English
English version: They delve deeper into the darker, more defiled, and thorn-filled forests, bound by the ropes of birth and death to their past, falling into the net of the *icchantikas* (those who have severed their roots of goodness), unable to free themselves. Those attached to nihilism are also of two kinds: one without skillful means, and the other with skillful means. Those without skillful means are again of two kinds: one is the ninety-six kinds of heretical non-Buddhist schools, such as the *Cīvarakas*, *Gopālakas*, and *Ajivikas*; the other is within the Buddhadharma, who can generate faith but stubbornly cling to their ego-view and do not love the correct principles. I say that these people are the same as those heretics. There are also those with increased arrogance, who contemplate emptiness within the correct Dharma but generate views of existence and non-existence. Regarding true emptiness, the single pure gate of liberation that directly leads to unsurpassed *bodhi* (enlightenment), which the *Tathagata* (Buddha) clearly reveals and correctly expounds, they generate a view of emptiness within it; I say that such people are incurable. Ananda (name of a Buddha's disciple)! If someone clings to the ego-view as large as *Mount Sumeru* (sacred mountain in Buddhism), I am not surprised or critical; but if someone with increased arrogance clings to the view of emptiness as fine as one hair split into sixteen parts, I do not approve. Those with skillful means are also of two kinds: one is the *Śrāvakayāna* (the vehicle of the Hearers), who only cultivate for their own benefit and cannot do things to benefit others; the other is the *Pratyekabuddhayāna* (the vehicle of Solitary Buddhas), who can slightly benefit others with a few things and are content with little attainment. Those who do not cling to existence or non-existence are of the highest capacity, practicing the *Mahāyāna* (Great Vehicle); these people do not cling to birth and death like the *icchantikas* who do not practice skillful means, or like the heretics who do not practice with skillful means. How do the two vehicles (*Śrāvakayāna* and *Pratyekabuddhayāna*) practice? They observe the realms of birth and death and *nirvana* (the highest state in Buddhism) as equal and of one nature, reaching the attainment of the correct path, their minds are peaceful and stable, dwelling in the pure *nirvana* of non-abiding, birth and death cannot defile them, cultivating great compassion as the foundation, with high aspirations and strength, firmly abiding without wavering. The Buddha said, 'Ananda! If someone is greedy and attached to the three realms of existence (the desire realm, the form realm, and the formless realm) and slanders the *Mahāyāna* Dharma, they are called *icchantikas*, falling into the group of those with wrong destinies (those who cannot be liberated). If someone clings to non-existence and practices without skillful means, they fall into the group of those with uncertain destinies (those whose liberation is uncertain). There are also those who cling to existence and non-existence, practice with skillful means, do not cling to existence or non-existence, and practice the path of equality; they are called the group of those with right destinies (those who are certain to be liberated). Ananda! Those who do not cling to existence or non-existence and practice the path of equality are only of this one kind; there are four other kinds of people: one is the *icchantika*, one is the heretic, one is the *Śrāvaka*, and one is the *Pratyekabuddha*. They have four kinds of delusions and obstacles, and cannot attain the *Dharmakaya* (the body of the Dharma) of the *Tathagata* and unsurpassed *bodhi* (wisdom).' --------------------------------------------------------------------------------
Chinese
提。何者为四？弃舍大乘是阐提障；为除此障，我说菩萨修行信乐大乘真法。于一切处谬执我见，是外道障；为除此障，我说菩萨修行般若波罗蜜法。于生死中厌畏疲极是声闻障；为除此障，我说菩萨修行破虚空三昧门。背利益他小事为足是缘觉障；为除此障，我说菩萨修行大悲。是四种人有四种惑，为除此惑说四圣道，因此胜道治四颠倒，能证如来无上最妙法身四德波罗蜜果。 “阿难！色等诸法悉皆无常而生常想，诸法皆苦而生乐想，诸法无我而生我想，诸法不净而生净想，是名颠倒。观色等法是无常苦无我不净，不名颠倒；是不颠倒，若观如来妙德法身，即成颠倒。治此颠倒，我说如来法身四德。何者为四？一者常住波罗蜜、二者安乐波罗蜜、三者真我波罗蜜、四者清净波罗蜜。阿难！一切凡夫执内五阴起颠倒见，于无常中而生常见，于实苦中而生乐见，于无我中而生我见，于不净中而生净见。阿难！如来法身是一切种智之境界故，声闻缘觉不能观察如来法身，颠倒修习不可拔断。云何如此？如来法身最胜常住应当修习，背常住修住无常修；如来法身最上妙乐应当修习，背妙乐修住于苦修；如来法身最胜真我应当修习，背真我修住无我修；如来法身最极清净应当修习，背清净修住不清净修。因此倒修声闻 现代汉语译本： 提问：什么是四种障碍？舍弃大乘佛法是成为阐提（断善根的人）的障碍；为了消除这种障碍，我说菩萨应当修行信乐大乘真实佛法。在任何情况下都错误地执着于‘我’的观念，这是外道的障碍；为了消除这种障碍，我说菩萨应当修行般若波罗蜜法（通过智慧到达彼岸的方法）。在生死轮回中感到厌倦和疲惫，这是声闻乘（小乘佛教）的障碍；为了消除这种障碍，我说菩萨应当修行破虚空三昧门（一种禅定境界）。满足于只利益自己的小事，这是缘觉乘（独立觉悟者）的障碍；为了消除这种障碍，我说菩萨应当修行大悲心。 这四种人有四种迷惑，为了消除这些迷惑，宣说了四圣道（苦、集、灭、道），因此用殊胜的道来对治四种颠倒，能够证得如来无上最妙的法身四德波罗蜜果（常、乐、我、净）。 阿难（佛陀的弟子）！色（物质）、受（感受）、想（思维）、行（意志）、识（认知）等诸法，本来都是无常的，却产生常的念头；诸法本来都是苦的，却产生乐的念头；诸法本来都是无我的，却产生我的念头；诸法本来都是不净的，却产生净的念头，这叫做颠倒。观察色等诸法是无常、苦、无我、不净的，不叫做颠倒；这是不颠倒，如果观察如来妙德法身，就成了颠倒。为了对治这种颠倒，我说如来法身具有四德。什么是四德？一是常住波罗蜜（永恒不变的彼岸），二是安乐波罗蜜（安乐的彼岸），三是真我波罗蜜（真我的彼岸），四是清净波罗蜜（清净的彼岸）。阿难！一切凡夫执着于内在的五蕴（色、受、想、行、识），产生颠倒的见解，在无常中产生常的见解，在真实的痛苦中产生快乐的见解，在无我中产生我的见解，在不净中产生清净的见解。阿难！如来法身是一切种智（佛陀的智慧）的境界，所以声闻和缘觉无法观察如来法身，颠倒的修习是无法断除的。为什么这样说呢？如来法身是最殊胜的常住，应当修习，却背离常住而修习无常；如来法身是最上妙乐，应当修习，却背离妙乐而修习痛苦；如来法身是最殊胜的真我，应当修习，却背离真我而修习无我；如来法身是最极清净，应当修习，却背离清净而修习不清净。因此，这种颠倒的修习使得声闻...
English
English version: Question: What are the four obstacles? Abandoning the Mahayana (Great Vehicle) is an obstacle to becoming an Icchantika (one who has severed their roots of goodness); to remove this obstacle, I say that Bodhisattvas should cultivate faith and joy in the true Dharma of the Mahayana. Erroneously clinging to the view of 'self' in all situations is an obstacle of the heretics; to remove this obstacle, I say that Bodhisattvas should cultivate the Prajna Paramita (Perfection of Wisdom) Dharma. Feeling weary and exhausted in the cycle of birth and death is an obstacle of the Sravakas (Hearers, disciples of the Buddha); to remove this obstacle, I say that Bodhisattvas should cultivate the Samadhi (meditative absorption) gate of breaking through emptiness. Being content with small matters that only benefit oneself is an obstacle of the Pratyekabuddhas (Solitary Buddhas); to remove this obstacle, I say that Bodhisattvas should cultivate great compassion. These four types of people have four types of delusions; to remove these delusions, the Four Noble Truths (suffering, origin, cessation, path) are taught. Therefore, using the supreme path to counteract the four inversions, one can realize the unsurpassed and most wonderful Dharmakaya (Dharma Body) of the Tathagata (Thus Come One) with the four virtues of Paramita (perfection): permanence, bliss, self, and purity. Ananda (Buddha's disciple)! Phenomena such as form (rupa), sensation (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) are all impermanent, yet one generates the thought of permanence; all phenomena are suffering, yet one generates the thought of pleasure; all phenomena are without self, yet one generates the thought of self; all phenomena are impure, yet one generates the thought of purity. This is called inversion. Observing phenomena such as form as impermanent, suffering, without self, and impure is not called inversion; this is non-inversion. If one observes the wonderful and virtuous Dharmakaya of the Tathagata, it becomes inversion. To counteract this inversion, I say that the Dharmakaya of the Tathagata has four virtues. What are the four virtues? First is permanence Paramita, second is bliss Paramita, third is true self Paramita, and fourth is purity Paramita. Ananda! All ordinary beings cling to the inner five skandhas (form, sensation, perception, mental formations, consciousness) and generate inverted views, generating the view of permanence in impermanence, generating the view of pleasure in true suffering, generating the view of self in no-self, and generating the view of purity in impurity. Ananda! The Dharmakaya of the Tathagata is the realm of all-knowing wisdom (Buddha's wisdom), therefore Sravakas and Pratyekabuddhas cannot observe the Dharmakaya of the Tathagata, and inverted cultivation cannot be eradicated. Why is this so? The Dharmakaya of the Tathagata is the most supreme permanence and should be cultivated, but one turns away from permanence and cultivates impermanence; the Dharmakaya of the Tathagata is the most supreme bliss and should be cultivated, but one turns away from bliss and cultivates suffering; the Dharmakaya of the Tathagata is the most supreme true self and should be cultivated, but one turns away from true self and cultivates no-self; the Dharmakaya of the Tathagata is the most extreme purity and should be cultivated, but one turns away from purity and cultivates impurity. Therefore, this inverted cultivation causes the Sravakas... --------------------------------------------------------------------------------
Chinese
缘觉所住之道，非是如来法身四德道所至处，是故法身常乐我净非其境界。阿难！若有众生信如来语，能见法身常乐我净，是众生者无颠倒心生真正见。云何如此？倒修声闻缘觉所住之道，非是如来法身四德道所至处，是故法身常乐我净非其境界。 “阿难！若有众生信如来语，能见法身常乐我净，是众生者，无颠倒心生真正见。云何如此？阿难！如来法身是真常乐我净波罗蜜。若有众生因胜妙道观如来身，是等众生从明入明，从安隐处至胜乐处，是佛真子佛心爱念，从佛口出得佛成就，从法化生得法财分。阿难！一阐提人弃背正法，生死臭秽深心贪乐；为除此惑，我说修行愿乐大乘，依因此法得最净果。阿难！一切外道邪执我见而生取着，色等诸法是无我相无诤故，三世佛一切处，及我说乃名真我。是诸外道执内五阴，而起我见心安快乐；为破此惑，是故我说修习般若波罗蜜，依因此法得真我果。阿难！声闻人者怖畏生死，于苦灭处而生欣乐；为除此执，我说修习破虚空三昧门，依因此法得具足分，世出世乐波罗蜜果。阿难！缘觉人者不能观察利益他事，与诸众生不和合住，独处思惟心安快乐；为除此执，我说修习菩萨大悲，依因此法恒遍十方，为诸众生作利益事所留住故，得于常住波罗蜜果。阿难！因此四 现代汉语译本 缘觉所居住的道，不是如来法身四德之道所能到达的地方，因此法身的常、乐、我、净并非缘觉的境界。阿难（Ananda，佛陀的十大弟子之一）！如果有的众生相信如来的话语，能够见到法身的常、乐、我、净，那么这些众生就没有颠倒之心，生出真正的见解。为什么这么说呢？因为颠倒修习声闻、缘觉所居住的道，不是如来法身四德之道所能到达的地方，因此法身的常、乐、我、净并非他们的境界。 ‘阿难！如果有的众生相信如来的话语，能够见到法身的常、乐、我、净，那么这些众生就没有颠倒之心，生出真正的见解。为什么这么说呢？阿难！如来的法身是真常乐我净波罗蜜（paramita，到彼岸）。如果有的众生因为殊胜微妙的道而观察如来的身，这些众生就是从光明进入光明，从安稳的地方到达殊胜快乐的地方，是佛的真子，是佛心所爱念的，从佛口而出，得到佛的成就，从法化生，得到法财的份额。阿难！一阐提（icchantika，断善根的人）之人抛弃背离正法，对于生死的臭秽深深地贪恋快乐；为了去除这种迷惑，我说修行愿乐大乘（Mahayana，大乘佛教），依靠这个法得到最清净的果报。阿难！一切外道邪执于我见而生起取着，色等诸法是无我相，没有争论的缘故，三世佛（过去、现在、未来）在一切处，以及我所说的才叫做真我。这些外道执着于内在的五阴（skandha，构成个体存在的五种要素：色、受、想、行、识），而生起我见，内心安稳快乐；为了破除这种迷惑，所以我说修习般若波罗蜜（Prajnaparamita，智慧到彼岸），依靠这个法得到真我的果报。阿难！声闻（sravaka，听闻佛法而修行的人）之人害怕生死，对于苦灭的地方而生起欣喜快乐；为了去除这种执着，我说修习破虚空三昧门（samadhi，禅定），依靠这个法得到具足的份额，世间和出世间的快乐波罗蜜果。阿难！缘觉（pratyekabuddha，不依师教，自己觉悟的人）之人不能观察利益他人的事情，与众生不能和合相处，独自居住思惟，内心安稳快乐；为了去除这种执着，我说修习菩萨大悲（karuna，慈悲），依靠这个法恒常遍及十方，为众生做利益的事情而停留居住，因此得到常住波罗蜜果。阿难！因为这四种……’