佛說大方廣善巧方便經卷第四
The Buddha Speaks the Sutra of Vast and Skillful Means, Volume Four
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
「復次，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，於海中路而忽相逢。彼一商人即生惡心，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，忽於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？此五百商人皆於阿耨多羅三藐三菩提已住不退轉，而彼惡人於如是住菩薩法者若造殺業，永墮地獄，無有出期。是故，汝今宜設方便，善為救度。』
Furthermore, Wise One! I recall a past life when five hundred merchants set out to sea in search of treasure. At that time, there was another merchant—a man of harsh, fierce, and violent nature—who crossed paths with them along the sea route. This single merchant conceived an evil thought: he desired to seize their treasures. He reflected to himself, “I should now devise a means to take the lives of all those merchants, take their treasures, return to Jambudvīpa, and enjoy myself in pleasure.”
Now, among the five hundred merchants was a caravan leader named Skillful Guide, a man of gentle and compassionate nature, who always felt pity for all beings. Once, while the caravan leader was resting and had fallen asleep, he suddenly saw in a dream the sea deity appear before him. The sea deity said to the caravan leader, “You should know that outside your group of merchants there is another man—a person of violent and wicked nature, with such-and-such appearance and such-and-such name. That man has conceived a thief’s harmful intent, desiring to seize your treasures. He thinks, ‘I should quickly take the lives of the merchants, seize their treasures, return to Jambudvīpa, and enjoy myself in pleasure.’ Therefore, I now tell you in advance what he is thinking. You should consider what skillful means you can employ so that this wicked man does not commit the act of killing and avoids the retribution of hell, and so that the group of merchants may also preserve their lives. Why? These five hundred merchants have all attained irreversible abiding in Anuttarā Samyaksaṃbodhi. If that wicked man were to commit the act of killing against such abiders in the bodhisattva dharma, he would fall into hell forever, with no time of release. Therefore, you should now devise skillful means to skillfully rescue and deliver him.”
「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：『我今無復方便可得，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。
At that time, the wise caravan leader awoke from his dream and thought to himself: "What can I do now to prevent this wicked man from committing murder, spare him from the suffering of hell, and allow all the merchants to keep their lives?" For an entire day he pondered this, searching for a skillful means, yet found none. He continued to reflect deeply for seven days, but still could not find a solution.
After seven days had passed, he thought: "I have no other option left. I must end the life of the one who intends to kill before he acts. By taking his life, he will be prevented from committing murder and spared from hell, and the others will be allowed to live."
Having resolved this, he further considered: "If I let these five hundred merchants kill him, they would all fall into hell. I should instead act with great compassion and take his life myself to save them. Even if this act of killing brings me suffering in hell for hundreds of thousands of lifetimes, I will endure it. For now, through this compassionate means, I can prevent this wicked man from committing murder and spare him from immeasurable suffering in hell, while also ensuring the safety of the merchants who follow the Bodhisattva path."
With this determination, the caravan leader skillfully ended the man’s life. After his death, that wicked man was reborn in the heavenly realm.
「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。我於百千劫在輪迴中，以大悲心出生善巧方便，如是種種救度眾生。於汝意云何？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淨，無復少分障累可得。
O Wisdom! Know that those five hundred merchants are the five hundred Buddhas of this Bhadra-kalpa. The leader of that group was none other than myself. For hundreds of thousands of kalpas, I have remained within the cycle of rebirth, yet with a heart of great compassion, I have manifested skillful means, saving sentient beings in countless ways. What do you think? Even though a Bodhisattva Mahasattva may pass through hundreds of thousands of kalpas in the cycle of rebirth, it is all done through the wisdom of skillful means to rescue beings. Do not imagine that a Bodhisattva Mahasattva is subject to karmic obstructions. Therefore, understand that all actions performed by Buddhas and Bodhisattvas are entirely pure, without the slightest trace of obstruction or burden.
「智上！又復當知，如來、應供、正等正覺是金剛不壞之身，乃至舉足、下足皆以神通方便作大利益。」
"Zhishang, you should also know this: The Tathagata, the Worthy One, the Perfectly Awakened One, has a body that is as indestructible as a diamond. Even the simple act of him lifting or setting down his foot is done through miraculous abilities and skillful means, bringing about immense benefit."
是時，舍衛城中有二十人，忽與二十極惡知識而相值遇，是諸人等互起惡心欲相謀殺，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。
At that time, twenty people in the city of Shravasti suddenly encountered twenty extremely evil companions. These individuals each harbored malicious intent, seeking to plot against and murder one another. They constantly watched for opportunities to harm each other. Then, by the blessed power of the Buddha, these forty people all came before the Buddha. Upon arriving at the Buddha's presence, they stood respectfully to one side.
爾時，如來、應供、正等正覺為欲化度彼四十人故，於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。」於須臾間而此大地即生草木，各一尺量。
At that time, the Thus-Come One, the Worthy One, the Fully Awakened One, wishing to transform and save those forty people, instantly manifested a great being within the assembly. This being said to the Venerable Mahamaudgalyayana: "Honored One, you should know that this earth will soon show signs of grass and trees." As the great being spoke these words, the World-Honored One extended his right foot. In an instant, grass and trees sprang up from the earth, each growing to a height of one foot.
時尊者大目乾連白佛言：「世尊！今所出現草木之相，我於餘方可能見不？」佛言：「不能。」
Then the Venerable Maha-Maudgalyayana said to the Buddha: "World-Honored One, these appearances of plants and trees that now appear—can I see them from other places?" The Buddha replied: "No, you cannot."
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。
于是，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！我於往昔為大商主，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， 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。我等互起惡心自相謀害，今對佛前宜應懺悔。」作是念已，俱白佛言：「世尊！我等先起惡心互欲殺害。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，得法眼淨。
「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蘂汁？要當何用？所謂：我於一時與五百苾芻結夏未久住於林間，是時有修左囉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，後末世中破壞聖心。于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蘂汁與療其病。是諸苾芻雖承佛旨而未即行。爾時，淨居天子見諸苾芻已，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，終不違佛戒法而行。』淨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。』淨居天子如是三白已，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、無段食想，但為愍念後末世中有諸苾芻少福德者，雖入王城聚落持鉢乞食而不能得，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：『如來大師於諸世間福聚最勝，猶尚隨宜持鉢乞食，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，於現世中飲食豐足，不值飢饉之苦。何以故？如來在世，不令諸魔作飢饉難。是故，如來以善方便隨順世間，雖受段食不生愛著，不令婆羅門、長者，乃至一切人民及餘諸天子眾等起如是念：『沙門瞿曇於其段食愛樂作意。』如來為令彼等不生念故，於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、後如於前，正念相應。於一時中我住三昧，有七萬天子發清淨心禮敬於我，我即從三昧出為其如應宣說法要，彼諸天子於諸法中得法眼淨。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於佛如來而生惡意，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。我於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，於白法分而不能得？』彼摩拏嚩迦作是念時，即得清淨正白梵行，於其夢中見佛現身，所有先起惡意之罪皆悉銷滅，命終已後免地獄報。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。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，於先佛所發菩提心，後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，是諸天子悉於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：『汝捨轉輪王位出家修道，於諸眾生起悲愍心。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，雖於其味作清淨想，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；又令諸修淨戒沙門、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、僧寶未生淨信，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，迦葉重復廣為分別七覺支法。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，即於佛法心得清淨。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，佛於爾時不生恚礙？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。如來爾時於諸眾生住平等心、救護心、安住心、柔軟心、勇猛心。如來住是諸心時，有四千眾生發阿耨多羅三藐三菩提心。以是利益因故，如來乃於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。
「復次，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，我不能行布施攝法，提婆達多即來我所乞妻子、奴婢、頭、目、手、足，我於爾時皆悉能捨。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，於布施行得淨信解。又復若時我以菩提願力住淨戒行，提婆達多來詣我所欲破淨戒。我於爾時堅固不動，不壞戒行。有無量眾生見是事已，悉住清淨戒地。又復若時提婆達多於我起其忿恚、打、罵，我於爾時不生瞋恨，住忍辱心。有無量眾生見是事已，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，於諸眾生隨所施作，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，如是法門不應於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。但當為彼修菩薩法者如實宣說。譬如盲人，於夜分中雖有光明，亦不能見一切境相；若有目人於其夜分，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，所行清淨，於佛法中離諸疑悔。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。」
佛說是法時，有七萬二千眾生發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『一切祕密最上波羅蜜多正法』。如是名字汝當受持，於後末世宣通流布，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