、摩睺羅伽（Mahoraga，大蟒神）、人和非人，都捨棄房屋，寂靜地供養，這些花香普遍流佈天下，使迦毗羅衛國（Kapilavastu）的人民歡喜快樂，不放縱，所以菩薩出生在樹園。」

【English Translation】 English version 「Furthermore, O son of good family! When a Bodhisattva makes the resolve, they can suddenly disappear from Tusita (a heaven in the desire realm), without entering a womb, and attain the most perfect enlightenment in an instant. Those nearby might doubt, 『Where did this Bodhisattva come from? Is it a deva (god)? Or is it a transformation by a Gandharva (a celestial musician)?』 If they harbor doubts and do not listen to the Dharma, therefore, the Bodhisattva manifests as being in a womb; this is a skillful means of the Bodhisattva. 「Furthermore, O son of good family! Do not give rise to the thought: 『The Bodhisattva is in a womb.』 Do not harbor such an idea; the great Bodhisattva does not come from the union of sperm and egg. Why is this? Because there is a samadhi (meditative absorption) called Immaculate, and the great Bodhisattva uses this right absorption to adorn themselves. The devas of Tusita think that the Bodhisattva has disappeared without any movement, and they do not see the Bodhisattva moving in a womb. The Bodhisattva manifests as being in the mother』s womb and then is born from the side, abandoning the kingdom and family, seeking the Bodhi tree to sit under, demonstrating diligent practice, universally manifesting everywhere, without change, without weariness, and without defilement. Why is this? Because the auspicious signs of the Bodhisattva are pure in what they teach; this is a skillful means of the Bodhisattva.」 The Buddha said to Prajnavanta (Wise One): 「Why does the Bodhisattva transform their body into the color of purple-gold and then manifest as entering a womb?」 Prajnavanta replied: 「It is to show the nature of serene purity and clarity.」 The World Honored One said: 「Indeed. This Bodhisattva, among all beings, is the most honored; this is a transformation, which devas and people cannot achieve; this is a skillful means of the Bodhisattva. 「Why does the Bodhisattva stay in the mother』s womb for ten months and then is born without being seen? If people think that in the mother』s womb, the time is insufficient and the faculties are incomplete. The Bodhisattva manifests as staying for ten months; this is a skillful means of the Bodhisattva. 「Why is the Bodhisattva born in a garden of trees and not in a palace? The Bodhisattva has long been accustomed to living in secluded places, enjoying solitude, practicing equality and purity, wishing to have devas, nagas (serpent deities), ghosts, Gandharvas, Asuras (demons), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (serpent deities), humans, and non-humans, all abandon their dwellings and offer worship in silence. These flowers and fragrances spread throughout the world, making the people of Kapilavastu joyful and not indulgent; therefore, the Bodhisattva is born in a garden of trees.」

菩薩在於樹下寂寞處生，不在宮館，是為菩薩善權方便。

「何故菩薩從右脅生？若不如是眾人有疑，則謂菩薩因由遘精而處胎藏，不為化育。眾必懷結猶預難決，是故示現令人開解。菩薩雖從右脅而生，母無瘡瘠出入之患，往古尊聖因時如然，所行無違，是為菩薩善權方便。

「何故菩薩母攀樹枝，然後而生？設不爾者，眾人當謂：『皇后雖生菩薩必有惱患，若如凡庶而無殊別。』欲為黎元示現安隱，母適攀樹枝，志性柔和，則菩薩誕育，是為菩薩善權方便。

「何故菩薩安和澹泊忽然而生，其身清凈無有垢穢？菩薩至尊三界之上，雖處胎中如日照水，凈無所著不增不減，故現脅生不與凡同，是為菩薩善權方便。

「何故菩薩適生斯須，帝釋即下前稽首奉，不使余天？其釋無始立茲本願：『菩薩若生，當以凈意而奉受之。』亦為菩薩本德之徴，是為菩薩善權方便。

「何故菩薩適見受已，行地七步亦不八步？是為正士吉祥之應，應七覺意覺不覺者也。自古迄於今，未有能現行七步者，是為菩薩善權方便。

「何故菩薩已行七步，舉手而言：『吾於世尊，天上天下為最第一，當盡究竟生老死原！』釋、梵、梵志及諸天子，彼時眾會莫不遍集，設不現斯當各自尊，則懷憍慢，便不

【現代漢語翻譯】現代漢語譯本菩薩在樹下寂靜之處誕生，而不是在宮殿樓閣，這是菩薩善巧方便的示現。『為什麼菩薩從右脅出生？如果不是這樣，眾人會有疑惑，會認為菩薩是因為男女交合而處在胎中，不是爲了教化眾生。這樣，眾人心中會產生疑惑，難以決斷。所以菩薩示現從右脅出生，是爲了讓人們明白。菩薩雖然從右脅出生，母親卻沒有傷痛或不適，這和古代聖賢的出生方式一樣，沒有違背常理，這是菩薩善巧方便的示現。』『為什麼菩薩的母親要攀著樹枝，然後才生下菩薩？如果不是這樣，眾人會認為：『皇后雖然生下菩薩，必定會有痛苦，和凡人一樣沒有什麼特別。』爲了向民眾展示安穩祥和，母親攀著樹枝，心性柔和，菩薩就誕生了，這是菩薩善巧方便的示現。』『為什麼菩薩安詳平靜地突然出生，身體清凈沒有污垢？菩薩是至尊，在三界之上，雖然處在胎中，卻像太陽照在水中一樣，清凈無染，不增不減。所以示現從脅出生，和凡人不同，這是菩薩善巧方便的示現。』『為什麼菩薩剛出生，帝釋（Indra，天神之王）就立刻下來，向前頂禮，而不讓其他天神來做？因為帝釋從無始以來就立下誓願：『菩薩如果出生，我應當以清凈的心意來奉迎。』這也是菩薩本有功德的象徵，這是菩薩善巧方便的示現。』『為什麼菩薩接受奉迎后，行走七步而不是八步？這是正士吉祥的象徵，應和七覺支（saptabodhyanga，七種覺悟的因素），覺悟不覺悟的人。從古至今，沒有誰能示現行走七步，這是菩薩善巧方便的示現。』『為什麼菩薩行走七步后，舉起手說：『我於世間至尊，天上天下最為第一，應當徹底了結生老死的根源！』帝釋、梵天（Brahma，創造之神）、梵志（Brahmin，婆羅門）以及諸天子，當時在場的眾人都聚集在一起，如果菩薩不這樣示現，他們會各自認為自己尊貴，就會產生驕慢，不

【English Translation】 English version The Bodhisattva is born in a secluded place under a tree, not in a palace, which is a skillful means of the Bodhisattva. 『Why is the Bodhisattva born from the right side? If it were not so, people would have doubts, thinking that the Bodhisattva was in the womb due to sexual intercourse, not for the purpose of teaching and transforming beings. Thus, people would harbor doubts and find it difficult to decide. Therefore, the Bodhisattva manifests birth from the right side to enlighten people. Although the Bodhisattva is born from the right side, the mother has no pain or discomfort, which is the same as the birth of ancient sages, without violating the norm. This is a skillful means of the Bodhisattva.』『Why does the Bodhisattva's mother cling to a tree branch before giving birth? If it were not so, people would think: 『Although the queen gave birth to the Bodhisattva, she must have suffered, and is no different from ordinary people.』 To show peace and tranquility to the people, the mother clings to a tree branch, her nature is gentle, and the Bodhisattva is born. This is a skillful means of the Bodhisattva.』『Why is the Bodhisattva born suddenly in peace and tranquility, with a pure body free from defilement? The Bodhisattva is the most honored, above the three realms. Although in the womb, he is like the sun shining on water, pure and unattached, neither increasing nor decreasing. Therefore, he manifests birth from the side, different from ordinary people. This is a skillful means of the Bodhisattva.』『Why does Indra (the king of gods) immediately descend and bow down to the Bodhisattva upon his birth, instead of other gods? Because Indra has made a vow since the beginning: 『If a Bodhisattva is born, I shall receive him with a pure mind.』 This is also a sign of the Bodhisattva's inherent virtue. This is a skillful means of the Bodhisattva.』『Why does the Bodhisattva walk seven steps, not eight, after being received? This is an auspicious sign of a righteous person, corresponding to the seven factors of enlightenment (saptabodhyanga), awakening those who are not awakened. From ancient times until now, no one has been able to manifest walking seven steps. This is a skillful means of the Bodhisattva.』『Why does the Bodhisattva, after walking seven steps, raise his hand and say: 『I am the most honored in the world, the first in heaven and earth, and I shall completely end the origin of birth, old age, and death!』 Indra, Brahma (the creator god), Brahmins, and all the heavenly princes, all the people present at that time gathered together. If the Bodhisattva did not manifest in this way, they would each consider themselves noble, and arrogance would arise, and they would not

復欲禮侍菩薩。菩薩愍念外道梵志、諸天之眾長夜不安，必墜惡趣而受苦痛。是故菩薩舉聲自讚：『吾於世尊，天上天下第一，權慧超異獨步無侶，當究竟盡生老死根。』以此音告三千大千世界。其諸天子未有來者，應聲便至。爾時異學梵志及諸天子，皆共稽首敬禮讚音，叉手歸誠，是為菩薩善權方便。

「何故菩薩大悅而笑，不懷輕戲，笑而不諂笑？菩薩興念：『一切眾類本與我俱，發上道意無上正覺，恐畏懈怠放逸自恣，故為卑賤愚冥貢高；或音聲者解一切法，至諸通慧精進敏達，使歸命佛。』猶斯大哀，發起萌類除卻放逸，見已愿果彼亦普具，以故正士現大欣笑，是為菩薩善權方便。

「何故菩薩清凈無垢而復洗浴，釋梵四天所見供侍？凡人初生皆當洗浴，菩薩清凈，隨俗而浴。況世人乎故現此義，是為菩薩善權方便。

「何故菩薩初生之後，去到空閑于樹下坐，然後入城？欲以具足諸根之本，示現中宮絃歌倡伎音樂之娛，然火四錠由斯現緣，令眾學勸，棄離財寶樂升微妙，入家復出不興異行，去家學道則坐佛樹，是為菩薩善權方便。

「何故菩薩生后七日其母便薨？后壽終盡福應昇天，非菩薩咎。前處兜術，觀后摩耶大命將終，余有十月七日之期，故從兜術神變來下現入後藏，以是

【現代漢語翻譯】現代漢語譯本又想禮敬侍奉菩薩。菩薩憐憫外道梵志（指不信佛教的修行者）、諸天之眾，他們長夜不安，必定會墮入惡趣遭受苦痛。因此，菩薩高聲讚歎自己：『我於世尊（指佛陀），天上天下第一，權巧智慧超凡脫俗，獨一無二，將徹底斷絕生老死的根源。』以此聲音告知三千大千世界。那些天子沒有來的，聽到聲音就立刻趕到。當時，異學梵志和諸天子，都一起叩頭敬禮，讚歎菩薩的聲音，合掌歸順，這是菩薩善巧方便的體現。『為什麼菩薩如此喜悅而笑，不是輕浮的嬉笑，而是不諂媚的笑？』菩薩心想：『一切眾生本來都與我一樣，發起了追求無上正覺的道心，但恐怕他們會懈怠放縱，自以為是，所以顯得卑賤愚昧、貢高我慢；或者通過聲音來理解一切法，達到各種神通智慧，精進敏捷，從而歸命佛陀。』菩薩懷著如此大悲，發起萌芽般的善念，去除放逸，看到他們願望實現，也普遍具備了這些，因此正士展現出大歡喜的笑容，這是菩薩善巧方便的體現。『為什麼菩薩清凈無垢還要洗浴，讓釋梵（指帝釋天和梵天）四天所見並供奉侍候？』凡人初生都要洗浴，菩薩雖然清凈，也隨順世俗而洗浴。何況世人呢？所以菩薩示現這個道理，這是菩薩善巧方便的體現。『為什麼菩薩出生后，先去到空閑的地方在樹下坐，然後才進城？』這是爲了具足諸根的根本，示現宮廷中歌舞娛樂的景象，然後點燃四盞燈，由此示現因緣，讓眾生學習勸勉，捨棄財寶，樂於昇華到微妙的境界，進入家庭又出家，不興起其他行為，出家學道就坐在菩提樹下，這是菩薩善巧方便的體現。『為什麼菩薩出生后七天，他的母親就去世了？』這是因為她後世壽命終結，福報應該昇天，不是菩薩的過錯。之前在兜率天時，菩薩觀察到摩耶夫人大限將至，還有十個月零七天的壽命，所以從兜率天神變下來，示現進入母親的腹中，因此...

【English Translation】 English version Again, he wished to pay homage to the Bodhisattva. The Bodhisattva, with compassion, was mindful of the non-Buddhist ascetics and the multitudes of gods, who were restless through the long night and would surely fall into evil realms to suffer. Therefore, the Bodhisattva raised his voice in self-praise: 『I am the foremost in the world, above and below, in the presence of the World Honored One (referring to Buddha). My expedient wisdom is extraordinary and unparalleled, and I shall ultimately eradicate the roots of birth, old age, and death.』 With this sound, he informed the three thousand great thousand worlds. Those gods who had not yet come, upon hearing the sound, immediately arrived. At that time, the non-Buddhist ascetics and the gods all bowed their heads in reverence, praised the sound, and joined their palms in sincere devotion. This is the Bodhisattva's skillful means. 『Why does the Bodhisattva rejoice and laugh, not with frivolous laughter, but with a smile that is not flattering?』 The Bodhisattva thought: 『All beings are originally with me, having aroused the aspiration for unsurpassed enlightenment, but fearing they might become lazy and indulgent, self-conceited, and thus appear base, ignorant, and arrogant; or through sound, they might understand all dharmas, attain all kinds of wisdom and insight, be diligent and swift, and thus take refuge in the Buddha.』 With such great compassion, the Bodhisattva initiates the seeds of goodness, eliminates indulgence, and seeing their wishes fulfilled, they also universally possess these qualities. Therefore, the righteous one manifests great joy and laughter. This is the Bodhisattva's skillful means. 『Why does the Bodhisattva, who is pure and immaculate, still bathe, and allow the gods of Shakra (Indra) and Brahma to witness and serve him?』 Ordinary people must bathe upon birth. Although the Bodhisattva is pure, he follows the customs of the world and bathes. How much more so should ordinary people? Therefore, the Bodhisattva demonstrates this principle. This is the Bodhisattva's skillful means. 『Why does the Bodhisattva, after birth, first go to a secluded place to sit under a tree, and then enter the city?』 This is to fulfill the basis of all faculties, to demonstrate the pleasures of music and entertainment in the palace, and then to light four lamps, thereby showing the causes and conditions, so that beings may learn to be encouraged, abandon wealth, and be happy to ascend to subtle realms. Entering the household and then leaving it, without engaging in other practices, leaving home to learn the Way, he sits under the Bodhi tree. This is the Bodhisattva's skillful means. 『Why did the Bodhisattva's mother pass away seven days after his birth?』 This is because her lifespan in the next life was completed, and her merit should lead her to heaven. It is not the Bodhisattva's fault. Previously, in the Tushita Heaven, the Bodhisattva observed that Queen Maya's life was coming to an end, with ten months and seven days remaining. Therefore, he descended from the Tushita Heaven through divine transformation, appearing to enter his mother's womb. Thus...

推之，非菩薩咎，是為菩薩善權方便。

「何故菩薩學書射御、兵仗伎術、摴蒱戲樂？隨世習俗現前因緣，三千大千世界諸所伎樂，經藏道要詩頌術數，神咒所療言談嘲調，示現悉學無所不博，欲令庶人不自憍慢，是為菩薩善權方便。

慧上菩薩問大善權經卷上大正藏第 12 冊 No. 0345 慧上菩薩問大善權經

慧上菩薩問大善權經卷下

西晉月氏國三藏竺法護譯

「何故菩薩而有室娶？菩薩無慾不尚配匹，其于離欲則為正士，所以示現眷屬妻息，傍人懷疑：『菩薩非男，斯黃門耳？』欲除沉吟，故納瞿夷釋氏之女，緣此現生子男羅云。假論羅云胞胎生者，則非義也。所以者何？羅云于天變沒化生，不由父母合會而育，又是菩薩本願所致。昔錠光佛，瞿夷有誓：『後世為仁妻，殖其德本。』不違久要故娉納之，情無所在俗人擾動，迷惑色慾慇勤戀著，菩薩示現妻子眷屬，尋復舍國。或有人言：『正士之妃端正姝妙，乃尚捐去，何況吾等？』又菩薩本始學道時，所有妻婦群從眷屬，相敬重故各共發願：『世世與仁俱，生生相侍，隨至成佛道。』故廣敷演清白之法，中宮婇女四萬二千人發無上正真道意，其餘群類悉度惡趣，以故菩薩現有眷屬。其諸婇女，以恩愛情自煩惱

【現代漢語翻譯】推究起來，這不是菩薩的過錯，而是菩薩善巧方便的體現。『為什麼菩薩要學習書寫、射箭、駕車、兵器技藝、賭博遊戲和音樂娛樂呢？』這是因為菩薩要隨順世俗的習慣，展現當下的因緣。在三千大千世界中，各種技藝和娛樂，包括經藏的要義、詩歌頌詞、術數、神咒療法、言談嘲諷，菩薩都示現學習，無所不通，目的是爲了讓普通人不會因此而驕傲自滿。這正是菩薩善巧方便的體現。慧上菩薩問《大善權經》捲上《大正藏》第12冊 No. 0345 《慧上菩薩問大善權經》慧上菩薩問《大善權經》卷下西晉月氏國三藏竺法護譯『為什麼菩薩會有妻子呢？』菩薩本無慾望，不追求配偶，對於離欲來說，才是真正的修行人。之所以示現眷屬妻兒，是因為旁人會懷疑：『菩薩不是男人，是閹人吧？』爲了消除這種疑慮，所以菩薩娶了瞿夷（Geyi，釋迦牟尼的妻子）釋氏之女，因此生下了兒子羅云（Rahula，釋迦牟尼的兒子）。如果說羅云是像普通人一樣由胞胎所生，那是不符合道理的。為什麼呢？因為羅云是在天上變化而生，不是由父母交合而生，而且是菩薩的本願所致。過去錠光佛（Dipamkara，過去佛）時，瞿夷曾發誓：『來世要成為您的妻子，培植德本。』爲了不違背過去的誓言，所以菩薩娶了她。菩薩內心沒有執著，而世俗之人卻因此擾動，迷惑于情愛，慇勤地戀著。菩薩示現妻子眷屬，不久又捨棄了國家。有人會說：『修行人的妻子如此端莊美麗，尚且捨棄，何況我們呢？』而且菩薩最初學道時，所有的妻子、侍從和眷屬，因為互相敬重，都共同發願：『世世代代都與您在一起，生生世世都侍奉您，直到您成就佛道。』所以菩薩才廣為宣說清凈的佛法，使得宮中四萬二千名宮女都發起了無上正真道的心意，其餘的眷屬也都脫離了惡道。因此，菩薩才會有眷屬。那些宮女，因為恩愛之情而自尋煩惱。

【English Translation】 Upon closer examination, it is not the fault of the Bodhisattva, but rather a manifestation of the Bodhisattva's skillful means. 'Why do Bodhisattvas learn writing, archery, charioteering, weaponry skills, gambling games, and music entertainment?' This is because Bodhisattvas follow worldly customs and manifest present conditions. In the three thousand great thousand worlds, all kinds of skills and entertainment, including the essentials of the sutras, poems and hymns, numerology, mantra healing, and witty conversations, Bodhisattvas demonstrate learning, being proficient in everything, in order to prevent ordinary people from becoming arrogant and complacent. This is precisely the manifestation of the Bodhisattva's skillful means. Hui Shang Bodhisattva Asks the Great Skillful Means Sutra, Volume 1 Taisho Tripitaka Volume 12, No. 0345, Hui Shang Bodhisattva Asks the Great Skillful Means Sutra Hui Shang Bodhisattva Asks the Great Skillful Means Sutra, Volume 2 Translated by the Tripiṭaka master Zhu Fahu of the Yuezhi Kingdom of the Western Jin Dynasty 'Why do Bodhisattvas have wives?' Bodhisattvas are without desire and do not seek partners. For those who are detached from desire, they are true practitioners. The reason for manifesting family and children is that others may doubt: 'Is the Bodhisattva not a man, but an eunuch?' To dispel such doubts, the Bodhisattva married Geyi (Geyi, Shakyamuni's wife), the daughter of the Shakya clan, and thus had a son, Rahula (Rahula, Shakyamuni's son). If Rahula were born from a womb like ordinary people, it would not be in accordance with the truth. Why? Because Rahula was born through transformation in the heavens, not from the union of parents, and it was due to the Bodhisattva's original vow. In the past, during the time of Dipamkara Buddha (Dipamkara, a past Buddha), Geyi had vowed: 'In the next life, I will be your wife and cultivate the roots of virtue.' In order not to violate the past vow, the Bodhisattva married her. The Bodhisattva has no attachment in his heart, while worldly people are disturbed by this, confused by love, and diligently attached to it. The Bodhisattva manifests a wife and family, and soon abandons the kingdom. Some may say: 'The wife of a practitioner is so beautiful and virtuous, yet he abandons her, how much more so should we?' Moreover, when the Bodhisattva first began to learn the Way, all his wives, attendants, and family members, because of mutual respect, all made a common vow: 'In every life, we will be with you, serving you in every life, until you achieve Buddhahood.' Therefore, the Bodhisattva widely expounds the pure Dharma, causing forty-two thousand palace women in the palace to develop the intention for the unsurpassed true path, and the rest of the family members also escaped from the evil paths. Therefore, the Bodhisattva has a family. Those palace women, because of the affection and love, trouble themselves.

者，適見菩薩澹然清凈如明月珠，則離色慾。假使菩薩化于所化，顏姿容貌由若己身。爾時婇女與化人俱，恣可所娛，各心念言：『吾等今日與菩薩俱，志慕永異。』於時菩薩往閻浮樹蔭下而坐禪思，歡喜行安，由如化人所造之變。菩薩昔從錠光佛來，所見愛慾因緣之業，皆是無始感發之應，是為菩薩善權方便。

「何故菩薩于閻浮樹蔭而坐禪思，化七十億諸所天子令發道意？又復欲使皇后見之，心自念言：『會當舍家。』是故菩薩坐閻浮樹蔭而寂思惟，是為菩薩善權方便。

「何故菩薩夜半出家，至於江流而自洗浴？感諸群生為現德本，悉當念言：『所立之處功德自然，清白法故。』由此夜半出家無礙，極樂事皆當捨棄，清白之法不可離也，是為菩薩善權方便。

「何故菩薩在兜術天勸化諸天，來下現生，天人叉手，時到可去，門自然開？菩薩有念：『王儻懷疑，聞此不了，長夜不安，遭值恐患墜于惡趣。』故化天人，天人開門，諸天坐中舉聲稱揚。非菩薩咎，欲慰王心，委之於天。由觀斯義有所勸化，是為菩薩善權方便。

「何故菩薩棄國捐王而現捨去？人當解知，菩薩畏生老病死是故出家，不為增避家室親族眷屬枝黨，是為菩薩善權方便。

「何故菩薩自剃頭鬚髮？三千大千世

【現代漢語翻譯】現代漢語譯本：

『如果有人看到菩薩淡泊清凈，如同明月寶珠一般，就會遠離貪慾。』假設菩薩化現出所要教化的人，他們的容貌姿態都如同菩薩自身。這時，宮女們和化現的人在一起，盡情享樂，各自心中想著：『我們今天和菩薩在一起，志向和追求將永遠不同。』這時，菩薩來到閻浮樹（Jambudvipa，一種樹）的樹蔭下坐禪思考，歡喜地修行，安詳自在，如同化現的人所創造的變化一樣。菩薩從過去在錠光佛（Dipamkara Buddha）那裡時起，所見所感的愛慾因緣之業，都是無始以來感應而生的，這是菩薩的善巧方便。

『為什麼菩薩要在閻浮樹蔭下坐禪思考，化現七十億諸天子，讓他們發起道心？又想讓王后看到，心中自念：『我應當捨棄家庭。』所以菩薩坐在閻浮樹蔭下寂靜地思考，這是菩薩的善巧方便。

『為什麼菩薩在半夜出家，來到江河邊自己洗浴？是爲了感化眾生，展現自己的德行根本，讓眾生都念想：『他所立之處功德自然，因為是清凈的法。』因此，半夜出家沒有障礙，極樂之事都應當捨棄，清凈的法不可離棄，這是菩薩的善巧方便。

『為什麼菩薩在兜率天（Tushita Heaven）勸化諸天，讓他們下來示現出生，天人們合掌，時機到了就可以離去，天門自然打開？菩薩心中想：『如果國王懷疑，聽了不明白，就會長夜不安，遭遇恐懼，墮入惡道。』所以化現天人，天人打開天門，諸天在座位上高聲讚揚。這不是菩薩的過錯，而是爲了安慰國王的心，把責任推給天人。由此觀察這種意義，有所勸化，這是菩薩的善巧方便。

『為什麼菩薩要捨棄國家和王位而示現離去？人們應當明白，菩薩是畏懼生老病死，所以才出家，不是爲了逃避家庭、親族、眷屬和黨羽，這是菩薩的善巧方便。

『為什麼菩薩要自己剃除頭髮和鬍鬚？三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的一個宇宙）的眾生都應當知道，菩薩是捨棄一切裝飾，爲了修行佛道，這是菩薩的善巧方便。

【English Translation】 English version:

'If someone sees a Bodhisattva as serene and pure, like a bright moon pearl, they will be free from desire.' Suppose a Bodhisattva transforms into those they wish to teach, their appearance and demeanor like the Bodhisattva's own. At that time, the palace women and the transformed beings are together, indulging in pleasures, each thinking in their hearts: 'Today we are with the Bodhisattva, our aspirations and pursuits will be forever different.' Then, the Bodhisattva goes to the shade of the Jambudvipa tree (a type of tree) to sit in meditation, joyfully practicing, peaceful and at ease, just like the changes created by the transformed beings. The Bodhisattva, from the time of Dipamkara Buddha, has seen and felt the karmic causes of desire, all of which are responses arising from beginningless time. This is the Bodhisattva's skillful means.

'Why does the Bodhisattva sit in meditation under the shade of the Jambudvipa tree, transforming seventy billion heavenly princes to inspire them to seek enlightenment? And also wanting the queen to see, thinking to herself: 'I should renounce my family.' Therefore, the Bodhisattva sits in silent contemplation under the shade of the Jambudvipa tree, this is the Bodhisattva's skillful means.

'Why does the Bodhisattva leave home in the middle of the night, going to the river to bathe themselves? It is to influence sentient beings, to show the root of their virtue, so that all beings will think: 'The place where he stands has natural merit, because it is the pure Dharma.' Therefore, leaving home in the middle of the night is without hindrance, all the pleasures of the world should be abandoned, the pure Dharma cannot be forsaken, this is the Bodhisattva's skillful means.

'Why does the Bodhisattva in Tushita Heaven persuade the gods to descend and manifest birth, the gods joining their palms, when the time comes they can leave, the heavenly gates opening naturally? The Bodhisattva thinks: 'If the king doubts, and does not understand, he will be uneasy for a long night, encounter fear, and fall into evil realms.' Therefore, the Bodhisattva transforms into gods, the gods open the heavenly gates, and the gods in their seats raise their voices in praise. This is not the Bodhisattva's fault, but to comfort the king's heart, placing the responsibility on the gods. Observing this meaning, there is persuasion, this is the Bodhisattva's skillful means.

'Why does the Bodhisattva abandon the country and the throne and manifest leaving? People should understand that the Bodhisattva fears birth, old age, sickness, and death, therefore he leaves home, not to escape family, relatives, dependents, and factions, this is the Bodhisattva's skillful means.

'Why does the Bodhisattva shave their own head and beard? All beings in the Trisahasra-Mahasahasra-lokadhatu (a Buddhist cosmology) should know that the Bodhisattva is abandoning all adornments, in order to practice the Buddha's path, this is the Bodhisattva's skillful means.'

界諸天龍神，揵沓和人與非人，無能堪見菩薩頂者，況能為尊除鬚髮者。於時菩薩，勸度眾生自除鬚髮，唸白凈王當起恨意：『誰剃子首？』從使者聞，自剃之耳。王乃默然，是為菩薩善權方便。

「何故菩薩取寶瓔珞冠幘，手付車匿，發起眾念？菩薩為道，不復貪樂珍寶之飾，於一切物而無所著，故皆釋之。後世邊地法效菩薩：『吾等出家亦當請學，從佛法則猗四賢行，一切無著，不為陰入狐疑出家。』設不如是，人當疑言：『不知產業故出家也！』是為菩薩善權方便。」

佛言：「族姓子！今且聽。此菩薩何故六年志修苦行？為諸菩薩有殃罪故，故現勤苦，為諸群生權其方便，於斯菩薩所興為也。迦葉佛時口發是言：『髡頭沙門耳，云何為佛？』是則菩薩善權方便。當知是義。何故菩薩而有斯言？優多摩納(晉言上志，一名焰花)，有五親友及五百弟子，為大梵志貴族姓子，本學大乘，為惡知友所見迷謬，失其道意。其五親友，信外異學不從真教，修外道經不習佛法，自謂有道為彼師長，其身自號吾等是佛，五百弟子亦復如是。焰花學志以權方便入斯志類，因發言呵難提和曰：『何所為佛？髡頭沙門，佛道難得，用往覲乎？』焰花稍稍化五族姓子及五百弟子在異學者，故發斯言：『何所是佛？髡頭沙

【現代漢語翻譯】現代漢語譯本諸天龍神、乾闥婆（天樂神）以及人和非人，都無法看到菩薩的頭頂，更何況為尊者剃除鬚髮。當時，菩薩爲了勸導眾生自己剃除鬚髮，考慮到凈飯王可能會因此產生怨恨，心想：『是誰剃了我的兒子的頭？』當他從使者那裡得知是菩薩自己剃的，國王便默然不語。這是菩薩善巧方便的體現。『為什麼菩薩要取下寶貴的瓔珞、頭冠，交給車匿，並引發眾人的思念呢？』菩薩是爲了追求真理，不再貪戀珍寶的裝飾，對於一切事物都沒有執著，所以都捨棄了。後世邊遠地區的人們會效仿菩薩：『我們出家也應當學習，遵循佛陀的教誨，依止四種賢聖的修行，對一切都沒有執著，不因為對世俗生活感到疑惑而選擇出家。』如果不是這樣，人們會懷疑說：『他是不是因為無法維持生計才出家的！』這是菩薩善巧方便的體現。佛陀說：『善男子！現在你聽著。這位菩薩為什麼六年精進修行苦行？是爲了讓其他菩薩知道，即使有罪業，也要示現勤苦，為眾生開示方便之門，這是菩薩所做的事情。在迦葉佛時期，他曾說過這樣的話：『光頭的沙門，怎麼能成為佛呢？』這是菩薩善巧方便的體現。應當明白這個道理。為什麼菩薩會說這樣的話呢？優多摩納（晉語意為上志，又名焰花），有五個親友和五百個弟子，他們都是出身高貴的婆羅門貴族子弟，本來學習大乘佛法，卻被惡友迷惑，失去了修道的意願。他的五個親友，相信外道邪說，不遵循真正的教誨，修習外道經典而不學習佛法，自認為有道，成為他們的老師，他們自稱是佛，五百弟子也和他們一樣。焰花爲了方便教化，進入了這些人的行列，於是就呵斥難提和說：『什麼是佛？光頭的沙門，佛道難以獲得，去拜見他有什麼用呢？』焰花逐漸教化了這五個貴族子弟和五百個弟子，讓他們不再執著于外道，所以才說了這樣的話：『什麼是佛？光頭的沙門，』

【English Translation】 English version The gods, dragons, gandharvas (celestial musicians), humans, and non-humans were all unable to see the top of the Bodhisattva's head, let alone shave the venerable one's beard and hair. At that time, the Bodhisattva, in order to persuade sentient beings to shave their own heads and hair, considered that King Suddhodana might harbor resentment, thinking, 'Who shaved my son's head?' When he learned from the messenger that the Bodhisattva had shaved it himself, the king remained silent. This was an example of the Bodhisattva's skillful means. 'Why did the Bodhisattva take off his precious necklaces and crown, give them to Chandaka, and evoke thoughts of longing in others?' The Bodhisattva was seeking the truth and no longer desired the adornment of jewels. He had no attachment to anything, so he relinquished them all. People in remote areas in later generations would emulate the Bodhisattva, saying, 'We should also learn when we leave home, follow the Buddha's teachings, rely on the four noble practices, have no attachment to anything, and not leave home because of doubts about worldly life.' If it were not so, people would suspect, 'He must have left home because he couldn't make a living!' This was an example of the Bodhisattva's skillful means. The Buddha said, 'Good son! Now listen. Why did this Bodhisattva practice asceticism diligently for six years? It was to show other Bodhisattvas that even if they have karmic debts, they should demonstrate diligence and open the door of skillful means for sentient beings. This is what the Bodhisattva did. During the time of Kashyapa Buddha, he had said, 'A shaven-headed shramana, how can he become a Buddha?' This was an example of the Bodhisattva's skillful means. You should understand this meaning. Why did the Bodhisattva say such things? Uttaman (meaning 'highest aspiration' in Jin, also known as Flame Flower), had five close friends and five hundred disciples, all of whom were from noble Brahmin families. They had originally studied Mahayana Buddhism but were misled by evil friends and lost their aspiration for the path. His five close friends believed in externalist heresies, did not follow the true teachings, practiced externalist scriptures instead of studying the Buddha's teachings, considered themselves enlightened, and became their teachers. They proclaimed themselves to be Buddhas, and their five hundred disciples were the same. Flame Flower, for the sake of skillful teaching, joined their ranks and then rebuked Nandika, saying, 'What is a Buddha? A shaven-headed shramana, the path of the Buddha is difficult to attain, what is the use of going to see him?' Flame Flower gradually transformed these five noble sons and five hundred disciples, freeing them from their attachment to externalist paths, and that is why he said, 'What is a Buddha? A shaven-headed shramana,'

門，佛道難得。』」

佛語慧上：「觀于彼世焰花學志，時在別處與五親友五百眷屬俱共正立，於時陶家者名難提和(晉言歡豫)，往至其所，嗟嘆迦葉如來功德。謂焰花學志：『來共俱往詣迦葉佛。』焰花心念：『此諸學志德本未滿，設吾今嘆迦葉如來道之功德，毀諸異學，族姓子等便當愕住必不俱行。』以故焰花，護其本願智慧無極，因權方便，故言『髡頭沙門非是佛，佛道難得，智慧無極，何所處乎？行智度者無彼此想，亦無道想。』焰花通達究竟空慧普無所著，善權方便隨一切法，故發斯言。焰花學志與五親友五百弟子，至池水側浴訖出水，乘馬車侶五親友，從弟子游行講經。

「爾時歡豫，承佛威神欲化彼師從，迎焰花乘及侶弟子，即相問訊言所從來。歡豫以誠答曰：『覲迦葉佛還。』焰花曰：『髡頭沙門非為是佛，佛道難得。』陶者聞之甚用不悅，以手捉髮：『卿不信者可俱往質也。』焰花籌慮：『歡豫志性安隱仁和，未曾卒暴，今𢭀吾急，終不忘也。吾及弟子宜當共侶，俱觀其道。』僉曰：『唯然。』於是陶者、焰花五友五百弟子，便共俱行覲迦葉佛。佛則為說前世所興道德之本。心即喜踴，贊焰花曰：『世尊道德權慧乃爾，何惜不早為吾等說。』五友弟子見迦葉佛，道德巍巍辯才無量，

【現代漢語翻譯】現代漢語譯本佛說：『佛道是難以獲得的。』佛告訴慧上：『觀察那個焰花學志（一位修行者），當時他在別處，與五位親友和五百位眷屬一起站立。當時，一位名叫難提和（晉語意為歡豫）的陶工來到他們那裡，讚歎迦葉如來（過去佛）的功德。他告訴焰花學志：『我們一起去拜見迦葉佛吧。』焰花心想：『這些修行者的德行還未圓滿，如果我現在讚歎迦葉如來的功德，貶低其他學說，這些族姓子弟一定會驚愕，肯定不會和我一起去。』因此，焰花爲了守護他的本願和無上的智慧，運用權巧方便，所以說『剃頭的沙門不是佛，佛道難以獲得，智慧無邊，又在哪裡呢？修行智慧度的人沒有彼此的分別，也沒有道的執著。』焰花通達究竟的空性智慧，普遍沒有執著，善於運用權巧方便，隨順一切法，所以才說出這樣的話。焰花學志與五位親友和五百位弟子，到池塘邊洗浴后出來，乘坐馬車，五位親友跟隨，弟子們則在後面講經。『當時，歡豫承蒙佛的威神之力，想要度化他的老師和弟子們，迎接焰花乘坐的馬車和他的弟子們，互相問候，詢問他們從哪裡來。歡豫誠實地回答說：『我剛拜見迦葉佛回來。』焰花說：『剃頭的沙門不是佛，佛道難以獲得。』陶工聽了很不高興，抓住他的頭髮說：『你不相信的話，可以一起去驗證。』焰花考慮：『歡豫的性格安穩仁和，從不魯莽，現在卻如此急切地催促我，他一定不會忘記這件事。我和我的弟子們應該一起去，看看他的道。』大家一致同意說：『好的。』於是，陶工、焰花、五位朋友和五百位弟子，便一起去拜見迦葉佛。佛為他們講述了前世所修的道德根本。他們心中立刻歡喜踴躍，讚歎焰花說：『世尊的道德和權巧智慧竟然如此，為什麼不早點告訴我們呢？』五位朋友和弟子們看到迦葉佛，道德高尚，辯才無礙，

【English Translation】 English version The Buddha said, 'The path of Buddhahood is difficult to attain.' The Buddha told Hui Shang, 'Observe that Shramana (a seeker of truth) named Flame Flower, who was at another place, standing with five close friends and five hundred followers. At that time, a potter named Nandika (meaning 'Joyful' in Jin language), went to them, praising the merits of Kashyapa Tathagata (a past Buddha). He said to Flame Flower, 'Let's go together to see Kashyapa Buddha.' Flame Flower thought, 'These seekers have not yet perfected their virtues. If I now praise the merits of Kashyapa Tathagata and disparage other teachings, these clan members will be shocked and surely will not go with me.' Therefore, Flame Flower, to protect his original vow and boundless wisdom, used skillful means, and said, 'The shaven-headed Shramanas are not Buddhas, the path of Buddhahood is difficult to attain, wisdom is boundless, where is it to be found? Those who practice wisdom have no concept of self or other, nor do they cling to the concept of the path.' Flame Flower understood the ultimate wisdom of emptiness, was universally unattached, and was skilled in using skillful means, adapting to all dharmas, so he spoke these words. Flame Flower, along with his five close friends and five hundred disciples, went to a pond, bathed, and came out. They rode in horse-drawn carriages, with the five friends following, and the disciples lectured behind them. 'At that time, Nandika, empowered by the Buddha's divine power, wanted to convert his teacher and disciples. He greeted Flame Flower's carriage and his disciples, asking where they had come from. Nandika truthfully replied, 'I have just returned from seeing Kashyapa Buddha.' Flame Flower said, 'The shaven-headed Shramanas are not Buddhas, the path of Buddhahood is difficult to attain.' The potter was very displeased upon hearing this, and grabbing his hair, said, 'If you don't believe, we can go together to verify.' Flame Flower considered, 'Nandika's nature is peaceful and kind, never rash, but now he is urging me so urgently, he will surely not forget this. My disciples and I should go together and see his path.' They all agreed, saying, 'Yes.' So, the potter, Flame Flower, his five friends, and five hundred disciples went together to see Kashyapa Buddha. The Buddha then spoke to them about the roots of morality they had cultivated in past lives. Their hearts immediately rejoiced, and they praised Flame Flower, saying, 'The World Honored One's morality and skillful wisdom are so great, why didn't you tell us earlier?' The five friends and disciples, seeing Kashyapa Buddha, whose morality was lofty and whose eloquence was boundless,

皆發無上正真道意。時迦葉如來至真等正覺，說大乘業，開闡法藏不退轉輪，五大梵志五百弟子皆得不起法忍。」

佛告慧上：「族姓子！聽。焰花若以佛智慧嘆迦葉尊毀異學者，五大梵志五百弟子終不從化。又無由得覲迦葉佛，用欲開化之故因行權慧，故發斯言：『髡頭沙門非為是佛，佛道難得。』得不退轉，無所不達不復疑道，是為菩薩善權方便。」

佛告慧上：「菩薩所以隨時如化，現有餘殃勤苦之行，設不然者，沙門梵志清凈奉誡，諸餘黎民將無知之，懈怠不進。適相見已，得無說之是藏異藏。斯等長夜曾無利義，不得安隱則歸惡趣用眾罪釁，如來故現餘殃未盡。菩薩都無罪蓋之患，持戒沙門梵志，若說粗言即當自疑，不加精進不得解脫，欲建斯等猶豫志者，菩薩以權口發此言：『緣是度之即當自說，吾等無智自責悔過，唯學道慧普行恭敬。』又外異學貢高自由，以故如來勤苦六年，非為餘殃。所以者何？或有沙門梵志，食一麻一米清凈自在，欲攝此等具足其愿，故菩薩日服一麻一米以為限度，若不時食，不得不還致於聖道。菩薩發言：『髡頭沙門不得是佛，佛道難得。』故以罪殃六年苦行，六年之中所可開度，則非異學之所及知。而令外道五百二十萬人住平等慧，所可見發誘化人民，是為菩薩

【現代漢語翻譯】皆發無上正真道意。當時，迦葉如來（Kasyapa Tathagata，過去佛之一）至真等正覺，宣說大乘之業，開闡法藏，使法輪不退轉。五大梵志（五位婆羅門修行者）及其五百弟子都獲得了不起法忍（對佛法真理的深刻理解和接受）。佛陀告訴慧上菩薩：『善男子，你要聽好。如果焰花（菩薩名）用佛的智慧讚歎迦葉尊者，同時貶低其他學派，那麼五大梵志及其五百弟子最終都不會皈依佛法。他們也沒有機會見到迦葉佛。爲了開化他們，焰花菩薩才運用方便智慧，故意說：『剃髮沙門不是佛，佛道難以證得。』這樣才能使他們獲得不退轉的信心，對佛法不再疑惑，這就是菩薩善巧方便的體現。』佛陀告訴慧上菩薩：『菩薩會根據情況變化而示現，有時會示現還有業報未盡，需要勤苦修行的樣子。如果不是這樣，那些清凈持戒的沙門和婆羅門，以及其他普通民眾就會認為修行很容易，從而懈怠不進取。他們一旦相遇，就會爭論誰的教義才是真理，這樣長久下去，對他們沒有任何好處，反而會因為罪業而墮入惡道。所以，如來才示現還有業報未盡的樣子。菩薩本身並沒有罪業的困擾。持戒的沙門和婆羅門如果說了粗俗的話，就會自我懷疑，不再精進修行，無法獲得解脫。爲了堅定這些猶豫不決的人的信心，菩薩才用方便之口說：『我們是因為這個原因才這樣做的，我們自己承認沒有智慧，併爲此懺悔，我們應該學習佛法智慧，普遍恭敬一切眾生。』此外，外道學派自高自大，所以如來才苦修六年，這並非因為還有業報未盡。這是為什麼呢？因為有些沙門和婆羅門，他們只吃一粒麻或一粒米，就能保持清凈自在。爲了攝受這些人，滿足他們的願望，菩薩才每天只吃一粒麻或一粒米作為限度。如果不按時進食，就無法迴歸聖道。菩薩說：『剃髮沙門不是佛，佛道難以證得。』所以才示現六年苦行的樣子，在這六年中所能開化的眾生，是外道學派所無法企及的。這樣才能使外道五百二十萬人安住于平等智慧，所能看到的都是爲了引導和教化人民，這就是菩薩的方便智慧。』

【English Translation】 All generated the intention for the unsurpassed, true, and right path. At that time, Kasyapa Tathagata (one of the past Buddhas), the perfectly enlightened one, expounded the great vehicle's karma, opened up the Dharma treasury, and turned the wheel of non-retrogression. The five great Brahmins (five Brahmin practitioners) and their five hundred disciples all attained the forbearance of non-arising (a profound understanding and acceptance of the truth of the Dharma). The Buddha told Bodhisattva Wise-Superior: 'Son of a good family, listen well. If Flame-Flower (a Bodhisattva's name) were to use the Buddha's wisdom to praise Venerable Kasyapa while disparaging other schools, the five great Brahmins and their five hundred disciples would ultimately not convert to the Dharma. They would also have no opportunity to see the Buddha Kasyapa. In order to convert them, Bodhisattva Flame-Flower employed expedient wisdom, deliberately saying: 'Shaven-headed monks are not Buddhas, the path of Buddhahood is difficult to attain.' Only in this way could they gain unwavering faith and no longer doubt the Dharma. This is the manifestation of a Bodhisattva's skillful means.' The Buddha told Bodhisattva Wise-Superior: 'Bodhisattvas manifest according to circumstances, sometimes showing that they still have karmic retribution to endure and need to practice diligently. If it were not so, those pure and disciplined monks and Brahmins, as well as other ordinary people, would think that practice is easy, and thus become lazy and unmotivated. Once they meet, they would argue about whose teachings are the truth. This would be of no benefit to them in the long run, and they would instead fall into evil realms due to their sins. Therefore, the Tathagata manifests as if there is still karmic retribution to be endured. Bodhisattvas themselves have no affliction of sin. If disciplined monks and Brahmins were to speak vulgar words, they would doubt themselves, no longer practice diligently, and be unable to attain liberation. In order to strengthen the faith of those who are hesitant, Bodhisattvas use expedient speech, saying: 'We do this for this reason, we admit that we have no wisdom, and we repent for this. We should learn the wisdom of the Dharma and universally respect all beings.' Furthermore, external schools are arrogant and self-righteous. Therefore, the Tathagata practiced austerities for six years, not because there was still karmic retribution to be endured. Why is this? Because some monks and Brahmins can maintain purity and freedom by eating only one sesame seed or one grain of rice. In order to gather these people and fulfill their wishes, Bodhisattvas limit themselves to eating only one sesame seed or one grain of rice per day. If they do not eat on time, they cannot return to the holy path. Bodhisattvas say: 'Shaven-headed monks are not Buddhas, the path of Buddhahood is difficult to attain.' Therefore, they manifest the appearance of six years of ascetic practice. The beings that can be converted during these six years are beyond the reach of external schools. In this way, five million two hundred thousand people of external schools can abide in equal wisdom. What can be seen is all for the purpose of guiding and teaching people. This is the expedient wisdom of Bodhisattvas.'

善權方便。

「何故如來聚會四輩——諸天、龍、神及人非人——為講說經？」

初夜欲竟，佛告阿難：「取中衣來，吾體少冷。」

阿難受教即取奉進。

上夜已竟，入于中夜，覆命阿難取上衣來：「吾寒欲著。」

即復進之。

中夜已竟，入於後夜，覆命阿難：「取眾集衣來，吾欲著之。」

即復重進。

佛便服著告諸比丘：「吾聽出家學者，一時著三法衣，假使寒者亦可復之。所以者何？後世邊地寒涼國城，不堪單薄，隨其土地應著復重。佛無寒無熱無饑無渴。所以者何？為處寒土不著復重，或致疾病，或能悔退，不能究竟求道之意，是為如來善權方便。

「何故如來坐于草蓐？為來世人出家學者，或貪鮮好床座榻機，志在安軟不加精進，或有少福，不得好坐氍氀毾㲪重莚被蓐，怨望退卻。心當念言：『如來世尊身欲成佛，坐于草蓐，不著好床，乃成佛道。何況我等當慕好座？』佛言所教，隨其習俗重茵累蓐，不妨于道，細軟不悅粗堅不憂，人心難齊志行若干。故以權變現若干教，是為如來善權方便。

「何故菩薩復起飯食，傍無德者自餓求道？夫以飢餓不能興慧，故安隱食因成道德。說菩薩法開化群萌，多所安隱不以勤苦，菩薩受食得用成佛

【現代漢語翻譯】現代漢語譯本善巧方便。『為何如來聚集四眾——諸天（天神）、龍（神獸）、神（各種神靈）及人非人（包括人類和非人類）——來宣講佛法？』初夜將盡時，佛陀告訴阿難：『拿中衣來，我身體有些冷。』阿難接受教誨，立即取來奉上。上夜已經結束，進入中夜時，佛陀又命令阿難取來上衣：『我冷，想穿上。』阿難又立即奉上。中夜已經結束，進入后夜時，佛陀又命令阿難：『拿來眾集衣，我想穿上。』阿難又再次奉上。佛陀穿好衣服后告訴眾比丘：『我允許出家修學者，可以同時穿三件法衣，如果感到寒冷，也可以再加穿。這是為什麼呢？因為後世邊遠寒冷地區的國家和城市，無法適應單薄的衣物，應該根據當地情況穿上多層衣服。佛陀沒有寒冷、沒有炎熱、沒有飢餓、沒有乾渴。這是為什麼呢？因為在寒冷的地方不穿多層衣服，可能會生病，或者會後悔退縮，不能最終追求佛道，這是如來的善巧方便。』『為何如來坐在草墊上？是爲了讓後世出家修學者，不要貪圖新鮮美好的床座和臥具，只想著安逸舒適而不精進修行，或者有些人福報淺薄，得不到好的坐具，如毛毯、地毯、厚墊子等，就會抱怨退縮。心中應當想：『如來世尊爲了成就佛果，都坐在草墊上，不睡好床，才成就佛道。何況我們應當貪圖好座位呢？』佛陀所教導的，是根據習俗，鋪上多層墊子，不影響修行，細軟的坐具不貪戀，粗糙堅硬的坐具不憂愁，人心難以統一，志向和行為各有不同。所以用權宜之計，示現各種教導，這是如來的善巧方便。』『為何菩薩還要吃飯，而那些沒有德行的人卻要自己捱餓求道？因為飢餓不能產生智慧，所以安穩地吃飯才能成就道德。宣說菩薩法，開化眾生，使他們安穩，不讓他們受苦。菩薩接受食物，才能用來成就佛果。』

【English Translation】 English version Skillful means. 'Why does the Tathagata gather the four assemblies—Devas (gods), Nagas (mythical serpents), Yakshas (nature spirits), and humans and non-humans—to expound the Dharma?' As the first watch of the night was ending, the Buddha said to Ananda, 'Bring me my middle robe, my body feels a little cold.' Ananda, receiving the instruction, immediately brought it and offered it. The first watch of the night having ended, entering the middle watch, the Buddha again ordered Ananda to bring the upper robe, saying, 'I am cold and wish to put it on.' Ananda again immediately offered it. The middle watch of the night having ended, entering the last watch, the Buddha again ordered Ananda, 'Bring the Sanghati robe, I wish to put it on.' Ananda again offered it. The Buddha, having put on the robes, told the Bhikkhus, 'I allow those who have left home to study, to wear three Dharma robes at once, and if they feel cold, they may add more. Why is this? Because in future ages, in remote and cold countries and cities, they will not be able to endure thin clothing, and should wear multiple layers according to the local conditions. The Buddha has no cold, no heat, no hunger, no thirst. Why is this? Because in cold places, not wearing multiple layers may lead to illness, or cause them to regret and retreat, and not be able to ultimately seek the path. This is the Tathagata's skillful means.' 'Why does the Tathagata sit on a grass mat? It is so that future generations of those who have left home to study, will not be greedy for fresh and fine beds and seats, only thinking of comfort and ease without diligent practice, or some who have little merit, not obtaining good seating such as rugs, carpets, thick mats, etc., will complain and retreat. They should think in their hearts, 'The Tathagata, the World Honored One, in order to achieve Buddhahood, sat on a grass mat, not sleeping on a fine bed, and thus attained Buddhahood. How much more should we not crave good seats?' What the Buddha teaches is that according to custom, laying down multiple layers of mats does not hinder practice, not being attached to soft and fine seats, not worrying about rough and hard seats, people's minds are difficult to unify, and their aspirations and actions are different. Therefore, using expedient means, showing various teachings, this is the Tathagata's skillful means.' 'Why do Bodhisattvas still eat food, while those without virtue starve themselves seeking the path? Because hunger cannot produce wisdom, therefore, eating peacefully leads to the achievement of morality. Expounding the Bodhisattva Dharma, enlightening sentient beings, making them peaceful, not letting them suffer. Bodhisattvas receive food, so that they can use it to achieve Buddhahood.'

，由斯逮於一三昧定，以一三昧住百千劫，是為菩薩善權方便。

「何故菩薩閑居求道？草蓐敷于樹下，用過去佛不貪床座，坐敷說諦吉祥禮義，設使菩薩說法粗略則入利義，其有以草施菩薩者因發道意，佛時授吉祥之決：『汝于方來當得成為佛，號離垢如來至真等正覺。』是為菩薩善權方便。

「何故菩薩坐佛樹下，使魔雲集？設不速趣無上正真道者，其魔波旬不敢至菩薩所。又，族姓子！菩薩初坐樹下，心自念言：『誰于欲界四域最尊？人從教者，當令詣吾俱戰決之。』爾時具足入諸通慧，故使魔試。其魔兵師八萬四千億，天、龍、鬼神、揵沓和、阿須倫、迦留羅、真陀羅、摩睺勒，皆發無上正真道意，是為菩薩善權方便。

「何故如來已成佛道，正坐七日而不起行，察樹無厭？是諸天子見其德行變化感動，心大歡喜，各心念言：『吾等當求斯如來心何所倚乎？』宿夜七日一心專精，求之不得。緣是之故，乃觀世尊三十二相，心益踴躍則發無上正真道意，當來之世亦逮如茲坐于佛樹。由斯如來坐樹七日，是為菩薩善權方便。

「何故菩薩得成佛已，勸率無數天人之眾？梵天不請亦不說法，於是如來心自念言：『其在欲界不可稱計諸天集會，及魔眷屬鬼神羅剎，設見菩薩師子吼步輒發道意

【現代漢語翻譯】現代漢語譯本：因此，菩薩能夠安住於一種三昧禪定之中，以這種三昧禪定住于百千劫的時間，這就是菩薩的善巧方便。「為什麼菩薩要閑居求道呢？他們會在樹下鋪上草蓆，效仿過去諸佛不貪戀床座的習慣，坐于草蓆之上宣說真諦、吉祥的禮儀。即使菩薩說法時略顯粗略，也能使人進入利益之義。那些以草蓆供養菩薩的人，會因此而發起道心，佛陀會給予他們吉祥的授記：『你將來會成就佛果，號為離垢如來（Vimalakirti Tathagata），至真等正覺。』這就是菩薩的善巧方便。「為什麼菩薩會坐在菩提樹下，引來魔眾聚集呢？如果不是爲了迅速趨向無上正真之道，魔王波旬（Mara Papiyas）是不敢來到菩薩身邊的。而且，族姓子！菩薩初坐樹下時，心中會想：『誰在欲界四方最為尊貴？如果有人聽從我的教導，就應當來與我一同決戰。』那時，菩薩具足了各種神通智慧，所以魔才會來試探。魔的兵眾有八萬四千億之多，天、龍、鬼神、乾闥婆（Gandharva）、阿修羅（Asura）、迦樓羅（Garuda）、緊那羅（Kinnara）、摩睺羅伽（Mahoraga）等，都因此而發起無上正真道心，這就是菩薩的善巧方便。「為什麼如來已經成就佛道，還要端坐七日不起身，觀察菩提樹而不知厭倦呢？這是因為諸天子看到如來的德行變化而感動，心中非常歡喜，各自心想：『我們應當探求這位如來的心究竟依止於何處？』他們晝夜七日一心專精地探求，卻無法找到答案。因此，他們觀察世尊的三十二相，心中更加踴躍，從而發起無上正真道心，將來也會像這樣坐在菩提樹下。因此，如來在樹下端坐七日，這就是菩薩的善巧方便。「為什麼菩薩成就佛道后，要勸導無數的天人大眾呢？梵天（Brahma）沒有請求，如來也沒有說法，這時如來心中會想：『在欲界有無數的天眾，以及魔的眷屬、鬼神、羅剎（Rakshasa），如果他們看到菩薩像獅子一樣邁步，就會發起道心。』

【English Translation】 English version: Therefore, a Bodhisattva can abide in a certain Samadhi (meditative absorption), and with this Samadhi, dwell for hundreds of thousands of kalpas (eons). This is a Bodhisattva's skillful means. Why does a Bodhisattva seek the Way in seclusion? They spread grass mats under trees, following the past Buddhas' practice of not being attached to beds and seats, sitting on the mats to proclaim the truth and auspicious rites. Even if a Bodhisattva's teaching is somewhat rough, it can lead people to the meaning of benefit. Those who offer grass mats to a Bodhisattva will thereby generate the aspiration for enlightenment, and the Buddha will give them an auspicious prediction: 'In the future, you will attain Buddhahood, named Vimalakirti Tathagata (the Thus-Come One, the Perfectly Enlightened One), the Truly Enlightened One.' This is a Bodhisattva's skillful means. Why does a Bodhisattva sit under the Bodhi tree, causing demons to gather? If it were not for quickly striving towards the unsurpassed, true, and right path, Mara Papiyas (the Evil One) would not dare to approach the Bodhisattva. Moreover, son of a noble family! When a Bodhisattva first sits under the tree, they think to themselves: 'Who is the most honored in the four realms of desire? If anyone follows my teachings, they should come and fight with me.' At that time, the Bodhisattva is endowed with all kinds of supernatural powers and wisdom, so the demons come to test them. The demon army numbers eighty-four trillion, and the devas (gods), nagas (dragons), yakshas (demons), gandharvas (celestial musicians), asuras (demigods), garudas (mythical birds), kinnaras (celestial musicians), and mahoragas (serpent deities) all generate the aspiration for the unsurpassed, true, and right path. This is a Bodhisattva's skillful means. Why, after attaining Buddhahood, does the Tathagata sit still for seven days without rising, observing the Bodhi tree without weariness? It is because the devas, seeing the Tathagata's virtuous transformations, are moved and greatly rejoice, each thinking: 'We should seek where this Tathagata's mind rests.' For seven days and nights, they seek with focused minds but cannot find the answer. Therefore, they observe the World-Honored One's thirty-two marks, and their hearts become even more joyful, thus generating the aspiration for the unsurpassed, true, and right path. In the future, they will also attain such a state, sitting under the Bodhi tree. Therefore, the Tathagata sits under the tree for seven days. This is a Bodhisattva's skillful means. Why, after attaining Buddhahood, does a Bodhisattva exhort countless multitudes of devas and humans? Brahma (the creator god) does not request it, nor does the Tathagata preach. At this time, the Tathagata thinks: 'In the realm of desire, there are countless devas, as well as the retinues of Mara, yakshas, and rakshasas (demons). If they see a Bodhisattva walking with a lion's stride, they will generate the aspiration for enlightenment.'

，見歡喜者緣致無為。』又，族姓子！詣佛樹下，菩薩即時放頂相光，普照魔宮及三千大千世界，于其光明出一音聲：『今釋種子能仁之尊，棄國捐家，今成無上正真之道，已過汝界多度人民，不可貲量空汝國境，宜當尋往與共戰鬥。』時魔聞斯，甚大愁毒，嚴四部兵，具足三十那術垓俱，往詣佛樹。於時菩薩以智慧寶，建立大慈慧明之勝紫磨金臂，諸天龍神釋梵所敬。時梵志念：『梵天化我，我從梵生，莫能超逾。世無尊師，梵天為上。』如來念曰：『吾致梵天令眾人見，諸天龍神皆倚于梵，梵天猶尚稽首禮佛，宜當勸助如應說法，若無勸請如來不說。承佛威神，令梵天來以法助勸，假使眾人敬念梵天，當勸如來。』於是梵天，自舍其宮來詣世尊。大梵勸佛轉法輪，時六百八十萬梵天皆發無上正真道意，悉嘆頌曰：

「『佛尊無有極，　　最勝不可及，　　行善權方便，　　是亦為如來。』」

佛告慧上菩薩：「如來所現餘殃有十，是亦世尊善權方便。當了至誠，欲使如來有毛髮瑕，不具殖德本，欲令有短，行不具足，逮成正覺坐佛樹者，此亦不然。所以者何？暢清白法無有眾瑕。族姓子！欲知如來皆以㨹𢷄諸不善法。世尊無礙，況復立穢而有餘殃？佛為醫王，除一切病無有陰蓋，祐眾生故示現余釁。欲

【現代漢語翻譯】現代漢語譯本：『見到歡喜的人，是因為緣分導致了無為的境界。』又，善男子！當菩薩來到菩提樹下時，立刻從頭頂放出光芒，普照魔宮和三千大千世界。在光明中發出聲音：『現在釋迦族的能仁至尊，捨棄國家和家庭，即將成就無上正等正覺的道果，已經度過你的境界，救度了無數人民，使你的國境空虛，你應該立即前往與他戰鬥。』當時魔王聽到這些話，非常憂愁和憤怒，於是整頓四部軍隊，集結了三十那由他（那由他：數量單位，表示極大的數目）的兵力，前往菩提樹下。這時，菩薩以智慧寶，建立了大慈悲的智慧光明，如同勝妙的紫磨金臂，受到諸天、龍神、釋提桓因（釋提桓因：帝釋天）和梵天（梵天：色界初禪天之主）的尊敬。當時，梵志（梵志：婆羅門）心想：『梵天化生了我，我從梵天而生，沒有人能超越他。世上沒有比梵天更尊貴的老師，梵天是至上的。』如來心想：『我應該讓梵天出現在眾人面前，因為諸天龍神都依賴於梵天，而梵天尚且會向佛陀頂禮，我應該勸請他來幫助我宣說佛法。如果沒有勸請，如來是不會說法的。』承蒙佛陀的威神力，讓梵天來到世尊面前，以佛法勸請。即使眾人敬念梵天，也應該勸請如來說法。於是，梵天從自己的宮殿來到世尊面前。大梵天勸請佛陀轉法輪，當時六百八十萬梵天都發起了無上正等正覺的道心，他們都讚歎歌頌說：『佛陀的尊貴沒有極限，最殊勝的境界無法企及，行使善巧方便，這也是如來的作為。』佛陀告訴慧上菩薩：『如來所顯現的餘殃有十種，這也是世尊的善巧方便。應當明白，如果有人想讓如來有毛髮般的瑕疵，不具備圓滿的功德根本，想讓如來有缺點，行為不圓滿，從而不能在菩提樹下成就正覺，這是不可能的。為什麼呢？因為如來所宣揚的清凈法是沒有任何瑕疵的。善男子！要知道如來已經捨棄了一切不善的法。世尊是無所障礙的，更何況會留下污穢而有餘殃呢？佛陀是醫王，能去除一切疾病，沒有陰蓋，爲了救護眾生才示現餘殃。』

【English Translation】 English version: 『Seeing those who rejoice is due to the conditions leading to the state of non-action.』 Furthermore, son of a noble family! When the Bodhisattva arrived under the Bodhi tree, he immediately emitted light from the crown of his head, illuminating the demon palace and the three thousand great thousand worlds. From that light, a voice arose: 『Now, the Shakya clan's Sage, the Honored One, has abandoned his kingdom and family, and is about to attain the unsurpassed, true, and complete enlightenment. He has already crossed your realm, saving countless people, emptying your kingdom. You should immediately go and fight him.』 At that time, the demon king, upon hearing these words, became greatly distressed and enraged. He then marshaled his four divisions of troops, gathering thirty nayutas (nayuta: a unit of large number) of soldiers, and went to the Bodhi tree. At that time, the Bodhisattva, with the treasure of wisdom, established the great compassionate wisdom light, like the excellent purple-gold arm, revered by gods, dragons, Shakra (Shakra: Indra) and Brahma (Brahma: the lord of the first dhyana heaven in the realm of form). At that time, the Brahmin (Brahmin: a member of the priestly class) thought: 『Brahma created me, I was born from Brahma, and no one can surpass him. There is no teacher more honorable than Brahma in the world; Brahma is supreme.』 The Tathagata thought: 『I should make Brahma appear before the assembly, because all the gods and dragons rely on Brahma, and Brahma himself will bow down to the Buddha. I should invite him to help me preach the Dharma. If there is no invitation, the Tathagata will not preach.』 Through the Buddha's majestic power, Brahma came before the World Honored One, inviting him to preach the Dharma. Even if the assembly reveres Brahma, they should invite the Tathagata to preach. Therefore, Brahma came from his palace to the World Honored One. The Great Brahma invited the Buddha to turn the Dharma wheel. At that time, six million eight hundred thousand Brahmas all generated the mind for unsurpassed, true, and complete enlightenment, and they all praised and sang: 『The Buddha's honor is limitless, the most supreme state is unattainable, practicing skillful means, this is also the work of the Tathagata.』 The Buddha told the Bodhisattva Hui Shang: 『The remaining traces of the Tathagata that are manifested are ten in number, and these are also the skillful means of the World Honored One. It should be understood that if someone wants to find a flaw in the Tathagata, even as small as a hair, or to say that he does not possess the complete roots of merit, or that he has shortcomings, or that his conduct is not perfect, and therefore he cannot attain enlightenment under the Bodhi tree, this is impossible. Why? Because the pure Dharma that the Tathagata proclaims is without any flaws. Son of a noble family! Know that the Tathagata has abandoned all unwholesome dharmas. The World Honored One is without any obstacles, how much less would he leave behind defilements and remaining traces? The Buddha is the king of physicians, able to remove all diseases, without any obscurations. It is for the sake of protecting sentient beings that he manifests these remaining traces.』

令眾庶護身口意修清凈行，由如尊貴族姓有子，各長王家習於乳酪，體生瘡瘠上至頸項腹藏亦痛，當服醫藥飲乳乃除困而獲差，父母念之喜其得瘳。又，族姓子！如來至真為普世父，除群𪏭惱使獲安隱，以故現疾。人聞餘殃不敢作罪，是為菩薩善權方便。」

又告慧上菩薩：「往昔久遠世時不知罪福，故為眾人示現殃釁，如來故說：『吾為法王不離宿罪，汝等之類安得離殃？』由斯有言，如來永無餘殃。譬如有人善學書䟽計校之術，教諸童子欲令成就，無所不知不以為礙，小兒見聞則受學了稍稍達本。如來如是，悉學諸法無所不博，示現餘殃欲令眾生具清凈法。譬如有醫始學治病，解方曉藥應病救療，既能自愈，廣能愈人轉復嗟嘆。錠光佛時，乃于彼世有五百賈人入海求寶。有異心者，心罪甚重，開其罪門，工學邪術殃害劇賊，觀賈人貌則上有船。於時導師號曰吉財，護眾賈人隨時訊息。𣧑人念言：『今我寧可悉害賈人獨取珍寶。』于閻浮提有大導師，名曰大哀。時寐夢中海神語之：『賈眾之中，有一賊人興大惡心，皆欲危沒五百賈人，獨欲取寶。假令事建罪不可量。所以者何？此五百賈人，皆發無上正真道意立不退轉，設使遇害心不回還，由其殃罪，一一菩薩行得成無上正真之道，賊墜地獄，若干歲數其罪乃

【現代漢語翻譯】現代漢語譯本：讓所有民眾守護好自己的身、口、意，修習清凈的行為，就像尊貴的家族子弟，從小在王家長大，習慣了乳酪的滋養，身體卻生了瘡疥，從頸項到腹部都疼痛難忍，這時需要服用藥物，飲用乳汁才能解除困苦，獲得痊癒，父母看到會為之高興。又，尊貴的家族子弟！如來至真，是普世的父親，他爲了解除眾生的煩惱，使他們獲得安穩，所以才示現疾病。人們聽到這些因果報應，就不敢再作惡犯罪，這就是菩薩善巧方便的體現。」又告訴慧上菩薩：『在過去很久遠的時代，人們不知道罪和福，所以佛陀才向眾人示現因果報應。如來說：『我作為法王，尚且不能擺脫宿世的罪業，你們這些凡夫俗子又怎麼能擺脫惡報呢？』因此有人說，如來永遠沒有剩餘的罪業。譬如有人精通書寫、計算之術，教導孩童，希望他們有所成就，自己無所不知，不受任何阻礙，小孩子看到聽到，就學習並逐漸掌握根本。如來也是這樣，通曉一切法，無所不精，示現剩餘的罪業，是爲了讓眾生具備清凈的法。譬如醫生剛開始學習治病，了解藥方，懂得藥物，能根據病情救治病人，既能治好自己，又能治好更多的人，反而更加令人讚嘆。在錠光佛（Dipamkara Buddha）時期，當時有五百商人入海求寶。其中有一個心懷異心的人，罪業深重，開啟了罪惡之門，學習邪術，想要危害其他商人，觀察商人的面貌，發現他們船上有寶。當時，導師名叫吉財，保護著眾商人，隨時關注他們的動向。那個惡人想：『我現在不如把所有商人都害死，獨吞他們的珍寶。』在閻浮提（Jambudvipa）有一位大導師，名叫大哀。當時他在睡夢中，海神告訴他：『在商隊中，有一個賊人起了大惡心，想要危害五百商人，獨吞寶物。如果他的陰謀得逞，罪業將不可估量。這是為什麼呢？因為這五百商人，都發了無上正真道心，立誓永不退轉，即使遇到危害，他們的道心也不會動搖。由於這個賊人的罪業，每一個菩薩的修行都能成就無上正真之道，而這個賊人將墜入地獄，經過無數歲月，他的罪業才能消盡。』

【English Translation】 English version: Let all people guard their body, speech, and mind, and cultivate pure conduct, just like a noble family's son, who grows up in the royal family, accustomed to the nourishment of milk and cheese, but develops sores and scabs on his body, with pain from his neck to his abdomen. He needs to take medicine and drink milk to relieve his suffering and recover. His parents would be happy to see him healed. Also, noble family's son! The Tathagata (如來, Thus Come One), the truly enlightened one, is the father of the world. He manifests illness to remove the afflictions of all beings and bring them peace. When people hear about these karmic consequences, they dare not commit evil deeds. This is the skillful means of a Bodhisattva (菩薩, enlightenment being).' Furthermore, he told Bodhisattva Hui Shang (慧上菩薩, Wisdom Supreme Bodhisattva): 'In the distant past, people did not know about sin and merit, so the Buddha showed them the consequences of their actions. The Tathagata said: 'I, as the Dharma King (法王, King of Dharma), cannot escape my past sins. How can you, ordinary beings, escape retribution?' Therefore, some say that the Tathagata has no remaining sins. For example, someone is skilled in writing and calculation, and teaches children, hoping they will achieve something. He knows everything and is not hindered by anything. The children see and hear, and learn, gradually grasping the fundamentals. The Tathagata is like this, mastering all dharmas (法, teachings) without exception. He shows the remaining sins to enable all beings to attain pure dharma. For example, a doctor who is just learning to treat diseases, understands prescriptions and medicines, and can treat patients according to their conditions. He can heal himself and others, and is praised even more. During the time of Dipamkara Buddha (錠光佛), there were five hundred merchants who went to sea to seek treasures. One of them had a different intention, his sins were very heavy, and he opened the door to evil. He learned evil arts and wanted to harm the other merchants. Observing their faces, he saw that they had treasures on their ships. At that time, the guide was named Ji Cai (吉財, Auspicious Wealth), who protected the merchants and kept track of their movements. The evil man thought: 'I might as well kill all the merchants and take their treasures for myself.' In Jambudvipa (閻浮提, the world of humans), there was a great guide named Da Ai (大哀, Great Compassion). In his dream, the sea god told him: 'Among the merchants, there is a thief who has developed a great evil intention. He wants to harm the five hundred merchants and take their treasures for himself. If his plan succeeds, his sins will be immeasurable. Why is this? Because these five hundred merchants have all developed the unsurpassed, true, and right mind of enlightenment, and have vowed never to retreat. Even if they encounter harm, their minds will not waver. Because of this thief's sins, each Bodhisattva's practice will achieve the unsurpassed, true, and right path, while the thief will fall into hell. After countless years, his sins will be exhausted.'

竟。今仁導師當行權變，而令此人不更地獄若干之痛，使眾賈人不被危害。』七日思惟無餘方便，念言：『唯當取之危其命耳！假語眾賈者則皆興怒，當殺此人必墮惡趣。』復重自念：『設我獨殺亦當受罪，吾寧忍之。若百千劫受地獄惱，不令賈人普見危害，而令一賊墜地獄也。』時大哀師則為說法，令心欣然踴躍臥寐。」

佛言：「族姓子！彼大導師由眾賈人興于大哀，以權方便害一賊命。壽終之後，生第十二光音天上。時大哀師則吾身也，以斯方便越千劫生死，死則昇天。同船五百賈人，斯賢劫中五百佛興者是。菩薩豈有罪患，越除終始彌百千劫，不當察佛而有愆咎，如來所現為眾生故。時以闕漏權現鐵釴，如來蹈之威神所達。所以者何？如來之身則金剛也。又，族姓子！舍衛城中有二十人，復與二十人共為怨敵。時二十人各欲攝怨而危害之，為最後世相伺方便。彼二十人慾害二十怨者，承佛威神尋詣如來。於時世尊化四十人，亦欲勸導一切大眾，告尊者大目揵連：『今於此地，當有鐵釴自然來出，入佛右足大指。』語未竟，釴在佛前。目連白佛：『今拔鐵釴著異世界。』佛言：『不然。』時大目揵連，以精進力欲拔鐵釴，是三千大千世界為大震動，不能搖釴如毛髮也。於時世尊則往梵天，釴輒隨之；如來

【現代漢語翻譯】現代漢語譯本：於是，（他想）『現在這位仁慈的導師應當採取權宜之計，使這個人不再遭受地獄的痛苦，並使眾多的商人不受到危害。』他思考了七天，沒有找到其他辦法，心想：『只有取他的性命才能解除危機！如果告訴眾商人實情，他們都會憤怒，殺死這個人必定會墮入惡道。』他又反覆思量：『即使我獨自殺了他也會受到懲罰，我寧願忍受。即使在百千劫中遭受地獄的苦惱，也不能讓商人們普遍受到危害，而讓一個賊墮入地獄。』當時，這位大哀師就為他們說法，使他們內心欣喜，歡快地入睡。佛陀說：『善男子！那位大導師因為眾商人而生起大悲心，用權宜之計殺了一個賊。他死後，轉生到第十二光音天。當時的大哀師就是我的前身，我用這種方便法超越了千劫的生死，死後昇天。同船的五百商人，就是賢劫中將要出現的五百佛。菩薩難道會有罪過嗎？他們超越了無數劫的生死，不應該觀察佛陀而認為有罪過，如來所顯現的一切都是爲了眾生。當時因為權宜之計而顯現鐵釴，如來踩在上面，這是佛陀威神所達到的。這是為什麼呢？因為如來的身體是金剛不壞的。』『還有，善男子！舍衛城中有二十個人，又與另外二十個人結為仇敵。當時，這二十個人都想報復，伺機危害對方，為最後世的報復做準備。那二十個想加害二十個仇敵的人，承蒙佛陀的威神，來到如來面前。當時，世尊爲了勸導一切大眾，化現出四十個人，告訴尊者大目犍連：『現在這裡，將會有鐵釴自然出現，進入佛的右腳大拇指。』話音未落，鐵釴就出現在佛陀面前。目犍連對佛說：『現在我把鐵釴拔出來，放到其他世界。』佛說：『不行。』當時，大目犍連用精進的力量想拔出鐵釴，三千大千世界都為之震動，卻不能使鐵釴動搖分毫。當時，世尊前往梵天，鐵釴也跟著去了；如來

【English Translation】 English version: Then, (he thought) 'Now this benevolent guide should take expedient measures to prevent this person from suffering the pains of hell and to prevent the many merchants from being harmed.' He pondered for seven days, finding no other way, and thought: 'Only by taking his life can the crisis be resolved! If I tell the merchants the truth, they will all be angry, and killing this person will surely lead to falling into evil realms.' He repeatedly considered: 'Even if I kill him alone, I will be punished, but I would rather endure it. Even if I suffer the torment of hell for hundreds of thousands of kalpas, I cannot let the merchants be universally harmed, and let one thief fall into hell.' At that time, this great compassionate teacher preached to them, making their hearts joyful and they slept happily. The Buddha said: 'Good son! That great guide, out of great compassion for the merchants, used an expedient means to kill a thief. After his death, he was reborn in the twelfth heaven of the Light Sound. The great compassionate teacher at that time was my former self. I used this expedient method to transcend the cycle of birth and death for thousands of kalpas, and after death, I ascended to heaven. The five hundred merchants on the same ship are the five hundred Buddhas who will appear in this Bhadrakalpa. Can a Bodhisattva have faults? They have transcended countless kalpas of birth and death, and one should not observe the Buddha and think there are faults. All that the Tathagata manifests is for the sake of sentient beings. At that time, due to expedient means, an iron spike appeared, and the Tathagata stepped on it, which was achieved by the Buddha's divine power. Why is this? Because the Tathagata's body is indestructible like diamond.' 'Also, good son! In the city of Shravasti, there were twenty people, and they were enemies with another twenty people. At that time, these twenty people all wanted revenge, seeking opportunities to harm the other side, preparing for revenge in the final age. Those twenty people who wanted to harm the twenty enemies, by the power of the Buddha, came before the Tathagata. At that time, the World Honored One, in order to guide all the masses, manifested forty people and told the Venerable Mahamudgalyayana: 'Now here, an iron spike will naturally appear and enter the Buddha's right big toe.' Before the words were finished, the iron spike appeared before the Buddha. Maudgalyayana said to the Buddha: 'Now I will pull out the iron spike and place it in another world.' The Buddha said: 'No.' At that time, Mahamudgalyayana, with his power of diligence, tried to pull out the iron spike, and the three thousand great thousand worlds shook, but he could not move the iron spike even a hair's breadth. At that time, the World Honored One went to the Brahma heaven, and the iron spike followed; the Tathagata

還坐，釴則住前。是時如來右手取釴以足蹈上。目連白佛：『如來本罪而獲釴殃？』佛時告曰：『昔與五百賈人共入大海，時有一人心懷惡意，吾時害之，是其餘殃。』時二十人聞佛說此，轉相謂言：『如來法王已得自在，尚有餘殃不能滅除，況于吾等不受罪乎？』即來詣佛，悔過自首。如來應時為說經法，分別罪福，令四十人入平等慧，三萬二千人遠塵離垢諸法眼凈。因是如來示現鐵釴，是亦菩薩善權方便。

「何故世尊已離眾病示有疾病，使醫王耆域而合湯藥？佛時立戒二百五十，未久五百比丘在他樹間行道，向欲終畢心懷狐疑：『如來有教，唯以一藥療身眾病，不得習余。』時佛發念：『以何方便，令諸比丘得習余藥？』所以者何？假使如來隨意聽者，則後世人毀四賢誡，是以如來行權合藥任於耆域。時凈居天語比丘言：『諸賢者！宜更求藥，無得危命。』則相謂言：『寧自碎身，不毀佛誡。』天答賢者：『今者如來則法王也，令置小便更求余藥，可改所習而慕所服。』於時比丘離疑猶豫，乃求異藥病即除愈，晝夜七日得無著道。假使如來不習湯藥，此諸比丘不得解脫，將來之世亦當如是。其身安隱然後得道，是亦菩薩善權方便。

「何故如來眾德普具，又入聚落而行分衛空缽來出？如來無殃，愍

【現代漢語翻譯】現代漢語譯本：

當佛陀坐下時，鐵釴（一種刑具）就放在他面前。這時，如來佛用右手拿起鐵釴，用腳踩在上面。目連（佛陀的弟子，以神通著稱）問佛：『如來您本無罪，為何會遭受鐵釴的災殃？』佛陀當時告訴他：『過去我曾與五百商人一同進入大海，當時有一個人心懷惡意，我那時就害了他，這是我所受的餘殃。』當時有二十人聽到佛陀這樣說，互相議論道：『如來是法王，已經得到自在，尚且還有餘殃不能消除，何況我們這些凡人不受罪呢？』他們立即來到佛陀面前，懺悔認錯。如來當時為他們講說經法，分別罪與福，使四十人進入平等智慧，三萬二千人遠離塵垢，得到清凈的法眼。因此，如來示現鐵釴，這也是菩薩的善巧方便。

『為什麼世尊已經遠離各種疾病，卻示現生病，讓醫王耆域（古代名醫）來調配湯藥？』佛陀當時制定了二百五十條戒律，不久，有五百比丘在其他樹林間修行，將要結束時，心中產生疑惑：『如來教導我們，只能用一種藥來治療身體的各種疾病，不能學習其他藥物。』這時，佛陀心想：『用什麼方法，才能讓這些比丘學習其他藥物呢？』為什麼呢？假如如來隨意允許他們，那麼後世的人就會毀壞四賢的戒律，因此如來才行使方便，讓耆域調配藥物。當時，凈居天（天界的一種神）告訴比丘們：『各位賢者！應該再去尋找其他藥物，不要危及生命。』比丘們互相說道：『寧願粉身碎骨，也不毀壞佛陀的戒律。』天神回答賢者：『現在如來是法王，他讓你們用小便，再去尋找其他藥物，可以改變你們所學的，而追求所服用的。』這時，比丘們消除了疑惑和猶豫，於是去尋找其他藥物，病就痊癒了，晝夜七日就得到了無著之道。假如如來不學習湯藥，這些比丘就不能得到解脫，將來的人也會這樣。只有身體安穩，然後才能得道，這也是菩薩的善巧方便。

『為什麼如來眾德圓滿，還要進入村落去乞食，空著缽出來？』如來沒有災殃，憐憫現代漢語譯本：眾生，所以示現乞食。』佛告目連：『如來有四種乞食：一者，為諸眾生作福田故；二者，為令眾生舍離慳貪故；三者，為令眾生知如來身非是真身，亦非斷滅故；四者，為令眾生知如來身亦非是常，亦非無常故。』是故如來入聚落乞食，是亦菩薩善權方便。

『何故如來已斷諸漏，而示現入廁？』佛告目連：『如來有四種入廁：一者，為令眾生知如來身非是真身，亦非斷滅故；二者，為令眾生知如來身亦非是常，亦非無常故；三者，為令眾生知如來身亦有便利，非是無漏故；四者，為令眾生知如來身亦有便利，非是無漏故。』是故如來示現入廁，是亦菩薩善權方便。

『何故如來已斷諸漏，而示現睡眠？』佛告目連：『如來有四種睡眠：一者，為令眾生知如來身非是真身，亦非斷滅故；二者，為令眾生知如來身亦非是常，亦非無常故；三者，為令眾生知如來身亦有睡眠，非是無漏故；四者，為令眾生知如來身亦有睡眠，非是無漏故。』是故如來示現睡眠，是亦菩薩善權方便。

『何故如來已斷諸漏，而示現入胎？』佛告目連：『如來有四種入胎：一者，為令眾生知如來身非是真身，亦非斷滅故；二者，為令眾生知如來身亦非是常，亦非無常故；三者，為令眾生知如來身亦有入胎，非是無漏故；四者，為令眾生知如來身亦有入胎，非是無漏故。』是故如來示現入胎，是亦菩薩善權方便。

『何故如來已斷諸漏，而示現受生？』佛告目連：『如來有四種受生：一者，為令眾生知如來身非是真身，亦非斷滅故；二者，為令眾生知如來身亦非是常，亦非無常故；三者，為令眾生知如來身亦有受生，非是無漏故；四者，為令眾生知如來身亦有受生，非是無漏故。』是故如來示現受生，是亦菩薩善權方便。

『何故如來已斷諸漏，而示現出家？』佛告目連：『如來有四種出家：一者，為令眾生知如來身非是真身，亦非斷滅故；二者，為令眾生知如來身亦非是常，亦非無常故；三者，為令眾生知如來身亦有出家，非是無漏故；四者，為令眾生知如來身亦有出家，非是無漏故。』是故如來示現出家，是亦菩薩善權方便。

『何故如來已斷諸漏，而示現成道？』佛告目連：『如來有四種成道：一者，為令眾生知如來身非是真身，亦非斷滅故；二者，為令眾生知如來身亦非是常，亦非無常故；三者，為令眾生知如來身亦有成道，非是無漏故；四者，為令眾生知如來身亦有成道，非是無漏故。』是故如來示現成道，是亦菩薩善權方便。

『何故如來已斷諸漏，而示現轉法輪？』佛告目連：『如來有四種轉法輪：一者，為令眾生知如來身非是真身，亦非斷滅故；二者，為令眾生知如來身亦非是常，亦非無常故；三者，為令眾生知如來身亦有轉法輪，非是無漏故；四者，為令眾生知如來身亦有轉法輪，非是無漏故。』是故如來示現轉法輪，是亦菩薩善權方便。

『何故如來已斷諸漏，而示現入涅槃？』佛告目連：『如來有四種入涅槃：一者，為令眾生知如來身非是真身，亦非斷滅故；二者，為令眾生知如來身亦非是常，亦非無常故；三者，為令眾生知如來身亦有入涅槃，非是無漏故；四者，為令眾生知如來身亦有入涅槃，非是無漏故。』是故如來示現入涅槃，是亦菩薩善權方便。』 English version:

When the Buddha sat down, the iron shackle (a type of torture device) was placed in front of him. At that time, the Tathagata (another name for Buddha) took the iron shackle with his right hand and stepped on it with his foot. Maudgalyayana (a disciple of the Buddha known for his supernatural powers) asked the Buddha: 'Tathagata, you are originally without sin, why do you suffer the calamity of the iron shackle?' The Buddha then told him: 'In the past, I went into the sea with five hundred merchants. At that time, one person harbored evil intentions, and I harmed him then. This is the remaining retribution I am experiencing.' At that time, twenty people heard the Buddha say this and discussed among themselves: 'The Tathagata is the Dharma King, having already attained freedom, yet still has remaining retribution that cannot be eliminated. How much more so for us ordinary people who cannot escape suffering?' They immediately came before the Buddha, repenting and confessing their wrongdoings. The Tathagata then spoke the Dharma for them, distinguishing between sin and merit, causing forty people to enter into equal wisdom, and thirty-two thousand people to be free from defilement, obtaining pure Dharma eyes. Therefore, the Tathagata manifested the iron shackle, which is also a skillful means of the Bodhisattva.

'Why is it that the World Honored One, having already transcended all illnesses, manifests illness, causing the physician king Jivaka (a famous ancient physician) to prepare medicinal soups?' The Buddha then established two hundred and fifty precepts. Not long after, five hundred monks were practicing in other groves. As they were about to finish, doubts arose in their minds: 'The Tathagata taught us that we should only use one medicine to treat all the body's illnesses and should not learn about other medicines.' At this time, the Buddha thought: 'What method can I use to allow these monks to learn about other medicines?' Why is this? If the Tathagata were to allow them freely, then people in later generations would destroy the four noble precepts. Therefore, the Tathagata used skillful means, allowing Jivaka to prepare medicine. At that time, the Pure Abode Devas (a type of deity) told the monks: 'Virtuous ones! You should seek other medicines, do not endanger your lives.' The monks said to each other: 'We would rather shatter our bodies than destroy the Buddha's precepts.' The Devas replied to the virtuous ones: 'Now the Tathagata is the Dharma King. He allows you to use urine and then seek other medicines. You can change what you have learned and pursue what you take.' At this time, the monks eliminated their doubts and hesitations, and then sought other medicines, and their illnesses were cured. In seven days and nights, they attained the path of non-attachment. If the Tathagata had not learned about medicinal soups, these monks would not have been able to attain liberation, and future generations would be the same. Only when the body is at peace can one attain the path. This is also a skillful means of the Bodhisattva.

'Why is it that the Tathagata, having all virtues complete, still enters villages to beg for alms, coming out with an empty bowl?' The Tathagata has no calamities, and out of compassion for English version: sentient beings, he manifests begging for alms.' The Buddha told Maudgalyayana: 'The Tathagata has four reasons for begging for alms: first, to create a field of merit for all sentient beings; second, to cause sentient beings to abandon stinginess and greed; third, to cause sentient beings to know that the Tathagata's body is neither a true body nor is it annihilated; fourth, to cause sentient beings to know that the Tathagata's body is neither permanent nor impermanent.' Therefore, the Tathagata enters villages to beg for alms, which is also a skillful means of the Bodhisattva.

'Why is it that the Tathagata, having already eliminated all outflows, still manifests entering the toilet?' The Buddha told Maudgalyayana: 'The Tathagata has four reasons for entering the toilet: first, to cause sentient beings to know that the Tathagata's body is neither a true body nor is it annihilated; second, to cause sentient beings to know that the Tathagata's body is neither permanent nor impermanent; third, to cause sentient beings to know that the Tathagata's body also has bodily functions, and is not without outflows; fourth, to cause sentient beings to know that the Tathagata's body also has bodily functions, and is not without outflows.' Therefore, the Tathagata manifests entering the toilet, which is also a skillful means of the Bodhisattva.

'Why is it that the Tathagata, having already eliminated all outflows, still manifests sleeping?' The Buddha told Maudgalyayana: 'The Tathagata has four reasons for sleeping: first, to cause sentient beings to know that the Tathagata's body is neither a true body nor is it annihilated; second, to cause sentient beings to know that the Tathagata's body is neither permanent nor impermanent; third, to cause sentient beings to know that the Tathagata's body also has sleep, and is not without outflows; fourth, to cause sentient beings to know that the Tathagata's body also has sleep, and is not without outflows.' Therefore, the Tathagata manifests sleeping, which is also a skillful means of the Bodhisattva.

'Why is it that the Tathagata, having already eliminated all outflows, still manifests entering the womb?' The Buddha told Maudgalyayana: 'The Tathagata has four reasons for entering the womb: first, to cause sentient beings to know that the Tathagata's body is neither a true body nor is it annihilated; second, to cause sentient beings to know that the Tathagata's body is neither permanent nor impermanent; third, to cause sentient beings to know that the Tathagata's body also has entering the womb, and is not without outflows; fourth, to cause sentient beings to know that the Tathagata's body also has entering the womb, and is not without outflows.' Therefore, the Tathagata manifests entering the womb, which is also a skillful means of the Bodhisattva.

'Why is it that the Tathagata, having already eliminated all outflows, still manifests being born?' The Buddha told Maudgalyayana: 'The Tathagata has four reasons for being born: first, to cause sentient beings to know that the Tathagata's body is neither a true body nor is it annihilated; second, to cause sentient beings to know that the Tathagata's body is neither permanent nor impermanent; third, to cause sentient beings to know that the Tathagata's body also has being born, and is not without outflows; fourth, to cause sentient beings to know that the Tathagata's body also has being born, and is not without outflows.' Therefore, the Tathagata manifests being born, which is also a skillful means of the Bodhisattva.

'Why is it that the Tathagata, having already eliminated all outflows, still manifests leaving home?' The Buddha told Maudgalyayana: 'The Tathagata has four reasons for leaving home: first, to cause sentient beings to know that the Tathagata's body is neither a true body nor is it annihilated; second, to cause sentient beings to know that the Tathagata's body is neither permanent nor impermanent; third, to cause sentient beings to know that the Tathagata's body also has leaving home, and is not without outflows; fourth, to cause sentient beings to know that the Tathagata's body also has leaving home, and is not without outflows.' Therefore, the Tathagata manifests leaving home, which is also a skillful means of the Bodhisattva.

'Why is it that the Tathagata, having already eliminated all outflows, still manifests attaining enlightenment?' The Buddha told Maudgalyayana: 'The Tathagata has four reasons for attaining enlightenment: first, to cause sentient beings to know that the Tathagata's body is neither a true body nor is it annihilated; second, to cause sentient beings to know that the Tathagata's body is neither permanent nor impermanent; third, to cause sentient beings to know that the Tathagata's body also has attaining enlightenment, and is not without outflows; fourth, to cause sentient beings to know that the Tathagata's body also has attaining enlightenment, and is not without outflows.' Therefore, the Tathagata manifests attaining enlightenment, which is also a skillful means of the Bodhisattva.

'Why is it that the Tathagata, having already eliminated all outflows, still manifests turning the Dharma wheel?' The Buddha told Maudgalyayana: 'The Tathagata has four reasons for turning the Dharma wheel: first, to cause sentient beings to know that the Tathagata's body is neither a true body nor is it annihilated; second, to cause sentient beings to know that the Tathagata's body is neither permanent nor impermanent; third, to cause sentient beings to know that the Tathagata's body also has turning the Dharma wheel, and is not without outflows; fourth, to cause sentient beings to know that the Tathagata's body also has turning the Dharma wheel, and is not without outflows.' Therefore, the Tathagata manifests turning the Dharma wheel, which is also a skillful means of the Bodhisattva.

'Why is it that the Tathagata, having already eliminated all outflows, still manifests entering Nirvana?' The Buddha told Maudgalyayana: 'The Tathagata has four reasons for entering Nirvana: first, to cause sentient beings to know that the Tathagata's body is neither a true body nor is it annihilated; second, to cause sentient beings to know that the Tathagata's body is neither permanent nor impermanent; third, to cause sentient beings to know that the Tathagata's body also has entering Nirvana, and is not without outflows; fourth, to cause sentient beings to know that the Tathagata's body also has entering Nirvana, and is not without outflows.' Therefore, the Tathagata manifests entering Nirvana, which is also a skillful means of the Bodhisattva.'

【English Translation】 When the Buddha sat down, the iron shackle (a type of torture device) was placed in front of him. At that time, the Tathagata (another name for Buddha) took the iron shackle with his right hand and stepped on it with his foot. Maudgalyayana (a disciple of the Buddha known for his supernatural powers) asked the Buddha: 'Tathagata, you are originally without sin, why do you suffer the calamity of the iron shackle?' The Buddha then told him: 'In the past, I went into the sea with five hundred merchants. At that time, one person harbored evil intentions, and I harmed him then. This is the remaining retribution I am experiencing.' At that time, twenty people heard the Buddha say this and discussed among themselves: 'The Tathagata is the Dharma King, having already attained freedom, yet still has remaining retribution that cannot be eliminated. How much more so for us ordinary people who cannot escape suffering?' They immediately came before the Buddha, repenting and confessing their wrongdoings. The Tathagata then spoke the Dharma for them, distinguishing between sin and merit, causing forty people to enter into equal wisdom, and thirty-two thousand people to be free from defilement, obtaining pure Dharma eyes. Therefore, the Tathagata manifested the iron shackle, which is also a skillful means of the Bodhisattva. 'Why is it that the World Honored One, having already transcended all illnesses, manifests illness, causing the physician king Jivaka (a famous ancient physician) to prepare medicinal soups?' The Buddha then established two hundred and fifty precepts. Not long after, five hundred monks were practicing in other groves. As they were about to finish, doubts arose in their minds: 'The Tathagata taught us that we should only use one medicine to treat all the body's illnesses and should not learn about other medicines.' At this time, the Buddha thought: 'What method can I use to allow these monks to learn about other medicines?' Why is this? If the Tathagata were to allow them freely, then people in later generations would destroy the four noble precepts. Therefore, the Tathagata used skillful means, allowing Jivaka to prepare medicine. At that time, the Pure Abode Devas (a type of deity) told the monks: 'Virtuous ones! You should seek other medicines, do not endanger your lives.' The monks said to each other: 'We would rather shatter our bodies than destroy the Buddha's precepts.' The Devas replied to the virtuous ones: 'Now the Tathagata is the Dharma King. He allows you to use urine and then seek other medicines. You can change what you have learned and pursue what you take.' At this time, the monks eliminated their doubts and hesitations, and then sought other medicines, and their illnesses were cured. In seven days and nights, they attained the path of non-attachment. If the Tathagata had not learned about medicinal soups, these monks would not have been able to attain liberation, and future generations would be the same. Only when the body is at peace can one attain the path. This is also a skillful means of the Bodhisattva. 'Why is it that the Tathagata, having all virtues complete, still enters villages to beg for alms, coming out with an empty bowl?' The Tathagata has no calamities, and out of compassion for sentient beings, he manifests begging for alms.' The Buddha told Maudgalyayana: 'The Tathagata has four reasons for begging for alms: first, to create a field of merit for all sentient beings; second, to cause sentient beings to abandon stinginess and greed; third, to cause sentient beings to know that the Tathagata's body is neither a true body nor is it annihilated; fourth, to cause sentient beings to know that the Tathagata's body is neither permanent nor impermanent.' Therefore, the Tathagata enters villages to beg for alms, which is also a skillful means of the Bodhisattva. 'Why is it that the Tathagata, having already eliminated all outflows, still manifests entering the toilet?' The Buddha told Maudgalyayana: 'The Tathagata has four reasons for entering the toilet: first, to cause sentient beings to know that the Tathagata's body is neither a true body nor is it annihilated; second, to cause sentient beings to know that the Tathagata's body is neither permanent nor impermanent; third, to cause sentient beings to know that the Tathagata's body also has bodily functions, and is not without outflows; fourth, to cause sentient beings to know that the Tathagata's body also has bodily functions, and is not without outflows.' Therefore, the Tathagata manifests entering the toilet, which is also a skillful means of the Bodhisattva. 'Why is it that the Tathagata, having already eliminated all outflows, still manifests sleeping?' The Buddha told Maudgalyayana: 'The Tathagata has four reasons for sleeping: first, to cause sentient beings to know that the Tathagata's body is neither a true body nor is it annihilated; second, to cause sentient beings to know that the Tathagata's body is neither permanent nor impermanent; third, to cause sentient beings to know that the Tathagata's body also has sleep, and is not without outflows; fourth, to cause sentient beings to know that the Tathagata's body also has sleep, and is not without outflows.' Therefore, the Tathagata manifests sleeping, which is also a skillful means of the Bodhisattva. 'Why is it that the Tathagata, having already eliminated all outflows, still manifests entering the womb?' The Buddha told Maudgalyayana: 'The Tathagata has four reasons for entering the womb: first, to cause sentient beings to know that the Tathagata's body is neither a true body nor is it annihilated; second, to cause sentient beings to know that the Tathagata's body is neither permanent nor impermanent; third, to cause sentient beings to know that the Tathagata's body also has entering the womb, and is not without outflows; fourth, to cause sentient beings to know that the Tathagata's body also has entering the womb, and is not without outflows.' Therefore, the Tathagata manifests entering the womb, which is also a skillful means of the Bodhisattva. 'Why is it that the Tathagata, having already eliminated all outflows, still manifests being born?' The Buddha told Maudgalyayana: 'The Tathagata has four reasons for being born: first, to cause sentient beings to know that the Tathagata's body is neither a true body nor is it annihilated; second, to cause sentient beings to know that the Tathagata's body is neither permanent nor impermanent; third, to cause sentient beings to know that the Tathagata's body also has being born, and is not without outflows; fourth, to cause sentient beings to know that the Tathagata's body also has being born, and is not without outflows.' Therefore, the Tathagata manifests being born, which is also a skillful means of the Bodhisattva. 'Why is it that the Tathagata, having already eliminated all outflows, still manifests leaving home?' The Buddha told Maudgalyayana: 'The Tathagata has four reasons for leaving home: first, to cause sentient beings to know that the Tathagata's body is neither a true body nor is it annihilated; second, to cause sentient beings to know that the Tathagata's body is neither permanent nor impermanent; third, to cause sentient beings to know that the Tathagata's body also has leaving home, and is not without outflows; fourth, to cause sentient beings to know that the Tathagata's body also has leaving home, and is not without outflows.' Therefore, the Tathagata manifests leaving home, which is also a skillful means of the Bodhisattva. 'Why is it that the Tathagata, having already eliminated all outflows, still manifests attaining enlightenment?' The Buddha told Maudgalyayana: 'The Tathagata has four reasons for attaining enlightenment: first, to cause sentient beings to know that the Tathagata's body is neither a true body nor is it annihilated; second, to cause sentient beings to know that the Tathagata's body is neither permanent nor impermanent; third, to cause sentient beings to know that the Tathagata's body also has attaining enlightenment, and is not without outflows; fourth, to cause sentient beings to know that the Tathagata's body also has attaining enlightenment, and is not without outflows.' Therefore, the Tathagata manifests attaining enlightenment, which is also a skillful means of the Bodhisattva. 'Why is it that the Tathagata, having already eliminated all outflows, still manifests turning the Dharma wheel?' The Buddha told Maudgalyayana: 'The Tathagata has four reasons for turning the Dharma wheel: first, to cause sentient beings to know that the Tathagata's body is neither a true body nor is it annihilated; second, to cause sentient beings to know that the Tathagata's body is neither permanent nor impermanent; third, to cause sentient beings to know that the Tathagata's body also has turning the Dharma wheel, and is not without outflows; fourth, to cause sentient beings to know that the Tathagata's body also has turning the Dharma wheel, and is not without outflows.' Therefore, the Tathagata manifests turning the Dharma wheel, which is also a skillful means of the Bodhisattva. 'Why is it that the Tathagata, having already eliminated all outflows, still manifests entering Nirvana?' The Buddha told Maudgalyayana: 'The Tathagata has four reasons for entering Nirvana: first, to cause sentient beings to know that the Tathagata's body is neither a true body nor is it annihilated; second, to cause sentient beings to know that the Tathagata's body is neither permanent nor impermanent; third, to cause sentient beings to know that the Tathagata's body also has entering Nirvana, and is not without outflows; fourth, to cause sentient beings to know that the Tathagata's body also has entering Nirvana, and is not without outflows.' Therefore, the Tathagata manifests entering Nirvana, which is also a skillful means of the Bodhisattva.'

觀後世邊地諸國而興慈哀。其有比丘，入于郡國縣邑丘聚行分衛者，而身薄福所乞不得。心念：『如來功德充盛無量福會，時行分衛尚空缽出，我等善本所殖不弘，豈可怨舍而不乞乎？故當分衛。』用是之故，入城分衛空缽來出。又云：『弊魔化諸梵志長者家，使不供佛、不施眾僧。』未曾有此。其魔波旬，未敢作威嬈固如來、沮廢福意，佛之聖旨所變現也。梵志長者有此異心，非是本意、非佛鮮福。彼時眾人無所施者，又見如來空缽來出，魔界天人見不獲膳，世尊得無心懷悵惘，晝夜一心，念如來及弟子眾，將必憂悒。見佛弟子，心不增減前後適等，七萬天子自投佛前，如來如應為說經法，皆得法眼凈，是亦菩薩善權方便。

「何以故旃遮摩尼木魁系腹誹謗如來？亦非世尊本之餘殃，佛之威神能取暴意，徙置恒沙剎外，如來以權現斯方便。當來比丘，或有出家行作沙門，為人所謗有懷疑者，觀佛世尊雖見譏訕，心不動轉、不卻宿罪，念：『佛如來普勝之德，猶復若茲。況我等而無譏議。』思惟此已益加精進，清凈奉戒心不迴轉。假使暴意夢中誹謗，壽終之後不離地獄。如來悉知令護禁戒。所以者何？如來之德不捨眾生，是為如來善權方便。

「何故異道害須多利，埋著勝樹間？佛諸通慧普觀無礙，知當

【現代漢語翻譯】現代漢語譯本觀察後世邊遠地區的各個國家，興起慈悲哀憫之心。如果有比丘，進入郡國、縣邑、村落等地方乞食，卻因自身福薄而乞討不到食物。他們心中會想：『如來的功德圓滿充盛，福德無量，有時乞食尚且空缽而歸，我們這些善根淺薄的人，難道可以因為乞討不到就心生怨恨而不去乞討嗎？所以應當繼續乞食。』因為這個緣故，他們入城乞食，卻空缽而歸。又有人說：『是魔王波旬變化成婆羅門和長者，使他們不供養佛，不佈施僧眾。』這種情況從未發生過。魔王波旬，不敢對如來施加威勢，擾亂或阻礙如來的福德意願，這實際上是佛的聖旨所顯現的。婆羅門和長者有這種異心，並非他們本來的意願，也不是佛的福德淺薄。那時，眾人沒有東西可以佈施，又看到如來空缽而歸，魔界的天人看到佛陀沒有得到食物，世尊難道會心中悵惘，日夜一心，擔憂如來和弟子們嗎？看到佛的弟子，心境沒有增減，前後平等，七萬天子自己投身到佛前，如來根據他們的根基為他們說法，都得到了法眼清凈，這也是菩薩的善巧方便。『為什麼旃遮摩納（Cincamanavika，一個誹謗佛陀的女人）用木碗繫在腹部誹謗如來？』這也不是世尊過去所造的惡業，而是佛的威神能夠轉移暴戾之意，將其安置到恒河沙數之外的世界，如來用這種權巧方便來示現。當未來的比丘，或許有出家修行成為沙門的人，被人誹謗而心生疑惑，看到佛世尊雖然受到譏諷誹謗，內心卻不動搖，不因此而減少過去的罪業，他們會想：『佛如來具有普遍殊勝的功德，尚且如此。何況我們這些凡夫，怎麼可能沒有譏諷和議論呢？』思考這些之後，他們會更加精進，清凈地奉持戒律，心不退轉。即使有人在夢中誹謗，死後也不會脫離地獄。如來完全知道這些，所以教導弟子們守護戒律。這是為什麼呢？因為如來的功德不會捨棄眾生，這就是如來的善巧方便。『為什麼異道（指外道）要加害須多利（Sundari，一個被外道殺害的女人），把她埋在勝樹之間？』佛陀的智慧通達無礙，普遍觀察一切，知道將來會發生的事情。

【English Translation】 English version Observing the various countries in remote regions of the later world, they arise with compassion and sorrow. If there are monks who enter towns, cities, counties, and villages to beg for alms, but due to their own lack of merit, they are unable to obtain food. They think in their hearts: 『The Tathagata's merits are complete and abundant, and his blessings are immeasurable. Sometimes, when begging for alms, he still returns with an empty bowl. We, whose roots of goodness are shallow, how can we resent not receiving alms and not continue to beg? Therefore, we should continue to beg for alms.』 Because of this reason, they enter the city to beg for alms, but return with empty bowls. Some also say: 『It is Mara Papiyas (the evil one) who transforms into Brahmins and elders, causing them not to make offerings to the Buddha and not to give alms to the Sangha.』 This has never happened. Mara Papiyas does not dare to exert his power to disturb or hinder the Tathagata's intention of merit. This is actually a manifestation of the Buddha's holy will. The Brahmins and elders having this different intention is not their original intention, nor is it because the Buddha's merit is shallow. At that time, the people had nothing to give, and seeing the Tathagata returning with an empty bowl, the heavenly beings of the Mara realm, seeing that the Buddha had not received food, would the World Honored One be worried, day and night, thinking of the Tathagata and his disciples? Seeing the Buddha's disciples, their minds neither increase nor decrease, remaining equal, seventy thousand heavenly sons threw themselves before the Buddha. The Tathagata, according to their capacities, preached the Dharma to them, and they all attained the purity of the Dharma eye. This is also a skillful means of the Bodhisattva. 『Why did Cincamanavika (a woman who slandered the Buddha) tie a wooden bowl to her belly to slander the Tathagata?』 This is not the result of the World Honored One's past evil deeds, but rather the Buddha's divine power is able to transfer violent intentions, placing them beyond the sands of the Ganges. The Tathagata uses this skillful means to demonstrate. When future monks, perhaps those who have left home to practice as ascetics, are slandered and have doubts, seeing that the World Honored Buddha, although subjected to ridicule and slander, does not waver in his heart, nor does he diminish his past sins, they will think: 『The Buddha Tathagata has universal and supreme merits, yet he is still like this. How much more so for us ordinary beings, how can we not have ridicule and criticism?』 After contemplating this, they will become more diligent, purely uphold the precepts, and their minds will not retreat. Even if someone slanders in a dream, after death, they will not escape hell. The Tathagata knows all of this, so he teaches his disciples to guard the precepts. Why is this? Because the Tathagata's merits do not abandon sentient beings, this is the Tathagata's skillful means. 『Why did the heretics (referring to non-Buddhists) harm Sundari (a woman who was killed by heretics), burying her among the auspicious trees?』 The Buddha's wisdom is unobstructed and all-pervading, observing everything, knowing what will happen in the future.

興怒，則以示現如斯比像。設不以刃加須多利者，須多利或投余患。佛解知女壽命終盡，是故彼類相教殺之。緣邪異學，身所犯害必反罪辜，佛以等慧而化立之，由斯所建增益群生功德之本。是以如來七日不入城，化六十億諸天入道。過七日後，其四部眾皆來詣佛聽法，八萬四千人獲平等慧，三億人得道跡往來不還果證，是亦菩薩善權方便。

「何故如來三月食麥？如來素達，雖梵志請佛，不得迷忘佛所興化。所以者何？今五百馬者，昔佛弟子也。所從食已，前世皆學菩薩大乘，供養過去諸世尊矣！從惡友教，犯眾罪殃墜為畜生。彼時又有五百馬師，有菩薩名日藏，本立愿生其中，普化斯等令發道意，使弘大乘化諸馬師。本非馬師，如來護彼，令諸馬畜皆得受決。為緣一切如來不食，無所志願，威德能化瓦石刀杖為美飲食，三千大千世界所有，悉為甘膳奇特之味。所以者何？世尊自然有大人相、上味之味，以故當知，如來所化飲食皆美。耆年阿難未得大哀，心自念言：『云何世尊舍轉輪膳，今乃服麥？』佛知其念，以五百馬師之德，時五百馬皆識宿命，得近道心，五百菩薩發大慈哀往覲如來，五百馬師自減半廩以用供佛，捐五百馬谷供五百比丘。馬師及馬皆自悔過，見佛眾僧竟三月已，五百馬命終生兜術天，為

【現代漢語翻譯】現代漢語譯本：如果（有人）發怒，（佛）就會示現這樣的比喻。假設不用刀刃加害須多利（Sudatta，人名），須多利或許會遭受其他災禍。佛知道她的壽命將盡，所以那些人互相教唆殺害她。因為邪惡的異端學說，身體所犯的罪行必定會反過來懲罰自己，佛用平等的智慧來教化他們，由此建立起增益眾生功德的根本。因此，如來七天不入城，教化了六十億諸天進入佛道。七天過後，四部弟子都來拜見佛陀聽法，八萬四千人獲得了平等智慧，三億人證得了須陀洹（Sotapanna）、斯陀含（Sakadagami）、阿那含（Anagami）的果位，這也是菩薩善巧方便的體現。「為什麼如來要吃三個月的麥子呢？如來早就通達一切，即使梵志（Brahmin）請佛，也不能忘記佛所要弘揚的教化。這是為什麼呢？現在這五百匹馬，是過去佛的弟子。它們所吃的食物，前世都學習過菩薩大乘，供養過過去諸佛！因為受到惡友的教唆，犯下各種罪行而墮落為畜生。那時又有五百個馬師，其中有一位菩薩名叫日藏（Suryagarbha），他發願投生到他們之中，普遍教化這些人發菩提心，使他們弘揚大乘，教化那些馬師。他本來不是馬師，如來爲了保護他，讓那些馬畜都得到授記。因為一切如來不吃東西，沒有慾望，他的威德能把瓦石刀杖變成美味的食物，三千大千世界所有的東西，都能變成甘甜美味的奇特食物。這是為什麼呢？世尊自然具有大人相、上味之味，因此應當知道，如來所化的食物都是美味的。耆年阿難（Ananda）沒有得到大悲心，心中想：『為什麼世尊捨棄轉輪王的膳食，現在卻吃麥子呢？』佛知道他的想法，因為五百馬師的功德，當時五百匹馬都認識了自己的宿命，生起了接近道的心，五百位菩薩發起了大慈悲心來拜見如來，五百位馬師自己減少一半的糧食來供養佛，捐出五百匹馬的穀物來供養五百位比丘。馬師和馬都自己懺悔過錯，見到佛和僧眾三個月后，五百匹馬命終後生到兜率天（Tusita heaven），成為天子。

【English Translation】 English version: If anger arises, (the Buddha) will manifest such a simile. Suppose that Sudatta (a person's name) is not harmed with a blade, Sudatta might suffer other calamities. The Buddha knows that her life is about to end, so those people incite each other to kill her. Because of evil heretical teachings, the sins committed by the body will surely punish oneself, and the Buddha uses equal wisdom to teach them, thereby establishing the foundation for increasing the merits of all beings. Therefore, the Tathagata did not enter the city for seven days, and taught sixty billion devas to enter the Buddhist path. After seven days, the fourfold disciples all came to see the Buddha to listen to the Dharma, eighty-four thousand people obtained equal wisdom, and three hundred million people attained the fruits of Sotapanna, Sakadagami, and Anagami. This is also a manifestation of the Bodhisattva's skillful means. Why did the Tathagata eat barley for three months? The Tathagata has long understood everything, and even if a Brahmin invites the Buddha, he cannot forget the teachings that the Buddha wants to promote. Why is this? These five hundred horses now were disciples of the Buddha in the past. The food they eat, in their previous lives, they all studied the Mahayana of the Bodhisattva and made offerings to the Buddhas of the past! Because they were instigated by evil friends, they committed various sins and fell into the animal realm. At that time, there were also five hundred horse trainers, among whom there was a Bodhisattva named Suryagarbha, who vowed to be born among them, to universally teach these people to arouse the Bodhi mind, to enable them to promote the Mahayana, and to teach those horse trainers. He was not originally a horse trainer, and the Tathagata, in order to protect him, allowed those horses to receive predictions. Because all Tathagatas do not eat, have no desires, their power can turn tiles, stones, and weapons into delicious food, and everything in the three thousand great thousand worlds can become sweet and delicious food. Why is this? The World Honored One naturally has the marks of a great man and the taste of the best food, so it should be known that the food transformed by the Tathagata is all delicious. The elder Ananda did not attain great compassion, and thought in his heart: 'Why did the World Honored One abandon the food of a wheel-turning king and now eat barley?' The Buddha knew his thoughts, and because of the merits of the five hundred horse trainers, at that time, the five hundred horses all recognized their past lives, and developed a mind close to the path. Five hundred Bodhisattvas developed great compassion and came to see the Tathagata. The five hundred horse trainers reduced half of their rations to offer to the Buddha, and donated the grain of five hundred horses to offer to five hundred Bhikkhus. The horse trainers and horses all repented of their mistakes. After seeing the Buddha and the Sangha for three months, the five hundred horses died and were reborn in the Tusita heaven, becoming devas.

天所敬，如應說法，得立不退轉地，當成無上正真之道。阿難得知所施供養，時宮中人得未曾有，來白佛言：『我等生長深宮之內。世尊！阿難未曾習此安隱歡喜，七日不食。』族姓子！當知如來之身無有罪殃，後世或有持戒之人，請諸沙門而不設供，故為彼現。是為如來為人所請，雖不供辦，不令其人墮于罪地。又，五百比丘與如來俱三月一夏，四百比丘悉有欲態、無清凈想，設得美食慾意遂盛，用粗食故欲心則薄，三月之中可得羅漢。如來以斯諸學比丘及化菩薩，隨時示現，非罪殃也，是亦如來善權方便。

「何故如來告大迦葉曰：『汝當說經，吾腰背痛。』時八千天子，本弟子行迦葉所化。於時來會樂仰三寶，慇勤在行聞說覺意。設百億佛為說經法終不能解，唯迦葉比丘能度之耳！故佛告之，分別覺意，八千天子聞義得慧，其疾病者往會聽經，各心念言：『如來法王，因說覺意病即除愈，吾等云何不聽經乎？』何以故？族姓子！欲、化諸天及病比丘使承經道，示現腰痛，故如來曰：『迦葉說經令我除病。』是亦如來善權方便。

「何故如來舍夷國敗而佛頭痛？眾人悉當念言：『如來親屬不盡其壽。』護黎庶意坐枯樹下，告侍者曰：『吾頭甚痛。』爾時諸天計有常者三千人會，剎利之眾不可稱數，聞

【現代漢語翻譯】現代漢語譯本天所敬仰的佛陀，如果應該為他們說法，就能讓他們達到不退轉的境界，最終成就無上正等正覺的佛道。阿難得知所施的供養，當時宮中的人們感到前所未有，來稟告佛說：『我們生長在深宮之中。世尊！阿難從未體驗過這種安穩歡喜，以至於七天不進食。』族姓子！應當知道如來的身體沒有罪過和災殃，後世或許有持戒的人，請沙門卻不設供養，所以佛陀為他們示現這種情況。這是如來應他人請求，即使沒有供養，也不會讓那人墮入罪惡之地。還有，五百比丘與如來一起度過三個月的夏季安居，其中四百比丘都有慾望，沒有清凈的念頭，如果得到美食，慾望就會更加強烈，如果吃粗食，慾望就會減弱，這三個月里可以證得阿羅漢果。如來用這些來教導比丘和度化菩薩，隨時示現，這不是罪過和災殃，這也是如來的善巧方便。『為什麼如來告訴大迦葉說：』你應當講經，我腰背疼痛。』當時有八千天子，他們本來是迦葉所教化的弟子。這時他們來集會，樂於仰慕三寶，勤奮修行，聽聞講說覺悟的道理。即使有百億佛為他們講經說法，他們也終究不能理解，只有迦葉比丘才能度化他們！所以佛陀告訴迦葉，分別講解覺悟的道理，八千天子聽聞義理后得到智慧，那些生病的人也來集會聽經，他們各自心中想：『如來是法王，因為講說覺悟的道理，病就痊癒了，我們為什麼不聽經呢？』為什麼呢？族姓子！爲了教化諸天和生病的比丘，讓他們接受佛法，所以示現腰痛，因此如來說：『迦葉講經能讓我的病痊癒。』這也是如來的善巧方便。『為什麼如來在舍夷國戰敗時頭痛？眾人都會想：』如來的親屬沒有盡享天年。』爲了保護百姓的心意，佛陀坐在枯樹下，告訴侍者說：『我頭很痛。』當時有三千位認為有常的天人來集會，剎利（Kshatriya，古印度四大種姓之一，指武士和統治者）的民眾也多得數不清，聽聞

【English Translation】 English version The Buddha, revered by the heavens, if it is appropriate to preach to them, can enable them to reach the stage of non-retrogression and ultimately achieve the unsurpassed, true, and complete enlightenment of Buddhahood. Ananda, having learned of the offerings made, the people in the palace at that time felt unprecedented joy and came to report to the Buddha, saying, 'We have grown up in the depths of the palace. World Honored One! Ananda has never experienced such peace and joy, to the point that he has not eaten for seven days.' Son of a noble family! You should know that the Tathagata's body has no faults or calamities. In later ages, there may be those who uphold the precepts, invite monks but do not provide offerings, so the Buddha manifests this situation for them. This is the Tathagata responding to others' requests, and even if there are no offerings, it will not cause that person to fall into a place of sin. Furthermore, five hundred monks spent the three-month summer retreat with the Tathagata, among whom four hundred monks had desires and no pure thoughts. If they received delicious food, their desires would become stronger; if they ate coarse food, their desires would weaken. Within these three months, they could attain the Arhat fruit. The Tathagata uses these to teach the monks and transform Bodhisattvas, manifesting at any time. This is not a fault or calamity; it is also the Tathagata's skillful means. 'Why did the Tathagata tell Mahakasyapa, 'You should preach the Dharma, my back and waist are in pain?' At that time, there were eight thousand devas (deities), who were originally disciples transformed by Kasyapa. They came to the assembly, eager to admire the Three Jewels, diligently practicing, and listening to the explanation of the principles of enlightenment. Even if a hundred billion Buddhas were to preach the Dharma to them, they would ultimately not understand, only the monk Kasyapa could transform them! Therefore, the Buddha told Kasyapa to explain the principles of enlightenment separately. After hearing the meaning, the eight thousand devas gained wisdom. Those who were sick also came to the assembly to listen to the Dharma. They each thought in their hearts, 'The Tathagata is the Dharma King, and because he preached the principles of enlightenment, the illness was cured. Why should we not listen to the Dharma?' Why is this so? Son of a noble family! In order to teach the devas and the sick monks, and to have them accept the Dharma, he manifested a backache. Therefore, the Tathagata said, 'Kasyapa's preaching can cure my illness.' This is also the Tathagata's skillful means. 'Why did the Tathagata have a headache when the Shakyas were defeated? Everyone would think, 'The Tathagata's relatives did not live out their full lifespan.' To protect the minds of the people, the Buddha sat under a withered tree and told his attendant, 'My head is very painful.' At that time, three thousand devas who believed in permanence came to the assembly, and countless Kshatriyas (one of the four major castes in ancient India, referring to warriors and rulers) also came, hearing

告阿難頭痛之咎，念言：『如來尚有餘殃。』聞經尋化天人七千，是亦如來善權方便。

「何故披羅陀梵志以五百事而罵世尊，時佛默然，后更稱譽，佛亦默然。應時自歸一心悔過，無所復言？佛能厭卻使不出言，投徙置於殊異之土。爾時會中諸天世人無數之眾，見佛忍辱慧力平等心柔和雅，四千人發無上正真道意。如來徹睹當來有所化，故現默然，非佛餘殃，是亦如來善權方便。

「族姓子！聽。調達所生，常與菩薩共相嬈害，懷怨憎心欲相危害，是亦如來菩薩方便。」

佛告慧上菩薩：「諸天往來有所求索，則為具弘施度無極。所以者何？多所饒益覆滿諸愿，發起一切。以何因緣興斯行乎？假使眾生安凈自利，則不解施、不知受者，是故諸天化從空來詣菩薩所，試求妻子、頭目、手足、國城、丘聚。應時菩薩，周滿所欲勇慧無難。眾人見之則效佈施，奉尊所行無所矜吝：『我等亦當發願求佛，修習禁戒不敢毀失，順菩薩法未曾違舍。』捶罵不恚、輕易不恨，則弘忍辱度無極，以斯教化無數之眾。其諸天人見有怨來，詣如來所，則長戒禁，是亦如來善權方便，非餘殃罪。所以者何？敢來試者則皆權也。尋皆導利無央數人，取要言之，如來所現殘有十殃。皆當知佛行權隨時。眾庶懷惡多崇非法，故

【現代漢語翻譯】現代漢語譯本阿難（Ananda）因佛陀頭痛而責怪，說道：『如來（Tathagata）尚有餘殃。』聽到佛陀講經后，七千天人隨即開悟，這也是如來善巧方便的體現。

『為何披羅陀（Pil陀radha）梵志（Brahmin）用五百種方式辱罵世尊（Bhagavan），當時佛陀保持沉默，之後又稱讚佛陀，佛陀也保持沉默。他隨即自己歸順，一心懺悔，無話可說？』佛陀能夠阻止他說話，將他轉移到不同的地方。當時法會中無數的天人和世人，看到佛陀的忍辱、智慧、平等心和柔和，四千人發起了無上正真道意（Anuttara-samyak-sambodhi）。如來徹底洞察到未來將要度化的人，所以才示現沉默，並非佛陀的餘殃，這也是如來善巧方便的體現。

『族姓子（Kulaputra）！聽著。提婆達多（Devadatta）所為，常常與菩薩（Bodhisattva）互相惱害，懷著怨恨之心想要互相傷害，這也是如來菩薩的方便。』

佛陀告訴慧上菩薩（Prajna-uttara Bodhisattva）：『諸天往來有所求索，是爲了具足弘揚佈施波羅蜜（Dana-paramita）。為什麼呢？因為這樣可以饒益眾多，滿足各種願望，發起一切善行。以什麼因緣興起這種行為呢？假使眾生安於清凈自利，就不會理解佈施，也不知道接受佈施的人，所以諸天化現從空中來到菩薩處，試探求取妻子、頭目、手足、國城、村落。菩薩應時滿足他們的願望，勇猛智慧毫無困難。眾人看到后就效仿佈施，奉行菩薩所行，毫不吝惜：『我們也要發願求佛，修習戒律不敢毀壞，順從菩薩的教法從不違背。』捶打辱罵不生氣，輕視怠慢不怨恨，這樣就弘揚了忍辱波羅蜜（Ksanti-paramita），以此教化無數的眾生。那些天人看到有怨恨的人來，到如來處，就增長戒律，這也是如來善巧方便，並非餘殃罪過。為什麼呢？敢來試探的人都是權宜之計。隨即都引導利益了無數的人，總而言之，如來所示現的殘餘十種災殃，都應當知道佛陀是隨機應變地行使方便。眾生懷有惡念，大多崇尚非法，所以佛陀示現這些。』

【English Translation】 English version Ananda blamed the Buddha's headache, saying, 'The Tathagata still has residual karma.' Upon hearing the Buddha preach, seven thousand devas immediately attained enlightenment, which is also a manifestation of the Tathagata's skillful means.

'Why did the Brahmin Piladra insult the World Honored One (Bhagavan) in five hundred ways, at which time the Buddha remained silent, and later praised the Buddha, at which time the Buddha also remained silent? He then surrendered himself, repented wholeheartedly, and had nothing more to say?' The Buddha was able to stop him from speaking and move him to a different place. At that time, countless devas and people in the assembly, seeing the Buddha's patience, wisdom, equanimity, and gentleness, four thousand people generated the intention for Anuttara-samyak-sambodhi. The Tathagata thoroughly perceived those who would be converted in the future, so he manifested silence, not because of the Buddha's residual karma, which is also a manifestation of the Tathagata's skillful means.

'Kulaputra! Listen. What Devadatta did was to constantly harass and harm Bodhisattvas, harboring resentment and wanting to harm each other, which is also a skillful means of the Tathagata Bodhisattva.'

The Buddha told Prajna-uttara Bodhisattva: 'The devas come and go seeking something, in order to fully promote the perfection of giving (Dana-paramita). Why is that? Because it can benefit many, fulfill all kinds of wishes, and initiate all good deeds. What is the cause for initiating this practice? If sentient beings are content with pure self-benefit, they will not understand giving, nor will they know the recipients of giving. Therefore, the devas manifest from the sky and come to the Bodhisattva, testing by asking for wives, heads, eyes, hands, feet, countries, cities, and villages. The Bodhisattva immediately fulfills their wishes, with courage and wisdom without difficulty. When people see this, they imitate giving, following the Bodhisattva's practice without stinginess: 'We should also vow to seek Buddhahood, practice precepts without breaking them, and follow the Bodhisattva's teachings without ever abandoning them.' Being beaten and scolded without anger, being slighted and neglected without resentment, thus promoting the perfection of patience (Ksanti-paramita), and using this to teach countless sentient beings. When those devas see that there are resentful people coming to the Tathagata, they increase their precepts, which is also a skillful means of the Tathagata, not residual karma. Why is that? Those who dare to test are all expedient means. They then guide and benefit countless people. In short, the ten remaining calamities manifested by the Tathagata should all be understood as the Buddha using skillful means according to the circumstances. Sentient beings harbor evil thoughts and mostly worship illegal things, so the Buddha manifests these things.'

為現應，非有殃也。使知去就至無上慧，如來所嘆權宜最尊，皆非殃罪但示現耳！作是得是，聞者悚懼不敢為非。

「又，族姓子！廣宣善權時時乃說，非為下愚薄福祚者，亦非聲聞、緣覺所知講也。所以者何？彼等未曾學善權方便，唯菩薩大士解暢深歸。喻如闇夜家中然火，悉照室內妻子眷屬。菩薩如是，其有聞善權度無極，則曉達菩薩一切所行，當勤順學吾本所習。佛囑累汝：『族姓子！族姓女！欲求佛道，其有講說善權方便，若百千里當往受學，則蒙光明。所以者何？假能聽受如斯像法者，則為顯發一切經典，除諸疑網使無結恨。』」

爾時諸天世人四部眾咸皆嘆曰：「其有聞斯權便經者，非法器人多不信樂。」

佛說經已，七萬二千人皆發無上正真道意。

阿難白佛：「當何名斯經？云何奉持之？」

佛告阿難：「是經名『善權方便所度無極隨時品』也。當持！當行！」

佛說如是，慧上菩薩及比丘眾，菩薩大士，諸天、龍神、阿須倫、世人，莫不歡喜。

慧上菩薩問大善權經卷下

【現代漢語翻譯】現代漢語譯本：這些行為是應時而為，並非是罪過。是爲了使眾生了解如何趨向無上智慧，如來所讚歎的權宜之計最為尊貴，這些都不是罪過，只是爲了示現而已！這樣做會得到這樣的結果，聽到的人會感到敬畏，不敢做壞事。『還有，族姓子！』廣泛宣說善巧方便的法門，是時常才說的，不是爲了那些下劣愚笨、福報淺薄的人，也不是聲聞、緣覺所能理解和講述的。這是為什麼呢？因為他們沒有學習過善巧方便，只有菩薩大士才能理解並深入其中。譬如在黑暗的夜晚，家中點燃火，可以照亮整個房間，包括妻子和眷屬。菩薩也是如此，如果有人聽聞善巧方便的法門，就能明白菩薩的一切行為，應當勤奮學習我所修習的法門。佛囑咐你們：『族姓子！族姓女！想要追求佛道，如果有人講說善巧方便的法門，即使遠在百千里之外，也應當前往學習，就能得到光明。這是為什麼呢？如果能夠聽聞並接受這樣的佛法，就能顯明一切經典，消除各種疑惑，使人不再有怨恨。』當時，諸天、世人以及四部大眾都感嘆道：『如果有人聽聞這部權巧方便的經典，不是法器的人大多不會相信和喜歡。』佛說完這部經后，七萬二千人都發起了無上正真道的心意。阿難問佛：『這部經應當叫什麼名字？我們應當如何奉持它？』佛告訴阿難：『這部經名為《善權方便所度無極隨時品》。應當受持！應當奉行！』佛說完這些話，慧上菩薩以及比丘眾、菩薩大士、諸天、龍神、阿須倫（Asura，一種神道生物）、世人，沒有不歡喜的。慧上菩薩問大善權經卷下

【English Translation】 English version: These actions are expedient and not sinful. They are to guide beings to supreme wisdom. The expedient means praised by the Tathagata are most noble. These are not sins but mere manifestations! Doing this will yield such results, and those who hear it will be awed and dare not do wrong. 'Furthermore, sons and daughters of good families!' The broad proclamation of skillful means is spoken from time to time, not for the inferior, foolish, and those with meager blessings, nor is it understood or spoken by Sravakas (hearers) and Pratyekabuddhas (solitary realizers). Why is this? Because they have not learned skillful means, only Bodhisattva Mahasattvas (great beings) can understand and deeply penetrate it. It is like lighting a fire in a dark house, which illuminates the entire room, including the wife and family. Bodhisattvas are like this. If someone hears the skillful means of liberation, they will understand all the actions of Bodhisattvas and should diligently learn what I have practiced. The Buddha instructs you: 'Sons and daughters of good families! If you seek the path of Buddhahood, and if someone speaks of skillful means, even if they are a hundred or a thousand miles away, you should go to learn, and you will receive light. Why is this? If one can hear and accept such Dharma, it will reveal all the scriptures, eliminate all doubts, and free people from resentment.' At that time, the gods, humans, and the four assemblies all exclaimed: 'If someone hears this scripture of skillful means, those who are not vessels of the Dharma will mostly not believe or rejoice.' After the Buddha finished speaking this scripture, seventy-two thousand people all generated the intention for the unsurpassed, true, and right path. Ananda asked the Buddha: 'What should this scripture be called? How should we uphold it?' The Buddha told Ananda: 'This scripture is named 'The Chapter on the Limitless Liberation Through Skillful Means at the Appropriate Time.' Uphold it! Practice it!' After the Buddha spoke these words, Bodhisattva Wisdom Supreme, the assembly of Bhikkhus (monks), Bodhisattva Mahasattvas, gods, dragons, Asuras, and humans, all rejoiced. The End of the Lower Volume of the Great Skillful Means Scripture, as asked by Bodhisattva Wisdom Supreme