Chinese
大正藏第 14 册 No. 0459 佛说文殊悔过经 No. 459 佛说文殊悔过经 西晋月氏国三藏竺法护译 闻如是： 一时佛在罗阅祇耆阇崛山中，与大比丘众俱，比丘千二百五十，菩萨无央数——一切大圣神通已达，逮得总持，揽十方慧，立三脱门，晓了三世，无所挂碍颁宣三宝救济三界，开演三乘使晓本无无上正真。 尔时，文殊师利菩萨游罗阅祇耆阇崛山，与诸菩萨、不可称计诸大弟子，天、龙、鬼神、干沓和、阿须伦、迦留罗、真陀罗、摩睺勒等眷属围绕，而为众生广说经法，开演分别志三乘学。其来听者本学声闻，寻问文殊四圣谛事；学缘觉者则已自问十二缘起深奥之事；学大乘者则从已行咨问，咸受六度无极、四等四恩，善权方便无极大道；或问神通、四无放逸、四等心行诸分别辩菩萨之道，三十七品不退转地超入寂灭；或问土界悔过之处、十地、十忍、十分别事、十瑞、十持、十印、十三昧定；或有问于不坏诸法，入于一义无从生忍。文殊师利各随所问而发遣之，可悦其心令无余疑。 尔时，会中有诸新学发意菩萨而来听受——不能将护罪福之缘，阴盖所覆而为虚妄、狐疑所蔽，习在颠倒、无勇猛志、依倚形色、抱怯弱心，不能咨启 现代汉语译本 《佛说文殊悔过经》 西晋月氏国三藏竺法护译 我听到的是这样的： 一时，佛陀在罗阅祇（Rāmagṛha，王舍城）的耆阇崛山（Gṛdhrakūṭa，灵鹫山）中，与众多大比丘在一起。比丘有一千二百五十人，菩萨的数量无法计算——他们都是已经证得神通的大圣者，获得了总持（dhāraṇī，总揽忆持一切法而不忘失的智慧），掌握了十方世界的智慧，确立了三解脱门（三解脱门指空门、无相门、无作门），通晓过去、现在、未来三世，没有任何挂碍地宣扬佛法僧三宝，救济欲界、色界、无色界三界众生，开演声闻乘、缘觉乘、菩萨乘三乘佛法，使他们明白一切事物本无自性的无上正真之理。 当时，文殊师利（Mañjuśrī）菩萨游化于罗阅祇的耆阇崛山，与诸位菩萨、不可计数的众多大弟子，以及天（deva）、龙（nāga）、鬼神（yakṣa）、干沓和（gandharva，香神）、阿须伦（asura，非天）、迦留罗（garuḍa，金翅鸟）、真陀罗（kiṃnara，紧那罗，歌神）、摩睺勒（mahoraga，大蟒神）等眷属围绕，为众生广泛地宣说经法，开示演说分别三乘的学问。前来听法的人中，原本学习声闻乘的人，会向文殊菩萨请教关于四圣谛（catvāri-āryasatyāni，苦、集、灭、道）的事情；学习缘觉乘的人，则已经自己探究十二缘起（dvādaśāṅga-pratītyasamutpāda，无明、行、识、名色、六入、触、受、爱、取、有、生、老死）深奥的道理；学习大乘的人，则会从自己的修行出发进行请教，都接受六度（ṣaṭ-pāramitā，布施、持戒、忍辱、精进、禅定、般若）无极、四等（catasra-apramāṇatās，慈、悲、喜、舍）四恩，以及善巧方便的无极大道；或者有人请教神通、四无放逸（catvāri apramāṇāni，四种增上心，即慈、悲、喜、舍）、四等心行等各种分别辩论菩萨之道，以及三十七道品（bodhipākṣikadharmāḥ，四念处、四正勤、四如意足、五根、五力、七菩提分、八正道分）不退转地，从而超越进入寂灭之境；或者有人请教关于国土世界悔过之处、十地（daśa-bhūmi，菩萨修行的十个阶段）、十忍（daśa-kṣānti，十种忍辱）、十分别事、十瑞、十持、十印、十三昧定等问题；或者有人请教关于不坏诸法，从而进入一义无生法忍（anutpattika-dharma-kṣānti，对一切法不生不灭的真理的证悟）。文殊师利菩萨根据他们所提出的问题，分别给予解答，使他们心生喜悦，没有丝毫疑惑。 当时，法会中有些新学、刚刚发菩提心的菩萨前来听法——他们不能守护自己的罪业和福德之缘，被阴盖（五阴的覆盖）所蒙蔽而产生虚妄的想法，被狐疑所遮蔽，习惯于颠倒的见解，没有勇猛精进的志向，依倚于外在的形色，怀抱怯弱的心，不能够进行请教。
English
English version The Sutra of Repentance Spoken by Mañjuśrī Buddha Translated by Dharma Rakṣa, a Tripiṭaka Master from the Yuezhi Kingdom of the Western Jin Dynasty Thus have I heard: At one time, the Buddha was dwelling on Mount Gṛdhrakūṭa (Vulture Peak) in Rāmagṛha (Rajgir), together with a large assembly of bhikṣus (monks). There were one thousand two hundred and fifty bhikṣus, and countless bodhisattvas—all great sages who had attained supernatural powers, acquired dhāraṇī (retentive memory and wisdom), grasped the wisdom of the ten directions, established the three doors of liberation (emptiness, signlessness, and wishlessness), understood the three periods of time (past, present, and future), and without any hindrance, proclaimed the Three Jewels (Buddha, Dharma, Sangha), rescued the beings of the three realms (desire realm, form realm, formless realm), and expounded the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Mahāyāna) to enable them to understand the unsurpassed true reality of the inherent non-existence of all things. At that time, Mañjuśrī Bodhisattva was traveling in Mount Gṛdhrakūṭa in Rāmagṛha, surrounded by various bodhisattvas, countless great disciples, and retinues of devas (gods), nāgas (dragons), yakṣas (spirits), gandharvas (celestial musicians), asuras (demigods), garuḍas (mythical birds), kiṃnaras (celestial musicians), mahoragas (great serpents), and others, extensively expounding the Dharma for sentient beings, explaining and distinguishing the learning of the Three Vehicles. Among those who came to listen, those who originally studied the Śrāvakayāna (the Vehicle of Hearers) would inquire of Mañjuśrī about the Four Noble Truths (duḥkha, samudaya, nirodha, and marga); those who studied the Pratyekabuddhayāna (the Vehicle of Solitary Buddhas) had already inquired about the profound matters of the Twelve Links of Dependent Origination (ignorance, volitional action, consciousness, name and form, six sense organs, contact, feeling, craving, grasping, becoming, birth, old age and death); those who studied the Mahāyāna (the Great Vehicle) would inquire based on their own practice, all receiving the Six Pāramitās (giving, morality, patience, effort, meditation, and wisdom), the Four Immeasurables (loving-kindness, compassion, joy, and equanimity), and the unsurpassed Great Path of skillful means; or some would inquire about supernatural powers, the Four Right Exertions, the Four Immeasurables, and various distinctions of the Bodhisattva Path, as well as the Thirty-Seven Factors of Enlightenment (the four foundations of mindfulness, the four right exertions, the four bases of power, the five roots, the five powers, the seven factors of enlightenment, and the noble eightfold path), the irreversible stage, and surpassing entry into nirvana; or some would inquire about the places for repentance in the Buddha-fields, the Ten Bhūmis (ten stages of a bodhisattva's path), the Ten Kṣāntis (ten kinds of forbearance), the ten distinctions, the ten auspicious signs, the ten holdings, the ten seals, and the thirteen samādhis; or some would inquire about the non-destruction of all dharmas, entering into the non-origination of the forbearance of one meaning. Mañjuśrī Bodhisattva answered each question according to what was asked, delighting their hearts and leaving no doubt. At that time, in the assembly, there were some newly learning bodhisattvas who had just aroused the aspiration for enlightenment and came to listen—they were unable to protect the causes of their sins and merits, were covered by the skandhas (aggregates) and thus had false thoughts, were obscured by doubt and suspicion, were accustomed to inverted views, had no courageous aspiration, relied on external forms, harbored timid hearts, and were unable to inquire. --------------------------------------------------------------------------------
Chinese
文殊师利，净除因缘一切罪苦、修学大乘至无上道。 时彼会中有一菩萨，名曰如来齐光照耀，见诸新学菩萨心念志怀犹豫、不能自决，则前白问文殊师利无罪之事、悔过之义、无失劝助、咨请无过、不违诱进。 文殊师利即答如来齐光照耀菩萨：“是，族姓子！菩萨大士欲除罪业、奉行平等、入于过去当来现在佛法，五体投地寻复起立，右膝着地，口自说言：‘一切众生从于左路、著于左道，其在邪见，悉当立之于贤圣法。’ “欲化一切众生之类皆至无上正真平等之道，以是之故，右膝着地当宣此言：‘犹若如来、至真、等正觉诣于道场坐尊树时，蠲除一切众恶之法、诸善普备，吾亦如之。’ “观首遍体以手摩之，重以右手而指于地：‘吾当降魔并及官属。若得佛道，令一切人、众生之类，消伏魔事及外怨敌。’坐佛树下指地要誓成佛圣慧，如本世尊右手指地降十八亿诸魔官属。以是之故，所以右掌而案着地，以当左手案著于地。 “又跪左膝口说此言：‘假使有人住愚痴法，所受颠倒而不顺义、𢤱悷难化、不成好器、悭贪垢秽而处危害、訾毁同学，今者识道，改往修来，而皆谛受于四恩行。’是以左手及与左膝著于地矣。 “假使头脑著于地时，口演此言：‘使一切人 现代汉语译本：文殊师利（Manjushri，智慧的象征），为了清除所有因缘带来的罪苦，修学大乘（Mahayana，佛教的一个主要分支）直至无上道（Anuttara-samyak-sambodhi，无上正等正觉）。 当时，法会中有一位菩萨，名叫如来齐光照耀（Tathagata Samantaprabha，如来普遍的光明），他看到新学的菩萨们心念和志向犹豫不定，不能自己决断，于是上前请问文殊师利关于无罪之事、忏悔之义、无失的劝助、咨询请教没有过失、不违背诱导进步的方法。 文殊师利回答如来齐光照耀菩萨说：‘是的，善男子！菩萨大士想要消除罪业、奉行平等、进入过去、未来、现在诸佛的佛法，应该五体投地，然后起身，右膝着地，口中自己说：‘一切众生都从左路走，执着于左道，他们的见解是邪见，都应当使他们安立于贤圣之法。’ ‘想要教化一切众生都达到无上正真平等的道路，因此，右膝着地时应当宣说这些话：‘犹如如来、至真、等正觉到达道场，坐在菩提树下时，清除一切众恶之法，诸善普皆具备，我也像他一样。’ ‘观察头部，用手遍摩全身，再用右手指向地面：‘我应当降伏魔及其眷属。如果我能证得佛道，就让一切人、一切众生，都能消除魔事以及外来的怨敌。’坐在菩提树下，指着地面立下誓言，成就佛的圣慧，就像本师世尊（Shakyamuni Buddha，释迦牟尼佛）用右手指地，降伏十八亿诸魔官属一样。因此，用右掌按在地上，也用左手按在地上。 ‘又跪下左膝，口中说这些话：‘假使有人住在愚痴之法中，所接受的都是颠倒而不顺应真义的，刚愎自用难以教化，不能成为好的器皿，悭吝贪婪，污秽不堪，处在危害之中，诽谤诋毁同学，现在认识了正道，改正过去的错误，修习未来的善行，并且都能如实地接受四恩之行。’所以左手和左膝都要着地。 ‘假使头脑着地的时候，口中演说这些话：‘使一切人’
English
English version: Manjushri (symbol of wisdom), in order to purify all sins and sufferings arising from conditions, and to study the Mahayana (a major branch of Buddhism) until reaching Anuttara-samyak-sambodhi (unsurpassed complete and perfect enlightenment). At that time, there was a Bodhisattva in the assembly named Tathagata Samantaprabha (the universal light of the Tathagata), who saw that the newly learning Bodhisattvas were hesitant in their thoughts and aspirations, unable to make decisions on their own. Therefore, he stepped forward to ask Manjushri about matters of innocence, the meaning of repentance, faultless encouragement, seeking advice without error, and methods of inducement and progress that are not contrary to the Dharma. Manjushri replied to the Bodhisattva Tathagata Samantaprabha: 'Yes, son of a noble family! If a Bodhisattva Mahasattva wishes to eliminate karmic obstacles, practice equality, and enter the Buddhadharma of the past, future, and present, they should prostrate with their five limbs touching the ground, then rise, place their right knee on the ground, and say these words: 'All sentient beings are walking the left path, clinging to the left way, and their views are wrong. All of them should be established in the Dharma of the wise and noble.' 'Wishing to transform all beings to reach the unsurpassed, true, equal, and correct path, therefore, when the right knee is on the ground, these words should be proclaimed: 'Just as the Tathagata, the truly enlightened one, the perfectly enlightened one, arrived at the Bodhi tree in the place of enlightenment, eliminated all evil dharmas, and was fully equipped with all good qualities, so shall I be.' 'Observe the head, rub the entire body with the hands, and then point to the ground with the right hand: 'I shall subdue the demons and their retinues. If I attain Buddhahood, may all people and all sentient beings be able to eliminate demonic affairs and external enemies.' Sitting under the Bodhi tree, pointing to the ground, make a vow to achieve the wisdom of a Buddha, just as Shakyamuni Buddha (the original teacher) pointed to the ground with his right hand and subdued eighteen billion demonic retinues. Therefore, the right palm is pressed on the ground, and the left hand is also pressed on the ground.' 'And kneeling on the left knee, say these words: 'Suppose there are people who dwell in the dharma of ignorance, accepting inverted views that do not accord with the truth, stubborn and difficult to transform, unable to become good vessels, stingy and greedy, defiled and in danger, slandering and disparaging fellow practitioners. Now, recognizing the right path, correcting past mistakes, cultivating future good deeds, and being able to truly accept the practice of the four kinds of grace.' Therefore, the left hand and the left knee should be placed on the ground. 'Suppose when the head touches the ground, these words are spoken: 'May all people' --------------------------------------------------------------------------------
Chinese
弃除贡高、自大之心，孝顺父母、奉敬尊长——若干种养——当以逮得无能见顶佛之髻相，越度一切世间诸法，身过三界，慧逾虚空。今吾自归，以是五体投地礼德使诸众生至成大道。’ “世俗之人生长五盖，以此功德自然弃除五盖之蔽、具足五根、究竟五力、绝灭五欲、逮得五通、远离五阴、成就五眼。其在五趣众生之类，获致殊特五法之行、禁戒差特，三昧智慧修于解脱、度知见事。以是五体投地之德，阴盖以消，住根、力者常念如来，未曾舍怀。 “复说此言：‘诸佛、世尊唯垂恩慈而见愍念，于是一切十方世界所有菩萨上至诸佛，慧无挂碍，其行不二，于是平等将护法相，以法身体清净之言，无有解说、鲜洁之心而无有心。一切诸法慧无阴蔽，无来、无去，于一切智悉愍普见，等入如来证明要义，过去、当来、今现在法。识知罪福因缘之报，诸佛、世尊乃为圣眼，其慧成就悉能证明，为人重任备精进已。吾从本际至于生死，于真谛际而自迷惑，不能敏达无所识知，处在非法兴于法想、违犯政律以为律想、非是众祐为众祐想、兴发不善以为善想。心随颠倒，不了无常、苦、空非身，自贪见身诸恶罪业，所为非法，不顺典约佛所禁限。 “‘自犯此罪、若教他人，方当所作罪盖尘劳——不听 现代汉语译本： ‘舍弃贡高自大之心，孝顺父母，尊敬长辈——通过多种方式培养——应当能够达到无法看见顶的佛的头发肉髻相（Uṣṇīṣa，佛顶的肉髻，是佛的三十二相之一），超越一切世间诸法，身过三界（欲界、色界、无色界），智慧超过虚空。现在我皈依，以这五体投地（prostration，佛教的一种礼拜方式）的礼拜功德，使一切众生最终成就大道。’ ‘世俗之人增长五盖（pañca nivaraṇa，贪欲盖、嗔恚盖、睡眠盖、掉举恶作盖、疑盖），凭借此功德自然舍弃五盖的遮蔽，具足五根（pañcendriyāṇi，信根、精进根、念根、定根、慧根），究竟五力（pañca balāni，信力、精进力、念力、定力、慧力），断灭五欲（pañca kāmaguṇā，色、声、香、味、触），获得五通（pañcābhijñā，天眼通、天耳通、他心通、宿命通、神足通），远离五阴（pañca skandha，色、受、想、行、识），成就五眼（pañca cakṣūṃsi，肉眼、天眼、慧眼、法眼、佛眼）。那些在五趣（pañca gati，地狱、饿鬼、畜生、人、天）中的众生，获得殊胜的五法之行、禁戒的差别，三昧（samādhi，禅定）智慧修习于解脱，度脱知见之事。凭借这五体投地的功德，阴盖得以消除，安住于根、力者常常忆念如来，未曾舍弃。’ ‘又说此言：‘诸佛、世尊唯独垂怜恩慈而见愍念，于是一切十方世界所有菩萨上至诸佛，智慧没有挂碍，其行持不二，于是平等地守护法相，以法身体清净之言，没有解说、鲜洁之心而无有心。一切诸法智慧没有阴蔽，无来无去，于一切智慧悉皆愍念普遍照见，平等进入如来证明的要义，过去、当来、今现在法。识别知晓罪福因缘的报应，诸佛、世尊乃是圣眼，其智慧成就悉能证明，为人担当重任已经具备精进。我从本初之际至于生死轮回，于真谛（satya，佛教的根本真理）之际而自我迷惑，不能敏锐通达无所识知，处在非法中兴起法想、违犯政律以为是律想、非是众人的庇护却以为是众人的庇护、兴发不善却以为是善想。心随颠倒，不了知无常、苦、空、非身，自贪恋执着于身体，造作诸恶罪业，所作所为都是非法，不顺从典章约束，违背佛所禁止的界限。 ‘自己犯下这些罪过、或者教唆他人，方才应当所作的罪盖尘劳——不听’