English
Furthermore, there were other Bodhisattva assemblies who also taught the path of proper conduct, enabling them to be in accordance; seeing those who could gain something, they would teach, speaking of the impermanence of all phenomena, the suffering of all phenomena, and the non-self of all phenomena; they lacked skillful wisdom and were not adept in the practices of a Bodhisattva; yet that Bhikshu (monk) was complete with wholesome roots. Moreover, that Dharma-speaking Bhikshu (referring to the Pure Good Conduct one), being a pure and virtuous practitioner, was skilled in understanding the different faculties of each sentient being, and his assembly did not excessively pursue the increase or decrease of merits, but skillfully used expedient means in the patience of non-attainment. 'Good son! At that time, that Dharma-speaking Bhikshu (the Pure Good Conduct one) and his disciples arrived at the dwelling place of the Bhikshu Good Conduct Intention to stay, but (the Pure Good Conduct one) also frequently entered the village, out of compassion for sentient beings, completing tasks such as begging for food in the village and then leaving, he caused hundreds of thousands of families to establish pure faith. His disciples were also skilled in guiding and teaching, going to sentient beings to speak Dharma for them, causing hundreds of thousands of sentient beings to generate the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, right, and perfect enlightenment).' If the disciples of Good Conduct Intention (Bhikshu) enjoyed practicing meditation and did not frequently enter the village. At that time, the Bhikshu Good Conduct Intention harbored impure thoughts towards the Dharma-speaking Pure Good Conduct one and his disciples, saying: 'These are lazy Bhikshus, constantly entering the village.' Then he struck the Ghandi (a Dharma instrument to summon the Sangha) to gather the Bhikshu assembly, and he himself made a prohibition: 'None of you are allowed to enter the village.' (The Bhikshu Good Conduct Intention) said to all the disciples of Pure Good Conduct: 'You are not good at practicing, nor do you speak little, why do you frequently enter the village? The Buddhas, World Honored Ones, praise and permit living in Aranya (a quiet place), you should not go to other people's homes, you should abide in the joy of contemplating meditation.' 'Good son! At that time, all the disciples of the Bhikshu Pure Good Conduct did not follow the teachings and prohibitions set by the Bhikshu Good Conduct Intention, and still frequently entered the village, for the sake of maturing sentient beings. Good son! At that time, after that Bhikshu (the disciples of the Pure Good Conduct Bhikshu) came out of the village, that Bhikshu Good Conduct Intention again struck the Ghandi (a Dharma instrument to summon the Sangha) to gather the Bhikshu assembly, saying: 'If you enter the village again, you will not be allowed to live here with us.' Good son! At that time, the Dharma-speaking Pure Good Conduct one, in order to protect those Bhikshus, said to his own disciples: --------------------------------------------------------------------------------
Chinese
汝等一莫入村。’时彼村中所有众生，是彼比丘所成熟者，彼等不见诸比丘故，悉怀热恼善法损减。 “善家子！时净善行说法者，彼三月过已，从住处出到别住处，及共徒众复入村城国邑王都，入已为诸众生说法。善家子！时善行意比丘，复见净善行说法者数入村家，亦见彼众本性威仪入他家中。彼复唯有不净心生：‘今此比丘恶戒破戒，自身既尔徒众亦然，此秃何有菩提？唯是诈诳。’便告多人作如是言：‘此比丘杂行、去菩提远，贵重利养染着他家。’ “善家子！尔时善行意比丘于他时死。然其死时，以于彼边不净心生，作业熟故，堕阿毗至大泥犁耶中。经九十九俱致百千劫在大泥犁耶中，所有大泥犁耶苦皆具受已，于六十三百千生中常得诽谤；于三十三百千生中行出家已，还退在俗。以彼余业障故，于无垢焰如来、应、正遍知教中出家，寿量既长，于俱致百千岁如救头然发勤修行，犹未曾得随顺道忍。复多百千生中闇钝，以彼余业故。 “善家子！彼时说法比丘名净善行，汝莫异见。何以故？不动如来即是彼时说法比丘名净善行。善家子！彼时说法比丘名善行意，汝莫异见。何以故？我身即是彼时说法比丘名善行意。我于彼所乃至微细方便，于中不净心生已，作此业障堕大泥犁耶中。 现代汉语译本：‘你们任何人都不要进入村庄。’当时那个村庄里所有的众生，都是那位比丘所度化的对象，他们因为没有见到诸位比丘，全都心怀忧愁烦恼，善法也因此减少。 ‘善男子！当时那位名为净善行的说法者，三个月过后，从住处出来到别的住处，又和他的徒众一起进入村庄、城镇、国家和王都，进入之后为众生说法。善男子！当时那位名为善行意的比丘，又看见那位名为净善行的说法者多次进入村庄人家，也看见他的徒众行为不端，举止轻浮地进入别人家中。他因此生起不清净的心念：‘现在这位比丘持戒不严，破了戒律，自己是这样，他的徒众也是这样，这个秃头怎么可能有菩提？完全是虚伪欺骗。’于是就告诉很多人，这样说：‘这位比丘行为不正，远离菩提，看重名利供养，贪恋别人家。’ ‘善男子！当时那位名为善行意的比丘在后来死了。然而他死的时候，因为对那位比丘生起不清净的心念，由于业力成熟的缘故，堕入了阿鼻地狱（Avīci-mahāniraya）之中。经历了九十九俱胝（koṭi）百千劫（kalpa）在地狱中，所有地狱的痛苦全都承受完毕之后，在六十三百千生中常常遭受诽谤；在三十三百千生中出家之后，又退还俗。因为他剩余的业障，在无垢焰如来（Vimala-arci tathāgata）、应供（arhat）、正遍知（samyak-saṃbuddha）的教法中出家，寿命虽然很长，在俱胝百千年中像救头燃一样努力修行，仍然没有得到随顺道忍。又在很多百千生中愚昧迟钝，这也是因为他剩余的业力。’ ‘善男子！那时说法比丘的名字是净善行，你不要有别的看法。为什么呢？不动如来（Acala tathāgata）就是那时说法比丘，名字是净善行。善男子！那时说法比丘的名字是善行意，你不要有别的看法。为什么呢？我的身体就是那时说法比丘，名字是善行意。我因为对他乃至微小的行为，生起不清净的心念，造下这样的业障，堕入大地狱之中。’
English
English version: ‘None of you should enter the village.’ At that time, all the beings in that village were those whom that Bhikṣu had matured. Because they did not see the Bhikṣus, they were all filled with distress and their good Dharma diminished. ‘Good son! At that time, the preacher named Śuddha-cāra, after three months had passed, came out of his dwelling place and went to another dwelling place. Together with his retinue, he re-entered villages, towns, countries, and royal capitals. Having entered, he preached the Dharma to the beings. Good son! At that time, the Bhikṣu named Cārārtha again saw the preacher named Śuddha-cāra frequently entering village homes, and also saw his retinue behaving improperly and entering other people's homes with frivolous manners. He then only generated impure thoughts: ‘Now this Bhikṣu is not strict in his precepts, he has broken the precepts. He himself is like this, and so are his followers. How can this bald-headed one have Bodhi? It is all deceit and falsehood.’ He then told many people, saying: ‘This Bhikṣu engages in mixed practices, is far from Bodhi, values offerings and gains, and is attached to other people's homes.’ ‘Good son! At that time, the Bhikṣu named Cārārtha died later. However, at the time of his death, because he had generated impure thoughts towards that Bhikṣu, due to the ripening of his karma, he fell into the Avīci-mahāniraya (阿鼻至大泥犁耶, the Great Hell of Avīci). After experiencing all the sufferings of the Great Hell for ninety-nine koṭis (俱胝, tens of millions) of hundreds of thousands of kalpas (劫, eons) in the Great Hell, he was constantly slandered in sixty-three hundred thousand lives; after ordaining in thirty-three hundred thousand lives, he reverted to lay life. Because of his remaining karmic obstacles, he ordained in the Dharma of the Vimala-arci tathāgata (无垢焰如来, the Tathāgata of Immaculate Flame), arhat (应供, worthy one), samyak-saṃbuddha (正遍知, perfectly enlightened one), and although his lifespan was long, and he diligently practiced like saving his head from burning for koṭis of hundreds of thousands of years, he still did not attain the tolerance of following the path. He was also dull and slow in many hundreds of thousands of lives, because of his remaining karma.’ ‘Good son! The preaching Bhikṣu at that time was named Śuddha-cāra, do not have a different view. Why? Acala tathāgata (不动如来, the Immovable Tathāgata) was the preaching Bhikṣu at that time, named Śuddha-cāra. Good son! The preaching Bhikṣu at that time was named Cārārtha, do not have a different view. Why? My body was the preaching Bhikṣu at that time, named Cārārtha. Because I generated impure thoughts towards him, even in the slightest way, I created this karmic obstacle and fell into the Great Hell.’ --------------------------------------------------------------------------------
Chinese
“善家子！有如是微细业障。善家子！若有菩萨不欲如是业障者，于第二菩萨所诸修行中不应违背，诸作业中皆当信顺。应生如是心：‘我不知他心，众生所行是亦难知。’善家子！如来见是义故，说如是法于富伽罗，富伽罗所不应选择，唯我能选择富伽罗及余似我者。善家子！若欲自护不应选择有所行者，不于他所而作遮碍此如是相，当于佛法勤作相应，昼夜勤念与法相应。善家子！发行深心菩萨，不应复于他所而作遮碍，当勤随顺相应修行。 “善家子！假使三千大千世界众生，若有菩萨令彼安立十善业道；若有菩萨独到闲处，乃至一弹指顷信诸法一相道，若问若共议若说、若教诵若自诵，此生福德过多于彼。何以故？善家子！菩萨摩诃萨因此道故得净业障，诸众生中远离爱憎速到遍智。” 佛说诸法本无经卷上 大正藏第 15 册 No. 0651 佛说诸法本无经 佛说诸法本无经卷中 隋天竺三藏阇那崛多译 尔时曼殊尸利童真而白佛言：“佛说业障净者，世尊！菩萨云何业障当净？” 佛言：“曼殊尸利！若有菩萨见于诸法无业无报，彼当到业障净。复次曼殊尸利！若有菩萨即于欲际而见实际，彼当到业障净；瞋际、痴际即见实际，彼当到业障净。复 现代汉语译本： ‘善家子（善男子）！有如此微细的业障。善家子（善男子）！如果有菩萨不希望有这样的业障，那么对于其他菩萨所修行的法门，不应该违背，对于他们所做的事情，都应当信服顺从。应当生起这样的心念：‘我不知道其他人的心，众生的行为也是难以知晓的。’善家子（善男子）！如来因为看到这个道理，所以说了这样的法，对于补特伽罗（人，个体），不应该去选择分别，只有我能够选择补特伽罗（人，个体）以及其他像我一样的人。善家子（善男子）！如果想要保护自己，不应该选择那些有所作为的人，不要在其他人的行为上设置障碍，要以这样的态度，在佛法中勤奋修行，日夜勤奋地思念与佛法相应的内容。善家子（善男子）！发起深切菩提心的菩萨，不应该再在其他人的行为上设置障碍，应当勤奋地随顺相应地修行。 ‘善家子（善男子）！假使三千大千世界的众生，如果有菩萨让他们安住在十善业道中；如果有菩萨独自来到清净的地方，乃至一个弹指的时间，相信诸法一相的道理，无论是请教、共同讨论、宣说、教导背诵还是自己背诵，此人所生的福德都超过前者。为什么呢？善家子（善男子）！菩萨摩诃萨因为这个道理，能够清净业障，在众生中远离爱憎，迅速到达遍知一切的智慧。’ 《佛说诸法本无经》卷上 大正藏第 15 册 No. 0651 《佛说诸法本无经》 《佛说诸法本无经》卷中 隋朝天竺三藏阇那崛多译 这时，曼殊尸利（文殊师利）童真向佛请教说：‘佛说业障可以清净，世尊！菩萨的业障要怎样才能清净呢？’ 佛说：‘曼殊尸利（文殊师利）！如果有菩萨见到诸法没有业因也没有果报，那么他就能达到业障清净。再次，曼殊尸利（文殊师利）！如果有菩萨在欲望生起的时候就见到实相，那么他就能达到业障清净；在嗔恨生起、愚痴生起的时候就见到实相，那么他就能达到业障清净。’
English
English version: ‘Good son! There are such subtle karmic hindrances. Good son! If a Bodhisattva does not desire such karmic hindrances, then he should not oppose the practices of other Bodhisattvas, and he should trust and obey all their actions. He should generate such a thought: ‘I do not know the minds of others, and the actions of sentient beings are also difficult to know.’ Good son! The Tathagata, seeing this meaning, spoke this Dharma. One should not discriminate against a Pudgala (person, individual), only I can choose a Pudgala (person, individual) and others like me. Good son! If you want to protect yourself, you should not choose those who are active, and do not obstruct the actions of others. With this attitude, diligently practice the Dharma, and diligently contemplate what is in accordance with the Dharma day and night. Good son! A Bodhisattva who has generated a deep Bodhicitta (mind of enlightenment) should no longer obstruct the actions of others, and should diligently follow and practice accordingly. ‘Good son! Suppose there are sentient beings in the three thousand great thousand worlds, and a Bodhisattva establishes them in the ten wholesome karmic paths; if a Bodhisattva goes alone to a quiet place, and even for the time of a finger snap believes in the principle of the one aspect of all dharmas, whether asking, discussing together, proclaiming, teaching recitation, or reciting himself, the merit generated by this person exceeds the former. Why? Good son! Because of this principle, a Bodhisattva Mahasattva (great being) can purify karmic hindrances, stay away from love and hatred among sentient beings, and quickly reach omniscient wisdom.’ 《The Sutra Spoken by the Buddha on the Non-existence of All Dharmas》, Volume 1 Taisho Tripitaka Volume 15, No. 0651 《The Sutra Spoken by the Buddha on the Non-existence of All Dharmas》 《The Sutra Spoken by the Buddha on the Non-existence of All Dharmas》, Volume 2 Translated by Tripiṭaka Jñānagupta of India in the Sui Dynasty At that time, Manjushri (Manjusri) Kumara (youth) asked the Buddha: ‘The Buddha said that karmic hindrances can be purified, World Honored One! How can a Bodhisattva's karmic hindrances be purified?’ The Buddha said: ‘Manjushri (Manjusri)! If a Bodhisattva sees that all dharmas have no karma and no retribution, then he will attain the purification of karmic hindrances. Furthermore, Manjushri (Manjusri)! If a Bodhisattva sees the actual reality at the moment of desire, then he will attain the purification of karmic hindrances; when anger arises, when delusion arises, if he sees the actual reality, then he will attain the purification of karmic hindrances.’ --------------------------------------------------------------------------------