English
English version: 'Because of being born with immeasurable merits and virtues, one can attain liberation by following the teachings of the Tathagata (如来, Thus Come One/Buddha).' This initially introduces the chapter. Starting from 'manifestation,' it explains the chapter. This is to explain the meaning of reverence. Because of revering the Buddha, one can obtain immeasurable merits and virtues, as well as liberation. If one does not revere the Buddha, one will lose these benefits. Question: Why explain merits and virtues and liberation, but not the sixth 'matter of not benefiting sentient beings'? Answer: Obtaining merits and virtues and liberation by revering the Buddha is the matter of benefiting sentient beings. Moreover, the 'matter of not benefiting sentient beings' is a summary that every sentence above contains this meaning, so it is not explained separately. 'Because of the absence of self in persons and the absence of self in phenomena,' explains the phrase 'such merits and virtues' in the second verse. Because of the absence of self in persons and the absence of self in phenomena, all dharmas (法, teachings/phenomena) are equal. Therefore, the two absences of self encompass all merits and virtues. Moreover, it is the most supreme among all merits and virtues. This statement can also be used to explain the above 'matter of not benefiting sentient beings,' and it can also re-explain the above 'attaining liberation by following the Buddha's teachings.' 'Therefore, Shariputra (舍利弗, one of the Buddha's chief disciples) below,' explains the fourth verse, 'and I have lost them all.' Moreover, the intention of this passage is: first, to point out and reprimand those who retreat before attaining the Dharma (法, teachings/law). Second, to explain self-reprimand for retreating before attaining the Dharma. Now, to conclude self-reprimand for retreating before attaining the Dharma. 'Therefore, Shariputra reprimanded himself, saying, "I have not attained such Dharma, and I have retreated before attaining it."' From here onwards, it is for the seven types of people. Discussing the meaning in detail. In the 'Expedient Means' chapter, the One Vehicle Dharma (一乘法, Ekayana) is generally taught to all sentient beings. Therefore, the latter part of the treatise says that the five chapters of the 'Expedient Means' chapter are only to eliminate the two and return to one. After the analogy of the burning house ends, the sutra separately eliminates the illnesses of ten types of people. Secondly, it elucidates the ten unsurpassed meanings. In terms of the text, it is divided into two parts: first, eliminating the illnesses of ten types of people; second, elucidating the ten unsurpassed meanings. The first is further divided into two parts: the first lists the seven types of ordinary people who can cure and be cured, encouraging them to know. The second elucidates that the Arhats (圣人, saints) without afflictions can cure and be cured, encouraging them to know. The first part is further divided into four aspects: first, pointing out the people for whom it is intended; second, elucidating the ability to cure; third, distinguishing what is to be cured; fourth, encouraging them to know. 'Those sentient beings who are full of afflictions and defiled nature' indicates the people for whom it is intended. 'From here onwards, it is for the seven types of people who are full of afflic' --------------------------------------------------------------------------------
Chinese
恼染性众生 具足烦恼。明是凡夫为烦恼所染称为染性 说七种譬喻者。第二明能治也。 说七种譬喻 对治七种增上慢者。第三明所治也。 对治七种增上慢心 此七种人并于增上法中。而自高举慢而不求名增上慢 此义应知下。第四文也。 此义应知 所以劝知者。令行人识此七种过患。依经对治而舍离之。是故劝知 又三种下。第二次明无烦恼人亦四。一明所为人。二辨所治之病。三明能治之药。四劝知。三种染慢无烦恼人者。出所为人也。 又复次为三种染慢无烦恼人 断小乘中诸烦恼尽。故名无烦恼人。而望大乘犹有烦恼。为大乘烦恼所染。故称为染。未得究竟自谓究竟。以此自高称之为慢 三昧解脱见等染慢者。第二出所治之病。 三昧解脱见等染慢 则释上染慢也。如胜鬘云。三界外恒沙烦恼。谓上上烦恼观上烦恼等也。今明三昧中烦恼即是胜鬘正受上烦恼。于大乘解脱中烦恼即是果上烦恼。见烦恼应是智上烦恼也。等者等取一切恒沙烦恼也 对治此故下。第三出能治。 对治此故说三种平等 第四劝知。 此义应知 如文 何者七种具足下。第二别释。又开为二。初别释七种人。第二别释三种人。初又三。一标七种人。二明能治所治。三总结第一。前列 现代汉语译本：被烦恼染污的众生，都充满着烦恼。明确说明凡夫因为被烦恼所染，所以称为染性。‘说七种譬喻者’，第二部分说明能对治烦恼的方法。 ‘说七种譬喻，对治七种增上慢者’，第三部分说明所要对治的烦恼。 ‘对治七种增上慢心，这七种人都在增上的法中，却自高自大，傲慢而不求进取，这叫做增上慢’，这个含义应该了解，这是第四部分的内容。 ‘此义应知’，之所以劝人了解，是为了让修行人认识这七种过患，依据佛经的教导来对治并舍弃它们，所以劝人了解。‘又三种下’，第二次说明没有烦恼的人也有四部分内容：一是说明为哪种人而说，二是辨明所要治疗的病症，三是说明能治疗的药物，四是劝人了解。‘三种染慢无烦恼人者’，是指出所要教化的人。 ‘又复次为三种染慢无烦恼人’，断除了小乘中的所有烦恼，所以叫做无烦恼人。但是从大乘的角度来看，仍然有烦恼，被大乘的烦恼所染污，所以称为染。没有得到究竟的境界，却自认为得到了究竟的境界，因此自高自大，这叫做慢。‘三昧（Samadhi，禅定）解脱见等染慢者’，第二部分指出所要治疗的病症。 ‘三昧解脱见等染慢’，这是解释上面的染慢。如《胜鬘经》（Śrīmālādevī Siṃhanāda Sūtra）所说：三界之外有恒河沙数般的烦恼，指的是上上的烦恼，观察上的烦恼等等。现在说明三昧中的烦恼，就是《胜鬘经》中正受的上烦恼。在大乘解脱中的烦恼，就是果上的烦恼。见烦恼应该是智上的烦恼。‘等’字，是包括一切恒河沙数般的烦恼。‘对治此故下’，第三部分说明能治疗的方法。 ‘对治此故说三种平等’，第四部分劝人了解。 ‘此义应知’，如经文所说。‘何者七种具足下’，第二部分分别解释。又分为两个部分：首先分别解释七种人，其次分别解释三种人。首先又分为三个部分：一是标出七种人，二是说明能对治和所要对治的，三是总结第一部分。前面列出
English
English version: Sentient beings defiled by afflictions are full of afflictions. It clearly states that ordinary people are called 'defiled nature' because they are defiled by afflictions. 'Speaking of seven metaphors,' the second part explains the method to counteract afflictions. 'Speaking of seven metaphors to counteract seven types of increased arrogance,' the third part explains the afflictions to be counteracted. 'Counteracting the seven types of increased arrogance, these seven types of people are all in the increased Dharma, but they are arrogant and do not seek progress, which is called increased arrogance.' This meaning should be understood, which is the content of the fourth part. 'This meaning should be understood.' The reason for encouraging understanding is to allow practitioners to recognize these seven types of faults, and to counteract and abandon them according to the teachings of the scriptures. Therefore, understanding is encouraged. 'Also, the following three,' the second time explains that there are also four parts for people without afflictions: first, explaining for whom it is said; second, identifying the disease to be treated; third, explaining the medicine that can cure it; and fourth, encouraging understanding. 'The three types of defiled arrogance of people without afflictions' refers to pointing out the people to be taught. 'Furthermore, for the three types of defiled arrogance of people without afflictions,' those who have eradicated all afflictions in the Small Vehicle are called people without afflictions. However, from the perspective of the Great Vehicle, there are still afflictions, and they are defiled by the afflictions of the Great Vehicle, so they are called defiled. Those who have not attained the ultimate state but think they have attained the ultimate state are arrogant, which is called arrogance. 'Samadhi (禅定), liberation, views, etc., defiled arrogance,' the second part points out the disease to be treated. 'Samadhi (禅定), liberation, views, etc., defiled arrogance,' this is to explain the above defilement and arrogance. As the Śrīmālādevī Siṃhanāda Sūtra (胜鬘经) says: There are as many afflictions as the sands of the Ganges outside the Three Realms, referring to the highest afflictions, the afflictions of observation, and so on. Now, the afflictions in Samadhi (禅定) are the upper afflictions of correct reception in the Śrīmālādevī Siṃhanāda Sūtra (胜鬘经). The afflictions in the liberation of the Great Vehicle are the afflictions on the fruit. The afflictions of views should be the afflictions on wisdom. The word 'etc.' includes all afflictions like the sands of the Ganges. 'To counteract this, the following,' the third part explains the method to cure it. 'To counteract this, the three types of equality are spoken of,' the fourth part encourages understanding. 'This meaning should be understood,' as the scripture says. 'What are the seven types of completeness below,' the second part explains separately. It is divided into two parts: first, explaining the seven types of people separately, and second, explaining the three types of people separately. First, it is divided into three parts: first, listing the seven types of people; second, explaining what can be counteracted and what needs to be counteracted; and third, summarizing the first part. The front lists -------------------------------------------------------------------------------- 七人。
Chinese
何者七种具足烦恼性人一者求势力人二者求声闻解脱人三者求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 如文 何等七种增上慢心已下。释上第二能治所治章门。就文为二。一者依经略释第二。论主重释。就释七人即成七别。一一中为二。第一出所为人。则明所治之病。二明能治之药。颠倒求诸功德增上慢心者。此第一所治之病。 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以世间中诸烦恼染炽燃增上而求天人胜妙境界有漏果报如是倒取 三界实是苦境。而求常乐。故名颠倒。初标颠倒求诸功德增上慢心三章门。谓世间中下。释上增上慢心也。初遂近释增上慢心。增上慢心者。谓世间中诸烦恼炽然增上也。而求天人胜妙境界下。释上颠倒求诸功德也 对治此故明火宅喻者。第二明能治也。 对治此故为说火宅譬喻应知 二者声闻人下。释第二中亦二。初出所治。次出能治。 二者声闻人一向决定增上慢心自言我乘与如来乘等无差别如是倒取 声闻人者。标其人也。一向决定增上慢者。叙其病也。自言我乘与如来乘等无差别者。释上病也。求二乘人谓佛与二乘人同断三界烦恼尽。同得尽无生智。同是三无学人同得无余。如是倒取者。佛与二乘其 现代汉语译本 七种人。 哪七种人具有烦恼的性质？一是追求势力的人，二是追求声闻解脱的人，三是追求大乘的人，四是有禅定的人，五是没有禅定的人，六是积聚功德的人，七是不积聚功德的人。如经文所说。 什么是七种增上慢心？以下解释第二章，能治疗和被治疗的对象。分为两部分。一是依据经文简略解释，二是论主的重新解释。解释这七种人就成了七种区别。每一种又分为两部分。第一部分说明所针对的人，也就是说明所要治疗的病症。第二部分说明能治疗的药物。颠倒地追求各种功德，产生增上慢心，这是第一种要治疗的病症。 什么是七种增上慢心？用什么七种譬喻来对治？一是颠倒地追求各种功德，产生增上慢心，指的是以世间中各种烦恼的炽盛燃烧来增长，从而追求天人胜妙的境界和有漏的果报。像这样颠倒地理解，三界（Trailokya）实际上是痛苦的境界，却追求常乐，所以叫做颠倒。首先标出颠倒地追求各种功德，产生增上慢心这三个要点。所谓‘世间中’等等，是解释上面的增上慢心。首先就近解释增上慢心。增上慢心，指的是世间中各种烦恼的炽盛燃烧。‘从而追求天人胜妙的境界’等等，是解释上面颠倒地追求各种功德。‘用火宅的譬喻来对治’，这是说明能治疗的方法。 为了对治这种情况，所以说了火宅（fire house）的譬喻，应当知道。二是声闻人（Śrāvaka）等等，解释第二种人也分为两部分。先说明所要治疗的对象，再说明能治疗的方法。 二是声闻人，一味地执着于决定，产生增上慢心，自己说我所修的乘（Yana）与如来（Tathāgata）的乘相等，没有差别。像这样颠倒地理解。‘声闻人’，是标明这种人。‘一味地执着于决定，产生增上慢’，是叙述他的病症。‘自己说我所修的乘与如来的乘相等，没有差别’，是解释上面的病症。认为二乘人（Śrāvakayāna and Pratyekabuddhayāna）与佛（Buddha）一样断尽了三界的烦恼，同样得到了尽无生智（kṣayājñāna-anutpādajñāna），同样是三无学人（traiśikṣa），同样得到了无余涅槃（nirupadhisesa-nirvana）。像这样颠倒地理解，佛与二乘的差别在于...