Chinese
佛性故。又言。决定增上慢二种声闻。根未熟故。佛不与授记。菩萨与授记。菩萨与授记者。方便令发心故。当知依此经意而说趣寂二乘无性有情皆有佛性悉当作佛。言作因者。若圣若凡内道外道道分福分一切善根。莫不同至无上菩提。如下文言。或有人礼拜。或复但合掌。乃至举一手。或复少倾头。若人散乱心入于塔庙中一称□无佛皆已成佛道乃至广说。本乘经言。凡圣一切善不受有漏果。唯受常住之果。大悲经言。佛告阿难。若人乐着三有果报。于佛福田若行布施诸余善根。愿我世世莫入涅槃。以此善根不入涅槃。无有是处。是人虽不乐求涅槃。然于佛所种诸善根。我说是人必入涅槃。尼健子经一乘品言。佛语文殊。我佛国□所有僧伽尼乾子等。皆是如来住持力故方便示现此诸外道。善男子等。虽行种种诸异学相。皆同佛法一桥梁度。更无余度故。案云。依此等文。当知佛法五乘诸善及与外道种种异善。如是一切皆是一乘。皆依佛性无异体故。如法花论显此义。云何体法者。谓理无二体。无二体者。谓无量乘皆是一乘故。而下文言汝等所行是菩萨道者。谓发菩提心退已还发者前所修行善根不灭同后得果故。者为显种子无上义故。旦约发心善根而说。非谓余善不得佛果。是故□违前所引文。由是言之。若凡若圣一切 众生内道外道一切善根。皆出佛性同归本原。如是本来唯佛所穷。以是义故广大甚深。如是名为一乘因也。一乘果者。略说有二种。谓本有果及始起果。本有果者。谓法佛菩提。如寿量品云。如来如实知见。三界之相无有生死若退若出。亦无在世及灭度者。非实非虚非如非异。案云。此文就一法界显一果体。非有体故非实。非无体故非虚。非真谛故非如。非俗谛故非异。如本乘经云。果体圆满无德不备。无理不周。无名无相。非一切法可得。非有体非无体。乃至广说。又言。二体之外独在无二故。是明法佛菩提果体。始起果者。谓余二身。如论说言。报佛菩提者。十地行满足得常涅槃证故。如经言。我实成佛已来。无量无边百千万亿那由他劫故。应化菩提者。随所应见而为示现。谓出释宫树下成道及与十方分身诸佛。如宝塔品之所广明。总而言之。一切众生皆修万行同得如是。□菩提果。是谓一乘一乘果也。如方便品云。舍利弗当知。我本立誓愿。欲令一切众如我等无异。如我昔所愿。今者已满足。化一切众生皆令入佛道。案云。此文正明如来所愿满足。所以然者。遍化三世一切众生。如应皆令得佛道故。如宝云经云。譬如油钵若已平满更投一渧终不复受。菩萨成佛众愿满足亦复如是。更无减少一尘之愿。大云密藏藏 现代汉语译本 众生内道（指佛教内部的修行者）外道（指佛教以外的其他宗教或哲学）的一切善根，都源于佛性，最终回归到相同的本源。这样的本源，只有佛才能完全理解和穷尽。因此，它广大而深奥。这被称为‘一乘因’。 一乘果，简略来说有两种：本有果和始起果。 本有果，指的是法佛（Dharmakaya Buddha，佛的法身）的菩提（Bodhi，觉悟）。如《寿量品》所说：‘如来如实知见，三界之相无有生死若退若出，亦无在世及灭度者，非实非虚非如非异。’ 注释说，这段经文就一法界（Dharmadhatu，法界）显现一果体。因为不是有体，所以‘非实’；因为不是无体，所以‘非虚’；因为不是真谛（Paramartha-satya，胜义谛），所以‘非如’；因为不是俗谛（Samvriti-satya，世俗谛），所以‘非异’。如《本乘经》所说：‘果体圆满无德不备，无理不周，无名无相，非一切法可得，非有体非无体，’等等。又说：‘二体之外独在无二故。’这是说明法佛菩提的果体。 始起果，指的是其余二身（报身和应身）。如论中所说：‘报佛（Sambhogakaya Buddha，佛的报身）菩提者，十地（Bhumi，菩萨修行的十个阶段）行满足得常涅槃（Nirvana，涅槃）证故。’如经中所说：‘我实成佛已来，无量无边百千万亿那由他劫故。’应化菩提（Nirmanakaya Buddha，佛的应化身），随着所应见到的而示现，指的是在释迦族的宫殿出生，在菩提树下成道，以及向十方世界分身显现诸佛，如《宝塔品》中所详细说明的。总而言之，一切众生都修行万行，共同获得这样的菩提果。这就是所谓的一乘果。 如《方便品》所说：‘舍利弗（Sariputra，舍利弗）当知，我本立誓愿，欲令一切众如我等无异。如我昔所愿，今者已满足，化一切众生皆令入佛道。’ 注释说，这段经文正是说明如来（Tathagata，如来）的愿望已经满足。之所以这样说，是因为普遍教化三世一切众生，都让他们如其所应地证得佛道。如《宝云经》所说：‘譬如油钵若已平满更投一渧终不复受。菩萨成佛众愿满足亦复如是。更无减少一尘之愿。’《大云密藏藏》
English
English version All wholesome roots of sentient beings, whether internal (referring to practitioners within Buddhism) or external (referring to other religions or philosophies), originate from Buddha-nature and ultimately return to the same source. Such a source can only be fully understood and exhausted by the Buddha. Therefore, it is vast and profound. This is called the 'One Vehicle Cause'. The One Vehicle Fruit, briefly speaking, has two types: the inherent fruit and the newly arising fruit. The inherent fruit refers to the Dharmakaya Buddha (the Dharma body of the Buddha) and Bodhi (Enlightenment). As stated in the 'Lifespan Chapter': 'The Tathagata truthfully sees the characteristics of the three realms, which have no birth, death, regression, or emergence, nor existence in the world or passing into extinction; they are neither real nor unreal, neither thus nor different.' The commentary says that this passage reveals the one fruit-body based on the one Dharmadhatu (Dharma realm). Because it is not an existent entity, it is 'not real'; because it is not a non-existent entity, it is 'not unreal'; because it is not the Paramartha-satya (ultimate truth), it is 'not thus'; because it is not the Samvriti-satya (conventional truth), it is 'not different'. As stated in the 'Fundamental Vehicle Sutra': 'The fruit-body is complete and perfect, lacking no virtue, encompassing all principles, without name or form, unattainable by any dharma, neither existent nor non-existent,' and so on. It also says: 'Outside the two entities, it exists alone without duality.' This explains the fruit-body of the Dharmakaya Buddha. The newly arising fruit refers to the other two bodies (the Sambhogakaya and Nirmanakaya). As stated in the treatise: 'The Sambhogakaya Buddha's Bodhi is attained when the practices of the ten Bhumis (stages of a Bodhisattva's practice) are fulfilled, and constant Nirvana is realized.' As stated in the sutra: 'Since I actually attained Buddhahood, countless hundreds of thousands of millions of nayutas of kalpas have passed.' The Nirmanakaya Buddha's Bodhi manifests according to what should be seen, referring to being born in the Shakya clan's palace, attaining enlightenment under the Bodhi tree, and manifesting various Buddhas in the ten directions, as detailed in the 'Treasure Pagoda Chapter'. In summary, all sentient beings cultivate myriad practices and together attain such a Bodhi fruit. This is what is called the One Vehicle Fruit. As stated in the 'Expedient Means Chapter': 'Sariputra, you should know that I originally made a vow to make all beings like me, without difference. As my former vow, now it is fulfilled, transforming all sentient beings and leading them to enter the Buddha-path.' The commentary says that this passage precisely explains that the Tathagata's vow has been fulfilled. The reason for this is that he universally transforms all sentient beings in the three times, allowing them all to attain the Buddha-path as they should. As stated in the 'Cloud of Treasures Sutra': 'It is like a bowl of oil that is already full; if you add another drop, it will not be able to receive it. The Bodhisattva's vows are fulfilled upon attaining Buddhahood, and it is the same. There is no wish to reduce even a speck of dust.' 'The Great Cloud Secret Treasury.' --------------------------------------------------------------------------------
Chinese
经云。大云密藏菩萨曰言世尊。唯愿如来。为未来世薄福众生。演说如是深进大海水潮三昧。佛言。善男子。莫作是言。何以故。佛出世难。此大云经闻者亦难。云何偏为未来之。吾当遍为三世众生广门分别。花严经云。如来转法轮。于三世无不至。依此等文。当知诸佛初成正觉。一念之顶遍化三世一切众生。无一不成无上菩提。如昔所愿已满足故。设有一人不成菩提。如昔所愿即不满故。虽实皆度而无尽际。虽实无际而无不度。以无限智力度无限众生故。而此经下文言。我本行菩萨道所成寿命。今犹未尽复倍上数。论释此云。我本行菩萨道今犹未满者。以本愿故。众生界未尽愿非究竟。故言未满。非谓菩提不满足故。所成寿命复位上数者。示现如来常命方便。显多过上数量不可数知故。此论意者。为明约今众生未尽□如是时本愿未满。非谓菩提已满。而其本愿未满亦非本愿未满。而说佛法已足。如花严经云。一切众生未成菩提。佛法未足。本愿未满。是故当知愿与菩提不满。等则已满则等满。如是名为一乘果也。合而言之。理教因果如是四法。更互相应共运一人到萨婆若。故说此四名一乘法。犹如四马更互相应共作一运故说四马名为一乘。当知此中道理亦尔。问理教及因共运众生到萨婆若。此事可尔。果既到究竟之 处。云何与三共运众生。解云。此有四义。一者由未来世有佛果力。冥资众生令生善心。如是展转令至佛地。如涅槃经云以现在世烦恼因缘能断善根。未来佛性力因缘故还生善根故。二者当果报佛现诸应化化今众生令得增进。如本乘经云。自见己身当果。诸佛摩顶说法身心别行不可思议故。三者此经六处授记。记当得成阿耨菩提。由得此记。𥮵心进修当果属彼□得运彼故。下文言。各赐诸子等一大车。四者此经中说一切种智。无□不尽。无德不备。一切众生同到此果。众生缘此能诠所诠发心。胜进迳四十心游戏神通化四生类。故说众生乘于果乘。乘乘能运因地众生。如下颂诸子是时欢喜踊跃乘是宝车游于四方。由方是四义当知果乘与余三法共运一人。人人四法因缘和合远离诸边不可破坏。除此更无若过若增。如是名为广大甚深究竟一乘真实相也。所诠之宗略述如是。 第三明能诠用者。如法师品云。一切菩萨阿耨菩提皆属此经。开方便门示真实相。此文正明是经胜用。用有二种。谓开及示。开者开于三乘方便之门。示者示于一乘真实之相。总说虽然。于中有三。先开次示。第三合明开示之用。先明开义即有二种。谓所开之门及能开之用。所开之门即三乘教。此名方便略有四义。一者佛方便智之所说教。依主立名 现代汉语译本： 处。什么叫做与三乘共同运载众生？解释说：这里有四层含义。一是由于未来世有佛果的力量，暗中资助众生，使他们生起善心，这样辗转相生，最终到达佛地。如《涅槃经》所说：‘以现在世的烦恼因缘，能断绝善根；未来佛性的力量因缘，还能使善根重新生起。’二是当果报佛显现各种应化身，教化现在的众生，使他们得到增进。如《本乘经》所说：‘自己见到自身证得佛果，诸佛摩顶说法，身心别行，不可思议。’三是此经在六个地方授记，预记他们将来能够成就阿耨多罗三藐三菩提（anuttara-samyak-sambodhi，无上正等正觉）。由于得到这个授记，专心精进修行，当果属于他们，因此能够运载他们。下文说：‘各赐诸子等一大车。’四是此经中说一切种智（sarva-jnatata，对一切事物的智慧），没有哪一方面不穷尽，没有哪一种功德不具备，一切众生共同到达这个果位。众生凭借这部经的能诠和所诠而发心，殊胜精进，经历四十心，游戏神通，化度四生之类。所以说众生乘坐于果乘。乘乘能够运载因地的众生。如下面的偈颂所说：‘诸子是时欢喜踊跃，乘是宝车，游于四方。’由于这四层含义，应当知道果乘与其余三种法共同运载一人。人人四法因缘和合，远离各种偏颇，不可破坏。除了这些，再没有超过或增加的。这就叫做广大甚深究竟一乘的真实相。所诠的宗旨简略叙述如上。 第三，阐明能诠的作用。如《法师品》所说：‘一切菩萨的阿耨多罗三藐三菩提（anuttara-samyak-sambodhi，无上正等正觉）都属于这部经。开启方便之门，显示真实之相。’这段文字正是阐明这部经的殊胜作用。作用有两种，即开启和显示。开启，是开启三乘的方便之门；显示，是显示一乘的真实之相。总的来说虽然如此，其中有三个方面。先是开启，然后是显示，第三是合起来阐明开启和显示的作用。先阐明开启的含义，又有两种，即所开启的门和能开启的作用。所开启的门就是三乘教法，这叫做方便，略有四层含义。一是佛以方便智慧所说的教法，依主立名。
English
English version: Place. What is meant by jointly transporting sentient beings with the Three Vehicles? The explanation is: There are four meanings here. First, it is due to the power of the Buddha-fruit in the future, which secretly aids sentient beings, causing them to generate good thoughts, and thus, through successive transformations, leading them to the Buddha-ground. As the *Nirvana Sutra* says: 'Due to the causes and conditions of afflictions in the present world, good roots can be severed; due to the causes and conditions of the power of the Buddha-nature in the future, good roots can be regenerated.' Second, when the Reward-body Buddha manifests various responsive bodies, it teaches and transforms present sentient beings, enabling them to progress. As the *Original Vehicle Sutra* says: 'Seeing oneself attain the Buddha-fruit, the Buddhas touch their heads and expound the Dharma, the body and mind acting separately, which is inconceivable.' Third, this sutra gives predictions in six places, foretelling that they will be able to achieve *anuttara-samyak-sambodhi* (无上正等正觉, unsurpassed perfect enlightenment) in the future. Because of receiving this prediction, they wholeheartedly cultivate diligently, and the future fruit belongs to them, therefore they are able to transport them. The following text says: 'Each was given a great cart equally to all the sons.' Fourth, this sutra speaks of *sarva-jnatata* (一切种智, all-knowing wisdom), in which nothing is not exhausted and no virtue is lacking; all sentient beings jointly reach this fruit. Sentient beings, relying on the expressible and the expressed of this sutra, generate the aspiration for enlightenment, advance excellently, experience the forty minds, playfully manifest supernatural powers, and transform the four types of beings. Therefore, it is said that sentient beings ride on the Fruit Vehicle. Vehicle after vehicle is able to transport sentient beings in the causal ground. As the following verse says: 'The sons at that time rejoiced and leaped, riding on the precious carts, traveling in all directions.' Due to these four meanings, it should be known that the Fruit Vehicle jointly transports one person with the other three dharmas. Each person's four dharmas are in harmonious union, far from all biases, and cannot be destroyed. Besides these, there is nothing more or less. This is called the true aspect of the vast, profound, and ultimate One Vehicle. The doctrine of what is expressed is briefly described as above. Third, elucidating the function of what expresses. As the *Teacher of the Dharma Chapter* says: 'All Bodhisattvas' *anuttara-samyak-sambodhi* (无上正等正觉, unsurpassed perfect enlightenment) belongs to this sutra. It opens the gate of expedient means and reveals the true aspect.' This passage precisely elucidates the excellent function of this sutra. There are two functions, namely opening and revealing. Opening is opening the gate of expedient means of the Three Vehicles; revealing is revealing the true aspect of the One Vehicle. Although it is generally said, there are three aspects within it. First is opening, then revealing, and third is jointly elucidating the function of opening and revealing. First, elucidating the meaning of opening, there are also two aspects, namely the gate that is opened and the function that opens. The gate that is opened is the Three Vehicle teachings, which is called expedient means, with four meanings in brief. First, it is the teachings spoken by the Buddha with expedient wisdom, named according to the reliance on the master. --------------------------------------------------------------------------------