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English version: As Bodhisattva Xiangji (Fragrant Accumulation) said, 'In that land, there are no names of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna),' meaning there is no 'three distinguishing one,' but 'only pure great Bodhisattva assemblies,' meaning there is 'one.' The previous five types discuss 'one' in terms of meaning, while the latter five types discuss it in terms of time, place, and differences in the teachings of the previous texts, hence the division into five. Question: What is meant by 'converging the three and returning to one'? Answer: To understand 'converging the three and returning to one,' one must first know 'dividing one into three.' 'Dividing one into three' refers to the past when the cause of the Mahāyāna (Great Vehicle) was described as the ultimate fruit of the Śrāvakayāna (Hearer Vehicle). Now, conversely, the ultimate fruit of the Śrāvakayāna is identified as the cause of the Mahāyāna, hence it is called 'converging the three and returning to one.' Question: Śrāvakayāna practitioners consider it ultimate; are they deluded about the cause or the fruit? Answer: In reality, it is a great cause that is considered a small fruit, so they are deluded about the cause. Question: If there are these ten statements about 'one' and 'three,' are there also ten approaches regarding near and far? Answer: There are also ten approaches, as already explained in the commentary on the chapter 'Lifespan of the Tathāgata' (〈寿量品〉). Question: Now, in clarifying the One Vehicle (Ekayāna), is it one within the three, or is there one outside the three? Answer: This sūtra consistently has two meanings: first, it is still one within the three. Why is this so? Because praising the five vehicles (gods, humans, Śrāvakas, Pratyekabuddhas, and Bodhisattvas) encompasses all vehicles. The vehicles of gods and humans encompass the worldly vehicles, and the three vehicles encompass the transcendental vehicles. In that case, the One Vehicle is still the Buddha Vehicle within the three vehicles. Therefore, the text says, 'In the Buddha lands of the ten directions, there is only the One Vehicle Dharma, without two or three.' Here, using one, two, and three as numbers, the One Vehicle is one, the Pratyekabuddha (Solitary Realizer) is two, and the Śrāvaka (Hearer) is three, thus knowing that the One Vehicle is still one within the three. Also, the text says, 'But only with the One Buddha Vehicle do they preach the Dharma to sentient beings; there is no other vehicle, whether two or three.' This clarifies that the Buddha Vehicle is one, and the Śrāvakayāna and Pratyekabuddhayāna are the remaining vehicles. Therefore, the following text says, 'Further sending other people,' then knowing that the other people belong to the Two Vehicles. Since it says, 'There is no other vehicle' --------------------------------------------------------------------------------
Chinese
，则无缘觉之第二、声闻之第三，故知佛乘犹是三中之一。此文其例甚多，不须疑也。二者、一乘非是三中之一。如〈信解品〉说，“长者以方便力密遣二人”，则以二乘为方便，“脱珍御服着弊垢衣，方便附近子，语令勤作”，则佛乘亦是方便，则知三乘并是方便。今明一乘是真实，故知一乘非是三乘中之佛乘也。 问： 以何义故明一乘是三乘中佛乘？复以何义明一乘非是三乘中佛乘耶？ 答： 欲，明三乘摄出世乘尽故，对二乘之方便明佛乘是真实，故文云“唯此一事实，余二则非真”，所以明一乘是三乘中之一也。就佛乘中复自开真、应，昔为二乘人说佛方便身，故佛乘是方便身，即以今教明佛身是真实，故真实之乘异方便佛，如师子座长者异着弊垢衣长者，以约今昔两教明佛有权实不同，是故一乘非三乘中之一也。 问： 此经中始末或言“佛以方便力示以三乘教”，则三乘并是方便；又云“唯此一事实，余则非真”，是则二方便。两文相违，何以通会？ 答： 此二文犹是一义，无相违也。“于一佛乘方便说三”，次云“一乘是真实二乘是方便”，如人手内实有一果，方便言三果。次第考论者，一果是实，二是方便，故说三说二并是方便，犹是一义不 现代汉语译本：如果这样，就没有缘觉乘的第二，声闻乘的第三，所以知道佛乘仍然是三乘中的一个。这样的例子在经文中有很多，不需要怀疑。第二种情况，一乘不是三乘中的一个。如《信解品》所说，‘长者以方便力秘密派遣二人’，就是以二乘作为方便，‘脱下珍贵的御服，穿上破旧的衣服，方便地接近儿子，告诉他努力工作’，那么佛乘也是方便，由此可知三乘都是方便。现在说明一乘是真实，所以知道一乘不是三乘中的佛乘。 问： 以什么意义说明一乘是三乘中的佛乘？又以什么意义说明一乘不是三乘中的佛乘呢？ 答： 想要说明三乘包含了一切出世之乘，所以针对二乘的方便来说明佛乘是真实，所以经文说‘唯此一事实，余二则非真’，因此说明一乘是三乘中的一个。就佛乘中又自己开出真、应二身，过去为二乘人说佛的方便身，所以佛乘是方便身，就是用现在的教义说明佛身是真实，所以真实的乘不同于方便的佛，如同师子座上的长者不同于穿着破旧衣服的长者，用今昔两种教义来说明佛有权实的不同，所以一乘不是三乘中的一个。 问： 这部经中从始至终有时说‘佛以方便力示以三乘教’，那么三乘都是方便；又说‘唯此一事实，余则非真’，这就是二乘是方便。两段经文相互矛盾，如何解释？ 答： 这两段经文仍然是一个意思，没有矛盾。‘于一佛乘方便说三’，接着说‘一乘是真实，二乘是方便’，就像人的手中实际有一个果实，方便地说有三个果实。如果仔细考察，一个果实是真实的，两个是方便的，所以说三说二都是方便，仍然是一个意思。
English
English version: If that were the case, there would be no second for Pratyekabuddha-yana (the vehicle of solitary Buddhas), nor a third for Sravaka-yana (the vehicle of voice-hearers), hence it is known that Buddha-yana (the Buddha vehicle) is still one of the three. There are many such examples in the scriptures, so there is no need to doubt. Secondly, Ekayana (the One Vehicle) is not one of the three. As the 'Faith Understanding' chapter says, 'The elder secretly sent two people with expedient power,' which means using the two vehicles as an expedient means. 'Taking off his precious royal garments and putting on tattered clothes, he conveniently approached his son, telling him to work diligently,' then Buddha-yana is also an expedient means, from which it can be known that all three vehicles are expedient. Now it is explained that Ekayana is the truth, so it is known that Ekayana is not the Buddha-yana among the three vehicles. Question: In what sense is it explained that Ekayana is the Buddha-yana among the three vehicles? And in what sense is it explained that Ekayana is not the Buddha-yana among the three vehicles? Answer: Wanting to explain that the three vehicles encompass all transcendent vehicles, therefore, in contrast to the expedient means of the two vehicles, it is explained that Buddha-yana is the truth, so the scripture says, 'Only this one fact is true, the other two are not true,' therefore it is explained that Ekayana is one of the three. Within Buddha-yana, it further opens up the true and responsive bodies. In the past, the Buddha's expedient body was spoken of for the people of the two vehicles, so Buddha-yana is the expedient body, which is to use the current teachings to explain that the Buddha's body is the truth, so the true vehicle is different from the expedient Buddha, just as the elder on the lion throne is different from the elder wearing tattered clothes. Using the two teachings of past and present to explain that the Buddha has different provisional and real aspects, therefore Ekayana is not one of the three vehicles. Question: In this scripture, from beginning to end, it is sometimes said, 'The Buddha, with expedient power, showed the teachings of the three vehicles,' then all three vehicles are expedient; and it is also said, 'Only this one fact is true, the others are not true,' which means the two vehicles are expedient. The two passages contradict each other, how to explain? Answer: These two passages still have the same meaning, there is no contradiction. 'Expediently speaking of three in the One Buddha Vehicle,' then it says, 'The One Vehicle is true, the two vehicles are expedient,' just like a person actually has one fruit in their hand, and expediently says there are three fruits. If examined carefully, one fruit is real, and two are expedient, so saying three and saying two are both expedient, it is still the same meaning. -------------------------------------------------------------------------------- 相违也。 问： 为会三归一？为会二归一？ 答：
Chinese
此且犹是一义。《智度论》云“于一佛乘开为三分”，如人分一斗米为三聚，亦得合三聚为一聚，亦得会二聚归一聚，会三会二犹是一义，不相违也。 第七、明功用门。 问： 何故受持读诵、书写解说、供养恭敬、尊重赞叹，障累内消、祥瑞外发耶？ 答： 昔有天竺僧弼法师云：“此经有三义故胜：一者、众经不泯三为一，此经独三泯；二、持者现得六根清净，三、普贤等诸菩萨亲乘六牙白象来护人通法。”故障累内消、祥瑞外发。今明不正有此三事。此经是众经之实体也，诸佛之秘密藏，融释大小该罗今昔，理致渊远超四句之表，有十事奇特出众经之外。言十事者： 一者、化主不可思议、余经或释迦自说、或四佛共谈，至如《法花》十方分身俱来法会，三世等觉同赴鹫山，是以文云“一一方四百万亿那由他国土诸佛如来遍满其中，如是十方诸佛皆悉来集坐于八方”，此谓现在佛集；多宝佛踊现，明过去佛集。现在有十方佛，过去但明多宝者，《法花论》云“此以略摄广，明一佛之用总摄过去一切佛用，即与现在广略互现”。诸大菩萨普会鹫山，谓当来佛集。以三世等觉同赴鹫山，大小诸 现代汉语译本： 这是互相矛盾的。 问： 是为了会合三归一，还是为了会合二归一？ 答： 这仍然是一个意思。《智度论》（Mahaprajnaparamita-sastra）说：‘在一佛乘（Ekayana）中开为三分’，就像人把一斗米分成三堆，也可以把三堆合为一堆，也可以把两堆会合为一堆，会合三堆或会合两堆都是一个意思，不互相矛盾。 第七、明功用门。 问： 为什么受持读诵、书写解说、供养恭敬、尊重赞叹，就能使障碍和牵累在内消除，吉祥的征兆在外显现呢？ 答： 过去有天竺（India）僧人僧弼法师说：‘这部经有三个殊胜之处：一是，众多经典不能将三归为一，只有这部经能将三泯除；二是，持诵这部经的人现在就能得到六根清净；三是，普贤（Samantabhadra）等诸位菩萨亲自乘坐六牙白象来护持诵经之人通达佛法。’所以障碍和牵累在内消除，吉祥的征兆在外显现。现在说明并非没有这三件事。这部经是众多经典的实体，是诸佛的秘密藏，融合了大小乘，涵盖了古今，理致深远，超越了四句的表达，有十件事奇特，超出众多经典之外。所说的十件事是： 一是，教化之主不可思议，其他经典或者由释迦（Sakyamuni）自己宣说，或者由四佛共同谈论，至于《法华经》（Lotus Sutra），十方分身佛都来法会，三世等觉（指过去、现在、未来诸佛）一同来到鹫山（Vulture Peak），因此经文说：‘在每一一方四百万亿那由他（nayuta）国土中，诸佛如来遍满其中，像这样十方诸佛都来集会，坐在八方’，这说的是现在佛集会；多宝佛（Prabhutaratna）涌现，说明过去佛集会。现在有十方佛，过去只说明多宝佛，是因为《法华论》（Lotus Sutra Sastra）说：‘这是以简略概括广博，说明一佛的作用总摄过去一切佛的作用，就与现在佛的广博和简略互相显现’。诸大菩萨普遍集会于鹫山，说的是未来佛集会。因为三世等觉一同来到鹫山，大小诸
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English version: These are contradictory. Question: Is it to unite the three refuges into one, or to unite the two refuges into one? Answer: This is still one meaning. The *Mahaprajnaparamita-sastra* (Treatise on the Great Perfection of Wisdom) says, 'Within the One Buddha Vehicle (*Ekayana*), it is divided into three parts.' It's like dividing a *dou* (a unit of volume) of rice into three piles. You can also combine the three piles into one, or combine two piles into one. Combining three or two is the same meaning and not contradictory. Seventh, the Gate of Manifesting Function. Question: Why is it that upholding, reciting, writing, explaining, making offerings, revering, respecting, and praising [this scripture] cause inner obstacles and entanglements to dissolve and auspicious signs to manifest outwardly? Answer: In the past, there was an Indian monk, Dharma Master Seng Bi, who said, 'This scripture is superior for three reasons: first, many scriptures cannot merge the three into one, but this scripture uniquely eliminates the three; second, those who uphold it presently attain purity of the six senses; third, Bodhisattvas such as Samantabhadra personally ride six-tusked white elephants to protect those who understand the Dharma.' Therefore, inner obstacles and entanglements dissolve, and auspicious signs manifest outwardly. Now, it is clear that these three things are indeed present. This scripture is the substance of all scriptures, the secret treasury of all Buddhas, merging the Great and Small Vehicles, encompassing the past and present. Its principles are profound and far-reaching, transcending the expression of the four phrases. It has ten extraordinary qualities that surpass all other scriptures. The ten qualities are: First, the transforming lord is inconceivable. Other scriptures are either spoken by Sakyamuni himself or discussed by the four Buddhas together. As for the *Lotus Sutra*, the Buddhas who are emanations from the ten directions all come to the Dharma assembly, and the enlightened ones of the three times (referring to the Buddhas of the past, present, and future) all come to Vulture Peak. Therefore, the text says, 'In each and every direction, in four million *nayutas* (a large number) of lands, Buddhas and Tathagatas fill them. In this way, Buddhas from all ten directions come together and sit in the eight directions.' This refers to the assembly of present Buddhas. The appearance of Prabhutaratna Buddha indicates the assembly of past Buddhas. The reason why there are Buddhas from the ten directions in the present, but only Prabhutaratna Buddha is mentioned for the past, is because the *Lotus Sutra Sastra* says, 'This uses brevity to encompass vastness, indicating that the function of one Buddha encompasses all the functions of all Buddhas in the past, thus mutually manifesting vastness and brevity with the present.' All the great Bodhisattvas universally assemble at Vulture Peak, which refers to the assembly of future Buddhas. Because the enlightened ones of the three times all come to Vulture Peak, all the great and small --------------------------------------------------------------------------------