T17n0841_說妙法決定業障經

大正藏第 17 冊 No. 0841 說妙法決定業障經

No. 841 [No. 840]

說妙法決定業障經

大唐至相寺沙門釋智嚴譯

如是我聞：

一時佛在法界藏殿諸佛所會無邊道場，與大比丘眾、菩薩摩訶薩俱。時此道場有一夫人，名曰功德莊嚴開敷花，合掌向佛退坐一面。

爾時夫人白佛言：「若有初修行菩薩，何等之人非善知識不應共住？」

佛告夫人：「若三界中梵、釋、四王、沙門、婆羅門，皆與修行菩薩為善知識，惟除聲聞非善知識（恐聲聞退修行菩薩大乘道行）。何以故？聲聞、緣覺為己利故，勸引初修行菩薩回入小乘，是以聲聞乘人非善知識。夫人當知，初修行菩薩不應與聲聞比丘同居房舍，不同坐床、不同行路。若初修行菩薩智慧彌廣，無二分別悟大乘法，而為方便勸引聲聞令入大乘，方許同住；若聲聞比丘福智狹劣，則修行菩薩不應為說甚深大乘，恐其誹謗。複次修行菩薩不應數覽小乘經論。何以故？為障佛道故。夫人當知，修行菩薩寧捨身命，不棄菩提而入聲聞求羅漢道。菩薩勸請一切眾生已，爾時若舍菩提之心，別起異道入于聲聞羅漢道果，因惱亂故菩薩而退菩提，二人俱墮無間地獄。」

佛告夫人：「修行菩薩

【現代漢語翻譯】現代漢語譯本《說妙法決定業障經》

大唐至相寺沙門釋智嚴譯

如是我聞：

一時，佛在法界藏殿，諸佛集會的無邊道場中，與眾多大比丘和菩薩摩訶薩在一起。當時，這個道場中有一位夫人，名叫功德莊嚴開敷花（具有功德、莊嚴，如花朵般開放的夫人），她合掌向佛，然後退到一旁坐下。

這時，這位夫人對佛說：『如果有一位初修行的菩薩，哪些人不是善知識，不應該與他們同住呢？』

佛告訴夫人：『在三界之中，梵天、帝釋天、四大天王、沙門（出家修道者）、婆羅門（祭司），都可以作為修行菩薩的善知識，只有聲聞（聽聞佛法而修行的弟子）不是善知識（因為恐怕聲聞會使修行菩薩退失大乘道行）。為什麼呢？因為聲聞和緣覺（通過觀察因緣而覺悟的人）爲了自己的利益，會勸誘初修行的菩薩回入小乘（只求自度），因此聲聞乘的人不是善知識。夫人應當知道，初修行的菩薩不應該與聲聞比丘同住一個房間，不同坐一張床，不同走一條路。如果初修行的菩薩智慧廣大，沒有二元分別，領悟了大乘佛法，爲了方便可以勸導聲聞進入大乘，才可以允許與他們同住；如果聲聞比丘的福德和智慧狹隘淺薄，那麼修行菩薩不應該為他們講說甚深的大乘佛法，恐怕他們會誹謗。此外，修行菩薩不應該經常閱讀小乘的經論。為什麼呢？因為這會障礙佛道。夫人應當知道，修行菩薩寧可捨棄生命，也不要拋棄菩提心（覺悟之心）而進入聲聞道，去追求羅漢（阿羅漢，斷絕煩惱，證得解脫的聖者）的果位。菩薩勸請一切眾生之後，如果捨棄菩提之心，另外生起不同的想法，進入聲聞羅漢的道果，因為煩惱的擾亂，菩薩就會退失菩提心，這兩個人都會墮入無間地獄。』

佛告訴夫人：『修行菩薩

【English Translation】 English version The Sutra on Expounding the Wondrous Dharma for Determining Karmic Obstacles

Translated by Śramaṇa Śhì Zhìyán of Zhìxiàng Temple of the Great Tang Dynasty

Thus have I heard:

At one time, the Buddha was in the Dharma Realm Treasury Hall, an boundless assembly place where all Buddhas gathered, together with a great assembly of Bhikshus (monks) and Bodhisattva Mahasattvas (great beings). At that time, in this assembly, there was a lady named Merit Adornment Blooming Flower (a lady possessing merit, adorned, and blooming like a flower), who, with her palms together, faced the Buddha and retreated to sit on one side.

Then, the lady said to the Buddha: 'If there is a Bodhisattva who is newly practicing, what kind of people are not good advisors and should not be lived with?'

The Buddha told the lady: 'In the Three Realms, Brahma, Śakra (Indra), the Four Heavenly Kings, Śramaṇas (ascetics), and Brahmins (priests) can all be good advisors for practicing Bodhisattvas, except for Śrāvakas (disciples who hear the teachings) who are not good advisors (because it is feared that Śrāvakas will cause practicing Bodhisattvas to regress from the Mahayana path). Why? Because Śrāvakas and Pratyekabuddhas (those who awaken through observing conditions) seek their own benefit, they will persuade newly practicing Bodhisattvas to return to the Hinayana (the lesser vehicle), therefore, those of the Śrāvakayāna are not good advisors. Lady, you should know that newly practicing Bodhisattvas should not live in the same room with Śrāvaka Bhikshus, not sit on the same bed, and not walk on the same road. If a newly practicing Bodhisattva has vast wisdom, has no dualistic distinctions, and understands the Mahayana Dharma, then as a skillful means, they can encourage Śrāvakas to enter the Mahayana, and only then is it permissible to live with them; if Śrāvaka Bhikshus have narrow and inferior blessings and wisdom, then practicing Bodhisattvas should not speak to them about the profound Mahayana, for fear that they will slander it. Furthermore, practicing Bodhisattvas should not frequently read Hinayana scriptures and treatises. Why? Because it obstructs the Buddha's path. Lady, you should know that practicing Bodhisattvas would rather give up their lives than abandon Bodhicitta (the mind of enlightenment) and enter the Śrāvakayāna to seek the path of Arhat (a perfected being who has extinguished all defilements). After a Bodhisattva has encouraged all sentient beings, if they abandon the mind of Bodhi and give rise to different thoughts, entering the path and fruit of Śrāvaka Arhats, because of the disturbance of afflictions, the Bodhisattva will regress from Bodhi, and both of them will fall into the Avīci Hell (the hell of incessant suffering).'

The Buddha told the lady: 'Practicing Bodhisattvas

寧犯殺等五種大罪，不學須陀洹果，不退菩提修行；菩薩寧於一劫百劫乃至千劫受地獄苦，不學斯陀含果，不退菩提修行；菩薩寧墮畜生，不學阿那含果，不退菩提修行；菩薩寧殺害眾生墮于地獄，不修阿羅漢果，不退菩提。羅漢獨證私入涅槃，譬如小賊密入他舍。修行菩薩菩提心故攝諸眾生，寧同火坑不住聲聞寂滅涅槃，不退菩提，以是義故，為攝眾生令入佛道故。如是修行菩薩，一切世間天、人、阿修羅之所尊重，堪任供養超越聲聞，則邪魔眷屬無能嬈惱。」

爾時夫人白佛言：「何者邪魔眷屬？」

佛告夫人：「敷演大乘經典之處，若有眾生聞說大乘，心不樂聞、調弄誹謗，當知則是邪魔眷屬。誹謗大乘經典心故，死墮阿鼻受苦無量，復生餓鬼食火屎尿，無量劫中受苦畢已，後生人中，盲聾、瘖啞、病癩、不具。此等眾生命終之後，經無量生方得值遇如來親承供養，于諸佛所還復得聞大乘經典，純一無雜。」

爾時如來於諸毛孔普出言音，一一毛孔出無量億百千法光，復生無量法音偈贊。時此會中若有聲聞則聞聲聞乘法；若有緣覺乘人則聞緣覺乘法；若有大乘行人則聞大乘妙法；鳥狩之類各隨其音而聞佛法。於此會中所有眾生，過去未曾耳聞佛法，皆見如來默然不語；其餘眾生過去曾謗大乘

【現代漢語翻譯】現代漢語譯本：菩薩寧願犯殺生等五種大罪，也不學習須陀洹果（Srota-apanna，入流果），不退失菩提修行；菩薩寧願在一劫、百劫乃至千劫中承受地獄之苦，也不學習斯陀含果（Sakrdagamin，一來果），不退失菩提修行；菩薩寧願墮入畜生道，也不學習阿那含果（Anagamin，不還果），不退失菩提修行；菩薩寧願殺害眾生墮入地獄，也不修習阿羅漢果（Arhat，無學果），不退失菩提。阿羅漢獨自證悟，私自進入涅槃，譬如小偷偷偷進入他人的家舍。修行菩薩因為菩提心的緣故，攝受一切眾生，寧願身處火坑，也不安住于聲聞的寂滅涅槃，不退失菩提，因為這個緣故，爲了攝受眾生令他們進入佛道。像這樣修行的菩薩，會被一切世間的天、人、阿修羅所尊重，堪能接受供養，超越聲聞，那麼邪魔眷屬就無法擾亂他。

這時，夫人對佛說：『什麼是邪魔眷屬？』

佛告訴夫人：『在敷演大乘經典的地方，如果有眾生聽聞宣說大乘佛法，心中不樂意聽聞，調戲、輕慢、誹謗，應當知道這些人就是邪魔眷屬。因為誹謗大乘經典，死後會墮入阿鼻地獄，承受無量的痛苦，再次轉生為餓鬼，食用火焰、糞便、尿液，在無量劫中受苦完畢后，轉生到人間，會成為盲人、聾子、啞巴、病人、麻風病人、殘疾人。這些眾生命終之後，經過無量世才能遇到如來，親自承事供養，在諸佛那裡再次聽聞大乘經典，純一而沒有雜染。』

這時，如來從所有的毛孔普遍發出言語聲音，每一個毛孔都發出無量億百千種法光，又產生無量的法音偈頌。當時在這個法會中，如果有聲聞，就聽到聲聞乘的法；如果有緣覺乘人，就聽到緣覺乘的法；如果有大乘行人，就聽到大乘妙法；鳥類和野獸等，各自隨著自己的聲音而聽到佛法。在這個法會中，所有過去未曾聽聞佛法的眾生，都看見如來默然不語；其餘過去曾經誹謗大乘的眾生。

【English Translation】 English version: A Bodhisattva would rather commit the five gravest offenses, such as killing, than study for the Srota-apanna fruit (Srota-apanna, Stream-enterer), and not retreat from Bodhi practice; a Bodhisattva would rather endure the suffering of hell for one kalpa, a hundred kalpas, or even a thousand kalpas, than study for the Sakrdagamin fruit (Sakrdagamin, Once-returner), and not retreat from Bodhi practice; a Bodhisattva would rather fall into the animal realm than study for the Anagamin fruit (Anagamin, Non-returner), and not retreat from Bodhi practice; a Bodhisattva would rather kill living beings and fall into hell than cultivate for the Arhat fruit (Arhat, Worthy One), and not retreat from Bodhi. An Arhat attains enlightenment alone and privately enters Nirvana, like a petty thief secretly entering another's house. A Bodhisattva, through the Bodhi mind, gathers all living beings, preferring to be in a fiery pit rather than abide in the silent Nirvana of the Sravakas, and not retreat from Bodhi. For this reason, to gather living beings and lead them into the Buddha's path. Such a practicing Bodhisattva is respected by all the gods, humans, and asuras in the world, worthy of offerings, surpassing the Sravakas, and the retinue of demons cannot disturb him.

At that time, the lady said to the Buddha, 'What are the retinue of demons?'

The Buddha told the lady, 'In places where the Mahayana sutras are expounded, if there are beings who, upon hearing the Mahayana teachings, are not pleased to hear them, but mock and slander them, know that they are the retinue of demons. Because of slandering the Mahayana sutras, after death, they will fall into Avici Hell, enduring immeasurable suffering. They will be reborn as hungry ghosts, eating flames, excrement, and urine. After suffering for countless kalpas, they will be reborn among humans as blind, deaf, mute, sick, leprous, and incomplete. After these beings die, they will encounter the Tathagata after countless lives, personally serve and make offerings, and hear the Mahayana sutras again at the Buddhas' places, purely and without mixture.'

At that time, the Tathagata emitted sounds from all his pores, each pore emitting countless billions of thousands of Dharma lights, and also producing countless Dharma sound verses. At that time, in this assembly, if there were Sravakas, they would hear the Dharma of the Sravaka vehicle; if there were Pratyekabuddhas, they would hear the Dharma of the Pratyekabuddha vehicle; if there were Mahayana practitioners, they would hear the wonderful Dharma of the Mahayana vehicle; birds and beasts, each according to their own sounds, would hear the Buddha's Dharma. In this assembly, all beings who had never heard the Buddha's Dharma in the past saw the Tathagata silently not speaking; the remaining beings who had slandered the Mahayana in the past.

經故，雖于多劫墮在地獄、餓鬼受苦，由謗法時大乘入耳，是故佛所親聞大乘心生歡喜，而發無上菩提之心，究竟成就阿耨多羅三藐三菩提。

爾時夫人白佛言：「所說大乘，何故名為大乘？何故說為大乘？」

佛言：「夫人！善哉善哉！夫人深樂大乘，以是義故，善思念之，當爲汝說大乘名號。所謂：一者、令人深樂，是名大乘。二者、不動，是名大乘。三者、無過，是名大乘。四者、無量，是名大乘。五者、如四大海，是名大乘。六者、金翅及緊那羅、摩睺羅伽雜類所敬，是名大乘。七者、乾闥婆所贊，是名大乘。八者、諸天恭敬，是名大乘。九者、梵天歸依，是名大乘。十者、天帝所敬，是名大乘。十一者、四王所攝，是名大乘。十二者、龍王供養，是名大乘。十三者、菩薩奉持，是名大乘。十四者、成就佛性，是名大乘。十五者、賢聖歸依，是名大乘。十六者、一切普堪所受，是名大乘。十七者、如藥樹王，是名大乘。十八者、斷諸煩惱，是名大乘。十九者、能轉法輪，是名大乘。二十者、無言無說，是名大乘。二十一者、如虛空相，是名大乘。二十二者、三寶種性無斷，是名大乘。二十三者、鈍根眾生不信，是名大乘。二十四者、超過一切，是名大乘。」

爾時佛說大乘威力名號之時，

【現代漢語翻譯】現代漢語譯本：因為這個緣故，即使在多劫中墮入地獄、餓鬼道受苦，由於誹謗佛法時大乘佛法傳入耳中，因此對於佛陀所親口宣說的大乘佛法心生歡喜，從而發起無上菩提之心，最終成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。

這時，夫人問佛說：『您所說的大乘佛法，為什麼叫做大乘？為什麼說它是大乘呢？』

佛說：『夫人！好啊，好啊！夫人您深深地喜愛大乘佛法，因為這個緣故，好好地思考它，我將為你解說大乘的名號。所謂：第一，令人深深地喜愛，這叫做大乘。第二，不可動搖，這叫做大乘。第三，沒有過失，這叫做大乘。第四，無量無邊，這叫做大乘。第五，如同四大海一樣，這叫做大乘。第六，受到金翅鳥（Garuda）、緊那羅（Kinnara）、摩睺羅伽（Mahoraga）等各種神類的尊敬，這叫做大乘。第七，受到乾闥婆（Gandharva）的讚歎，這叫做大乘。第八，受到諸天恭敬，這叫做大乘。第九，受到梵天歸依，這叫做大乘。第十，受到天帝所尊敬，這叫做大乘。第十一，受到四大天王所護持，這叫做大乘。第十二，受到龍王供養，這叫做大乘。第十三，受到菩薩奉行，這叫做大乘。第十四，能夠成就佛性，這叫做大乘。第十五，受到賢聖歸依，這叫做大乘。第十六，一切眾生普遍能夠接受，這叫做大乘。第十七，如同藥樹之王，這叫做大乘。第十八，能夠斷除一切煩惱，這叫做大乘。第十九，能夠轉動法輪，這叫做大乘。第二十，超越言語和表達，這叫做大乘。第二十一，如同虛空的體性，這叫做大乘。第二十二，使佛法僧三寶的種性不中斷，這叫做大乘。第二十三，使鈍根的眾生不相信，這叫做大乘。第二十四，超越一切，這叫做大乘。』

這時，佛陀宣說大乘的威力名號時，

【English Translation】 English version: Because of this reason, even though one may fall into hells and the realm of hungry ghosts for many kalpas (aeons) and suffer, because the Mahayana (Great Vehicle) enters the ears at the time of slandering the Dharma (teachings), one rejoices in the Mahayana personally heard from the Buddha, and thus generates the unsurpassed Bodhi-mind (mind of enlightenment), ultimately attaining Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment).

At that time, the lady said to the Buddha: 'The Mahayana you speak of, why is it called Mahayana? Why is it said to be Mahayana?'

The Buddha said: 'Lady! Excellent, excellent! Lady, you deeply delight in the Mahayana. For this reason, contemplate it well, and I will explain the names of the Mahayana to you. Namely: First, it makes people deeply delight, this is called Mahayana. Second, it is immovable, this is called Mahayana. Third, it is without fault, this is called Mahayana. Fourth, it is immeasurable, this is called Mahayana. Fifth, it is like the four great oceans, this is called Mahayana. Sixth, it is revered by Garuda (golden-winged birds) and various kinds of beings such as Kinnara (celestial musicians), and Mahoraga (great serpents), this is called Mahayana. Seventh, it is praised by Gandharva (celestial musicians), this is called Mahayana. Eighth, it is respected by the devas (gods), this is called Mahayana. Ninth, it is relied upon by Brahma (creator god), this is called Mahayana. Tenth, it is revered by Indra (king of the gods), this is called Mahayana. Eleventh, it is protected by the Four Heavenly Kings, this is called Mahayana. Twelfth, it is offered to by the Dragon Kings, this is called Mahayana. Thirteenth, it is upheld by the Bodhisattvas, this is called Mahayana. Fourteenth, it accomplishes Buddha-nature, this is called Mahayana. Fifteenth, it is relied upon by the wise and noble, this is called Mahayana. Sixteenth, it is universally acceptable to all, this is called Mahayana. Seventeenth, it is like the king of medicinal trees, this is called Mahayana. Eighteenth, it cuts off all afflictions, this is called Mahayana. Nineteenth, it can turn the Dharma wheel, this is called Mahayana. Twentieth, it is beyond words and expression, this is called Mahayana. Twenty-first, it is like the nature of space, this is called Mahayana. Twenty-second, it ensures that the lineage of the Three Jewels (Buddha, Dharma, Sangha) is not interrupted, this is called Mahayana. Twenty-third, it is disbelieved by beings of dull faculties, this is called Mahayana. Twenty-fourth, it transcends everything, this is called Mahayana.'

At that time, when the Buddha spoke of the powerful names of the Mahayana,

此三千大千世界六種震動，百千樂器不鼓自鳴，則于空中諸天雨花，無量百千天子皆發無上菩提之心；無量百千聲聞皆發阿耨多羅三藐三菩提心。復有初戒菩薩未悟法者，皆已悟解。

爾時阿難白佛言：「世尊！此法何名？如何奉持？」

佛言：「是經名為『大乘巨拏勝斯』，受持；又名『說妙法決定業障』，受持」。

如來說此經已，阿難及功德莊嚴開敷花夫人，及諸天龍八部，皆大歡喜，持受奉行。

說妙法決定業障經

【現代漢語翻譯】現代漢語譯本：這個三千大千世界發生了六種震動，成百上千種樂器無需敲擊便自行鳴響，天空中諸天神紛紛降下花雨，無數的天子都發起了無上菩提之心（anuttara-samyak-sambodhi-citta，證悟成佛之心）；無數的聲聞（Śrāvaka，聽聞佛法而修行的弟子）都發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）。還有那些初受戒的菩薩（Bodhisattva，以利益眾生為目標的修行者）以及尚未領悟佛法的人，都已開悟理解。

這時，阿難（Ānanda，佛陀的十大弟子之一）問佛說：『世尊！這部佛法叫什麼名字？我們應該如何奉行？』

佛說：『這部經名為《大乘巨拏勝斯》（Mahāyāna Juṇa Shengsi），應當受持；又名《說妙法決定業障》（Shuō Miàofǎ Juédìng Yèzhàng），也應當受持。』

如來（Tathāgata，佛陀的稱號之一）說完這部經后，阿難（Ānanda），以及功德莊嚴開敷花夫人，還有諸天、龍（Nāga，印度神話中的蛇神）等天龍八部（Devas and Nāgas，佛教中的八類護法神），都非常歡喜，信受奉行。

《說妙法決定業障經》

【English Translation】 English version: This tri-sahasra-maha-sahasra-lokadhatu (three-thousand great thousand world system) quaked in six ways, hundreds of thousands of musical instruments played without being struck, and various devas (gods) in the sky rained down flowers. Innumerable hundreds of thousands of devaputras (sons of gods) all generated the mind of anuttara-samyak-sambodhi (unsurpassed perfect enlightenment); innumerable hundreds of thousands of shravakas (Śrāvaka, disciples who hear and practice the teachings) all generated the mind of anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). Furthermore, those bodhisattvas (Bodhisattva, beings who strive for enlightenment for the benefit of all) who had newly taken vows and those who had not yet awakened to the Dharma, all awakened and understood.

At that time, Ānanda (Ānanda, one of the ten principal disciples of the Buddha) said to the Buddha: 'World Honored One! What is the name of this Dharma? How should we uphold it?'

The Buddha said: 'This sutra is named 'Mahāyāna Juṇa Shengsi', receive and uphold it; it is also named 'Shuō Miàofǎ Juédìng Yèzhàng', receive and uphold it.'

After the Tathāgata (Tathāgata, one of the titles of the Buddha) spoke this sutra, Ānanda (Ānanda), as well as the Lady of Merit and Adornment, Opulent Flower, and the devas (gods), nāgas (Nāga, serpent deities in Indian mythology), and the eight classes of beings (Devas and Nāgas, eight kinds of protective deities in Buddhism), all greatly rejoiced, accepted, and practiced it.

Sutra on Determining Karmic Obstacles by Expounding the Wonderful Dharma