妙法蓮華經方便品第二
爾時，世尊從三昧安詳而起，告舍利弗：「諸佛智慧甚深無量，其智慧門難解難入，一切聲聞、辟支佛所不能知。所以者何？佛曾親近百千萬億無數諸佛，盡行諸佛無量道法，勇猛精進名稱普聞，成就甚深未曾有法，隨宜所說意趣難解。舍利弗！吾從成佛已來，種種因緣，種種譬喻，廣演言教無數方便，引導眾生令離諸著。所以者何？如來方便知見波羅蜜皆已具足。舍利弗！如來知見，廣大深遠，無量無礙，力、無所畏、禪定、解脫三昧，深入無際，成就一切未曾有法。舍利弗！如來能種種分別，巧說諸法，言辭柔軟，悅可眾心。舍利弗！取要言之，無量無邊未曾有法，佛悉成就。
At that time the World-Honored One arose tranquilly with insight out of samādhi and addressed Śāriputra, “Profound and immeasurable is the wisdom of the buddhas. The gate to their wisdom is hard to enter and difficult to understand. None of the śrāvakas and pratyekabuddhas may be capable of understanding it. Why is this? The buddhas have closely attended innumerable hundreds of thousands of myriads of koṭis of other buddhas. They have exhaustively carried out practices with courage and persistence under uncountable numbers of buddhas, their names becoming universally renowned. They have perfected this profound and unprecedented Dharma, and their intention in adapting their explanations to what is appropriate is difficult to understand. Śāriputra! After attaining buddhahood I expounded the teaching extensively with various explanations and illustrations, and with skillful means (upāya) led sentient beings to rid themselves of their attachments. Why is this? Because all the Tathāgatas have attained perfect mastery of skillful means, wisdom, and insight. Śāriputra! The wisdom and insight of the Tathāgatas is extensive, profound, immeasurable, and unhindered. They are possessed of power, fearlessness, meditation, liberation, and samādhi that is profound and endless. They have completely attained this unprecedented Dharma. Śāriputra! The Tathāgatas can, through various methods, skillfully illuminate the Dharma with gentle speech and gladden the hearts of the assemblies. Śāriputra! To put it briefly, the buddhas have attained this immeasurable, limitless, and unprecedented Dharma.
「止，舍利弗！不須復說。所以者何？佛所成就第一希有難解之法。唯佛與佛乃能究盡諸法實相，所謂諸法如是相，如是性，如是體，如是力，如是作，如是因，如是緣，如是果，如是報，如是本末究竟等。」
Enough, Śāriputra! I will speak no further. Why is this? Because the Dharma that the buddhas have attained is foremost, unique, and difficult to understand. No one but the buddhas can completely know the real aspects of all dharmas—that is to say their character, nature, substance, potential, function, cause, condition, result, effect, and essential unity.”
爾時世尊欲重宣此義，而說偈言：
Thereupon the World-Honored One spoke these verses to explain this meaning again:
世雄不可量， 諸天及世人， 一切眾生類， 無能知佛者。
The Heroes of the World are inconceivable, Neither devas nor humans Nor any other sentient being Are able to comprehend them.
佛力無所畏、 解脫諸三昧， 及佛諸餘法， 無能測量者。
Buddha’s power and fearlessness, Liberation and samadhi, And all the other attributes of a buddha, No one is able to discern.
本從無數佛， 具足行諸道， 甚深微妙法， 難見難可了。
Formerly, under innumerable buddhas, They have fully accomplished their practices And the Dharma, which is profound and excellent, Hard to perceive and difficult to understand.
於無量億劫， 行此諸道已， 道場得成果， 我已悉知見。
Having pursued these practices For innumerable koṭis of kalpas, I attained the result upon the site of enlightenment And understood completely.
如是大果報， 種種性相義， 我及十方佛， 乃能知是事。
The great results and rewards, And the meaning of various aspects and characteristics, I and the buddhas of the ten directions Are able to know such matters,
是法不可示， 言辭相寂滅， 諸餘眾生類， 無有能得解， 除諸菩薩眾、 信力堅固者。
It is impossible to explain this Dharma; The powers of speech fail. No other sentient being is able to understand it, Except for those bodhisattvas Who are steadfast in their belief.
諸佛弟子眾， 曾供養諸佛， 一切漏已盡， 住是最後身， 如是諸人等， 其力所不堪。
Even the multitude of Buddha’s disciples, Who have formerly paid homage to all the buddhas, Who have put an end to all their outflows And are bearing their last bodies, Are not able to understand it.
假使滿世間， 皆如舍利弗， 盡思共度量， 不能測佛智。
Even if this whole world Were filled with those such as Śāriputra, And they tried together to comprehend it, They still would not be able to understand completely the wisdom of the buddhas.
正使滿十方， 皆如舍利弗， 及餘諸弟子， 亦滿十方剎， 盡思共度量， 亦復不能知。
Again, even if the worlds of the ten directions Were filled with such disciples Such as Śāriputra, And they tried together to comprehend it, They still would not be able to completely understand.
辟支佛利智， 無漏最後身， 亦滿十方界， 其數如竹林， 斯等共一心， 於億無量劫， 欲思佛實智， 莫能知少分。
And even if the worlds of the ten directions Were filled with pratyekabuddhas, As numerous as bamboo trees in a grove, Who had keen wisdom And were bearing their last bodies, Free from outflows, Even if they tried together single-mindedly, For innumerable kalpas, To comprehend the wisdom of the buddhas, Still they would not understand it in the least.
新發意菩薩， 供養無數佛， 了達諸義趣， 又能善說法， 如稻麻竹葦， 充滿十方剎， 一心以妙智， 於恒河沙劫， 咸皆共思量， 不能知佛智。
Even if the worlds of the ten directions Were packed as thick as stalks of rice, Flax, bamboo, and reeds With bodhisattvas, recent aspirants to enlightenment, Who had paid homage to innumerable buddhas— Though they fully understood the meaning And could expound the Dharma, Even with this subtle wisdom, If they tried together single-mindedly to comprehend, For as many kalpas as the sands of the Ganges River, They still would not be able to know The wisdom of the buddhas.
不退諸菩薩， 其數如恒沙， 一心共思求， 亦復不能知。
Even if non-regressing bodhisattvas, As numerous as the sands of the Ganges River, Tried together single-mindedly to comprehend it, Still they would not be able to know.
又告舍利弗： 『無漏不思議， 甚深微妙法， 我今已具得， 唯我知是相， 十方佛亦然。
Also telling Śāriputra: ’Without outflows, inconceivable, The most profound and subtle Dharma I have already attained, Only I know this characteristic, The buddha of the ten directions as well.
舍利弗當知， 諸佛語無異， 於佛所說法， 當生大信力， 世尊法久後， 要當說真實。』
Śāriputra, you should know! The words of all buddhas are never contradictory. You should trust fully in the Dharma That the Buddha expounds The Dharma of the World-Honored One Has been in existence for a long time.’
告諸聲聞眾， 及求緣覺乘： 『我令脫苦縛， 逮得涅槃者。』
Also telling all the Voice Hearers, And those seeking the pratyekabuddha vehicle: ’I will cause you to become free from the bondage of suffering, And to quickly attain nirvana.’
佛以方便力， 示以三乘教， 眾生處處著， 引之令得出。」
With the power of the skillful means of the buddhas I have revealed the teaching of the three vehicles So as to free the sentient beings From their various human attachments.
爾時大眾中，有諸聲聞漏盡阿羅漢，阿若憍陳如等千二百人，及發聲聞、辟支佛心比丘、比丘尼、優婆塞、優婆夷，各作是念：「今者、世尊何故慇懃稱歎方便而作是言：『佛所得法甚深難解，有所言說意趣難知，一切聲聞、辟支佛所不能及。』佛說一解脫義，我等亦得此法到於涅槃，而今不知是義所趣。」
At that time it occurred to the great assembly of twelve hundred śrāvakas, arhats free from corruption, beginning with Ājñātakauṇḍinya, and the other monks, nuns, laymen, and laywomen who had set out to become śrāvakas and pratyekabuddhas: “Why has the Bhagavat just now so earnestly praised skillful means? For what reason has he declared that the Dharma that the buddhas have attained is very profound and difficult to understand? Why has he said that their intention in adapting their teaching to what is appropriate is so difficult to comprehend that all the śrāvakas and pratyekabuddhas are not able to understand it? As long as the Buddha taught the meaning of the single liberation we thought we had attained that Dharma and achieved nirvana. But now we do not understand what he means.”
爾時舍利弗知四眾心疑，自亦未了，而白佛言：「世尊！何因何緣慇懃稱歎諸佛第一方便、甚深微妙、難解之法？我自昔來，未曾從佛聞如是說；今者四眾咸皆有疑。唯願世尊敷演斯事。世尊何故慇懃稱歎甚深微妙難解之法？」
At that time Śāriputra, aware of the confusion of the fourfold assemblies and himself also feeling confused, addressed the Buddha saying: “World-Honored One! For what reason and on what grounds have you so earnestly praised the unique skillful means of the buddhas and the profound and subtle Dharma that is difficult to understand? Never before have I heard such a thing from the Buddha. Now World-Honored One, I entreat you to explain this because the fourfold assemblies are confused. World-Honored One! Why have you so earnestly praised the Dharma that is profound, subtle, and difficult to understand?”
爾時舍利弗欲重宣此義，而說偈言：
Thereupon Śāriputra, wanting to further explain what he meant, spoke these verses:
慧日大聖尊， 久乃說是法， 自說得如是， 力無畏三昧、 禪定解脫等， 不可思議法。
O Great Seer, Sun of Wisdom! Now, after a long time, You have taught this Dharma, saying I have attained the inconceivable Dharma, That is to say, power, fearlessness, Samādhi, meditation, and liberation.
道場所得法， 無能發問者； 我意難可測， 亦無能問者。
The Dharma attained at the site of enlightenment No one can raise a question; My intentions are difficult to fathom, So difficult to conceive.
無問而自說， 稱歎所行道， 智慧甚微妙， 諸佛之所得。
Without being asked you explain it yourself And praised the path you have practiced, saying, The wisdom the buddhas have attained Is extremely subtle!
無漏諸羅漢， 及求涅槃者， 今皆墮疑網， 佛何故說是？
The arhats free from outflows And those seeking nirvana Have all fallen into confusion. Why has the Buddha said this?
其求緣覺者， 比丘比丘尼， 諸天龍鬼神， 及乾闥婆等， 相視懷猶豫， 瞻仰兩足尊， 是事為云何， 願佛為解說。
Those seeking to become pratyekabuddhas, Bhikṣu, bhikṣuṇī Devas, nāgas, yakṣas, Gandharvas, and the others Glanced at each other in confusion And looking toward the Best of Humans asked: Buddha! We entreat you to explain why this is so!
於諸聲聞眾， 佛說我第一。
Among all Voice Heareres, The Buddha has said that I am the foremost.
我今自於智， 疑惑不能了， 為是究竟法？ 為是所行道？
Yet now I am confused about my own knowledge And unable to understand. Is it the ultimate Dharma? Is it a path to be practiced?
佛口所生子， 合掌瞻仰待， 願出微妙音， 時為如實說。
The children born from the mouths of the buddhas Stand waiting with palms pressed together, Looking at the Buddha, Speaking in the finest voice, I entreat you to proclaim the truth.
諸天龍神等， 其數如恒沙， 求佛諸菩薩， 大數有八萬， 又諸萬億國， 轉輪聖王至， 合掌以敬心， 欲聞具足道。」
The devas, nāgas, and others, As numerous as the sands of the Ganges River, As many as eighty thousand bodhisattvas Who are seeking buddhahood, and noble emperors Who have come from myriads of koṭis of countries, Are all standing respectfully with palms pressed together Asking how to accomplish the path.
爾時佛告舍利弗：「止，止！不須復說。若說是事，一切世間諸天及人皆當驚疑。」
Then the Buddha addressed Śāriputra, saying: “Enough, enough! Speak no more! If I explained this matter, the devas and humans in all the worlds would be astounded.”
舍利弗重白佛言：「世尊，唯願說之，唯願說之！所以者何？是會無數百千萬億阿僧祇眾生，曾見諸佛，諸根猛利，智慧明了，聞佛所說，則能敬信。」
Then Śāriputra again addressed the Buddha: “World-Honored One, please explain it! I entreat you to explain it, because in this assembly there are innumerable hundreds of thousands of myriads of koṭis of incalculable sentient beings, sharp in faculties and possessed of wisdom, who have previously encountered the buddhas. When they hear the teaching of the Buddha they will trust, believe, and accept it.”
爾時舍利弗欲重宣此義，而說偈言：
Thereupon Śāriputra spoke in verse to explain this again:
法王無上尊， 唯說願勿慮。 是會無量眾， 有能敬信者。」
King of the Dharma, the Best of Humans! I entreat you to explain it without hesitation! In this assembly there are innumerable sentient beings Who will trust and accept it.
佛復止舍利弗：「若說是事，一切世間天、人、阿修羅皆當驚疑，增上慢比丘將墜於大坑。」
Then the Buddha again tried to dissuade Śāriputra, saying: “If I explain it, the devas, humans, and asuras in all the worlds will be astounded, and arrogant monks will certainly go to their downfall.”
爾時世尊重說偈言：
At that time the Bhagavat again spoke in verse:
止止不須說， 我法妙難思。 諸增上慢者， 聞必不敬信。」
Enough, enough! Speak no more! The Dharma that I have attained is excellent and incomprehensible. Though the arrogant hear it, They will never accept it.
爾時舍利弗重白佛言：「世尊！唯願說之，唯願說之！今此會中，如我等比百千萬億，世世已曾從佛受化。如此人等，必能敬信，長夜安隱，多所饒益。」
And again Śāriputra addressed the Buddha, saying: “World-Honored One! Please explain it! Please explain it! In this assembly there are people like me and others, numbering into the hundreds of thousands of myriads of koṭis of beings, who have been led and inspired by the buddhas in their former existences. Such people will certainly trust, believe, and accept it. And they will benefit, profit, and receive solace from it for a very long time.”
爾時舍利弗欲重宣此義，而說偈言：
Thereupon Śāriputra spoke these verses to elaborate on what he meant:
無上兩足尊， 願說第一法， 我為佛長子， 唯垂分別說。
Unsurpassable leader of the two-legged Please teach the ultimate Dharma! I am the eldest son of the Buddha. Please illuminate and explain it!
是會無量眾， 能敬信此法， 佛已曾世世， 教化如是等， 皆一心合掌， 欲聽受佛語。
Innumerable beings in this assembly Will certainly trust and accept this Dharma, Because the Buddha in former existences Led and inspired such people. All of them will attentively listen and accept, Their palms pressed together, To the words of the Buddha
我等千二百， 及餘求佛者， 願為此眾故， 唯垂分別說。 是等聞此法， 則生大歡喜。」
For the assembly of twelve hundred people like me, And the others seeking buddhahood, I entreat you to illuminate and explain it When they hear this Dharma They will bring forth great joy.
爾時世尊告舍利弗：「汝已慇懃三請，豈得不說。汝今諦聽，善思念之，吾當為汝分別解說。」說此語時，會中有比丘、比丘尼、優婆塞、優婆夷五千人等，即從座起，禮佛而退。所以者何？此輩罪根深重及增上慢，未得謂得、未證謂證，有如此失，是以不住。世尊默然而不制止。
Then the Bhagavat spoke to Śāriputra, saying: “You have now persistently asked me three times. How could I possibly not explain it to you? Therefore listen carefully and pay close attention! I will now illuminate and explain it.”
When he said this, five thousand monks, nuns, laymen, and laywomen in the assembly immediately got up from their seats, bowed to the Buddha, and left. What was the reason for this? Because the roots of error among this group had been deeply planted and they were arrogant, thinking they had attained what they had not attained and had realized what they had not realized. Because of such defects they did not stay. The World-Honored One remained silent and did not stop them.
爾時佛告舍利弗：「我今此眾，無復枝葉，純有貞實。舍利弗！如是增上慢人，退亦佳矣。汝今善聽，當為汝說。」
Then the Buddha addressed Śāriputra: “My assembly here is free of useless twigs and leaves; only the pure essence remains.
舍利弗言：「唯然，世尊！願樂欲聞。」
Śāriputra said, ““Indeed, World-Honored One! I greatly desire to hear it.”
佛告舍利弗：「如是妙法，諸佛如來時乃說之，如優曇鉢華，時一現耳。舍利弗！汝等當信佛之所說，言不虛妄。舍利弗！諸佛隨宜說法，意趣難解。所以者何？我以無數方便，種種因緣、譬喻言辭，演說諸法。是法非思量分別之所能解，唯有諸佛乃能知之。所以者何？諸佛世尊唯以一大事因緣故出現於世。舍利弗！云何名諸佛世尊唯以一大事因緣故出現於世？諸佛世尊，欲令眾生開佛知見，使得清淨故，出現於世；欲示眾生佛之知見故，出現於世；欲令眾生悟佛知見故，出現於世；欲令眾生入佛知見道故，出現於世。舍利弗！是為諸佛以一大事因緣故出現於世。」
Then the Buddha addressed Śāriputra: “Only very rarely do the Buddha Tathāgatas teach such a True Dharma as this, as rarely as the uḍumbara flower blooms. Śāriputra! Trust and accept what the Buddha teaches! My words are never false. Śāriputra! The real intention of all the buddhas in adapting their explanations to what is appropriate is difficult to understand. Why is this? Because I have expounded the teachings with innumerable skillful means and various kinds of explanations and illustrations. Yet this Dharma is beyond reason and discernment. Only the buddhas can understand it. Why is this? Because the Buddha World-Honored Ones appear in this world for one great purpose alone. Śāriputra! Now I will explain why I said that the Buddha World-Honored Ones appear in this world for only one great purpose. The buddhas, world-honored ones, appear in this world to cause sentient beings to aspire toward purity and the wisdom and insight of the buddhas. They appear in this world to manifest the wisdom and insight of the buddhas to sentient beings. They appear in this world to cause sentient beings to attain the wisdom and insight of a buddha’s enlightenment. They appear in this world in order to cause sentient beings to enter the path of the wisdom and insight of a buddha. Śāriputra! For this one great reason alone the buddhas have appeared in this world.”
佛告舍利弗：「諸佛如來但教化菩薩，諸有所作，常為一事，唯以佛之知見示悟眾生。舍利弗！如來但以一佛乘故，為眾生說法，無有餘乘，若二、若三。舍利弗！一切十方諸佛，法亦如是。
The Buddha told Śāriputra, “The Buddha Tathāgatas lead and inspire only bodhisattvas. All the acts of a buddha are always for one purpose. The buddhas manifest their wisdom and insight solely to inspire sentient beings to enlightenment. Śāriputra! A Tathāgata teaches sentient beings the Dharma only through the single buddha vehicle. There is no other, neither a second nor a third. Śāriputra! The true nature of all the buddhas of the ten directions is exactly like this.”
「舍利弗！過去諸佛，以無量無數方便，種種因緣、譬喻言辭，而為眾生演說諸法，是法皆為一佛乘故。是諸眾生，從諸佛聞法，究竟皆得一切種智。
“Śāriputra! All the buddhas of the past expounded the teachings for the sake of sentient beings, using incalculable and innumerable skillful means and various explanations and illustrations. These teachings were all for the sake of the single buddha vehicle. All these sentient beings, hearing the Dharma from the buddhas, finally attained omniscience.”
「舍利弗！未來諸佛當出於世，亦以無量無數方便，種種因緣、譬喻言辭，而為眾生演說諸法，是法皆為一佛乘故。是諸眾生，從佛聞法，究竟皆得一切種智。
“Śāriputra! All the future buddhas who will appear in the world will expound the teachings for the sake of sentient beings, using incalculable and innumerable skillful means and various explanations and illustrations. These teachings will all be for the single buddha vehicle. All sentient beings who hear this Dharma from these buddhas will ultimately attain omniscience.”
「舍利弗！現在十方無量百千萬億佛土中，諸佛世尊多所饒益安樂眾生，是諸佛亦以無量無數方便，種種因緣、譬喻言辭，而為眾生演說諸法，是法皆為一佛乘故。是諸眾生，從佛聞法，究竟皆得一切種智。
“Śāriputra! All the Buddha world-honored ones of the present, in immeasurable hundreds of thousands of myriads of koṭis of buddha worlds of the ten directions, teach the Dharma to sentient beings using incalculable and innumerable skillful means with various explanations and illustrations to benefit many of them and cause them to feel at peace. These Dharmas are all of the single buddha vehicle. All the sentient beings who hear the Dharma from these buddhas will ultimately attain omniscience.”
「舍利弗！是諸佛但教化菩薩，欲以佛之知見示眾生故，欲以佛之知見悟眾生故，欲令眾生入佛之知見故。
“Śāriputra! These buddhas lead and inspire only bodhisattvas, because they want to teach sentient beings with the wisdom and insight of the Buddha, to enlighten sentient beings with the wisdom and insight of the Buddha, and to cause sentient beings to enter the path of the wisdom and insight of the Buddha.”
「舍利弗！我今亦復如是，知諸眾生有種種欲，深心所著，隨其本性，以種種因緣、譬喻言辭，方便力而為說法。舍利弗！如此皆為得一佛乘、一切種智故。
“Śāriputra! I too am now like this. Having understood the various desires and deep-rooted inclinations of sentient beings, I teach the Dharma according to their capacities through the power of skillful means, using various explanations and illustrations. Śāriputra! I do this in order to cause them to attain the omniscience of the single buddha vehicle.”
「舍利弗！十方世界中，尚無二乘，何況有三。舍利弗！諸佛出於五濁惡世，所謂劫濁、煩惱濁、眾生濁、見濁、命濁。如是，舍利弗！劫濁亂時，眾生垢重，慳貪嫉妬，成就諸不善根故，諸佛以方便力，於一佛乘分別說三。舍利弗！若我弟子，自謂阿羅漢、辟支佛者，不聞不知諸佛如來但教化菩薩事，此非佛弟子，非阿羅漢，非辟支佛。
Śāriputra! Since there is no second vehicle in the worlds of the ten directions, how could there be a third! Śāriputra! The buddhas appear in the troubled world of the five defilements, which are the defilement of the kalpa, the defilement through desire’s confusion, the defilement of sentient beings, the defilement of views, and the defilement of lifespan. Therefore, Śāriputra! In the period of the decadent kalpa, because sentient beings are filthy, greedy, jealous, and develop roots of error, all the buddhas illuminate the three [vehicles] with with the power of skillful means in order to teach the single buddha vehicle. Śāriputra! If any of my disciples declare that they are arhats or pratyekabuddhas, and do not listen or comprehend that all the Buddha Tathāgatas teach only the bodhisattvas, they are not disciples of the buddhas, nor are they arhats or pratyekabuddhas.”
「又，舍利弗！是諸比丘、比丘尼，自謂已得阿羅漢，是最後身，究竟涅槃，便不復志求阿耨多羅三藐三菩提，當知此輩皆是增上慢人。所以者何。若有比丘、實得阿羅漢，若不信此法，無有是處。除佛滅度後，現前無佛。所以者何？佛滅度後，如是等經受持讀誦解義者，是人難得。若遇餘佛，於此法中便得決了。舍利弗！汝等當一心信解受持佛語。諸佛如來言無虛妄，無有餘乘，唯一佛乘。」
“Again, Śāriputra! If there are any monks or nuns who would declare that they have attained arhatship, that they are bearing their last bodies and are destined for complete nirvana, and yet who have not sought anuttarā-saṃyak-saṃbodhi, they should be considered arrogant people. Why is this? Because there is no case in which a monk who has actually achieved arhatship does not believe in this Dharma, except after the Buddha has entered parinirvāṇa and there is no buddha present. What is the reason for this? Because after the parinirvāṇa of the Buddha it is hard to find people who preserve, recite, and understand the meaning of the sutras like this. But if they should meet other buddhas they will immediately understand this teaching. Śāriputra! You should wholeheartedly accept and preserve the words of the Buddha. The words of the Buddha Tathāgatas are never false. There are no other vehicles, only the single buddha vehicle.”
爾時世尊欲重宣此義，而說偈言：
Thereupon the World-Honored One, wanting to elaborate the meaning of this further, uttered these verses:
比丘比丘尼， 有懷增上慢， 優婆塞我慢， 優婆夷不信，
Bhikṣu and bhikṣuṇī Who are excessively proud, Upāsakas who are conceited Upāsikās without faith,
如是四眾等， 其數有五千， 不自見其過， 於戒有缺漏， 護惜其瑕疵。
The fourfold assembly being like this, There were five thousand Who did not see their own defects, Being faulty in self-discipline, And clung to their shortcomings;
是小智已出， 眾中之糟糠， 佛威德故去， 斯人尠福德， 不堪受是法。
此眾無枝葉， 唯有諸貞實。 舍利弗善聽！
諸佛所得法， 無量方便力， 而為眾生說。
眾生心所念， 種種所行道， 若干諸欲性， 先世善惡業。
佛悉知是已， 以諸緣譬喻、 言辭方便力， 令一切歡喜。
或說修多羅、 伽陀及本事、 本生未曾有， 亦說於因緣、
譬喻并祇夜、 優波提舍經。
鈍根樂小法， 貪著於生死， 於諸無量佛， 不行深妙道， 眾苦所惱亂， 為是說涅槃。
我設是方便， 令得入佛慧， 未曾說汝等， 當得成佛道。 所以未曾說， 說時未至故， 今正是其時， 決定說大乘。 我此九部法， 隨順眾生說， 入大乘為本， 以故說是經。 有佛子心淨， 柔軟亦利根， 無量諸佛所， 而行深妙道。 為此諸佛子， 說是大乘經， 我記如是人， 來世成佛道， 以深心念佛， 修持淨戒故。 此等聞得佛， 大喜充遍身， 佛知彼心行， 故為說大乘。 聲聞若菩薩， 聞我所說法， 乃至於一偈， 皆成佛無疑。 十方佛土中， 唯有一乘法， 無二亦無三。 除佛方便說。 但以假名字， 引導於眾生， 說佛智慧故， 諸佛出於世。 唯此一事實， 餘二則非真， 終不以小乘， 濟度於眾生。 佛自住大乘， 如其所得法， 定慧力莊嚴， 以此度眾生。 自證無上道， 大乘平等法， 若以小乘化， 乃至於一人， 我則墮慳貪， 此事為不可。 若人信歸佛， 如來不欺誑， 亦無貪嫉意， 斷諸法中惡。 故佛於十方， 而獨無所畏。 我以相嚴身， 光明照世間， 無量眾所尊， 為說實相印。 舍利弗當知， 我本立誓願， 欲令一切眾， 如我等無異。 如我昔所願， 今者已滿足， 化一切眾生， 皆令入佛道。 若我遇眾生， 盡教以佛道， 無智者錯亂， 迷惑不受教。 我知此眾生， 未曾修善本， 堅著於五欲， 癡愛故生惱。 以諸欲因緣， 墜墮三惡道， 輪迴六趣中， 備受諸苦毒， 受胎之微形， 世世常增長。 薄德少福人， 眾苦所逼迫， 入邪見稠林， 若有若無等。 依止此諸見， 具足六十二， 深著虛妄法， 堅受不可捨， 我慢自矜高， 諂曲心不實， 於千萬億劫， 不聞佛名字， 亦不聞正法， 如是人難度。 是故舍利弗！ 我為設方便， 說諸盡苦道， 示之以涅槃。 我雖說涅槃， 是亦非真滅， 諸法從本來， 常自寂滅相。 佛子行道已， 來世得作佛， 我有方便力， 開示三乘法。 一切諸世尊， 皆說一乘道， 今此諸大眾， 皆應除疑惑， 諸佛語無異， 唯一無二乘。 過去無數劫， 無量滅度佛， 百千萬億種， 其數不可量。 如是諸世尊， 種種緣譬喻， 無數方便力， 演說諸法相。 是諸世尊等， 皆說一乘法， 化無量眾生， 令入於佛道。 又諸大聖主， 知一切世間， 天人群生類， 深心之所欲， 更以異方便， 助顯第一義。 若有眾生類， 值諸過去佛， 若聞法布施， 或持戒忍辱、 精進禪智等， 種種修福慧。 如是諸人等， 皆已成佛道。 諸佛滅度已， 若人善軟心， 如是諸眾生， 皆已成佛道。 諸佛滅度已， 供養舍利者， 起萬億種塔， 金銀及頗梨、 車璩與馬腦、 玫瑰琉璃珠， 清淨廣嚴飾， 莊校於諸塔。 或有起石廟， 栴檀及沈水， 木櫁并餘材， 塼瓦泥土等。 若於曠野中， 積土成佛廟， 乃至童子戲， 聚沙為佛塔， 如是諸人等， 皆已成佛道。 若人為佛故， 建立諸形像， 刻雕成眾相， 皆已成佛道。 或以七寶成， 鍮石赤白銅、 白鑞及鉛錫， 鐵木及與泥， 或以膠漆布， 嚴飾作佛像， 如是諸人等， 皆已成佛道。 彩畫作佛像， 百福莊嚴相， 自作若使人， 皆已成佛道。 乃至童子戲， 若草木及筆， 或以指爪甲， 而畫作佛像， 如是諸人等， 漸漸積功德， 具足大悲心， 皆已成佛道。 但化諸菩薩， 度脫無量眾。 若人於塔廟、 寶像及畫像， 以華香幡蓋， 敬心而供養。 若使人作樂， 擊鼓吹角貝， 簫笛琴箜篌、 琵琶鐃銅鈸， 如是眾妙音， 盡持以供養。 或以歡喜心， 歌唄頌佛德， 乃至一小音， 皆已成佛道。 若人散亂心， 乃至以一華， 供養於畫像， 漸見無數佛。 或有人禮拜， 或復但合掌， 乃至舉一手， 或復小低頭， 以此供養像， 漸見無量佛。 自成無上道， 廣度無數眾， 入無餘涅槃， 如薪盡火滅。 若人散亂心， 入於塔廟中， 一稱南無佛， 皆已成佛道。 於諸過去佛， 在世或滅度， 若有聞是法， 皆已成佛道。 未來諸世尊， 其數無有量， 是諸如來等， 亦方便說法。 一切諸如來， 以無量方便， 度脫諸眾生， 入佛無漏智， 若有聞法者， 無一不成佛。 諸佛本誓願， 我所行佛道， 普欲令眾生， 亦同得此道。 未來世諸佛， 雖說百千億， 無數諸法門， 其實為一乘。 諸佛兩足尊， 知法常無性， 佛種從緣起， 是故說一乘。 是法住法位， 世間相常住， 於道場知已， 導師方便說。 天人所供養， 現在十方佛， 其數如恒沙， 出現於世間， 安隱眾生故， 亦說如是法。 知第一寂滅， 以方便力故， 雖示種種道， 其實為佛乘。 知眾生諸行， 深心之所念， 過去所習業， 欲性精進力， 及諸根利鈍， 以種種因緣、 譬喻亦言辭， 隨應方便說。 今我亦如是， 安隱眾生故， 以種種法門， 宣示於佛道。 我以智慧力， 知眾生性欲， 方便說諸法， 皆令得歡喜。 舍利弗當知！ 我以佛眼觀， 見六道眾生， 貧窮無福慧， 入生死嶮道， 相續苦不斷， 深著於五欲， 如犛牛愛尾， 以貪愛自蔽， 盲瞑無所見。 不求大勢佛， 及與斷苦法， 深入諸邪見， 以苦欲捨苦， 為是眾生故， 而起大悲心。 我始坐道場， 觀樹亦經行， 於三七日中， 思惟如是事， 我所得智慧， 微妙最第一。 眾生諸根鈍， 著樂癡所盲， 如斯之等類， 云何而可度？ 爾時諸梵王， 及諸天帝釋、 護世四天王， 及大自在天， 并餘諸天眾， 眷屬百千萬， 恭敬合掌禮， 請我轉法輪。 我即自思惟： 『若但讚佛乘， 眾生沒在苦， 不能信是法； 破法不信故， 墜於三惡道。 我寧不說法， 疾入於涅槃。 尋念過去佛， 所行方便力， 我今所得道， 亦應說三乘。』 作是思惟時， 十方佛皆現， 梵音慰喻我： 『善哉釋迦文！ 第一之導師， 得是無上法， 隨諸一切佛， 而用方便力。 我等亦皆得， 最妙第一法， 為諸眾生類、 分別說三乘。 少智樂小法， 不自信作佛， 是故以方便， 分別說諸果。 雖復說三乘， 但為教菩薩。』 舍利弗當知！ 我聞聖師子， 深淨微妙音， 喜稱南無佛。 復作如是念： 『我出濁惡世， 如諸佛所說， 我亦隨順行。』 思惟是事已， 即趣波羅柰。 諸法寂滅相， 不可以言宣， 以方便力故， 為五比丘說。 是名轉法輪， 便有涅槃音， 及以阿羅漢， 法僧差別名。 從久遠劫來， 讚示涅槃法， 生死苦永盡， 我常如是說。 舍利弗當知！ 我見佛子等， 志求佛道者， 無量千萬億， 咸以恭敬心， 皆來至佛所， 曾從諸佛聞， 方便所說法。 我即作是念： 『如來所以出， 為說佛慧故， 今正是其時。』 舍利弗當知！ 鈍根小智人、 著相憍慢者， 不能信是法。 今我喜無畏， 於諸菩薩中， 正直捨方便， 但說無上道。 菩薩聞是法， 疑網皆已除， 千二百羅漢， 悉亦當作佛。 如三世諸佛， 說法之儀式， 我今亦如是， 說無分別法。 諸佛興出世， 懸遠值遇難， 正使出于世， 說是法復難。 無量無數劫， 聞是法亦難， 能聽是法者， 斯人亦復難。 譬如優曇花， 一切皆愛樂， 天人所希有， 時時乃一出。 聞法歡喜讚， 乃至發一言， 則為已供養， 一切三世佛， 是人甚希有， 過於優曇花。 汝等勿有疑， 我為諸法王， 普告諸大眾， 但以一乘道， 教化諸菩薩， 無聲聞弟子。 汝等舍利弗， 聲聞及菩薩， 當知是妙法， 諸佛之祕要。 以五濁惡世， 但樂著諸欲， 如是等眾生， 終不求佛道。 當來世惡人， 聞佛說一乘， 迷惑不信受， 破法墮惡道。 有慚愧清淨， 志求佛道者， 當為如是等， 廣讚一乘道。 舍利弗當知！ 諸佛法如是， 以萬億方便， 隨宜而說法， 其不習學者， 不能曉了此。 汝等既已知， 諸佛世之師， 隨宜方便事， 無復諸疑惑， 心生大歡喜， 自知當作佛。」