Chinese
此偈明何义。略说一切众生界中有三种众生。何等为三。一者求有。二者远离求有。三者不求彼二。求有有二种何等为二。一者谤解脱道无涅槃性。常求住世间不求证涅槃。二者于佛法中阐提同位。以谤大乘故。是故不增不减经言。舍利弗。若有比丘比丘尼优婆塞优婆夷。若起一见若起二见。诸佛如来非彼世尊。如是等人非我弟子。舍利弗。是人以起二见因缘。从闇入闇从冥入冥。我说是等名一阐提故。偈言谤法故。阐提故。远离求有者。亦有二种。何等为二。一者无求道方便。二者有求道方便。无求道方便者。亦有二种。何等为二。一者多种外道种种邪计。谓僧佉卫世师尼揵陀若提子等。无求道方便。二者于佛法中同外道行。虽信佛法而颠倒取。彼何者是。谓犊子等。见身中有我等。不信第一义谛。不信真如法空。佛说彼人无异外道。复有计空为有。以我相憍慢故。何以故。以如来为说空解脱门令得觉知。而彼人计唯空无实。为彼人故。宝积经中佛告迦叶。宁见计我如须弥山。而不用见憍慢众生计空为有。迦叶一切邪见解空得离。若见空为有。彼不可化令离世间故。偈言及着我故。及外道故。有方便求道者。亦有二种。何等为二。一者声闻。偈言怖畏世间苦故。声闻故。二 现代汉语译本 觉（bodhi）：指觉悟，此处指对真理的觉醒。 信等四种法，清净因应知：相信佛法等四种法是清净的根本原因，应当了解。 此偈说明什么含义？ 简要地说，一切众生界中有三种众生。 哪三种？ 一种是追求存在的（求有），一种是远离追求存在的（远离求有），一种是不追求这两种的（不求彼二）。 追求存在有两种，哪两种？ 一种是诽谤解脱之道，认为没有涅槃的性质，总是寻求停留在世间，不寻求证得涅槃。 一种是在佛法中与一阐提（icchantika）同等地位，因为他们诽谤大乘佛法。 因此，《不增不减经》说：‘舍利弗（Sariputra）。 如果有比丘（bhiksu）、比丘尼（bhiksuni）、优婆塞（upasaka）、优婆夷（upasika），如果生起一种见解或两种见解，认为诸佛如来不是他们的世尊，这样的人不是我的弟子。 舍利弗，这些人因为生起两种见解的因缘，从黑暗进入黑暗，从昏昧进入昏昧。’ 我说这些人名为一阐提。 所以偈语说：‘因为诽谤佛法，所以成为一阐提。’ 远离追求存在的人，也有两种。 哪两种？ 一种是没有寻求正道的方便，一种是有寻求正道的方便。 没有寻求正道的方便的人，也有两种。 哪两种？ 一种是多种外道，有种种邪恶的见解，如僧佉（Samkhya）、卫世师（Vaisheshika）、尼揵陀若提子（Nigantha Nataputta）等，他们没有寻求正道的方便。 一种是在佛法中行持与外道相同，虽然相信佛法却颠倒理解。 哪些人是这样呢？ 比如犊子部（Vatsiputriya）等，他们认为身体中有‘我’等，不相信第一义谛，不相信真如法空。 佛说这些人与外道没有区别。 还有人执着于空，认为空是实有的，因此生起我相和骄慢。 为什么呢？ 因为如来为他们说了空解脱门，让他们得以觉知，而他们却认为只有空而没有实有。 为了这些人，在《宝积经》（Ratnakuta Sutra）中，佛告诉迦叶（Kasyapa）：‘宁愿见到执着于‘我’如同须弥山（Sumeru）一样，也不愿意见到骄慢的众生执着于空为实有。 迦叶，一切邪见都可以通过理解空性而得以解脱，如果执着于空为实有，就无法教化他们脱离世间。’ 所以偈语说：‘以及执着于我，以及成为外道。’ 有方便寻求正道的人，也有两种。 哪两种？ 一种是声闻（sravaka）。 偈语说：‘因为怖畏世间的痛苦，所以成为声闻。’
English
English version Bodhi (觉): Refers to enlightenment, here it means awakening to the truth. 'Faith and other four dharmas, know that they are the pure cause.' What does this verse explain? Briefly speaking, there are three kinds of beings in all realms of sentient beings. What are the three? One is seeking existence (seeking being), one is avoiding seeking existence (avoiding seeking being), and one is not seeking either of these two (not seeking those two). There are two kinds of seeking existence, what are the two? One is slandering the path of liberation, believing that there is no nature of Nirvana, always seeking to stay in the world and not seeking to attain Nirvana. One is in the same position as an icchantika (一阐提) in the Buddhadharma, because they slander the Mahayana (大乘) teachings. Therefore, the *Anunatva Apurnatva Sutra* says: 'Sariputra (舍利弗). If there are monks (bhiksu), nuns (bhiksuni), laymen (upasaka), laywomen (upasika), if they give rise to one view or two views, thinking that the Buddhas and Tathagatas are not their World Honored Ones, such people are not my disciples. Sariputra, these people, because of the causes and conditions of giving rise to two views, go from darkness into darkness, from obscurity into obscurity.' I say that these people are called icchantikas. Therefore, the verse says: 'Because of slandering the Dharma, therefore becoming an icchantika.' There are also two kinds of people who avoid seeking existence. What are the two? One is without the means to seek the path, and one is with the means to seek the path. There are also two kinds of people without the means to seek the path. What are the two? One is the various heretics with various evil views, such as the Samkhya (僧佉), Vaisheshika (卫世师), Nigantha Nataputta (尼揵陀若提子), etc., they have no means to seek the path. One is practicing the same as heretics in the Buddhadharma, although they believe in the Buddhadharma, they understand it upside down. Who are these people? For example, the Vatsiputriya (犊子部), etc., they believe that there is a 'self' in the body, etc., they do not believe in the ultimate truth, they do not believe in the emptiness of suchness. The Buddha said that these people are no different from heretics. There are also people who cling to emptiness, thinking that emptiness is real, therefore giving rise to self-attachment and arrogance. Why? Because the Tathagata spoke the door of liberation through emptiness for them, so that they could awaken, but they think that there is only emptiness and no reality. For these people, in the *Ratnakuta Sutra* (宝积经), the Buddha told Kasyapa (迦叶): 'It is better to see clinging to 'self' like Mount Sumeru (须弥山), than to see arrogant beings clinging to emptiness as real. Kasyapa, all evil views can be liberated by understanding emptiness, but if clinging to emptiness as real, it is impossible to teach them to leave the world.' Therefore, the verse says: 'And clinging to self, and becoming a heretic.' There are also two kinds of people with the means to seek the path. What are the two? One is the sravaka (声闻). The verse says: 'Because of fearing the suffering of the world, therefore becoming a sravaka.' --------------------------------------------------------------------------------
Chinese
者辟支佛。偈言舍离诸众生故。及自觉故。不求彼二者。所谓第一利根众生诸菩萨摩诃萨。何以故。以诸菩萨不求彼有如一阐提故。又亦不同无方便求道种种外道等故。又亦不同有方便求道声闻辟支佛等故。何以故。以诸菩萨见世间涅槃道平等故。以不住涅槃心故。以世间法不能染故。而修行世间行坚固慈悲涅槃心故。以善住根本清净法中故。又彼求有众生一阐提人。及佛法中同阐提位。名为邪定聚众生。又远离求有众生中。堕无方便求道众生。名为不定聚众生。又远离求有众生中。求离世间方便求道声闻辟支佛。及不求彼二。平等道智菩萨摩诃萨。名为正定聚众生。又除求于无障碍道大乘众生。余有四种众生。何等为四。一者阐提。二者外道。三者声闻。四者辟支佛。彼四众生有四种障故。不能证故。不能会故。不能见如来之性。何等为四。一者谤大乘法一阐提障。此障对治。谓诸菩萨摩诃萨信大乘故。偈言信法故。二者横计身中有我诸外道障。此障对治。谓诸菩萨摩诃萨修行般若波罗蜜故。偈言及般若故。三者怖畏世间诸苦声闻人障。此障对治。谓诸菩萨摩诃萨修行虚空藏首楞严等诸三昧故。偈言三昧故。四者背舍利益一切众生舍大悲心辟支佛障。此障对治。谓诸菩萨摩诃萨修行大悲。为利益众生故。偈言大悲故 现代汉语译本： 这些是辟支佛（Pratyekabuddha，独觉佛）的境界。用偈语来说，就是因为舍弃了对众生的执着，并且能够自觉自悟，所以不追求前两者（指众生和自觉）。而第一等具有锐利根性的众生，就是诸菩萨摩诃萨（Bodhisattva-Mahāsattva，大菩萨）。为什么呢？因为诸菩萨不追求像一阐提（Icchantika，断善根者）那样的境界。而且，他们也不同于那些没有方便法门而求道的各种外道。他们也不同于那些有方便法门而求道的声闻（Śrāvaka，声闻乘）和辟支佛。为什么呢？因为诸菩萨见到世间的涅槃（Nirvana，寂灭）之道是平等的。因为他们不住于涅槃之心，因为世间法不能够染污他们，所以他们修行世间行，以坚固的慈悲心安住于涅槃。因为他们善于安住于根本清净的法中。 那些追求有（存在）的一阐提人，以及在佛法中处于类似一阐提地位的人，被称为邪定聚众生（Mithyātva-niyata，邪定聚）。此外，远离追求有的众生中，那些堕入没有方便法门而求道的众生，被称为不定聚众生（Aniyata-rāśi，不定聚）。此外，远离追求有的众生中，那些寻求脱离世间的方便法门而求道的声闻和辟支佛，以及不追求前两者，具有平等道智的菩萨摩诃萨，被称为正定聚众生（Samyaktva-niyata，正定聚）。 除了追求无障碍之道的大乘（Mahāyāna，大乘）众生之外，还有四种众生。是哪四种呢？一是阐提，二是外道，三是声闻，四是辟支佛。这四种众生有四种障碍，所以不能证悟，不能领会，不能见到如来之性（Tathāgatagarbha，如来藏）。是哪四种障碍呢？一是诽谤大乘法的一阐提的障碍。这种障碍的对治方法是，诸菩萨摩诃萨信奉大乘。偈语说，因为信奉佛法。 二是横加揣测自身中有我的外道的障碍。这种障碍的对治方法是，诸菩萨摩诃萨修行般若波罗蜜（Prajñāpāramitā，般若波罗蜜多）。偈语说，以及般若。 三是怖畏世间诸苦的声闻人的障碍。这种障碍的对治方法是，诸菩萨摩诃萨修行虚空藏（Ākāśagarbha，虚空藏菩萨）、首楞严（Śūraṅgama，首楞严三昧）等诸三昧（Samādhi，禅定）。偈语说，三昧。 四是背弃舍弃利益一切众生的大悲心的辟支佛的障碍。这种障碍的对治方法是，诸菩萨摩诃萨修行大悲，为了利益众生。偈语说，大悲。
English
English version: These are the realms of the Pratyekabuddhas (Solitary Buddhas). As the verse says, it is because they abandon attachment to all beings and are self-aware, that they do not seek the former two (referring to beings and self-awareness). And the foremost beings with sharp faculties are the Bodhisattva-Mahāsattvas (Great Bodhisattvas). Why is that? Because the Bodhisattvas do not seek a state like that of the Icchantikas (those who have severed their roots of goodness). Moreover, they are also different from the various non-Buddhist paths that seek the Way without skillful means. They are also different from the Śrāvakas (Hearers) and Pratyekabuddhas who seek the Way with skillful means. Why is that? Because the Bodhisattvas see the path of Nirvana (Liberation) in the world as equal. Because they do not dwell in the mind of Nirvana, because worldly dharmas cannot defile them, therefore they practice worldly conduct, abiding in Nirvana with steadfast compassion. Because they dwell well in the fundamental pure Dharma. Those Icchantikas who seek existence, and those in the Buddhadharma who are in a similar position to Icchantikas, are called Mithyātva-niyata beings (those fixed on wrong paths). Furthermore, among the beings who abandon seeking existence, those who fall into seeking the Way without skillful means are called Aniyata-rāśi beings (those of uncertain destiny). Furthermore, among the beings who abandon seeking existence, those Śrāvakas and Pratyekabuddhas who seek skillful means to escape the world, and the Bodhisattva-Mahāsattvas who do not seek the former two and possess equal wisdom of the path, are called Samyaktva-niyata beings (those fixed on the right path). Apart from the Mahāyāna (Great Vehicle) beings who seek the unobstructed path, there are four other types of beings. What are the four? First, the Icchantikas; second, the non-Buddhists; third, the Śrāvakas; and fourth, the Pratyekabuddhas. These four types of beings have four types of obstacles, therefore they cannot attain enlightenment, cannot comprehend, and cannot see the Tathāgatagarbha (Buddha-nature). What are the four obstacles? First, the obstacle of the Icchantikas who slander the Mahāyāna Dharma. The antidote to this obstacle is that the Bodhisattva-Mahāsattvas believe in the Mahāyāna. As the verse says, because of faith in the Dharma. Second, the obstacle of the non-Buddhists who falsely assume that there is a self within the body. The antidote to this obstacle is that the Bodhisattva-Mahāsattvas practice Prajñāpāramitā (Perfection of Wisdom). As the verse says, and Prajñā. Third, the obstacle of the Śrāvakas who fear the sufferings of the world. The antidote to this obstacle is that the Bodhisattva-Mahāsattvas practice various Samādhis (Meditative Absorptions) such as Ākāśagarbha (Space Treasury) and Śūraṅgama (Heroic March). As the verse says, Samādhi. Fourth, the obstacle of the Pratyekabuddhas who turn away from the great compassion of benefiting all beings. The antidote to this obstacle is that the Bodhisattva-Mahāsattvas practice great compassion for the benefit of beings. As the verse says, great compassion. --------------------------------------------------------------------------------
Chinese
。是名四种障。障四种众生。为对治彼四种障故。诸菩萨摩诃萨信修行大乘等四种对治法。得无上清净法身。到第一彼岸。何以故。依此四种清净法界修习善法。此是诸佛随顺法子于佛家生。是故偈言。 大乘信为子 般若以为母 禅胎大悲乳 诸佛如实子 偈言信等四种法清净因应知故。又依果业故。说一偈。 净我乐常等 彼岸功德果 厌苦求涅槃 欲愿等诸业 此初半偈示现何义。偈言。 略说四句义 四种颠倒法 于法身中倒 修行对治法 此偈明何义。彼信等四法。如来法身因此能清净。彼向说四种法。彼次第略说对治四颠倒。如来法身四种功德波罗蜜果应知。偈言略说四句义故。此明何义。谓于色等无常事中起于常想。于苦法中起于乐想。于无我中起于我想。于不净中起于净想。是等名为四种颠倒应知。偈言四种颠倒法故。为对治此四种颠倒故。有四种非颠倒法应知。何等为四。谓于色等无常事中生无常想苦想无我想不净想等。是名四种不颠倒对治应知。偈言修行对治法故。如是四种颠倒对治。依如来法身。复是颠倒应知。偈言于法身中倒故。对治此倒说有四种如来法身功德波罗蜜果。何等为四。所谓常波罗蜜乐波罗蜜我波罗蜜净波罗蜜应知。偈言修 这是所谓的四种障碍，它们障碍四种众生。为了对治这四种障碍，诸菩萨摩诃萨以信心修行大乘等四种对治法，从而获得无上清净的法身，到达第一彼岸（到达涅槃的境界）。为什么呢？因为依靠这四种清净的法界修习善法，这是诸佛随顺的法子，于佛家出生。所以偈颂说： ‘大乘信为子，般若以为母，禅胎大悲乳，诸佛如实子。’ 偈颂说信心等四种法是清净的因，应当知晓。又因为依靠果报的缘故，所以说一个偈颂： ‘净我乐常等，彼岸功德果，厌苦求涅槃，欲愿等诸业。’ 这前半个偈颂显示了什么意义呢？偈颂说： ‘略说四句义，四种颠倒法，于法身中倒，修行对治法。’ 这个偈颂说明了什么意义呢？这信心等四法，如来的法身因此能够清净。前面所说的四种法，是次第略说对治四种颠倒。如来法身的四种功德波罗蜜（到达彼岸）的果报应当知晓。偈颂说略说四句义的缘故。这说明了什么意义呢？就是在色（物质现象）等无常的事物中，产生常的想念；在苦的法中，产生乐的想念；在无我中，产生我的想念；在不净中，产生净的想念。这些就叫做四种颠倒，应当知晓。偈颂说四种颠倒法的缘故。为了对治这四种颠倒的缘故，有四种非颠倒法应当知晓。哪四种呢？就是在色等无常的事物中，生起无常想、苦想、无我想、不净想等。这叫做四种不颠倒的对治，应当知晓。偈颂说修行对治法的缘故。像这样四种颠倒的对治，依靠如来的法身，又是颠倒，应当知晓。偈颂说于法身中倒的缘故。为了对治这种颠倒，所以说有四种如来法身的功德波罗蜜的果报。哪四种呢？就是常波罗蜜（Nitya Paramita），乐波罗蜜（Sukha Paramita），我波罗蜜（Atma Paramita），净波罗蜜（Subha Paramita），应当知晓。偈颂说修