English
English version: Record of People. The prediction given to Devadatta (Devadatta), is to demonstrate that the Tathagata (Tathagata) has no resentment or aversion. The demonstration that the Tathagata has no resentment or aversion is because Devadatta, in the Buddha's (Buddha) footsteps, committed the three rebellious acts of killing his father, killing an Arhat (Arhat), and causing disunity in the Sangha (Sangha), which are usually considered objects of resentment and aversion. Now it is shown that the Buddha has no resentment or aversion, so he is given a prediction. The previous four categories, although with good and evil, are all men. The fifth category, Bhikkhunis (Bhikkhunis) and heavenly women, that is, the two women, visible and invisible, corresponding to the two men, good and evil, also receive predictions. The prediction given to Bhikkhunis and heavenly women is to demonstrate that women, whether lay or ordained, who cultivate the Bodhisattva (Bodhisattva) path, can attain Buddhahood (Buddhahood). In the text of the *Lotus Sutra*, heavenly women are not seen to receive predictions, only dragon girls. Perhaps the dragon girl can be called a heavenly woman. The meaning of giving predictions to women is to show that all those who cultivate the Bodhisattva path can attain Buddhahood. The prediction given by Bodhisattvas explains the second chapter. The prediction given by Bodhisattvas, as shown in the *Never Disparaging Bodhisattva* chapter, should be known to pay homage and praise, and say, 'I do not despise you, you will all become Buddhas,' is to show that all sentient beings have Buddha-nature (Buddha-nature). It is precisely to show that sentient beings have Buddha-nature and can all become Buddhas, so predictions are given. The prediction given to Sravakas (Sravakas) is below. The fourth point is to distinguish the cases where Sravakas receive predictions and do not receive predictions, which is divided into two parts in terms of meaning. First, list the four types of Sravakas. Speaking of the prediction given to Sravakas, there are four types of Sravakas: first, determined Sravakas; second, Sravakas with increased pride; third, Sravakas who have regressed from the Bodhi-mind (Bodhi-mind); and fourth, manifested Sravakas. Starting from 'Two types of Sravakas below,' the second part explains the cases where predictions are received and not received. In terms of meaning, it is again divided into two parts. First, in terms of the Buddha, it is explained that two types of Sravakas receive predictions and two types do not. Starting from 'The prediction given by Bodhisattvas below,' the second part explains that Bodhisattvas can universally give predictions. The two types of Sravakas to whom the Tathagata gives predictions are manifested Sravakas and Sravakas who have regressed from the Bodhi-mind and then re-arisen. The two types of Sravakas, determined Sravakas and Sravakas with increased pride, because their roots are not yet mature, the Tathagata does not give predictions. Regarding the prediction given by Bodhisattvas, there are two points. The first sentence clearly states that Bodhisattvas give predictions. Bodhisattvas give predictions. Starting from 'Bodhisattva's record below,' the second part explains the doubts. Bodhisattvas give predictions in order to facilitate sentient beings to arouse the Bodhi-mind. There is a doubt that: --------------------------------------------------------------------------------
Chinese
若增上慢声闻佛不与受记者。不轻菩萨何故通二人与之受记。释云。佛就根熟未熟。故与记不与记。菩萨约二种义故。所以与记。一者如前明有佛性故得与授记。二者方便令发菩提心故与提记也。问。若尔佛何故不依此二义通授此四种人记。答。以菩萨例佛义亦得也 又依何义故下。第五论三乘名一乘义。就文为二。一者问。二者答。 又依何义故如来说三乘名为一乘 问意云。佛依何义说三乘名为一乘 依同义故者。第二答。就答为二。一据今教明同义故三乘名一乘。第二约昔义明不同故有三乘。就初又二。初标同义。 依同义故与诸声闻大菩提记 同义者已下。举法身平等以释同义。 言同义者以如来法身声闻法身彼此平等无差别故 以三乘同有法身平等。是故三乘同名一乘 以诸声闻下。第二明约昔教有三乘不同。 以诸声闻辟支佛等异乘故有差别以彼二乘非大乘故 以昔教未说三乘同法身平等故也 如来说言不离我身是无上义者。自上已来破十种人病明十种对治竟。从此已去第二明十种无上。就文为二。第一总明无上意。第二别明十无上。就初又二。第一标无上义唯在于佛。第二明说无上不说无上意。 如来说言不离我身是无上义 如来说言不离我身是无上义者。佛于一切人 现代汉语译本：如果增上慢（zīēng shàng màn，未证得实际成就却自认为已证得）的声闻（shēng wén，听闻佛陀教诲而证悟的修行者）佛不给予授记，那么不轻菩萨（Bù qīng Pú sà，永不轻视任何人的菩萨）为何对这两种人都给予授记？解释说，佛是根据根器成熟与否来决定是否给予授记。菩萨是基于两种意义给予授记：一是如前所述，因为他们具有佛性，所以可以给予授记；二是方便引导他们发起菩提心，所以给予授记。问：如果这样，佛为何不依据这两种意义普遍地给这四种人授记？答：以菩萨为例，佛也可以这样做。 又依据什么意义呢？以下是第五部分，论述三乘（sān shèng，声闻乘、缘觉乘、菩萨乘）即一乘（yī shèng，唯一的成佛之道）的意义。从文义上分为两部分：一是提问，二是回答。 又依据什么意义，如来说三乘名为一乘？问的意思是：佛依据什么意义说三乘名为一乘？依据共同的意义。第二是回答。回答分为两部分：一是根据现在的教义说明因为有共同的意义，所以三乘名为一乘；二是根据过去的教义说明因为不同，所以有三乘。先说共同的意义。 依据共同的意义，给予所有声闻大菩提（dà pú tí，伟大的觉悟）的授记。共同的意义是：以下解释法身（fǎ shēn，佛的真身）平等来说明共同的意义。 所说的共同意义是指如来的法身和声闻的法身彼此平等，没有差别。因为三乘共同具有法身的平等性，所以三乘共同称为一乘。因为所有声闻。第二是说明根据过去的教义，三乘有不同。 因为所有声闻、辟支佛（pì zhī fó，又称缘觉，通过观察因缘而觉悟者）等所乘不同，所以有差别，因为他们不是大乘（dà shèng，菩萨乘）。因为过去的教义没有说三乘具有相同的法身和平等性。如来说‘不离我身是无上义’。从上面开始，破除十种人的毛病，说明十种对治方法。从这里开始，第二部分说明十种无上。从文义上分为两部分：第一是总的说明无上的意义，第二是分别说明十种无上。先说第一部分，又分为两部分：第一是标明无上的意义只在于佛，第二是说明说无上和不说无上的意义。 如来说‘不离我身是无上义’。如来说‘不离我身是无上义’，佛对于一切人
English
English version: If the Buddha does not give predictions to Śrāvakas (shēng wén, 'hearers' or disciples who attain enlightenment through listening to the Buddha's teachings) with increased arrogance (zīēng shàng màn, those who overestimate their spiritual attainments), why does Bodhisattva Sadāparibhūta (Bù qīng Pú sà, 'Never Disparaging' Bodhisattva) give predictions to both types of people? The explanation is that the Buddha gives or does not give predictions based on the maturity of their faculties. The Bodhisattva gives predictions based on two meanings: first, as mentioned before, because they have Buddha-nature, they can be given predictions; second, to expediently inspire them to generate Bodhicitta (pú tí xīn, the mind of enlightenment), predictions are given. Question: If so, why doesn't the Buddha universally give predictions to these four types of people based on these two meanings? Answer: The Buddha can also do so, as exemplified by the Bodhisattva. Furthermore, based on what meaning does the Tathāgata (Rú lái, 'Thus Come One', an epithet of the Buddha) say that the Three Vehicles (sān shèng, Śrāvakayāna, Pratyekabuddhayāna, and Mahāyāna) are called the One Vehicle (yī shèng, the single vehicle to Buddhahood)? The question means: Based on what meaning does the Buddha say that the Three Vehicles are called the One Vehicle? Based on the meaning of sameness. The second is the answer. The answer is divided into two parts: first, according to the present teachings, it is explained that because there is a common meaning, the Three Vehicles are called the One Vehicle; second, according to the past teachings, it is explained that because they are different, there are Three Vehicles. First, state the common meaning. Based on the meaning of sameness, predictions of great Bodhi (dà pú tí, great enlightenment) are given to all Śrāvakas. The meaning of sameness is: the following explains the equality of Dharmakāya (fǎ shēn, the body of the Dharma) to illustrate the meaning of sameness. The so-called common meaning refers to the fact that the Dharmakāya of the Tathāgata and the Dharmakāya of the Śrāvakas are equal to each other, without any difference. Because the Three Vehicles commonly have the equality of the Dharmakāya, the Three Vehicles are commonly called the One Vehicle. Because all Śrāvakas. The second is to explain that according to the past teachings, the Three Vehicles are different. Because all Śrāvakas, Pratyekabuddhas (pì zhī fó, 'solitary Buddhas' who attain enlightenment on their own) and others have different vehicles, there are differences, because they are not Mahāyāna (dà shèng, the Great Vehicle). Because the past teachings did not say that the Three Vehicles have the same Dharmakāya and equality. The Tathāgata said, 'Not apart from my body is the meaning of unsurpassed.' From above, the faults of ten types of people are refuted, and ten types of antidotes are explained. From here onwards, the second part explains the ten unsurpassed qualities. From the meaning of the text, it is divided into two parts: first, a general explanation of the meaning of unsurpassed; second, a separate explanation of the ten unsurpassed qualities. First, state the first part, which is further divided into two parts: first, it is stated that the meaning of unsurpassed is only in the Buddha; second, it is explained the meaning of speaking of unsurpassed and not speaking of unsurpassed. The Tathāgata said, 'Not apart from my body is the meaning of unsurpassed.' The Tathāgata said, 'Not apart from my body is the meaning of unsurpassed,' the Buddha for all people --------------------------------------------------------------------------------
Chinese
中最为无上。故判无上唯在于佛。而言不离我身者。谓不离法身最是无上。问。何因缘故忽此此语来。答。因上同不同义故生。今明三乘同有法身。昔明三乘不同法身。因于此语故明同有法身便是无上。若前门中不明同有法身便非无上也 一切声闻下。第二明说无上不说无上意。初明二乘法中不说无上义。 一切声闻辟支佛二乘法中不说此义以其不能如实解故 以二乘人不能解故 以是义故下。明菩萨法中说于无上。 以是义故诸菩萨等行菩萨行非为虚妄 以菩萨能解能行非为虚妄。此同摄大乘论十种胜相并无等圣教也 无上义者。第二别释十种无上。就文又二。初总标十。第二别释十。总标中。初一句牒无上义。 无上义者 自余残修多罗下。示明无上经处。仍劝物令知。 自余残修多罗明无上义无上义者有十种应知 亦如摄论。应知胜相等 一者示现种子无上故下。第二释即成十阶。就初文为三。初标章。 一者示现种子无上故 种子无上即是菩提心。华严云。菩提心者是十方三世诸佛种子。三世诸佛以菩提心成正觉故 说云雨譬喻下。第二示经处。 说云雨譬喻 云雨是能生种子之法。故举能生以显所生。又云雨譬中明种子无上故也 汝等所行是菩萨道。第三释经。 现代汉语译本 在一切之中，什么是最为无上的？因此判定无上唯独在于佛。而说‘不离我身’，是指不离法身才是最为无上的。问：是何因缘忽然说出此话？答：因为前面所说的‘同’与‘不同’的意义而产生。现在说明三乘共同具有法身，之前说明三乘不共同具有法身。因为这句话，所以说明共同具有法身便是无上。如果前面的说法中没有说明共同具有法身，便不是无上了。‘一切声闻下’，第二部分说明说无上和不说无上的意义。首先说明在二乘法中不说无上的意义。 一切声闻（Sravaka，听闻佛法而修行的弟子）和辟支佛（Pratyekabuddha，不依师教，自己觉悟的修行者）的二乘法中，不说此无上之义，因为他们不能如实理解。因为二乘之人不能理解的缘故。‘以是义故下’，说明在菩萨法中说无上。 因为这个缘故，诸菩萨（Bodhisattva，立志成佛的修行者）等行菩萨行，并非虚妄。因为菩萨能够理解和实行，所以不是虚妄。这与《摄大乘论》（Mahāyānasaṃgraha）中的十种胜相以及‘并无等圣教’相同。‘无上义者’，第二部分分别解释十种无上。就文义而言又分为两部分。首先总标十种无上，然后分别解释十种无上。总标中，第一句是解释无上之义。 ‘无上义者’，从其余残余的修多罗（Sutra，佛经）以下，指示说明无上经文所在之处，仍然劝导人们去了解。 ‘从其余残余的修多罗（Sutra，佛经）中说明无上之义，无上之义有十种，应当知晓。’也如《摄大乘论》（Mahāyānasaṃgraha）所说，应当知晓胜相等。‘一者示现种子无上故下’，第二部分解释，即成就十个阶段。就第一段文字而言，分为三部分。首先是标明章节。 ‘一者示现种子无上故’，种子无上即是菩提心（Bodhi-citta，觉悟之心）。《华严经》（Avataṃsaka Sūtra）云：‘菩提心（Bodhi-citta，觉悟之心）者，是十方三世诸佛的种子。’三世诸佛以菩提心（Bodhi-citta，觉悟之心）成就正觉的缘故。‘说云雨譬喻下’，第二部分指示经文所在之处。 ‘说云雨譬喻’，云雨是能够产生种子的法。所以举出能生的事物来显示所生的事物。又云雨譬喻中说明种子无上的缘故。‘汝等所行是菩萨道’，第三部分解释经文。