妙法蓮華經 方便品第二
諸佛降世，塵劫示現，究竟為了一件什麼事？
法華會上，世尊從定中起身，把它說破了：諸佛世尊，唯以一大事因緣故出現於世——為的是開你、示你、悟你、入你那一雙本具卻久閉的佛之知見。只此一事，更無餘事。
也正因如此，佛法看似分聲聞、緣覺、菩薩三條路，其實只有一條：十方佛土之中，唯有一乘法，無二亦無三。那三乘，是佛見眾生一時擔不起，權且把一條路分作三段來領人；到了法華，權既開盡，佛便正直捨方便，但說無上道。
而這道門開得極寬：乃至童子聚沙為塔、散心一稱「南無佛」，都已在成佛的路上。且入此品，聽佛怎樣把三收歸一——也認一認那條佛許你「皆當作佛」的路：你其實早已站在上頭。
For what one matter do the buddhas descend into the world, appearing through aeons as countless as dust?
At the Lotus assembly, the World-Honored One rose from meditative absorption and said it plainly: the buddhas, the World-Honored Ones, appear in the world for only one great cause—to open the Buddha’s knowing-and-seeing within you, reveal it to you, awaken you to it, and lead you into it: a knowing-and-seeing you inherently possess but have long kept closed. There is only this one matter, and no other.
For this very reason, the Buddha-Dharma may appear to divide into three roads—for listeners, solitary awakeners, and bodhisattvas—but in truth there is only one. Throughout the buddha-lands of the ten directions, there is only the Dharma of One Vehicle, with no second nor any third. The three vehicles are the one road provisionally divided into three stages because the Buddha sees that sentient beings cannot yet bear it all at once. At the Lotus assembly, once the provisional has been fully opened, the Buddha sets skillful means aside, straightway, and teaches only the unsurpassed way.
And this gate opens exceedingly wide. Even a child who heaps sand into a stupa, or a distracted person who once calls “Homage to the Buddha,” is already upon the road to buddhahood. Enter this chapter and hear how the Buddha gathers the three back into the one. Recognize, too, the road upon which the Buddha promises that all shall become buddhas: you have, in truth, already been standing upon it.
後秦龜茲國三藏法師鳩摩羅什奉詔譯《妙法蓮華經》卷一〈方便品第二〉· 大正藏 T09n0262〔起 T09 0005b25〕。段/行首〔T09 …〕＝大正藏頁·欄·行錨。
〔T09 0005b25〕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。
「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。」
爾時世尊欲重宣此義，而說偈言：
「世雄不可量，諸天及世人，
一切眾生類，無能知佛者。
佛力無所畏、解脫諸三昧，
及佛諸餘法，無能測量者。
本從無數佛，具足行諸道，
甚深微妙法，難見難可了。
於無量億劫，行此諸道已，
道場得成果，我已悉知見。
如是大果報，種種性相義，
我及十方佛，乃能知是事。
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。
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。
假使滿世間，皆如舍利弗，
盡思共度量，不能測佛智。
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。
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。
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。
不退諸菩薩，其數如恒沙，
一心共思求，亦復不能知。
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。
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。』
告諸聲聞眾，及求緣覺乘：
『我令脫苦縛，逮得涅槃者。』
佛以方便力，示以三乘教，
眾生處處著，引之令得出。」
〔T09 0006a28〕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？」
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？」
爾時舍利弗欲重宣此義，而說偈言：
「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。
道場所得法，無能發問者；
我意難可測，亦無能問者。
無問而自說，稱歎所行道，
智慧甚微妙，諸佛之所得。
無漏諸羅漢，及求涅槃者，
今皆墮疑網，佛何故說是？
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。
於諸聲聞眾，佛說我第一。
我今自於智，疑惑不能了，
為是究竟法？為是所行道？
佛口所生子，合掌瞻仰待，
願出微妙音，時為如實說。
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。」
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。」
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。」
爾時舍利弗欲重宣此義，而說偈言：
「法王無上尊，唯說願勿慮。
是會無量眾，有能敬信者。」
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。」
爾時世尊重說偈言：
「止止不須說，我法妙難思。
諸增上慢者，聞必不敬信。」
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。」
爾時舍利弗欲重宣此義，而說偈言：
「無上兩足尊，願說第一法，
我為佛長子，唯垂分別說。
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。
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。」
〔T09 0007a05〕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。
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。」
舍利弗言：「唯然，世尊！願樂欲聞。」
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。」
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。
「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。
「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。
「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。
「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。
「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。
「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。
「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。」
爾時世尊欲重宣此義，而說偈言：
「比丘比丘尼，有懷增上慢，
優婆塞我慢，優婆夷不信，
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。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、
車𤦲與馬腦、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。」
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
佛從三昧起，歎諸佛智慧
那時候，世尊從禪定當中安詳地起身，告訴舍利弗說：「一切佛的智慧極其深廣、沒有限量，通往這智慧的門戶難以理解、難以進入，凡是聲聞（聽佛說法而悟道的人）與辟支佛（獨自觀察因緣而悟道的人），都沒有辦法知道。為什麼呢？因為佛過去曾經親近過百千萬億、數也數不盡的諸佛，把一切佛所修的無量法門全都修行過，勇猛精進，好的名聲到處都聽得到，成就了極其深奧、從來不曾有過的法，隨著眾生的根機所適合的來說法，其中的用意旨趣很難理解。舍利弗啊！我從成佛以來，用種種的因緣、種種的比喻，廣泛地開演言教，用了數不盡的方便善巧，來引導眾生，讓他們遠離種種的執著。為什麼能這樣呢？因為如來的方便善巧、知見、以及到達彼岸的圓滿功德，都已經完全具足了。舍利弗啊！如來的知見，廣大而深遠，沒有限量、沒有障礙；如來的力、無所畏懼、禪定、解脫、正定，深深進入到沒有邊際的地步，成就了一切從來不曾有過的法。舍利弗啊！如來能夠用種種方式來分別解說，善巧地講說一切法，言辭柔和軟美，能使眾生的心歡喜受用。舍利弗啊！扼要地說，無量無邊、從來不曾有過的法，佛全都成就了。
「停下來吧，舍利弗！不必再說下去了。為什麼呢？因為佛所成就的，是最第一、最稀有、最難以理解的法。只有佛和佛之間，才能夠徹底窮盡一切法真實的樣貌——也就是所謂：一切法它是這樣的相狀（如是相），是這樣的體性（如是性），是這樣的本體（如是體），是這樣的力用（如是力），是這樣的造作（如是作），是這樣的因（如是因），是這樣的助緣（如是緣），是這樣的果（如是果），是這樣的報應（如是報），而從最初的相一直到最後的報、這本末首尾始終是這樣地究竟平等（如是本末究竟等）。」
重宣此義·佛智無能測
那時候，世尊想要把這個意思再宣說一遍，就說了偈頌：
「世間的英雄大聖，是無法衡量的，
一切諸天以及世間的人，
乃至一切眾生這一類，
沒有誰能夠真正了知佛。
佛的力、無所畏懼、
解脫、種種正定，
以及佛其餘的一切法，
沒有誰能夠去測量。
佛本來就跟隨過無數的佛，
圓滿地修行了種種法門，
那極其深奧微妙的法，
難以見到、難以明了。
在無量億劫那麼長的時間裡，
修行完這些種種的道法之後，
在成道的道場證得了果，
我已經全部知道、全部見到了。
像這樣廣大的果報，
種種的體性、相狀、義理，
只有我和十方的諸佛，
才能夠了知這些事情。
這個法是無法用言語指示出來的，
言語的相狀在它面前都寂滅了，
其餘所有這一類的眾生，
沒有誰能夠理解得了，
除了那些菩薩大眾、
信心的力量堅固的人。
諸佛的弟子大眾，
曾經供養過許多佛，
一切的煩惱漏失都已經斷盡，
安住在這最後一次受生的身，
像這樣的這些人，
他們的能力也承擔不了。
假使整個世間都充滿了，
全都像舍利弗一樣聰慧，
用盡了思慮一起來測量，
也沒辦法測度佛的智慧。
就算把十方都填滿了，
全都像舍利弗一樣，
連同其餘的種種弟子，
也把十方的國土都填滿，
用盡思慮一起來測量，
仍然還是沒辦法知道。
辟支佛有著銳利的智慧，
是無煩惱漏失的最後之身，
也把十方世界都填滿了，
數目多得像竹林一樣密，
這些人共同專一心思，
在億萬無量劫那麼久的時間，
想要思量佛真實的智慧，
連一點點都沒辦法知道。
剛剛發起道心的菩薩，
供養過無數的佛，
通達了種種義理旨趣，
又能夠善巧地講說法，
多得像稻、麻、竹、葦一樣，
充滿了十方的國土，
專一心思用微妙的智慧，
在恆河沙那麼多劫的時間裡，
全都一起來思量，
也沒辦法知道佛的智慧。
那些不會退轉的菩薩，
數目多得像恆河沙一樣，
專一心思一起思索尋求，
也仍然沒辦法知道。
佛又告訴舍利弗說：『這無煩惱漏失、
不可思議、極其深奧微妙的法，
我如今已經完全證得，
只有我了知這法的實相，
十方的諸佛也是如此。
舍利弗你應當知道，
諸佛所說的話沒有差別，
對於佛所說的法，
應當生起廣大的信心力量，
世尊在說法很久之後，
一定會宣說真實的法。』
佛又告訴那些聲聞大眾，
以及追求緣覺乘（觀因緣悟道）的人：
『我使你們脫離了痛苦的繫縛，
已經證得了涅槃（煩惱寂滅的安穩）。』
佛用方便善巧的力量，
開示了三乘的教法，
眾生處處都有執著，
便引導他們讓他們得以出離。」
四眾生疑·舍利弗初請
那時候，大眾當中，有許多聲聞、已斷盡煩惱漏失的阿羅漢，像阿若憍陳如等一千二百人，以及已經發起聲聞心、辟支佛心的比丘、比丘尼、優婆塞（在家男眾）、優婆夷（在家女眾），各自心裡這樣想著：「今天，世尊為什麼這樣殷勤懇切地稱揚讚歎方便善巧，而說出這樣的話：『佛所證得的法極其深奧、難以理解，凡有所說，其中的旨趣難以了知，一切聲聞、辟支佛都比不上、達不到。』佛從前只說一種解脫的道理，我們也證得了這個法、到達了涅槃，可是如今卻不明白這番話的旨趣是指向哪裡？」
那時候，舍利弗知道四眾（比丘、比丘尼、優婆塞、優婆夷）心裡的疑惑，自己也還沒有明白，就對佛稟白說：「世尊！是什麼因、什麼緣，您這樣殷勤懇切地稱揚讚歎諸佛第一的方便善巧、極其深奧微妙、難以理解的法？我從過去以來，不曾從佛那裡聽聞過這樣的說法；如今四眾全都心懷疑惑。惟願世尊為我們鋪陳開演這件事。世尊為什麼要這樣殷勤懇切地稱揚讚歎極其深奧微妙、難以理解的法呢？」
那時候，舍利弗想要把這個意思再宣說一遍，就說了偈頌：
「智慧如日的大聖尊，
過了很久才說這個法，
您自己說您已證得這樣的
力、無所畏、正定、
禪定、解脫等等，
這些不可思議的法。
在道場所證得的法，
沒有誰能夠提出問題來問；
我的心意也難以測度，
也沒有誰能夠提問。
您沒有人問就自己開口宣說，
稱揚讚歎自己所修行的道，
那智慧極其微妙，
是諸佛才能證得的。
那些無煩惱漏失的阿羅漢，
以及追求涅槃的人，
如今全都落入了疑惑的網中，
佛為什麼要說這番話呢？
那些追求緣覺的人，
以及比丘、比丘尼，
還有諸天、龍、鬼神，
以及乾闥婆（天上樂神）等等，
彼此相望，心懷猶豫，
瞻仰著兩足之中最尊貴的佛，
這件事到底是怎麼回事，
惟願佛為我們解說。
在諸位聲聞大眾當中，
佛稱說我是第一。
我如今對自己的智慧，
也起了疑惑，不能明了，
這到底是究竟圓滿的法呢？
還是只是所修行的道呢？
從佛口所生的弟子，
合起掌來瞻仰等待著，
惟願您發出微妙的音聲，
適時為我們如實地宣說。
諸天、龍、神等等，
數目多得像恆河沙，
追求佛道的種種菩薩，
大略算來有八萬之多，
又有那許多萬億國土的
轉輪聖王也都來到了，
合起掌來，以恭敬的心，
想要聽聞圓滿具足的道。」
佛三止·舍利弗三請
那時候，佛告訴舍利弗說：「停下來，停下來！不必再說下去了。如果宣說這件事，一切世間的諸天以及人，都將會驚駭疑惑。」
舍利弗再一次對佛稟白說：「世尊，惟願您宣說，惟願您宣說！為什麼呢？因為這法會當中，有無數百千萬億、多到數不清的眾生，曾經見過許多佛，善根銳利，智慧明白透徹，聽了佛所說的法，就能夠恭敬信受。」
那時候，舍利弗想要把這個意思再宣說一遍，就說了偈頌：
「法中之王、至高無上的尊者，
惟願您宣說，請不要顧慮。
這法會中無量的大眾，
有能夠恭敬信受的人。」
佛再一次制止舍利弗說：「如果宣說這件事，一切世間的天、人、阿修羅，都將會驚駭疑惑，那些起了增上慢（未證得卻自以為證得）的比丘，將會墜落到大坑裡去。」
那時候，世尊再一次說偈頌：
「停下來，停下來，不必說了，
我的法微妙，難以思議。
那些起了增上慢的人，
聽了必定不會恭敬信受。」
那時候，舍利弗再一次對佛稟白說：「世尊！惟願您宣說，惟願您宣說！如今這法會當中，像我們這一類的有百千萬億，是生生世世已經曾經跟隨佛接受教化的。像這樣的人，必定能夠恭敬信受，在漫漫長夜中得到安穩，得到許多的利益。」
那時候，舍利弗想要把這個意思再宣說一遍，就說了偈頌：
「至高無上、兩足中最尊貴的尊者，
惟願您宣說這第一的法，
我身為佛的長子，
惟願您垂賜為我們分別解說。
這法會中無量的大眾，
能夠恭敬信受這個法，
佛已經在生生世世當中，
教化過像這樣的這些人，
他們全都專一心地合起掌來，
想要聽聞領受佛的話。
我們這一千二百人，
以及其餘追求佛道的人，
惟願您為了這些大眾的緣故，
垂賜為我們分別解說。
這些人聽了這個法，
就會生起廣大的歡喜。」
五千退席
那時候，世尊告訴舍利弗說：「你已經殷勤懇切地請求了三次，我豈能不說呢。你如今仔細地聽，好好地思惟憶念，我當為你分別解說。」正說這番話的時候，法會當中有比丘、比丘尼、優婆塞、優婆夷共五千人，就從座位上起身，向佛行禮之後便退出去了。為什麼呢？因為這一輩人罪的根源深重，又有增上慢，還沒有證得卻說自己證得了，還沒有親證卻說自己親證了，有這樣的過失，所以就不留下來了。世尊默然不語，並不去制止他們。
那時候，佛告訴舍利弗說：「我如今這個大眾，再也沒有多餘的枝葉了，純粹都是堅實的果實。舍利弗啊！像這樣有增上慢的人，退出去了也是好事。你如今好好地聽，我當為你宣說。」
舍利弗說：「是的，世尊！我很歡喜、很願意聽聞。」
優曇鉢華·諸佛出世一大事因緣
佛告訴舍利弗說：「像這樣微妙的法，諸佛如來要等到適當的時機才會宣說它，就像優曇鉢華（傳說極稀有、久久才開一次的花）一樣，隔很久才出現一次罷了。舍利弗啊！你們應當相信佛所說的，話語真實不虛妄。舍利弗啊！諸佛隨著眾生所適合的來說法，其中的旨趣難以理解。為什麼呢？因為我用數不盡的方便善巧，種種的因緣、比喻、言辭，來演說種種的法。這個法不是靠思量、分別所能夠理解的，只有諸佛才能夠了知它。為什麼呢？因為諸佛世尊只為了一件大事的因緣，才出現在世間。舍利弗啊！什麼叫做諸佛世尊只為了一件大事的因緣才出現在世間呢？諸佛世尊，是為了要使眾生開啟佛的知見、讓他們得到清淨的緣故，才出現在世間；是為了要向眾生顯示佛的知見的緣故，才出現在世間；是為了要使眾生覺悟佛的知見的緣故，才出現在世間；是為了要使眾生進入佛的知見這條道路的緣故，才出現在世間。舍利弗啊！這就是諸佛為了一件大事的因緣才出現在世間。」
唯一佛乘·三世十方諸佛法皆如此
佛告訴舍利弗說：「諸佛如來只教化菩薩，凡有所作為，永遠都是為了一件事，就是要用佛的知見來開示、覺悟眾生。舍利弗啊！如來只用這一佛乘（成佛的唯一道路）的緣故，來為眾生說法，並沒有其餘的乘，沒有第二乘、也沒有第三乘。舍利弗啊！一切十方的諸佛，他們的法也都是這樣。
「舍利弗啊！過去的諸佛，用無量無數的方便善巧，種種的因緣、比喻、言辭，來為眾生演說種種的法，這些法全都是為了這一佛乘的緣故。這些眾生從諸佛那裡聽了法，最終全都證得了一切種智（能遍知一切法的佛智）。
「舍利弗啊！未來的諸佛將要出現在世間，也用無量無數的方便善巧，種種的因緣、比喻、言辭，來為眾生演說種種的法，這些法全都是為了這一佛乘的緣故。這些眾生從佛那裡聽了法，最終全都證得了一切種智。
「舍利弗啊！現在十方無量百千萬億的佛國土當中，諸佛世尊給眾生許多的利益、使眾生安樂，這些佛也用無量無數的方便善巧，種種的因緣、比喻、言辭，來為眾生演說種種的法，這些法全都是為了這一佛乘的緣故。這些眾生從佛那裡聽了法，最終全都證得了一切種智。
「舍利弗啊！這些佛都只教化菩薩，是想要用佛的知見來向眾生顯示的緣故，想要用佛的知見來使眾生覺悟的緣故，想要使眾生進入佛的知見的緣故。
「舍利弗啊！我如今也是這樣，我知道種種眾生有種種的欲求，內心深處有所執著，便隨著他們本來的性情，用種種的因緣、比喻、言辭，以及方便善巧的力量來為他們說法。舍利弗啊！這樣做全都是為了讓他們證得這一佛乘、一切種智的緣故。
五濁惡世·於一佛乘分別說三
「舍利弗啊！十方世界當中，尚且沒有第二乘，何況會有第三乘呢。舍利弗啊！諸佛出現在五濁惡世（五種混濁污穢的惡世）——也就是所謂：劫濁（時代的混濁）、煩惱濁（煩惱的混濁）、眾生濁（眾生素質的混濁）、見濁（見解的混濁）、命濁（壽命的混濁）。就是這樣，舍利弗啊！當劫濁昏亂的時候，眾生的污垢深重，慳吝、貪求、嫉妒，成就了種種不善的根本，所以諸佛就用方便善巧的力量，在這一佛乘當中分別開來說成三乘。舍利弗啊！如果我的弟子，自認為是阿羅漢、辟支佛，卻不曾聽聞、不知道諸佛如來只教化菩薩這件事，那麼這種人就不是佛的弟子，不是阿羅漢，也不是辟支佛。
「再者，舍利弗啊！這些比丘、比丘尼，自認為已經證得阿羅漢，是最後一次受生的身，得到究竟的涅槃了，便不再立志去追求阿耨多羅三藐三菩提（無上正等正覺，即圓滿的佛果），應當知道這一輩人全都是有增上慢的人。為什麼呢？如果有比丘真正證得了阿羅漢，卻不相信這個法，那是不可能有的事。除非是在佛滅度以後、當前沒有佛在世的時候。為什麼呢？因為佛滅度以後，能夠受持、讀誦、理解像這樣的經典意義的人，是很難遇到的。如果遇到了其他的佛，在這個法當中便能夠得到決斷明了。舍利弗啊！你們應當專一心地信解、受持佛的話。諸佛如來的話沒有虛妄，沒有其餘的乘，只有這一佛乘。」
重頌·長偈
那時候，世尊想要把這個意思再宣說一遍，就說了偈頌：
「比丘和比丘尼，
心懷著增上慢，
優婆塞起了我慢，
優婆夷不肯相信，
像這樣的四眾，
他們的數目有五千人，
看不見自己的過失，
在戒行上有缺失、有漏洞，
卻護著、惜著自己的毛病瑕疵。
這些小智慧的人已經退出去了，
他們是大眾當中的糟粕米糠，
因佛的威德的緣故而離去，
這些人福德稀少，
承擔不了這個法。
這大眾中再沒有多餘的枝葉，
只剩下堅實的果實。
舍利弗你好好聽！
諸佛所證得的法，
用無量的方便善巧力量，
來為眾生宣說。
眾生心裡所想念的，
種種所修行的道，
種種不同的欲求性情，
以及前世所造的善業惡業。
佛全都知道這些之後，
便用種種的因緣、比喻、
言辭、方便善巧的力量，
使一切眾生歡喜。
有時說契經（散文的經文），
說孤起的偈頌，說本事（佛弟子的過去事），
說本生（佛的過去生），說未曾有（希奇之事），
也說因緣（說法的緣起）、
譬喻，以及祇夜（重頌）、
優波提舍（論議問答）等經文。
根機遲鈍的人喜歡小法，
貪戀執著在生死當中，
在無量的佛那裡，
卻不修行深妙的道，
被種種痛苦所惱亂，
佛就為這些人宣說涅槃。
我設立了這樣的方便，
使他們得以進入佛的智慧，
卻不曾對你們說，
你們將會成就佛道。
之所以不曾說，
是因為說的時機還沒到；
如今正是那個時機了，
我確定地宣說大乘。
我這九類的教法，
是隨順著眾生而說的，
以進入大乘為根本，
因此才宣說這部經。
有些佛子的心地清淨，
柔和軟順又根機銳利，
在無量的諸佛那裡，
修行過深妙的道。
為了這些佛子，
我宣說這部大乘經，
我為像這樣的人授記，
來世將成就佛道，
因為他們以深心憶念佛、
修持清淨的戒律的緣故。
這些人聽到自己將成佛，
巨大的歡喜充滿全身，
佛知道他們心的行相，
所以為他們宣說大乘。
聲聞或菩薩，
聽了我所說的法，
乃至只聽一首偈，
全都必定成佛、沒有疑問。
十方的佛國土當中，
只有這一乘的法，
沒有第二乘、也沒有第三乘，
除非是佛用方便善巧而說。
只是藉著假設的名稱，
來引導眾生，
為了宣說佛的智慧的緣故，
諸佛才出現在世間。
只有這一件事是真實的，
其餘的第二、第三乘就不是真實的，
佛始終不會用小乘，
來濟度眾生。
佛自己安住在大乘當中，
就如同他所證得的法，
用定慧的力量來莊嚴，
用這來度化眾生。
佛親證了無上的道、
大乘平等的法，
如果用小乘去度化，
乃至只度化一個人，
我就落入了慳吝貪惜，
這種事是不可以的。
如果有人相信、歸依佛，
如來不會欺誑他，
佛也沒有貪求嫉妒的心意，
已斷除了一切法當中的惡。
所以佛在十方世界，
獨自無所畏懼。
我用相好莊嚴自身，
光明照耀著世間，
為無量眾生所尊崇，
為他們宣說實相的法印。
舍利弗你應當知道，
我本來立下了誓願，
想要使一切眾生，
都像我一樣、沒有差別。
就如我從前所發的願，
如今已經圓滿實現了，
我度化一切眾生，
全都使他們進入佛道。
如果我遇到眾生，
全都用佛道來教化，
那些沒有智慧的人就會錯亂，
迷惑而不肯接受教導。
我知道這些眾生，
不曾修過善的根本，
牢牢執著在五種欲樂上，
因為愚癡貪愛而生起煩惱。
因為種種欲望的緣故，
墜落到三惡道當中，
在六道當中輪迴，
備受種種的痛苦荼毒，
入胎受生為微小的形體，
生生世世不斷地增長。
福德淺薄、福報稀少的人，
被種種痛苦所逼迫，
鑽進了邪見的密林，
執著在有、無等等見解裡。
依止著這些邪見，
湊足了六十二種，
深深執著在虛妄的法上，
牢牢固守著不肯捨棄，
我慢自大、自我抬高，
諂媚彎曲、心不真實，
在千萬億劫那麼久，
都聽不到佛的名字，
也聽不到正法，
像這樣的人難以度化。
所以，舍利弗啊！
我為他們設立方便，
宣說種種滅盡痛苦的道，
用涅槃來向他們顯示。
我雖然宣說涅槃，
這也並不是真正的寂滅，
一切法從本以來，
永遠自然是寂滅的相。
佛子修行道法圓滿之後，
來世就能夠作佛，
我有方便善巧的力量，
開示了三乘的法。
一切諸位世尊，
都宣說這一乘的道，
如今這裡的種種大眾，
都應當除去疑惑，
諸佛的話沒有差別，
只有這一乘、沒有第二乘。
過去無數劫當中，
無量已滅度的佛，
有百千萬億種之多，
數目多得無法衡量。
像這樣的諸位世尊，
用種種的因緣、比喻、
用無數的方便善巧力量，
演說種種法的相狀。
這些諸位世尊，
全都宣說這一乘的法，
度化無量的眾生，
使他們進入佛道。
又諸位偉大的聖主，
了知一切世間、
天人眾生這一類，
內心深處所欲求的，
便再用不同的方便，
來幫助顯明第一義（最究竟的真理）。
如果有一類眾生，
遇到了過去的諸佛，
或聽了法、或行了布施，
或者持戒、忍辱、
精進、禪定、智慧等等，
種種地修習福德與智慧。
像這樣的這些人，
全都已經成就了佛道。
諸佛滅度以後，
如果有人心地善良柔軟，
像這樣的這些眾生，
全都已經成就了佛道。
諸佛滅度以後，
供養佛舍利的人，
建起了萬億種的塔，
用金、銀以及玻璃、
硨磲與瑪瑙、
玫瑰寶石、琉璃珠子，
清淨而廣大地嚴飾裝點，
莊嚴地裝校在許多塔上。
或者有人建起石造的廟，
用栴檀香、沉水香、
木櫁香以及其餘的材料，
磚、瓦、泥土等等來造。
或者在曠野當中，
堆積泥土造成佛廟，
乃至於小孩子遊戲，
聚集沙子當作佛塔，
像這樣的這些人，
全都已經成就了佛道。
如果有人為了佛的緣故，
建立種種的形像，
雕刻塑造成種種的相好，
全都已經成就了佛道。
或者用七寶造成，
用鍮石、赤銅、白銅、
白鑞以及鉛、錫、
鐵、木以及泥，
或者用膠漆、布，
嚴飾裝點造作佛像，
像這樣的這些人，
全都已經成就了佛道。
彩繪畫成佛像，
畫出百福莊嚴的相好，
自己畫或是請人畫，
全都已經成就了佛道。
乃至於小孩子遊戲，
用草、木或是筆，
或者用手指、指甲，
來畫作佛像，
像這樣的這些人，
漸漸地累積功德，
具足了廣大的悲心，
全都已經成就了佛道。
他們只教化種種菩薩，
度脫了無量的眾生。
如果有人對著塔廟、
寶像以及畫像，
用花、香、幡、蓋，
以恭敬的心來供養。
如果請人來演奏音樂，
敲鼓、吹號角螺貝，
吹簫笛、彈琴箜篌、
彈琵琶、擊鐃與銅鈸，
像這樣種種微妙的音聲，
全部拿來供養。
或者以歡喜的心，
用歌詠讚頌佛的功德，
乃至只是一個小小的音聲，
全都已經成就了佛道。
如果有人心思散亂，
乃至只用一朵花，
供養在畫像之前，
也將漸漸見到無數的佛。
或者有人禮拜，
或者只是合起掌來，
乃至只舉起一隻手，
或者只是微微地低一下頭，
用這來供養佛像，
也將漸漸見到無量的佛。
他們自己成就了無上的道，
廣泛度化了無數眾生，
進入無餘涅槃（煩惱與身心都寂滅），
就像柴薪燒盡、火便熄滅一樣。
如果有人心思散亂，
走進了塔廟當中，
只稱念一聲『南無佛』（歸命於佛），
全都已經成就了佛道。
對於過去的諸佛，
無論是在世或是已滅度，
如果有人聽了這個法，
全都已經成就了佛道。
未來的諸位世尊，
數目沒有限量，
這些如來們，
也用方便善巧來說法。
一切的如來們，
用無量的方便善巧，
度脫種種眾生，
使他們進入佛無煩惱漏失的智慧，
如果有人聽了法，
沒有一個不成佛的。
諸佛本來的誓願是：
我所修行的佛道，
普遍地想要使眾生，
也同樣證得這個道。
未來世的諸佛，
雖然宣說百千億、
無數的種種法門，
其實都是為了這一乘。
諸佛、兩足中最尊貴的，
了知一切法永遠沒有固定的自性，
成佛的種子是從因緣而生起的，
所以宣說這一乘。
這法安住在它應有的地位，
世間的相狀恆常安住，
佛在道場當中了知了以後，
作為導師用方便善巧來宣說。
為天人所供養、
現在十方的諸佛，
數目多得像恆河沙，
出現在世間，
為了使眾生安穩的緣故，
也宣說像這樣的法。
了知那第一義的寂滅，
用方便善巧的力量的緣故，
雖然顯示種種的道，
其實都是為了佛乘。
了知眾生種種的行為，
內心深處所想念的，
過去所熏習的業，
欲求的性情、精進的力量，
以及種種根機的利鈍，
便用種種的因緣、
比喻以及言辭，
隨著相應的情況用方便善巧來說。
如今我也是這樣，
為了使眾生安穩的緣故，
用種種的法門，
來宣示佛道。
我用智慧的力量，
了知眾生的性情欲求，
用方便善巧宣說種種法，
全都使他們得到歡喜。
舍利弗你應當知道！
我用佛的眼睛來觀察，
見到六道的眾生，
貧窮而沒有福德智慧，
走進了生死的險道，
痛苦相續不斷，
深深執著在五種欲樂上，
就像犛牛愛惜自己的尾巴一樣，
用貪愛蒙蔽了自己，
眼盲眼暗、什麼也看不見。
不去尋求大威勢的佛、
以及斷除痛苦的法，
深深陷入種種邪見，
想用痛苦去捨離痛苦，
為了這些眾生的緣故，
佛便生起了廣大的悲心。
我當初坐在道場，
觀看那菩提樹、也來回經行，
在三個七日（二十一天）當中，
思惟著這樣的事情：
我所證得的智慧，
微妙而最為第一。
眾生的種種根機遲鈍，
貪著享樂、被愚癡所蒙盲，
像這樣的這一類人，
要怎麼樣才可以度化呢？
那時候諸位梵天王、
以及諸位帝釋天、
護持世間的四大天王、
以及大自在天，
連同其餘的種種天眾，
眷屬有百千萬那麼多，
恭敬地合掌行禮，
請求我轉動法輪。
我當下就自己思惟：
『如果只讚歎佛乘，
眾生沉沒在痛苦當中，
沒有辦法相信這個法；
因為毀謗法、不肯相信的緣故，
便會墜落到三惡道去。
我寧可不說法，
趕快進入涅槃算了。
接著又憶念起過去的佛，
所施行的方便善巧力量，
我如今所證得的道，
也應當宣說三乘吧。』
正這樣思惟的時候，
十方的佛都顯現出來，
用清淨的梵音安慰勸諭我：
『很好啊，釋迦文佛！
你這第一的導師，
證得了這無上的法，
隨順著一切諸佛，
而運用方便善巧的力量。
我們也都證得了
最微妙、最第一的法，
為種種眾生、
分別開來宣說三乘。
智慧淺少的人喜歡小法，
不肯自信自己能作佛，
所以才用方便善巧，
分別開來宣說種種的果。
雖然又宣說了三乘，
卻只是為了教化菩薩。』
舍利弗你應當知道！
我聽了那如聖獅子般的佛，
深妙清淨微妙的音聲，
歡喜地稱念『南無佛』。
又生起了這樣的念頭：
『我出現在這混濁的惡世，
就如同諸佛所說的那樣，
我也隨順著這樣去做。』
思惟完這件事以後，
便前往波羅柰（鹿野苑所在之地）。
種種法寂滅的相，
沒有辦法用言語宣說出來，
便用方便善巧力量的緣故，
為五位比丘宣說。
這就叫做轉法輪，
於是便有了涅槃的名稱，
以及阿羅漢、
法、僧等等不同的名相。
從久遠的劫以來，
我讚歎、顯示涅槃的法，
使生死的痛苦永遠滅盡，
我常常都是這樣宣說的。
舍利弗你應當知道！
我見到那些佛子，
立志追求佛道的人，
有無量千萬億之多，
全都以恭敬的心，
都來到了佛的處所，
曾經從諸佛那裡聽聞
用方便善巧所宣說的法。
我當下就生起這樣的念頭：
『如來之所以出現，
是為了宣說佛的智慧的緣故，
如今正是那個時機了。』
舍利弗你應當知道！
根機遲鈍、智慧狹小的人、
執著相狀、驕傲慢心的人，
沒有辦法相信這個法。
如今我歡喜、無所畏懼，
在諸位菩薩當中，
正直地捨去方便權說，
只宣說這無上的道。
菩薩聽了這個法，
疑惑的網全都已經除去了，
那一千二百位阿羅漢，
也全都將要作佛。
就如同三世諸佛
說法的儀軌方式，
我如今也是這樣，
宣說這無分別的法。
諸佛出興於世，
相隔遙遠、難以值遇，
就算出現在世間，
要宣說這個法也很難。
在無量無數劫當中，
能聽到這個法也很難，
而能夠聽受這個法的人，
這種人也一樣難得。
就好比優曇花，
一切眾生都愛慕喜樂，
天人都覺得稀有，
隔很久很久才開一次。
聽了法歡喜讚歎，
乃至只發出一句讚語，
就等於已經供養了
一切三世的諸佛，
這種人極為稀有，
勝過那優曇花。
你們不要有疑惑，
我身為一切法中之王，
普遍告訴諸位大眾，
我只用這一乘的道，
來教化諸位菩薩，
並沒有聲聞弟子（作為究竟）。
你們這些人，舍利弗，
以及聲聞和菩薩，
應當知道這微妙的法，
是諸佛的祕密精要。
因為在五濁惡世，
眾生只喜歡貪著種種欲望，
像這樣的這些眾生，
始終不會追求佛道。
將來世的惡人，
聽到佛宣說一乘，
迷惑而不肯信受，
毀謗法而墜入惡道。
那些有慚愧、心地清淨、
立志追求佛道的人，
應當為像這樣的人，
廣泛地讚歎這一乘的道。
舍利弗你應當知道！
諸佛的法就是這樣，
用萬億種方便善巧，
隨著眾生所適合的來說法，
那些不曾修習學習的人，
沒有辦法通曉明了這個。
你們既然已經知道，
諸佛是世間的導師，
隨著眾生所適合而施行方便的事，
便不再有種種的疑惑，
心裡生起廣大的歡喜，
自己知道將要作佛了。」
Kumārajīva's Chinese root text (T09n0262) is retained as a visual anchor for bilingual readers; the English below renders it in plain, continuous prose.
The Buddha Rises from Samādhi and Praises the Wisdom of the Buddhas
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。 「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。」
At that time, the World-Honored One rose serenely from meditative absorption and said to Śāriputra: “The wisdom of all buddhas is exceedingly deep and has no measure. The gateway to that wisdom is hard to understand and hard to enter. No śrāvaka (one who awakens by hearing the Buddha teach) and no pratyekabuddha (one who awakens alone by contemplating causes and conditions) can know it. Why is this? In the past, the Buddha drew near to countless hundreds of thousands of millions of buddhas and practiced in full the immeasurable paths of all buddhas. Courageous and diligent, renowned everywhere, he accomplished dharmas exceedingly profound and never known before. He teaches in accordance with what each being can receive, yet the intent within what he says is difficult to understand. Śāriputra! Since I attained buddhahood, I have used many kinds of causes and conditions, many kinds of parables, and countless skillful means in broadly unfolding the teaching. In this way I guide sentient beings and lead them away from their many attachments. How am I able to do this? The Tathāgata’s skillful means, knowing-and-seeing, and perfections that reach the farther shore are all fully complete. Śāriputra! The Tathāgata’s knowing-and-seeing is vast and deep, immeasurable and unobstructed. His powers, fearlessnesses, meditation, liberation, and samādhi reach deeply without boundary; he has accomplished every dharma never known before. Śāriputra! The Tathāgata can distinguish and explain in many ways, teaching all dharmas with skill. His words are gentle and gracious, bringing joy to the hearts of sentient beings. Śāriputra! To state the essential point: the Buddha has accomplished immeasurable and boundless dharmas never known before.
“Stop, Śāriputra! There is no need to say more. Why is this? What the Buddha has accomplished is the foremost, rarest, and most difficult Dharma to understand. Only a buddha together with a buddha can fathom completely the true mark of all dharmas—namely: such-a-mark; such-a-nature; such-a-substance; such-a-power; such-a-function; such-a-cause; such-a-condition; such-a-fruit; such-a-recompense; and such-a-consummation-of-beginning-and-end, in which everything from the first mark to the final recompense is equally carried through to completion.”
Proclaiming the Meaning Again · None Can Fathom the Buddha’s Wisdom
爾時世尊欲重宣此義，而說偈言： 「世雄不可量，諸天及世人，
一切眾生類，無能知佛者。
佛力無所畏、解脫諸三昧，
及佛諸餘法，無能測量者。
本從無數佛，具足行諸道，
甚深微妙法，難見難可了。
於無量億劫，行此諸道已，
道場得成果，我已悉知見。
如是大果報，種種性相義，
我及十方佛，乃能知是事。
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。
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。
假使滿世間，皆如舍利弗，
盡思共度量，不能測佛智。
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。
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。
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。
不退諸菩薩，其數如恒沙，
一心共思求，亦復不能知。
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。
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。』
告諸聲聞眾，及求緣覺乘：
『我令脫苦縛，逮得涅槃者。』
佛以方便力，示以三乘教，
眾生處處著，引之令得出。」
At that time, the World-Honored One wished to proclaim this meaning again, and spoke in verse:
“The Great Sage, Hero of the World, cannot be measured;
all devas and all people in the world,
and every class of sentient being—
none can truly know the Buddha.
The Buddha’s powers and fearlessnesses,
his liberations and many samādhis,
and all the Buddha’s other dharmas—
none can measure them.
From the beginning he followed countless buddhas
and practiced the many paths in full.
That exceedingly profound and wondrous Dharma
is hard to see and hard to understand.
Through immeasurable millions of aeons,
having practiced all these paths,
he attained the fruit at the place of awakening;
I know and see it all.
Such vast fruits and recompenses,
the meanings of their many natures and marks—
only I and the buddhas of the ten directions
can know these things.
This Dharma cannot be shown in words;
the marks of words fall silent before it.
Among every other class of sentient being,
none can understand it,
apart from the assembly of bodhisattvas,
those whose power of trust is firm.
The many disciples of the buddhas
have made offerings to many buddhas;
all their contaminating outflows are exhausted,
and they abide in their final body.
Yet even people such as these
do not have the strength to bear it.
Suppose the whole world were filled
with people as wise as Śāriputra;
though they exhausted thought and measured together,
they could not fathom the Buddha’s wisdom.
Even if the ten directions were filled
with people all like Śāriputra,
and all the other disciples as well
filled the lands of the ten directions,
though they exhausted thought and measured together,
still they could not know it.
Pratyekabuddhas possess keen wisdom;
free of contaminating outflows, they bear their final body.
Even if they filled the worlds of the ten directions,
as dense and numerous as a bamboo grove,
and all gathered their minds into one,
through immeasurable millions of aeons,
seeking to contemplate the Buddha’s real wisdom,
they could not know even the smallest part.
Bodhisattvas who have newly aroused the resolve
have made offerings to countless buddhas,
comprehended the many meanings and intentions,
and can skillfully teach the Dharma.
Even if they were as numerous as rice, hemp, bamboo, and reeds,
filling the lands of the ten directions,
and with one mind and wondrous wisdom,
through aeons as numerous as the sands of the Ganges,
all reflected together,
they could not know the Buddha’s wisdom.
Bodhisattvas who will not turn back,
as numerous as the sands of the Ganges,
though with one mind they sought together,
still could not know it.
The Buddha again said to Śāriputra: ‘This uncontaminated,
inconceivable, exceedingly profound and wondrous Dharma
I have now attained in full.
I alone know its true mark;
the buddhas of the ten directions are the same.
Śāriputra, you should know:
the words of the buddhas do not differ.
Toward the Dharma taught by the Buddha,
you should give rise to great power of trust.
After the World-Honored One has taught for a long time,
he is certain to teach the real.’
The Buddha then addressed the śrāvaka assembly
and those seeking the pratyekabuddha vehicle (awakening by contemplating causes and conditions):
‘I have freed you from the bonds of suffering
and brought you to nirvāṇa, where the afflictions are stilled.’
Through the power of skillful means,
the Buddha revealed the teaching of three vehicles.
Sentient beings are attached everywhere,
so he leads them forth and enables them to escape.”
The Fourfold Assembly Becomes Doubtful · Śāriputra Makes His First Request
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？」 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？」 爾時舍利弗欲重宣此義，而說偈言： 「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。
道場所得法，無能發問者；
我意難可測，亦無能問者。
無問而自說，稱歎所行道，
智慧甚微妙，諸佛之所得。
無漏諸羅漢，及求涅槃者，
今皆墮疑網，佛何故說是？
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。
於諸聲聞眾，佛說我第一。
我今自於智，疑惑不能了，
為是究竟法？為是所行道？
佛口所生子，合掌瞻仰待，
願出微妙音，時為如實說。
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。」
At that time, among the great assembly were many śrāvakas and arhats whose contaminating outflows had been exhausted, including Ājñāta Kauṇḍinya and twelve hundred others, together with monks, nuns, laymen, and laywomen who had aroused the resolve for the śrāvaka or pratyekabuddha path. Each thought: “Why does the World-Honored One today so earnestly praise skillful means and say: ‘The Dharma attained by the Buddha is exceedingly profound and difficult to understand. Whatever he says bears an intent difficult to know, beyond the reach of every śrāvaka and pratyekabuddha’? The Buddha formerly taught one meaning of liberation. We too attained this Dharma and reached nirvāṇa. Yet now we do not understand where the meaning of these words is leading.”
At that time, Śāriputra knew the doubts in the minds of the fourfold assembly—monks, nuns, laymen, and laywomen—and remained uncertain himself. He therefore addressed the Buddha: “World-Honored One! For what cause and for what reason do you so earnestly praise the foremost skillful means of the buddhas, this exceedingly profound, wondrous Dharma that is difficult to understand? Never before have I heard such a teaching from the Buddha. Now the whole fourfold assembly is doubtful. I pray that the World-Honored One will unfold and explain this matter for us. Why does the World-Honored One so earnestly praise this exceedingly profound, wondrous Dharma that is difficult to understand?”
At that time, Śāriputra wished to proclaim this meaning again, and spoke in verse:
“Great Sage and Honored One, whose wisdom is like the sun,
only after a long time do you teach this Dharma.
You yourself say that you have attained
such powers, fearlessnesses, and samādhis,
meditations, liberations, and the rest—
these inconceivable dharmas.
About the Dharma attained at the place of awakening,
no one can raise a question;
your intent is difficult for me to fathom,
and no one is able to ask.
Without being questioned, you speak of your own accord,
praising the path you have practiced.
That wisdom is exceedingly subtle,
attained only by the buddhas.
The arhats free of contaminating outflows,
and all who seek nirvāṇa,
have now fallen into a net of doubt:
why does the Buddha say this?
Those who seek the pratyekabuddha path,
the monks and the nuns,
the devas, nāgas, spirits,
gandharvas, heavenly musicians, and the rest,
look at one another with uncertainty
and gaze up at the Honored One, supreme among those with two feet.
What does this matter mean?
We pray that the Buddha will explain it.
Among the śrāvaka assembly,
the Buddha has called me foremost.
Yet now, regarding my own wisdom,
I too am doubtful and cannot understand.
Is this the ultimate and perfect Dharma,
or only a path to be practiced?
The children born from the Buddha’s mouth
join their palms and gaze upward, waiting.
We pray that you will send forth your wondrous voice
and, when the time is right, teach us as it truly is.
The devas, nāgas, spirits, and the rest
are as numerous as the sands of the Ganges;
the many bodhisattvas seeking the Buddha-way
number roughly eighty thousand.
Wheel-turning sage-kings have also come
from many millions of lands;
with joined palms and reverent minds,
they wish to hear the complete path.”
The Buddha Refuses Three Times · Śāriputra Requests Three Times
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。」 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。」 爾時舍利弗欲重宣此義，而說偈言： 「法王無上尊，唯說願勿慮。
是會無量眾，有能敬信者。」
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。」 爾時世尊重說偈言： 「止止不須說，我法妙難思。
諸增上慢者，聞必不敬信。」
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。」 爾時舍利弗欲重宣此義，而說偈言： 「無上兩足尊，願說第一法，
我為佛長子，唯垂分別說。
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。
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。」
At that time, the Buddha told Śāriputra: “Stop, stop! There is no need to say more. If I were to teach this matter, all the devas and humans in the world would be startled and doubtful.”
Śāriputra again addressed the Buddha: “World-Honored One, I pray that you will teach it! I pray that you will teach it! Why? In this Dharma assembly are countless hundreds of thousands of millions of sentient beings beyond reckoning. They have seen buddhas in the past, their faculties are sharp, and their wisdom is lucid. When they hear what the Buddha teaches, they will be able to receive it with reverence and trust.”
At that time, Śāriputra wished to proclaim this meaning again, and spoke in verse:
“Dharma-King, unsurpassed Honored One,
we pray that you will teach; please have no concern.
Within this immeasurable assembly
are those able to receive it with reverence and trust.”
The Buddha again restrained Śāriputra: “If I were to teach this matter, all the devas, humans, and asuras in the world would be startled and doubtful, and monks with overweening pride (claiming realization where none is realized) would fall into a great pit.”
At that time, the World-Honored One again spoke in verse:
“Stop, stop! There is no need to speak.
My Dharma is wondrous and difficult to conceive.
Those with overweening pride
will surely not receive it with reverence and trust.”
At that time, Śāriputra again addressed the Buddha: “World-Honored One! I pray that you will teach it! I pray that you will teach it! In this present assembly are hundreds of thousands of millions like us who, life after life, have already received the Buddha’s teaching. People such as these will surely receive it with reverence and trust. Through the long night they will gain peace and many benefits.”
At that time, Śāriputra wished to proclaim this meaning again, and spoke in verse:
“Unsurpassed Honored One, supreme among those with two feet,
we pray that you will teach this foremost Dharma.
I am the Buddha’s eldest son;
we pray that you will bestow a clear explanation.
The immeasurable assembly gathered here
can receive this Dharma with reverence and trust.
Life after life, the Buddha has already
taught and transformed people such as these.
All single-mindedly join their palms,
wishing to hear and receive the Buddha’s words.
We twelve hundred,
and the others who seek the Buddha-way,
pray that, for the sake of this assembly,
you will bestow a clear explanation.
When these people hear this Dharma,
they will give rise to great joy.”
The Five Thousand Withdraw
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。 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。」 舍利弗言：「唯然，世尊！願樂欲聞。」
At that time, the World-Honored One told Śāriputra: “You have now requested earnestly three times. How could I not teach? Listen carefully. Reflect on it well and keep it in mind; I will distinguish and explain it for you.” As he spoke these words, five thousand monks, nuns, laymen, and laywomen in the assembly rose from their seats, bowed to the Buddha, and withdrew. Why? These people had deep roots of wrongdoing and overweening pride: claiming attainment where none is attained; claiming realization where none is realized. They bore faults such as these and therefore did not remain. The World-Honored One remained silent and did not restrain them.
At that time, the Buddha told Śāriputra: “This assembly of mine now has no more branches and leaves; it consists only of firm fruit. Śāriputra! It is well that people with such overweening pride have withdrawn. Listen well now, and I will teach you.”
Śāriputra said: “Yes, World-Honored One! I rejoice and wish to hear.”
The Udumbara Flower · The One Great Cause for Which the Buddhas Appear in the World
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。」
The Buddha told Śāriputra: “Such a wondrous Dharma is taught by the buddhas, the Tathāgatas, only when the time has come. It is like the udumbara flower—said to be exceedingly rare and to bloom only after a very long time—which appears but once in an age. Śāriputra! You should trust what the Buddha says; his words are true and not false. Śāriputra! The buddhas teach in accordance with what is fitting for sentient beings, and the intent within their words is hard to understand. Why is this? I teach the many dharmas through countless skillful means, through many causes and conditions, parables, and expressions. This Dharma cannot be understood by thought and discrimination; only the buddhas can know it. Why is this? The buddhas, the World-Honored Ones, appear in the world for only one great cause. Śāriputra! What does it mean that the buddhas, the World-Honored Ones, appear in the world for only one great cause? The buddhas, the World-Honored Ones, appear in the world because they wish to open the Buddha’s knowing-and-seeing for sentient beings and cause it to become pure; because they wish to reveal the Buddha’s knowing-and-seeing to sentient beings; because they wish to cause sentient beings to awaken to the Buddha’s knowing-and-seeing; and because they wish to cause sentient beings to enter the path of the Buddha’s knowing-and-seeing. Śāriputra! This is the one great cause for which the buddhas appear in the world.”
The Sole Buddha-Vehicle · The Dharma of All Buddhas throughout the Three Times and Ten Directions Is the Same
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。 「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。 「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。 「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。 「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。 「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。
The Buddha told Śāriputra: “The buddhas, the Tathāgatas, teach only bodhisattvas. Whatever they do is always for one matter alone: to reveal the Buddha’s knowing-and-seeing to sentient beings and awaken them to it. Śāriputra! The Tathāgata teaches sentient beings only because of the One Buddha-Vehicle—the sole road to buddhahood. There is no other vehicle, no second and no third. Śāriputra! The Dharma of all buddhas throughout the ten directions is just the same.
“Śāriputra! The buddhas of the past taught the many dharmas to sentient beings through immeasurable and countless skillful means, through many causes and conditions, parables, and expressions. All these dharmas were taught for the sake of the One Buddha-Vehicle. Having heard the Dharma from those buddhas, these sentient beings ultimately all attained the knowledge of all modes—the Buddha’s knowledge that knows all dharmas throughout.
“Śāriputra! The future buddhas who will appear in the world will likewise teach the many dharmas to sentient beings through immeasurable and countless skillful means, through many causes and conditions, parables, and expressions. All these dharmas will be taught for the sake of the One Buddha-Vehicle. Having heard the Dharma from a buddha, these sentient beings will ultimately all attain the knowledge of all modes.
“Śāriputra! At present, throughout immeasurable hundreds of thousands of millions of buddha-lands in the ten directions, the buddhas, the World-Honored Ones, bring sentient beings many benefits and much peace. These buddhas likewise teach the many dharmas to sentient beings through immeasurable and countless skillful means, through many causes and conditions, parables, and expressions. All these dharmas are taught for the sake of the One Buddha-Vehicle. Having heard the Dharma from a buddha, these sentient beings ultimately all attain the knowledge of all modes.
“Śāriputra! These buddhas teach only bodhisattvas because they wish to reveal the Buddha’s knowing-and-seeing to sentient beings, awaken sentient beings to the Buddha’s knowing-and-seeing, and cause sentient beings to enter the Buddha’s knowing-and-seeing.
“Śāriputra! I too am now just the same. I know that the many sentient beings have many desires and deep attachments in their hearts. Following their own natures, I teach the Dharma for them through many causes and conditions, parables, and expressions, and through the power of skillful means. Śāriputra! All of this is done so that they may attain the One Buddha-Vehicle and the knowledge of all modes.
The Evil World of the Five Turbidities · Distinguishing the Three within the One 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。 「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。」
“Śāriputra! Throughout the worlds of the ten directions, there is not even a second vehicle; how much less could there be a third? Śāriputra! The buddhas appear in the evil world of the five turbidities—the five kinds of impurity that cloud an evil age: the turbidity of the age, the turbidity of the afflictions, the turbidity of beings, the turbidity of views, and the turbidity of lifespan. Thus it is, Śāriputra! When the age is turbid and disordered, sentient beings are heavily stained. Through miserliness, greed, and jealousy they establish many unwholesome roots. Therefore the buddhas use the power of skillful means to distinguish and teach three vehicles within the One Buddha-Vehicle. Śāriputra! If disciples of mine claim to be arhats or pratyekabuddhas but have neither heard nor understood that the buddhas, the Tathāgatas, teach only bodhisattvas, then they are not disciples of the Buddha, not arhats, and not pratyekabuddhas.
“Again, Śāriputra! If monks or nuns claim that they have attained arhatship, that this is their final body, and that they have reached ultimate nirvāṇa, and for that reason no longer resolve to seek unsurpassed, complete, perfect awakening—the complete fruit of buddhahood—you should know that they are all people of overweening pride. Why is this? It is impossible for a monk who has truly attained arhatship not to trust this Dharma. The sole exception is after a buddha’s passing, when no buddha is present in the world. Why? After a buddha’s passing, a person able to uphold, recite, and understand the meaning of sutras such as this is difficult to find. If such a person encounters another buddha, he will gain decisive understanding of this Dharma. Śāriputra! You should single-mindedly trust, understand, and uphold the Buddha’s words. The words of the buddhas, the Tathāgatas, contain nothing false. There is no other vehicle, only the One Buddha-Vehicle.”
Proclaiming the Meaning Again · The Long Verse
爾時世尊欲重宣此義，而說偈言： 「比丘比丘尼，有懷增上慢，
優婆塞我慢，優婆夷不信，
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。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、
車𤦲與馬腦、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。」
At that time, the World-Honored One wished to proclaim this meaning again, and spoke in verse:
“Monks and nuns
harbored overweening pride;
laymen gave rise to self-conceit,
and laywomen would not trust.
The fourfold assembly such as these
numbered five thousand.
They did not see their own faults;
their discipline had breaches and omissions,
yet they guarded and cherished their own flaws.
These people of little wisdom have now withdrawn.
They were the chaff and dregs of the assembly;
through the Buddha’s majestic virtue they departed.
These people possessed scant qualities
and could not bear this Dharma.
This assembly now has no more branches and leaves;
only firm fruit remains.
Śāriputra, listen well!
The Dharma attained by the buddhas
through immeasurable powers of skillful means
is taught to sentient beings.
What sentient beings think within their minds,
the many paths they practice,
their many different desires and natures,
and their wholesome and unwholesome deeds in former lives—
after the Buddha knows them all,
he uses many causes and conditions and parables,
expressions, and the power of skillful means
to bring joy to every sentient being.
At times he teaches sūtras in prose;
independent verses; accounts of disciples’ past deeds;
accounts of the Buddha’s past lives; marvelous events;
the causes and conditions that occasion a teaching;
parables; repeated verses;
and doctrinal discussions in question and answer.
Those of dull faculties delight in a lesser Dharma
and cling greedily to birth and death.
In the presence of immeasurable buddhas,
they do not practice the profound and wondrous path.
Troubled and confused by many sufferings,
for these people the Buddha teaches nirvāṇa.
I established this skillful means
so that they might enter the Buddha’s wisdom,
yet I never told you
that you would accomplish the buddha-way.
I never said it
because the time for speaking had not yet come.
Now that time has truly arrived,
and I teach the great vehicle with certainty.
These nine forms of my teaching
were taught in accord with sentient beings.
Their foundation was entry into the great vehicle;
for that reason I teach this sutra.
Some sons of the Buddha have pure minds,
are gentle and pliant, and possess keen faculties.
In the presence of immeasurable buddhas,
they have practiced the profound and wondrous path.
For these sons of the Buddha,
I teach this great-vehicle sutra.
I give people such as these the prediction
that in future lives they will accomplish the buddha-way,
because with deep minds they remember the Buddha
and uphold pure discipline.
Hearing that they will attain buddhahood,
great joy fills their entire bodies.
The Buddha knows the course of their minds,
and therefore teaches them the great vehicle.
Whether śrāvakas or bodhisattvas,
those who hear the Dharma I teach,
even so much as a single verse,
will all surely become buddhas, without doubt.
Throughout the buddha-lands of the ten directions,
there is only the Dharma of One Vehicle,
with no second vehicle and no third,
apart from what the Buddha teaches through skillful means.
He merely borrows provisional names
to guide sentient beings.
In order to teach the Buddha’s wisdom,
the buddhas appear in the world.
This one matter alone is real;
the other, second and third vehicles are not real.
The Buddha will never use the lesser vehicle
to deliver sentient beings.
The Buddha himself abides in the great vehicle,
in accord with the Dharma he has attained.
Adorned by the powers of meditative stability and wisdom,
with these he delivers sentient beings.
The Buddha has personally realized the unsurpassed way,
the equal Dharma of the great vehicle.
If I were to teach through the lesser vehicle,
even to deliver a single person,
I would fall into miserliness and grasping;
such a thing could never be.
If a person trusts and takes refuge in the Buddha,
the Tathāgata will not deceive him.
The Buddha has no thought of greed or jealousy
and has removed all evil within the dharmas.
Therefore, throughout the ten directions,
the Buddha alone is without fear.
I adorn my body with the marks and signs,
and my radiance illumines the world.
Revered by immeasurable beings,
I teach them the seal of the true mark.
Śāriputra, you should know:
long ago I established a vow
to cause all sentient beings
to become just as I am, without difference.
As I vowed in the past,
so now it has been fulfilled.
I teach and transform all sentient beings
and cause them all to enter the buddha-way.
If, whenever I encountered sentient beings,
I taught them all directly through the buddha-way,
those without wisdom would become confused,
bewildered and unwilling to receive the teaching.
I know that these sentient beings
have never cultivated wholesome roots.
They cling firmly to the five desires,
and through delusion and craving give rise to affliction.
Because of their many desires,
they fall into the three evil destinations.
Turning through the six destinations,
they suffer every painful torment.
They enter the womb and take on a minute form,
which grows without cease, life after life.
People of meager qualities and little merit
are pressed hard by many sufferings.
They enter the dense forest of wrong views,
clinging to existence, nonexistence, and the rest.
Relying on these wrong views,
they complete all sixty-two views.
Deeply attached to false dharmas,
they hold them fast and will not let go.
Self-conceited, arrogant, and self-exalting,
flattering and crooked, their minds are not true.
Through tens of millions of aeons,
they do not hear the Buddha’s name
and do not hear the true Dharma.
People such as these are difficult to deliver.
Therefore, Śāriputra,
I establish skillful means for them,
teaching many paths that bring suffering to an end
and revealing nirvāṇa to them.
Although I teach nirvāṇa,
this too is no true extinction.
All dharmas, from the very beginning,
have always borne the mark of natural quiescence.
When sons of the Buddha have completed the path,
in future lives they will become buddhas.
I possess the power of skillful means
and have revealed the Dharma of three vehicles.
All the World-Honored Ones
teach the path of this One Vehicle.
Everyone in this great assembly
should now cast off doubt.
The words of the buddhas do not differ:
there is only this One Vehicle, with no second.
Throughout countless aeons in the past,
immeasurable buddhas have passed into extinction—
hundreds of thousands of millions of kinds,
their number beyond all measure.
World-Honored Ones such as these,
through many causes and conditions and parables,
through countless powers of skillful means,
taught the many marks of dharmas.
All these World-Honored Ones
taught the Dharma of One Vehicle,
transforming immeasurable sentient beings
and causing them to enter the buddha-way.
And the great holy lords,
knowing the whole world,
the classes of devas, humans, and other beings,
and what they seek in the depths of their hearts,
use still other skillful means
to help reveal the ultimate truth.
If any class of sentient beings
encountered buddhas of the past,
heard the Dharma or practiced giving,
upheld discipline or practiced patience,
vigor, meditation, wisdom, and the rest,
cultivating merit and wisdom in many ways—
people such as these
have all accomplished the buddha-way.
After the buddhas had passed into extinction,
if anyone’s mind was wholesome and gentle,
sentient beings such as these
have all accomplished the buddha-way.
After the buddhas had passed into extinction,
those who made offerings to the Buddha’s relics
raised tens of millions of kinds of stūpa,
using gold, silver, and glass,
giant-clam shell and agate,
rose-gems and lapis-lazuli beads,
purely and splendidly adorning them
and magnificently embellishing the many stūpas.
Others raised stone shrines,
using sandalwood and aloeswood,
mumi incense and other materials,
or brick, tile, clay, and the rest.
Others, out in the open country,
heaped earth into buddha-shrines.
Even children at play
heaped sand into buddha-stūpas.
People such as these
have all accomplished the buddha-way.
If, for the sake of the Buddha,
people established many images
and carved or sculpted his many marks and signs,
they have all accomplished the buddha-way.
Some fashioned images from the seven precious things,
from brass, red copper, or white copper,
from pewter, lead, or tin,
from iron, wood, or clay,
or from lacquer, resin, and cloth,
adorned and embellished as buddha-images.
People such as these
have all accomplished the buddha-way.
Some painted buddha-images,
depicting the marks adorned by a hundred merits;
whether painting them themselves or having others do so,
they have all accomplished the buddha-way.
Even children at play,
using grass, wood, or a brush,
or using their fingers and fingernails
to draw a buddha-image—
people such as these
gradually accumulate qualities,
come to possess great compassion,
and have all accomplished the buddha-way.
They teach only bodhisattvas
and deliver immeasurable beings.
If, before a stūpa or shrine,
a precious image or a painted image,
people use flowers, incense, banners, and canopies
to make offerings with reverent minds;
if they have others perform music,
beating drums and blowing horns and conches,
playing panpipes and flutes, zithers, and harps,
lutes, cymbals, and bronze cymbals,
all these many wondrous sounds
are offered in homage;
or if, with joyful minds,
they sing and praise the Buddha’s qualities,
even with one small sound—
they have all accomplished the buddha-way.
If people whose minds are distracted
offer even a single flower
before a painted image,
they will gradually see countless buddhas.
Some bow in reverence;
others merely join their palms,
raise only one hand,
or lower the head but slightly.
Making an offering to an image in this way,
they will gradually see immeasurable buddhas.
They themselves accomplish the unsurpassed way
and deliver countless beings far and wide.
They enter nirvāṇa without remainder, where the afflictions and body-and-mind are stilled,
as firewood is spent and the fire goes out.
If people whose minds are distracted
enter a stūpa or shrine
and call even once, ‘Homage to the Buddha,’
they have all accomplished the buddha-way.
In the presence of past buddhas,
whether those buddhas were living or had passed into extinction,
if anyone heard this Dharma,
they have all accomplished the buddha-way.
The future World-Honored Ones
will be without measure in number.
These Tathāgatas too
will teach the Dharma through skillful means.
All the Tathāgatas,
using immeasurable skillful means,
will deliver the many sentient beings
and cause them to enter the Buddha’s uncontaminated wisdom.
Among those who hear the Dharma,
not a single one will fail to become a buddha.
The original vow of the buddhas is this:
the buddha-way that I myself practice,
I wish universally to cause sentient beings
to attain in the same way.
The buddhas of future ages,
though teaching hundreds of thousands of millions
of countless Dharma-gateways,
in truth they are all for the One Vehicle.
The buddhas, supreme among those with two feet,
know that all dharmas are ever without fixed self-nature,
and that the buddha-seed arises from causes and conditions;
therefore they teach the One Vehicle.
This Dharma abides in its proper place;
the marks of the world constantly abide.
Having known this at the place of awakening,
the Guide teaches it through skillful means.
Receiving offerings from devas and humans,
the present buddhas throughout the ten directions
are as numerous as the sands of the Ganges.
They appear in the world
to bring peace to sentient beings,
and they too teach Dharma such as this.
Knowing the quiescence of the ultimate truth,
and through the power of skillful means,
although they reveal many paths,
in truth all are for the Buddha-Vehicle.
They know the many actions of sentient beings,
what is thought in the depths of their hearts,
the karma impressed in the past,
their desires, natures, and powers of vigor,
and the sharpness or dullness of their many faculties.
Through many causes and conditions,
parables and expressions,
they teach skillfully as each situation requires.
Now I too am just the same.
In order to bring peace to sentient beings,
through many Dharma-gateways
I reveal the buddha-way.
Through the power of wisdom,
I know the natures and desires of sentient beings.
Teaching the many dharmas through skillful means,
I cause them all to gain joy.
Śāriputra, you should know!
With the Buddha-eye I observe
the sentient beings of the six destinations,
impoverished and without merit or wisdom.
They enter the perilous road of birth and death,
where suffering continues without end.
They cling deeply to the five desires,
like a yak cherishing its tail.
Veiling themselves with craving,
blind and darkened, they see nothing.
They do not seek the Buddha of great might
or the Dharma that ends suffering.
They sink deeply into many wrong views
and seek to abandon suffering by means of suffering.
For the sake of these sentient beings,
the Buddha gives rise to great compassion.
When I first sat at the place of awakening,
I gazed upon the bodhi tree and walked in meditation.
Through three times seven days—twenty-one days—
I reflected upon this matter:
the wisdom I had attained
was wondrous and foremost.
The many faculties of sentient beings were dull;
they clung to pleasure, blinded by delusion.
How could people such as these
ever be delivered?
At that time, the Brahmā kings,
Śakra,
the four great kings who guard the world,
and Maheśvara,
together with all the other hosts of devas
and their hundreds of thousands of millions of attendants,
reverently joined their palms and bowed,
asking me to turn the Dharma-wheel.
I then reflected within myself:
‘If I praise only the Buddha-Vehicle,
sentient beings, submerged in suffering,
will be unable to trust this Dharma.
Because they reject the Dharma and refuse to trust,
they will fall into the three evil destinations.
I would rather not teach the Dharma
and instead enter nirvāṇa at once.
Then I remembered the buddhas of the past
and the powers of skillful means they had employed.
The path I have now attained
should likewise be taught as three vehicles.’
While I was reflecting in this way,
the buddhas of the ten directions all appeared
and, with pure Brahmā voices, comforted and counseled me:
‘Excellent, Śākyamuni Buddha!
You, the foremost Guide,
have attained this unsurpassed Dharma.
Following all the buddhas,
employ the power of skillful means.
We too have all attained
the most wondrous, foremost Dharma,
for the many kinds of sentient beings
we distinguish and teach three vehicles.
People of little wisdom delight in a lesser Dharma
and do not trust that they themselves can become buddhas.
Therefore, through skillful means,
we distinguish and teach the many fruits.
Although we teach three vehicles,
it is only to teach bodhisattvas.’
Śāriputra, you should know!
When I heard those buddhas, like holy lions,
and their profound, pure, and wondrous voices,
with joy I called, ‘Homage to the Buddha.’
Then I gave rise to this thought:
‘I have appeared in this turbid, evil world.
Just as the buddhas have taught,
so I too will follow and act.’
Having reflected on this matter,
I went at once to Vārāṇasī, where the Deer Park stood.
The mark of quiescence of the many dharmas
cannot be proclaimed in words.
Therefore, through the power of skillful means,
I taught the five monks.
This is called turning the Dharma-wheel.
Then the name ‘nirvāṇa’ came to be,
together with the name ‘arhat,’
and the distinct names ‘Dharma,’ ‘Saṅgha,’ and the rest.
From aeons long past,
I have praised and revealed the Dharma of nirvāṇa,
causing the suffering of birth and death to end forever.
I have always taught in this way.
Śāriputra, you should know!
I saw those sons of the Buddha,
those resolved to seek the buddha-way,
in immeasurable tens of millions.
All, with reverent minds,
came to the Buddha’s presence,
having once heard from the buddhas
Dharma taught through skillful means.
I then gave rise to this thought:
‘The Tathāgata appears
in order to teach the Buddha’s wisdom.
Now the time has truly come.’
Śāriputra, you should know!
People of dull faculties and narrow wisdom,
attached to marks, proud and conceited,
cannot trust this Dharma.
Now, joyful and without fear,
among all the bodhisattvas
I set provisional skillful means aside, straightway,
and teach only the unsurpassed way.
When bodhisattvas hear this Dharma,
their nets of doubt are all removed.
The twelve hundred arhats
shall likewise all become buddhas.
Just as the buddhas of the three times
follow the form of teaching Dharma,
so I now do the same
and teach this Dharma free of distinctions.
The buddhas’ appearance in the world
is far removed and difficult to encounter.
Even when they do appear in the world,
it is difficult for them to teach this Dharma.
Through immeasurable and countless aeons,
even hearing this Dharma is difficult;
and the person able to hear and receive it
is likewise difficult to find.
It is like the udumbara flower,
loved and delighted in by every sentient being,
rare even among devas and humans,
blooming only after a very long time.
One who hears the Dharma and joyfully praises it,
even by uttering a single word of praise,
has thereby already made offerings
to all the buddhas of the three times.
Such a person is exceedingly rare,
rarer even than the udumbara flower.
You should have no doubts.
I am the king of all dharmas,
and I proclaim to the entire assembly:
Only through this path of the One Vehicle
do I teach the bodhisattvas;
I have no śrāvaka disciples as an ultimate class.
All of you—Śāriputra,
the śrāvakas, and the bodhisattvas—
should know that this wondrous Dharma
is the secret essence of the buddhas.
In the evil world of the five turbidities,
sentient beings delight only in clinging to many desires.
Sentient beings such as these
will never seek the buddha-way.
When evil people in future ages
hear the Buddha teach the One Vehicle,
they will become confused and refuse to trust or receive it;
they will reject the Dharma and fall into evil destinations.
Those with conscience and shame, whose minds are pure,
and who resolve to seek the buddha-way—
for people such as these, you should
widely praise the path of the One Vehicle.
Śāriputra, you should know!
The Dharma of the buddhas is just this:
through tens of millions of skillful means,
they teach in accord with what sentient beings can receive.
Those who have never trained and learned
cannot fully understand it.
Now that you have come to know
that the buddhas are the teachers of the world
and act through skillful means according to what is fitting,
you have no further doubts.
Great joy arises within your hearts,
and you know for yourselves that you shall become buddhas.”
方便品是法華全經的頭一場正說。一部法華要開權顯實、會三歸一，就從這一品起手。它要回答的，是一個最根本的問題：佛法明明只有一條成佛的路，為什麼世間卻有聲聞、緣覺、菩薩三乘之分？這一品，便把這「一」與「三」的底細，當眾揭開。以下順經文次第，把這一品每一義講明；末後再以唯識一系的讀法，補一點旁照。
佛從定起，先歎一句「難解難入」
一開卷，世尊從三昧安詳而起，不待人問，先讚歎起諸佛的智慧：甚深無量，其智慧門難解難入，一切聲聞、辟支佛所不能知。這裡先有一問該過問：佛法向來為度眾生而說，世尊何以開口反說『難解、二乘不知』，倒像先把門掩上？
不是掩門，是先把分量抬起來。世尊接著自陳所以：他從成佛以來，曾親近百千萬億諸佛，盡行諸佛無量道法，成就甚深未曾有法；如來的知見廣大深遠、無量無礙，力、無所畏、禪定、解脫、三昧，深入無際。這一段，是把佛所證的境界，托到二乘夠不著的高處——不是要人望而卻步，是要震動二乘『我已到究竟』的舊執，逼出下文的疑與問。妙法將顯，先須讓聽者知道：自己所停的那個果，還不是頂。
諸法實相·十如是：一法的十道門
歎智之後，世尊點出這智慧所照的內容：止，舍利弗，不須復說——佛所成就第一希有難解之法，唯佛與佛，乃能究盡諸法實相。這「諸法實相」，經接著開為十門：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。
這十個「如是」，是把一件法徹底看透的十道門。相，是它顯在外的相狀；性，是它含在內的體性；體，是它的本質；力，是它潛具的功能；作，是它發出的造作；因，是它所以生起的親因；緣，是助它生起的助緣；果，是循因所結的果；報，是酬因而受的報應；末後「本末究竟等」，是說從第一個「相」到末後那個「報」，這始終本末，一以貫之、平等不二、同歸究竟。一法既如此，法法皆如此。這一實相，深到「唯佛與佛乃能究盡」——連等覺以還都未窮盡，故世尊說是「難解之法」。這是一品立論的根：諸法的真實，本自如此圓具，佛所開示的，正是這個。
三止三請與五千退席
法既難解，世尊再三說「止，不須復說」——這一「止」，逼出舍利弗的三請。舍利弗知四眾心疑、自亦未了，殷勤三度請佛宣說；佛三度止之，說「若說是事，一切世間諸天及人皆當驚疑」。這一止一請之間，是在澄一件事：妙法非可輕授，須聽者的信心先熟。
到第三請許說時，會中五千比丘、比丘尼、優婆塞、優婆夷，即從座起，禮佛而退。世尊默然，不加制止。經自道其故：此輩罪根深重、又有增上慢，未得謂得、未證謂證——得了世間的一分，便以為到了究竟。這正是「增上慢」的病：不是全然無得，是把小得誇成大證，把化城當作寶所。佛不留他們，反說「退亦佳矣」:我今此眾，無復枝葉，純有貞實。一場退席，把眾生根器的參差，當場篩了一遍；留下的，是堪受這一乘實法的熟機。
一大事因緣：佛出世，只為開你一雙眼
眾既澄清，世尊才正說出諸佛出世的本懷——這是全品的心臟：諸佛世尊，唯以一大事因緣故出現於世。什麼是這「一大事」?經自答得斬截：為令眾生開佛知見、使得清淨故；示眾生佛之知見故；令眾生悟佛知見故；令眾生入佛知見道故——為此，出現於世。
開、示、悟、入，四個字，收盡了諸佛出世的全部用心。眾生本具佛之知見，卻被無明蒙蔽：佛出世，第一步是「開」——揭開那層蔽，令這本具的知見顯露清淨；繼而「示」——把這佛之知見，明明白白指給你看；再「悟」——令你於中真實省悟；終而「入」——引你步入這佛知見之道，走上去、不退轉。原來諸佛費盡塵劫、示現於世，不為別的，只為在眾生心裡，開出這一雙本有卻久閉的眼。這一句「一大事因緣」，是法華開權顯實的樞紐：三乘萬行，千頭萬緒，到頭來只此一事。
唯有一乘，無二亦無三：三乘是怎麼「開」出來的
本懷既明，世尊便直說那「一」:如來但以一佛乘故，為眾生說法，無有餘乘，若二若三；十方三世諸佛，法亦如是。過去、未來、現在諸佛，種種因緣譬喻所演之法，「皆為一佛乘故」，眾生從佛聞法，「究竟皆得一切種智」。
可眼前分明有三乘之教，這「一」與「三」如何安頓？世尊自答：諸佛出於五濁惡世——劫濁、煩惱濁、眾生濁、見濁、命濁；當此濁世，眾生垢重、慳貪嫉妒，一時擔不起這唯一佛乘，故諸佛「以方便力，於一佛乘分別說三」。三乘不是另有三條路，是佛把那唯一的一條路，權且分作三段來領人：先以聲聞、緣覺之教接引，終歸只是這一佛乘。所以偈云：「十方佛土中，唯有一乘法，無二亦無三，除佛方便說」;又云：「唯此一事實，餘二則非真」。這便是「開權顯實」:開那三乘的權說，顯這一乘的真實。三，是方便；一，才是實。到法華會上，權既開盡，世尊便「正直捨方便，但說無上道」。
「開權顯實」四字說得直截，卻也抽象；佛深知眾生要一個看得見的故事，所以緊接的〈譬喻品〉，便把它演成一喻。一位長者，見諸子在火宅中貪玩、不肯出離，便隨他們所好，許以羊車、鹿車、牛車三種好玩的車，誘他們奔出火宅；諸子出了門，長者卻不與三車，而是各賜一輛高廣、眾寶莊嚴的大車。那三車，是引子出離火宅的方便，是「權」;門外同賜的一大車，才是長者本心要給的，是「實」。聲聞、緣覺、菩薩三乘，正是那三車；唯一佛乘，正是那一大車——以三車之權，誘眾生奔出三界火宅，出離之後，卻同賜一佛乘之實。開權顯實，於是成了一幅火宅裡的圖。（此喻〈譬喻品〉詳之，這裡先借它一照。）
知法常無性，佛種從緣起：一乘立在什麼上
偈頌裡，世尊説出一乘所以能立的根：「諸佛兩足尊，知法常無性，佛種從緣起，是故說一乘。」又云：「是法住法位，世間相常住。」這兩句，是全品義理的底。
一切法「常無性」——沒有一個固定不變、獨立自存的自性；正因無定性，才不被鎖死在「二乘究竟」的格子裡，才容得下迴小向大、轉凡成聖。而成佛之「種」，是「從緣起」的：佛種非天生註定、非斷滅頑空，是依因待緣而顯發、而成熟。無性，故不礙轉依；緣起，故成佛有分。合此二義：一切眾生，法無定性、佛種待緣，故皆有成佛之分——「是故說一乘」。這不是空談一個「一」，而是把一乘穩穩立在『諸法無自性而緣起』的實理上。
汝等皆當作佛：一乘的普被
一乘既立，這一品最動人的一段便接踵而來：成佛的門，開得極寬極低。偈中歷數：過去諸佛滅後，有人起塔供養、或建石廟、或積土成佛廟；乃至童子遊戲，聚沙為佛塔；或彩畫佛像、或指爪甲畫；乃至一華一香供養、舉一手、小低頭、一稱「南無佛」——「如是諸人等，皆已成佛道」。又：「聲聞若菩薩，聞我所說法，乃至於一偈，皆成佛無疑」;連那疑網已除的千二百羅漢，世尊也記其「悉亦當作佛」。
這便是一佛乘的普被：成佛的因，微小如童子聚沙、散心一禮，只要種下，漸積漸熟，終歸成佛。妙法之希有，經以喻顯——「如優曇鉢華，時一現耳」:諸佛時乃說此妙法，如優曇華久久一現，聞者當知希有難遭。而佛之興此大悲、設此方便，正因見眾生「深著於五欲，如犛牛愛尾」，以貪愛自蔽、盲瞑不見。為這樣的眾生，佛才起大悲、開三乘之權，終引之入這唯一佛乘。一品到此，開權顯實之義圓：佛只有一條路要給一切眾生，那就是——皆當作佛。
以唯識之眼，再看幾處
上來是方便品自身的義。這一系譯註，另以唯識（慈恩窺基《法華玄贊》）為一面旁照的鏡子——鏡非經，唯識不是法華的源頭；只是同一樁事，換一副心識之學的眼來看，有幾處看得更細。
其一，那「諸法實相·十如是」，窺基不作玄談，而把十門配上世親《法華論》的五類分析：相與性是「何等法」，體是「何體法」，力與作是「何似法」，因緣果報是「云何法」，本末是「何相法」——把實相析成一套可循的義類。其二，那「開示悟入佛之知見」，唯識讀作斷障證果之事：知見即正體智照真、後得智照俗，二智本性即真如；開示悟入，總歸斷所知障而圓證菩提、斷煩惱障而圓證涅槃——佛出世令眾生開的那雙眼，落實了說，就是這二障盡、二智圓。其三，那「知法常無性、佛種從緣起」，唯識以三性讀之：遍計所執本無、依他起無自性可執，而無漏的圓成實則依緣顯發；一乘即安立在這『遣遍計、斷有漏依他、證圓成』的轉依上。
至於慈恩自宗，另有一重判釋：窺基依《攝大乘論》的十因，判這「唯有一乘」為攝受不定種姓（根性未定的二乘）迴心向大而立的密意方便說，是為策發不定性者而說，非謂眾生種姓一概無別。這是慈恩一宗的家法，與法華經文顯揚的『一乘真實、皆當作佛』、與天台判一乘為究竟了義，讀法不同。孰為了義、孰為密意，古來三家（天台、慈恩、三論）各有其判，此處並錄，不加裁斷——經自說其一乘真實，慈恩自有其密意之讀，各還其位。這面唯識之鏡照見的，是方便品裡那一層『心識與根器』的紋理：佛之所以於一佛乘分別說三，正因照著眾生種種心、種種欲、種種根器而說——這一層曲折，借唯識之眼，看得分外分明。
The Chapter on Skillful Means is the first occasion on which the Lotus Sutra teaches its central message directly. The whole sutra opens the provisional to reveal the real and gathers the three vehicles into the one; that work begins here. The chapter answers a most fundamental question: if the Buddha-Dharma has only one road to buddhahood, why does the world speak of three vehicles—the vehicle of the śrāvakas (listeners), the vehicle of the pratyekabuddhas (solitary awakeners), and the vehicle of the bodhisattvas? Before the whole assembly, this chapter lays bare what lies behind that “one” and those “three.” We will follow the sequence of the sutra and make each meaning clear; only at the end will we add a further reflection from the Consciousness-Only tradition.
The Buddha Rises from Meditative Absorption and First Says: “Hard to Understand, Hard to Enter”
At the opening, the World-Honored One rises serenely from meditative absorption. Without waiting to be asked, he begins by praising the wisdom of the buddhas: it is exceedingly deep and immeasurable; the gateway to this wisdom is hard to understand and hard to enter; no listener or solitary awakener can know it. A question should be asked at once. The Buddha-Dharma has always been taught to liberate sentient beings. Why, then, does the World-Honored One begin by saying that it is hard to understand and that the two vehicles do not know it? It almost sounds as though he is closing the gate before anyone can enter.
He is not closing the gate. He is first showing the full weight of what is about to be taught. The World-Honored One immediately explains why: since attaining buddhahood, he has drawn near to countless hundreds of thousands of millions of buddhas, practiced in full their immeasurable paths, and accomplished dharmas profound and never known before. The Tathāgata’s knowing-and-seeing is vast, deep, immeasurable, and unobstructed; his powers, fearlessnesses, meditations, liberations, and absorptions reach without boundary. This passage raises what the Buddha has realized to a height beyond the reach of the two vehicles. Its purpose is not to make his listeners turn away, but to shake the old attachment of those who think, “I have already reached the ultimate,” and thereby draw forth the doubt and questioning that follow. Before the wondrous Dharma can be revealed, the listeners must first understand that the fruit at which they have stopped is not yet the summit.
The True Mark of All Dharmas and the Ten Suchnesses: Ten Gateways into a Single Dharma
After praising the wisdom, the World-Honored One names what that wisdom illumines: stop, Śāriputra; there is no need to say more. The foremost, rarest, and most difficult Dharma accomplished by a buddha can be fathomed completely only by a buddha together with a buddha: the true mark of all dharmas. The sutra then opens this true mark through ten gateways: such-a-mark, such-a-nature, such-a-substance, such-a-power, such-a-function, such-a-cause, such-a-condition, such-a-fruit, such-a-recompense, and such-a-consummation-of-beginning-and-end.
These ten “suchnesses” are ten gateways through which a single dharma is seen all the way through. Mark is the appearance it presents outwardly. Nature is the character it bears inwardly. Substance is what it is in itself. Power is the capacity it holds. Function is the activity it performs. Cause is the direct cause from which it arises. Condition is the supporting condition that assists its arising. Fruit is what comes to fruition in accordance with the cause. Recompense is what is received in response to the cause. The final “consummation of beginning and end” means that from the first, its mark, through the last, its recompense, beginning and end are threaded through by one consistency, equal and nondual, arriving together at consummation. As it is with one dharma, so it is with every dharma. This true mark is so profound that only a buddha together with a buddha can fathom it completely; even those at equal awakening and below have not exhausted it. This is why the World-Honored One calls it a Dharma hard to understand. Here lies the root of the whole chapter’s teaching: the reality of all dharmas is, from the beginning, complete in just this way, and this is precisely what the Buddha reveals.
Three Refusals, Three Requests, and the Withdrawal of the Five Thousand
Because the Dharma is hard to understand, the World-Honored One says three times, “Stop; there is no need to speak of it.” Each refusal draws forth another request from Śāriputra. Knowing the doubts in the minds of the fourfold assembly while remaining uncertain himself, Śāriputra asks the Buddha three times, with earnest persistence, to teach. Three times the Buddha holds back, saying that if he were to speak of this matter, all the devas and humans in the world would be startled and doubtful. Between each refusal and each request, one thing is being clarified: the wondrous Dharma cannot be bestowed lightly; the listeners’ trust must first ripen.
When the third request is accepted, five thousand monks, nuns, laymen, and laywomen rise from their seats, bow to the Buddha, and withdraw. The World-Honored One remains silent and does not restrain them. The sutra itself explains why: their roots of wrongdoing are deep, and they carry overweening pride—claiming attainment where none is attained; claiming realization where none is realized. This is precisely the illness of overweening pride. They are not entirely without attainment; rather, they inflate a small attainment into a great realization and mistake the conjured city for the treasure-place. The Buddha does not make them stay. Instead, he says that it is well that they have withdrawn: the assembly now has no more branches and leaves, but consists only of firm fruit. Their departure sifts, before everyone’s eyes, the differing capacities of sentient beings. Those who remain are the ripened vessels able to receive the real Dharma of the One Vehicle.
The One Great Cause: The Buddha Appears to Open a Pair of Eyes within You
Once the assembly has been cleared, the World-Honored One finally states the original intent for which the buddhas appear. This is the heart of the entire chapter: the buddhas, the World-Honored Ones, appear in the world for only one great cause. What is that one great cause? The sutra answers without hesitation. They appear to open the Buddha’s knowing-and-seeing for sentient beings so that it may become pure; to reveal the Buddha’s knowing-and-seeing to sentient beings; to cause sentient beings to awaken to the Buddha’s knowing-and-seeing; and to cause sentient beings to enter the path of the Buddha’s knowing-and-seeing.
To open, to reveal, to awaken to, and to enter: these four movements gather the whole intention for which the buddhas appear. Sentient beings inherently possess the Buddha’s knowing-and-seeing, yet ignorance has covered it. The Buddha appears first to “open”: to lift that covering so that this inherent knowing-and-seeing may become manifest and pure. He then “reveals”: he points plainly to the Buddha’s knowing-and-seeing and shows it to you. Next he causes you to “awaken to” it: you truly wake up to it for yourself. Finally, he causes you to “enter”: he leads you onto the path of the Buddha’s knowing-and-seeing, so that you walk it and do not turn back. Through dust-like aeons the buddhas expend themselves in appearing in the world for no other purpose than to open, within sentient beings, this pair of eyes that has always been theirs and yet has long remained closed. The “one great cause” is the pivot upon which the Lotus opens the provisional to reveal the real: the three vehicles and the myriad practices, however many their threads, come at last to this one matter alone.
Only One Vehicle, No Second nor Any Third: How Were the Three Vehicles “Opened Out”?
Once his original intent is clear, the World-Honored One speaks directly of the “one”: the Tathāgata teaches sentient beings only because of the One Buddha-Vehicle. There is no other vehicle, no second and no third. The Dharma of all buddhas throughout the ten directions and the three times is just the same. Whatever past, future, and present buddhas teach through causes, conditions, parables, and expressions is taught for the sake of the One Buddha-Vehicle; sentient beings who hear the Dharma from a buddha will all ultimately attain the knowledge of all modes.
Yet teachings of three vehicles plainly stand before us. How, then, are the “one” and the “three” to be understood? The World-Honored One answers for himself. Buddhas appear in the evil world of the five turbidities—the turbidity of the age, of the afflictions, of beings, of views, and of lifespan. In such a turbid world, sentient beings are heavily stained, miserly, greedy, and jealous; they cannot at once bear the sole Buddha-Vehicle. Therefore the buddhas, through the power of skillful means, distinguish and teach three within the One Buddha-Vehicle. The three vehicles are not three other roads. The Buddha has provisionally divided the one road into stages by which to lead people: he first draws them in through the teachings for listeners and solitary awakeners, yet in the end there is only this One Buddha-Vehicle. The verse therefore says: throughout the buddha-lands of the ten directions there is only the Dharma of One Vehicle, with no second nor any third, apart from what buddhas teach through skillful means. It also says: this one matter alone is real; the other two are not true. This is “opening the provisional to reveal the real”: opening the provisional teaching of the three vehicles and revealing the reality of the One Vehicle. The three are skillful means; the one is the real. When the Lotus assembly has fully opened the provisional, the World-Honored One sets skillful means aside, straightway, and teaches only the unsurpassed way.
“Opening the provisional to reveal the real” is direct in words, but it can still seem abstract. The Buddha knew well that sentient beings needed a story they could see, and so in the Chapter on the Parable that follows, he unfolds it as a single image. A wealthy elder sees his children playing inside a burning house, unwilling to leave. In accordance with what each child likes, he promises them three delightful carts—a goat-cart, a deer-cart, and an ox-cart—and thereby entices them to run out of the burning house. Once they are safely beyond the gate, the elder does not give them those three carts. Instead, he gives every child the same great cart, lofty, spacious, and adorned with precious things. The three promised carts are the skillful means by which the children are led out of the burning house: they are the “provisional.” The one great cart given equally outside the gate is what the elder had truly wished to give: it is the “real.” The vehicles of listeners, solitary awakeners, and bodhisattvas are the three carts; the sole Buddha-Vehicle is the one great cart. By the provisional three carts, sentient beings are enticed to run out of the burning house of the three realms; once they have emerged, all alike are given the reality of the One Buddha-Vehicle. Thus opening the provisional to reveal the real becomes a picture within the burning house. The parable is unfolded in full in the next chapter; here it is borrowed only to cast light back upon this one.
“Dharmas Are Ever without Fixed Nature; the Buddha-Seed Arises from Conditions”: On What Does the One Vehicle Stand?
In the verse, the World-Honored One states the ground upon which the One Vehicle can be established: the buddhas, supreme among those with two feet, know that dharmas are ever without fixed nature and that the buddha-seed arises from conditions; therefore they teach the One Vehicle. He then says that Dharma abides in its proper place and that the marks of the world constantly abide. These lines are the doctrinal ground of the entire chapter.
All dharmas are “ever without fixed nature”: not one has a fixed, unchanging, independently existing nature of its own. Precisely because there is no fixed nature, beings are not locked forever inside the category “the two vehicles are ultimate”; the small may turn toward the great, and the ordinary may be transformed into the noble. The “buddha-seed,” moreover, “arises from conditions.” The buddha-seed is neither innately predetermined nor the dead emptiness of annihilation. Depending on causes and awaiting conditions, it becomes manifest and matures. Because there is no fixed nature, the transformation of the basis is not obstructed; because there is conditioned arising, buddhahood is possible. Bringing these two meanings together: because the dharmas of all sentient beings have no fixed nature and the buddha-seed awaits conditions, all have a share in attaining buddhahood—therefore the Buddha teaches the One Vehicle. This is not an empty claim about “one.” It establishes the One Vehicle firmly upon the real principle that all dharmas are without self-nature and arise through conditions.
“You Shall All Become Buddhas”: The One Vehicle Embraces All
Once the One Vehicle has been established, the most moving passage of the chapter follows. The gate into buddhahood is opened exceedingly wide and brought exceedingly low. The verse gives one example after another. After the passing of past buddhas, people built stupas and made offerings, raised stone shrines, or heaped earth into a buddha-shrine. Even children at play heaped sand into a buddha-stupa; people painted buddha-images, or drew them with a finger or fingernail; they offered even a single flower or a single stick of incense, raised one hand, slightly bowed the head, or once called, “Homage to the Buddha.” All such people have accomplished the buddha-way. The verse also says that whether listeners or bodhisattvas hear so much as a single verse of the Dharma the Buddha teaches, all shall become buddhas without doubt. Even the twelve hundred arhats whose nets of doubt have been removed are told by the World-Honored One that they too shall all become buddhas.
This is how the One Buddha-Vehicle embraces all. A cause of buddhahood may be as small as a child’s handful of sand or a distracted bow; once planted, it gradually accumulates and ripens until it comes at last to buddhahood. The sutra shows the rarity of this wondrous Dharma through a simile: like the udumbara flower, it appears only once in an age. Buddhas teach this wondrous Dharma only when the time has come, as the udumbara blooms but rarely; those who hear it should know how rare and difficult it is to encounter. The Buddha gives rise to such great compassion and establishes such skillful means precisely because he sees that sentient beings cling deeply to the five desires, like a yak that loves its tail, veiling themselves with craving and seeing nothing in their blindness. For these beings the Buddha gives rise to great compassion, opens the provisional three vehicles, and finally leads them into the sole Buddha-Vehicle. Here the chapter’s meaning of opening the provisional to reveal the real becomes complete. The Buddha has only one road to give every sentient being, and it is this: all shall become buddhas.
Seen Again Through the Eyes of Consciousness-Only
Everything above is the Chapter on Skillful Means in its own meaning. This translation and exposition adds one further mirror, drawn from the Consciousness-Only reading of Kuiji’s Profound Praise of the Lotus. The mirror is not the sutra. Consciousness-Only is not the source of the Lotus, only another set of eyes. Seen through those eyes, several details come into finer focus.
First, Kuiji does not leave the true mark of all dharmas and the ten suchnesses as an abstract mystery. Following Vasubandhu’s Treatise on the Lotus Sutra, he gathers the ten gateways into five kinds of analysis: mark and nature answer “what dharma”; substance answers “what substance”; power and function answer “what likeness”; cause, condition, fruit, and recompense answer “how the dharma”; and beginning and end answer “what mark.” The true mark is thereby opened into a sequence of meanings that can be followed. Second, Consciousness-Only reads opening, revealing, awakening to, and entering the Buddha’s knowing-and-seeing as the actual work of removing obstructions and realizing fruits. Knowing-and-seeing means the root knowledge that illumines the real and the subsequently-attained knowledge that illumines the conventional; the nature of both is suchness. The four movements come together in removing the cognitive obstruction and perfectly realizing awakening, and in removing the afflictive obstruction and perfectly realizing nirvāṇa. In concrete terms, the pair of eyes that the Buddha appears to open is the exhaustion of these two obstructions and the completion of these two forms of knowledge. Third, Consciousness-Only reads the statement that dharmas are ever without fixed nature and that the buddha-seed arises from conditions through the three natures: the wholly-imagined has never existed as grasped; the other-dependent nature has no fixed self-nature to be grasped; and the uncontaminated perfectly-accomplished nature becomes manifest through conditions. The One Vehicle is established upon this transformation of the basis: dispelling the wholly-imagined, ending the contaminated other-dependent nature, and realizing the perfectly-accomplished nature.
The Cien tradition adds one further judgment of its own. Drawing on the ten reasons in the Compendium of the Great Vehicle, Kuiji reads “only one vehicle” as a teaching of implicit intent, given as skillful means, to gather beings of the indeterminate lineage—members of the two vehicles whose lineage is not fixed—and turn their minds toward the great vehicle. On this reading, the teaching is given to encourage those of indeterminate lineage; it does not say that the lineages of all sentient beings are without distinction. This is the house teaching of the Cien tradition. It differs from the Lotus Sutra’s own proclamation that the One Vehicle is real and that all shall become buddhas, and from Tiantai’s judgment that the One Vehicle is the definitive ultimate meaning. Which is definitive and which is implicit was judged differently by the three ancient houses of Tiantai, Cien, and Sanlun. Their readings are recorded side by side without adjudication. The sutra proclaims the reality of its One Vehicle; Cien preserves its reading of implicit intent—each kept in its own place. What this Consciousness-Only mirror discloses is the finer texture of mind and capacity within the Chapter on Skillful Means: the Buddha distinguishes and teaches three within the One Buddha-Vehicle precisely because he teaches in accordance with the many minds, desires, and capacities of sentient beings. Through the eyes of Consciousness-Only, this intricate turn becomes especially clear.
考據Apparatus
本品開權顯實、宣「唯有一乘法，無二亦無三」為宗。慈恩窺基《玄贊》讀一乘為密意方便說——依《解深密經》三無性、《攝大乘論》十因立不定種姓，十如是配世親《法華論》五何，開示悟入判為斷二障、證二果之佛知見，一乘即三性中之圓成實。此唯識鏡讀，逐句可徵於《玄贊》。天台智顗、三論吉藏判位各異，並錄不判。
一、科判定位
| 科判系統 | 此品之位 |
|---|---|
| 羅什 T262 二十八品 | 第二 方便品（卷一；〔T09 0005b24〕起）· 迹門正宗之首（開權顯實核） |
| 窺基《玄贊》科文（主錨·慈恩） | 品題略開三門：一來意、二釋名、三出體〔T34 0694b23〕；長行〈佛曉喻〉依世親《法華論》判為五分〔T34 0696a24〕 |
| 天台《文句》迹本二門（旁證） | 智者分文為三（序／正／流通），〈方便品〉起入「正」；約迹開權顯實〔T34 0002a10〕 |
窺基〈佛曉喻〉五分，本世親《法華論》〔T34 0696a24〕：
「佛曉喻中論判為五：初歎法勝妙分；『吾從成佛』下，第二歎法師功德分；『爾時眾中漏盡阿羅漢』下，第三大眾定疑分；『佛告舍利弗止止不須復說，若說是事一切世間皆當驚疑』下，第四定記分；『舍利弗諸佛出於五濁惡世』下，第五斷疑分。」〔T34n1723 0696a24–29〕
又以第一周四分攝方便品〔T34 0696a21〕：「第一周中有四：初世尊曉喻，次鶖子領解，次如來述成，後佛為記別……此四之中初一即〈方便品〉，後三皆在〈譬喻品〉中。」——方便品為法說第一周之「世尊曉喻」。
天台《文句》分文為三、約迹本二門判（旁證·誌不判）〔T34n1718 0002a07–10〕：「初品為序；〈方便品〉訖〈分別功德〉十九行偈，凡十五品半，名正……從序至〈安樂行〉十四品，約迹開權顯實；從〈踊出〉訖經十四品，約本開權顯實。」
二、異譯·三譯對勘
本品三漢譯：羅什 T262（底本）· 竺法護 T263〈善權品第二〉（西晉·卷一）· 闍那崛多共笈多 T264〈方便品第二〉（添品）。添品乃羅什本之訂補，多與羅什逐字同；竺法護意譯，結構屢異。
句一 十如是（諸法實相）
| 版本 | 逐字 | 出處 |
|---|---|---|
| 羅什 T262 | 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。 | T09n0262 0005c10–13 |
| 添品 T264 | 惟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。 | T09n0264 0138c06–10 |
| 竺法護 T263 | 如來皆了諸法所由，從何所來，諸法自然，分別法貌眾相根本，知法自然。 | T09n0263 0068a10–12 |
異文所繫：十如是十目列數，唯羅什、添品有之（添品逐字全同，唯「惟／唯」異體）；竺法護《正法華》無十目列舉，代以「諸法所由・從何所來・諸法自然・分別法貌眾相根本・知法自然」五短語概括，項數、結構俱異。天台以「十如是」判教（十界十如），其文本依據正在羅什／添品本，不在護本（誌·不判）。
句二 一乘偈（唯有一乘法）
| 版本 | 逐字 | 出處 |
|---|---|---|
| 羅什 T262 | 十方佛土中，唯有一乘法，無二亦無三，除佛方便說。 | T09n0262 0008a17–18 |
| 添品 T264 | 十方佛土中，惟有一乘法，無二亦無三，除佛方便說。 | T09n0264 0141a08–09 |
| 竺法護 T263 | 佛道有一，未曾有二，何況一世，而當有三？除人中上，行權方便……導師光明，唯有一乘，豈寧有二？ | T09n0263 0070b15–19 |
異文所繫：羅什／添品五言四句緊縮成偈（唯「惟／唯」異體）；竺法護以四言鋪陳，將「唯有一乘・無二無三・除佛方便」拆散為兩段，語序句式全異，非逐字可對（開合異）。
句三 一大事因緣·開示悟入
| 版本 | 逐字（節） | 出處 |
|---|---|---|
| 羅什 T262 | 諸佛世尊唯以一大事因緣故出現於世……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……欲令眾生悟佛知見故……欲令眾生入佛知見道故，出現於世。 | T09n0262 0007a20–28 |
| 添品 T264 | ……惟以一大事因緣故出現於世……欲示眾生佛知見故〔缺「之」〕……〔開示悟入四門齊，餘全同〕 | T09n0264 0140a13–20 |
| 竺法護 T263 | 正覺所興世嗟歎一事，為大示現皆出一原……〔五「望想…出現于世」排句〕 | T09n0263 0069b29–0069c05 |
異文所繫：羅什／添品作開・示・悟・入四門四句；竺法護作五「望想…出現于世」排句，四門名相不現，改以「望想→佛慧／如來寶決／慧覺／八正由路」意譯（開合異）。
句四 五千退席（增上慢）
| 版本 | 逐字（節） | 出處 |
|---|---|---|
| 羅什 T262 | 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……世尊默然而不制止。 | T09n0262 0007a07–11 |
| 添品 T264 | 〔逐字全同，唯標點微異〕 | T09n0264 0140a01–04 |
| 竺法護 T263 | 比丘、比丘尼、清信士、清信女五千人等，至懷甚慢，即從坐起，稽首佛足捨眾而退……慢無巧便，未得想得、未成謂成，收屏蓋藏衣服臥具摩何而去。 | T09n0263 0069b18–22 |
異文所繫：「優婆塞／優婆夷」竺作「清信士／清信女」；「禮佛而退」竺作「稽首佛足捨眾而退」；竺本較詳，增「收屏蓋藏衣服臥具摩何而去」一句（收拾衣具而去），羅什／添品無。核心事件（五千增上慢眾退席・世尊默然不制止）三本俱有。
三、唯識義之經據（眼）
本品開權顯實之義，慈恩窺基《玄贊》一一以唯識讀之；逐句可徵。
(一) 一乘為密意方便說——窺基判本品「唯一佛乘」為密意說，非了義撥無三乘。〔T34n1723 0716b20〕「故此一乘是密意說」，其據為《解深密經》三無性〔0716b21〕：
「《解深密經》云『相、生、勝義無自性，如是我皆已顯示……依諸淨道清淨者，唯依此一無第二，故於其中立一乘，非有情性無差別。』於定、不定、有性、無性合說一。」〔T34n1723 0716b21–25〕
昔權今實之判〔0695a01〕：「昔者教行方便說三，今談乘體理果唯一，聽三乘之教、解一乘之理，行三乘之因、證一乘之果，法華意也。」破二為極而非破三乘大乘體〔0715b04〕：「唯此一事實，餘二則非真……無第二獨覺、無第三聲聞，非無三乘之中大乘體極。勘梵本云『無第二第三』，今翻之略故云『無二亦無三』也。」（末句「勘梵本」為窺基親勘梵本之攄，古德音寫傳承之證 · 見目五。）→ 論本：《解深密經》三無性〔本經〕· 成唯識論三性三無性章（穩定徵引）。
(二) 五性各別·不定種姓攝機——窺基讀一乘教之所為，在攝不定種姓（不定性二乘）迴入大乘，依《攝大乘論》十因〔T34n1723 0716a01–05〕：
「明說意者，《攝大乘》云『為引攝一類，及任持所餘，由不定種姓，諸佛說一乘，法、無我、解脫，等故姓不同，得二意樂化，究竟說一乘。』此中十因……」〔T34n1723 0716a01–05〕
一乘教不撥無定性、無性〔0716b19〕：「說於一乘，非全撥其無定性。」→ 論本：攝大乘論〈果斷分〉一乘義· 成唯識論五種姓（穩定徵引）。
(三) 十如是配世親《法華論》五何——窺基不以天台三諦讀十如是，而配世親《法華論》五「何」義類〔T34n1723 0704c03–14〕：
「如是相、如是性合是第一何等法……如是體者是第五何體法……如是力、如是作者合是第三何似法……如是因、如是緣、如是果、如是報合是第二云何法……如是本末是第四何相法……究竟等者，重解理本，法性究竟也。」〔T34n1723 0704c03–14〕
→ 論本：世親《妙法蓮華經論》（法華論）五何義類。
(四) 開示悟入＝佛知見＝二智真如·斷二障證二果——窺基釋「一大事」之體即知見〔T34n1723 0710a14〕「此釋大事體，即知見」；知見即正體智（真）、後得智（俗）二智，本性即真如〔0710a26〕。開示悟入四義各配唯識義〔0710b06–0711a25〕：開＝無上義（除一切智智更無餘事）· 示＝同義（三乘法身平等）· 悟＝不知義（不知究竟唯一佛乘）· 入＝令證不退轉地（初地已上）。四義俱歸斷二障、證二果〔0710c15〕：
「所知障斷證佛報身菩提圓滿，煩惱障斷證佛法身涅槃圓滿；諸佛出世欲令眾生斷所知障及所發業并所得果，一切俱盡圓證菩提，開知見相使得清淨……」〔T34n1723 0710c14–18〕
→ 論本：成唯識論二障（煩惱／所知）· 轉依二果（菩提／涅槃）· 二智（根本／後得）。
(五) 一乘即三性中之圓成實——偈頌「知法常無性、佛種從緣起」處，窺基以三性讀之〔T34n1723 0728a11〕：
「一切法中略有二種：一空、二有……常者名圓成實性，無常者為依他起性。依他起性復分為二：一有漏，二無漏。有漏為依他起性，無漏為圓成實性。」〔T34n1723 0728a11–16〕
一乘即圓成〔0728a24〕：「今此依他即菩提、圓成即涅槃合成一乘，圓成勝故獨名一乘。由斷有漏依他起性、遣遍計所執，證此二果。」→ 論本：三性三無性〔本經對讀〕· 成唯識論圓成實。
四、諸家異釋（古德·標宗·誌錄不判）
法華為漢傳注疏最富之經，同一〈方便品〉天台・三論・慈恩各有逐文全疏。本編義疏鏡＝慈恩窺基《玄贊》；天台智顗、三論吉藏並錄之，判位各異，誌其異而不判是非。
慈恩·窺基《玄贊》T34n1723（鏡骨幹）
判一乘為密意方便說、五性各別（不定種姓）攝機、十如是配世親五何、開示悟入為斷二障證二果（詳目三）。一乘與《勝鬘》《涅槃》一乘之別〔0716c05〕：「此說一乘為實、二乘為權，彼說一乘為權、四乘為實。」慈恩承衍：慧沼《法華玄贊義決》T34n1724。
天台·智顗（旁證）
《文句》判方便品為迹門開權顯實〔T34n1718 0039c22〕：「若依今文開權顯實……正直捨方便，但說無上道，故是自行之權，故言方便品。」釋名以祕釋方、以妙釋便〔0036b12〕：「方者祕也，便者妙也」；於《正法華》善權品下〔0036c03〕：「權即方便無二無別，低頭、舉手皆成佛道，方便、善權皆真實也。」
《玄義》讀十如是為三轉·空假中三諦〔T33n1716 0693b13–19〕：
「依義讀文，凡有三轉。一云：是相如、是性如，乃至是報如。二云：如是相、如是性，乃至如是報。三云：相如是、性如是，乃至報如是。若皆稱如者，如名不異，即空義也。若作如是相、如是性者，點空相性，名字施設，邐迤不同，即假義也。若作相如是者，如於中道實相之是，即中義也。」〔T33n1716 0693b13–19〕
復以十如是約十法界，一界十如、十界百如、又一界具九界而成百界千如〔T33n1716 0693c16〕：「此一法界具十如是，十法界具百如是。又一法界具九法界，則有百法界、千如是。」（其「三千種世間・此三千在一念心」之義在智顗《摩訶止觀》〔T46n1911 0054a07〕；「一念三千」為後世約詞，智者三大部無此四字連文。）
三論·吉藏《法華義疏》T34n1721（旁證）
四門（來意・釋名・同異・通別）釋方便品。判一乘為真實、三乘為方便〔T34n1721 0482b21〕：「將欲顯一乘為真實，必須前明三乘為方便……故此經云『開方便門示真實相』也。」釋名以善巧立方便〔0482c10〕：「理實無三，以方便力是故說三，故名善巧。」三乘為趣一乘之由漸、因三悟不三。
三家判位並錄（誌·不判）
同一「唯有一乘法，無二亦無三」：窺基判為密意方便說（五性各別，三乘體實，一乘為攝不定性）；智顗判為真實了義（開權顯實、會三歸一，一乘即十界三諦實相）；吉藏判一乘真實、三乘方便由漸。同一「十如是」：窺基配世親《法華論》五何義類，智顗三轉讀配空假中三諦、十界十如成百界千如。三家異讀異判，並錄不判。
五、術語
| 漢 | 傳梵（羅馬字·發音輔助） | 古德所徵 | 義 |
|---|---|---|---|
| 方便 | upāya（善巧 upāya-kauśalya） | 竺法護譯作「善權」〔T09n0263 善權品第二〕；窺基《玄贊》分真實智／方便智，方便智今有三：接下・顯上・通彰〔T34n1723 0695b〕 | 隨宜巧說、引攝眾生之善巧；望理實無三而假說三，故名方便 |
| 一佛乘／一乘 | ekayāna | 〔本經 0008a17「唯有一乘法」〕 | 唯一成佛之道，無二無三；窺基判為密意方便說（目三） |
| 一大事因緣 | — | 窺基「事物、體事、事義、道理隨應皆得」〔T34n1723 0710a06〕；大事體即知見〔0710a14〕 | 諸佛出世之唯一大事：開示悟入佛之知見 |
| 佛之知見 | — | 窺基：正體智（真）・後得智（俗）二智，本性即真如〔T34n1723 0710a26〕 | 佛所證見；斷二障、證二果、圓二智之境 |
| 諸法實相·十如是 | — | 〔本經 0005c11〕；窺基配世親五何〔0704c03〕；智顗三轉讀〔T33n1716 0693b13〕 | 相性體力作因緣果報本末究竟等十門，唯佛與佛乃能究盡 |
| 一切種智 | sarvajñajñāna | 〔本經 0006「究竟皆得一切種智」〕 | 佛遍知一切法之智 |
| 增上慢 | abhimāna | 窺基依《瑜伽》慢七種，判為第五〔T34n1723 0709a22〕：「己實少德，謂己多德……未多得謂多德、未多證謂多證」 | 未得謂得、未證謂證之慢；五千退席之一因 |
| 五濁 | — | 〔本經 0006「劫濁、煩惱濁、眾生濁、見濁、命濁」〕 | 諸佛出五濁惡世，於一佛乘分別說三之由 |
| 勘梵本 | — | 窺基「勘梵本云『無第二第三』」〔T34n1723 0715b08〕 | 窺基親勘梵本之攄；「無二亦無三」乃譯之略（古德所傳梵本攄證） |
六、譬喻·修辭
(一) 優曇鉢華喻——〔T09n0262 0007「如優曇鉢華，時一現耳」；偈「譬如優曇花，一切皆愛樂，天人所希有，時時乃一出」〕：
- 喻依：如是妙法（諸佛時乃說之）。
- 喻體：優曇鉢華（極希有，久久一現）。
- 所顯義：一乘妙法希有難聞，諸佛應時乃說。
(二) 犛牛愛尾喻——〔T09n0262 偈「深著於五欲，如犛牛愛尾」〕：
- 喻依：眾生深著五欲。
- 喻體：犛牛之愛惜其尾。
- 所顯義：眾生貪著五欲、自蔽盲瞑，故諸佛起大悲、設方便。
(三) 薪盡火滅喻——〔T09n0262 偈「入無餘涅槃，如薪盡火滅」〕：
- 喻依：入無餘涅槃。
- 喻體：薪盡而火自滅。
- 所顯義：無餘涅槃、身智俱寂之相。
(四) 聚沙為佛塔·童子戲——〔T09n0262 偈「乃至童子戲，聚沙為佛塔……皆已成佛道」〕：
- 喻依：微小善根（童子聚沙、一華一香、舉手低頭、一稱南無佛）。
- 所顯義：微因積漸皆成佛道——顯一佛乘普被、無機不攝之義。
七、互讀·承衍
(一) 本品所依論（窺基《玄贊》所引·穩定徵引·本藏諸論相涉）：
- 世親《法華論》（法華經論）——〈佛曉喻〉五分、十如是五何、開示悟入四義之論本〔T34n1723 0696a24·0704c·0710a〕。
- 《解深密經》三無性——一乘密意說之經據〔0716b21〕（本藏唯識所依根本經）。
- 《攝大乘論》十因·不定種姓——一乘攝機之論本〔0716a01〕。
- 《成唯識論》——二障二果、三性三無性、五種姓之論本。
- 《辯中邊論》《大乘莊嚴經論》《瑜伽師地論》《顯揚聖教論》——窺基釋一乘、方便、慢七種所引。
(二) 法華內互讀：方便品開權（顯一乘·說三為方便），〈譬喻品第三〉即以火宅喻（三車一車）顯此開權之義——七喻之首承此品而立。
(三) 承衍：慈恩後學慧沼《法華玄贊義決》T34n1724 決《玄贊》之義；天台後學湛然《法華文句記》T34n1719 承智顗《文句》——各承其宗讀法，誌不判。
八、校本定位
- 羅什 T262（底本）：〈方便品第二〉〔T09n0262 0005b24〕起（卷一）。十如是 0005c10–13 · 一大事因緣·開示悟入 0007a20–28 · 五千退席 0007a07–11 · 一乘偈 0008a17–18。源檔：原典層（逐字校訖）。
- 竺法護 T263〈善權品第二〉〔T09n0263 0067c29〕起（卷一）：十如是-闕 0068a10–12 · 五千退席 0069b18–22 · 開示悟入(五排句) 0069b29–0069c05 · 一乘(四言) 0070b15–19。
- 添品 T264〈方便品第二〉〔T09n0264 0138b21〕起：十如是 0138c06–10 · 五千退席 0140a01–04 · 開示悟入 0140a13–20 · 一乘偈 0141a08–09。
- 窺基《玄贊》T34n1723（義疏鏡）：〈方便品〉〔0694b22〕—〔0734b04〕（卷三本–卷五本·署「沙門基撰」0704c26）。三門 0694b23 · 世親五分 0696a24 · 昔權今實 0695a01 · 十如是五何 0704c03–14 · 五千退席二意 0708c06／法障 0709a10／增上慢七慢第五 0709a22／佛不制止二決定 0709b08 · 開示悟入 0710a14／二障二果 0710c15 · 破二為極·勘梵本 0715b04／0715b08 · 一乘與勝鬘涅槃別 0716c05 · 攝論十因 0716a01 · 密意說·解深密三無性 0716b20／0716b21 · 三性一乘圓成 0728a11／0728a24。
- 智顗《文句》T34n1718（旁證）：〈釋方便品〉卷三上。迹本二門分文 0002a07–10 · 釋名 0036b12／0036c02 · 開權顯實 0039c24 · 略開三顯一 0045a07。
- 智顗《玄義》T33n1716（旁證）：十如是三轉讀·空假中 0693b13–19 · 十界百界千如 0693c17。（三千在一念心＝《摩訶止觀》T46n1911 0054a07。）
- 吉藏《法華義疏》T34n1721（旁證）：〈方便品第二之一〉卷三〔0482b17〕起。一乘真實三乘方便 0482b21 · 理實無三無三說三 0482c10。
- 成立史誌：本品無合本成立史事（重頌闍那崛多補在〈普門品〉品25·別詳）。
- 缺字誌：窺基《玄贊》方便品內〔0696a16〕〔0710c12〕〔0715b23 寶性論兔馬象喻〕有藏經缺字（𰩑／糓／㝹），皆不在本考據所引義句內。
This chapter opens the provisional to reveal the real and declares as its central teaching: 「唯有一乘法，無二亦無三」 tr. “There is only the Dharma of One Vehicle, with no second nor any third.” Kuiji of the Cien tradition, in the 《玄贊》 Fahua Xuanzan (Profound Praise of the Lotus), reads the One Vehicle as a teaching of implicit intent, given as skillful means. Drawing on the threefold naturelessness of the 《解深密經》 Saṃdhinirmocana-sūtra and the ten reasons of the 《攝大乘論》 Mahāyānasaṃgraha, he establishes the indeterminate lineage; he aligns the ten suchnesses with the five “what” categories in Vasubandhu’s 《法華論》 Treatise on the Lotus Sutra; he reads opening, revealing, awakening to, and entering as the Buddha’s knowing-and-seeing that removes the two obstructions and realizes the two fruits; and he identifies the One Vehicle with the perfectly-accomplished among the three natures. Every part of this Consciousness-Only mirror-reading is attested passage by passage in the 《玄贊》. Zhiyi of Tiantai and Jizang of Sanlun assign these passages differently; their readings are recorded side by side without adjudication.
I. Doctrinal-Outline Placement
| Outline system | Placement of this chapter |
|---|---|
| 羅什 T262 二十八品 | 第二 方便品 — Chapter 2, Skillful Means（卷一；〔T09 0005b24〕起）· the opening of the principal teaching of the Trace Gate, and the core of opening the provisional to reveal the real |
| 窺基《玄贊》科文（主錨·慈恩） | At the chapter title, 略開三門 tr. “briefly opens three gateways”: (1) the reason for its coming; (2) the explanation of its name; (3) the disclosure of its substance 〔T34 0694b23〕. Following Vasubandhu’s 《法華論》 Treatise on the Lotus Sutra, the prose section 〈佛曉喻〉 “The Buddha Instructs and Admonishes” is divided into five parts 〔T34 0696a24〕 |
| 天台《文句》迹本二門（旁證） | Zhiyi divides the text into three—introduction, principal teaching, and transmission—and begins 「正」 tr. “the principal teaching” with 〈方便品〉; it opens the provisional to reveal the real in terms of the Trace 〔T34 0002a10〕 |
Kuiji’s five-part division of 〈佛曉喻〉 “The Buddha Instructs and Admonishes,” based on Vasubandhu’s 《法華論》 〔T34 0696a24〕:
「佛曉喻中論判為五：初歎法勝妙分；『吾從成佛』下，第二歎法師功德分；『爾時眾中漏盡阿羅漢』下，第三大眾定疑分；『佛告舍利弗止止不須復說，若說是事一切世間皆當驚疑』下，第四定記分；『舍利弗諸佛出於五濁惡世』下，第五斷疑分。」〔T34n1723 0696a24–29〕
tr. “Within ‘The Buddha Instructs and Admonishes,’ the Treatise divides the text into five: first, the part praising the excellence and subtlety of the Dharma; from ‘Since I attained buddhahood,’ second, the part praising the Dharma teacher’s qualities; from ‘At that time, among the assembly were arhats whose contaminants were exhausted,’ third, the part settling the assembly’s doubts; from ‘The Buddha told Śāriputra, Stop, stop! There is no need to speak further. If this matter were spoken, the whole world would be startled and doubtful,’ fourth, the part giving definitive assurance; and from ‘Śāriputra, the buddhas appear in the evil world of the five turbidities,’ fifth, the part cutting off doubt.”
He further gathers the first circuit under four parts 〔T34 0696a21〕: 「第一周中有四：初世尊曉喻，次鶖子領解，次如來述成，後佛為記別……此四之中初一即〈方便品〉，後三皆在〈譬喻品〉中。」 tr. “Within the first circuit there are four: first, the World-Honored One instructs and admonishes; next, Śāriputra receives and understands; next, the Tathāgata confirms his understanding; and finally, the Buddha gives the prediction. … Of these four, the first alone is the Chapter on Skillful Means; the latter three are all within the Chapter on the Parable.” Thus the Chapter on Skillful Means is 「世尊曉喻」 tr. “the World-Honored One’s instruction and admonition” in the first circuit of teaching through Dharma.
Zhiyi’s 《文句》 Words and Phrases of the Lotus divides the text into three and judges it through the Trace and Origin Gates (parallel witness; recorded without adjudicating) 〔T34n1718 0002a07–10〕: 「初品為序；〈方便品〉訖〈分別功德〉十九行偈，凡十五品半，名正……從序至〈安樂行〉十四品，約迹開權顯實；從〈踊出〉訖經十四品，約本開權顯實。」 tr. “The first chapter is the introduction. From the Chapter on Skillful Means through the nineteen lines of verse in the Chapter on Distinguishing Qualities—fifteen and one-half chapters in all—is named the principal teaching. … The fourteen chapters from the Introduction through the Chapter on Peaceful Practice open the provisional to reveal the real in terms of the Trace; the fourteen chapters from the Emergence from the Earth through the end of the sutra open the provisional to reveal the real in terms of the Origin.”
II. Alternate Translations · Collation of the Three Translations
This chapter has three Chinese translations: Kumārajīva’s T262, the base text; Dharmarakṣa’s T263, 〈善權品第二〉 “Chapter 2, Skillful Expedients” （西晉·卷一）; and the supplemented edition T264 by Jñānagupta and Dharmagupta, 〈方便品第二〉 “Chapter 2, Skillful Means.” The supplemented edition revises and supplements Kumārajīva’s text and often agrees with it word for word; Dharmarakṣa translates more freely, and its structure repeatedly differs.
Passage One · The Ten Suchnesses (the True Mark of All Dharmas)
| Version | Verbatim Chinese and translation | Source |
|---|---|---|
| 羅什 T262 | 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。 tr. “Only a buddha together with a buddha can fathom completely the true mark of all dharmas: such-a-mark, such-a-nature, such-a-substance, such-a-power, such-a-function, such-a-cause, such-a-condition, such-a-fruit, such-a-recompense, and such-a-consummation-of-beginning-and-end.” | T09n0262 0005c10–13 |
| 添品 T264 | 惟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。 tr. “Only a buddha together with a buddha can fathom completely the true mark of all dharmas: such-a-mark, such-a-nature, such-a-substance, such-a-power, such-a-function, such-a-cause, such-a-condition, such-a-fruit, such-a-recompense, and such-a-consummation-of-beginning-and-end.” | T09n0264 0138c06–10 |
| 竺法護 T263 | 如來皆了諸法所由，從何所來，諸法自然，分別法貌眾相根本，知法自然。 tr. “The Tathāgata fully knows what all dharmas arise from and whence they come; dharmas are naturally so. He distinguishes the appearances of dharmas and the roots of their many marks, and knows that dharmas are naturally so.” | T09n0263 0068a10–12 |
What the variants bear upon: the enumerated list of the ten suchnesses appears only in Kumārajīva and the supplemented edition. The supplemented edition agrees word for word apart from the graphic variant 「惟／唯」 tr. “only.” Dharmarakṣa’s 《正法華》 True Dharma Lotus does not enumerate ten items; instead, it summarizes them in five short phrases—「諸法所由・從何所來・諸法自然・分別法貌眾相根本・知法自然」 tr. “what all dharmas arise from; whence they come; dharmas are naturally so; distinguishing the appearances of dharmas and the roots of their many marks; knowing that dharmas are naturally so.” Both the number of items and the structure differ. Tiantai’s doctrinal classification through the 「十如是」 tr. “ten suchnesses”—the ten realms and their ten suchnesses—therefore has its textual basis in Kumārajīva and the supplemented edition, not in Dharmarakṣa’s version. This is recorded without adjudication.
Passage Two · The One-Vehicle Verse (There Is Only the Dharma of One Vehicle)
| Version | Verbatim Chinese and translation | Source |
|---|---|---|
| 羅什 T262 | 十方佛土中，唯有一乘法，無二亦無三，除佛方便說。 tr. “Throughout the buddha-lands of the ten directions, there is only the Dharma of One Vehicle, with no second nor any third, apart from what buddhas teach through skillful means.” | T09n0262 0008a17–18 |
| 添品 T264 | 十方佛土中，惟有一乘法，無二亦無三，除佛方便說。 tr. “Throughout the buddha-lands of the ten directions, there is only the Dharma of One Vehicle, with no second nor any third, apart from what buddhas teach through skillful means.” | T09n0264 0141a08–09 |
| 竺法護 T263 | 佛道有一，未曾有二，何況一世，而當有三？除人中上，行權方便……導師光明，唯有一乘，豈寧有二？ tr. “There is one buddha-way; there has never been a second. How much less, in a single age, could there be a third? Except that the Supreme among Humans practices provisional skillful means … The Guide’s radiance has only One Vehicle; how could there be two?” | T09n0263 0070b15–19 |
What the variants bear upon: Kumārajīva and the supplemented edition compress the teaching into four five-character lines, differing only in the graphic variant 「惟／唯」 tr. “only.” Dharmarakṣa unfolds it in four-character phrasing and divides 「唯有一乘・無二無三・除佛方便」 tr. “only One Vehicle; no two and no three; apart from the Buddha’s skillful means” across two passages. The order and syntax differ throughout; they cannot be aligned word for word, but open and close differently.
Passage Three · The One Great Cause · Opening, Revealing, Awakening to, and Entering
| Version | Verbatim Chinese and translation | Source |
|---|---|---|
| 羅什 T262 | 諸佛世尊唯以一大事因緣故出現於世……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……欲令眾生悟佛知見故……欲令眾生入佛知見道故，出現於世。 tr. “The buddhas, the World-Honored Ones, appear in the world for only one great cause … They appear in the world because they wish to open the Buddha’s knowing-and-seeing for sentient beings and cause it to become pure; because they wish to reveal the Buddha’s knowing-and-seeing to sentient beings … because they wish to cause sentient beings to awaken to the Buddha’s knowing-and-seeing … and because they wish to cause sentient beings to enter the path of the Buddha’s knowing-and-seeing.” | T09n0262 0007a20–28 |
| 添品 T264 | ……惟以一大事因緣故出現於世……欲示眾生佛知見故〔缺「之」〕……〔開示悟入四門齊，餘全同〕 tr. “… appear in the world for only one great cause … because they wish to reveal the Buddha’s knowing-and-seeing to sentient beings [the character ‘之’ is absent] … [all four gateways—opening, revealing, awakening to, and entering—are present; the remainder agrees completely].” | T09n0264 0140a13–20 |
| 竺法護 T263 | 正覺所興世嗟歎一事，為大示現皆出一原……〔五「望想…出現于世」排句〕 tr. “The Perfectly Awakened appear in the world to praise one matter; their great manifestation all issues from one source … [five parallel sentences beginning ‘wishing … they appear in the world’].” | T09n0263 0069b29–0069c05 |
What the variants bear upon: Kumārajīva and the supplemented edition make four gateways in four clauses: opening, revealing, awakening to, and entering. Dharmarakṣa makes five parallel clauses of 「望想…出現于世」 tr. “wishing … they appear in the world.” The four technical terms do not appear; instead, he translates freely through 「望想→佛慧／如來寶決／慧覺／八正由路」 tr. “wishing for the Buddha’s wisdom / the Tathāgata’s precious resolution / wisdom and awakening / the road of the eightfold right path.” The passages open and close differently.
Passage Four · The Withdrawal of the Five Thousand (Overweening Pride)
| Version | Verbatim Chinese and translation | Source |
|---|---|---|
| 羅什 T262 | 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……世尊默然而不制止。 tr. “Five thousand monks, nuns, laymen, and laywomen rose at once from their seats, bowed to the Buddha, and withdrew. Why was this? These people had deep roots of wrongdoing and overweening pride: claiming attainment where none is attained; claiming realization where none is realized. … The World-Honored One remained silent and did not restrain them.” | T09n0262 0007a07–11 |
| 添品 T264 | 〔逐字全同，唯標點微異〕 tr. “[Identical word for word; only the punctuation differs slightly.]” | T09n0264 0140a01–04 |
| 竺法護 T263 | 比丘、比丘尼、清信士、清信女五千人等，至懷甚慢，即從坐起，稽首佛足捨眾而退……慢無巧便，未得想得、未成謂成，收屏蓋藏衣服臥具摩何而去。 tr. “Five thousand monks, nuns, faithful laymen, and faithful laywomen, harboring extreme pride, rose from their seats, bowed their heads at the Buddha’s feet, left the assembly, and withdrew … In their pride they lacked skillful means, thinking they had attained what they had not attained and claiming to have accomplished what they had not accomplished; they gathered and put away their coverings, robes, and bedding, and departed.” | T09n0263 0069b18–22 |
What the variants bear upon: for 「優婆塞／優婆夷」 tr. “laymen / laywomen,” Dharmarakṣa has 「清信士／清信女」 tr. “faithful laymen / faithful laywomen”; for 「禮佛而退」 tr. “bowed to the Buddha and withdrew,” he has 「稽首佛足捨眾而退」 tr. “bowed their heads at the Buddha’s feet, left the assembly, and withdrew.” Dharmarakṣa is more detailed, adding 「收屏蓋藏衣服臥具摩何而去」 tr. “they gathered and put away their coverings, robes, and bedding, and departed,” a clause absent from Kumārajīva and the supplemented edition. The core event—the withdrawal of the five thousand with overweening pride, while the World-Honored One remained silent and did not restrain them—is present in all three.
III. Scriptural Grounds for the Consciousness-Only Meaning (the Point of the Eye)
Kuiji’s 《玄贊》 Profound Praise of the Lotus reads the chapter’s opening of the provisional to reveal the real through Consciousness-Only; every part of the reading is textually attested.
(1) The One Vehicle as a teaching of implicit intent, given as skillful means — Kuiji judges the chapter’s 「唯一佛乘」 tr. “only One Buddha-Vehicle” to be a teaching of implicit intent, not a definitive denial that the three vehicles exist. 〔T34n1723 0716b20〕 「故此一乘是密意說」 tr. “Therefore this One Vehicle is a teaching of implicit intent.” His basis is the threefold naturelessness in the 《解深密經》 Saṃdhinirmocana-sūtra 〔0716b21〕:
「《解深密經》云『相、生、勝義無自性，如是我皆已顯示……依諸淨道清淨者，唯依此一無第二，故於其中立一乘，非有情性無差別。』於定、不定、有性、無性合說一。」〔T34n1723 0716b21–25〕
tr. “The Saṃdhinirmocana-sūtra says: ‘The naturelessness of mark, of arising, and of the ultimate—I have already revealed all these. … For those purified by the pure paths, there is reliance upon this one alone and no second; therefore within it the One Vehicle is established. It is not that the natures of sentient beings are without distinction.’ The one is taught collectively with respect to the determinate, the indeterminate, those with lineage, and those without lineage.”
The judgment of what was formerly provisional and is now real appears at 〔0695a01〕: 「昔者教行方便說三，今談乘體理果唯一，聽三乘之教、解一乘之理，行三乘之因、證一乘之果，法華意也。」 tr. “Formerly, in teaching and practice, the three were taught through skillful means. Now, in discussing the vehicle’s substance, principle, and fruit, there is only one: hear the teaching of the three vehicles, understand the principle of the One Vehicle, practice the causes of the three vehicles, and realize the fruit of the One Vehicle. This is the purport of the Lotus.” On “the other two are not true,” he denies the two as ultimate without denying the ultimate substance of the great vehicle within the three 〔0715b04〕: 「唯此一事實，餘二則非真……無第二獨覺、無第三聲聞，非無三乘之中大乘體極。勘梵本云『無第二第三』，今翻之略故云『無二亦無三』也。」 tr. “‘This one matter alone is real; the other two are not true.’ … There is no second, the pratyekabuddha, and no third, the śrāvaka. It does not mean that the ultimate substance of the great vehicle within the three vehicles is absent. Comparing the Sanskrit manuscript, it says, ‘There is no second and no third.’ The present translation abbreviates this and therefore says, ‘No two and no three.’” The final sentence records Kuiji’s 「勘梵本」 tr. “comparison of a Sanskrit manuscript,” an attestation of the ancient transmission; see Heading V. The abbreviated expression is 「無二亦無三」 tr. “no second nor any third.”
→ 論本 / Treatise source: 《解深密經》 Saṃdhinirmocana-sūtra, the threefold naturelessness 〔本經〕 tr. “the present sutra” · 成唯識論 Cheng Weishi Lun, the chapter on the three natures and the threefold naturelessness (stable citations).
(2) The distinct five lineages · gathering beings of the indeterminate lineage — Kuiji reads the One-Vehicle teaching as intended to gather those of the indeterminate lineage—members of the two vehicles whose lineage is not fixed—and turn them toward the great vehicle. He relies on the ten reasons in the 《攝大乘論》 Mahāyānasaṃgraha 〔T34n1723 0716a01–05〕:
「明說意者，《攝大乘》云『為引攝一類，及任持所餘，由不定種姓，諸佛說一乘，法、無我、解脫，等故姓不同，得二意樂化，究竟說一乘。』此中十因……」〔T34n1723 0716a01–05〕
tr. “To clarify the intent of the teaching, the Mahāyānasaṃgraha says: ‘To draw in and gather one class, and to sustain the remainder, because of the indeterminate lineage the buddhas teach the One Vehicle. Because Dharma, no-self, and liberation are equal; because lineages differ; because two kinds of aspiration are obtained; because of emanation; and because of the ultimate, they teach the One Vehicle.’ Here there are ten reasons. …”
The One-Vehicle teaching does not reject beings of indeterminate or no lineage 〔0716b19〕: 「說於一乘，非全撥其無定性。」 tr. “In teaching the One Vehicle, it does not wholly deny indeterminate lineage.”
→ 論本 / Treatise source: 攝大乘論〈果斷分〉, the meaning of the One Vehicle · 成唯識論, the five lineages (stable citations).
(3) The ten suchnesses aligned with the five “what” categories of Vasubandhu’s 《法華論》 — Kuiji does not read the ten suchnesses through Tiantai’s three truths. He aligns them with the five kinds of 「何」 tr. “what” in Vasubandhu’s 《法華論》 〔T34n1723 0704c03–14〕:
「如是相、如是性合是第一何等法……如是體者是第五何體法……如是力、如是作者合是第三何似法……如是因、如是緣、如是果、如是報合是第二云何法……如是本末是第四何相法……究竟等者，重解理本，法性究竟也。」〔T34n1723 0704c03–14〕
tr. “Such-a-mark and such-a-nature together constitute the first, ‘what dharma.’ … Such-a-substance is the fifth, ‘what substance.’ … Such-a-power and such-a-function together constitute the third, ‘what likeness.’ … Such-a-cause, such-a-condition, such-a-fruit, and such-a-recompense together constitute the second, ‘how the dharma.’ … Such-a-beginning-and-end is the fourth, ‘what mark.’ … ‘Consummation’ explains again the root in principle: the consummation of dharma-nature.”
→ 論本 / Treatise source: Vasubandhu’s 《妙法蓮華經論》 (法華論), the five “what” categories.
(4) Opening, revealing, awakening to, and entering = the Buddha’s knowing-and-seeing = two forms of knowledge and suchness · removing two obstructions and realizing two fruits — Kuiji explains that the substance of the 「一大事」 tr. “one great cause” is knowing-and-seeing 〔T34n1723 0710a14〕: 「此釋大事體，即知見」 tr. “This explains that the substance of the great cause is precisely knowing-and-seeing.” Knowing-and-seeing is the twofold knowledge of root knowledge, which illumines the real, and subsequently-attained knowledge, which illumines the conventional; their nature is suchness 〔0710a26〕. He aligns each of the four meanings with Consciousness-Only 〔0710b06–0711a25〕: opening = unsurpassed meaning, for apart from all-knowing knowledge there is nothing further; revealing = sameness, for the dharma-bodies of the three vehicles are equal; awakening to = not knowing, for beings do not know that ultimately there is only the One Buddha-Vehicle; entering = causing them to realize the ground of nonretrogression, the first ground and above. All four come together in removing the two obstructions and realizing the two fruits 〔0710c15〕:
「所知障斷證佛報身菩提圓滿，煩惱障斷證佛法身涅槃圓滿；諸佛出世欲令眾生斷所知障及所發業并所得果，一切俱盡圓證菩提，開知見相使得清淨……」〔T34n1723 0710c14–18〕
tr. “When the cognitive obstruction is removed, the awakening of the Buddha’s reward body is realized in perfection; when the afflictive obstruction is removed, the nirvāṇa of the Buddha’s dharma-body is realized in perfection. The buddhas appear in the world wishing to cause sentient beings to remove the cognitive obstruction, together with the karma it generates and the fruit thereby obtained, so that all are exhausted and awakening is perfectly realized; they open the mark of knowing-and-seeing and cause it to become pure. …”
→ 論本 / Treatise source: 成唯識論, the two obstructions (afflictive / cognitive) · the two fruits of the transformation of the basis (awakening / nirvāṇa) · the two forms of knowledge (root / subsequently-attained).
(5) The One Vehicle as the perfectly-accomplished among the three natures — At the verse 「知法常無性、佛種從緣起」 tr. “knowing that dharmas are ever without fixed nature, and that the buddha-seed arises from conditions,” Kuiji reads the passage through the three natures 〔T34n1723 0728a11〕:
「一切法中略有二種：一空、二有……常者名圓成實性，無常者為依他起性。依他起性復分為二：一有漏，二無漏。有漏為依他起性，無漏為圓成實性。」〔T34n1723 0728a11–16〕
tr. “Among all dharmas there are, stated briefly, two kinds: first, empty; second, existent. … What is constant is named the perfectly-accomplished nature; what is impermanent is the other-dependent nature. The other-dependent nature is further divided into two: first, contaminated; second, uncontaminated. The contaminated is the other-dependent nature; the uncontaminated is the perfectly-accomplished nature.”
The One Vehicle is the perfectly-accomplished 〔0728a24〕: 「今此依他即菩提、圓成即涅槃合成一乘，圓成勝故獨名一乘。由斷有漏依他起性、遣遍計所執，證此二果。」 tr. “Here the other-dependent is awakening, and the perfectly-accomplished is nirvāṇa; together they form the One Vehicle. Because the perfectly-accomplished is supreme, it alone gives its name to the One Vehicle. By ending the contaminated other-dependent nature and dispelling the wholly-imagined, these two fruits are realized.”
→ 論本 / Treatise source: the three natures and the threefold naturelessness 〔本經對讀〕 tr. “read together with the present sutra” · the perfectly-accomplished in 成唯識論.
IV. The Explanations of the Various Masters (the Ancients · Their Traditions Stated · Recorded without Adjudicating)
The Lotus is among the richest sutras in the Chinese canon in ancient commentarial literature. Tiantai, Sanlun, and Cien each preserve a full line-by-line commentary on this same Chapter on Skillful Means. The expository mirror of this edition is Kuiji’s Cien 《玄贊》; the readings of Zhiyi of Tiantai and Jizang of Sanlun are recorded alongside it. Their placements differ; the differences are recorded without judging right and wrong.
Cien · Kuiji’s 《玄贊》 T34n1723 (the Principal Mirror)
Kuiji judges the One Vehicle to be a teaching of implicit intent, given as skillful means; maintains the distinction of the five lineages and gathers beings of the indeterminate lineage; aligns the ten suchnesses with Vasubandhu’s five “what” categories; and reads opening, revealing, awakening to, and entering as the removal of the two obstructions and realization of the two fruits (see Heading III). He distinguishes the One Vehicle taught here from those of the 《勝鬘》 and 《涅槃》 〔0716c05〕: 「此說一乘為實、二乘為權，彼說一乘為權、四乘為實。」 tr. “Here, the One Vehicle is taught as real and the two vehicles as provisional; there, the One Vehicle is taught as provisional and the four vehicles as real.” The Cien line is carried forward by Huizhao’s 《法華玄贊義決》 T34n1724.
Tiantai · Zhiyi (Parallel Witness)
The 《文句》 judges that the Chapter on Skillful Means opens the provisional to reveal the real within the Trace Gate 〔T34n1718 0039c22〕: 「若依今文開權顯實……正直捨方便，但說無上道，故是自行之權，故言方便品。」 tr. “If one follows the present text in opening the provisional to reveal the real … ‘setting skillful means aside, straightway, and teaching only the unsurpassed way,’ then this is the provisional within the Buddha’s own practice; therefore it is called the Chapter on Skillful Means.” It explains the name by reading “hidden” for fang and “wondrous” for bian 〔0036b12〕: 「方者祕也，便者妙也」 tr. “Fang means hidden; bian means wondrous.” Under the title 〈善權品〉 in the 《正法華》 True Dharma Lotus, it says 〔0036c03〕: 「權即方便無二無別，低頭、舉手皆成佛道，方便、善權皆真實也。」 tr. “The provisional is precisely skillful means, with no duality and no difference. Bowing the head and raising a hand all accomplish the buddha-way; skillful means and skillful expedients are both real.”
The 《玄義》 reads the ten suchnesses through three turns and the three truths of emptiness, provisional designation, and the middle 〔T33n1716 0693b13–19〕:
「依義讀文，凡有三轉。一云：是相如、是性如，乃至是報如。二云：如是相、如是性，乃至如是報。三云：相如是、性如是，乃至報如是。若皆稱如者，如名不異，即空義也。若作如是相、如是性者，點空相性，名字施設，邐迤不同，即假義也。若作相如是者，如於中道實相之是，即中義也。」〔T33n1716 0693b13–19〕
tr. “Reading the text according to its meaning, there are three turns in all. First: ‘this mark is thus; this nature is thus,’ down to ‘this recompense is thus.’ Second: ‘such-a-mark; such-a-nature,’ down to ‘such-a-recompense.’ Third: ‘the mark is such; the nature is such,’ down to ‘the recompense is such.’ If all are called ‘thus,’ then ‘thus’ means non-difference: this is the meaning of emptiness. If one reads ‘such-a-mark, such-a-nature,’ then marks and natures are indicated within emptiness and names are provisionally established in successive difference: this is the meaning of provisional designation. If one reads ‘the mark is such,’ then ‘such’ is the ‘is’ of the true mark of the middle way: this is the meaning of the middle.”
It further applies the ten suchnesses to the ten dharma-realms: each realm has ten suchnesses; ten realms make one hundred suchnesses; each realm also contains the other nine, making one hundred realms and one thousand suchnesses 〔T33n1716 0693c16〕: 「此一法界具十如是，十法界具百如是。又一法界具九法界，則有百法界、千如是。」 tr. “This one dharma-realm contains the ten suchnesses; the ten dharma-realms contain one hundred suchnesses. Again, one dharma-realm contains the other nine dharma-realms, and thus there are one hundred dharma-realms and one thousand suchnesses.” The meaning expressed as 「三千種世間・此三千在一念心」 tr. “three thousand kinds of worlds; these three thousand are in a single moment of mind” occurs in Zhiyi’s 《摩訶止觀》 〔T46n1911 0054a07〕. 「一念三千」 tr. “three thousand in one thought-moment” is a later summary expression; this exact four-character sequence does not occur in Zhiyi’s three major works.
Sanlun · Jizang’s 《法華義疏》 T34n1721 (Parallel Witness)
Jizang explains the Chapter on Skillful Means through four gateways: the reason for its coming, the explanation of its name, sameness and difference, and general and particular. He judges the One Vehicle real and the three vehicles skillful means 〔T34n1721 0482b21〕: 「將欲顯一乘為真實，必須前明三乘為方便……故此經云『開方便門示真實相』也。」 tr. “In wishing to reveal the One Vehicle as real, one must first clarify that the three vehicles are skillful means. … Therefore this sutra says, ‘Open the gateway of skillful means and reveal the true mark.’” He explains the title by establishing skillfulness as the meaning of skillful means 〔0482c10〕: 「理實無三，以方便力是故說三，故名善巧。」 tr. “In reality and principle there are no three; through the power of skillful means, three are therefore taught. Thus it is named skillful.” The three vehicles are gradual approaches leading toward the One Vehicle; through the three, one awakens to the absence of three.
The Placements of the Three Houses Recorded Together (Recorded without Adjudication)
On the same passage 「唯有一乘法，無二亦無三」 tr. “There is only the Dharma of One Vehicle, with no second nor any third”: Kuiji judges it a teaching of implicit intent, given as skillful means—the five lineages are distinct, the substance of the three vehicles is real, and the One Vehicle gathers those of indeterminate lineage; Zhiyi judges it the real definitive meaning—opening the provisional to reveal the real, gathering the three into the one, with the One Vehicle as the true mark of the ten realms and three truths; Jizang judges the One Vehicle real and the three vehicles skillful, gradual approaches. On the same 「十如是」 tr. “ten suchnesses”: Kuiji aligns them with the five “what” categories in Vasubandhu’s 《法華論》, while Zhiyi reads them in three turns through the three truths of emptiness, provisional designation, and the middle, and through the ten realms and their ten suchnesses into one hundred realms and one thousand suchnesses. The three houses read and judge differently. Their readings are recorded side by side without adjudication.
V. Terminology
| 漢 | Ancient-transmitted Sanskrit (romanization · pronunciation aid) | Attestation by the ancient masters | Meaning |
|---|---|---|---|
| 方便 | upāya (skillfulness, upāya-kauśalya) | Dharmarakṣa renders it 「善權」 tr. “skillful expedients” 〔T09n0263 善權品第二〕; Kuiji’s 《玄贊》 distinguishes real knowledge from skillful-means knowledge, and divides the skillful-means knowledge here into three: drawing up those below, revealing what is above, and displaying both together 〔T34n1723 0695b〕 | Teaching skillfully in accordance with what is fitting, drawing in and gathering sentient beings. Because in reality and principle there are no three, yet three are provisionally taught, it is named skillful means |
| 一佛乘／一乘 | ekayāna | 〔本經 0008a17「唯有一乘法」〕 tr. “In the present sutra at 0008a17: ‘There is only the Dharma of One Vehicle’” | The sole road to buddhahood, with no second and no third; Kuiji judges it a teaching of implicit intent, given as skillful means (Heading III) |
| 一大事因緣 | — | Kuiji: 「事物、體事、事義、道理隨應皆得」 tr. “‘Matter’ may, as appropriate, mean a thing, a matter of substance, a matter of meaning, or a principle” 〔T34n1723 0710a06〕; 「大事體即知見」 tr. “the substance of the great cause is knowing-and-seeing” 〔0710a14〕 | The sole great cause for which the buddhas appear: to open, reveal, awaken sentient beings to, and bring them into the Buddha’s knowing-and-seeing |
| 佛之知見 | — | Kuiji: the two forms of knowledge—root knowledge (the real) and subsequently-attained knowledge (the conventional)—whose nature is suchness 〔T34n1723 0710a26〕 | What the Buddha realizes and sees: the sphere in which the two obstructions are removed, the two fruits realized, and the two forms of knowledge perfected |
| 諸法實相·十如是 | — | 〔本經 0005c11〕; Kuiji aligns them with Vasubandhu’s five “what” categories 〔0704c03〕; Zhiyi reads them in three turns 〔T33n1716 0693b13〕 | The ten gateways of mark, nature, substance, power, function, cause, condition, fruit, recompense, and consummation of beginning and end, which only a buddha together with a buddha can fathom completely |
| 一切種智 | sarvajñajñāna | 〔本經 0006「究竟皆得一切種智」〕 tr. “In the present sutra at 0006: ‘ultimately all attain the knowledge of all modes’” | The Buddha’s knowledge that knows all dharmas throughout |
| 增上慢 | abhimāna | Kuiji, following the 《瑜伽》, places it fifth among seven kinds of pride 〔T34n1723 0709a22〕: 「己實少德，謂己多德……未多得謂多德、未多證謂多證」 tr. “One in fact possesses few qualities but claims to possess many … claiming many qualities without having attained much, claiming much realization without having realized much” | The pride of claiming attainment where none is attained; claiming realization where none is realized—one cause of the withdrawal of the five thousand |
| 五濁 | — | 〔本經 0006「劫濁、煩惱濁、眾生濁、見濁、命濁」〕 tr. “In the present sutra at 0006: ‘the turbidity of the age, of the afflictions, of beings, of views, and of lifespan’” | The reason the buddhas appear in the evil world of the five turbidities and distinguish the three within the One Buddha-Vehicle |
| 勘梵本 | — | Kuiji: 「勘梵本云『無第二第三』」 tr. “Comparing the Sanskrit manuscript, it says, ‘There is no second and no third’” 〔T34n1723 0715b08〕 | Kuiji’s personal comparison of a Sanskrit manuscript; “no second nor any third” is an abbreviated translation (an attestation of a Sanskrit manuscript in the ancient transmission) |
VI. Similes · Rhetoric
(1) The simile of the udumbara flower — 〔T09n0262 0007「如優曇鉢華，時一現耳」；偈「譬如優曇花，一切皆愛樂，天人所希有，時時乃一出」〕 tr. “At T09n0262 0007: ‘like the udumbara flower, which appears only once in an age’; verse: ‘Like the udumbara flower, loved and delighted in by all, rare among devas and humans, appearing only once after a long time’”:
- What is being illustrated: this wondrous Dharma, which the buddhas teach only when the time has come.
- The image: the udumbara flower, exceedingly rare and appearing only after a long time.
- Meaning disclosed: the wondrous Dharma of the One Vehicle is rare and difficult to hear; the buddhas teach it only when the time is right.
(2) The simile of the yak that loves its tail — 〔T09n0262 偈「深著於五欲，如犛牛愛尾」〕 tr. “T09n0262, verse: ‘clinging deeply to the five desires, like a yak that loves its tail’”:
- What is being illustrated: sentient beings’ deep attachment to the five desires.
- The image: the yak cherishing its tail.
- Meaning disclosed: sentient beings cling to the five desires, veiling themselves with craving and seeing nothing in their blindness; therefore the buddhas give rise to great compassion and establish skillful means.
(3) The simile of the fire going out when the firewood is spent — 〔T09n0262 偈「入無餘涅槃，如薪盡火滅」〕 tr. “T09n0262, verse: ‘entering nirvāṇa without remainder, as the fire goes out when the firewood is spent’”:
- What is being illustrated: entering nirvāṇa without remainder.
- The image: when the firewood is spent, the fire goes out of itself.
- Meaning disclosed: the mark of nirvāṇa without remainder, in which body and knowledge are both quiescent.
(4) Heaping sand into a buddha-stūpa · a child at play — 〔T09n0262 偈「乃至童子戲，聚沙為佛塔……皆已成佛道」〕 tr. “T09n0262, verse: ‘Even children at play, heaping sand into a buddha-stūpa … have all accomplished the buddha-way’”:
- What is being illustrated: minute wholesome roots—a child heaping sand, one flower or one stick of incense, raising a hand or bowing the head, once calling “Homage to the Buddha.”
- Meaning disclosed: minute causes gradually accumulated all become the buddha-way, revealing that the One Buddha-Vehicle embraces all and excludes no capacity.
VII. Cross-Reading · Carrying Forward
(1) Treatises upon which this chapter relies (cited by Kuiji’s 《玄贊》 · stable citations · treatises in this collection that bear upon one another):
- Vasubandhu’s 《法華論》 (法華經論) — the treatise-source for the fivefold division of 〈佛曉喻〉 “The Buddha Instructs and Admonishes,” the five “what” categories of the ten suchnesses, and the four meanings of opening, revealing, awakening to, and entering 〔T34n1723 0696a24·0704c·0710a〕.
- The threefold naturelessness in the 《解深密經》 — the scriptural ground for reading the One Vehicle as a teaching of implicit intent 〔0716b21〕 (the foundational Consciousness-Only sutra in this collection).
- The ten reasons and the indeterminate lineage in the 《攝大乘論》 — the treatise-source for whom the One-Vehicle teaching gathers 〔0716a01〕.
- The 《成唯識論》 — the treatise-source for the two obstructions and two fruits, the three natures and threefold naturelessness, and the five lineages.
- The 《辯中邊論》《大乘莊嚴經論》《瑜伽師地論》《顯揚聖教論》 — cited by Kuiji in explaining the One Vehicle, skillful means, and the seven kinds of pride.
(2) Cross-reading within the Lotus: the Chapter on Skillful Means opens the provisional—revealing the One Vehicle and teaching the three as skillful means. The following 〈譬喻品第三〉 “Chapter 3, The Parable” displays this opening of the provisional through the parable of the burning house—the three carts and the one cart. The first of the seven parables thus directly carries forward the teaching of this chapter.
(3) Carrying forward: Huizhao’s 《法華玄贊義決》 T34n1724 resolves the meanings of the 《玄贊》 for the Cien line; Zhanran’s 《法華文句記》 T34n1719 carries forward Zhiyi’s 《文句》 for the Tiantai line. Each carries forward the reading of its own tradition; the lines are recorded without adjudicating.
VIII. Placement of the Editions
- 羅什 T262 (base text): 〈方便品第二〉 begins at 〔T09n0262 0005b24〕（卷一）. The ten suchnesses 0005c10–13 · the one great cause and opening, revealing, awakening to, and entering 0007a20–28 · withdrawal of the five thousand 0007a07–11 · the One-Vehicle verse 0008a17–18. Source file: the Source-Text layer (verified word for word).
- 竺法護 T263 〈善權品第二〉 begins at 〔T09n0263 0067c29〕（卷一）: the ten-suchness enumeration is absent at 0068a10–12 · withdrawal of the five thousand 0069b18–22 · the corresponding passage for opening, revealing, awakening to, and entering (five parallel clauses) 0069b29–0069c05 · the One Vehicle (four-character phrasing) 0070b15–19.
- 添品 T264 〈方便品第二〉 begins at 〔T09n0264 0138b21〕: the ten suchnesses 0138c06–10 · withdrawal of the five thousand 0140a01–04 · opening, revealing, awakening to, and entering 0140a13–20 · the One-Vehicle verse 0141a08–09.
- 窺基《玄贊》T34n1723 (the expository mirror): 〈方便品〉〔0694b22〕—〔0734b04〕（卷三本–卷五本·署「沙門基撰」0704c26） tr. “composed by the śramaṇa Ji.” The three gateways 0694b23 · Vasubandhu’s fivefold division 0696a24 · what was formerly provisional and is now real 0695a01 · the five “what” categories of the ten suchnesses 0704c03–14 · two meanings of the withdrawal of the five thousand 0708c06／Dharma obstruction 0709a10／overweening pride as the fifth of seven kinds of pride 0709a22／the Buddha’s non-restraint as two certainties 0709b08 · opening, revealing, awakening to, and entering 0710a14／the two obstructions and two fruits 0710c15 · denying the two as ultimate and comparing the Sanskrit manuscript 0715b04／0715b08 · the difference between the One Vehicle here and in the 《勝鬘》《涅槃》 0716c05 · the ten reasons of the 《攝大乘論》 0716a01 · teaching of implicit intent and the threefold naturelessness of the 《解深密經》 0716b20／0716b21 · the three natures and the One Vehicle as the perfectly-accomplished 0728a11／0728a24.
- 智顗《文句》T34n1718 (parallel witness): 〈釋方便品〉卷三上. Division through the Trace and Origin Gates 0002a07–10 · explanation of the name 0036b12／0036c02 · opening the provisional to reveal the real 0039c24 · briefly opening the three and revealing the one 0045a07.
- 智顗《玄義》T33n1716 (parallel witness): the three turns of the ten suchnesses through emptiness, provisional designation, and the middle 0693b13–19 · ten realms, one hundred realms, one thousand suchnesses 0693c17. (The statement that three thousand are in a single moment of mind occurs in the 《摩訶止觀》T46n1911 0054a07.)
- 吉藏《法華義疏》T34n1721 (parallel witness): 〈方便品第二之一〉卷三〔0482b17〕起. The One Vehicle real and the three vehicles skillful means 0482b21 · in reality and principle there are no three, yet three are taught 0482c10.
- Record of formation: this chapter has no composite-text formation issue. (Jñānagupta’s addition of the verse in Chapter 25, the Chapter on the Universal Gateway, is recorded separately.)
- Record of missing characters: within the Chapter on Skillful Means in Kuiji’s 《玄贊》, 〔0696a16〕, 〔0710c12〕, and 〔0715b23 寶性論兔馬象喻〕 contain missing characters in the canon (𰩑 / 糓 / 㝹). None occurs in a doctrinal passage quoted in this apparatus.