English
English version Seven types of people. What are the seven types of people who possess the nature of afflictions? First, those who seek power; second, those who seek liberation as Śrāvakas (hearers); third, those who seek the Mahāyāna (Great Vehicle); fourth, those who have meditative stabilization; fifth, those who do not have meditative stabilization; sixth, those who accumulate merit; and seventh, those who do not accumulate merit. As stated in the text. What are the seven types of arrogance? The following explains the second chapter, concerning what can be cured and what needs to be cured. It is divided into two parts. First, a brief explanation based on the scriptures; second, the treatise master's re-explanation. Explaining these seven types of people results in seven distinctions. Each type is further divided into two parts. The first part describes the person being addressed, which is to say, the illness to be treated. The second part describes the medicine that can cure it. Perversely seeking various merits and developing arrogance is the first illness to be treated. What are the seven types of arrogance? What seven metaphors are used to counteract them? First, perversely seeking various merits and developing arrogance refers to increasing worldly afflictions and seeking the wonderful realms of gods and humans and the fruits of conditioned existence. Understanding in this inverted way, the Trailokya (Three Realms) is actually a realm of suffering, yet one seeks permanence and happiness, hence it is called inverted. First, it identifies the three key points: perversely seeking various merits and developing arrogance. The phrase 'in the world' and so on, explains the above-mentioned arrogance. First, it closely explains arrogance. Arrogance refers to the increasing intensity of various afflictions in the world. 'And seeking the wonderful realms of gods and humans' and so on, explains the above-mentioned perversely seeking various merits. 'Using the metaphor of the fire house to counteract this,' this explains the method of cure. To counteract this situation, the metaphor of the fire house should be understood. Second, the Śrāvaka (hearer) and so on, explaining the second type of person is also divided into two parts. First, it describes the object to be treated, and then it describes the method of cure. Second, the Śrāvaka, single-mindedly clinging to certainty and developing arrogance, saying that the Yana (vehicle) I cultivate is equal to the Tathāgata's (Thus Come One) vehicle, without any difference. Understanding in this inverted way. 'Śrāvaka,' identifies this type of person. 'Single-mindedly clinging to certainty and developing arrogance,' describes their illness. 'Saying that the vehicle I cultivate is equal to the Tathāgata's vehicle, without any difference,' explains the above-mentioned illness. Thinking that the Śrāvakayāna and Pratyekabuddhayāna (Two Vehicles) are the same as the Buddha (Buddha) in having exhausted the afflictions of the Three Realms, having attained the kṣayājñāna-anutpādajñāna (wisdom of exhaustion and non-arising), being the same as the traiśikṣa (Three Learnings), and having attained nirupadhisesa-nirvana (Nirvana without remainder). Understanding in this inverted way, the difference between the Buddha and the Two Vehicles lies in... --------------------------------------------------------------------------------
Chinese
实不同。不同谓同。故名倒取也 对治此故下。第二出能治。 对治此故为说穷子譬喻应知 如穷子比于长者草庵方于大宅。故二乘与佛不同也 三者大乘人亦开为二。一所治。二能治。 三者大乘人一向决定增上慢心起如是意无别声闻辟支佛乘如是倒取 大乘人者。标人也。一向决定。标病也。起如是意。释病也。谓无别二乘人。故称为病。此人初闻一乘经谓唯有佛乘无有余乘。遂有二失。一失于一说三。二失于缘成三。如是倒取者。实有二种。二乘有而言无。故言倒取 为对治此故下。第二出能治。 对治此故为说云雨譬喻应知 虽地雨是一于草木成差。随草木成差虽理是一随缘成三。于缘成三也 第四人亦雨初明所治。第二明能治。 四者实无而谓有增上慢心已有世间有漏三昧三摩跋提实无涅槃而生涅槃想如是倒取 所治中。初标实无功德谓有增上慢心章门。以有世间有漏下。释章门。此人得有漏定实无涅槃生涅槃想。此可有二人。一者内道。如智度论云。有一比丘。得初禅时谓得初果。乃至得四禅时谓得四果。二者外道之人。得非想无想二定谓为涅槃。如是倒取者。实无涅槃谓是涅槃。故名倒取。又实是有漏谓是无漏。故名倒取也 对治此故下。第二明能治。 对治此故为说 现代汉语译本：真实情况并非相同。将不同说成相同。因此称作颠倒取相。‘对治此故下’，接下来是第二部分，说明能对治的方法。 为了对治这种情况，应当宣说穷子譬喻。如同穷子比喻长者，草庵比喻大宅。所以二乘（声闻乘和缘觉乘）与佛乘不同。第三种大乘人又可以分为两种：一是被对治者，二是能对治者。 第三种大乘人，一向以决定性的增上慢心，产生这样的想法：没有其他的声闻乘和辟支佛乘，像这样颠倒取相。‘大乘人者’，标明是哪种人。‘一向决定’，标明其病症。‘起如是意’，解释病症。认为没有其他的二乘人，因此称之为病。这种人最初听闻一乘经典，认为只有佛乘，没有其他的乘，于是产生两种过失：一是失去了一说三乘的方便，二是失去了因缘成就三乘的道理。‘如是倒取者’，实际上存在二乘，却说没有，所以说是颠倒取相。‘为对治此故下’，接下来是第二部分，说明能对治的方法。 为了对治这种情况，应当宣说云雨譬喻。虽然天降雨水是相同的，但对于草木来说，却有差别。随着草木的不同而产生差别，虽然道理上是一致的，但随着因缘而成就三乘。这是因缘成就三乘的道理。第四种人也先说明被对治者，然后说明能对治者。 第四种人，实际上没有（功德）却认为有，以增上慢心，已经有了世间的有漏三昧和三摩跋提，实际上没有涅槃却产生涅槃的想法，像这样颠倒取相。在‘所治中’，首先标明实际上没有功德却认为有，这是增上慢心的总纲。‘以有世间有漏下’，解释总纲。这种人得到了有漏禅定，实际上没有涅槃却产生了涅槃的想法。这种情况可能发生在两种人身上：一是内道之人，如《智度论》所说，有一比丘，得到初禅时，认为自己得到了初果，乃至得到四禅时，认为自己得到了四果；二是外道之人，得到非想非非想处定和无想定，认为这就是涅槃。‘如是倒取者’，实际上没有涅槃却认为是涅槃，所以称作颠倒取相。又实际上是有漏法却认为是无漏法，所以也称作颠倒取相。‘对治此故下’，接下来是第二部分，说明能对治的方法。 为了对治这种情况，应当宣说……
English
English version: The reality is not the same. Considering different things as the same. Therefore, it is called 'inverted perception'. 'To counteract this, below' is the second part, explaining the method to counteract it. To counteract this, it should be known that the Parable of the Poor Son should be explained. Just as the poor son is compared to the wealthy man, and the thatched hut is compared to the grand mansion. Therefore, the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) are different from the Buddha Vehicle. The third type of Mahāyāna practitioners can be further divided into two types: those who are to be treated and those who can treat. The third type of Mahāyāna practitioners, with a consistently decisive arrogance, generate the thought that there are no other Śrāvakayāna and Pratyekabuddhayāna vehicles, thus taking things in an inverted way. 'Mahāyāna practitioners' indicates the type of person. 'Consistently decisive' indicates the ailment. 'Generating such a thought' explains the ailment. Believing that there are no other Two Vehicles is therefore called an ailment. These people, upon first hearing the One Vehicle Sutra, believe that there is only the Buddha Vehicle and no other vehicles, thus incurring two faults: first, losing the expedient of one teaching leading to three; second, losing the principle of conditions leading to the accomplishment of the three vehicles. 'Taking things in an inverted way' means that the Two Vehicles actually exist, but they say they do not, hence it is called inverted perception. 'To counteract this, below' is the second part, explaining the method to counteract it. To counteract this, it should be known that the Parable of the Cloud and Rain should be explained. Although the rain from the sky is the same, it differs for the grasses and trees. As the grasses and trees differ, although the principle is the same, the three vehicles are accomplished according to conditions. This is the principle of conditions leading to the accomplishment of the three vehicles. The fourth type of person also first explains those who are to be treated, and then explains those who can treat. The fourth type of person, actually having no (merit) but thinking they do, with arrogance, already possesses worldly contaminated Samādhi and Samāpatti, actually having no Nirvāṇa but generating the thought of Nirvāṇa, thus taking things in an inverted way. In 'those who are to be treated', first it is indicated that actually having no merit but thinking they do, this is the general principle of arrogance. 'Having worldly contaminated below' explains the general principle. These people obtain contaminated meditation, actually having no Nirvāṇa but generating the thought of Nirvāṇa. This situation may occur in two types of people: first, those within the inner path, as the *Mahāprajñāpāramitāśāstra* says, there is a *bhikṣu* (monk), upon obtaining the first *dhyāna* (meditative state), thinks he has obtained the first fruit, and even upon obtaining the fourth *dhyāna*, thinks he has obtained the fourth fruit; second, those of the external paths, obtaining the state of neither perception nor non-perception and the state of non-perception, think that this is Nirvāṇa. 'Taking things in an inverted way' means that actually having no Nirvāṇa but thinking it is Nirvāṇa, hence it is called inverted perception. Also, actually being contaminated but thinking it is uncontaminated, hence it is also called inverted perception. 'To counteract this, below' is the second part, explaining the method to counteract it. To counteract this, it should be explained... --------------------------------------------------------------------------------
Chinese
化城譬喻应知 此有二义。一者且说二乘涅槃以为真城。为治前二种人虚伪之城。二者次为此人说于化城。二乘涅槃尚是化城。汝之所得云何真实。问。经文但言说化城。云何说真城。答。化城品中具叙今昔。意叙昔即明是真。叙今即明是化也。又现下论文也 第五人亦二。初明所治。次明能治。所治中初标二门。次释二门。 五者散乱增上慢心 标二门者。一散乱。二增上慢心 实无有定下。释二门。 实无有定过去虽有大乘善根而不觉知不觉知故不求大乘于狭劣心中生虚妄解谓以为第一乘如是倒取 初释散乱章门。于狭劣心中下。释增上慢章门。如是倒取者。小乘非第一。谓为第一。故名倒取。又实有大乘而不求大乘。实无小乘而求小乘。亦是倒取 为对治下。第二明能治。 对治此故为说系宝珠譬喻应知 说系珠譬。令其忆菩提心舍小求大 第六亦二。初所治。次能治。 六者实有功德增上慢心闻说大乘法而取非大乘如是倒取 闻大乘法取非大乘者。此人本学大乘。但作有所得学。故闻说大乘退大取小果。如大品中有大鸟之譬。初生无翅鸟子未有两翅而学飞。故遂便堕落。有所得人虽发大心大行无慧方便。闻说大乘退取小果。故大品中六十菩萨闻说波若成阿罗汉。此中是凡夫人。不同 现代汉语译本： 化城譬喻应该了解，这里面有两层含义。第一，姑且说二乘（Śrāvakayāna and Pratyekabuddhayāna，声闻乘和缘觉乘）的涅槃（Nirvāṇa，寂灭）是真实的城池，为了对治前面两种人所执着的虚伪之城。第二，接下来为此人解说化城，二乘的涅槃尚且是化城，你所得到的又怎么能说是真实的呢？问：经文只是说化城，怎么又说是真城呢？答：化城品中详细叙述了过去和现在，叙述过去就表明那是真实的，叙述现在就表明那是虚假的。又，现在就是下面的论文。第五种人也分为两部分，首先说明所要对治的，其次说明能对治的。所要对治的，首先标出两种情况，其次解释这两种情况。 五者，散乱增上慢心。标出两种情况：一是散乱，二是增上慢心。'实无有定'以下，解释这两种情况。 实际上没有确定，过去虽然有大乘（Mahāyāna，伟大的交通工具）的善根，但是没有觉察到，因为没有觉察到，所以不寻求大乘，在狭隘的心中产生虚妄的理解，认为这是第一乘，像这样颠倒取舍。首先解释散乱的情况。'于狭劣心中下'，解释增上慢心的情况。像这样颠倒取舍，小乘（Hināyāna，较小的交通工具）不是第一，却认为是第一，所以叫做颠倒取舍。又有真实的大乘不去寻求，实际上没有小乘却去寻求小乘，这也是颠倒取舍。'为对治下'，第二说明能对治的。 为了对治这种情况，所以解说系宝珠譬喻，应该了解。解说系珠譬喻，让他们忆起菩提心（bodhicitta，觉悟之心），舍弃小的，寻求大的。第六种也分为两部分，首先是所要对治的，其次是能对治的。 六者，实际上有功德，却有增上慢心，听闻解说大乘法，却取舍非大乘的法，像这样颠倒取舍。听闻大乘法却取舍非大乘的法，这个人本来学习大乘，但是当作有所得的法来学习，所以听闻解说大乘，反而退却大乘而取舍小乘的果位。就像《大品般若经》（Mahāprajñāpāramitā Sūtra，伟大的智慧完成经典）中有大鸟的譬喻，刚出生没有翅膀的鸟，还没有两只翅膀就学习飞行，所以就坠落了。有所得的人虽然发起大心，行持大行，却没有智慧方便，听闻解说大乘，反而退却而取舍小乘的果位。所以《大品般若经》中六十位菩萨（bodhisattva，有情觉悟者）听闻解说般若（prajña，智慧）而成了阿罗汉（arhat，值得尊敬的人）。这里说的是凡夫俗子，和他们不同。