English
English version: 'Obstacles' means that greed is an obstacle, hatred is an obstacle, and ignorance is an obstacle. Giving is an obstacle, keeping precepts is an obstacle, patience is an obstacle, diligence is an obstacle, meditation is an obstacle, and wisdom is an obstacle. The thought of the Buddha is an obstacle, the thought of the Dharma is an obstacle, and the thought of the Sangha is an obstacle. The thought of emptiness is an obstacle, the thought of no-form is an obstacle, and the thought of non-action is an obstacle. The thought of non-practice is an obstacle, and the thought of non-birth is an obstacle. Manjushri (Wénshūshīlì, a Bodhisattva)! In short, if there are bonds and liberations in all dharmas, you should know that these are all obstacles.' At that time, Manjushri, the Dharma Prince (Wénshūshīlì Fǎwángzǐ, a title for a Bodhisattva), said to the Buddha: 'World Honored One! Why are giving, keeping precepts, patience, diligence, meditation, and wisdom considered to be obstructing dharmas?' The Buddha told Manjushri, the Dharma Prince: 'The nature of all dharmas is without obstacles, but ordinary people are foolish and ignorant, creating distinctions themselves, and thus create obstacles in giving, keeping precepts, patience, diligence, meditation, and wisdom. Why is this so? Manjushri! When foolish people practice giving, they do not generate respect for miserly beings. Because of this lack of respect, they generate anger, and because of this anger, they fall into the great hells. They themselves uphold precepts, but when they see those who violate precepts, they become contemptuous and arrogant, speaking of their faults and evils, causing others to hear and not generate respect. Because of this lack of respect, they fall into evil realms. They cultivate patience, but because of patience, they generate pride: 'I am patient, others are coarse and evil.' Because of this patience, they generate negligence and laxity, and you should know that this is the root of all sins. They practice diligence, and towards those who are lazy, they generate thoughts such as: 'These foolish people should not eat the offerings of faith, nor should they even receive a sip of water.' They constantly elevate themselves and demean others, and you should know that these people are foolish and ignorant. They practice meditation, and when they see those with scattered thoughts, they generate thoughts such as: 'I constantly cultivate meditation, but other monks have many scattered thoughts and speak of evil theories. Such people are far from the path, how can they attain Buddhahood?' When these thoughts arise, with each thought that arises, for each thought, they will again undergo birth and death for one kalpa (a very long period of time).' --------------------------------------------------------------------------------
Chinese
，受生死已甫当更修菩提之道。自恃多闻，于无名法以不真智妄生分别，见有所得起大憍慢：‘我说是辈是大愚痴无智之人，诸觉所覆非是大人。’虽复志求大乘之道，作如是言：‘我当于世为最为胜。’而于声闻小乘之人不生恭敬，轻慢恶贱说其过罪，以其恶心说粗语故而堕恶趣。” 尔时文殊师利法王子白佛言：“世尊！菩萨不应于佛法中妄宣人恶。” 佛言：“如是如是。文殊师利！于意云何？菩萨岂不于诸众生常起慈心怜愍爱念，不以恶眼而视之耶？” 文殊师利言：“如是。世尊。” “复次文殊师利！于意云何？菩萨岂当于一众生不以声闻、缘觉、大乘而度脱耶？”“不也。世尊。菩萨未曾舍一众生而不度脱，常于一切起平等心。” 佛告文殊师利：“譬如良医等疗众病，国王大臣长者居士及诸贫民，常作是念：‘云何能令众生免苦得离诸病？’文殊师利！菩萨亦尔，常于众生起大悲心发平等意：‘云何当令一切众生受行佛法使不断绝？’又如良医所有医方经书咒术不断绝时，心生欢喜踊跃无量。文殊师利！菩萨亦尔，诸佛种性不断绝时，心生欢喜亦复如是。文殊师利！一切众生不尽如医能治众病，设有能者是亦难得。文殊师利！菩萨亦尔，不尽如佛起菩提心而自庄严， 现代汉语译本： ‘已经承受生死轮回，却还应当继续修习菩提之道。仗恃自己听闻广博，对于不可言说的法，以不真实的智慧妄加分别，见到有所得就生起极大的骄慢：‘我说这些人都是愚痴无智之人，被各种觉悟所覆盖，不是大丈夫。’虽然立志寻求大乘之道，却说这样的话：‘我应当在世间成为最殊胜的。’却对声闻小乘之人不生恭敬，轻慢恶劣地诋毁他们的过失罪行，因为以恶毒的心说粗恶的语言而堕入恶趣。’ 这时，文殊师利法王子对佛说：‘世尊！菩萨不应该在佛法中随意宣扬别人的恶行。’ 佛说：‘是的，是的。文殊师利！你认为如何？菩萨难道不是对一切众生常起慈悲怜悯爱念之心，不以恶意的眼光看待他们吗？’ 文殊师利说：‘是的。世尊。’ ‘再次，文殊师利！你认为如何？菩萨难道会舍弃一个众生，不以声闻乘、缘觉乘、大乘来度脱他们吗？’‘不会的。世尊。菩萨从未曾舍弃一个众生而不去度脱，常常对一切众生生起平等之心。’ 佛告诉文殊师利：‘譬如良医平等地治疗各种疾病，无论是国王大臣、长者居士还是贫民百姓，常作这样的念头：‘怎样才能使众生免除痛苦，脱离各种疾病？’文殊师利！菩萨也是这样，常常对众生生起大悲心，发起平等之心：‘怎样才能使一切众生接受并奉行佛法，使佛法传承不断绝？’又如良医所有的医方、经书、咒术不中断时，心中生起欢喜，踊跃无量。文殊师利！菩萨也是这样，诸佛的种性不中断时，心中生起欢喜也是如此。文殊师利！一切众生不可能都像医生一样能治疗各种疾病，即使有能做到的人，也是很难得的。文殊师利！菩萨也是这样，不可能都像佛一样发起菩提心而自我庄严，’
English
English version: 'Having already undergone the cycle of birth and death, yet still needing to further cultivate the path of Bodhi. Relying on one's extensive learning, one falsely discriminates against the unnameable Dharma with untrue wisdom, and upon seeing some attainment, arises great arrogance: 'I say that these people are foolish and ignorant, covered by various enlightenments, and are not great beings.' Although aspiring to seek the Great Vehicle path, one speaks thus: 'I shall be the most superior in the world.' Yet one does not generate respect for those of the Śrāvakayāna (声闻乘，Hearer Vehicle) and Pratyekabuddhayāna (缘觉乘，Solitary Realizer Vehicle), but rather belittles and despises them, speaking of their faults and transgressions, and because of speaking harsh words with an evil mind, one falls into the evil realms.' At that time, Mañjuśrī (文殊师利，Manjushri) the Dharma Prince said to the Buddha: 'World Honored One! Bodhisattvas should not recklessly proclaim the evils of others within the Buddhadharma.' The Buddha said: 'So it is, so it is. Mañjuśrī (文殊师利，Manjushri)! What do you think? Do not Bodhisattvas constantly generate thoughts of loving-kindness, compassion, and affection towards all beings, and not look upon them with evil eyes?' Mañjuśrī (文殊师利，Manjushri) said: 'So it is, World Honored One.' 'Furthermore, Mañjuśrī (文殊师利，Manjushri)! What do you think? Would Bodhisattvas abandon even one being, not liberating them through the Śrāvakayāna (声闻乘，Hearer Vehicle), Pratyekabuddhayāna (缘觉乘，Solitary Realizer Vehicle), or Mahāyāna (大乘，Great Vehicle)?' 'No, World Honored One. Bodhisattvas have never abandoned a single being without liberating them, and constantly generate a mind of equality towards all beings.' The Buddha told Mañjuśrī (文殊师利，Manjushri): 'For example, a good physician equally treats all illnesses, whether they are king, ministers, elders, laypeople, or the poor, constantly thinking: 'How can I enable beings to be free from suffering and escape all illnesses?' Mañjuśrī (文殊师利，Manjushri)! Bodhisattvas are also like this, constantly generating great compassion towards beings and giving rise to a mind of equality: 'How can I enable all beings to receive and practice the Buddhadharma, so that its transmission is not cut off?' Furthermore, just as a good physician rejoices immeasurably when their medical prescriptions, scriptures, and mantras are not interrupted, Mañjuśrī (文殊师利，Manjushri)! Bodhisattvas are also like this, rejoicing in the same way when the lineage of the Buddhas is not interrupted. Mañjuśrī (文殊师利，Manjushri)! Not all beings can be like a physician who can cure all illnesses, and even if there are those who can, it is rare. Mañjuśrī (文殊师利，Manjushri)! Bodhisattvas are also like this, not all can be like the Buddha, generating the Bodhi mind and adorning themselves,' --------------------------------------------------------------------------------
Chinese
设有能者是亦难得。又如良医于诸医方经书秘术，不应懈怠以修医法。文殊师利！菩萨亦尔，不应懈怠如羸病人发菩提心。文殊师利！自然无师是为难得，不从他知是亦难得，妙胜之心是亦难得，修行佛法是亦难得。” 尔时文殊师利法王子白佛言：“世尊！云何菩萨于一切法心无障碍逮得清净？” 佛告文殊师利法王子言：“若有菩萨观于贪欲是一切法、瞋恚愚痴是一切法，是则名为净诸业障。 “复次文殊师利！若有菩萨于诸五欲不生爱乐亦不放舍，观欲实性即是佛法，是则名为净诸业障。 “复次文殊师利！若有菩萨而于五盖以求菩提，如是观时不得五盖及与菩提，是则名为净诸业障。 “复次文殊师利！若有菩萨观九恼法即是慈心，思惟观察九恼法时不得他人及与己身，名最上慈，以于诸法无所得故。菩萨观忍亦复如是，是则名为净诸业障。 “复次文殊师利！若有菩萨观于犯戒即是不犯、观非毗尼即是毗尼、观于系缚即是解脱、观于生死即涅槃界，是则名为净诸业障。 “复次文殊师利！若有菩萨观贪欲界即涅槃界，瞋恚、愚痴亦复如是，是则名为净诸业障。 “复次文殊师利！若有菩萨观一切法即是佛法，是则名为净诸业障。 “复次文殊师利 现代汉语译本：佛说：‘如有能力的人也是很难得的。又如好的医生对于各种医方经书秘术，不应该懈怠而要修习医法。文殊师利（Manjushri，菩萨名）！菩萨也是这样，不应该像虚弱的病人一样发菩提心（Bodhi-citta，觉悟之心）就懈怠了。文殊师利（Manjushri）！自然而然没有老师教导是很难得的，不从他人处得知也是很难得的，微妙殊胜的心也是很难得的，修行佛法也是很难得的。’ 当时，文殊师利（Manjushri）法王子对佛说：‘世尊！菩萨如何才能在一切法中心无障碍，获得清净呢？’ 佛告诉文殊师利（Manjushri）法王子说：‘如果有菩萨观察贪欲就是一切法，嗔恚愚痴就是一切法，这就叫做清净各种业障。 ‘再者，文殊师利（Manjushri）！如果有菩萨对于各种五欲不生爱恋也不舍弃，观察欲望的真实本性就是佛法，这就叫做清净各种业障。 ‘再者，文殊师利（Manjushri）！如果有菩萨用五盖（five hindrances）来求菩提（Bodhi，觉悟），这样观察的时候既得不到五盖也得不到菩提（Bodhi），这就叫做清净各种业障。 ‘再者，文殊师利（Manjushri）！如果有菩萨观察九恼法就是慈心，思维观察九恼法时既看不到他人也看不到自己，这叫做最上慈，因为对于诸法没有所得的缘故。菩萨观察忍辱也是这样，这就叫做清净各种业障。 ‘再者，文殊师利（Manjushri）！如果有菩萨观察犯戒就是不犯戒，观察非毗尼（avinaya，非律）就是毗尼（vinaya，律），观察系缚就是解脱，观察生死就是涅槃（Nirvana，寂灭）的境界，这就叫做清净各种业障。 ‘再者，文殊师利（Manjushri）！如果有菩萨观察贪欲的境界就是涅槃（Nirvana）的境界，嗔恚、愚痴也是这样，这就叫做清净各种业障。 ‘再者，文殊师利（Manjushri）！如果有菩萨观察一切法就是佛法，这就叫做清净各种业障。 ‘再者，文殊师利（Manjushri）！’
English
English version: The Buddha said, 'It is also rare to find someone who is capable. Furthermore, a good doctor should not be lazy in studying medical scriptures and secret arts, but should diligently practice medicine. Manjushri (Manjushri, name of a Bodhisattva)! A Bodhisattva is also like that; one should not be lazy after arousing Bodhi-citta (Bodhi-citta, the mind of enlightenment) like a weak patient. Manjushri (Manjushri)! It is rare to have a natural teacher without instruction, it is rare not to learn from others, it is rare to have a wonderful and excellent mind, and it is rare to practice the Buddha's teachings.' At that time, the Dharma Prince Manjushri (Manjushri) said to the Buddha, 'World Honored One! How can a Bodhisattva attain purity without any obstacles in mind towards all dharmas?' The Buddha told the Dharma Prince Manjushri (Manjushri), 'If a Bodhisattva observes that greed is all dharmas, anger and ignorance are all dharmas, this is called purifying all karmic obstacles.' 'Furthermore, Manjushri (Manjushri)! If a Bodhisattva neither cherishes nor abandons the five desires, and observes that the true nature of desire is the Buddha's teaching, this is called purifying all karmic obstacles.' 'Furthermore, Manjushri (Manjushri)! If a Bodhisattva uses the five hindrances (five hindrances) to seek Bodhi (Bodhi, enlightenment), when observing in this way, one obtains neither the five hindrances nor Bodhi (Bodhi), this is called purifying all karmic obstacles.' 'Furthermore, Manjushri (Manjushri)! If a Bodhisattva observes that the nine causes of annoyance are the mind of loving-kindness, and when contemplating the nine causes of annoyance, one sees neither others nor oneself, this is called the supreme loving-kindness, because there is nothing to be obtained from all dharmas. A Bodhisattva's observation of patience is also like this, this is called purifying all karmic obstacles.' 'Furthermore, Manjushri (Manjushri)! If a Bodhisattva observes that violating precepts is not violating precepts, observes that avinaya (avinaya, non-discipline) is vinaya (vinaya, discipline), observes that bondage is liberation, and observes that birth and death is the realm of Nirvana (Nirvana, extinction), this is called purifying all karmic obstacles.' 'Furthermore, Manjushri (Manjushri)! If a Bodhisattva observes that the realm of greed is the realm of Nirvana (Nirvana), anger and ignorance are also like this, this is called purifying all karmic obstacles.' 'Furthermore, Manjushri (Manjushri)! If a Bodhisattva observes that all dharmas are the Buddha's teachings, this is called purifying all karmic obstacles.' 'Furthermore, Manjushri (Manjushri)!' --------------------------------------------------------------------------------