English
English version: If someone says that the Tathagata (如来，Tathāgata, 'Thus Gone One', an epithet of the Buddha) speaks falsely because the Dharma (法，Dharma, the teachings of the Buddha) that the Buddha previously taught is different from the Dharma that the Buddha teaches now, then how can it be proven that the Tathagata does not speak falsely? To dispel this doubt, as the sutra says, 'Śāriputra (舍利弗，one of the Buddha's ten principal disciples, known for his wisdom)! You should wholeheartedly believe, understand, receive, and uphold the Buddha's words. The words of all Buddhas and Tathagatas are without falsehood; there is only the One Buddha Vehicle (佛乘，Buddha-yāna, the path to Buddhahood).' 'Even if children playfully build sand stupas (佛塔，buddha-stūpa, a mound-like or hemispherical structure containing relics), all such people have already attained the Buddha path.' This means that those who generate Bodhicitta (菩提心，the mind of enlightenment) and practice the Bodhisattva-caryā (菩萨行，the conduct of a Bodhisattva, one who seeks enlightenment for the benefit of all beings), the roots of goodness they create can realize Bodhi (菩提，enlightenment), but this is not attainable by ordinary people and determined Śrāvakas (声闻，'hearers', disciples who attain enlightenment by listening to the Buddha's teachings) who have not originally generated Bodhicitta. Likewise, even a small bow of the head is the same. Chapter 3: Parables The verse spoken by Venerable Śāriputra (舍利弗) is: 'The golden thirty-two, the ten powers and all liberations, are together in one Dharma, yet I have not attained this. The eighty minor marks, the eighteen unshared qualities, such merits as these, I have lost them all.' Explanation: What meaning does this verse convey? Venerable Śāriputra (舍利弗) rebukes himself, saying: I have not seen the Buddhas, have not gone to the Buddhas' places, have not heard the Buddha's teachings, have not made offerings and shown reverence to the Buddhas, have not benefited sentient beings, and have regressed from the Dharma I have not yet attained. Venerable Śāriputra (舍利弗) rebukes himself in this way. 'Not seeing the Buddhas' indicates not seeing the major marks of the Buddhas and Tathagatas, and therefore not generating a mind of reverence and offering. 'Going to the Buddhas' places' indicates the power to teach and transform sentient beings. 'Emitting golden light' indicates seeing the Buddha and oneself and others obtaining immeasurable merits. 'Hearing the teachings' indicates being able to bring benefit to all sentient beings. 'Powers' indicates that when sentient beings have doubts, one relies on the ten powers to dispel their doubts. 'Offerings' indicates the power to teach and transform sentient beings. 'The eighteen unshared qualities' indicates being free from all obstacles. 'Reverence' indicates generating immeasurable blessings and attaining liberation by relying on the Tathagata's teachings. Because of the absence of self in persons and the absence of self in phenomena, all Dharmas are equal, therefore the Venerable (Śāriputra). --------------------------------------------------------------------------------
Chinese
舍利弗自呵责身言：我未得如是法故。于未得中退故。 自此以下，次为七种具足烦恼染性众生说七种喻，对治七种增上慢心，此义应知。 又复次为三种染慢无烦恼人三昧解脱身等染慢，对治此故说三种平等。此义应知。(身下丹本有见字) 何者七种具足烦恼染性众生？一者求势力人；二者求声闻解脱人；三者大乘人；四者有定人；五者无定人；六者集功德人；七者不集功德人。 何等七种增上慢心？云何七种譬喻对治？一者颠倒求诸功德增上慢心，谓世间中诸烦恼染炽然增上，而求天人胜妙境界有漏果报；对治此故，为说火宅譬喻应知。 二者声闻一向决定增上慢心，自言我乘与如来乘等无差别，如是倒取；对治此故，为说穷子譬喻应知。 三者大乘一向决定增上慢心，起如是意：无别声闻、辟支佛乘，如是倒取；对治此故，为说云雨譬喻应知。 四者实无谓有增上慢心，以有世间三昧三摩跋提，实无涅槃生涅槃想，如是倒取；对治此故，为说化城譬喻应知。 五者散乱增上慢心，实无有定，过去虽有大乘善根而不觉知，不觉知故不求大乘，狭劣心中生虚妄解谓第一乘，如是倒取；对治此故，为说系宝珠譬喻应知。 六者实有功德增上慢心，闻大乘法 现代汉语译本 舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著称）自我责备说：‘我尚未证得这样的法，所以在未证得时就退却了。’ 从这里开始，接下来为七种具有烦恼染性的众生宣说七种譬喻，用以对治七种增上慢心，这个道理应当知晓。 又进一步为三种染慢但没有烦恼的人，例如对三昧（Samādhi，禅定）解脱身等产生染慢，为了对治这些，宣说了三种平等。这个道理应当知晓。 什么是七种具有烦恼染性的众生？一是追求势力的人；二是追求声闻解脱的人；三是大乘人；四是有禅定的人；五是无禅定的人；六是积聚功德的人；七是不积聚功德的人。 什么是七种增上慢心？又该如何用七种譬喻来对治？一是颠倒地追求各种功德的增上慢心，指的是在世间中各种烦恼染污炽盛增长，却追求天人胜妙境界的有漏果报；为了对治这种心态，应当知晓佛陀宣说了火宅的譬喻。 二是声闻乘一味地决定（自己已经证悟）的增上慢心，自认为自己所修的乘与如来乘相等没有差别，像这样颠倒地执取；为了对治这种心态，应当知晓佛陀宣说了穷子的譬喻。 三是大乘一味地决定（自己已经证悟）的增上慢心，产生这样的想法：没有其他的声闻乘、辟支佛（Pratyekabuddha，缘觉）乘，像这样颠倒地执取；为了对治这种心态，应当知晓佛陀宣说了云雨的譬喻。 四是实际上没有（证悟）却自认为有的增上慢心，因为拥有世间的三昧（Samādhi，禅定）三摩跋提（Samāpatti，等至），实际上没有涅槃（Nirvāṇa，寂灭）却产生已经证得涅槃的想法，像这样颠倒地执取；为了对治这种心态，应当知晓佛陀宣说了化城的譬喻。 五是散乱的增上慢心，实际上没有禅定，过去虽然有大乘的善根却不自觉知，因为不自觉知所以不寻求大乘，在狭隘的心中产生虚妄的理解，认为自己所修的就是第一乘，像这样颠倒地执取；为了对治这种心态，应当知晓佛陀宣说了系宝珠的譬喻。 六是实际上有功德的增上慢心，听闻大乘佛法
English
English version Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) rebuked himself, saying: 'I have not yet attained such a Dharma, therefore I retreated before attaining it.' From here onwards, seven parables are explained for seven types of sentient beings who are full of afflictions and defilements, in order to counteract seven types of arrogance. This meaning should be understood. Furthermore, three kinds of equality are explained for three types of people who have defilements and arrogance but no afflictions, such as those who have defilements and arrogance regarding Samādhi (meditative concentration), liberation, the body, etc. This is to counteract these. This meaning should be understood. What are the seven types of sentient beings who are full of afflictions and defilements? First, those who seek power; second, those who seek liberation as Śrāvakas (hearers); third, Mahāyāna practitioners; fourth, those who have Samādhi (meditative concentration); fifth, those who do not have Samādhi (meditative concentration); sixth, those who accumulate merits; and seventh, those who do not accumulate merits. What are the seven types of arrogance? And how are they counteracted by seven parables? First, the arrogance of perversely seeking various merits, which refers to those who, in the world, have afflictions and defilements that are intensely increasing, yet seek the meritorious rewards of the superior realms of gods and humans; to counteract this, it should be understood that the parable of the burning house is explained. Second, the arrogance of Śrāvakas (hearers) who are one-sidedly certain (that they have attained enlightenment), claiming that the vehicle they practice is equal to and no different from the Tathāgata's (Buddha's) vehicle, thus grasping perversely; to counteract this, it should be understood that the parable of the prodigal son is explained. Third, the arrogance of Mahāyāna practitioners who are one-sidedly certain (that they have attained enlightenment), giving rise to the thought that there are no separate Śrāvakayāna (vehicle of hearers) or Pratyekabuddhayāna (vehicle of solitary Buddhas); thus grasping perversely; to counteract this, it should be understood that the parable of the clouds and rain is explained. Fourth, the arrogance of thinking one has (attained enlightenment) when one actually has not, because one possesses worldly Samādhi (meditative concentration) and Samāpatti (attainments), but actually has no Nirvāṇa (liberation) yet gives rise to the thought that one has attained Nirvāṇa, thus grasping perversely; to counteract this, it should be understood that the parable of the phantom city is explained. Fifth, the arrogance of being scattered and distracted, actually having no Samādhi (meditative concentration), and although having Mahāyāna roots of goodness in the past, not being aware of it, and because of not being aware of it, not seeking the Mahāyāna, giving rise to false understanding in a narrow mind, thinking that what one practices is the foremost vehicle, thus grasping perversely; to counteract this, it should be understood that the parable of the jewel sewn into the robe is explained. Sixth, the arrogance of actually having merits, upon hearing the Mahāyāna Dharma --------------------------------------------------------------------------------
Chinese
取非大乘，如是倒取；对治此故，为说轮王解自髻中明珠与之譬喻应知。 七者实无功德增上慢心，于第一乘不曾修集诸善根本，闻第一乘心中不取以为第一，如是倒取；对治此故，为说医师譬喻应知。第一人者，示世间中种种善根三昧功德方便令喜，然后令入大涅槃故。第二人者，以三为一，令入大乘故。第三人者，令知种种乘诸佛如来平等说法，随诸众生善根种子而生芽故。第四人者，方便令入涅槃城故。涅槃城者，所谓诸禅三昧城故。过彼城已，然后令入大涅槃城故。第五人者，示其过去所有善根令忆念已，然后教令入三昧故。第六人者，说大乘法，以此法门同十地行满，诸佛如来密与授记故。第七人者，根未淳熟为令熟故，如是示现得涅槃量。为是义故，如来说七种譬喻。何者三种无烦恼人三种染慢？所谓三种颠倒信故。何等为三？一者信种种乘异；二者信世间涅槃异；三者信彼此身异。为对治此三种染慢，故说三种平等应知。 何者名为三种平等？云何对治？一者乘平等，谓与声闻授菩提记，唯一大乘无二乘故，是乘平等无差别故。二者世间涅槃平等，以多宝如来入于涅槃，世间、涅槃彼此平等无差别故。三者身平等，多宝如来已入涅槃复示现身，自身他身法身平等无差别故。如是三种无烦恼 现代汉语译本：如果有人不接受大乘，就是这样颠倒取舍。为了对治这种颠倒，佛陀说了轮王解下自己发髻中的明珠赠与他人的譬喻，应当知晓。 第七种情况是，实际上没有功德，却生起增上慢心的人，对于最上乘（第一乘）不曾修习积累各种善的根本，听闻最上乘后心中不接受，认为它不是最殊胜的，这就是颠倒取舍。为了对治这种颠倒，佛陀说了医师的譬喻，应当知晓。第一种人，是为了在世间展示种种善根、三昧功德和方便法门，使众生欢喜，然后引导他们进入大涅槃的缘故。第二种人，是将三种乘法归为一乘，引导他们进入大乘的缘故。第三种人，是为了让他们知道种种乘法，诸佛如来平等说法，随着众生善根种子的不同而生发萌芽的缘故。第四种人，是为了方便引导他们进入涅槃城（Nirvana city）的缘故。涅槃城，指的就是各种禅定三昧的境界。度过涅槃城之后，然后引导他们进入大涅槃城（Great Nirvana city）的缘故。第五种人，是为了向他们展示过去所有的善根，让他们忆念，然后教导他们进入三昧的缘故。第六种人，是为了宣说大乘佛法，这种法门与十地菩萨的修行圆满相同，诸佛如来秘密地为他们授记的缘故。第七种人，是因为他们的根基尚未成熟，为了让他们成熟，所以示现他们证得涅槃的境界。为了这个意义，如来说了七种譬喻。什么是三种没有烦恼的人和三种具有染污慢心的人呢？就是因为三种颠倒的信解的缘故。什么是三种颠倒的信解呢？第一种是相信种种乘法是不同的；第二种是相信世间和涅槃是不同的；第三种是相信自身和他身是不同的。为了对治这三种染污的慢心，所以宣说了三种平等，应当知晓。 什么叫做三种平等？又如何对治呢？第一种是乘平等，就是为声闻（Śrāvaka）授记成佛，只有唯一的大乘，没有其他的乘法，这就是乘的平等，没有差别。第二种是世间和涅槃平等，因为多宝如来（Prabhūtaratna Tathāgata）已经进入涅槃，世间和涅槃彼此平等，没有差别。第三种是身平等，多宝如来已经进入涅槃，又示现身相，自身、他身和法身平等，没有差别。像这样是三种没有烦恼。