佛說佛名經 3.18

3.18

「弟子等！從無始已來至于今日，長養煩惱日深日厚日滋日茂，覆蓋慧眼令無所見，斷除眾善不得相續，起障不得見佛、不聞正法、不值聖僧。煩惱起障，不見過去未來一切世中善惡業行之煩惱障，受人天尊貴果報之煩惱障，生色無色界禪定福樂之煩惱障，不得自在神通飛騰隱顯遍至十方諸佛淨土聽法之煩惱障，學安那般那數息不淨觀諸煩惱障，學慈悲喜捨因緣煩惱障，學七方便三觀義煩惱障，學四念處煖頂忍煩惱障，學聞思修第一法煩惱障，學空平等中道解煩惱障，學八正道示相之煩惱障，學七覺支不示相煩惱障，學於道品因緣觀煩惱障，學八解脫九空之煩惱障，學於十智三昧煩惱障，學三明六通四無礙煩惱障，學六度四等煩惱障。學四攝法廣化之煩惱障，學大乘心四弘誓願煩惱障，學十明十行之煩惱障，學十迴向十願之煩惱障。初地二地三地四地明解之煩惱障，五地六地七地諸知見煩惱障，學八地九地十地雙照之煩惱障，如是乃至障學佛果百萬阿僧祇諸行上煩惱障，如是行障無量無邊。弟子！今日至到稽懇向十方佛尊法聖眾，慚愧懺悔願皆消滅。

"We disciples, from anādikāla until today, have nourished kleśas, which day by day grow deeper, day by day thicker, day by day more flourishing, and day by day more luxuriant, covering the eye of wisdom so that it sees nothing, cutting off all good so that it cannot continue, giving rise to obstacles so that we do not see the Buddha, do not hear the true Dharma, and do not encounter the holy Saṅgha. Kleśas arise as obstacles: the kleśa-obstacles of not seeing good and evil karmic deeds across all realms in the past and future; the kleśa-obstacles to receiving the noble and honorable retributions of humans and devas; the kleśa-obstacles to being born into the dhyāna bliss of the form and formless realms; the kleśa-obstacles to failing to attain unhindered abhijñā to fly, vanish and appear, and travel everywhere to the pure lands of the buddhas of the ten directions to hear the Dharma; the kleśa-obstacles in learning ānāpānasmṛti breath-counting and contemplation on the impure; the kleśa-obstacles in learning the causes and conditions of loving-kindness, compassion, sympathetic joy, and equanimity; the kleśa-obstacles in learning the seven skillful means and the meaning of the three contemplations; the kleśa-obstacles in learning the four stations of mindfulness, heat, summit, and patience; the kleśa-obstacles in learning hearing, contemplation, cultivation, and the supreme worldly dharmas; the kleśa-obstacles in learning the understanding of emptiness, equality, and the middle way; the kleśa-obstacles in learning the eighthfold noble path with marks; the kleśa-obstacles in learning the seven limbs of awakening without marks; the kleśa-obstacles in learning the contemplation of causes and conditions among the aids to bodhi; the kleśa-obstacles in learning the eight liberations and the nine emptinesses; the kleśa-obstacles in learning the ten knowledges and samādhis; the kleśa-obstacles in learning the three vidyās, six abhijñās, and four unhindered knowledges; the kleśa-obstacles in learning the ṣaṭ pāramitāḥ and four immeasurables; the kleśa-obstacles in learning the four means of embracing to broadly transform beings; the kleśa-obstacles in learning the Mahāyāna mind and the four great vows; the kleśa-obstacles in learning the ten clarities and ten practices; the kleśa-obstacles in learning the ten dedications and ten vows; the kleśa-obstacles to the clear understanding of the first bhūmi, second bhūmi, third bhūmi, and fourth bhūmi; the kleśa-obstacles of the knowledges and views of the fifth bhūmi, sixth bhūmi, and seventh bhūmi; the kleśa-obstacles in learning the dual illumination of the eighth bhūmi, ninth bhūmi, and tenth bhūmi; and up to all the higher kleśa-obstacles that hinder the learning of the millions of asaṃkhyeyas of practices of the Buddha-fruit. Such obstacles to practice are immeasurable and boundless. Today, we disciples sincerely and earnestly prostrate before the buddhas, sacred Dharma, and noble Saṅgha of the ten directions, repentant and practicing kṣamā, wishing that they all be eradicated.