Chinese
大正藏第 17 册 No. 0841 说妙法决定业障经 No. 841 [No. 840] 说妙法决定业障经 大唐至相寺沙门释智严译 如是我闻： 一时佛在法界藏殿诸佛所会无边道场，与大比丘众、菩萨摩诃萨俱。时此道场有一夫人，名曰功德庄严开敷花，合掌向佛退坐一面。 尔时夫人白佛言：“若有初修行菩萨，何等之人非善知识不应共住？” 佛告夫人：“若三界中梵、释、四王、沙门、婆罗门，皆与修行菩萨为善知识，惟除声闻非善知识（恐声闻退修行菩萨大乘道行）。何以故？声闻、缘觉为己利故，劝引初修行菩萨回入小乘，是以声闻乘人非善知识。夫人当知，初修行菩萨不应与声闻比丘同居房舍，不同坐床、不同行路。若初修行菩萨智慧弥广，无二分别悟大乘法，而为方便劝引声闻令入大乘，方许同住；若声闻比丘福智狭劣，则修行菩萨不应为说甚深大乘，恐其诽谤。复次修行菩萨不应数览小乘经论。何以故？为障佛道故。夫人当知，修行菩萨宁舍身命，不弃菩提而入声闻求罗汉道。菩萨劝请一切众生已，尔时若舍菩提之心，别起异道入于声闻罗汉道果，因恼乱故菩萨而退菩提，二人俱堕无间地狱。” 佛告夫人：“修行菩萨 现代汉语译本 《说妙法决定业障经》 大唐至相寺沙门释智严译 如是我闻： 一时，佛在法界藏殿，诸佛集会的无边道场中，与众多大比丘和菩萨摩诃萨在一起。当时，这个道场中有一位夫人，名叫功德庄严开敷花（具有功德、庄严，如花朵般开放的夫人），她合掌向佛，然后退到一旁坐下。 这时，这位夫人对佛说：‘如果有一位初修行的菩萨，哪些人不是善知识，不应该与他们同住呢？’ 佛告诉夫人：‘在三界之中，梵天、帝释天、四大天王、沙门（出家修道者）、婆罗门（祭司），都可以作为修行菩萨的善知识，只有声闻（听闻佛法而修行的弟子）不是善知识（因为恐怕声闻会使修行菩萨退失大乘道行）。为什么呢？因为声闻和缘觉（通过观察因缘而觉悟的人）为了自己的利益，会劝诱初修行的菩萨回入小乘（只求自度），因此声闻乘的人不是善知识。夫人应当知道，初修行的菩萨不应该与声闻比丘同住一个房间，不同坐一张床，不同走一条路。如果初修行的菩萨智慧广大，没有二元分别，领悟了大乘佛法，为了方便可以劝导声闻进入大乘，才可以允许与他们同住；如果声闻比丘的福德和智慧狭隘浅薄，那么修行菩萨不应该为他们讲说甚深的大乘佛法，恐怕他们会诽谤。此外，修行菩萨不应该经常阅读小乘的经论。为什么呢？因为这会障碍佛道。夫人应当知道，修行菩萨宁可舍弃生命，也不要抛弃菩提心（觉悟之心）而进入声闻道，去追求罗汉（阿罗汉，断绝烦恼，证得解脱的圣者）的果位。菩萨劝请一切众生之后，如果舍弃菩提之心，另外生起不同的想法，进入声闻罗汉的道果，因为烦恼的扰乱，菩萨就会退失菩提心，这两个人都会堕入无间地狱。’ 佛告诉夫人：‘修行菩萨
English
English version The Sutra on Expounding the Wondrous Dharma for Determining Karmic Obstacles Translated by Śramaṇa Śhì Zhìyán of Zhìxiàng Temple of the Great Tang Dynasty Thus have I heard: At one time, the Buddha was in the Dharma Realm Treasury Hall, an boundless assembly place where all Buddhas gathered, together with a great assembly of Bhikshus (monks) and Bodhisattva Mahasattvas (great beings). At that time, in this assembly, there was a lady named Merit Adornment Blooming Flower (a lady possessing merit, adorned, and blooming like a flower), who, with her palms together, faced the Buddha and retreated to sit on one side. Then, the lady said to the Buddha: 'If there is a Bodhisattva who is newly practicing, what kind of people are not good advisors and should not be lived with?' The Buddha told the lady: 'In the Three Realms, Brahma, Śakra (Indra), the Four Heavenly Kings, Śramaṇas (ascetics), and Brahmins (priests) can all be good advisors for practicing Bodhisattvas, except for Śrāvakas (disciples who hear the teachings) who are not good advisors (because it is feared that Śrāvakas will cause practicing Bodhisattvas to regress from the Mahayana path). Why? Because Śrāvakas and Pratyekabuddhas (those who awaken through observing conditions) seek their own benefit, they will persuade newly practicing Bodhisattvas to return to the Hinayana (the lesser vehicle), therefore, those of the Śrāvakayāna are not good advisors. Lady, you should know that newly practicing Bodhisattvas should not live in the same room with Śrāvaka Bhikshus, not sit on the same bed, and not walk on the same road. If a newly practicing Bodhisattva has vast wisdom, has no dualistic distinctions, and understands the Mahayana Dharma, then as a skillful means, they can encourage Śrāvakas to enter the Mahayana, and only then is it permissible to live with them; if Śrāvaka Bhikshus have narrow and inferior blessings and wisdom, then practicing Bodhisattvas should not speak to them about the profound Mahayana, for fear that they will slander it. Furthermore, practicing Bodhisattvas should not frequently read Hinayana scriptures and treatises. Why? Because it obstructs the Buddha's path. Lady, you should know that practicing Bodhisattvas would rather give up their lives than abandon Bodhicitta (the mind of enlightenment) and enter the Śrāvakayāna to seek the path of Arhat (a perfected being who has extinguished all defilements). After a Bodhisattva has encouraged all sentient beings, if they abandon the mind of Bodhi and give rise to different thoughts, entering the path and fruit of Śrāvaka Arhats, because of the disturbance of afflictions, the Bodhisattva will regress from Bodhi, and both of them will fall into the Avīci Hell (the hell of incessant suffering).' The Buddha told the lady: 'Practicing Bodhisattvas --------------------------------------------------------------------------------
Chinese
宁犯杀等五种大罪，不学须陀洹果，不退菩提修行；菩萨宁于一劫百劫乃至千劫受地狱苦，不学斯陀含果，不退菩提修行；菩萨宁堕畜生，不学阿那含果，不退菩提修行；菩萨宁杀害众生堕于地狱，不修阿罗汉果，不退菩提。罗汉独证私入涅槃，譬如小贼密入他舍。修行菩萨菩提心故摄诸众生，宁同火坑不住声闻寂灭涅槃，不退菩提，以是义故，为摄众生令入佛道故。如是修行菩萨，一切世间天、人、阿修罗之所尊重，堪任供养超越声闻，则邪魔眷属无能娆恼。” 尔时夫人白佛言：“何者邪魔眷属？” 佛告夫人：“敷演大乘经典之处，若有众生闻说大乘，心不乐闻、调弄诽谤，当知则是邪魔眷属。诽谤大乘经典心故，死堕阿鼻受苦无量，复生饿鬼食火屎尿，无量劫中受苦毕已，后生人中，盲聋、喑哑、病癞、不具。此等众生命终之后，经无量生方得值遇如来亲承供养，于诸佛所还复得闻大乘经典，纯一无杂。” 尔时如来于诸毛孔普出言音，一一毛孔出无量亿百千法光，复生无量法音偈赞。时此会中若有声闻则闻声闻乘法；若有缘觉乘人则闻缘觉乘法；若有大乘行人则闻大乘妙法；鸟狩之类各随其音而闻佛法。于此会中所有众生，过去未曾耳闻佛法，皆见如来默然不语；其余众生过去曾谤大乘 现代汉语译本：菩萨宁愿犯杀生等五种大罪，也不学习须陀洹果（Srota-apanna，入流果），不退失菩提修行；菩萨宁愿在一劫、百劫乃至千劫中承受地狱之苦，也不学习斯陀含果（Sakrdagamin，一来果），不退失菩提修行；菩萨宁愿堕入畜生道，也不学习阿那含果（Anagamin，不还果），不退失菩提修行；菩萨宁愿杀害众生堕入地狱，也不修习阿罗汉果（Arhat，无学果），不退失菩提。阿罗汉独自证悟，私自进入涅槃，譬如小偷偷偷进入他人的家舍。修行菩萨因为菩提心的缘故，摄受一切众生，宁愿身处火坑，也不安住于声闻的寂灭涅槃，不退失菩提，因为这个缘故，为了摄受众生令他们进入佛道。像这样修行的菩萨，会被一切世间的天、人、阿修罗所尊重，堪能接受供养，超越声闻，那么邪魔眷属就无法扰乱他。 这时，夫人对佛说：‘什么是邪魔眷属？’ 佛告诉夫人：‘在敷演大乘经典的地方，如果有众生听闻宣说大乘佛法，心中不乐意听闻，调戏、轻慢、诽谤，应当知道这些人就是邪魔眷属。因为诽谤大乘经典，死后会堕入阿鼻地狱，承受无量的痛苦，再次转生为饿鬼，食用火焰、粪便、尿液，在无量劫中受苦完毕后，转生到人间，会成为盲人、聋子、哑巴、病人、麻风病人、残疾人。这些众生命终之后，经过无量世才能遇到如来，亲自承事供养，在诸佛那里再次听闻大乘经典，纯一而没有杂染。’ 这时，如来从所有的毛孔普遍发出言语声音，每一个毛孔都发出无量亿百千种法光，又产生无量的法音偈颂。当时在这个法会中，如果有声闻，就听到声闻乘的法；如果有缘觉乘人，就听到缘觉乘的法；如果有大乘行人，就听到大乘妙法；鸟类和野兽等，各自随着自己的声音而听到佛法。在这个法会中，所有过去未曾听闻佛法的众生，都看见如来默然不语；其余过去曾经诽谤大乘的众生。
English
English version: A Bodhisattva would rather commit the five gravest offenses, such as killing, than study for the Srota-apanna fruit (Srota-apanna, Stream-enterer), and not retreat from Bodhi practice; a Bodhisattva would rather endure the suffering of hell for one kalpa, a hundred kalpas, or even a thousand kalpas, than study for the Sakrdagamin fruit (Sakrdagamin, Once-returner), and not retreat from Bodhi practice; a Bodhisattva would rather fall into the animal realm than study for the Anagamin fruit (Anagamin, Non-returner), and not retreat from Bodhi practice; a Bodhisattva would rather kill living beings and fall into hell than cultivate for the Arhat fruit (Arhat, Worthy One), and not retreat from Bodhi. An Arhat attains enlightenment alone and privately enters Nirvana, like a petty thief secretly entering another's house. A Bodhisattva, through the Bodhi mind, gathers all living beings, preferring to be in a fiery pit rather than abide in the silent Nirvana of the Sravakas, and not retreat from Bodhi. For this reason, to gather living beings and lead them into the Buddha's path. Such a practicing Bodhisattva is respected by all the gods, humans, and asuras in the world, worthy of offerings, surpassing the Sravakas, and the retinue of demons cannot disturb him. At that time, the lady said to the Buddha, 'What are the retinue of demons?' The Buddha told the lady, 'In places where the Mahayana sutras are expounded, if there are beings who, upon hearing the Mahayana teachings, are not pleased to hear them, but mock and slander them, know that they are the retinue of demons. Because of slandering the Mahayana sutras, after death, they will fall into Avici Hell, enduring immeasurable suffering. They will be reborn as hungry ghosts, eating flames, excrement, and urine. After suffering for countless kalpas, they will be reborn among humans as blind, deaf, mute, sick, leprous, and incomplete. After these beings die, they will encounter the Tathagata after countless lives, personally serve and make offerings, and hear the Mahayana sutras again at the Buddhas' places, purely and without mixture.' At that time, the Tathagata emitted sounds from all his pores, each pore emitting countless billions of thousands of Dharma lights, and also producing countless Dharma sound verses. At that time, in this assembly, if there were Sravakas, they would hear the Dharma of the Sravaka vehicle; if there were Pratyekabuddhas, they would hear the Dharma of the Pratyekabuddha vehicle; if there were Mahayana practitioners, they would hear the wonderful Dharma of the Mahayana vehicle; birds and beasts, each according to their own sounds, would hear the Buddha's Dharma. In this assembly, all beings who had never heard the Buddha's Dharma in the past saw the Tathagata silently not speaking; the remaining beings who had slandered the Mahayana in the past. --------------------------------------------------------------------------------
Chinese
经故，虽于多劫堕在地狱、饿鬼受苦，由谤法时大乘入耳，是故佛所亲闻大乘心生欢喜，而发无上菩提之心，究竟成就阿耨多罗三藐三菩提。 尔时夫人白佛言：“所说大乘，何故名为大乘？何故说为大乘？” 佛言：“夫人！善哉善哉！夫人深乐大乘，以是义故，善思念之，当为汝说大乘名号。所谓：一者、令人深乐，是名大乘。二者、不动，是名大乘。三者、无过，是名大乘。四者、无量，是名大乘。五者、如四大海，是名大乘。六者、金翅及紧那罗、摩睺罗伽杂类所敬，是名大乘。七者、乾闼婆所赞，是名大乘。八者、诸天恭敬，是名大乘。九者、梵天归依，是名大乘。十者、天帝所敬，是名大乘。十一者、四王所摄，是名大乘。十二者、龙王供养，是名大乘。十三者、菩萨奉持，是名大乘。十四者、成就佛性，是名大乘。十五者、贤圣归依，是名大乘。十六者、一切普堪所受，是名大乘。十七者、如药树王，是名大乘。十八者、断诸烦恼，是名大乘。十九者、能转法轮，是名大乘。二十者、无言无说，是名大乘。二十一者、如虚空相，是名大乘。二十二者、三宝种性无断，是名大乘。二十三者、钝根众生不信，是名大乘。二十四者、超过一切，是名大乘。” 尔时佛说大乘威力名号之时， 现代汉语译本： 因为这个缘故，即使在多劫中堕入地狱、饿鬼道受苦，由于诽谤佛法时大乘佛法传入耳中，因此对于佛陀所亲口宣说的大乘佛法心生欢喜，从而发起无上菩提之心，最终成就阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）。 这时，夫人问佛说：‘您所说的大乘佛法，为什么叫做大乘？为什么说它是大乘呢？’ 佛说：‘夫人！好啊，好啊！夫人您深深地喜爱大乘佛法，因为这个缘故，好好地思考它，我将为你解说大乘的名号。所谓：第一，令人深深地喜爱，这叫做大乘。第二，不可动摇，这叫做大乘。第三，没有过失，这叫做大乘。第四，无量无边，这叫做大乘。第五，如同四大海一样，这叫做大乘。第六，受到金翅鸟（Garuda）、紧那罗（Kinnara）、摩睺罗伽（Mahoraga）等各种神类的尊敬，这叫做大乘。第七，受到乾闼婆（Gandharva）的赞叹，这叫做大乘。第八，受到诸天恭敬，这叫做大乘。第九，受到梵天归依，这叫做大乘。第十，受到天帝所尊敬，这叫做大乘。第十一，受到四大天王所护持，这叫做大乘。第十二，受到龙王供养，这叫做大乘。第十三，受到菩萨奉行，这叫做大乘。第十四，能够成就佛性，这叫做大乘。第十五，受到贤圣归依，这叫做大乘。第十六，一切众生普遍能够接受，这叫做大乘。第十七，如同药树之王，这叫做大乘。第十八，能够断除一切烦恼，这叫做大乘。第十九，能够转动法轮，这叫做大乘。第二十，超越言语和表达，这叫做大乘。第二十一，如同虚空的体性，这叫做大乘。第二十二，使佛法僧三宝的种性不中断，这叫做大乘。第二十三，使钝根的众生不相信，这叫做大乘。第二十四，超越一切，这叫做大乘。’ 这时，佛陀宣说大乘的威力名号时，