T12n0346_佛說大方廣善巧方便經
大正藏第 12 冊 No. 0346 佛說大方廣善巧方便經
No. 346 [Nos. 310(38), 345]
佛說大方廣善巧方便經卷第一
西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉 詔譯
如是我聞：
一時佛在舍衛國祇樹給孤獨園，與大苾芻眾八千人、菩薩一萬六千人俱——是諸菩薩智慧、方便、神通具足，辯才無礙，得大總持。
爾時，世尊處大法座，與如是等無數百千大眾恭敬圍繞，聽受說法。
彼時會中有一菩薩摩訶薩名曰智上，從座而起，偏袒右肩，右膝著地，禮佛雙足。禮已合掌，前白佛言：「世尊！我有少法欲伸請問如來、應供、正等正覺，悲愍我故，愿賜聽許。」
佛告智上菩薩摩訶薩言：「善男子！恣汝所問，今正是時。諸佛如來隨有問者，各各為其如應演說，令彼聞已心生歡喜。」
時智上菩薩摩訶薩即白佛言：「世尊！云何是菩薩摩訶薩善巧方便？愿佛世尊廣分別說。」
佛告智上菩薩摩訶薩言：「善男子！汝今當知，具善巧方便菩薩摩訶薩以一方便普令一切眾生如理修行。何以故？具善巧方便菩薩摩訶薩乃至於彼傍生異類、諸惡趣中，菩薩亦以平等一切智心施其方便，即以如是善根
【現代漢語翻譯】 現代漢語譯本 如是我聞： 一時，佛在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana Anāthapiṇḍada-ārāma），與八千位大比丘（bhikṣu）和一萬六千位菩薩（bodhisattva）在一起。這些菩薩都具備智慧、方便、神通，辯才無礙，並獲得大總持（mahā-dhāraṇī）。 當時，世尊（Bhagavān）坐在大法座上，被無數百千的大眾恭敬圍繞，聽受佛法。 那時，會中有一位菩薩摩訶薩（bodhisattva-mahāsattva），名叫智上（Jñānottara），從座位上站起來，袒露右肩，右膝著地，禮拜佛的雙足。禮拜完畢后，合掌向佛說道：『世尊！我有一些法想請問如來（Tathāgata）、應供（Arhat）、正等正覺（Samyaksaṃbuddha），請您慈悲允許。』 佛告訴智上菩薩摩訶薩說：『善男子！你可以隨意發問，現在正是時候。諸佛如來對於任何提問者，都會根據情況為他們演說，使他們聽後心生歡喜。』 這時，智上菩薩摩訶薩就對佛說：『世尊！什麼是菩薩摩訶薩的善巧方便？愿佛世尊詳細解說。』 佛告訴智上菩薩摩訶薩說：『善男子！你現在應當知道，具備善巧方便的菩薩摩訶薩，以一種方便法門普遍引導一切眾生如理修行。為什麼呢？因為具備善巧方便的菩薩摩訶薩，即使在旁生異類、各種惡趣之中，也以平等一切智的心施予方便，並以這樣的善根』
【English Translation】 English version Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park in Śrāvastī, together with eight thousand great bhikṣus (monks) and sixteen thousand bodhisattvas (enlightenment beings). These bodhisattvas were endowed with wisdom, skillful means, and supernormal powers, had unimpeded eloquence, and had attained great dhāraṇī (mantras). At that time, the World Honored One (Bhagavān) was seated on a great Dharma seat, respectfully surrounded by countless hundreds of thousands of people, listening to the Dharma. Then, in that assembly, there was a bodhisattva-mahāsattva (great bodhisattva) named Jñānottara (Superior Wisdom), who rose from his seat, bared his right shoulder, knelt on his right knee, and bowed at the Buddha's feet. Having bowed, he joined his palms and said to the Buddha, 'World Honored One! I have some questions about the Dharma that I wish to ask the Tathāgata (Thus Gone One), the Arhat (Worthy One), the Samyaksaṃbuddha (Perfectly Enlightened One). Out of compassion for me, please grant me permission.' The Buddha said to the bodhisattva-mahāsattva Jñānottara, 'Good man! Ask whatever you wish; now is the right time. The Tathāgatas, the Buddhas, will each explain according to the circumstances for those who ask, so that they may be joyful upon hearing it.' Then, the bodhisattva-mahāsattva Jñānottara said to the Buddha, 'World Honored One! What are the skillful means of a bodhisattva-mahāsattva? May the World Honored One explain this in detail.' The Buddha said to the bodhisattva-mahāsattva Jñānottara, 'Good man! You should know that a bodhisattva-mahāsattva who possesses skillful means universally guides all beings to practice according to the Dharma through one skillful means. Why is that? Because a bodhisattva-mahāsattva who possesses skillful means, even among animals and other beings in the evil realms, also bestows skillful means with a mind of equal all-knowing wisdom, and with such roots of goodness.'
迴向一切眾生，令諸眾生修行二法。何等為二？所謂：一切智心、迴向心。善男子！如是，名為菩薩摩訶薩善巧方便。
「複次，善男子！具善巧方便菩薩摩訶薩于諸眾生所有善根不念破壞、常所愛樂，生隨喜心，即以如是隨喜善根迴向一切眾生。復以一切智心廣施一切眾生，雖起施心，悉無所取亦無所得。善男子！如是，名為菩薩摩訶薩善巧方便。
「複次，善男子！具善巧方便菩薩摩訶薩若時往彼十方世界、乃至一切方處，或見一切微妙可愛香樹、華樹。菩薩見已，不生一念希取之心，作是思惟：『此香樹、華樹非我所取，當獻十方一切諸佛。』即以如是善根迴向一切智。善男子！如是，名為菩薩摩訶薩善巧方便。
「複次，善男子！具善巧方便菩薩摩訶薩隨所向處或見一切眾生受諸快樂，菩薩爾時生隨喜心，即以如是隨喜善根迴向一切智。又，若菩薩隨所向處或見一切眾生受諸苦惱，菩薩爾時起悲愍心，被精進鎧，即作是言：『一切眾生所有苦惱我當代受，普愿眾生得安隱樂。』即以如是善根迴向無上菩提。善男子！如是，名為菩薩摩訶薩善巧方便。
「複次，善男子！具善巧方便菩薩摩訶薩隨諸方處若禮一佛如來，即同禮彼諸佛如來。何以故？諸佛如來同一法性，同一戒品、定品、
【現代漢語翻譯】 現代漢語譯本：將功德迴向給一切眾生，使他們修行兩種法。哪兩種呢？就是：一切智心（追求圓滿智慧的心）和迴向心（將功德迴向給眾生的心）。善男子！這就是菩薩摩訶薩的善巧方便。 再者，善男子！具有善巧方便的菩薩摩訶薩，對於眾生所有的善根，不生破壞的念頭，常常喜愛並隨喜，生起隨喜之心，就將這樣的隨喜善根迴向給一切眾生。又以一切智心廣泛地佈施給一切眾生，雖然生起佈施的心，卻沒有任何執取，也沒有任何所得。善男子！這就是菩薩摩訶薩的善巧方便。 再者，善男子！具有善巧方便的菩薩摩訶薩，如果前往十方世界，乃至一切地方，或者見到一切微妙可愛的香樹、花樹。菩薩見到后，不生起一絲一毫想要佔有的念頭，而是這樣思惟：『這些香樹、花樹不是我所要佔有的，應當供養十方一切諸佛。』就將這樣的善根迴向給一切智。善男子！這就是菩薩摩訶薩的善巧方便。 再者，善男子！具有善巧方便的菩薩摩訶薩，無論去到哪裡，如果見到一切眾生享受快樂，菩薩這時就生起隨喜之心，就將這樣的隨喜善根迴向給一切智。又，如果菩薩無論去到哪裡，如果見到一切眾生遭受痛苦煩惱，菩薩這時就生起悲憫之心，披上精進的鎧甲，就說：『一切眾生所有的痛苦煩惱，我願意代替他們承受，普遍希望眾生得到安穩快樂。』就將這樣的善根迴向給無上菩提（至高無上的覺悟）。善男子！這就是菩薩摩訶薩的善巧方便。 再者，善男子！具有善巧方便的菩薩摩訶薩，無論在哪個地方，如果禮拜一尊佛如來，就等同於禮拜一切佛如來。為什麼呢？因為諸佛如來具有同一的法性（真如本性），同一的戒品（戒律的品格）、定品（禪定的品格）
【English Translation】 English version: Dedicating merit to all sentient beings, causing them to cultivate two dharmas. What are the two? They are: the mind of all-knowing wisdom (sarvajñāna-citta) and the mind of dedication (pariṇāmanā-citta). Good man! This is called the skillful means of a Bodhisattva Mahasattva. Furthermore, good man! A Bodhisattva Mahasattva who possesses skillful means does not think of destroying the roots of goodness of all sentient beings, but always loves and rejoices in them, generating a mind of rejoicing, and then dedicates such roots of rejoicing to all sentient beings. Moreover, with the mind of all-knowing wisdom, he widely gives to all sentient beings, and although he generates the mind of giving, he takes nothing and obtains nothing. Good man! This is called the skillful means of a Bodhisattva Mahasattva. Furthermore, good man! A Bodhisattva Mahasattva who possesses skillful means, when going to the ten directions of the world, or even to all places, if he sees all kinds of wonderful and lovely fragrant trees and flower trees. Having seen them, the Bodhisattva does not generate a single thought of wanting to take them, but thinks: 'These fragrant trees and flower trees are not for me to take, but should be offered to all the Buddhas of the ten directions.' He then dedicates such roots of goodness to all-knowing wisdom. Good man! This is called the skillful means of a Bodhisattva Mahasattva. Furthermore, good man! A Bodhisattva Mahasattva who possesses skillful means, wherever he goes, if he sees all sentient beings enjoying happiness, the Bodhisattva then generates a mind of rejoicing, and then dedicates such roots of rejoicing to all-knowing wisdom. Also, if the Bodhisattva, wherever he goes, sees all sentient beings suffering from pain and affliction, the Bodhisattva then generates a mind of compassion, puts on the armor of diligence, and says: 'I will bear all the pain and affliction of all sentient beings, and I universally wish that all sentient beings may obtain peace and happiness.' He then dedicates such roots of goodness to unsurpassed Bodhi (anuttarā-samyak-saṃbodhi). Good man! This is called the skillful means of a Bodhisattva Mahasattva. Furthermore, good man! A Bodhisattva Mahasattva who possesses skillful means, wherever he is, if he bows to one Buddha Tathagata, it is the same as bowing to all Buddha Tathagatas. Why? Because all Buddha Tathagatas have the same Dharma-nature (dharma-dhātu), the same precepts (śīla-skandha), the same samadhi (samādhi-skandha)
慧品、解脫品、解脫知見品，亦復同一最上心意。菩薩如是了知已，乃至恭敬供養一佛如來，即同恭敬供養諸佛如來，菩薩以廣大心普攝一切。善男子！如是，名為菩薩摩訶薩善巧方便。
「複次，善男子！具善巧方便菩薩摩訶薩或時見有修大乘者于大乘法生退沒心，菩薩爾時知彼心已，即作是念：『我應為彼稱讚一四句偈，令彼如是如理修學，使不退沒。』念已，即言：『諸有修大乘者，若能於此一四句偈解了其義，即能于彼一切語言通達義趣，如所解了不生退沒。又復我此所說一四句偈，若有能聽受者，是人即得諸佛辯才。我當以是善根普施一切眾生，悉愿得彼多聞具足諸佛無礙辯才所攝。』善男子！如是，名為菩薩摩訶薩善巧方便。
「複次，善男子！具善巧方便菩薩摩訶薩或時往彼貧窮乞丐人所，菩薩爾時心生悲愍，即自念言：『他業所作受決定報，我今於此歡喜和合，隨其所欲而悉施與。如佛所說，於一施中有四行相，所謂：施大、心大等。今我此中所施雖少，一切智心而復無量。若我以是一切智心施此乞人，即以如是善根力故，當以寶手常出珍寶普施一切眾生。如是，佈施此乞丐人，乃能與彼現在佛世尊所佈施、持戒、修禪定者所作福行等無有異。』善男子！如是，名為菩薩摩訶薩善巧方便
【現代漢語翻譯】 現代漢語譯本：智慧品、解脫品、解脫知見品，也同樣是最殊勝的心意。菩薩像這樣瞭解之後，乃至恭敬供養一尊佛如來，就等同於恭敬供養諸佛如來，菩薩以廣大的心普遍攝受一切。善男子！像這樣，稱為菩薩摩訶薩的善巧方便。 『再者，善男子！』具有善巧方便的菩薩摩訶薩，有時見到修習大乘的人對大乘佛法產生退縮之心，菩薩那時瞭解他們的心意后，就想：『我應該為他們稱讚一首四句偈，讓他們像這樣如理修學，使他們不退縮。』想到這裡，就說：『所有修習大乘的人，如果能夠理解這首四句偈的含義，就能通達一切語言的意義，並且不會因為理解而退縮。而且，我所說的這首四句偈，如果有人能夠聽受，這個人就能獲得諸佛的辯才。我應當把這個善根普遍施給一切眾生，希望他們都能獲得多聞具足、諸佛無礙辯才所攝持。』善男子！像這樣，稱為菩薩摩訶薩的善巧方便。 『再者，善男子！』具有善巧方便的菩薩摩訶薩，有時會去貧窮乞丐那裡，菩薩那時心中生起悲憫，就自己想：『他們因為過去所造的業而受此果報，我現在應該歡喜和合，隨他們的願望而施與。就像佛所說，一次佈施中有四種行相，即佈施廣大、心廣大等等。我現在所施與的雖然很少，但一切智心卻是無量的。如果我以這個一切智心施給這個乞丐，就以這樣的善根力，將來會以寶手常出珍寶普遍施給一切眾生。像這樣，佈施給這個乞丐，就能夠與現在佛世尊所佈施、持戒、修禪定的人所作的福行等同，沒有差別。』善男子！像這樣，稱為菩薩摩訶薩的善巧方便。
【English Translation】 English version: The chapter on Wisdom (慧品), the chapter on Liberation (解脫品), and the chapter on the Knowledge and Vision of Liberation (解脫知見品), all share the same supreme intention. When a Bodhisattva understands this, even if they respectfully make offerings to one Buddha Tathagata, it is the same as respectfully making offerings to all Buddha Tathagatas. The Bodhisattva embraces all with a vast mind. Good man! This is what is called the skillful means of a Bodhisattva Mahasattva. Furthermore, good man! A Bodhisattva Mahasattva who possesses skillful means sometimes sees those who cultivate the Mahayana (大乘) develop a mind of retreat from the Mahayana Dharma. At that time, the Bodhisattva, knowing their minds, thinks: 『I should praise a four-line verse for them, so that they may cultivate accordingly and not retreat.』 Having thought this, they say: 『Those who cultivate the Mahayana, if they can understand the meaning of this four-line verse, will be able to comprehend the meaning of all languages, and will not retreat from their understanding. Moreover, if anyone can hear and receive this four-line verse that I have spoken, that person will obtain the eloquence of all Buddhas. I shall universally dedicate this root of goodness to all sentient beings, wishing that they may all obtain the eloquence of the Buddhas, which is complete with vast learning and unimpeded.』 Good man! This is what is called the skillful means of a Bodhisattva Mahasattva. Furthermore, good man! A Bodhisattva Mahasattva who possesses skillful means sometimes goes to the place of poor beggars. At that time, the Bodhisattva feels compassion and thinks: 『They are receiving the definite results of their past actions. I should now joyfully and harmoniously give them whatever they desire. As the Buddha said, there are four aspects in one act of giving, namely: the greatness of the gift, the greatness of the mind, etc. Although what I give now is little, my mind of all-knowing wisdom is limitless. If I give to this beggar with this mind of all-knowing wisdom, then by the power of this root of goodness, I will in the future use my precious hands to constantly produce treasures and give them to all sentient beings. In this way, giving to this beggar is no different from the meritorious acts of giving, upholding precepts, and cultivating meditation done by those who are in the presence of the current Buddha World Honored One.』 Good man! This is what is called the skillful means of a Bodhisattva Mahasattva.
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「複次，善男子！具善巧方便菩薩摩訶薩若時與彼聲聞、緣覺同所居止，菩薩爾時于彼二乘但生恭敬。若彼聲聞、緣覺或以二事而生我相，何等為二？一者、菩薩出生諸佛世尊，二者、諸佛出生聲聞、緣覺。彼以是事而自念言：『我於此中是為最上，何能于彼生恭敬心？』而此菩薩雖聞是說，以方便故心無異想。善男子！如是，名為菩薩摩訶薩善巧方便。
「複次，善男子！具善巧方便菩薩摩訶薩能於一施行中成就六波羅蜜多。是相云何？所謂：菩薩隨諸方處見來求者，菩薩爾時攝伏慳心，隨其所欲而悉施與，此即名為菩薩成就佈施波羅蜜多。如是施時，菩薩自持戒行，復能攝彼諸破戒者，普令安住清凈戒地，此即名為菩薩成就持戒波羅蜜多。如是施時，菩薩以其慈心為首，復起不破壞心、救護心、等住心。起是心時，此即名為菩薩成就忍辱波羅蜜多。如是施時——若飲、若食、及諸所欲——隨其所施，菩薩來、去、住、止於身、語、心位不生懈倦，此即名為菩薩成就精進波羅蜜多。如是施時，隨所施處，菩薩心住一境不起散亂，此即名為菩薩成就禪定波羅蜜多。如是施時，菩薩悉知如是施者、如是受者、得何果報。如是知已，稱量、較計皆悉平等，是中無有少法可得，此即名為菩薩成就智慧波羅蜜
【現代漢語翻譯】 現代漢語譯本： 「再者，善男子！具有善巧方便的菩薩摩訶薩，如果與聲聞（Śrāvaka，聽聞佛陀教誨而修行的人）、緣覺（Pratyekabuddha，靠自己領悟佛法而修行的人）同住一處，菩薩這時對這二乘人只會生起恭敬之心。如果那些聲聞、緣覺因為兩件事而生起我相（ātman，執著于自我的觀念），哪兩件事呢？一是菩薩能出生諸佛世尊，二是諸佛出生聲聞、緣覺。他們因此事而自認為：『我在這其中是最殊勝的，怎麼能對他們生起恭敬心呢？』而這位菩薩即使聽到這些話，也會因為方便的緣故，心中不起任何異樣的想法。善男子！這就是菩薩摩訶薩的善巧方便。 「再者，善男子！具有善巧方便的菩薩摩訶薩能在一個佈施的行為中成就六波羅蜜多（ṣaṭ pāramitā，菩薩修行的六種主要方法，即佈施、持戒、忍辱、精進、禪定、智慧）。這是什麼情況呢？就是說：菩薩在任何地方見到前來求助的人，菩薩這時會收攝慳吝之心，隨其所求而全部施與，這就叫做菩薩成就佈施波羅蜜多。在佈施時，菩薩自己持守戒律，又能攝受那些破戒的人，使他們都能安住在清凈的戒律之地，這就叫做菩薩成就持戒波羅蜜多。在佈施時，菩薩以慈悲心為首，又生起不破壞心、救護心、平等心。生起這些心時，這就叫做菩薩成就忍辱波羅蜜多。在佈施時——無論是飲食還是其他所需——菩薩隨其所施，在來、去、住、止的任何身、語、意狀態下都不生懈怠，這就叫做菩薩成就精進波羅蜜多。在佈施時，菩薩的心安住於一境而不散亂，這就叫做菩薩成就禪定波羅蜜多。在佈施時，菩薩完全知道施者、受者以及所得的果報。知道這些后，衡量、比較都平等無差別，其中沒有任何實在的法可得，這就叫做菩薩成就智慧波羅蜜多。」
【English Translation】 English version: Furthermore, good man, if a Bodhisattva Mahasattva (a great being who seeks enlightenment) who possesses skillful means dwells in the same place as Śrāvakas (those who hear the teachings) and Pratyekabuddhas (those who achieve enlightenment on their own), the Bodhisattva at that time only generates respect for these two vehicles. If those Śrāvakas and Pratyekabuddhas develop a sense of self (ātman) due to two things, what are these two? First, that the Bodhisattva gives rise to all Buddhas, and second, that the Buddhas give rise to Śrāvakas and Pratyekabuddhas. Because of this, they think to themselves, 'I am the most superior among these, how can I generate respect for them?' But even if this Bodhisattva hears these words, due to skillful means, their mind does not generate any different thoughts. Good man, this is called the skillful means of a Bodhisattva Mahasattva. Furthermore, good man, a Bodhisattva Mahasattva who possesses skillful means can accomplish the six pāramitās (perfections) in one act of giving. How is this so? It is like this: When a Bodhisattva sees someone coming to ask for help in any place, the Bodhisattva at that time subdues their stinginess and gives whatever is requested. This is called the Bodhisattva accomplishing the pāramitā of giving (dāna pāramitā). While giving, the Bodhisattva upholds their own precepts and also guides those who have broken their precepts, enabling them to dwell in the pure ground of precepts. This is called the Bodhisattva accomplishing the pāramitā of morality (śīla pāramitā). While giving, the Bodhisattva leads with a compassionate heart and also generates a non-destructive heart, a protective heart, and an equanimous heart. When these hearts arise, this is called the Bodhisattva accomplishing the pāramitā of patience (kṣānti pāramitā). While giving—whether it is food, drink, or anything else requested—the Bodhisattva, in any state of body, speech, or mind, whether coming, going, staying, or stopping, does not generate laziness. This is called the Bodhisattva accomplishing the pāramitā of diligence (vīrya pāramitā). While giving, the Bodhisattva's mind dwells in one point without distraction. This is called the Bodhisattva accomplishing the pāramitā of meditation (dhyāna pāramitā). While giving, the Bodhisattva fully knows the giver, the receiver, and the resulting karmic consequences. Having known this, the measuring and comparing are all equal and without difference, and there is no real dharma to be obtained. This is called the Bodhisattva accomplishing the pāramitā of wisdom (prajñā pāramitā).
多。善男子！如是，名為善巧方便菩薩摩訶薩於一施行中成就六波羅蜜多。」
爾時，智上菩薩摩訶薩復白佛言：「希有，世尊！菩薩摩訶薩佈施行中乃有如是善巧方便，以是方便而能解脫一切眾生輪迴苦惱、普攝一切諸佛法藏。」
佛言：「智上！如汝所說，如是如是。諸菩薩摩訶薩具善巧方便故，而能于其一施行中成就無量利益勝行。」
爾時，世尊復告智上菩薩摩訶薩言：「善男子！汝今當知，具善巧方便菩薩摩訶薩設於異時有極重罪，而彼菩薩亦不壞善根。云何不壞？所謂：菩薩或時值遇彼惡知識勸令退失無上道意、得極重罪，菩薩爾時即自思惟：『我今若或即於此身取證涅盤、斷後邊際，不復堪任被精進鎧，何能度脫一切眾生輪迴苦惱？我今不應以此因緣自壞其心。何以故？我欲于輪迴中度脫一切眾生，設有極重罪亦不斷善根。』善男子！如是，名為菩薩摩訶薩善巧方便。又，善男子！若出家菩薩有分別心生別異作意，彼所得罪過四根本。是菩薩若具善巧方便者隨起即悔，善男子！我說彼菩薩為無罪者。」
爾時，智上菩薩摩訶薩白佛言：「世尊！云何菩薩亦有罪耶？」
佛告智上菩薩摩訶薩言：「善男子！若言菩薩無有罪者，云何菩薩于百千劫中學波羅提木叉戒有破根本
【現代漢語翻譯】 現代漢語譯本：佛陀說：『善男子！正是這樣，這被稱為善巧方便的菩薩摩訶薩在一次佈施行為中成就六波羅蜜多（六種到達彼岸的方法）。』 當時，智上菩薩摩訶薩又對佛說：『稀有啊，世尊！菩薩摩訶薩在佈施行為中竟然有如此善巧方便，通過這種方便能夠解脫一切眾生的輪迴苦惱，普遍攝取一切諸佛的法藏。』 佛陀說：『智上！正如你所說，正是這樣。諸菩薩摩訶薩因為具備善巧方便，所以能夠在一次佈施行為中成就無量利益的殊勝修行。』 當時，世尊又告訴智上菩薩摩訶薩說：『善男子！你現在應當知道，具備善巧方便的菩薩摩訶薩即使在不同的時候犯下極重的罪過，這位菩薩也不會因此而毀壞善根。為什麼不會毀壞呢？所謂：菩薩有時遇到惡知識勸說他退失無上道心，從而犯下極重的罪過，菩薩這時就會自己思考：『我現在如果在此身就證得涅槃（寂滅），斷絕了後來的因緣，就不能再披上精進的鎧甲，又怎麼能夠度脫一切眾生的輪迴苦惱呢？』我如今不應該因為這個原因而自毀道心。為什麼呢？因為我想要在輪迴中度脫一切眾生，即使犯下極重的罪過也不會斷絕善根。』善男子！這就是菩薩摩訶薩的善巧方便。還有，善男子！如果出家的菩薩生起分別心，產生不同的想法，他所犯的罪過超過四根本罪。如果這位菩薩具備善巧方便，一旦生起就立即懺悔，善男子！我說這位菩薩是沒有罪的。』 當時，智上菩薩摩訶薩對佛說：『世尊！為什麼菩薩也會有罪呢？』 佛陀告訴智上菩薩摩訶薩說：『善男子！如果說菩薩沒有罪，那麼菩薩又怎麼會在百千劫中學習波羅提木叉戒（戒律）時，有破根本戒的情況呢？』
【English Translation】 English version: The Buddha said, 'Good man! It is so. This is called a Bodhisattva Mahasattva (a great being aspiring to enlightenment) with skillful means, who accomplishes the six paramitas (perfections) in one act of giving.' At that time, Bodhisattva Mahasattva Jishang (Wisdom Supreme) again said to the Buddha, 'It is rare, World Honored One! That a Bodhisattva Mahasattva has such skillful means in the act of giving, and through these means is able to liberate all sentient beings from the suffering of samsara (cycle of rebirth), and universally gather all the Dharma treasures of all Buddhas.' The Buddha said, 'Jishang! As you have said, it is so. Because Bodhisattva Mahasattvas possess skillful means, they are able to accomplish immeasurable benefits and superior practices in one act of giving.' At that time, the World Honored One again told Bodhisattva Mahasattva Jishang, 'Good man! You should know now that a Bodhisattva Mahasattva with skillful means, even if they commit extremely serious offenses at different times, that Bodhisattva will not destroy their roots of goodness. Why not destroy them? It is said that a Bodhisattva sometimes encounters an evil friend who persuades them to lose their aspiration for the unsurpassed path, thus committing extremely serious offenses. At that time, the Bodhisattva will immediately think to themselves: 『If I were to attain Nirvana (liberation) in this very life, cutting off future connections, I would no longer be able to wear the armor of diligence. How then could I liberate all sentient beings from the suffering of samsara?』 I should not destroy my mind because of this reason. Why? Because I wish to liberate all sentient beings in samsara, even if I commit extremely serious offenses, I will not cut off my roots of goodness.』 Good man! This is called the skillful means of a Bodhisattva Mahasattva. Also, good man! If a monastic Bodhisattva has a discriminating mind and generates different intentions, the offenses they commit exceed the four root offenses. If this Bodhisattva possesses skillful means, they will immediately repent upon arising. Good man! I say that this Bodhisattva is without offense.' At that time, Bodhisattva Mahasattva Jishang said to the Buddha, 'World Honored One! Why is it that a Bodhisattva also has offenses?' The Buddha told Bodhisattva Mahasattva Jishang, 'Good man! If it is said that a Bodhisattva has no offenses, then how is it that a Bodhisattva, while studying the Pratimoksha (monastic code) for hundreds of thousands of kalpas (eons), has cases of breaking the fundamental precepts?'
果者？善男子！汝今當知，是等菩薩雖於一切眾生善言、惡言皆悉能忍，但為于彼聲聞、緣覺法中相應作意，是故我說彼所得罪過四根本。如彼聲聞乘人犯根本罪已，無所堪任取證涅盤；出家菩薩亦復如是，起是罪已不即悔舍聲聞、緣覺相應作意，亦復無所堪任、不能趣證大涅盤界。」
爾時，尊者阿難在大會中，前白佛言：「世尊！舍衛大城有一菩薩名光聚王。我於一時入城乞食，于其城中不見彼菩薩。是時光聚王菩薩別在一聚落中與一女人同坐一處，說非法語。我往見已，彼不覆藏，而復別說彼梵行法。世尊！我佛如來是一切眾生大師，無所不知、無所不見、無不解了。我見是相其事云何？愿佛開示。」尊者阿難發是言時，而此佛會地大震動。
爾時，光聚王菩薩現身虛空高一多羅樹，即于空中問阿難言：「尊者阿難！于汝意云何？犯非法者豈能如是住虛空耶？」
是時尊者阿難對如來前向空問言：「光聚王菩薩！如我向者所見事相，云何菩薩有此非法耶？」
尊者阿難作是言時，世尊即為垂足按地。是時他方世界有佛世尊現虛空中，發是聲言：「菩薩已離非法，我知是事、我證是事。」彼佛言已，隱空不現。
爾時，世尊告阿難言：「汝不應于住大乘者、菩薩正士生過失想。阿
【現代漢語翻譯】 現代漢語譯本：什麼是果報呢？善男子！你現在應當知道，這些菩薩雖然對於一切眾生的善言、惡言都能夠忍受，但是因為他們對於聲聞（Shravaka，聽聞佛法而修行的弟子）、緣覺（Pratyekabuddha，靠自己領悟佛法而修行的人）的法門相應地執著，所以我說他們所得的罪過等同於四根本罪（指殺、盜、淫、妄）。就像聲聞乘的人犯了根本罪之後，就無法證得涅槃（Nirvana，解脫生死輪迴的境界）一樣；出家的菩薩也是如此，如果犯了這些罪過，不立即懺悔捨棄對聲聞、緣覺法門的執著，也同樣無法證得大涅槃的境界。
當時，尊者阿難（Ananda，佛陀的十大弟子之一）在大眾中，向前稟告佛陀說：『世尊！在舍衛大城（Shravasti，古印度城市）有一位菩薩名叫光聚王（Prabhakara-raja）。我曾經有一次入城乞食，在城中沒有見到這位菩薩。當時光聚王菩薩在另一個村落中，與一位女子同坐一處，說一些不符合佛法的話。我見到之後，他並沒有隱瞞，反而又說了其他的梵行（Brahmacharya，清凈的行為）之法。世尊！我佛如來是一切眾生的大師，無所不知、無所不見、無所不瞭解。我所見到的這種情況是怎麼回事呢？希望佛陀開示。』尊者阿難說這些話的時候，佛陀所在的法會之地發生了大地震動。
當時，光聚王菩薩顯現在虛空中，高如一棵多羅樹（Tala，一種高大的棕櫚樹），在空中問阿難說：『尊者阿難！你認為怎麼樣？犯了非法的人，難道還能這樣住在虛空中嗎？』
當時，尊者阿難在如來面前，向空中問道：『光聚王菩薩！就像我剛才所見到的情況，為什麼菩薩會有這樣的非法行為呢？』
尊者阿難說這些話的時候，世尊就垂下腳按住地面。當時，他方世界的佛陀世尊顯現在虛空中，發出聲音說：『菩薩已經遠離了非法，我知道這件事，我證明這件事。』那位佛說完之後，就隱沒在空中不再顯現。
當時，世尊告訴阿難說：『你不應該對住在大乘（Mahayana，佛教的一個主要流派）的菩薩正士產生過失的想法。』
【English Translation】 English version: What is the result? Good son! You should know now that these Bodhisattvas, although they can endure all good and bad words from all sentient beings, because they are attached to the practices of the Shravakas (disciples who learn by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own), I say that the offenses they incur are equivalent to the four root offenses (killing, stealing, sexual misconduct, and lying). Just as a person of the Shravaka vehicle, having committed a root offense, is incapable of attaining Nirvana (the state of liberation from the cycle of birth and death), so too is a Bodhisattva who has left home. If they commit these offenses and do not immediately repent and abandon their attachment to the practices of Shravakas and Pratyekabuddhas, they are also incapable of attaining the great Nirvana.
At that time, the Venerable Ananda (one of the ten great disciples of the Buddha) in the assembly, came forward and said to the Buddha: 'World Honored One! In the great city of Shravasti (an ancient Indian city), there is a Bodhisattva named Prabhakara-raja (Light Cluster King). Once, when I went into the city to beg for alms, I did not see this Bodhisattva in the city. At that time, Bodhisattva Prabhakara-raja was in another village, sitting in the same place with a woman, speaking words that were not in accordance with the Dharma. When I saw this, he did not conceal it, but instead spoke of other practices of Brahmacharya (pure conduct). World Honored One! Our Buddha Tathagata is the master of all sentient beings, knowing all, seeing all, and understanding all. What is the meaning of what I have seen? I hope the Buddha will explain.' When the Venerable Ananda spoke these words, the ground of the Buddha's assembly shook greatly.
At that time, Bodhisattva Prabhakara-raja manifested in the sky, as tall as a Tala tree (a tall palm tree), and asked Ananda in the sky: 'Venerable Ananda! What do you think? Can one who has committed an unlawful act dwell in the sky like this?'
At that time, the Venerable Ananda, in front of the Tathagata, asked into the sky: 'Bodhisattva Prabhakara-raja! According to what I saw earlier, why would a Bodhisattva have such unlawful behavior?'
When the Venerable Ananda spoke these words, the World Honored One lowered his foot and pressed it on the ground. At that time, Buddhas from other worlds appeared in the sky, and spoke these words: 'The Bodhisattva has already departed from unlawful acts. I know this matter, I attest to this matter.' After that Buddha spoke, he disappeared into the sky and was no longer visible.
At that time, the World Honored One said to Ananda: 'You should not have thoughts of fault about those who dwell in the Mahayana (the Great Vehicle, a major branch of Buddhism), the Bodhisattvas, the righteous ones.'
難！譬如聲聞乘中初二果人求無漏道不以為難；具善巧方便菩薩摩訶薩亦復如是，求一切智不以為難。何以故？菩薩已離眷屬纏縛故，已能安住佛、法、僧寶，不壞凈信、不退轉于阿耨多羅三藐三菩提。阿難當知，若有住菩薩乘者，不離一切智心，設於五欲法嬉戲而行亦無過失。所有諸佛如來得五根具足，其義如是。
「阿難！如汝所見光聚王菩薩其事因緣，我今為汝如實宣說。阿難！汝今當知，光聚王菩薩向于聚落同處坐者，而彼女人於過去世二百生前與此菩薩曾為夫婦。是故，今時而此女人見光聚王菩薩吉祥威光、戒、力具足。女人見已，由宿習故生粗重想，以善根力復作是念：『我若得此光聚王菩薩來我舍中共坐一處，彼能令我發生阿耨多羅三藐三菩提心。』阿難！時光聚王菩薩知彼女人心所念已，即于夜分往詣彼舍，與其女人共坐一處，廣為宣說無數法門。時女人舍內外平正，廣博嚴凈。時光聚王菩薩既同坐已，即復執彼女人右手說伽陀曰：
「『佛不稱讚染欲法， 愚癡迷著而所行。 若能斷除欲愛心， 佛說斯人為最上。』
「阿難！時彼女人聞是伽陀已心大歡喜，即從座起，合掌恭敬禮彼光聚王菩薩足，說伽陀曰：
「『我本無心實求欲， 我知欲法佛不讚， 若能斷
【現代漢語翻譯】 現代漢語譯本： 難！譬如聲聞乘（Shravakayana，小乘）中初果和二果的修行人，他們追求無漏之道（Anasrava-marga，指脫離煩惱的修行道路）並不覺得困難；同樣，具備善巧方便的菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）也是如此，他們追求一切智（Sarvajna，佛的智慧）也不覺得困難。為什麼呢？因為菩薩已經脫離了眷屬的纏縛，已經能夠安住于佛、法、僧三寶，不會破壞清凈的信心，也不會在阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺，即佛的覺悟）上退轉。阿難，你要知道，如果有人安住于菩薩乘，不離一切智的心，即使在五欲（panca kama，指色、聲、香、味、觸五種慾望）的享樂中嬉戲而行，也沒有過失。所有諸佛如來都具備五根（panca indriya，指信、精進、念、定、慧五種能力），其意義就是這樣。 『阿難！就像你所見到的光聚王菩薩（Prabhasa-ketu-raja Bodhisattva）的事蹟因緣，我現在為你如實宣說。阿難，你現在應當知道，光聚王菩薩前往村落與人同坐時，那個女人在過去世二百生前曾與這位菩薩是夫妻。因此，現在這個女人看到光聚王菩薩吉祥威光、戒律和力量都具足。女人看到后，由於過去的習氣，產生了強烈的慾望，但又因善根的力量，她又想：『如果我能讓這位光聚王菩薩來我的住所與我同坐，他就能使我生起阿耨多羅三藐三菩提心。』阿難，當時光聚王菩薩知道這個女人心中的想法后，就在夜裡前往她的住所，與她同坐一處，廣泛地為她宣說了無數的法門。當時女人的住所內外都平整，寬廣而莊嚴。時光聚王菩薩坐下後，就握住那個女人的右手，說偈頌道： 『佛不讚嘆染欲之法，愚癡的人才會迷戀執著。如果能夠斷除欲愛之心，佛說這個人才是最殊勝的。』 『阿難！當時那個女人聽到這偈頌后，心中非常歡喜，立刻從座位上站起來，合掌恭敬地禮拜光聚王菩薩的腳，說偈頌道： 『我本來沒有真心追求慾望，我知道慾望之法佛不讚嘆，如果能夠斷除』
【English Translation】 English version: It is not difficult! For example, the first two fruits of the Shravakayana (Hearer Vehicle) do not find it difficult to seek the path of non-outflow (Anasrava-marga); similarly, the Bodhisattva-Mahasattvas (Great Bodhisattvas) who possess skillful means also do not find it difficult to seek all-knowing wisdom (Sarvajna). Why is that? Because Bodhisattvas have already detached themselves from the entanglements of their families, are able to abide in the Three Jewels of Buddha, Dharma, and Sangha, do not break their pure faith, and do not regress from Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment). Ananda, you should know that if someone abides in the Bodhisattva Vehicle, does not depart from the mind of all-knowing wisdom, even if they engage in the pleasures of the five desires (panca kama), there is no fault. All the Tathagatas (Buddhas) possess the five faculties (panca indriya), and that is the meaning of it. 『Ananda! As for the causes and conditions of the Bodhisattva Prabhasa-ketu-raja (Light-Cluster King), which you have seen, I will now truthfully explain them to you. Ananda, you should know that when Bodhisattva Prabhasa-ketu-raja went to a village and sat with people, that woman had been his wife in two hundred previous lives. Therefore, now this woman sees that Bodhisattva Prabhasa-ketu-raja is full of auspicious radiance, precepts, and power. Upon seeing him, due to her past habits, the woman developed strong desires, but because of her good roots, she also thought: 『If I could have this Bodhisattva Prabhasa-ketu-raja come to my house and sit with me, he could cause me to generate the mind of Anuttara-samyak-sambodhi.』 Ananda, when Bodhisattva Prabhasa-ketu-raja knew the woman's thoughts, he went to her house in the night and sat with her, extensively explaining countless Dharma teachings. At that time, the woman's house was level inside and out, spacious and adorned. After Bodhisattva Prabhasa-ketu-raja sat down, he held the woman's right hand and spoke a verse: 『The Buddha does not praise the Dharma of defiled desires; it is the foolish who are deluded and attached to them. If one can cut off the mind of desire and love, the Buddha says that person is the most supreme.』 『Ananda! When that woman heard this verse, her heart was greatly delighted. She immediately rose from her seat, joined her palms in reverence, and bowed at the feet of Bodhisattva Prabhasa-ketu-raja, saying a verse: 『I originally had no genuine desire for lust; I know that the Buddha does not praise the Dharma of desire. If one can cut off』
除欲愛心， 佛說斯人為最上。』
「說是伽陀已，復說伽陀曰：
「『當知如我心所思， 所說真實而無異， 若人樂求佛菩提， 一切眾生獲利樂。』
「阿難！時彼女人得光聚王菩薩善巧方便為開導故，即時女人發阿耨多羅三藐三菩提心。時彼菩薩即從座起，出離彼舍。
「阿難！汝今當知，我觀彼女人深心清凈，勇猛最勝，我今為彼授菩提記。阿難！彼女人從此命終已，當轉女身，得成男子；從是已后，過九十九百千阿僧祇劫當得成佛，號曰近事如來、應供、正等正覺，出現世間。阿難！以是緣故，當知菩薩摩訶薩已離眷屬恩愛纏縛，一切非法永不復生。」
爾時，光聚王菩薩摩訶薩聞佛世尊如是說已，從空中下，頭面著地，禮世尊足。禮已合掌，前白佛言：「世尊！具善巧方便菩薩摩訶薩住大悲行，常所利益。世尊！我今亦得是行。又復，世尊！若有菩薩能為一眾生髮一善根者，于諸色愛不起罪心。若如所起罪垢心者，當於百千劫中受地獄苦。世尊！若彼菩薩起是罪心、受斯地獄苦者，當知是菩薩即舍離眾生所發善根，令彼善根不能成就。」
爾時，世尊贊光聚王菩薩言：「善哉，善哉。菩薩正士如汝所說，如是如是。若住大悲心者，能為一切眾生斷除一切罪
【現代漢語翻譯】 現代漢語譯本 『斷除對慾望的愛戀之心，佛說這樣的人最為殊勝。』
說完這偈頌后，又說偈頌道：
『應當知道我心中所想，所說真實不虛，如果有人樂於追求佛的菩提智慧，一切眾生都能獲得利益和安樂。』
阿難！當時那位女子因為光聚王菩薩善巧方便的開導，立刻發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。當時那位菩薩立即從座位起身，離開了那間屋舍。
阿難！你現在應當知道，我觀察到那位女子的內心深處清凈，勇猛精進最為殊勝，我現在為她授記菩提。阿難！那位女子此生結束后，將轉為男身，成就男子之身；從那時起，經過九十九百千阿僧祇劫（極長的時間單位）后，將得成佛，佛號為近事如來（如來十號之一）、應供（如來十號之一）、正等正覺（如來十號之一），出現在世間。阿難！因為這個緣故，應當知道菩薩摩訶薩（大菩薩）已經脫離了眷屬恩愛的纏縛，一切不合佛法的行為永遠不會再生起。
當時，光聚王菩薩摩訶薩聽到佛世尊這樣說后，從空中降落，頭面觸地，禮拜世尊的腳。禮拜完畢后合掌，向前對佛說：『世尊！具備善巧方便的菩薩摩訶薩安住于大悲行，常常利益眾生。世尊！我現在也獲得了這種修行。而且，世尊！如果有菩薩能為一個眾生髮起一個善根，對於各種色慾的愛戀不會產生罪惡之心。如果像所產生的罪惡污垢之心那樣，應當在百千劫中遭受地獄的痛苦。世尊！如果那位菩薩生起這種罪惡之心、遭受這種地獄痛苦，應當知道這位菩薩就捨棄了眾生所發的善根，使那些善根不能成就。』
當時，世尊讚歎光聚王菩薩說：『善哉，善哉。菩薩正士如你所說，正是這樣。如果安住于大悲心，就能為一切眾生斷除一切罪惡。』
【English Translation】 English version 'Having eliminated the desire for love, the Buddha said that such a person is the most supreme.'
Having spoken this verse, he spoke another verse:
'You should know that what I think in my heart, what I say is true and without difference. If people are happy to seek the Bodhi of the Buddha, all sentient beings will obtain benefit and joy.'
Ananda! At that time, that woman, because of the skillful guidance of Bodhisattva Light Accumulation King, immediately generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, right and perfect enlightenment). At that time, that Bodhisattva immediately rose from his seat and left that house.
Ananda! You should know now that I observe that woman's deep heart is pure, courageous, and most supreme. I now bestow upon her the prediction of Bodhi. Ananda! That woman, after this life ends, will transform into a male body and achieve the body of a man. From that time onwards, after passing ninety-nine hundred thousand asamkhya kalpas (extremely long units of time), she will attain Buddhahood, and her Buddha name will be Near-Service Tathagata (one of the ten titles of a Tathagata), Arhat (one of the ten titles of a Tathagata), Samyak-sambuddha (one of the ten titles of a Tathagata), appearing in the world. Ananda! For this reason, you should know that a Bodhisattva Mahasattva (great Bodhisattva) has already broken free from the entanglements of affection for family and loved ones, and all unrighteous actions will never arise again.
At that time, Bodhisattva Mahasattva Light Accumulation King, having heard the World Honored One Buddha speak in this way, descended from the sky, touched his head to the ground, and bowed at the feet of the World Honored One. After bowing, he joined his palms and said to the Buddha: 'World Honored One! Bodhisattva Mahasattvas who possess skillful means abide in the practice of great compassion, constantly benefiting sentient beings. World Honored One! I have also attained this practice now. Moreover, World Honored One! If a Bodhisattva can generate a root of goodness for one sentient being, they will not generate a sinful mind towards the love of various forms. If it is like the sinful defilement that arises, they should suffer the pain of hell for hundreds of thousands of kalpas. World Honored One! If that Bodhisattva generates this sinful mind and suffers this hellish pain, you should know that this Bodhisattva has abandoned the root of goodness generated by sentient beings, causing those roots of goodness to be unable to be accomplished.'
At that time, the World Honored One praised Bodhisattva Light Accumulation King, saying: 'Excellent, excellent. Bodhisattva righteous one, as you have said, it is so, it is so. If one abides in the mind of great compassion, one can eliminate all sins for all sentient beings.'
垢。善男子！我念過去阿僧祇劫前，有一摩拏嚩迦名曰光明，於四萬二千歲中修持梵行，離諸過失。過是四萬二千歲已，而於一時以因緣故入一王城——其名神通——于彼城中見一女人名曰伽吒。時彼女人見是摩拏嚩迦色相端正，女人見已生欲愛心，來詣其前作禮而住。光聚王！爾時，摩拏嚩迦即問彼女人言：『今汝女人有何所求？』女人答言：『我今求汝摩拏嚩迦共為夫婦。』摩拏嚩迦言：『我不于女人而生欲想。』女人又言：『我於今時若不得汝為夫婦者，我當不久而趣命終。』爾時，摩拏嚩迦作是思惟：『我於四萬二千歲中修持梵行、不犯禁戒，我於今時不應受是染愛非法，而此女人我宜遠離。』作是念已，離彼女人而行七步。過七步已還復小住，為其女人起大悲心，作是念言：『我於今時發勇悍心，設犯禁戒，寧當忍受地獄苦報，不應遠離令彼失命。』爾時，女人聞是言已心生快樂，適本所愿不至命終。光聚王！時彼光明摩拏嚩迦即執彼伽吒女人手作如是言：『如汝所欲，今我與汝隨所應作。』如是，光明摩拏嚩迦與伽吒女人於十二年中共為夫婦。彼摩拏嚩迦過是十二年已，又復精進修持梵行，從是歿已生梵天界。
「光聚王！汝今當知，彼時光明摩拏嚩迦者，勿起異見，今我身是；彼時伽吒女人者，
【現代漢語翻譯】 現代漢語譯本：
『垢（煩惱，污垢）。善男子！我回憶過去無數劫之前，有一位名叫光明的摩拏嚩迦（年輕的修行者），在四萬二千年中修持梵行，遠離各種過失。過了這四萬二千年后，在某一時刻，因為因緣的緣故，他進入一座王城——名為神通——在那座城中，他見到一位名叫伽吒的女人。當時，那位女人見到這位摩拏嚩迦相貌端正，心生愛慾，來到他面前行禮並站立。光聚王！那時，摩拏嚩迦就問那位女人說：『你現在有什麼要求？』女人回答說：『我今天請求你摩拏嚩迦與我結為夫婦。』摩拏嚩迦說：『我不會對女人產生慾望。』女人又說：『我如果今天不能和你結為夫婦，我很快就會死去。』當時，摩拏嚩迦這樣思索：『我在四萬二千年里修持梵行，沒有犯過戒律，我今天不應該接受這種染污的愛慾，這個女人我應該遠離。』這樣想過後，他離開那個女人走了七步。走了七步后，他又停下來，為那個女人生起大悲心，心想：『我今天應該發勇猛心，即使犯了戒律，寧願忍受地獄的苦報，也不應該因為遠離她而讓她喪命。』當時，那個女人聽到這話后，心中感到快樂，實現了自己的願望，不至於死去。光聚王！當時，那位光明摩拏嚩迦就拉著伽吒女人的手說：『如你所愿，現在我與你一起做應該做的事。』就這樣，光明摩拏嚩迦與伽吒女人一起做了十二年的夫妻。那位摩拏嚩迦過了這十二年後，又精進修持梵行，從那時去世后，生到梵天界。
『光聚王！你現在應當知道，那時那位光明摩拏嚩迦，不要產生其他想法，就是現在的我；那時那位伽吒女人， 現代漢語譯本：
不要產生其他想法，就是現在的瞿夷（佛陀的姨母，後來的比丘尼）。』
【English Translation】 English version:
'Defilement. Good man! I recall that in the past, countless kalpas ago, there was a man named Guangming (Light) Manavaka (young ascetic), who practiced Brahmacharya (celibacy) for forty-two thousand years, free from all faults. After these forty-two thousand years, at one time, due to circumstances, he entered a royal city—named Shentong (Miraculous Power)—and in that city, he saw a woman named Gata. At that time, that woman saw that this Manavaka had a handsome appearance, and she developed a desire for him. She came before him, bowed, and stood there. King Guangju! At that time, the Manavaka asked the woman, 『What do you seek now?』 The woman replied, 『I now ask that you, Manavaka, become my husband.』 The Manavaka said, 『I do not have desire for women.』 The woman said again, 『If I cannot have you as my husband today, I will soon die.』 At that time, the Manavaka thought, 『I have practiced Brahmacharya for forty-two thousand years, without breaking any precepts. I should not accept this defiled love now, and I should stay away from this woman.』 After thinking this, he walked seven steps away from the woman. After walking seven steps, he stopped again, and out of great compassion for the woman, he thought, 『I should be courageous now, and even if I break the precepts, I would rather endure the suffering of hell than let her die because I stay away from her.』 At that time, the woman heard these words and felt happy, her wish was fulfilled, and she would not die. King Guangju! At that time, the Guangming Manavaka took the hand of the woman Gata and said, 『As you wish, now I will do with you what should be done.』 Thus, the Guangming Manavaka and the woman Gata lived as husband and wife for twelve years. After these twelve years, the Manavaka again diligently practiced Brahmacharya, and after his death, he was born in the Brahma heaven.
'King Guangju! You should know now that the Guangming Manavaka at that time, do not have other thoughts, is my present self; the woman Gata at that time, English version:
do not have other thoughts, is my present Gautami (Buddha's aunt, later a Bhikkhuni).'
今耶輸陀羅是。所以者何？我于爾時但能一念起大悲心，又復還修梵行，得生梵界。如是，我於十千劫中受輪迴身，雖受是身不生厭倦。光聚王！諸有眾生不具善巧方便者，于輪迴中受地獄苦；菩薩以能具足善巧方便，是故得生於梵天界。
「光聚王！假使舍利子、目乾連大阿羅漢，雖復神通、智慧于聲聞中而為第一，亦未能具善巧方便。光聚王！今我法中有一苾芻——名俱迦梨俱——墮地獄中，其事云何？光聚王！我念過去拘留孫佛法中有一苾芻名曰無垢。時彼苾芻修阿蘭那行，獨止一巖。其巖不遠有五通仙人別止一處。忽於一時布大黑雲，降霔大雨。時彼近住五通仙人往詣無垢苾芻巖所欲生惱害、破彼梵行。是時，仙人正入，苾芻方出。仙人見已，起過失心、妄生輕謗，作是思惟：『此無垢苾芻退失梵行，欲造非法。』爾時，苾芻知彼仙人心所念已，即踴身虛空高七多羅樹。仙人見是苾芻住在空中，仙人告言：『我持利刀來此巖中破汝梵行，汝今何覆住空中耶？』仙人言已，苾芻即時從空而下，禮彼仙人，不復踴身。是時，仙人于須臾間全身墮彼大地獄中。
「光聚王！于汝意云何？彼時無垢苾芻者，勿起異見，即今慈氏菩薩是；彼五通仙人者，即俱迦梨俱苾芻是。光聚王！此因緣者，當知非彼聲聞
【現代漢語翻譯】 現代漢語譯本：現在的耶輸陀羅（Yaśodharā）就是這樣。為什麼呢？因為我那時只能夠一念之間生起大悲心，又繼續修行梵行，得以轉生到梵天界。像這樣，我在十千劫中經歷輪迴轉世，雖然經歷這些身體，卻不感到厭倦。光聚王！那些不具備善巧方便的眾生，在輪迴中會遭受地獄的痛苦；而菩薩因為能夠具備善巧方便，所以能夠轉生到梵天界。 光聚王！即使是舍利子（Śāriputra）、目犍連（Maudgalyāyana）這樣的大阿羅漢，雖然他們的神通和智慧在聲聞弟子中是第一，也未能具備善巧方便。光聚王！現在我的教法中有一位比丘——名叫俱迦梨俱（Kokālika）——墮入了地獄，這是怎麼回事呢？光聚王！我記得過去拘留孫佛（Krakucchanda Buddha）的教法中，有一位比丘名叫無垢。當時那位比丘修行阿蘭若行，獨自住在山巖中。那山巖不遠處有五通仙人住在另一個地方。忽然有一天，天空佈滿烏雲，下起了大雨。當時，那位近住的五通仙人前往無垢比丘的巖洞，想要惱害他，破壞他的梵行。當時，仙人剛進入，比丘正要出來。仙人看到后，生起了過失之心，妄加輕視誹謗，心想：『這位無垢比丘已經退失了梵行，想要做非法的事情。』當時，比丘知道仙人心中所想，就立刻躍身到空中，高七棵多羅樹。仙人看到這位比丘在空中，就對他說：『我拿著利刀來到這個巖洞，想要破壞你的梵行，你現在為什麼又在空中呢？』仙人說完，比丘立刻從空中下來，向仙人行禮，不再躍身。當時，仙人在很短的時間內就全身墮入了大地獄中。 光聚王！你認為怎麼樣？當時的無垢比丘，不要有其他的想法，他就是現在的慈氏菩薩（Maitreya Bodhisattva）；那位五通仙人，就是俱迦梨俱比丘。光聚王！這個因緣，應當知道不是那些聲聞弟子所能理解的。
【English Translation】 English version: This is how Yaśodharā is now. Why is that? Because at that time, I was only able to generate a great compassionate mind for a single moment, and then I continued to practice brahmacarya (pure conduct), and was able to be reborn in the Brahma realm. In this way, I have undergone transmigration for ten thousand kalpas (eons), and although I have experienced these bodies, I do not feel weary. King Light Cluster! Those beings who do not possess skillful means will suffer the pains of hell in samsara (cycle of rebirth); while Bodhisattvas, because they are able to possess skillful means, are able to be reborn in the Brahma realm. King Light Cluster! Even great Arhats like Śāriputra and Maudgalyāyana, although their supernatural powers and wisdom are the foremost among the Śrāvakas (disciples), they have not been able to possess skillful means. King Light Cluster! Now, in my Dharma, there is a Bhikṣu (monk) named Kokālika who has fallen into hell. How did this happen? King Light Cluster! I remember that in the past, in the Dharma of Krakucchanda Buddha, there was a Bhikṣu named Vimala (Immaculate). At that time, that Bhikṣu practiced araṇya (forest dwelling) and lived alone in a rock cave. Not far from that rock cave, there were five ṛṣis (sages) with supernatural powers living in another place. Suddenly, one day, dark clouds covered the sky, and it rained heavily. At that time, the five ṛṣis who lived nearby went to the rock cave of Vimala Bhikṣu, intending to harm him and destroy his brahmacarya. At that time, the ṛṣis had just entered, and the Bhikṣu was about to come out. When the ṛṣis saw him, they developed a sense of fault, and falsely belittled and slandered him, thinking: 『This Vimala Bhikṣu has fallen from his brahmacarya and intends to do unlawful things.』 At that time, the Bhikṣu knew what the ṛṣis were thinking, and immediately leaped into the air, seven tala trees high. When the ṛṣis saw this Bhikṣu in the air, they said to him: 『I came to this rock cave with a sharp knife, intending to destroy your brahmacarya, why are you now in the air?』 After the ṛṣis spoke, the Bhikṣu immediately came down from the air, bowed to the ṛṣis, and did not leap up again. At that time, the ṛṣis fell into the great hell with their whole bodies in a very short time. King Light Cluster! What do you think? The Vimala Bhikṣu at that time, do not have other thoughts, he is the current Maitreya Bodhisattva; and the five ṛṣis, they are the Bhikṣu Kokālika. King Light Cluster! This cause and condition, you should know, is not something that those Śrāvakas can understand.
、緣覺境界，皆是菩薩摩訶薩善巧方便智慧所行。
「光聚王！又如世間有誐尼迦人，六十四種藝能具足。是人愛樂財寶，隨所向處以藝能故，一切所用皆悉能得。于彼彼人所得財利已，后復忘恩，心生棄捨。具善巧方便菩薩亦復如是，於一切處設諸方便救度眾生，彼彼所向于諸眾生無所希取。見彼眾生所有善根勸令增進，由彼所作善根力故，普令眾生出生勝行，菩薩亦復無所取著；乃至戲樂等事，雖復順行而已舍離，不復於心有所繫縛。
「光聚王！又如世間傍生異類，或見妙華色香具足，時彼傍生不能生起一念愛樂。具善巧方便菩薩亦復如是，雖受一切戲樂等事，未嘗暫起一念愛樂，無自作、無他作，一切無著。
「光聚王！又如世間肥壞地中植諸種子，決定得生芽、莖、果實。具善巧方便菩薩亦復如是，修空、無相、無愿解脫法門，決定已能離諸染法，雖受一切戲樂等事，而亦不壞修行佛所稱讚功德成就。
「光聚王！又如世間漁捕之人于大池中張以大網捕取其魚，隨彼所欲皆悉能取，不墜水中。具善巧方便菩薩摩訶薩亦復如是，修空、無相、無愿解脫法門，一切智心堅固所護，畢竟不墮生死泥中，隨彼彼處滅此身已生梵天界。
佛說大方廣善巧方便經卷第一 大正藏第 12
【現代漢語翻譯】 現代漢語譯本：緣覺（Pratyekabuddha）的境界，都是菩薩摩訶薩（Bodhisattva-Mahāsattva）善巧方便智慧所行的結果。 光聚王（Rāśmiprabha）！又如世間有藝人，精通六十四種技藝。這個人喜愛財寶，無論去到哪裡，都能憑藉技藝獲得一切所需。從那些人那裡得到財利后，又會忘恩負義，心中捨棄他們。具有善巧方便的菩薩也是如此，在一切地方都施設方便來救度眾生，無論去到哪裡，對於眾生都沒有任何索取。看到眾生所擁有的善根，就勸導他們使其增長，由於他們所作的善根力量，普遍令眾生出生殊勝的修行，菩薩也不會執著於此；乃至對於娛樂等事，雖然順應世俗而行，但內心已經舍離，不再有任何繫縛。 光聚王！又如世間旁生異類，看到美好的花朵，色澤和香氣都很好，但這些旁生卻不會生起一絲愛戀的念頭。具有善巧方便的菩薩也是如此，雖然接受一切娛樂等事，卻從未生起一絲愛戀的念頭，沒有自己造作，也沒有他人造作，一切都沒有執著。 光聚王！又如世間肥沃的土地中種植各種種子，必定會生長出芽、莖和果實。具有善巧方便的菩薩也是如此，修習空、無相、無愿的解脫法門，必定已經能夠遠離各種染污之法，雖然接受一切娛樂等事，也不會破壞修行，成就佛所稱讚的功德。 光聚王！又如世間捕魚的人，在大池塘中張開大網捕魚，隨心所欲都能捕到，不會掉入水中。具有善巧方便的菩薩摩訶薩也是如此，修習空、無相、無愿的解脫法門，一切智心堅固守護，最終不會墮入生死泥潭，無論在何處，滅此身之後都會往生到梵天界。
【English Translation】 English version: The realm of the Pratyekabuddha (Solitary Buddha), is all the result of the skillful means and wisdom practiced by the Bodhisattva-Mahāsattva (Great Bodhisattva). Rāśmiprabha (King of Light)! Furthermore, it is like a person in the world who is a performer, proficient in sixty-four kinds of arts. This person loves wealth and treasures, and wherever they go, they can obtain everything they need through their skills. After obtaining wealth and benefits from those people, they forget their kindness and abandon them in their hearts. A Bodhisattva with skillful means is also like this, in all places they employ skillful means to save sentient beings, and wherever they go, they do not seek anything from sentient beings. Seeing the good roots that sentient beings possess, they encourage them to increase them, and through the power of the good roots they have cultivated, they universally cause sentient beings to give rise to superior practices, and the Bodhisattva does not become attached to this either; even in matters of entertainment, although they act in accordance with the world, they have already abandoned them in their hearts, and are no longer bound by them. Rāśmiprabha! Furthermore, it is like other kinds of beings in the world, who see beautiful flowers, with excellent color and fragrance, but these beings do not give rise to a single thought of love or attachment. A Bodhisattva with skillful means is also like this, although they experience all kinds of entertainment, they have never given rise to a single thought of love or attachment, there is no self-making, nor other-making, and there is no attachment to anything. Rāśmiprabha! Furthermore, it is like planting various seeds in fertile soil, which will surely produce sprouts, stems, and fruits. A Bodhisattva with skillful means is also like this, cultivating the Dharma of liberation through emptiness, signlessness, and wishlessness, they are surely able to be free from all defiled dharmas, and although they experience all kinds of entertainment, they will not destroy their practice, and will achieve the merits praised by the Buddha. Rāśmiprabha! Furthermore, it is like a fisherman in the world, who casts a large net in a large pond to catch fish, and can catch whatever they desire, without falling into the water. A Bodhisattva-Mahāsattva with skillful means is also like this, cultivating the Dharma of liberation through emptiness, signlessness, and wishlessness, their mind of all-knowing wisdom is firmly protected, and they will ultimately not fall into the mud of birth and death, and wherever they are, after this body is extinguished, they will be reborn in the Brahma realm.
冊 No. 0346 佛說大方廣善巧方便經
佛說大方廣善巧方便經卷第二
西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉 詔譯
「複次，光聚王！又如持明人善修瑜伽悉地法門，于秘密五種縛中而受繫縛，隨所作法不越三昧。是人以一大明句力悉能斷除彼一切縛，而獲安住秘密行門。雖在繫縛中，常不離三昧。具善巧方便菩薩摩訶薩亦復如是，於五欲境中嬉戲順行，隨其所作不壞正行。是菩薩以一智慧明力悉能清凈一切染法，於一切智心而能安住。雖受五欲樂，常生梵天界。
「光聚王！又如世間善用劍者于其劍法巧妙精熟。是人一時隱覆利劍，獨行曠野險難之處。于其中路忽見一人，單己無伴復無器仗。時用劍人見彼人已，生悲愍心，即相附近而謂言曰：『汝今獨行，一無伴侶又無器仗，將何護身？汝今同我隨其所往，終不令汝有所闕失。若忽值遇盜賊等事，我當爲汝作大救護。』言已同行。于其中路忽逢賊眾，時同行人不知此人先隱利劍，見是賊已即生怖畏。時用劍人發勇猛心，無所怯懼，即出其劍與彼賊眾而共鬥敵。時彼賊眾皆悉斷命，其用劍人自護身已、復能防護彼同行者，鹹得安隱過斯險難。具善巧方便菩薩摩訶薩亦復如是，而能具足種種方便、執智慧劍。
【現代漢語翻譯】 現代漢語譯本 『再者，光聚王！又如修持明咒的人善於修習瑜伽成就之法，在秘密的五種束縛中受到繫縛，所作之法不超越三昧（專注）。此人以一個大明咒的力量，能夠斷除一切束縛，安住于秘密的修行之門。即使在束縛之中，也常不離三昧。具足善巧方便的菩薩摩訶薩也是如此，在五欲的境界中嬉戲順行，隨其所作不壞正行。這位菩薩以一智慧明力，能夠清凈一切染污之法，安住於一切智之心。即使享受五欲之樂，也常生於梵天界。 『光聚王！又如世間善於用劍的人，對於劍法巧妙精熟。此人一時隱藏利劍，獨自行走在曠野險難之處。在途中忽然見到一人，孤身一人沒有伴侶，也沒有武器。這時用劍之人見到此人後，生起悲憫之心，便靠近他說道：『你現在獨自行走，沒有伴侶也沒有武器，將如何保護自己？你現在與我同行，無論去哪裡，我終不讓你有所缺失。如果忽然遇到盜賊等事，我當爲你作大救護。』說完便一同前行。在途中忽然遇到賊眾，這時同行之人不知道此人先前隱藏了利劍，見到賊眾后便生起恐懼。這時用劍之人發勇猛之心，毫無畏懼，立即拔出利劍與賊眾搏鬥。這時賊眾都被殺死，用劍之人保護了自己，又能保護同行之人，都得以安穩地度過險難。具足善巧方便的菩薩摩訶薩也是如此，能夠具足種種方便，執持智慧之劍。
【English Translation】 English version 『Furthermore, King Light-Gathering! It is like a mantra-holder who is skilled in practicing the yoga of accomplishment, being bound by the five secret bonds, and whose practices do not go beyond samadhi (concentration). This person, through the power of a great mantra, can sever all those bonds and abide in the secret path of practice. Even while bound, they are never separated from samadhi. A Bodhisattva Mahasattva who possesses skillful means is also like this, playing and acting in accordance with the five desires, and whatever they do does not corrupt their righteous conduct. This Bodhisattva, through the power of one wisdom light, can purify all defiled dharmas and abide in the mind of all-knowing wisdom. Even while enjoying the pleasures of the five desires, they are always born in the Brahma heaven. 『King Light-Gathering! It is also like a person in the world who is skilled in using a sword, being adept and proficient in swordsmanship. This person, at one time, conceals their sharp sword and walks alone in a desolate and dangerous place. On the way, they suddenly see a person, alone without a companion and without weapons. When the swordsman sees this person, they develop a compassionate heart and approach them, saying: 『You are now walking alone, without a companion or weapons, how will you protect yourself? You should now travel with me, wherever we go, I will not let you lack anything. If we suddenly encounter thieves or other such things, I will provide great protection for you.』 Having said this, they travel together. On the way, they suddenly encounter a band of thieves. The companion, not knowing that this person had previously concealed a sharp sword, becomes frightened upon seeing the thieves. At this time, the swordsman develops a courageous heart, without fear, and immediately draws their sword to fight the thieves. The thieves are all killed, and the swordsman protects themselves and also protects their companion, and they both safely pass through the danger. A Bodhisattva Mahasattva who possesses skillful means is also like this, able to possess all kinds of skillful means and wield the sword of wisdom.』
雖於五欲境嬉戲順行，終不暫令身根起放逸事，能為身根作大防護。設於異時遇煩惱魔，菩薩亦復無所動轉，被精進鎧不生怖畏，以智慧劍斷煩惱網，悉令清凈。菩薩常生清凈佛土。」
爾時，會中有一菩薩名曰作愛，于其食時入舍衛大城而行乞食。時彼菩薩次第行至一長者舍，住立門側，發聲乞食。長者有女名曰上財，顏貌端正，人所愛樂。是時，彼女聞菩薩聲，即持飲食出施菩薩。授其食已，即于菩薩生愛樂心，若色相、若音聲而生取著，由此因緣起貪染心。
作愛菩薩見是女已，即知其念。菩薩爾時于貪染法無所作意，即自思惟：「于須臾間若起一念貪染心者，是大過失。何以故？今此女人，我於何處而生可愛？若彼眼根為可愛者，眼是無常敗壞不凈肉團，彼自性空，何所愛樂？若於耳、鼻、舌、身、意根為可愛者，彼彼諸根亦復如是，自性皆空，無有實法，何所愛樂？如是，從足至頂、乃至內外中間，一一如實審諦觀察，是中無有少法可得。我今如是如實觀已，於一切法悉無所有。法無有故，即法無生。」
菩薩作是思惟時，即得無生法忍。菩薩得是利已，心大歡喜，即於是處踴身虛空高一多羅樹，于其城中右繞七匝出舍衛大城，乘空往詣佛世尊所。
爾時，世尊見彼作愛菩薩威德
【現代漢語翻譯】 現代漢語譯本：即使在五欲的境界中嬉戲順應，菩薩也始終不會讓自己的身根產生放逸的行為，能夠為身根做出強大的防護。即使在其他時候遇到煩惱魔，菩薩也不會動搖，披上精進的鎧甲，不生恐懼，用智慧的劍斬斷煩惱的羅網，使其完全清凈。菩薩常常生活在清凈的佛土。 當時，法會中有一位菩薩名叫（此處原文未給出名字），在吃飯的時候進入舍衛大城去乞食。當時這位菩薩依次走到一位長者的家門前，站在門邊，發出聲音乞食。長者有一個女兒名叫上財，容貌端正，惹人喜愛。當時，這個女子聽到菩薩的聲音，就拿著食物出來佈施給菩薩。把食物遞給菩薩后，她就對菩薩產生了愛慕之心，因為菩薩的相貌和聲音而產生了執著，因此生起了貪染之心。 菩薩看到這個女子后，立刻知道她的想法。菩薩當時對貪染的法沒有任何在意，就自己思考：『如果在一瞬間生起一念貪染之心，那將是巨大的過失。為什麼呢？現在這個女人，我從哪裡生出可愛之心呢？如果說她的眼睛可愛，眼睛是無常敗壞的不凈肉團，它的自性是空的，有什麼可愛的呢？如果說她的耳朵、鼻子、舌頭、身體、意根可愛，這些根也是如此，自性都是空的，沒有真實的法，有什麼可愛的呢？』這樣，從腳到頭頂，乃至內外中間，一一如實地仔細觀察，其中沒有絲毫的法可以得到。我現在這樣如實觀察后，對一切法都一無所有。法沒有，就是法不生。 菩薩這樣思考的時候，就得到了無生法忍。菩薩得到這個利益后，心中非常歡喜，就在那裡跳到空中，高過一棵多羅樹，在城中向右繞了七圈，離開舍衛大城，乘空前往佛世尊所在的地方。 當時，世尊看到**菩薩的威德
【English Translation】 English version: Even while enjoying and indulging in the five desires, a Bodhisattva never allows their physical senses to engage in negligent actions, and is able to provide great protection for their senses. Even if they encounter the demon of afflictions at other times, the Bodhisattva remains unmoved, donning the armor of diligence, without fear, using the sword of wisdom to cut through the net of afflictions, making them completely pure. Bodhisattvas always dwell in pure Buddha lands. At that time, there was a Bodhisattva named ** (name not provided in the original text) in the assembly, who entered the great city of Shravasti to beg for food during mealtime. Then, this Bodhisattva sequentially arrived at the gate of an elder's house, stood by the side of the door, and made a sound to beg for food. The elder had a daughter named Shangcai, who had a beautiful appearance and was loved by people. At that time, this woman heard the Bodhisattva's voice, and immediately brought food out to offer to the Bodhisattva. After handing over the food, she developed a loving heart towards the Bodhisattva, becoming attached to their appearance and voice, thus giving rise to a mind of craving. When the Bodhisattva ** saw this woman, they immediately knew her thoughts. At that time, the Bodhisattva had no intention towards the law of craving, and immediately thought to themselves: 'If one thought of craving arises in an instant, it would be a great mistake. Why? Now, this woman, where do I find her lovable? If her eyes are lovable, the eyes are impermanent, decaying, and impure flesh, their nature is empty, what is there to love? If her ears, nose, tongue, body, and mind are lovable, these senses are also the same, their nature is all empty, there is no real dharma, what is there to love?' Thus, from the feet to the top of the head, and even the inside and outside, carefully observing each one as it truly is, there is not a single dharma to be found. Now that I have observed in this way, as it truly is, I have nothing in all dharmas. Because dharma does not exist, it is the non-arising of dharma.' When the Bodhisattva had these thoughts, they immediately attained the forbearance of non-arising dharma. After the Bodhisattva gained this benefit, their heart was greatly joyful, and they immediately leaped into the air, higher than a Tala tree, circled the city seven times to the right, left the great city of Shravasti, and flew through the air to where the World Honored One Buddha was. At that time, the World Honored One saw the majestic power of the Bodhisattva **
巍巍猶如鵝王，乘空自在徐緩而來。世尊見已，謂阿難言：「阿難！汝見此作愛菩薩從空來不？」
阿難白佛言：「世尊！唯然已見。」
佛告阿難言：「汝今當知，此菩薩者，於一切法離貪愛心，證法無生、悉無所得，而能降伏一切魔軍，廣為眾生轉正法輪。」
時佛言已，而彼菩薩即住空中聽佛說法。
是時，彼上財女人于長者舍忽然命終，生三十三天，轉女人相，得天子身。彼天子生時，有七寶莊嚴微妙宮殿同時出現，縱廣十二由旬。復有一萬四千天女眷屬同時而生。是諸天女于須臾間自有智生，咸作是念：「我等今時以何善根得生於此？」即知：「先世舍衛城中，有長者女於一菩薩起染愛心。以是因緣，于彼命終生此天中，轉女人相而為天子。彼得無量勝報神通，我等由是天子勝因緣故亦得生此。」作是念已，歡喜而住。
爾時，彼新生天子即作是念：「我昔人間生染愛心，而何今時得是勝報？此因緣者，乃是作愛菩薩增上善力為開導故。我今宜應往詣佛所，恭敬供養彼佛、世尊及欲瞻禮作愛菩薩。」
爾時，彼天子作是念已，即時與諸天女眷屬持以種種殊妙香華，從彼天界來詣佛所。到已，頭面禮世尊足，即于佛前合掌向空遙伸敬禮作愛菩薩，然後以彼所持眾香華等
【現代漢語翻譯】 現代漢語譯本：巍峨莊嚴，如同鵝王一般，在空中自在緩慢地飛來。世尊看見后，對阿難說：『阿難！你看見這位菩薩從空中來了嗎？』 阿難對佛說：『世尊！是的，我已經看見了。』 佛告訴阿難說：『你現在應當知道，這位菩薩，對於一切法都已遠離貪愛之心，證悟了法無生（一切法本無生滅）的道理，沒有任何執著，卻能降伏一切魔軍，廣為眾生轉動正法輪（佛法的教義）。』 這時，佛說完后，那位菩薩就停留在空中聽佛說法。 這時，那位上財女人在長者家中忽然去世，轉生到三十三天（欲界六天之一），轉變了女人的形相，得到了天子的身體。這位天子出生時，有七寶莊嚴的微妙宮殿同時出現，縱橫十二由旬（古印度長度單位）。又有一萬四千天女眷屬同時出生。這些天女在很短的時間內就有了智慧，都這樣想：『我們現在是因為什麼善根而出生在這裡呢？』她們立刻知道：『前世在舍衛城中，有一位長者的女兒對一位菩薩生起了愛慕之心。因為這個因緣，她死後轉生到這個天界，轉變了女人的形相而成為天子。他得到了無量殊勝的果報和神通，我們也是因為這位天子的殊勝因緣才得以出生在這裡。』她們這樣想著，歡喜地安住。 這時，那位新生的天子就想：『我以前在人間生起了愛慕之心，為什麼現在能得到如此殊勝的果報呢？這個因緣，乃是菩薩增上的善力在引導我。我現在應該前往佛陀那裡，恭敬供養佛陀、世尊，並且瞻仰禮拜菩薩。』 這時，那位天子這樣想后，立刻帶著天女眷屬，拿著各種殊妙的香花，從天界來到佛陀所在的地方。到達后，頭面頂禮世尊的腳，然後在佛前合掌向空中遙遠地恭敬禮拜菩薩，然後用他所持的各種香花等。
【English Translation】 English version: Majestic and dignified, like a swan king, he came slowly and freely through the air. When the World Honored One saw him, he said to Ananda, 'Ananda! Do you see this Bodhisattva coming from the sky?' Ananda replied to the Buddha, 'World Honored One! Yes, I have seen him.' The Buddha told Ananda, 'You should know now that this Bodhisattva has abandoned all greed and attachment to all dharmas, has realized the non-arising of dharmas (the principle that all dharmas are without origination or cessation), and has no attachments, yet he can subdue all the armies of Mara and widely turn the wheel of the Dharma (the teachings of Buddhism) for all sentient beings.' At that time, after the Buddha finished speaking, that Bodhisattva remained in the air listening to the Buddha's teachings. At this time, that wealthy woman suddenly died in the house of the elder, and was reborn in the Trayastrimsa Heaven (one of the six heavens of the desire realm), transforming from a woman's form into the body of a deva (god). When this deva was born, a magnificent palace adorned with seven treasures appeared simultaneously, spanning twelve yojanas (an ancient Indian unit of length). Furthermore, fourteen thousand deva maidens were born at the same time. These deva maidens gained wisdom in a short time and all thought, 'What good roots have caused us to be born here?' They immediately knew, 'In a previous life, in the city of Sravasti, a daughter of an elder developed feelings of love for a Bodhisattva. Because of this cause, she was reborn in this heaven after death, transforming from a woman's form into a deva. He has obtained immeasurable and superior rewards and supernatural powers, and we were also born here because of the superior causes of this deva.' Thinking this, they joyfully remained. At this time, the newly born deva thought, 'I had feelings of love when I was in the human realm, so why am I now receiving such superior rewards? This cause is due to the guiding influence of the Bodhisattva's superior good power. I should now go to the Buddha, respectfully make offerings to the Buddha, the World Honored One, and pay homage to the Bodhisattva.' At that time, after the deva had this thought, he immediately took the deva maidens with him, carrying various exquisite incense and flowers, and came from the heavenly realm to the place where the Buddha was. Upon arriving, he bowed his head to the feet of the World Honored One, then, in front of the Buddha, he joined his palms and respectfully bowed towards the sky to the Bodhisattva, and then offered the various incense and flowers he had brought.
尊重恭敬供養世尊。作供養已，右繞三匝，合掌向佛說伽陀曰：
「不可思議人中尊！ 不可思議大菩提！ 不可思議諸佛行！ 不可思議諸佛法！ 我舍衛城長者女， 父本立名為上財， 色相端嚴眾所欽， 父母、宗親亦愛念。 於一時中有佛子， 具大威德名作愛， 舍衛城中乞食行， 次第來至於我舍。 我時聞彼美音聲， 適悅歡喜即取食， 持食詣彼作愛前， 以尊重心施佛子。 我時見彼妙色相， 心生愛染欲和合， 彼因緣故不能成， 我于剎那而命斷。 我今不能具宣說， 作愛佛子大因緣， 于染愛法不相應， 令我滅已生勝處。 世尊！我雖舍前報， 快哉斷我女人相， 轉成男子大威光； 又復得生於天界， 與我同生諸天女， 一萬四千為眷屬； 復有最上七寶嚴， 微妙宮殿同時現。 我時發生如是心， 此為不可思議事， 我以染愛心為因， 云何得此清凈報？ 作愛佛子甚希有， 亦名作喜、作光明， 我身熾盛大威光， 由彼勝因獲如是。 染因能成如是果， 聲聞、緣覺不能知， 而彼乘中無此法， 唯善逝智而能轉。 假使殑伽沙數劫， 不能修學諸佛智， 我今無餘所
【現代漢語翻譯】 現代漢語譯本 她恭敬地向世尊供養。供養完畢后，她向右繞佛三圈，合掌向佛說偈頌： 『人中之尊，您是不可思議的！偉大的菩提（覺悟）是不可思議的！ 諸佛的修行是不可思議的！諸佛的教法是不可思議的！ 我，舍衛城（古印度城市名）一位長者的女兒，父親給我取名為上財。 我容貌端莊美麗，受眾人欽佩，父母和親族也都愛憐我。 在某個時候，有一位佛子（佛陀的弟子），具有大威德，名叫（此處原文未給出名字）。 他在舍衛城中乞食，依次來到我的住所。 我當時聽到他美妙的聲音，感到非常喜悅，立刻取了食物， 拿著食物走到（此處原文未給出名字）佛子面前，以恭敬的心供養他。 我當時見到他美好的容貌，心中生起愛慕之情，想要與他結合， 但因緣不成熟，我于剎那間就斷了氣。 我現在無法完全說清，（此處原文未給出名字）佛子的大因緣， 他與染愛之法不相應，卻使我死後轉生到殊勝之處。 世尊！我雖然捨棄了前世的果報，但很高興能斷除女人的身相， 轉產生為具有大威光的男子；而且還轉生到天界， 與我一同出生的天女，有一萬四千位作為我的眷屬； 還有最上等的七寶裝飾，以及微妙的宮殿同時出現。 我當時生起這樣的想法，這真是不可思議的事情， 我以染愛之心為因，怎麼會得到如此清凈的果報呢？ （此處原文未給出名字）佛子真是稀有，也被稱為作喜、作光明， 我身上熾盛的大威光，都是由於他殊勝的因緣而獲得的。 染愛之因竟然能成就這樣的果報，聲聞（聽聞佛法而修行的人）、緣覺（獨自覺悟的人）都無法理解， 而他們所修行的法門中沒有這樣的道理，只有善逝（佛陀的稱號）的智慧才能轉變。 即使經過恒河沙數般的劫數，也不能修學到諸佛的智慧， 我現在沒有其他所求，
【English Translation】 English version She respectfully made offerings to the World Honored One. Having made the offerings, she circumambulated the Buddha three times to the right, and with palms joined, spoke the following gatha to the Buddha: 'The Honored One among humans, you are inconceivable! The great Bodhi (enlightenment) is inconceivable! The practices of all Buddhas are inconceivable! The teachings of all Buddhas are inconceivable! I, the daughter of an elder in Shravasti (ancient Indian city), was originally named Superior Wealth by my father. My appearance was dignified and beautiful, admired by all, and I was loved by my parents and relatives. At one time, there was a Buddha's son (a disciple of the Buddha), possessing great power and virtue, named ** (name not given in the original text). He was begging for alms in Shravasti, and came to my residence in due course. At that time, I heard his beautiful voice, and feeling very joyful, I immediately took food, Holding the food, I went before the ** (name not given in the original text) Buddha's son, and offered it to him with a respectful heart. At that time, I saw his beautiful appearance, and a feeling of love and desire to unite with him arose in my heart, But because the conditions were not ripe, I died in an instant. I cannot fully explain now, the great causes and conditions of the ** (name not given in the original text) Buddha's son, He was not associated with the dharma of defiled love, yet he caused me to be reborn in a superior place after my death. World Honored One! Although I have abandoned my previous karmic retribution, I am very happy to have severed my female form, And transformed into a man with great power and radiance; moreover, I was reborn in the heavenly realm, With 14,000 heavenly maidens born with me as my retinue; And the most superior seven treasures, and a subtle palace appeared at the same time. At that time, I had this thought, this is truly an inconceivable matter, I, with a heart of defiled love as the cause, how could I obtain such a pure karmic reward? The ** (name not given in the original text) Buddha's son is truly rare, and is also called the maker of joy, the maker of light, The great radiance blazing on my body, is all obtained due to his superior causes and conditions. That a cause of defiled love could achieve such a result, is something that Shravakas (those who hear the Dharma and practice) and Pratyekabuddhas (those who attain enlightenment on their own) cannot understand, And there is no such principle in the dharma they practice, only the wisdom of the Sugata (a title of the Buddha) can transform it. Even if countless kalpas like the sands of the Ganges passed, one could not learn the wisdom of all Buddhas, I now have no other desires,
樂心， 唯求無上菩提果。 作愛佛子大威德， 是我最上善知識， 我因彼故得見佛， 安住菩提無退轉。 我知修行菩提者， 于染愛心無所著， 如我所轉女人相， 普愿一切為男子。 我前世中命終后， 父母親族懷悲惱， 恩愛極苦所纏心， 返于沙門生忿恚。 我今以佛威神力， 于剎那間詣父所， 隱身住空而白言： 『勿于沙門生忿恚， 起忿恚者大過失， 于長夜中受苦惱。 上財女者今我是， 已生三十三天中， 轉彼女人前報相， 得大威光天子身。 父母今詣于佛所， 應當懺彼忿恚心， 佛是眾生大慈父， 一切眾生所歸趣。』」 父母聞說佛聲已， 即起廣大增勝心， 爾時父母承佛力， 應聲即詣于佛所。 到已頭面禮佛足， 懺悔先起忿恚心， 白言：「我今歸依佛。」 合掌又復伸問言： 「佛、法、僧寶最尊勝， 當云何作供養事？ 唯佛能知我心意， 如我所問愿佛說。」 發是言已諦誠住， 一心渴仰而聽受。 佛告上財父母言： 「汝今諦聽我所說， 若欲供養諸佛者， 應當發起菩提心。 當知汝女上財者， 五百生中種善根， 今轉女身為天子， 為汝父母善
【現代漢語翻譯】 現代漢語譯本 樂於追求，只求證得無上菩提的果位。 佛子（指修行菩薩道的佛弟子）具有大威德，是我最殊勝的善知識， 我因為他才能得見佛陀，安住于菩提道上永不退轉。 我知道修行菩提道的人，對於染著的愛慾之心不會執著， 就像我所轉變的女人之相，普遍希望一切眾生都能轉為男子之身。 我前世生命終結之後，父母親族都懷著悲傷和惱怒， 被恩愛和極度的痛苦纏繞著內心，反而對沙門（出家修行人）生起憤怒。 我如今憑藉佛陀的威神之力，在剎那間來到父親的住所， 隱身在空中對父親說：『不要對沙門生起憤怒， 生起憤怒的人會有很大的過失，將在漫長的黑夜中遭受痛苦。 以前的上財女就是現在的我，已經轉生到三十三天（欲界第二天）之中， 轉變了之前女人的報應之相，得到了具有大威光的天子之身。 父母現在應該去佛陀那裡，應當懺悔之前的憤怒之心， 佛陀是眾生的大慈父，是一切眾生所歸向的地方。』 父母聽聞佛陀的聲音后，立刻生起廣大增上的信心， 當時父母承蒙佛陀的加持力，應聲就前往佛陀的住所。 到達后，他們以頭面禮拜佛足，懺悔之前生起的憤怒之心， 說道：『我們現在歸依佛陀。』合掌又進一步問道： 『佛、法、僧三寶最為尊勝，應當如何做供養之事？ 只有佛陀才能知道我們的心意，希望佛陀能為我們解答所問。』 說完這些話后，他們誠心誠意地住立，一心渴求地聽受佛陀的教誨。 佛陀告訴上財的父母說：『你們現在仔細聽我說， 如果想要供養諸佛，就應當發起菩提心。 應當知道你們的女兒上財，在五百世中種下了善根， 現在轉女身為天子，是爲了你們父母的善根。'
【English Translation】 English version Joyfully seeking, only seeking to attain the supreme fruit of Bodhi. The Buddha's child (referring to a Buddhist disciple practicing the Bodhisattva path), possessing great power and virtue, is my most excellent spiritual friend, It is because of him that I am able to see the Buddha and dwell in the path of Bodhi without regression. I know that those who practice the path of Bodhi do not cling to defiled desires, Just as my transformed female form, I universally wish that all beings could transform into male bodies. After my life ended in my previous existence, my parents and relatives were filled with sorrow and anger, Their hearts were entangled by love and extreme suffering, and they turned their anger towards the Shramanas (ascetic practitioners). Now, by the power of the Buddha's divine might, I arrived at my father's dwelling in an instant, Concealing myself in the air, I said to my father: 'Do not be angry with the Shramanas, Those who harbor anger will suffer great faults and will endure suffering in the long night. The former Shangcai woman is now me, having been reborn in the Trayastrimsha Heaven (the second heaven of the desire realm), Having transformed from the previous retribution of a woman, I have obtained the body of a heavenly being with great majestic light. Parents, you should now go to the Buddha, and you should repent of your previous anger, The Buddha is the great compassionate father of all beings, the place where all beings return to.' Upon hearing the Buddha's voice, the parents immediately generated great and increasing faith, At that time, the parents, receiving the Buddha's power, immediately went to the Buddha's dwelling. Having arrived, they bowed their heads to the Buddha's feet, repenting of their previous anger, Saying: 'We now take refuge in the Buddha.' They joined their palms and further asked: 'The Buddha, Dharma, and Sangha (the Three Jewels) are the most supreme, how should we make offerings? Only the Buddha knows our intentions, we hope the Buddha can answer our questions.' Having spoken these words, they stood sincerely, eagerly listening to the Buddha's teachings. The Buddha told Shangcai's parents: 'Now listen carefully to what I say, If you wish to make offerings to all Buddhas, you should generate the Bodhi mind. You should know that your daughter, Shangcai, has planted good roots in five hundred lifetimes, Now she has transformed from a female body into a heavenly being, for the sake of your parents' good roots.'
開導。」 父母聞佛如是語， 即發無上菩提心， 歡喜稱讚作是言： 「人中大仙如實語。」 爾時佛告阿難言： 「汝今證知如是事， 菩薩方便不思議， 于染心中得凈報。 如上財女所轉相， 一切眾生亦如是， 阿難！如是勝功德， 能令眾生皆離苦。 今此天子勝福報， 于染愛心常清凈， 而能恭敬佛世尊， 尊重無上菩提故。 多劫已曾供養佛， 于諸佛所種善根， 堅固安住菩提心， 決定當得菩提果。」
爾時，尊者阿難白佛言：「世尊！如我意者，譬如須彌山王眾寶所成，雖種種寶有種種色，彼黃金色而為最上。菩薩摩訶薩亦復如是，若清凈心、若染污心、若住法心、若隱法心，雖種種心如是差別，彼一切智心而為最上。世尊！諸菩薩摩訶薩最初安住一切智心，于諸染法悉能清凈。又如有藥名曰善現，能治世間一切病苦。菩薩摩訶薩亦復如是，住一切智心已，能斷除貪、瞋、癡等諸煩惱病。」
爾時，世尊贊尊者阿難言：「善哉，阿難！如汝所說，如是如是。」
爾時，尊者大迦葉前白佛言：「希有，世尊！菩薩摩訶薩能行最上寂靜之行，能於一切眾生起悲愍心，常所利益。又復能修空、無相、無愿解脫法門，不樂聲聞、緣覺之
【現代漢語翻譯】 現代漢語譯本：開導。」
父母聽聞佛陀如此開示，立刻發起無上菩提之心（無上覺悟之心），歡喜讚歎說道：『人中大仙（佛陀的尊稱）所言真實不虛。』
當時，佛陀告訴阿難說：『你現在應當知道這件事，菩薩的方便法門不可思議，能在染污的心中得到清凈的果報。
就像上面那位財女所轉變的相貌一樣，一切眾生也是如此。阿難！像這樣殊勝的功德，能夠使眾生都脫離痛苦。
現在這位天子有殊勝的福報，在染愛之心（被慾望污染的心）中常常保持清凈，而且能夠恭敬佛世尊，尊重無上的菩提的緣故。
他多劫以來曾經供養諸佛，在諸佛那裡種下善根，堅定安住菩提之心，必定能夠得到菩提的果實。』
當時，尊者阿難對佛陀說：『世尊！依我看來，譬如須彌山王（佛教中的聖山）由各種珍寶構成，雖然各種珍寶有各種顏色，但黃金的顏色最為殊勝。菩薩摩訶薩（偉大的菩薩）也是如此，無論是清凈的心、染污的心、安住於法的心、還是隱藏法的心，雖然有種種不同的心，但一切智心（佛陀的智慧）最為殊勝。世尊！諸菩薩摩訶薩最初安住於一切智心，對於各種染污的法都能清凈。又好像有一種藥名叫善現，能夠治療世間一切病苦。菩薩摩訶薩也是如此，安住於一切智心后，能夠斷除貪、嗔、癡等各種煩惱病。』
當時，世尊讚歎尊者阿難說：『說得好啊，阿難！正如你所說，正是這樣，正是這樣。』
當時，尊者大迦葉上前對佛陀說：『稀有啊，世尊！菩薩摩訶薩能夠修行最上寂靜的修行，能夠對一切眾生生起悲憫之心，常常利益他們。而且能夠修習空、無相、無愿的解脫法門，不樂於聲聞（聽聞佛法而得解脫者）、緣覺（靠自己覺悟而得解脫者）的境界。』 現代漢語譯本：開導。」
父母聽聞佛陀如此開示，立刻發起無上菩提之心（無上覺悟之心），歡喜讚歎說道：『人中大仙（佛陀的尊稱）所言真實不虛。』
當時，佛陀告訴阿難說：『你現在應當知道這件事，菩薩的方便法門不可思議，能在染污的心中得到清凈的果報。
就像上面那位財女所轉變的相貌一樣，一切眾生也是如此。阿難！像這樣殊勝的功德，能夠使眾生都脫離痛苦。
現在這位天子有殊勝的福報，在染愛之心（被慾望污染的心）中常常保持清凈，而且能夠恭敬佛世尊，尊重無上的菩提的緣故。
他多劫以來曾經供養諸佛，在諸佛那裡種下善根，堅定安住菩提之心，必定能夠得到菩提的果實。』
當時，尊者阿難對佛陀說：『世尊！依我看來，譬如須彌山王（佛教中的聖山）由各種珍寶構成，雖然各種珍寶有各種顏色，但黃金的顏色最為殊勝。菩薩摩訶薩（偉大的菩薩）也是如此，無論是清凈的心、染污的心、安住於法的心、還是隱藏法的心，雖然有種種不同的心，但一切智心（佛陀的智慧）最為殊勝。世尊！諸菩薩摩訶薩最初安住於一切智心，對於各種染污的法都能清凈。又好像有一種藥名叫善現，能夠治療世間一切病苦。菩薩摩訶薩也是如此，安住於一切智心后，能夠斷除貪、嗔、癡等各種煩惱病。』
當時，世尊讚歎尊者阿難說：『說得好啊，阿難！正如你所說，正是這樣，正是這樣。』
當時，尊者大迦葉上前對佛陀說：『稀有啊，世尊！菩薩摩訶薩能夠修行最上寂靜的修行，能夠對一切眾生生起悲憫之心，常常利益他們。而且能夠修習空、無相、無愿的解脫法門，不樂於聲聞（聽聞佛法而得解脫者）、緣覺（靠自己覺悟而得解脫者）的境界。』
【English Translation】 English version: guidance.』
When the parents heard the Buddha』s words, they immediately generated the unsurpassed Bodhi mind (the mind of supreme enlightenment), and joyfully praised, saying: 『The great sage among humans (a respectful title for the Buddha) speaks truthfully.』
At that time, the Buddha said to Ananda: 『You should now understand this matter. The expedient means of Bodhisattvas are inconceivable; they can attain pure results from defiled minds.
Just like the transformation of the appearance of the wealthy woman mentioned above, all sentient beings are the same. Ananda! Such supreme merit can enable all sentient beings to be free from suffering.
Now, this heavenly being has supreme blessings. In his mind of defiled love (a mind tainted by desire), he is always pure, and he is able to respect the World Honored One, the Buddha, because he respects the unsurpassed Bodhi.
He has made offerings to the Buddhas for many kalpas, planted good roots in the presence of the Buddhas, firmly dwells in the Bodhi mind, and will surely attain the fruit of Bodhi.』
At that time, the Venerable Ananda said to the Buddha: 『World Honored One! In my opinion, it is like Mount Sumeru (a sacred mountain in Buddhism), which is made of various treasures. Although the various treasures have different colors, the color of gold is the most supreme. Bodhisattva Mahasattvas (great Bodhisattvas) are also like this. Whether it is a pure mind, a defiled mind, a mind dwelling in the Dharma, or a mind concealing the Dharma, although there are various different minds, the mind of all-knowing wisdom (the wisdom of the Buddha) is the most supreme. World Honored One! When Bodhisattva Mahasattvas first dwell in the mind of all-knowing wisdom, they can purify all defiled dharmas. It is also like a medicine called Good Manifestation, which can cure all the sufferings of the world. Bodhisattva Mahasattvas are also like this. After dwelling in the mind of all-knowing wisdom, they can cut off the diseases of afflictions such as greed, anger, and ignorance.』
At that time, the World Honored One praised the Venerable Ananda, saying: 『Well said, Ananda! Just as you have said, it is so, it is so.』
At that time, the Venerable Mahakasyapa stepped forward and said to the Buddha: 『It is rare, World Honored One! Bodhisattva Mahasattvas can practice the most supreme practice of tranquility, can generate compassion for all sentient beings, and always benefit them. Moreover, they can cultivate the Dharma doors of emptiness, signlessness, and wishlessness, and do not delight in the realms of Sravakas (those who attain liberation by hearing the Dharma) and Pratyekabuddhas (those who attain liberation through their own enlightenment).』 English version: guidance.』
When the parents heard the Buddha』s words, they immediately generated the unsurpassed Bodhi mind (the mind of supreme enlightenment), and joyfully praised, saying: 『The great sage among humans (a respectful title for the Buddha) speaks truthfully.』
At that time, the Buddha said to Ananda: 『You should now understand this matter. The expedient means of Bodhisattvas are inconceivable; they can attain pure results from defiled minds.
Just like the transformation of the appearance of the wealthy woman mentioned above, all sentient beings are the same. Ananda! Such supreme merit can enable all sentient beings to be free from suffering.
Now, this heavenly being has supreme blessings. In his mind of defiled love (a mind tainted by desire), he is always pure, and he is able to respect the World Honored One, the Buddha, because he respects the unsurpassed Bodhi.
He has made offerings to the Buddhas for many kalpas, planted good roots in the presence of the Buddhas, firmly dwells in the Bodhi mind, and will surely attain the fruit of Bodhi.』
At that time, the Venerable Ananda said to the Buddha: 『World Honored One! In my opinion, it is like Mount Sumeru (a sacred mountain in Buddhism), which is made of various treasures. Although the various treasures have different colors, the color of gold is the most supreme. Bodhisattva Mahasattvas (great Bodhisattvas) are also like this. Whether it is a pure mind, a defiled mind, a mind dwelling in the Dharma, or a mind concealing the Dharma, although there are various different minds, the mind of all-knowing wisdom (the wisdom of the Buddha) is the most supreme. World Honored One! When Bodhisattva Mahasattvas first dwell in the mind of all-knowing wisdom, they can purify all defiled dharmas. It is also like a medicine called Good Manifestation, which can cure all the sufferings of the world. Bodhisattva Mahasattvas are also like this. After dwelling in the mind of all-knowing wisdom, they can cut off the diseases of afflictions such as greed, anger, and ignorance.』
At that time, the World Honored One praised the Venerable Ananda, saying: 『Well said, Ananda! Just as you have said, it is so, it is so.』
At that time, the Venerable Mahakasyapa stepped forward and said to the Buddha: 『It is rare, World Honored One! Bodhisattva Mahasattvas can practice the most supreme practice of tranquility, can generate compassion for all sentient beings, and always benefit them. Moreover, they can cultivate the Dharma doors of emptiness, signlessness, and wishlessness, and do not delight in the realms of Sravakas (those who attain liberation by hearing the Dharma) and Pratyekabuddhas (those who attain liberation through their own enlightenment).』
法，於一切處不離一切智心，具不可思議善巧方便。世尊！諸菩薩摩訶薩一切所行無著、無礙，於色、聲、香、味、觸境中行而不取、亦無起作。世尊！我今樂說譬喻明菩薩行，愿佛世尊聽許我說。」
佛言：「大迦葉！樂說當說，今正是時。」
大迦葉言：「世尊！譬如世間有無數百千人眾，于其曠野險難之處見有一門，而彼人眾爾時各各從其門入。過是門已，次見道路，其路懸曠，險惡多難。彼諸人眾見是路已，咸生怖畏。是時，有一智人具善方便，欲為多人利益安樂，即告眾言：『汝等當知，去此不遠有一大城。其城廣闊，嚴麗清凈；人民熾盛，安隱豐饒。入彼城者，適悅快樂。誰當愛樂入其城中，即能遠離險難怖畏。』時彼眾中有一類人聞是語已，即時發言：『我今樂入。』入是城已，見其豐饒、安隱、快樂，生希有想，愛著不捨，即于彼住不復樂出。有一類人聞說其城，即時發言：『我亦隨順入彼城中。』是人雖入，不樂彼住，后復還出。又復眾中有一類人雖聞是語，不能前詣入彼城中。
「世尊！彼有智人過此城已，又復行於曠野險路。出是路已，見一道徑，其徑狹小，可一尺量。徑之左面有一大坑深百千肘、徑之右面復一大坑深百千肘，若或有人墮是坑者不能出離。彼徑四向，有一
【現代漢語翻譯】 現代漢語譯本：法，在任何地方都不離開一切智慧的心，具備不可思議的巧妙方法。世尊！諸位菩薩摩訶薩的一切行為都沒有執著、沒有障礙，在色、聲、香、味、觸的境界中行走而不執取，也沒有任何造作。世尊！我現在樂意用比喻來說明菩薩的修行，希望佛世尊允許我說。 佛說：『大迦葉（Mahākāśyapa，佛陀十大弟子之一）！你樂意說就說吧，現在正是時候。』 大迦葉說：『世尊！譬如世間有無數百千人，在曠野險惡的地方看到一個門，那些人當時各自從那個門進入。過了那個門之後，接著看到一條道路，那條路空曠、險惡、多難。那些人看到這條路后，都感到害怕。這時，有一位有智慧的人，具備巧妙的方法，想要為眾人帶來利益和安樂，就告訴大家說：『你們應當知道，離這裡不遠有一座大城。那座城廣闊、莊嚴、清凈；人民興盛，安穩富饒。進入那座城的人，會感到舒適快樂。誰如果喜歡進入那座城，就能遠離險難和恐懼。』當時，人群中有一類人聽到這話后，立刻說：『我現在樂意進入。』進入那座城后，看到那裡的富饒、安穩、快樂，產生稀有的想法，愛戀不捨，就住在那裡不再想出來。有一類人聽到說有那座城，立刻說：『我也跟隨進入那座城。』這些人雖然進入了，卻不喜歡住在那裡，後來又出來了。還有一類人雖然聽到了這話，卻不能前進進入那座城。 『世尊！那位有智慧的人過了這座城后，又在曠野險路上行走。出了這條路后，看到一條小路，那條小路狹窄，大約只有一尺寬。小路的左邊有一個大坑，深達百千肘（古代長度單位），小路的右邊也有一個大坑，深達百千肘，如果有人掉進這些坑裡就不能出來。這條小路四面，有一'
【English Translation】 English version: The Dharma, in all places, does not depart from the mind of all-knowing wisdom, possessing inconceivable skillful means. World Honored One! All the actions of the Bodhisattva Mahasattvas are without attachment or hindrance. They walk in the realms of form, sound, smell, taste, and touch without grasping, nor do they create anything. World Honored One! I now wish to speak using a metaphor to clarify the practice of Bodhisattvas. I hope the World Honored One will permit me to speak. The Buddha said, 'Mahākāśyapa (one of the ten major disciples of the Buddha)! If you wish to speak, then speak. Now is the right time.' Mahākāśyapa said, 'World Honored One! It is like in the world there are countless hundreds of thousands of people. In a desolate and dangerous place, they see a gate, and at that time, each of those people enters through that gate. After passing through the gate, they then see a road. That road is vast, dangerous, and full of difficulties. When those people see this road, they all become afraid. At this time, there is a wise person who possesses skillful means, desiring to bring benefit and happiness to many people. He tells the crowd, 「You should know that not far from here there is a great city. That city is vast, magnificent, and pure; the people are prosperous, peaceful, and abundant. Those who enter that city will find comfort and joy. Whoever desires to enter that city will be able to escape danger and fear.」 At that time, among the crowd, there is a group of people who, upon hearing these words, immediately say, 「I now wish to enter.」 After entering the city, they see its abundance, peace, and joy, and they develop a rare attachment, loving it and not wanting to leave. They stay there and no longer wish to come out. There is another group of people who, upon hearing about the city, immediately say, 「I will also follow and enter that city.」 Although these people enter, they do not enjoy staying there and later come out again. There is yet another group of people who, although they hear these words, are unable to go forward and enter that city.' 'World Honored One! That wise person, after passing through this city, again walks on the desolate and dangerous road. After leaving this road, he sees a narrow path, which is only about one foot wide. On the left side of the path, there is a large pit that is hundreds of thousands of cubits (an ancient unit of length) deep. On the right side of the path, there is also a large pit that is hundreds of thousands of cubits deep. If anyone falls into these pits, they cannot escape. This path, in all four directions, has a'
類人發是聲言：『我於此處生大怖畏。』又復去彼狹徑不遠有四衢道，一類人眾游履其道，隨其所向彼彼皆能見有大城；如如所見，彼彼隨應而生愛樂。時彼智人見是狹徑已，即行其徑到安隱處。
「世尊！世間無數百千人者，當知即是諸愚異生。
「一門者，當知即是取一有身；彼曠野險難中見道路者，當知即是生死險難之路；其路懸曠者，當知即是無明、有、愛，為因受果極懸遠故。彼有智人能唱導者，當知即是具善巧方便菩薩摩訶薩；彼大城者，即是二乘所證涅盤。有一類人入彼大城愛樂安住、不求出者，當知即是聲聞、緣覺，下劣信解，生止息想；彼一類人亦欲隨順入其城中，不樂安住、后還出者，當知即是余諸菩薩，成就最上信解心故；彼一類人雖聞是語不能前詣入其城者，當知即是少福、無智、諸外道輩。彼有智人過此城已又復出彼曠野路者，當知即是具善巧方便菩薩摩訶薩精進波羅蜜多故。彼一尺量狹徑路者，當知即是最上法界；左面坑者，當知即是彼聲聞地；右面坑者，當知即是彼緣覺地。彼徑四面有一類人發怖畏聲者，當知即是諸天魔王及魔眷屬；彼四衢道者，即是四攝法門。隨其所向彼彼皆能見大城者，當知即是彼二乘人，隨其所應見佛功德、見佛所行及佛智慧，生愛樂故；時彼智
【現代漢語翻譯】 現代漢語譯本：有人發出這樣的聲音：『我在這裡感到非常恐懼。』 並且在離那條狹窄小路不遠的地方有四條岔路，有一群人走在這些路上，無論他們走向哪裡，都能看到一座大城；他們所看到的，都會讓他們產生喜愛和嚮往。這時，那位有智慧的人看到這條狹窄的小路后，就沿著這條路走到了安全的地方。 『世尊！世間無數的百千人，應當知道他們就是那些愚昧的凡夫俗子。』 『那一道門，應當知道它指的是執著於一個有身體的存在；在那荒野險境中看到的道路，應當知道它指的是生死輪迴的險惡之路；那條路如此遙遠，應當知道它指的是因為無明、有、愛而導致的結果極其遙遠。那位有智慧的人能夠引導他人，應當知道他指的是具有善巧方便的菩薩摩訶薩（偉大的菩薩）；那座大城，指的是二乘（聲聞乘和緣覺乘）所證悟的涅槃（解脫）。有一類人進入那座大城后，喜愛安住其中，不求出來，應當知道他們指的是聲聞（聽聞佛法而修行的人）和緣覺（獨自悟道的人），他們信解低下，只想停止輪迴；有一類人也想跟隨進入那座城中，但不喜歡安住其中，之後又出來，應當知道他們指的是其他的菩薩，他們成就了最上乘的信解心；有一類人雖然聽到了這些話，卻不能前進進入那座城，應當知道他們指的是福報淺薄、沒有智慧的那些外道。那位有智慧的人，過了這座城后又走出那荒野之路，應當知道他指的是具有善巧方便的菩薩摩訶薩，因為他們精進于波羅蜜多（到達彼岸的修行）。那條一尺寬的狹窄小路，應當知道它指的是最上乘的法界；左邊的坑，應當知道它指的是聲聞的境界；右邊的坑，應當知道它指的是緣覺的境界。在那條小路四面，有一類人發出恐懼的聲音，應當知道他們指的是諸天魔王和魔的眷屬；那四條岔路，指的是四攝法門（佈施、愛語、利行、同事）。無論他們走向哪裡，都能看到大城，應當知道指的是那些二乘人，他們根據自己的根器，看到佛的功德、佛的修行以及佛的智慧，從而產生喜愛和嚮往；這時，那位有智慧的人
【English Translation】 English version: There are those who proclaim: 『I am greatly terrified here.』 And not far from that narrow path, there are four crossroads, and a group of people walk on these roads. Wherever they go, they can see a great city; whatever they see, they develop love and attachment for it. At this time, that wise person, having seen this narrow path, walks along it to a place of safety. 『World Honored One! The countless hundreds and thousands of people in the world, know that they are the ignorant ordinary beings.』 『That one gate, know that it refers to clinging to a physical existence; the road seen in that dangerous wilderness, know that it refers to the dangerous path of birth and death; that the road is so distant, know that it refers to the extremely distant consequences caused by ignorance, existence, and craving. That wise person who can guide others, know that he refers to the Bodhisattva Mahasattva (great Bodhisattva) who possesses skillful means; that great city, refers to the Nirvana (liberation) attained by the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). There is a group of people who, after entering that great city, love to dwell there and do not seek to leave, know that they refer to the Śrāvakas (those who hear the Dharma and practice) and Pratyekabuddhas (those who attain enlightenment on their own), who have inferior faith and understanding, and only wish to cease the cycle of rebirth; there is a group of people who also wish to follow and enter that city, but do not like to dwell there, and later come out, know that they refer to the other Bodhisattvas, who have achieved the most supreme faith and understanding; there is a group of people who, although they have heard these words, cannot proceed to enter that city, know that they refer to those of little merit, without wisdom, and the heretics. That wise person, after passing this city and going out of that wilderness road again, know that he refers to the Bodhisattva Mahasattva who possesses skillful means, because they are diligent in the Pāramitās (perfections). That narrow path of one foot in width, know that it refers to the most supreme Dharma realm; the pit on the left side, know that it refers to the realm of the Śrāvakas; the pit on the right side, know that it refers to the realm of the Pratyekabuddhas. On the four sides of that path, there is a group of people who utter sounds of fear, know that they refer to the heavenly demon kings and the demon retinues; those four crossroads, refer to the Four Means of Attraction (giving, kind speech, beneficial action, and cooperation). Wherever they go, they can see the great city, know that it refers to those of the Two Vehicles, who, according to their capacity, see the Buddha's merits, the Buddha's practices, and the Buddha's wisdom, and thus develop love and attachment; at this time, that wise person
人到安隱處者，當知即是到一切智地。
「世尊！如是等譬喻說者，當知皆是菩薩摩訶薩善巧方便引導眾生，是為菩薩最上勝行。以是義故，我于菩薩摩訶薩所應敬禮。」
爾時，世尊贊尊者大迦葉言：「善哉，善哉。汝大迦葉善說此語。」
當佛如是贊迦葉時，會中有萬二千眾生得天人身，皆發阿耨多羅三藐三菩提心。
佛告大迦葉言：「汝今當知，菩薩摩訶薩具善巧方便者，已能成就無量功德，於一切時雖有所作，不復起彼諸不善業，于自、於他遠離過失。」
爾時，智上菩薩摩訶薩于佛會中見如是事、聞如是法，又復恭敬，前白佛言：「云何，世尊！往昔為一生補處菩薩時，于彼迦葉如來法中曾作是語：『何故剃鬚發？云何求菩提而此菩提最上難得？』昔作是語當有何義？愿佛於今為我宣說。」
佛告智上菩薩摩訶薩言：「止，善男子！勿作是語。當知菩薩摩訶薩隨其所行、隨有所說，非無利益。何以故？具不可思議方便菩薩見彼彼正士，隨所應住于彼彼眾生如應調伏，一切所行當知不離菩薩摩訶薩善巧方便。
「複次，智上！我今為汝廣說菩薩摩訶薩善巧方便甚深正法，汝應諦聽，如善作意。善男子！如我往昔為菩薩時，于燃燈佛所成就不可思議方便。爾時，我
【現代漢語翻譯】 現代漢語譯本 到達安穩境地的人，應當知道那就是到達一切智慧之地。 『世尊！像這樣用譬喻來說明，應當知道這都是菩薩摩訶薩善用巧妙的方法引導眾生，這是菩薩最殊勝的修行。因為這個緣故，我應當對菩薩摩訶薩恭敬禮拜。』 這時，世尊讚歎尊者大迦葉說：『好啊，好啊。你大迦葉說這話很好。』 當佛這樣讚歎迦葉時，會中有萬二千眾生得到天人身，都發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。 佛告訴大迦葉說：『你現在應當知道，菩薩摩訶薩具備巧妙方便的人，已經能夠成就無量功德，在任何時候即使有所作為，也不會再產生那些不善的業，對於自己、對於他人都能遠離過失。』 這時，智上菩薩摩訶薩在佛的集會中見到這樣的事情、聽到這樣的佛法，又更加恭敬，上前對佛說：『世尊！過去我作為一生補處菩薩（下一世將成佛的菩薩）時，在迦葉如來（過去佛）的教法中曾經說過這樣的話：『為什麼要剃除鬚髮？為什麼求菩提（覺悟）而這菩提最上難以獲得？』過去說這樣的話有什麼意義？希望佛現在為我宣說。』 佛告訴智上菩薩摩訶薩說：『停止，善男子！不要說這樣的話。應當知道菩薩摩訶薩隨著他所做的事情、隨著他所說的話，沒有不是有利益的。為什麼呢？因為具備不可思議方便的菩薩見到那些正直的人，隨著他們應當安住的狀態，對那些眾生如理調伏，一切所作所為都應當知道不離菩薩摩訶薩的巧妙方便。 『再者，智上！我現在為你廣泛宣說菩薩摩訶薩巧妙方便的甚深正法，你應該仔細聽，如理作意。善男子！就像我過去作為菩薩時，在燃燈佛（過去佛）那裡成就了不可思議的方便。那時，我』
【English Translation】 English version Those who reach a place of peace should know that they have reached the ground of all wisdom. 'World Honored One! When such parables are spoken, it should be known that these are all skillful means of the Bodhisattva Mahasattvas to guide sentient beings. This is the supreme practice of the Bodhisattvas. For this reason, I should pay homage to the Bodhisattva Mahasattvas.' At that time, the World Honored One praised the Venerable Mahakasyapa, saying, 'Excellent, excellent. You, Mahakasyapa, have spoken these words well.' When the Buddha praised Kasyapa in this way, twelve thousand beings in the assembly attained the bodies of gods and humans, and all generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment). The Buddha said to Mahakasyapa, 'You should now know that a Bodhisattva Mahasattva who possesses skillful means has already achieved immeasurable merits. At all times, even when they act, they no longer generate those unwholesome karmas. They are able to stay away from faults for themselves and for others.' At that time, the Bodhisattva Mahasattva Jishang, in the Buddha's assembly, seeing such events and hearing such Dharma, became even more respectful and stepped forward to say to the Buddha, 'World Honored One! In the past, when I was a Bodhisattva destined for one more life (a Bodhisattva who will become a Buddha in the next life), in the Dharma of the Tathagata Kasyapa (a past Buddha), I once said these words: 'Why shave the beard and hair? Why seek Bodhi (enlightenment) when this Bodhi is most difficult to attain?' What was the meaning of saying these words in the past? I wish the Buddha would explain it to me now.' The Buddha said to the Bodhisattva Mahasattva Jishang, 'Stop, good man! Do not speak such words. You should know that whatever a Bodhisattva Mahasattva does, whatever they say, there is no lack of benefit. Why? Because a Bodhisattva who possesses inconceivable skillful means sees those upright people, and according to the state in which they should abide, they tame those sentient beings accordingly. All their actions should be known to be inseparable from the skillful means of the Bodhisattva Mahasattva.' 'Furthermore, Jishang! I will now extensively explain to you the profound and correct Dharma of the skillful means of the Bodhisattva Mahasattva. You should listen carefully and pay attention properly. Good man! Just as when I was a Bodhisattva in the past, I achieved inconceivable skillful means in the presence of Dipankara Buddha (a past Buddha). At that time, I'
于彼佛法中證得無生法忍，從是已后，我為得忍菩薩。為菩提故轉復精進，若一劫、若百劫，未嘗懈倦、未嘗厭舍、未嘗失念，數數來此輪迴趣中以善方便救度眾生，以自慧力隨諸所作悉得成就，於後邊際不作住想，為利眾生無有休息。當知此是菩薩摩訶薩善巧方便。
「複次，善男子！我為菩薩時，為菩提故，雖入聲聞寂靜三摩地，乃至入菩薩三摩地，若身、若心無出沒想；雖得寂靜樂而不住著；雖在三摩地而精進不懈，以六波羅蜜多、四攝法門教化眾生，諸有所作未嘗懈息。當知此是菩薩摩訶薩善巧方便。
「又，善男子！我為菩薩時——已得一生補處，將欲成道轉大法輪——即于兜率天宮如實觀察：『我今為當於此天中成等正覺轉法輪耶？為人間耶？』如是觀察，又復思惟：『我若即于天中作此利者，閻浮提人不得聞法；若於閻浮提中作此利者，而此諸天不得聞法。我今隨其所宜，但應下降閻浮提中成等正覺，而此諸天亦可利益。』又復菩薩思惟觀察：『我若從此兜率天宮沒已下生人間，不入胎藏現受生相，于須臾間便成正覺者，彼閻浮提所有眾生當起疑念：「此釋迦菩薩從何所來？天中來耶？乾闥婆中來耶？變化來耶？」』以是緣故，從天中沒，下降閻浮，隨順世間，入母胎藏。當知此是菩薩摩
【現代漢語翻譯】 現代漢語譯本：在那佛法中證得了無生法忍（對一切法不生不滅的領悟），從那時起，我成為得忍菩薩。爲了菩提（覺悟）的緣故，我更加精進，無論是一劫還是一百劫，從未懈怠、從未厭倦、從未失念，多次來到這輪迴之中，用善巧方便救度眾生，憑藉自己的智慧力量，所做的一切都能成就，對於最終的境界不執著于停留，爲了利益眾生沒有休息。應當知道，這是菩薩摩訶薩（偉大的菩薩）的善巧方便。 其次，善男子！我作為菩薩時，爲了菩提的緣故，即使進入聲聞（小乘）的寂靜三摩地（禪定），乃至進入菩薩的三摩地，無論身還是心都沒有出沒的想法；雖然得到了寂靜的快樂，卻不執著於此；雖然在三摩地中，卻精進不懈，用六波羅蜜多（佈施、持戒、忍辱、精進、禪定、智慧）和四攝法門（佈施、愛語、利行、同事）教化眾生，所做的一切從未懈怠。應當知道，這是菩薩摩訶薩的善巧方便。 又，善男子！我作為菩薩時——已經得到一生補處（下一世必定成佛的菩薩），將要成就佛道，轉大法輪（宣講佛法）——就在兜率天宮（欲界天之一）如實觀察：『我現在應當在這天宮中成等正覺（完全的覺悟）並轉法輪呢？還是在人間呢？』這樣觀察后，又思考：『如果我直接在天宮中做這件事，閻浮提（我們所居住的世界）的人就不能聽到佛法；如果我在閻浮提中做這件事，那麼這些天人就不能聽到佛法。我現在應該根據情況，下降到閻浮提中成等正覺，這樣這些天人也可以得到利益。』菩薩又思考觀察：『如果我從兜率天宮去世后直接下生人間，不進入母胎就顯現受生的樣子，在很短的時間內就成佛，那麼閻浮提的所有眾生就會產生疑惑：「這個釋迦菩薩是從哪裡來的？是從天上來的嗎？是從乾闥婆（天上的樂神）來的嗎？還是變化而來的呢？」』因為這個緣故，我從天宮去世，下降到閻浮提，順應世間，進入母胎。應當知道，這是菩薩摩訶薩的善巧方便。
【English Translation】 English version: Having attained the 'non-arising dharma-kshanti' (the acceptance of the non-arising of all dharmas) in that Buddha-dharma, from that time onward, I became a Bodhisattva who has attained acceptance. For the sake of Bodhi (enlightenment), I became even more diligent. Whether it was one kalpa or a hundred kalpas, I never slacked, never grew weary, and never lost mindfulness. I repeatedly came to this cycle of rebirth to save sentient beings with skillful means. With my own wisdom and power, everything I did was accomplished. I did not cling to the idea of dwelling in the final state. For the benefit of sentient beings, I had no rest. Know that this is the skillful means of a Bodhisattva-Mahasattva (a great Bodhisattva). Furthermore, good man! When I was a Bodhisattva, for the sake of Bodhi, even when entering the quiet samadhi (meditative absorption) of a Sravaka (a disciple of the Buddha), or even entering the samadhi of a Bodhisattva, neither my body nor my mind had the thought of arising or ceasing. Although I attained the joy of quietude, I did not cling to it. Although I was in samadhi, I was diligent and unremitting. I taught sentient beings with the Six Paramitas (perfections: generosity, morality, patience, diligence, meditation, and wisdom) and the Four Means of Attraction (giving, kind speech, beneficial action, and cooperation). Everything I did was never slack. Know that this is the skillful means of a Bodhisattva-Mahasattva. Also, good man! When I was a Bodhisattva—having already attained the position of 'one-life-away-from-Buddhahood' (a Bodhisattva who will become a Buddha in the next life), and about to achieve Buddhahood and turn the Dharma wheel (teach the Dharma)—I observed truthfully in the Tushita Heaven (one of the heavens in the desire realm): 'Should I achieve complete enlightenment and turn the Dharma wheel in this heaven? Or should I do it in the human realm?' After observing this, I further contemplated: 'If I do this directly in the heavens, the people of Jambudvipa (the world we live in) will not be able to hear the Dharma. If I do this in Jambudvipa, then these gods will not be able to hear the Dharma. I should now, according to the circumstances, descend to Jambudvipa to achieve complete enlightenment, so that these gods can also benefit.' The Bodhisattva further contemplated: 'If, after passing away from the Tushita Heaven, I descend directly to the human realm, without entering a womb and manifesting the appearance of being born, and achieve enlightenment in a very short time, then all the sentient beings of Jambudvipa will have doubts: 「Where did this Shakyamuni Bodhisattva come from? Did he come from the heavens? Did he come from the Gandharvas (celestial musicians)? Or did he come through transformation?」' For this reason, I passed away from the heavens, descended to Jambudvipa, followed the ways of the world, and entered a mother's womb. Know that this is the skillful means of a Bodhisattva-Mahasattva.
訶薩善巧方便。
「複次，善男子！菩薩雖住胎藏，世間眾生不應於此作實住想。何以故？菩薩本從無垢寂靜三摩地安詳而起。從天中沒、下降人間、處胎受生、出家苦行，乃至坐菩提場成等正覺、降伏魔眾、轉大法輪，如是一切所作，菩薩于中清凈、無染，無動、無轉，不出、不沒。以是義故，應知清凈行菩薩不實住胎藏，當知此是菩薩摩訶薩善巧方便。
「又復何緣菩薩但現胎生、不現餘生耶？所謂：菩薩於一切眾生中最上、最勝，是潔白分，純一無雜。以如是相現處胎生，當知此是菩薩摩訶薩善巧方便。
「又復菩薩初入母胎其相云何？所謂：菩薩入母胎時內外清凈，安隱無難，不苦、不惱。如昔天中所受快樂，菩薩入母胎時樂受相應亦復如是，不同世人攬彼父母羯邏藍等穢污不凈為入胎相。
「又復何緣菩薩于母胎中住滿十月，不增減耶？所謂：菩薩不同世人住母胎藏日月數量有增、有減，以增、減故，胎藏不圓，諸根缺減。是故，菩薩滿足十月，胎藏圓滿，諸根具足，無所增減。當知此是菩薩摩訶薩善巧方便。
「又復何緣菩薩不樂宮殿而返于其園林中生？所謂：菩薩于其長時遠離憒鬧，樂寂靜處，修寂靜行，有諸天、龍、夜叉、乾闥婆等常所衛護。菩薩欲令迦毗羅城一切
【現代漢語翻譯】 現代漢語譯本：菩薩善於運用巧妙的方法。
『再者，善男子！菩薩雖然住在胎中，世間眾生不應該認為這是真實的居住。為什麼呢？菩薩本來是從無垢寂靜的三摩地（一種禪定狀態）安詳地生起的。從天界降落、來到人間、在母胎中受生、出家苦行，乃至在菩提樹下成等正覺、降伏魔眾、轉大法輪，像這樣一切所作所為，菩薩在其中都是清凈、沒有污染的，沒有動搖、沒有轉變，沒有出生、沒有消亡。因為這個緣故，應當知道清凈修行的菩薩不是真實地住在胎中，應當知道這是菩薩摩訶薩（大菩薩）善巧方便的體現。
『又是什麼原因使得菩薩只示現胎生，而不示現其他出生方式呢？這是因為：菩薩在一切眾生中是最上、最殊勝的，是純潔無瑕的，純一沒有雜質的。以這樣的相貌示現胎生，應當知道這是菩薩摩訶薩善巧方便的體現。
『又菩薩最初進入母胎時是什麼樣的呢？菩薩進入母胎時，內外清凈，安穩沒有困難，沒有痛苦、沒有煩惱。就像過去在天界所享受的快樂一樣，菩薩進入母胎時所感受的快樂也是如此，不同於世人以父母的羯邏藍（受精卵）等污穢不凈之物作為入胎的相狀。
『又是什麼原因使得菩薩在母胎中住滿十個月，不多也不少呢？這是因為：菩薩不同於世人住在母胎中，時間長短有增有減，因為有增減，胎藏就不圓滿，諸根也會有缺陷。因此，菩薩住滿十個月，胎藏圓滿，諸根具足，沒有增減。應當知道這是菩薩摩訶薩善巧方便的體現。
『又是什麼原因使得菩薩不喜歡宮殿，而返回到園林中出生呢？這是因為：菩薩在長久的時間裡遠離喧鬧，喜歡寂靜的地方，修習寂靜的修行，有諸天、龍、夜叉、乾闥婆（天上的樂神）等常常守護。菩薩想要讓迦毗羅城（釋迦牟尼佛的故鄉）的一切
【English Translation】 English version: The Bodhisattva is skilled in expedient means.
'Furthermore, good man! Although the Bodhisattva dwells in the womb, sentient beings should not think of this as an actual dwelling. Why is that? The Bodhisattva originally arises peacefully from the immaculate and tranquil Samadhi (a state of meditative consciousness). From descending from the heavens, coming to the human realm, being conceived in the womb, leaving home to practice asceticism, and even sitting at the Bodhi tree to attain perfect enlightenment, subduing the demonic forces, and turning the great Dharma wheel, in all these actions, the Bodhisattva is pure, without defilement, without movement, without transformation, without arising, and without ceasing. For this reason, it should be known that the Bodhisattva who practices pure conduct does not actually dwell in the womb; it should be known that this is the skillful means of the Bodhisattva Mahasattva (Great Bodhisattva).'
'Moreover, what is the reason that the Bodhisattva only manifests birth from the womb and does not manifest other forms of birth? It is because: the Bodhisattva is the highest and most excellent among all sentient beings, is of pure and immaculate nature, and is entirely without impurity. By manifesting birth from the womb in this manner, it should be known that this is the skillful means of the Bodhisattva Mahasattva.'
'Furthermore, what is the appearance of the Bodhisattva when first entering the mother's womb? When the Bodhisattva enters the mother's womb, it is pure both internally and externally, peaceful and without difficulty, without suffering or affliction. Just like the happiness experienced in the heavens in the past, the happiness experienced by the Bodhisattva when entering the mother's womb is also like that, unlike ordinary people who take the parents' kalala (fertilized egg) and other impure substances as the sign of entering the womb.'
'Moreover, what is the reason that the Bodhisattva stays in the mother's womb for a full ten months, neither more nor less? It is because: the Bodhisattva is different from ordinary people who stay in the mother's womb for varying lengths of time, with increases and decreases. Because of these increases and decreases, the womb would not be complete, and the faculties would be deficient. Therefore, the Bodhisattva stays for a full ten months, the womb is complete, the faculties are fully developed, without any increase or decrease. It should be known that this is the skillful means of the Bodhisattva Mahasattva.'
'Furthermore, what is the reason that the Bodhisattva does not prefer the palace but returns to be born in the garden? It is because: the Bodhisattva has long been away from the noise and clamor, prefers quiet places, practices quiet conduct, and is constantly protected by gods, dragons, yakshas, gandharvas (celestial musicians), and others. The Bodhisattva wishes to let all of Kapilavastu (the hometown of Shakyamuni Buddha)
人民以諸香華隨喜供養，各得瞻睹。以是因緣，菩薩于其園林中生。
「又復何緣菩薩之母攀其樹枝生菩薩耶？謂：菩薩母不同世間所有母人，當產生時苦受相應，得大苦惱。摩耶夫人生菩薩時樂受相應，得大快樂。以是因緣，菩薩之母攀彼樹枝而生菩薩。
「又復何緣菩薩于母胎中能念能知彼三世事，乃至菩薩入胎、住胎等事悉能知耶？所謂：清凈行菩薩於三界中最上、最勝，正念現前，於一切法無所忘失。是故，菩薩雖住胎中能念能知彼一切事。
「又復何緣菩薩生時唯帝釋天主而來衛護？菩薩生已即為捧接，爾時無復余天人耶？所謂：帝釋天主先發大愿：『菩薩生時為作守護。』以彼往昔善根力故，是故菩薩生時唯帝釋天主而來衛護。
「又復何緣菩薩生已即於四方各行七步，不減至六、不增八耶？所謂：菩薩正士神通變化隨宜方便，其相如是，由此因緣但行七步，無所增減。
「又復何緣行七步已即發是言：『我於世間最尊、最勝，已能解脫老、病、死法。』謂此梵界諸天子眾聞菩薩生悉來瞻禮，各各隨應得其利益。菩薩爾時即自思惟：『但此梵界諸天子眾得知是事，我今欲令一切普得聞知。』作是念已，乃發聲言：『我於世間最尊、最勝，已能解脫老、病、死法。』發是言
【現代漢語翻譯】 現代漢語譯本：人們用各種香和花隨喜供養，各自都能瞻仰看到。因為這個因緣，菩薩在園林中誕生。 又是什麼因緣導致菩薩的母親攀著樹枝生下菩薩呢？這是因為菩薩的母親不同於世間所有的母親，她們在生產時會承受痛苦，感到極大的苦惱。而摩耶夫人（菩薩的母親）生菩薩時，感受的是快樂，得到的是極大的快樂。因為這個因緣，菩薩的母親攀著樹枝生下了菩薩。 又是什麼因緣導致菩薩在母胎中能夠憶念和知曉過去、現在、未來三世的事情，乃至菩薩入胎、住胎等事情都能知曉呢？這是因為清凈修行的菩薩在三界中是最上、最殊勝的，正念現前，對於一切法都不會遺忘。因此，菩薩即使在胎中也能憶念和知曉一切事情。 又是什麼因緣導致菩薩出生時只有帝釋天主（天神之王）前來衛護？菩薩出生后立即被捧接，當時沒有其他天人嗎？這是因為帝釋天主先前發過大愿：『菩薩出生時，我將為他守護。』憑藉他過去善根的力量，所以菩薩出生時只有帝釋天主前來衛護。 又是什麼因緣導致菩薩出生后立即向四方各走七步，不多不少，不減至六步，也不增至八步呢？這是因為菩薩正士的神通變化是隨順適宜的方便，其相就是這樣，因此只走七步，不多不少。 又是什麼因緣導致菩薩走完七步后就說：『我在世間最尊貴、最殊勝，已經能夠解脫老、病、死之法。』這是因為梵界（色界天）的諸天子們聽到菩薩出生都來瞻仰禮拜，各自都得到了相應的利益。菩薩當時就自己思惟：『只有梵界的諸天子們知道這件事，我現在要讓一切眾生都普遍知曉。』這樣想后，就發出聲音說：『我在世間最尊貴、最殊勝，已經能夠解脫老、病、死之法。』發出這樣的言語。
【English Translation】 English version: People offered various incense and flowers with joyful hearts, and each was able to behold. Because of this cause, the Bodhisattva was born in the garden. Furthermore, what is the reason that the Bodhisattva's mother gave birth to the Bodhisattva while grasping a tree branch? It is because the Bodhisattva's mother is different from all mothers in the world, who experience suffering and great distress during childbirth. However, when Maya (the Bodhisattva's mother) gave birth to the Bodhisattva, she experienced joy and great happiness. Because of this cause, the Bodhisattva's mother gave birth to the Bodhisattva while grasping a tree branch. Furthermore, what is the reason that the Bodhisattva, while in the womb, is able to remember and know the events of the past, present, and future, and even the events of entering and dwelling in the womb? It is because the Bodhisattva, who practices pure conduct, is the highest and most excellent in the three realms, with mindfulness present, and does not forget any dharma. Therefore, the Bodhisattva, even while in the womb, is able to remember and know all things. Furthermore, what is the reason that only Sakra (the king of gods) came to protect the Bodhisattva at birth? After the Bodhisattva was born, he was immediately received, and were there no other gods or humans at that time? It is because Sakra had previously made a great vow: 'When the Bodhisattva is born, I will protect him.' Due to the power of his past good roots, only Sakra came to protect the Bodhisattva at birth. Furthermore, what is the reason that the Bodhisattva, after birth, immediately walked seven steps in each of the four directions, neither less than six nor more than eight? It is because the Bodhisattva's skillful means of transformation are appropriate and convenient, and this is how it is, therefore, he only walked seven steps, neither more nor less. Furthermore, what is the reason that after walking seven steps, the Bodhisattva declared: 'I am the most honored and excellent in the world, and I have already been able to liberate myself from the laws of old age, sickness, and death.' It is because the gods of the Brahma realm (the realm of form) came to pay homage upon hearing of the Bodhisattva's birth, and each received corresponding benefits. The Bodhisattva then thought to himself: 'Only the gods of the Brahma realm know of this matter, now I want to make it known to all beings.' After thinking this, he proclaimed: 'I am the most honored and excellent in the world, and I have already been able to liberate myself from the laws of old age, sickness, and death.' He made this declaration.
時，所有三千大千世界諸天子眾及諸梵眾聞是聲已，于須臾間一切皆來至菩薩所，合掌恭敬，隨喜稱讚。以是因緣，乃唱是言：『我於世間最尊、最勝。』
佛說大方廣善巧方便經卷第二 大正藏第 12 冊 No. 0346 佛說大方廣善巧方便經
佛說大方廣善巧方便經卷第三
西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉 詔譯
「複次，善男子！何緣菩薩生已現大笑相？豈非菩薩以掉舉故現是相耶？所謂：菩薩生已，作是思惟：『我欲普令一切眾生悉能同我發菩提心。我當得菩提已，廣度眾生出輪迴苦，我於是事無懈怠想。我觀一類眾生起下劣心迷亂作意，于解脫道不能發起廣大精進。此復云何？所謂：具大悲心者能起精進，彼類眾生無如是行。我欲令彼成就如是廣大精進、得最上解脫，是故，我取一切智果。』由此因緣心生歡喜，以其喜因現大笑相，而非菩薩掉舉相故。
「又復何緣菩薩身本無垢而沐浴耶？所謂：菩薩無量劫來雖離垢染，今此現生，隨順世間沐浴其身。
「又復何緣菩薩生已而不便從園中詣菩提場成等正覺？復入王宮，其事云何？所謂：菩薩身相圓滿、威德具足，人所瞻者皆獲利益，菩薩乃入王宮令彼宮嬪、一切眷屬鹹得瞻睹。又，
【現代漢語翻譯】 現代漢語譯本：當時，所有三千大千世界的諸天子眾和諸梵眾聽到這個聲音后，在很短的時間內都來到菩薩所在的地方，合掌恭敬，隨喜稱讚。因為這個因緣，他們就唱出這樣的話：『我在世間是最尊貴、最殊勝的。』 複次，善男子！菩薩出生后為什麼會顯現大笑的相貌呢？難道是因為菩薩輕浮躁動才顯現這種相貌嗎？不是的。菩薩出生后，這樣思惟：『我想要普遍地讓一切眾生都能像我一樣發起菩提心。我當證得菩提后，廣泛地度脫眾生脫離輪迴的痛苦，我對於這件事沒有懈怠的想法。我觀察到有一類眾生生起下劣的心，迷亂了作意，對於解脫之道不能發起廣大的精進。這是為什麼呢？因為具有大悲心的人才能發起精進，而這類眾生沒有這樣的行為。我想要讓他們成就這樣廣大的精進，得到最上的解脫，所以，我才要取得一切智的果位。』因為這個因緣，心中生起歡喜，因為這種歡喜的緣故而顯現大笑的相貌，而不是因為菩薩輕浮躁動。 又，菩薩的身體本來沒有污垢，為什麼還要沐浴呢？這是因為菩薩在無量劫以來雖然已經遠離了污垢染著，但是今生爲了隨順世間的習俗，所以沐浴身體。 又，菩薩出生后為什麼不直接從園中前往菩提道場成就等正覺，反而進入王宮呢？這是怎麼回事呢？這是因為菩薩的身相圓滿、威德具足，人們瞻仰他都能獲得利益，所以菩薩才進入王宮，讓那些宮嬪和一切眷屬都能瞻仰到他。又， 現代漢語譯本：佛說大方廣善巧方便經卷第二 現代漢語譯本：佛說大方廣善巧方便經卷第三 現代漢語譯本：西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉詔譯
【English Translation】 English version: At that time, all the Deva (celestial beings) and Brahma (divine beings) assemblies of the entire three thousand great thousand worlds, having heard this sound, all came to the Bodhisattva's place in an instant, joining their palms in reverence, rejoicing and praising. Because of this cause, they then proclaimed these words: 'I am the most honored and most supreme in the world.' Furthermore, good man! Why does the Bodhisattva manifest a great smile after birth? Is it not because the Bodhisattva is agitated that this appearance is manifested? It is not so. After the Bodhisattva is born, he thinks thus: 'I wish to universally enable all sentient beings to generate the Bodhi mind like me. After I attain Bodhi, I will extensively liberate sentient beings from the suffering of Samsara (cycle of rebirth), and I have no thought of laziness in this matter. I observe that a certain type of sentient beings generate inferior minds, confused intentions, and cannot generate great diligence on the path to liberation. Why is this so? Because those with great compassion can generate diligence, but that type of sentient beings does not have such conduct. I wish to enable them to achieve such great diligence and attain the supreme liberation, therefore, I will obtain the fruit of omniscient wisdom.' Because of this cause, joy arises in the heart, and because of this joy, the appearance of a great smile is manifested, and not because the Bodhisattva is agitated. Also, why does the Bodhisattva bathe, when his body is originally without defilement? This is because, although the Bodhisattva has been free from defilement for countless kalpas (eons), in this present life, he bathes his body in accordance with worldly customs. Also, why does the Bodhisattva not go directly from the garden to the Bodhi seat to attain complete enlightenment after birth, but instead enters the royal palace? What is the reason for this? This is because the Bodhisattva's form is perfect and his virtue is complete, and those who gaze upon him all receive benefits. Therefore, the Bodhisattva enters the royal palace so that the palace women and all the family members can gaze upon him. Also, English version: The Sutra of Great and Vast Skillful Means, Spoken by the Buddha, Volume Two English version: The Sutra of Great and Vast Skillful Means, Spoken by the Buddha, Volume Three English version: Translated by Shi Hu, the Minister of the Western Heaven Translation Bureau, the Grand Master of Dharma Transmission, the Purple-Robed Minister, and the Court Official of the Imperial Household
欲于其宮中隨順世間作嬉戲事，受諸快樂。雖同有作而無其實，乃至一切所有及轉輪王位皆悉棄捨，出家修道。由此因緣，是故，菩薩復入王宮。
「又復何緣摩耶夫人生菩薩已七日命終？豈非菩薩咎耶？所謂：菩薩于兜率天將欲下降入母胎藏，先以天眼審諦觀察，見摩耶夫人所有壽量滿足十月，余復七日即當命盡。菩薩如是觀已，乃入胎藏住經十月。由此因緣，摩耶夫人七日命終，壽量盡故，非菩薩咎。
「又復菩薩未出家時遍學世間一切藝能，所謂書算、咒術、工巧、歌舞，乃至弓箭、器仗等事。如是學者其義云何？所謂：菩薩為欲調伏世間，顯最勝故。所以者何？而此三千大千世界中無有一人所學藝能勝菩薩者，以是緣故，菩薩未出家時學如是事。
「又復何緣菩薩未出家時納妻有子，而復廣有宮嬪、婇女、諸眷屬等？豈非菩薩生貪愛耶？所謂：菩薩雖同世間起如是相，而非菩薩生貪愛心。何以故？菩薩正士已離貪愛，于貪愛中隨所施作而無其實所有。菩薩納耶輸陀羅而為妻者，菩薩為欲令耶輸陀羅滿宿願故。彼耶輸陀羅往昔曾於燃燈佛所發是愿言：『愿我當於釋迦牟尼佛法中為釋種女，種諸善根。』以彼宿世無虛妄言，是故，我今納以為妻，令彼速得善根成就。隨世間相雖復如是，而菩薩
【現代漢語翻譯】 現代漢語譯本 爲了在宮中順應世俗進行嬉戲娛樂，享受各種快樂。雖然表面上參與這些活動，但實際上並沒有執著，甚至連一切所有和轉輪王的地位都捨棄，出家修行。因為這個原因，菩薩才會再次進入王宮。
「又是什麼原因導致摩耶夫人（Mayadevi，佛陀的生母）在生下菩薩七天後就去世了呢？難道是菩薩的過錯嗎？實際上，菩薩在兜率天（Tusita，佛教欲界六天之一）將要降生進入母胎時，先用天眼仔細觀察，看到摩耶夫人的壽命只有十個月，再過七天就將終結。菩薩觀察到這些后，才進入母胎住了十個月。因為這個原因，摩耶夫人才在七天後去世，這是因為壽命已盡，並非菩薩的過錯。
「還有，菩薩在未出家時，廣泛學習世間的一切技藝，比如書寫、算術、咒術、工藝、歌舞，甚至弓箭、兵器等。學習這些的意義是什麼呢？這是因為菩薩爲了調伏世間，顯示自己最殊勝的智慧和能力。為什麼這麼說呢？因為在這三千大千世界中，沒有一個人的技藝能勝過菩薩，因此，菩薩在未出家時學習這些技藝。
「又是什麼原因導致菩薩在未出家時娶妻生子，並且擁有眾多的宮嬪、侍女和眷屬呢？難道是菩薩產生了貪愛嗎？實際上，菩薩雖然表面上和世俗一樣有這些行為，但菩薩並沒有產生貪愛之心。為什麼呢？因為菩薩正士已經遠離了貪愛，在貪愛中隨順世俗而行，但實際上並沒有執著。菩薩娶耶輸陀羅（Yasodhara，佛陀的妻子）為妻，是爲了讓耶輸陀羅滿足她前世的願望。耶輸陀羅過去曾在燃燈佛（Dipankara，過去佛之一）前發願說：『愿我能在釋迦牟尼佛（Sakyamuni，佛教創始人）的教法中成為釋迦族的女子，種下各種善根。』因為她前世沒有虛妄的誓言，所以，我今娶她為妻，讓她迅速成就善根。雖然表面上隨順世俗，但菩薩
【English Translation】 English version To engage in worldly amusements and enjoy various pleasures in the palace. Although seemingly participating in these activities, there is no actual attachment, and even all possessions and the position of a Chakravartin (universal monarch) are abandoned to renounce the world and practice the path. For this reason, the Bodhisattva re-enters the royal palace.
「Furthermore, what is the reason that Queen Maya (Mayadevi, the Buddha's mother) passed away seven days after giving birth to the Bodhisattva? Is it not the Bodhisattva's fault? In fact, when the Bodhisattva was about to descend from Tusita Heaven (Tusita, one of the six heavens of the desire realm in Buddhism) into the mother's womb, he first used his divine eye to carefully observe and saw that Queen Maya's lifespan was only ten months, and she would pass away in seven days. After observing this, the Bodhisattva entered the womb and stayed for ten months. For this reason, Queen Maya passed away after seven days because her lifespan had ended, not because of the Bodhisattva's fault.
「Also, when the Bodhisattva had not yet renounced the world, he extensively learned all worldly arts, such as writing, arithmetic, incantations, crafts, singing, dancing, and even archery and weapons. What is the meaning of learning these? It is because the Bodhisattva wanted to subdue the world and demonstrate his supreme wisdom and abilities. Why is this so? Because in this three thousand great thousand world, there is no one whose skills surpass the Bodhisattva's. Therefore, the Bodhisattva learned these skills before renouncing the world.
「Furthermore, what is the reason that the Bodhisattva married, had a child, and had many concubines, maids, and relatives before renouncing the world? Is it not because the Bodhisattva developed attachment? In fact, although the Bodhisattva outwardly appears to have these behaviors like ordinary people, the Bodhisattva does not have any attachment. Why is this? Because the Bodhisattva, a righteous being, has already abandoned attachment. He acts in accordance with the world in matters of attachment, but in reality, he has no attachment. The Bodhisattva married Yasodhara (Yasodhara, the Buddha's wife) to fulfill her past wish. Yasodhara had previously made a vow before Dipankara Buddha (Dipankara, one of the past Buddhas), saying, 'May I become a woman of the Shakya clan in the teachings of Sakyamuni Buddha (Sakyamuni, the founder of Buddhism) and plant various roots of goodness.' Because her past vows were not false, I married her to help her quickly achieve the roots of goodness. Although outwardly following worldly customs, the Bodhisattva
心不生過失，后當棄捨，出家修道。所有生羅睺羅子者，謂世間人作是謗言：『若無子息生育相繼者，彼非丈夫。』菩薩息是謗故，乃令耶輸陀羅釋種之女即時產生羅睺羅子。而此羅睺羅者不從父母羯邏藍等穢污所生，當知從天中沒，化相生此。所有廣集宮嬪、婇女、諸眷屬者，菩薩為欲各各隨應教化開導，悉令獲得最上善利，后當棄捨出家修道。菩薩于其宮中以阿耨多羅三藐三菩提法教化開導四萬二千宮嬪、婇女，悉令種是菩提善根；余諸宮女但能信心清凈，安住正見。是故當知，諸菩薩摩訶薩修菩薩行者隨世間相，雖處王宮、納妻有子、廣集宮嬪諸眷屬等，乃至於五欲樂嬉戲順行，諸有所作皆無其實，清凈潔白，離諸垢染，無愛、無著，無動、無轉。菩薩但為教化一切眾生，圓滿宿願、成熟善根故，即以不可思議善巧方便神通願力變化所生、變化所作，于其神通遊戲法中得三摩地寂靜快樂，隨應所作皆悉利益。菩薩處王宮時，雖受一切象、馬、奴婢，而彼一一皆是宿世殊勝願力，菩薩為成就故而乃攝受。以是因緣，當知菩薩納妻等相非貪愛心。
「又復何緣菩薩一時往閻浮樹下結加趺坐，彼時日光雖轉，樹影不移？其相云何？所謂：菩薩欲令七俱胝天人獲利益故，其相如是。
「又復何緣菩薩出遊園
【現代漢語翻譯】 現代漢語譯本：心中不產生過失，之後應當捨棄一切，出家修行。至於生下羅睺羅（佛陀之子）這件事，世間人會誹謗說：『如果沒有子嗣延續後代，那他就不是真正的男子漢。』菩薩爲了平息這種誹謗，才讓耶輸陀羅（佛陀之妻）這位釋迦族的女子即時生下羅睺羅。而這個羅睺羅並非從父母的羯邏藍（受精卵）等污穢之物所生，應當知道他是從天界降生，以化生的方式來到世間。至於廣泛聚集宮嬪、婇女、各種眷屬，菩薩是爲了能夠根據每個人的情況進行教化開導，使他們都獲得最上等的利益，之後也會捨棄一切出家修行。菩薩在宮中用阿耨多羅三藐三菩提（無上正等正覺）的佛法教化開導了四萬二千宮嬪、婇女，使她們都種下了菩提的善根；其餘的宮女也都能保持信心清凈，安住于正見。因此應當知道，諸位菩薩摩訶薩（大菩薩）修行菩薩道時，雖然隨順世間的表象，身處王宮、娶妻生子、廣泛聚集宮嬪眷屬等，甚至於享受五欲之樂，嬉戲順從世俗，但他們所做的一切都沒有真實的執著，清凈潔白，遠離一切垢染，沒有愛戀、沒有執著，沒有動搖、沒有轉變。菩薩只是爲了教化一切眾生，圓滿過去的願望、成熟善根，才以不可思議的善巧方便、神通願力變化所生、變化所作，在神通遊戲中獲得三摩地（禪定）的寂靜快樂，所做的一切都利益眾生。菩薩身處王宮時，雖然接受一切象、馬、奴婢的供奉，但他們每一個都是過去世殊勝願力的體現，菩薩爲了成就這些願力才接受他們。因為這個原因，應當知道菩薩娶妻等行為並非出於貪愛之心。 又是什麼原因導致菩薩在閻浮樹（一種樹）下結跏趺坐時，即使太陽移動，樹影也不移動呢？這是什麼現象？這是因為菩薩想要讓七俱胝（億）天人獲得利益，所以才出現這樣的現象。 又是什麼原因導致菩薩出遊園林時，
【English Translation】 English version: The mind does not generate faults, and afterwards, one should abandon everything and leave home to cultivate the path. As for the birth of Rahula (Buddha's son), worldly people would slander, saying, 'If there is no offspring to continue the lineage, then he is not a true man.' The Bodhisattva, in order to quell this slander, caused Yashodhara (Buddha's wife), a woman of the Shakya clan, to give birth to Rahula immediately. And this Rahula was not born from the impure substances such as the kalala (embryo) of his parents; it should be known that he descended from the heavens and was born through transformation. As for widely gathering palace women, concubines, and various retinues, the Bodhisattva did so in order to be able to teach and guide each person according to their circumstances, enabling them all to obtain the highest benefit, and afterwards, he would also abandon everything and leave home to cultivate the path. In the palace, the Bodhisattva used the Dharma of Anuttara-samyak-sambodhi (unexcelled complete enlightenment) to teach and guide forty-two thousand palace women and concubines, causing them all to plant the good roots of Bodhi; the remaining palace women were also able to maintain pure faith and abide in right view. Therefore, it should be known that when the Bodhisattva Mahasattvas (great Bodhisattvas) cultivate the Bodhisattva path, although they follow worldly appearances, residing in the palace, taking a wife and having children, widely gathering palace women and retinues, and even enjoying the pleasures of the five desires, indulging in worldly amusements, everything they do has no real attachment, is pure and immaculate, free from all defilements, without love, without attachment, without wavering, without change. The Bodhisattva only seeks to teach all sentient beings, fulfill past vows, and mature good roots, and thus, through inconceivable skillful means, supernatural powers, and the power of vows, he transforms what is born and what is done. In the play of supernatural powers, he obtains the peaceful joy of samadhi (meditative absorption), and everything he does benefits all beings. When the Bodhisattva is in the palace, although he receives the offerings of elephants, horses, and servants, each of them is a manifestation of the extraordinary vows of past lives, and the Bodhisattva accepts them in order to fulfill these vows. For this reason, it should be known that the Bodhisattva's actions of taking a wife and so on are not out of a heart of greed and desire. Furthermore, what is the reason that when the Bodhisattva sat in the lotus position under the Jambudvipa tree (a type of tree), even though the sun moved, the shadow of the tree did not move? What is the significance of this? It is because the Bodhisattva wanted to benefit seven kotis (hundred million) of heavenly beings, and thus, this phenomenon occurred. Furthermore, what is the reason that when the Bodhisattva went out to the garden,
林，見老、病、死生怖畏耶？所謂：菩薩已離老、病、死怖，見是相時現恐怖者，欲令眾生起厭畏故。
「又復何緣菩薩于中夜分逾城出家，而不于彼晝日分耶？所謂：菩薩取夜分者，欲令迦毗羅城一切人民皆不見故。又為菩薩令自善根而得增長，白法清凈，圓滿具足，棄捨一切所有樂事。是故，菩薩于中夜分逾城出家。
「又復菩薩出王宮已，至苦行處自手截髮。菩薩之父——凈飯大王——聞如是事，心不生信：『云何我子便截髮耶？』後知其實，心生苦惱。是相云何？所謂：菩薩以所截髮，欲令三千大千世界一切天、龍、夜叉、乾闥婆、人非人等見佛吉祥威光最勝髮髻，瞻禮恭敬獲大利益，以是因緣而自截髮。
「又復菩薩所有迦蹉迦馬王種種莊嚴，馭人餐那善能控馭。菩薩當乘出王宮時，而彼馬王歡喜而行，后乃棄捨。是相云何？所謂：菩薩一切所愛歡喜棄捨，無所戀著，欲令末世一切眾生如我今時離諸愛著，於我法中如是修學。又復令末世中諸出家者以彼正命出家學道，以是緣故棄捨馬王。
「又復何緣菩薩于寂靜處六年苦行，歷諸難事，豈非菩薩餘業障故感是報耶？所謂：菩薩諸障已盡，無有苦報，諸所作事但是菩薩善巧方便。
「善男子！汝前所問：我為一生補處菩薩時
【現代漢語翻譯】 現代漢語譯本：林，你看到衰老、疾病、死亡會感到恐懼嗎？之所以說菩薩已經脫離了衰老、疾病、死亡的恐懼，卻在看到這些現象時顯現出恐懼，是爲了讓眾生生起厭惡和畏懼之心。 又是什麼原因讓菩薩選擇在半夜出城出家，而不是在白天呢？這是因為菩薩選擇在夜裡，是爲了讓迦毗羅城（Kapilavastu）的所有人民都看不到他。同時，也是爲了讓菩薩自己的善根得以增長，白法清凈，圓滿具足，捨棄一切享樂之事。因此，菩薩選擇在半夜出城出家。 還有，菩薩離開王宮后，到了苦行之處，自己動手剪掉了頭髮。菩薩的父親——凈飯大王（Suddhodana）——聽到這件事後，心中不相信：『我的兒子怎麼會剪頭髮呢？』後來知道真相后，心中感到痛苦。這是什麼原因呢？這是因為菩薩用剪下的頭髮，是爲了讓三千大千世界（Trisahasra-Mahasahasra-lokadhatu）的一切天（Deva）、龍（Naga）、夜叉（Yaksa）、乾闥婆（Gandharva）、人非人等，都能看到佛陀吉祥威光最殊勝的髮髻，瞻仰禮拜，獲得大利益，因此菩薩才自己剪髮。 還有，菩薩的迦蹉迦（Kanthaka）馬王，裝飾華麗，馭者車匿（Channa）善於駕馭。菩薩在乘坐它出王宮時，馬王歡喜而行，後來卻被捨棄。這是什麼原因呢？這是因為菩薩捨棄一切所愛所歡喜的事物，沒有絲毫留戀，是爲了讓末世的一切眾生，都能像他現在這樣，遠離各種愛戀執著，在他的教法中如此修行。同時，也是爲了讓末世的出家修行者，能夠以正當的方式出家學道，因此才捨棄了馬王。 還有，為什麼菩薩要在寂靜之處苦行六年，經歷各種艱難困苦，難道不是因為菩薩還有業障，所以才感得這樣的果報嗎？實際上，菩薩的各種業障早已消除，沒有任何苦報，他所做的一切都只是菩薩的善巧方便。 善男子！你之前問我：我作為一生補處菩薩時
【English Translation】 English version: Lin, do you see the fear of old age, sickness, and death? The reason it is said that a Bodhisattva has already transcended the fear of old age, sickness, and death, yet shows fear when seeing these phenomena, is to make sentient beings develop a sense of aversion and fear. Furthermore, what is the reason that the Bodhisattva chose to leave the city and renounce the world in the middle of the night, rather than during the day? It is because the Bodhisattva chose the night so that all the people of Kapilavastu would not see him. Also, it was to allow the Bodhisattva's own roots of goodness to grow, his white dharma to be purified, to be fully complete, and to abandon all pleasurable things. Therefore, the Bodhisattva chose to leave the city and renounce the world in the middle of the night. Moreover, after the Bodhisattva left the palace, he went to a place of ascetic practice and cut off his own hair. The Bodhisattva's father—King Suddhodana—upon hearing this, did not believe it: 'How could my son cut off his hair?' Later, upon learning the truth, he felt pain in his heart. What is the reason for this? It is because the Bodhisattva used his cut hair to allow all the Devas, Nagas, Yakshas, Gandharvas, humans, and non-humans of the Trisahasra-Mahasahasra-lokadhatu to see the most excellent hair knot of the Buddha's auspicious and majestic light, to gaze upon it with reverence, and to obtain great benefits. This is why the Bodhisattva cut his own hair. Furthermore, the Bodhisattva's horse, Kanthaka, was adorned with various ornaments, and the charioteer Channa was skilled in driving. When the Bodhisattva rode it out of the palace, the horse went joyfully, but was later abandoned. What is the reason for this? It is because the Bodhisattva abandoned all that he loved and enjoyed, without any attachment, in order to allow all sentient beings of the latter ages to be like him now, to be free from all attachments, and to practice in his Dharma in this way. Also, it was to allow those who renounce the world in the latter ages to renounce the world and learn the Way in a proper manner. This is why he abandoned the horse. Furthermore, why did the Bodhisattva practice asceticism in a quiet place for six years, experiencing various hardships? Is it not because the Bodhisattva still had karmic obstacles, and therefore experienced such retribution? In reality, the Bodhisattva's various karmic obstacles had long been eliminated, and there was no suffering retribution. All that he did was merely the Bodhisattva's skillful means. Good man! You asked me earlier: when I was a Bodhisattva destined for one more life
曾發是言：『何故剃鬚發？云何求菩提，而此菩提最上難得？』此因緣者非無利益，今當爲汝如實宣說。我念往昔于迦葉如來法中而為菩薩，名曰護明，我時以善巧方便於諸眾生隨其所宜為作利益。彼時有五婆羅門，是大族姓子，先於菩薩乘中修諸梵行，后因值遇彼惡知識使令忘失大菩提心。彼五婆羅門即於一時起如是心：『我等已能得菩提法。』起是心者異見相應。我于爾時觀知彼心，即以方便欲為開導，乃于彼前發如是言：『何故剃鬚發？云何求菩提，而此菩提最上難得？』彼五婆羅門聞是語時咸作是念：『何故護明菩薩發如是言？』我知其念，又復告言：『何故剃鬚發？云何求菩提，而此菩提最上難得？』我時言已，安住真實平等法門，即與五婆羅門同住一處。
「時有二人：一名竭致迦啰，二名貢婆迦啰，來詣於我及五婆羅門所，先廣稱讚迦葉如來最上功德，后復謂我及五婆羅門言：『今可往詣迦葉如來、應供、正等正覺所。』我于爾時作是思惟：『此五婆羅門善根未熟，若今同詣迦葉佛所，我或稱讚迦葉如來最上功德，彼五婆羅門不能稱讚。』作是思惟已，告彼二人言：『我自知時。』作是言已，我即于般若波羅蜜多住無所住。以般若波羅蜜多力所護故，從是出生善巧方便，即謂五婆羅門言：『我向
【現代漢語翻譯】 現代漢語譯本：曾有人發問：『為何要剃除鬚髮？如何求得菩提，而這菩提又是如此至高難得？』這其中是有因緣的，並非毫無意義，我現在將如實地為你們解說。我回憶過去在迦葉如來（Kasyapa Tathagata）的教法中作為菩薩時，名叫護明（Hu Ming），那時我以善巧方便，隨順眾生的根器為他們帶來利益。當時有五位婆羅門，都是出身名門望族，他們先前在菩薩乘中修行梵行，後來因為遇到了惡知識，導致他們忘失了求取大菩提的心。這五位婆羅門同時生起這樣的想法：『我們已經能夠獲得菩提之法了。』生起這種想法是與邪見相應的。我當時觀察到他們的心念，就用方便法想要開導他們，於是就在他們面前說：『為何要剃除鬚髮？如何求得菩提，而這菩提又是如此至高難得？』這五位婆羅門聽到這話時，都心想：『為何護明菩薩會說這樣的話？』我知曉他們的想法，又對他們說：『為何要剃除鬚髮？如何求得菩提，而這菩提又是如此至高難得？』我說完這話后，安住于真實平等的法門，就和這五位婆羅門住在一起。 當時有兩個人，一個叫竭致迦啰（Jiezhi Jialuo），一個叫貢婆迦啰（Gongpo Jialuo），來到我和五位婆羅門這裡，他們先是廣泛地讚歎迦葉如來（Kasyapa Tathagata）、應供（Arhat）、正等正覺（Samyaksambuddha）的至上功德，然後又對我和五位婆羅門說：『現在可以去拜見迦葉如來、應供、正等正覺了。』我當時心想：『這五位婆羅門的善根尚未成熟，如果現在一起去拜見迦葉佛，我或許會讚歎迦葉如來的至上功德，而這五位婆羅門卻不能讚歎。』這樣想過後，我就對那兩個人說：『我自會把握時機。』說完這話，我就安住在般若波羅蜜多（Prajnaparamita）的無所住境界中。因為般若波羅蜜多的力量所護持，我從中生出善巧方便，就對五位婆羅門說：『我剛才
【English Translation】 English version: Someone once asked: 『Why shave the head and beard? How does one seek Bodhi, and this Bodhi is so supreme and difficult to attain?』 This is not without cause; there is a reason, and now I will explain it to you truthfully. I recall that in the past, when I was a Bodhisattva in the Dharma of Kasyapa Tathagata, my name was Hu Ming. At that time, I used skillful means to benefit all beings according to their needs. There were five Brahmins, all from noble families, who had previously practiced pure conduct in the Bodhisattva path. Later, they encountered evil teachers, causing them to forget their aspiration for great Bodhi. These five Brahmins simultaneously conceived the idea: 『We have already attained the Dharma of Bodhi.』 This thought was associated with wrong views. At that time, I observed their thoughts and, using skillful means, wanted to guide them. So, I said in front of them: 『Why shave the head and beard? How does one seek Bodhi, and this Bodhi is so supreme and difficult to attain?』 When the five Brahmins heard this, they all thought: 『Why would Bodhisattva Hu Ming say such a thing?』 Knowing their thoughts, I said to them again: 『Why shave the head and beard? How does one seek Bodhi, and this Bodhi is so supreme and difficult to attain?』 After saying this, I abided in the true and equal Dharma, and lived together with the five Brahmins. At that time, two people, one named Jiezhi Jialuo and the other named Gongpo Jialuo, came to me and the five Brahmins. They first extensively praised the supreme merits of Kasyapa Tathagata, Arhat, Samyaksambuddha, and then said to me and the five Brahmins: 『Now you can go to see Kasyapa Tathagata, Arhat, Samyaksambuddha.』 At that time, I thought: 『The good roots of these five Brahmins are not yet mature. If we go to see Kasyapa Buddha together now, I might praise the supreme merits of Kasyapa Tathagata, but these five Brahmins would not be able to praise.』 After thinking this, I said to the two people: 『I will know the right time.』 After saying this, I abided in the non-abiding state of Prajnaparamita. Because of the protection of the power of Prajnaparamita, I generated skillful means and said to the five Brahmins: 『I just』
語汝：「何故剃鬚發？云何求菩提，而此菩提最上難得？」于如是義汝等未解，今為汝說。以何義故菩提難得？所謂：菩薩若於般若波羅蜜多無所行想、無所住想，即于菩提無智、無得，如實而觀，悉無所得。又，菩提者，不在內、不在外、不在中間，不可以身得、不可以心得，畢竟空中一切無得。是故，我向謂汝等言：「何故剃鬚發？云何求菩提，而此菩提最上難得？」當知此說是真實說。』時五婆羅門聞是法已，心得開悟，還復安住大乘法中。
「我作是說已，住一切法無所得心，即離是處，又復別詣於一方所。彼五婆羅門爾時亦復同於彼住。是時，竭致迦啰、貢婆迦啰二人，承佛威神力故，復詣彼處方便勸導五婆羅門，令彼同往迦葉佛所。我時觀彼五婆羅門根緣已熟，即時與彼五婆羅門及其二人同詣迦葉如來、應供、正等正覺所。到佛所已，各禮佛足。時彼二人以宿世善根力故見佛相好，爾時各各心得清凈。彼五婆羅門得見如來色相光明、吉祥威德，心生歡喜，各以宿世善根力故還發阿耨多羅三藐三菩提心。我時白佛言：『此五婆羅門善根成熟，愿佛化度。』
「爾時，迦葉如來、應供、正等正覺即為宣說菩薩藏法，隨其所應而能解了，即時皆得無生法忍。迦葉如來即為我授阿耨多羅三藐三菩提記
【現代漢語翻譯】 現代漢語譯本：我告訴你們：『為何要剃除鬚髮？如何尋求菩提（覺悟），而這菩提是最上且難以獲得的？』對於這樣的道理，你們還不理解，現在我為你們解說。因為什麼緣故菩提難以獲得呢？所謂：菩薩如果對於般若波羅蜜多（智慧的完美）沒有執著於行、沒有執著于住的想法，即對於菩提沒有認知、沒有獲得，如實地觀察，一切都無所得。而且，菩提不在內、不在外、不在中間，不可以身體得到、不可以心得到，畢竟在空性中一切都無所得。因此，我之前對你們說：『為何要剃除鬚髮？如何尋求菩提，而這菩提是最上且難以獲得的？』應當知道這是真實之說。』當時，五位婆羅門聽聞此法后，內心開悟，又重新安住于大乘佛法之中。 我說完這些話后，以不住於一切法、無所得的心，就離開了那個地方，又去往另一個地方。那五位婆羅門當時也一同住在那裡。這時，竭致迦啰（Katyayana）和貢婆迦啰（Gompa）二人，承蒙佛的威神力，又來到那裡，方便勸導五位婆羅門，讓他們一同前往迦葉佛（Kasyapa Buddha）那裡。我當時觀察到那五位婆羅門的根基和因緣已經成熟，就立刻與那五位婆羅門以及那二人一同前往迦葉如來（Kasyapa Tathagata）、應供（Arhat）、正等正覺（Samyaksambuddha）所在之處。到達佛所后，各自禮拜佛足。當時，那二人因為宿世的善根之力，見到佛的相好，當時各自內心清凈。那五位婆羅門見到如來的色相光明、吉祥威德，內心生起歡喜，各自因為宿世的善根之力，又發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心）。我當時對佛說：『這五位婆羅門的善根已經成熟，希望佛能度化他們。』 當時，迦葉如來、應供、正等正覺就為他們宣說了菩薩藏法，他們隨著各自的根性而能理解，立刻都獲得了無生法忍（anutpattika-dharma-ksanti）。迦葉如來就為我授記阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的果位。
【English Translation】 English version: I said to you, 'Why shave your heads and beards? How do you seek Bodhi (enlightenment), and this Bodhi is the most supreme and difficult to attain?' You do not understand such a meaning, now I will explain it to you. For what reason is Bodhi difficult to attain? It is said: If a Bodhisattva has no thought of acting or dwelling in Prajna Paramita (perfection of wisdom), then regarding Bodhi, there is no knowledge, no attainment, observing truthfully, all is without attainment. Moreover, Bodhi is not within, not without, not in between; it cannot be attained by the body, nor by the mind; ultimately, in emptiness, there is no attainment. Therefore, I previously said to you, 'Why shave your heads and beards? How do you seek Bodhi, and this Bodhi is the most supreme and difficult to attain?' You should know that this is the truth.' At that time, the five Brahmins, having heard this Dharma, their minds were enlightened, and they returned to abide in the Mahayana Dharma. After I spoke these words, with a mind that does not dwell in any Dharma and is without attainment, I left that place and went to another location. The five Brahmins also stayed there at that time. Then, Katyayana and Gompa, through the power of the Buddha's divine might, came to that place again, conveniently persuading the five Brahmins to go together to Kasyapa Buddha (Kasyapa Buddha). I then observed that the roots and conditions of the five Brahmins were ripe, and immediately went with the five Brahmins and the two others to where Kasyapa Tathagata (Kasyapa Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha) was. Having arrived at the Buddha's place, they each bowed at the Buddha's feet. At that time, the two, due to the power of their good roots from past lives, saw the Buddha's marks and characteristics, and their minds were purified. The five Brahmins, seeing the Tathagata's radiant form, auspicious virtue, their hearts filled with joy, and each, due to the power of their good roots from past lives, again generated the mind of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). I then said to the Buddha, 'The good roots of these five Brahmins are mature, may the Buddha liberate them.' At that time, Kasyapa Tathagata, Arhat, Samyaksambuddha, then expounded the Bodhisattva Pitaka Dharma for them, which they understood according to their respective capacities, and immediately they all attained the Anutpattika-dharma-ksanti (anutpattika-dharma-ksanti, the patience of non-arising). Kasyapa Tathagata then gave me the prediction of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment).
。我得記已，即白迦葉佛言：『以如來、應供、正等正覺攝受此五婆羅門故，而令得見如來。復為宣說菩薩藏法，教化開導皆為得忍，菩薩求佛菩提不復退轉。』
「複次，智上！我昔于彼迦葉如來法中為一生補處菩薩時，先所發言：『何故剃鬚發？云何求菩提，而此菩提最上難得？』作此說者，為開導故，由是因緣彼獲利益。是故當知：諸所言說非無義利，皆是菩薩摩訶薩善巧方便，而非過咎、非不善法。
「若有眾生少知、少見者，或於持戒清凈沙門、婆羅門所發無義語——所謂以智為非智——作是語者，不能長夜利益安樂，但能與彼苦受相應。此等眾生作不善業，是過咎者。菩薩摩訶薩即不如是，一切障累悉已清凈，無復少分業障可得，但為眾生滅諸惡法、普令堪任趣證解脫。智上！如昔因緣，當如是知。
「又，我所有六年苦行，歷諸難事，但為降伏諸外道故；又欲令諸眾生起精進故；一麻、一麥為所食者，欲令身器得清凈故。由此因緣，於六年中修諸苦行，而非餘業所感報應。
「我昔如是於六年中修苦行時，有五百萬天眾仙眾皆得智通三昧。是故當知，我修此行以善巧方便為利益故。
「又復菩薩先受乳糜，食已增益勢力，方乃行詣菩提場中而取正覺。何不但令其身瘦悴
【現代漢語翻譯】 現代漢語譯本：我回憶起過去，就對迦葉佛說：『因為如來、應供、正等正覺接納了這五個婆羅門，才讓他們得見如來。又為他們宣說菩薩藏法，教化開導他們，都爲了讓他們獲得忍，菩薩求佛的菩提心不再退轉。』 『再者，智上！我過去在迦葉如來教法中作為一生補處菩薩時，曾先發問：『為何要剃除鬚髮？如何求得菩提，而這菩提又是最上最難得到的？』我這樣說，是爲了開導他們，因此他們獲得了利益。所以應當知道：所有言說並非沒有意義和利益，都是菩薩摩訶薩的善巧方便，而不是過錯，也不是不善之法。 『如果有眾生少知少見，或者對持戒清凈的沙門、婆羅門說無意義的話——所謂以智慧為非智慧——說這樣的話，不能長久地獲得利益安樂，只能與他們苦受相應。這些眾生造作不善業，是過錯。菩薩摩訶薩就不是這樣，一切障礙和累贅都已清凈，沒有絲毫業障可得，只是爲了讓眾生滅除各種惡法，普遍使他們能夠趣向證得解脫。智上！就像過去的因緣一樣，應當這樣理解。 『還有，我所有的六年苦行，經歷各種艱難困苦，只是爲了降伏各種外道；又想讓眾生髮起精進心；吃一麻一麥，是爲了讓身體清凈。因為這些因緣，在六年裡修各種苦行，而不是其他業報所感應的。 『我過去在六年裡修苦行時，有五百萬天眾仙眾都獲得了智通三昧。所以應當知道，我修此行是爲了以善巧方便來利益眾生。 『還有，菩薩先接受乳糜供養，吃完后增加力量，才前往菩提道場證得正覺。為什麼不直接讓身體瘦弱憔悴，
【English Translation】 English version: I, recalling the past, then said to Buddha Kāśyapa (迦葉佛): 『Because the Tathāgata (如來), Arhat (應供), Samyaksaṃbuddha (正等正覺) accepted these five Brahmins, they were able to see the Tathāgata. Furthermore, for them, the Bodhisattva (菩薩) teachings were proclaimed, instructing and guiding them, all so that they might attain forbearance, and the Bodhisattva』s aspiration for Buddhahood would not regress.』 『Moreover, Jñānottara (智上)! When I was a Bodhisattva in the last birth before Buddhahood in the Dharma of Buddha Kāśyapa, I first asked: 『Why shave the beard and hair? How does one seek Bodhi (菩提), and why is this Bodhi the most supreme and difficult to attain?』 I said this to guide them, and thus they gained benefit. Therefore, it should be known: all that is spoken is not without meaning and benefit; they are all skillful means of the Bodhisattva Mahāsattva (菩薩摩訶薩), and not faults, nor unwholesome dharmas.』 『If there are beings with little knowledge and little understanding, or who speak meaningless words to monks or Brahmins who uphold pure precepts—saying that wisdom is not wisdom—those who speak thus cannot gain long-lasting benefit and happiness, but only experience suffering. These beings create unwholesome karma, which is a fault. The Bodhisattva Mahāsattva is not like this; all obstacles and burdens have been purified, and there is no trace of karmic hindrance to be found. They only aim to eliminate all evil dharmas for beings, universally enabling them to attain liberation. Jñānottara! As in the past causes and conditions, it should be understood in this way.』 『Furthermore, all my six years of ascetic practices, enduring various hardships, were only to subdue the various heretics; and also to inspire diligence in beings; eating one sesame seed and one grain of wheat was to purify the body. Because of these causes and conditions, I practiced various ascetic practices for six years, and not as a result of other karmic retributions.』 『When I was practicing asceticism for six years in the past, five million celestial beings and immortals all attained the samadhi (三昧) of wisdom and supernatural powers. Therefore, it should be known that I practiced this for the benefit of skillful means.』 『Furthermore, the Bodhisattva first received milk porridge, and after eating, increased strength, and then went to the Bodhi tree to attain enlightenment. Why not just let the body become thin and emaciated,
往彼道場成正覺耶？所謂：菩薩悲愍末世一切眾生，先受乳糜，食已方成正覺。何以故？末世眾生皆以飲食而為資助。有諸眾生求道果者，若無飲食資身，彼不能增進，咸生退屈。若得飲食為資助者，皆獲安隱，以安隱故，于諸善法而悉記念，乃能增進趣求道果。我欲令彼末世眾生如是學，我先受飲食，後方進道。又，為令彼獻乳糜者牧牛女人圓滿施因，成就菩提分法。我時食已，安坐道場得菩提果，能於一三摩地中住經千劫——皆由段食力所資故——以是因緣，受彼乳糜。
「又復菩薩既處菩提樹下金剛座上，何不速證阿耨多羅三藐三菩提果，而先降伏諸魔軍耶？所謂：無處可能容受諸惡魔眾。菩薩若不以善巧方便而容受者，彼諸惡魔即當嬈亂一切眾生。是故，菩薩處其座已，作是思惟：『我於今日成等正覺，而此三千大千世界諸眾生中，有何等眾生心不喜樂？』念已觀察，知諸惡魔心不喜樂，欲于菩薩而生嬈害。菩薩爾時又復思惟：『我今不應與魔鬥戰，但以神通作變化事使彼降伏。又令一切天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等眾，得見菩薩師子游戲神通相已，發於阿耨多羅三藐三菩提心。以是因故，普令當得最上涅盤。』爾時，菩薩作是念已，即于眉間放大光明，其光
【現代漢語翻譯】 現代漢語譯本：
『他是在那個菩提道場成就正覺的嗎？』 意思是說：菩薩悲憫末世的一切眾生，先接受乳糜供養，吃完后才成就正覺。為什麼呢？因為末世的眾生都依賴飲食來維持生命。有些眾生尋求道果，如果沒有飲食來滋養身體，他們就不能進步，都會感到退縮。如果得到飲食的資助，他們就能獲得安穩，因為安穩的緣故，他們就能憶念各種善法，才能進步並追求道果。我想要讓末世的眾生這樣學習，我先接受飲食，然後才精進修道。而且，爲了讓獻乳糜的牧牛女圓滿佈施的因緣，成就菩提的各種要素。我當時吃完后，安坐道場獲得菩提果，能在一種三摩地（專注的禪定）中住留千劫——這都是因為段食（有形食物）的力量所資助的——因為這個因緣，我才接受了乳糜。
『還有，菩薩既然坐在菩提樹下的金剛座上，為什麼不立刻證得阿耨多羅三藐三菩提（無上正等正覺）的果位，而是先降伏諸魔軍呢？』 意思是說：沒有地方可以容納那些惡魔。菩薩如果不以善巧方便來容納他們，那些惡魔就會擾亂一切眾生。因此，菩薩坐在座位上后，這樣思考：『我今天成就正等正覺，而在這三千大千世界的所有眾生中，有什麼眾生心裡不歡喜呢？』 思考後觀察到，那些惡魔心裡不歡喜，想要對菩薩進行擾害。菩薩那時又思考：『我現在不應該和魔戰鬥，而是應該用神通變化來使他們降伏。還要讓一切天、龍、夜叉（一種鬼神）、乾闥婆（天上的樂神）、阿修羅（一種好戰的神）、迦樓羅（一種大鳥）、緊那羅（天上的歌神）、摩睺羅伽（大蟒神）、人非人等眾，看到菩薩像獅子一樣展現神通后，發起阿耨多羅三藐三菩提心。因為這個原因，普遍讓他們得到最上的涅槃。』 當時，菩薩這樣想后，就從眉間放出大光明，那光明 現代漢語譯本：
照耀了三千大千世界，使一切魔眾都感到恐懼，都來歸順菩薩。菩薩又想：『我應該用什麼方法來教化這些魔眾呢？』 菩薩觀察到，這些魔眾都喜歡神通變化，於是菩薩就展現各種神通變化，使他們都心生歡喜。菩薩又想：『我應該用什麼方法來教化這些魔眾呢？』 菩薩觀察到，這些魔眾都喜歡聽聞佛法，於是菩薩就為他們宣說佛法，使他們都心生歡喜。菩薩又想：『我應該用什麼方法來教化這些魔眾呢？』 菩薩觀察到，這些魔眾都喜歡佈施，於是菩薩就佈施給他們各種珍寶，使他們都心生歡喜。菩薩又想：『我應該用什麼方法來教化這些魔眾呢？』 菩薩觀察到，這些魔眾都喜歡持戒，於是菩薩就為他們宣說戒律，使他們都心生歡喜。菩薩又想：『我應該用什麼方法來教化這些魔眾呢？』 菩薩觀察到，這些魔眾都喜歡忍辱，於是菩薩就為他們宣說忍辱，使他們都心生歡喜。菩薩又想：『我應該用什麼方法來教化這些魔眾呢？』 菩薩觀察到，這些魔眾都喜歡精進，於是菩薩就為他們宣說精進，使他們都心生歡喜。菩薩又想：『我應該用什麼方法來教化這些魔眾呢？』 菩薩觀察到，這些魔眾都喜歡禪定，於是菩薩就為他們宣說禪定，使他們都心生歡喜。菩薩又想：『我應該用什麼方法來教化這些魔眾呢？』 菩薩觀察到，這些魔眾都喜歡智慧，於是菩薩就為他們宣說智慧，使他們都心生歡喜。菩薩又想：『我應該用什麼方法來教化這些魔眾呢？』 菩薩觀察到，這些魔眾都喜歡解脫，於是菩薩就為他們宣說解脫，使他們都心生歡喜。菩薩又想：『我應該用什麼方法來教化這些魔眾呢？』 菩薩觀察到，這些魔眾都喜歡涅槃，於是菩薩就為他們宣說涅槃，使他們都心生歡喜。菩薩就這樣用各種方法來教化魔眾，使他們都心生歡喜，最終都發起了阿耨多羅三藐三菩提心。
【English Translation】 English version:
'Was it at that Bodhi-mandala (place of enlightenment) that he attained perfect enlightenment?' It is said: The Bodhisattva, out of compassion for all sentient beings in the degenerate age, first received milk-rice, and only after eating it did he attain perfect enlightenment. Why is that? Because all sentient beings in the degenerate age rely on food for sustenance. Some sentient beings seek the fruit of the path; if they do not have food to nourish their bodies, they cannot progress and will become discouraged. If they receive food as sustenance, they will all obtain peace and stability. Because of this peace and stability, they can remember all good dharmas, and then they can progress and seek the fruit of the path. I want to teach sentient beings in the degenerate age to learn in this way: I will first receive food, and then I will advance on the path. Moreover, to allow the cowherd woman who offered the milk-rice to fulfill the cause of giving and to achieve the factors of enlightenment. After I ate, I sat peacefully at the Bodhi-mandala and attained the fruit of Bodhi, and I was able to remain in one samadhi (concentration) for a thousand kalpas (eons)—all because of the strength provided by solid food—for this reason, I received the milk-rice.
'Furthermore, since the Bodhisattva was already sitting on the Vajra seat under the Bodhi tree, why did he not immediately attain the fruit of Anuttara-samyak-sambodhi (supreme perfect enlightenment), but instead first subdue the armies of Mara (demons)?' It is said: There is no place that can accommodate all the evil demons. If the Bodhisattva does not accommodate them with skillful means, those evil demons will disturb all sentient beings. Therefore, after the Bodhisattva sat on his seat, he thought: 'Today I will attain perfect enlightenment, and among all the sentient beings in this three-thousand-great-thousand world, which sentient beings are not happy?' After thinking, he observed that the evil demons were not happy and wanted to harm the Bodhisattva. At that time, the Bodhisattva thought again: 'I should not fight with the demons now, but I should use my supernatural powers to transform them and make them submit. Also, I should let all the gods, dragons, yakshas (a type of spirit), gandharvas (celestial musicians), asuras (a type of warring god), garudas (a large bird), kinnaras (celestial singers), mahoragas (great serpent gods), humans, and non-humans see the Bodhisattva's lion-like display of supernatural powers, and then they will generate the mind of Anuttara-samyak-sambodhi. For this reason, I will universally enable them to attain the supreme Nirvana.' At that time, after the Bodhisattva had this thought, he emitted a great light from between his eyebrows, and that light English version:
illuminated the three-thousand-great-thousand world, causing all the demons to feel fear and come to submit to the Bodhisattva. The Bodhisattva then thought: 'What method should I use to teach these demons?' The Bodhisattva observed that these demons all liked supernatural transformations, so the Bodhisattva displayed various supernatural transformations, causing them all to feel joy. The Bodhisattva then thought: 'What method should I use to teach these demons?' The Bodhisattva observed that these demons all liked to hear the Dharma, so the Bodhisattva expounded the Dharma for them, causing them all to feel joy. The Bodhisattva then thought: 'What method should I use to teach these demons?' The Bodhisattva observed that these demons all liked to give, so the Bodhisattva gave them various treasures, causing them all to feel joy. The Bodhisattva then thought: 'What method should I use to teach these demons?' The Bodhisattva observed that these demons all liked to uphold precepts, so the Bodhisattva expounded the precepts for them, causing them all to feel joy. The Bodhisattva then thought: 'What method should I use to teach these demons?' The Bodhisattva observed that these demons all liked to practice patience, so the Bodhisattva expounded patience for them, causing them all to feel joy. The Bodhisattva then thought: 'What method should I use to teach these demons?' The Bodhisattva observed that these demons all liked to practice diligence, so the Bodhisattva expounded diligence for them, causing them all to feel joy. The Bodhisattva then thought: 'What method should I use to teach these demons?' The Bodhisattva observed that these demons all liked to practice meditation, so the Bodhisattva expounded meditation for them, causing them all to feel joy. The Bodhisattva then thought: 'What method should I use to teach these demons?' The Bodhisattva observed that these demons all liked wisdom, so the Bodhisattva expounded wisdom for them, causing them all to feel joy. The Bodhisattva then thought: 'What method should I use to teach these demons?' The Bodhisattva observed that these demons all liked liberation, so the Bodhisattva expounded liberation for them, causing them all to feel joy. The Bodhisattva then thought: 'What method should I use to teach these demons?' The Bodhisattva observed that these demons all liked Nirvana, so the Bodhisattva expounded Nirvana for them, causing them all to feel joy. In this way, the Bodhisattva used various methods to teach the demons, causing them all to feel joy, and ultimately they all generated the mind of Anuttara-samyak-sambodhi.
普照三千大千世界，一切魔宮皆悉映蔽。于其光中發是聲言：『今此釋迦種族凈飯王子舍轉輪王位出家修道，詣菩提場取證阿耨多羅三藐三菩提。』發是聲時，復有無數天人四眾來菩薩所瞻禮恭敬。是時，一切魔王及魔眷屬見是事已，四散馳走，驚怖戰掉，憂箭入心，生大苦惱。時惡魔眾忿恚轉增，于須臾間化四兵眾繞菩提場，面百由旬，種種變現而為嬈亂。菩薩爾時住大慈心，雖見是相而無動轉。菩薩即以寶網鬘手作降魔相，是時諸魔即皆降伏。爾時，有八十四俱胝天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，皆發阿耨多羅三藐三菩提心。以是緣故，菩薩先現降魔相，當知皆是善巧方便。
「又復何緣如來得阿耨多羅三藐三菩提已，於七晝夜中結加趺坐觀彼樹王，寂然不動？所謂：色界有諸天子修寂靜行者，見如來、應供、正等正覺加趺而坐心大歡喜，作是思惟：『如來於七晝夜中依止一心，寂靜而住，是心不可得。』作是念時，有三萬二千色界天子發阿耨多羅三藐三菩提心。我為欲令未來世中諸修道者悉能如是修寂靜行，以是因緣，如來得菩提已，於七晝夜觀彼樹王，寂然不動。
「又復如來得菩提已，何故最初梵王勸請轉法輪耶？此因緣者，所謂有諸梵眾勸請梵王隨應
【現代漢語翻譯】 現代漢語譯本 光明普照三千大千世界，所有魔宮都被遮蔽。在光明中發出聲音說：『現在這位釋迦族的凈飯王子，捨棄轉輪王的地位出家修行，前往菩提樹下證得阿耨多羅三藐三菩提（無上正等正覺）。』發出聲音時，又有無數天人四眾來到菩薩處瞻仰禮敬。這時，所有的魔王和魔眷屬看到這種情況后，四處逃散，驚恐戰慄，憂愁如箭刺入心中，產生巨大的苦惱。當時，惡魔們的憤怒更加強烈，在很短的時間內化作四種軍隊包圍菩提樹，方圓百由旬，變化出各種景象進行擾亂。菩薩當時安住于大慈悲心，雖然看到這些景象卻毫不動搖。菩薩隨即用寶網鬘手作出降魔的姿態，這時所有的魔都立刻被降伏。當時，有八十四俱胝（億）的天、龍、夜叉（守護神）、乾闥婆（天樂神）、阿修羅（非天神）、迦樓羅（金翅鳥）、緊那羅（歌神）、摩睺羅伽（大蟒神）、人非人等，都發起了阿耨多羅三藐三菩提心。因為這個緣故，菩薩先示現降魔的姿態，應當知道這都是善巧方便。 『又是什麼原因，如來（佛的稱號）證得阿耨多羅三藐三菩提后，在七個晝夜中結跏趺坐觀察那菩提樹王，寂靜不動呢？』這是因為：『有些修習寂靜行的天子，看到如來、應供（值得供養者）、正等正覺（完全覺悟者）結跏趺坐，心中非常歡喜，這樣思惟：『如來在七個晝夜中依止一心，寂靜安住，這種心是不可得的。』當他們這樣想的時候，有三萬二千天子發起了阿耨多羅三藐三菩提心。我爲了讓未來世中所有修行的人都能像這樣修習寂靜行，因為這個因緣，如來證得菩提后，在七個晝夜觀察那菩提樹王，寂靜不動。 『又如來證得菩提后，為什麼最初是梵天王勸請轉法輪（宣講佛法）呢？』這個因緣是，有些梵眾勸請梵天王隨順
【English Translation】 English version The light illuminated the three thousand great thousand worlds, and all the palaces of demons were obscured. In that light, a voice declared: 『Now, this Prince Siddhartha Gautama of the Shakya clan, having renounced his position as a Chakravartin (universal monarch), has left home to practice the path, and is going to the Bodhi tree to attain Anuttara-samyak-sambodhi (supreme perfect enlightenment).』 When this voice was uttered, countless gods and humans, the four assemblies, came to the Bodhisattva to pay homage and respect. At that time, all the demon kings and their retinues, seeing this, scattered and fled in terror, trembling with fear, their hearts pierced by arrows of sorrow, and they experienced great suffering. Then, the anger of the evil demons increased, and in a short time, they transformed into four kinds of armies, surrounding the Bodhi tree for a hundred yojanas (a unit of distance), manifesting various forms to cause disturbance. The Bodhisattva, at that time, remained in great compassion, and though he saw these forms, he did not move. The Bodhisattva then made the gesture of subduing demons with his hand adorned with a jeweled net garland, and at that moment, all the demons were immediately subdued. At that time, eighty-four kotis (hundreds of millions) of gods, dragons, yakshas (nature spirits), gandharvas (celestial musicians), asuras (demigods), garudas (mythical birds), kinnaras (celestial musicians), mahoragas (serpent deities), humans, and non-humans, all generated the mind of Anuttara-samyak-sambodhi. For this reason, the Bodhisattva first manifested the gesture of subduing demons; it should be known that all of this was skillful means. 『Furthermore, what is the reason that after the Tathagata (the Buddha) attained Anuttara-samyak-sambodhi, he sat in the lotus position for seven days and nights, contemplating the Bodhi tree, remaining still and unmoving?』 It is because: 『Some gods who practice stillness, seeing the Tathagata, Arhat (worthy one), Samyak-sambuddha (perfectly enlightened one) sitting in the lotus position, were greatly delighted, thinking: 『The Tathagata, for seven days and nights, abides in stillness with a single mind, and this mind is unattainable.』 When they thought this, thirty-two thousand gods generated the mind of Anuttara-samyak-sambodhi. I, in order to enable all practitioners in future ages to practice stillness in this way, for this reason, the Tathagata, after attaining Bodhi, contemplated the Bodhi tree for seven days and nights, remaining still and unmoving. 『Furthermore, after the Tathagata attained Bodhi, why was it that Brahma (the creator god) initially requested him to turn the Dharma wheel (teach the Dharma)?』 The reason for this is that some of the Brahma assembly requested Brahma to follow
說法。何以故？彼諸梵眾謂能依止梵王，復謂梵王能生梵眾，於此世間無復最先過梵王者。爾時，梵王作是思惟：『如來大師為世間尊，隨應悉能知眾生根。是故，我應勸請說法。』作是念已，詣菩提場勸請世尊轉正法輪。當彼梵王如是勸請時，有六百八十萬梵眾發阿耨多羅三藐三菩提心。以是緣故，梵王最初勸請轉正法輪。
「複次，智上！如來大圓鏡智悉能顯照一切眾生語言、心行，一切所作無不容受；照見眾生最初邊際，有具善根者、有不具善根者，彼彼眾生、彼彼業報，大圓鏡中皆悉顯現；乃至諸佛如來所作報應亦于中現——菩薩詣菩提場成等正覺、圓滿一切白法最勝功德、如來已斷一切不善之法、已能清凈一切障累、已能遠離一切過失，如是功德大圓鏡智皆悉顯照。
「複次，智上！如來從大悲心起善巧方便，普為救度一切眾生。譬如醫師善解醫藥，諸有病者，隨其所宣，甘、苦、辛味和合妙藥，應病而授皆得除愈。如來大師亦復如是，具足種種善巧方便，為大醫王善療眾病，隨觀眾生有何等病，如其所應，以善巧方便而為救療，皆令解脫。
「又，如世間彼初生子，慈母乳哺、恩育愛憐，不令有少病苦所侵。若後有病，慈母即為揀擇良藥授與令服，子既服已而得安樂。如來大師亦復如
【現代漢語翻譯】 現代漢語譯本：為什麼這麼說呢？因為那些梵天眾認為他們能夠依靠梵王，又認為梵王能夠生出梵天眾，在這個世間沒有比梵王更早出現的了。當時，梵王這樣思量：『如來大師是世間的尊者，能夠根據眾生的根器來了解他們。因此，我應該勸請他說法。』這樣想后，就前往菩提樹下勸請世尊轉動正法輪。當梵王這樣勸請時，有六百八十萬梵天眾發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。因為這個緣故，梵王最初勸請轉動正法輪。 其次，智上（菩薩名）！如來的大圓鏡智慧夠完全照見一切眾生的語言、心念和行為，一切所作所為都能夠容納；照見眾生的最初和最終的界限，有具備善根的，也有不具備善根的，這些眾生各自的業報，都在大圓鏡中完全顯現；乃至諸佛如來所作的報應也都在其中顯現——菩薩前往菩提樹下成就正等正覺，圓滿一切清凈的法和最殊勝的功德，如來已經斷除一切不善的法，已經能夠清凈一切障礙和累贅，已經能夠遠離一切過失，這些功德大圓鏡智都能夠完全照見。 其次，智上！如來從大悲心出發，運用善巧方便，普遍救度一切眾生。譬如醫生善於瞭解醫藥，對於有病的人，根據他們的病情，用甘、苦、辛等味道調和成妙藥，對癥下藥，都能治好疾病。如來大師也是這樣，具備種種善巧方便，作為大醫王，善於治療各種疾病，觀察眾生有什麼樣的病，根據他們的情況，用善巧方便來救治，使他們都得到解脫。 又如世間剛出生的孩子，慈愛的母親用乳汁哺育，恩愛憐惜，不讓孩子受到一點點病痛的侵擾。如果孩子後來生病了，慈母就會為他選擇良藥給他服用，孩子服藥后就能夠安樂。如來大師也是這樣。
【English Translation】 English version: Why is that? Because those Brahma (the highest god in Hinduism) assembly believe that they can rely on Brahma, and also believe that Brahma can create the Brahma assembly. In this world, there is no one who appeared earlier than Brahma. At that time, Brahma thought: 'The Tathagata (Buddha) Master is the honored one of the world, and can understand the roots of all beings according to their capacity. Therefore, I should urge him to preach the Dharma.' After thinking this, he went to the Bodhi tree and urged the World Honored One to turn the Dharma wheel. When Brahma made this request, six million eight hundred thousand Brahma assembly members generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, complete and perfect enlightenment). For this reason, Brahma was the first to urge the turning of the Dharma wheel. Furthermore, Zhi Shang (a Bodhisattva name)! The Tathagata's Great Perfect Mirror Wisdom can fully illuminate all beings' languages, thoughts, and actions, and can accommodate all that is done; it can see the beginning and end of beings, those with good roots and those without good roots, and the karmic retribution of each of these beings is fully manifested in the Great Perfect Mirror; even the karmic responses of all Buddhas and Tathagatas are also manifested within it—the Bodhisattva goes to the Bodhi tree to achieve perfect enlightenment, fulfilling all pure dharmas and the most supreme merits, the Tathagata has already cut off all unwholesome dharmas, has been able to purify all obstacles and burdens, and has been able to stay away from all faults, all these merits are fully illuminated by the Great Perfect Mirror Wisdom. Furthermore, Zhi Shang! The Tathagata, from the heart of great compassion, arises with skillful means, universally saving all beings. For example, a doctor is skilled in medicine, and for those who are sick, according to their condition, he mixes sweet, bitter, and spicy flavors into a wonderful medicine, prescribing the right medicine for the illness, and all can be cured. The Tathagata Master is also like this, possessing all kinds of skillful means, as a great physician, skilled in treating all kinds of diseases, observing what kind of illness beings have, and according to their situation, using skillful means to save and heal them, so that they all attain liberation. Also, like a newborn child in the world, a loving mother nourishes him with milk, cherishing him with love and affection, not allowing the child to be afflicted by even the slightest illness. If the child later becomes ill, the loving mother will choose good medicine for him to take, and after taking the medicine, the child will be at ease. The Tathagata Master is also like this.
是，為一切世間之父，觀諸眾生如其子想，不令眾生有苦惱者。若見眾生造彼彼業、得彼彼報，如來隨應即以善巧方便而為救度，令得解脫。智上！如是所說，當知是為善巧方便。
佛說大方廣善巧方便經卷第三 大正藏第 12 冊 No. 0346 佛說大方廣善巧方便經
佛說大方廣善巧方便經卷第四
西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉 詔譯
「複次，智上！我念過去世時有五百商人入海求寶。是時，別有一商人其性剛強，猛利暴惡，于海中路而忽相逢。彼一商人即生噁心，欲謀珍寶。彼自思惟：『我今宜應設其方便，悉斷彼諸商人命已，當取珍寶，還閻浮洲，自受快樂。』是時，五百商人眾中有一商主名曰善御，其性慈和，於一切人常生悲愍。商主一時止息而臥，忽于夢中見大海神出現其相，謂商主言：『汝今當知，諸商眾外別有一人，其性暴惡，如是色相、如是名字。彼人起賊害心欲謀珍寶，彼作是念：「應當速斷諸商人命，取其珍寶，還閻浮洲，自受快樂。」是故，我今如彼所念而先語汝，汝可思惟作何方便，令此惡人不造殺業、免地獄報，又復商眾得全其命。何以故？此五百商人皆于阿耨多羅三藐三菩提已住不退轉，而彼惡人于如是住菩薩法者若造
【現代漢語翻譯】 現代漢語譯本：是的，（如來）是一切世間的父親，看待所有眾生如同自己的孩子一樣，不讓眾生有任何痛苦煩惱。如果看到眾生造作各種各樣的業，承受各種各樣的果報，如來會根據情況，立即用巧妙的善巧方便來救度他們，使他們得到解脫。智上（菩薩名）！像這樣所說的，應當知道這就是善巧方便。
佛說大方廣善巧方便經 卷第三 大正藏第 12 冊 No. 0346 佛說大方廣善巧方便經
佛說大方廣善巧方便經 卷第四
西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉 詔譯
『再者，智上（菩薩名）！我回憶過去世的時候，有五百個商人入海去尋求寶藏。當時，另外有一個商人，他的性格剛強，兇猛暴戾，在海路中突然相遇。那個商人立刻生起惡念，想要謀奪珍寶。他自己思量：『我現在應該想個辦法，把那些商人的性命都斷絕，然後拿走珍寶，回到閻浮洲（我們所居住的這個世界），自己享受快樂。』當時，五百個商人之中，有一位商主名叫善御，他的性格慈悲和善，對所有人都常懷悲憫之心。商主有一次休息睡覺，忽然在夢中見到大海神顯現身形，對商主說：『你現在應當知道，在商人們之外，另有一個人，他的性格暴戾兇惡，是這樣的相貌，叫這樣的名字。那個人起了賊害之心，想要謀奪珍寶，他這樣想：「應當儘快斷絕所有商人的性命，拿走他們的珍寶，回到閻浮洲，自己享受快樂。」因此，我現在按照他所想的先告訴你，你可以考慮用什麼方法，讓這個惡人不造殺業，免受地獄的果報，又讓商人們保全性命。為什麼呢？因為這五百個商人都在阿耨多羅三藐三菩提（無上正等正覺）中已經安住不退轉，而那個惡人如果對這樣安住菩薩法的人造作』
【English Translation】 English version: Yes, (the Tathagata) is the father of all the world, regarding all sentient beings as if they were his own children, not allowing them to have any suffering or distress. If he sees sentient beings creating various kinds of karma and receiving various kinds of retributions, the Tathagata will immediately use skillful means to save them according to the situation, enabling them to attain liberation. Jishang (a Bodhisattva's name)! What has been said like this, you should know that this is skillful means.
The Sutra of Great and Vast Skillful Means Spoken by the Buddha, Volume 3 Taisho Tripitaka Volume 12, No. 0346, The Sutra of Great and Vast Skillful Means Spoken by the Buddha
The Sutra of Great and Vast Skillful Means Spoken by the Buddha, Volume 4
Translated by the Tripitaka Master Shi Hu, Minister of the Court of Imperial Sacrifices, Great Master of Dharma Transmission, bestowed with the Purple Robe, by Imperial Decree, from the Western Heaven
'Furthermore, Jishang (a Bodhisattva's name)! I recall that in a past life, there were five hundred merchants who entered the sea to seek treasures. At that time, there was another merchant whose nature was strong, fierce, and violent, who suddenly encountered them on the sea route. That merchant immediately conceived an evil thought, wanting to seize the treasures. He thought to himself: 『I should now devise a way to cut off the lives of all those merchants, then take the treasures, return to Jambudvipa (the world we live in), and enjoy myself.』 At that time, among the five hundred merchants, there was a merchant leader named Shanyu, whose nature was compassionate and kind, and who always had pity for everyone. The merchant leader once rested and slept, and suddenly in a dream, he saw the Sea God appear, who said to the merchant leader: 『You should now know that outside of the merchants, there is another person whose nature is violent and fierce, with such an appearance and such a name. That person has conceived a thieving and harmful intention, wanting to seize the treasures, and he thinks: 「I should quickly cut off the lives of all the merchants, take their treasures, return to Jambudvipa, and enjoy myself.」 Therefore, I am now telling you what he is thinking beforehand. You can consider what method to use to prevent this evil person from creating the karma of killing, avoiding the retribution of hell, and also allowing the merchants to preserve their lives. Why is that? Because these five hundred merchants have already dwelt in Anuttara-samyak-sambodhi (unexcelled complete enlightenment) without regression, and if that evil person creates'
殺業，永墮地獄，無有出期。是故，汝今宜設方便，善為救度。』
「爾時，善御商主從夢覺已，即作是念：『我於今時有何方便，令此惡人不造殺業、免地獄報，得諸商人各全其命？』於一日中如是思惟求善方便而未能得，乃至七日審諦思惟亦不能得。過七日已，即作是念：『我今無複方便可得，但當於彼興殺心者先與斷命。彼斷命故，不造殺業、免地獄報，又令餘眾得全其命。』如是念已而復籌量：『我若與此五百商人共斷其命，而五百人皆墮地獄。我今宜應起大悲心，為救護故，自手當殺。此殺因者，設於百千劫中獲地獄報亦當忍受。但能今時以如是大悲方便令此惡人不造殺業，當免地獄無量劫苦；又令住菩薩法者諸商人眾，安隱無難。』爾時，商主作是念已，即設方便乃斷其命。時彼惡人既此命終得生天界。
「智上！彼五百商人者，當知即是此賢劫中五百如來；是時眾中為商主者，即我身是。我于百千劫在輪迴中，以大悲心出生善巧方便，如是種種救度眾生。于汝意云何？菩薩摩訶薩雖經百千劫在輪迴中，皆為以方便智救度眾生，勿謂菩薩摩訶薩有業障可得。是故當知，諸佛、菩薩諸所作業皆悉清凈，無復少分障累可得。
「智上！又復當知，如來、應供、正等正覺是金剛不壞之身，乃
【現代漢語翻譯】 現代漢語譯本 『殺生之業，將永遠墮入地獄，沒有解脫之期。因此，你現在應該想辦法，好好地救度他們。』 當時，善御商主從夢中醒來后，就想：『我現在有什麼辦法，能讓這個惡人不造殺業、免受地獄之報，並使所有商人都能保全性命呢？』他一天都在這樣思考，尋求好的辦法，但沒有找到，甚至七天都在認真思考，仍然沒有找到。過了七天後，他想：『我現在沒有其他辦法了，只能先殺死那個要起殺心的人。他被殺死了，就不會造殺業、免受地獄之報，又能讓其他人保全性命。』這樣想過後，他又考慮：『如果我和這五百個商人一起殺他，那五百個人都會墮入地獄。我現在應該發起大悲心，爲了救護他們，親自下手殺他。這個殺生的因，即使在百千劫中遭受地獄之報，我也應當忍受。只要現在能用這樣的大悲方便，讓這個惡人不造殺業，就能免除無量劫的地獄之苦；又能讓那些修行菩薩道的商人，安穩無難。』當時，商主這樣想過後，就想辦法殺死了那個人。那時，那個惡人死後就升到了天界。 『智上（佛弟子名）！那五百個商人，應當知道他們就是這個賢劫中的五百如來；當時眾人中做商主的那個人，就是我的前身。我在百千劫的輪迴中，以大悲心生出善巧方便，像這樣種種救度眾生。你認為如何？菩薩摩訶薩即使經歷百千劫的輪迴，都是爲了用方便智慧救度眾生，不要認為菩薩摩訶薩會有業障。所以應當知道，諸佛、菩薩所做的一切都是清凈的，沒有絲毫的障礙和牽累。』 『智上！你還應當知道，如來、應供、正等正覺（佛的十個稱號）是金剛不壞之身，乃
【English Translation】 English version 'The karma of killing will cause one to fall into hell forever, with no hope of release. Therefore, you should now devise a way to skillfully save them.' At that time, the merchant leader, having awakened from his dream, thought: 'What means do I have now to prevent this evil person from committing the karma of killing, thus avoiding the retribution of hell, and allowing all the merchants to preserve their lives?' He pondered this for a day, seeking a good solution, but found none. Even after seven days of careful consideration, he still could not find one. After seven days had passed, he thought: 'I have no other means available now, except to kill the one who intends to kill first. By killing him, he will not create the karma of killing, thus avoiding the retribution of hell, and also allow the others to preserve their lives.' After thinking this, he further considered: 'If I join with these five hundred merchants to kill him, then all five hundred of them will fall into hell. I should now generate great compassion, and for the sake of protecting them, I will kill him with my own hands. Even if this act of killing causes me to suffer the retribution of hell for hundreds of thousands of kalpas, I will endure it. As long as I can now use this compassionate means to prevent this evil person from creating the karma of killing, he will be spared the suffering of hell for countless kalpas; and also allow those merchants who are practicing the Bodhisattva path to be safe and without difficulty.' At that time, the merchant leader, having thought this, devised a way and killed that person. Then, that evil person, having died, was reborn in the heavens. 'Jñānottara (name of a Buddha disciple)! Those five hundred merchants, you should know, are the five hundred Tathagatas of this Bhadrakalpa; and the one who was the merchant leader among them at that time, was my former self. In the cycle of rebirth for hundreds of thousands of kalpas, I have generated skillful means with great compassion, and in this way, I have saved sentient beings. What do you think? Even though Bodhisattva Mahasattvas go through hundreds of thousands of kalpas in the cycle of rebirth, it is all for the sake of saving sentient beings with skillful wisdom. Do not think that Bodhisattva Mahasattvas have karmic obstacles. Therefore, you should know that all the actions of Buddhas and Bodhisattvas are pure, without any obstacles or entanglements.' 'Jñānottara! You should also know that the Tathagata, Arhat, Samyaksaṃbuddha (ten titles of a Buddha) is a vajra indestructible body, and is'
至舉足、下足皆以神通方便作大利益。」
是時，舍衛城中有二十人，忽與二十極惡知識而相值遇，是諸人等互起噁心欲相謀殺，各各伺求彼彼方便。時四十人承佛威神力故俱詣佛所，到佛所已，住立一面。
爾時，如來、應供、正等正覺為欲化度彼四十人故，于剎那間化一大人在佛會中，即白大目乾連言：「尊者當知，今此大地不久出現諸草木相。」而彼大人作是言：「時世尊即為垂其右足。」于須臾間而此大地即生草木，各一尺量。
時尊者大目乾連白佛言：「世尊！今所出現草木之相，我于余方可能見不？」佛言：「不能。」
尊者大目乾連而即隨取少分草木乃自執持。時三千大千世界皆悉震動。
於是，如來、應供、正等正覺以神通力現自身相出過梵界，而此草木亦復隨從出過梵界；又復如來以神通力現大海中，而此草木亦隨彼住；又復如來以神通力入大山間，而此草木亦隨彼住。爾時，如來還本座已即收右足，而此草木亦安住不動。
爾時，尊者阿難白佛言：「世尊！如來往昔有何因緣，今現是相？」
佛言：「阿難！我于往昔為大商主，入海求寶，逢惡知識，我時以大悲心而斷其命。昔因緣故，今有是相。」爾時，世尊說伽陀曰：
「今此所現如是相，
【現代漢語翻譯】 現代漢語譯本：『舉起腳、放下腳都以神通方便做出巨大的利益。』 當時，舍衛城（Śrāvastī）中有二十個人，忽然與二十個極惡的朋友相遇，這些人互相產生惡念想要謀殺對方，各自尋找機會。當時，這四十個人承蒙佛陀的威神力，一同來到佛陀所在的地方，到達后，站在一邊。 那時，如來（Tathāgata）、應供（Arhat）、正等正覺（Samyaksaṃbuddha）爲了教化這四十個人，在剎那間化現出一個大人在佛陀的集會中，那人對大目乾連（Mahāmaudgalyāyana）說：『尊者應當知道，現在這大地不久將出現草木的景象。』而那大人說這話時，世尊就垂下右腳。 在很短的時間內，這大地上就長出了草木，每一株都有一尺高。 當時，尊者大目乾連對佛陀說：『世尊！現在所出現的草木景象，我能在其他地方看到嗎？』佛陀說：『不能。』 尊者大目乾連隨即取了少許草木拿在手中。當時，三千大千世界都震動起來。 於是，如來、應供、正等正覺以神通力顯現自身形象超出梵天界（Brahmaloka），而這些草木也跟隨超出梵天界；如來又以神通力顯現在大海中，而這些草木也隨之在那裡；如來又以神通力進入大山之間，而這些草木也隨之在那裡。當時，如來回到原來的座位后就收回右腳，而這些草木也安住不動。 當時，尊者阿難（Ānanda）對佛陀說：『世尊！如來過去有什麼因緣，現在顯現這樣的景象？』 佛陀說：『阿難！我過去曾是大商主，入海求寶，遇到惡友，我當時以大悲心斷除了他們的性命。因為過去的因緣，現在才有這樣的景象。』當時，世尊說了偈頌： 『現在所顯現的這種景象，』
【English Translation】 English version: 『Both lifting and placing the feet, all are done with the expedient means of supernatural powers to create great benefit.』 At that time, in the city of Śrāvastī, there were twenty people who suddenly encountered twenty extremely evil companions. These people developed malicious intentions to murder each other, each seeking opportunities. Then, these forty people, through the power of the Buddha's majestic spirit, went together to where the Buddha was. Having arrived, they stood to one side. At that time, the Tathāgata, Arhat, Samyaksaṃbuddha, in order to teach and transform these forty people, manifested in an instant a great man in the Buddha's assembly. That man said to Mahāmaudgalyāyana: 『Venerable one, you should know that this earth will soon show the appearance of grass and trees.』 And as that great man spoke these words, the World Honored One lowered his right foot. In a very short time, grass and trees grew on this earth, each one foot in height. At that time, Venerable Mahāmaudgalyāyana said to the Buddha: 『World Honored One! Can I see the appearance of grass and trees that has now appeared in other places?』 The Buddha said: 『No.』 Venerable Mahāmaudgalyāyana then took a small portion of the grass and trees and held it in his hand. At that time, the three thousand great thousand worlds all shook. Then, the Tathāgata, Arhat, Samyaksaṃbuddha, using his supernatural powers, manifested his own form exceeding the Brahmaloka, and these grass and trees also followed, exceeding the Brahmaloka; again, the Tathāgata, using his supernatural powers, manifested himself in the great ocean, and these grass and trees also stayed there; again, the Tathāgata, using his supernatural powers, entered between the great mountains, and these grass and trees also stayed there. At that time, the Tathāgata returned to his original seat and withdrew his right foot, and these grass and trees also remained still. At that time, Venerable Ānanda said to the Buddha: 『World Honored One! What past causes and conditions led the Tathāgata to manifest this appearance now?』 The Buddha said: 『Ānanda! In the past, I was a great merchant leader who went to sea to seek treasures. I encountered evil friends, and at that time, with great compassion, I ended their lives. Because of those past causes and conditions, this appearance is now manifested.』 At that time, the World Honored One spoke a gatha: 『This appearance that is now manifested,』
不住虛空及山、海， 乃至不住諸地方， 以宿因故如是住。」
爾時，彼四十人咸作是念：「如來是大法王，無實業障可得。我等互起噁心自相謀害，今對佛前宜應懺悔。」作是念已，俱白佛言：「世尊！我等先起噁心互欲殺害。是故，今時各各懺悔。」
爾時，世尊即為如應宣說法要，彼四十人皆得智證三昧。是時，有三百二十萬眾生遠塵離垢，得法眼凈。
「智上！以此因緣，當知諸佛如來舉足、下足皆是神通方便，作大利益，實無少分業障可得。
「又復如來已離諸病，何故一時遣諸苾芻詣耆婆所求青蓮華蕊汁？要當何用？所謂：我於一時與五百苾芻結夏未久住于林間，是時有修左啰摩婆尾迦行者住彼林側。是人忽有病生，不能進止、不能調伏，即於我所求以妙藥而救其苦。我時作是思惟：『今不應知是病所宜。何以故？我若知其病所宜者，后末世中破壞聖心。於今設何方便得藥與療？但當令此諸苾芻眾為求其藥。』作是念已，即令諸苾芻詣耆婆所求青蓮華蕊汁與療其病。是諸苾芻雖承佛旨而未即行。爾時，凈居天子見諸苾芻已，白言：『尊者！汝等當如佛旨，求如是藥為作救療，勿求別藥令彼服已而趣命終。』諸苾芻言：『我等若行求藥違佛戒法，我等寧自喪命，終不違佛
【現代漢語翻譯】 現代漢語譯本：不住在虛空以及山、海，乃至不住在任何地方，因為宿世的因緣所以這樣安住。
當時，那四十個人都這樣想：『如來是偉大的法王，沒有真實的業障可以得到。我們互相生起噁心，想要互相殘害，現在應該在佛前懺悔。』這樣想后，他們一起對佛說：『世尊！我們先前生起噁心，想要互相殺害。因此，現在各自懺悔。』
當時，世尊就為他們如理如實地宣說佛法要義，那四十個人都獲得了智慧證悟的三昧。那時，有三百二十萬眾生遠離塵垢，得到了清凈的法眼。
『智上（菩薩名）！因為這個因緣，應當知道諸佛如來舉足、下足都是神通方便，爲了作大利益，實際上沒有絲毫業障可以得到。
『而且如來已經遠離了各種疾病，為什麼一時派遣眾比丘去耆婆（名醫）那裡求取青蓮花蕊汁呢？到底有什麼用呢？事情是這樣的：我曾經與五百比丘結夏安居，住在林間不久，當時有一個修左啰摩婆尾迦（外道）行者住在那個林子旁邊。這個人忽然生病，不能行動，不能調伏，就到我這裡來求取妙藥來救治他的痛苦。我當時這樣思惟：『現在不應該知道這個病適合用什麼藥。為什麼呢？如果我知道這個病適合用什麼藥，那麼在後來的末世中就會破壞聖心。現在應該用什麼方便得到藥來治療呢？只能讓這些比丘眾去求藥。』這樣想后，就讓眾比丘去耆婆那裡求取青蓮花蕊汁來治療他的病。這些比丘雖然接受了佛的旨意，但沒有立刻行動。當時，凈居天子（天神名）看到眾比丘后，對他們說：『尊者！你們應當按照佛的旨意，求取這樣的藥來救治他，不要求取別的藥讓他服用后就死去。』眾比丘說：『我們如果去求藥就違背了佛的戒律，我們寧願自己喪命，也終究不會違背佛的戒律。』
【English Translation】 English version: 'Not dwelling in emptiness, nor in mountains, seas, or even in any place, they abide thus due to past causes.'
At that time, those forty people all thought: 'The Tathagata is the great Dharma King, and no real karmic obstacles can be found in him. We have mutually generated evil thoughts, intending to harm each other. Now, we should repent before the Buddha.' Having thought this, they all said to the Buddha: 'World Honored One! We previously generated evil thoughts, intending to kill each other. Therefore, now we each repent.'
At that time, the World Honored One then appropriately expounded the essential Dharma for them, and those forty people all attained the Samadhi of wisdom realization. At that time, three million two hundred thousand beings were freed from dust and defilement, and obtained the pure Dharma Eye.
'Wise One (Bodhisattva name)! Because of this cause, you should know that all Buddhas and Tathagatas, in lifting their feet and placing them down, are using skillful means of spiritual powers to create great benefit, and in reality, no karmic obstacles can be found in them.'
'Moreover, the Tathagata has already transcended all illnesses. Why then did he at one time send the Bhikshus to Jivaka (a famous doctor) to seek the juice of the blue lotus flower stamen? What was the purpose? The matter is this: I once spent the summer retreat with five hundred Bhikshus, dwelling in the forest for a short time. At that time, there was a practitioner of the Lora-Mavavika (a heretic) path living beside that forest. This person suddenly fell ill, unable to move or be subdued, and came to me seeking a miraculous medicine to relieve his suffering. I then thought: 'Now, I should not know what medicine is suitable for this illness. Why? If I know what medicine is suitable for this illness, then in the future, in the latter days, it will destroy the sacred mind. What means should be used now to obtain medicine for treatment? I should only have these Bhikshus seek the medicine.' Having thought this, I then sent the Bhikshus to Jivaka to seek the juice of the blue lotus flower stamen to treat his illness. Although these Bhikshus received the Buddha's command, they did not act immediately. At that time, a Pure Abode Deva (a god) saw the Bhikshus and said to them: 'Venerable ones! You should follow the Buddha's command and seek this medicine to save him, do not seek other medicine that will cause him to die after taking it.' The Bhikshus said: 'If we go to seek medicine, we will violate the Buddha's precepts. We would rather lose our own lives than violate the Buddha's precepts.'
戒法而行。』凈居天子復白諸苾芻言：『如來是大法王，以利益心猶故現相服藥除病。汝等今時何不如教？當行求藥，當行求藥。』凈居天子如是三白已，時諸苾芻息疑悔心，即詣耆婆所求如是藥。得是藥已授彼病人，服已除差。智上！以是因緣，我為利益故乃遣苾芻求如是藥，而非如來有諸病惱。
「又復如來諸福蘊中最上、最勝，何故最先執持應器入城乞食？所謂：如來已離諸障、無假食想，但為愍念后末世中有諸苾芻少福德者，雖入王城聚落持缽乞食而不能得，乃生退屈，不能長時勤行乞食。為令此等苾芻當於爾時作是思惟：『如來大師于諸世間福聚最勝，猶尚隨宜持缽乞食，況復我今末世苾芻薄福德故，乞食所難不應生苦。但當行乞，雖復少得而亦為足。』
「智上！如來在世行乞食者，又為隨順作利益故，所謂令諸婆羅門、長者、居士，乃至一切人民，以佛威神所加持故，于現世中飲食豐足，不值饑饉之苦。何以故？如來在世，不令諸魔作饑饉難。是故，如來以善方便隨順世間，雖受假食不生愛著，不令婆羅門、長者，乃至一切人民及余諸天子眾等起如是念：『沙門瞿曇于其假食愛樂作意。』如來為令彼等不生念故，于晝夜中與苾芻眾常住三昧，依止一心，寂而無動，無高、無下，前引於後、
【現代漢語翻譯】 現代漢語譯本：『要遵從戒律而行。』凈居天子又對眾比丘說：『如來是偉大的法王，爲了利益眾生，尚且示現生病服藥來解除病痛。你們現在為什麼不按照教導去做呢？應當去求藥，應當去求藥。』凈居天子這樣說了三次之後，眾比丘才消除了疑惑和悔恨，立即前往耆婆（醫生）那裡求取這樣的藥物。得到藥物后，給病人服用，病就好了。智上！因為這個緣故，我爲了利益眾生才派遣比丘去求取這樣的藥物，而不是如來真的有疾病的困擾。 『還有，如來在所有福德中是最上、最殊勝的，為什麼最先拿著應器（缽）進入城中乞食呢？這是因為如來已經遠離了所有障礙，沒有對食物的執著，只是爲了憐憫末世中那些福德淺薄的比丘。他們即使進入王城聚落持缽乞食，也可能得不到食物，因而產生退縮，不能長期勤奮地乞食。爲了讓這些比丘在那個時候這樣思考：『如來大師在世間福德最為殊勝，尚且隨順因緣持缽乞食，何況我們現在是末世的比丘，福德淺薄，乞食困難，不應該感到痛苦。只要去乞食，即使得到很少也應該滿足。』 『智上！如來在世行乞食，也是爲了隨順眾生，利益眾生。這是爲了讓婆羅門、長者、居士，乃至一切人民，因為佛陀的威神加持，在現世中飲食豐足，不會遭受饑荒的痛苦。為什麼呢？因為如來在世，不會讓魔製造饑荒的災難。所以，如來以善巧方便隨順世間，雖然接受假食，卻不生愛著，不讓婆羅門、長者，乃至一切人民以及其他天子等產生這樣的想法：『沙門瞿曇對這些假食貪愛執著。』如來爲了不讓他們產生這樣的想法，在白天和夜晚都與比丘們常住三昧（禪定），依止一心，寂靜不動，沒有高下之分，前引后隨。
【English Translation】 English version: 『You should practice according to the precepts.』 The Pure Abode Deva then said to the Bhikshus, 『The Tathagata is the great Dharma King, and for the sake of benefiting beings, he still manifests the appearance of taking medicine to cure illness. Why do you not follow the teachings now? You should go and seek medicine, you should go and seek medicine.』 After the Pure Abode Deva had said this three times, the Bhikshus then dispelled their doubts and regrets, and immediately went to Jivaka (physician) to seek such medicine. Having obtained the medicine, they gave it to the sick person, and after taking it, the illness was cured. Wise One! Because of this reason, I sent the Bhikshus to seek such medicine for the sake of benefiting beings, and not because the Tathagata actually had any illness or suffering. 『Furthermore, the Tathagata is the most supreme and excellent among all accumulations of merit. Why does he first hold the alms bowl and enter the city to beg for food? This is because the Tathagata has already transcended all obstacles and has no attachment to food. It is only out of compassion for those Bhikshus in the latter ages who have little merit. Even if they enter the royal city or village with their alms bowls to beg for food, they may not obtain it, and thus become discouraged and unable to diligently practice begging for food for a long time. In order to make these Bhikshus think at that time: 『The Tathagata, the great master, is the most supreme in merit in all the worlds, yet he still follows the conditions and begs for food with his alms bowl. How much more so should we, the Bhikshus of the latter ages, who have little merit and find it difficult to beg for food, not feel suffering. We should just go and beg for food, and even if we obtain little, we should be content.』 『Wise One! The Tathagata begging for food while in the world is also for the sake of following and benefiting beings. This is to allow the Brahmins, elders, householders, and even all people, through the blessing of the Buddha's majestic power, to have abundant food and drink in this present life and not suffer the pain of famine. Why is this so? Because when the Tathagata is in the world, he does not allow the demons to create the calamity of famine. Therefore, the Tathagata, with skillful means, follows the world. Although he accepts temporary food, he does not develop attachment to it. He does not allow the Brahmins, elders, and even all people and other Devas to have such thoughts: 『The Shramana Gautama is attached to and fond of this temporary food.』 In order to prevent them from having such thoughts, the Tathagata, day and night, always dwells in Samadhi (meditative absorption) with the Bhikshus, relying on one-pointedness of mind, being still and unmoving, without high or low, leading those behind.
后如於前，正念相應。於一時中我住三昧，有七萬天子發清凈心禮敬於我，我即從三昧出為其如應宣說法要，彼諸天子于諸法中得法眼凈。由此因緣，是故當知，諸佛、如來現行乞食，但以善巧方便作利益故。
「又復一時有贊左摩拏嚩迦于佛如來而生惡意，當墮地獄，佛為救護，其事云何？所謂：如來怨親平等，無復少分障累可得，但為眾生安樂利益。我于爾時為欲救護彼贊左摩拏嚩迦故，以我威神力令其得見兢伽沙數世界諸佛如來，是諸如來大圓鏡智中現彼所作業。以諸如來神通力故，令此摩拏嚩迦見自業已即生悔心，作如是言：『今於此中真實顯現，乃自思惟如來一切白法具足。云何我今但造惡業，于白法分而不能得？』彼摩拏嚩迦作是念時，即得清凈正白梵行，于其夢中見佛現身，所有先起惡意之罪皆悉銷滅，命終已后免地獄報。當知皆是如來神力而為救護。何以故？所謂：如來以大悲方便不捨眾生故。
「又復一時有孫那利梵志於祇陀林中，彼以因緣而斷其命。佛時不知，云何名為一切智耶？所謂：如來無礙正智皆悉具足，無不知見，如來隨諸色相、神通等事皆以威神建立。今此孫那利梵志者，佛觀是人壽量已盡，決定命終，亦非如來不能了知。又，欲以是因緣令諸外道攝伏其心，止息自罪。
【現代漢語翻譯】 現代漢語譯本 之後，就像之前一樣，保持正念相應。在某個時刻，我安住於三昧之中，有七萬天子發清凈心來禮敬我，我便從三昧中出來，為他們如理宣說佛法要義，那些天子在諸法中獲得了法眼清凈。由此因緣，所以應當知道，諸佛、如來示現乞食的行為，只是爲了以善巧方便利益眾生。 又一次，有贊左摩拏嚩迦（一種婆羅門）對佛如來生起惡意，本應墮入地獄，佛爲了救護他，是怎麼做的呢？是這樣的：如來對怨親平等對待，沒有任何障礙和累贅，只是爲了眾生的安樂和利益。我當時爲了救護那個贊左摩拏嚩迦，用我的威神力讓他看見了恒河沙數世界中的諸佛如來，這些如來在大圓鏡智中顯現了他所造的業。由於諸如來的神通力，讓這個摩拏嚩迦看到自己的業報后，立即生起悔恨之心，說道：『現在這裡真實顯現，我才想到如來一切白法都具足。為什麼我只造惡業，而不能得到白法呢？』當這個摩拏嚩迦這樣想的時候，就獲得了清凈正直的梵行，在夢中見到佛現身，所有先前生起的惡意之罪都消除了，命終之後免除了地獄的果報。應當知道，這都是如來的神力在救護他。為什麼呢？因為如來以大悲方便不捨棄眾生。 又一次，有孫那利梵志（一種婆羅門）在祇陀林中，因為某種因緣而斷送了自己的性命。佛當時不知道這件事，怎麼能稱為一切智呢？是這樣的：如來無礙的正智都完全具足，沒有不知道、看不見的。如來隨順各種色相、神通等事，都以威神力來建立。現在這個孫那利梵志，佛觀察到他的壽命已經到了盡頭，必定會死亡，並不是如來不能知道。而且，還想借此因緣讓那些外道收攝他們的心，停止他們的罪行。
【English Translation】 English version Then, as before, maintaining right mindfulness. At one time, I was dwelling in samadhi, and seventy thousand devas generated pure minds and came to pay homage to me. I then emerged from samadhi and expounded the Dharma accordingly for them. Those devas attained the purity of the Dharma eye in all dharmas. Because of this cause and condition, it should be known that the Buddhas and Tathagatas manifest the act of begging for alms, but only to benefit beings through skillful means. Again, at one time, there was a Brahmin named Zan Zuomo Na Woka who harbored ill will towards the Buddha Tathagata and was destined to fall into hell. How did the Buddha save him? It was like this: The Tathagata treats enemies and relatives equally, without any obstacles or burdens, but only for the peace and benefit of all beings. At that time, in order to save that Zan Zuomo Na Woka, I used my divine power to let him see the Buddhas and Tathagatas in the worlds as numerous as the sands of the Ganges. These Tathagatas manifested his actions in the Great Perfect Mirror Wisdom. Because of the divine power of the Tathagatas, this Na Woka, upon seeing his own karma, immediately generated remorse and said: 'Now it is truly revealed here, and I realize that the Tathagata is complete with all pure dharmas. Why do I only create evil karma and cannot attain the pure dharmas?' When this Na Woka thought this way, he attained pure and upright Brahma conduct. In his dream, he saw the Buddha appear, and all the evil karma he had previously generated was extinguished. After his life ended, he was spared the retribution of hell. It should be known that all of this was the Tathagata's divine power saving him. Why? Because the Tathagata, with great compassion and skillful means, does not abandon beings. Again, at one time, there was a Brahmin named Sun Na Li in the Jeta Grove, who ended his life due to some cause. The Buddha did not know about this at the time, so how can he be called all-knowing? It is like this: The Tathagata's unobstructed right wisdom is fully complete, and there is nothing that he does not know or see. The Tathagata establishes all forms, divine powers, and other matters with his divine power. Now, regarding this Sun Na Li Brahmin, the Buddha observed that his lifespan had reached its end and that he would certainly die. It is not that the Tathagata was unable to know. Moreover, he wanted to use this cause and condition to make those non-Buddhists restrain their minds and cease their wrongdoings.
爾時，如來以加持力於七夜中不入聚落。是時有六十俱胝天人過七夜已往詣佛所。到佛所已，乃為隨應宣說法要，即時各得智證三昧。
「又復何緣如來昔曾於三月中食馬麥耶？所謂：如來欲令婆羅門、長者等生希有心，又為成就利益事故。所以者何？我於一時與五百苾芻見五百馬，我觀彼馬宿世善根今已成熟。何以故？此五百馬於前前世已曾為人，親近供養先佛如來，于先佛所發菩提心，后因值遇彼惡知識破壞善法、造諸惡業，以是報應今受馬身。又復此五百馬往昔曾於日藏菩薩所發大誓願，以其宿世大願力故，今復值遇日藏菩薩以菩提法方便教化，令得度脫。是五百馬以菩薩威力及自願力故，各能思念宿生中事。智上！我觀彼馬有是因緣，生悲愍心欲為化度，乃與苾芻往彼馬所，以所食麥即取食之。我自食已而復授彼五百苾芻。時五百馬以宿善根力故，見佛及苾芻眾食是馬麥，即時禮佛及諸苾芻。彼五百馬過三月已皆悉命終，生兜率天，即從彼天來詣佛所，恭敬、尊重、瞻禮、供養。佛即隨應為說法要，是諸天子悉于阿耨多羅三藐三菩提住不退轉。如來為令此五百馬成就如是大利益事故食馬麥。
「智上當知，所有一切飲食，如來食者皆為最上食。假使三千大千世界土及乳糖，如來食者，於是二種等
【現代漢語翻譯】 現代漢語譯本：當時，如來以加持力連續七夜沒有進入村落。這時，有六十俱胝（俱胝：印度數量單位，一俱胝等於一千萬）天人過了七夜后，來到佛陀所在之處。到達佛陀處后，佛陀就為他們隨應宣說佛法要義，他們立刻各自證得了智慧三昧（三昧：佛教術語，指心專注一境而不散亂的精神狀態）。 「又是什麼因緣使得如來過去曾在三個月中食用馬麥呢？這是因為：如來想要讓婆羅門、長者等產生稀有之心，也是爲了成就利益的緣故。為什麼這麼說呢？我曾經在某個時候與五百位比丘（比丘：佛教出家男眾）看到五百匹馬，我觀察到這些馬前世的善根現在已經成熟。為什麼呢？這五百匹馬在前前世曾經是人，親近供養過先佛如來，在先佛那裡發了菩提心（菩提心：追求覺悟的心），後來因為遇到了惡知識，破壞了善法，造作了各種惡業，因此受到報應，今生轉世為馬。而且這五百匹馬過去曾在日藏菩薩（日藏菩薩：佛教菩薩名）那裡發過大誓願，因為他們前世的大願力，現在又遇到了日藏菩薩，用菩提法方便教化，使他們得以解脫。這五百匹馬因為菩薩的威力和自己的願力，各自能夠回憶起前世的事情。智上（智上：佛陀弟子名）！我觀察到這些馬有這樣的因緣，生起了悲憫之心，想要度化他們，就和比丘們一起到馬那裡，把所吃的麥子拿來吃。我自己吃完后，又分給那五百位比丘。當時，五百匹馬因為前世的善根之力，看到佛陀和比丘們吃馬麥，立刻禮拜佛陀和各位比丘。這五百匹馬過了三個月后都去世了，轉生到兜率天（兜率天：佛教欲界六天之一），然後從兜率天來到佛陀這裡，恭敬、尊重、瞻仰、供養。佛陀就隨應為他們宣說佛法要義，這些天子都於阿耨多羅三藐三菩提（阿耨多羅三藐三菩提：無上正等正覺，即佛的智慧）住于不退轉的境界。如來爲了讓這五百匹馬成就這樣的大利益，所以才食用馬麥。 「智上，你應該知道，所有一切飲食，如來所食用的都是最上等的食物。即使是三千大千世界（三千大千世界：佛教宇宙觀，指一個極其廣大的世界）的泥土和乳糖，如來所食用的，在這兩種食物中也是等同的。
【English Translation】 English version: At that time, the Tathagata, through his power of blessing, did not enter any village for seven nights. Then, sixty kotis (koti: an Indian unit of measurement, one koti equals ten million) of devas (devas: celestial beings) came to where the Buddha was after seven nights had passed. Having arrived at the Buddha's place, the Buddha then preached the essential Dharma according to their needs, and they immediately each attained the samadhi (samadhi: a state of meditative consciousness) of wisdom. Furthermore, what was the reason that the Tathagata once ate horse barley for three months? It was because the Tathagata wanted to cause the Brahmins, elders, and others to have a rare and precious mind, and also to accomplish their benefit. Why is this so? At one time, I saw five hundred horses with five hundred bhikshus (bhikshus: Buddhist monks). I observed that the good roots of these horses from their past lives had now matured. Why is that? These five hundred horses were once humans in their previous lives, who had been close to and made offerings to the Buddhas of the past. They had generated the Bodhi mind (Bodhi mind: the mind of enlightenment) at the place of those Buddhas. Later, because they encountered evil teachers, they destroyed the good Dharma and committed various evil deeds. As a result of this retribution, they were reborn as horses in this life. Moreover, these five hundred horses had made great vows in the past at the place of Bodhisattva Suryagarbha (Suryagarbha: a Buddhist bodhisattva). Because of the power of their great vows from their past lives, they now encountered Bodhisattva Suryagarbha again, who used the expedient means of the Bodhi Dharma to teach and liberate them. These five hundred horses, due to the power of the Bodhisattva and their own vows, were each able to recall the events of their past lives. O Jñānottara (Jñānottara: a disciple of the Buddha)! I observed that these horses had such causes and conditions, and I felt compassion and wanted to transform them. So, I went to where the horses were with the bhikshus, and I took the barley that was being eaten and ate it. After I had eaten, I then gave it to the five hundred bhikshus. At that time, the five hundred horses, due to the power of their good roots from their past lives, saw the Buddha and the bhikshus eating the horse barley, and they immediately bowed to the Buddha and the bhikshus. After three months, these five hundred horses all died and were reborn in the Tusita Heaven (Tusita Heaven: one of the six heavens of the desire realm in Buddhism). Then, they came from that heaven to where the Buddha was, with reverence, respect, veneration, and offerings. The Buddha then preached the essential Dharma according to their needs, and these devas all dwelt in the state of non-retrogression in Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi: the supreme perfect enlightenment, the wisdom of the Buddha). The Tathagata ate horse barley in order to bring about such great benefit for these five hundred horses. O Jñānottara, you should know that all food that the Tathagata eats is the most supreme food. Even if it were the soil and milk sugar of the three thousand great thousand worlds (three thousand great thousand worlds: a Buddhist cosmology, referring to an extremely vast world), what the Tathagata eats is equal in value to these two types of food.
無差別，皆成上味。何以故？如來舌根常得上味，是大人相。以是緣故，當知諸佛如來凡所受食皆為最上食。我時謂阿難言：『汝舍轉輪王位出家修道，于諸眾生起悲愍心。汝今食此馬麥而得何味？』阿難白佛言：『世尊！今此馬麥甚為希有，我雖生於王宮，昔未曾得此最上味。』是時，阿難食馬麥已，於七日中得大喜樂。
「智上！我時與彼五百苾芻夏安居已，各還所止。是時，五百苾芻眾中有四十苾芻食是馬麥，雖于其味作清凈想，還復思念諸苦糲食。如是思念已，於七夜中各得阿羅漢果。
「智上當知，如來雖食馬麥，實非宿障報應之事，但為眾生作大利益；又令諸修凈戒沙門、婆羅門生希有心；復令一切眾生如說能行。當知如來一切最勝，諸所施作不壞法行。
「又復何緣如來一時謂迦葉言：『我患背痛，汝可為我說七覺支法。』此因緣者，所謂：爾時，有八千天子而共集會。是諸天子先於佛、法、僧寶未生凈信，當於爾時暫聞迦葉說七覺支法，而彼信心漸能開悟。即詣迦葉所，迦葉重複廣為分別七覺支法。是八千天子即時各得智證三昧，乃自思惟：『眾生有病不能聽法，若聞法者病得銷除。如來是大法王，猶故現病令大迦葉說七覺支法。我等云何不樂聽法？』彼諸天子作是思惟已，即于
【現代漢語翻譯】 現代漢語譯本：
食物本身並無差別，都能成為最上等的美味。這是為什麼呢？因為如來的舌根總是能感受到最上等的美味，這是大丈夫的相貌。因此，應當知道諸佛如來所接受的食物都是最上等的。當時我對阿難說：『你捨棄了轉輪王的地位出家修行，對眾生生起了悲憫之心。你現在吃這馬麥，覺得是什麼滋味？』阿難對佛說：『世尊！這馬麥非常稀有，我雖然出生在王宮，以前從未嘗過如此最上等的美味。』當時，阿難吃了馬麥后，在七天中獲得了極大的喜悅。
『智上（菩薩名）！當時我與那五百位比丘安居結束后，各自回到住處。當時，五百位比丘中有四十位比丘吃了這馬麥，雖然對它的味道作清凈的觀想，但仍然會想起那些粗糙的食物。這樣思念之後，在七個夜晚中各自證得了阿羅漢果。
『智上，應當知道，如來雖然吃了馬麥，實際上並非是宿世業障的報應，而是爲了給眾生帶來巨大的利益；又讓那些修持清凈戒律的沙門、婆羅門生起稀有之心；還讓一切眾生能夠如所說的那樣去修行。應當知道如來一切都是最殊勝的，所做的一切都不會破壞佛法的修行。
『還有什麼原因導致如來曾經對迦葉（佛陀十大弟子之一）說：『我背痛，你可以為我說七覺支法。』這個因緣是這樣的：當時，有八千位天子聚集在一起。這些天子之前對佛、法、僧三寶沒有生起清凈的信心，當時暫時聽聞迦葉說七覺支法，他們的信心逐漸得以開啟。他們立即前往迦葉處，迦葉又詳細地為他們分別解說七覺支法。這八千位天子立即各自獲得了智慧證悟的三昧，於是他們自己思惟：『眾生有病就不能聽法，如果能聽法，病就能消除。如來是**法王，仍然示現生病，讓大迦葉說七覺支法。我們怎麼能不樂於聽法呢？』這些天子這樣思惟之後，立即在 English version:
There is no difference in food, all can become the supreme flavor. Why is this? Because the Tathagata's (如來) tongue always experiences the supreme flavor, which is a mark of a great man. Therefore, it should be known that all the food received by the Buddhas and Tathagatas is the most supreme. At that time, I said to Ananda (阿難, one of the Buddha's ten principal disciples): 'You abandoned the position of a wheel-turning king to leave home and cultivate the Way, and you have developed compassion for all beings. Now that you are eating this horse barley, what flavor do you find?' Ananda replied to the Buddha: 'World Honored One! This horse barley is very rare. Although I was born in the royal palace, I have never tasted such a supreme flavor before.' At that time, after Ananda ate the horse barley, he obtained great joy for seven days.
'Jnana (智上, a Bodhisattva's name)! At that time, after I and those five hundred Bhikshus (苾芻, Buddhist monks) had completed the summer retreat, we each returned to our dwellings. At that time, among the five hundred Bhikshus, forty Bhikshus ate this horse barley. Although they contemplated its flavor as pure, they still thought of the coarse food they had eaten before. After thinking in this way, they each attained the fruit of Arhatship (阿羅漢果, the state of enlightenment) in seven nights.
'Jnana, you should know that although the Tathagata ate horse barley, it was not actually a result of past karmic retribution, but rather to bring great benefit to sentient beings; it also caused those Shramanas (沙門, ascetic practitioners) and Brahmins (婆羅門, priests) who practice pure precepts to develop a rare mind; and it also enabled all sentient beings to practice as they were taught. You should know that the Tathagata is supreme in all things, and all that he does does not destroy the practice of the Dharma.
'Furthermore, what is the reason that the Tathagata once said to Kasyapa (迦葉, one of the Buddha's ten principal disciples): 'I have a backache, can you explain the Seven Factors of Enlightenment (七覺支法) for me?' The reason for this is as follows: At that time, there were eight thousand Devas (天子, celestial beings) gathered together. These Devas had not previously developed pure faith in the Buddha, Dharma, and Sangha (佛、法、僧, the Three Jewels). At that time, they temporarily heard Kasyapa explain the Seven Factors of Enlightenment, and their faith gradually began to awaken. They immediately went to Kasyapa, and Kasyapa explained the Seven Factors of Enlightenment in detail again. These eight thousand Devas immediately each attained the Samadhi (三昧, meditative absorption) of wisdom and realization, and then they thought to themselves: 'Sentient beings who are sick cannot listen to the Dharma, but if they can listen to the Dharma, their sickness can be eliminated. The Tathagata is the King of Dharma (大法王), yet he still manifests sickness to have Mahakasyapa (大迦葉) explain the Seven Factors of Enlightenment. How can we not be happy to listen to the Dharma?' After these Devas thought in this way, they immediately in
【English Translation】 There is no difference in food, all can become the supreme flavor. Why is this? Because the Tathagata's (如來) tongue always experiences the supreme flavor, which is a mark of a great man. Therefore, it should be known that all the food received by the Buddhas and Tathagatas is the most supreme. At that time, I said to Ananda (阿難, one of the Buddha's ten principal disciples): 'You abandoned the position of a wheel-turning king to leave home and cultivate the Way, and you have developed compassion for all beings. Now that you are eating this horse barley, what flavor do you find?' Ananda replied to the Buddha: 'World Honored One! This horse barley is very rare. Although I was born in the royal palace, I have never tasted such a supreme flavor before.' At that time, after Ananda ate the horse barley, he obtained great joy for seven days. 'Jnana (智上, a Bodhisattva's name)! At that time, after I and those five hundred Bhikshus (苾芻, Buddhist monks) had completed the summer retreat, we each returned to our dwellings. At that time, among the five hundred Bhikshus, forty Bhikshus ate this horse barley. Although they contemplated its flavor as pure, they still thought of the coarse food they had eaten before. After thinking in this way, they each attained the fruit of Arhatship (阿羅漢果, the state of enlightenment) in seven nights. 'Jnana, you should know that although the Tathagata ate horse barley, it was not actually a result of past karmic retribution, but rather to bring great benefit to sentient beings; it also caused those Shramanas (沙門, ascetic practitioners) and Brahmins (婆羅門, priests) who practice pure precepts to develop a rare mind; and it also enabled all sentient beings to practice as they were taught. You should know that the Tathagata is supreme in all things, and all that he does does not destroy the practice of the Dharma. 'Furthermore, what is the reason that the Tathagata once said to Kasyapa (迦葉, one of the Buddha's ten principal disciples): 'I have a backache, can you explain the Seven Factors of Enlightenment (七覺支法) for me?' The reason for this is as follows: At that time, there were eight thousand Devas (天子, celestial beings) gathered together. These Devas had not previously developed pure faith in the Buddha, Dharma, and Sangha (佛、法、僧, the Three Jewels). At that time, they temporarily heard Kasyapa explain the Seven Factors of Enlightenment, and their faith gradually began to awaken. They immediately went to Kasyapa, and Kasyapa explained the Seven Factors of Enlightenment in detail again. These eight thousand Devas immediately each attained the Samadhi (三昧, meditative absorption) of wisdom and realization, and then they thought to themselves: 'Sentient beings who are sick cannot listen to the Dharma, but if they can listen to the Dharma, their sickness can be eliminated. The Tathagata is the King of Dharma (大法王), yet he still manifests sickness to have Mahakasyapa (大迦葉) explain the Seven Factors of Enlightenment. How can we not be happy to listen to the Dharma?' After these Devas thought in this way, they immediately in
佛法心得清凈。以是利益因故，如來乃現背痛令大迦葉說七覺支法。當知皆是善巧方便，實非宿障報應之事。
「又復何緣，昔有莊嚴幢婆羅門於一時中向佛世尊發不善語，佛于爾時不生恚礙？所謂：如來於天人四眾大集會中已得忍、力具足，隨觀諸境不生恚礙。如來爾時于諸眾生住平等心、救護心、安住心、柔軟心、勇猛心。如來住是諸心時，有四千眾生髮阿耨多羅三藐三菩提心。以是利益因故，如來乃于莊嚴幢婆羅門不生恚礙。當知皆是如來善巧方便，實非宿障報應之事。
「複次，智上！我念昔為菩薩時，彼提婆達多在在處處常隨於我。何以故？彼提婆達多雖來我所伺求嬈害，而能令我圓滿六波羅蜜多、能令無量眾生得大利益，所謂若時欲令眾生得大快樂，我不能行佈施攝法，提婆達多即來我所乞妻子、奴婢、頭、目、手、足，我于爾時皆悉能捨。以能捨故，彼作是言：『如是名為難行之行，能令眾生起發善根。』我作是施時，有無量眾生起愛樂心，于佈施行得凈信解。又復若時我以菩提願力住凈戒行，提婆達多來詣我所欲破凈戒。我于爾時堅固不動，不壞戒行。有無量眾生見是事已，悉住清凈戒地。又復若時提婆達多於我起其忿恚、打、罵，我于爾時不生瞋恨，住忍辱心。有無量眾生見是事已，
【現代漢語翻譯】 現代漢語譯本：佛法的心得是清凈的。因為這個利益的緣故，如來才示現背痛，讓大迦葉（Mahakasyapa）宣說七覺支法（sapta bodhyanga）。應當知道這都是善巧方便，實際上並非是宿世的業障報應。 又是什麼緣故，過去有一位名叫莊嚴幢（Vyuhadhvaja）的婆羅門，在某個時候對佛世尊說了不好的話，佛在那時卻沒有產生嗔恨？這是因為如來在天人四眾（devamanusya-parisad）的大眾中，已經得到了忍辱和力量的圓滿，觀察一切境界都不會產生嗔恨。如來那時對一切眾生都保持平等心、救護心、安住心、柔軟心和勇猛心。當如來安住于這些心的時候，有四千眾生髮起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi，無上正等正覺）。因為這個利益的緣故，如來才對莊嚴幢婆羅門不生嗔恨。應當知道這都是如來的善巧方便，實際上並非是宿世的業障報應。 再者，智上（Jnanottara）！我回憶過去作為菩薩的時候，提婆達多（Devadatta）常常在各個地方跟隨我。為什麼呢？因為提婆達多雖然來我這裡伺機擾亂和傷害我，卻能使我圓滿六波羅蜜多（sat paramita，六度），能使無量眾生得到大利益。例如，當我想讓眾生得到大快樂時，我如果不能行佈施攝法，提婆達多就會來我這裡乞求妻子、奴婢、頭、眼睛、手、腳，我那時都能全部捨棄。因為能夠捨棄，他就會說：『這叫做難行之行，能使眾生髮起善根。』我做這種佈施時，有無量眾生生起愛樂之心，對佈施行產生了清凈的信心和理解。又例如，當我在菩提願力的支援下安住于清凈的戒行時，提婆達多會來我這裡想要破壞我的清凈戒律。我那時會堅定不動搖，不破壞戒行。有無量眾生看到這件事後，都安住在清凈的戒地。又例如，當提婆達多對我生起憤怒、打罵時，我那時不會產生嗔恨，安住于忍辱之心。有無量眾生看到這件事後，
【English Translation】 English version: The understanding of the Dharma is pure. Because of this beneficial cause, the Tathagata manifested a backache, causing Mahakasyapa to speak the seven factors of enlightenment (sapta bodhyanga). It should be known that these are all skillful means, and are not actually the result of past karmic retribution. Furthermore, what is the reason that, in the past, a Brahmin named Vyuhadhvaja, at one time, spoke unkind words to the World Honored One, and the Buddha did not generate anger at that time? It is because the Tathagata, in the great assembly of gods and humans (devamanusya-parisad), has already attained the perfection of patience and strength, and observing all realms, does not generate anger. At that time, the Tathagata maintained an equal mind, a protective mind, a stable mind, a gentle mind, and a courageous mind towards all beings. When the Tathagata abided in these minds, four thousand beings generated the mind of anuttara-samyak-sambodhi (unexcelled perfect enlightenment). Because of this beneficial cause, the Tathagata did not generate anger towards Vyuhadhvaja. It should be known that these are all skillful means of the Tathagata, and are not actually the result of past karmic retribution. Moreover, Jnanottara! I recall that when I was a Bodhisattva in the past, Devadatta always followed me everywhere. Why is that? Because although Devadatta came to me seeking to disturb and harm me, he enabled me to perfect the six paramitas (sat paramita), and enabled countless beings to obtain great benefit. For example, when I wanted to bring great happiness to beings, if I could not practice giving, Devadatta would come to me asking for my wife, slaves, head, eyes, hands, and feet, and at that time I could give them all away. Because I was able to give, he would say: 『This is called a difficult practice, which can cause beings to generate good roots.』 When I made such offerings, countless beings generated a loving heart, and gained pure faith and understanding in the practice of giving. Furthermore, when I abided in pure precepts with the power of my Bodhi vow, Devadatta would come to me wanting to break my pure precepts. At that time, I would remain firm and unmoving, not breaking my precepts. Countless beings, having seen this, all abided in the pure ground of precepts. Furthermore, when Devadatta generated anger towards me, hitting and scolding me, at that time I would not generate anger, and would abide in a mind of patience. Countless beings, having seen this,
皆住忍行。所有精進、禪定、智慧等行，以提婆達多故，我皆圓滿及令無量眾生得大利益。
「智上！當知彼提婆達多雖於我所欲生嬈害，而能令我增長善法、為諸眾生作利益事。是故應知，諸佛如來以善巧方便故，于諸眾生隨所施作，皆令不壞所有報應。又復如來於眾生界普遍觀察，有某眾生造如是因、得如是報，隨所觀已，設諸方便而為化度。
「智上！如我上說種種法門皆是最勝善巧方便，如是法門不應于彼下劣善根眾生前說。所以者何？所有眾生雖種聲聞、緣覺相應善根，而亦不能於此最勝善巧方便中如理修學。何以故？非法器故。但當爲彼修菩薩法者如實宣說。譬如盲人，于夜分中雖有光明，亦不能見一切境相；若有目人于其夜分，得彼光明而為照耀，一切境相悉能觀見。菩薩摩訶薩亦復如是，已修菩薩最勝行法、又能具足善巧方便，所有諸佛勝行、解脫法門悉能通達。
「智上！若有志求無上菩提諸善男子、善女人，愛樂法故，縱在百千由旬之外，若有宣說如是善巧方便法門處，而亦不怖遙遠即來聽受。何以故？若人聞是法已，即得廣大光明，所行清凈，于佛法中離諸疑悔。是故當知，所有天人四眾之中，是法器者即能愛樂聽受此法；非法器者雖復得聞，不生愛樂。」
佛說是
【現代漢語翻譯】 現代漢語譯本：他們都安住于忍辱的修行中。我所有的精進、禪定、智慧等修行，都因為提婆達多（Devadatta，佛陀的堂弟，常與佛陀作對）的緣故，得以圓滿，並使無量眾生獲得巨大的利益。 智上（Jñānottara，菩薩名）！你應該知道，提婆達多雖然想要加害於我，卻能使我增長善法，為眾生做利益的事情。因此應該明白，諸佛如來以善巧方便的緣故，對於眾生所施加的一切行為，都不會破壞他們應得的報應。而且，如來普遍觀察眾生界，知道某個眾生造了這樣的因，會得到這樣的果報，根據所觀察到的情況，設定各種方便法門來教化他們。 智上！就像我上面所說的種種法門，都是最殊勝的善巧方便。這樣的法門不應該在那些下劣善根的眾生面前宣說。為什麼呢？因為有些眾生雖然種下了與聲聞、緣覺相應的善根，也不能在這種最殊勝的善巧方便中如理修學。為什麼呢？因為他們不是法器。只能為那些修菩薩法的人如實宣說。譬如盲人，在夜晚即使有光明，也不能看見一切景象；如果有眼睛的人在夜晚，得到光明照耀，就能看見一切景象。菩薩摩訶薩也是如此，已經修習菩薩最殊勝的行法，又能具足善巧方便，就能通達諸佛所有的殊勝修行和解脫法門。 智上！如果有志求無上菩提的善男子、善女人，因為愛樂佛法，即使在百千由旬（yojana，古印度長度單位）之外，如果有宣說這種善巧方便法門的地方，也不會害怕遙遠而立即前來聽受。為什麼呢？因為如果有人聽聞此法，就能得到廣大的光明，所行清凈，在佛法中遠離一切疑惑和後悔。因此應該知道，所有天人四眾之中，是法器的人就能愛樂聽受此法；不是法器的人即使聽到了，也不會產生愛樂之心。 佛陀說完這些話。
【English Translation】 English version: They all dwell in the practice of patience. All my practices of diligence, meditation, wisdom, etc., were perfected because of Devadatta (Buddha's cousin who often opposed him), and enabled countless beings to gain great benefits. Jñānottara (a Bodhisattva)! You should know that although Devadatta intended to harm me, he enabled me to increase good dharmas and do beneficial things for sentient beings. Therefore, it should be understood that the Tathāgatas (Buddhas) through skillful means, do not destroy the karmic consequences of any actions they perform on sentient beings. Furthermore, the Tathāgata universally observes the realms of sentient beings, knowing that a certain being creates such a cause and receives such a result. Based on what is observed, various skillful means are established to teach and transform them. Jñānottara! Just like the various Dharma teachings I mentioned above, they are all the most supreme skillful means. Such teachings should not be proclaimed in front of those beings with inferior roots of virtue. Why is that? Because some beings, although they have planted the roots of virtue corresponding to Śrāvakas (Hearers) and Pratyekabuddhas (Solitary Buddhas), are still unable to practice and learn these most supreme skillful means correctly. Why is that? Because they are not vessels of the Dharma. These teachings should only be truthfully proclaimed to those who practice the Bodhisattva path. For example, a blind person, even if there is light in the night, cannot see any objects; if a person with eyes receives light in the night, they can see all objects. Bodhisattva Mahāsattvas (Great Bodhisattvas) are also like this, having already cultivated the most supreme practices of the Bodhisattva path and possessing skillful means, they can understand all the supreme practices and liberation teachings of the Buddhas. Jñānottara! If there are good men and good women who aspire to unsurpassed Bodhi (Enlightenment), because they love the Dharma, even if they are hundreds of thousands of yojanas (an ancient Indian unit of distance) away, if there is a place where such skillful means are being taught, they will not fear the distance and will immediately come to listen. Why is that? Because if someone hears this Dharma, they will receive great light, their actions will be pure, and they will be free from all doubts and regrets in the Buddha Dharma. Therefore, it should be known that among all the gods, humans, and the four assemblies, those who are vessels of the Dharma will love to listen to this Dharma; those who are not vessels of the Dharma, even if they hear it, will not develop a love for it. The Buddha spoke these words.
法時，有七萬二千眾生髮阿耨多羅三藐三菩提心。
爾時，尊者阿難白佛言：「世尊！此經何名？我等云何受持？」
佛言：「阿難！此名『善巧方便波羅蜜多正法』，亦名『一切秘密最上波羅蜜多正法』。如是名字汝當受持，於後末世宣通流佈，令諸眾生得大利益。」
佛說此經已，阿難等諸聲聞，智上等諸菩薩摩訶薩，乃至世間天、人、阿修羅、乾闥婆等一切大眾，聞佛所說，皆大歡喜，信受奉行。
佛說大方廣善巧方便經卷第四
【現代漢語翻譯】 現代漢語譯本：當佛陀宣講佛法時，有七萬二千眾生髮起了阿耨多羅三藐三菩提心（無上正等正覺之心）。 當時，尊者阿難（佛陀的十大弟子之一）向佛陀說道：『世尊！這部經叫什麼名字？我們應當如何受持？』 佛陀說道：『阿難！這部經名為「善巧方便波羅蜜多正法（以善巧方便達到彼岸的正確方法）」，也名為「一切秘密最上波羅蜜多正法（一切秘密中最殊勝的達到彼岸的正確方法）」。你們應當受持這些名字，在未來的末法時代宣揚流通，使一切眾生獲得大利益。』 佛陀說完這部經后，阿難等各位聲聞（聽聞佛陀教誨而修行的人），智上等各位菩薩摩訶薩（偉大的菩薩），乃至世間的天人、阿修羅（非天神）、乾闥婆（天上的樂神）等一切大眾，聽聞佛陀所說，都非常歡喜，信受奉行。 《佛說大方廣善巧方便經》卷第四
【English Translation】 English version: At the time when the Buddha was expounding the Dharma, seventy-two thousand beings generated the aspiration for Anuttara-samyak-sambodhi (the unsurpassed perfect enlightenment). At that time, the Venerable Ananda (one of the Buddha's ten great disciples) said to the Buddha, 'World Honored One! What is the name of this sutra? How should we uphold it?' The Buddha said, 'Ananda! This sutra is named 「Skillful Means Paramita Dharma (the correct method of reaching the other shore through skillful means),」 and also named 「All Secrets Supreme Paramita Dharma (the most supreme correct method of reaching the other shore among all secrets).」 You should uphold these names, propagate and circulate them in the future Dharma-ending age, so that all beings may obtain great benefits.' After the Buddha finished speaking this sutra, all the great assembly, including Ananda and other Sravakas (those who practice by hearing the Buddha's teachings), Bodhisattva-Mahasattvas (great Bodhisattvas) such as Zhi Shang, and even all the beings of the world such as Devas (gods), Asuras (demigods), Gandharvas (celestial musicians), etc., having heard what the Buddha said, were all greatly delighted, believed, accepted, and practiced accordingly. The Fourth Scroll of the Sutra of the Buddha's Discourse on the Great, Expansive, Skillful Means