維摩詰所說經方便品第二
Chapter 2: Skillful Means
爾時毘耶離大城中有長者，名維摩詰，已曾供養無量諸佛，深植善本，得無生忍；辯才無礙，遊戲神通，逮諸總持；獲無所畏，降魔勞怨；入深法門，善於智度，通達方便，大願成就；明了眾生心之所趣，又能分別諸根利鈍，久於佛道，心已純淑，決定大乘；諸有所作，能善思量；住佛威儀，心大如海，諸佛咨嗟，弟子、釋、梵、世主所敬。欲度人故，以善方便居毘耶離；資財無量，攝諸貧民；奉戒清淨，攝諸毀禁；以忍調行，攝諸恚怒；以大精進，攝諸懈怠；一心禪寂，攝諸亂意；以決定慧，攝諸無智；雖為白衣，奉持沙門清淨律行；雖處居家，不著三界；示有妻子，常修梵行；現有眷屬，常樂遠離；雖服寶飾，而以相好嚴身；雖復飲食，而以禪悅為味；若至博弈戲處，輒以度人；受諸異道，不毀正信；雖明世典，常樂佛法；一切見敬，為供養中最；執持正法，攝諸長幼；一切治生諧偶，雖獲俗利，不以喜悅；遊諸四衢，饒益眾生；入治政法，救護一切；入講論處，導以大乘；入諸學堂，誘開童蒙；入諸婬舍，示欲之過；入諸酒肆，能立其志；若在長者，長者中尊，為說勝法；若在居士，居士中尊，斷其貪著；若在剎利，剎利中尊，教以忍辱；若在婆羅門，婆羅門中尊，除其我慢；若在大臣，大臣中尊，教以正法；若在王子，王子中尊，示以忠孝；若在內官，內官中尊，化政宮女；若在庶民，庶民中尊，令興福力；若在梵天，梵天中尊，誨以勝慧；若在帝釋，帝釋中尊，示現無常；若在護世，護世中尊，護諸眾生：長者維摩詰，以如是等無量方便饒益眾生。
At that time, in the great city of Vaishali, there lived a wealthy elder named Vimalakīrti. He had long since made offerings to countless Buddhas, deeply planted roots of goodness, and attained the realization of non-arising. His eloquence was unimpeded, his spiritual powers were effortless, and he had mastered all the essential teachings. Free from fear, he had subdued demons and worldly entanglements. He had entered the profound teachings of the Dharma, excelled in perfect wisdom, and was skilled in all skillful means, having fulfilled his great vows. He clearly understood the minds and inclinations of all beings and could distinguish their varying capacities—sharp or dull. For a long time, he had walked the Buddha's path, his mind pure and mature, firmly established in the Great Vehicle. Whatever he undertook, he carefully considered. He embodied the Buddha's dignified presence, his mind as vast as the ocean. He was praised by all Buddhas and respected by disciples, gods, and worldly rulers.
Wishing to guide people to liberation, he used his skillful means and took up residence in Vaishali. He possessed boundless wealth, using it to support the poor and needy. He upheld pure moral discipline, thereby guiding those who had broken their precepts. With patience, he subdued anger and hatred. With great diligence, he transformed the lazy. With unwavering concentration, he settled scattered minds. With definitive wisdom, he enlightened the ignorant.
Although he was a layperson, he observed the pure conduct of a renunciant. Although he lived at home, he was not attached to the three realms. Though he had a wife and children, he always practiced the pure path. Surrounded by family, he constantly delighted in solitude. Though he wore jewels and ornaments, he was truly adorned by his noble marks and signs. Though he ate and drank, his true nourishment was the joy of meditation.
If he went to places of gambling and games, he would use that opportunity to guide others. He studied various non-Buddhist paths but never damaged proper faith. Though learned in worldly texts, he always took joy in the Dharma. He was venerated by all, making his offerings the most excellent. Upholding the true Dharma, he guided both young and old. Though he engaged in worldly business and earned profits, he was not elated by them. He traveled the streets, benefiting beings. Entering government offices, he rescued and protected all. Entering lecture halls, he taught the Great Vehicle. Entering schools, he opened and guided the young and ignorant. Entering brothels, he revealed the faults of desire. Entering taverns, he helped people establish resolve.
Among elders, he was honored as an elder and taught them the supreme Dharma. Among householders, he was honored as a householder and cut through their attachments. Among warriors (kṣatriyas), he was honored as a warrior and taught them patience. Among Brahmins, he was honored as a Brahmin and eliminated their pride. Among ministers, he was honored as a minister and taught them proper governance. Among princes, he was honored as a prince and showed them loyalty and filial piety. Among palace attendants, he was honored as an attendant and transformed and guided the palace women. Among common people, he was honored as a common person and inspired them to cultivate virtue. Among Brahma gods, he was honored as a Brahma god and taught them supreme wisdom. Among the lord of gods (Śakra), he was honored as the lord and revealed impermanence. Among the world protectors (Four Heavenly Kings), he was honored as a world protector and protected all beings.
Thus, the elder Vimalakīrti, through countless skillful means such as these, brought benefit to all beings.
其以方便，現身有疾。以其疾故，國王、大臣、長者、居士、婆羅門等，及諸王子并餘官屬，無數千人，皆往問疾。其往者，維摩詰因以身疾廣為說法：「諸仁者！是身無常、無強、無力、無堅、速朽之法，不可信也！為苦、為惱，眾病所集。諸仁者！如此身，明智者所不怙；是身如聚沫，不可撮摩；是身如泡，不得久立；是身如炎，從渴愛生；是身如芭蕉，中無有堅；是身如幻，從顛倒起；是身如夢，為虛妄見；是身如影，從業緣現；是身如響，屬諸因緣；是身如浮雲，須臾變滅；是身如電，念念不住；是身無主，為如地；是身無我，為如火；是身無壽，為如風；是身無人，為如水；是身不實，四大為家；是身為空，離我、我所；是身無知，如草木瓦礫；是身無作，風力所轉；是身不淨，穢惡充滿；是身為虛偽，雖假以澡浴衣食，必歸磨滅；是身為災，百一病惱；是身如丘井，為老所逼；是身無定，為要當死；是身如毒蛇、如怨賊、如空聚，陰、界、諸入所共合成。
Taking this skillful approach, he manifested a physical illness. Because of his sickness, countless thousands of people came to visit him: kings, ministers, elders, laypeople, Brahmins, princes, and other officials. To all who came, Vimalakīrti used his own illness as an opportunity to teach widely.
"My friends, this body is impermanent—without strength, without solidity, a thing that quickly decays, not to be trusted. It is a source of suffering and affliction, a collection of all diseases. Wise people do not rely on such a body.
This body is like a foam cluster that cannot be pinched or grasped. This body is like a bubble that cannot last long. This body is like a shimmering mirage, born from thirst and craving. This body is like a banana tree, with no firm core within. This body is like an illusion, arising from delusion. This body is like a dream, formed by false perceptions. This body is like a shadow, appearing from karma and conditions. This body is like an echo, dependent on causes. This body is like a floating cloud, changing and vanishing in an instant. This body is like lightning, unstable from moment to moment.
This body has no owner—it is like the earth. This body has no self—it is like fire. This body has no life span—it is like the wind. This body has no person—it is like water. This body is unreal, made of the four elements as its home. This body is empty, separate from 'I' and 'mine.' This body is unknowing, like grass, wood, or rubble. This body has no agency, moved about by the wind of karma. This body is impure, filled with filth and defilement. This body is a falsehood—though bathed, clothed, and fed, it will inevitably decay. This body is a disaster, beset by countless diseases. This body is like an abandoned well, pressured by old age. This body is uncertain, for death is certain. This body is like a venomous snake, like a bandit enemy, like an empty village—assembled from the five aggregates, the twelve sense fields, and the eighteen elements."
「諸仁者！此可患厭，當樂佛身。所以者何？佛身者即法身也！從無量功德智慧生，從戒、定、慧、解脫、解脫知見生，從慈、悲、喜、捨生，從布施、持戒、忍辱、柔和、勤行精進、禪定、解脫、三昧、多聞、智慧諸波羅蜜生，從方便生，從六通生，從三明生，從三十七道品生，從止觀生，從十力、四無所畏、十八不共法生，從斷一切不善法、集一切善法生，從真實生，從不放逸生：從如是無量清淨法生如來身。諸仁者！欲得佛身、斷一切眾生病者，當發阿耨多羅三藐三菩提心。」
Friends, this body brings nothing but weariness—turn instead to delight in the Buddha's body. Why? Because the Buddha's body is the Dharma body itself. It arises from immeasurable merit and wisdom; from ethical conduct, meditative concentration, insight, liberation, and the knowledge of liberation; from loving-kindness, compassion, joy, and equanimity; from generosity, ethical discipline, patient endurance, gentleness, energetic effort, meditative absorption, liberation, samadhi, learning, and wisdom—in short, from all the perfections. It arises from skillful means, from the six supernormal powers, from the three knowledges, from the thirty-seven factors of enlightenment, from calm and insight, from the ten powers, the four kinds of fearlessness, and the eighteen unique qualities of a Buddha. It arises from abandoning all unwholesome states and cultivating all wholesome ones; from truthfulness; from vigilance. It is from such countless pure qualities that the Tathagata's body is born.
Friends, if you wish to attain the Buddha's body and put an end to all sentient beings' sicknesses, you must awaken the mind of supreme, perfect enlightenment.
如是，長者維摩詰為諸問疾者，如應說法，令無數千人皆發阿耨多羅三藐三菩提心。
Thus, the elder Vimalakirti, while teaching the Dharma to all who came to inquire about his illness, adapted his words to each person’s capacity. As a result, countless thousands of people awakened the aspiration for supreme enlightenment.