Chinese
佛性、法身无差别故。三者不知义，谓诸声闻、辟支佛等，不能知彼真实处故。此言不知真实处者，不知究竟唯一佛乘故。如经“欲令众生悟佛知见故出现于世”故。四者令证不退转地，示现欲与无量智业故。如经“欲令众生入佛知见故出现于世”故。又复示者，为诸菩萨有疑心者，令知如实修行故。又悟入者，未发心者令发心故，已发心者令入法故。又复悟者，令外道众生生觉悟故。又复入者，令得声闻小乘果者入菩提故。 令住者，如经“舍利弗！但以一佛乘故为众生说法”故。 依法者，如经“舍利弗！过去诸佛以无量无数方便，种种譬喻因缘念观方便说法，是法皆为一佛乘故”如是等故。言譬喻者，如依牛故得有乳、酪、生酥、熟酥及以醍醐。此五味中醍醐第一，小乘不如，其犹如乳；大乘为最，犹如醍醐。此喻所明大乘无上，诸声闻等亦同大乘无上义故。声闻同者，此中示现诸佛如来法身之性，同诸凡夫、声闻之人、辟支佛等，法身平等无差别故。此义皆是譬喻示现因缘之义，如前所说。言念观者，小乘谛中人无我等；大乘谛中真如、实际、法界、法性，及人无我、法无我等种种观故。言方便者，于小乘中观阴界入，厌苦离苦得解脱故；于大乘中诸波罗蜜，以四摄法摄取自身他身，利益对治法 现代汉语译本：佛性和法身没有差别。第三种不知，是指声闻乘、辟支佛乘等修行者，不能了解佛的真实境界。这里说的不知真实境界，是指他们不了解究竟唯一的佛乘。正如佛经所说：‘为了让众生领悟佛的知见，所以（佛）才出现于世。’第四种是令众生证得不退转地，示现佛想要给予众生无量的智慧和事业。正如佛经所说：‘为了让众生进入佛的知见，所以（佛）才出现于世。’ 再次说明，是为了让那些心存疑惑的菩萨，了解如实修行的道理。而‘悟入’，是指让未发菩提心的人发起菩提心，让已经发起菩提心的人进入佛法。再次说‘悟’，是为了让外道众生生起觉悟之心。再次说‘入’，是为了让那些证得声闻小乘果位的人进入菩提大道。 ‘令住’，正如佛经所说：‘舍利弗（Śāriputra）！诸佛只以一佛乘的教法为众生说法。’ ‘依法’，正如佛经所说：‘舍利弗（Śāriputra）！过去诸佛以无量无数的方便法门，用种种譬喻、因缘、忆念、观想等方便来说法，这些法都是为了引导众生进入一佛乘。’就像从牛身上可以得到乳、酪、生酥、熟酥以及醍醐。这五种味道中，醍醐最为 श्रेष्ठ，小乘佛法不如大乘佛法，就像牛奶不如醍醐。这个比喻说明大乘佛法至高无上，诸位声闻等也认同大乘佛法至高无上的意义。声闻乘也认同这一点，是因为这里显示诸佛如来的法身之性，与凡夫、声闻之人、辟支佛等相同，法身平等没有差别。这些意义都是用譬喻来示现因缘之义，就像前面所说的那样。‘念观’，是指小乘佛法中观人无我等；大乘佛法中观真如（Tathātā）、实际（Bhūtatathatā）、法界（Dharmadhātu）、法性（Dharmatā），以及人无我、法无我等等。 ‘方便’，是指在小乘佛法中，通过观察阴、界、入，厌离痛苦，从而得到解脱；在大乘佛法中，通过修持诸波罗蜜（Pāramitā），用四摄法（Saṃgrahavastu）来摄取自身和他人，利益众生，对治烦恼。
English
English version: Because Buddha-nature and Dharmakāya (法身, Body of the Dharma) are without difference. The third 'not knowing' refers to those such as Śrāvakas (声闻, Hearers) and Pratyekabuddhas (辟支佛, Solitary Buddhas), who cannot know that true place. This 'not knowing the true place' means not knowing the ultimate, unique Buddha-vehicle. As the sutra says, 'Wishing to cause sentient beings to awaken to the Buddha's knowledge and vision, therefore (the Buddha) appears in the world.' The fourth is to cause sentient beings to attain the ground of non-retrogression, demonstrating the desire to give sentient beings immeasurable wisdom and activities. As the sutra says, 'Wishing to cause sentient beings to enter the Buddha's knowledge and vision, therefore (the Buddha) appears in the world.' Furthermore, demonstrating is to cause those Bodhisattvas (菩萨, beings striving for enlightenment) who have doubts to know the truth of practice. Moreover, 'awakening and entering' is to cause those who have not generated the aspiration for enlightenment to generate it, and to cause those who have already generated the aspiration to enter the Dharma. Furthermore, 'awakening' is to cause non-Buddhist sentient beings to generate awakening. Furthermore, 'entering' is to cause those who have attained the fruit of the Śrāvaka (声闻, Hearer) Small Vehicle to enter Bodhi (菩提, enlightenment). 'Causing to abide' is as the sutra says, 'Śāriputra (舍利弗)! Only with the one Buddha-vehicle does the Buddha teach sentient beings.' 'According to the Dharma' is as the sutra says, 'Śāriputra (舍利弗)! The Buddhas of the past, with immeasurable and countless skillful means, various parables, causes and conditions, mindfulness and contemplation, taught the Dharma; all these Dharmas were for the sake of the one Buddha-vehicle.' It is like obtaining milk, curd, raw butter, cooked butter, and ghee from a cow. Among these five flavors, ghee is the best; the Small Vehicle is not as good, like milk; the Great Vehicle is the most superior, like ghee. This metaphor illustrates that the Mahāyāna (大乘, Great Vehicle) is unsurpassed, and all Śrāvakas (声闻, Hearers), etc., also agree with the meaning of the Mahāyāna being unsurpassed. The Śrāvakas agree because here it is shown that the nature of the Dharmakāya (法身, Body of the Dharma) of all Buddhas and Tathāgatas (如来, Thus Come Ones) is the same as that of ordinary people, Śrāvakas, Pratyekabuddhas (辟支佛, Solitary Buddhas), etc.; the Dharmakāya is equal and without difference. These meanings are all metaphors to demonstrate the meaning of causes and conditions, as mentioned before. 'Mindfulness and contemplation' refers to contemplating the non-self of persons in the Small Vehicle; in the Great Vehicle, contemplating Suchness (Tathātā, 真如), Reality (Bhūtatathatā, 实际), the Dharmadhātu (法界, Dharma Realm), Dharmatā (法性, Dharma-nature), and the non-self of persons and the non-self of phenomena, etc. 'Skillful means' refers to, in the Small Vehicle, observing the skandhas (阴), dhātus (界), and āyatanas (入),厌离苦, and attaining liberation by renouncing suffering; in the Great Vehicle, practicing the Pāramitās (波罗蜜, Perfections), using the four Saṃgrahavastus (四摄法, Means of Unification) to gather oneself and others, benefiting sentient beings, and counteracting afflictions. --------------------------------------------------------------------------------
Chinese
故。遮者，如经“舍利弗！十方世界中尚无二乘，何况有三”如是等故。无二乘者，谓无二乘所得涅槃，唯有如来证大菩提，究竟满足一切智慧名大涅槃，非诸声闻、辟支佛等有涅槃法，唯一佛乘故。一佛乘者，依四种义说，应当善知。如来依此六种授记，是故前说何等法、云何法、何似法、何相法、何体法，如是示现。何等法者，谓未曾闻故。云何法者，谓种种言辞譬喻显说故。何似法者，所谓唯为一大事故。何相法者，为随众生器说诸佛法故。何体法者，所谓唯有一乘体故。一乘体者，所谓诸佛如来平等法身；彼诸声闻、辟支佛乘非彼平等法身之体，以因果行观不同故。 自此以下，如来说法为断四种疑心应知。何等四疑？一、疑何时说；二、疑云何知是增上慢人；三、疑云何堪说；四、疑云何如来不成妄语。何时说者，诸佛如来于何等时起种种方便说法为断此疑。如经“舍利弗！诸佛出于五浊恶世，所谓劫浊”如是等故。云何知是增上慢人者，如来不为增上慢人而说诸法，云何知彼是增上慢？为断此疑，如经“若有比丘实得阿罗汉者，若不信是法无有是处”如是等故。云何堪说者，从佛闻法而起谤心：如来应是不堪说人，云何不成不堪说人？为断此疑，如经“除佛灭度后现前无佛”如是等故。云何如来不 现代汉语译本：因此，遮止（二乘）的说法，就像经中所说：‘舍利弗！十方世界中尚且没有二乘，更何况有三乘’等等。没有二乘的意思是，没有二乘所证得的涅槃，只有如来证得大菩提，究竟圆满一切智慧，名为大涅槃。声闻、辟支佛等没有涅槃之法，只有唯一佛乘。所谓一佛乘，是依据四种意义来说的，应当善于了解。如来依据这六种方式授记，因此前面说什么是法、如何是法、像什么法、什么相的法、什么本体的法，这样来示现。什么是法，是指未曾听闻的法。如何是法，是指用种种言辞譬喻来明显解说的法。像什么法，是指唯独为了一个大事因缘的法。什么相的法，是指为了随顺众生的根器而说的诸佛之法。什么本体的法，是指唯有唯一佛乘的本体。一乘的本体，是指诸佛如来平等的法身；那些声闻、辟支佛乘不是那种平等法身的本体，因为因、果、行、观不同。 从这里以下，如来说法是为了断除四种疑心，应当知道。哪四种疑心？第一，怀疑何时说；第二，怀疑如何知道是增上慢人；第三，怀疑如何堪能说法；第四，怀疑如何如来不成妄语。何时说，是指诸佛如来在什么时候，用种种方便说法来断除这种疑惑。就像经中所说：‘舍利弗！诸佛出现在五浊恶世，所谓劫浊’等等。如何知道是增上慢人，是指如来不为增上慢人而说诸法，如何知道他是增上慢人？为了断除这种疑惑，就像经中所说：‘如果有比丘确实证得阿罗汉果，如果不相信这个法，那是没有道理的’等等。如何堪能说法，是指从佛那里听闻佛法却生起诽谤之心：如来应该是不堪能说法的人，如何不成不堪能说法的人？为了断除这种疑惑，就像经中所说：‘除非佛陀灭度后，眼前没有佛’等等。如何如来不（妄语）
English
English version: Therefore, the preclusion (of the Two Vehicles) is like the sutra saying, 'Shariputra! In the ten directions, there are not even Two Vehicles, how much less Three Vehicles?' etc. The absence of Two Vehicles means that there is no Nirvana attained by the Two Vehicles. Only the Tathagata attains Great Bodhi, ultimately fulfilling all wisdom, which is called Great Nirvana. The Shravakas, Pratyekabuddhas, etc., do not have the Dharma of Nirvana; there is only the One Buddha Vehicle. The so-called One Buddha Vehicle is spoken of based on four meanings, which should be well understood. The Tathagata bestows predictions based on these six aspects; therefore, it was previously said what is Dharma, how is Dharma, what is the likeness of Dharma, what is the characteristic of Dharma, what is the substance of Dharma, thus revealing them. What is Dharma refers to the Dharma that has never been heard before. How is Dharma refers to the Dharma that is clearly explained using various words, expressions, and metaphors. What is the likeness of Dharma refers to the Dharma that is solely for the sake of one great cause and condition. What is the characteristic of Dharma refers to the Buddhas' Dharma spoken to accord with the capacities of sentient beings. What is the substance of Dharma refers to the substance of the One Buddha Vehicle alone. The substance of the One Vehicle refers to the equal Dharmakaya of all Buddhas and Tathagatas; those Shravaka and Pratyekabuddha Vehicles are not the substance of that equal Dharmakaya because the causes, results, practices, and views are different. From here onwards, the Tathagata's teaching of the Dharma is to dispel four kinds of doubts, which should be known. What are the four doubts? First, doubt about when it is spoken; second, doubt about how to know who is a person of increased arrogance; third, doubt about how one is qualified to speak; fourth, doubt about how the Tathagata does not become a liar. When it is spoken refers to when the Buddhas and Tathagatas use various skillful means to speak the Dharma to dispel this doubt. It is like the sutra saying, 'Shariputra! The Buddhas appear in the evil world of the five defilements, the so-called defilement of the kalpa,' etc. How to know who is a person of increased arrogance refers to the fact that the Tathagata does not speak the Dharma for people of increased arrogance. How to know that he is a person of increased arrogance? To dispel this doubt, it is like the sutra saying, 'If there is a Bhikshu who has truly attained Arhatship, if he does not believe in this Dharma, there is no reason for it,' etc. How one is qualified to speak refers to one who hears the Dharma from the Buddha but gives rise to a mind of slander: the Tathagata should be a person who is not qualified to speak. How does one not become a person who is not qualified to speak? To dispel this doubt, it is like the sutra saying, 'Except after the Buddha's Parinirvana, when there is no Buddha present,' etc. How does the Tathagata not (lie)? --------------------------------------------------------------------------------
Chinese
成妄语者，此以如来先说法异、今说法异，云何如来不成妄语？为断此疑，如经“舍利弗！汝等应当一心信解受持佛语，诸佛如来言无虚妄，无有余乘唯一佛乘”故。 “乃至童子戏聚沙为佛塔，如是诸人等皆已成佛道”者，谓发菩提心行菩萨行者，所作善根能证菩提，非诸凡夫及决定声闻本来未发菩提心者之所能得。如是乃至小低头等，皆亦如是。 譬喻品第三 尊者舍利弗所说偈言： “金色三十二， 十力诸解脱， 同共一法中， 而不得此事。 八十种妙好， 十八不共法， 如是等功德， 而我皆已失。” 释曰：此偈示现何义？尊者舍利弗自呵责身言：我不见诸佛、不往诸佛所及闻佛说法，不供养恭敬诸佛，无利益众生事，于未得法退。尊者舍利弗作如是等呵责自身。不见佛者，示现不见诸佛如来大人之相，不生恭敬供养心故。往佛所者，示现教化众生力故。放金色光明者，示现见佛自身异身获得无量诸功德故。闻说法者，示现能作一切众生之利益故。力者，示现众生有疑，依十种力断彼疑故。供养者，示现能教化众生力故。十八不共法者，示现远离诸障碍故。恭敬者，示现出生无量福德，依如来教得解脱故。以人无我及法无我，一切诸法悉皆平等，是故尊者 现代汉语译本：如果有人说佛陀说了妄语，因为佛陀先前说的法和现在说的法不同，那么如何证明佛陀没有说妄语呢？为了消除这种疑惑，正如经文所说：‘舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著称）！你们应当一心信解受持佛语，诸佛如来言无虚妄，只有唯一佛乘。’ ‘乃至童子戏聚沙为佛塔，如是诸人等皆已成佛道’这句话的意思是，发菩提心（bodhicitta，觉悟之心）并实践菩萨行（bodhisattva-caryā，菩萨的修行）的人，所做的善根能够证得菩提（bodhi，觉悟），而不是那些凡夫俗子和决定声闻（Śrāvaka，听闻佛法而证悟者），他们本来就没有发起菩提心。像这样，哪怕是小小的低头等行为，也都是如此。 譬喻品第三 尊者舍利弗（Śāriputra）所说的偈颂是： ‘金色三十二， 十力诸解脱， 同共一法中， 而不得此事。 八十种妙好， 十八不共法， 如是等功德， 而我皆已失。’ 解释：这首偈颂表达了什么含义？尊者舍利弗（Śāriputra）自我责备说：我没有见到诸佛，没有前往诸佛处，没有听闻佛陀说法，没有供养恭敬诸佛，没有利益众生的行为，对于未得到的法退失了。尊者舍利弗（Śāriputra）这样责备自己。‘不见佛者’，表示没有见到诸佛如来大人之相，因此没有生起恭敬供养之心。‘往佛所者’，表示教化众生的力量。‘放金色光明者’，表示见到佛陀自身和异身获得无量功德。‘闻说法者’，表示能够为一切众生带来利益。‘力者’，表示众生有疑惑，依靠十种力量断除他们的疑惑。‘供养者’，表示能够教化众生的力量。‘十八不共法者’，表示远离各种障碍。‘恭敬者’，表示产生无量福德，依靠如来的教导得到解脱。因为人无我和法无我，一切诸法都是平等的，所以尊者（舍利弗）。