English
English version 'Because of inverted belief, as the text says, what are the three lower aspects? The second part separately presents the three illnesses.' 'What are the three? First, believing in the difference of various vehicles; second, believing in the difference between the mundane world and Nirvana; third, believing in the difference between oneself and others. In reality, there is no difference in vehicles, yet believing in the difference of the three vehicles is called inversion. Second, in reality, there is no difference between the mundane world and Nirvana. Asserting difference where there is none is called inversion. Third, in reality, there is no difference between oneself and others. Asserting difference where there is none is called inversion. To counteract the three lower aspects, the second part explains the ability to cure, also in two parts: first, a general statement; second, a separate explanation.' 'To counteract these three kinds of defilement and arrogance, three kinds of equality are taught. This meaning should be understood. First, as the text says, what are the three? The second part separately explains, thus forming three distinctions.' 'What are the three kinds of equality called? How to counteract them? First, the equality of vehicles, which means giving predictions of Bodhi (Enlightenment) to Śrāvakas (Hearers, disciples in early Buddhism). There is only the Mahāyāna (Great Vehicle, a major branch of Buddhism emphasizing universal salvation), not two vehicles, hence it is the equality of vehicles without difference. Giving predictions of Bodhi to Śrāvakas refers to the statement 'equality of vehicles,' explaining the scriptures before the Stupa Chapter regarding provisional and real vehicles.' 'Second, the equality of the mundane world and Nirvana, because Prabhūtaratna Tathāgata (Many Treasures Thus Come One, name of a past Buddha) enters Nirvana. The mundane world and Nirvana are equal to each other without difference. Explaining the second part, 'Prabhūtaratna Tathāgata enters Nirvana.' This sentence marks the chapter on the equality of the mundane world and Nirvana. 'The mundane world and Nirvana are equal to each other without difference' means that Prabhūtaratna Tathāgata is always in the ten directions of the world but is said to enter Nirvana. Therefore, it is known that the mundane world and Nirvana are equal. Explaining the third chapter.' 'Third, the equality of the Dharmakāya (Dharma Body, one of the three bodies of the Buddha, referring to the body of truth), Prabhūtaratna Tathāgata has already entered Nirvana but manifests again, the equality of oneself, others, and the Dharmakāya without difference. 'Prabhūtaratna Tathāgata has already entered Nirvana but manifests again' refers to the above equality of the mundane world and Nirvana. 'Above' refers to Prabhūtaratna Tathāgata being in the world, which is Nirvana. Now, explaining that Prabhūtaratna enters Nirvana means that he is always in the world. Therefore, it is known that the mundane world and Nirvana are equal. Since the mundane world and Nirvana are equal, it is known that oneself and others are also equal. 'Oneself' refers to Prabhūtaratna's body. 'Others' refers to the bodies of the Buddhas in the ten directions and Śākyamuni (Founder of Buddhism) Buddha. The text is exactly like this. It requires deep contemplation to grasp it.' --------------------------------------------------------------------------------
Chinese
。又多宝虽入涅槃常示现世间。以此为世间涅槃平等。即类释迦等十方佛。虽在世间常是涅槃亦是世间涅槃平等。又多宝佛常在世间而称入涅槃。释迦等十方佛虽在世间亦是涅槃也。故知多宝与释迦自他不异也。亦自他法身平等也。维摩有三种如。谓一切法亦如也一切众生亦如也众贤圣亦如也。一切法亦如也。是第三平等。一切众生亦如也。此是第二平等。众贤圣亦如也。是第一平等。欲示世间涅槃平等如中论涅槃品云。世间与涅槃无有小分别。涅槃与世间亦无小分别。生死之实际及与涅槃际。如是二际者无豪厘差别。智度论云。唯大乘法中说生死涅槃平等。小乘法中无有此理。与法华论意同 如是三种无烦恼人者。第二别论受记义。亦是重释三平等中初乘平等。又二乘作佛是法华正宗。如智度论云。法华经是秘密法。明阿罗汉作佛故也。就文有五。第一明授记所由。第二明受声闻菩萨记差别。第三明受记不同。第四明声闻得记不得记。第五重论三乘一乘。就初文又二。第一叙病。第二明对治药。就初又四。第一总明三种人有染慢之心。 如是三种无烦恼人染慢之心 即是无明心也 见彼此身所作差别者。第二见六道三乘不同。 见彼此身所作差别 此即是分别心也 以不知彼此法身佛性悉平等故。第三 现代汉语译本：此外，多宝佛（Prabhutaratna Buddha，意为宝胜佛）虽然已经入涅槃，但常示现在世间，以此表明世间与涅槃是平等的。这就类似于释迦牟尼佛（Sakyamuni Buddha）等十方诸佛，虽然身处世间，但常在涅槃之中，这也是世间与涅槃的平等。而且，多宝佛常在世间却被称为已入涅槃，释迦牟尼佛等十方诸佛虽然身处世间，但也等同于涅槃。因此可知，多宝佛与释迦牟尼佛，自他不异，也是自体与他体的法身平等。维摩诘（Vimalakirti）有三种‘如’，即一切法如、一切众生如、众贤圣如。一切法如，是第三平等；一切众生如，是第二平等；众贤圣如，是第一平等。想要显示世间与涅槃的平等，如《中论·涅槃品》所说：‘世间与涅槃，没有丝毫分别；涅槃与世间，也没有丝毫分别。生死的实际与涅槃的实际，这两者的界限没有丝毫差别。’《智度论》说：‘只有在大乘佛法中才说生死与涅槃是平等的，小乘佛法中没有这个道理。’这与《法华论》的观点相同。‘如是三种无烦恼人’，这是第二部分，特别论述授记的意义，也是重新解释三平等中的初乘平等。而且，二乘（声闻乘和缘觉乘）作佛是《法华经》的正宗。如《智度论》所说：‘《法华经》是秘密法，因为它阐明阿罗汉（Arhat，意为应供）可以成佛。’从文义上来说，有五个方面：第一，阐明授记的缘由；第二，阐明声闻（Sravaka，意为闻法者）和菩萨（Bodhisattva，意为觉有情）受记的差别；第三，阐明受记的不同；第四，阐明声闻得记与不得记；第五，重新论述三乘归一乘。就第一个方面来说，又分为两部分：第一，叙述病症；第二，阐明对治之药。就第一部分来说，又分为四个方面：第一，总的说明三种人有染污和傲慢之心。 ‘如是三种无烦恼人染慢之心’，就是无明之心。 ‘见彼此身所作差别者’，第二，见到六道和三乘的不同。 ‘见彼此身所作差别’，这就是分别心。 ‘以不知彼此法身佛性悉平等故’，第三。
English
English version: Furthermore, although Prabhutaratna Buddha (meaning 'Treasure Victory Buddha') has entered Nirvana, he constantly appears in the world, thereby demonstrating that the world and Nirvana are equal. This is similar to Sakyamuni Buddha (meaning 'Sage of the Shakya clan') and the Buddhas of the ten directions, who, although present in the world, are constantly in Nirvana; this is also the equality of the world and Nirvana. Moreover, Prabhutaratna Buddha is constantly in the world but is said to have entered Nirvana, and Sakyamuni Buddha and the Buddhas of the ten directions, although present in the world, are also equivalent to Nirvana. Therefore, it can be known that Prabhutaratna and Sakyamuni are not different from each other, and that the Dharmakayas (meaning 'body of the Dharma') of self and others are also equal. Vimalakirti has three kinds of 'suchness': the suchness of all dharmas, the suchness of all beings, and the suchness of all sages. The suchness of all dharmas is the third equality; the suchness of all beings is the second equality; the suchness of all sages is the first equality. To show the equality of the world and Nirvana, as stated in the Nirvana chapter of the Madhyamaka-karika (meaning 'Fundamental Verses on the Middle Way'): 'There is no small difference between the world and Nirvana; there is no small difference between Nirvana and the world. The limit of Samsara (meaning 'cyclic existence') and the limit of Nirvana, there is not a hair's breadth of difference between these two limits.' The Mahaprajnaparamita-sastra (meaning 'Great Treatise on the Perfection of Wisdom') says: 'Only in the Mahayana (meaning 'Great Vehicle') Dharma is it said that Samsara and Nirvana are equal; there is no such principle in the Hinayana (meaning 'Small Vehicle') Dharma.' This is the same as the meaning of the Lotus Sutra Treatise. 'These three kinds of people without afflictions,' this is the second part, specifically discussing the meaning of prediction, and is also a re-explanation of the initial vehicle equality in the three equalities. Moreover, the attainment of Buddhahood by the two vehicles (Sravakayana and Pratyekabuddhayana) is the central theme of the Lotus Sutra. As the Mahaprajnaparamita-sastra says: 'The Lotus Sutra is a secret Dharma, because it elucidates that Arhats (meaning 'worthy one') can attain Buddhahood.' In terms of the text, there are five aspects: first, elucidating the reasons for prediction; second, elucidating the differences in prediction for Sravakas (meaning 'hearers') and Bodhisattvas (meaning 'enlightenment beings'); third, elucidating the differences in prediction; fourth, elucidating whether Sravakas receive prediction or not; fifth, re-discussing the three vehicles returning to the one vehicle. Regarding the first aspect, it is further divided into two parts: first, describing the illness; second, elucidating the remedy. Regarding the first part, it is further divided into four aspects: first, generally explaining that the three kinds of people have defilement and arrogance. 'These three kinds of people without afflictions have defilement and arrogance,' which is the mind of ignorance. ‘Seeing the differences in what each other's bodies do,’ second, seeing the differences between the six realms and the three vehicles. ‘Seeing the differences in what each other's bodies do,’ this is the discriminating mind. ‘Because they do not know that the Dharmakaya and Buddha-nature of each other are all equal,’ third. -------------------------------------------------------------------------------- 不得无分别智也。
Chinese
以不知彼此佛性法身悉平等故 即谓彼人我证此法彼人不得。第四重起分别心。 即谓彼人我证此法彼人不得 对治此义。第二明能治之药。 对治此故与诸声闻授记应知 彼声闻等为实成佛下。第二论声闻菩萨得记不同。就文为二。初问。次答。问中有二。初定二关。 问曰彼声闻等为实成佛故与授记为不成佛与授记耶 从若实成佛者。第二双结两难。 若实成佛者菩萨何故于无量劫修集无量种种功德若不成佛者云何虚妄与之授记 文处易知 彼声闻等得受记下。第二双通两难。就文亦二。第一双答。第二双非。第一双答即成二别。今前通答第一难。 答曰彼声闻等得授记者得决定心非谓声闻成就法性 难意云。若声闻实成佛菩萨何故无量劫修习无量功德。故今释云。声闻得受记者但得决定心耳。言得决定心者。决定者名信。得入十信位非成就法性故。正答其问。下文明法性即是法身。声闻未成法身。初明得决定心。即十信之始非成就法性。未得究竟之修 如来依彼三种平等说一乘法故者。释第二难。 如来依彼三种平等说一乘法故以如来法身与彼声闻法身平等无异故故与授记 难意云。声闻若不成佛云何虚妄为之受记。是故先释云。以如来法身与 不得没有分别智（Vikalpa-jnana）啊。 因为不知晓诸佛的佛性（Buddha-dhatu）和法身（Dharmakaya）完全平等，就说‘那个人我证得了此法，那个人没有证得’。这是第四重生起分别心。 就说‘那个人我证得了此法，那个人没有证得’，为了对治这个意义，第二点说明能治疗的药。 为了对治这个，所以才给诸声闻（Sravaka）授记，应当知晓。‘彼声闻等为实成佛下’，第二点讨论声闻和菩萨（Bodhisattva）得记的不同。就文分为两部分。首先是提问，然后是回答。提问中又有两点，首先确定两个关键点。 问：那些声闻等，是因为确实能成佛才给他们授记，还是因为不能成佛才给他们授记呢？从‘若实成佛者’开始，第二点是双重总结两个难点。 如果确实能成佛，菩萨为何要在无量劫中修集无量种种功德？如果不能成佛，为何要虚妄地给他们授记？文句所在之处容易知晓。‘彼声闻等得受记下’，第二点是双重疏通两个难点。就文也分为两部分，第一是双重回答，第二是双重否定。第一双重回答即成就两种区别。现在先疏通回答第一个难点。 答：那些声闻等得到授记，是得到决定心，不是说声闻成就了法性。难点的意思是说，如果声闻确实能成佛，菩萨为何要无量劫修习无量功德？所以现在解释说，声闻得到授记只是得到决定心罢了。说得到决定心，决定心名为信，是得到进入十信位，不是成就法性。这是正面回答了提问。下面的文字说明法性就是法身，声闻没有成就法身。首先说明得到决定心，即十信的开始，不是成就法性，没有得到究竟的修行。‘如来依彼三种平等说一乘法故者’，解释第二个难点。 如来依彼三种平等说一乘法，因为如来的法身与那些声闻的法身平等没有差异，所以才给他们授记。难点的意思是说，声闻如果不能成佛，为何要虚妄地为他们授记？所以先解释说，因为如来的法身与