English
English version That which enables practitioners to be far from the three realms (desire realm, form realm, formless realm), and reveals the Dharma of tranquil cessation, is the most supreme and unsurpassed path. What the Buddha speaks is the true Sutra, the rest is inverted speech. From here onwards, seven verses are spoken for the sake of protecting the Dharma. Even if one speaks sentences that accord with the meaning of the Buddha's teachings, capable of severing the afflictions of the three realms, but if the eye of wisdom is covered by ignorance, and entangled by defilements such as greed, or if one only takes a small portion of the Buddha's teachings to proclaim, then the virtuous words in worldly texts, those three situations are still acceptable. How much more so are those Tathāgatas, who are far from the defilements of afflictions, and are people with non-outflow wisdom, the Sutras they speak are true and not false. Because apart from the Buddhas, in all the world, there is no wisdom more supreme than the Buddha's, capable of truly knowing the reality of all Dharmas. The definitive meaning (Nītārtha) spoken by the Tathāgata is inconceivable; if one tries to speculate with thought and discrimination, that is slandering the Dharma, because one does not understand the Buddha's true intention. Slandering the saints and destroying the Dharma, these are all evil thoughts, produced by afflicted and ignorant people, deluded by false views. Therefore, one should not be attached to evil views and other defiled Dharmas, just as using clean clothes to receive dyeing, the dirt cannot stain it. From here onwards, three verses are spoken because of slandering the true Dharma. Foolish people do not believe in the pure Dharma, harboring evil views and arrogance; this is because of the karmic obstacles of slandering the Dharma in the past, they are attached to teachings that are not definitive (not ultimate). They are greedy for offerings and reverence, only seeing evil Dharmas, staying away from good teachers (Kalyāṇa-mitra), and associating with those who slander the Dharma. They are happy to be attached to the Hinayana Dharma; beings like these do not believe in the Mahayana Dharma, therefore they slander the teachings of the Buddhas. From here onwards, six verses are spoken because of receiving evil karmic retribution for slandering the true Dharma. Wise people should not fear enemies, poisonous snakes, the poison of flames, Indra's thunderbolts, weapons such as knives and sticks, and various evil beasts, lions, tigers, wolves, etc.; they can only take one's life, but cannot cause one to fall into the terrible Avīci Hell. What one should truly fear is slandering the profound Dharma, and evil teachers who slander the Dharma; this will definitely cause one to fall into the terrible Avīci Hell. Even if one associates with evil teachers, harboring malice to cause the Buddha to bleed, and killing one's parents, cutting off the lives of saints, destroying... -------------------------------------------------------------------------------- 和合僧 及断诸善根 以系念正法 能解脱彼处 若复有余人 诽谤甚深法 彼人无量劫 不可得解脱
Chinese
自此已下依于说法法师生敬重心故。说二偈。 若人令众生 学信如是法 彼是我父母 亦是善知识 彼人是智者 以如来灭后 回邪见颠倒 令入正道故 自此已下依彼说法所得功德。以用回向故。说三偈。 三宝清净性 菩提功德业 我略说七种 与佛经相应 依此诸功德 愿于命终时 见无量寿佛 无边功德身 我及余信者 既见彼佛已 愿得离垢眼 成无上菩提 自此已下略说句义。偈言。 依何等法说 依何等义说 依何等相说 如彼法而说 如彼义而说 如彼相而说 彼一切诸法 六行偈示现 护自身方便 以七行偈说 明诽谤正法 故有三行偈 六偈示彼因 以二偈示现 于彼说法人 深生敬重心 大众闻忍受 得彼大菩提 略说三种法 示现彼果报 究竟一乘宝性论卷第四 现代汉语译本 破坏僧团的和合，以及断绝一切善根的人， 如果能以系念正法，就能从中解脱。 如果还有其他人，诽谤甚深的正法， 那么这个人将在无量劫中，无法得到解脱。 从这里开始，是为了对说法法师生起恭敬心，所以说了两首偈。 如果有人令众生，学习并相信这样的法， 那么他就是我的父母，也是我的善知识（kalya-mitra）。 这个人是智者，因为在如来（Tathagata）灭度后， 能将邪见颠倒之人，引导进入正道。 从这里开始，是依靠说法所得的功德，用来回向，所以说了三首偈。 三宝（Triratna）清净的体性，菩提（bodhi）的功德事业， 我略微说了七种，与佛经相应。 依靠这些功德，愿我在命终时， 得见无量寿佛（Amitayus），无边功德之身。 我和其他信者，既然见到彼佛之后， 愿能得到离垢的清净眼，成就无上菩提（anuttara-samyak-sambodhi）。 从这里开始，简略地说句义。偈说： 依据何种法而说，依据何种义而说， 依据何种相而说，如彼法而说。 如彼义而说，如彼相而说。 彼一切诸法，以六行偈示现。 守护自身的方法，以七行偈说。 为了阐明诽谤正法，所以有三行偈。 六偈示现彼因，以二偈示现。 对于说法之人，深深生起恭敬心。 大众听闻忍受，得到彼大菩提。 简略地说三种法，示现彼果报。 《究竟一乘宝性论》卷第四
English
English version To disrupt the harmony of the Sangha (community of monks) and sever all roots of goodness, If one can focus on the true Dharma (teachings), one can be liberated from that state. If there are others who slander the profound Dharma, Then those people will not be able to attain liberation for countless kalpas (eons). From here onwards, two verses are spoken to generate a respectful mind towards the Dharma teacher who expounds the teachings. If someone causes sentient beings to learn and believe in such Dharma, Then they are my parents and also my kalya-mitra (spiritual friend). That person is wise, because after the Tathagata (Buddha) has passed away, They can turn those with perverse views and delusions, leading them onto the right path. From here onwards, relying on the merits obtained from expounding the Dharma, which are used for dedication, three verses are spoken. The pure nature of the Triratna (Three Jewels), the meritorious deeds of bodhi (enlightenment), I have briefly spoken of seven types, which are in accordance with the Buddhist scriptures. Relying on these merits, may I, at the time of my death, See Amitayus (Immeasurable Life Buddha), the body of boundless merit. Since I and other believers have seen that Buddha, May we attain the stainless eye and achieve anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). From here onwards, the meaning of the phrases is briefly explained. The verses say: According to what Dharma is it spoken, according to what meaning is it spoken, According to what characteristic is it spoken, it is spoken according to that Dharma. It is spoken according to that meaning, it is spoken according to that characteristic. All those Dharmas are shown in six lines of verses. The method of protecting oneself is spoken in seven lines of verses. In order to clarify the slander of the true Dharma, there are three lines of verses. Six verses show that cause, and it is shown in two verses. For the person who expounds the Dharma, deeply generate a respectful mind. The assembly listens, endures, and attains that great bodhi. Briefly speaking of three types of Dharma, showing their karmic results. The End, Chapter Four of the Ratnagotravibhāga (Treatise on the Jewel Nature of the Ultimately Ekayana) --------------------------------------------------------------------------------