English
English version: Here, the ‘world’ (世间) is different from the ‘superior world’ (上世间) (the realm beyond the world). The ‘superior world’ refers to the Three Realms (三界世间) (the Desire Realm, the Form Realm, and the Formless Realm). What is being discussed now is that before attaining true non-outflow wisdom (无漏智慧), generating Bodhicitta (菩提心), and the preliminary practices before the Ten Faiths (十信) and other stages before the Ten Grounds (十地) of a Bodhisattva are all called the ‘world.’ As explained in the ‘Chapter on Explaining the Dharma Masters’ (释法师品) and the ‘Chapter on Discriminating Merits’ (分别功德品) below, the stages before the Ten Grounds are called the ‘world’ because true non-outflow wisdom has not been attained. Now, expounding the various merits of the stages before the Ten Grounds is to make them rejoice and increase their roots of goodness. ‘Roots of goodness’ (善根) refers to the three roots of goodness: non-greed (无贪), non-hatred (无嗔), and non-delusion (无痴). Because these people are attached to the Three Realms, it is said that they should cultivate roots of goodness such as non-greed. Because these people are attached to external pleasures such as the five desires (五欲), various dhyanas (禅) and samadhis (三昧) such as having awareness and contemplation (有觉有观) are expounded for them as a means to enter Great Nirvana (大涅槃). This is to attain the realm beyond the world through worldly practice. The ‘Great Nirvana’ is to replace their attachment to the small pleasures of the world with the joy of Great Nirvana. ‘Then enter Great Nirvana’ means that the former is the cause of practice, and now the result is obtained. These people previously sought the fruits of outflow (有漏), but now they obtain the fruit of non-outflow, Great Nirvana. This explains the second type of person. The second type of person is to unite the Three Vehicles (三乘) into One Vehicle (一乘), leading them into Mahayana Buddhism (大乘佛法). ‘Uniting the Three into One to lead them into Mahayana’ does not mean that there is another One Vehicle outside of the Three Vehicles. Rather, it means that the Three Vehicles will eventually converge into One Vehicle. It is like combining three piles of rice into one dou (斗) of rice. The main principle of the *Mahaprajnaparamita-sastra* (《大智度论》) is like this. Therefore, the text below says ‘Breaking the Two to Return to One’ (破二归一). Also, the text above says ‘The Three Vehicles are the same as the One Vehicle’ because the Three Vehicles are the same as one Dharma Body (法身). This explains the third type of person. The third type of person is to let them know the differences between the various Vehicles (乘) (teachings). The Tathagatas (如来) equally expound the Dharma (法), following the seeds of goodness of various sentient beings to make them sprout. ‘Letting them know the various Vehicles’ is to let them know the Five Vehicles (五乘) (the Vehicle of Humans and Devas (人天乘), the Vehicle of Sravakas (声闻乘), the Vehicle of Pratyekabuddhas (缘觉乘), the Vehicle of Bodhisattvas (菩萨乘), and the Vehicle of Buddhas (佛乘)). ‘The Buddhas expound the Dharma following the seeds of goodness of sentient beings to make them sprout’ means that sentient beings in past lives received the teachings of the Five Vehicles from past Buddhas and have the seeds of the Five Vehicles. Therefore, people with the nature of the Five Vehicles are inspired by the appearance of the Buddha, who expounds the Five Vehicle Dharma, causing the seeds of the Five Vehicles to sprout into the sprouts of the Five Vehicles, and even bear fruit. This explains the fourth type of person. The fourth type of person is to conveniently guide them into the Nirvana City (涅槃城). ‘Nirvana City’ refers to the city of dhyana (禅) and samadhi (三昧) of the Buddhas. After passing through this city, then let them enter the Great Nirvana City. ‘Saying conveniently guide them into the Nirvana City’ means that the meaning of the *Mahaprajnaparamita-sastra* (《大智度论》) is to let them know first that the world is not --------------------------------------------------------------------------------
Chinese
是真城方便说小乘涅槃以为真城。然后始令舍小城入大乘涅槃城也 释第五人。 第五人者示其过去所有善根令忆念已然后教令入三昧故 前示其过去善根。令其忆念曾发菩提心。已然后令得三昧常忆菩提心不忘也 释第六人。 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 说大乘法者。即是赐其顶髻明珠。以此法门同十地行满者。此法门即是一乘法门。一乘法门明十地行究竟圆满。故得成佛。问。此释何义。答。释顶上明珠最为尊极。一乘经同十地行满亦是尊极。诸佛如来密与授记故者。以赐其珠密欲令其成转轮王也。为说法华即是密与授记令其成佛也释第七人。 第七人者根未纯熟为令熟故如是示现得涅槃量 根未熟令熟故者。即是狂子未敢服药。欲令其服也。示现涅槃量。如父欲令服药故现死。佛今亦尔。欲令众生了悟示现涅槃 为是义故如来说此七种譬喻。即是也。第三总结为七人。说七种譬喻。 为是义故如来说此七种譬喻 何者三种无烦恼人下。第二释上为三种无烦恼人说三种对治。就文为二。初总明为三种人说三对治。第二别明授记。就文又二。第一明所治。第二明能治。所治中有二。初总标。次别释。初总标。 何者三种无烦恼人三种染慢所谓三种颠 现代汉语译本： 这是用真诚的方便法门宣说小乘涅槃，让人们以为那就是真正的涅槃。然后才引导他们舍弃小乘的‘小城’，进入大乘的涅槃‘大城’。这是解释第五种人。 第五种人，是向他展示过去所有的善根，让他忆念起这些善根，然后教导他进入三昧。之前向他展示过去的善根，让他忆念起曾经发过的菩提心，之后让他获得三昧，常常忆念菩提心而不忘失。这是解释第六种人。 第六种人，是为他说大乘佛法，因为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授记。说大乘佛法，就是赐予他顶髻中的明珠。这种法门与十地菩萨的修行圆满相同，是因为这种法门就是一乘法门。一乘法门阐明十地菩萨的修行究竟圆满，所以能够成佛。问：这种解释是什么意思？答：这是解释顶上的明珠最为尊贵，一乘经与十地菩萨的修行圆满相同，也是最为尊贵的。诸佛如来秘密地为他授记，就是因为赐予他宝珠，秘密地希望他成为转轮王。为他说《法华经》，就是秘密地为他授记，让他成佛。这是解释第七种人。 第七种人，是根器尚未成熟，为了让他成熟，所以这样示现证得涅槃的境界。根器未成熟，为了让他成熟，就像对待不敢服药的狂子，想要让他服药一样。示现涅槃的境界，就像父亲为了让孩子服药而假装死去一样。佛陀现在也是这样，为了让众生了悟而示现涅槃。为了这个缘故，如来说这七种譬喻，就是这个意思。第三部分总结为七种人，宣说七种譬喻。 为了这个缘故，如来说这七种譬喻。什么是三种无烦恼人以下，第二部分解释上面所说的为三种无烦恼人宣说三种对治。从文义上分为两部分。第一部分总的说明为三种人宣说三种对治。第二部分分别说明授记。从文义上又分为两部分。第一部分说明所要对治的。第二部分说明能对治的。所要对治的又分为两部分。第一部分总的标出。第二部分分别解释。第一部分总的标出。 什么是三种无烦恼人，三种染污的骄慢，就是三种颠倒。
English
English version: This is using the expedient means of 'sincere city' to preach the Nirvana of the Hinayana, making people think that is the real Nirvana. Then, they are guided to abandon the 'small city' of the Hinayana and enter the 'great city' of Nirvana in the Mahayana. This explains the fifth type of person. The fifth type of person is shown all the good roots of the past, so that he can recall these good roots, and then taught to enter Samadhi. Before, he was shown the good roots of the past, so that he could recall the Bodhicitta (the mind of enlightenment) he had developed, and then he was allowed to obtain Samadhi, always remembering Bodhicitta and not forgetting it. This explains the sixth type of person. The sixth type of person is told about the Mahayana Dharma (the Great Vehicle teachings), because this Dharma method is the same as the perfect practice of the Ten Bhumis (ten stages of Bodhisattva development), and the Buddhas and Tathagatas (the thus-gone ones) secretly bestow predictions upon him. To speak of the Mahayana Dharma is to bestow the bright pearl in his topknot. This Dharma method is the same as the perfect practice of the Ten Bhumis because this Dharma method is the One Vehicle Dharma (Ekayana). The One Vehicle Dharma clarifies that the practice of the Ten Bhumis is ultimately perfect, so one can become a Buddha. Question: What is the meaning of this explanation? Answer: This explains that the bright pearl on the top of the head is the most supreme, and the One Vehicle Sutra is the same as the perfect practice of the Ten Bhumis, which is also the most supreme. The Buddhas and Tathagatas secretly bestow predictions upon him because they bestow the pearl upon him, secretly hoping that he will become a Chakravartin (universal monarch). To preach the Lotus Sutra is to secretly bestow a prediction upon him, allowing him to become a Buddha. This explains the seventh type of person. The seventh type of person is one whose roots are not yet mature. In order to make them mature, they are shown the state of attaining Nirvana. The roots are not mature, so in order to make them mature, it is like treating a madman who dares not take medicine, wanting him to take it. Showing the state of Nirvana is like a father pretending to die in order to get his child to take medicine. The Buddha is also like this now, showing Nirvana in order to make sentient beings understand. For this reason, the Tathagata speaks of these seven parables, that is the meaning. The third part summarizes the seven types of people, speaking of the seven parables. For this reason, the Tathagata speaks of these seven parables. What are the three types of people without afflictions? Below, the second part explains the above, saying that three antidotes are preached for the three types of people without afflictions. From the meaning of the text, it is divided into two parts. The first part generally explains that three antidotes are preached for the three types of people. The second part separately explains the predictions. From the meaning of the text, it is again divided into two parts. The first part explains what is to be treated. The second part explains what can treat. What is to be treated is again divided into two parts. The first part generally states. The second part separately explains. The first part generally states. What are the three types of people without afflictions, the three defiled prides, which are the three inversions. --------------------------------------------------------------------------------
Chinese
倒信故 如文 何等为三下。第二别出三病。 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 实无乘异而信三乘异。故名颠倒。二者实无世间涅槃异。无异谓异。故名颠倒。三者实无彼此身异。无异谓异故。故名颠倒 为对治三种下。第二明能治亦二。一总标。二别释。 为对治此三种染慢故说三种平等此义应知 初如文 何者三种下。第二别释即成三别。 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有大乘无二乘故是乘平等无差别故 谓与声闻授菩提记。谓乘平等一句。释塔品已前乘权乘实经文。 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 释第二中。云多宝如来入于涅槃。此句标世间涅槃平等章门也。世间涅槃彼此平等无差别故者。以多宝如来常在十方世界中而称入涅槃。故知世间涅槃平等 释第三章。 三者法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 多宝如来已入涅槃复示现身者。此牒上世间涅槃平等也。上即指多宝如来在世者。是涅槃。今明多宝入涅槃者。常在世间。故知世间涅槃平等。世间涅槃既平等。故知自身他身亦平等也。自身即多宝身。他身谓十方佛释迦佛身。文相正尔。须作深观行取之 现代汉语译本 ‘倒信故 如文 何等为三下。第二别出三病。’ ‘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 实无乘异而信三乘异。故名颠倒。二者实无世间涅槃异。无异谓异。故名颠倒。三者实无彼此身异。无异谓异故。故名颠倒 为对治三种下。第二明能治亦二。一总标。二别释。’ ‘为对治此三种染慢故说三种平等此义应知 初如文 何者三种下。第二别释即成三别。’ ‘何者名为三种平等云何对治一者乘平等谓与声闻（Śrāvaka，小乘佛教徒）授菩提记唯有大乘（Mahāyāna，佛教的一个主要分支，强调普度众生）无二乘故是乘平等无差别故 谓与声闻授菩提记。谓乘平等一句。释塔品已前乘权乘实经文。’ ‘二者世间涅槃（Nirvana，佛教术语，指解脱生死轮回的状态）平等以多宝如来（Prabhūtaratna，过去佛名）入于涅槃世间涅槃彼此平等无差别故 释第二中。云多宝如来入于涅槃。此句标世间涅槃平等章门也。世间涅槃彼此平等无差别故者。以多宝如来常在十方世界中而称入涅槃。故知世间涅槃平等 释第三章。’ ‘三者法身（Dharmakāya，佛的三身之一，指佛的真理之身）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 多宝如来已入涅槃复示现身者。此牒上世间涅槃平等也。上即指多宝如来在世者。是涅槃。今明多宝入涅槃者。常在世间。故知世间涅槃平等。世间涅槃既平等。故知自身他身亦平等也。自身即多宝身。他身谓十方佛释迦佛（Śākyamuni，佛教创始人）佛身。文相正尔。须作深观行取之’