English
English version: Yes, World Honored One! The ground of beginningless ignorance (Avidya: ignorance of the truth) that is not associated with the mind. World Honored One! If there are further dharmas that should be severed by the Tathagata's Bodhi wisdom, which are more numerous than the sands of the Ganges, all of them are held and established by the ground of ignorance. Just as all seeds depend on the earth to be born, established, and grow, and if the earth is destroyed, they also perish. Similarly, all dharmas that should be severed by the Tathagata's Bodhi wisdom, which are more numerous than the sands of the Ganges, all depend on the ground of ignorance to be born, established, and grow; if the ground of ignorance is severed, all dharmas that should be severed by the Tathagata's Bodhi wisdom, which are more numerous than the sands of the Ganges, will also be severed. In this way, all afflictions and secondary afflictions are severed, and all dharmas obtained by the Tathagata, which are more numerous than the sands of the Ganges, are thoroughly understood without obstruction, all knowledge and views are attained, all faults are abandoned, and all merits are obtained. One becomes the Dharma King, the Lord of Dharma, and attains freedom, ascending to the ground of freedom in all dharmas. The Tathagata, Arhat, Samyak-sambuddha (Tathagata, Arhat, Samyak-sambuddha: three titles of the Buddha) roars the lion's roar: 'My birth is exhausted, the Brahma-faring is established, what had to be done is done, there is no more future existence.' Therefore, World Honored One, with the lion's roar, based on the definitive meaning, you have always declared this. World Honored One! The wisdom of no future existence has two aspects. One is: the Tathagata, with unsurpassed taming, subdues the four maras (four maras: the maras of afflictions, aggregates, death, and the heavens), transcends all worlds, is revered by all beings, and attains the inconceivable Dharma body. In all the realms of 'Ir-yama' (Ir-yama: refers to the realm of the Buddha), one attains unobstructed freedom in the Dharma, and there is nothing more to do. In the ground of no attainment, with the ten powers (ten powers: the ten powers of the Buddha), one is courageous, ascends to the first unsurpassed ground of fearlessness, and all unobstructed wisdom of 'Ir-yama' is not dependent on others, and one roars the lion's roar of the wisdom of no future existence. World Honored One! Arhats (Arhats: practitioners who have exhausted their afflictions and are no longer subject to the cycle of birth and death) and Pratyekabuddhas (Pratyekabuddhas: practitioners who attain enlightenment on their own, without relying on the teachings of the Buddha) transcend the fear of birth and death, and gradually attain the joy of liberation, thinking: 'I have left behind the terror of birth and death, and I no longer suffer the pain of birth and death.' World Honored One! When Arhats and Pratyekabuddhas observe, they attain no future existence, and they observe the first place of rest, the ground of Nirvana (Nirvana: the state of liberation). World Honored One! The ground they previously attained, they are not ignorant of the Dharma, they do not depend on others, and they also know that they have attained a remaining ground, and they will surely attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi: the unsurpassed, complete, and perfect enlightenment, the wisdom of the Buddha). Why is that? The Sravaka (Sravaka: disciples who practice by listening to the teachings of the Buddha) and Pratyekabuddha (Pratyekabuddha: practitioners who attain enlightenment on their own, without relying on the teachings of the Buddha) vehicles all enter --------------------------------------------------------------------------------
Chinese
大乘，大乘者即是佛乘，是故三乘即是一乘。得一乘者得阿耨多罗三藐三菩提，阿耨多罗三藐三菩提者即是涅槃界，涅槃界者即是如来法身，得究竟法身者则究竟一乘，无异如来、无异法身，如来即法身；得究竟法身者，则究竟一乘，究竟者即是无边不断。 “世尊！如来无有限齐时住，如来、应、等正觉后际等住。如来无限齐大悲，亦无限齐安慰世间。无限大悲、无限安慰世间，作是说者是名善说如来。若复说言无尽法、常住法，一切世间之所归依者，亦名善说如来。是故于未度世间、无依世间，与后际等，作无尽归依、常住归依者，谓如来、应、等正觉也。 “法者即是说一乘道，僧者是三乘众。此二归依非究竟归依，名少分归依。何以故？说一乘道法，得究竟法身，于上更无说一乘法身。三乘众者有恐怖，归依如来，求出修学向阿耨多罗三藐三菩提，是故二依非究竟依，是有限依。 “若有众生，如来调伏，归依如来得法津泽，生信乐心归依法、僧，是二归依；非此二归依，是归依如来。归依第一义者是归依如来。此二归依第一义，是究竟归依如来。何以故？无异如来，无异二归依。如来即三归依。何以故？说一乘道。如来四无畏成就师子吼说，若如来随彼所欲而方便说，即是大乘，无有三 现代汉语译本 大乘，所谓大乘即是佛乘，因此三乘实则是一乘。证得一乘者便证得阿耨多罗三藐三菩提（无上正等正觉），阿耨多罗三藐三菩提即是涅槃界（寂灭的境界），涅槃界即是如来法身（佛的真身），证得究竟法身者便究竟证得一乘，与如来无异、与法身无异，如来即是法身；证得究竟法身者，便究竟证得一乘，所谓究竟即是无边无尽。 ‘世尊！如来住世的时间没有限制，如来、应、等正觉（佛的十号之一）在涅槃后也同样存在。如来具有无限的慈悲，也无限地安慰世间。具有无限慈悲、无限安慰世间，这样说的人被称为善说如来。如果再说无尽的法、常住的法，是一切世间所归依的，也称为善说如来。因此，对于尚未得度的世间、没有依靠的世间，与涅槃后一样，作为无尽的归依、常住的归依，指的就是如来、应、等正觉。 法，指的是宣说一乘之道，僧，指的是三乘的僧众。这二者所归依的并非究竟的归依，只是少分的归依。为什么呢？因为宣说一乘之道，是为了证得究竟法身，而证得究竟法身之后，就再没有宣说一乘法身了。三乘的僧众心怀恐惧，归依如来，寻求出离，修学以期证得阿耨多罗三藐三菩提，因此这二者的归依并非究竟的归依，而是有限的归依。 如果有众生，被如来调伏，归依如来而得到佛法的滋润，生起信乐之心而归依法、僧，这二者的归依；并非这二者的归依，而是归依如来。归依第一义谛（真理的最高境界）才是归依如来。这二者的归依第一义谛，才是究竟的归依如来。为什么呢？因为与如来无异，与二归依无异。如来即是三归依。为什么呢？因为宣说一乘之道。如来成就四无畏（佛的四种无所畏惧的自信），如狮子吼般宣说佛法，如果如来随顺众生的意愿而方便说法，那就是大乘，没有三乘之分。'
English
English version The Mahayana, the so-called Mahayana is the Buddha Vehicle, therefore the Three Vehicles are actually the One Vehicle. One who attains the One Vehicle attains Anuttara-samyak-sambodhi (supreme perfect enlightenment), Anuttara-samyak-sambodhi is the realm of Nirvana (the state of extinction), the realm of Nirvana is the Dharmakaya (the Dharma body of the Buddha), one who attains the ultimate Dharmakaya ultimately attains the One Vehicle, being no different from the Tathagata, no different from the Dharmakaya, the Tathagata is the Dharmakaya; one who attains the ultimate Dharmakaya ultimately attains the One Vehicle, the so-called ultimate is boundless and endless. 'World Honored One! The Tathagata's time of dwelling in the world is not limited, the Tathagata, Arhat, Samyak-sambuddha (one of the ten epithets of the Buddha) also exists after Nirvana. The Tathagata has unlimited compassion, and also infinitely comforts the world. Having unlimited compassion and infinitely comforting the world, one who speaks like this is called a Tathagata who speaks well. If one further speaks of the endless Dharma, the permanent Dharma, which is the refuge of all the world, this is also called a Tathagata who speaks well. Therefore, for the world that has not yet been delivered, the world that has no refuge, being the endless refuge, the permanent refuge, the same as after Nirvana, this refers to the Tathagata, Arhat, Samyak-sambuddha. The Dharma refers to the teaching of the One Vehicle path, the Sangha refers to the Sangha of the Three Vehicles. These two refuges are not the ultimate refuge, but only a partial refuge. Why is that? Because the teaching of the One Vehicle path is to attain the ultimate Dharmakaya, and after attaining the ultimate Dharmakaya, there is no further teaching of the One Vehicle Dharmakaya. The Sangha of the Three Vehicles are fearful, they take refuge in the Tathagata, seeking liberation, practicing to attain Anuttara-samyak-sambodhi, therefore these two refuges are not the ultimate refuge, but a limited refuge. If there are sentient beings, who are tamed by the Tathagata, take refuge in the Tathagata and receive the nourishment of the Dharma, and develop faith and joy to take refuge in the Dharma and Sangha, these two refuges; it is not these two refuges, but taking refuge in the Tathagata. Taking refuge in the first principle (the highest realm of truth) is taking refuge in the Tathagata. These two refuges in the first principle are the ultimate refuge in the Tathagata. Why is that? Because there is no difference from the Tathagata, no difference from the two refuges. The Tathagata is the Three Refuges. Why is that? Because the One Vehicle path is taught. The Tathagata, having accomplished the Four Fearlessnesses (the four kinds of fearless confidence of the Buddha), proclaims the Dharma like a lion's roar, if the Tathagata teaches according to the wishes of sentient beings, that is the Mahayana, there is no distinction of the Three Vehicles.' --------------------------------------------------------------------------------
Chinese
乘。三乘者入于一乘，一乘者即第一义乘。 无边圣谛章第六 “世尊！声闻、缘觉初观圣谛，以一智断诸住地；以一智四断、知、功德、作证，亦善知此四法义。世尊！无有出世间上上智、四智渐至及四缘渐至，无渐至法是出世间上上智。 “世尊！金刚喻者是第一义智。世尊！非声闻、缘觉不断无明住地，初圣谛智是第一义智。世尊！以无二圣谛智断诸住地。世尊！如来、应、等正觉，非一切声闻、缘觉境界。不思议空智，断一切烦恼藏。世尊！若坏一切烦恼藏究竟智，是名第一义智。初圣谛智非究竟智，向阿耨多罗三藐三菩提智。 “世尊！圣义者，非一切声闻、缘觉，声闻、缘觉成就有量功德，声闻、缘觉成就少分功德，故名之为圣。圣谛者，非声闻、缘觉谛；亦非声闻、缘觉功德。世尊！此谛如来、应、等正觉初始觉知，然后为无明㲉藏世间开现演说，是故名圣谛。 如来藏章第七 “圣谛者，说甚深义，微细难知，非思量境界。是智者所知，一切世间所不能信。何以故？此说甚深如来之藏。如来藏者，是如来境界，非一切声闻、缘觉所知。如来藏处，说圣谛义。如来藏处甚深故，说圣谛亦甚深，微细难知，非思量境界，是智者所知，一切世间所不能信。 法 现代汉语译本 乘。三乘（声闻乘、缘觉乘、菩萨乘）最终归入一乘（佛乘），一乘即是第一义乘（最究竟的教法）。 无边圣谛章第六 ‘世尊！声闻（听闻佛陀教导而修行的人）、缘觉（通过观察因缘而觉悟的人）初次观察圣谛（四圣谛：苦、集、灭、道），以一种智慧断除各种住地（烦恼的根源）；以一种智慧对四圣谛进行断、知、功德、作证，也善于了解这四法的含义。世尊！没有出世间最上等的智慧、四种智慧的渐次到达以及四种因缘的渐次到达，没有渐次到达的法才是出世间最上等的智慧。 ‘世尊！金刚喻（比喻坚固不坏）的智慧是第一义智（最究竟的智慧）。世尊！不是声闻、缘觉不断除无明住地（无明的根源），初次领悟圣谛的智慧才是第一义智。世尊！以无二（不二）的圣谛智慧断除各种住地。世尊！如来（佛陀的称号）、应（应供）、等正觉（完全觉悟者），不是一切声闻、缘觉所能理解的境界。不可思议的空智，断除一切烦恼的蕴藏。世尊！如果能摧毁一切烦恼的蕴藏的究竟智慧，就称为第一义智。初次领悟圣谛的智慧不是究竟的智慧，而是趋向阿耨多罗三藐三菩提（无上正等正觉）的智慧。 ‘世尊！圣义（圣者的意义）不是一切声闻、缘觉所能理解的，声闻、缘觉成就有限的功德，声闻、缘觉成就少部分的功德，所以称为圣。圣谛（圣者的真理）不是声闻、缘觉的真理；也不是声闻、缘觉的功德。世尊！这个真理是如来、应、等正觉最初觉悟的，然后为被无明覆盖的世间开显演说，所以称为圣谛。 如来藏章第七 ‘圣谛，阐述的是甚深的意义，微妙难以理解，不是思量所能达到的境界。这是有智慧的人所能理解的，一切世间的人都不能相信。为什么呢？因为这里阐述的是甚深的如来之藏（佛性的蕴藏）。如来藏是如来的境界，不是一切声闻、缘觉所能理解的。在如来藏之处，阐述圣谛的意义。因为如来藏之处甚深，所以说圣谛也甚深，微妙难以理解，不是思量所能达到的境界，这是有智慧的人所能理解的，一切世间的人都不能相信。 法