維摩詰所說經善權品第二
The Vimalakirti Sutra - Chapter 2: Skillful Means
是時，維耶離大城中有長者名曰維摩詰(漢言無垢稱)，在先佛已造行修善，本得法忍，已得辯才，神通不戲，得無所畏，降魔勞怨，深入微妙，出於智度無極，善權方便，博入諸道，令得所願。人根名德，生而具足，造成大道，所作事勝，佛聖善行，皆已得立，覺意如海，而皆已入。諸佛咨嗟，弟子、釋、梵、世主所敬。欲度人故，居維耶離，矜行權道。資財無量，救攝貧民；以善方便，攝諸惡戒；以忍調行，攝諸恚怒；白衣精進，攝懈怠者；禪定正受，攝迷惑意；得智慧律，攝諸邪智。雖為白衣，奉持沙門至賢之行；居家為行，不止無色；有妻子婦，自隨所樂常修梵行；雖有家屬，常如閑居；現視嚴身，被服飲食，內常如禪。若在博弈戲樂，輒以度人；受諸異道，導以佛教不離聖典；因諸世間俗教善語，以法樂而樂之。一切見敬，為供養中最；所有耆舊，能喜世間一切治生諧偶；雖獲俗利，不以喜悅。遊諸四衢，普持法律；入于王藏，諸講法眾；輒身往視，不樂小道；諸好學者，輒身往勸，誘開童蒙；入諸婬種，除其欲怒；入諸酒會，能立其志。入長者種，正長者意，能使樂法；入居士種，正居士意，能除其貪；入君子種，正君子意，能使忍和；入梵志種，正梵志意，使行高遠；入人臣中，正群臣意，為作端首使入正道；入帝王子，能正其意，以孝寬仁率化薄俗；入貴人中，能為雅樂，化正宮女；入庶人中，軟意愍傷，為興福力；入帝釋中，正帝釋意，為自在者，示現無常；入梵天中，正梵天意，能現梵殊勝之慧；入四天王，正天王意，能使擁護一切天下。
At that time, in the great city of Vaiśālī, there was an elder named Vimalakīrti(meaning "Undefiled Reputation" in Chinese). In the time of a previous Buddha, he had already cultivated virtuous conduct, attained the Dharma-patience, gained eloquence, possessed spiritual powers without frivolity, achieved fearlessness, subdued the toils and resentments of Māra, penetrated the profound and subtle, emerged from the wisdom of the ultimate, was skilled in expedient means, widely entered all paths, and enabled beings to fulfill their aspirations.
His innate virtues and renowned character were fully endowed from birth. He accomplished the great path; his deeds were supreme. All the virtuous practices of the Buddhas and sages were already established within him. His enlightened mind was as vast as the ocean, and he had entered all its depths. He was praised by the Buddhas and revered by disciples, Śakra, Brahmā, and worldly rulers.
For the sake of liberating beings, he dwelt in Vaiśālī, compassionately practicing expedient means. His wealth was immeasurable, and he rescued and supported the poor. Through skillful means, he guided those with evil precepts. Through patience and disciplined conduct, he tamed those prone to anger. As a layperson practicing diligence, he inspired the lazy. Through meditative concentration and right absorption, he guided the confused mind. Attaining the discipline of wisdom, he corrected wrong views.
Though a layperson, he upheld the conduct of the supreme monastic sages. While living at home, his practice was not confined to the formless realms. He had a wife and children, yet according to his own inclination, he constantly observed pure conduct. Though having a family, he was always as if dwelling in solitude. Outwardly, he adorned his body, wore fine clothes, and enjoyed food and drink, yet inwardly he was constantly in meditation.
When engaging in games or entertainment, he would always use the opportunity to guide people. When encountering those of different paths, he led them with the Buddha's teachings, never departing from the sacred scriptures. Through the wholesome words of worldly teachings, he delighted them with the joy of the Dharma.
All who saw him respected him, and he was foremost among those worthy of offerings. All the elders were pleased, and he harmonized with all worldly occupations. Though he obtained worldly profits, he did not rejoice in them.
He traveled through the crossroads, widely upholding the Dharma. Entering the royal treasury and various Dharma assemblies, he personally attended, not delighting in lesser paths. Wherever there were eager learners, he went in person to encourage and guide the young and ignorant.
Entering among those prone to lust, he removed their desire and anger. Entering drinking gatherings, he could establish their resolve. Entering among elders, he corrected their views, enabling them to delight in the Dharma. Entering among householders, he corrected their views, able to remove their greed. Entering among gentlemen, he corrected their views, enabling them to practice patience and harmony. Entering among Brahmins, he corrected their views, leading them to lofty and far-reaching conduct.
Entering among ministers, he corrected their collective intent, serving as a model to guide them onto the right path. Entering among princes, he could correct their minds, leading them with filial piety, magnanimity, and benevolence to transform shallow customs. Entering among nobles, he could cultivate elegance and refinement, transforming and correcting the women of the palace. Entering among common people, with a gentle mind of compassion, he fostered their capacity for blessings.
Entering among the god Śakra, he corrected Śakra's mind, showing the impermanent nature of sovereignty to those who cling to power. Entering among the Brahmā gods, he corrected their minds, able to manifest the superior wisdom of Brahmā. Entering among the Four Heavenly Kings, he corrected their minds, enabling them to protect and support all under heaven.
如是，長者維摩詰不可稱說善權方便無所不入，其以權道，現身有疾。以其疾故，國王、大臣、長者、居士、群臣、太子并餘眾輩，從而問疾者無數千人。其往者，維摩詰輒為說是四大身為死亡法，言：「諸仁者！是身無常，為無強，為無力，為無堅，為苦，為老，為病，為多痛畏。諸仁者！如此身，明智者所不怙。是身如聚沫，澡浴強忍；是身如泡，不得久立；是身如野馬，渴愛疲勞；是身如芭蕉，中無有堅；是身如幻，轉受報應；是身如夢，其現恍惚；是身如影，行照而現；是身如響，因緣變失；是身如霧，意無靜相；是身如電，為分散法；是身無主，為如地；是身非身，為如火；是身非命，為如風；是身非人，為如水；是身非有，四大為家；是身為空，無我無性無命無人；是身無我，我者轉離；是身如束薪，筋纏如立；是身非真，但巧風合；是身為荒，不淨腐積；是身為虛偽，而復速朽，為磨滅法；是身為災，一增百病；是身老為怨，以老苦極；是身為窮道，為要當死。諸仁者！此可患厭，當發清淨不婬之行，如佛法身，吾等當學。佛法身者，從福祐生，佛身者，從智生，從戒品、定品、慧品、解品、度知見品生，從慈悲喜護生，從布施調意自損生，從忍辱仁愛柔和生，從強行精進功德生，從禪解定意正受生，從智度無極聞德生，從善權方便智謀生，從一切諸度無極生，從三十七道品生，從神通生，從止觀生，從十力生，從四無所畏生，從佛十八法生，從斷一切惡法生，從一切善法合會生，從諦生，從誠生，不可計清淨行為成如來身。如是，仁者！當自勗勉，欲除一切病者，當發行大道。」如是，維摩詰為諸問疾者如應說法，令無數千人發無上正真道意。
Thus, the elder Vimalakirti, whose skillful means were beyond description and who could adapt to any situation, manifested an illness through his expedient methods. Because of his illness, countless thousands of people—kings, ministers, elders, householders, officials, crown princes, and many others—came to inquire after his health.
To those who came, Vimalakirti would speak of this body composed of the four elements as a thing subject to death, saying:
"Good people, this body is impermanent, without strength, without power, without solidity. It is suffering, old age, sickness, and a source of much pain and fear. Good people, a wise person does not rely on such a body.
This body is like a mass of foam, barely held together by washing; it is like a bubble, unable to stand for long; it is like a mirage, born of thirst and weariness; it is like a banana tree, hollow within; it is like an illusion, shaped by past actions; it is like a dream, fleeting and unreal; it is like a shadow, appearing only when light falls upon it; it is like an echo, dependent on conditions and vanishing; it is like mist, with no stillness in the mind; it is like lightning, a thing that scatters and disappears.
This body has no master, it is like earth; this body is not the self, it is like fire; this body is not life, it is like wind; this body is not a person, it is like water; this body has no true existence, it is merely a temporary dwelling of the four elements.
This body is empty, without self, without inherent nature, without life, without person. This body is not the self; the self departs from it. This body is like a bundle of reeds, bound together by sinews; it is not real, but a temporary assembly held by the breath.
This body is a wasteland, an accumulation of filth and decay; this body is deceptive and quickly perishes, subject to destruction. This body is a calamity, producing a hundred ailments from a single cause; this body grows old as an enemy, bringing the extreme suffering of age; this body is a dead end, destined for death.
Good people, this is something to be weary of and to reject. You should give rise to pure conduct, free from desire, and learn the Dharma-body of the Buddha.
The Dharma-body of the Buddha arises from blessings and merit; the Buddha's body arises from wisdom, from the practices of morality, concentration, wisdom, liberation, and the knowledge of liberation; from compassion, loving-kindness, sympathetic joy, and equanimity; from generosity, taming the mind, and self-sacrifice; from patience, kindness, and gentleness; from vigorous effort and the accumulation of virtue; from meditative concentration, understanding, and right absorption; from the perfection of wisdom and the virtue of listening; from skillful means and wise planning; from all the perfections; from the thirty-seven aids to enlightenment; from spiritual powers; from calm and insight; from the ten powers; from the four fearlessnesses; from the eighteen unique qualities of a Buddha; from the abandonment of all unwholesome dharmas; from the gathering of all wholesome dharmas; from truth; from sincerity—from immeasurable pure practices is the Tathagata's body accomplished.
Thus, good people, you should encourage yourselves. If you wish to be free from all sickness, you should set out upon the Great Path."
In this way, Vimalakirti taught the Dharma appropriately to all those who came to inquire about his illness, leading countless thousands to set their minds on unsurpassed, true, and perfect enlightenment.