English
English version: If one rejects the Mahayana, it is a reversed acceptance. To counteract this, the Buddha spoke of the analogy of a Wheel-Turning King (Cakravartin) who unties the bright pearl from his hair knot and gives it away, it should be known. The seventh case is that of someone who actually has no merit but develops a mind of increased arrogance. They have never cultivated the roots of goodness in the Supreme Vehicle (First Vehicle), and upon hearing of the Supreme Vehicle, they do not accept it in their hearts as supreme. This is a reversed acceptance. To counteract this, the Buddha spoke of the analogy of a physician, it should be known. The first type of person is to show the various roots of goodness, samadhi merits, and skillful means in the world to make beings happy, and then lead them into Great Nirvana. The second type of person is to combine the three vehicles into one, leading them into the Mahayana. The third type of person is to let them know the various vehicles, that the Buddhas and Tathagatas teach the Dharma equally, and that sprouts arise according to the seeds of goodness in beings. The fourth type of person is to skillfully lead them into the Nirvana City. The Nirvana City refers to the realm of various dhyanas and samadhis. After passing through that city, they are then led into the Great Nirvana City. The fifth type of person is to show them all the good roots they had in the past, to make them remember, and then teach them to enter samadhi. The sixth type of person is to speak the Mahayana Dharma, this Dharma gate is the same as the full practice of the Ten Bhumis (Ten Grounds), and the Buddhas and Tathagatas secretly bestow predictions upon them. The seventh type of person is because their roots are not yet ripe, to make them ripe, so they demonstrate the measure of attaining Nirvana. For this reason, the Tathagata spoke of seven analogies. What are the three types of people without afflictions and the three types of people with defiled arrogance? It is because of the three types of reversed beliefs. What are the three types? The first is believing that the various vehicles are different; the second is believing that the world and Nirvana are different; the third is believing that one's own body and the bodies of others are different. To counteract these three types of defiled arrogance, three types of equality are spoken of, it should be known. What are the three types of equality? And how are they counteracted? The first is the equality of vehicles, which is to bestow predictions of Buddhahood upon the Śrāvakas (Voice-Hearers), there is only one Great Vehicle, and no other vehicles, this is the equality of vehicles, without difference. The second is the equality of the world and Nirvana, because Prabhūtaratna Tathāgata (Many Treasures Thus Come One) has entered Nirvana, the world and Nirvana are equal to each other, without difference. The third is the equality of bodies, Prabhūtaratna Tathāgata has already entered Nirvana, and yet manifests a body, one's own body, the bodies of others, and the Dharma body are equal, without difference. These are the three types without afflictions. --------------------------------------------------------------------------------
Chinese
人染慢之心，见彼此身所作差别，不知彼此佛性法身悉平等故，谓即此人我证此法故，彼人不得此对治故，与诸声闻授记应知。 问曰：彼声闻等，为实成佛故与授记？为不成佛与授记耶？若实成佛，菩萨何故于无量劫修集无量种种功德？若不成佛，云何与之虚妄授记？答曰：彼声闻等得授记者，得决定心，非谓声闻成就法性如来。依彼三种平等说一乘法，以佛法身、声闻法身平等无异故与授记，非即具足修行功德。是故菩萨功德具足，诸声闻人功德未足。 言授记者，六处示现，五是佛记、一菩萨记。如来记者，谓舍利弗大迦叶等众所知识，名号不同故别与记。富楼那等五百人千二百等同一名故，俱时与记。学无学等皆同一号，又复非是众所知识，故同与记。如来与彼提婆达多授别记者，示现如来无怨恶故。与比丘尼及诸天女授佛记者，示现女人在家出家修菩萨行皆证佛果，故与授记。菩萨记者，如下〈不轻菩萨品〉中示现应知。“礼拜赞叹作如是言：我不轻汝，汝等皆当得作佛”者，示现众生皆有佛性故。 言声闻人得授记者，声闻有四种：一者决定声闻；二者增上慢声闻；三者退菩提心声闻；四者应化声闻。二种声闻如来授记，谓应化者、退已还发菩提心者。若决定者、增上慢者二种声闻， 现代汉语译本： 人们如果心怀傲慢，就会看到彼此身所作所为的差别，却不知道彼此的佛性法身完全平等。他们认为只有自己才能证得佛法，而别人无法获得这种对治烦恼的方法。对于这些心怀傲慢的人，应该像对声闻（Sravaka，听闻佛陀教诲而证悟的人）一样，给予授记（Vyakarana，预言未来成佛）。 有人问：这些声闻，是真的能够成佛才给予授记吗？还是不能成佛而给予授记呢？如果真的能够成佛，菩萨（Bodhisattva，立志成佛的修行者）为何要经历无量劫，修集无量种种功德？如果不能成佛，又为何要给予他们虚假的授记呢？回答是：这些声闻得到授记，是为了让他们获得坚定的信心，并非说声闻能够成就如来（Tathagata，佛陀的称号）的法性。依据佛、法、僧三种平等，宣说一乘法（Ekayana，唯一成佛之道），因为佛的法身和声闻的法身平等无异，所以给予授记，并非说他们已经具足了修行的功德。因此，菩萨的功德具足，而声闻的功德尚未具足。 说到授记，有六种示现，其中五种是佛记，一种是菩萨记。如来记，是指像舍利弗（Sariputra，佛陀的十大弟子之一）、大迦叶（Mahakasyapa，佛陀的十大弟子之一）等众人所熟知的人，因为他们的名号不同，所以分别给予授记。富楼那（Purna，佛陀的十大弟子之一）等五百人、一千二百人等，因为他们同名，所以同时给予授记。学人（Saiksa，还在学习的修行者）和无学人（Asaiksa，已经完成学习的修行者）等，都使用同一个称呼，而且他们也不是众人所熟知的人，所以一同给予授记。如来给予提婆达多（Devadatta，佛陀的堂兄弟，也是佛陀的敌人）特别的授记，是为了示现如来没有怨恨和厌恶。给予比丘尼（Bhiksuni，女性出家人）以及诸天女佛记，是为了示现女人无论是在家还是出家，修菩萨行都能证得佛果，所以给予授记。菩萨记，如下面的《不轻菩萨品》（Sadaparibhuta-bodhisattva，常不轻菩萨）中所示现的那样，应该知道。‘礼拜赞叹，作如是言：我不轻视你们，你们都将成佛’，这是为了示现众生都具有佛性。 说到声闻人得到授记，声闻有四种：一是决定声闻，二是增上慢声闻，三是退菩提心声闻，四是应化声闻。如来给两种声闻授记，即应化声闻和退失菩提心后又重新发心的声闻。如果是决定声闻和增上慢声闻这两种声闻，则不授记。
English
English version: When people are stained by arrogance, they see the differences in each other's actions, not knowing that each other's Buddha-nature and Dharmakaya (Dharmakaya, the body of the Dharma) are completely equal. They think that only they can realize the Dharma, while others cannot obtain this method of counteracting afflictions. To these arrogant people, one should give predictions (Vyakarana, prediction of future Buddhahood) as to Sravakas (Sravaka, one who attains enlightenment by hearing the Buddha's teachings). Someone asks: Are these Sravakas truly able to become Buddhas that they are given predictions? Or are they given predictions even though they cannot become Buddhas? If they can truly become Buddhas, why do Bodhisattvas (Bodhisattva, a practitioner who aspires to become a Buddha) cultivate countless kinds of merits over countless kalpas (kalpa, an immense period of time)? If they cannot become Buddhas, why give them false predictions? The answer is: These Sravakas receive predictions to give them firm faith, not to say that Sravakas can achieve the Dharmakaya of the Tathagata (Tathagata, an epithet of the Buddha). Based on the three equalities of Buddha, Dharma, and Sangha, the One Vehicle (Ekayana, the one vehicle to Buddhahood) is taught, because the Dharmakaya of the Buddha and the Dharmakaya of the Sravakas are equally without difference, so predictions are given, not because they have fully accumulated the merits of practice. Therefore, the merits of Bodhisattvas are complete, while the merits of Sravakas are not yet complete. Speaking of predictions, there are six kinds of manifestations, five of which are Buddha predictions and one is a Bodhisattva prediction. The Tathagata prediction refers to those who are well-known to the public, such as Sariputra (Sariputra, one of the Buddha's ten great disciples) and Mahakasyapa (Mahakasyapa, one of the Buddha's ten great disciples). Because their names are different, they are given separate predictions. Purna (Purna, one of the Buddha's ten great disciples) and other five hundred people, one thousand two hundred people, etc., because they have the same name, they are given predictions at the same time. Those who are still learning (Saiksa, a practitioner still in training) and those who have completed their learning (Asaiksa, a practitioner who has completed training) all use the same title, and they are not well-known to the public, so they are given predictions together. The Tathagata giving Devadatta (Devadatta, the Buddha's cousin and also the Buddha's enemy) a special prediction is to show that the Tathagata has no resentment or aversion. Giving Bhiksunis (Bhiksuni, female monastic) and heavenly women Buddha predictions is to show that women, whether they are lay or monastic, can attain Buddhahood by practicing the Bodhisattva path, so predictions are given. The Bodhisattva prediction, as shown in the 'Sadaparibhuta-bodhisattva' (Sadaparibhuta-bodhisattva, the Bodhisattva Never Disparaging) chapter below, should be understood. 'Bowing and praising, saying: I do not despise you, you will all become Buddhas,' this is to show that all beings have Buddha-nature. Speaking of Sravakas receiving predictions, there are four kinds of Sravakas: first, determined Sravakas; second, Sravakas with increased pride; third, Sravakas who have regressed from Bodhicitta (Bodhicitta, the mind of enlightenment); and fourth, Sravakas who are manifestations. The Tathagata gives predictions to two kinds of Sravakas, namely, Sravakas who are manifestations and Sravakas who have lost Bodhicitta and then re-arisen it. If they are determined Sravakas and Sravakas with increased pride, these two kinds of Sravakas are not given predictions. --------------------------------------------------------------------------------
Chinese
根未熟故不与授记。菩萨与授记者，方便令发菩提心故。 又依何义，佛说三乘名为一乘？依同义故，授诸声闻大菩提记。言同义者，以佛法身、声闻法身彼此平等无差别故。以诸声闻辟支佛等乘不同故有差别，以彼二乘非大乘故，如来说言不离我身是无上义，一切声闻辟支佛等二乘法中不说此义，以其不能如实解故。以是义故，诸菩萨等行菩萨行非为虚妄。无上义者，自余经文明无上义，无上义者略有十种，此义应知。何等为十？一者示现种子无上故，说雨譬喻。“汝等所行是菩萨道”者，谓发菩提心退已还发者，前所修行善根不灭、同后得果故。二者示现行无上故，说大通智胜如来本事等。三者示现增长力无上故，说商主譬喻。四者示现令解无上故，说系宝珠譬喻。五者示现清净国土无上故，示现多宝如来塔。六者示现说无上故，说解髻中明珠譬喻。七者示现教化众生无上故，地中踊出无量菩萨摩诃萨等。八者示现成大菩提无上故，示现三种佛菩提故：一者示现应佛菩提，随所应见而为示现，如经“皆谓如来出释氏宫，去伽耶城不远，坐于道场得成阿耨多罗三藐三菩提”故；二者示现报佛菩提，十地行满足得常涅槃证故，如经“善男子！我实成佛已来无量无边百千万亿那由他劫”故；三者示现法佛菩提，谓 现代汉语译本：因为根基尚未成熟，所以不给予授记（vyākaraṇa，预言成佛）。菩萨得到授记，是为了方便引导他们发起菩提心（bodhicitta，觉悟之心）。 又依据什么意义，佛说三乘（triyāna，声闻乘、缘觉乘、菩萨乘）名为一乘（ekayāna，唯一之乘）？依据同一意义的缘故，给予所有声闻（śrāvaka，听闻佛法者）大菩提的授记。所说的同一意义，是因为佛的法身（dharmakāya，真理之身）和声闻的法身彼此平等没有差别。因为各个声闻、辟支佛（pratyekabuddha，缘觉）等所乘之法不同，所以有差别，因为他们二乘不是大乘的缘故，如来说‘不离我身’是无上的意义，一切声闻、辟支佛等二乘之法中没有宣说这个意义，因为他们不能如实理解的缘故。因为这个意义的缘故，诸菩萨等修行菩萨行不是虚妄的。无上义，在其他的经文中阐明了无上义，无上义大概有十种，这个意义应当知晓。哪十种呢？第一，示现种子无上，所以说了雨的譬喻。‘你们所行的是菩萨道’，是指发起菩提心后退转又再次发起的人，之前所修行的善根不会消灭，和后来得到的果报相同。第二，示现行无上，所以说了大通智胜如来（Mahābhijñājñānābhibhū-tathāgata）的本生故事等。第三，示现增长力无上，所以说了商主的譬喻。第四，示现令解无上，所以说了系宝珠的譬喻。第五，示现清净国土无上，所以示现了多宝如来（Prabhūtaratna-tathāgata）的宝塔。第六，示现说无上，所以说了解开髻中明珠的譬喻。第七，示现教化众生无上，所以从地中涌出无量菩萨摩诃萨（bodhisattva-mahāsattva，大菩萨）。第八，示现成就大菩提无上，所以示现了三种佛菩提：第一，示现应佛菩提，随着所应见到的而为示现，如经中所说‘都认为如来从释迦（Śākya）族宫中出来，离伽耶（Gayā）城不远，坐在菩提树下成就阿耨多罗三藐三菩提（anuttarā-samyak-saṃbodhi，无上正等正觉）’；第二，示现报佛菩提，十地（daśa-bhūmi，菩萨修行的十个阶段）的修行圆满得到常涅槃（nitya-nirvāṇa，常寂灭）的证悟，如经中所说‘善男子！我真实成佛以来已经无量无边百千万亿那由他（nayuta，数量单位）劫’；第三，示现法佛菩提，是指