English
There must be no absence of discriminating wisdom (Vikalpa-jnana). Because they do not know that the Buddha-nature (Buddha-dhatu) and Dharmakaya (Dharmakaya) of all Buddhas are completely equal, they say, 'That person, I, have attained this Dharma, but that person has not.' This is the fourth level of arising discriminating thoughts. Saying, 'That person, I, have attained this Dharma, but that person has not,' to counteract this meaning, the second point explains the medicine that can cure it. To counteract this, predictions are given to all Sravakas (Sravaka), it should be known. '彼声闻等为实成佛下', the second point discusses the difference between Sravakas and Bodhisattvas (Bodhisattva) receiving predictions. The text is divided into two parts. First is the question, then the answer. The question has two points, first determining the two key points. Question: Are those Sravakas given predictions because they will actually become Buddhas, or are they given predictions because they will not become Buddhas? Starting from '若实成佛者', the second point is a double summary of the two difficulties. If they will actually become Buddhas, why do Bodhisattvas cultivate countless kinds of merits for countless kalpas? If they will not become Buddhas, why give them false predictions? The location of the sentences is easy to know. '彼声闻等得受记下', the second point is a double explanation of the two difficulties. The text is also divided into two parts, the first is a double answer, and the second is a double negation. The first double answer achieves two distinctions. Now, first explain the first difficulty. Answer: Those Sravakas who receive predictions obtain a determined mind, it is not said that Sravakas achieve Dharma-nature. The meaning of the difficulty is, if Sravakas actually become Buddhas, why do Bodhisattvas cultivate countless merits for countless kalpas? Therefore, it is now explained that Sravakas receiving predictions only obtain a determined mind. Saying that they obtain a determined mind, a determined mind is called faith, which is obtaining entry into the ten stages of faith, not achieving Dharma-nature. This is a direct answer to the question. The following text explains that Dharma-nature is Dharmakaya, and Sravakas have not achieved Dharmakaya. First, it is explained that they obtain a determined mind, which is the beginning of the ten stages of faith, not achieving Dharma-nature, and not obtaining ultimate cultivation. '如来依彼三种平等说一乘法故者', explains the second difficulty. The Tathagata (Tathagata) teaches the One Vehicle Dharma based on the equality of those three kinds, because the Dharmakaya of the Tathagata is equal and without difference from the Dharmakaya of those Sravakas, therefore predictions are given to them. The meaning of the difficulty is, if Sravakas cannot become Buddhas, why give them false predictions? Therefore, it is first explained that because the Dharmakaya of the Tathagata is equal to --------------------------------------------------------------------------------
Chinese
声闻法身平等无异故与受记。非是虚妄。问。前云得决定心故与受记。后明依佛性平等故与受记。此二何异。答。前是缘因后是正因。又前是引出佛性。后是自性住佛性。所以为异 非是具足修行功德者。第二双非结酬前两难也。 非即具足修行功德故是故菩萨功德具足诸声闻人功德未具足 前结酬初难也。是故菩萨功德具足诸声闻人功德未具足。结酬第二难也 言受记者有六处示现下。第三论受记不同。就文为二。第一总标授记不同。第二别释。就初又二。第一总明六处示现。 言授记者有六处示现 五是如来记一是菩萨记下。第二别明结授记人唯有两种。 五是如来记一者菩萨记 如来记者。第二别释二人。即成二别。就释如来记五人即成五别。第一人众所知识名号不同故与别记。 如来记者谓舍利弗摩诃迦叶等众所知识故名号不同故与别记 身子迦叶等四大声闻。此之五人是众所知识。成佛名号不同故前后与记。称为别记也 第二类成佛同一名号。故俱时与记。 富楼那等五百人千二百人等同一名故俱时与记 第三类成佛俱同一号。但非众所知识。故与第二为异。亦俱时与记。 学无学等俱同一号又复非是众所知识故一时与记 提婆达多记者。上之三类与善人记。今与恶 现代汉语译本 声闻（Śrāvaka）的法身（Dharmakāya）平等无异，所以才给予授记（vyākaraṇa），并非虚妄。问：前面说因为得到决定心（niyata-citta）所以给予授记，后面又说依据佛性（Buddha-dhātu）平等所以给予授记，这两种说法有什么不同？答：前面说的是缘因（pratyaya-hetu），后面说的是正因（hetu）。而且，前面是引出佛性，后面是自性住佛性（prakṛti-stha-gotra），所以有所不同。‘非是具足修行功德者’，第二重否定是为了回应前面提出的两个难题。 ‘非即具足修行功德故’，因此菩萨（Bodhisattva）的功德具足，而诸声闻的功德未具足——这是为了回应最初的难题。‘是故菩萨功德具足诸声闻人功德未具足’，这是为了回应第二个难题。‘言受记者有六处示现下’，第三部分讨论授记的不同之处。从文章结构来看分为两部分。第一部分总标授记的不同，第二部分分别解释。在第一部分中又分为两部分，第一部分总明六处示现。 ‘言授记者有六处示现’，‘五是如来记一是菩萨记下’，第二部分分别说明授记的人只有两种。 ‘五是如来记一者菩萨记’，‘如来记者’，第二部分分别解释两种人，即分为两种类别。解释如来授记的五种人，即分为五种类别。第一种人，因为大众所熟知，名号不同，所以给予个别的授记。 ‘如来记者谓舍利弗（Śāriputra）摩诃迦叶（Mahākāśyapa）等众所知识故名号不同故与别记’，舍利弗、迦叶等四大声闻，这五个人是大众所熟知的，成佛的名号不同，所以前后给予授记，称为个别的授记。第二种，成佛的名号相同，所以同时给予授记。 ‘富楼那（Pūrṇa）等五百人千二百人等同一名故俱时与记’，第三种，成佛的名号都相同，但不是大众所熟知的，所以与第二种不同，也同时给予授记。 ‘学无学等俱同一号又复非是众所知识故一时与记’，提婆达多（Devadatta）的授记，以上的三种是给予善人的授记，现在给予恶人授记。
English
English version The Dharmakāya (法身) of Śrāvakas (声闻) is equal and without difference, therefore predictions (vyākaraṇa, 授记) are given, and it is not false. Question: Earlier it was said that predictions are given because of obtaining a determined mind (niyata-citta, 决定心), and later it was explained that predictions are given based on the equality of Buddha-dhātu (佛性). What is the difference between these two? Answer: The former refers to the causal condition (pratyaya-hetu, 缘因), and the latter refers to the direct cause (hetu, 正因). Moreover, the former is to elicit the Buddha-nature, and the latter is the naturally abiding Buddha-nature (prakṛti-stha-gotra, 自性住佛性), so they are different. 'Not those who have fully cultivated merits,' the second double negation is to respond to the two previous difficulties. 'Not because they have fully cultivated merits,' therefore the merits of Bodhisattvas (菩萨) are complete, while the merits of all Śrāvakas are not complete - this is to respond to the initial difficulty. 'Therefore, the merits of Bodhisattvas are complete, while the merits of all Śrāvakas are not complete,' this is to respond to the second difficulty. 'Speaking of predictions, there are six places of manifestation below,' the third part discusses the differences in predictions. From the structure of the text, it is divided into two parts. The first part generally marks the differences in predictions, and the second part explains them separately. In the first part, it is further divided into two parts, the first part generally explaining the six places of manifestation. 'Speaking of predictions, there are six places of manifestation,' 'Five are predictions by the Tathāgata (如来), one is a prediction by a Bodhisattva below,' the second part separately explains that there are only two types of people who receive predictions. 'Five are predictions by the Tathāgata, one is a prediction by a Bodhisattva,' 'Those who are predicted by the Tathāgata,' the second part separately explains the two types of people, thus dividing them into two categories. Explaining the five types of people who receive predictions from the Tathāgata, thus dividing them into five categories. The first type of person, because they are known by the masses and have different names, is given individual predictions. 'Those who are predicted by the Tathāgata are Śāriputra (舍利弗), Mahākāśyapa (摩诃迦叶), etc., who are known by the masses, so because their names are different, they are given separate predictions,' Śāriputra, Kāśyapa, and the other four great Śrāvakas, these five people are known by the masses, and their Buddha names are different, so they are given predictions at different times, called separate predictions. The second type, the Buddha names are the same, so predictions are given simultaneously. 'Pūrṇa (富楼那) and five hundred people, one thousand two hundred people, etc., have the same name, so predictions are given simultaneously,' The third type, the Buddha names are all the same, but they are not known by the masses, so they are different from the second type, and predictions are also given simultaneously. 'Those who are still learning and those who have completed learning all have the same name and are not known by the masses, so predictions are given at the same time,' The prediction of Devadatta (提婆达多), the above three types are predictions given to good people, now predictions are given to evil people. -------------------------------------------------------------------------------- 人记。
Chinese
与提婆达多记者示现如来无怨恶故 示现如来无怨恶者。调达迹中造三逆罪名为怨恶。今示佛无有怨恶。故与授记 前之四类虽有善之与恶皆是男子。第五比丘尼与天女即幽显二女。对前善恶两男亦皆得记。 与比丘尼及诸天女记者示现女人在家出家修菩萨行者皆证佛果故 法华文中。不见天女得记。但有龙女。或可即詺龙女以为天女。授女人记意者。示预是修菩萨行者皆得得佛故也 菩萨授记者。释第二章门。 菩萨授记者如不轻菩萨品示现应知礼拜赞叹作如是言我不轻汝汝等皆当作佛者示诸众生皆有佛性故 正示众生有佛性者皆得成佛。故与受记 声闻授记者下。第四简声闻得记不得记。就文为二。初列四种声闻。 言声闻授记者声闻有四种一者决定声闻二者增上慢声闻三者退菩提心声闻四者应化声闻 从二种声闻下。第二明得记不得记。就文又二。初就佛明二种声闻得记二种不得记。从菩萨与授记者下。第二明菩萨通得与记。 二种声闻如来与授记谓应化声闻退已还发菩提心者决定增上慢者二种声闻根未熟故如来不与授记 就菩萨与记中有二。第一句正明菩萨与授记。 菩萨与授记 从菩萨记者已下。第二释疑。 菩萨授记者方便令发菩提心故 疑者云。 现代汉语译本： 人记。 与提婆达多（Devadatta）记者，是为了示现如来没有怨恨和厌恶的缘故。示现如来没有怨恨和厌恶，是因为提婆达多在佛的足迹中造作了杀父、杀阿罗汉、破和合僧这三种逆罪，通常被认为是怨恨和厌恶的对象。现在显示佛陀没有怨恨和厌恶，所以给他授记。前面的四类，虽然有善有恶，但都是男子。第五类比丘尼和诸天女，即幽显二女，对应前面的善恶两男，也都得到授记。 与比丘尼及诸天女记者，是为了示现女人无论在家出家，修菩萨行者，都能证得佛果的缘故。《法华经》文中，没有见到天女得到授记，只有龙女。或许可以将龙女称为天女。授予女人记的意义在于，显示凡是修菩萨行者，都能证得佛果。菩萨授记，解释第二章门。 菩萨授记者，如《常不轻菩萨品》所示，应知礼拜赞叹，并说‘我不轻视你们，你们都将成佛’，是为了显示一切众生都具有佛性的缘故。正是显示众生具有佛性，都能成佛，所以给予授记。声闻授记在下面。第四点是简别声闻得记与不得记的情况，从文义上分为两部分。首先列出四种声闻。 言声闻授记者，声闻有四种：一是决定声闻，二是增上慢声闻，三是退菩提心声闻，四是应化声闻。从‘二种声闻下’开始，第二部分说明得记与不得记的情况。从文义上又分为两部分。首先就佛陀而言，说明两种声闻得记，两种不得记。从‘菩萨与授记者下’开始，第二部分说明菩萨普遍可以给予授记。 两种声闻如来给予授记，即应化声闻和退失菩提心后又重新发心的声闻。决定声闻和增上慢声闻这两种声闻，因为根基尚未成熟，所以如来不给予授记。关于菩萨给予授记，其中有两点。第一句明确说明菩萨给予授记。 菩萨与授记。从‘菩萨记者已下’开始，第二部分解释疑问。 菩萨授记者，是为了方便令众生发起菩提心的缘故。有疑问说：