Chinese
尔时众会闻无垢光所说偈已，四万二千天子发阿耨多罗三藐三菩提心，即散摩诃曼陀罗华拘茂陀等供养世尊、文殊师利，赞无垢光作如是言：“善哉善哉！无垢！能报佛恩，于菩提道多所饶益。” 尔时世尊即时微笑。诸佛常法，若微笑时有五色光从口而出，所谓青、黄、赤、白、红颇梨色，遍照无量无边世界上至梵世，蔽于日月所有光明，还至佛所绕佛三匝从顶上没 现代汉语译本： 舍弃大乘而选取小乘的人。 就像有人听闻佛有无量的力量（无量力，immeasurable power），却不生起‘我应当获得’的念头，对于大乘广博的所作事业，反而放弃菩提心去证得声闻果。 譬如有人见到大王（大王，great king），被众多的群臣所围绕，却不求取王位而希望成为臣佐，应当知道这种想法不是聪慧的。 就像有人听闻佛有广大的功德（大功德，great merits），微妙殊胜的智慧所成就的事业，却对于小乘法生起喜乐，这就是下劣懈怠的心。 众生不应当贪恋小乘法，因为它就像黑暗夜晚萤火虫的光明，应当希望太阳光普遍照耀，能够破除一切的黑暗。 佛有无量广大的名闻（大名闻，great renown），声音传遍人天以及诸恶趣，佛的光明微妙最为殊胜，能够照耀世间的一切黑暗。 譬如狮子身处野干群中（野干，jackals），内心却喜欢野干的群体，放弃狮子所应当做的事情，反而去追随野干的习性。 如果大人处在声闻众中，就好像狮子在野干群中一样，贪恋小法就觉得满足，应当知道这些人修行的是贫穷之道。 如果有人想要寻求大乘道，就应当常常发起这样的心，利益世间，断除众生的痛苦，不应当和那些声闻人一样。 当时，大众听闻无垢光（Vimala-prabha）所说的偈颂后，有四万二千天子发起了阿耨多罗三藐三菩提心（Anuttara-samyak-sambodhi-citta，unsurpassed perfect enlightenment），立即散布摩诃曼陀罗华（Mahā-mandārava，great mandārava flowers）、拘茂陀华（Kumuda，kumuda flowers）等来供养世尊（Bhagavan，World-Honored One）、文殊师利（Manjushri），赞叹无垢光说：‘太好了！太好了！无垢！你能够报答佛恩，对于菩提道有很大的饶益。’ 当时，世尊立即微笑。诸佛通常的做法是，微笑的时候有五种颜色的光芒从口中发出，所谓的青色、黄色、赤色、白色、红色、颇梨色（sphatika，crystal color），普遍照耀无量无边的世界，上至梵世（Brahma-loka，Brahma's world），遮蔽了日月所有的光明，然后回到佛的处所，围绕佛三圈，从头顶进入。
English
English version: Those who abandon the Mahayana (Great Vehicle) and take up the Hinayana (Small Vehicle). It is like a person who hears of the Buddha's immeasurable power (Ananta-bala), but does not generate the thought 'I should attain it,' and for the vast activities of the Mahayana, abandons Bodhicitta (the mind of enlightenment) to attain the state of a Shravaka (voice-hearer). For example, if someone sees a great king (Maharaja) surrounded by his ministers, but does not seek the king's position, instead hoping to be a minister, it should be known that this intention is not wise. It is like a person who hears of the Buddha's great merits (Maha-guna), and the deeds accomplished by wondrous and supreme wisdom, but finds joy in the Hinayana, this is a base and lazy mind. Sentient beings should not be greedy for the Hinayana, as it is like the light of a firefly in the dark night, one should hope for the sunlight to universally illuminate, able to break through all darkness. The Buddha has immeasurable great renown (Maha-kirti), his voice penetrates humans, gods, and all evil realms, the Buddha's light is subtle and supreme, able to illuminate all the darkness of the world. It is like a lion among jackals (shrigala), whose heart delights in the jackal crowd, abandoning what a lion should do, and instead following the ways of the jackals. If a great person is among the Shravakas, it is like a lion among jackals, delighting in small teachings and feeling satisfied, it should be known that these people practice the path of poverty. If someone wishes to seek the Mahayana path, they should constantly generate such a mind, benefiting the world, cutting off the suffering of beings, and should not be like those Shravakas. At that time, after the assembly heard the verses spoken by Vimala-prabha (Immaculate Light), forty-two thousand devas (gods) generated the mind of Anuttara-samyak-sambodhi-citta (unsurpassed perfect enlightenment), and immediately scattered Mahā-mandārava flowers (great mandārava flowers), Kumuda flowers (kumuda flowers), etc., to offer to the Bhagavan (World-Honored One), Manjushri, and praised Vimala-prabha, saying: 'Excellent! Excellent! Vimala! You are able to repay the Buddha's kindness, and are of great benefit to the path of Bodhi.' At that time, the Bhagavan immediately smiled. It is the usual practice of all Buddhas that when they smile, five-colored lights emanate from their mouths, namely blue, yellow, red, white, and crystal color (sphatika), universally illuminating immeasurable and boundless worlds, up to the Brahma-loka (Brahma's world), obscuring all the light of the sun and moon, and then returning to the Buddha's place, circling the Buddha three times, and entering from the top of his head. --------------------------------------------------------------------------------
Chinese
。尔时阿难即从坐起整衣服，偏袒右肩右膝着地，合掌向佛而白佛言：“世尊！有何因缘而现微笑？诸佛世尊不以无缘而现微笑。” 佛告阿难：“此无垢光比丘有大深慧，发阿耨多罗三藐三菩提心，我今当授阿耨多罗三藐三菩提记。” 佛告阿难：“此无垢光比丘，于未来世弥勒佛所逮无生忍，亦当供养见贤劫千佛。过是之后复经十劫，供养二十亿诸佛已，得成为佛，号名功德莲华最胜妙行师子雷音如来。” 复告阿难：“功德莲华最胜妙行师子雷音如来、应、正遍知，彼佛世界名无量音，七宝所成，无有缘觉声闻弟子，纯诸菩萨。彼佛世界常转平等不退法轮。阿难！此无垢光速当得阿耨多罗三藐三菩提。所以者何？所乘妙胜净佛土故。” 尔时世尊复告阿难：“譬如日光所至之处破众闇冥。如是，阿难！若有众生得闻此经，当知是处有大照明，能令众生于一切法得无障碍。” 尔时阿难前白佛言：“世尊！云何众生于一切法得无障碍？” 佛言：“且止。阿难！何用问此如是事为？如来若说障与无障，诸天世人皆当惊疑。” 尔时文殊师利法王子白佛言：“世尊！愿说障碍不障碍法。诸菩萨闻，能于后时五浊恶世，于诸世法不生染着。” 佛告文殊师利：“夫 现代汉语译本： 这时，阿难（Ananda，佛陀的十大弟子之一）即从座位上站起，整理好衣服，袒露右肩，右膝跪地，合掌向佛陀禀告说：‘世尊！是何因缘让您现出微笑？诸佛世尊不会无缘无故地现出微笑。’ 佛陀告诉阿难：‘这位无垢光比丘（Vimalaprabha Bhiksu）有极大的智慧，发起了阿耨多罗三藐三菩提心（anuttara-samyak-sambodhi-citta，无上正等正觉之心），我现在应当为他授阿耨多罗三藐三菩提的记别（vyakarana，预言未来成佛）。’ 佛陀告诉阿难：‘这位无垢光比丘，在未来世弥勒佛（Maitreya Buddha）那里将证得无生法忍（anutpattika-dharma-ksanti，对诸法不生不灭的深刻理解），也应当供养贤劫千佛（Bhadrakalpika-sahasra-buddha）。过了这些之后，再经历十劫，供养二十亿诸佛之后，将得成佛，名号为功德莲华最胜妙行师子雷音如来（Gunapadma-sri-visista-caryasimha-meghanirghosa-tathagata）。’ 佛陀又告诉阿难：‘功德莲华最胜妙行师子雷音如来、应供、正遍知（Tathagata, Arhat, Samyak-sambuddha），他的佛世界名为无量音（Ananta-svara），由七宝所成，没有缘觉（Pratyekabuddha）和声闻（Sravaka）弟子，全部都是菩萨。他的佛世界常转平等不退转的法轮（avaivartika-dharma-cakra）。阿难！这位无垢光比丘很快将证得阿耨多罗三藐三菩提。这是什么原因呢？因为他所乘载的是殊胜清净的佛土。’ 这时，世尊又告诉阿难：‘譬如日光所照之处能破除一切黑暗。如此，阿难！如果有众生能够听闻此经，应当知道这个地方有大光明，能够使众生对于一切法得到无障碍。’ 这时，阿难向前禀告佛陀说：‘世尊！众生如何才能对于一切法得到无障碍呢？’ 佛陀说：‘暂且停止。阿难！何必问这样的事情呢？如来如果说障碍与无障碍，诸天世人都会感到惊疑。’ 这时，文殊师利（Manjusri）法王子禀告佛陀说：‘世尊！愿您宣说障碍与不障碍之法。诸菩萨听闻后，能够在未来的五浊恶世（panca-kasaya），对于世间诸法不生染着。’ 佛陀告诉文殊师利：‘好’
English
English version: At that time, Ananda (one of the ten principal disciples of the Buddha) arose from his seat, arranged his robes, bared his right shoulder, knelt on his right knee, and, with palms joined, said to the Buddha: 'World Honored One! What is the cause and condition for you to show a smile? The Buddhas, World Honored Ones, do not show a smile without a reason.' The Buddha told Ananda: 'This Bhiksu Vimalaprabha (Immaculate Light Bhiksu) has great profound wisdom and has generated the mind of Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). I shall now bestow upon him the prediction (vyakarana) of Anuttara-samyak-sambodhi.' The Buddha told Ananda: 'This Bhiksu Vimalaprabha, in a future life, will attain the forbearance of non-origination (anutpattika-dharma-ksanti, the profound understanding of the non-arising and non-ceasing of all dharmas) in the presence of Maitreya Buddha (the future Buddha), and he shall also make offerings to the Thousand Buddhas of the Bhadrakalpa (the Fortunate Aeon). After that, having passed through ten kalpas and made offerings to twenty billion Buddhas, he will attain Buddhahood, with the name Gunapadma-sri-visista-caryasimha-meghanirghosa-tathagata (Merit Lotus Glory Supreme Conduct Lion Thunder Sound Thus Come One).' The Buddha further told Ananda: 'Gunapadma-sri-visista-caryasimha-meghanirghosa-tathagata, Worthy of Offerings, Perfectly Enlightened One (Tathagata, Arhat, Samyak-sambuddha), his Buddha-world is named Ananta-svara (Limitless Sound), made of the seven treasures, without Pratyekabuddha (Solitary Realizer) or Sravaka (Hearer) disciples, but purely Bodhisattvas. His Buddha-world constantly turns the wheel of Dharma (avaivartika-dharma-cakra) of equality and non-retrogression. Ananda! This Bhiksu Vimalaprabha will quickly attain Anuttara-samyak-sambodhi. What is the reason for this? Because he is riding on a wonderfully victorious and pure Buddha-land.' At that time, the World Honored One further told Ananda: 'For example, the place where the sunlight reaches breaks through all darkness. Likewise, Ananda! If there are sentient beings who hear this sutra, know that this place has great illumination, which can enable sentient beings to attain unobstructedness in all dharmas.' At that time, Ananda stepped forward and said to the Buddha: 'World Honored One! How can sentient beings attain unobstructedness in all dharmas?' The Buddha said: 'Cease for now. Ananda! Why ask about such a matter? If the Tathagata were to speak of obstruction and non-obstruction, all the gods and people in the world would be astonished and doubtful.' At that time, Manjusri (Manjushri), the Dharma Prince, said to the Buddha: 'World Honored One! May you speak of the Dharma of obstruction and non-obstruction. When the Bodhisattvas hear it, they will be able to, in the future age of the five defilements (panca-kasaya), not become attached to the worldly dharmas.' The Buddha told Manjusri: 'Good.' --------------------------------------------------------------------------------
Chinese
障碍者，贪欲是障碍、瞋恚是障碍、愚痴是障碍。布施是障碍、持戒是障碍、忍辱是障碍、精进是障碍、禅定是障碍、智慧是障碍。佛想是障碍、法想是障碍、僧想是障碍。空想是障碍、无相想是障碍、无作想是障碍。无行想是障碍、不生想是障碍。文殊师利！取要言之，若于诸法有缚有解，当知如是皆是障碍。” 尔时文殊师利法王子白佛言：“世尊！云何布施、持戒、忍辱、精进、禅定、智慧是障碍法？” 佛告文殊师利法王子：“一切诸法性无障碍，而诸凡夫愚小无智自生分别，于布施、持戒、忍辱、精进、禅定、智慧而作障碍。所以者何？文殊师利！凡愚之人行布施时，于悭众生不生恭敬，以不恭敬便生瞋心，以瞋心故堕大地狱。身自持戒，见犯戒者而生轻慢，说其过恶令他闻之生不恭敬，以不恭敬故堕于恶趣。自修忍辱，以忍辱故而生高心：‘我是忍辱，余人粗恶。’以是忍故而生放逸，当知即是众罪之本。自行精进，于懈怠者生如是念：‘如此愚人，不应食他信施供养，乃至不应受一饮水。’常于己身而起贡高、卑下他人，当知是辈愚小无智。自行禅定，见乱想者发如是念：‘我常修定，其余比丘多诸乱心说于邪论。如此之人去道尚远，何能得佛？’作是念时，随所起念，一念一劫还受生死 现代汉语译本： 障碍是指，贪欲是障碍、瞋恚（chēn huì，嗔恨）是障碍、愚痴是障碍。布施是障碍、持戒是障碍、忍辱是障碍、精进是障碍、禅定是障碍、智慧是障碍。佛想是障碍、法想是障碍、僧想是障碍。空想是障碍、无相想是障碍、无作想是障碍。无行想是障碍、不生想是障碍。文殊师利（Wénshūshīlì，Manjushri）！总而言之，如果对于诸法有束缚有解脱，应当知道这些都是障碍。 这时，文殊师利法王子（Wénshūshīlì Fǎwángzǐ，Manjushri）对佛说：‘世尊！为什么布施、持戒、忍辱、精进、禅定、智慧会成为障碍之法呢？’ 佛告诉文殊师利法王子：‘一切诸法的本性没有障碍，但是那些凡夫愚昧无知，自己产生分别，对于布施、持戒、忍辱、精进、禅定、智慧反而制造障碍。为什么这么说呢？文殊师利！愚蠢的人在行布施的时候，对于悭吝的众生不生恭敬心，因为不恭敬就产生嗔恨心，因为嗔恨心的缘故堕入大地狱。自身持戒，看到犯戒的人就轻视怠慢，说他们的过失恶行让其他人听到，使他人也生不起恭敬心，因为不恭敬的缘故堕入恶道。自身修习忍辱，因为忍辱的缘故而生起高傲之心：‘我是能忍辱的人，其他人粗暴恶劣。’因为这种忍辱反而产生放纵懈怠，应当知道这就是各种罪恶的根源。自身努力精进，对于懈怠的人产生这样的想法：‘这种愚蠢的人，不应该食用他人的信施供养，甚至不应该接受一口饮水。’常常对自己产生贡高我慢，轻视贬低他人，应当知道这些人愚昧无知。自身修习禅定，看到心绪散乱的人就产生这样的想法：‘我常常修习禅定，其他的比丘大多心绪散乱，说一些邪恶的言论。这种人离道还很遥远，怎么能够成佛呢？’产生这种想法的时候，随着所产生的念头，每一个念头都要在一个劫的时间里再次承受生死轮回。’