Chinese
！若有菩萨观一切法无有体相亦无根本，是则名为净诸业障。 “复次文殊师利！若有菩萨观悭及施不作二想、持戒毁戒不作二想、瞋恚忍辱不作二想、懈怠精进不作二想、乱心禅定不作二想、愚痴智慧不作二想，是则名为净诸业障。 “复次文殊师利！若有菩萨观诸烦恼即是佛法，是则名为净诸业障。” 尔时文殊师利法王子白佛言：“世尊！云何菩萨观诸烦恼即是佛法？” 佛告文殊师利：“于意云何？汝颇见法能还与法作系缚不？”答言：“不也。世尊！”“文殊师利！于意云何！颇见有法能为诸法作解脱不？”“不也。世尊！”“文殊师利！云何菩萨得无生忍？”文殊师利言：“一切烦恼即无生忍。所以者何？一切烦恼同虚空性。以是义故，我观诸法无智无断、无证无修，而诸凡夫障碍所蔽无有佛法，见有断结修佛法故。” 尔时世尊赞文殊师利法王子言：“善哉善哉！文殊师利！善能解说无尽之法。文殊师利！过去久远无量无边不可思议阿僧祇劫，尔时有佛号日无垢光如来、应供、正遍知、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊，出现于世。文殊师利！日无垢光如来寿九十劫，国名众香。彼佛世界多诸众生好乐小法，少能修习无上大乘。彼佛世尊般 现代汉语译本： ‘若有菩萨观察一切法没有实体和表象，也没有根本，这就叫做清净一切业障。’ ‘再者，文殊师利（Manjushri，菩萨名）！若有菩萨观察悭吝和布施不作两种想法，持戒和毁戒不作两种想法，瞋恚和忍辱不作两种想法，懈怠和精进不作两种想法，乱心和禅定不作两种想法，愚痴和智慧不作两种想法，这就叫做清净一切业障。’ ‘再者，文殊师利！若有菩萨观察各种烦恼就是佛法，这就叫做清净一切业障。’ 当时，文殊师利法王子（Manjushri，菩萨名）对佛说：‘世尊！菩萨如何观察各种烦恼就是佛法呢？’ 佛告诉文殊师利：‘你认为怎么样？你可曾见过法能够反过来用法来作束缚吗？’文殊师利回答说：‘没有，世尊！’‘文殊师利！你认为怎么样？可曾见过有法能够为各种法作解脱吗？’‘没有，世尊！’‘文殊师利！菩萨如何得到无生忍（anutpattika-dharma-ksanti，对诸法不生不灭的真理的证悟）？’文殊师利说：‘一切烦恼就是无生忍。为什么呢？一切烦恼与虚空的性质相同。因为这个缘故，我观察诸法没有智慧没有断除、没有证悟没有修行，而那些凡夫被障碍所蒙蔽，没有佛法，他们认为有断除烦恼和修行佛法这件事。’ 当时，世尊赞叹文殊师利法王子说：‘好啊好啊！文殊师利！善于解说无尽的佛法。文殊师利！过去久远无量无边不可思议阿僧祇劫（asamkhya-kalpa，极长的时间单位）之前，那时有佛，号为日无垢光如来（Vimalakirti，佛名）、应供（arhat，值得供养的人）、正遍知（samyak-sambuddha，完全觉悟的人）、明行足（vidya-carana-sampanna，具有智慧和德行的人）、善逝（sugata，善于去往涅槃的人）、世间解（loka-vidu，了解世界的人）、无上士（anuttara，无上的人）、调御丈夫（purusa-damya-sarathi，调伏众生的人）、天人师（sasta deva-manusyanam，天和人的导师）、佛（buddha，觉悟者）、世尊（bhagavat，受人尊敬的人），出现于世。文殊师利！日无垢光如来寿命九十劫，国名叫众香。那个佛的世界里，很多众生喜欢小乘佛法，很少有人能够修习无上大乘佛法。那位佛世尊般’
English
English version: 'If a Bodhisattva observes all dharmas as having no substance or form, and no root, this is called purifying all karmic obstacles.' 'Furthermore, Manjushri (Manjushri, name of a Bodhisattva)! If a Bodhisattva observes stinginess and generosity without making two separate thoughts, keeping precepts and breaking precepts without making two separate thoughts, anger and patience without making two separate thoughts, laziness and diligence without making two separate thoughts, a distracted mind and meditative concentration without making two separate thoughts, ignorance and wisdom without making two separate thoughts, this is called purifying all karmic obstacles.' 'Furthermore, Manjushri! If a Bodhisattva observes all afflictions as being the Buddha-dharma, this is called purifying all karmic obstacles.' At that time, the Dharma Prince Manjushri (Manjushri, name of a Bodhisattva) said to the Buddha: 'World Honored One! How does a Bodhisattva observe all afflictions as being the Buddha-dharma?' The Buddha told Manjushri: 'What do you think? Have you ever seen a dharma that can in turn use a dharma to create bondage?' Manjushri replied: 'No, World Honored One!' 'Manjushri! What do you think? Have you ever seen a dharma that can liberate all dharmas?' 'No, World Honored One!' 'Manjushri! How does a Bodhisattva attain the patience of non-origination (anutpattika-dharma-ksanti, the realization of the truth that all dharmas neither arise nor cease)?' Manjushri said: 'All afflictions are the patience of non-origination. Why? All afflictions share the same nature as emptiness. Because of this reason, I observe all dharmas as having no wisdom and no cutting off, no realization and no cultivation, while those ordinary people are obscured by obstacles and have no Buddha-dharma, they believe there is such a thing as cutting off afflictions and cultivating the Buddha-dharma.' At that time, the World Honored One praised the Dharma Prince Manjushri, saying: 'Excellent, excellent! Manjushri! You are skilled at explaining the inexhaustible Dharma. Manjushri! In the distant past, immeasurable, boundless, inconceivable asamkhya-kalpas (asamkhya-kalpa, an extremely long unit of time) ago, there was a Buddha named Vimalakirti Tathagata (Vimalakirti, name of a Buddha), Worthy of Offerings (arhat, one who is worthy of offerings), Perfectly and Completely Enlightened (samyak-sambuddha, one who is fully enlightened), Perfect in Knowledge and Conduct (vidya-carana-sampanna, one who possesses wisdom and virtue), Well-Gone (sugata, one who is skilled at going to Nirvana), Knower of the World (loka-vidu, one who understands the world), Unsurpassed One (anuttara, the unsurpassed one), Tamer of Men (purusa-damya-sarathi, one who tames beings), Teacher of Gods and Humans (sasta deva-manusyanam, the teacher of gods and humans), Buddha (buddha, the enlightened one), World Honored One (bhagavat, the revered one), appeared in the world. Manjushri! The lifespan of Vimalakirti Tathagata was ninety kalpas, and the name of his country was Many Fragrances. In that Buddha's world, many beings enjoyed the Small Vehicle Dharma, and few were able to cultivate the Unsurpassed Great Vehicle Dharma. That Buddha, the World Honored One, passed into' --------------------------------------------------------------------------------
Chinese
涅槃后，法住千岁分布舍利，如我灭后等无差别。时有比丘名曰勇施，惭愧乐学善修戒身，多闻智慧颜貌端正，成就第一清净妙色。尔时勇施着衣持钵入难胜城，次行乞食到长者舍，其家有女容貌端正未适夫主。时长者女见勇施已生爱染心，作如是念：‘我若不得勇施比丘以为夫者，当自殒命。’初不向人说如此念，欲心内结遂以成病。尔时勇施乞食得已还诣精舍。而于后时女父命终，尔时其母而问女言：‘汝何因缘而致斯病？’女时默然遂不饮食。尔时女母密遣余女，先来亲善同苦乐者，而往问言：‘以何因缘而致斯病？’时女答言：‘我于先时见一比丘颜貌端正，便生欲心以致斯病。若得从意我病则愈，若不得者便当殒命。’是时余女闻此事已，还向其母具说上事。其母闻已作是思惟：‘今我此女病患如是，若使不得勇施比丘，当作何计？’复作是念：‘我今当请勇施比丘数至我家，当使此女从受经法。’ “尔时勇施而于异时入城乞食，复至其家。见长者女身体羸瘦，而问之言：‘此女何缘而有此病？’时母答言：‘而我此女好听经法。我常固遮不遂其意，以致斯病。’尔时勇施语其母言：‘莫遮此女使不听法。’母还报言：‘尊者！若能教授此女经法，我当听之。’尔时勇施即便许可。其母语言：‘从 现代汉语译本： 佛陀涅槃后，佛法将住世千年，舍利将被分发各地，这与我灭度后没有差别。当时有一位比丘名叫勇施（具有勇气布施的人），他以惭愧心精进学习，努力修持戒律，博学多闻，智慧超群，容貌端正，成就了第一清净美妙的色身。当时，勇施穿着僧衣，手持钵器，进入难胜城（难以战胜的城市）乞食，依次来到一位长者（富有的居士）的家。长者家中有一位女儿，容貌端正，尚未婚配。当时，长者女见到勇施后，心生爱慕之情，心中暗想：‘我如果不能嫁给勇施比丘为夫，我宁愿自尽而死。’起初她没有向任何人透露这个想法，欲望在内心郁结，最终成病。 当时，勇施乞食完毕后返回精舍（僧侣居住的场所）。后来，长者女的父亲去世，她的母亲问她说：‘你因何缘故而得了这种病？’女儿当时沉默不语，也不肯饮食。当时，她的母亲秘密地派遣一位与女儿亲近、能同甘共苦的女子，前去询问：‘你因何缘故而得了这种病？’女儿回答说：‘我先前见到一位比丘，容貌端正，便心生爱慕之情，因此得了这种病。如果能如我所愿，我的病就会痊愈，如果不能如愿，我就要自尽而死。’当时，这位女子听了此事后，回去将事情的经过全部告诉了她的母亲。她的母亲听后，心中思忖：‘现在我的女儿病成这样，如果不能让她得到勇施比丘，该怎么办呢？’她又想：‘我现在应当邀请勇施比丘多次到我家来，让我女儿向他学习经法。’ 当时，勇施在另一天入城乞食，又来到了长者家。他看到长者女身体羸弱消瘦，便问她的母亲说：‘这位女子因何缘故而得了这种病？’她的母亲回答说：‘我的女儿喜欢听闻经法。我常常坚决阻止她，不让她如愿，因此得了这种病。’当时，勇施对她的母亲说：‘不要阻止这位女子听闻佛法。’母亲回答说：‘尊者！如果您能教导我的女儿经法，我就允许她听。’当时，勇施便答应了。她的母亲说：‘从
English
English version: After the Nirvana of the Buddha, the Dharma will abide for a thousand years, and the relics will be distributed everywhere, which is no different from after my extinction. At that time, there was a Bhikkhu named Yong Shi (Courageous Giver), who diligently studied with a sense of shame, strived to cultivate the precepts, was learned and wise, had a dignified appearance, and achieved the first pure and wonderful form. At that time, Yong Shi, wearing monastic robes and holding a bowl, entered the city of Nan Sheng (Difficult to Conquer) to beg for food, and came to the house of a Chang Zhe (Wealthy Layman). In the Chang Zhe's house, there was a daughter with a dignified appearance who was not yet married. At that time, when the Chang Zhe's daughter saw Yong Shi, she developed feelings of love and thought to herself: 'If I cannot marry Bhikkhu Yong Shi as my husband, I would rather die by my own hand.' At first, she did not reveal this thought to anyone, and the desire accumulated in her heart, eventually leading to illness. At that time, Yong Shi returned to the Jing She (Monastery) after begging for food. Later, the Chang Zhe's daughter's father passed away, and her mother asked her: 'What is the reason for your illness?' The daughter remained silent and refused to eat. At that time, her mother secretly sent a woman who was close to her daughter and could share her joys and sorrows to ask: 'What is the reason for your illness?' The daughter replied: 'I saw a Bhikkhu with a dignified appearance, and I developed feelings of love for him, which caused this illness. If I can have my wish fulfilled, my illness will be cured, but if I cannot, I will die by my own hand.' At that time, this woman heard this matter and returned to tell her mother everything. Her mother thought to herself: 'Now that my daughter is so ill, what should I do if I cannot get Bhikkhu Yong Shi for her?' She also thought: 'I should invite Bhikkhu Yong Shi to come to my house many times and have my daughter learn the scriptures from him.' At that time, Yong Shi entered the city to beg for food on another day and came to the Chang Zhe's house again. He saw that the Chang Zhe's daughter was weak and emaciated, and asked her mother: 'What is the reason for this woman's illness?' Her mother replied: 'My daughter likes to listen to the scriptures. I often firmly prevent her from doing so, which has caused this illness.' At that time, Yong Shi said to her mother: 'Do not prevent this woman from listening to the Dharma.' The mother replied: 'Reverend One! If you can teach my daughter the scriptures, I will allow her to listen.' At that time, Yong Shi agreed. Her mother said: 'From' --------------------------------------------------------------------------------
Chinese
今已往常至我家。’答言：‘可。’尔时长者女闻是语已心大欢喜：‘我今当作种种方便，令此比丘于我生着。’时长者女语勇施言：‘唯愿尊者！哀愍我故常至我舍。’尔时勇施默然许可，即受其食还诣精舍。 “尔时其母语其女言：‘从今已往好自庄严，以好栴檀种种杂香以涂其身，更着新好上妙衣服。如是庄严可得从意。’其后勇施数到其家转相亲厚，数相见故便失正念而生欲心，即与彼女共行淫法，心遂耽着往来频数。时彼女夫见此比丘往来频数，心生疑恚，即设方便欲断其命。勇施比丘闻是事已，即作是念：‘当以毒药持与彼女令断夫命。’尔时勇施即以毒药持与彼女，而语之言：‘若必念我，可持此药以杀汝夫。’时长者女即以毒药和着食中，敕其婢使：‘持此饭食以饭我夫。’夫食饭已即便命终。尔时勇施闻彼命终，心生大悔作是思惟：‘今我所作是大重恶。何名比丘，受行淫法又断人命？我今如是当何所归？’生大忧恼：‘我若命终当堕恶道。谁能免我如是之苦？’以是事故，从一精舍至一精舍，惶怖驰走衣服落地，作如是言：‘咄哉怪哉！我今即是地狱众生。’ “时有精舍名曰醯无，中有菩萨名曰鼻揉多罗，勇施比丘即入其房举身投地。时彼菩萨问勇施言：‘何为以身自投于地？’ 现代汉语译本：现在他回答说：‘好的，我会经常去你家。’当时，长者女听到这话，心里非常高兴：‘我现在要用各种方法，让这个比丘对我产生爱恋。’于是，长者女对勇施说：‘希望尊者！可怜我，经常到我家来。’当时，勇施默默地答应了，接受了她的食物，然后回到精舍。 当时，她的母亲对女儿说：‘从今以后，好好地打扮自己，用好的旃檀（Sandalwood，一种香木）和各种香料涂抹身体，再穿上新的、好的、上等的衣服。这样打扮，就可以如你所愿了。’之后，勇施经常到她家去，彼此越来越亲近。因为经常见面，勇施失去了正念，生起了欲望，就和那个女子发生了性关系，心里沉迷于此，往来频繁。当时，那个女子的丈夫看到这个比丘经常来往，心生怀疑和愤怒，就想办法要杀掉他。勇施比丘听到这件事后，就想：‘我应该拿毒药给她，让她毒死她的丈夫。’当时，勇施就把毒药给了那个女子，对她说：‘如果你真的爱我，就用这药杀死你的丈夫。’当时，长者女就把毒药掺在食物里，命令她的婢女：‘把这饭给我的丈夫吃。’她的丈夫吃了饭后就死了。当时，勇施听到他死了，心里非常后悔，心想：‘我现在做的是大恶事。我算什么比丘，竟然行淫，又杀人？我现在这样，该怎么办？’他非常忧愁：‘如果我死了，一定会堕入恶道。谁能救我脱离这样的痛苦？’因为这件事，他从一个精舍跑到另一个精舍，惊慌失措地奔跑，衣服都掉在地上，说道：‘哎呀，太可怕了！我现在就是地狱的众生。’ 当时，有一个精舍叫做醯无（Himu），里面有一位菩萨叫做鼻揉多罗（Biru-tara），勇施比丘就进入他的房间，全身扑倒在地。当时，那位菩萨问勇施说：‘你为什么要这样把自己扑倒在地？’