T24n1494_佛說凈業障經
大正藏第 24 冊 No. 1494 佛說凈業障經
No. 1494
佛說凈業障經
失譯人名今附秦錄
如是我聞：
一時佛住毗舍離菴羅樹園，與大比丘眾五百人俱，菩薩摩訶薩三萬二千，其名曰壞魔菩薩、神通遊戲光焰菩薩、蓮花身菩薩、放光王菩薩、常調身菩薩、滿眾愿菩薩、寶莊嚴堅意菩薩、雜華眼菩薩、凈音聲王菩薩、光照明菩薩、妙真金菩薩、降伏一切諸根境界菩薩、大雷音菩薩、如意光積菩薩、文殊師利法王子，如是等三萬二千菩薩而為上首。
爾時有一比丘名無垢光，入毗舍離城次第乞食，以不知故入淫女家。時無垢光入其家已，是時淫女于無垢光起染污心，作是思惟：「我今必當與此比丘共行欲法。若不從我，我將殞命。」作是念已即便閉門，語比丘言：「愿與尊者共行欲事。若不從我，我當必死。」時無垢光語淫女言：「且止。大姊！我今不應犯如此事。所以者何？佛所制戒我應奉行，寧捨身命不毀此戒。」
爾時淫女復更思惟：「我今當以咒術藥草令此比丘共為欲事。」語比丘言：「我今不能令汝退轉毀犯禁戒，但當受我所施之食。」而入舍內，便咒其食投比丘缽。咒術力故，令此比丘便失正念，起于欲心展轉增盛。爾時淫女見此
【現代漢語翻譯】 現代漢語譯本
《佛說凈業障經》
譯者失名，現附於秦錄。
我是這樣聽說的：
一時，佛陀住在毗舍離（Vaishali，古印度城市名）的菴羅樹園（Amra tree garden），與五百位大比丘眾，以及三萬二千位菩薩摩訶薩在一起。他們的名字是：壞魔菩薩（Destroyer of Mara Bodhisattva）、神通遊戲光焰菩薩（Supernatural Playful Light Bodhisattva）、蓮花身菩薩（Lotus Body Bodhisattva）、放光王菩薩（Radiant King Bodhisattva）、常調身菩薩（Always Harmonious Body Bodhisattva）、滿眾愿菩薩（Fulfiller of All Wishes Bodhisattva）、寶莊嚴堅意菩薩（Jewel Adorned Firm Intention Bodhisattva）、雜華眼菩薩（Various Flower Eye Bodhisattva）、凈音聲王菩薩（Pure Voice King Bodhisattva）、光照明菩薩（Light Illuminating Bodhisattva）、妙真金菩薩（Wonderful True Gold Bodhisattva）、降伏一切諸根境界菩薩（Subduer of All Senses and Realms Bodhisattva）、大雷音菩薩（Great Thunder Voice Bodhisattva）、如意光積菩薩（Wish-fulfilling Light Accumulation Bodhisattva）、文殊師利法王子（Manjushri Dharma Prince）。像這樣的三萬二千位菩薩為上首。
當時，有一位名叫無垢光（Immaculate Light）的比丘，進入毗舍離城依次乞食。因為不瞭解情況，進入了一位（prostitute）的家。當無垢光進入她家后，這位對無垢光生起了染污之心，心想：『我今天一定要和這位比丘行。如果他不聽從我，我就去死。』這樣想著，她就關上了門，對這位比丘說：『希望和尊者一起行。如果不聽從我，我一定會死。』當時，無垢光對比丘說：『請停止。大姐！我現在不應該犯這樣的事。為什麼呢？佛陀所制定的戒律我應該奉行，寧願捨棄生命也不毀壞這條戒律。』
當時，這位又開始想：『我現在應當用咒術藥草讓這位比丘和我一起行。』她對比丘說：『我現在不能讓你退轉毀犯禁戒，但請接受我所施捨的食物。』然後進入屋內，就對食物施咒，投入比丘的缽中。因為咒術的力量，讓這位比丘失去了正念，生起了，並且逐漸增強。當時，這位見到這種情況
【English Translation】 English version
The Buddha Speaks of the Sutra of Pure Karma Obstacles
Translator unknown, now appended to the Qin Record.
Thus have I heard:
At one time, the Buddha was dwelling in the Amra tree garden in Vaishali (Vaishali, name of an ancient Indian city), together with a great assembly of five hundred Bhikshus (monks), and thirty-two thousand Bodhisattva-Mahasattvas (great enlightened beings). Their names were: Destroyer of Mara Bodhisattva, Supernatural Playful Light Bodhisattva, Lotus Body Bodhisattva, Radiant King Bodhisattva, Always Harmonious Body Bodhisattva, Fulfiller of All Wishes Bodhisattva, Jewel Adorned Firm Intention Bodhisattva, Various Flower Eye Bodhisattva, Pure Voice King Bodhisattva, Light Illuminating Bodhisattva, Wonderful True Gold Bodhisattva, Subduer of All Senses and Realms Bodhisattva, Great Thunder Voice Bodhisattva, Wish-fulfilling Light Accumulation Bodhisattva, Manjushri Dharma Prince. Such were the thirty-two thousand Bodhisattvas, with these as their leaders.
At that time, there was a Bhikshu named Immaculate Light, who entered the city of Vaishali to beg for food in an orderly manner. Because he was unaware, he entered the house of a ** (prostitute). When Immaculate Light entered her house, the ** developed a defiled mind towards Immaculate Light, thinking: 'Today, I must engage in sexual acts with this Bhikshu. If he does not obey me, I will kill myself.' With this thought, she closed the door and said to the Bhikshu: 'I wish to engage in sexual acts with you, venerable one. If you do not obey me, I will surely die.' At that time, Immaculate Light said to the **: 'Please stop. Elder sister! I should not commit such an act now. Why? I should uphold the precepts established by the Buddha, and I would rather give up my life than break this precept.'
At that time, the ** further thought: 'Now I should use incantations and medicinal herbs to make this Bhikshu engage in sexual acts with me.' She said to the Bhikshu: 'I cannot make you regress and violate the precepts, but please accept the food I offer.' Then she entered the house, chanted over the food, and placed it in the Bhikshu's bowl. Due to the power of the incantation, the Bhikshu lost his right mindfulness, and sexual desire arose and gradually increased. At that time, the ** saw this situation
比丘顏色變異，即前牽手共為欲事。是時比丘與彼淫女共相愛樂行淫慾已，持所乞食還詣精舍。到精舍已，生大憂悔舉體煩熱：「咄哉！何為破大戒身？我今不應受他信施，我今則是破戒之人當墮地獄。」時無垢光向諸比丘同梵行者說如是言：「我今破戒，非是沙門，必趣地獄。」時諸比丘問無垢光：「有何因緣而破此戒？」時無垢光具說上事。時諸同學語無垢光：「仁者當知，此有菩薩摩訶薩名文殊師利，得無生法忍，善能除滅破戒之罪，亦令眾生離諸蓋纏。我今與汝共詣文殊師利菩薩摩訶薩所，除汝憂悔。」
時無垢光猶故未食，與諸比丘詣文殊師利法王子所。到已問訊供養恭敬，即以上事具白文殊師利。文殊師利語無垢光：「汝今且食。食已當共詣如來所問如此事。如佛所說，當共受持。」
比丘食已，與文殊師利共詣佛所。到已頂禮佛足卻坐一面。爾時無垢光比丘心懷恐懼不敢問佛。於是文殊師利即從坐起整衣服，偏袒右肩右膝著地，合掌向佛，即以上事具白世尊。爾時世尊告無垢光：「汝實爾不？」答言：「實爾。」
佛告比丘：「汝本有心欲犯淫不？」答言：「不也。」
佛告比丘：「汝本無心，云何而犯？」比丘答言：「我於後時乃生欲心。」「如是比丘！心犯欲耶？」答言
【現代漢語翻譯】 現代漢語譯本：比丘臉色都變了，是因為之前牽著那個女人的手，一起做了男女之間的事。當時，這個比丘和那個女人互相愛慕，行了淫慾之事後，拿著乞討來的食物返回精舍（Jing She，寺廟）。到了精舍后，他非常憂愁後悔，渾身煩躁發熱：『哎呀！我怎麼能破了這麼大的戒律？我現在不應該接受別人的供養，我現在是個破戒之人，肯定要下地獄。』當時，無垢光（Wu Gou Guang）向其他的比丘同修們說：『我現在破戒了，不是沙門（Sha Men，僧侶），肯定要下地獄了。』其他的比丘問無垢光：『你因為什麼原因破了戒？』當時，無垢光把上面的事情都說了出來。其他的同學告訴無垢光：『你應該知道，這裡有一位菩薩摩訶薩（Pu Sa Mo He Sa，偉大的菩薩）名叫文殊師利（Wen Shu Shi Li，Manjusri），得到了無生法忍（Wu Sheng Fa Ren，understanding of non-origination），很擅長消除破戒的罪過，也能讓眾生遠離各種煩惱。我們現在和你一起去文殊師利菩薩摩訶薩那裡，消除你的憂愁後悔。』 當時無垢光還沒吃飯，就和那些比丘一起去了文殊師利法王子（Wen Shu Shi Li Fa Wang Zi，Manjusri, the Dharma Prince）那裡。到了之後，他們問候、供養、恭敬文殊師利，然後把上面的事情都告訴了他。文殊師利告訴無垢光：『你先吃飯。吃完飯我們一起去如來（Ru Lai，Tathagata，佛陀的稱號）那裡問這件事。按照佛說的，我們一起接受和遵守。』 比丘吃完飯後，和文殊師利一起去了佛那裡。到了之後，他們頂禮佛足，然後退到一邊坐下。當時，無垢光比丘心裡害怕，不敢問佛。於是，文殊師利從座位上站起來，整理衣服，露出右肩，右膝跪地，合掌向佛，把上面的事情都告訴了世尊（Shi Zun，Bhagavan，佛陀的稱號）。當時，世尊問無垢光：『你真的做了這些事嗎？』回答說：『是真的。』 佛告訴比丘：『你一開始有想要犯淫戒的心嗎？』回答說：『沒有。』 佛告訴比丘：『你本來沒有這個心，怎麼會犯戒呢？』比丘回答說：『我是後來才產生了淫慾之心。』『這樣說來，比丘！是你的心犯了淫慾嗎？』回答說：『是的。』
【English Translation】 English version: The Bhikkhu's (Bi Qiu, monk) countenance changed because he had previously held the woman's hand and engaged in sexual acts together. At that time, the Bhikkhu, together with the woman, cherished each other and engaged in sexual intercourse. Afterwards, he took the food he had begged for and returned to the Jing She (Jing She, monastery). Upon arriving at the Jing She, he felt great sorrow and remorse, and his whole body was agitated and feverish: 'Alas! How could I have broken such a great precept? I should not accept offerings from others now; I am a precept-breaker and will surely fall into hell.' At that time, Wu Gou Guang (Wu Gou Guang, Spotless Light) said to the other Bhikkhus, his fellow practitioners: 'I have now broken the precepts, I am not a Shamen (Sha Men, Sramana, monk), and I will surely go to hell.' The other Bhikkhus asked Wu Gou Guang: 'What caused you to break this precept?' At that time, Wu Gou Guang recounted the above events in detail. The other fellow students said to Wu Gou Guang: 'You should know that there is a Bodhisattva-Mahasattva (Pu Sa Mo He Sa, great Bodhisattva) named Wen Shu Shi Li (Wen Shu Shi Li, Manjusri), who has attained the Anutpattika-dharma-kshanti (Wu Sheng Fa Ren, forbearance of the unarisen), and is skilled at eliminating the sins of breaking precepts, and can also liberate sentient beings from all coverings of afflictions. We will now go with you to the Bodhisattva-Mahasattva Wen Shu Shi Li to dispel your sorrow and remorse.' At that time, Wu Gou Guang had not yet eaten, and together with the Bhikkhus, he went to the Dharma Prince Wen Shu Shi Li (Wen Shu Shi Li Fa Wang Zi, Manjusri, the Dharma Prince). Upon arriving, they inquired after his well-being, made offerings, and showed respect, and then recounted the above events in detail to Wen Shu Shi Li. Wen Shu Shi Li said to Wu Gou Guang: 'You should eat first. After eating, we will go together to the Tathagata (Ru Lai, Tathagata, title of the Buddha) to ask about this matter. We will receive and uphold whatever the Buddha says.' After the Bhikkhu had eaten, he went with Wen Shu Shi Li to the Buddha. Upon arriving, they prostrated at the Buddha's feet and then sat to one side. At that time, the Bhikkhu Wu Gou Guang was fearful and did not dare to ask the Buddha. Thereupon, Wen Shu Shi Li rose from his seat, arranged his robes, bared his right shoulder, knelt on his right knee, joined his palms, and facing the Buddha, recounted the above events in detail to the Bhagavan (Shi Zun, Bhagavan, title of the Buddha). At that time, the Bhagavan asked Wu Gou Guang: 'Is this really so?' He replied: 'It is so.' The Buddha said to the Bhikkhu: 'Did you originally have the intention to commit sexual misconduct?' He replied: 'No, I did not.' The Buddha said to the Bhikkhu: 'You originally had no intention, how could you have committed it?' The Bhikkhu replied: 'I only developed the desire later.' 'In that case, Bhikkhu! Was it your mind that committed the sexual misconduct?' He replied: 'Yes, it was.'
：「如是。」
佛告比丘：「我常不言心垢故眾生垢，心凈故眾生凈耶？」答言：「如是。」
佛告比丘：「于意云何？汝曾夢中受欲之時，心覺知不？」答言：「覺知。」
佛告比丘：「汝向犯欲，豈非由心而覺知耶？」答言：「如是。」「若如是者，比丘！寤、夢犯欲有何差別？」比丘答言：「寤、夢犯欲無差別也。」
佛言：「于意云何？我先不言一切諸法皆如夢耶？」答言：「如是。」
佛言：「于意云何？如夢諸法是真實耶？」答言：「不也。」
佛告比丘：「于意云何？寤、夢二心俱真實耶？」「不也。世尊！」
佛告比丘：「若非真實，是有法不？」「不也。世尊！」
佛告比丘：「于意云何？無所有法，為有生不？」「不也。世尊！」
佛告比丘：「若法無生，有滅、有縛、有解脫耶？」「不也。世尊。」
佛告比丘：「于意云何？無生之法，當墮阿鼻地獄、餓鬼、畜生中耶？」答言：「世尊！無生之法尚無所有，而當有墮三惡道耶？」
佛告比丘：「一切諸法本性清凈。然諸凡夫愚小無智，于無有法不知如故妄生分別，以分別故墮三惡道。」
復告比丘：「諸法無實而現種種所應作事，爲著貪慾、瞋恚、愚癡凡夫等故
【現代漢語翻譯】 現代漢語譯本： 『是的。』 佛陀告訴比丘：『我不是經常說，眾生因為心有污垢而污垢，因為心清凈而清凈嗎？』回答說：『是的。』 佛陀告訴比丘：『你覺得怎麼樣？你曾經在夢中感受慾望的時候，心裡知道嗎？』回答說：『知道。』 佛陀告訴比丘：『你之前犯欲，難道不是因為心裡知道嗎？』回答說：『是的。』『如果這樣，比丘！清醒時和夢中犯欲有什麼差別？』比丘回答說：『清醒時和夢中犯欲沒有差別。』 佛陀說：『你覺得怎麼樣？我之前不是說過一切諸法都如夢幻嗎？』回答說：『是的。』 佛陀說：『你覺得怎麼樣？如夢幻的諸法是真實的嗎？』回答說：『不是。』 佛陀告訴比丘：『你覺得怎麼樣？清醒時和夢中的兩種心都是真實的嗎？』『不是的，世尊！』 佛陀告訴比丘：『如果不是真實的，是有法嗎？』『不是的，世尊！』 佛陀告訴比丘：『你覺得怎麼樣？無所有法，會有生嗎？』『不會的，世尊！』 佛陀告訴比丘：『如果法沒有生，會有滅、有束縛、有解脫嗎？』『不會的，世尊。』 佛陀告訴比丘：『你覺得怎麼樣？沒有生的法，會墮入阿鼻地獄（Avici hell）、餓鬼（hungry ghost）、畜生（animal）中嗎？』回答說：『世尊！沒有生的法尚且什麼都沒有，怎麼會墮入三惡道呢？』 佛陀告訴比丘：『一切諸法的本性都是清凈的。然而那些凡夫愚昧無知，對於沒有的法，不知道如實，妄生分別，因為分別的緣故墮入三惡道。』 又告訴比丘：『諸法沒有實體，卻顯現種種應該做的事情，這是爲了那些執著貪慾、瞋恚、愚癡的凡夫等等。』
【English Translation】 English version: 『So it is.』 The Buddha said to the Bhikshus (monks): 『Have I not often said that beings are defiled because of the defilement of the mind, and purified because of the purity of the mind?』 They replied: 『So it is.』 The Buddha said to the Bhikshus: 『What do you think? When you experience desire in a dream, does your mind know it?』 They replied: 『It knows.』 The Buddha said to the Bhikshus: 『When you previously committed desire, was it not because your mind knew it?』 They replied: 『So it is.』 『If that is so, Bhikshus! What is the difference between committing desire while awake and in a dream?』 The Bhikshus replied: 『There is no difference between committing desire while awake and in a dream.』 The Buddha said: 『What do you think? Have I not said before that all dharmas (phenomena) are like dreams?』 They replied: 『So it is.』 The Buddha said: 『What do you think? Are dharmas like dreams real?』 They replied: 『No.』 The Buddha said to the Bhikshus: 『What do you think? Are both the mind when awake and the mind in a dream real?』 『No, World-Honored One!』 The Buddha said to the Bhikshus: 『If they are not real, are they existing dharmas?』 『No, World-Honored One!』 The Buddha said to the Bhikshus: 『What do you think? Does that which is without existence have birth?』 『No, World-Honored One!』 The Buddha said to the Bhikshus: 『If a dharma (phenomenon) has no birth, does it have cessation, bondage, or liberation?』 『No, World-Honored One.』 The Buddha said to the Bhikshus: 『What do you think? Will a dharma (phenomenon) that has no birth fall into Avici hell (Avici hell), the realm of hungry ghosts (hungry ghost), or the realm of animals (animal)?』 They replied: 『World-Honored One! A dharma that has no birth is already without existence; how could it fall into the three evil paths?』 The Buddha said to the Bhikshus: 『The inherent nature of all dharmas (phenomena) is pure. However, those foolish and ignorant ordinary people do not know the truth about dharmas that do not exist, and they falsely create distinctions. Because of these distinctions, they fall into the three evil paths.』 He further told the Bhikshus: 『Although dharmas (phenomena) have no substance, they manifest various things that should be done; this is for the sake of ordinary people who are attached to greed, hatred, and delusion, and so on.』
分別諸法。不如如故，非是真實。」
復告比丘：「諸法虛誑，如野馬故。諸法如夢，本性自然逮清凈故。諸法究竟，如水中月、泡沫等故。諸法寂靜，無生老病死諸過患故。諸法無取，非是色法，不可見故。諸法無聚，如虛空故。諸法無性，過諸性故。諸法甚深，過虛空故。諸法廣大，無處所故。法無所作，究竟寂故。法無所依，境界空故。法無根本，畢竟空故。法離蓋纏，煩惱結使不可得故。法離熾然，性不生故。法無障礙，本性凈故。諸法無報，猶如影故。諸法如幻，不如如故。法無所依，妄分別故。諸法流轉，而諸眾生著諸邊故。諸法不起，諸緣各各性相違故。法無染愛，無所屬故。法無穢污，一切結使不可得故。諸法無垢，凈過空故。法無微相，相寂靜故。諸法調柔，性不生故。諸法如如，初中后際無差別故。諸法解脫，不相屬故。諸法無聞，如瓦礫故。諸法非色，同虛空故。諸法平等，無積聚故。法不可持，猶如虛空不可執故。諸法無得，智者推求不可得故。法無擾動，三世凈故。法無扼縛，破闇冥故。法無荊棘，離諸纏故。諸法安隱，如涅槃故。法無怖畏，過諸畏故。法無彼岸，無此岸故。諸法無量，過算數故。諸法無相，其相空故。諸法無作，斷諸愿故。諸法無行，行虛誑故。法無戲論，滅覺
【現代漢語翻譯】 現代漢語譯本： 『分別諸法，不如如故，非是真實。』
佛陀又告訴比丘們：『諸法虛妄不實，就像原野上的霧氣（野馬，指遠看像水波晃動的霧氣）一樣。諸法如夢幻一般，其本性自然清凈。諸法終究如水中月、水面泡沫等虛幻不實。諸法寂靜，沒有生老病死等各種過患。諸法不可執取，不是色法，因為不可見。諸法沒有積聚，如同虛空一般。諸法沒有自性，超越各種自性。諸法極其深奧，超越虛空。諸法廣大無邊，沒有處所。法無所作為，終究寂靜。法無所依賴，因為境界是空性的。法沒有根本，畢竟是空。法遠離覆蓋和纏縛，煩惱和結使都不可得。法遠離熾熱，其自性不生。法沒有障礙，本性清凈。諸法沒有果報，猶如影子一般。諸法如幻象，不如如實。法無所依賴，因為是虛妄分別。諸法流轉變化，而眾生卻執著于各種邊見。諸法不生起，因為各種因緣各自的自性相互違背。法沒有染污和愛著，沒有所屬。法沒有污穢，一切結使都不可得。諸法沒有垢染，清凈勝過虛空。法沒有細微的相狀，其相狀是寂靜的。諸法調順柔和，其自性不生。諸法如如不動，初、中、后際沒有差別。諸法解脫自在，不相互隸屬。諸法沒有聽聞，如同瓦礫一般。諸法不是色法，如同虛空一般。諸法平等無二，沒有積聚。法不可執持，猶如虛空不可抓取。諸法沒有獲得，智者推求也無法得到。法沒有擾動，三世清凈。法沒有扼縛，破除黑暗。法沒有荊棘，遠離各種纏縛。諸法安穩，如同涅槃一般。法沒有怖畏，超越各種畏懼。法沒有彼岸，也沒有此岸。諸法無量無邊，超越算數。諸法沒有相狀，其相狀是空性的。諸法沒有造作，斷除各種愿求。諸法沒有行作，行作是虛妄的。法沒有戲論，滅除覺知。』
【English Translation】 English version: 『Discriminating among all dharmas is not in accordance with suchness, and is not real.』
The Buddha further told the bhikshus: 『All dharmas are false and deceptive, like mirages (wild horses, referring to the shimmering haze that looks like water waves in the distance). All dharmas are like dreams, their inherent nature is naturally pure. All dharmas ultimately are like the moon in water, bubbles on the surface of water, and other unreal things. All dharmas are tranquil, without the various sufferings of birth, old age, sickness, and death. All dharmas are not to be grasped, they are not form, because they are invisible. All dharmas have no accumulation, like empty space. All dharmas have no self-nature, transcending all natures. All dharmas are extremely profound, surpassing empty space. All dharmas are vast and boundless, having no location. Dharma is without action, ultimately tranquil. Dharma has no reliance, because the realm is emptiness. Dharma has no root, ultimately empty. Dharma is free from coverings and entanglements, afflictions and fetters are unattainable. Dharma is free from burning, its nature is unborn. Dharma has no obstruction, its inherent nature is pure. All dharmas have no retribution, like a shadow. All dharmas are like illusions, not in accordance with suchness. Dharma has no reliance, because of false discriminations. All dharmas flow and change, while sentient beings cling to various extreme views. All dharmas do not arise, because the natures of various conditions are mutually contradictory. Dharma has no defilement or attachment, having no belonging. Dharma has no impurity, all fetters are unattainable. All dharmas have no defilement, purity surpassing emptiness. Dharma has no subtle characteristics, its characteristics are tranquil. All dharmas are tamed and gentle, their nature is unborn. All dharmas are suchness, there is no difference in the beginning, middle, and end. All dharmas are liberated and free, not mutually subordinate. All dharmas have no hearing, like tiles and pebbles. All dharmas are not form, like empty space. All dharmas are equal and undifferentiated, having no accumulation. Dharma cannot be held, like empty space cannot be grasped. All dharmas have no attainment, the wise cannot attain them through seeking. Dharma has no disturbance, the three times are pure. Dharma has no binding, breaking through darkness. Dharma has no thorns, free from all entanglements. All dharmas are peaceful and secure, like nirvana. Dharma has no fear, surpassing all fears. Dharma has no far shore, nor this shore. All dharmas are immeasurable, surpassing calculation. All dharmas have no characteristics, their characteristics are emptiness. All dharmas have no creation, cutting off all desires. All dharmas have no action, action is false and deceptive. Dharma has no conceptual proliferation, extinguishing awareness.』
觀故。法無窟宅，離住處故。法無有濁，常清凈故。法同涅槃生不可得，空無有故。比丘當知，諸法如是不可宣說，是故我昔坐于道場得無所得，無有一法有出有沒、有縛有解，亦無有法有障有纏、有憂有悔。所以者何？諸法清凈無雜穢故。」
爾時無垢光聞說是法，心懷踴躍悲喜交集，即時雨淚叉手合掌一心觀佛，即說偈言：
「快哉世尊大功德， 諸天世人所歸仰， 善覺一切妙勝行， 稽首能斷諸苦行。 無所依者為作依， 無有導者為獎導， 安住實道常清凈， 稽首世尊大威德。 為世闇冥作燈明， 諸無目者為作目， 深著虛妄能度脫， 稽首勇猛大精進。 已離染污無瞋恚， 于諸縛著得解脫， 等於怨親能解縛， 稽首真實功德聚。 干竭渴愛及愚癡， 破壞諸有除眾苦， 生死輪轉久已斷， 稽首大力無上乘。 于諸分別無所著， 解脫妙智難思議， 三界最勝離諸垢， 稽首清凈無垢人。 我今悉求如是道， 當脫無依眾生苦， 愿令我得如是乘， 終不小乘盡諸漏。 億那由他無量劫， 常受眾苦不捨道， 如月盛滿顯眾星， 我觀如來亦如是。 譬如有人入大海， 其意下劣求水精， 雖遇無量珍寶聚，
【現代漢語翻譯】 現代漢語譯本：『觀想的緣故。法沒有固定的居所，因為法是離於一切住處的。法沒有污濁，因為法是常清凈的。法與涅槃（Nirvana）相同，生起是不可得的，因為法性本空無所有。比丘（Bhikkhu），你們應當知道，諸法是如此的不可宣說，所以過去我坐在菩提道場（Bodhimanda）證得無所得，沒有一法有生有滅、有束縛有解脫，也沒有一法有障礙有纏繞、有憂愁有後悔。為什麼呢？因為諸法清凈，沒有雜染污穢。』
當時，無垢光（Vimalaprabha）聽聞此法，心中充滿喜悅，悲傷和歡喜交織在一起，立即流下眼淚，雙手合掌，一心觀想佛陀，隨即說了偈頌：
『快哉世尊，您有偉大的功德，是諸天和世人所歸依仰慕的， 善於覺悟一切微妙殊勝的修行，我稽首頂禮能斷除一切痛苦的您。 對於沒有依靠的人，您為他們作依靠，對於沒有引導者的人，您為他們作引導， 安住在真實的道路上，常保清凈，我稽首頂禮世尊您的大威德。 為世間的黑暗作燈明，為那些沒有眼睛的人作眼睛， 對於那些深深執著于虛妄的人，您能讓他們解脫，我稽首頂禮勇猛精進的您。 已經遠離了染污和瞋恚，對於一切的束縛都得到了解脫， 對於怨家和親人都能解開束縛，我稽首頂禮真實功德的聚集。 您使渴愛和愚癡乾涸，破壞各種存在，去除眾生的痛苦， 生死輪迴您早已斷除，我稽首頂禮大力無上的乘（Yana）。 對於各種分別念您都沒有執著，解脫的妙智難以思議， 您是三界中最殊勝的，遠離一切垢染，我稽首頂禮清凈無垢的人。 我現在完全尋求這樣的道路，應當解脫沒有依靠的眾生的痛苦， 愿我能夠得到這樣的乘，終究不以小乘（Hinayana）而滿足，要盡除一切煩惱。 即使經歷億那由他（nayuta）無量劫（kalpa），常常承受各種痛苦也不捨棄菩提道， 如同滿月顯現眾星，我觀察如來也是這樣。 譬如有人進入大海，他的心意下劣，只求水精（crystal）， 即使遇到無量的珍寶聚集，'
【English Translation】 English version: 『Consider this: Dharma (law, teaching) has no dwelling place, because it is apart from all abodes. Dharma has no impurity, because it is always pure. Dharma is the same as Nirvana (liberation), arising is unattainable, because its nature is empty and without anything. Bhikkhus (monks), you should know that the Dharmas are thus unspeakable, therefore, in the past, I sat at the Bodhimanda (place of enlightenment) and attained nothing to be attained, there is no Dharma that has arising or ceasing, bondage or liberation, nor is there any Dharma that has obstruction or entanglement, sorrow or regret. Why? Because the Dharmas are pure, without any defilement or impurity.』
At that time, Vimalaprabha (Immaculate Light), hearing this Dharma, was filled with joy, grief and joy intertwined, and immediately shed tears, folded his hands, and single-mindedly contemplated the Buddha, and then spoke the following verse:
『How wonderful is the World Honored One, with great merit, revered and admired by gods and humans, Skillful in awakening to all subtle and supreme practices, I bow my head and pay homage to you who can cut off all suffering. For those who have no refuge, you provide refuge, for those who have no guide, you provide guidance, Abiding in the true path, always pure, I bow my head and pay homage to the World Honored One, with great power and virtue. You are the lamp in the darkness of the world, you are the eyes for those who have no eyes, For those who are deeply attached to illusion, you can liberate them, I bow my head and pay homage to you, courageous and greatly diligent. You have already departed from defilement and hatred, you have attained liberation from all bonds, You can untie the bonds of both enemies and loved ones, I bow my head and pay homage to the accumulation of true merit. You dry up thirst and ignorance, destroy all existence, and remove the suffering of beings, The cycle of birth and death has long been cut off by you, I bow my head and pay homage to the mighty, unsurpassed Yana (vehicle). You are not attached to any discriminations, the wonderful wisdom of liberation is inconceivable, You are the most supreme in the three realms, apart from all defilements, I bow my head and pay homage to the pure and immaculate one. I now seek such a path completely, I shall liberate the suffering of beings without refuge, May I attain such a Yana, and never be satisfied with the Hinayana (small vehicle), I will exhaust all afflictions. Even if I endure countless kalpas (eons), constantly enduring all kinds of suffering, I will not abandon the path to enlightenment, Like the full moon revealing the stars, I observe the Tathagata (Thus Come One) is also like this. For example, someone enters the great sea, his intention is inferior, only seeking crystal, Even if he encounters countless treasures gathered together, '
舍之而取下賤者。 如人聞佛無量力， 而不生念我當得， 大乘廣博所作事， 放舍菩提證聲聞。 譬如有人見大王， 與諸群臣相圍繞， 不求王位悕臣佐， 當知是意非黠慧。 如人聞佛大功德， 妙勝智慧所作事， 而於小乘生喜樂， 是則下劣懈怠心。 眾生不應貪小乘， 以如闇夜螢火明， 當悕日光普大照， 能破一切諸黑闇。 佛有無量大名聞， 聲徹人天諸惡趣， 佛光微妙為最上， 能照世間諸闇冥。 譬如師子處野干， 其心好樂野干眾， 放舍師子所應作， 而更隨逐野干法。 如有大人在聲聞， 其猶師子在野干， 貪樂小法以為足， 當知是輩行貧道。 若人慾求大乘道， 當應常發如是心， 利益世間斷眾苦， 不應同彼諸聲聞。」
爾時眾會聞無垢光所說偈已，四萬二千天子發阿耨多羅三藐三菩提心，即散摩訶曼陀羅華拘茂陀等供養世尊、文殊師利，贊無垢光作如是言：「善哉善哉！無垢！能報佛恩，于菩提道多所饒益。」
爾時世尊即時微笑。諸佛常法，若微笑時有五色光從口而出，所謂青、黃、赤、白、紅頗梨色，遍照無量無邊世界上至梵世，蔽于日月所有光明，還至佛所繞佛三匝從頂上沒
【現代漢語翻譯】 現代漢語譯本： 捨棄大乘而選取小乘的人。 就像有人聽聞佛有無量的力量（無量力，immeasurable power），卻不生起『我應當獲得』的念頭，對於大乘廣博的所作事業，反而放棄菩提心去證得聲聞果。 譬如有人見到大王（大王，great king），被眾多的群臣所圍繞，卻不求取王位而希望成為臣佐，應當知道這種想法不是聰慧的。 就像有人聽聞佛有廣大的功德（大功德，great merits），微妙殊勝的智慧所成就的事業，卻對於小乘法生起喜樂，這就是下劣懈怠的心。 眾生不應當貪戀小乘法，因為它就像黑暗夜晚螢火蟲的光明，應當希望太陽光普遍照耀，能夠破除一切的黑暗。 佛有無量廣大的名聞（大名聞，great renown），聲音傳遍人天以及諸惡趣，佛的光明微妙最為殊勝，能夠照耀世間的一切黑暗。 譬如獅子身處野幹羣中（野干，jackals），內心卻喜歡野乾的群體，放棄獅子所應當做的事情，反而去追隨野乾的習性。 如果大人處在聲聞眾中，就好像獅子在野幹羣中一樣，貪戀小法就覺得滿足，應當知道這些人修行的是貧窮之道。 如果有人想要尋求大乘道，就應當常常發起這樣的心，利益世間，斷除眾生的痛苦，不應當和那些聲聞人一樣。 當時，大眾聽聞無垢光（Vimala-prabha）所說的偈頌后，有四萬二千天子發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，unsurpassed perfect enlightenment），立即散佈摩訶曼陀羅華（Mahā-mandārava，great mandārava flowers）、拘茂陀華（Kumuda，kumuda flowers）等來供養世尊（Bhagavan，World-Honored One）、文殊師利（Manjushri），讚歎無垢光說：『太好了！太好了！無垢！你能夠報答佛恩，對於菩提道有很大的饒益。』 當時，世尊立即微笑。諸佛通常的做法是，微笑的時候有五種顏色的光芒從口中發出，所謂的青色、黃色、赤色、白色、紅色、頗梨色（sphatika，crystal color），普遍照耀無量無邊的世界，上至梵世（Brahma-loka，Brahma's world），遮蔽了日月所有的光明，然後回到佛的處所，圍繞佛三圈，從頭頂進入。
【English Translation】 English version: Those who abandon the Mahayana (Great Vehicle) and take up the Hinayana (Small Vehicle). It is like a person who hears of the Buddha's immeasurable power (Ananta-bala), but does not generate the thought 'I should attain it,' and for the vast activities of the Mahayana, abandons Bodhicitta (the mind of enlightenment) to attain the state of a Shravaka (voice-hearer). For example, if someone sees a great king (Maharaja) surrounded by his ministers, but does not seek the king's position, instead hoping to be a minister, it should be known that this intention is not wise. It is like a person who hears of the Buddha's great merits (Maha-guna), and the deeds accomplished by wondrous and supreme wisdom, but finds joy in the Hinayana, this is a base and lazy mind. Sentient beings should not be greedy for the Hinayana, as it is like the light of a firefly in the dark night, one should hope for the sunlight to universally illuminate, able to break through all darkness. The Buddha has immeasurable great renown (Maha-kirti), his voice penetrates humans, gods, and all evil realms, the Buddha's light is subtle and supreme, able to illuminate all the darkness of the world. It is like a lion among jackals (shrigala), whose heart delights in the jackal crowd, abandoning what a lion should do, and instead following the ways of the jackals. If a great person is among the Shravakas, it is like a lion among jackals, delighting in small teachings and feeling satisfied, it should be known that these people practice the path of poverty. If someone wishes to seek the Mahayana path, they should constantly generate such a mind, benefiting the world, cutting off the suffering of beings, and should not be like those Shravakas. At that time, after the assembly heard the verses spoken by Vimala-prabha (Immaculate Light), forty-two thousand devas (gods) generated the mind of Anuttara-samyak-sambodhi-citta (unsurpassed perfect enlightenment), and immediately scattered Mahā-mandārava flowers (great mandārava flowers), Kumuda flowers (kumuda flowers), etc., to offer to the Bhagavan (World-Honored One), Manjushri, and praised Vimala-prabha, saying: 'Excellent! Excellent! Vimala! You are able to repay the Buddha's kindness, and are of great benefit to the path of Bodhi.' At that time, the Bhagavan immediately smiled. It is the usual practice of all Buddhas that when they smile, five-colored lights emanate from their mouths, namely blue, yellow, red, white, and crystal color (sphatika), universally illuminating immeasurable and boundless worlds, up to the Brahma-loka (Brahma's world), obscuring all the light of the sun and moon, and then returning to the Buddha's place, circling the Buddha three times, and entering from the top of his head.
。爾時阿難即從坐起整衣服，偏袒右肩右膝著地，合掌向佛而白佛言：「世尊！有何因緣而現微笑？諸佛世尊不以無緣而現微笑。」
佛告阿難：「此無垢光比丘有大深慧，發阿耨多羅三藐三菩提心，我今當授阿耨多羅三藐三菩提記。」
佛告阿難：「此無垢光比丘，于未來世彌勒佛所逮無生忍，亦當供養見賢劫千佛。過是之後復經十劫，供養二十億諸佛已，得成為佛，號名功德蓮華最勝妙行師子雷音如來。」
復告阿難：「功德蓮華最勝妙行師子雷音如來、應、正遍知，彼佛世界名無量音，七寶所成，無有緣覺聲聞弟子，純諸菩薩。彼佛世界常轉平等不退法輪。阿難！此無垢光速當得阿耨多羅三藐三菩提。所以者何？所乘妙勝凈佛土故。」
爾時世尊復告阿難：「譬如日光所至之處破眾闇冥。如是，阿難！若有眾生得聞此經，當知是處有大照明，能令眾生於一切法得無障礙。」
爾時阿難前白佛言：「世尊！云何眾生於一切法得無障礙？」
佛言：「且止。阿難！何用問此如是事為？如來若說障與無障，諸天世人皆當驚疑。」
爾時文殊師利法王子白佛言：「世尊！愿說障礙不障礙法。諸菩薩聞，能於後時五濁惡世，于諸世法不生染著。」
佛告文殊師利：「夫
【現代漢語翻譯】 現代漢語譯本： 這時，阿難（Ananda，佛陀的十大弟子之一）即從座位上站起，整理好衣服，袒露右肩，右膝跪地，合掌向佛陀稟告說：『世尊！是何因緣讓您現出微笑？諸佛世尊不會無緣無故地現出微笑。』
佛陀告訴阿難：『這位無垢光比丘（Vimalaprabha Bhiksu）有極大的智慧，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），我現在應當為他授阿耨多羅三藐三菩提的記別（vyakarana，預言未來成佛）。』
佛陀告訴阿難：『這位無垢光比丘，在未來世彌勒佛（Maitreya Buddha）那裡將證得無生法忍（anutpattika-dharma-ksanti，對諸法不生不滅的深刻理解），也應當供養賢劫千佛（Bhadrakalpika-sahasra-buddha）。過了這些之後，再經歷十劫，供養二十億諸佛之後，將得成佛，名號為功德蓮華最勝妙行師子雷音如來（Gunapadma-sri-visista-caryasimha-meghanirghosa-tathagata）。』
佛陀又告訴阿難：『功德蓮華最勝妙行師子雷音如來、應供、正遍知（Tathagata, Arhat, Samyak-sambuddha），他的佛世界名為無量音（Ananta-svara），由七寶所成，沒有緣覺（Pratyekabuddha）和聲聞（Sravaka）弟子，全部都是菩薩。他的佛世界常轉平等不退轉的法輪（avaivartika-dharma-cakra）。阿難！這位無垢光比丘很快將證得阿耨多羅三藐三菩提。這是什麼原因呢？因為他所乘載的是殊勝清凈的佛土。』
這時，世尊又告訴阿難：『譬如日光所照之處能破除一切黑暗。如此，阿難！如果有眾生能夠聽聞此經，應當知道這個地方有大光明，能夠使眾生對於一切法得到無障礙。』
這時，阿難向前稟告佛陀說：『世尊！眾生如何才能對於一切法得到無障礙呢？』
佛陀說：『暫且停止。阿難！何必問這樣的事情呢？如來如果說障礙與無障礙，諸天世人都會感到驚疑。』
這時，文殊師利（Manjusri）法王子稟告佛陀說：『世尊！愿您宣說障礙與不障礙之法。諸菩薩聽聞后，能夠在未來的五濁惡世（panca-kasaya），對於世間諸法不生染著。』
佛陀告訴文殊師利：『好』
【English Translation】 English version: At that time, Ananda (one of the ten principal disciples of the Buddha) arose from his seat, arranged his robes, bared his right shoulder, knelt on his right knee, and, with palms joined, said to the Buddha: 'World Honored One! What is the cause and condition for you to show a smile? The Buddhas, World Honored Ones, do not show a smile without a reason.'
The Buddha told Ananda: 'This Bhiksu Vimalaprabha (Immaculate Light Bhiksu) has great profound wisdom and has generated the mind of Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). I shall now bestow upon him the prediction (vyakarana) of Anuttara-samyak-sambodhi.'
The Buddha told Ananda: 'This Bhiksu Vimalaprabha, in a future life, will attain the forbearance of non-origination (anutpattika-dharma-ksanti, the profound understanding of the non-arising and non-ceasing of all dharmas) in the presence of Maitreya Buddha (the future Buddha), and he shall also make offerings to the Thousand Buddhas of the Bhadrakalpa (the Fortunate Aeon). After that, having passed through ten kalpas and made offerings to twenty billion Buddhas, he will attain Buddhahood, with the name Gunapadma-sri-visista-caryasimha-meghanirghosa-tathagata (Merit Lotus Glory Supreme Conduct Lion Thunder Sound Thus Come One).'
The Buddha further told Ananda: 'Gunapadma-sri-visista-caryasimha-meghanirghosa-tathagata, Worthy of Offerings, Perfectly Enlightened One (Tathagata, Arhat, Samyak-sambuddha), his Buddha-world is named Ananta-svara (Limitless Sound), made of the seven treasures, without Pratyekabuddha (Solitary Realizer) or Sravaka (Hearer) disciples, but purely Bodhisattvas. His Buddha-world constantly turns the wheel of Dharma (avaivartika-dharma-cakra) of equality and non-retrogression. Ananda! This Bhiksu Vimalaprabha will quickly attain Anuttara-samyak-sambodhi. What is the reason for this? Because he is riding on a wonderfully victorious and pure Buddha-land.'
At that time, the World Honored One further told Ananda: 'For example, the place where the sunlight reaches breaks through all darkness. Likewise, Ananda! If there are sentient beings who hear this sutra, know that this place has great illumination, which can enable sentient beings to attain unobstructedness in all dharmas.'
At that time, Ananda stepped forward and said to the Buddha: 'World Honored One! How can sentient beings attain unobstructedness in all dharmas?'
The Buddha said: 'Cease for now. Ananda! Why ask about such a matter? If the Tathagata were to speak of obstruction and non-obstruction, all the gods and people in the world would be astonished and doubtful.'
At that time, Manjusri (Manjushri), the Dharma Prince, said to the Buddha: 'World Honored One! May you speak of the Dharma of obstruction and non-obstruction. When the Bodhisattvas hear it, they will be able to, in the future age of the five defilements (panca-kasaya), not become attached to the worldly dharmas.'
The Buddha told Manjusri: 'Good.'
障礙者，貪慾是障礙、瞋恚是障礙、愚癡是障礙。佈施是障礙、持戒是障礙、忍辱是障礙、精進是障礙、禪定是障礙、智慧是障礙。佛想是障礙、法想是障礙、僧想是障礙。空想是障礙、無相想是障礙、無作想是障礙。無行想是障礙、不生想是障礙。文殊師利！取要言之，若於諸法有縛有解，當知如是皆是障礙。」
爾時文殊師利法王子白佛言：「世尊！云何佈施、持戒、忍辱、精進、禪定、智慧是障礙法？」
佛告文殊師利法王子：「一切諸法性無障礙，而諸凡夫愚小無智自生分別，于佈施、持戒、忍辱、精進、禪定、智慧而作障礙。所以者何？文殊師利！凡愚之人行佈施時，于慳眾生不生恭敬，以不恭敬便生瞋心，以瞋心故墮大地獄。身自持戒，見犯戒者而生輕慢，說其過惡令他聞之生不恭敬，以不恭敬故墮于惡趣。自修忍辱，以忍辱故而生高心：『我是忍辱，餘人粗惡。』以是忍故而生放逸，當知即是眾罪之本。自行精進，于懈怠者生如是念：『如此愚人，不應食他信施供養，乃至不應受一飲水。』常於己身而起貢高、卑下他人，當知是輩愚小無智。自行禪定，見亂想者發如是念：『我常修定，其餘比丘多諸亂心說于邪論。如此之人去道尚遠，何能得佛？』作是念時，隨所起念，一念一劫還受生死
【現代漢語翻譯】 現代漢語譯本： 障礙是指，貪慾是障礙、瞋恚（chēn huì，嗔恨）是障礙、愚癡是障礙。佈施是障礙、持戒是障礙、忍辱是障礙、精進是障礙、禪定是障礙、智慧是障礙。佛想是障礙、法想是障礙、僧想是障礙。空想是障礙、無相想是障礙、無作想是障礙。無行想是障礙、不生想是障礙。文殊師利（Wénshūshīlì，Manjushri）！總而言之，如果對於諸法有束縛有解脫，應當知道這些都是障礙。
這時，文殊師利法王子（Wénshūshīlì Fǎwángzǐ，Manjushri）對佛說：『世尊！為什麼佈施、持戒、忍辱、精進、禪定、智慧會成為障礙之法呢？』
佛告訴文殊師利法王子：『一切諸法的本性沒有障礙，但是那些凡夫愚昧無知，自己產生分別，對於佈施、持戒、忍辱、精進、禪定、智慧反而製造障礙。為什麼這麼說呢？文殊師利！愚蠢的人在行佈施的時候，對於慳吝的眾生不生恭敬心，因為不恭敬就產生嗔恨心，因為嗔恨心的緣故墮入大地獄。自身持戒，看到犯戒的人就輕視怠慢，說他們的過失惡行讓其他人聽到，使他人也生不起恭敬心，因為不恭敬的緣故墮入惡道。自身修習忍辱，因為忍辱的緣故而生起高傲之心：『我是能忍辱的人，其他人粗暴惡劣。』因為這種忍辱反而產生放縱懈怠，應當知道這就是各種罪惡的根源。自身努力精進，對於懈怠的人產生這樣的想法：『這種愚蠢的人，不應該食用他人的信施供養，甚至不應該接受一口飲水。』常常對自己產生貢高我慢，輕視貶低他人，應當知道這些人愚昧無知。自身修習禪定，看到心緒散亂的人就產生這樣的想法：『我常常修習禪定，其他的比丘大多心緒散亂，說一些邪惡的言論。這種人離道還很遙遠，怎麼能夠成佛呢？』產生這種想法的時候，隨著所產生的念頭，每一個念頭都要在一個劫的時間裡再次承受生死輪迴。』
【English Translation】 English version: 'Obstacles' means that greed is an obstacle, hatred is an obstacle, and ignorance is an obstacle. Giving is an obstacle, keeping precepts is an obstacle, patience is an obstacle, diligence is an obstacle, meditation is an obstacle, and wisdom is an obstacle. The thought of the Buddha is an obstacle, the thought of the Dharma is an obstacle, and the thought of the Sangha is an obstacle. The thought of emptiness is an obstacle, the thought of no-form is an obstacle, and the thought of non-action is an obstacle. The thought of non-practice is an obstacle, and the thought of non-birth is an obstacle. Manjushri (Wénshūshīlì, a Bodhisattva)! In short, if there are bonds and liberations in all dharmas, you should know that these are all obstacles.'
At that time, Manjushri, the Dharma Prince (Wénshūshīlì Fǎwángzǐ, a title for a Bodhisattva), said to the Buddha: 'World Honored One! Why are giving, keeping precepts, patience, diligence, meditation, and wisdom considered to be obstructing dharmas?'
The Buddha told Manjushri, the Dharma Prince: 'The nature of all dharmas is without obstacles, but ordinary people are foolish and ignorant, creating distinctions themselves, and thus create obstacles in giving, keeping precepts, patience, diligence, meditation, and wisdom. Why is this so? Manjushri! When foolish people practice giving, they do not generate respect for miserly beings. Because of this lack of respect, they generate anger, and because of this anger, they fall into the great hells. They themselves uphold precepts, but when they see those who violate precepts, they become contemptuous and arrogant, speaking of their faults and evils, causing others to hear and not generate respect. Because of this lack of respect, they fall into evil realms. They cultivate patience, but because of patience, they generate pride: 'I am patient, others are coarse and evil.' Because of this patience, they generate negligence and laxity, and you should know that this is the root of all sins. They practice diligence, and towards those who are lazy, they generate thoughts such as: 'These foolish people should not eat the offerings of faith, nor should they even receive a sip of water.' They constantly elevate themselves and demean others, and you should know that these people are foolish and ignorant. They practice meditation, and when they see those with scattered thoughts, they generate thoughts such as: 'I constantly cultivate meditation, but other monks have many scattered thoughts and speak of evil theories. Such people are far from the path, how can they attain Buddhahood?' When these thoughts arise, with each thought that arises, for each thought, they will again undergo birth and death for one kalpa (a very long period of time).'
，受生死已甫當更修菩提之道。自恃多聞，于無名法以不真智妄生分別，見有所得起大憍慢：『我說是輩是大愚癡無智之人，諸覺所覆非是大人。』雖復志求大乘之道，作如是言：『我當於世為最為勝。』而於聲聞小乘之人不生恭敬，輕慢惡賤說其過罪，以其噁心說粗語故而墮惡趣。」
爾時文殊師利法王子白佛言：「世尊！菩薩不應于佛法中妄宣人惡。」
佛言：「如是如是。文殊師利！于意云何？菩薩豈不于諸眾生常起慈心憐愍愛念，不以惡眼而視之耶？」
文殊師利言：「如是。世尊。」
「複次文殊師利！于意云何？菩薩豈當於一眾生不以聲聞、緣覺、大乘而度脫耶？」「不也。世尊。菩薩未曾舍一眾生而不度脫，常於一切起平等心。」
佛告文殊師利：「譬如良醫等療眾病，國王大臣長者居士及諸貧民，常作是念：『云何能令眾生免苦得離諸病？』文殊師利！菩薩亦爾，常于眾生起大悲心發平等意：『云何當令一切眾生受行佛法使不斷絕？』又如良醫所有醫方經書咒術不斷絕時，心生歡喜踴躍無量。文殊師利！菩薩亦爾，諸佛種性不斷絕時，心生歡喜亦復如是。文殊師利！一切眾生不盡如醫能治眾病，設有能者是亦難得。文殊師利！菩薩亦爾，不盡如佛起菩提心而自莊嚴，
【現代漢語翻譯】 現代漢語譯本： 『已經承受生死輪迴，卻還應當繼續修習菩提之道。仗恃自己聽聞廣博，對於不可言說的法，以不真實的智慧妄加分別，見到有所得就生起極大的驕慢：『我說這些人都是愚癡無智之人，被各種覺悟所覆蓋，不是大丈夫。』雖然立志尋求大乘之道，卻說這樣的話：『我應當在世間成為最殊勝的。』卻對聲聞小乘之人不生恭敬，輕慢惡劣地詆譭他們的過失罪行，因為以惡毒的心說粗惡的語言而墮入惡趣。』 這時，文殊師利法王子對佛說：『世尊！菩薩不應該在佛法中隨意宣揚別人的惡行。』 佛說：『是的，是的。文殊師利！你認為如何？菩薩難道不是對一切眾生常起慈悲憐憫愛念之心，不以惡意的眼光看待他們嗎？』 文殊師利說：『是的。世尊。』 『再次，文殊師利！你認為如何？菩薩難道會捨棄一個眾生，不以聲聞乘、緣覺乘、大乘來度脫他們嗎？』『不會的。世尊。菩薩從未曾捨棄一個眾生而不去度脫，常常對一切眾生生起平等之心。』 佛告訴文殊師利：『譬如良醫平等地治療各種疾病，無論是國王大臣、長者居士還是貧民百姓，常作這樣的念頭：『怎樣才能使眾生免除痛苦，脫離各種疾病？』文殊師利！菩薩也是這樣，常常對眾生生起大悲心，發起平等之心：『怎樣才能使一切眾生接受並奉行佛法，使佛法傳承不斷絕？』又如良醫所有的醫方、經書、咒術不中斷時，心中生起歡喜，踴躍無量。文殊師利！菩薩也是這樣，諸佛的種性不中斷時，心中生起歡喜也是如此。文殊師利！一切眾生不可能都像醫生一樣能治療各種疾病，即使有能做到的人，也是很難得的。文殊師利！菩薩也是這樣，不可能都像佛一樣發起菩提心而自我莊嚴，』
【English Translation】 English version: 'Having already undergone the cycle of birth and death, yet still needing to further cultivate the path of Bodhi. Relying on one's extensive learning, one falsely discriminates against the unnameable Dharma with untrue wisdom, and upon seeing some attainment, arises great arrogance: 'I say that these people are foolish and ignorant, covered by various enlightenments, and are not great beings.' Although aspiring to seek the Great Vehicle path, one speaks thus: 'I shall be the most superior in the world.' Yet one does not generate respect for those of the Śrāvakayāna (聲聞乘，Hearer Vehicle) and Pratyekabuddhayāna (緣覺乘，Solitary Realizer Vehicle), but rather belittles and despises them, speaking of their faults and transgressions, and because of speaking harsh words with an evil mind, one falls into the evil realms.' At that time, Mañjuśrī (文殊師利，Manjushri) the Dharma Prince said to the Buddha: 'World Honored One! Bodhisattvas should not recklessly proclaim the evils of others within the Buddhadharma.' The Buddha said: 'So it is, so it is. Mañjuśrī (文殊師利，Manjushri)! What do you think? Do not Bodhisattvas constantly generate thoughts of loving-kindness, compassion, and affection towards all beings, and not look upon them with evil eyes?' Mañjuśrī (文殊師利，Manjushri) said: 'So it is, World Honored One.' 'Furthermore, Mañjuśrī (文殊師利，Manjushri)! What do you think? Would Bodhisattvas abandon even one being, not liberating them through the Śrāvakayāna (聲聞乘，Hearer Vehicle), Pratyekabuddhayāna (緣覺乘，Solitary Realizer Vehicle), or Mahāyāna (大乘，Great Vehicle)?' 'No, World Honored One. Bodhisattvas have never abandoned a single being without liberating them, and constantly generate a mind of equality towards all beings.' The Buddha told Mañjuśrī (文殊師利，Manjushri): 'For example, a good physician equally treats all illnesses, whether they are king, ministers, elders, laypeople, or the poor, constantly thinking: 'How can I enable beings to be free from suffering and escape all illnesses?' Mañjuśrī (文殊師利，Manjushri)! Bodhisattvas are also like this, constantly generating great compassion towards beings and giving rise to a mind of equality: 'How can I enable all beings to receive and practice the Buddhadharma, so that its transmission is not cut off?' Furthermore, just as a good physician rejoices immeasurably when their medical prescriptions, scriptures, and mantras are not interrupted, Mañjuśrī (文殊師利，Manjushri)! Bodhisattvas are also like this, rejoicing in the same way when the lineage of the Buddhas is not interrupted. Mañjuśrī (文殊師利，Manjushri)! Not all beings can be like a physician who can cure all illnesses, and even if there are those who can, it is rare. Mañjuśrī (文殊師利，Manjushri)! Bodhisattvas are also like this, not all can be like the Buddha, generating the Bodhi mind and adorning themselves,'
設有能者是亦難得。又如良醫于諸醫方經書秘術，不應懈怠以修醫法。文殊師利！菩薩亦爾，不應懈怠如羸病人發菩提心。文殊師利！自然無師是為難得，不從他知是亦難得，妙勝之心是亦難得，修行佛法是亦難得。」
爾時文殊師利法王子白佛言：「世尊！云何菩薩於一切法心無障礙逮得清凈？」
佛告文殊師利法王子言：「若有菩薩觀于貪慾是一切法、瞋恚愚癡是一切法，是則名為凈諸業障。
「複次文殊師利！若有菩薩于諸五欲不生愛樂亦不放舍，觀欲實性即是佛法，是則名為凈諸業障。
「複次文殊師利！若有菩薩而於五蓋以求菩提，如是觀時不得五蓋及與菩提，是則名為凈諸業障。
「複次文殊師利！若有菩薩觀九惱法即是慈心，思惟觀察九惱法時不得他人及與己身，名最上慈，以于諸法無所得故。菩薩觀忍亦復如是，是則名為凈諸業障。
「複次文殊師利！若有菩薩觀于犯戒即是不犯、觀非毗尼即是毗尼、觀于繫縛即是解脫、觀于生死即涅槃界，是則名為凈諸業障。
「複次文殊師利！若有菩薩觀貪慾界即涅槃界，瞋恚、愚癡亦復如是，是則名為凈諸業障。
「複次文殊師利！若有菩薩觀一切法即是佛法，是則名為凈諸業障。
「複次文殊師利
【現代漢語翻譯】 現代漢語譯本：佛說：『如有能力的人也是很難得的。又如好的醫生對於各種醫方經書秘術，不應該懈怠而要修習醫法。文殊師利（Manjushri，菩薩名）！菩薩也是這樣，不應該像虛弱的病人一樣發菩提心（Bodhi-citta，覺悟之心）就懈怠了。文殊師利（Manjushri）！自然而然沒有老師教導是很難得的，不從他人處得知也是很難得的，微妙殊勝的心也是很難得的，修行佛法也是很難得的。』
當時，文殊師利（Manjushri）法王子對佛說：『世尊！菩薩如何才能在一切法中心無障礙，獲得清凈呢？』
佛告訴文殊師利（Manjushri）法王子說：『如果有菩薩觀察貪慾就是一切法，嗔恚愚癡就是一切法，這就叫做清凈各種業障。
『再者，文殊師利（Manjushri）！如果有菩薩對於各種五欲不生愛戀也不捨棄，觀察慾望的真實本性就是佛法，這就叫做清凈各種業障。
『再者，文殊師利（Manjushri）！如果有菩薩用五蓋（five hindrances）來求菩提（Bodhi，覺悟），這樣觀察的時候既得不到五蓋也得不到菩提（Bodhi），這就叫做清凈各種業障。
『再者，文殊師利（Manjushri）！如果有菩薩觀察九惱法就是慈心，思維觀察九惱法時既看不到他人也看不到自己，這叫做最上慈，因為對於諸法沒有所得的緣故。菩薩觀察忍辱也是這樣，這就叫做清凈各種業障。
『再者，文殊師利（Manjushri）！如果有菩薩觀察犯戒就是不犯戒，觀察非毗尼（avinaya，非律）就是毗尼（vinaya，律），觀察繫縛就是解脫，觀察生死就是涅槃（Nirvana，寂滅）的境界，這就叫做清凈各種業障。
『再者，文殊師利（Manjushri）！如果有菩薩觀察貪慾的境界就是涅槃（Nirvana）的境界，嗔恚、愚癡也是這樣，這就叫做清凈各種業障。
『再者，文殊師利（Manjushri）！如果有菩薩觀察一切法就是佛法，這就叫做清凈各種業障。
『再者，文殊師利（Manjushri）！』
【English Translation】 English version: The Buddha said, 'It is also rare to find someone who is capable. Furthermore, a good doctor should not be lazy in studying medical scriptures and secret arts, but should diligently practice medicine. Manjushri (Manjushri, name of a Bodhisattva)! A Bodhisattva is also like that; one should not be lazy after arousing Bodhi-citta (Bodhi-citta, the mind of enlightenment) like a weak patient. Manjushri (Manjushri)! It is rare to have a natural teacher without instruction, it is rare not to learn from others, it is rare to have a wonderful and excellent mind, and it is rare to practice the Buddha's teachings.'
At that time, the Dharma Prince Manjushri (Manjushri) said to the Buddha, 'World Honored One! How can a Bodhisattva attain purity without any obstacles in mind towards all dharmas?'
The Buddha told the Dharma Prince Manjushri (Manjushri), 'If a Bodhisattva observes that greed is all dharmas, anger and ignorance are all dharmas, this is called purifying all karmic obstacles.'
'Furthermore, Manjushri (Manjushri)! If a Bodhisattva neither cherishes nor abandons the five desires, and observes that the true nature of desire is the Buddha's teaching, this is called purifying all karmic obstacles.'
'Furthermore, Manjushri (Manjushri)! If a Bodhisattva uses the five hindrances (five hindrances) to seek Bodhi (Bodhi, enlightenment), when observing in this way, one obtains neither the five hindrances nor Bodhi (Bodhi), this is called purifying all karmic obstacles.'
'Furthermore, Manjushri (Manjushri)! If a Bodhisattva observes that the nine causes of annoyance are the mind of loving-kindness, and when contemplating the nine causes of annoyance, one sees neither others nor oneself, this is called the supreme loving-kindness, because there is nothing to be obtained from all dharmas. A Bodhisattva's observation of patience is also like this, this is called purifying all karmic obstacles.'
'Furthermore, Manjushri (Manjushri)! If a Bodhisattva observes that violating precepts is not violating precepts, observes that avinaya (avinaya, non-discipline) is vinaya (vinaya, discipline), observes that bondage is liberation, and observes that birth and death is the realm of Nirvana (Nirvana, extinction), this is called purifying all karmic obstacles.'
'Furthermore, Manjushri (Manjushri)! If a Bodhisattva observes that the realm of greed is the realm of Nirvana (Nirvana), anger and ignorance are also like this, this is called purifying all karmic obstacles.'
'Furthermore, Manjushri (Manjushri)! If a Bodhisattva observes that all dharmas are the Buddha's teachings, this is called purifying all karmic obstacles.'
'Furthermore, Manjushri (Manjushri)!'
！若有菩薩觀一切法無有體相亦無根本，是則名為凈諸業障。
「複次文殊師利！若有菩薩觀慳及施不作二想、持戒毀戒不作二想、瞋恚忍辱不作二想、懈怠精進不作二想、亂心禪定不作二想、愚癡智慧不作二想，是則名為凈諸業障。
「複次文殊師利！若有菩薩觀諸煩惱即是佛法，是則名為凈諸業障。」
爾時文殊師利法王子白佛言：「世尊！云何菩薩觀諸煩惱即是佛法？」
佛告文殊師利：「于意云何？汝頗見法能還與法作繫縛不？」答言：「不也。世尊！」「文殊師利！于意云何！頗見有法能為諸法作解脫不？」「不也。世尊！」「文殊師利！云何菩薩得無生忍？」文殊師利言：「一切煩惱即無生忍。所以者何？一切煩惱同虛空性。以是義故，我觀諸法無智無斷、無證無修，而諸凡夫障礙所蔽無有佛法，見有斷結修佛法故。」
爾時世尊贊文殊師利法王子言：「善哉善哉！文殊師利！善能解說無盡之法。文殊師利！過去久遠無量無邊不可思議阿僧祇劫，爾時有佛號日無垢光如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，出現於世。文殊師利！日無垢光如來壽九十劫，國名眾香。彼佛世界多諸眾生好樂小法，少能修習無上大乘。彼佛世尊般
【現代漢語翻譯】 現代漢語譯本： 『若有菩薩觀察一切法沒有實體和表象，也沒有根本，這就叫做清凈一切業障。』 『再者，文殊師利（Manjushri，菩薩名）！若有菩薩觀察慳吝和佈施不作兩種想法，持戒和毀戒不作兩種想法，瞋恚和忍辱不作兩種想法，懈怠和精進不作兩種想法，亂心和禪定不作兩種想法，愚癡和智慧不作兩種想法，這就叫做清凈一切業障。』 『再者，文殊師利！若有菩薩觀察各種煩惱就是佛法，這就叫做清凈一切業障。』 當時，文殊師利法王子（Manjushri，菩薩名）對佛說：『世尊！菩薩如何觀察各種煩惱就是佛法呢？』 佛告訴文殊師利：『你認為怎麼樣？你可曾見過法能夠反過來用法來作束縛嗎？』文殊師利回答說：『沒有，世尊！』『文殊師利！你認為怎麼樣？可曾見過有法能夠為各種法作解脫嗎？』『沒有，世尊！』『文殊師利！菩薩如何得到無生忍（anutpattika-dharma-ksanti，對諸法不生不滅的真理的證悟）？』文殊師利說：『一切煩惱就是無生忍。為什麼呢？一切煩惱與虛空的性質相同。因為這個緣故，我觀察諸法沒有智慧沒有斷除、沒有證悟沒有修行，而那些凡夫被障礙所矇蔽，沒有佛法，他們認為有斷除煩惱和修行佛法這件事。』 當時，世尊讚歎文殊師利法王子說：『好啊好啊！文殊師利！善於解說無盡的佛法。文殊師利！過去久遠無量無邊不可思議阿僧祇劫（asamkhya-kalpa，極長的時間單位）之前，那時有佛，號為日無垢光如來（Vimalakirti，佛名）、應供（arhat，值得供養的人）、正遍知（samyak-sambuddha，完全覺悟的人）、明行足（vidya-carana-sampanna，具有智慧和德行的人）、善逝（sugata，善於去往涅槃的人）、世間解（loka-vidu，瞭解世界的人）、無上士（anuttara，無上的人）、調御丈夫（purusa-damya-sarathi，調伏眾生的人）、天人師（sasta deva-manusyanam，天和人的導師）、佛（buddha，覺悟者）、世尊（bhagavat，受人尊敬的人），出現於世。文殊師利！日無垢光如來壽命九十劫，國名叫眾香。那個佛的世界裡，很多眾生喜歡小乘佛法，很少有人能夠修習無上大乘佛法。那位佛世尊般』
【English Translation】 English version: 'If a Bodhisattva observes all dharmas as having no substance or form, and no root, this is called purifying all karmic obstacles.' 'Furthermore, Manjushri (Manjushri, name of a Bodhisattva)! If a Bodhisattva observes stinginess and generosity without making two separate thoughts, keeping precepts and breaking precepts without making two separate thoughts, anger and patience without making two separate thoughts, laziness and diligence without making two separate thoughts, a distracted mind and meditative concentration without making two separate thoughts, ignorance and wisdom without making two separate thoughts, this is called purifying all karmic obstacles.' 'Furthermore, Manjushri! If a Bodhisattva observes all afflictions as being the Buddha-dharma, this is called purifying all karmic obstacles.' At that time, the Dharma Prince Manjushri (Manjushri, name of a Bodhisattva) said to the Buddha: 'World Honored One! How does a Bodhisattva observe all afflictions as being the Buddha-dharma?' The Buddha told Manjushri: 'What do you think? Have you ever seen a dharma that can in turn use a dharma to create bondage?' Manjushri replied: 'No, World Honored One!' 'Manjushri! What do you think? Have you ever seen a dharma that can liberate all dharmas?' 'No, World Honored One!' 'Manjushri! How does a Bodhisattva attain the patience of non-origination (anutpattika-dharma-ksanti, the realization of the truth that all dharmas neither arise nor cease)?' Manjushri said: 'All afflictions are the patience of non-origination. Why? All afflictions share the same nature as emptiness. Because of this reason, I observe all dharmas as having no wisdom and no cutting off, no realization and no cultivation, while those ordinary people are obscured by obstacles and have no Buddha-dharma, they believe there is such a thing as cutting off afflictions and cultivating the Buddha-dharma.' At that time, the World Honored One praised the Dharma Prince Manjushri, saying: 'Excellent, excellent! Manjushri! You are skilled at explaining the inexhaustible Dharma. Manjushri! In the distant past, immeasurable, boundless, inconceivable asamkhya-kalpas (asamkhya-kalpa, an extremely long unit of time) ago, there was a Buddha named Vimalakirti Tathagata (Vimalakirti, name of a Buddha), Worthy of Offerings (arhat, one who is worthy of offerings), Perfectly and Completely Enlightened (samyak-sambuddha, one who is fully enlightened), Perfect in Knowledge and Conduct (vidya-carana-sampanna, one who possesses wisdom and virtue), Well-Gone (sugata, one who is skilled at going to Nirvana), Knower of the World (loka-vidu, one who understands the world), Unsurpassed One (anuttara, the unsurpassed one), Tamer of Men (purusa-damya-sarathi, one who tames beings), Teacher of Gods and Humans (sasta deva-manusyanam, the teacher of gods and humans), Buddha (buddha, the enlightened one), World Honored One (bhagavat, the revered one), appeared in the world. Manjushri! The lifespan of Vimalakirti Tathagata was ninety kalpas, and the name of his country was Many Fragrances. In that Buddha's world, many beings enjoyed the Small Vehicle Dharma, and few were able to cultivate the Unsurpassed Great Vehicle Dharma. That Buddha, the World Honored One, passed into'
涅槃后，法住千歲分佈舍利，如我滅后等無差別。時有比丘名曰勇施，慚愧樂學善修戒身，多聞智慧顏貌端正，成就第一清凈妙色。爾時勇施著衣持缽入難勝城，次行乞食到長者舍，其家有女容貌端正未適夫主。時長者女見勇施已生愛染心，作如是念：『我若不得勇施比丘以為夫者，當自殞命。』初不向人說如此念，欲心內結遂以成病。爾時勇施乞食得已還詣精舍。而於后時女父命終，爾時其母而問女言：『汝何因緣而致斯病？』女時默然遂不飲食。爾時女母密遣余女，先來親善同苦樂者，而往問言：『以何因緣而致斯病？』時女答言：『我于先時見一比丘顏貌端正，便生欲心以致斯病。若得從意我病則愈，若不得者便當殞命。』是時余女聞此事已，還向其母具說上事。其母聞已作是思惟：『今我此女病患如是，若使不得勇施比丘，當作何計？』復作是念：『我今當請勇施比丘數至我家，當使此女從受經法。』
「爾時勇施而於異時入城乞食，復至其家。見長者女身體羸瘦，而問之言：『此女何緣而有此病？』時母答言：『而我此女好聽經法。我常固遮不遂其意，以致斯病。』爾時勇施語其母言：『莫遮此女使不聽法。』母還報言：『尊者！若能教授此女經法，我當聽之。』爾時勇施即便許可。其母語言：『從
【現代漢語翻譯】 現代漢語譯本： 佛陀涅槃后，佛法將住世千年，舍利將被分發各地，這與我滅度后沒有差別。當時有一位比丘名叫勇施（具有勇氣佈施的人），他以慚愧心精進學習，努力修持戒律，博學多聞，智慧超群，容貌端正，成就了第一清凈美妙的色身。當時，勇施穿著僧衣，手持缽器，進入難勝城（難以戰勝的城市）乞食，依次來到一位長者（富有的居士）的家。長者家中有一位女兒，容貌端正，尚未婚配。當時，長者女見到勇施后，心生愛慕之情，心中暗想：『我如果不能嫁給勇施比丘為夫，我寧願自盡而死。』起初她沒有向任何人透露這個想法，慾望在內心鬱結，最終成病。
當時，勇施乞食完畢后返回精舍（僧侶居住的場所）。後來，長者女的父親去世，她的母親問她說：『你因何緣故而得了這種病？』女兒當時沉默不語，也不肯飲食。當時，她的母親秘密地派遣一位與女兒親近、能同甘共苦的女子，前去詢問：『你因何緣故而得了這種病？』女兒回答說：『我先前見到一位比丘，容貌端正，便心生愛慕之情，因此得了這種病。如果能如我所愿，我的病就會痊癒，如果不能如願，我就要自盡而死。』當時，這位女子聽了此事後，回去將事情的經過全部告訴了她的母親。她的母親聽后，心中思忖：『現在我的女兒病成這樣，如果不能讓她得到勇施比丘，該怎麼辦呢？』她又想：『我現在應當邀請勇施比丘多次到我家來，讓我女兒向他學習經法。』
當時，勇施在另一天入城乞食，又來到了長者家。他看到長者女身體羸弱消瘦，便問她的母親說：『這位女子因何緣故而得了這種病？』她的母親回答說：『我的女兒喜歡聽聞經法。我常常堅決阻止她，不讓她如願，因此得了這種病。』當時，勇施對她的母親說：『不要阻止這位女子聽聞佛法。』母親回答說：『尊者！如果您能教導我的女兒經法，我就允許她聽。』當時，勇施便答應了。她的母親說：『從
【English Translation】 English version: After the Nirvana of the Buddha, the Dharma will abide for a thousand years, and the relics will be distributed everywhere, which is no different from after my extinction. At that time, there was a Bhikkhu named Yong Shi (Courageous Giver), who diligently studied with a sense of shame, strived to cultivate the precepts, was learned and wise, had a dignified appearance, and achieved the first pure and wonderful form. At that time, Yong Shi, wearing monastic robes and holding a bowl, entered the city of Nan Sheng (Difficult to Conquer) to beg for food, and came to the house of a Chang Zhe (Wealthy Layman). In the Chang Zhe's house, there was a daughter with a dignified appearance who was not yet married. At that time, when the Chang Zhe's daughter saw Yong Shi, she developed feelings of love and thought to herself: 'If I cannot marry Bhikkhu Yong Shi as my husband, I would rather die by my own hand.' At first, she did not reveal this thought to anyone, and the desire accumulated in her heart, eventually leading to illness.
At that time, Yong Shi returned to the Jing She (Monastery) after begging for food. Later, the Chang Zhe's daughter's father passed away, and her mother asked her: 'What is the reason for your illness?' The daughter remained silent and refused to eat. At that time, her mother secretly sent a woman who was close to her daughter and could share her joys and sorrows to ask: 'What is the reason for your illness?' The daughter replied: 'I saw a Bhikkhu with a dignified appearance, and I developed feelings of love for him, which caused this illness. If I can have my wish fulfilled, my illness will be cured, but if I cannot, I will die by my own hand.' At that time, this woman heard this matter and returned to tell her mother everything. Her mother thought to herself: 'Now that my daughter is so ill, what should I do if I cannot get Bhikkhu Yong Shi for her?' She also thought: 'I should invite Bhikkhu Yong Shi to come to my house many times and have my daughter learn the scriptures from him.'
At that time, Yong Shi entered the city to beg for food on another day and came to the Chang Zhe's house again. He saw that the Chang Zhe's daughter was weak and emaciated, and asked her mother: 'What is the reason for this woman's illness?' Her mother replied: 'My daughter likes to listen to the scriptures. I often firmly prevent her from doing so, which has caused this illness.' At that time, Yong Shi said to her mother: 'Do not prevent this woman from listening to the Dharma.' The mother replied: 'Reverend One! If you can teach my daughter the scriptures, I will allow her to listen.' At that time, Yong Shi agreed. Her mother said: 'From'
今已往常至我家。』答言：『可。』爾時長者女聞是語已心大歡喜：『我今當作種種方便，令此比丘於我生著。』時長者女語勇施言：『唯愿尊者！哀愍我故常至我舍。』爾時勇施默然許可，即受其食還詣精舍。
「爾時其母語其女言：『從今已往好自莊嚴，以好栴檀種種雜香以涂其身，更著新好上妙衣服。如是莊嚴可得從意。』其後勇施數到其家轉相親厚，數相見故便失正念而生欲心，即與彼女共行淫法，心遂耽著往來頻數。時彼女夫見此比丘往來頻數，心生疑恚，即設方便欲斷其命。勇施比丘聞是事已，即作是念：『當以毒藥持與彼女令斷夫命。』爾時勇施即以毒藥持與彼女，而語之言：『若必念我，可持此藥以殺汝夫。』時長者女即以毒藥和著食中，敕其婢使：『持此飯食以飯我夫。』夫食飯已即便命終。爾時勇施聞彼命終，心生大悔作是思惟：『今我所作是大重惡。何名比丘，受行淫法又斷人命？我今如是當何所歸？』生大憂惱：『我若命終當墮惡道。誰能免我如是之苦？』以是事故，從一精舍至一精舍，惶怖馳走衣服落地，作如是言：『咄哉怪哉！我今即是地獄眾生。』
「時有精舍名曰醯無，中有菩薩名曰鼻揉多羅，勇施比丘即入其房舉身投地。時彼菩薩問勇施言：『何為以身自投于地？』
【現代漢語翻譯】 現代漢語譯本：現在他回答說：『好的，我會經常去你家。』當時，長者女聽到這話，心裡非常高興：『我現在要用各種方法，讓這個比丘對我產生愛戀。』於是，長者女對勇施說：『希望尊者！可憐我，經常到我家來。』當時，勇施默默地答應了，接受了她的食物，然後回到精舍。 當時，她的母親對女兒說：『從今以後，好好地打扮自己，用好的旃檀（Sandalwood，一種香木）和各種香料塗抹身體，再穿上新的、好的、上等的衣服。這樣打扮，就可以如你所愿了。』之後，勇施經常到她家去，彼此越來越親近。因為經常見面，勇施失去了正念，生起了慾望，就和那個女子發生了性關係，心裡沉迷於此，往來頻繁。當時，那個女子的丈夫看到這個比丘經常來往，心生懷疑和憤怒，就想辦法要殺掉他。勇施比丘聽到這件事後，就想：『我應該拿毒藥給她，讓她毒死她的丈夫。』當時，勇施就把毒藥給了那個女子，對她說：『如果你真的愛我，就用這藥殺死你的丈夫。』當時，長者女就把毒藥摻在食物里，命令她的婢女：『把這飯給我的丈夫吃。』她的丈夫吃了飯后就死了。當時，勇施聽到他死了，心裡非常後悔，心想：『我現在做的是大惡事。我算什麼比丘，竟然行淫，又殺人？我現在這樣，該怎麼辦？』他非常憂愁：『如果我死了，一定會墮入惡道。誰能救我脫離這樣的痛苦？』因為這件事，他從一個精舍跑到另一個精舍，驚慌失措地奔跑，衣服都掉在地上，說道：『哎呀，太可怕了！我現在就是地獄的眾生。』 當時，有一個精舍叫做醯無（Himu），裡面有一位菩薩叫做鼻揉多羅（Biru-tara），勇施比丘就進入他的房間，全身撲倒在地。當時，那位菩薩問勇施說：『你為什麼要這樣把自己撲倒在地？』
【English Translation】 English version: Now he replied, 'Okay, I will often come to your house.' At that time, the daughter of the elder, hearing these words, felt very happy in her heart: 'Now I must use all sorts of means to make this Bhiksu (Buddhist monk) fall in love with me.' Then, the elder's daughter said to Yongs施 (Yong Shi): 'May the Venerable One! Have mercy on me and often come to my house.' At that time, Yongs施 (Yong Shi) silently agreed, accepted her food, and then returned to the monastery. At that time, her mother said to her daughter: 'From now on, adorn yourself well, use good sandalwood (Sandalwood) and various fragrances to anoint your body, and wear new, good, and excellent clothes. With such adornment, you can get what you want.' After that, Yongs施 (Yong Shi) frequently went to her house, and they became increasingly close. Because they saw each other frequently, Yongs施 (Yong Shi) lost his right mindfulness and developed desire, and he engaged in sexual acts with that woman, becoming addicted to it in his heart, and coming and going frequently. At that time, the woman's husband saw this Bhiksu (Buddhist monk) coming and going frequently, and he became suspicious and angry, and he tried to kill him. Yongs施 (Yong Shi) Bhiksu (Buddhist monk), hearing about this, thought: 'I should give her poison and have her poison her husband to death.' At that time, Yongs施 (Yong Shi) gave the poison to the woman and said to her: 'If you truly love me, use this poison to kill your husband.' At that time, the elder's daughter mixed the poison into the food and ordered her maidservant: 'Take this food to feed my husband.' Her husband died after eating the food. At that time, Yongs施 (Yong Shi), hearing that he had died, felt great remorse in his heart and thought: 'What I have done now is a great evil. What kind of Bhiksu (Buddhist monk) am I, to engage in sexual acts and also kill someone? What should I do now?' He was very worried: 'If I die, I will surely fall into the evil realms. Who can save me from such suffering?' Because of this, he ran from one monastery to another, running in panic, his clothes falling to the ground, saying: 'Alas, how terrible! I am now a being of hell.' At that time, there was a monastery called 醯無 (Himu), in which there was a Bodhisattva (Enlightened being) named 鼻揉多羅 (Biru-tara), and Yongs施 (Yong Shi) Bhiksu (Buddhist monk) entered his room and threw himself to the ground. At that time, that Bodhisattva (Enlightened being) asked Yongs施 (Yong Shi), 'Why do you throw yourself to the ground like this?'
答言：『大德！我今即是地獄眾生。』又復問言：『誰乃令汝為地獄人？』勇施答言：『我作大罪，犯于淫戒又斷人命。』時彼菩薩語勇施言：『比丘莫怖。我今力能施汝無畏。』爾時勇施聞彼菩薩施無畏聲，心生歡喜踴躍無量。爾時鼻揉多羅菩薩即時從地接起勇施牽其右手，將至異處坐林樹中。時鼻揉多羅菩薩涌身虛空高一多羅樹，語勇施言：『今汝於我生深信不？』勇施即時叉手合掌而答之言：『我見仁者，如遇大師亦如世尊。』
「爾時鼻揉多羅菩薩即時入于諸佛境界大乘妙門如來寶印三昧。入三昧已，即于身上出無量佛身，皆金色三十二相遍林樹間。爾時諸佛即時同聲說是偈言：
「『諸法同映象， 亦如水中月， 凡夫愚惑心， 分別癡恚愛。 法無作無處， 如虛空清凈， 亦無有覺知， 虛誑不牢固， 于內求恚愛， 未嘗有得者。 凡夫生染愛， 實無有染著， 如於眠夢中， 染著于諸色， 亦如刀割物， 而刀無所知。 凡夫亦如是， 愚惑妄分別， 于愛生染著， 于恚增諍訟。 世間猶如夢， 空無不牢固， 如焰空中雲， 癡愛寂無相。 諸法如草木， 心不在內外， 愛非壽命人， 自性
【現代漢語翻譯】 現代漢語譯本 回答說：『大德（偉大的修行者）！我現在就是地獄的眾生。』又問：『是誰讓你成為地獄之人的？』勇施（人名）回答說：『我犯下了大罪，觸犯了淫戒，還斷了別人的性命。』當時那位菩薩（覺悟的有情）對勇施說：『比丘（出家人）不要害怕。我現在有能力給你無畏的佈施。』當時勇施聽到那位菩薩施予無畏的聲音，心中生起歡喜，踴躍無量。當時鼻揉多羅菩薩（菩薩名）立刻從地上扶起勇施，拉著他的右手，帶到別處，讓他坐在林間的樹下。當時鼻揉多羅菩薩騰身升到空中，高一多羅樹（高度單位），對勇施說：『現在你對我生起深深的信心了嗎？』勇施立刻叉手合掌回答說：『我見到仁者，就像遇到了大師，也像遇到了世尊（佛陀）。』 『當時鼻揉多羅菩薩立刻進入諸佛境界的大乘妙門如來寶印三昧（禪定狀態）。進入三昧后，立刻從身上顯現出無量的佛身，都是金色的，具有三十二相（佛的特徵），遍佈林間樹木之間。當時諸佛立刻同聲說了這首偈（頌）：』 『諸法如同映象，也像水中的月亮，凡夫愚癡迷惑的心，分別癡愛和嗔恚。法沒有造作，也沒有處所，像虛空一樣清凈，也沒有覺知，虛妄而不牢固，在內心尋求嗔恚和愛，從來沒有得到過。凡夫產生染愛，實際上沒有染著，就像在睡夢中，染著于各種顏色，也像刀切割物體，而刀本身並沒有知覺。凡夫也是這樣，愚癡迷惑，妄加分別，對於愛產生染著，對於嗔恚增加爭訟。世間猶如夢境，空虛而不牢固，像火焰、空中的云，癡愛寂靜而沒有相狀。諸法像草木一樣，心不在內，也不在外，愛不是壽命和人，自性…』
【English Translation】 English version He replied, 'Virtuous One! I am now a being of hell.' He further asked, 'Who caused you to become a person of hell?' Yong Shi (name of a person) replied, 'I have committed great sins, violated the precept against sexual misconduct, and taken human lives.' At that time, the Bodhisattva (enlightened being) said to Yong Shi, 'Bhikkhu (monk), do not be afraid. I now have the power to bestow fearlessness upon you.' At that time, Yong Shi heard the Bodhisattva's voice of bestowing fearlessness, and his heart was filled with joy and immeasurable elation. At that time, the Bodhisattva Birodhara (name of a Bodhisattva) immediately lifted Yong Shi from the ground, took his right hand, and led him to another place, seating him among the trees in the forest. At that time, the Bodhisattva Birodhara rose into the air, as tall as a Tala tree (unit of height), and said to Yong Shi, 'Now, do you have deep faith in me?' Yong Shi immediately folded his hands and replied, 'When I see you, I feel as if I have met a great teacher, or even the World Honored One (Buddha).' 'At that time, the Bodhisattva Birodhara immediately entered the Samadhi (state of meditation) of the Tathagata's (another name for Buddha) precious seal, the wonderful gate of the Mahayana (Great Vehicle) in the realm of all Buddhas. Having entered Samadhi, he immediately emanated countless Buddha bodies from his own body, all golden in color, possessing the thirty-two marks (characteristics of a Buddha), pervading the trees in the forest. At that time, all the Buddhas simultaneously spoke this verse (song):' 'All dharmas (phenomena) are like reflections in a mirror, also like the moon in water, the deluded mind of ordinary beings, distinguishes between attachment, hatred and ignorance. The Dharma is uncreated and has no location, like the emptiness of space, it is pure, without awareness, false and impermanent, seeking hatred and love within, never obtaining them. Ordinary beings generate attachment, but in reality there is no attachment, like in a dream, being attached to various colors, also like a knife cutting an object, but the knife itself has no awareness. Ordinary beings are like this, foolishly and falsely discriminating, generating attachment to love, increasing disputes with hatred. The world is like a dream, empty and impermanent, like flames, clouds in the sky, ignorance and love are silent and without form. All dharmas are like grass and trees, the mind is neither inside nor outside, love is not life or a person, its nature...'
無所有。 凡夫見諸法， 計從因緣生， 無作不可取， 性離常寂靜。 諸法猶如幻， 凡夫生取著， 幻性無堅固， 貪瞋癡亦然。 諸法常無相， 寂靜無根本， 無邊不可取， 欲性亦如是。 眾生如映象， 計著於我所， 離如妄分別， 無堅固可取。 諸法如影響， 欲恚無處所， 如幻夢水月， 實無染恚者。 境界不真實， 空無不可取， 分別法無主， 根本常寂靜。 譬如幻化人， 無有貪恚癡， 幻夢等諸法， 其邊不可得， 如月現於水， 而不在水中。 凡夫染癡恚， 癡愛恚無性， 貪瞋恚愚癡； 諸緣常空無， 無眾生壽命。 虛無常寂靜， 無眼亦無耳， 鼻舌亦復然； 凡夫癡無智， 虛妄生牢固。 如虛空無邊， 無盡無去來， 諸法亦如是， 如手摸虛空。 種種分別法， 實無分別者， 凡愚計諸陰， 而實無有生。 我觀一切法， 性相無所有， 無生亦無滅， 未曾有聚散。 諸法性解脫， 寂靜無處所， 無能悕取者， 解此名為智。』
「爾時林中萬二千天子，詣鼻揉多
【現代漢語翻譯】 現代漢語譯本 無所有。 凡夫所見的一切法，都認為是因緣和合而生。 實際上，法是無造作、不可執取的，其本性是遠離喧囂、恒常寂靜的。 一切法都如幻象一般，凡夫卻在其中產生執著。 幻象的本性並非堅固，貪、嗔、癡也是如此。 一切法恒常沒有自相，寂靜而沒有根本。 沒有邊際，不可執取，慾望的本性也是這樣。 眾生如同鏡中的影像，執著于『我』和『我所』。 遠離這種虛妄的分別，就沒有什麼堅固的東西可以執取。 一切法都如回聲一般，慾望和嗔恨沒有固定的處所。 如同幻象、夢境、水中的月亮，實際上沒有被染污或嗔恨的主體。 境界並非真實，空虛而不可執取。 分別之法沒有主宰，其根本恒常寂靜。 譬如幻化出來的人，沒有貪、嗔、癡。 幻象、夢境等一切法，其邊際都不可得。 如同月亮顯現在水中，但並不在水中。 凡夫被貪、嗔、癡所染污，癡愛和嗔恨沒有自性。 貪、嗔、癡、愚癡，這些因緣恒常是空無的。 沒有眾生和壽命，虛無而恒常寂靜。 沒有眼睛，也沒有耳朵，鼻子和舌頭也是一樣。 凡夫愚癡沒有智慧，虛妄的念頭因此而牢固。 如同虛空沒有邊際，沒有盡頭，沒有來去。 一切法也是這樣，如同用手觸控虛空。 種種分別之法，實際上沒有分別的主體。 凡夫愚昧地執著於五陰（色、受、想、行、識），但實際上並沒有生起。 我觀察一切法，其自性和現象都是空無所有。 沒有生起，也沒有滅去，從未有過聚集和消散。 一切法的本性是解脫的，寂靜而沒有處所。 沒有能夠希求和執取的人，理解這一點就叫做智慧。 當時，林中有一萬二千位天子，來到鼻揉多（不知道是什麼）。
【English Translation】 English version Nothing exists. Ordinary people see all dharmas (phenomena) and think they arise from causes and conditions. In reality, dharmas are uncreated and cannot be grasped; their nature is detached, eternally tranquil. All dharmas are like illusions, but ordinary people develop attachments to them. The nature of illusions is not solid; greed, hatred, and delusion are the same. All dharmas are always without characteristics, tranquil and without a foundation. They are boundless and cannot be grasped; the nature of desire is also like this. Sentient beings are like reflections in a mirror, attached to 'I' and 'mine'. By abandoning such false discriminations, there is nothing solid to grasp. All dharmas are like echoes; desire and hatred have no fixed location. Like illusions, dreams, and the moon in water, there is actually no subject being defiled or hateful. Realms are not real, empty and cannot be grasped. Discriminating dharmas have no master; their foundation is eternally tranquil. For example, an illusionary person has no greed, hatred, or delusion. Illusions, dreams, and all such dharmas have no boundaries to be found. Like the moon appearing in water, but not being in the water. Ordinary people are defiled by greed, hatred, and delusion; deluded love and hatred have no self-nature. Greed, hatred, delusion, and ignorance; these conditions are always empty and without substance. There are no sentient beings or lifespan; empty and eternally tranquil. There is no eye, nor ear, nor nose, nor tongue. Ordinary people are ignorant and without wisdom; false thoughts become firmly established. Like space, which is boundless, endless, and without coming or going. All dharmas are also like this, like touching empty space with your hand. Various discriminating dharmas, in reality, have no discriminating subject. Ordinary fools cling to the five skandhas (form, feeling, perception, mental formations, consciousness), but in reality, there is no arising. I observe all dharmas, their nature and appearance are without anything. There is no birth, nor death, never any gathering or scattering. The nature of all dharmas is liberation, tranquil and without a location. There is no one who can hope for or grasp anything; understanding this is called wisdom. At that time, twelve thousand devas (celestial beings) in the forest came to Nasaruta (unclear meaning).
羅菩薩來聽法者，聞說是偈即時皆得無生法忍。勇施比丘見諸化佛神通變現，于諸法中思惟選擇，離諸蓋纏得無生忍。
「文殊師利！汝莫生疑。爾時鼻揉多羅菩薩豈異人乎？今彌勒菩薩是也。勇施比丘豈異人乎？寶月如來是也。」
爾時文殊師利白佛言：「世尊！勇施比丘已成佛耶？」
佛告文殊師利：「今已成佛，在於西方去此佛土恒河沙數諸佛世界，有國名常光，寶月如來於彼成佛。文殊師利！汝觀是法能令眾生離諸業障，受行淫法斷人命根能令現身得無生忍。所以者何？能觀三界如影響故。猶如幻師觀于幻人無有障礙。文殊師利！諸凡夫人于無有法妄生分別，墮諸惡趣受于無量百千萬苦。」
爾時文殊師利白佛言：「世尊！若有菩薩得聞是經，受持讀誦書寫供養尊重讚歎，而於現世得何等利？」
佛告文殊師利：「于意云何？如日光明照閻浮提，于諸眾生有幾所利？」
文殊師利白佛言：「世尊！如日光明照閻浮提，于諸眾生而作利益，無量無邊不可思議。」
「文殊師利！當知是經亦復如是，能令菩薩破諸結縛，能生無量智慧光明，亦于諸法得無障礙，速疾能生無礙智辯，若說法時不為眾魔及外道之所破壞、斷其樂說。文殊師利！譬如大火焚燒草木無有遺余，
【現代漢語翻譯】 現代漢語譯本： 當時，羅菩薩（指一位菩薩的名字）來聽聞佛法的人，聽到這些偈頌后，立刻都獲得了無生法忍（指對諸法不生不滅的證悟）。勇施比丘（指一位比丘的名字）見到諸佛變化出的神通景象，在各種法中思惟選擇，遠離各種煩惱的覆蓋和纏繞，得到了無生法忍。
『文殊師利（指文殊菩薩）！你不要產生懷疑。當時的鼻揉多羅菩薩（指一位菩薩的名字）難道是別人嗎？就是現在的彌勒菩薩（指未來佛）。勇施比丘（指一位比丘的名字）難道是別人嗎？就是寶月如來（指一位佛的名字）。』
當時，文殊師利（指文殊菩薩）對佛說：『世尊！勇施比丘（指一位比丘的名字）已經成佛了嗎？』
佛告訴文殊師利（指文殊菩薩）：『現在已經成佛了，在西方距離此佛土恒河沙數那麼多的佛世界之外，有一個國家名叫常光，寶月如來（指一位佛的名字）在那裡成佛。文殊師利（指文殊菩薩）！你觀察這個法，能夠讓眾生遠離各種業障，即使是受行淫慾之法，斷人命根，也能讓其現身獲得無生法忍（指對諸法不生不滅的證悟）。為什麼呢？因為能夠觀察三界（指欲界、色界、無色界）如影像一般虛幻。就像幻術師觀看自己變幻出來的人一樣，沒有任何障礙。文殊師利（指文殊菩薩）！那些凡夫俗子對於本來沒有的法妄生分別，墮入各種惡道，遭受無量百千萬的痛苦。』
當時，文殊師利（指文殊菩薩）對佛說：『世尊！如果有菩薩聽聞這部經，受持、讀誦、書寫、供養、尊重、讚歎，那麼在現世能得到什麼樣的利益呢？』
佛告訴文殊師利（指文殊菩薩）：『你認為怎麼樣？如同太陽的光明照耀閻浮提（指我們所居住的這個世界），對於各種眾生有多少利益呢？』
文殊師利（指文殊菩薩）對佛說：『世尊！如同太陽的光明照耀閻浮提（指我們所居住的這個世界），對於各種眾生所作的利益，是無量無邊、不可思議的。』
『文殊師利（指文殊菩薩）！應當知道這部經也像這樣，能夠讓菩薩破除各種煩惱的束縛，能夠產生無量的智慧光明，也能在各種法中得到沒有障礙，迅速能夠產生無礙的智慧和辯才，如果說法的時候，不會被眾魔和外道所破壞，斷絕他的快樂說法。文殊師利（指文殊菩薩）！譬如大火焚燒草木，沒有留下任何剩餘，
【English Translation】 English version: At that time, those Bodhisattvas (referring to a Bodhisattva's name) who came to listen to the Dharma, upon hearing these verses, immediately attained the Anutpattika-dharma-kshanti (meaning the realization of the non-arising and non-ceasing nature of all dharmas). The Bhikshu (monk) Brave Giver, seeing the magical transformations manifested by the Buddhas, contemplated and chose among the various dharmas, and, free from the coverings and entanglements of afflictions, attained the Anutpattika-dharma-kshanti.
'Manjushri (referring to Manjushri Bodhisattva)! Do not be doubtful. Was the Bodhisattva Nasaradhara (referring to a Bodhisattva's name) of that time someone different? He is now Maitreya Bodhisattva (referring to the future Buddha). Was the Bhikshu (monk) Brave Giver someone different? He is now the Tathagata (Buddha) Jewel Moon.'
At that time, Manjushri (referring to Manjushri Bodhisattva) said to the Buddha: 'World Honored One! Has the Bhikshu (monk) Brave Giver already become a Buddha?'
The Buddha told Manjushri (referring to Manjushri Bodhisattva): 'He has already become a Buddha, in the west, beyond Buddha-lands as numerous as the sands of the Ganges River from this Buddha-land. There is a country named Constant Light, where the Tathagata (Buddha) Jewel Moon attained Buddhahood. Manjushri (referring to Manjushri Bodhisattva)! Observe this Dharma, it can enable sentient beings to be free from all karmic obstacles. Even practicing the Dharma of sexual conduct and severing the root of life, it can enable them to attain Anutpattika-dharma-kshanti (meaning the realization of the non-arising and non-ceasing nature of all dharmas) in their present body. Why? Because they can observe the Three Realms (referring to the Desire Realm, Form Realm, and Formless Realm) as illusory as reflections. Just like a magician observing the illusory people he has conjured, there are no obstacles. Manjushri (referring to Manjushri Bodhisattva)! Those ordinary people falsely discriminate about dharmas that do not exist, fall into various evil destinies, and suffer immeasurable hundreds of thousands of sufferings.'
At that time, Manjushri (referring to Manjushri Bodhisattva) said to the Buddha: 'World Honored One! If there are Bodhisattvas who hear this Sutra, uphold, recite, write, make offerings to, respect, and praise it, what benefits will they obtain in this present life?'
The Buddha told Manjushri (referring to Manjushri Bodhisattva): 'What do you think? How much benefit does the sunlight shining upon Jambudvipa (referring to the world we live in) bring to all sentient beings?'
Manjushri (referring to Manjushri Bodhisattva) said to the Buddha: 'World Honored One! The sunlight shining upon Jambudvipa (referring to the world we live in) brings immeasurable, boundless, and inconceivable benefits to all sentient beings.'
'Manjushri (referring to Manjushri Bodhisattva)! You should know that this Sutra is also like this, it can enable Bodhisattvas to break all the bonds of affliction, it can generate immeasurable wisdom and light, and they can also attain unobstructedness in all dharmas, and quickly generate unimpeded wisdom and eloquence. When they preach the Dharma, they will not be destroyed by demons and external paths, and their joyful preaching will not be cut off. Manjushri (referring to Manjushri Bodhisattva)! For example, a great fire burns grass and trees, leaving nothing remaining,
當知是經燒一切結亦復如是。文殊師利！如雪山王，諸餘黑山不能障翳。若有菩薩得聞是經亦復如是，諸餘外道不能如法而毀壞者。文殊師利！如轉輪王，諸小國王無敢拒逆。若有菩薩得聞是經亦復如是，一切雜論嚴飾章句，如是之人不能抑制。文殊師利！譬如比丘善能持律，能除他人破戒疑悔。當知此經亦復如是，能令眾生離諸憂悔。文殊師利！如日天子所至之處能破眾冥。若有菩薩得聞是經亦復如是，能破一切無明黑闇，能生一切智慧光耀。所以者何？以因是經善修慧故。」
爾時惡魔來至佛所白佛言：「世尊！如來大悲憐愍一切常施安樂。唯愿世尊莫說此經。所以者何？若說此經，諸魔宮殿皆悉震動，諸憂惱箭入我身中。以此經典行閻浮提故，世尊！我今當令如是經典，無有受持讀誦書寫供養之者，當使此經似如邪道，令諸眾生起于邪見，讀誦方廣大乘比丘心生疑悔誹謗此經。」
爾時釋提桓因以佛神力，即于佛前頭面禮足，以天曼陀羅華而散佛上，白佛言：「世尊！惡魔波旬設諸方便欲為此經而作留難。世尊！我當受持讀誦書寫供養恭敬。如來滅后，我與阿難當令此經行閻浮提，普令周遍。我與四王諸鬼神等，常當擁護說是經者。若有受持讀誦書寫供養恭敬是經典者，于諸擁護我為宗主。」
【現代漢語翻譯】 現代漢語譯本： 『應當知道這部經書焚燒一切煩惱結縛也是如此。文殊師利（Manjushri，菩薩名）！如同雪山之王，其他黑山無法遮蔽它。如果有菩薩聽聞這部經書也是如此，其他外道不能如法地毀壞它。文殊師利！如同轉輪聖王，各個小國王沒有敢於抗拒違逆的。如果有菩薩聽聞這部經書也是如此，一切雜亂的論調，以及用華麗辭藻裝飾的文章，這樣的人都不能夠壓制他。文殊師利！譬如比丘善於持守戒律，能夠消除他人破戒的疑慮和後悔。應當知道這部經書也是如此，能夠使眾生遠離各種憂愁和後悔。文殊師利！如同太陽的光輝所照耀的地方能夠破除一切黑暗。如果有菩薩聽聞這部經書也是如此，能夠破除一切無明的黑暗，能夠產生一切智慧的光芒。這是什麼原因呢？因為依靠這部經書能夠很好地修習智慧。』 『這時，惡魔來到佛陀處所，對佛說：『世尊！如來以大慈悲憐憫一切眾生，常常佈施安樂。只希望世尊不要宣說這部經書。這是什麼原因呢？如果宣說這部經書，各個魔的宮殿都會震動，各種憂愁煩惱的箭會射入我的身中。因為這部經典要在閻浮提（Jambudvipa，指我們所居住的這個世界）流傳的緣故，世尊！我現在將要使這部經典，沒有人受持、讀誦、書寫、供養它，要使這部經書看起來像邪道一樣，使各種眾生產生邪見，使讀誦方廣大乘經典的比丘心中產生疑慮後悔，並且誹謗這部經書。』 『這時，釋提桓因（Śakro devānām indra，佛教的護法神）憑藉佛陀的神力，立即在佛陀面前頭面禮足，用天界的曼陀羅花（Mandala flower，天界之花）散在佛陀身上，對佛說：『世尊！惡魔波旬（Mara，佛教中的魔王）設定各種方法想要為這部經書製造障礙。世尊！我應當受持、讀誦、書寫、供養、恭敬這部經書。如來涅槃之後，我與阿難（Ānanda，佛陀的十大弟子之一）應當使這部經書在閻浮提流傳，普遍地傳遍。我與四大天王（Four Heavenly Kings，佛教的護法神）、各位鬼神等，常常應當擁護宣說這部經書的人。如果有受持、讀誦、書寫、供養、恭敬這部經典的人，在各位擁護者中，我為首領。』
【English Translation】 English version: 'Know that this sutra burns away all fetters in the same way. Manjushri (Manjushri, a Bodhisattva)! Like the king of the Snow Mountains, other black mountains cannot obscure it. If a Bodhisattva hears this sutra, it is also the same; other heretics cannot destroy it according to the Dharma. Manjushri! Like a Chakravartin (Wheel-Turning King), no small kingdom dares to resist. If a Bodhisattva hears this sutra, it is also the same; all kinds of miscellaneous arguments and ornate sentences cannot suppress such a person. Manjushri! For example, a Bhikshu (Buddhist monk) who is good at upholding the precepts can remove others' doubts and regrets about breaking the precepts. Know that this sutra is also the same; it can enable sentient beings to be free from all worries and regrets. Manjushri! Like the sun, wherever it shines, it can break through all darkness. If a Bodhisattva hears this sutra, it is also the same; it can break through all ignorance and darkness, and generate all wisdom and radiance. Why is that? Because by relying on this sutra, one can cultivate wisdom well.' 'At that time, Mara (evil demon) came to the Buddha's place and said to the Buddha: 'World Honored One! The Tathagata (another name for the Buddha) has great compassion and pity for all beings, and constantly bestows peace and happiness. I only hope that the World Honored One will not speak this sutra. Why is that? If this sutra is spoken, all the palaces of the demons will shake, and all the arrows of sorrow and affliction will enter my body. Because this sutra will be practiced in Jambudvipa (the world we live in), World Honored One! I will now cause this sutra to have no one who receives, upholds, recites, writes, or makes offerings to it. I will make this sutra seem like a heretical path, causing all beings to develop wrong views, causing Bhikshus (Buddhist monks) who recite the Vaipulya Mahayana (extensive great vehicle) sutras to have doubts and regrets in their hearts, and to slander this sutra.' 'At that time, Śakro devānām indra (Shakra, ruler of the devas) by the Buddha's spiritual power, immediately prostrated before the Buddha, touching his head to the ground, and scattered celestial Mandala flowers (Mandala flower, celestial flower) upon the Buddha, and said to the Buddha: 'World Honored One! Mara Papiyas (Mara, the king of demons) sets up various means to create obstacles for this sutra. World Honored One! I shall receive, uphold, recite, write, offer, and respect this sutra. After the Tathagata's Parinirvana (death of the Buddha), I and Ananda (Ānanda, one of the ten great disciples of the Buddha) shall cause this sutra to be practiced in Jambudvipa, spreading it everywhere. I and the Four Heavenly Kings (Four Heavenly Kings, protectors of Buddhism), and all the ghosts and spirits, shall constantly protect those who speak this sutra. If there are those who receive, uphold, recite, write, offer, and respect this sutra, among all the protectors, I will be the leader.'
爾時世尊告阿難言：「汝當受持讀誦書寫供養恭敬如是經典，亦為他人流佈顯現。所以者何？阿難！此經則是諸法之鏡。」
阿難言：「如世尊教，我當受持。當何名斯經？云何奉行？」
佛告阿難：「此經名為『凈諸業障』，亦複名為『入于諸法無障礙慧』。」
說是經時，六十比丘不受諸法漏盡意解，八十菩薩得無生法忍。
爾時尊者阿難，文殊師利法王子，及諸天、世人、乾闥婆、阿修羅等，聞佛所說皆大歡喜，信受奉行。
佛說凈業障經
【現代漢語翻譯】 現代漢語譯本：
這時，世尊（Bhagavan，佛）告訴阿難（Ananda，佛陀的十大弟子之一）說：『你應該接受、持誦、書寫、供養、恭敬這部經典，也要為他人流傳、宣揚。為什麼呢？阿難！這部經就是一切法的鏡子。』 阿難說：『如世尊所教導的，我應當接受並奉持。這部經應當叫什麼名字？應當如何奉行？』 佛告訴阿難：『這部經名為『凈諸業障』（Purifying All Karmic Obstructions），也名為『入于諸法無障礙慧』（Entering the Unobstructed Wisdom of All Dharmas）。』 在宣說這部經的時候，六十位比丘（bhiksu，佛教出家男眾）因為不執著于諸法而漏盡煩惱，心意解脫，八十位菩薩（bodhisattva，立志成佛的修行者）證得了無生法忍（anutpattika-dharma-ksanti，對諸法不生不滅的深刻理解和接受）。 當時，尊者阿難（Venerable Ananda），文殊師利（Manjushri，智慧的象徵）法王子，以及諸天（deva，天神）、世人、乾闥婆（gandharva，天上的樂神）、阿修羅（asura，一種神道生物）等，聽聞佛所說的法，都非常歡喜，信受奉行。 佛說凈業障經
【English Translation】 English version:
At that time, the Bhagavan (World-Honored One, Buddha) said to Ananda (one of the ten principal disciples of the Buddha): 'You should accept, uphold, recite, write, offer to, and revere this sutra. You should also propagate and reveal it to others. Why? Ananda! This sutra is the mirror of all dharmas (teachings, phenomena).' Ananda said: 'As the Bhagavan teaches, I shall accept and uphold it. What should this sutra be called? How should it be practiced?' The Buddha told Ananda: 'This sutra is named 'Purifying All Karmic Obstructions,' and it is also named 'Entering the Unobstructed Wisdom of All Dharmas.' When this sutra was being spoken, sixty bhiksus (Buddhist monks) were freed from outflows and their minds were liberated because they did not cling to any dharmas, and eighty bodhisattvas (beings who aspire to attain Buddhahood) attained the Anutpattika-dharma-ksanti (the patient acceptance of the non-arising of all dharmas). At that time, the Venerable Ananda, Manjushri (the Bodhisattva of Wisdom), the Dharma Prince, and the devas (gods), people of the world, gandharvas (celestial musicians), asuras (demigods), and others, hearing what the Buddha had said, were all greatly pleased, and accepted it with faith and practiced accordingly. The Sutra on Purifying Karmic Obstructions Spoken by the Buddha