1.No. 1494佛說淨業障經，失譯人名今附秦錄
2.藏譯英https://read.84000.co/translation/UT22084-062-018.html
4.No.1636 大乘集菩薩學論，法稱菩薩造，法護等奉 詔譯
佛說淨業障經
The Noble Mahāyāna Sūtra “Purification of Karmic Obscurations”
Āryakarmāvaraṇaviśuddhi nāma mahāyānasūtra
1. 1 [F.284.a] Homage to all the buddhas and bodhisattvas!
如是我聞：一時佛住毘舍離菴羅樹園，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、滿眾願菩薩、寶莊嚴堅意菩薩、雜華眼菩薩、淨音聲王菩薩、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。
1. 2 Thus have I heard at one time. The Bhagavān was dwelling at Āmrapālī’s Grove in Vaiśālī, in the company of a great monastic assembly of about five hundred monks and thirty-two thousand great bodhisattva mahāsattvas, such as the bodhisattva mahāsattvas Destroyer of Pride, Sublime Knowledge Displayed with Luminosity, Like a Lotus Flower, 1 King of Light Diffusion, Embodiment Always Appearing Like an Honorable Image, All Doubts Diminished, He whose Intelligence is Like an Ocean of Arrayed Jewels, Abode of Myriad Flowers, King of Utterly Clear Melody, Lamp of the Light King, Golden Light of the Glorious Essence, Mighty One, Subjugator of All Places, King of Openly Proclaiming Melody, Embodiment of Enchanting Splendor, the great bodhisattva mahāsattva Youthful Mañjuśrī, and others. In all he was accompanied by thirty-two-thousand great bodhisattva mahāsattvas.
爾時有一比丘名無垢光，入毘舍離城次第乞食，以不知故入婬女家。時無垢光入其家已，是時婬女於無垢光起染污心，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：願與尊者共行欲事。若不從我，我當必死。時無垢光語婬女言：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。
1. 3 At that time, the monk called Stainless Light came to the great city of Vaiśālī to beg for alms. [F.284.b] As he made his alms round, he arrived at a prostitute’s home, not knowing whose it was.
1. 4 The moment the monk went into her home, lustful intentions were aroused in the prostitute, who thought, “I will not let this monk go without sleeping with him. If I fail, I will die.” Once the monk had come inside, she immediately shut the door and told him, “It would be wrong for you not to sleep with me. Unless you sleep with me, I will die.” The monk Stainless Light protested to the prostitute, “Auntie! I must train in the great precepts prescribed by the Buddha. I dare not engage in sexual activity. Please let me go! I would rather die than engage in sexual activity.”
爾時婬女復更思惟：我今當以呪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，便呪其食投比丘鉢。呪術力故，令此比丘便失正念，起於欲心展轉增盛。爾時婬女見此比丘顏色變異，即前牽手共為欲事。
1. 5 At this the prostitute thought, “If I use a certain secret mantra and drug to seduce 2 this monk, he will surely engage in blissful acts with me; I shall definitely use that secret mantra and drug on this monk.” But she said tohim, “I, too, have no desire to destroy or impair the Buddha’s prescribed precepts. Most graciously accept my alms.” With these words she went inside, bewitched the food with magic spells and secret mantras, and poured it into the monk’s begging bowl. As soon as she had poured out his food, the monk suddenly gave rise to immoral thoughts. Fantasizing, he gave rise to enormous longing. When the prostitute noticed the change in the monk’s expression, she grabbed him with her right hand, led him to the bed, and they slept with each other.
是時比丘與彼婬女共相愛樂行婬欲已，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。
1. 6 After the monk had had his pleasure from dallying with the prostitute, he collected his alms, went to the main temple, and thought, “Oh, woe is me! I have just violated all that is contained in the Buddha’s great teaching of moral conduct! [F.285.a] As I have violated my moral conduct, I am no longer worthy to partake of faithful people’s offerings. I shall fall into the great hell realms.” He approached his monastic companions and said, “I have neglected my moral conduct. As I am no longer an ordained devotee, I shall fall into the great hell realms.”
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。
1. 7 His monastic companions asked, “Why did you neglect your moral conduct?” So he recounted to them exactly how it had happened. “Venerable Stainless Light,” his monastic companions said, “the bodhisattva mahāsattva called Youthful Mañjuśrī is expert in expunging all wrong-doings. He is expert in dispelling all obscurations. He has attained patient forbearance in seeing all phenomena as non-arising. 3 Even the Bhagavān speaks well of him, praising and extolling him. So, venerable one, please come. We shall go to meet Youthful Mañjuśrī. He will be able to dispel your distress.”
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。到已頂禮佛足却坐一面。
1. 8 Then, without eating his food, the monk Stainless Light, together with his monastic companions, left for the abode of Youthful Mañjuśrī. When they entered the presence of Youthful Mañjuśrī, they exchanged some joyful and delightful conversation, and then recounted to Youthful Mañjuśrī what had happened. After these explanations, Youthful Mañjuśrī told the monk Stainless Light, “Monk, eat some of this food. Once you have eaten, tell the Bhagavān about this and follow the Bhagavān’s instructions.” As soon as the monk Stainless Light had eaten, he and his monastic companions, together with Youthful Mañjuśrī, left for the abode of the Bhagavān.
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。
1. 9 Upon entering his presence, they touched their heads to the feet of the Bhagavān, and after circumambulating the Bhagavān three times, they sat down to one side of him. [F.285.b] The monk Stainless Light was too ashamed to be able to speak to the Bhagavān, so Youthful Mañjuśrī rosefrom his seat, draped his outer robe over one shoulder, knelt on his right knee, joined his palms before the Bhagavān, and relayed to the Bhagavān everything that had happened.
爾時世尊告無垢光：汝實爾不？答言：實爾。佛告比丘：汝本有心欲犯婬不？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：如是。佛告比丘：我常不言心垢故眾生垢，心淨故眾生淨耶？答言：如是。
1. 10 When he had been told what had happened, the Bhagavān asked the monk Stainless Light, “Monk, is it true that you did thus?” Stainless Light replied, “Bhagavān, yes, it is true.” The Bhagavān asked, “Monk, did you have a prior intention to engage in lustful conduct?” Stainless Light replied, “Bhagavān, no, I did not.” The Bhagavān asked, “Monk, if lustful thoughts did not arise, how did you come to engage in lustful conduct?” Stainless Light replied, “Bhagavān, my lustful mind arose later on.” The Bhagavān asked, “Monk, did you engage in your passionate act with that mind?” Stainless Light replied, “Bhagavān, no, I did not.” The Bhagavān asked, “Monk, when their minds are afflicted, sentient beings become controlled by their afflictions; when their minds are purified, they become pure. Is this not the Dharma I taught?” Stainless Light replied, “Bhagavān, yes, it is.”
佛告比丘：於意云何？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：於意云何？我先不言一切諸法皆如夢耶？答言：如是。佛言：於意云何？如夢諸法是真實耶？答言：不也。佛告比丘：於意云何？寤、夢二心俱真實耶？不也。世尊！
1. 11 The Bhagavān asked, “Monk, what do you think? In your sleep, when dreaming, did you ever engage in passionate acts?” Stainless Light replied, “Bhagavān, yes, I did.” The Bhagavān asked, “Monk, do you not know that it is your mind that engaged in passionate conduct?” Stainless Light replied, “Bhagavān, I do know that.” 4 The Bhagavān asked, “Monk, do you think that there is a difference such that your dreaming mind and your waking mind are separate and distinct?” 5 [F.286.a] Stainless Light replied, “Bhagavān, I do not see the slightest distinction between the dreaming mind and the waking mind.” The Bhagavān asked, “Monk, what do you think? Have I not taught that all phenomena are like dreams?” Stainless Light replied, “Bhagavān, yes, you have.” The Bhagavān asked, “Monk, what do you think? Are dreams true?” Stainless Light replied, “Bhagavān, no, they are not.” The Bhagavān asked, “Monk, what do you think? Are not the dreaming mind and the waking mind non-existent?” Stainless Light replied, “Bhagavān, they are indeed non-existent. Sugata, they are indeed non-existent.”
佛告比丘：若非真實，是有法不？不也。世尊！佛告比丘：於意云何？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：於意云何？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？
1. 12 The Bhagavān asked, “Monk, what do you think? Could something non- existent exist anywhere?”Stainless Light replied, “Bhagavān, no, it could not.” The Bhagavān asked, “Monk, what do you think? Could something non- existent arise?” Stainless Light replied, “Bhagavān, no, it could not.” The Bhagavān asked, “Monk, what do you think? Could something non- arising arise or cease? Could it become controlled by afflictions, or cleansed?” Stainless Light replied, “Bhagavān, no, it could not.” The Bhagavān asked, “Monk, what do you think? Could non-arising phenomena go to the hell realms, or to the birthplace of an animal, or to the realm of the Lord of Death?” Stainless Light replied, “Bhagavān, since things that are non-arising do not exist, it would be impossible for them to go to the lower realms.”
佛告比丘：一切諸法本性清淨。然諸凡夫愚小無智，於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，為著貪欲、瞋恚、愚癡凡夫等故分別諸法。不如如故，非是真實。復告比丘：諸法虛誑，如野馬故。諸法如夢，本性自然逮清淨故。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，本性淨故。諸法無報，猶如影故。諸法如幻，不如如故。法無所依，妄分別故。
1. 13 The Bhagavān continued, “Monk, while all phenomena are luminous in this way, childish ordinary beings construct unreal phenomena, construct erroneous qualities, and have constructed all phenomena, which are in fact insignificant and worthless. And thus they will go to hell, animal states of birth, and to the realm of the Lord of Death. [F.286.b] Monk, furthermore, all phenomena are untrue; they have the characteristic that once created they do not remain. 6 Monk, all phenomena are compounded; childish ordinary beings have given rise to attachment, hatred, and delusion. Monk, all phenomena arise from distorted perceptions. Monk, all phenomena lack existence, their very essence is like a mirage. Monk, all phenomena lack a core, they are like space. Monk, as all phenomena are devoid of reality, they are not real entities. Monk, as all phenomena are deep like space, they are deep. Monk, as all phenomena are unperceived, they are wide open. Monk, as all phenomena are utterly void, they are non-abiding. Monk, as all phenomena have no worth for anything at all, they are unreliable. Monk, as all phenomena are without worth whatsover, they are baseless. Monk, as all phenomena are devoid of afflicted concepts, they are unfettered. Monk, as all phenomena are non-arising by nature, they are entirely free from pain. Monk, as all phenomena are void, they are unobscured. Monk, as all phenomena are free of hatred by nature, 7 there is no hatred. Monk, as all phenomena are luminous by nature, there is no delusion. Monk, as all phenomena are like hallucinations, there is no karmic maturation. Monk, as all phenomena appear mistakenly, they are like illusions. Monk, as all phenomena are constructed falsely, they are non-abiding.
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，淨過空故。法無微相，相寂靜故。諸法調柔，性不生故。諸法如如，初中後際無差別故。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，三世淨故。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，斷諸願故。諸法無行，行虛誑故。法無戲論，滅覺觀故。法無窟宅，離住處故。法無有濁，常清淨故。法同涅槃生不可得，空無有故。比丘當知，諸法如是不可宣說，是故我昔坐於道場得無所得，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？諸法清淨無雜穢故。
1. 14 “Monk, as childish ordinary beings project existence on to non-existent phenomena, they act completely blindly. Monk, as all phenomena are mutually contradictory conditions, they are non-arising. Monk, as all phenomena are without path, they are unattached. Monk, as all phenomena are not truly afflicted, they are free from afflictions. [F.287.a] Monk, as allphenomena are as immaculate as space, they are stainless. Monk, as phenomena are nothing but void, they are nothing whatsoever. Monk, as all phenomena are inherently non-arising, they are tamed. Monk, as all phenomena are devoid of an earlier limit, a later limit, and a middle, they are untrue. Monk, as no phenomenon is the cause of another, phenomena are liberated. Monk, as all phenomena are like grass, wood, walls, and clods of dirt, they are material substance. Monk, as all phenomena are like space, they are essenceless. Monk, as no phenomenon is anything to be attached to, phenomena are equal. Monk, as all phenomena are like a body of space 8 and an empty hand, they cannot be grasped. Monk, as all phenomena have been the objects of thorough searches by those endowed with exalted wisdom, they are unobtained. Monk, as all phenomena are free of the three times, they are timeless. Monk, as all phenomena are nothing to be benightedly attached to, they are not to be engaged with. Monk, as all phenomena are devoid of obscurations, they are free of pain. Monk, as all phenomena are like nirvāṇa, they are blissful. Monk, as all phenomena are without fearsomeness, they are not to be feared. Monk, as all phenomena are unobserved on this side, there is no other side. Monk, as all phenomena are incalculable, they are beyond measure. Monk, as the signs of all phenomena are insignificant, they are signless. Monk, as all phenomena lack wishes, they are wishless. Monk, as all phenomena have the nature of false formations, they are without actual formation. [F.287.b] Monk, as all phenomena are undisturbed by discursive thought, they are unelaborated. Monk, as all phenomena are free of abiding, they are non-abiding. Monk, as all phenomena are always clear, they are unsullied. Monk, as the arising of all phenomena is unperceived, as their arising is insignificant, as their arising is worthless, as their arising is empty, and as their arising is peaceful, they are final nirvāṇa. Monk, for these reasons, these phenomena are exactly as I have taught. Monk, dwelling within the essence of enlightenment, I have not perceived even the slightest phenomenon that arises, that perishes, that is afflicted, cleansed, obscured, fettered, regretful, or miserable. Why is that so? Monk, as all phenomena are at all times unafflicted, they are perfectly pure by nature.”
1)佛告比丘：一切諸法本性清淨。然諸凡夫愚小無智，於無有法不知如故妄生分別，以分別故墮三惡道。
2)復告比丘：諸法無實而現種種所應作事，為著貪欲、瞋恚、愚癡凡夫等故分別諸法。不如如故，非是真實。
3)復告比丘：諸法虛誑，如野馬故。
4)諸法如夢，本性自然逮清淨故。
5)諸法究竟，如水中月、泡沫等故。
6)諸法寂靜，無生老病死諸過患故。
7)諸法無取，非是色法，不可見故。
8)諸法無聚，如虛空故。
9)諸法無性，過諸性故。
10)諸法甚深，過虛空故。
11)諸法廣大，無處所故。
12)法無所作，究竟寂故。
13)法無所依，境界空故。
14)法無根本，畢竟空故。
15)法離蓋纏，煩惱結使不可得故。
16)法離熾然，性不生故。
17)法無障礙，本性淨故。
18)諸法無報，猶如影故。
19)諸法如幻，不如如故。
20)法無所依，妄分別故。
21)諸法流轉，而諸眾生著諸邊故。
22)諸法不起，諸緣各各性相違故。
23)法無染愛，無所屬故。
24)法無穢污，一切結使不可得故。
25)諸法無垢，淨過空故。
26)法無微相，相寂靜故。
27)諸法調柔，性不生故。
28)諸法如如，初中後際無差別故。
29)諸法解脫，不相屬故。
30)諸法無聞，如瓦礫故。
31)諸法非色，同虛空故。
32)諸法平等，無積聚故。
33)法不可持，猶如虛空不可執故。
34)諸法無得，智者推求不可得故。
35)法無擾動，三世淨故。
36)法無扼縛，破闇冥故。
37)法無荊棘，離諸纏故。
38)諸法安隱，如涅槃故。
39)法無怖畏，過諸畏故。
40)法無彼岸，無此岸故。
41)諸法無量，過算數故。
42)諸法無相，其相空故。
43)諸法無作，斷諸願故。
44)諸法無行，行虛誑故。
45)法無戲論，滅覺觀故。
46)法無窟宅，離住處故。
47)法無有濁，常清淨故。
48)法同涅槃，生不可得，空無有故。
49)比丘當知，諸法如是不可宣說，是故我昔坐於道場得無所得，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？諸法清淨無雜穢故。
爾時無垢光聞說是法，心懷踊躍悲喜交集，即時雨淚叉手合掌一心觀佛，即說偈言：
1. 15 When the monk Stainless Light heard this of the nature of phenomena, he felt satisfied, and rejoiced. He was very happy, and felt joy and relief. Delighted to have no obscurations, he joined his palms before the Bhagavān, bowed, and spoke these verses to the Bhagavān:
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，安住實道常清淨，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，於諸縛著得解脫，等於怨親能解縛，稽首真實功德聚。
乾竭渴愛及愚癡，破壞諸有除眾苦，生死輪轉久已斷，稽首大力無上乘。
於諸分別無所著，解脫妙智難思議，三界最勝離諸垢，稽首清淨無垢人。
1. 16 “Ah! Ah! Buddha powerful, Refuge of the world including gods, Even though you needed no training, Your good qualities rise above all. Homage to you, who sets free all pain!
1. 17 “You grant refuge to the protectorless, And give counsel to those without guide. You dwell in the peaceful path of bliss. Homage to you, Buddha powerful!
1. 18 “You are the lamp for the blind of this world; Granting sight to those who could not see, You free those beings who had no freedom. Homage to you, hero powerful!
1. 19 “You are free from clinging and dislike,[F.288.a] And teach lustful ones suffering; You have seen the lie of saṃsāra’s circle. Homage to you, wisdom’s might supreme!
1. 20 “Never attached because of discursive thoughts, Freeing with inconceivable wisdom Supreme in the three worlds, you are unstained and free of passions. Homage to you, who are unstained and clean!
我今悉求如是道，當脫無依眾生苦，願令我得如是乘，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，捨之而取下賤者。
如人聞佛無量力，而不生念我當得，大乘廣博所作事，放捨菩提證聲聞。
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。
1. 21 “I, too, shall enter awakening, Shall end helpless beings’ misery. Having attained such wisdom I shall not be tainted by the lesser paths.
1. 22 “I shall suffer for inconceivable myriads of eons, But shall not forsake the bodhi mind. Like the moon within a field of stars Is how you appear, world’s guardian.
1. 23 “Some with inferior minds, Though they travel on the vast extensive sea, Fail to collect many gems, But only bring back worthless trinkets.
1. 24 “Likewise, some, although they hear of the buddhas’ manifestations And his strengths, awakened intent does not arise in them. They turn away from awakening, and strive on the hearers’ path. They will not pierce wisdom’s vast expanse—
1. 25 “Just as someone with childish character, Although he sees the king surrounded by his court, Finds inspiration only in the ministers’ skil lAnd will not fully pierce the knowledge of the king.
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。
1. 26 “Likewise, there are those who, Although they hear of great buddha attributes, And of his wisdom’s magical display, Decide upon the lower mind. They are lazy and their minds are weak.
1. 27 “The non-attachment to the world of those of the inferior vehicle Gives as much light as fireflies in the night. But those who work with the sun in all its splendor, Will, when they obtain that illumination, be divest of darkness.
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，放捨師子所應作，而更隨逐野干法。
1. 28 “The Buddha’s voice reaches the highest realms. The Buddha’s voice reaches the noble-born. The Buddha, supreme lamp for this world, Illuminates all the world and the realms of the gods.
1. 29 “Just as, when a lion is seen among foxes, Some may take interest in fox talk [F.288.b] And, ignoring the lion’s display, Find delight in fox affairs,
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。
若人欲求大乘道，當應常發如是心，利益世間斷眾苦，不應同彼諸聲聞。
1. 30 “So, too, when those who, among the hearers See the Supreme Lion of Man’s display, But take delight in the lower vehicle, Their powers will be one-sided indeed.
1. 31 “May people who seek wisdom always expound On suffering, to help the worldly ones; 9 May they seek the wisdom, true and sublime Which is not the ground of common hearers.”
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，讚無垢光作如是言：善哉善哉！無垢！能報佛恩，於菩提道多所饒益。
1. 32 Hearing these verses of faith spoken by the monk Stainless Light, forty-two thousand sons of gods gave rise to the mind set on unsurpassed, perfectly complete enlightenment. Tossing mandārava blossoms toward the Bhagavān, Youthful Mañjuśrī, and the monk Stainless Light, they proclaimed, “Monk, very good, very good. To thus pursue the enlightenment of a buddha is to reciprocate the Tathāgata’s kindness.”
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，蔽於日月所有光明，還至佛所繞佛三匝從頂上沒。
1. 33 At that moment the Bhagavān smiled. An attribute of bhagavān buddhas is that whenever they smile, light radiates from their mouths in myriad colors such as blue, yellow, red, white, vermillion, crystalline, and silver. Diverse colors emerged, permeated infinite limitless world systems with light, andextended up to the brahmā worlds. Outshining even the light of the sun and moon, the light then returned, circled around the Bhagavān three times, and vanished into the crown of the Bhagavān’s 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。
1. 34 Then the venerable Ānanda rose from his seat. Draping his Dharma robe over one shoulder, he placed his right knee on the ground, faced the Bhagavān, joined his palms, and asked him, [F.289.a] “As the bhagavats, tathāgatas, arhats, perfectly enlightened buddhas do not smile without causes and conditions, what is the cause of your smile, and what are the conditions for it?”
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，於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？所乘妙勝淨佛土故。
1. 35 The Bhagavān replied, “Ānanda, the monk Stainless Light has given rise to the mind set on enlightenment with noble intent. I therefore predict that the monk Stainless Light shall attain unsurpassed perfectly complete enlightenment. Ānanda, in the future, after ten eons have passed, the monk Stainless Light will make offerings to two hundred and twenty million buddhas and attain patient forbearance in seeing all phenomena as non- arising, in the presence of the tathāgata, arhat, perfectly complete Buddha Maitreya. He will also make offerings to all the bhagavān buddhas of the Fortunate Eon. Thereafter, having fully matured, he will become the Tathāgata He Who Proclaims the Lion’s Roar of Conduct That is Renowned to be the Lotus of Good Qualities. Ānanda, the buddhafield of that tathāgata, arhat, perfectly complete Buddha He Who Proclaims the Lion’s Roar of Conduct That is Renowned to be the Lotus of Good Qualities, will be made with seven precious attributes. There will be no hearers or solitary realizers, only bodhisattvas will gather there. Furthermore, in this buddhafield he will teach them the Dharma called ‘The Wheel of No Return.’ Also, those bodhisattvas will swiftly awaken truly and completely into unsurpassed, perfectly complete enlightenment. Thus their buddhafield will become utterly purified 10 by the excellence of exalted wisdom, and this world system will then be called ‘Endowed with Infinite Discourses.’ ” 11
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。
1. 36 The Bhagavān then said to the venerable Ānanda, “Ānanda, it is like this. In the same way that all darkness disappears when the sun rises, Ānanda, so, likewise, whoever hears this Dharma discourse will attain full illumination, and will also attain non-obscuration with regard to all phenomena.”
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。
1. 37 At this, the venerable Ānanda asked the Bhagavān, [F.289.b] “Bhagavān, how does one become obscured, and how non-obscured?” But the Bhagavān told him, “Never mind, Ānanda! What use is it for you to ask questions on that point? Ānanda, if the tathāgata explained everything about obscuration and non-obscuration, the world and its gods would become confused.”
爾時文殊師利法王子白佛言：世尊！願說障礙不障礙法。諸菩薩聞，能於後時五濁惡世，於諸世法不生染著。
1. 38 Youthful Mañjuśrī, however, made this plea to the Bhagavān: “Bhagavān, by hearing about obscuration and non-obscuration, the bodhisattvas of the final five hundred years will no longer give rise to desire for worldly affairs. Therefore, please do explain them!”
佛告文殊師利：夫障礙者，貪欲是障礙、瞋恚是障礙、愚癡是障礙。布施是障礙、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。
1. 39 The Bhagavān said, “Mañjuśrī, as for ‘obscuration,’ attachment is an obscuration, hatred is an obscuration, ignorance is an obscuration, generosity is an obscuration, moral conduct is an obscuration, patience is an obscuration, diligence is an obscuration, meditation is an obscuration, transcendent awareness is an obscuration, perceiving the Buddha is an obscuration, perceiving the Dharma is an obscuration, perceiving the Saṅgha is an obscuration, perceiving emptiness is an obscuration, perceiving signlessness is an obscuration, perceiving wishlessness is an obscuration, perceiving the actual absence of formations is an obscuration, perceiving non-arising is an obscuration, and perceiving enlightenment is an obscuration. Mañjuśrī, in brief, whether they are viewed as totally afflicted or fully cleansed, you should regard them all as obscurations.”
cf. No.1636 大乘集菩薩學論
1.論曰：未能於餘開示，且止此分別。《淨諸業障經》云：凡說障礙皆名為難。佛告文殊師利言：云何說名障礙？謂貪為障、瞋為障、癡為障，布施為障、持戒忍辱精進禪定智慧皆為障礙。所以者何？愚夫異生於布施時，為慳惜者不起淨信，由不淨信發損害心，由損害故生悔惱罪墮大地獄。彼護戒者，為破戒人加諸誹謗不為稱讚，令諸人等聞過失已不生淨信，由不信故即墮惡道。彼修忍者由忍倨傲，是忍惛醉渾濁於心，由忍惛醉為放逸本即墮苦處。發精進者便起我慢，云：餘比丘修行懈怠，不共信施之食及飲水具。由發精進起我慢故，輕賤於他如彼愚夫。安禪定者，由於靜慮三摩鉢底發生愛樂，彼便如是：我得三摩地行；餘諸比丘心行散亂，由何得佛？廣如彼說。
na cātra viśeṣahetuḥ kaścid upadarśayituṃ śakyatae ity alaṃ vikalpena || karmāvaraṇaviśuddhi-sūtre 'py āvaraṇaśabdenānnartha uktaḥ | āvaraṇaṃ mañjuśrīr ucyate rāga āvaraṇaṃ dveṣa āvaraṇaṃ moha āvaraṇaṃ dānam āvaraṇaṃ śīlakṣāntivīryadhyānaprajñā āvaraṇaṃ | pe | tat kasya hetoḥ bālapṛthagjanā mañjuśrīr dānaṃ dadānā matsariṇām antike 'prasādaṃ kurvanti | te tenāprasādena pratighacittam utpādayanti | pratighakhiladoṣeṇa mahānarakeṣūpapadyante | śīlaṃ rakṣanto duḥśīlān kutsayanti paribhāṣanti | te teṣām avarṇaṃ ca bhāṣanti | te teṣāṃ doṣaṃ śrutvā bahujanasyāprasādaṃ kurvanti | te tenāprasādena durgatigāmino bhavanti | te kṣāntiṃ bhāvayantaḥ kṣāntimadenātmānam utkarṣayanti pramādyanti | vayaṃ kṣāntivādinaḥ | ime punar anye vyāpanna-cittāḥ | teṣāṃ kṣāntimadanamattānāṃ pramādamūlakāni duḥkhāny utpadyante | te vīryam ārabhamāṇā ātmānam utkarṣayanti parān paṃsayanti |kusīdā ime bhikṣavo viharanty annabhiyuktāḥ śraddhādeyaṃ paribhuñjānāḥ | naite 'rhanti pānīyasthālakam api | te tena vīryārambheṇātmānam utkarṣayanti paraṃ ca paṃsayanti | tān ahaṃ bālān iti vadāmi | te dhyānaṃ samāpadyamānās tatra dhyānasamāpattau spṛhām utpādayanti | teṣām evaṃ bhavati | vayaṃ samādhivihāriṇa | ime 'nye bhikṣavo vikṣiptacittā viharanti | kutas te buddhā bhaviṣyantīti vistaraḥ ||
爾時文殊師利法王子白佛言：世尊！云何布施、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，於布施、持戒、忍辱、精進、禪定、智慧而作障礙。所以者何？
1. 40 Mañjuśrī asked, “Bhagavān, how is generosity an obscuration? How are moral conduct, patience, diligence, meditation, and transcendent awareness obscurations?” The Bhagavān replied, “Mañjuśrī, in all phenomena there is indeed no obscuration. Nevertheless, conditioned by their thoughts, childish ordinary beings engage in obscured activity with regard to generosity, and they engage in obscured activity with regard to moral conduct, patience, diligence, meditation, and transcendent awareness. How is this so? [F.290.a]
文殊師利！凡愚之人行布施時，於慳眾生不生恭敬，以不恭敬便生瞋心，以瞋心故墮大地獄。
1. 41 “Mañjuśrī, when childish ordinary beings practice generosity, they do it with disrespect toward miserly sentient beings. Due to their disrespect, those who practice giving get angry and give rise to the fault of resentfulness. The faults of anger and resentfulness plunge them into the hell realms.
身自持戒，見犯戒者而生輕慢，說其過惡令他聞之生不恭敬，以不恭敬故墮於惡趣。
1. 42 “When childish ordinary beings observe moral conduct they speak ill of those neglecting moral conduct, disparaging and treating them contemptuously. When these disparaging remarks are repeated to others it causes disrespect in many ordinary beings, who will go to the lower realms due to their disrespect.
自修忍辱，以忍辱故而生高心：我是忍辱，餘人麁惡。以是忍故而生放逸，當知即是眾罪之本。
1. 43 “When they practice patience, they declare, ‘We have patience, while those others bear harmful thoughts.’ Intoxicated with the arrogance of patience, they create all the suffering that results from fundamental heedlessness.
自行精進，於懈怠者生如是念：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。
1. 44 “When they exert themselves in diligence, they extol themselves and think, ‘Those other monks are lazy and lack diligence, yet they enjoy the offerings of the faithful. They are not worthy of even enjoying water from awater container.’ As they exert themselves in diligence, they praise themselves and disparage others. I say that they are childish beings.
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於邪論。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，受生死已甫當更修菩提之道。自恃多聞，於無名法以不真智妄生分別。
1. 45 “When they spend their time in the equilibrium of meditation, they give rise to attachment to the joyful bliss of meditation and think, ‘We spend our time in equipoise. Those other monks spend their time in mental distraction. They spend their time enjoying frivolous entertainments. As they enjoy frivolous entertainments, how will they ever become buddhas? They are far from the enlightenment of a buddha.’ Those who take attitudes like these, as long as they think such contemptuous thoughts, will cling tightly to saṃsāra for eons. Later, if they engage in enlightenment, even if they have great learning, they will imagine that, among all letterless phenomena, 12 the mind is existent.
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。
1. 46 “When they observe transcendent awareness they disdain others. I say that they have no knowledge, I say that they talk even though they do not know, [F.290.b] I say that they are not sublime beings, I say that as they conceptualize, they are corrupted.
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，以其惡心說麁語故而墮惡趣。
1. 47 “If they enter the Mahāyāna, again they will think, ‘We are foremost in this world, we are the best in this world, we are supreme in this world.’ When they see followers of the Hearers’ Vehicle they give rise to disrespect, disparage them, denigrate them, and speak ill of them. Due to these evil thoughts and condemnations they will be reborn in the lower realms.”
爾時文殊師利法王子白佛言：世尊！菩薩不應於佛法中妄宣人惡。佛言：如是如是。文殊師利！於意云何？菩薩豈不於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。
1. 48 Youthful Mañjuśrī asked the Bhagavān, “Bhagavān, are the bodhisattvas not praised because of the Buddha’s teachings?” The Bhagavān replied, “Mañjuśrī, what do you think? Do the bodhisattvas not regard all sentient beings affectionately, do they not naturally give rise to altruism?” Mañjuśrī answered, “Bhagavān, yes, they do.”
復次文殊師利！於意云何？菩薩豈當於一眾生不以聲聞、緣覺、大乘而度脫耶？不也。世尊。菩薩未曾捨一眾生而不度脫，常於一切起平等心。
1. 49 The Bhagavān continued, “Mañjuśrī, what do you think? Would bodhisattvas forsake even a few sentient beings, whether of the Hearer’s Vehicle, the Solitary Realizers’ Vehicle, or the Mahāyāna?” Mañjuśrī answered, “Bhagavān, they would not. As bodhisattvas regard all sentient beings equally, bodhisattvas would not dismiss even a few sentient beings.”
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，常於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？
1. 50 The Bhagavān continued, “Mañjuśrī, it is like this. Just as a physician does not forsake even a few sentient beings, whether they are a king, a merchant, a householder, or a mendicant, but attends to all with equanimity and thinks of what he can do to free these sentient beings from their illnesses, Mañjuśrī, likewise, the bodhisattva mahāsattvas suffuse all sentient beings with compassion and attend to them with equanimity. [F.291.a] They think, ‘How can I cause all these sentient beings to find definite release through the Buddha’s teachings?’
又如良醫所有醫方經書呪術不斷絕時，心生歡喜踊躍無量。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，設有能者是亦難得。又如良醫於諸醫方經書祕術，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。
1. 51 “Mañjuśrī, it is like this: just as when the lineage of medical cure remains unbroken, the physician is pleased and rejoices, likewise, Mañjuśrī, the bodhisattva mahāsattvas are pleased and rejoice when the lineage of the Buddha remains unbroken. Mañjuśrī, not all sentient beings are like physicians. Mañjuśrī, a physician who has the ability to heal is rare. Likewise, Mañjuśrī, not all sentient beings are like the Buddha; bodhicitta is rare. Not all sentient beings can bear to put on such armor for the purpose of enlightenment. Just as lazy people might think, ‘I shall be a physician,’ and yet do not seriously observe the practices of physicians, so, likewise, not all beings are able to give rise to the mind set on enlightenment. Laziness makes them fall ill. Mañjuśrī, naturally occurring bodhicitta is rare. Self- arising exalted wisdom is rare. A vast mind is rare. To seriously observe the teachings of the Buddha is rare.”
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淨？佛告文殊師利法王子言：若有菩薩觀於貪欲是一切法、瞋恚愚癡是一切法，是則名為淨諸業障。
1. 52 Youthful Mañjuśrī asked the Bhagavān, “Bhagavān, how can bodhisattvas become unobscured and purified with respect to all phenomena?” At this question the Bhagavān replied to Youthful Mañjuśrī, “Mañjuśrī, bodhisattvas who see all phenomena as objects of desire will attain purification from karmic obscurations. Those who see all phenomena as objects of hatred will attain purification from karmic obscurations. Those who see all phenomena as objects of delusion will attain purification from karmic obscurations.
復次文殊師利！若有菩薩於諸五欲不生愛樂亦不放捨，觀欲實性即是佛法，是則名為淨諸業障。
1. 53 “Furthermore, Mañjuśrī, bodhisattvas who openly delight in the pleasures of the five senses without renouncing or abandoning them, [F.291.b] and those who see the Buddha’s teachings as essentially desire will attain purification of karmic obscurations.
復次文殊師利！若有菩薩而於五蓋以求菩提，如是觀時不得五蓋及與菩提，是則名為淨諸業障。
1. 54 “Furthermore, Mañjuśrī, bodhisattvas who pursue enlightenment through the five obscurations, who do not pursue and attain enlightenment, and who do not have obscurations either, will attain purification of all karmic obscurations.
復次文殊師利！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，以於諸法無所得故。菩薩觀忍亦復如是，是則名為淨諸業障。
1. 55 “Furthermore, Mañjuśrī, bodhisattvas who have purified the nine grounds of hostility will attain loving kindness. Those who genuinely discern the development of the ground of their hostility to a particular person, yet do not apprehend a self, or others, or even loving kindness, being free of apprehending all phenomena in this way have supreme loving kindness. Thus, bodhisattvas endowed with patience will attain freedom from obscurations.
復次文殊師利！若有菩薩觀於犯戒即是不犯、觀非毘尼即是毘尼、觀於繫縛即是解脫、觀於生死即涅槃界，是則名為淨諸業障。
1. 56 “Furthermore, Mañjuśrī, a bodhisattva who sees downfalls as non- downfalls, who sees discipline as non-discipline, who sees affliction as purity, and who sees saṃsāric realms as the sphere of nirvāṇa, will attain purification of karmic obscurations.
cf. No.1636 大乘集菩薩學論
又《淨諸業障經》云：復次文殊師利！若菩薩觀非律是律則見罪非罪，觀輪回界即涅槃界則見諸煩惱是為緣生，當知是人得業障清淨。
karmāvaraṇaviśuddhisūtre 'py uktaṃ | punar aparaṃ mañjuśrīr yo bodhisatva āpattim annāpattiṃ paśyati | avinayaṃ vinayaṃ paśyati | saṃkleśaṃ vyavadānaṃ paśyati | saṃsāradhātuṃ nirvāṇadhātuṃ paśyati | sa karmāvaraṇaviśuddhiṃ pratilabhatae iti ||
復次文殊師利！若有菩薩觀貪欲界即涅槃界，瞋恚、愚癡亦復如是，是則名為淨諸業障。
1. 57 “Furthermore, Mañjuśrī, a bodhisattva who sees the realm of desire as the sphere of nirvāṇa, who sees the realm of hatred as the sphere of nirvāṇa, and who sees the realm of delusion as the sphere of nirvāṇa, will attain purification from karmic obscurations.
復次文殊師利！若有菩薩觀一切法即是佛法，是則名為淨諸業障。
1. 58 “Furthermore, Mañjuśrī, a bodhisattva mahāsattva who truly sees all phenomena as the teachings of the Buddha will attain purification of karmic obscurations.
復次文殊師利！若有菩薩觀一切法無有體相亦無根本，是則名為淨諸業障。
1. 59 “Furthermore, Mañjuśrī, a bodhisattva who sees all phenomena as arising from the ground of space will attain purification of karmic obscurations.
復次文殊師利！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，是則名為淨諸業障。
1. 60 “Furthermore, Mañjuśrī, a bodhisattva who does not distinguish between the phenomena of avarice and the phenomena of generosity, [F.292.a] who does not distinguish between the phenomena of immoral conduct and the phenomena of moral conduct, who does not distinguish between the phenomena of malice and the phenomena of patience, who does not distinguish between the phenomena of laziness and the phenomena of diligence, who does not distinguish between the phenomena of distraction and the phenomena of meditation, and who does not distinguish between the phenomena of misconstrued wisdom and the phenomena of wisdom will attain purification from karmic obscurations.
復次文殊師利！若有菩薩觀諸煩惱即是佛法，是則名為淨諸業障。
1. 61 “Furthermore, Mañjuśrī, a bodhisattva who is convinced that all afflictions are the Buddhadharma will attain purification of karmic obscurations.”
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：於意云何？汝頗見法能還與法作繫縛不？答言：不也。世尊！文殊師利！於意云何！頗見有法能為諸法作解脫不？不也。世尊！
1. 62 Youthful Mañjuśrī asked the Bhagavān, “Bhagavān, how do the bodhisattvas integrate the teachings of the Buddha into all afflictions?” The Bhagavān answered, “Mañjuśrī, what do you think? Does a phenomenon engage in afflicted acts with respect to another phenomenon?” Mañjuśrī replied, “Bhagavān, no, it does not.” 1. 63 The Bhagavān asked, “Mañjuśrī, what do you think? Does a phenomenon engage in pure acts with respect to another phenomenon?” Mañjuśrī replied, “Bhagavān, no, it does not.”
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。
1. 64 The Bhagavān spoke, “Mañjuśrī, what do you think? How did you attain patient forbearance in seeing all phenomena as non-arising?” Mañjuśrī replied, “Bhagavān, it is with respect to all afflictions that I have attained patient forbearance in seeing all phenomena as non-arising. Why? Bhagavān, since all afflictions arise from the ground of space, I neither seek, nor abandon, nor meditate on, nor manifest, any phenomenon. Bhagavān, childish ordinary beings are neither separate from the teachings of the Buddha, [F.292.b] nor have they realized them; and so, Bhagavān, in order to abandon afflictions, I have abandoned these apprehensions of the Buddha’s teachings.”
爾時世尊讚文殊師利法王子言：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。彼佛世尊般涅槃後，法住千歲分布舍利，如我滅後等無差別。
1. 65 Then the Bhagavān praised Youthful Mañjuśrī, “Very well done. Mañjuśrī, very well done.”“Mañjuśrī, a long time in the past, incalculable, immeasurable, measureless, inconceivable, unfathomable eons ago, in a world system called Most Fragrant, the tathāgata, arhat, perfectly complete buddha, endowed with perfect knowledge and virtue, sugata, knower of the world, unsurpassed guide who tames beings, teacher of gods and men, the buddha Bhagavān Stainless Light, the Essence of the Sun, appeared in the world. Mañjuśrī, this tathāgata, arhat, perfectly complete buddha Stainless Light, the Essence of the Sun, was able to live for nine thousand eons. The sentient beings of that world system took an interest in the lesser paths. Interest in the great paths decreased. After this tathāgata passed into parinirvāṇa, his sacred Dharma endured for a thousand years. His bodily relics proliferated in the same way that my bodily relics will proliferate.
時有比丘名曰勇施，慚愧樂學善修戒身，多聞智慧顏貌端正，成就第一清淨妙色。爾時勇施著衣持鉢入難勝城，次行乞食到長者舍，其家有女容貌端正未適夫主。
1. 66 “Mañjuśrī, at that time there appeared a monk called Vīradatta. He practiced all that is contained in the Buddha’s teaching of moral conduct. He was modest, inclined to the higher trainings, and learned. That monk was handsome and lovely to behold. He was of fine color and complexion. One morning he put on his lower garment, took his begging bowl and robes, and went to the great city of Vijaya in order to beg for alms. As he walked around the city begging for alms, he came to a merchant’s home. In that merchant’s home [F.293.a] was the merchant’s daughter. Her body was shapely; she was beautiful, lovely to behold, and she had not yet been bestowed upon a husband.
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。而於後時女父命終，爾時其母而問女言：汝何因緣而致斯病？女時默然遂不飲食。爾時女母密遣餘女，先來親善同苦樂者，而往問言：以何因緣而致斯病？時女答言：我於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。
1. 67 “When the merchant’s daughter saw the monk Vīradatta, lustful intentions were aroused in her and she thought, ‘If I do not gain the monk Vīradatta as my husband, I will die.’ Being unable to talk about this to anyone and deeply distressed by her desire, she became ill. After the monk Vīradatta had made his rounds begging for alms, he went to the main temple. The girl’s father had died, too. “The girl’s mother asked her, ‘Why have you fallen so ill?’ But the girl did not respond and continued to fast. “Then the girl’s friends of the same age who had experienced the same joys and pains asked her, ‘Why have you fallen so ill?’ “The girl replied, ‘When I saw a certain monk, I gave rise to longing desire. If I have sex with this monk, I will be cured from my illness, but if I do not have sex with him, I will die.’
是時餘女聞此事已，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。
1. 68 “The other girls told her mother what she had said, whereupon her mother thought, ‘If she does not have sex with the monk Vīradatta there is nothing that can be done to keep this girl from dying.’ And then she thought, ‘I must have my daughter receive instruction from the monk Vīradatta. Then the monk Vīradatta will come to our home regularly.’
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：從今已往常至我家。答言：可。
1. 69“Subsequently the monk Vīradatta returned to the city of Vijaya in order to beg for alms, and again he went to the merchant’s home in order to beg for alms. He went inside, and when he saw that the merchant’s daughter had become so weak he asked, ‘Why has this girl become so weak and ill?’ “The girl’s mother replied, ‘The girl wanted to listen to the Dharma but I prevented her. This is why she fell ill.’ “The monk Vīradatta therefore said to the girl’s mother, [F.293.b] ‘Do not prevent this girl from listening to the Dharma.’ “The mother said, ‘If you, master, will impart instruction to her, I shall not prevent this girl from listening to the Dharma.’ “The monk Vīradatta said, ‘I shall impart instruction to this girl.’ “The girl’s mother said, ‘Master, please come to our home regularly.’ “ ‘I shall come,’ Vīradatta replied.
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：唯願尊者！哀愍我故常至我舍。爾時勇施默然許可，即受其食還詣精舍。
1. 70 “When she heard the monk’s words, the girl’s improper thoughts became less overpowering than they had been, and she thought, ‘Now I shall by all means make him act according to my desire; I shall seduce him.’ She said to the monk, ‘Master, please do me the favor of coming to our home.’ “The monk Vīradatta wordlessly indicated his agreement, took his alms, and went to the main temple.
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塗其身，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，即與彼女共行婬法，心遂耽著往來頻數。
1. 71 “Then the girl’s mother told her, ‘Daughter, from now on adorn yourself with jewels, anoint your body with sandalwood, dress yourself in colorful robes. You must make an effort to be sure that he falls under your power!’ Accordingly, the girl applied herself with effort. “Thereafter, the monk Vīradatta visited her home repeatedly and they became friends. From seeing her all the time, he gave rise to lustful intentions toward the girl. Preoccupied by desire and being in her company, he became fettered by desire. He came together with the girl, and had full sexual intercourse with her. Becoming intimate with her, 13 and adoring her, he had intercourse with her again and again.
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，勅其婢使：持此飯食以飯我夫。夫食飯已即便命終。
1. 72 “The suitor who had previously asked for her hand heard that Vīradatta had been sleeping with the girl; thinking about how the monk Vīradatta had been with the girl again and again, he decided to seize him and kill him. “When the monk Vīradatta heard that the girl’s suitor intended to kill him he thought, [F.294.a] ‘I must send some poison with the girl to bring death to that merchant’s son.’ So the monk Vīradatta passed some poison to the girl and said to her, ‘If you love me, kill your suitor with this poison.’ “The girl took the poison from the monk, mixed it with food, and sent it with the maid, telling her, ‘Go and offer this to my suitor.’ The maid offered the food mixed with poison to the girl’s suitor; the merchant’s son ate the food mixed with poison, and he died.
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，受行婬法又斷人命？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。
1. 73“As soon as the monk Vīradatta learned that the merchant’s son had died, he felt deep distress, thinking, ‘I have committed a horrific deed. I have committed an inexpiable deed. I have indulged in pleasure, and moreover I have caused a man to die. What kind of creature am I? What will I become in a future life? I will fall into the hell realms.’ He felt great physical pain, and he thought, ‘It is certain that when I die I will go to the hell realms.’ Reflecting thus, he wondered, ‘Is there anyone who can liberate me from this misery?’ He wandered from temple to temple, and would collapse to the ground like a felled tree, weeping, ‘Oh no! Oh no! I have become a sentient being of the hell realms.’
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：何為以身自投於地？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，犯於婬戒又斷人命。
1. 74 “At that time, there was a temple called Snow Temple. The monk went to that temple and when he reached the entrance, he fell to the ground and wept, ‘Oh no! Oh no! I have become a sentient being of the hell realms.’ “The bodhisattva mahāsattva Liberator from Fear came into the temple, and when he saw the monk crumpled on the ground, he asked him, ‘Monk, why have you fallen to the ground?’ “The monk replied, ‘I have become a sentient being of the hell realms. I have committed a horrific deed. [F.294.b] I have engaged in sexual intercourse, and also killed a person.’
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，心生歡喜踊躍無量。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。時鼻揉多羅菩薩湧身虛空高一多羅樹，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。
1. 75 “But the bodhisattva Liberator from Fear said to the monk Vīradatta, ‘Monk, do not be afraid. I shall bring an end to your fear.’ “When the monk Vīradatta heard these words of reassurance he was overjoyed and happy. The bodhisattva Liberator from Fear helped the monk Vīradatta up from the ground, took him by his right hand, and they went into a thick forest, where they remained. “The bodhisattva mahāsattva Liberator from Fear then hovered in space at the height of a palm tree, and asked the monk, ‘Monk, do you trust me?’ “The monk joined his palms and said these words, ‘I have met the Bhagavān. I have met the Sugata.’
爾時鼻揉多羅菩薩即時入於諸佛境界大乘妙門如來寶印三昧。入三昧已，即於身上出無量佛身，皆金色三十二相遍林樹間。爾時諸佛即時同聲說是偈言：
1. 76 “At that moment, the bodhisattva mahāsattva Liberator from Fear entered the samādhi called the exalted wisdom mudrā of the tathāgatas, the entrance gate to the domain of all buddhas. No sooner had he entered that samādhi than golden forms of tathāgatas endowed with the thirty-two marks of a buddha emerged from his body. The forms of those tathāgatas pervaded the entire forest. Those tathāgatas spoke these verses that accord with 14 enlightened speech:
諸法同鏡像，亦如水中月，凡夫愚惑心，分別癡恚愛。
1. 77 “ ‘All these phenomena are like reflections, Just as the moon appears in water, yet is not there. Immature minds have become dim and afraid, Thus creating toxic thoughts of lust and hate.
法無作無處，如虛空清淨，亦無有覺知，虛誑不牢固，
1. 78 “ ‘All phenomena are like space, ever pure and clear, Beyond suffering, non-dwelling, and peaceful. There is no one who feels or performs actions. All things are peace, unreal, and without essence.
於內求恚愛，未甞有得者。凡夫生染愛，實無有染著，
1. 79 “ ‘When examined from within, lust cannot be found, Nor has anyone ever discovered hate. Immature ones believe that they are attached, Yet there is no one who has ever been so.
如於眠夢中，染著於諸色，亦如刀割物，而刀無所知。
1. 80 “ ‘In dreams they believe in the forms that they see; [F.295.a] With liking and disliking their minds grow dull. Wielding weapons and striving to kill, 15 When in fact the weapon and killer do not exist;
凡夫亦如是，愚惑妄分別，於愛生染著，於恚增諍訟。
1. 81 “ ‘In this way, immature ones engage in lust, Combat, resistance, and also butchery. Their minds deluded, they are frightened and dull, With thoughts of “I must have this” they grasp at joy.
世間猶如夢，空無不牢固，如焰空中雲，癡愛寂無相。
1. 82 “ ‘These worldly preoccupations are like dreams, Such phenomena are worthless, void, of no essence; Like a mirage and similar to a cloud, Lust is without sign and delusion is peace.
諸法如草木，心不在內外，愛非壽命人，自性無所有。
1. 83 “ ‘Phenomena resemble grass straws and walls. Mind can be found neither inside nor outside. Lust is no living creature, nor sentient person; Hate is neither an individual nor a thing.
凡夫見諸法，計從因緣生，無作不可取，性離常寂靜。
1. 84 “ ‘Causes and conditions form phenomena; Illusions 16 neither confuse nor act; Like a moon in a pool of water, they are unproduced. The body, too, is not there; attachment to it is worthless.
諸法猶如幻，凡夫生取著，幻性無堅固，貪瞋癡亦然。
1. 85 “ ‘It stems from illusion and is emptiness; Grasping at matter, immature ones dissect and construct. Illusions are worthless, absent, empty; There is no lust, hatred, and ignorance.
諸法常無相，寂靜無根本，無邊不可取，欲性亦如是。
1. 86 “ ‘All phenomena are void of attributes; With no root seen, they are at peace from the first; Without end, they are void and lack all essence. Lust is clear light, ignorance is perfect peace.
眾生如鏡像，計著於我所，離如妄分別，無堅固可取。
1. 87 “ ‘When childish ones see reflected images, They believe in their identity as truth; Of no worth and ungraspable, things do not exist, Yet beings wrongly view what is without essence.
諸法如影響，欲恚無處所，如幻夢水月，實無染恚者。
1. 88 “ ‘These phenomena, optical illusions: Lust, delusion, and hatred, all ungraspable, Like mirages, dreams, and the moon in a pool of water, No-one should crave or hate them.
境界不真實，空無不可取，分別法無主，根本常寂靜。
1. 89 “ ‘They are harmless and empty. No perception of anything can be found; None of these constructions exist. Things are unobservable and perfectly at peace.
譬如幻化人，無有貪恚癡，幻夢等諸法，其邊不可得，
1. 90 “ ‘Delusion, lust, and hatred do not exist. These illusions will never be real. All phenomena, like illusions or dreams, With no apparent origin, none exist.
如月現於水，而不在水中。凡夫染癡恚，癡愛恚無性，
1. 91 “ ‘Likewise, though it is seen in a pool, The moon never enters any water. Just so, though the infantile hate and lust, Their desire and hatred are never real.[F.295.b]
貪瞋恚愚癡；諸緣常空無，無眾生壽命。虛無常寂靜，
1. 92 “ ‘Lust cannot be grasped and hate does not exist. Ignorance is clear light, conditions are empty. Beings are not perceived and there is no life. All things are of no import, peaceful, and without essence.
無眼亦無耳，鼻舌亦復然；凡夫癡無智，虛妄生牢固。
1. 93 “ ‘There are no eyes, nor are there ears. The nose cannot be found and nor can the tongue; Nothing material has any essence. Intoxicated, childish ones are confused.
如虛空無邊，無盡無去來，諸法亦如是，如手摸虛空。
1. 94 “ ‘Space is boundless, limitless, endless, Inexhaustible, and unproduced. So, too, are all phenomena: They are like rain in the sky, pristine and crystal clear.
種種分別法，實無分別者，凡愚計諸陰，而實無有生。
1. 95 “ ‘Manifold phenomena are all fabricated, But none of those fabrications are ever real. The infantile grasp at the skandhas like that, too; But none of them, either, are ever real.
我觀一切法，性相無所有，無生亦無滅，未曾有聚散。
1. 96 “ ‘The wise do not think of real and unreal, But see the true nature of all things as peace, Unarisen and ungraspable. Nor have their own bodies ever existed.
諸法性解脫，寂靜無處所，無能悕取者，解此名為智。
1. 97 “ ‘All things are luminous, unfettered and free, Peaceful, non-abiding, beyond misery; None of them can be seized. When they know this, the wise will be free.’
爾時林中萬二千天子，詣鼻揉多羅菩薩來聽法者，聞說是偈即時皆得無生法忍。勇施比丘見諸化佛神通變現，於諸法中思惟選擇，離諸蓋纏得無生忍。
1. 98 “In order to hear the teaching of the bodhisattva Liberator from Fear, forty-two thousand sons of gods assembled in the forest, and upon hearing these verses of teachings, they attained patient forbearance in seeing all phenomena as non-arising. The monk Vīradatta also became completely free of fetters, and seeing with a genuine mind of enlightenment the array of the tathāgata’s emanations, he fully recognized the nature of this teaching and attained patient forbearance in seeing all phenomena as non-arising.
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。
1. 99 “Mañjuśrī, should you wonder whether at that time the bodhisattva Liberator from Fear was someone else, you will not find it so. Why? Because the bodhisattva Maitreya was the bodhisattva Liberator from Fear at that time. Mañjuśrī, should you wonder whether at that time the monk Vīradatta was someone else, you will not find it so. Why? Because the Tathāgata Jewel Moon Performing Enlightened Actions was the monk Vīradatta at that time. [F.296.a].”
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。
1. 100 At this, Youthful Mañjuśrī asked the Bhagavān, “Bhagavān, did the monk Vīradatta attain manifest complete enlightenment?” The Bhagavān replied, “Mañjuśrī, he attained manifest complete enlightenment and became the Tathāgata Jewel Moon in the West, as many buddhafields beyond this buddhafield as there are sand grains in the River Ganges, in a world system called Eternal Light.
文殊師利！汝觀是法能令眾生離諸業障，受行婬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。猶如幻師觀於幻人無有障礙。文殊師利！諸凡夫人於無有法妄生分別，墮諸惡趣受於無量百千萬苦。
1. 101 “Mañjuśrī, consider how someone who practiced this Dharma teaching 17 attained patient forbearance in seeing all phenomena as non-arising despite having partaken of all that he desired and even having interrupted another’s life. How could that be? It was because he understood that everything in the three realms is untrue, and that all sentient beings are like optical illusions. Mañjuśrī, when one abides in the illusion-like mind there is no obscuration with respect to any phenomenon. Further, Mañjuśrī, childish ordinary beings fall into the hell realms, or into birth as an animal, or into the realm of the Lord of Death, due to their own discursive thoughts. Imagining nonexistent phenomena, they experience infinite suffering.”
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：於意云何？如日光明照閻浮提，於諸眾生有幾所利？文殊師利白佛言：世尊！如日光明照閻浮提，於諸眾生而作利益，無量無邊不可思議。
1. 102 Youthful Mañjuśrī asked the Bhagavān, “Bhagavān, what qualities will a bodhisattva who comprehends, upholds, perfectly masters, and honors this Dharma discourse, obtain in this very life?” The Bhagavān replied, “Mañjuśrī, what do you think? How beneficial is it to the men of Jambudvīpa when the sun rises?” Mañjuśrī answered, “Bhagavān, the benefit is inconceivable; there is boundless light. It allows people to engage in activities.”
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，亦於諸法得無障礙，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餘，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。
1. 103 The Bhagavān continued, “Mañjuśrī, likewise, through this Dharma discourse, [F.296.b] all the bodhisattva’s afflictions will be dispelled and the boundless light of exalted wisdom will arise. He will then attain freedom from obscurations with regard to all phenomena. He will become free of misery, and all fetters will also vanish. He will also swiftly actualize unattached confidence. No māra or adversary will be able to overcome him. He will also teach the Dharma, and moreover he will teach the Dharma with limitless confidence. 18 Mañjuśrī, it is like this: just as when a fire takes hold, it burns away all grass and wood, likewise, Mañjuśrī, this Dharma discourse burns away all afflictions. Mañjuśrī, it is like this: just as the majestic snow mountain outshines all the black mountains, likewise, Mañjuśrī, a bodhisattva who is skilled in this Dharma discourse subjugates and outshines in virtue all opponents. Mañjuśrī, it is like this: just as the wheel-turning emperor outshines all regional kings, likewise, Mañjuśrī, a bodhisattva who abides by this Dharma discourse outshines those who are skilled in language and composition. Mañjuśrī, it is like this: just as a monk who holds to the rules of the Vinaya is skilled in controlling all downfalls, likewise, Mañjuśrī, a bodhisattva who is skilled in this Dharma discourse dispels the regret of all sentient beings of the ten directions. Mañjuśrī, it is like this: just as the rising sun makes all gloomy darkness disappear, likewise, Mañjuśrī, a bodhisattva who is skilled in this Dharma discourse dispels the afflictions of all sentient beings and thus causes the light of exalted wisdom to manifest. Mañjuśrī, this is because whoever trains in this Dharma discourse trains in the higher training of transcendent awareness.”
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。唯願世尊莫說此經。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，令諸眾生起於邪見，讀誦方廣大乘比丘心生疑悔誹謗此經。
1. 104 Then the evil Māra came to the Bhagavān and said to the Bhagavān, “Bhagavān, you are compassionate. [F.297.a] You are the physician of all sentient beings and endowed with a loving heart. If that is so, Bhagavān, all the abodes of Māra are shaken, and I too am stricken with painful suffering. Bhagavān, please do not expound this Dharma discourse. Bhagavān, I will do anything so that this Dharma discourse is not practiced in Jambudvīpa. I will do anything so that no one comprehends, holds, and masters this Dharma discourse. I will do anything to make beings perceive this Dharmadiscourse as a wrong path. I will make them perceive the elaborate sūtras with corrupt views. I will employ all means to make various fetters arise so the monks abandon this Dharma discourse.”
爾時釋提桓因以佛神力，即於佛前頭面禮足，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。如來滅後，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，於諸擁護我為宗主。
1. 105 At that moment, by the Buddha’s miraculous powers, Indra, the chief of gods, appeared before the Bhagavān. He prostrated with his head to the Bhagavān’s feet, cast mandārava flowers toward the Bhagavān, and said to him, “Bhagavān, if the evil Māra deliberately tries to make this Dharma discourse decline, Bhagavān, then I shall comprehend this Dharma discourse, I shall hold it, and perfectly master it. And after you, the Bhagavān, and the venerable Ānanda have passed into parinirvāṇa, I shall cause this Dharma discourse to be practiced in Jambudvīpa. I shall command the Four Great Kings and the host of yakṣas, together with their retinues, to guard, protect, and shield this teaching. I, too, shall guard, protect, and shield those who comprehend, hold, read, and perfectly master this Dharma discourse.”
爾時世尊告阿難言：汝當受持讀誦書寫供養恭敬如是經典，亦為他人流布顯現。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：此經名為淨諸業障，亦復名為入於諸法無障礙慧。
1. 106 Thereupon the Bhagavān said to the venerable Ānanda, “Ānanda, comprehend this Dharma discourse, establish it, assemble it, perfectly master it, and teach it widely to others. [F.297.b] Because, Ānanda, it is the Dharma mirror of all phenomena.” 19 Ānanda said, “Bhagavān, just as the Tathāgata commands, I shall comprehend this Dharma discourse. Bhagavān, what is the name of this Dharma discourse? How shall it be retained?” The Bhagavān answered, “Ānanda, for all these reasons, retain this Dharma discourse with the name ‘Purification of Karmic Obscurations.’ Also retain it with the name ‘Entering the Unobscured Exalted Wisdom.’ ”
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。
1. 107 When this Dharma discourse was expounded, the minds of sixty monks were liberated from all defilements, without remainder. 20 Eighty bodhisattvas attained patient forbearance in seeing all phenomena as non- arising. When the Bhagavān had thus spoken, the Youthful Mañjuśrī, the venerable Ānanda, the monks, and the worlds of gods, humans, demi-gods, and gandharvas rejoiced, and highly praised the Bhagavān’s words.
1. 108 This concludes the noble Mahāyāna sūtra, “Purification of Karmic Obscurations.”
No.1636 大乘集菩薩學論
1.論曰：未能於餘開示，且止此分別。《淨諸業障經》云：凡說障礙皆名為難。佛告文殊師利言：云何說名障礙？謂貪為障、瞋為障、癡為障，布施為障、持戒忍辱精進禪定智慧皆為障礙。所以者何？愚夫異生於布施時，為慳惜者不起淨信，由不淨信發損害心，由損害故生悔惱罪墮大地獄。彼護戒者，為破戒人加諸誹謗不為稱讚，令諸人等聞過失已不生淨信，由不信故即墮惡道。彼修忍者由忍倨傲，是忍惛醉渾濁於心，由忍惛醉為放逸本即墮苦處。發精進者便起我慢，云：餘比丘修行懈怠，不共信施之食及飲水具。由發精進起我慢故，輕賤於他如彼愚夫。安禪定者，由於靜慮三摩鉢底發生愛樂，彼便如是：我得三摩地行；餘諸比丘心行散亂，由何得佛？廣如彼說。
na cātra viśeṣahetuḥ kaścid upadarśayituṃ śakyatae ity alaṃ vikalpena || karmāvaraṇaviśuddhi-sūtre 'py āvaraṇaśabdenānnartha uktaḥ | āvaraṇaṃ mañjuśrīr ucyate rāga āvaraṇaṃ dveṣa āvaraṇaṃ moha āvaraṇaṃ dānam āvaraṇaṃ śīlakṣāntivīryadhyānaprajñā āvaraṇaṃ | pe | tat kasya hetoḥ bālapṛthagjanā mañjuśrīr dānaṃ dadānā matsariṇām antike 'prasādaṃ kurvanti | te tenāprasādena pratighacittam utpādayanti | pratighakhiladoṣeṇa mahānarakeṣūpapadyante | śīlaṃ rakṣanto duḥśīlān kutsayanti paribhāṣanti | te teṣām avarṇaṃ ca bhāṣanti | te teṣāṃ doṣaṃ śrutvā bahujanasyāprasādaṃ kurvanti | te tenāprasādena durgatigāmino bhavanti | te kṣāntiṃ bhāvayantaḥ kṣāntimadenātmānam utkarṣayanti pramādyanti | vayaṃ kṣāntivādinaḥ | ime punar anye vyāpanna-cittāḥ | teṣāṃ kṣāntimadanamattānāṃ pramādamūlakāni duḥkhāny utpadyante | te vīryam ārabhamāṇā ātmānam utkarṣayanti parān paṃsayanti |kusīdā ime bhikṣavo viharanty annabhiyuktāḥ śraddhādeyaṃ paribhuñjānāḥ | naite 'rhanti pānīyasthālakam api | te tena vīryārambheṇātmānam utkarṣayanti paraṃ ca paṃsayanti | tān ahaṃ bālān iti vadāmi | te dhyānaṃ samāpadyamānās tatra dhyānasamāpattau spṛhām utpādayanti | teṣām evaṃ bhavati | vayaṃ samādhivihāriṇa | ime 'nye bhikṣavo vikṣiptacittā viharanti | kutas te buddhā bhaviṣyantīti vistaraḥ ||
na ca atra viśeṣa-hetuḥ kaścid upadarśayituṃ śakyata ity alaṃ vikalpena ||
又，此中，沒有任何殊勝的原因，能夠開示。如是，且止此分別。
karma-āvaraṇa-viśuddhi-sūtre 'py āvaraṇa-śabdena anartha uktaḥ |
在淨業障經中，也說到無益，以障礙這個名相。
āvaraṇaṃ mañjuśrīr ucyate rāga āvaraṇaṃ dveṣa āvaraṇaṃ moha āvaraṇaṃ dānam āvaraṇaṃ śīla-kṣānti-vīrya-dhyāna-prajñā āvaraṇaṃ | pe | 文殊師利！云何說名障礙？謂貪為障、瞋為障、癡為障，布施為障、持戒、忍辱、精進、禪定、智慧皆為障礙。乃至。
tat kasya hetoḥ bāla-pṛthag-janā mañjuśrīr dānaṃ dadānā matsariṇām antike 'prasādaṃ kurvanti | te tena aprasādena pratighacittam utpādayanti | pratigha-khila-doṣeṇa mahānarakeṣu upapadyante |
所以者何？文殊師利！愚夫異生，於布施時，於慳惜者，沒有好感。他們由於這個不好感，便生瞋心。以瞋少過失，墮大地獄。
śīlaṃ rakṣanto duḥśīlān kutsayanti paribhāṣanti | te teṣām avarṇaṃ ca bhāṣanti | te teṣāṃ doṣaṃ śrutvā bahujanasya aprasādaṃ kurvanti | te tena aprasādena durgati-gāmino bhavanti | 那些正護戒者，於犯戒者，心生輕慢、辱罵。他們於於犯戒者，不說稱讚言語。或是那些護戒者，聽到這些犯戒者的過失已，在眾人之中，於犯戒者生起不好感。那些護戒者，由於這個不好感，墮於惡趣。
te kṣāntiṃ bhāvayantaḥ kṣānti-madena ātmānam utkarṣayanti pramādyanti | vayaṃ kṣānti-vādinaḥ | ime punar anye vyāpanna-cittāḥ | teṣāṃ kṣānti-madana-mattānāṃ pramāda-mūlakāni duḥkhāny utpadyante | 那些正修忍辱者，由忍倨傲，提高自己，令己放逸。生如是念：有資格說為忍辱者，就是我們，其餘人惡意。這些人沈醉於忍傲已，生起放逸為本的諸苦。
te vīryam ārabhamāṇā ātmānam utkarṣayanti parān paṃsayanti | kusīdā ime bhikṣavo viharanty anabhiyuktāḥ śraddhā-deyaṃ paribhuñjānāḥ | na ete 'rhanti pānīya-sthālakam api | te tena vīrya-ārambheṇa ātmānam utkarṣayanti paraṃ ca paṃsayanti | tān ahaṃ bālān iti vadāmi | 那些正發精進者，於己身而起貢高，卑下他人。生如是念：這些比丘懈怠而住，不勤修習，卻受用信者的供養。這些人連一杯水，也沒有資格。那些正發精進者，由於發精進的緣故，於己身而起貢高，卑下他人。我說：他們是愚夫。
te dhyānaṃ samāpadyamānās tatra dhyāna-samāpattau spṛhām utpādayanti | teṣām evaṃ bhavati | vayaṃ samādhi-vihāriṇa | ime 'nye bhikṣavo vikṣipta-cittā viharanti | kutas te buddhā bhaviṣyanti iti vistaraḥ || 那些正得靜慮者，於彼靜慮、三摩鉢底，令觸生起。他們有這樣的思惟：我們是三摩地行者，其餘諸比丘，其心散亂而住，由何得佛？廣如彼說。
No.1636 大乘集菩薩學論
又《淨諸業障經》云：復次文殊師利！若菩薩觀非律是律則見罪非罪，觀輪回界即涅槃界則見諸煩惱是為緣生，當知是人得業障清淨。
karmāvaraṇaviśuddhisūtre 'py uktaṃ | punar aparaṃ mañjuśrīr yo bodhisatva āpattim annāpattiṃ paśyati | avinayaṃ vinayaṃ paśyati | saṃkleśaṃ vyavadānaṃ paśyati | saṃsāradhātuṃ nirvāṇadhātuṃ paśyati | sa karmāvaraṇaviśuddhiṃ pratilabhatae iti ||
karma-āvaraṇa-viśuddhi-sūtre 'py uktaṃ | 又在淨諸業障經中也說。
punar aparaṃ mañjuśrīr yo bodhisatva āpattim anāpattiṃ paśyati |
復次，文殊師利！若菩薩知道什麼是罪、什麼不是罪。
avinayaṃ vinayaṃ paśyati | 知道什麼是律、什麼不是律。
saṃkleśaṃ vyavadānaṃ paśyati | 知道什麼是染污、什麼是清淨。
saṃsāradhātuṃ nirvāṇadhātuṃ paśyati | 知道什麼是輪迴界、什麼是涅槃界。
sa karma-āvaraṇa-viśuddhiṃ pratilabhata iti || 他得業障清淨。
特別推薦譯作：《清淨業障經》
2013年1月23日，我們在雲端藏經閣 （原名：線上閱覽室）發布了一部本期特別推薦的英譯佛典: 《清淨業障經》。
我們採訪了噶千佛學院翻譯小組的主要譯者Ina Bieler，讓大家能更深入了解經文的內容。
請說明這部經典的大綱。
這部經的主題說明佛陀如何處理一宗違犯戒律的特例。
一位四處化緣的僧人來到了一戶人家，但他並不知道那是一位妓女的家。妓女邀僧人入內，於是他便欣然進去化緣。妓女無法克制自己對僧人的慾望，想方設法引誘他。但僧人寧死不屈，回絕了她。於是她假裝尊重僧人的意願，答允永遠不會要求他破戒。
但後來這妓女卻毒害僧人。她把迷藥摻進供養僧人的飯菜裡，致使他意亂情迷，並和妓女交歡，破了自己的戒體。清醒之後，他異常後悔，認為自己必墮地獄，除此之外再無其他去處。他悲痛萬分，在回寺廟的路上失聲痛哭，悲泣不已。
這時文殊童子走過去攙扶他起來。他把自己的故事告訴了文殊菩薩。文殊菩薩了知佛陀能幫助他，便帶他去見佛陀。他非常羞愧，甚至不敢講述自己的故事，於是文殊菩薩便替他轉告佛陀。
於是，佛陀講述了一段故事：多年以前，有一位商人家裡有個非常漂亮的女兒。一天，有位僧人前來化緣。商人美麗的女兒對他一見鐘情。然而，僧人德行高潔，他便離開了商人家。
女孩傷心欲絕又不能向任何人傾訴。她知道自己不可能擁有這位僧人，因為這是不正確的。她因此鬱鬱寡歡並開始絕食，想要尋死。最後就在快餓死的時候，她告訴了閨中密友自己深深愛上了僧人的事。她的朋友們實在是忍無可忍，不得不將這件事告訴了她的母親。
雖然母親並不想撮合女兒和僧人，但是又不想讓女兒就這樣死去，所以她欺騙僧人說：「我女兒想學習佛法，您能教她佛法嗎?」
「我當然同意這麼做。」
於是，他到商人家裡，卻看見這個女孩生病了。他問道：「她為什麼生病了？」
她母親說：「這都是我的錯，因為我不讓她學習佛法。現在她幾乎奄奄一息，所以我不得不請您來教她。」
這儼然是一種菩薩的行為，僧人當然願意教她佛法。於是，他經常來教佛法，慢慢地兩人墜入了愛河。最後他破了戒，和商人的女兒發生關係。
但是，這個女孩有另外一個追求者想要娶她。他非常嫉妒僧人，還想殺死他。謠言四散開來，僧人也聽說這個追求者想要殺死他。他非常害怕，心想：「我應該殺死那個追求者。」於是，他將一些有毒的優酪乳交給那女孩，並告訴她：「你一定要殺死那個追求者。」
她說：「我不能殺死那個人。」
可他卻說：「如果你愛我，你就會殺死那個追求者。」
她當然很愛他。於是她將優酪乳給了女僕，讓女僕送給追求者。追求者果真吃了之後中毒身亡。
事後，和尚心裡滿是愧疚：「我不僅破了戒，甚至還為了自己的利益殺人。沒有什麼比這更糟的了，我一定會下地獄的。」
佛陀再來解救他，給予教導，並以提問的方式為他開示，比如「你升起的欲望之心是什麼？」他終於了悟到心的本質是空性，從而證得無生法忍，是八地菩薩證得的一種成就。
現在，我們再回來看佛陀如何教育這位破戒的出家人。佛陀說：如果你研習這一部經典，那麼即使你作出和那和尚一樣的行為，你也可以證得無生法忍，因此你就依照這部經典修行吧。
請問您覺得這部經典中有趣的部分是什麼？
我覺得佛陀處理破戒的方法很有意思。因為出家戒出自毘那耶（梵：Vinaya）戒律制度來，所以我們理所當然地會認為應該從毘那耶戒律的角度來觀察處理。一旦破了戒，也應該依戒律制度處置。可是我從這部經典裡看到的卻非如此。儘管這位僧人受了出家戒，可是佛陀並沒有用那樣的方式來處理，而是從大乘佛教的角度、從六度和欲望的本質——空性來著手。這點我覺得真的很有趣，實際上也更有效。
讓我印象深刻的是佛陀的方法。他似乎不斷地向犯了錯誤的弟子提問，先由弟子給出答案說明自己的理解。接著佛陀會再次詰問，繼而明確闡釋他們的想法。借助多次的問答，最後讓弟子自行了悟真相。
佛陀的教導方式，是讓弟子自己找出答案。這個方法非常有效，因為這並非是一種讓人無法理解的懲罰，不會讓人繞了一大圈仍舊無所明瞭。在這部經典裡，僧人經佛陀引導而有所了悟。就是因為他已證悟成為菩薩，所以他完全免於任何戒律的破犯，破戒之過完全清淨，破戒之事再也不會發生。
而且，我發現佛陀教導六度的方法也很有意思，實際上是非常有趣的觀點。因為他說，如果你有愛或菩提心，那麼你就已經具足六度。這實際上是嘎千仁波切一直在教授的內容。因為佛陀曾經說過，有一些僧侶在修忍辱時會謾駡那些沒修忍辱的人。這是因為他們真的沒有慈悲心。他們只是對自己的紀律、自己的修行、自己的禪定、自己的德行、自己的戒律等感到自豪，繼而瞧不起那些破戒的僧侶。他們就是沒有慈悲心。所以佛陀說這並不是修行六度的方法。以僵固的心態看不起破戒之人，不是持守道德戒律的方法；相反地對破戒之人應以慈悲心哀矜勿喜。我覺得這個說法真得很好。這真的十分美妙，因為我看到導師們教的果真是佛陀的言教，是佛陀真實的法語言教。
