samāsata ime trividhāḥ satvāḥ sattvarāśau saṃvidyante | bhavābhilāṣiṇo vibhavābhilāṣiṇas tadubhayānabhilāṣiṇaś ca |
tatra bhavābhilāṣiṇo dvividhā veditavyāḥ | mokṣamārgapratihatāśā aparinirvāṇagotrakāḥ sattvā ye saṃsāram evecchanti na nirvāṇaṃ tanniyatipatitāś cehadhārmikā eva | tad ekatyā mahāyānadharmavidviṣo yān adhikṛtyaitad uktaṃ bhagavatā |
nāhaṃ teṣāṃ śāstā na te mama śrāvakāḥ | tān ahaṃ śāriputra tamasas tamo ’ntaram andhakārān mahāndhakāragāminas tamobhūyiṣṭhā iti vadāmi |
tatra vibhavābhilāṣiṇo dvividhāḥ | anupāyapatitā upāyapatitāś ca | tatrānupāyapatitā api trividhāḥ | itobāhyā bahunānāprakārāś carakaparivrājakanirgranthi putraprabhṛtayo ’nyatīrthyāḥ |
ihadhārmikāś ca tatsabhāgacaritā eva śrāddhā api durgṛhītagrāhiṇaḥ | te ca punaḥ katame | yad uta pudgaladṛṣṭayaś ca paramārthānadhimuktā yān prati bhagavatā śūnyatānadhimukto nirviśiṣṭo bhavati tīrthikair ity uktam |
śūnyatādṛṣṭayaś cābhimānikā yeṣām iha tadvimokṣamukhe ’pi śūnyatāyāṃ mādyamānānāṃ śūnyataiva dṛṣṭir bhavati yān adhikṛtyāha | varaṃ khalu kāśyapa sumerumātrā pudgaladṛṣṭir na tv evābhimānikasya śūnyatādṛṣṭir iti |
tatropāyapatitā api dvividhāḥ | śrāvakayānīyāś ca samyaktvaniyāmam avakrāntāḥ pratyekabuddhayānīyāś ca |
tadubhayānabhilāṣiṇaḥ punar mahāyānasaṃprasthitāḥ paramatīkṣṇendriyāḥ sattvā ye nāpi saṃsāram icchanti yathecchantikā nānupāyapatitās tīrthikādivan nāpy upāya patitāḥ śrāvakapratyekabuddhavat |
api tu saṃsāranirvāṇasamatāpattimārgapratipannās te bhavanty apratiṣṭhitanirvāṇāśayā nirupakliṣṭasaṃsāragataprayogā dṛḍhakaruṇādhyāśaya pratiṣṭhitamūlapariśuddhā iti |
tatra ye sattvā bhavābhilāṣiṇa icchantikās tanniyatipatitā ihadhārmikā evocyante mithyātvaniyataḥ sattvarāśir iti |
ye vibhavābhilāṣiṇo ’py anupāya patitā ucyante ’niyataḥ sattvarāśir iti | ye vibhavābhilāṣiṇa upāyapatitās tadubhayānabhilāṣiṇaś ca samatāptimārgapratipannās ta ucyante samyaktvaniyataḥ sattvarāśir iti |
tatra mahāyānasaṃprasthitān sattvān anāvaraṇagāminaḥ sthāpayitvā ya ito ’nye sattvās tad yathā | icchantikās tīrthyāḥ śrāvakāḥ pratyeka buddhāś ca |
teṣām imāni catvāry āvaraṇāni tathāgatadhātor anadhigamāyāsākṣātkriyāyai saṃvartante | katamāni ca catvāri |
tad yathā mahāyānadharmapratigha icchantikānām āvaraṇaṃ yasya pratipakṣo mahāyānadharmādhimuktibhāvanā bodhisattvānām | dharmeṣv ātmadarśanam anyatīrthānām āvaraṇaṃ yasya pratipakṣaḥ prajñāpāramitābhāvanā bodhisattvānām |
saṃsāre duḥkhasaṃjñā duḥkhabhīrutvaṃ śrāvakayānikānām āvaraṇaṃ yasya pratipakṣo gaganagañjādisamādhibhāvanā bodhisattvānām |
sattvārthavimukhatā sattvārtha nirapekṣatā pratyekabuddhayānikānām āvaraṇaṃ yasya pratipakṣo mahākaruṇābhāvanā bodhisattvānām iti |
etac caturvidham āvaraṇam eṣāṃ caturvidhānāṃ sattvānāṃ yasya pratipakṣān imāṃś ca turo ’dhimuktyādīn bhāvayitvā bodhisattvā niruttarārthadharmakāyaviśuddhiparamatām adhigacchanty ebhiś ca viśuddhisamudāgamakāraṇaiś caturbhir anugatā dharmarājaputrā bhavanti tathāgatakule | katham iti |
此偈明何義。略說一切眾生界中有三種眾生。何等為三。一者求有。二者遠離求有。三者 不求彼二。
求有有二種何等為二。一者謗解脫道無涅槃性。常求住世間不求證涅槃。二者於佛法中闡提同位。以謗大乘故。是故不增不減經言。
舍利弗。若有比丘比丘尼優婆 塞優婆夷。若起一見若起二見。諸佛如來非彼世尊。如是等人非我弟子。舍利弗。是人以起二見因緣。從闇入闇從冥入冥。我說是等名一闡提故。偈言謗法故。闡提故。
遠離求有者。亦有二種。何等為二。一者無求道方便。二 者有求道方便。無求道方便者。亦有二種。何 等為二。一者多種外道種種邪計。謂僧佉衛世師尼揵陀若提子等。無求道方便。
二者於佛法中同外道行。雖信佛法而顛倒取。彼何者是。謂犢子等。見身中有我等。不信等一義 諦。不信真如法空。佛說彼人無異外道。
復有計空為有。以我相憍慢故。何以故。以如來為 說空解脫門令得覺知。而彼人計唯空無實。為彼人故。寶積經中佛告迦葉。寧見計我如 須彌山。而不用見憍慢眾生計空為有。迦葉 一切邪見解空得離。若見空為有。彼不可化令離世間故。偈言及著我故。及外道故。
有方便求道者。亦有二種。何等為二。一者聲聞。偈言怖畏世間苦1故。聲聞故。二者辟支佛。偈言捨離諸眾生故。及自覺故。
不求彼二者。所謂第一利根眾生諸菩薩摩訶薩。何以故。以諸菩薩不求彼有如一闡提故。又亦不同無方 便求道種種外道等故。又亦不同有方便求道聲聞辟支佛等故。
何以故。以諸菩薩見世間涅槃道平等故。以不住涅槃求故。以世間法不能染故。而修行世間行堅固慈悲涅槃心故。以善住根本清淨法中故。
又彼求有眾生一問提人。及佛法中同闡提位。名為邪定聚眾生。
又遠離求有眾生中。墮無方便求道眾生。名為不定聚眾生。又遠離求有眾生中。求離世間方便求道聲聞辟支佛。及不求彼二。平等道智菩薩摩訶薩。名為正定聚眾生。
又除心於無障礙道大乘眾生。餘有四種眾生何等為四。一者闡提。二者外道。三者聲聞。四者辟支佛。
彼四眾生有四種障故。不能證故。不能會故。不能見如來之性。何等為四。
一者謗大乘法一闡提障。此障對治。謂諸菩薩摩訶薩信4大乘故。偈言信法故。二者橫計身中有我諸外道障。此障對治。謂諸菩薩摩訶薩修行般若波羅蜜故。偈言及般若故。
三者怖畏世間諸苦聲聞人障。此障對治。謂諸菩薩摩訶薩修行虛空藏首楞嚴等諸三昧故。偈言三昧故。
四者背捨利益一切眾生捨大悲心辟支佛障。此障對治。謂諸菩薩摩訶薩修行大悲。為利益眾生故。偈言大悲故。
是名四種障。障四種眾生。為對治彼四種障故。諸菩薩摩訶薩信修行大乘等四種對治法。 得無上清淨法身。到第一彼岸。何以故。依此四種清淨法界修習善法。此是諸佛隨順法子於佛家生。是故偈言
mdor bsdu na sems can gyi tshogs na sems can gyi rnam pa ’di gsum yod de | srid pa ’dod pa daṅ | srid pa daṅ bral bar ’dod pa daṅ | de gñis ka mṅon par mi ’dod pa’o ||
de la srid pa ’dod pa ni rnam pa gñis su rig par bya ste | thar pa’i lam daṅ źe ’gras pa yoṅs su mya ṅan las mi ’da’ ba’i rigs can gyi sems can ’khor ba ñid ’dod kyi | mya ṅan las ’das pa ni ma yin pa gaṅ dag yin pa daṅ | der ṅes par lhuṅ ba chos ’di pa ñid de dag las kha cig theg pa chen po’i chos la sdaṅ ba ste | gaṅ gi dbaṅ du mdzad nas | bcom ldan ’das kyis
ṅa ni de dag gi ston pa ma yin la || de dag kyaṅ ṅa’i ñan thos ma yin no || śā ri’i bu de dag ni mun pa bas kyaṅ ches mun pa chen por ’gro ba mun pa chen po daṅ ldan pa’o źes pa smra’o źes gsuṅs pa’o ||
de la srid pa daṅ bral bar ’dod pa ni rnam pa gñis te | thabs ma yin pa la źugs pa daṅ | thabs la źugs pa’o || de la thabs ma yin pa la źugs pa la yaṅ rnam pa gsum ste | ’di las phyi rol du gyur pa tsa ra ka daṅ | kun tu rgyu daṅ | gcer bu pa la sogs pa’i rnam pa du ma’i mu stegs pa maṅ po daṅ |
de daṅ mthun par spyod pa chos ’di pa ñid dad pa yod kyaṅ | ṅes par gzuṅ dka’ ba’i lta ba ’dzin pa ste | de dag kyaṅ gaṅ źe na | ’di lta ste | don dam pa la mi mos pa gaṅ zag tu lta ba ste | gaṅ la bcom ldan ’das kyis stoṅ pa ñid la mos pa med pa ni mu stegs pa dag daṅ khyad par med pa yin no źes gsuṅs pa daṅ |
mṅon pa’i ṅa rgyal can stoṅ ba ñid du lta ba ste | ’di la stoṅ pa ñid du lta ba gaṅ dag de’i rnam par thar pa’i sgo la yaṅ stoṅ pa ñid du lta par ’gyur ba gaṅ gi dbaṅ du mdzad nas | ’od sruṅs gaṅ zag tu lta ba ri rab tsam ni bla’i | mṅon pa’i ṅa rgyal can ston pa ñid du lta ba ni de lta ma yin no źes gsuṅs pa yin no ||
de la thabs la źugs pa la yaṅ rnam pa gñis te | ñan thos kyi theg pa daṅ mthun pa yaṅ dag par ṅes pa ñid du źugs pa daṅ | raṅ saṅs rgyas kyi theg pa daṅ mthun pa’o ||
de gñi ga mṅon par mi ’dod pa ni | theg pa chen po la yaṅ dag par gnas pa mchog tu dbaṅ po rnon po’i sems can te | gaṅ dag ’dod chen pa bźin du ’khor ba yaṅ mi ’dod ciṅ | mu stegs pa la sogs pa ltar thabs ma yin pa la źugs pa yaṅ ma yin la | ñan thos daṅ raṅ saṅs rgyas ltar thabs daṅ ldan par rtogs pa yaṅ ma yin te |
’on kyaṅ ’khor ba daṅ mya ṅan las ’das pa mñam pa ñid thob pa’i lam du źugs pa ste | de dag mi gnas pa’i mya ṅan las ’das pa la brten pa’i bsam pa can ñe bar ñon moṅs pa med pa’i ’khor ba la brten pa’i sbyor ba can | sñiṅ rje daṅ lhag pa’i bsam pa brtan pa rab tu gnas pa rtsa ba yoṅs su dag par gyur pa yin no ||
de la sems can gaṅ dag srid pa ’dod pa’i ’dod chen po daṅ | der ṅes par lhuṅ ba’i chos ’di pa ñid de | de gñis ni log pa ñid duṅs pa’i sems can gyi phuṅ po źes bya’o ||
1 || gaṅ dag srid pa daṅ bral bar ’dod kyaṅ thabs ma yin pa la źugs pa de dag ni | ma ṅes pa’i sems can gyi phuṅ po źes bya’o || gaṅ dag srid pa daṅ bral bar ’dod pa thabs la źugs pa daṅ | de gñis ka mṅon par mi ’dod pa mñam pa ñid thob pa’i lam du źugs pa de dag ni yaṅ dag pa ñid du ṅes pa’i sems can gyi phuṅ po źes bya’o ||
de la theg pa chen po la yaṅ dag par rab tu gnas pa’i sems can gyi sgrib pa med pa rtogs pa ma gtogs pa gźan sems can rnam pa bźi po ’di dag ste | ’di lta ste | ’dod chen pa daṅ | mu stegs pa daṅ | ñan thos daṅ | raṅ saṅs rgyas te |
de dag la ni de bźin gśegs pa’i khams mi rtog pa daṅ | mṅon sum du byed par mi ’gyur ba’i sgrib pa ’di bźin yaṅ dag par gnas so || bźi gaṅ źe na |
gaṅ gi gñen por byaṅ chub sems dpa’ rnams theg pa chen po’i chos la mos pa sgom pa theg pa chen po’i chos la sdang ba ’dod chen pa rnams kyi sgrib pa daṅ | gaṅ gi gñen por byaṅ chub sems dpa’ rnams śes rab kyi pha rol tu phyin pa sgom pa chos rnams la bdag tu lta ba gźan mu stegs can rnams kyi sgrib pa daṅ |
gaṅ gi gñen por byaṅ chub sems dpa’ rnams nam mkha’ mdzod la sogs pa’i tiṅ ṅe ’dzin sgom pa ’khor ba la sdug bsṅal bar rab tu śes śiṅ sdug bsṅal gyis ’jigs pa ñan thos kyi theg pa rnams kyi sgrib pa daṅ |
gaṅ gi gñen por byaṅ chub sems dpa’ rnams sñiṅ rje chen po sgom pa sems can gyi don la rgyab kyis phyogs śiṅ sems can gyi don la mi ltos pa ñid raṅ saṅs rgyas kyi theg pa pa rnams kyi sgrib pa ste |
gaṅ gi gñen bor mos pa la sogs pa’i chos ’di bźi bsgoms nas byaṅ chub sems dpa’ rnams bla na med pa’i don chos kyi sku rnam par dag pa mthar phyin pa thob par ’gyur ba sems can rnam pa ’di bźi’i sgrib pa ni rnam pa bźi po ’di dag yin no || rnam par dag pa bźi ’grub pa’i rgyu bźi po ’di dag daṅ ldan pa ni de bźin gśegs pa’i rigs su chos kyi rgyal po’i sras su ’gyur ro || ji ltar źe na |
In brief there are those three kinds of living beings among their multitudes: 1) those who cling to the worldly life, 2) those who seek for deliverance from it, 3) those who wish neither of both.
Of them, 1) those who cling to the worldly life should be known as twofold. a) The people whose intention is against the path to Emancipation and who never belong to the family of the perfect Nirvāṇa, Those are only seeking for Phenomenal Life and not for Nirvāṇa. And b) Those people who, although belonging to this Our Religion, have definitely fallen into the former’s way. Some of these are hostile to the Doctrine of the Great Vehicle. With reference to them, the Lord said as follows:
“I am not their teacher; they are not my pupils. O Śāriputra, I say of them that they are chiefly filled with darkness, as migrating from darkness to another darkness, from gloom to greater gloom”.
Next, 2) ‘those who seek for deliverance from this worldly life’ are also twofold. a) Those who have fallen into a methodless way and b) ‘those who are in [the correct] method’. Here, ‘those who are of no method’ are again divided into three. i) Outsiders of this Religion, i.e. various kinds of Heretics, i.e. the Carakas, the Parivrājakas i, the Jains, etc.
ii) & iii) Insiders of Our Religion, but whose conduct is in common with the Heretics. They, though being faithful in [Buddhism], take hold of bad conceptions. Then, what are they ? They are namely, ii) those who have the perception of the substantial Ego and have no faith in the Highest Truth. With reference to them, the Lord said :“One who has no faith in Non-substantiality is not different from the Heretics”.
iii) Those who have the conception of the Non-substantiality and are proud of it are doubtless at the door of Emancipation through the Non-substantiality in this religion. But as they are intoxicated with this Non-substantiality, it follows for them that Non-substantiality itself becomes a [wrong] conception. With reference to these, he (= the Lord) said [in the Scripture]: “O Kaśyapa, really even such a conception which maintains substantial Ego as much as Mt. Sumeru is better than the conception of Non-substantiality on the part of those who are proud of it”.
Here, b ‘those who are in [the correct] method’ are again twofold. i) Those who belong to the Vehicle of the Śrāvaka and ii) those who belong to the Vehicle of the Pratyekabuddha. [Both of them] have proceeded on the fixed way of rightfulness.
And next, 3) ‘those who wish neither of both the worldly life and deliverance from it’ are the people who are standing firmly amidst the Great Vehicle and are of the highest, talented faculty. They are not seeking for the Phenomenal Life as the Icchantikas do, nor are they those who are in no method like Heretics, nor those who are in the correct method [for deliverance] like Śrāvakas and Pratyekabuddhas,
but, having entered the Path to obtain [the intuition of] the equality of this Phenomenal Life with Nirvāṇa, they intend not to stay fixedly in the Nirvāṇa; their activities are based upon Phenomenal Life but without being defiled by it, and their root is perfectly pure as being grounded in the firm Compassion and Superior Intention
And here, 1) those people who cling to this wordly life, i.e. the Icchantikas and those who, though belonging to this Our Religion, have definitely fallen into the former’s way are called (A) the group of people who conform in the wrong way.
2-a) ‘Those people who seek for deliverance from the worldly life but have no method’ are called (B) the group of people unconformed. 2-b) ‘Those people who seek for deliverance with the correct method’ and 3) ‘those who wish neither of both’ and have entered the path through which [the intuition of] the equality [of the Phenomenal Life with the Nirvāṇa] is attained are called (C) the group of people who conform in the right way.
Of these [groups of living beings], keeping aside those people who stand firmly in the Great Vehicle and follow the unobstructed way, other people are [fourfold], i.e. the Icchantikas, the Heretics, the Śrāvakas and the Pratyekabuddhas.
Of these [four groups], there are four kinds of Obstructions on account of which they cannot understand or realize the Essence of the Tathāgata. What are then the four Obstructions? --
That is to say, 1) the enmity to the Doctrine of the Great Vehicle. This is the Obstruction of the Icchantikas, and its Antidote is the practice of the faith in the Doctrine of the Great Vehicle by the Bodhisattvas. 2) The conception of the Self on the separate elements. This is the Obstruction of the Heretics, and its Antidote is the practice of Supremacy in the transcendental Intellect by the Bodhisattvas.
3) The notion of Suffering [or rather] the fear of Suffering in Phenomenal Life.This is the Obstruction of those who belong to the Vehicle of the Śrāvaka and its Antidote is the practice of Meditations, Gaganagañjā etc., by the Bodhisattvas.
4) Aversion to the profit of living beings or Indifference to the profit of living beings. This is the Obstruction of those who belong to the Vehicle of the Pratyekabuddha and its Antidote is the practice of Great Compassion. by the Boddhisattvas.
These are the four kinds of Obstructions of the four kinds of living beings. And having practised the four kinds of Antidotes to these Obstructions, i.e. the faith [in the Doctrine of the Great Vehicle] etc., the Bodhisattvas attain the highest purity, the highest truth, i.e. the Absolute Body. And, accompanied by these four causes of origination of purity, they become the sons of the Religious King in the Buddha’s family. How are they? It is said: