English
English version: Dharma. Later, there was a dignified Bhikshu (monk), who saw the Dharma Master Pure Dignity still entering other people's homes. Seeing his disciples destroying the usual decorum, he again generated impure evil thoughts, thinking: 'This Bhikshu has broken the precepts and destroyed the precepts, how can he attain Bodhi (enlightenment)?' Then he said to the crowd: 'This Bhikshu's conduct is mixed, far from the Buddha's path.' After this dignified Bhikshu created this karma (action), he later died. Because of this karmic retribution, he fell into the Avici (uninterrupted) Great Hell, enduring all kinds of suffering for nine hundred trillion kalpas (eons); after coming out of hell, for sixty-three hundred thousand lifetimes, he was constantly slandered; as his sins gradually diminished, he became a Bhikshu for thirty-two hundred thousand lifetimes. After leaving home, due to the karmic causes of his previous actions, he turned away from the path and returned to secular life. Furthermore, due to the causes of other sins, he left home and entered the path under the Buddha Pure Brightness, diligently and vigorously striving as if saving his head from fire, but for trillions of years, he could not even obtain the Dharma-acceptance of gentleness and compliance, and for countless trillions of lifetimes, his faculties were dull. 'Lion's Gait (name of a person), what do you think?' Was the dignified Bhikshu at that time someone else? Do not view it that way, for it was I myself. At that time, I generated this subtle impure thought, and received this karmic retribution, falling into hell. Lion's Gait! If someone does not want to generate this subtle sin, they should not generate evil thoughts towards Bodhisattvas (enlightened beings). For all the paths that Bodhisattvas walk, one should believe and understand, and should not generate thoughts of anger and hatred, but should think: 'I cannot well know the minds of others, and the actions of sentient beings are also difficult to know.' Good man! The Tathagata (Buddha) sees this benefit, therefore he constantly speaks this Dharma, so practitioners should not casually judge others, only the Tathagata and those similar to the Tathagata can truly know. Therefore, if practitioners want to protect themselves, they should be cautious and not casually judge others and create conflict. If Bodhisattvas want to cultivate and gather the Buddha Dharma, they should always be diligent and focused day and night. Those who have deeply aroused the Bodhi-mind (mind of enlightenment) should not be fond of seeking the faults of others. If a Bodhisattva can teach beings in the three thousand great thousand worlds to practice the ten good deeds, it is not as good as a Bodhisattva spending the time of one meal, single-mindedly and quietly contemplating the Dharma-door of one aspect, even hearing, receiving, reading, reciting, and explaining it, the merit of this person is far greater than the former. Why? Because all Bodhisattvas use this Dharma-door to extinguish --------------------------------------------------------------------------------
Chinese
一切业障罪，亦于一切众生之中离憎爱心，便能疾得一切种智。” 尔时文殊师利法王子白佛言：“世尊！如佛所说灭业障罪，云何灭业障罪？” 佛告文殊师利：“若菩萨见一切法性无业无报，则能毕灭业障之罪。又文殊师利！若菩萨见贪欲际即是真际，见瞋恚际即是真际，见愚痴际即是真际，则能毕灭业障之罪。又文殊师利！若菩萨能见一切众生性即是涅槃性，则能毕灭业障之罪。所以者何？若人自有所见即能起业，无知无闻凡夫愚人不知诸法毕竟灭相，故自见其身亦见他人，以是见故便起身口意业。是人妄见忆想分别，作是念：‘我是贪欲、瞋恚、愚痴。’如是分别故，于佛法中出家学道，复作是念：‘我是持戒修梵行人，我当越度生死，得于涅槃免诸苦恼。’是人分别诸法，是善是不善，是应知、是应断、是应证、是应修，所谓苦应见、集应断、灭应证、道应修。而复分别一切诸行皆悉无常，一切诸行皆悉是苦，一切诸行皆三毒炽然，我当疾舍此有为法。常作如是思惟，于诸行中种种取相而生厌心。 “尔时便作是念：‘见诸行如是，是名见苦；恶厌诸行，是名断集。’分别诸行，见于灭谛即作是念：‘我今见灭是名证灭，我当修道。’便至静处念如是法，作是念已摄心定住。是人先得厌 现代汉语译本：一切由业产生的罪恶，以及在所有众生中去除憎恨和爱恋之心，就能迅速获得一切种智（佛的智慧）。 这时，文殊师利（Manjushri）法王子对佛说：‘世尊！如您所说，如何灭除业障罪呢？’ 佛告诉文殊师利：‘如果菩萨（Bodhisattva）看到一切法的本性没有业也没有报应，就能彻底灭除业障之罪。还有，文殊师利！如果菩萨看到贪欲的边际就是真如的边际，看到瞋恚的边际就是真如的边际，看到愚痴的边际就是真如的边际，就能彻底灭除业障之罪。还有，文殊师利！如果菩萨能看到一切众生的本性就是涅槃（Nirvana）的本性，就能彻底灭除业障之罪。为什么呢？如果人自己有所见解，就会产生业。无知无闻的凡夫愚人不知道诸法毕竟空寂的真相，所以看到自己的身体也看到他人的身体，因为这种见解，就产生身口意业。这些人虚妄地忆想分别，这样想：‘我是贪欲、瞋恚、愚痴。’因为这样分别，所以在佛法中出家学道，又这样想：‘我是持戒修行梵行的人，我应当超越生死，得到涅槃，免除各种苦恼。’这些人分别诸法，什么是善，什么是不善，什么是应该知道的，什么是应该断除的，什么是应该证悟的，什么是应该修行的，所谓苦应该观察，集应该断除，灭应该证悟，道应该修行。而且又分别一切诸行都是无常的，一切诸行都是苦的，一切诸行都充满贪嗔痴三毒，我应当迅速舍弃这些有为法。’常常这样思惟，在诸行中种种取相而生厌恶之心。 ‘这时就产生这样的念头：‘看到诸行是这样的，这叫做见苦；厌恶诸行，这叫做断集。’分别诸行，见到灭谛（Nirodha Satya），就产生这样的念头：‘我现在见到灭，这叫做证灭，我应当修道。’便到安静的地方思念这样的法，产生这样的念头后，收摄心念使之安定。这人先前因为厌恶诸
English
English version: 'All karmic obstacles and sins, and the absence of hatred and love among all sentient beings, will enable one to quickly attain omniscience (Sarvajna, the wisdom of a Buddha).' At that time, Manjushri (Manjushri), the Dharma Prince, said to the Buddha: 'World Honored One! As the Buddha said, how can karmic obstacles and sins be extinguished?' The Buddha told Manjushri: 'If a Bodhisattva (Bodhisattva) sees that the nature of all dharmas is without karma and without retribution, then he can completely extinguish the sins of karmic obstacles. Furthermore, Manjushri! If a Bodhisattva sees that the boundary of greed is the boundary of Suchness (Tathata), sees that the boundary of anger is the boundary of Suchness, and sees that the boundary of ignorance is the boundary of Suchness, then he can completely extinguish the sins of karmic obstacles. Furthermore, Manjushri! If a Bodhisattva can see that the nature of all sentient beings is the nature of Nirvana (Nirvana), then he can completely extinguish the sins of karmic obstacles. Why? If a person has his own views, he will generate karma. Ignorant and unlearned ordinary people do not know the ultimate extinction of all dharmas, so they see their own bodies and also see the bodies of others. Because of this view, they generate karma of body, speech, and mind. These people falsely remember and discriminate, thinking: 'I am greed, anger, and ignorance.' Because of this discrimination, they leave home to study the Way in the Buddhadharma, and again think: 'I am one who upholds the precepts and practices pure conduct, I should transcend birth and death, attain Nirvana, and be free from all suffering.' These people discriminate dharmas, what is good, what is not good, what should be known, what should be abandoned, what should be realized, and what should be cultivated, namely, suffering should be seen, accumulation should be abandoned, cessation should be realized, and the path should be cultivated. And again, they discriminate that all conditioned phenomena are impermanent, all conditioned phenomena are suffering, and all conditioned phenomena are ablaze with the three poisons (greed, hatred, and delusion). I should quickly abandon these conditioned dharmas.' They constantly think in this way, taking various forms in all conditioned phenomena and generating aversion. 'At that time, they will have this thought: 'Seeing that all conditioned phenomena are like this, this is called seeing suffering; hating and being disgusted with all conditioned phenomena, this is called abandoning accumulation.' Discriminating all conditioned phenomena and seeing the cessation of suffering (Nirodha Satya), they will have this thought: 'Now I see cessation, this is called realizing cessation, I should cultivate the path.' Then they go to a quiet place and contemplate such dharmas, and after having this thought, they gather their minds and settle them. This person previously, because of aversion to all' --------------------------------------------------------------------------------
Chinese
心，今得定心，故于诸行中心便舍离，而自愧厌不喜不乐，复作是念：‘我今于一切法中已得解脱，更无所作，我身已得阿罗汉道。’是人命终之时见受生处，即菩提中心生疑悔，以此疑故命终之后堕大地狱。何以故？是人于无生法中而分别故。” 尔时文殊师利法王子白佛言：“世尊！今云何应观四圣谛？” 佛告文殊师利：“若行者能见一切法即是无生性，是名见苦。若能见一切法不集不起，是名断集。若能见一切法毕竟灭相，是名证灭。若能见一切法无所有性，是名修道。文殊师利！若行者能如是见四圣谛，是人不作如是分别，是法善是法不善，是法应见、是法应断、是法应证、是法应修，所谓苦应见、集应断、灭应证、道应修。所以者何？凡夫所行贪欲、瞋恚、愚痴，行者见是法皆空、无生、无所有、不可分别，但积集虚妄。尔时于法无所取无所舍，于三界中心无所碍，见一切三界毕竟不生，见一切善不善法虚诳不实，如幻如梦如影如响如焰。行者见贪欲性即是涅槃性，瞋恚性即是涅槃性，愚痴性即是涅槃性。若能见一切法性如是，便于一切众生之中不起憎爱。所以者何？是行者不得是法，若生爱处、若生憎处，安住虚空，心中乃至不见佛、不见法、不见僧，是则不见一切法。若不见一切法，于 现代汉语译本：此人认为，‘我的心现在得到了安定，所以在各种行为中心中便舍弃远离，并且感到惭愧厌恶，不喜悦也不快乐’，又这样想：‘我现在对于一切法已经得到了解脱，再也没有什么可做的了，我的身体已经证得了阿罗汉道（Arhat path）。’这个人临命终的时候，看见了将要受生的地方，就对菩提（Bodhi）的中心产生了怀疑后悔，因为这个怀疑，命终之后堕入大地狱。为什么呢？因为这个人对于无生之法却加以分别。” 这时，文殊师利（Manjushri）法王子对佛说：“世尊！现在应该如何观察四圣谛（Four Noble Truths）呢？” 佛告诉文殊师利：“如果修行者能够见到一切法就是无生之性，这叫做见苦（Dukkha）。如果能够见到一切法不积聚也不生起，这叫做断集（Samudaya）。如果能够见到一切法毕竟寂灭之相，这叫做证灭（Nirodha）。如果能够见到一切法无所有性，这叫做修道（Magga）。文殊师利！如果修行者能够这样观察四圣谛，这个人就不会作这样的分别：这个法是善的，这个法是不善的；这个法应该见，这个法应该断，这个法应该证，这个法应该修，所谓苦应该见，集应该断，灭应该证，道应该修。为什么呢？凡夫所行的贪欲、瞋恚、愚痴，修行者见到这些法都是空、无生、无所有、不可分别的，只是积聚虚妄。这时对于法无所取也无所舍，对于三界（Three Realms）中心中没有阻碍，见到一切三界毕竟不生，见到一切善与不善的法虚假不实，如同幻、如同梦、如同影、如同响、如同焰。修行者见到贪欲的自性就是涅槃（Nirvana）的自性，瞋恚的自性就是涅槃的自性，愚痴的自性就是涅槃的自性。如果能够见到一切法的自性是这样，那么对于一切众生之中就不会生起憎恨和喜爱。为什么呢？因为这个修行者没有得到这个法，无论生起喜爱的地方，还是生起憎恨的地方，安住在虚空之中，心中乃至不见佛（Buddha）、不见法（Dharma）、不见僧（Sangha），这就是不见一切法。如果不见一切法，那么对于...
English
English version: This person thinks, 'My mind is now stabilized, so in the midst of all actions, I abandon and distance myself, feeling ashamed and disgusted, neither pleased nor happy,' and further contemplates: 'I have now attained liberation from all dharmas, there is nothing more to do, and my body has attained the Arhat path (阿罗汉道).' When this person is about to die, seeing the place where they will be reborn, they develop doubt and regret in the center of Bodhi (菩提), and because of this doubt, they fall into the great hell after death. Why? Because this person makes distinctions in the dharma of non-birth. At that time, Manjushri (文殊师利), the Dharma Prince, said to the Buddha: 'World Honored One! How should we contemplate the Four Noble Truths (四圣谛) now?' The Buddha told Manjushri: 'If a practitioner can see that all dharmas are of the nature of non-birth, this is called seeing suffering (Dukkha). If one can see that all dharmas do not accumulate and do not arise, this is called cutting off accumulation (Samudaya). If one can see that all dharmas are ultimately of the nature of extinction, this is called realizing extinction (Nirodha). If one can see that all dharmas are of the nature of non-existence, this is called cultivating the path (Magga). Manjushri! If a practitioner can see the Four Noble Truths in this way, this person will not make such distinctions: this dharma is good, this dharma is not good; this dharma should be seen, this dharma should be cut off, this dharma should be realized, this dharma should be cultivated, namely, suffering should be seen, accumulation should be cut off, extinction should be realized, and the path should be cultivated. Why? The greed, hatred, and delusion practiced by ordinary people, the practitioner sees that these dharmas are all empty, without birth, without existence, and cannot be distinguished, but only accumulate falsehood. At this time, there is neither grasping nor abandoning of dharmas, and in the center of the Three Realms (三界) there is no obstruction, seeing that all Three Realms ultimately do not arise, seeing that all good and non-good dharmas are false and unreal, like illusions, like dreams, like shadows, like echoes, like flames. The practitioner sees that the nature of greed is the nature of Nirvana (涅槃), the nature of hatred is the nature of Nirvana, and the nature of delusion is the nature of Nirvana. If one can see that the nature of all dharmas is like this, then one will not arise hatred or love among all sentient beings. Why? Because this practitioner has not obtained this dharma, whether in the place where love arises or in the place where hatred arises, abiding in emptiness, in the heart not even seeing the Buddha (佛), not seeing the Dharma (法), not seeing the Sangha (僧), this is not seeing all dharmas. If one does not see all dharmas, then regarding... --------------------------------------------------------------------------------