English
English version: The Parable of the Transformed City should be understood as having two meanings. First, let's say that the Nirvāṇa (extinction) of the Śrāvakayāna and Pratyekabuddhayāna (Vehicle of Hearers and Vehicle of Solitary Buddhas) is a true city, to counteract the false city clung to by the previous two types of people. Second, next, explain the Transformed City to this person. Even the Nirvāṇa of the Two Vehicles is just a Transformed City. How can what you have attained be considered real? Question: The sutra only speaks of the Transformed City, so how can it also speak of a True City? Answer: The chapter on the Transformed City narrates both the past and the present in detail. Narrating the past clarifies that it is true, and narrating the present clarifies that it is transformed. Moreover, the current text is also a treatise. The fifth type of person is also divided into two parts: first, clarifying what is to be treated; second, clarifying what can treat it. Regarding what is to be treated, first, identify the two aspects; second, explain the two aspects. Fifth, those with distracted and arrogant minds. Identifying the two aspects: one is distraction, and the other is an arrogant mind. 'In reality, there is no certainty' below, explains the two aspects. In reality, there is no certainty. Although there were great Mahāyāna (Great Vehicle) roots in the past, they were not realized. Because they were not realized, they did not seek the Mahāyāna. In their narrow minds, they generated false understandings, thinking it was the foremost vehicle. Thus, they took it upside down. First, explain the aspect of distraction. 'In their narrow minds below,' explains the aspect of arrogant mind. Taking it upside down means that the Hināyāna (Smaller Vehicle) is not the foremost, but they think it is the foremost. Therefore, it is called taking it upside down. Furthermore, they do not seek the real Mahāyāna, but they seek the non-existent Hināyāna. This is also taking it upside down. 'To counteract below,' the second clarifies what can treat it. To counteract this, the parable of the Jewel Sewn into the Robe is explained, which should be understood. Explaining the parable of the Sewn-in Jewel, let them remember the bodhicitta (mind of enlightenment), abandon the small, and seek the great. The sixth is also divided into two parts: first, what is to be treated; second, what can treat it. Sixth, those who actually have merit but have an arrogant mind. Hearing the explanation of the Mahāyāna Dharma, they take what is not the Mahāyāna. Thus, they take it upside down. Hearing the Mahāyāna Dharma but taking what is not the Mahāyāna means that this person originally studied the Mahāyāna, but they studied it as something to be attained. Therefore, hearing the explanation of the Mahāyāna, they retreat from the Mahāyāna and take the small fruit. It is like the parable of the large bird in the Mahāprajñāpāramitā Sūtra (Great Perfection of Wisdom Sutra). A newly born bird without wings tries to fly before it has wings, so it falls. Those who seek attainment, although they generate a great mind and practice great deeds, lack skillful means of wisdom. Hearing the explanation of the Mahāyāna, they retreat and take the small fruit. Therefore, in the Mahāprajñāpāramitā Sūtra, sixty bodhisattvas (enlightenment beings) became arhats (worthy ones) upon hearing the explanation of prajña (wisdom). This refers to ordinary people, unlike them. --------------------------------------------------------------------------------
Chinese
大品成阿罗汉。与其大略相似也。如是倒取者。实有大乘而不取大。实无小乘而取小乘。故名为倒。又实学大乘而取于小。故是倒也 对治此故下。第二明能治。 对治此故为说轮王解髻中明珠与之譬喻应知 顶髻之珠最为尊贵。一乘最胜。以此赐之令其取大 第七人亦二。初明所治。第二明能治。 七者实无功德增上慢心于第一乘不曾修集诸善根故闻说第一乘心中不取以为第一如是倒取 初牒实无功德及增上慢心二章门。于第一乘不修习诸善根故。释上实无功德。此人过去不集大乘善根故也。闻说大乘下。释上增慢心。如是倒取者。于第一法谓非第一。故名倒取 为对治下。第二明能治。 对治此故为说医师譬喻应知 良医正治狂子。佛示涅槃令服大乘第一之药也 第一人者已下。第二论主就义重释。令七种人并皆成佛亦成七段。初文有三。 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 第一前标其人。示世间中种种善根三昧功德者。出化此人之方也。此中示世间中善根者。此释佛意。佛意我本说世间善根。拔汝三涂重苦。令汝欢喜。然后令入大涅槃城。云何乃保为胜妙果报。为治此故。故说火宅譬喻。问。前第一人正求世间人天果报。今云何言示世间中种种善根。答 现代汉语译本：大品般若经中证得阿罗汉（Arhat，断尽烦恼，证得解脱的圣者）的人，与此（指《涅槃经》中所说的情况）大体相似。像这样颠倒取舍的人，实际上有大乘（Mahayana，以普度众生为目标的佛教流派）而不选择，实际上没有小乘（Hinayana，以自我解脱为目标的佛教流派）却选择小乘，所以叫做颠倒。又确实应该学习大乘却选择了小乘，所以是颠倒。为了对治这种情况，下面第二部分说明能对治的方法。 为了对治这种情况，（佛）为他们说轮王（转轮圣王，拥有统治世界的理想君主）解开头髻中的明珠并赠送给他们的譬喻，应当知晓。顶髻上的明珠最为尊贵，一乘（Ekayana，唯一能达到最终解脱的教法，通常指佛乘）最为殊胜。用这个来赐予他们，让他们选择大乘。第七种人也分为两部分。首先说明所要对治的情况，第二说明能对治的方法。 第七种人实际上没有功德，却有增上慢心（Adhimana，未证得实际的成就，却自以为已经证得），对于第一乘（指佛乘，或大乘）不曾修习积累各种善根，所以听闻宣说第一乘，心中不接受，认为不是第一，像这样颠倒取舍。首先列出‘实际上没有功德’以及‘增上慢心’这两个章节的纲要。‘对于第一乘不修习积累各种善根’，解释了上面的‘实际上没有功德’。这个人过去没有积累大乘的善根的缘故。‘听闻宣说大乘’以下，解释了上面的‘增上慢心’。像这样颠倒取舍的人，对于第一法（指大乘佛法）认为是‘非第一’，所以叫做颠倒取舍。为了对治这种情况，下面第二部分说明能对治的方法。 为了对治这种情况，（佛）为他们说良医（医术高明的医生）的譬喻，应当知晓。良医正确地医治狂子（疯癫的儿子），佛（Buddha，觉悟者）示现涅槃（Nirvana，寂灭，解脱）的境界，让他们服用大乘第一的药物。第一种人以下，第二部分论主（指《涅槃经》的作者）就义理重新解释，使七种人都能够成佛（Buddhahood，达到觉悟的境界），也分成七段。第一段文字有三部分。 第一种人，（佛）向他们展示世间中种种善根（Kusala-mula，行善的根本）、三昧（Samadhi，禅定，精神集中）、功德（Guna，善行所带来的利益）、方便（Upaya，善巧的方法），让他们欢喜，然后让他们进入大涅槃（Maha-Nirvana，究竟的寂灭）的境界。第一，前面标明是哪种人。（佛）展示世间中种种善根、三昧、功德，这是为了说明教化这种人的方法。这里‘展示世间中善根’，这是解释佛的用意。佛的用意是：我本来是宣说世间的善根，拔除你们三涂（地狱、饿鬼、畜生）的深重痛苦，让你们欢喜，然后让你们进入大涅槃城。为什么你们却保住（世间的善根）认为是殊胜美妙的果报呢？为了对治这种情况，所以说火宅（燃烧的房屋，比喻充满痛苦的世间）的譬喻。问：前面说第一种人正是追求世间人天（人和天神）的果报，现在为什么说展示世间中种种善根呢？答：
English
English version: Those who attain Arhatship (Arhat, a saint who has cut off all afflictions and attained liberation) in the Mahaprajnaparamita Sutra are largely similar to this (referring to the situation described in the Nirvana Sutra). Those who choose in this inverted way actually have the Mahayana (Mahayana, a Buddhist school aiming at universal salvation) but do not choose it, and actually do not have the Hinayana (Hinayana, a Buddhist school aiming at self-liberation) but choose the Hinayana, so it is called inverted. Also, one should actually learn the Mahayana but chooses the Hinayana, so it is inverted. To counteract this, the second part below explains the method to counteract it. To counteract this, (the Buddha) tells them the parable of the Wheel-Turning King (Chakravartin, an ideal monarch with world dominion) untying the bright pearl from his topknot and giving it to them, which should be known. The pearl on the topknot is the most precious, and the Ekayana (Ekayana, the only teaching that can achieve ultimate liberation, usually referring to the Buddha Vehicle) is the most supreme. Use this to bestow it upon them, so that they choose the Mahayana. The seventh type of person is also divided into two parts. First, it explains the situation to be counteracted, and second, it explains the method to counteract it. The seventh type of person actually has no merit, but has Adhimana (Adhimana, the conceit of having attained something that has not actually been attained), and has never cultivated and accumulated various good roots for the First Vehicle (referring to the Buddha Vehicle, or Mahayana), so when hearing the First Vehicle being preached, they do not accept it in their hearts, thinking it is not the first, and choose in this inverted way. First, list the outlines of the two chapters 'actually has no merit' and 'Adhimana'. 'For the First Vehicle, they do not cultivate and accumulate various good roots', which explains the above 'actually has no merit'. This person has not accumulated the good roots of the Mahayana in the past. 'Hearing the preaching of the Mahayana' below, explains the above 'Adhimana'. Those who choose in this inverted way think that the First Dharma (referring to the Mahayana Buddhist Dharma) is 'not the first', so it is called inverted choice. To counteract this, the second part below explains the method to counteract it. To counteract this, (the Buddha) tells them the parable of a good doctor (a skilled physician), which should be known. A good doctor correctly treats a mad son (a crazy son), and the Buddha (Buddha, the awakened one) manifests the state of Nirvana (Nirvana, extinction, liberation), allowing them to take the first medicine of the Mahayana. From the first type of person onwards, the second part, the author (referring to the author of the Nirvana Sutra), reinterprets the meaning, so that all seven types of people can attain Buddhahood (Buddhahood, the state of attaining enlightenment), and it is also divided into seven sections. The first paragraph has three parts. The first type of person, (the Buddha) shows them various good roots (Kusala-mula, the root of doing good), Samadhi (Samadhi, meditation, mental concentration), Guna (Guna, the benefits brought by good deeds), Upaya (Upaya, skillful means) in the world, making them happy, and then letting them enter the state of Maha-Nirvana (Maha-Nirvana, ultimate extinction). First, it indicates which type of person it is. (The Buddha) shows various good roots, Samadhi, and Guna in the world, which is to explain the method of teaching this type of person. Here, 'showing good roots in the world' is to explain the Buddha's intention. The Buddha's intention is: I originally preached the good roots of the world, removing your deep suffering in the three evil realms (hell, hungry ghosts, animals), making you happy, and then letting you enter the city of Maha-Nirvana. Why do you hold on to (the good roots of the world) and think they are supreme and wonderful rewards? To counteract this, the parable of the burning house (a burning house, a metaphor for the world full of suffering) is told. Question: Earlier it was said that the first type of person is precisely pursuing the rewards of humans and gods in the world, so why is it now said that various good roots are shown in the world? Answer: --------------------------------------------------------------------------------
Chinese
。此中世间异上世间。上之世间是三界世间。今明未得真无漏已来发菩提心。及十信等地前方便名为世间。下论释法师品中。及分别功德品并明地前未得真无漏故名世间。今说地前种种功德令其欢喜。善根者无贪瞋痴三种善根。以其人正贪着三界故说无贪等善根。其人正贪着五欲等外乐故。为说有觉有观等诸禅三昧以为入大涅槃方便。即是因世间证出世间也。言大涅槃者。以大涅槃乐代其贪着世间小乐也。然后入大涅槃者。前是行因。今令得果。其人前求有漏果报。今得无漏大涅槃果 释第二人。 第二人者以三为一令入大乘故 以三为一令入大乘者。非是三外别更有一。以会三乘终归一乘。如会三聚米成于一斗米也。一论大宗如是。故下文云。破二归一。又上文云三乘同一乘者同一法身故 释第三人。 第三人者令知种种乘异诸佛如来平等说法随诸众生善根种子而生牙故 令知种种乘者。令知五乘也。诸佛说法随众生善根种子而生牙者。众生过去世禀过去佛五乘教门。有五乘种子。而故五乘人感佛出世说五乘法令五乘种子生五乘牙乃至果实 释第四人。 第四人者方便令入涅槃城故涅槃城者所谓诸佛禅三昧城故过彼城已然后令入大涅槃城故 云方便令入涅槃城故者。论意明欲令其人前知。世间非 现代汉语译本：这里所说的‘世间’不同于‘上世间’（超出世间的境界）。‘上世间’指的是三界世间（欲界、色界、无色界）。现在所说的是，在尚未证得真正的无漏智慧之前，发菩提心，以及十信位等等，这些地前（菩萨十地之前）的方便修行都称为‘世间’。如下面的《释法师品》和《分别功德品》中都说明，地前因为没有得到真正的无漏智慧，所以称为‘世间’。现在宣说地前种种功德，是为了让他们欢喜，增长善根。‘善根’指的是无贪、无嗔、无痴这三种善根。因为这些人正贪着三界，所以说要修无贪等善根。这些人正贪着五欲等外在的快乐，所以为他们宣说有觉有观等各种禅定三昧，作为进入大涅槃的方便。这也就是通过世间的修行来证得出世间的境界。所说的‘大涅槃’，是用大涅槃的快乐来代替他们贪着的世间小乐。‘然后入大涅槃’，前面是修行的因，现在是得到果。这些人之前追求有漏的果报，现在得到无漏的大涅槃果。这是解释第二种人。 第二种人，是以三乘归一乘，令其进入大乘佛法。‘以三为一令入大乘’，不是说在三乘之外，另外还有一个一乘。而是说会合三乘，最终归于一乘。就像会合三堆米，成为一斗米一样。一论（《大智度论》）的大宗义是这样的。所以下文说‘破二归一’。又上文说‘三乘同一乘’，是因为三乘同于一个法身。这是解释第三种人。 第三种人，是为了让他们知道种种乘（教法）的差异，诸佛如来平等说法，随顺各种众生的善根种子而使其生根发芽。‘令知种种乘者’，是令知五乘（人天乘、声闻乘、缘觉乘、菩萨乘、佛乘）。‘诸佛说法随众生善根种子而生牙者’，众生过去世接受过去佛的五乘教法，有五乘的种子。因此，五乘根性的人感应到佛出世，宣说五乘法，使五乘的种子生出五乘的芽，乃至结出果实。这是解释第四种人。 第四种人，是为了方便引导他们进入涅槃城。‘涅槃城’指的是诸佛的禅定三昧之城。度过这个城之后，然后让他们进入大涅槃城。‘云方便令入涅槃城故者’，论（《大智度论》）的意思是说，要让他们先知道，世间并非